Pravachansara

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/034445/1

Page #1
Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra 9096% RIBE BARDA OXXUKARAN 16080 DARB00 ROMORRHOROR MOOT lasakarAwwwwwwwwwwwwwwwVVVVNER PNOrgam Inamed ICEL Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN

Page #2
Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra

Page #3
Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra Divine Blessings: Acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

Page #4
Front cover: Charming black idol of Lord Parsvanatha, the twenty-third Tirthankara in a Jain temple (Terapanthi Kothi) at Shri Sammed Shikharji, Jharkhand, India. Pic Vijay k. Jain, 2017 Acarya Kundakunda's Pravacanasara - Essence of the Doctrine Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN: 978-81-932726-1-9 Rs. 600/ Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv)

Page #5
maMgala AzIrvAda parama pUjya siddhAntacakravartI zvetapicchAcArya 108 zrI vidyAnanda jI munirAja AgamahINo samaNo NevappANaM paraM viyANAdi / avijANato atthe khavedi kammANi kidha bhikkhU // - AcArya kundakunda 'pravacanasAra' gAthA 3-33 artha AgamahIna zramaNa AtmA ko aura para ko nizcayakara nahIM jAnatA hai aura jIva-ajIvAdi padArthoM ko nahIM jAnatA huA muni samasta karmoM kA kSaya kaise kara sakatA hai? AcArya kundakunda kA 'pravacanasAra' vAstava meM eka bahuta hI mahAna grantha hai| isakA hama sabako gaharAI se adhyayana karanA caahie| isa grantharAja meM jJAna, jJeya aura cAritra kA gambhIra vivecana kiyA gayA hai| (v)

Page #6
Pravacanasara isa grantha kI eka bar3I vizeSatA yaha hai ki isameM jinapraNIta Agama ke svAdhyAya para bahuta adhika bala diyA gayA hai * pratyakSa tathA parokSa pramANa-jJAna ke dvArA vItarAga sarvajJapraNIta Agama se padArthoM ko jAnane vAle puruSa ke niyama se moha kA samUha nAza ko prApta hotA hai isaliye jinAgama kA acchI taraha adhyayana karanA caahiye| (gAthA 1-86) * jo yaha jIva AtmA ko (svayaM ko) moha-rahita vItarAga bhAvarUpa cAhatA hai to vItarAgadeva kathita Agama se vizeSa guNoM ke dvArA AtmA ko aura anya dravyoM ko jaane| (gAthA 1-90) * sarvajJa-vItarAga-praNIta siddhAnta se padArthoM kA yathArtha jJAna hotA hai isa kAraNa siddhAnta ke abhyAsa kI pravRtti pradhAna hai| (gAthA 3-32) * muni siddhAnta-rUpI netroM vAlA hotA hai arthAt muni ke mokSamArga kI siddhi ke nimitta Agama-netra hote haiN| (gAthA 3-34) * sabhI jIva-ajIvAdi padArtha nAnA prakAra ke guNa-paryAyoM se siddhAnta meM siddha haiN| una padArthoM ko mokSamArgI mahAmuni siddhAnta-netra se dekhakara jAnate haiN| (gAthA 3-35) * jisa jIva ke pahale acchI taraha siddhAnta ko jAnakara samyagdarzana nahIM ho to usake muni kI kriyA-rUpa AcAra - saMyama - nahIM hotaa| aura jisake saMyamabhAva nahIM hai vaha puruSa muni kaise ho sakatA hai? (gAthA 3-36) isI prakAra aura bhI aneka mahattvapUrNa viSaya (zubhAzubha bhAva, zuddhopayoga, indriyasukha, atIndriya sukha, sarvajJatA, dravyaguNaparyAya, zramaNadIkSAcaryA Adi) isa grantharAja meM aise haiM jo isakI mahimA ko sampUrNa vizva meM prasArita evaM sthApita karate haiN| yaha grantha vizva ke aneka vizvavidyAlayoM ke pAThyakrama meM nirdhArita hai| hama sabhI sAdhuoM aura zrAvakoM ko isa grantha kA bArambAra adhyayana-adhyApana karanA caahie| 'samayasAra' paramAgama kI taraha yaha grantha bhI atyaMta upAdeya hai| zrI vijaya kumArajI jaina, deharAdUna ne 'pravacanasAra' grantha kI hindI va aMgrejI meM sundara vyAkhyA tathA isakA sampAdana-prakAzana karake jinavANI kI mahatI sevA kI hai| unheM merA maMgala AzIrvAda hai| grantha ke kArya meM AcArya prajJasAgara jI kA bhI bar3A sahayoga rahA hai, unheM bhI merA maMgala AzIrvAda hai| jainaM jayatu shaasnm| 2 / 3) vAda apraila 2018 AcArya vidyAnanda muni kundakunda bhAratI, naI dillI (vi)

Page #7
Preface PREFACE maMgalaM bhagavAnvIro maMgalaM gautamo gaNI / maMgalaM kundakundAryo jainadharmo'stu maMgalam // These four are auspicious (mangala) - Lord Mahavira (the Omniscient Tirthankara), Gautamasvami (the Apostle - ganadhara - who assimilates the Words of Lord Mahavira), Acarya Kundakunda (the great composer of the Scripture), and the Jaina dharma' (the conduct or 'dharma' based on the teachings of Lord Mahavira). The name of Acarya Kundakunda has an auspicious significance and is uttered with great veneration. The Jainas - ascetics (muni, sramana) and laymen (sravaka) - recite the above verse as a mark of auspiciousness at the start of their activities. The Origin of the Jaina Scripture (agama) The divine discourse of the Tirthankara The World-Teacher Lord Mahavira, the twenty-fourth Tirthankara (the Arhat), had expounded the reality of substances (dravya), as seen and known in his omniscience (kevalajnana), through his divine voice (divyadhvani). For the Lord's divine discourse the devas erect a heavenly Pavilion (samavasarana) befitting his glory, and there the World-Teacher sits, facing the east, a few inches above the huge golden lotus placed on a throne of heavenly gems. The Lord appears to be looking in all the four directions. His voice is without the movement of the glottis or lips, and is, therefore, termed anaksari (without letters). The Lord's divine voice, as a result of one of the eight splendours (pratiharya), is heard and enjoyed by all present in their respective tongue (ardhamagadhi bhasa). The WorldTeacher is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling tree (kalpavrksa) for all those aspiring for liberation. The World-Teacher is free from attachment (vii)

Page #8
Pravacanasara and, therefore, delivers his discourse naturally, without desire or selfinterest, for the well-being of the worthy (bhavya) souls. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas. All substances (dravya) and their modes (paryaya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajnana) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages. Sensory knowledge, being indirect, acquires knowledge of substances in four stages: apprehension (avagraha), speculation (iha), perceptual judgement (avaya), and retention (dharana). On destruction of karmas that hinder its natural power, the soul, on its own, attains omniscience (kevalajnana) - infinite, indestructible, perfect knowledge - that knows all substances of the three worlds and the three times directly and simultaneously. The knowledge of the Omniscient - kevalajnana - is all-pervasive (sarvagata or sarvavyapaka); it knows everything. It knows objects that are without spacepoints - kalanu or anu, with space-points - pancastikaya, with form - pudgala, without form -jiva etc. It knows the modes of the future that are yet to originate, and the modes of the past that have vanished. The 'ganadhara' - worthy recipient of the divine discourse Only a disciple of exceptional brilliance and accomplishment (rddhi) is able to fully assimilate, without doubt, delusion, or misapprehension, the irrefutable teachings of the Tirthankara. The presence of such a worthy ciple or Apostle, called a ganadhara, is mandatory in the congregation before the Tirthankara delivers his divine discourse. The Apostle (ganadhara) is equipped with the following eight (see 'Tiloyapannati', verse 976) miraculous accomplishments (rddhi): 1. buddhilddhi - accomplishment of the intellect 2. vikriyarddhi - accomplishment of the bodily transformations 3. kriyarddhi - accomplishment of the power to move in the air, water, fire etc. (viii)

Page #9
Preface 4. taparddhi - accomplishment of the austerities 5. balarddhi - accomplishment of the strength of the mind, the speech and the body 6. ausadhirddhi - accomplishment of extraordinary therapeutic powers 7. rasa?ddhi - accomplishment that can cause miracles of various kinds, damaging and beneficial 8. ksetrarddhi - accomplishment that can feed innumerable beings with limited food or accommodate them in limited space. The balarddhi deserves special mention. It is of three kinds (see 'Tiloyapannati', verse 1072), the accomplishment pertaining to the mind, the speech and the body - manobalarddhi, vacanabalarddhi, and kayabalarddhi. The accomplishment pertaining to the mind, the manobalarddhi, is attained on excellent destruction-cum-subsidence (ksayopasama) of karma-types known as srutajnanavarana and viryantaraya. The worthy ascetic equipped with the manobalarddhi is able to reflect on and comprehend the entire scriptural-knowledge (srutajnana) within a muhurta (antarmuhurta - within 48 minutes). As per the divine discourse of the World-Teacher, the Apostle (ganadhara) composes the 'agama' or 'dravyasruta' or 'srutaskandha' comprising twelve departments (dvadasanga), also referred to as eleven angas and fourteen purvas since the twelfth anga includes the fourteen purvas, that contain true description of the Lord's teachings. The twelve departments (dvadasanga) are also called angapravista. Then, there are fourteen miscellaneous concepts (prakirnaka), external to the twelve departments (dvadasanga); these are calledangabahya. The twelve departments (dvadasanga) are known as 1) acaranga, 2) sutrakstanga, 3) sthananga, 4) samavayanga, 5) vyakhyaprajnyapti anga, 6) jnatndharmakathanga, 7) sravakadhyayananga, 8) antakyddasanga, 9) anuttaropapadika dasanga, 10) prasnavyakarananga, 11) vipakasutranga, and 12) drstivadanga. (see 'Acarya Jinasena's Harivansapurana', verses 92-95) The fourteen angabahya are: 1) samayika, 2) caturvinsatistavana, 3) vandana, 4) pratikramana, 5) vainayika, 6) krtikarma, 7) dasavaikalika, (ix)

Page #10
Pravacanasara 8) uttaradhyayana, 9) kalpavyavahara, 10) kalpakalpa, 11) mahakalpa, 12) pundarika, 13) mahapundarika, and 14) nisadya. (see 'Acarya Jinasena's Harivansapurana', verses 101-105) The 'agama' as composed by the Apostle (ganadhara) is a thorough description of the path to liberation and the true nature of all substances. It is incontrovertible as it faithfully reflects the Words of the WorldTeacher. It contains the most comprehensive and accurate description of every branch of learning that one needs to know. Employing the doctrines of non-absolutism (anekantavada) and conditional predication (syadvada), the 'agama' has the power to vanquish all anxieties and inquisitiveness of the knowledgeable soul aspiring to tread the path to liberation. The men of ordinary intellect cannot reach the depth of the teachings contained in the 'agama'. Subsequent promulgation of the Scripture (agama) There were eleven ganadhara in Lord Mahavira's (599-527 BCE) congregation, with Gautamasvami, also known as Indrabhuti, as his chief disciple. During the next sixty-two years after liberation (nirvana) of Lord Mahavira, sequentially, three anubaddha kevali attained omniscience (kevalajnana)- Gautamasvami, Sudharmacarya, and Jambusvami. They are called sequential or anubaddha kevali because of the fact that Gautamasvami attained omniscience on the day Lord Mahavira attained liberation, and so on. During the course of the next one hundred years, five srutakevalil had complete knowledge of the 'agama'; they were Nandi, Nandimitra, 1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture - bhavasrutajnana - knows entirely, by his own soul, the all-knowing nature of the soul is the srutakevali. (see 'Pravacanasara', verse 1-33) The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The srutakevali, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the srutakevali, know the nature of the Reality. The difference is that while the Omniscient experiences the (x)

Page #11
Preface Aparajita, Govardhana, and Bhadrabahu. (see 'Tiloyapannati', verses 1494-95) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the 'agama' - angas and purvas - was lost gradually in the course of six hundred eighty-three years following the nirvana of Lord Mahavira as it was transmitted orally from one generation of acaryas to the next. Some learned and spiritually advanced acaryas then started to restore, compile and put into written words the teachings of Lord Mahavira, that were the subject matter of dvadasanga. Acarya Dharasena guided two acaryas, Acarya Puspadanta and Acarya Bhutabali, to put these profound tenets in the written form. The two acaryas wrote, on palm leaves, Satkhandagama-among the oldest known Digambara Jaina texts. Around the same time, Acarya Gunadhara wrote Kasayapahuda. These two texts, being highly technical in nature, could not become popular with the general readers. The rise of Acarya Kundakunda Around the same time, Acarya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners - the ascetics and the laymen. For the last two milleniums these texts have been true guides for the 'bhavya' souls who find worldly existence as full of suffering and aspire to tread the path that leads to ineffable happiness of liberation (moksa). Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the srutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajnana); it is like seeing objects during the daytime in the light of the sun. The srutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (agama) and renowned as srutakevali, are endowed with the special accomplishment (rddhi) - called chaudahapurvi, a kind of buddhirddhi. (see 'Tiloyapannati', verse 1010). (xi)

Page #12
Pravacanasara Acarya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapahuda', he introduces himself as a disciple (sisya) of (Acarya) Bhadrabahu, the last srutakevali: saddaviyAro hUo bhAsAttesu jaM jiNe kahiyaM / so taha kahiyaM NAyaM sIseNa ya bhaddabAhussa ||60| The disciple (sisya) of (Acarya) Bhadrabahu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. vArasaaMgaviyANaM caudasapuvvaMgaviulavittharaNaM / suyaNANibhaddabAhU gamayaguru bhayavao jayao // 61 // Victory to my eminent preceptor (guru) srutakevali Bhadrabahu, knower of the twelve departments (dvadasanga) and fourteen purvas, with their extensive elaboration! The idea that Acarya Kundakunda had access to the Doctrine of Lord Jina through the srutakevali is further corroborated by the first verse of his composition, 'Samayasara": vaMdittu savvasiddhe dhuvamacalamaNovamaM gadiM patte / vacchAmi samayapAhuDamiNamo sudakevalIbhaNidaM // 1-1-1 // O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprabhrta, which has been expounded by the all-knowing Master of the Scripture - srutakevali. This establishes that Acarya Kundakunda was a disciple (sisya), most likely through lineage (parampara), of srutakevali Bhadrabahu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Acarya Kundakunda. In the same treatise (Samayasara), he avers that this composition is based on direct experience of the ineffable glory of own soul. Only advanced (xii)

Page #13
Preface ascetics (muni), established in pure-cognition (suddhopayoga), are able to attain such experience of the soul; Acarya Kundakunda, certainly, had this ability which is the gateway to liberation (moksa). taM eyattavihattaM dAehaM appaNo savihaveNa / Gifa git Yhlu alcoh wet ori u Strooi 111-5-511 I will reveal that unified (ekatua) soul [established in pure-cognition - indiscrete (abheda) 'Three Jewels' (ratnatraya)] with the glory of my own soul. If I succeed, accept it as valid knowledge (pramana) and if I miss out do not misconstrue my intent. Acarya Kundakunda is known by some other names too: Padmanandi, Vakragrivacarya, Elacarya, and Grddhapicchacarya. Traditional story about the life of Acarya Kundakunda Jaina literature (see 'Punyasravakatha') carries a story about the life of Acarya Kundakunda. The gist of the story is given here; the veracity of it cannot be fully established. However, since taken from a trustworthy and dispassionate source, we would rather go with it. In the town of Kurumarai lived a wealthy merchant Karamunda and his wife Srimati. They had a cowherd, Mativaran by name, who tended their cattle. Once, that boy happened to pass through an adjoining forest that was consumed by forest fire. To his great surprise, he saw a spot in the centre of the forest with few trees retaining their green foliage. This roused his curiosity and he inspected the place closely. He conjectured that the spot must have been the abode of a great muni as he also found a box containing some sacred texts - agama - or the Jaina Scripture (sastra). The credulous and illiterate boy attributed the exclusion of the spot from the devastating blaze to the presence there of these sacred texts. As the boy thought these texts to be holy, he carried these home with awe and reverence. He placed these in a sanctified place of his master's house. He worshipped these sacred texts daily. Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy also (xiii)

Page #14
Pravacanasara gifted those texts to the great monk. For their acts of piety, the master and the boy received blessings from the monk. The master had no issues. It so happened that the faithful boy died after some time. Due to his act of giving the gift of sacred texts to the monk, the boy was born as a son to the merchant. As time passed, this intelligent son became a great philosopher and religious teacher, Kundakunda by name. The story further turns to the religious pursuits of Sri Kundakunda. The mention of his name in the samavasarana of Simandharasvami in Purva-videhal as the wisest of mortals, the visit of two carana saints to have it verified, Sri Kundakunda's indifference to them on account of his deep meditation, their return in disgust, the misunderstanding cleared and reconciliation between the carana saints and Sri Kundakunda, and the latter's visit to the samavasarana of Simandharasvami in Purvavideha with the two carana saints. The merit of sastradana made him a great leader of thought and organizer of institutions. He secured the throne of Acarya and spent his life in usefulness and glory. [adapted from A. Chakravarti Nayanar (2009), "Acarya Kundakunda's Pancastikayasara", Third Edition, p. xix-xx.] Acarya Kundakunda's works Acarya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 1. Pancastikayasara 2. Samayasara 3. Pravacanasara 4. Niyamasara 5. Astapahuda or Atthapahuda i) Dansanapahuda or Darsanapahuda (36 gathas) 1 As per the Jaina cosmology, there are five Meru and five Videha in the human region. Each Videha is divided into four regions formed due to division by rivers Sita and Sitoda. In five Meru of Videha there are twenty regions; if one Tirthankara is present in each region, there would be a minimum of 20 Tirthankara in five Videha-regions. Lord Simandharasvami is the Tirthankara present in the Purva-Videha region of Jambudvipa. (xiv)

Page #15
Preface ii) Suttapahuda or Sutrapahuda (27 gathas) iii) Carittapahuda or Caritrapahuda (45 gathas) iv) Bohipahuda or Bodhapahuda (62 gathas) v) Bhavapahuda (165 gathas) vi) Mokkhapahuda (106 gathas) vii) Lingapahuda (22 gathas) viii) Silapahuda (40 gathas) Besides these, the authorship of 'Rayanasara'is attributed to Acarya Kundakunda. However, as its several versions have different number and sequence of gathas, some scholars are indecisive about attributing this treatise to Acarya Kundakunda. Every treatise mentioned above is a profound masterpiece, composed on the strength of the knowledge that is beyond the senses - atindriyajnana. Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned acaryas, including Acarya Amotcandra and Acarya Jayasena, to write elaborate commentaries on some of Acarya Kundakunda's works to help the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scriptures. Acarya Kundakunda is said to have written 84 pahudas but only the ones mentioned above are existent today. All his compositions are in Prakrit language. Acarya Kundakunda's time A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to 'Pracvacanasara'has summarized as under: "In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B.C. and the first half of the first century A.D. ..." (xv)

Page #16
Pravacanasara He concludes: "I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era." It seems highly appropriate to go with this conclusion. Acarya Vidyananda, too, in his Foreword to "Samayasara', concurs with this time of Acarya Kundakunda, "He graced the country with his divine presence in the first century B.C." [Vijay K. Jain (2012), "Acarya Kundakunda's Samayasara", p. v.] 'Pravacanasara' of Acarya Kundakunda Acarya Kundakunda's 'Pravacanasara' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Copies of 'Pravacanasara'that are found in Jaina collections are along with the commentary, called 'Tattvapradipika' of Acarya Amrtcandra, and/or the commentary, called "Tatparyyavrtti' of Acarya Jayasena. Both commentaries are in Sanskrit. According to Acarya Amotcandra's version, it has 275 gathas in three sections (adhikara or srutaskandha). The first section - Reality of Knowledge (jnanatattva) - has 92 gathas, the second - Reality of Objects-of-Knowledge (jneyatattva) - 108 gathas, and the third - Reality of Conduct (caritratattva) - 75 gathas. According to Acarya Jayasena's version, it has 311 gathas in three sections, comprising 101, 113, and 97 gathas, respectively. There is another wonderful commentary in Hindi by Pande Hemaraja 'Balabodhabhasatika', based on the version by Acarya Amstcandra. This book follows the version of Acarya Amrtcandra and the Explanatory Notes after each gatha are generally guided by the Hindi commentary by Pande Hemaraja. We present here some profound concepts contained in 'Pravacanasara': Pure-cognition (suddhopayoga), auspicious-cognition (subhopayoga) and inauspicious-cognition (asubhopayoga) Consciousness (cetana) manifests in form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jiva) engages in (xvi)

Page #17
Preface knowledge (jnana) or perception (darsana) of the knowable (substance or jneya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahara), to facilitate expression of the attribute of the soul. When the soul entertains pure (suddha) disposition conductwithout-attachment (vitaraga caritra) - it turns into the pure (suddha) soul. The ascetic (muni, sramana) who has right knowledge of the soul and non-soul substances, is well versed in the Scripture, observes selfrestraint (samyama) and austerity (tapa), is free from attachment (raga), and for whom happiness (sukha) and misery (duhkha) are alike, represents pure-cognition (suddhopayoga). - When the soul entertains auspicious (subha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (subha). The soul that performs the worship of these three - the stainless and all-knowing pure-soul (sarvajna-deva), the ascetic (yati), and the preceptor (guru), offers gifts (dana), observes the major as well as the supplementary vows (vrata), and follows austerities (tapa) like fasting (upavasa), is engaged in auspicious-cognition (subhopayoga). Being the cause of bondage of karmas, auspicious-cognition (subhopayoga), like inauspicious-cognition (asubhopayoga), renders the soul wander in worldly existence (samsara) and is not worthy to uphold. When the soul entertains inauspicious (asubha) dispositions like sense-indulgence, passions, and non-observance of vows, it becomes inauspicious (asubha). It is then engaged in inauspicious-cognition (asubhopayoga). When the soul is in the state of pure-cognition (suddhopayoga), karmas cannot subdue its power. The soul is knowledge The nature of the soul is knowledge, and knowledge is coextensive with the objects-of-knowledge (jneya); knowledge pervades the objects-ofknowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of purecognition (suddhopayoga), knows all objects of the three worlds and the (xvii)

Page #18
Pravacanasara three times. The knowledge of the Omniscient - kevalajnana - is allpervasive (sarvagata or sarvavyapaka); it knows everything. The soul, by own nature, is without-form (amurtika). From the standpoint of its bondage with karmas since beginningless time past, it is with-form (murtika). The soul with-form (murtika) knows, through the senses and in stages like apprehension (avagraha) and speculation (iha), the sense-perceptible objects. It may also not know these objects. Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (paroksa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading, edgy, accompanied by the dirt of delusion, dubious, and reproachable. Since the sensory-knowledge knows objects with the help of the physical senses, it is indirect and dependent. From the transcendental-point-of-view (niscayanaya), the soul with kevalajnana neither accepts nor rejects the objects-of-knowledge (jneya), and the objects-of-knowledge (jneya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception. Omniscience (kevalajnana) sees directly those not-present modes (paryaya), which are yet to originate, and which had originated in the past but destroyed, i.e., all modes of the future and the past, not existing in the present, of a substance (dravya). Perfect-knowledge (kevalajnana) is real happiness Tormented by illness caused by the natural craving of the senses for gratification, and unable to bear the pain, the ignorant souls take delight in pursuing sensual-pleasures. Those having proclivity for the sensualpleasures suffer naturally. If the senses, by nature, did not give rise to suffering, there would not have been this natural tendency toward enjoyment of the sensual-pleasures. Intense craving for the pleasures of the senses causes anguish; in order to alleviate suffering from craving and consequent anguish, the worldly beings long for the pleasures of the senses, and indulge in these till they die. The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. (xviii)

Page #19
Preface The knowledge that is self-born, perfect, spread over every object, stainless, and free from stages is certainly the absolute (pure) happiness. Happiness or bliss has no associated anxiety. Direct, sense-independent knowledge is without anxiety; therefore, it is happiness. Indirect knowledge is dependent, incomplete, diminutive, and murky. Indirect knowledge is with anxiety, not the natural state of the soul, therefore, not happiness. Direct, sense-independent knowledge encompasses all objects-of-knoweldge (neya). Rid of the karmic dirt, it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge Gneya) in the universe and beyond, covering the three times. It is the natural state of the soul, therefore, happiness. The happiness derived out of pure-cognition (suddhopayoga) is real soul-happiness, rid of all anxiety, and, therefore, worthy to uphold. The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses-atindriya - unparalleled, infinite, and imperishable. On destruction of all karmas that hinder the knowledge-nature of the soul, pristine knowledge, with infinite glory and strength, appears. The knowledge of the Omniscient pervades the whole of the universe and beyond; this supreme knowledge is utterly steady, no different from the soul and, being the nature of the soul, without anxiety. Therefore, omniscience (kevalajnana) is real happiness; there is no difference between knowledge and happiness. Delusion (moha) is the cause of misery The contrary and ignorant view of the soul about substances - with respect to their substance (dravya), qualities (guna), and modes (paryaya) - is delusion (moha). Enveloped by delusion-of-perception (darsanamoha), the soul entertains dispositions of attachment (raga) and aversion (dvesa), and suffers from anxiety (ksobha). The man, enveloped by delusion (moha), does not believe that there is no difference between merit (punya) and demerit (papa) and continues to wander in this dreadful and endless world (samsara). (xix)

Page #20
Pravacanasara He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guna), and modes (paryaya), knows the nature of his soul (atma), and his delusion (moha), for certain, disappears. The man whose delusion (moha) has disappeared realizes the true nature of the soul and then if he gets rid of negligence (pramada), which takes the form of attachment (raga) and aversion (duesa), attains the pure soulnature. Acquisition of valid knowledge (pramana) - direct (pratyaksa) and indirect (paroksa) - about the reality of substances through the study of the Scripture expounded by the Omniscient Lord, destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. The Words of the Omniscient Lord are the sharp sword by which one can demolish one's enemies delusion (moha), attachment (raga), and aversion (dvesa). Only that man who, having grasped the Words of the Omniscient Lord, makes concerted effort to demolish these enemies succeeds in attaining the state of happiness that is rid of all misery. - The substance (dravya) is characterized by origination (utpada), destruction (vyaya), and permanence (dhrauvya) That which does not ever leave its own-nature (of existence) and is endowed with origination (utpada), destruction (vyaya), and permanence (dhrauvya) is a substance (dravya). There is no origination (utpada) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpada). Origination (utpada) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. The substance (dravya) has qualities (guna) and modes (paryaya) The substance (dravya) has qualities (guna) and modes (paryaya). There is no existence of either the quality (guna) or the mode (paryaya) without the substance (dravya). And, the substance (dravya) has, as its ownnature (svabhava), the attribute of existence (satta). (xx)

Page #21
Preface The soul's worldly states of existence The states of existence of the soul (jiva) as the human, the sub-human (plants and animals), the infernal being, and the celestial being are the fruits of its name-karma (namakarma). Because of this reason, the soul, while enjoying the fruits of its karmas, does not attain own-nature (svabhava). The transformation of the soul-substance (jivadravya), in the four states of existence, characterizes worldly existence -samsara. Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jiva) undergoes impure transformations, like delusion (moha) and attachment (raga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (iva). Hence, impure transformations (like attachment) of the soul - its bhavakarma - are the cause of bondage of material-karmas (dravyakarma). The activity with excellent conduct-without-attachment (vitaraga) does not yield fruit of states of existence like the human or the infernal being, but, certainly, the activity with attachment (raga) is not without fruit. The non-soul substances The substances (dravya) are of two kinds, the soul (jiva) and the non-soul (ajiva). The soul Giva) is of the nature of consciousness (cetana) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajiva) substances (dravya). The space (akasa) is infinite (ananta) and gives room to the souls (jiva) and the matter (pudgala). The medium of motion (dharmastikaya), the medium of rest (adharmastikaya), and the time (kala) permeate the universespace (lokakasa). The substance of time (kala dravya) is without spacepoints (pradesa); it occupies just one space-point (pradesa). As the indivisible atom of matter (pudgala-paramanu) traverses slowly in the substance of space (akasa dravya) from one space-point to the other, the time-atom (kalanu) evolves into its mode (paryaya) of time (duration or 'samaya'). The substances (dravya) (other than the time (kala)] have one, two, numerable, innumerable, and also infinite space-points (pradesa); (xxi)

Page #22
Pravacanasara however, the substance of time (kala) has just the mode - 'samaya'- with one space-point (pradesa). The life-essentials (prana) of the soul are material in nature The life-essentials (prana) of the substance of soul (jiva) are the (five) sense-life-essentials (indriya-prana), the (three) strength-life-essentials (bala-prana), the age-life-essential (ayuh-prana), and the respiration-lifeessential (svasocchvasa-prana). These life-essentials are fashioned by the substance of matter (pudgala dravya). The soul (jiva) bound with karmas like delusion (moha), attachment (raga) and aversion (dvesa) is endowed with (four) life-essentials (prana) and, as it entertains such dispositions on fruition of these karmas, it binds itself with new karmas. The soul (jiva) that is soiled, since infinite time past, with karmic dirt keeps on attaining new life-essentials (prana) so long as it does not get rid of infatuation towards the objects of the senses, own body being the principal object of the senses. The material life-essentials (prana) cannot follow the soul (jiva) which, after subjugating infatuation towards the sense-objects, engages in meditation of only the pure soul-consciousness, and does not get attached to all kinds of karmas. The bondage of the soul The universe (loka, having innumerable space-points) is filled densely (without inter-space) in all directions with fine (suksma) and gross (sthula) molecules of matter, with and without the power to turn into karmas. The molecules (skandha) of matter (pudgala) fit to turn into karmas - karmana-vargana - when in association with the impure dispositions of the soul Giva) transform themselves into (eight types of) karmas. The soul (jiva) is not the cause of this transformation of the molecules (skandha) of matter (pudgala) into karmas; the molecules of matter have inherent power to turn into karmas. The molecules (skandha) of matter (pudgala) bound earlier with the soul (jiva) in form of material-karmas (dravyakarma) certainly transform themselves into the body as the soul (jiva) adopts a new body on change of its mode (paryaya). The gross-body (audarika sarira), the transformable (xxii)

Page #23
Preface body (vaikriyika sarira), the luminous-body (taijasa sarira), the projectable- or assimilative-body (aharaka sarira) and the karmic-body (karmana sarira), all are forms of the substance of matter (pudgaladravya). When the soul (iva) engenders dispositions of delusion (moha), attachment (raga) and aversion (dvesa) for the objects of the senses, it again gets bound with those dispositions (of delusion, attachment and aversion). The soul (jiva, atma) has innumerable space-points (pradesa). The karmic molecules penetrate the space-points of the soul and make bonds when there is vibration in the space-points of the soul due to the activity of the mind, the speech and the body. These karmic molecules remain bound with the soul for certain duration and then separate on fruition. The soul (jiva) with attachment (raga) toward the external objects makes bonds with karmas and the soul without attachment - vitaraga - toward the external objects frees itself from the bonds of karmas. Certainly, the impure-cognition (asuddhopayoga) of the soul (jiva) is the cause of bondage; know this as the essence of bondage. The transformation of the soul (jiva) in auspicious (subha) dispositions, which are other than its innate nature, is merit (punya). The transformation of the soul (jiva) in inauspicious (asubha) dispositions is demerit (papa). The Doctrine expounds that the transformation that does not delve into either dispositions is the cause of the destruction of misery (duhkha). The transformation of the worldly soul (jiva) into the state of attachment (raga) etc. in the aforesaid manner is, in essence, the real (niscaya) bondage (bandha). The other kind of bondage (of the karmic matter with the soul) is the empirical (vyavahara) bondage (bandha). The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (atma); the pure soul, of the nature of knowledge (nana) and perception (darsana), is the only eternal substance. The worthy householder (sravaka) or the ascetic (sramana) who, after knowing the nature of the soul (atma), meditates on the pure-soul (paramatma) destroys the intractable knot of delusion (moha) and attains the purity of his soul. The one who has destroyed the (xxiii)

Page #24
Pravacanasara dirt of delusion (moha), has isolated himself from the sense-pleasures, has controlled the wavering of the mind, and is established firmly in soulnature, performs meditation on the pure-soul. Adopt the conduct - 'dharma' - of the ascetic The man who wishes to escape from misery must adopt the conduct - dharma' - of the ascetic. He accepts the fivefold observances (acara) in regard to knowledge Gnana), faith (darsana), conduct (caritra), austerities (tapa), and strength (virya). "I do not belong to the external objects; these external objects do not belong to me. Nothing in this world belongs to me." Ascertaining reality in this manner he adopts the form (rupa) that is natural-by-birth (nagnya, yathajata). Marks (linga) of the ascetic The external-marks (dravyalinga) of the ascetic are that he adopts the nude form that is natural-by-birth (nagnya, yathajata), pulls out his hair of the head and the face by hand, being pure, he is free from activities that cause injury (himsa), and does not attend to the body. The five supreme vows (mahavrata), five regulations (samiti), fivefold control of the senses (pancendriya nirodha), pulling out the hair on the head and the face (kesalonca), six essential duties (sadavasyaka), renouncing clothes (nagnya, digambaratva), not taking bath (asnana), sleeping on the ground (bhumisayana), not cleansing the teeth (adantadhavana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are the twenty-eight primary attributes (mulaguna) that make the ascetic (sramana) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. The internal-marks (bhavalinga)-the cause of cessation of births-of the ascetic are that he is free from infatuation and the dispositions of attachment (raga), aversion (dvesa) and delusion (moha). He frees himself from the sense-of-mine (mamakara) and self-consciousness (ahamkara) for all objects or things. He attains purity of the cognition (upayoga). He becomes self-dependent, free from activities (yoga) of the body, the speech, and the mind. (xxiv)

Page #25
Preface Only when the soul is equipped with both, the external and the internal marks (linga), it acquires the status of the ascetic. Appropriate conduct for the ascetic The ascetic whose activities are without proper diligence certainly causes injury (himsa) to the living beings, whether they die or not. He certainly engenders bondage of karmas. The ascetic who incessantly observes diligence in his activities does not engender bondage of karmas; he remains unblemished as the lotus-flower remains untouched by the water though it grows in the water. The supreme ascetics leave all possessions in the first place. However, there is no inappropriateness if the ascetic makes use of, as per the requirement of the time and the place, a possession (parigraha) whose acceptance or rejection does not result in the breach of his restraint (samyama). The ascetic gets indifferent to this world, does not get attached to the next, and, getting rid of passions (kasaya), engages in appropriate partaking of food (ahara) and roaming (vihara). The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. The ascetic has the Scripture as his eyes He, who has attained concentration (of knowldege, perception and conduct), is called the ascetic. Concentration is attained by him who has right knowledge of the objects. Right knowledge is obtained from the Scripture, the Doctrine of Lord Jina. Therefore, it is important for the ascetic to study the Scripture. By assimilating the Doctrine, the ascetic determines the true nature of objects, by knowing the true nature of objects he attains concentration, and through concentration he is able to follow asceticism. There is no difference between asceticism and the path to liberation (moksamarga). Certainly, the ascetic who is rid of the knowledge of the Doctrine knows neither the own soul (atma) nor the other substances. Not knowing the objects-of-knowledge (jneya), how can he attain the destruction of karmas? The ascetic without soul-knowledge (xxv)

Page #26
Pravacanasara accepts substances other than the soul and engenders dispositions of delusion (moha) or attachment (raga) or aversion (dvesa). As a result, he is bound with various kinds of karmas. The ascetic has the Scripture, the Doctrine of Lord Jina, as his eyes. All objects-of-knowledge (jneya), with their infinite qualities (guna) and modes (paryaya), are well-established in the Scripture. The ascetic acquires knowledge about these objects-ofknowledge (ineya) through his eyes of the Scripture. The importance of right faith The ascetic (muni, sramana) cannot attain liberation even after acquiring the knowledge of the tenets as contained in the Scripture if he does not have the right faith (samyagdarsana) in the objects of reality. Also, even after acquiring the right faith he cannot attain liberation if he does not follow the right conduct (samyakcaritra). The man with even infinitesimal infatuation (murccha) for external objects like the body (sarira) does not attain liberation, although he may have studied all the Scriptures. It is proclaimed that the ascetic who although adept in restraint (samyama), austerities (tapa) and interpretation of the Scripture but does not have faith in the reality of substances, the soul (atma) being the primary one, as expounded by the Omniscient Lord Jina, is not a genuine ascetic. The man who is engaged in activities of observing vows, regulations, study, meditation, and giving of gifts, but with concocted faith-based on the teachings of a non-omniscient preceptor - in objects like deva, guru and dharma, does not attain liberation but attains birth in pleasurable conditions. Only the ascetic who observes regulation - samiti - of the fivefold activity, control - gupti - of the threefold yoga, curbs the five senses - pancendriyanirodha, subdues the passions (kasaya), and is endowed with faith (darsana) and knowledge (jnana), is said to have self-restraint (samyama). For the worthy ascetic, enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike (he maintains equanimity). The ascetic involved in worldly occupations is a worldly man The ascetic (muni, sramana) who is well-established in the trio of right faith (samyagdarsana), right knowledge (samyagjnana) and right (xxvi)

Page #27
Preface conduct (samyakcaritra), simultaneously, is said to have attained concentration (ekagrata). Only such an ascetic follows perfect asceticism. The ascetic with soul-knowledge (atmajnana) does not engender the dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in external substances. With resultant concentration (ekagrata), he certainly sheds various kinds of karmas. If the ascetic who has adopted the form (rupa) that is natural-by-birth (nagnya, yathajata), even though he may be observing restraint (samyama) and austerities (tapa) but gets involved in worldly occupations like palmistry (jyotisa), medicine (vaidya), chanting of prayers (mantrika), and invocation of spells (tantrika) - he is a worldly man. The man who adopts the form (rupa) that is natural-by-birth of the ascetic but has wrongly grasped the nature of substances and insists on his wrong comprehension, wanders infinitely long, experiencing the fruits of his karmas, in worldly existence. - Two kinds of ascetics As per the Doctrine, the ascetics are of two kinds, those engaged in purecognition (suddhopayoga) and those engaged in auspicious-cognition (subhopayoga). The ascetics engaged in pure-cognition (suddhopayoga) are rid of the influx (asrava) of karmas and the rest, engaged in auspicious-cognition (subhopayoga), are with the influx of karmas. The course of conduct for the ascetic engaged in auspicious-cognition (subhopayoga) consists in devotion (bhakti) to the Arhat etc. (the five Supreme Beings), and fervent affection (vatsalya) - similar to the tender love of the cow for her calf - for the preceptors of the Doctrine. The following activities are not forbidden for such an ascetic: removal of afflictions caused to the worthy ascetics, their adoration and salutation, standing up in respect on their arrival, and following them as they walk. Certainly, those worthy ascetics who are adept in interpretation of the Scripture and abound in virtues like restraint (samyama), austerities (tapa), and knowledge (jnana), deserve reverence in form of greeting them on their arrival by standing up, attending on them, and bowing down. The ascetic engaged in auspicious-cognition (subhopayoga) should, to the best of his ability, render service to a co-ascetic if he sees him diseased, or suffering from hunger, thirst or other afflictions (parisaha). (xxvii)

Page #28
Pravacanasara The Doctrine proclaims that for the householders (sravaka) to engage themselves in this kind of activity is most desirable as by doing this they gradually (by convention) attain the supreme bliss (of liberation). The ascetic who is rid of demerit (papa) that accrues due to indulgence in sense-pleasures (visaya) and passions (kasaya), has an attitude of equanimity (samya) toward different attributes (dharma) of substances, and in whom many virtues inhere, treads the laudable path to liberation. The ascetic who is free from false conduct, has ascertained the nature of substances as these actually are, tranquil [rid of attachment (raga) and aversion (dvesa)] and follows true asceticism, does not wander long in the fruitless worldly existence (samsara). The pure, liberated soul The soul (jiva, atma), which knows the reality of substances, has renounced external and internal attachments (parigraha) and does not indulge in the objects-of-the-senses, such stainless soul is called the Pure One (suddha). The Pure-Soul (suddhatma) possesses true asceticism (sramanya); it is endowed with infinite perception (darsana) and knowledge (jnana), and attains the supreme state of liberation (nirvana, moksa). True asceticism (sramanya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). The magnificence of 'Pravacanasara' 'Pravacanasara', does not deal with traditional gathering of data, experiments, investigations and observations to arrive at 'facts' or 'conclusions' that constitute worldly knowledge. Nor does it deal with means to 'enrich' the human race by providing it with tools to make life more pleasurable. Its scope in terms of time-frame is not limited to the present life or a few generations. Its beneficiaries are not just the human beings but all living beings, including the plants, animals and minute organisms. The quintessence of 'Pravacanasara' is that the soul-substance (jivadravya), by own-nature (svabhava), is omnipresent, omnipotent, and omniscience. The driving force within each living being, the soul (xxviii)

Page #29
Preface substance is without form (amurtika) and invisible (adrsya). It incontrovertibly establishes that the soul, rather than the body, is knowledge and happiness. And, to bring to surface the inherent knowledge and happiness of the soul, it must be got rid of karmas, auspicious and inauspicious, that have sullied its purity since beginningless time. The path consists in acquisition of the Three Jewels (ratnatraya) - right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra) - together. With diligence and practice, distinction between these components of the Three Jewels (ratnatraya) vanishes and the aspirant - the ascetic (muni, sramana) - reaches the stage where the soul becomes indiscrete (abheda) with its qualities (guna). He gets established in pure-cognition (suddhopayoga) abounding in glory of own soul. Nothing more remains to be known or achieved; he becomes one with perfect knowledge and perfect bliss, for eternity. "He who knows the 'self knows everything." The uninitiated reader may find the above statement mystifying and obscure as his experience and effort hitherto has been to gather knowledge and bliss from sources other than the 'self". The only way to reconcile with the statement is to go inward, free the mind of objects external, and experience the high and sublime status of own soul. What is the soul (atma)? The soul is a substance (dravya) with consciousness as its nature; it has infinite-attributes (anantadharma). The infinite-attributes (anantadharma) are known by infinitestandpoints (anantanaya); know that the scriptural knowledge (srutajnana) is characterized by infinite-standpoints (anantanaya). The soul, with its infinite-attributes (anantadharma), is known with the help of the scriptural knowledge (srutajnana). From the standpoint-ofsubstance (dravyarthika naya), the soul is one with consciousness. From the standpoint-of-mode (paryayarthika naya), which highlights the difference between the quality (guna) and the possessor-of-quality (guni), the soul is known by its attributes of knowledge, perception etc. The soul exists with regard to its own-substance (svadravya), own-space (svaksetra), own-time (svakala), and own-nature (svabhava). The soul does not exist with regard to other-substance (paradravya), other-space (paraksetra), other-time (parakala), and other-nature (parabhava). With (xxix)

Page #30
Pravacanasara regard to its substance (dravya), the soul is permanent (nitya) but with regard to its modes (paryaya), it is transient (ksanika). The substance is thus known through infinite-standpoints (anantanaya). When the assertion is understood to have been made in absolute sense, without appreciation of the relativity of the point-of-view (naya), it becomes false (mithya). When the same assertion is understood to have been made in relative sense, with appreciation of the relativity of the point-of-view (naya), it reveals the truth; it is valid-knowledge (pramana). This is the beauty and the scope of the doctrine-of-non-absolutism (anekantavada), the root of the Holy Scripture. The soul is known variously through the standpoints (naya) and valid-knowledge (pramana). Both pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. A naya looks at the object from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. A synthesis of different standpoints is achieved by the doctrine of conditional predications (syadvada) wherein every viewpoint is able to retain its relative importance. There is the affirmation or the negation or the indescribability or the combination of these three, depending on the point of view. Getting rid of the knots of delusion (moha) and through the practice of establishing the self in the self, the Pure Soul (suddhatma) is attained. The soul is the accomplisher (sadhaka), the means (sadhana), and the accomplishment (sadhya). Gratitude for Auspicious Blessings Acarya Vidyananda ( 3112ref faults) A true yogi, Acarya Vidyananda shuns all communication with external entities; his internal deliberations are rid of attachment and aversion, directed toward the pure soul. Born in 1925 and a digambara ascetic (nirgrantha muni) since last fifty-five years, today he sleeps in regard to worldly undertakings but is awake in regard to soul-realization. He meditates on the (xxx)

Page #31
Preface pure-soul by renouncing all volitions. Overpowering his senses through the fire of concentration, he enters the soul within and contemplates on the self, through the medium of the self. He meditates on the pure, effulgent state of his soul through the instrument of his soul imbued with the Three Jewels (ratnatraya) of the path to liberation. Established firmly in self-identity, he does not speak while speaking, does not walk while walking, and does not see while seeing. He does not deliberate for long on any task inimical to soulknowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of his soul. He has built a shield around his soul to protect it from all extraneous influences. He purifies his soul by the knowledge of the soul. Tranquil and discerning, he is ever engaged in concentration, and study of the Scripture - the sure means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation and subjugation of the senses and passions. This explains his utter inclination toward the study of the Scripture. Acarya Vidyananda has showered on me his auspicious blessings whenever I took up any project involving work on the Holy Scripture. His auspicious blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying. I make obeisance humble, by bowing my head, to Acarya Vidyananda. acarya Prajnasagara (AcArya prajJasAgara ) Aware that Acarya Prajnasagara is a learned digambara ascetic and an authority on Prakrit language, I requested him to bless me by proofreading the present work. He immediately and joyfully acceded to my request. I was certain that since I have meticulously read the manuscript many times over, there would hardly be any major errors. He proved me wrong. (xxxi)

Page #32
Pravacanasara Owing to his deep understanding of the subject, he could mark major flaws and infelicities, attributable to my ignorance and inadequacy. The realization dawned on me that in order to wholly understand the profound tenets contained in 'Pravacanasara', one must adopt the status of the digambara ascetic (nirgrantha muni). Only the ascetic who observes excellent restraint (samyama), austerities (tapa) and equanimity (samyabhava) can grasp fully the Truth contained in this Holy Scripture. I am unable to express my gratitude in words; I just seek his continued auspicious blessings. April 2018 Dehradun, India (xxxii) Vijay K. Jain

Page #33
ACKNOWLEDGMENT All that is contained in this book has been excerpted, adapted or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Pravacanasara, the Holy Scripture composed by Acarya Kundakunda. Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. paM. manoharalAla (vi. saM. 1969), zrImatkundakundAcAryaviracitaH pravacanasAraH, zrI paramazruta prabhAvaka maNDala, bambaI-2. 2. paM. pannAlAla sAhityAcArya (1992), AcArya kundakunda deva viracita kundakundabhAratI, samasta digambara jaina samAja khekar3A (meraTha), dvitIyAvRtti. 3. zrI manoharajI varNI (1979), zrImatkundakundAcAryadeva praNIta pravacanasAra evaM zrImadamRtacandrasUri viracita tattvadIpikA para saptadazAMgI TIkA, zrIsahajAnanda zAstramAlA, raNajItapurI, sadara, meraTha. 4. muni zrI praNamyasAgarajI mahArAja, sampAdana evaM anuvAda (2016), AcArya kundakunda viracita pravacanasAra (zrI prabhAcandraviracita sarojabhAskara TIkA), Arhata vidyA prakAzana, goTegA~va, narasiMhapura (ma.pra), dvitIya saMskaraNa.. 5. siddhAntAcArya paM. kailAzacandra zAstrI (2013), paMDitapravara AzAdhara viracita dharmAmRta (anagAra ), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThA saMskaraNa. 6. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 7. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 8. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - DaoN. cetanaprakAza pATanI (2008), zrIyativRSabhAcArya viracita tiloya paNNattI, zrI 1008 candraprabha digambara jaina atizaya kSetra, deharA-tijArA (rAjasthAna), tRtIya saMskaraNa. 9. paM. pannAlAlajI vAkalIvAla (1913), digambarajainAcAryazrIzubhacandraviracitaH jJAnArNavaH, zrI paramazruta-prabhAvaka-maMDala, bambaI, dvitIyAvRtti. (xxxiii)

Page #34
Pravacanasara 10. f4debileRf . 461131015 Pam (2013), HISTOM-farfera upalchont ( 7221940), hrata in 478, 18 greier uren, die TS, TE facci-110003, iaai Rahul. 11. ET. YHIMI JA HICIER (2015), alle forta fafeta harivaMzapurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI Farmi-110003, 4EAT HIU. 12. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 13. Chakravarti, A. (Prof.) (2008), "Acarya Kundakunda's Samayasara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Fifth Edition. 14. Jain, S.A. (1960), "Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi", Vira Sasana Sangha, Calcutta-37. 15. Jain, Vijay K. (Ed.) (2011), "Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara - with Hindi and English Translation", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 18. Upadhye, A.N. (1935), "Sri Kundakundacarya's Pravacanasara - A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri - for the Parama-Sruta-Prabhavaka-Mandala, Bombay. (xxxiv)

Page #35
VIJAY K. JAIN BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina scriptures: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. jaina dharma : maMgala paricaya (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse (2014), Vikalp Printers, Dehradun. Acarya Samantabhadra's Svayambhustotra - Adoration of the Twentyfour Tirthankara (2015), Vikalp Printers, Dehradun. Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewelcasket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Acarya Pujyapada's Samadhitantram Supreme Meditation (2017), Vikalp Printers, Dehradun. -- Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. (xxxv)

Page #36
Pravacanasara CONTENTS maMgala AzIrvAda - AcAryazrI vidyAnanda jI munirAja PREFACE (vii) (xxxiii) ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE (xxxv) Acarya Kundakunda's Pravacanasara - Essence of the Doctrine Verse No. Verse Topic Page 1-1 1-2 esa surAsura sese puNa titthayare te te savve samagaM maMgalAcaraNa 1-3 --- 3 Salutation and benediction 1-4 kiccA arahatANaM 1-5 tesiM visuddhadasaNaNANa SECTION-1 Reality of Knowledge (jnanatattva) 1-6 saMpajjadi NivvANaM Glory of the path to liberation --- 1-7 cArittaM khalu dhammo Conduct (caritra) is 'dharma' --- 1-8 pariNamadi jeNa davvaM The soul (atma) is one with conduct (caritra) 1-9 jIvo pariNamadi jadA Soul has auspicious (subha), inauspicious (asubha) and pure (Suddha) dispositions No substance (dravya) exists __-- without its modification (parinama) 1-10 Natthi viNA pariNAma 12 (xxxvi)

Page #37
Contents Verse No. Verse Topic Page 1-11 dhammeNa pariNadappA appA 14 Fruits of auspicious (subha) ___--- and pure (suddha) cognition (upayoga) Fruit of inauspicious (asubha) --- cognition (upayoga) 1-12 asuhodayeNa AdA kuNaro 16 1-13 aisayamAdasamutthaM 1-14 suvididapadatthasutto 1-15 uvaogavisuddho jo 1-16 taha so laddhasahAvo Pure-cognition (Suddhopayoga) results in supreme happiness The nature of the soul that represents pure-cognition (suddhopayoga) The soul with pure-cognition (suddhopayoga) knows the objects of the three worlds The soul with pure-cognition (suddhopayoga) is called 'svayambhu' The 'svayambhu' soul attains its own-nature (svabhava), permanently All substances (dravya) undergo origination (utpada) and destruction (vyaya), also permanence (dhrauvya) --- 20 1-17 bhaMgavihINo ya bhavo --- 1-18 uppAdo ya viNAso 1-19 pakkhINaghAdikammo ___ --- 27 1-20 sokkhaM vA puNa dukkhaM --- As the four inimical (ghati) karmas are destroyed, the soul attains supreme happiness The character of the Omniscient is beyond the five senses - it is atindriya The Omniscient knows all substances and their modes directly and simultaneously 28 1-21 pariNamado khalu NANaM ___ --- 29 (xxxvii)

Page #38
Pravacanasara Verse No. Verse Topic 1-22 uffer utarci fchfar fa Nothing is indirect to the Omniscient 1-23 AdA NANapamANaM NANaM 1-24 & 1-25 NANappamANamAdA Na havadi hINo jadi so AdA The soul is coextensive with knowledge and knowledge is all-pervasive The fault in not accepting the soul as coextensive with knowledge The soul and knowledge are all-pervasive 1-26 savvagado jiNavasaho 1-27 NANaM appa tti madaM vadi Knowledge is the soul 1-28 NANI NANasahAvo atthA 1-29 Na paviTTho NAviThTho NANI --- 37 1-30 rayaNamiha iMdaNIlaM Certainly the soul does not inhere in the objects-ofknowledge Empirically, the soul does inhere in the objects-ofknowledge Illustration of the soul inhering in the objects-ofknowledge As knowledge inheres in the objects-of-knowledge, all objects-of-knowledge inhere in knowledge 1-31 jadi te Na saMti aTTA 1-32 geNhadi Neva Na muMcadi From the transcendentalpoint-of-view the soul neither accepts nor rejects the objectsof knowledge 1-33 jo hi sudeNa vijANadi --- 41 The Omniscient and the srutakevali know the true nature of the soul Empirically, the Scripture is also knowledge 1-34 sattaM jiNovadida --- 43 (xxxviii)

Page #39
Contents Verse No. Verse Topic Page 1-35 - 44 1-36 1-37 -- 1-38 1-39 1-40 - 50 jo jANadi so NANaM The soul is knowledge; the difference is for the purpose of explanation tamhA NANaM jIvo The difference between the knowledge and the object-of knowledge takAligeva savve sadasabbhUdA All modes of substances are ances are reflected in infinite) knowledge, as if in the present jeNeva hi saMjAyA je Omniscience sees directly the not-present modes (paryaya) of substances jadi paccakkhamajAyaM pajjAyaM Omniscience sees directly the not-present modes of substances atthaM akkhaNivadidaM The not-present modes of substances are not the subject of sensory-knowledge apadesaM sapadesa muttamamuttaM Knowledge that is sense independent - atindriya jnana - knows everything pariNamadi NeyamaTuM NAdA The sense-independent knowledge is not influenced by the objects-of-knowledge udayagadA kammaMsA Knowledge is not the cause of bondage, attachment to the objects-of-knowledge is ThANaNisejjavihArA Activities of the Omniscient are natural; these are not the cause of bondage of karmas puNNaphalA arahatA Activities of the Arhat are due to the fruition of auspicious karmas; these do not cause bondage of karmas 1-41 -- 51 1-42 --- 52 1-43 -- 53 1-44 --- 54 1-45 --- 55 (xxxix)

Page #40
Pravacanasara Verse No. Verse Topic Page 1-46 --- 57 1-47 58 1-48 59 1-49 60 jadi so suho va asuho The impure soul entertains auspicious- and inauspicious transformations jaM tAliyamidaraM Only the sense-independent, permanent knowledge knows everything jo Na vijANadi jugavaM He, who does not know completely all objects, cannot know even a single object davvaM aNaMtapajjayamegamaNaMtANi He, who does not know completely a single object, cannot know all objects upajjadi jadi NANaM The knowledge that originates sequentially is not all pervasive tikAlaNiccavisamaM sayalaM The knowledge that is all pervasive is the perfect knowledge of the Omniscient Na vi pariNamadi Na As the Omniscient soul does not undergo transformation due to the objects-ofknowledge it is free from karmic-bondage 1-50 62 1-51 - 63 1-52 64 1-53 atthi amuttaM muttaM --- 65 Knowledge and happiness are with form - murtika - and also without form - amurtika Amurtika happiness emanates from amurtika knowledge; it is commendable 1-54 jaM pecchado amuttaM -- 66 1-55 Fiat Hei 374 FTNET 67 Sense-dependent happiness comes from sense-dependent knowledge; it needs to be discarded (xl)

Page #41
Contents Verse No. Verse Topic Page 1-56 phAso raso ya gaMdho -- 69 Sense-dependent knowledge is unable to apprehend the objects-of-knowledge simultaneously 1-57 paradavvaM te akkhA Neva Sense-dependent knowledge is not direct knowledge 1-58 jaM parado viNNANaM taM tu The marks of direct (pratyaksa) and indirect (paroksa) knowledge Sense-independent, direct knowledge is real happiness 1-59 jAdaM sayaM samattaM 1-60 jaM kevalaM ti NANaM taM Perfect knowledge of the Omniscient does not cause anxiety Perfect-knowledge is the cause of happiness 1-61 UTUP Bretari i 1-62 No saddahati sokkhaM Only the Omniscient enjoys unmatched and supreme happiness 1-63 maNuA'surAmariMdA -- 76 Indirect knowledge has no access to the natural happiness appertaining to the soul 1-64 FIFA fahera et -- 77 Proclivity for sensualpleasures naturally gives rise to suffering The body is not the cause of happiness 1-65 pappA iTTe visaye 1-66 egaMteNa hi deho suhaM Even in the worldly state of existence the soul is the cause of happiness The soul itself is of the nature of happiness; sensualpleasures are not happiness 1-67 timiraharA jai diTThI jaNassa - 81 (xli)

Page #42
Pravacanasara Verse No. Verse Topic Page 1-68 sayameva jahAdicco tejo 82 Illustration of the soul itself being of the nature of knowledge and happiness The soul in auspiciouscognition (subhopayoga) 1-69 devadajadigurupUjAsu ceva 83 1-70 jutto suheNa AdA 84 Auspicious-cognition earns merit (punya), the cause of pleasant-feeling Sensual-pleasures are of the nature of misery 1-71 sokkhaM sahAvasiddhaM 85 1-72 --- 86 1-73 --- 87 1-74 --- 88 1-75 89 NaraNArayatiriyasurA There is no difference between the auspicious and the inauspicious-cognition kulisAuhacakUdharA Sensual-pleasures attained as a result of auspicious cognition are but misery jadi saMti hi puNNANi ya Merit earned due to auspicious-cognition causes intense craving for sensual pleasures te puNa udiNNataNhA Craving for the pleasures of the senses causes anguish and the worldly beings indulge in these till they die saparaM bAdhAsahidaM vicchiNNaM / The happiness brought about by the senses is misery in disguise Na hi maNNadi jo evaM There is no difference between merit (punya) and demerit (papa) evaM vididattho jo The man who knows the reality strives for only the pure-cognition 1-76 --- 90 1-77 --- 91 1-78 --- 92 (xlii)

Page #43
Contents Verse No. Verse Topic Page 1-79 cattA pAvAraMbhaM samuTTido --- 93 Auspicious-cognition (subhopayoga), but with delusion, does not attain the pure soul-nature 1-80 jo jANadi arahataM The way to get rid of delusion is to know the Omniscient Lord (the Arhat) 1-81 jIvo vavagadamoho 1-82 savve vi ya arahatA - After getting rid of delusion (moha), get rid of negligence (pramada) too The Tirthankara, having done themselves, have preached this path-to-liberation The contrary and ignorant view about substances is delusion (moha) 1-83 davvAdiesu mUDho bhAvo 1-84 moheNa va rAgeNa va Delusion (moha), attachment (raga) or aversion (dvesa) give rise to bondage of karmas 1-85 aTThe ajadhAgahaNaM The three signs of delusion (moha) 1-86 jiNasatthAdo aDhe 1-87 davvANi guNA tesiM --- 102 The study of the Scripture also destroys the heap of delusion (moha) The Omniscient Lord has expounded the true nature of the substances (dravya) Having grasped the Words of the Omniscient Lord, delusion, attachment, and aversion must be got rid of 1-88 jo moharAgadose NihaNadi 103 1-89 NANappagamappANaM paraM ca - 104 All substances are established in their own-nature; this is understood through the power of discernment (xliii)

Page #44
Pravacanasara Verse No. Verse Topic Page 1-90 tamhA jiNamaggAdo -- 105 The study of the Scripture provides the power of discernment between the self and the non-self 1-91 FATHSG hath -- 106 1-92 jo NihadamohadidI Agama Without right faith in the six substances one cannot attain the stage of supreme conduct Real 'dharma' is the destruction of the delusion-ofperception (darsanamoha) and getting rid of attachment 107 SECTION - 2 Reality of Objects-of-Knowledge (jneyatattva) 2-1 attho khalu davvamao -- 109 The objects-of-knowledge are of the nature of substance (dravya), qualities (guna) and modes (paryaya) 2-2 je pajjayesu NiradA 111 Souls engaged in impure-soul nature are parasamaya and those engaged in own soulnature are svasamaya 2-3 apariccattasahAveNuppAda 112 The mark (laksana) of the substance (dravya) 2-4 sabbhAvo hi saha 114 'Existence in own nature' - svarupastitva - of the substance (dravya) 'Existence-in-general' - samanyastitva or sadrsyastitva 2-5 iha vivihalakkhaNANaM - 116 (xliv)

Page #45
Contents Verse No. Verse Topic Page 2-6 davvaM sahAvasiddhaM saditi --- 118 The substance (dravya) - with its qualities (guna) and modes (paryaya) - rests in own nature (svabhavasiddha) 2-7 sadavaTThiyaM sahAve davvaM -- 120 Origination (utpada), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha) 2-8 Na bhavo bhaMgavihINo 121 All three - origination (utpada), destruction (uyaya) and permanence (dhrauvya) - are essential marks (laksana) of the substance (dravya) Origination (utpada), permanence (dhrauvya) and destruction (vyaya) are no different from the substance 2-9 uppAdadvidibhaMgA vijjaMte 123 2-10 samavedaM khalu davvaM 125 Origination (utpada), permanence (dhrauvya) and destruction (uyaya) take place at the same time 2-11 pADubbhavadi ya aNNo -- 127 Origination (utpada) of one mode (paryaya) is the destruction (vyaya) of another mode (paryaya) 2-12 pariNamadi sayaM davvaM 128 The modes-of-qualities (gunaparyaya) are also the substance (dravya) The substance is of the nature of existence - it is sat 2-13 Na havadi jadi sahavvaM 129 2-14 pavibhattapadesattaM pudhattamidi -- 131 Separateness (prthaktva) and self-identity (anyatva) 2-15 saddavvaM sacca guNo sacceva 133 The difference between the possessor-of-quality (guni) and the quality (guna) is the selfidentity (anyatva) (xlv

Page #46
Pravacanasara Verse No. 2-16 2-17 2-18 2-19 2-20 2-21 2-22 2-23 2-24 (xlvi) Verse jaM davvaM taNa guNo jo khalu davvasahAvo unferunt fa a ants evaMvihaM sahAve davvaM jIvo bhavaM bhavissadi vo Na hodi devo davvaTThieNa savvaM davvaM zrfer fufer fa gut fa urfer an UT Topic There is no absolute difference between the possessor-of-quality (guni) and the quality (guna) The own-nature (svabhava) of the substance (dravya) is its quality (guna) of existence (satta) the substance (dravya) is of the nature of existence (satta) Origination of either the intrinsic-nature (sadbhavanibaddha) or the extraneousnature (asadbhava-nibaddha), depending on the point of view From the standpoint of sadbhava-utpada while the modes (paryaya) change, there is the existence of the same eternal substance (dravya) In reference to asat-utpada, the substance (dravya) gets a new form with the change of mode (paryaya) Explanation of the existence of 'not-other' (ananya) and 'other' (anya) in the same substance The substance is known through the seven limbs (saptabhanga) of assertion The activity associated with delusion (moha), attachment (raga), and aversion (duesa) is the cause of transmigration --- --- Page 134 136 137 138 141 142 143 144 146

Page #47
Contents Verse No. Verse Topic Page 2-25 --- 148 kammaM NAmasamakkhaM sabhAvamadha The karmas render the soul its states of worldly existence 2-26 NaraNArayatiriyasurA jIvA -- 149 In these states of existence the soul does not attain its own-nature (svabhava) 2-27 jAyadi Neva Na Nassadi --- 150 The substance (dravya) subsists through the origination (utpada) as well as the destruction (vinasa) 2-28 tamhA du Natthi koI - 152 Transformation of the soul- substance (jivadravya), in the four states of existence, is worldly existence - samsara 2-29 AdA kammamalimaso -- 153 Impure transformations of the soul - its bhavakarma - are the cause of bondage of material-karmas 2-30 pariNAmo sayamAdA sA -- 154 2-31 pariNamadi cedaNAe AdA 156 Certainly, the soul (jiva) is not the doer (karta) of matrialkarma (dravyakarma) The transformation (parinama) of the soul (jiva) manifests in three ways 1) jnanaparinati, 2) karmaparinati, and 3) karmaphalaparinati 2-32 NANaM aTThaviyappo 157 2-33 appA pariNAmapyA pariNAmo 158 These three transformations are to be known as the nature of the soul (jiva) Ascertainment of the pure and stainless state of the selfsuddhatma 2-34 kattA karaNaM kamma -- 160 2-35 davvaM jIvamajIvaM jIvo --- 162 Two kinds of substances - soul (jiva) and non-soul (ajiva) (xlvii)

Page #48
Pravacanasara Verse No. 2-36 2-37 2-38 2-39 2-40 2-41 2-42 2-43 2-44 2-45 2-46 2-47 (xlviii) Verse poggalajIvaNibaddho uppAdaTThidibhaMgA poggala muttA iMdiyagejjhA vaNNarasagaMdhaphAsA vijjate liMgehiM jehiM davvaM jIvamajIvaM The marks of the substances are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) AgAsarasavagAho dhammaddavvassa kAlassa vaTTaNA se jIvA poggAlakAyA logAlogesu Nabho jadha te NabhappadesA samao da appadeso du Topic vadivadado taM desaM The universe-space (lokakasa) and the non-universe-space (alokakasa) Two distinctions of substances: in respect of the activity (kriya) and in respect of the being (bhava) The marks of corporeal (murtika) and non-corporeal (amurtika) qualities The matter (pudgala) has the qualities of colour, taste, smell and touch. Sound is the mode (paryaya) of matter Specific qualities of the five non-corporeal (amurtika) substances (dravya) The space-points (pradesa) of the six substances (dravya) The abodes of the six substances (dravya) Indivisible atom (paramanu) is the smallest unit of measurement; it equals one space-point (pradesa) The time-atom (kalanu) occupies just the single spacepoint (pradesa) Mode (paryaya) of substance of time (kala dravya) --- --- Page 163 164 165 167 168 171 173 174 176 178 179

Page #49
Verse No. 2-48 2-49 2-50 2-51 2-52 2-53 2-54 2-55 2-56 Verse AgAsamaNiviTTha ekko va duge bahugA uppAdo paddhaso vijjadi ehi saMti samaye jassa Na saMti padesA sapadesehiM samaggo iMdiyapANo yatadhA pANehiM caduhiM jIvadi sitat quifugest Topic One space-point (pradesa) of space (akasa) has the power to accommodate the atoms (paramanu) of all the remaining substances The oblique-collection (tiryakpracaya) and the upward-collection (urdhvapracaya) The substance of time (kala dravya) also exhibits permanence (dhrauvya) Origination (utpada), permanence (dhrauvya) and destruction (vyaya) in the substance of time The mode of time 'samaya' can only be established when the substance of time (kala dravya) is considered as comprising the atoms of time (kalanu), each occupying one space-point (pradesa) The amazing power of the soul (jiva) that knows the self and the others The life-essentials (prana) of the substance of soul (jiva) These life-essentials are fashioned by the substance of matter (pudgala dravya) The soul (jiva) bound with karmas like delusion (moha) is endowed with (four) lifeessentials (prana) Contents --- --- --- Page 181 182 184 186 187 189 190 191 192 (xlix)

Page #50
Pravacanasara Verse No. 2-57 2-58 2-59 2-60 2-61 2-62 2-63 2-64 2-65 2-66 2-67 (1) Verse pANAbAdhaM jIvo AdA kammamalimaso jo iMdiyAdivijaI atthittaNicchidassa hi NaraNArayatiriyasurA taM sabbhAvaNibaddhaM 300 39370 uvaogo jadi hi jo jANAdi jiNiMde visayakasA ogADho asuhovaogarahido Topic Material life-essentials (prana) are the cause of the bondage of new karmas Infatuation (mamatva) is the cause of getting new lifeessentials (prana) The life-essentials (prana) can be got rid of through subjugation of all attachment Due to union with physical matter, the soul (jiva) is transformed into unnaturalmodes (vibhava-paryaya) The four unnatural-modes (vibhava-paryaya) of the worldly souls (jiva) The soul that understands existence-of-own-nature (svarupastitva) gets rid of delusion (moha) Due to impure cognition (upayoga), the soul is bound by material-karmas Cause of the bondage of meritorious (punya) and demeritorious (papa) karmas Activities that engender auspicious-cognition (subhopayoga) Activities that engender inauspicious-cognition (asubhopayoga) Meditating on the pure soulsubstance is pure-cognition (suddhopayoga) Page 193 194 195 196 197 198 199 200 202 203 204

Page #51
Verse No. 2-68 2-69 2-70 2-71 2-72 2-73 2-74 2-75 2-76 2-77 2-78 Verse NAhaM deho Na maNo Na deho ya maNo vANI NAhaM poggalamaio Na apadeso paramANU guttaramegAdI aNusa fures all were at ddhittaNeNa guNo dupadesAdI khaMdhA suhumA ogADhagADhaNicido kammattaNapAoggA khaMdhA te te kammattagadA Topic The soul is not the doer, the administrator, or the approver of the three kinds of activities The body, the mind and the speech are the nature of the substance of matter (pudgala) "I am not of the nature of the substance of matter (pudgala)." Atoms combine together to form molecules Qualities of greasiness (snigdha) and roughness (ruksa) in the indivisible atom (paramanu) Rules for combination of similar or dissimilar types of atoms Explanation of the rules for combination of similar or dissimilar types of atoms The molecules (skandha) are produced due to matter's own nature of transformation The universe is filled densely with fine (suksma) and gross (sthula) molecules of matter The soul is not the cause of transformation of molecules of matter into karmas Owing to their own power of transformation, the materialkarmas turn into the physical body (nokarma) Contents --- --- Page 205 206 207 208 209 210 211 213 214 215 216 (li)

Page #52
Pravacanasara Verse No. Verse Topic Page 2-79 orAlio ya deho deho --- 217 2-80 arasamarUvamagaMdhaM - 218 All five kinds of bodies are forms of the substance of matter (pudgala-dravya) The (pure) soul (jiva) does not have the qualities of the substance of matter How does the soul (jiva) form bonds of karmas with the matter (pudgala)? 2-81 mutto rUvAdiguNo --- 219 2-82 rUvAdiehiM rahido 220 Due to its power of knowing and perceiving the soul (jiva) gets bound by the karmicmatter 2-83 uvaogamao jIvo 222 Impure (asuddha) dispositions for the objects of the senses cause the psychic-bondage (bhavabandha) 2-84 bhAveNa jeNa jIvo --- 223 2-85 phAsehiM poggalANaM 224 2-86 sapadeso so appA 225 Due to bhavabandha the bondage of material-karmas (dravyakarma) takes place Three kinds of bondage - bhavabandha, pudgalabandha, and dravyabandha As a result of the bhavabandha, the dravyabandha takes place Impure-cognition (asuddhopayoga) of the soul is the real cause of bondage Impure-cognition is caused by attachment (raga), aversion (dvesa), and delusion (moha) Merit (punya), demerit (papa), and destruction of misery (duhkha) 2-87 ratto baMdhadi kamma --- 226 2-88 pariNAmAdo baMdho 227 2-89 suhapariNAmo puNNaM 229 (lii

Page #53
Contents Verse No. Verse Topic Page 2-90 bhaNidA puDhavippamuhA - 230 2-91 jo Navi jANadi --- 281 2-92 kuvvaM sabhAvamAdA 232 2-93 geNhadi Neva Na -- 233 The soul-substance (jivadravya) is distinct from the soul-bodies (jivanikaya) Differentiate between the soul and the non-soul according to their respective nature The soul is not the doer (karta) of transformation in material (pudgala) substances The transformation of the matter (pudgala) does not belong to the soul (jiva) The soul (jiva) is the doer (karta) of its state of impurecognition (asuddhopayoga) The dust of karmic matter enters into the impure soul (iva) in form of karmas The worldly soul gets into bondage due to delusion (moha), attachment (raga) and aversion (dvesa) 2-94 sa idANiM kattA saM --- 234 2-95 pariNamadi jadA appA --- 235 2-96 sapadeso so appA -- 236 2-97 eso baMdhasamAso jIvANaM -- 237 2-98 Na jahadi jo da mamattiM The real (niscaya) bondage and the empirical (vyavahara) bondage (bandha) of the soul The impure-point-of-view (asuddhanaya) results in the impure-state-of-the-soul (asuddhatma) --- 239 2-99 NAhaM homi paresiM 240 The pure-point-of-view (suddhanaya) results in the pure-state-of-the-soul (suddhatma) 2-100 evaM NANappANaM The soul (atma) is pure (suddha) and eternal (dhruva) --- 241 (liii)

Page #54
Pravacanasara Verse No. Verse Topic Page 2-101 dehA vA daviNA vA -- 242 2-102 jo evaM jANittA jhAdi --- 243 2-103 jo NihadamohagaMThI --- 244 2-104 jo khavidamohakaluso --- 245 "I do not belong to objects like the body, and establish myself in own pure soul." Meditation on the pure-soul destroys the intractable knot of delusion (moha) Destruction of the knot of delusion (moha) results in indestructible happiness One who is established in soul-nature, performs meditation on the pure-soul What does the supremeascetic (the Omniscient Lord, the Kevali) meditate on? The Kevali meditates on the supreme happiness appertaining to the soul Salutation to the liberated souls, those treading the path to liberation and also to the path to liberation 2-105 NihadaghaNaghAdikammo --- 246 2-106 savvAbAdhavijutto 247 2-107 evaM jiNA jiNiMdA -- 248 2-108 tamhA taha jANittA -- 249 "I, too, get established in my pure soul-nature." SECTION-3 Reality of Conduct (caritratattva) evaM paNamiya siddhe 251 If your soul wishes to escape from misery adopt the conduct - dharma' - of the ascetic Obtain consent of the family and take leave of the elders Apiccha baMdhuvaggaM --- 252 samaNaM gaNiM guNahUM -- 254 Go to a worthy head (acarya) and plead admission into the congregation (liv)

Page #55
Contents Verse No. Verse Topic Page 3-4 NAhaM homi paresiMNa 256 3-5 257 jadhajAdarUvajAdaM mucchAraMbhavijuttaM juttaM 3-6 3-7 AdAya taM piliMgaM 258 3-8 260 vadasamididiyarodho ede khalu mUlaguNA 3-9 Adopt the form (rupa) that is --- natural-by-birth (nagnya, yathajata) The external- and internal- | --- marks - dravyalinga and bhavalinga - of the ascetic Get established, with equanimity, as an ascetic (muni, Sramana) The twenty-eight primary attributes (mulaguna) of the ascetic The pravrajyadayaka or the diksadayaka or the diksaguru, and the niryapakaguru Rules for expiation, confession, and taking on chastisement on the breach of proper restraint Renouncing association with --- all external objects, the ascetic should be ever vigilant not to breach proper restraint 3-10 liMgaggahaNaM tesiM 262 3-11 263 payadamhi samAraddhe cheduvajutto samaNo 3-12 3-13 adhivAse va vivAse 264 3-14 caradi Nibaddho NiccaM --- 265 The ascetic should remain established in own 'self 3-15 bhatte vA khavaNe vA 266 3-16 apayattA vA cariyA 268 The worthy ascetic does not entertain sense of attachment for the food (ahara) etc. Negligent activity of the ascetic is the cause of injury (himsa) The ascetic whose activities are without proper diligence certainly causes injury (himsa) 3-17 maradu va jivadu jIvo --- 269 (lv)

Page #56
Pravacanasara Verse No. Verse Topic Page 3-18 ayadAcAro samaNo --- 270 3-19 havadi va Na havadi 271 The ascetic without due diligence engenders bondage of karmas; the ascetic with diligence does not engender bondage of karmas Attachment to possessions (parigraha) certainly engenders bondage of karmas The ascetic who has not set himself free of attachment to possessions (parigraha) cannot have purity of mind 3-20 Na hi Niravekkho cAo 273 3-21 kidha tammi Natthi 274 Attachment to possessions (parigraha) must result in infatuation (murccha) and initiation (arambha) 3-22 chedo jeNa Na vijjadi 275 There are exceptions; certain possessions (parigraha) can be used by the ascetic The exception-path (apavada marga) for the ascetic 3-23 appaDikuTuM uvadhiM 277 3-24 kiM kiMcaNa tti takkaM 278 The argument for allowing certain external possessions 3-25 uvayaraNaM jiNamagge liMgaM 279 3-26 ihalogaNirAvekkho These possessions (parigraha) are used as instruments for treading the path to liberation With detachment, the ascetic engages in appropriate partaking of food (ahara) and roaming (vihara) 280 3-27 jassa aNesaNamappA taM pi --- 281 Such an ascetic does not partake of food or roam; he is 'nirahari' and 'avihari' The ascetic employs his body for austerity (tapa) 3-28 kevaladeho samaNo - 282 (lvi)

Page #57
Contents Verse No. Verse Topic Page 3-29 ekkaM khalu taM bhattaM The characteristics of appropriate food --- 284 3-30 bAlo vA vuDDo vA 285 Instructions for the ascetic who is adolescent (bala), old (urddha), having fatigue (kheda) or diseased (rogi) 3-31 AhAre va vihAre desaM 287 Understand the place (ksetra), the time (kala), exertion (srama), strength (sakti), and bodily hazards (upadhi) 3-32 eyaggagado samaNo 289 3-33 AgamahINo samaNo It is important for the ascetic to study the Scripture and attain concentration The ascetic rid of the knowledge of the Doctrine knows neither the own soul nor the other substances 290 3-34 AgamacakkhU sAhU 292 3-35 savve AgamasiddhA 293 The ascetics have the Scripture, the Doctrine of Lord Jina, as their eyes All objects-of-knowledge (neya) are well-established in the Scripture He, whose perception is not based on the tenets of the Scripture, cannot observe proper restraint (samyama) 3-36 AgamapuvvA diTThINa 294 3-37 Na hi AgameNa sijjhadi 296 Besides the knowledge of the Scripture, right faith and right conduct are also required 3-38 jaM aNNANI kamma -- 297 297 The knowledgeable man, established in own-self, sheds heaps of karmas in just one breath (Ivii)

Page #58
Pravacanasara Verse No. Verse Topic Page 3-39 paramANupamANaM vA mucchA --- 298 The man with infatuation (murccha) does not attain liberation The worthy ascetic with selfrestraint (samyama) 3-40 paMcasamido tigutto 299 3-41 samasattubaMdhuvaggo 300 Enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike for the worthy ascetic 3-42 dasaNaNANacarittesu tIsu - 302 The ascetic well-established in the ratnatraya attains concentration (ekagrata); he follows perfect asceticism 3-43 mujjhadi vA rajjadi vA 303 The ascetic who does not concentrate on the knowledgesoul is not treading the path to liberation 3-44 BERTES HT UT Lusafa - 304 The ascetic engaged in concentration on the knowledge-soul treads the path to liberation 3-45 samaNA suddhavajuttA 305 The ascetic with auspiciouscognition (subhopayoga) is with the influx of karmas 3-46 arahaMtAdisu bhattI vacchaladA --- 307 3-47 vaMdaNaNamaMsaNehiM The marks (laksana) of the ascetic engaged in auspiciouscognition (subhopayoga) Activities not forbidden for the ascetic engaged in auspicious-cognition (subhopayoga) --- 308 3-48 dasaNaNANuvadeso - 309 Such activities pertain to the ascetic engaged in auspiciouscognition (subhopayoga) (lviii)

Page #59
Verse No. 3-49 3-50 3-51 3-52 3-53 3-54 3-55 3-56 3-57 3-58 3-59 Verse Bachuifa il fa Gifa aquifa antraci Giugui fur darai rogeNa vA chudhAe vejjAvaccaNimittaM esA pasatthabhUtA rAgo satyabhU chadumatthavihidavatthusu avididaparamatthesu ya jadi te visayakasAyA zarquial yfram Topic Assisting the fourfold community of ascetics through service is a part of auspiciouscognition (subhopayoga) Causing injury (himsa) to living beings while providing service to other ascetics is not commendable The ascetic can perform activity of service to all true followers of the Doctrine The right time for rendering service to others Interacting with the laymen for the purpose of rendering service is not forbidden For the householders the activity of service to ascetics - auspicious conduct with attachment is most desirable Attachment (raga) yields opposing results, depending on the objects of attachment Activities based on concocted faith do not result in liberation Performance of activities not based on the Doctrine does not yield the desired fruit Those who themselves are sullied with imperfections cannot help others The ascetic in whom many virtues inhere treads the laudable path to liberation Contents Page 310 311 312 313 314 315 316 316 317 318 319 (lix)

Page #60
Pravacanasara Verse No. Verse Topic Page 3-60 asabhovayogarahidA 320 3-61 fagt uue aprej 321 Only the ascetics engaged in pure-cognition (suddhopayoga) or auspiciouscognition (subhopayoga) can help the worthy souls cross the ocean of worldly existence Right-minded persons must show reverence for the most worthy recipients (patra) Method of according reverence to the most worthy recipients (patra) Only worthy ascetics adept in interpretation of the Scripture and abound in virtues deserve reverence 3-62 abbhuTThANaM gahaNaM --- 322 3-63 63 abbhuTTeyA samaNA --- 323 3-64 Na havadi samaNo tti mado 324 The one who although adept in restraint, austerities and interpretation of the Scripture but does not have faith in the reality of substances is not a genuine ascetic 3-65 avavadadi sAsaNatthaM 325 3-66 guNadodhigassa viNayaM The ascetic who derides a genuine ascetic out of malice ruins own conduct (caritra) The ascetic who expects reverence from a more merited ascetic wanders in worldly existence for infinity 325 3-67 adhigaguNA sAmaNNe 326 The worthy ascetic who remains in company of false ascetics adopts wrong beliefs and ruins own conduct 3-68 Nicchidasuttatthapado 327 The ascetic of restraint (samyama) must leave the company of worldly beings (lx)

Page #61
Contents Verse No. Verse Topic Page 3-69 NiggaMthaM pavvaido 328 3-70 tamhA samaM guNAdo The nirgrantha ascetic who gets involved in worldly occupations is a worldly being The worthy ascetic desirous of release from misery should live in company of ascetics who are either equal or more in merit -- 329 3-71 je ajadhAgahidatthA --- 330 The ascetic who has wrongly grasped the nature of reality but insists on his false notions wanders infinitely long in worldly existence 3-72 ajadhAcAravijutto 331 The ascetic who has ascertained the nature of reality and is free from false conduct does not wander long in worldly existence 3-73 samma vididapadatthA - 332 The stainless souls - the Pure Ones (suddha) - are the reality of the means of attaining liberation 3-74 suddhassa ya sAmaNNaM -- 333 True asceticism (sramanya), with ineffable and permanent bliss, is really the liberatedsoul (the Siddha) 3-75 bujjhadi sAsaNameyaM -- 334 The ascetic or the householder who comprehends the tenets described in this Scripture realizes, within a short time, the supreme bliss appertaining to his pure-soul GUIDE TO TRANSLITERATION 345 (lxi)

Page #62
samyaktapase namaH Namo loe savva sAhUNaM samyak cAritrAya namaH Namo siddhANaM Namo arihaMtANaM samyagdarzanAya namaH Namo uvajjhAyANaM Namo AiriyANaM samyagjJAnAya namaH svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra

Page #63
acarya Kundakunda's Samayasara: sammAdiTThI jIvA NissaMkA hoMti NibbhayA teNa / sattabhayavippamukkA jamhA tamhA du NissaMkA 17-36-228 // samyagdRSTi jIva ni:zaMka hote haiM, isaliye ve nirbhaya hote haiM; kyoMki ve saptabhaya se rahita hote haiM, isalie ve nizcaya hI niHzaMka hote haiN| The beings - souls (jiva ) - with right-belief (samyagdrsti) are free from doubt, therefore, they are free from fear. Since they are free from seven kinds of fear*, they certainly are free from doubt. The seven kinds of fear are: 1) fear relating to this life - ihalokabhaya, 2) fear relating to the next life - paralokabhaya, 3) fear of being without protection-atranabhaya, 4) fear of losing what is possessed-aguptibhaya, 5) fear of pain - vedanabhaya, 6) fear of accident - akasmikabhaya, and 7) fear of death - maranabhaya.

Page #64
pravacanasAra maMgalAcaraNa esa surAsuramaNusiMdavaMdidaM dhodaghAikammamalaM / paNamAmi vaDDamANaM titthaM dhammassa kattAraM // 1-1 // sese puNa titthayare sasavvasiddhe visuddhasabbhAve / samaNe ya NANadaMsaNacarittatavavIriyAyAre 1-2 // te te savve samagaM samagaM pattegameva pattegaM / vaMdAmi ya vaTTate arahate mANuse khette // -3 // kiccA arahatANaM siddhANaM taha Namo gaNaharANaM / ajjhAvayavaggANaM sAhUNaM ceva savvesiM // 1-4 // tesiM visuddhadaMsaNaNANapahANAsamaM samAsejna / uvasaMpayAmi sammaM jatto NivvANasaMpattI // 1-5 // (paNagaM) eSa surAsuramanuSyendravanditaM dhautaghAtikarmamalam / praNamAmi vardhamAnaM tIrthaM dharmasya kartAram // 1-1 // zeSAn punastIrthakarAn sasarvasiddhAn vizuddhasadbhAvAn / zramaNAMzca jJAnadarzanacAritratapovIryAcArAn // 1-2 // tAMstAn sarvAn samakaM samakaM pratyekameva pratyekam / vande ca vartamAnAnahato mAnuSe kSetre 1-3 // kRtvArhadbhayaH siddhebhyastathA namo gaNadharebhyaH / adhyApakavargebhyaH sAdhubhyazceti sarvebhyaH // 1-4 // teSAM vizuddhadarzanajJAnapradhAnAzramaM samAsAdya / upasampadye sAmyaM yato nirvANasaMprAptiH // 1-5 // (paJcakam ) ........................

Page #65
Pravacanasara sAmAnyArtha - [ eSa vardhamAnaM praNamAmi ] yaha jo maiM "apane anubhava ke gocara jJAna-darzana-svarUpa" kundakundAcArya hU~, so zrIvardhamAna jo devAdhideva paramezvara paramapUjya aMtima tIrthaMkara unako namaskAra karatA huuN| kaise haiM zrIvardhamAna tIrthaMkara? [surAsuramanuSyendravanditaM] vimAnavAsI devoM ke, pAtAla meM rahane vAle devoM ke aura manuSyoM ke svAmiyoMkara namaskAra kiye gaye haiM isa kAraNa tIna lokakara pUjya haiN| phira kaise haiM? [dhautaghAtikarmamalam ] dhoye haiM cAra ghAtiyA-karmarUpa maila jinhoMne isaliye anantacatuSTaya [anantajJAna, anantadarzana, anantavIrya, anantasukha] sahita haiN| phira kaise haiM? [ tIrthaM ] tArane meM samartha haiM arthAt bhavyajIvoM ko saMsAra-samudra se pAra karane vAle haiN| phira kaise haiM? [dharmasya kartAram ] zuddha AtmIka jo dharma hai usake kartA arthAt upadeza dene vAle haiN| [punaH ] phira maiM kundakundAcArya [ zeSAn tIrthakarAn sasarvasiddhAn ] zeSa jo teIsa tIrthaMkara, aura samasta atItakAla ke siddhoM sahita, unako namaskAra karatA huuN| kaise haiM tIrthaMkara aura siddha? [vizuddhasadbhAvAn] nirmala haiM jJAna-darzanarUpa svabhAva jinke| jaise antima agnikara tapAyA huA sonA atyanta zuddha ho jAtA hai usI taraha nirmala svabhAva sahita haiN| [ca zramaNAn ] phira AcArya, upAdhyAya aura sAdhuoM ko namaskAra karatA huuN| kaise haiM? [ jJAnadarzanacAritratapovIryAcArAn ] jJAna, darzana, cAritra, tapa aura vIrya haiM AcaraNa jinake, arthAt jJAnAdi meM sadaiva lIna rahate haiM, isa kAraNa utkRSTa zuddhopayoga kI bhUmi ko prApta hue haiN| isa gAthA meM paJcaparameSThI ko namaskAra kiyA hai| [ca ] aura maiM kundakundAcArya [ mAnuSe kSetre vartamAnAn ] manuSyoM ke rahane kA kSetra jo r3hAI dvIpa (jambUdvIpa, dhAtakIkhaNDa, aura AdhA puSkaradvIpa) usameM rahane vAle jo jo arhanta haiM [ tAn tAn sarvAn arhataH ] una una saba arhantoM ko [ samakaM samakaM pratyekaM eva pratyekam ] sabako eka hI samaya athavA hara eka ko kAla ke krama se [vande ] namaskAra karatA huuN| [sAmyaM upasampadye] maiM granthakartA zAnta bhAva jo vItarAga-cAritra usako svIkAra karatA huuN| kyA karake? [ arhadbhayaH namaH kRtvA ] arhanta jo anantacatuSTaya sahita ........................

Page #66
pravacanasAra jIvanmukta jinavara haiM unako pahile kahA huA do taraha kA namaskAra karake [ tathA siddhebhyaH] aura usI prakAra siddhoM ko [gaNadharebhyaH] AcAryoM ko [adhyApakavargebhyaH ] upAdhyAyoM ke samUha ko [ca iti sarvebhyaH sAdhubhyaH] aura isI prakAra saba sAdhuoM ko namaskAra krke| phira kyA karake zama-pariNAmoM ko svIkAra karatA hU~? [ teSAM vizuddhadarzanajJAnapradhAnAzramaM] una paJcaparameSThiyoM ke nirmala darzana, jJAnasvarUpa mukhya Azrama ko [samAsAdya ] pA krke| [yataH nirvANasaMprAptiH ] kyoMki ina zAnta pariNAmoM se hI mokSa kI prApti hotI hai| I make obeisance to Sri Vardhamana Svami, the Ford-maker (Tirthankara) and the expounder of the own-nature (svabhava) or 'dharma', who is worshipped by the lords of the heavenly devas (kalpavasi devas), other devas (bhavanavasi, vyantara and jyotiska devas) and humans, and has washed off the dirt of inimical (ghati) karmas. Also, I make obeisance to the remaining (twenty-three) Tirthankara (the Arhat), all the Liberated Souls (the Siddha) who are established in their utterly pure nature, and the Saints (Sramana) - the Chief Preceptor (acarya), the Preceptor (upadhyaya), the Ascetic (sadhu) - who practise five-fold observances in regard to faith (darsanacara), knowledge (jnanacara), power (viryacara), conduct (caritracara) and austerities (tapacara). Then, I (Acarya Kundakunda) make obeisance to all the Tirthankara (the Arhat) present in the human region1 collectively and individually. 1 The transverse world consists of innumerable concentric island-continents and oceans extending one beyond the other in transverse position up to the ocean of

Page #67
Pravacanasara Explanatory Note: Obeisance is of two kinds: dual (dvaita) and non-dual (advaita). Worshipping by bowing down and veneration through devotional hymns is the dual (dvaita) obeisance. Svayambhuramana. The first three island-continents are Jambudvipa, Dhatakikhanda and Puskaravara. Oceans Lavanoda and Kaloda surround Jambudvipa and Dhatakikhanda, respectively. In the middle of Puskaradvipa there is the mountain chain of Manusottara in form of a circle (running all around the continent). Human beings are found only within this mountain chain and not beyond it. Neither the vidyadhara nor the ascetics of extraordinary attainments can go at any time beyond this line. The exceptions include the souls which practise maranantikasamudghata or kevali-samudghata. (see 'Sarvarthasiddhi', 3-35.) Thus, human beings reside in the two and a half continents commencing from Jambudvipa and in the two oceans. The human region is 45,00,000 yojana broad. In the middle of these oceans and continents is Jambudvipa, which is round and which is one hundred thousand yojana in diameter. Mount Meru is at the centre of this continent like the navel in the body. There are five Videha in the human region; one in Jambudvipa, two in Dhatakikhanda and two in the half of Puskaravara. Each Videha has one Meru. Five Bharata, five Airavata, and five Videha, excluding Devakuru and Uttarakuru, are the fifteen regions of labour (karmabhumi). Situation pertaining to the fourth period of dusamasusama prevails in Videha; however, in Devakuru and Uttarakuru situation pertaining to the first period of susamasusama prevails. Bharata, Airavata and Videha are five each. All these are the regions of labour. Only in Bharata etc. the living being can amass demerit capable of plunging him in the seventh infernal region. Similarly, only in these regions one can acquire merit that leads to the highest celestial state such as that of the Sarvarthasiddhi deva. Hence, these regions are the regions of labour (karmabhumi). The Tirthankara take birth only in the regions of labour (karmabhumi). (see Trilokasara', verses 680-681.) Devakuru, Uttarakuru, Haimavata, Hari, Ramyaka, Hairanyavata and the midisles (antarduipa) are lands of paradise (regions of enjoyment). These are the regions of enjoyment as the objects of enjoyment are provided by the ten kinds of desire-fulfilling trees (kalpavrksa). (see 'Sarvarthasiddhi', 3-37.) In each Meru, there are thirty-two Videha-countries making a toal of 160 Videhacountries in the human-region. If each Videha-country has one Tirthankara, there can be a maximum of 160 Tirthankara in Videha-countries. Broadly, however, each Videha is divided into four regions formed due to division by rivers Sita and Sitoda. In five Meru of Videha there are twenty regions; if one Tirthankara is present in each region, there would be a minimum of 20 Tirthankara in five Videha-regions. In our region of Bharata, there is no Tirthankara after Lord Vardhamana, who attained liberation in 527 BCE.

Page #68
pravacanasAra Adoration after removing the duality of internal-thoughts (bhavya) and external-activity (bhavaka), and merging the 'Self(r) with the Supreme Being is the non-dual (advaita) obeisance. The soul itself is the worshipped and the worshipper. Having worshipped the Tirthankara (the Arhat), the Liberated Souls (the Siddha), the Chief Preceptors (acarya), the Preceptors (upadhyaya) and the Ascetics (sadhu), I adopt the state of equanimity (samya), i.e., passionless conduct-withoutattachment (vitaraga caritra). I adopt this state of equanimity (samya), the source of attainment of liberation, from the five Supreme Beings who are the principal abode of pristine faith and knowledge. ........................

Page #69
Pravacanasara SECTION-1 Reality of Knowledge (jnanatattva) saMpajjadi NivvANaM devAsuramaNuyarAyavihavehiM / jIvassa carittAdo daMsaNaNANappahANAdo 1-6 // saMpadyate nirvANaM devAsuramanujarAjavibhavaiH / jIvasya caritrAddarzanajJAnapradhAnAt // 1-6 // sAmAnyArtha - [ jIvasya caritrAt nirvANaM saMpadyate ] jIva ko cAritraguNa ke AcaraNa se mokSa prApta hotA hai| kaise cAritra se? [darzanajJAnapradhAnAt] samyagdarzana-jJAna haiM mukhya jismeN| kina vibhUtiyoM sahita mokSa pAtA hai? [ devAsuramanujarAjavibhavaiH] svargavAsI deva, pAtAlavAsI deva tathA manuSyoM ke svAmiyoM kI saMpadA shit| The soul attains liberation (nirvana, moksa) by virtue of conduct (caritra), characterized by right faith (samyagdarsana) and right knowledge (samyagjnana). The path to liberation is accompanied by the glory of the lords of the heavenly devas (kalpavasi devas), other devas (bhavanavasi, vyantara and jyotisha devas),and humans. Explanatory Note: Conduct is of two kinds: 1) conduct-withoutattachment (vitaraga caritra), and 2) conduct-with-attachment (saraga caritra). Conduct-without-attachment (vitaraga caritra) leads to liberation, and conduct-with-attachment (saraga caritra) leads to attainment of glories of the lords of the celestial beings and the humans. Tinged with passions (kasaya), conduct-withattachment (saraga caritra) causes bondage of karmas and, therefore, needs to be discarded. ........................

Page #70
pravacanasAra cArittaM khalu dhammo dhammo jo so samo tti nnitttthio| mohakkhohavihINo pariNAmo appaNo hu smo1-7|| cAritraM khalu dharmo dharmo yastatsAmyamiti nirdiSTam / mohakSobhavihInaH pariNAma Atmano hi sAmyam // 1-7 // sAmAnyArtha - [khalu cAritraM dharmaH] nizcayakara apane meM apane svarUpa kA AcaraNarUpa jo cAritra hai vaha dharma hai arthAt vastu kA jo svabhAva hai vaha dharma hai| isa kAraNa apane svarUpa ke dhAraNa karane se cAritra kA nAma dharma kahA gayA hai| [ yaH dharmaH tatsAmyamiti nirdiSTam ] jo dharma hai vahI sAmyabhAva hai, aisA zrIvItarAgadeva ne kahA hai| vaha sAmyabhAva kyA hai? [mohakSobhavihInaH AtmanaH pariNAmaH hi] moha-kSobhA rahita - udvegapane (caMcalatA) se rahita - AtmA kA jo pariNAma hai vahI [ sAmyam ] sAmyabhAva hai| For sure, to be stationed in own-nature (svabhava) is conduct; this conduct is 'dharma'. The Omniscient Lord has expounded that the dharma, or conduct, is the disposition of equanimity (samya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (ksobha). Explanatory Note: Equanimity (samya) is the untainted (nirvikara) nature of the soul that is rid of delusion (moha) and agitation (ksobha) caused by the perception-deluding (darsanamohaniva) and the conduct-deluding (caritramohaniva) karmas. It follows that conduct (caritra) is own-nature (svabhava or dharma); and right faith (samyagdarsana) is the root of dharma'. 1 moha - darzanamoha / mithyAtva, kSobha - cAritramoha / rAga-dveSa

Page #71
Pravacanasara pariNamadi jeNa davvaM takAlaM tammayaM tti paNNattaM / tamhA dhammapariNado AdA dhammo muNeyavvo 1-8 // pariNamati yena dravyaM tatkAlaM tanmayamiti prajJaptam / tasmAddharmapariNata AtmA dharmo mantavyaH // 1-8 // sAmAnyArtha - [yena dravyaM pariNamati] jisa vakta jisa svabhAva se dravya pariNamana karatA hai [tatkAlaM tanmayam ] usa samaya usI svabhAvamaya dravya ho jAtA hai [iti prajJaptam ] aisA jinendradeva ne kahA hai| jaise lohe kA golA jaba Aga meM DAlA jAtA hai taba uSNarUpa hokara pariNamatA hai arthAt uSNapane se tanmaya ho jAtA hai, isI taraha yaha AtmA jaba zubha, azubha, zuddha bhAvoM meM se jisa bhAvarUpa pariNamatA hai, taba usa bhAva se usI svarUpa hotA hai| [tasmAt dharmapariNataH AtmA] isa kAraNa vItarAga cAritra (samatAbhAva) rUpa dharma se pariNamatA yaha AtmA [ dharmaH mantavyaH] dharma jaannaa| Lord Jina has expounded that the particular state or modification of the substance is its nature (dharma) at that time. Therefore, the soul that is in the state of conduct-withoutattachment (vitaraga caritra) or equanimity (samya) is to be known as its nature (svabhava or dharma). Explanatory Note: When an ironball is heated, it becomes one with heat. Similarly, when the soul entertains auspicious (subha), inauspicious (asubha) or pure (Suddha) dispositions, it becomes one with these dispositions. The soul (atma) is one with conduct (caritra). The soul (atma) is conduct (caritra). 10

Page #72
pravacanasAra jIvo pariNamadi jadA suheNa asuheNa vA suho asuho| suddheNa tadA suddho havadi hi pariNAmasabbhAvo 1-9 // jIvaH pariNamati yadA zubhenAzubhena vA zubho'zubhaH / zuddhena tadA zuddho bhavati hi pariNAmasvabhAvaH // 1-9 // sAmAnyArtha - [yadA jIvaH ] jaba yaha jIva [zabhena azabhena vA pariNamati ] zubha athavA azubha pariNAmoMkara pariNamatA hai [zubhaH azubhaH] taba yaha zubha athavA azubha hotA hai| arthAt jaba yaha dAna, pUjA vratAdirUpa zubha pariNAmoM se pariNamatA hai taba una bhAvoM ke sAtha tanmaya hotA huA zubha hotA hai aura jaba viSaya, kaSAya, avratAdirUpa azubha bhAvoMkara pariNata hotA hai taba una bhAvoM ke sAtha unhIM svarUpa ho jAtA hai| jaise sphaTikamaNi kAle phUla kA saMyoga milane para kAlI hI ho jAtI hai, kyoMki sphaTika kA aisA hI pariNamana svabhAva hai, usI prakAra jIva kA bhI smjhnaa| [zuddhena tadA zuddhaH hi bhavati ] jaba yaha jIva AtmA ke vItarAga zuddhabhAva svarUpa pariNamatA hai taba zuddha svayaM hI hotA hai| jaise sphaTikamaNi jaba puSpa ke saMbaMdha se rahita hotI hai taba apane zuddha (nirmala) bhAvarUpa pariNamana karatI hai| ThIka usI prakAra AtmA bhI vikAra-rahita huA zuddha hotA hai| [ pariNAmasvabhAvaH ] isa prakAra AtmA kA tIna prakAra kA pariNAma-svabhAva jaannaa| When the soul entertains auspicious (subha) or inauspicious (asubha) dispositions, it becomes auspicious (subha) or inauspicious (asubha). When the soul entertains pure (suddha) disposition - conduct-without-attachment (vitaraga caritra) - it turns into the pure (suddha) soul. Thus, the soul, by nature (svabhava), undergoes three kinds of modifications (parinama). Explanatory Note: When the soul entertains auspicious (subha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (subha). When the soul 11

Page #73
Pravacanasara entertains inauspicious (asubha) dispositions like senseindulgence, passions, and non-observance of vows, it becomes inauspicious (asubha). A coulourless crystal acquires black tinge when placed in contact with black flower; such is the nature of the crystal. It regains its colourless nature when separated from the black flower. The soul too gets to its pure (suddha) nature when separated from the auspicious (subha) or inauspicious (asubha) dispositions. Natthi viNA pariNAma attho atthaM viNeha prinnaamo| davvaguNapajjayattho attho atthittaNivvatto 1-10 // nAsti vinA pariNAmamartho'rthaM vineha pariNAmaH / dravyaguNaparyayastho'rtho'stitvanirvRttaH // 1-10 // sAmAnyArtha - [iha ] isa loka meM [ pariNAmaM vinA arthaH nAsti ] paryAya ke binA dravya nahIM hotA hai| kyoMki dravya kisI samaya bhI pariNamana kiye binA nahIM rahatA, aisA niyama hai| jo rahe to gadhe ke sIMga ke samAna asaMbhava samajhanA caahiye| jaise gorasa ke pariNAma dUdha, dahI, ghI, taka (chAMcha) ityAdi aneka haiM, ina nijapariNAmoM ke binA gorasa judA nahIM pAyA jaataa| jisa jagaha ye pariNAma nahIM hote, usa jagaha gorasa kI bhI sattA nahIM hotii| usI taraha pariNAma ke binA dravya kI sattA nahIM hotI hai| koI aisA samajhe ki dravya ke binA pariNAma hotA hogA so bhI nahIM hotA [ arthaM vinA pariNAmaH ] dravya ke binA pariNAma bhI nahIM hotA, kyoMki pariNAma kA AdhAra dravya hai| jo dravya hI na ho to pariNAma kisake Azraya rahe? yadi gorasa hI na hove to dUdha, dahI, ghI, taka (chAMcha) ityAdi paryAyeM kahA~ se hoveM? isI prakAra dravya ke binA pariNAma apanI maujUdagI ko nahIM pA sakatA hai| to kaisA padArtha apane astipane ko pA sakatA hai? [ dravyaguNaparyayasthaH arthaH ] jo dravya-guNa-paryAyoM meM rahatA hai, vaha padArtha [ astitvanirvRttaH ] astipane (maujUdagI) se siddha hotA hai| ........................ 12

Page #74
pravacanasAra Substance (dravya) does not exist without the mode (paryaya). As a rule, at no time substance (dravya) can exist without its modification (parinama). Only in imagination can the substance exist without its modification, like a kharavisana - the 'horns of a hare'. Different modes of cow-produce (gorasa) - like milk, curd, butter, cheese and buttermilk - exist due to the presence of cow-produce; in the same way, modes (paryaya) exist only due to the presence of the substance (dravya). In addition, without the existence of the substance (dravya), modifications (parinama) cannot exist. It is because the substance (dravya) is the source or foundation of modifications (parinama); if there were no substance (dravya), on what would its modifications (parinama) subsist? If there were no cow-produce (gorasa), on what would milk, curd, butter, cheese and buttermilk subsist? The existence of an object can only be established with the existence of all three - the substance (dravya), the quality (guna), and the mode (paryaya). Explanatory Note: Only when there is simultaneous existence of the substance (dravya), the quality (guna), and the mode (paryaya), there is existence of the object. Without presence of any of these three, the existence of the object cannot be established. For example, gold is a substance (dravya), yellowness is its quality (guna), and earring is its mode (paryaya). Without any of these three, the existence of gold cannot be established. The modification (parinama) of the object is the mode (paryaya) of the substance (dravya). Without the mode (paryaya), there is no existence of the substance (dravya). The quality (guna), and the mode (paryaya) are determined by the nature of the substance (dravya). Accordingly, the pure soul has pure quality and pure mode. When the soul has either auspicious (subha) or inauspicious (asubha) modifications (parinama), it becomes one with these

Page #75
Pravacanasara modifications. When the soul has pure (suddha) modification (parinama), it becomes one with such modification. Modifications (parinama) are the nature of the substance (dravya). dhammeNa pariNadappA appA jadi suddhasaMpayogajudo / pAvadi NivvANasuhaM suhovajutto va saggasuhaM // 1-11 // dharmeNa pariNatAtmA AtmA yadi zuddhasaMprayogayutaH / prApnoti nirvANasukhaM zubhopayukto vA svargasukham // 1-11 // sAmAnyArtha - [ yadi AtmA zuddhasaMprayogayutaH nirvANasukhaM prApnoti ] jaba AtmA zuddha upayoga sahita hotA hai taba mokSasukha ko pAtA hai / [ vA zubhopayuktaH ] aura jaba zubhopayogarUpa bhAvoM meM pariNamatA hai taba [ svargasukham ] svargoM ke sukha ko pAtA hai| kaisA hai yaha AtmA ? [ dharmeNa pariNatAtmA ] dharma se pariNamA hai svarUpa jisakA / 14 The soul that is established in own nature (svabhava or dharma), when engaged in pure-cognition (suddhopayoga), it attains the bliss of liberation (moksa). When engaged in auspicious-cognition (subhopayoga), it attains happiness appertaining to the celestial beings. Explanatory Note: The soul has two kinds of conduct or dharma conduct-without-attachment (vitaraga caritra) and conductwith-attachment (saraga caritra). The soul that manifests in purecognition (suddhopayoga) exhibits conduct - without-attachment (vitaraga caritra). When the soul is in the state of pure-cognition (suddhopayoga), karmas cannot subdue its power. It becomes capable of attaining its own pure state, the state of infinite and indestructible happiness, i.e., liberation. When the soul is in the -

Page #76
pravacanasAra state of auspicious-cognition (subhopayoga) it exhibits conductwith-attachment (saraga caritra). Auspicious-cognition (subhopayoga) manifests in dispositions like charity, adoration of the Supreme Beings, observance of vows, and self-restraint. When the soul is engaged in auspicious-cognition (subhopayoga), influx of the karmas of auspicious nature takes place; as a result, natural powers of the soul get subdued and it cannot attain the state of liberation (moksa). The bondage of auspicious karmas results in attainment of happiness appertaining to the celestial beings. Auspicious-cognition (subhopayoga) is a limb of conduct (caritra or dharma) but as it is tinged with attachment (raga) and passions (kasaya), it leads to the attainment of happiness that is sensedependent. The happiness derived out of the senses is, in reality, suffering. Hot clarified-butter (ghee) put on the body must cause a burning sensation like that from fire. Hot clarified-butter (ghee) is not in its natural, cool state. Being the cause of bondage of karmas, auspicious-cognition (subhopayoga), like inauspicious-cognition (asubhopayoga), renders the soul wander in worldly existence (samsara) and is not worthy to uphold. The happiness derived out of pure-cognition (suddhopayoga) is real soul-happiness, rid of all anxiety, and, therefore, worthy to uphold. Consciousness (cetana) manifests in form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jiva) engages in knowledge (jnana) or perception (darsana) of the knowable (substance or jneya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahara), to facilitate expression of the attribute of the soul. ........................

Page #77
Pravacanasara asuhodayeNa AdA kuNaro tiriyo bhavIya nneriyo| dukkhasahassehiM sadA abhiMdhudo bhamadi accaMtaM // 1-12 // azubhodayenAtmA kunarastiryagbhUtvA nairayikaH / duHkhasahasraiH sadA abhidrato bhramatyatyantam // 1-12 // sAmAnyArtha - [azubhodayena AtmA atyantaM bhramati ] avrata, viSaya, kaSAyarUpa azubhopayogoM se pariNamatA yaha AtmA, arthAt dharma se bahirmukha jo saMsArI jIva hai vaha bahuta kAla taka saMsAra meM bhaTakatA hai| kaisA hotA huA? [ kunaraH tiryag nairayikaH bhUtvA sadA abhidrutaH] khoTA (duHkhI-daridrI) manuSya, tiryaMca tathA nArakI hokara hajAroM du:khoM se hamezA du:khI hotA huA saMsAra meM bhramaNa karatA hai| Inauspicious-cognition (asubhopayoga) renders the soul wander in worldly existence (samsara) for a very long time. The soul wanders as low-grade human being, plant or animal, and infernal being, and is subject to thousands of severe miseries. Explanatory Note: Auspicious-cognition (subhopayoga) is a limb of conduct or dharma from the empirical (vyavahara) point of view, but inauspicious-cognition (asubhopayoga) is not conduct or dharma from any point of view. The extroverted worldly soul engages in inauspicious-cognition (asubhopayoga) in forms such as non-observance of vows (avrata), sense-indulgence (visaya) and passions (kasaya). As a result, it keeps on wandering in the world (samsara) for a very long time. 16

Page #78
pravacanasAra aisayamAdasamutthaM visayAtIdaM aNovamamaNataM / avvucchiNNaM ca suhaM suddhavaogappasiddhANaM 1-13 // atizayamAtmasamutthaM viSayAtItamanaupamyamanantam / avyucchinnaM ca sukhaM zuddhopayogaprasiddhAnAm // 1-13 // sAmAnyArtha - [zuddhopayogaprasiddhAnAM sukhaM ] vItarAga-paramasAmAyika cAritra se utpanna hue jo arhanta aura siddha haiM unake hI aisA sukha vidyamAna hai| kaisA hai sukha? [atizayam ] sabase adhika hai - kyoMki anAdikAla se lekara aisA sukha kabhI indra vagairaha kI padaviyoM meM bhI apUrva Azcarya karane vAlA paramAnandarUpa nahIM huaa| phira kaisA hai? [ AtmasamutthaM ] apane AtmA se hI utpanna huA hai, parAdhIna nahIM hai| phira kaisA hai? [anaupamyaM ] upamA se rahita hai, arthAt tIna loka meM jisa sukha ke barAbara dUsarA sukha nahIM hai| isa sukha kI apekSA dUsare saba sukha, du:kha svarUpa hI haiN| phira kaisA hai? [anantaM ] jisakA nAza nahIM hotA, sadA hI nitya hai| phira kaisA hai? [avyucchinnaM ca] aura bAdhArahita - hamezA ekasA rahatA hai| The souls engaged in pure-cognition (suddhopayoga) enjoy supreme happiness engendered by the soul itself; this happiness is beyond the five senses - atindriya - unparalleled, infinite, and imperishable. Explanatory Note: The Arhat and the Siddha enjoy supreme happiness produced out of the conduct-without-attachment (vitaraga caritra), characterized by equanimity (samya). This happiness is extreme; even the lords of the celestial beings - Indra - never get to this kind of ineffable happiness. Produced by the soul itself, it is utterly independent. Not based on deliberation or reckoning, it is independent of the five senses (as such, termed atindriya) - touch, taste, smell, sight, and hearing. No happiness 17

Page #79
Pravacanasara in the three worlds can match the merit of this happiness; the worldly happiness, in comparison, is but misery. It is permanent and without impediments. This happiness is the fruit of purecognition (suddhopayoga). Pure-cognition (suddhopayoga) is thus worthy to be accepted and endured. suvididapadatthasutto saMjamatavasaMjudo vigdraago| samaNo samasuhadukkho bhaNido suddhovaogo tti // 1-14 // suviditapadArthasUtraH saMyamatapaHsaMyuto vigatarAgaH / zramaNaH samasukhaduHkho bhaNitaH zuddhopayoga iti // 1-14 // sAmAnyArtha - [zramaNaH zaddhopayogaH iti bhaNitaH] aisA parama muni zuddhopayoga bhAvasvarUpa pariNamatA hai, isa prakAra vItarAga-deva ne kahA hai| kaisA hai vaha zramaNa arthAt muni? [ suviditapadArthasUtraH] acchI rIti se jAna liye haiM jIvAdi navapadArtha, tathA ina padArthoM kA kahane vAlA siddhAnta jisne| arthAt jisane apanA aura para kA bheda bhale prakAra jAna liyA hai, zradvAna kiyA hai tathA nijasvarUpa meM hI AcaraNa kiyA hai, aisA munIzvara hI zuddhopayoga vAlA hai| phira kaisA hai? [saMyamatapaHsaMyutaH] pA~ca indriya tathA mana kI abhilASA aura chaha kAya ke jIvoM kI hiMsA, inase AtmA ko rokakara apane svarUpa kA AcaraNarUpa jo saMyama, aura bAhya tathA aMtaraMga bAraha prakAra ke tapa ke balakara - svarUpa kI sthiratA ke prakAza se jJAna kA tapana (daidIpyamAna honA) svarUpa tapa - ina donoMkara sahita hai| phira kaisA hai? [vigatarAgaH ] dUra huA hai paradravya se ramaNa karanArUpa pariNAma jiskaa| phira kaisA hai? [ samasukhaduHkhaH ] samAna haiM sukha aura duHkha jisake arthAt utkRSTa jJAna kI kalA kI sahAyatAkara iSTa va aniSTarUpa indriyoM ke viSayoM meM harSa tathA kheda nahIM karatA hai| aisA jo zramaNa hai vahI zuddhopayogI kahA jAtA hai| ........................ 18

Page #80
pravacanasAra Lord Jina has expounded that the ascetic (muni, sramana) who has right knowledge of the soul and other substances, is well versed in the Scripture, observes self-restraint (samyama) and austerity (tapa), is free from attachment (raga), and for whom happiness (sukha) and misery (duhkha) are alike, represents pure-cognition (suddhopayoga). Explanatory Note: That ascetic (muni, Sramana) represents pure-cognition (suddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (samyama) and austerity (tapa). Devoid of all attachment (raga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. uvaogavisuddho jo vigdaavrnnNtraaymohro| bhUdo sayamevAdA jAdi paraMNeyabhUdANaM // 1-15 // upayogavizuddho yo vigatAvaraNAntarAyamoharajAH / bhUtaH svayamevAtmA yAti pAraM jJeyabhUtAnAm // 1-15 // sAmAnyArtha - [yaH upayogavizuddhaH AtmA jJeyabhUtAnAM pAraM yAti] jo AtmA zuddhopayoga se nirmala ho gayA hai, arthAt jo zuddhopayogI jIva hai vahI tInakAlavartI samasta padArthoM ke jAnane vAle kevalajJAna ko prApta hotA hai| kaisA hotA huA? [vigatAvaraNAntarAyamoharajAH svayameva bhUtaH] dUra huI hai jJAnAvaraNa, darzanAvaraNa, antarAya tathA mohanIya karmarUpa dhUli (mala) jisase - aisA Apa hI hotA huaa| ........................ 19

Page #81
Pravacanasara The soul that has become pristine through pure-cognition (Suddhopayoga), and has washed away, by own effort, the dirt of the obscuring - knowledge-obscuring (jnanavaraniya) and faithobscuring (darsanavaraniya) - along with the obstructive (antaraya) and the deluding (mohaniya) karmas, comprehends fully all objects-of-knowledge (jneya). Explanatory Note: Only the soul established in pure-cognition (Suddhopayoga) attains, on destruction of four inimical karmas, omniscience (kevalajnana) that knows fully all objects of the three times (past, present, and future). The nature of the soul is knowledge, and knowledge is coextensive with the objects-ofknowledge (jneya); knowledge pervades the objects-of-knowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of purecognition (suddhopayoga), knows all objects of the three worlds and the three times. taha so laddhasahAvo savvaNhU svvlogpdimhido| bhUdo sayamevAdA havadi sayaMbhu tti NihiTTho 1-16 // tathA sa labdhasvabhAvaH sarvajJaH sarvalokapatimahitaH / bhUtaH svayamevAtmA bhavati svayambhUriti nirdiSTaH // 1-16 // sAmAnyArtha - [ tathA sa AtmA svayambhUH bhavati iti nirdiSTaH ] jaise zuddhopayoga ke prabhAva se kevalajJAnAdi guNoM ko prApta huA thA usI prakAra vahI AtmA svayambhU' nAma vAlA bhI hotA hai aisA jinendradeva ne kahA hai| tAtparya yaha hai ki jo AtmA kevalajJAnAdi svAbhAvika guNoM ko prApta huA ho usI kA nAma svayambhU hai| kyoMki vyAkaraNa kI vyutpatti se bhI jo 'svayaM' arthAt Apa hI se arthAt dUsare dravya kI ........................ 20

Page #82
pravacanasAra sahAyatA binA hI 'bhavati' arthAt apane svarUpa hove isa kAraNa inakA nAma svayaMbhU kahA gayA hai, yaha AtmA apane svarUpa kI prApti ke samaya dUsare kAraka kI icchA nahIM karatA hai| Apa hI chaha kArakarUpa hokara apanI siddhi karatA hai kyoMki AtmA meM ananta zakti hai| kaisA hai vaha ? [ labdhasvabhAvaH ] prApta kiyA hai ghAtiyA karmoM ke nAza se anantajJAnAdi zakti rUpa apanA svabhAva jisane / phira kaisA hai ? [ sarvajJa: ] tIna kAla meM rahane vAle saba padArthoM ko jAnane vAlA hai| phira kaisA hai svayaMbhU AtmA? [ sarvalokapatimahitaH ] tInoM bhuvanoM ke svAmI indra, dharaNendra cakravartI inakara pUjita hai / phira kaisA hai ? [ svayameva bhUtaH ] apane Apa hI para kI sahAyatA ke binA apane zuddhopayoga ke bala se anAdi avidyA se utpanna hue aneka prakAra ke baMdhoM ko tor3akara nizcaya se isa padavI ko prApta huA hai arthAt sakala sura, asura, manuSyoM ke svAmiyoM se pUjya, sarvajJa, vItarAga, tIna loka kA svAmI, zuddha, apane svayambhU-pada ko prApta huA hai| Lord Jina has expounded that the soul that attains its pure ownnature (svabhava) knows all objects of the three worlds and the three times. It is all-knowing (sarvajna), worshipped by the lords of the three worlds, and self-dependent. Such soul is called 'svayambhu'. Explanatory Note: The soul established in its Pure Self (through suddhopayoga) attains omniscience (kevalajnana) without the help of, or reliance on, any outside agency. Such a soul is appropriately termed the 'self-dependent' or svayambhu. Factors-of-action ( karaka ) are of six kinds : 1) the doer (karta), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (sampradana), 5) the dislodgement (apadana), and the substratum (adhikarana). Each of these is of two kinds: empirical sixfold factors-of-action (vyavahara satharaka) and transcendental sixfold factors-of-action ( niscaya satkaraka). When the accomplishment of work is through external instrumental causes (nimitta karana) it is the empirical sixfold factors-of-action ......... 21

Page #83
Pravacanasara (vyavahara salkaraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upadana karana), it is the transcendental sixfold factors-of-action (niscaya satkaraka). The empirical sixfold factors-of-action yavahara satkaraka) is based on what is called upacara asadbhuta naya and, therefore, untrue; the transcendental sixfold factors-of-action (niscaya salkaraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (uyavahara satkaraka) is untrue. And since the transcendental sixfold factorsof-action (niscaya satkaraka) accomplishes the work of the self. in the self, through the self, it is true. An illustration of the empirical sixfold factors-of-action (vyavahara satkaraka) is as under: the independent performer of the activity, the potter, is the doer (karta); the work that is being performed, the making of the pot, is the activity (karma); the tool used for the performance of the action - the wheel - is the instrument (karana); the end-use of the work performed - the storage vessel - is the bestowal (sampradana); the change of mode from one state to the other, from clay to pot, is the dislodgement (apadana); and the bedrock of activity, the clay, is the substratum (adhikarana). In this case, the doer (karta), the activity (karma), the instrument (karana), the bestowal (sampradana), the dislodgement (apadana), and the substratum (adhikarana) a different entities and, therefore, the empirical sixfold factors-ofaction (vyavahara satkaraka) is established only from the empirical-point-of-view (vyavaharanaya) and not true. The transcendental sixfold factors-of-action (niscaya satkaraka) takes place in the self and, therefore, true. The soul established in its Pure Self (through suddhopayoga) attains omniscience (kevalajnana) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent ........................ 22

Page #84
pravacanasAra or svayambhu). Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (karta). The soul's concentration on its own knowledgecharacter is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karana). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (sampradana). As the soul gets established in its pure nature at the same time destruction of impure subsidential knowledge etc. takes place and, therefore, the soul is the dislodgement (apadana). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikarana). This way, from the transcendental point of view, the soul itself, without the help of others, is the sixfold factors-of-action (niscaya satkaraka) in the attainment of omniscience through purecognition (suddhopayoga). Here, one may question why the soul does not attain its ownnature (svabhava) with help from others. The soul that is dependent on others is subject to disturbance and disturbance is against the nature of the soul; only the self-dependent soul is without disturbance and capable of achieving its own-nature (svabhava). The soul itself, without the help of others, is the sixfold factors-of-action (niscaya salkaraka); when the soul itself is equipped with the wealth of infinite strength, there is no reason why it should rely on others for help. ........................

Page #85
Pravacanasara bhaMgavihINa yabhavo saMbhavaparivajjido viNAso hi / vijjadi tasseva puNo ThidisaMbhavaNAsasamavAyo // 1-17 // bhaGgavihInazca bhavaH saMbhavaparivarjito vinAzo hi / vidyate tasyaiva punaH sthitisaMbhavanAzasamavAyaH // 1-17 // - sAmAnyArtha - [ bhaMgavihInaH bhavaH vidyate ] jo AtmA zuddhopayoga ke prasAda ke svarUpa ko prApta huA hai usa AtmA ke nAzarahita utpAda hai| arthAt jo isa AtmA ke zuddhasvabhAva kI utpatti huI phira usakA nAza kabhI nahIM hotA / [ ca saMbhavaparivarjitaH vinAzaH hi ] aura vinAza hai vaha utpattikara rahita hai, arthAt anAdikAla kI avidyA ( ajJAna) se paidA huA jo vibhAva (azuddha) pariNAma usakA eka bAra nAza huA phira vaha utpanna nahIM hotA hai| isase tAtparya yaha nikalA ki jo isa bhagavAn (jJAnavAna ) AtmA ke utpAda hai vaha vinAzarahita hai aura vinAza utpattirahita hai tathA apane siddhisvarUpakara dhruva (nitya) hai, arthAt jo yaha AtmA pahale azuddha dazA meM thA vahI AtmA aba zuddha dazA meM maujUda hai isa kAraNa dhruva hai| [ tasyaiva punaH sthitisaMbhavanAzasamavAyaH ] phira usI AtmA ke dhrauvya, utpatti, nAza ina tInoM kA milApa eka hI samaya meM maujUda hai kyoMki yaha bhagavAn-AtmA eka hI samaya tInoM svarUpa pariNamatA hai arthAt jisa samaya zuddhaparyAya kI utpatti hai usI samaya azuddhaparyAya kA nAza hai aura usI kAla meM dravyapane se dhruva hai| dUsare samaya kI jarUrata hI nahIM hai| isa kahane se yaha abhiprAya huA ki dravyArthikanaya se AtmA nitya hone para bhI paryAyArthikanaya se utpatti, vinAza, dhrauvya, ina tInoM sahita hI hai| The soul that has attained its own-nature (svabhava) through pure-cognition (suddhopayoga) experiences origination (utpada) of its own nature (svabhava) that is without destruction (vyaya or nasa), and destruction (vyaya or nasa) of the earlier impure state that is without origination (utpada). In 24

Page #86
addition, there is inseparable amalgamation of permanence (dhrauvya) of its own-nature (svabhava), origination (utpada) of the state of pure-cognition (suddhopayoga), and destruction (vyaya) of the earlier impure state. Explanatory Note: Once the impure state of the soul, its unnatural modification, gets to destruction (vyaya) through purecognition (suddhopayoga), it does not again get to origination (utpada). The state of pure own-nature (svabhava) of the soul has permanence (dhrauvya). Like for any substance, origination (utpada), destruction (vyaya), and permanence (dhrauvya) take place in the soul at the same time. Though the soul is permanent (dhruva) from the standpoint-of-substance (dravyarthikanaya), from the standpoint-of-mode (paryayarthikanaya) it is characterized by origination (utpada), destruction (vyaya), and permanence (dhrauvya). uppAdo ya viNAso vijjadi savvassa aTThajAdassa / pajjAeNa du keNavi aTTho khalu hodi sabbhUdo 11-18 // pravacanasAra utpAdazca vinAzo vidyate sarvasyArthajAtasya / paryAyeNa ta kenApyarthaH khalu bhavati sadbhUtaH // 1-18 // [ sAmAnyArtha [ kenApi ] kisI eka paryAyeNa ] paryAya se [ sarvasya arthajAtasya ] saba padArthoM kI [ utpAdaH ] utpatti [ ca vinAzaH ] tathA nAza [ vidyate ] maujUda hai [ tu ] lekina [ khalu ] nizcaya se [ arthaH ] padArtha [ sadbhUtaH ] sattAsvarupa [ bhavati ] hai / - ... 25

Page #87
Pravacanasara All substances, from the standpoint-of-mode (paryayarthikanaya), are characterized by origination (utpada) and destruction (vyaya). Verily, all objects are characterized by existence (sat). Explanatory Note: Existence (being or sat) is the differentia of the substance (dravya) and existence is characterized by origination (utpada), destruction (uyaya) and permanence (dhrauvya). While the substance (dravya) never leaves its essential character of existence (sat), it undergoes origination (utpada), destruction (uyaya) and permanence (dhrauvya). Origination (utpada), destruction (uyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance. Origination (utpada) of the new mode (paryaya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (bracelet) of gold, origination (utpada) of the new mode (earring) of gold, and permanence (dhrauvya) of gold (the substance - dravya), with its integral qualities, like yellowness and heavyness. In its worldly state, the soul witnesses origination (utpada) of the new mode of a celestial being on destruction (vyaya) of the old mode of human being, and permanence (dhrauvya) of the soul-substance (jivadravya), with its integral qualities, like consciousness (cetana) and cognition (upayoga). When the soul attains liberation, it witnesses origination (utpada) of the new mode of pure-cognition (suddhopayoga), destruction (vyaya) of the old mode of impure-cognition (asuddhopayoga), and permanence (dhrauvya) of the soulsubstance (jivadravya) with its integral qualities, like consciousness (cetana) and cognition (upayoga). ........................ 26

Page #88
pravacanasAra pakkhINaghAdikammo aNaMtavaravIrio ahiytejo| jAdo adidio so NANaM sokkhaM ca pariNamadi 1-19 // prakSINaghAtikarmA anantavaravIryo'dhikatejAH / jAto'tIndriyaH sa jJAnaM saukhyaM ca pariNamati // 1-19 // sAmAnyArtha - [saH] vaha svayaMbhU bhagavAn AtmA [atIndriyaH jAtaH] atIndriya - indriya jJAna se pare - hotA huA [ jJAnaM saukhyaM ca ] apane aura para ke prakAzane (jAnane) vAlA jJAna tathA AkulatA rahita apanA sukha, ina donoM svabhAvarUpa [pariNamati ] pariNamatA hai| kaisA hai bhagavAn? [ prakSINaghAtikarmA ] sarvathA nAza kiye haiM cAra ghAtiyA karma jisane arthAt jaba taka ghAtiyA karma sahita thA taba taka kSAyopazamika matyAdi jJAna tathA cakSurAdi darzana sahita thaa| ghAtiyA karmoM ke nAza hote hI atIndriya huaa| phira kaisA hai? [anantavaravIryaH] maryAdA rahita hai utkRSTa bala jisake arthAt aMtarAya ke dUra hone se anantabala sahita hai| phira kaisA hai? [adhikatejAH] ananta hai jJAnadarzana-rUpa prakAza jisake arthAt jJAnAvaraNa darzanAvaraNa karma ke jAne se anantajJAna, anantadarzanamayI hai| aura samasta mohanIya karma ke nAza se sthira apane svabhAva ko prApta ho gayA hai| On destruction of the four inimical (ghati) karmas, the selfdependent soul - 'svayambhu'- attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atindriya). On destruction of the obstructive (antaraya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghati) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhava). Explanatory Note: On destruction of the four inimical (ghati) karmas, the soul no longer depends on the five senses; it becomes 27

Page #89
Pravacanasara atindriya. It then is characterized by infinite knowledge kevalajnana (on destruction of the jnanavaraniya karma), infinite perception kevaladarsana (on destruction of the darsanavaraniya karma), infinite faith or belief in the essential principles of Reality - ksayika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jnanananda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghati) karmas, the soul regains its own-nature of infinite knowledge-bliss (jnanananda). - sokkhaM vA puNa dukkhaM kevalaNANissa Natthi dehagadaM / jamhA adidiyattaM jAdaM tamhA du taM NeyaM / / 1-201 28 saukhyaM vA punarduHkhaM kevalajJAnino nAsti dehagatam / yasmAdatIndriyatvaM jAtaM tasmAttu tajjJeyam // 1-201 sAmAnyArtha - [ kevalajJAninaH ] kevalajJAnI ke [ dehagatam ] zarIra se utpanna huA [ saukhyaM ] bhojanAdika sukha [ vA punaH duHkhaM ] athavA bhUkha vagairaha kA duHkha [ nAsti ] nahIM hai [ yasmAt ] isI kAraNa se ina kevalI bhagavAn [ atIndriyatvaM jAtaM ] atIndriya - indriyarahita - bhAva pragaTa huA [ tasmAt tu ] isIliye [ tat jJeyam ] prabhu kA jJAna aura sukha atIndriya hI jAnanA caahiye| As the character of the Omniscient is beyond the five senses - atindriya he does not experience happiness or misery dependent on the body; such is his knowledge-bliss (jnanananda).

Page #90
pravacanasAra Explanatory Note: Just as the fire when not in association with the ironball does not have to suffer the blow of the sledgehammer, similarly, the soul when not in association with sense-generated karmas does not have to suffer worldly happiness or misery. pariNamado khalu NANaM paccakkhA svvdvvpjjaayaa| so Neva te vijANadi uggahapuvvAhiM kiriyAhiM // 1-21 // pariNamamAnasya khalu jJAnaM pratyakSAH sarvadravyaparyAyAH / sa naiva tAn vijAnAtyavagrahapUrvAbhiH kriyAbhiH // 1-21 // sAmAnyArtha - [jJAnaM pariNamamAnasya ] kevalajJAna ko pariNamate hue jo kevalI bhagavAn haiM unako [ khalu ] nizcaya se [ sarvadravyaparyAyAH] saba dravya tathA unakI tInoM kAla kI paryAyeM [ pratyakSAH ] pratyakSa arthAt pragaTa haiN| jaise sphaTikamaNi ke aMdara tathA bAhara meM pragaTa padArtha dIkhate haiM usI taraha bhagavAn ko saba pratyakSa haiM [saH] vaha kevalI bhagavAn [tAn] una dravya-paryAyoM ko [ avagrahapUrvAbhiH kriyAbhiH ] avagraha Adi arthAt avagraha, IhA, avAya, dhAraNA rUpa jo kriyAyeM haiM unase [ naiva vijAnAti ] nahIM jAnate haiN| For sure, all substances (dravya) and their modes (paryaya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajnana) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages - apprehension (avagraha) etc. Explanatory Note: Sensory-knowledge, being indirect, acquires knowledge of substances in four stages: apprehension (avagraha), speculation (iha), perceptual judgement (avaya), and retention

Page #91
Pravacanasara (dharana). The Omniscient knows all substances (dravya) and their modes (paryaya) directly and simultaneously, without gradation. This is possible because on destruction of karmas that hinder its natural power, the soul, on its own, attains omniscience (kevalajnana) - infinite, indestructible, perfect knowledge - that knows all substances of the three worlds and the three times directly and simultaneously, in respect of their substance (dravya), place (ksetra), time (kala), and being (bhava). Natthi parokkhaM kiMci vi samaMta savvakkhaguNasamiddhassa / akkhAtIdassa sadA sayameva hi NANajAdassa 1-22 // nAsti parokSaM kiJcidapi samantataH sarvAkSaguNasamRddhasya / akSAtItasya sadA svayameva hi jJAnajAtasya // 1-22 // sAmAnyArtha - ina kevalI bhagavAn ke [kizcidapi] kucha bhI padArtha [ parokSaM nAsti ] parokSa nahIM hai| eka hI samaya saba dravya, kSetra, kAla, bhAva ko pratyakSa jAnate haiN| kaise haiM ve bhagavAn? [ sadA akSAtItasya ] sadA indriyoM se rahita jJAna vAle haiN| indriyAM saMsAra saMbaMdhI jJAna kA kAraNa haiM aura parokSarUpa maryAdA liye padArthoM ko jAnatI haiM, isa prakAra kI bhAva-indriyAM bhagavAn ke aba nahIM haiM isaliye saba padArthoM ko sadA hI pratyakSa-svarUpa jAnate haiN| phira kaise haiM? [samantataH] saba AtmA ke pradezoM (aMgoM) meM [ sarvAkSaguNasamRddhasya] saba indriyoM ke guNa jo sparzAdi kA jJAna usakara pUrNa haiM arthAt jo eka-eka indriya eka-eka guNa ko hI jAnatI hai jaise A~kha rUpa ko, isa taraha ke kSayopazamajanya jJAna ke abhAva hone para pragaTa hue kevalajJAna se ve kevalI bhagavAn saba aMgoM dvArA saba sparzAdi viSayoM ko jAnate haiN| phira kaise haiM? [svayameva] apane se hI [hi ] nizcayakara [ jJAAnajAtasya] kevalajJAna ko prApta hue haiN| 30

Page #92
pravacanasAra The knowledge of the Omniscient Lord is direct and simultaneous, always beyond the senses. The space-points of his pristine soul are not only inclusive of the power of the senses but, more than that, reflect simultaneously all objects. Certainly, the Omniscient Lord, by own making, is the embodiment of perfectknowledge (kevalajnana). Explanatory Note: The function of knowledge is to know and there is no limit to knowledge. The Omniscient Lord has infinite knowledge and he knows directly, without gradation, every objectof-knowledge (jneya) in the three worlds and the three times. This all-encompassing and indestructible knowledge is beyond sensory knowledge of the world. AdA NANapamANaM NANaM NeyappamANamuddir3ha / NeyaM loyAloyaM tamhA NANaM tu savvagayaM 1-23 // AtmA jJAnapramANaM jJAnaM jJeyapramANamuddiSTam / jJeyaM lokAlokaM tasmAjjJAnaM tu sarvagatam // 1-23 // sAmAnyArtha - [AtmA ] jIvadravya [ jJAnapramANaM] jJAna ke barAbara hai kyoMki dravya apane-apane guNa-paryAyoM ke samAna hotA hai, isI nyAya se jIva bhI apane jJAnaguNa ke barAbara huaa| AtmA jJAna se na to adhika na hI kama pariNamana karatA hai, jaise sonA apanI kar3e, kuMDala Adi paryAyoM se tathA pIle varNa Adika guNoM se kama yA adhika nahIM pariNamatA, usI prakAra AtmA bhI smjhnaa| [jJAnaM jJeyapramANaM] aura jJAna jJeya ke (padArthoM ke) pramANa hai aisA [ uddiSTam ] jinendradeva ne kahA hai| jaise - IMdhana meM sthita Aga IMdhana ke barAbara hai usI taraha saba padArthoM ko jAnatA huA jJAna jJeya ke pramANa hai| [jJeyaM lokAlokaM] jo jJeya hai vaha loka tathA aloka hai, jo ........................

Page #93
Pravacanasara bhUta-bhaviSyata-vartamAna kAla kI ananta paryAyoM sahita chaha dravya haiM usako loka, aura isa loka se bAhara akelA AkAza usako aloka jaannaa| inhIM donoM - loka-aloka - ko jJeya kahate haiN| [tasmAt ] isaliye [ jJAnaM tu] jJAna to [ sarvagatam ] sarvagata arthAt sarvavyApaka hai, isase jJAna jJeya ke barAbara hai| The soul (atma) is coextensive with knowledge (jnana). Lord Jina has expounded that knowledge (jnana) is coextensive with the objects-of-knowledge (jneya). All objects of the universe (loka) and beyond (aloka) are the objects-of-knowledge (jneya). Therefore, knowledge is all-pervasive (sarvagata or sarvavyapaka); it knows everything. Explanatory Note: The substance (dravya) is coextensive with its qualities (guna) and modes (paryaya). Gold is coextensive with its mode of earring or bangle, also with its quality of yellowness. Therefore, the soul (atma) must be coextensive with its quality of knowledge (jnana). Just as the fire in the fuel is coextensive with the fuel, knowledge (jnana) is coextensive with the objects-ofknowledge (jneya). All six substances (dravya), with their infinite modes (paryaya) of the past, the present and the future, in the universe (loka) and the infinite space (akasa) in the non-universe (aloka) beyond it, are the objects-of-knowledge (jneya). NANappamANamAdA Na havadi jasseha tassa so aadaa| hINo vA adhigo vA NANAdo havadi dhuvameva // 1-24 // hINo jadi so AdA taNNANamacedaNaM Na jANAdi / adhigo vA NANAdo NANeNa viNA kahaM jANAdi // 1-25 // __(jugalaM) ........................ 32

Page #94
pravacanasAra jJAnapramANamAtmA na bhavati yasyeha tasya sa AtmA / hIno vA adhiko vA jJAnAdbhavati dhruvameva 1-24 // hIno yadi sa AtmA tat jJAnamacetanaM na jAnAti / adhiko vA jJAnAt jJAnena vinA kathaM jAnAti // 1-25 // (yugalam) sAmAnyArtha - [iha ] isa loka meM [yasya] jisa mUDhabuddhi ke mata meM [AtmA] Atmadravya [ jJAnapramANaM] jJAna ke barAbara [ na bhavati ] nahIM hotA hai arthAt jo viparIta buddhi vAle AtmA ko jJAna ke barAbara nahIM mAnate [ tasya] una kumati ke mata meM [sa AtmA ] vaha jIvadravya [ jJAnAt ] apane jJAnaguNa se [hIno vA adhiko vA] hIna (kama) athavA adhika (bar3A) [ dhruvameva ] nizcaya se [ bhavati ] hotA hai arthAt unheM yA to AtmA ko jJAna se kama mAnanA par3egA yA adhika mAnanA pdd'egaa| [ yadi ] yadi [ sa AtmA ] vaha jIvadravya [ hInaH ] jJAna se nyUna hogA [ tat ] to vaha [jJAnam ] jJAna [acetanaM] acetana hone se [na jAnAti ] kucha bhI nahIM jAna sakegA [vA ] athavA [ jJAnAt ] jJAna se [adhikaH ] adhika hogA to [ jJAnena vinA ] jJAna ke binA [kathaM jAnAti ] kaise jAnegA? The uninformed who does not admit that the soul (atma) is coextensive with knowledge (jnana), must concede that the soul is either smaller or larger than knowledge. If the soul is smaller than knowledge, knowledge becomes insentient and loses its ability to know. If the soul is larger than knowledge, how will it know without knowledge? Explanatory Note: If the soul is smaller than knowledge, (quality of) knowledge becomes inanimate, like touch, taste and smell. Inanimate knowledge must lose its ability to know. If the fire is smaller than its (quality of) heat then heat without fire becomes cold and must lose its power to burn. If the soul is larger than knowledge, the soul without (quality

Page #95
Pravacanasara of) knowledge becomes inanimate like pot or cloth. Inanimate soul must lose its ability to know. If fire is larger than its (quality of) heat then fire without heat becomes cold and must lose its power to burn. The soul, thus, is coextensive with knowledge, neither less nor more. savvagado jiNavasaho savve vi ya taggayA jagadi atttthaa| NANamayAdo ya jiNo visayAdo tassa te bhaNidA 1-26 // sarvagato jinavRSabhaH sarve'pi ca tadgatA jagatyarthAH / jJAnamayatvAcca jino viSayatvAttasya te bhaNitAH // 1-26 // sAmAnyArtha - [jJAnamayatvAt ] jJAnamayI hone se [jinavRSabhaH] jina arthAt gaNadharAdideva unameM vRSabha (pradhAna) [jinaH] sarvajJa bhagavAn [ sarvagataH ] saba loka-aloka meM prApta haiM [ca ] aura [ tasya viSayatvAt ] una bhagavAn ke jAnane yogya hone se [ jagati ] saMsAra meM [ sarve'pi ca te arthAH ] ve saba hI padArtha [tadgatAH ] una bhagavAn meM prApta haiM aisA [ bhaNitAH ] sarvajJa ne kahA hai| The Omniscient has declared that Lord Jina - the first of whom was Lord Rsabha, having infinite knowledge - has all-pervasive (sarvagata) existence. All objects-of-knowledge (jneya) in the world - being knowables - reflect in his knowledge. Explanatory Note: The knowledge that reflects all objects of the world, with their modes of the past, the present, and the future, is all-pervasive (sarvagata); Lord Jina has infinite knowledge and, therefore, he too is all-pervasive (sarvagata). Just as the mirror reflects all substances like the pot and the cloth, the knowledge of the Omniscient Lord reflects all substances of the universe (loka) 34

Page #96
pravacanasAra and the non-universe (aloka). From the transcendental-point-of-view (niscayanaya) all substances remain in their own-nature (svabhava); the soul is not transformed into other substances, other substances are not transformed into the soul. From the empirical-point-of-view (vyavaharanaya), however, the knowledge-soul encompasses other substances and other substances encompass the knowledge-soul. NANaM appa tti madaM vaTTadiNANaM viNA Na appANaM / tamhA NANaM appA appA NANaM va aNNaM vA // 1-27 // jJAnamAtmeti mataM vartate jJAnaM vinA nAtmAnam / tasmAt jJAnamAtmA AtmA jJAnaM vA anyadvA 1-27 // sAmAnyArtha - [jJAnaM ] jJAnaguNa [ AtmA ] jIva hI hai [iti mataM ] aisA kahA hai| [AtmAnaM vinA] AtmA ke binA [jJAnaM] jJAna [na vartate] aura kisI jagaha nahIM rahatA [ tasmAt ] isa kAraNa [ jJAnaM] jJAnaguNa [ AtmA ] jIva hai aura [AtmA ] jIvadravya [jJAnaM vA] jJAna arthAt caitanya guNarUpa hai [anyat vA] athavA anya-guNa rUpa bhI hai| The Doctrine of Lord Jina proclaims that knowledge is the soul. Without the soul, there is no existence of knowledge. Therefore, knowledge is the soul, and the soul is knowledge, besides other qualities. Explanatory Note: There is no difference between knowledge (jnana) and the soul (atma); these are the same. Knowledge cannot exist without the soul. However, the soul has host of other

Page #97
Pravacanasara qualities, such as bliss and energy, besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekantavada), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of bliss, it is energy in respect of its quality of energy, and so on. NANI NANasahAvo atthA NeyappagA hi NANissa / rUvANi va cakkhUNaM NevaNNoNNesu vadati // 1-28 // jJAnI jJAnasvabhAvo'rthA jJeyAtmakA hi jJAninaH / rUpANIva cakSuSoH naivAnyonyeSu vartante // 1-28 // sAmAnyArtha - [hi ] nizcayakara [ jJAnI ] AtmA [ jJAnasvabhAvaH] jJAnasvabhAva vAlA hai tathA [ arthAH ] padArtha [ jJeyAtmakAH ] jJeyasvarUpa haiM kyoMki [ jJAninaH] jJAnI-AtmA ke (ve padArtha) [cakSuSoH] cakSuoM meM [rUpANi iva] rUpI padArthoM ke samAna - cakSuoM meM rUpa kI taraha - [anyonyeSu ] Apasa meM arthAt saba mila kara eka avasthA meM [ naiva ] nahIM [ vartante ] pravartate haiN| 36

Page #98
Surely, the soul-jnayaka - is of the nature of knowledge (jnana) and all substances are the objects-of-knowledge (jneya). The soul - jnayaka - does not inhere in the objects-of-knowledge (jneya), as the eye is able to see material objects without inhering in these. Explanatory Note: Although the soul (atma) and the substancethe object of knowledge (jneya) enjoy the knower-known (jnayaka-jneya) relationship, the soul (atma ) remains the knower (jnayaka) not the substance (jneya), and the substance remains the object-of-knowledge (jneya) not the knower (jnayaka). The knower and the known do not become one; these do not leave their own nature. Just as the eye is able to know the material thing without entering the material thing and the material thing becomes known without entering the eye, similarly, the soul (atma jnayaka) knows all objects-of-knowledge (jneya) without entering the objects-ofknowledge (jneya) and the objects-of-knowledge (jneya) become known without entering the soul (atma, jnayaka). Due to this character, empirically, the soul is all-pervasive (sarvagata). - Na paviTTho NAviTTho NANI yesu rUvamiva cakkhU / jAdi passadi yidaM akkhAtIdo jagamasesaM // 1-29 // pravacanasAra na praviSTo nAviSTo jJAnI jJeyeSu rUpamiva cakSuH / jAnAti pazyati niyatamakSAtIto jagadazeSam // 1 - 29 // sAmAnyArtha - [ akSAtItaH ] indriyoM se rahita arthAt ananta atIndriya jJAna sahita [ jJAnI ] AtmA [ jJeyeSu ] jAnane yogya anya padArthoM meM [ praviSTaH na ] praveza na karatA huA athavA [ aviSTaH na ] praveza karatA huA vaha [ rUpaM ] rUpI padArthoM ko [ cakSuH iva ] netroM kI taraha [ azeSaM jagat ] saba saMsAra ko [ niyataM ] nizcit arthAt jyoM kA tyoM [ jAnAti ] jAnatA hai aura [ pazyati ] dekhatA hai| ..... 37

Page #99
Pravacanasara The soul with infinite knowledge that is beyond the five senses - atindriya jnana - does not inhere in the objects-of-knowledge (jneya). In addition, it is not that it does not inhere in the objectsof-knowledge (jneya); empirically, it does inhere in the objectsof-knowledge (jneya). It knows and sees, as these are, all objects of the universe as the eye knows and sees material objects. Explanatory Note: From the transcendental-point-of-view (niscayanaya), the soul with sense-independent, infinite knowledge - atindriya jnana - does not inhere in the objects-ofknowledge (jneya), but this does not hold true from all standpoints. From the empirical-point-of-view (vyavaharanaya), the soul does inhere in the objects-of-knowledge (jneya). Surely, the eye does not touch the material object and the material object too does not touch the eye; still the eye knows and sees the material object. However, from the empirical-point-of-view (vyavaharanaya), we say that the eye touches the material object and the material object touches the eye. In the samy way, the soul, surely, does not inhere in the objects-of-knowledge (jneya) but it has variegated strength as the knower; it knows and sees the objects-of-knowledge (jneya) as if it inheres in these. Therefore, empirically, the soul does inhere in the objects-of-knowledge (jneya). rayaNamiha iMdaNIlaM duddhajjhasiyaM jahA sabhAsAe / 37f979 ai fu gesi asfa E UNUTASH 111 -3011 ralamihendranIlaM dugdhAdhyuSitaM yathA svabhAsA / 39974 nafu grei ada a2m 519401 111-3011 ........................ 38

Page #100
pravacanasAra sAmAnyArtha - [iha ] isa loka meM [ yathA] jaise [ dugdhAdhyuSitaM] dUdha meM DubAyA huA [iMdranIlaM ratnaM] indranIlamaNi [svabhAsA] apanI dIpti se [tat dugdhaM ] usa dUdha ko [ api] bhI [ abhibhUya ] vyApta karake arthAt apanA-sA nIlavarNa karake [vartate ] vartatA hai [ tathA ] usI prakAra [ artheSu ] jJeyapadArthoM meM [ jJAnaM ] kevalajJAna (vyApta hokara) pravartatA hai| As the sapphire immersed in milk imparts its blue lustre to the whole of milk, in the same way, empirically, sense-independent knowledge - atindriya jnana - inheres in the objects-ofknowledge (jneya). Explanatory Note: The sapphire immersed in the milk, due to its special characteristic, imparts its blue lustre to the whole of milk, similarly, omniscience (kevalajnana) - the sense-independent, infinite knowledge - due to its special potency, inheres in the objects-of-knowledge (jneya). From the transcendental-point-ofview (niscayanaya), knowledge inheres only in the soul, but empirically, it inheres in the objects-of-knowledge (jneya). The mirror, due to its particular characteristic, reflects the objects; empirically, the objects have the power of relection. Similarly, the sense-independent, infinite knowledge has the power to know all objects-of-knowledge (jneya); empirically, knowledge inheres in all objects-of-knowledge (ineya). jadi te Na saMti aTThA NANe NANaM Na hodi savvagayaM / savvagayaM vA NANaM kaha Na NANaTThiyA aTThA 1-31 // yadi te na santyarthA jJAne jJAnaM na bhavati sarvagatam / sarvagataM vA jJAnaM kathaM na jJAnasthitA arthAH // 1-31 // ........................ 39

Page #101
Pravacanasara sAmAnyArtha - [ yadi] jo [ te arthAH ] ve jJeyapadArtha [ jJAne ] kevalajJAna meM [na santi ] nahIM hoveM to [ sarvagataM jJAnaM ] saba padArthoM meM prApta hone vAlA jJAna arthAt kevalajJAna hI [ na bhavati ] nahIM hove [ vA] aura jo [ sarvagataM jJAnaM ] kevalajJAna hai aisA mAno to [ arthAH ] padArtha [ jJAnasthitAH ] jJAna meM sthita haiM (maujUda haiM) aisA [kathaM na ] kyoM na hove? avazya hI hove| If not all objects-of-knowledge (jneya) inhere in omniscience (kevalajnana), then omniscience cannot be all-pervasive (sarvagata). If omniscience is all-pervasive why would all objects-of-knowledge (jneya) not inhere in it? Explanatory Note: If omniscience (kevalajnana) is not able to reflect all objects-of-knowledge (jneya), like the mirror, it cannot be all-pervasive (sarvagata). The mirror, due to its inherent nature, becomes the object of reflection; similarly, knowledge, due to its nature of knowing, inheres in the object-of-knowledge (jneya). Why would then the object-of-knowledge (jneya) not called, empirically, as having knowledge? This establishes that the knowledge (jnana) and the object-of-knowledge (jneya) inhere in each other, empirically. geNhadi Neva Na muMcadi Na paraM pariNamadi kevalI bhagavaM / pecchadi samaMtado so jANadi savvaM NiravasesaM 1-32 // gRhNAti naiva na muJcati na paraM pariNamati kevalI bhagavAn / pazyati samantataH sa jAnAti sarvaM niravazeSam // 1-32 // sAmAnyArtha - [ kevalI bhagavAn ] kevalajJAnI sarvajJa deva [ paraM] jJeyabhUta parapadArthoM ko [ naiva ] nizcaya se na to [ gRhNAti ] grahaNa karate haiM [na muzcati ] na chor3ate haiM ........................ 40

Page #102
aura [ na pariNamati ] na pariNamana karate haiM / [ saH ] ve kevalI bhagavAn [ sarvaM ] saba [ niravazeSaM ] kucha bhI bAkI nahIM aise jJeya padArthoM ko [ samantataH ] sarvAMga hI [ pazyati ] dekhate haiM aura [ jAnAti ] jAnate haiN| From the transcendental-point-of-view (niscayanaya), the Omniscient Lord - the soul with kevalajnana - neither accepts nor rejects the objects-of-knowledge (jneya), and the objects-ofknowledge (jneya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception. pravacanasAra Explanatory Note: The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-of-knowledge (jneya) and the objects-of-knowledge (jneya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jneya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jnata) and the seer (drsta). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jnayaka) and the known (jneya). jo hi sudeNa vijANadi appANaM jANagaM sahAveNa / taM sudakevalimisiNo bhAMti loyappadIvayarA // 1-33 // yo hi zrutena vijAnAtyAtmAnaM jJAyakaM svabhAvena / taM zrutakevalinamRSayo bhaNanti lokapradIpakarAH // 1-33 // ....... 41

Page #103
Pravacanasara HIHRitef - [2: ] H 499 [fy ] farele A [ suda] Yayasan # [svabhAvena jJAyakaM] apane hI sahaja svabhAva se sabako jAnane vAle [AtmAnaM] AtmA ko arthAt apane nijasvarUpa ko [ vijAnati ] vizeSatA se jAnatA hai [ taM] usa bhAvazrutajJAnI ko [ lokapradIpakarAH] samasta loka ke udyota karane vAle [#941: ] silalanga [ Bachamai] dohadt [ Hufe] hed ei Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture - bhavasrutajnana - knows entirely, by his own soul, the all-knowing nature of the soul is the srutakevali. Explanatory Note: The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The srutakevali, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the srutakevali, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the srutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajnana); it is like seeing objects during the daytime in the light of the sun. The srutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. ........................ 42

Page #104
suttaM jiNovadiTTha poggaladavvappagehiM vayaNehiM / taM jANaNA hi NANaM suttassa ya jANaNA bhaNiyA // 1-34 // sUtraM jinopadiSTaM pudgaladravyAtmakairvacanaiH / tajjJaptirhi jJAnaM sUtrasya ca jJaptirbhaNitA // 1-34 // pravacanasAra sAmAnyArtha - [ pudgaladravyAtmakaiH ] pudgala-dravya svarUpa [ vacanaiH ] vacanoM se [ jinopadiSTaM ] jo jina bhagavAn kA upadeza kiyA huA hai [ sUtraM ] vaha dravyazruta hai [ hi ] nizcayakara [ tadjJaptiH ] usa dravyazruta kA jAnanA [ jJAnaM ] bhAvazruta jJAna hai| [ ca sUtrasya ] aura dravyazruta ko bhI [ jJapti: ] jJAna [ bhaNitA ] vyavahAra se kahA hai| Teachings of Lord Jina that reach us through his divine words - which are in form of physical matter (pudgala) - constitute the Scripture (sutra or dravyasruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhavasruta). Empirically, the Scripture (sutra or dravyasruta) is also knowledge. Explanatory Note: The Scripture (sutra or dravyasruta) is in form of physical matter (pudgala) since it is the non-absolutistic (anekantatmaka) expression of the words of Lord Jina. Knowledge of the Scripture (sutra or dravyasruta) is scriptural-knowledge (bhavasruta). However, overlaying the effect in the cause, as overlaying life in food, empirically, the Scripture (sutra or dravyasruta) is also knowledge. In real terms, the Scripture (sutra or dravyasruta) is not knowledge since it is physical matter (pudgala). Knowledge just knows; it is the manifestation of consciousness (cetana), no strings attached. The knowledge arising on the study of the Scripture (sutra or dravyasruta) gets the designation 'srutajnana' only because the Scripture is the instrumental cause of that knowledge. From the transcendental-point-of-view (niscayanaya), only knowledge begets knowledge. ... 43

Page #105
Pravacanasara jo jAdi so NaM Na havadi NANeNa jANago AdA / NANaM pariNamadi sayaM aTThA NANaTThiyA savve // 1-35 // yo jAnAti sa jJAnaM na bhavati jJAnena jJAyaka AtmA / jJAnaM pariNamate svayamarthA jJAnasthitAH sarve // 1-35 // sAmAnyArtha - [ yaH ] jo AtmA [ jAnAti ] jAnatA hai [ sa: ] vaha [ jJAnaM ] jJAna hai| - [ jJAnena ] jJAnaguNa se [ jJAyakaH ] jAnane vAlA [ AtmA ] AtmA arthAt cetanadravya [ na bhavati ] nahIM hotA / [ jJAnaM ] jJAna [ svayaM ] Apa hI [ pariNamate ] pariNamana karatA hai [ sarve arthAH ] aura saba jJeya padArtha [ jJAnasthitA: ] jJAna meM sthita haiN| The one who knows - the soul - is the knowledge. The soul does not know through its quality of knowledge. The knowledge (jnana), on its own, transforms and pervades in all objects-ofknowledge (jneya). 44 Explanatory Note: From the transcendental-point-of-view (niscayanaya), the knowledge (jnana) and the soul (atma) are the same and coextensive. For the purpose of explanation, empirically, the two get different designation, number, sign, or utility. Manifestation of the soul in form of knowledge is the knowledge. The fire is the doer (karta) of the process of burning and the heat (in the fire) is the cause (karana) of burning. The fire and the heat are empirically different but, in reality, both are the same; the fire is the heat. In the same way, the soul is the doer (karta) of the process of knowing and the knowledge is the instrument (sadhana) of knowing. Empirically, there is the suggestion of difference between the soul and the knowledge but, actually, there is no difference. The man who cuts grass with the help of the mower is, by designation, the grass-cutter, but the man and the ........

Page #106
mower are different entities. There is no such difference between the soul and the knowledge. The soul is not the knower because of any external quality of knowledge; the two - the soul (atma) and the knowledge (jnana) - are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and as the reflected objects dwell in the mirror, the objects of knowledge dwell in the knowledge. tamhA NANaM jIvo NeyaM davvaM tihA samakkhAdaM / davvaM ti puNo AdA paraM ca pariNAmasaMbaddhaM // 1-36 // tasmAt jJAnaM jIvo jJeyaM dravyaM tridhA samAkhyAtam / dravyamiti punarAtmA parazca pariNAmasaMbaddhaH // 1-36 // pravacanasAra - sAmAnyArtha - [ tasmAt ] isI kAraNa se [ jIva: ] AtmA [ jJAnaM ] jJAnasvarUpa hai aura [ tridhA samAkhyAtaM ] atIta, anAgata, vartamAna paryAya ke bheda se athavA utpAda, vyaya, dhrauvya bheda se athavA dravya, guNa, paryAya se tIna prakAra kahalAne vAlA [ dravyaM ] dravya hai, [ jJeyaM ] vaha jJeya hai [ puna: ] phira [ AtmA ] jIva padArtha [ca] aura [ paraH ] anya acetana pA~ca padArtha [ pariNAmasaMbaddhaH ] pariNamana se baMdhe haiM, isaliye [ dravyaM iti ] dravya - aise pada ko dhAraNa karate haiN| Thus, the soul (atma jiva) is the knowledge (jnana). The substance (dravya) is the object-of-knowledge (jneya). The object-of-knowledge (jneya) is expressed in any of these three ........ ......... 45

Page #107
Pravacanasara ways past, present and future modes (paryaya); origination (utpada), destruction (vyaya) and permanence (dhrauvya); substance (dravya), quality (guna) and mode (paryaya). Further, since the substances - the soul (jiva) and the non-soul (ajiva) - undergo modification, the above modes of expression are used. 46 Explanatory Note: The previous verse (gatha) expounds that the soul (atma, jiva) is the knowledge (jnana). And the soul itself, without outside help, knows the self as well as the other objects-ofknowledge (jneya) through its own modification of the knowledge. No other substance has this knowledge. The substance, which is expressed in three ways past, present and future modes; origination (utpada), destruction (vyaya) and permanence (dhrauvya); and substance (dravya), quality (guna) and mode (paryaya) - is worth knowing by the soul. The soul, like the lamp, illumines the self as well as the others and, therefore, is the objectof-knowledge (jneya) as well as the knowledge (jnana). The remaining five substances - the medium of motion (dharma), the medium of rest (adharma), the space (akasa), the matter (pudgala), and the time (kala) - have no knowledge (jnana) but are the objects-of-knowledge (jneya). How can the soul know itself? It knows itself like the lamp, which illumines the self as well as the others. How does the soul know the objects-of-knowledge (jneya)? The knowledge (jnana) as well as the objects-of-knowledge (jneya) undergo modification, and the modification of the knowledge (jnana) is with help of the objects-of-knowledge (jneya). With help of the objects-ofknowledge (jneya), the knowledge (jnana) knows; if there were no objects-of-knowledge (jneya), whom will the knowledge (jnana) know? With help of the knowledge (jnana), the objects-ofknowledge (jneya) are known; if there were no knowledge (jnana), who will know the objects-of-knowledge (jneya)? There is this eternal relationship between the objects-of-knowledge (jneya) and the knowledge (jnana). ........ -

Page #108
pravacanasAra takAligeva savve sadasabbhUdA hi pajjayA tAsiM / vaTTate te NANe visesado davvajAdINaM 1-37 // tAtkAlikA iva sarve sadasadbhUtA hi paryAyAstAsAm / vartante te jJAne vizeSato dravyajAtInAm // 1-37 // sAmAnyArtha - [tAsAM dravyatAtInAM] una prasiddha jIvAdika dravya jAtiyoM ke | te sarve] ve samasta [ sadasadbhUtAH] vidyamAna tathA avidyamAna [ paryAyAH] paryAya [hi] nizcaya se [jJAne] jJAna meM [vizeSataH ] bhinna-bhinna bheda liye [ tAtkAlikA iva] vartamAnakAla saMbaMdhI paryAyoM kI taraha [ vartante ] pravartate haiN| Certainly, all modes - present and not-present - of those types of substances (dravya) subsist in the (infinite) knowledge (kevalajnana), as if in the present. Explanatory Note: When an artist draws the figure of a past luminary, like Bahubali or Bharata, or of a future luminary, like Tirthankara Padmanabha (future incarnation of King Srenika), these are seen in the present. In the same way, the knowledgemirror reflects, in the present, the substances of the past and the future. How is it possible? An advanced ascetic who has attained, through austerity, the purity of his soul is able to know the past and future modes of a substance (an individual, for example); his knowledge at that time takes the form of that mode. If the Omniscient, who has attained infinite knowledge through ultimate purity of his soul, knows all modes of all substances, there is nothing'impossible'in this. This is the nature of knowledge, and the nature of a substance is beyond logical argument. ........................ 47

Page #109
Pravacanasara jeNeva hi saMjAyA je khalu NaTThA bhavIya pajjAyA / te hoMti asabbhUdA pajjAyA NANapaccakkhA // 1-38 // ye naiva hi saMjAtA ye khalu naSTA bhUtvA paryAyAH / te bhavanti asadbhUtAH paryAyAH jJAnapratyakSAH ||1-38 // sAmAnyArtha - [hi ] nizcaya karake [ ye paryAyAH ] jo paryAya [ naiva saMjAtAH ] utpanna hI nahIM hue haiM tathA [ ye ] jo [ khalu ] nizcaya se [ bhUtvA ] utpanna hokara [ naSTAH ] naSTa ho gaye haiM [te] ve saba atIta, anAgata [ paryAyAH ] paryAya [ asadbhUtAH ] vartamAnakAla ke gocara nahIM [ bhavanti ] hote haiM, to bhI [ jJAnapratyakSAH ] kevalajJAna meM pratyakSa haiN| Certainly, omniscience (kevalajnana) sees directly those notpresent modes (paryaya), which are yet to originate, and which had originated in the past but destroyed, i.e., all modes of the future and the past, not existing in the present, of a substance (dravya). 48 Explanatory Note: The not-present modes of a substance are future modes that are yet to originate and past modes that exist no more. However, such modes are present in the knowledge of the Omniscient. As the figures of the past and the future Tirthankara inscribed in the stela remain present, the past and the future modes of a substance remain present in the knowledge of the Omniscient.

Page #110
jadi paccakkhamajAyaM pajjAyaM palayidaM ca NANassa / Na havadi vA taM NANaM divvaM ti hi ke parUveMti // 1-39 // pravacanasAra yadi pratyakSo'jAtaH paryAyaH pralayitazca jJAnasya / na bhavati vA tat jJAnaM divyamiti hi ke prarUpayanti // 1-39 // sAmAnyArtha - [ yadi vA ] aura jo [ jJAnasya ] kevalajJAna ke [ ajAtaH paryAyaH ] anAgata paryAya [ca] tathA [ pralayitaH ] atIta ( naSTa) paryAya [ pratyakSaH ] anubhavagocara [ na bhavati ] nahIM hote to [ tat jJAnaM ] usa jJAna ko [ divyaM iti ] sabase utkRSTa arthAt stuti karane yogya aisA [hi ] nizcaya karake [ ke prarUpayanti ] kauna kahatA ? koI bhI nahIM / If those not-present modes (paryaya) - which are yet to originate, and which had originated in the past but destroyed - of the substance (dravya) were not reflected directly in the knowledge of the Omniscient - kevalajnana - who will call that knowledge superlative, worthy of adoration? Explanatory Note: What excellence will the knowledge (jnana) have if it fails to know the past and the future modes (paryaya) of the substance? Only that knowledge which knows directly the past and the future modes (paryaya) of the substance is excellent. There is no doubt that the divine knowledge of Lord Jina reflects directly and simultaneously all modes (paryaya) - of the three times - of the substance (dravya). The superlative, infinite knowledge kevalajnana- of the Omniscient is amazing. 49

Page #111
Pravacanasara atthaM akkhaNivadidaM IhApuvvehiM je vijANaMti / siMparokkhabhUdaM NAdumasakkaM ti paNNattaM // 1-400 arthamakSanipatitamIhApUrvaiH ye vijAnanti / teSAM parokSabhUtaM jJAtumazakyamiti prajJaptam // 1-40 // sAmAnyArtha [ye ] jo jIva [ akSanipatitaM ] indriya gocara hue [ arthaM ] ghaTa-paTAdi padArthoM ko [ IhApUrvai: ] IhA hai pUrva meM jinake aise IhA, avAya, dhAraNA ina matijJAnoM se [vijAnanti ] jAnate haiM [ teSAM ] una jIvoM ke [ parokSabhUtaM ] atIta-anAgatakAla saMbaMdhI parokSa vastu [ jJAtum ] jAnane ko [ azakyaM ] asamarthapanA hai [ iti ] isa prakAra [ prajJaptam ] sarvajJadeva ne kahA hai| 50 - The Omniscient Lord has declared that those who know substances through the sensory-knowledge (matijnana), that operates in stages including speculation (iha), are not able to know the not-present modes (paryaya) of the substance. Explanatory Note: For acquisition of sensory-knowledge (matijnana) there must be some kind of association of the substance with the sense-organ. The knowledge is then acquired in stages: apprehension (avagraha), speculation (iha), perceptual judgement (avaya), and retention (dharana ). Since there is no association possible of the sense-organ with the past and the future modes of the substance, these are not reflected in sensoryknowledge (matijnana). Further, sensory-knowledge is not able to know, due to lack of association, substances that are minute (like atom), distant (like heaven, Mount Meru), and without form (like the medium of motion - dharma). Sensory-knowledge is able to know only gross substances like the pot and the board; it is indirect, inferior, and fit to be abandoned. It is not direct, like infinite-knowledge (kevalajnana) of the Omniscient. -

Page #112
apadesaM sapadesaM muttamamuttaM ca pajjayamajAdaM / palayaM gadaM ca jANadi taM NANamadiMdiyaM bhaNiyaM // 1-41 // apradezaM sapradezaM mUrtamamUrtaM ca paryayamajAtam / pralayaM gataM ca jAnAti tajjJAnamatIndriyaM bhaNitam // 1-41 // pravacanasAra sAmAnyArtha jo jJAna [ apradezaM ] pradeza rahita kAlANu tathA paramANuoM ko, [ sapradezaM ] pradeza sahita ko arthAt paJcAstikAyoM ko [ mUrtaM ] pudgaloM ko [ ca ] aura [ amUrtaM ] zuddha jIvAdika dravyoM ko [ ajAtaM paryayaM ] anAgata paryAyoM ko [ca] aura [ pralayaM gataM ] atIta paryAyoM ko [ jAnAti ] jAnatA hai [ tat jJAnaM ] usa jJAna ko [ atIndriyaM ] atIndriya [ bhaNitam ] kahA hai| The knowledge which knows objects that are without spacepoints - kalanu or anu, with space-points - pancastikaya, with form -pudgala, without form - jiva etc., the modes of the future that are yet to originate, and the modes of the past that have vanished, is the perfect - knowledge (omniscience or kevalajnana), that is beyond the five senses-atindriyajnana. Explanatory Note: Perfect-knowledge (omniscience or kevalajnana) is beyond the five senses - it is atindriya jnana; it knows everything and, therefore, the one who owns this kind of knowledge is the Omniscient (the Sarvajna). Those who believe that sensory-knowledge (matijnana) can lead to omniscience are under delusion. Sensory-knowledge is able to know, to a certain extent, objects that are present, have form, substantiality, extensiveness, and proximity. It cannot know objects that are without form and are minuscule; it can also not know the nonpresent past and future modes (paryaya) of substances. How can the owner of such partial knowledge be granted the status of the Omniscient (the Sarvajna)? .... 51

Page #113
Pravacanasara pariNamadi NeyamaTuMNAdA jadi Neva khAigaM tss| NANaM ti taM jiNiMdA khavayaMtaM kammamevuttA 1-42 // pariNamati jJeyamarthaM jJAtA yadi naiva kSAyikaM tasya / jJAnamiti taM jinendrAH kSapayantaM karmaivoktavantaH // 1-42 // sAmAnyArtha - [ yadi] jo [ jJAtA ] jAnane vAlA AtmA [jJeyamarthaM ] jJeyapadArtha ko [ pariNamati ] saMkalpa-vikalparUpa hokara pariNamana karatA hai [ tadA ] to [ tasya ] usa AtmA ke [kSAyikaM jJAnaM] karma ke kSaya se utpanna huA atIndriya jJAna [na eva] nizcaya se nahIM hai [iti ] isaliye [jinendrAH] sarvajJadeva [taM] usa vikalpI jIva ko [karma kSapayantaM] karma kA anubhava karanevAlA [ eva] hI [uktavantaH ] kahate haiN| If the knowledge-seeking soul is influenced by the objects-ofknowledge (jneya), that soul certainly does not attain permanent knowledge born out of the destruction of karmas (ksayika jnana); the Omniscient Lord calls such a soul the enjoyer of the fruits of the karmas. Explanatory Note: The soul that experiences volition (samkalpa) or inquisitiveness (vikalpa) toward the objects-ofknowledge (jneya) does not attain permanent knowledge (ksayika jnana). Such a soul, attached to the objects-of-knowledge (jneya), enjoys the fruits of the karmas without attainment of pristine knowledge, just as the deer chases a mirage. On attainment of permanent knowledge (ksayika jnana) born out of destruction of the karmas, as the psychical-senses (bhavendriya) are absent, there is no volition or inquisitiveness toward the objects-ofknowledge (jneya). Such a soul enjoys infinite bliss born out of its direct, sense-independent knowledge - atindriya jnana. The soul that has indirect, sense-dependent knowledge enjoys the objectsof-knowledge (jneya) as the fruits of the karmas. 52

Page #114
pravacanasAra udayagadA kammaMsA jiNavaravasahehiM NiyadiNA bhnniyaa| tesu vimUDho ratto duTTho vA baMdhamaNu bhavadi 1-43 // udayagatAH karmAMzA jinavaravRSabhaiH niyatyA bhaNitAH / teSu vimUDho rakto duSTo vA bandhamanubhavati // 1-43 // sAmAnyArtha - [jinavaravRSabhaiH ] gaNadharAdikoM meM zreSTha athavA bar3e aise vItarAgadeva ne [ udayagatAH karmAMzAH ] udaya avasthA ko prApta hue karmoM ke aMza arthAt jJAnAvaraNAdi bheda [niyatyA ] nizcaya se [bhaNitAH] kahe haiN| [ teSu ] una udayAgata karmoM meM [vimUDhaH] mohI [ raktaH] rAgI [vA ] athavA [ duSTaH ] dveSI [bandhaM ] prakRti, sthiti Adi cAra prakAra ke bandha ko [ anubhavati ] anubhava karatA hai, arthAt bhogatA hai| The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, the soul with delusion (moha), attachment (raga) and aversion (dvesa), engenders four kinds of bondage on fruition of the karmas. Explanatory Note: All worldly souls witness fruition of their past bound karmas. Karmas have eight main divisions: knowledge-obscuring (jnanavaraniya), perception-obscuring (darsanavaraniya), feeling-producing (vedaniya), deluding (mohaniya), life-determining (ayuh), name-determining or physique-making (nama), status-determining (gotra), and obstructive (antaraya). Fruition of the karmas, by itself, is not the cause of bondage of karmas. When the soul entertains delusion (moha), attachment (raga) and aversion (dvesa) on fruition of the karmas, it enters into bondage of fresh karmas. Bondage of the karmas is of four kinds: nature or species (prakrti), duration

Page #115
Pravacanasara (sthiti), fruition (anubhaga), and quantity of space-points (pradesa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These - delusion (moha), attachment (raga) and aversion (dvesa ) - are to be discarded. ThANaNisejjavihArA dhammuvadeso ya Niyadayo tesiM / arahaMtANaM kAle mAyAcAro vva itthINaM // 1-44 // sthAnaniSadyAvihArA dharmopadezazca niyatayasteSAm / arhatAM kAle mAyAcAra iva strINAm // 1-44 // sAmAnyArtha - [ teSAm arhatAM ] una arhanta devoM ke [ kAle ] karmoM ke udayakAla meM [ sthAnaniSadyAvihArAH ] sthAna, Asana, aura vihAra ye tIna kAyayoga kI kriyAyeM [ ca ] aura [ dharmopadezaH ] divyadhvani se nizcaya - vyavahAra svarUpa dharma kA upadeza, yaha vacanayoga kI kriyA [ strINAM ] striyoM ke svAbhAvika [ mAyAcAra iva] kuTila AcaraNa kI taraha [ niyatayaH ] nizcita hotI haiN| During the period of being the Omniscient Lord - the Arhat1 (Tirthankara, Kevali, Sarvajna) - bodily activities of standing, sitting and moving, and speech activity of delivering the divinediscourse (divyadhvani), take place without effort on his part; these activities are natural to the Arhat, like deceitfulness to women. 54 1 The Arhat is the Lord, who has attained omniscience (kevalajnana) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. But the Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world.

Page #116
Explanatory Note: On fruition of auspicious karmas, activities of the body and the speech take place in the Arhat without effort on his part. Since the Arhat entertains no delusion (moha), such activities take place naturally, without desire. As women, by nature, have typical gestures, amorous sentiments and capriciousness, the Arhat, by nature, undertakes activities of the body and the speech. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas. puNNaphalA arahaMtA tesiM kiriyA puNo hi odaiyA / mohAdIhiM virahiyA tamhA sA khAiga tti madA // 1-45 // puNyAphalA arhantasteSAM kriyA punarhi audayikI / mohAdibhiH virahitA tasmAt sA kSAyikIti matA // 1-45 // pravacanasAra - sAmAnyArtha [ arhantaH ] sarvajJa vItarAgadeva [ puNyaphalAH ] tIrthaMkaranAmA puNya prakRti ke phala haiM, arthAt arhanta pada tIrthaMkaranAma puNyakarma ke udaya se hotA hai| [ punaH ] aura [ teSAM ] unakI [ kriyA ] kAya tathA vacana kI kriyA [hi ] nizcaya se [ audayikI ] karma ke udaya se hai| parantu [ sA ] vaha kriyA [ mohAdibhiH ] moha, rAga, dveSAdi bhAvoM se [ virahitA ] rahita hai| [ tasmAt ] isaliye [ kSAyikI ] mohakarma ke kSaya se utpanna huI hai [ iti matA ] aisI kahI gaI hai| Attainment of the status of the Omniscient Lord the Arhat (Tirthankara, Kevali, Sarvajna ) - is the fruit of the past meritorious karmas. In addition, the activities of the Arhat are certainly due to the fruition of auspicious karmas. The activities of the Arhat do not take place due to the dispositions of delusion 55

Page #117
Pravacanasara (moha), attachment (raga) and aversion (dvesa). His activities take place on complete destruction (ksaya) of the inimical (ghati) karmas, including the deluding (mohaniya) karma. Explanatory Note: Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (raga) and aversion (dvesa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohaniya) karma, activities lose the strength of disturbing the purity of the soul. As per Tattvarthasutra (2-4), the nine characteristics of the soul arising from destruction of the karmas are knowledge (jnana), perception (darsana), gift (dana), gain (labha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (virya), perfect faith (samyaktva), and perfect conduct (caritra). On destruction of knowledge- and perception-obscuring karmas arise perfect knowledge and perfect perception. On destruction of giftobstructing karmas arises the power of giving security to infinite multitude of living beings in form of fearlessness. On destruction of karmas that obstruct gain, the Omniscient does not take food. His body assimilates, every instant, infinite particles of extremely pure and subtle matter, beyond the reach of ordinary human beings, that give strength. This is the 'gain' derived from destruction of the karmas. On destruction of the karmas that obstruct enjoyment, there arises infinite enjoyment of unparalleled nature. The marvels of the showers of flowers etc. result from this. Owing to the disappearance, without remnant, of the obstructive karmas of re-enjoyment is manifested infinite reenjoyment. The manifestation of the throne, the fans, the 56

Page #118
pravacanasAra canopies, and other splendours are examples of re-enjoyment. On destruction of the karmas that obstruct energy, the soul attains infinite energy. On destruction of these seven subtypes of karmas, the soul attains perfect faith and perfect conduct. jadi so suho va asuho Na havadi AdA sayaM sahAveNa / saMsAro vi Na vijjadi savvesiM jIvakAyANaM 1-46 // yadi sa zubho vA azubho na bhavati AtmA svayaM svabhAvena / saMsAro'pi na vidyate sarveSAM jIvakAyAnAm // 1-46 // sAmAnyArtha - [yadi] jo [saH] vaha AtmA [svabhAvena] apane svabhAva se [svayaM] Apa hI [zubhaH ] zubha pariNAmarUpa [vA ] athavA [ azubhaH ] azubha pariNAmarUpa [na bhavati ] na hove [tadA] to [ sarveSAM] saba [ jIvakAyAnAM] jIvoM ko [ saMsAraH api] saMsAra pariNati bhI [ na vidyate ] nahIM hove| The soul, by its nature, entertains auspicious- and inauspicioustransformations; if such transformations were not present in the soul, it would not have transmigratory existence. Explanatory Note: The soul undergoes transformations. As the crystal transforms into the colour of the flower that is in union with it, in the same way, the soul, since beginningless time, transforms into ignorant dispositions of attachment (raga), aversion (dvesa) and delusion (moha) due to its union with external objects. If this were not the case, all souls would establish permanently in the state of liberation. Since this is not the case, it is clear that the pure soul of the Omniscient Lord (the Arhat) does not entertain auspicious-and inauspicious-transformations; other souls do. 57

Page #119
Pravacanasara jaMtakAliyamidaraM jANadi jugavaM samaMtado savvaM / atthaM vicittavisamaM taM NANaM khAiyaM bhaNiyaM // 1-47 // yattAtkAlikamitaraM jAnAti yugapatsamantataH sarvam / arthaM vicitraviSamaM tat jJAnaM kSAyikaM bhaNitam // 1-47 // sAmAnyArtha - [ yat ] jo jJAna [ samantataH] sarvAMga se [ tAtkAlikamitaraM] vartamAnakAla saMbaMdhI aura usase judI bhUta, bhaviSyatkAla saMbaMdhI paryAyoMkara sahita [vicitraM ] apanI lakSaNarUpa lakSmI se aneka prakAra [ viSamaM] aura mUrta-amUrtAdi asamAna jAti-bhedoM se viSama arthAt ekatA nahIM aise [ sarvaM arthaM ] saba hI padArthoM ke samUha ko [ yugapat ] eka hI samaya meM [jAnAti ] jAnatA hai [ tadjJAnaM] usa jJAna ko [kSAyikaM] kSAyika arthAt karma ke kSaya se pragaTa huA atIndriya aisA [bhaNitam ] kahA hai| The knowledge that knows completely and at the same time, i.e., simultaneously, all objects - variegated and dissimilar - with their present, past and future modes (paryaya), is the permanent knowledge born out of destruction of the karmas - ksayika jnana, atindriya jnana. Explanatory Note: Only the perfect-knowledge (kevalajnana) has the power to know simultaneously and completely all objectsof-knowledge (ineya), with their variegated and dissimilar characteristics, and their present, past and future modes. The knowledge produced on destruction-cum-subsidence (ksayopasama) of knowledge-obscuring (jnanavaraniya) karmas knows the objectsof-knowledge (jneya) partially and sequentially; this knowledge, being partial, has no place in the infinte-knowledge (kevalajnana) of the Omniscient Lord (the Arhat). In the kevalajnana, there is complete destruction of all imperfections, impurities and envelop 58

Page #120
ments and, therefore, it has the power to illumine all objects-ofknowledge (jneya). It is impossible to script the grandeur of perfect-knowledge (kevalajnana), suffice it to say that it indeed illumines with its steady light all modes of all objects-of-knowledge (jneya), at all times, for all times, and in all places. jo Na vijANadi jugavaM atthe tikkAlige tihuvaNatthe / NAduM tassa Na sakkaM sapajjayaM davvamegaM vA // 1-48 // pravacanasAra yo na vijAnAti yugapadarthAn traikAlikAn tribhuvanasthAn / jJAtuM tasya na zakyaM saparyayaM dravyamekaM vA // 1-48 // sAmAnyArtha [yaH ] jo puruSa [ tribhuvanasthAn ] tIna loka meM sthita [ traikAlikAn ] atIta, anAgata, vartamAna - ina tIna kAla saMbaMdhI [ arthAn ] padArthoM ko [ yugapat ] eka hI samaya meM [ na vijAnAti ] nahIM jAnatA hai [ tasya ] usa puruSa ke [ saparyayaM ] ananta paryAyoM sahita [ ekaM dravyaM vA ] eka dravya ko bhI [ jJAtuM ] jAnane kI [ zakyaM na ] sAmarthya nahIM hai| He, who does not know simultaneously the objects of the three worlds with their modes of the past, the present and the future, cannot know even a single object with its infinite modes (paryaya). Explanatory Note: In this universe (loka), the substance of space (akasa) is one indivisible whole i.e., one single continuum, the substance of medium-of-motion (dharma) is one indivisible whole, the substance of medium-of-rest (adharma), too, is one indivisible whole, the substance of time (kala) is innumerable-fold (asamkhyata), the souls (jiva) are infinite (ananta), and the 59

Page #121
Pravacanasara substance of matter (pudgala) is infinite times the number of souls. All six substances have their distinctive, infinite modes of the three times. All these modes constitute the objects-ofknowledge (jneya). Only the soul (atma, jiva) has the power to know. Just as the fire, while burning the fuel - wood, grass and leaves - takes its form, but continues to maintain its own nature as the fire, similarly, the knowledge-soul (jnayaka), while knowing the objects-of-knowledge (jneya) takes their form, but continues to maintain its knowledge-nature. The soul knows itself by own knowledge, on its own. This is the nature of the soul. Since the soul is all-knowing and all objects are reflected in its knowledge, the soul that does not know all objects-of-knowledge (jneya), surely, does not know the soul too. The direct (pratyaksa) knowledge of the soul implies the knowledge of all objects-of-knowledge (jneya), as these reflect in the soul. The knowledge of all objects-ofknowledge means the knowledge of the soul, and the knowledge of the soul means the knowledge of all objects-of-knowledge; the two are the same. In essence, the one who does not know all objects-ofknowledge (jneya) does not know the soul (atma, jiva). davvaM aNaMtapajjayamegamaNaMtANi davvajAdANi / Na vijANadi jadi jugavaM kadha so savvANi jANAdi 1-49 // dravyamanantaparyAyamekamanantAni dravyajAtAni / na vijAnAti yadi yugapat kathaM sa sarvANi jAnAti // 1-49 // sAmAnyArtha - [ yadi ] jo [anantaparyAyaM eka dravyaM ] ananta paryAya vAle eka Atmadravya ko [ naiva jAnAti ] nizcaya se nahIM jAnatA [ tadA ] to [ saH] vaha puruSa [ yugapat ] eka hI bAra [anantAni] aMta rahita [sarvANi] sampUrNa [ dravyajAtAni ] dravyoM ke samUha [kathaM ] kaise [ jAnAti ] jAna sakatA hai? ........................ 60

Page #122
pravacanasAra If the knowledge-soul does not know completely the single substance (the soul) with its infinite modes, how can it know simultaneously the conglomeration of infinite classes of substances? Explanatory Note: Knowledge (jnana) is the attribuite of the soul (atma, jiva). Knowledge is like the light that is present in all souls and is of infinite kinds. Infinite substances (dravya) and infinite modes (paryaya) of these substances objects-ofknowledge (jneya) - are the bases for different kinds of knowledge. Such knowledge, with its infinite kinds, knows all objects-ofknowledge (jneya). How can the soul (atma, jiva) that does not know directly this knowledge-equipped soul know all substances? Therefore, the knowledge of the soul (atma, jiva) means the knowledge of every other object-of-knowledge (jneya) and the soul that does not know itself does not know all other substances. - Further, there exists the relationship of the knower (jnayaka) and the known (jneya) between the soul and the objects-ofknowledge. Although the two eternally maintain their own nature, still, as the knowledge (jnana) transforms in form of the objects-ofknowledge (jneya), these objects appear as if stationed or established in the knowledge-soul. The one who does not accept this does not know fully the nature of the soul (atma, jiva) and undermines its glory. Therefore, the one who knows the soul, knows everything; and the one who knows everything, knows the soul. By knowing the one (atma, jiva), everything is known, and by knowing everything, the one is known. The above refers not to the partial-knowledge of the senses, but to the perfect-knowledge or kevalajnana of the Omniscient Lord. ............. 61

Page #123
Pravacanasara upajjadi jadiNANaM kamaso aDhe paDucca nnaanniss| taM Neva havadi NiccaM Na khAigaMNeva savvagadaM 1-50 // utpadyate yadi jJAnaM kramazo'rthAn pratItya jJAninaH / tannaiva bhavati nityaM na kSAyikaM naiva sarvagatam // 1-50 // sAmAnyArtha - [ yadi] jo [ jJAninaH] AtmA kA [ jJAnaM] caitanyaguNa [ arthAn ] padArthoM ko [kramazaH ] krama se [ pratItya] avalambana karake [utpadyate] utpanna hotA hai [ tadA ] to [ tat ] vaha jJAna [ naiva ] na to [ nityaM] avinAzI [ bhavati ] hai [na kSAyikaM] na kSAyika hai aura [naiva sarvagatam] na sabakA jAnane vAlA hotA hai| The knowledge (jnana) that originates sequentially, having recourse to one object at a time, is not eternal (avinasi), is not born out of the destruction of karmas - ksayika, and is not allpervasive (sarvagata). Explanatory Note: The knowledge that originates sequentially and knows the objects one by one is destructible (anitya) - it appears with focus on one object and disappears as focus shifts to another object. It originates due to destruction-cum-subsidence (ksayopasama) of the knowledge-obscuring (jnanavaraniya) karma and, therefore, changes in degree. Since it does not originate on destruction of the knowledge-obscuring (jnanavaraniya) karma, it is not ksayika. Not able to know the infinitude of objects in regard to their quaternion of substance (dravya), place (ksetra), time (kala), and being (bhava), it is not all-pervasive (sarvagata). In essence, the knowledge that originates sequentially and knows the objects one by one is dependent; the owner of such knowledge cannot be the all-knowing Omniscient or the Sarvajna. 62

Page #124
tikkAlaNiccavisamaM sayalaM savvattha saMbhavaM cittaM / jugavaM jAdi johaM aho hi NANassa mAhappaM // 1-51 // traikAlyanityaviSamaM sakalaM sarvatra saMbhavaM citram | yugapajjAnAti jainamaho hi jJAnasya mAhAtmyam // 1-51 // pravacanasAra sAmAnyArtha - [jainaM ] jinendradeva kA jJAna [ traikAlyanityaviSamaM ] atItAdi tInoM kAla se sadAkAla (hamezA) asama aise [ sarvatra saMbhavaM ] saba loka meM tiSThate [citraM ] nAnA prakAra ke [ sakalaM ] saba padArtha [ yugapat ] eka hI bAra [ jAnAti ] jAnatA hai| [ aho ] he bhavya jIvoM [hi ] nizcayakara yaha [ jJAnasya ] jJAna kI [ mAhAtmyam ] mahimA hai| The perfect-knowledge (kevalajnana) of the Omniscient knows simultaneously and eternally the whole range of objects of the three times, in the three worlds, having dissimilar and variegated nature. O worthy souls, this is truly the glory of the perfect-knowledge (kevalajnana). Explanatory Note: As the direct, perfect knowledge (kevalajnana) that reflects simultaneously all objects-ofknowledge (jneya) by taking their form needs no changeover or transition, it is non-destructible ( nitya). As it originates on destruction of the knowledge-obscuring (jnanavaraniya) karma, it is ksayika. As it knows the infinitude of objects with regard to their quaternion of substance (dravya), place (ksetra), time (kala), and being (bhava), it is all-pervasive ( sarvagata). It is impossible to describe the perfect-knowledge (kevalajnana); only the owner of such knowledge is the all-knowing (the Sarvajna). 63

Page #125
Pravacanasara Na vi pariNamadi Na geNhadi uppajjadi Neva tesu addhesu| jANaNNavi te AdA abaMdhago teNa paNNatto 1-52 // nApi pariNamati na gRhNAti utpadyate naiva teSvartheSu / jAnannapi tAnAtmA abandhakastena prajJaptaH // 1-52 // sAmAnyArtha - [AtmA] kevalajJAnI zuddhAtmA [ tAn ] una padArthoM ko [jAnan api] jAnatA huA bhI [ yena ] jisa kAraNa [ api] nizcaya karake [na pariNamati] na to pariNamatA hai [na gRhNAti ] na grahaNa karatA hai [naiva] aura na [teSu artheSu ] una padArthoM meM [ utpadyate ] utpanna hotA hai [ tena ] usI kAraNa se vaha [abandhakaH] navIna karmabandha se rahita [ prajJaptaH] kahA gayA hai| Because the pure soul (the Omniscient), while it knows all objects-of-knowledge (jneya), does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in form of these objects, therefore, it is free from karmic-bondage (karmabandha). Explanatory Note: Although the Omniscient soul knows all objects-of-knowledge (ineya), it does not undergo transformation of attachment (raga) and aversion (dvesa) due to these objects; it neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing-jnaptikriya, and the activity of transformation-by-the-known - jneyarthaparinamanakriya. The activity of knowing - jnaptikriya - knows without attachment (raga) and aversion (dvesa). The activity of transformation-by-theknown - jneyarthaparinamanakriya - knows with attachment (raga) and aversion (dvesa). The activity of knowing-jnaptikriya - does not cause the bondage of karma; the activity of transformation-by-the-known - jneyarthaparinamanakriya - 64

Page #126
causes the bondage of karma. Note that earlier verse (gatha) 32 expounds that the Omniscient soul sees and knows all objects-ofknowledge (jneya), but neither accepts nor rejects these objects-ofknowledge; these do not transform the soul. Subsequently, verse (gatha) 43 expounds that the soul with delusion (moha ), attachment (raga) and aversion (dvesa), engenders four kinds of karmic-bondage (karmabandha) on fruition of karmas. This completes discussion on the knowledge (jnana). asthi amuttaM muttaM adiMdiyaM iMdiyaM ca atthesu / NANaM ca tahA sokkhaM jaM tesu paraM ca taM NeyaM / / 1-53 // astyamUrtaM mUrtamatIndriyamaindriyaM cArtheSu / jJAnaM ca tathA saukhyaM yatteSu paraM ca tat jJeyam // 1-53 // pravacanasAra - sAmAnyArtha - [ artheSu ] padArthoM meM [ atIndriyaM ] indriyoM kI AdhInatA se rahita [jJAnaM ] jJAna hai vaha [ amUrtaM ] amUrtIka hai [ ca ] aura [ aindriyaM ] indriya-janita jJAna [ mUrtaM ] mUrtIka [ asti ] hai [ ca tathA ] aura isI taraha [ saukhyaM ] sukha bhI hai| arthAt jo indriya binA sukha kA anubhava hai vaha atIndriya, amUrtIka sukha hai aura jo iMdriya ke AdhIna sukha kA anubhava hai so indriya-janita mUrtIka sukha hai / [ca] aura [ teSu ] una jJAna-sukha ke bhedoM meM [ yat ] jo [ paraM ] utkRSTa hai [ tat ] vaha [ jJeyaM ] jAnane yogya hai| The knowledge of objects that is independent of the senses - atindriya jnana - is without form - amurtika. The knowledge of objects that is dependent on the senses - indriya jnana - is with form murtika. The same applies to happiness; the senseindependent happiness is without form, and the sense - ..... 65

Page #127
Pravacanasara dependent happiness is with form. One must know the commendable kinds of knowledge and happiness out of these divisions. Explanatory Note: Knowledge and happiness are each of two kinds: sense-independent without form, and sense-dependent with form. The former - sense-independent without form - knowledge and happiness are worth accepting, and the latter - sense-dependent with form - worth rejecting. Knowledge and happiness produced by the non-corporeal soul, i.e. consciousness, through its own power of knowledge-transformation, without physical contact with the objects-of-knowledge (jneya), are entirely sense-independent (atindriya), non-destructible, incessant, without adversary, and steady. These are, therefore, commendable, and worth accepting. Knowledge and happiness produced on destruction-cum-subsidence (ksayopasama) of material-karmas are sense-dependent, destructible, sporadic, with adversary, and unsteady. These are, therefore, not commendable, and worth rejecting. jaM pecchado amuttaM muttesu adidiyaM ca pacchaNNaM / sayalaM sagaM ca idaraM taM NANaM havadi paccakkhaM 1-54 // yatprekSamANasyAmUrtaM mUrteSvatIndriyaM ca pracchannam / sakalaM svakaM ca itarat tadjJAnaM bhavati pratyakSam // 1-54 // sAmAnyArtha - [prekSamANasya ] dekhane vAle kA [yat jJAnaM] jo jJAna [amUrtaM ] dharma, adharma, AkAza, kAla, jIva ina pA~ca amUrtIka dravyoM ko [ca ] aura [ mUrteSu ] mUrtIka arthAt pudgala-dravyoM ke paryAyoM meM [atIndriyaM] indriyoM se nahIM grahaNa karane ........................ 66

Page #128
pravacanasAra yogya paramANuoM ko [ pracchannaM ] dravya, kSetra, kAla, bhAva se gupta padArthoM ko [ sakalaM svakaM] saba hI sva-jJeya [ca] aura [ itarat] para-jJeyoM ko jAnatA hai [ tat ] vaha jJAna [pratyakSaM] indriya binA kevala AtmA ke AdhIna [bhavati ] hotA hai| The knowledge of the 'seeing' soul that knows objects withoutform (amurta), objects with-form (murta), objects beyond-thesenses (atindriya), objects hidden in terms of substance (dravya), place (ksetra), time (kala), and being (bhava), the self, and the others, is the direct (pratyaksa) knowledge, dependent only on the soul. Explanatory Note: Direct (pratyaksa) knowledge knows all - objects without form like dharma, adharma, akasa, kala, and jiva, objects with form like physical matter (pudgala), infinitesimal objects like the atom (paramanu), hidden objects like those belonging to the past and the future, and the self. Such knowledge is utterly pure. It is infinite and all-powerful; it evolves in the soul and does not rely on any outside help. As the fire takes the form of the fuel, direct (pratyaksa) knowledge takes the form of the objects-of-knowledge (neva) and, therefore, infinite. It is impossible to describe the glory of the direct (pratyaksa) knowledge; it is most desirable and source of the senseindependent (atindriya) happiness. jIvo sayaM amutto muttigado teNa muttiNA muttaM / ogeNhittA joggaM jANadi vA taNNa jANAdi 1-55 // jIvaH svayamamUrto mUrtigatastena mUrtena mUrtam / avagRhya yogyaM jAnAti vA tanna jAnAti // 1-55 // 67

Page #129
Pravacanasara sAmAnyArtha - [jIvaH ] Atmadravya [ svayaM] apane svabhAva se [amartaH] sparza, rasa, gaMdha, varNa rahita amUrtIka hai aura vahI anAdi bandha-pariNamana kI apekSA [mUrtigataH ] mUrtimAna zarIra meM sthita hai| [tena mUrtena ] usa mUrtIka zarIra meM jJAna kI utpatti ko nimittakAraNarUpa mUrtivaMta dravyendriya se [ yogyaM mUrtaM ] indriya ke grahaNa karane yogya sthUla-svarUpa mUrtIka ko arthAt sparzAdirUpa vastu ko [ avagRhya] avagraha, IhAdi bhedoM se krama se grahaNa karake [jAnAti ] jAnatA hai [vA ] athavA [tat ] usa mUrtIka ko [ na jAnAti ] nahIM jAnatA hai, arthAt jaba karma ke kSayopazama kI tIvratA hotI hai taba jAnatA hai, jaba maMdatA hotI hai taba nahIM jAnatA hai| The soul, by own nature, is without-form (amurtika). From the standpoint of its bondage with karmas since beginningless time past, it is with-form (murtika). The soul with-form (murtika) knows, through the senses and in stages like apprehension (avagraha) and speculation (iha), the sense-perceptible objects. It may also not know these objects. Explanatory Note: Our soul, since infinite time past, is blinded by the darkness of ignorance (ajnana). Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (paroksa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading [in comparison to the direct (pratyaksa), infinite-knowledge (kevalajnana)], edgy, accompanied by the dirt of delusion, dubious, and reproachable. It, indeed, is not adorable and, hence, deplorable and worth rejecting. ........................ 68

Page #130
pravacanasAra phAso raso ya gaMdho vaNNo saho ya poggalA hoti / akkhANaM te akkhA jugavaM te Neva geNhati // 1-56 // sparzo rasazca gandho varNaH zabdazca pudgalA bhavanti / akSANAM tAnyakSANi yugapattAnnaiva gRhNanti // 1-56 // sAmAnyArtha - [akSANAM] pA~coM indriyoM ke [ sparzaH ] sparza [ rasaH ] rasa [ca gandhaH] aura gaMdha [varNaH] rUpa [ca] tathA [zabdaH] zabda - ye pA~ca viSaya [pudgalAH] pudgalamayI [bhavanti ] haiM arthAt pA~ca indriyA~ ukta sparzAdi pA~coM viSayoM ko jAnatI haiM, [ tAni akSANAM] parantu ve indriyA~ [ tAn ] una pA~coM viSayoM ko [ yugapat ] eka hI sAtha [na eva gahNanti ] grahaNa nahIM karatI haiN| The objects that the senses (of touch, taste, smell, sight, and hearing) know are physical matter. Moreover, the senses are unable to apprehend these objects simultaneously. Explanatory Note: The five senses of touch (sparsana), taste (rasana), smell (ghrana), sight (caksu), and hearing (srotra, karna) comprehend their respective sense-objects one by one; these cannot comprehend the sense-objects collectively. The reason is that the knowledge (jnana) that arises on the destruction-cumsubsidence (ksayopasama) of the knowledge-obscuring (jnanavaraniya) karmas operates sequentially. The crow has two eyes with a single eyeball that moves extremely fast to the operational eye; to the onlooker it appears that it has two eyes with independent eyeballs. The crow cannot see with two eyes at the same time. The same is the state of the knowledge (jnana) that arises on the destruction-cum-subsidence (ksayopasama) of the knowledge-obscuring (jnanavaraniya) karmas. It cannot know through all the five senses simultaneously. At any particular time, it operates through a single sense; all five senses cannot operate simultaneously. Knowledge through the senses, therefore, is indirect, dependent, and worthy of rejection.

Page #131
Pravacanasara paradavvaM te akkhA Neva sahAvo tti appaNo bhnnidaa| uvaladdhaM tehi kahaM paccakkhaM appaNo hodi 1-57 // paradravyaM tAnyakSANi naiva svabhAva ityAtmano bhaNitAni / upalabdhaM taiH kathaM pratyakSamAtmano bhavati // 1-57 // sAmAnyArtha - [AtmanaH ] AtmA kA [ svabhAvaH] cetanA-svabhAva [na eva] una indriyoM meM nahIM hai [iti ] isaliye [ tAni akSANi] ve sparzanAdi indriyA~ [paradravyaM] anya pudgala-dravya [bhaNitAni] kahI gaI haiN| [ taiH] una indriyoM se [ upalabdhaM ] prApta huA (jAnA huA) jJAna [ AtmanaH ] AtmA ke [kathaM ] kaise [pratyakSaM ] pratyakSa [bhavati ] ho sakatA hai? kabhI nahIM ho sktaa| The soul has consciousness (cetana) as its nature; the senses do not have consciousness (cetana) and are physical matter (pudgala), entirely distinct from the soul. How can the sensoryknowledge of the objects be direct (pratyaksa) knowledge for the soul? Explanatory Note: The soul is of the nature of consciousness (cetana) and the senses are of the nature of physical matter (pudgala). The sensory-knowledge of objects cannot be direct (pratyaksa) knowledge for the soul; only the self-dependent knowledge of the soul is direct (pratyaksa) knowledge. Since the sensory-knowledge knows objects with the help of the physical senses, it is indirect and dependent; such knowledge is not direct (pratyaksa) knowledge. ........................ 70

Page #132
pravacanasAra jaM parado viNNANaM taM tu parokkha tti bhnnidmddesu| jadi kevaleNa NAdaM havadi hi jIveNa paccakkhaM 1-58 // yatparato vijJAnaM tattu parokSamiti bhaNitamartheSu / / yadi kevalena jJAtaM bhavati hi jIvena pratyakSam // 1-58 // sAmAnyArtha - [ yat ] jo [ parataH ] para kI sahAyatA se [artheSu ] padArthoM meM [vijJAna] vizeSa jJAna utpanna hove [ tat ] vaha [ parokSaM ] parokSa hai [ iti bhaNitaM] aisA kahA hai| [ tu] paraMtu [ yadi] jo [ kevalena ] para kI sahAyatA binA apane Apa hI [ jIvena ] AtmAkara [ hi ] nizcaya se [ jJAtaM] jAnA jAve to vaha [ pratyakSaM] pratyakSa jJAna [bhavati ] hai| It has been expounded that the specific knowledge of objects obtained with the help of a foreign (other than the soul itself) agent is the indirect (paroksa) knowledge. However, the knowledge of objects obtained by the soul without the help of a foreign agent is certainly the direct (pratyaksa) knowledge. Explanatory Note: The knowledge obtained with the help of the mind and the senses, by the teachings of others, on destructioncum-subsidence (ksayopasama) of knowledge-obscuring (jnanavaraniya) karmas, through past-experience, or with the help of the media like the sunlight, is the indirect (paroksa) knowledge, since it depends on outside agents like the mind and the senses. The knowledge obtained without the help of foreign agents, like the mind and the senses, by the soul itself, and which knows simultaneously all substances and their modes, is the direct (pratyaksa) knowledge. The direct (pratyaksa) knowledge is dependent only on the soul and this supreme knowledge is the natural bliss of the soul. ........................ 71

Page #133
Pravacanasara jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahidaM tu oggahAdihiM suhaM ti egatiyaM bhaNidaM 1-59 // jAtaM svayaM samastaM jJAnamanantArthavistRtaM vimalam / rahitaM tu avagrahAdibhiH sukhamiti ekAntikaM bhaNitam // 1-59 // sAmAnyArtha - [svayaM jAtaM] apane Apa se hI utpanna [ samastaM] saMpUrNa [anantArthavistRtaM] saba padArthoM meM phailA huA [vimalaM ] nirmala [tu] aura [avagrahAdibhiH rahitaM] avagraha, IhA Adi se rahita [jJAnaM] aisA jJAna [aikAntikaM sukhaM] nizcaya sukha hai [ iti bhaNitam ] isa prakAra sarvajJa ne kahA hai| The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages - including apprehension (avagraha) and speculation (iha) - is certainly the absolute (pure) happiness. Explanatory Note: Happiness or bliss has no associated anxiety. Direct, sense-independent knowledge is without anxiety; therefore, it is happiness. Indirect knowledge is dependent, as it takes help from outside agents (like the mind and the senses). It is incomplete, as it has envelopment of the karmic bonds. It is diminutive, as it does not cover the whole range of objects-ofknowledge (jneya). It is murky, as it is accompanied by imperfections like doubt (samsaya), delusion (vimoha) and misapprehension (vibhrama). It knows in stages, including apprehension (avagraha) and speculation (iha). Indirect knowledge is with anxiety, not the natural state of the soul, therefore, not happiness. Direct, sense-independent knowledge, on the other hand, is wholly independent, self-born out of the pure soul. It is complete and without envelopment as it pervades every space-point (pradesa) of the soul with its infinite energy. It 72

Page #134
pravacanasAra encompasses all objects-of-knoweldge (jneya). Rid of the karmic dirt that hinders infinite energy and causes of imperfections like doubt, it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jneya) in the universe and beyond, covering the three times. Direct, senseindependent knowledge is without-anxiety (nirakula); it is the natural state of the soul, therefore, happiness. jaM kevalaM ti NANaM taM sokkhaM pariNamaM ca so cev| khedo tassa Na bhaNido jamhA ghAdI khayaM jAdA 1-60 // yatkevalamiti jJAnaM tatsaukhyaM pariNAmazca sa caiva / khedastasya na bhaNito yasmAt ghAtIni kSayaM jAtAni // 1-60 // sAmAnyArtha - [yat ] jo [ kevalaM iti ] 'kevala' aise nAma vAlA [ jJAnaM] jJAna hai [tat] vaha [saukhyaM] anAkula sukha hai [ca] aura [ sa eva] vahI sukha [pariNAmaH ] sabake jAnane-rUpa pariNAma hai| [ tasya ] usa kevalajJAna ke [ khedaH] AkulabhAva [na bhaNitaH] nahIM kahA hai [ yasmAt ] kyoMki [ghAtIni] jJAnAvaraNAdi cAra ghAtiyA karma [ kSayaM] nAza ko [ jAtAni ] prApta hue haiN| Perfect knowledge - omniscience (kevalajnana) - is happiness without anxiety and this happiness is the consequence of knowing everything. There is no anxiety in omniscience (kevalajnana) since it is the result of complete destruction of the four inimical (ghati) karmas. Explanatory Note: Due to presence of the deluding (mohaniya) karmas, the soul relates itself to the external objects-of-knowledge (jneya), turning away from the Reality, as if inebriated. Under the 13

Page #135
Pravacanasara influence of the inimical (ghati) karmas, not able to discriminate between the right and the wrong, it continues to dwell in the objects-of-knowledge (jneya) through the senses and experience anxiety. It is clear, therefore, that presence of the inimical (ghati) karmas contaminates knowledge; contamination of knowledge causes anxiety. In perfect knowledge - omniscience (kevalajnana) -the inimical (ghati) karmas are absent and, therefore, there is no anxiety; there is no effect without the cause. Knowledge of the infinite objects-of-knowledge, of the three times, is reflected simultaneously in the canvas of omniscience (kevalajnana). Being independent of all external influence, there is no scope for anxiety in the state of omniscience (kevalajnana). On destruction of all karmas that hinder the knowledge-nature of the soul, pristine knowledge, with infinite glory and strength, appears. The knowledge of the Omniscient pervades the whole of the universe and beyond; this supreme knowledge is utterly steady, no different from the soul and, being the nature of the soul, without anxiety. Therefore, omniscience (kevalajnana) is real happiness; there is no difference between knowledge and happiness. NANaM atyaMtagayaM loyAloesu vitthaDA diTThI / NaTThamaNiTTaM savvaM iTTaM puNa jaM tu taM laddhaM // 1-61 // 74 jJAnamarthAntagataM lokAlokeSu vistRtA dRSTiH / naSTamaniSTaM sarvamiSTaM punaryattu tallabdham // 1-61 // sAmAnyArtha - [ arthAntagataM ] padArthoM ke pAra ko prApta huA [ jJAnaM ] kevalajJAna hai [tu] tathA [ lokAlokeSu ] loka aura aloka meM [ vistRtA ] phailA huA [ dRSTiH ] kevaladarzana hai / jaba [ sarvaM aniSTaM ] saba duHkhadAyaka ajJAna [ naSTaM ] nAza huA [ punaH ] to phira [ yat ] jo [ iSTaM ] sukha kA dene vAlA jJAna hai [ tat ] vaha [ labdham ] prApta huA hii|

Page #136
pravacanasAra Perfect-knowledge - omniscience (kevalajnana) - passes through all objects, and perfect-perception (kevaladarsana) extends over the universe (loka) and the non-universe (aloka). On destruction of ignorance, the cause of misery, must arise the knowledge, the cause of happiness. Explanatory Note: Anything that impinges on the nature of the soul is misery, and destruction of misery is happiness. The knowledge (jnana) and the perception (darsana) constitute the nature of the soul. So long as the causes of envelopment of the nature of the soul are present, it does not enjoy the freedom to know and see all objects. This is misery for the soul. On destruction of the causes of its envelopment, the soul knows and sees everything. This ability of the soul is unhindered happiness, independent of all outside intervention. Therefore, perfectknowledge (kevalajnana) and perfect-perception (kevaladarsana) are the causes of happiness. Perfect-knowledge is the happiness of the soul; therefore, perfect-knowledge is happiness. In perfectknowledge (omniscience), ignorance, the cause of misery, is destroyed and knowledge, the cause of happiness, is attained. In essence, perfect-knowledge (kevalajnana) is happiness. No saddahati sokkhaM suhesu paramaM ti vigadaghAdINaM / suNidUNa te abhavvA bhavvA vA taM paDicchaMti 1-62 // na hi zraddadhati saukhyaM sukheSu paramamiti vigataghAtinAm / zrutvA te abhavyA bhavyA vA tatpratIcchanti // 1-62 // sAmAnyArtha - [vigataghAtinAM] jinake ghAtiyA karmoM kA kSaya ho gayA hai aise kevalI bhagavAn ke [ sukheSu paramaM saukhyaM] anya saba sukhoM meM utkRSTa atIndriya ........................

Page #137
Pravacanasara sukha hai [ iti zrutvA ] aisA sunakara [ ye ] jo koI [ na hi zraddadhati ] vizvAsa nahIM karate [ te ] ve puruSa [ abhavyAH ] samyaktvarUpa pariNati se rahita abhavya haiN| [vA] aura jo puruSa [ tat ] kevalI ke usa atIndriya sukha ko [ pratIcchanti ] mAnate haiM [te bhavyA] ve bhavya haiM, arthAt samyaktva pariNAma se sahita haiN| Those who do not accept as true the assertion that on destruction of the inimical (ghati) karmas the Omniscient enjoys unmatched and supreme happiness are abhavya - without the capacity of ever-attaining right faith, and those who accept this assertion as true are bhavya - with the capacity of attaining right faith. Explanatory Note: Those with right-belief (samyagdrsti) consider worldly happiness as counterfeit happiness and sensepleasures as happiness only by convention (vyavahara). They believe that only the sense-independent (atindriya) happiness, born on destruction of inimical (ghati) karmas, of the Omniscient is the real (niscaya) happiness, as it accompanies no anxiety. Those with false-belief (mithyadusti) can never enjoy the supreme happiness of the Omniscient; mistaking sense-pleasures for real happiness, they keep on chasing sense-pleasures, as the deer chases a mirage. maNuA'surAmariMdA ahihuA iMdiehiM sahajehiM / asahaMtA taM dukkhaM ramaMti visaesu rammesu 1-63 // manujAsurAmarendrAH abhidrutA indriyaiH sahajaiH / asahamAnAstadduHkhaM ramante viSayeSu ramyeSu // 1-63 // ........................ 76

Page #138
pravacanasAra sAmAnyArtha - [ sahajaiH ] svAbhAvika [indriyaiH ] indriyoM se [ abhidrutAH ] pIr3ita [manujAsurAmarendrAH ] manuSya, asura (pAtAlavAsI deva) aura devoM ke (svargavAsI devoM ke) indra arthAt svAmI [ tat duHkhaM] usa indriyajanita du:kha ko [asahamAnAH] sahana karane meM asamartha hote hue [ ramyeSu viSayeSu ] ramaNIka indriyajanita sukhoM meM [ ramante ] krIr3A karate haiN| Tormented by the illness caused by natural craving of the senses for gratification, and unable to bear the pain, the humans, asura (the lower deva) and Indra (lords of the kalpavasi deva) take delight in pursuing sensual-pleasures. Explanatory Note: Worldly beings do not have direct knowledge; they have indirect knowledge, which is sense-dependent. As delusion (moha) accompanies indirect knowledge, as heat accompanies the hot ironball, acute craving for sensual-pleasures accompanies indirect knowledge. As a sick man takes medicine to alleviate his suffering, similarly, the man tormented by illness caused by the craving of the senses indulges in sensual-pleasures to alleviate his suffering. It is thus clear that the man with indirect knowledge is full of misery; he has no access to the natural happiness appertaining to the soul. jesiM visayesu radI tesiM dukkhaM viyANa sabbhAvaM / jadi taMNa hi sabbhAvaM vAvAro Natthi visayatthaM // 1-64 // yeSAM viSayeSu ratisteSAM duHkhaM vijAnIhi svAbhAvam / yadi tanna hi svabhAvo vyApAro nAsti viSayArtham // 1-64 // ........................ 77

Page #139
Pravacanasara sAmAnyArtha - [ yeSAM ] jina jIvoM kI [ viSayesu] indriya viSayoM meM [ ratiH ] prIti [agi ] 370[G:T] q:a [ FataTO ] Fq4ra ha[ facrife ] JHL kyoMki [ yadi] jo [ tat ] vaha indriyajanya du:kha [ hi ] nizcaya se [ svabhAvaM] sahaja hI se utpanna huA [na] na hotA to [ viSayArthaM ] viSayoM ke sevane ke liye [ Qir:]ffset ont yaraft [afia] Feladi Those having proclivity for the sensual-pleasures suffer naturally. If the senses, by nature, did not give rise to suffering, there would not have been this natural tendency toward enjoyment of the sensual-pleasures. Explanatory Note: Those having the senses - touch, taste, smell, sight and hearing - suffer naturally, not due to external appurtenances but due to natural tendency toward enjoyment of the sensual-pleasures. The senses are of the nature of suffering as these lead to desire for enjoyment of the sensual-pleasures; without the senses, there would be no desire for enjoyment of the sensual-pleasures. The male elephant, due to its desire to 'touch' the female elephant, falls into the trap laid by the hunter. The fish loses its life due to its desire to enjoy the 'taste of the meat attached to the fishing hook. The blackbee finds itself locked up in the lotus flower due to its craving for the 'smell'. The moth jumps to death due to its penchant for the 'sight of the flame. The deer finds itself into the clutches of the hunter due to weakness to 'hear' the alluring music of the vina (Indian stringed instrument). The desire for the sensual-pleasures is an ailment and indulging in the sensual-pleasures is a palliative to alleviate the suffering, albeit temporarily. The senses keep on desiring for more, until the ailment becomes grave and the body weak, unable to indulge any further in the sensual-pleasures. Therefore, those who possess the senses suffer naturally and, as a corollary, those who possess indirect knowledge (through the senses) suffer naturally. ........................ 78

Page #140
pappA iTThe visaye phAsehiM samasside sahAveNa / pariNamamANo appA sayameva suhaM Na havadi deho // 1-65 // prApyeSTAn viSayAn sparzaiH samAzritAn svabhAvena / pariNamamAna AtmA svayameva sukhaM na bhavati dehaH // 1-65 // pravacanasAra sAmAnyArtha - [ sparzaiH ] sparzanAdi pA~ca indriyoM se [ samAzritAn ] bhale-prakAra Azrita [ iSTAn viSayAn ] pyAre bhogoM ko [ prApya ] pAkara [ svabhAvena ] azuddha jJAna-darzana svabhAva se [ pariNamamAnaH AtmA ] pariNamana karatA huA AtmA [ svayameva ] Apa hI [ sukhaM ] indriya-sukha svarUpa [ bhavati ] hai, [ dehaH ] zarIra [ 'sukhaM' ] sukharUpa [ na ] nahIM hai| On experiencing agreeable pleasures that depend on the senseorgans like touch, the soul, transformed into its impure nature, becomes of the nature of happiness that the sensual-pleasures provide; the body is not of the nature of happiness. Explanatory Note: Even in the embodied state of the soul, we do not see that the body is the cause of its happiness. Due to delusion and under influence of the sensual-pleasures, the soul transforms itself into the deplorable state of impure knowledge, perception and energy. In its impure state, the soul assumes happiness in enjoyment of the sensual-pleasures. The body being inanimate, it can never be the substantive-cause (upadana karana) of the effect that is happiness. The truth is that even in its worldly state, the body is not the cause of happiness, the soul is. 79

Page #141
Pravacanasara egaMteNa hi deho suhaM Na dehissa kuNadi sagge vA / visayavaseNa du sokkhaM dukkhaM vA havadi sayamAdA / / 1-66 // ekAntena hi dehaH sukhaM na dehinaH karoti svarge vA / viSayavazena tu saukhyaM duHkhaM vA bhavati svayamAtmA // 1-66 // sAmAnyArtha - [ ekAntena ] ekAnta se arthAt niyama se [hi ] nizcayakara [ dehaH ] zarIra [ dehinaH ] dehadhArI AtmA ko [ svarge vA ] svarga meM bhI [ sukhaM ] sukharUpa [ na karoti] nahIM karatA [tu] kintu [ viSayavazena ] viSayoM ke AdhIna hokara [ AtmA svayaM ] yaha AtmA Apa hI [ saukhyaM vA duHkhaM ] sukharUpa athavA duHkharUpa [ bhavati ] hotA hai| In fact, even in the heaven, the body is not the cause of happiness that the soul experiences. The soul transforms itself into the state of happiness or misery when it is under the influence of the sensual-pleasures. 80 Explanatory Note: Existence as the heavenly being is superior to other states of worldly existence. Heavenly beings are endowed with excellent transformable body (vaikriyika sarira) and even that body is not the real cause of happiness. It is the nature of the soul that, under the influence of the desirable and the undesirable objects, it assumes the state of happiness or misery. The body is not the cause of the soul's happiness or misery.

Page #142
timiraharA jar3a diTThI jaNassa dIveNa Natthi kAdavvaM / taha sokkhaM sayamAdA visayA kiM tattha kuvvaMti // 1-67 // timiraharA yadi dRSTirjanasya dIpena nAsti kartavyam / tathA saukhyaM svayamAtmA viSayAH kiM tatra kurvanti // 1-67 // pravacanasAra sAmAnyArtha - [ yadi ] jo [ janasya ] cora Adi jIva kI [ dRSTiH ] dekhane kI zakti [ timiraharA ] aMdhakAra ke dUra karane vAlI ho [ tadA ] to use [ dIpena ] dIpaka se [ kartavyaM ] kucha kArya karanA [ nAsti ] nahIM hai [ tathA ] usI prakAra [ AtmA ] jIva [ svayaM ] Apa hI [ saukhyaM ] sukha - svarUpa ho [ tatra ] vahA~ [ viSayAH ] indriyoM ke viSaya [ kiM kurvanti ] kyA karate haiM? kucha bhI nhiiN| If the vision-faculty of the man were to have the power to remove darkness, the lamp would have no role to play. Similarly, when the soul itself is of the nature of happiness, the sensualpleasures have no role to play. Explanatory Note: The vision of certain beings - the lion, the snake, the raksasa, the thief - accustomed to roaming at night, see objects clearly in the dark; the lamp has no role in their pursuits. Similarly, happiness is the innate nature of the soul; external objects of sensual-pleasure do not have any role in bringing happiness to the soul. The ignorant mistakes the sensualpleasures for happiness; his wrong notion is due to confusion, delusion, and tendency for dalliance with sense-objects. It is clear that as the body is not the cause of happiness, the sensualpleasures too are not the cause of happiness. ..... 81

Page #143
Pravacanasara sayameva jahAdicco tejo uNho ya devadA Nabhasi / siddho vi tahA NANaM suhaM ca loge tahA devo 1-68 // svayameva yathAdityastejaH uSNazca devatA nabhasi / siddho'pi tathA jJAnaM sukhaM ca loke tathA devaH // 1-68 // sAmAnyArtha - [ yathA ] jaise [ nabhasi ] AkAza meM [ AdityaH ] sUrya [ svayameva ] Apa hI anya kAraNoM ke binA [ tejaH ] bahuta prabhA ke samUha se prakAzarUpa hai, [uSNaH ] tapAyamAna lohapiNDa kI taraha hamezA garama hai [ca] aura [ devatA] devagati-nAmakarma ke udaya se deva-padavI ko dhAraNa karanevAlA hai [ tathA] vaise hI [loke ] isa jagata meM [siddhaH api] zuddhAtmA bhI [ jJAnaM] jJAnasvarUpa hai, [sukhaM] sukhasvarUpa hai [ca] aura [ devaH ] pUjya hai| In the sky, the sun, on its own without external causes, is of the nature of brightness and heat, and a deity; similarly, in this world, the pure-soul (the Siddha), on its own, is of the nature of knowledge and happiness, and worthy of adoration. Explanatory Note: The sun has, by its very nature, without external aid, brightness and heat, and, due to fruition of its namekarma, is a deity. Similarly, the pure-soul has, by its very nature, without external aid, infinite knowledge that illumines the self as well as the others, happiness characterized by fulfilment, tranquility and permanence, and form engraved as the Most Worshipful Siddha in the minds of the worthy souls of right believers (samyagdrsti). The soul, intrinsically, has attributes of knowledge, happiness and worshipfulness. The sense-objects that the world portrays as sources of happiness do not provide happiness to the soul; the soul, by its own nature, is happiness. This completes discussion on the sense-independent happiness. ........................ 82

Page #144
devadajadigurupUjAsu ceva dANammi va susIlesu / uvavAsAdisu ratto suhovaogappago appA ||1-69 // devatAyatigurupUjAsu caiva dAne vA suzIleSu / upavAsAdiSu raktaH zubhopayogAtmaka AtmA // 1-69 // pravacanasAra sAmAnyArtha - jo [ devatAyatigurupUjAsu ] deva, yati tathA guru kI pUjA meM [ ca ] aura [ dAne ] dAna meM [vA ] athavA [ suzIleSu ] guNavrata, mahAvrata Adi uttama zIloM (svabhAvoM) meM [ upavAsAdiSu ] AhAra Adi ke tyAgoM meM [ eva ] nizcaya se [ raktaH ] lavalIna hai [ 'sa' AtmA ] vaha AtmA [ zubhApayogAtmakaH ] zubhopayogI arthAt zubha-pariNAma vAlA hai| The soul that performs the worship of these three - the stainless and all-knowing pure-soul (sarvajna-deva), the ascetic (yati), and the preceptor (guru), offers gifts (dana), observes the major as well as the supplementary vows (vrata), and follows austerities (tapa) like fasting ( upavasa), is certainly engaged in auspicious-cognition (subhopayoga). Explanatory Note: The souls engaged in auspicious-cognition (subhopayoga) tread the path of righteousness (dharma). Auspicious-cognition (subhopayoga) provides to the souls worldly happiness and glory. Since the path leading to pure-cognition (suddhopayoga) necessarily passes through auspicious-cognition (subhopayoga), there is the necessity of first engaging in auspicious-cognition (subhopayoga). ... 83

Page #145
Pravacanasara jutto suNa AdA tiriyo vA mANuso va devo vA / bhUdo tAvadi kAlaM lahadi suhaM iMdiyaM vivihaM // 1-70u yuktaH zubhena AtmA tiryagvA mAnuSo vA devo vA / bhUtastAvatkAlaM labhate sukhamaindriyaM vividham // 1-70 // sAmAnyArtha - [ zubhena yuktaH ] zubhopayogakara sahita [ AtmA ] jIva [ tiryak ] uttama tiryaMca [ vA ] athavA [ mAnuSaH ] uttama manuSya [ vA ] athavA [ devaH ] uttama deva [ bhUtaH ] hotA huA [ tAvatkAlaM ] utane kAla taka, arthAt tiryaMca Adi kI jitanI sthiti hai utane samaya taka [ vividhaM ] nAnA prakAra ke [ aindriyaM sukhaM ] indriyajanita sukhoM ko [ labhate ] pAtA hai| The soul endowed with auspicious-cognition (subhopayoga) is born as worthy sub-human (plant or animal), human, or celestial being, and, during such existence, obtains an assortment of sensual-pleasures. 84 Explanatory Note: The soul engaged in auspicious-cognition (subhopayoga) earns merit (punya), the cause of pleasant-feeling (satavedaniya), and is reborn in any of these three states of existence: the sub-human (plant or animal), the human, or the celestial being. It enjoys sensual-pleasures during existence in such states.

Page #146
pravacanasAra sokkhaM sahAvasiddhaM Natthi surANaM pi siddhmuvdese| te dehavedaNaTTA ramaMti visaesu rammesu // 1-71 // saukhyaM svabhAvasiddhaM nAsti surANAmapi siddhamupadeze / te dehavedanArtA ramante viSayeSu ramyeSu // 1-71 // sAmAnyArtha - [ surANAmapi ] devoM ke bhI [svabhAvasiddhaM saukhyaM] AtmA ke nija svabhAva se utpanna atIndriya sukha [ nAsti ] nahIM hai [ 'iti'] isa prakAra [ upadeze] bhagavAn ke paramAgama meM [ siddhaM ] acchI taraha yukti se kahA hai [ yataH] kyoMki [te] ve deva [ dehavedanArtAH] paJcendriya-svarUpa zarIra kI pIr3A se du:khI hue [ ramyeSu viSayeSu ] ramaNIka indriya viSayoM meM [ ramante ] krIr3A karate haiN| The Doctrine expounds that even the celestial beings (devas) do not enjoy the sense-independent (atindriya), natural happiness of the soul. Tormented by the bodily craving, they amuse themselves with agreeable sensual-pleasures. Explanatory Note: Among all worldly happiness, the kind that the celestial beings (devas), endowed with supernatural accomplishments (rddhi), enjoy is considered to be the foremost. But even that happiness is not the real happiness of the soul. In fact, it is misery; on being tormented by the bodily urge, the devas fall into the trap of sensual-pleasures. As a man tormented by strong grief commits suicide by jumping from the mountain-top, in the same way, the soul tormented by the bodily urge falls into the trap of sensual-pleasures. Therefore, sensual-pleasures are of the nature of misery. These appear to be happiness due to ignorance. Sensual-pleasures are misery but appear as either happiness or misery.

Page #147
Pravacanasara NaraNArayatiriyasurA bhajati jadi dehasaMbhavaM dukkhaM / kiha so suho va asuho uvaogo havadi jIvANaM 1-72 // naranArakatiryaksurA bhajanti yadi dehasaMbhavaM duHkham / kathaM sa zubho vA'zubha upayogo bhavati jIvAnAm // 1-72 // sAmAnyArtha - [ yadi ] jo [ naranArakatiryaksurAH ] manuSya, nArakI, tiryaMca (pazu) tathA deva, ye cAroM gati ke jIva [ dehasaMbhavaM duHkhaM ] zarIra se utpanna huI pIr3A ko [bhajanti ] bhogate haiM to [ jIvAnAM] jIvoM ke [ sa upayogaH] vaha caitanyarUpa pariNAma [zubhaH ] acchA [vA ] athavA [ azubhaH ] burA [kathaM bhavati ] kaise ho sakatA hai? When the souls in all worldly states of existence - human (nara), infernal (naraka), plant and animal (tiryanca), and celestial (deva) - suffer from misery incidental to their bodies, how can their impure-cognition (asuddhopayoga) be classified into the auspicious (subha) or the inauspicious (asubha) dispositions? Explanatory Note: The outcome of the auspicious (subha) dispositions is the riches of the celestial beings (deva) and of the inauspicious (asubha) dispositions is the misfortune of the infernal (naraka) beings. In both states, true happiness appertaining to the soul is absent; in reality, there is misery in both states. From the spiritual perspective, therefore, there is no difference between the auspicious (subha) and the inauspicious (asubha) dispositions. Effects being identical, the causes too are identical. ........................ 86

Page #148
pravacanasAra kulisAuhacakadharA suhovaogappagehiM bhogehiM / dehAdINaM viddhiM kareMti suhidA ivAbhiradA // 1-73 // kulizAyudhacakradharAH zubhopayogAtmakaiH bhogaiH / dehAdInAM vRddhiM kurvanti sukhitA ivAbhiratAH // 1-73 // sAmAnyArtha - [ sukhitAH iva ] sukhI ke samAna [ abhiratAH ] (bhogoM meM) lavalIna hue [kulizAyudhacakradharAH] vajrAyudhadhArI indra tathA cakravartI Adika [zubhopayogAtmakaiH] zubha upayoga se utpanna hue [ bhogaiH] bhogoM se [ dehAdInAM] zarIra-indriyAdikoM kI [vRddhi] bar3hatI (puSTi) [kurvanti ] karate haiN| The lords of the devas (Indra), the lords of the men (cakravarti), and the like, appear to be happy while indulging in the sensualpleasures attained as a result of their auspicious-cognition (subhopayoga). They only feed their body etc. through such indulgence. Explanatory Note: Auspicious-cognition (subhopayoga) provides the soul extraordinary states such as the lords of the devas (Indra) and the lords of the men (cakravarti), having access to the best of the sensual-pleasures. While indulging in such pleasures they only satisfy their bodily cravings. They appear to be happy but, in reality, are not so. Although a cause of misery, the leech drinks contaminated blood with great involvement and feels happy about it. Similarly, the lords of the devas (Indra), and the like, appear to be happy while enjoying the sensual-pleasures. ........................

Page #149
Pravacanasara jadi saMti hi puNNANi ya pariNAmasamubbhavANi vivihANi / jaNayaMti visayataNhaM jIvANaM devadaMtANaM 1-74 // yadi santi hi puNyAni ca pariNAmasamudbhavAni vividhAni / janayanti viSayatRSNAM jIvAnAM devatAntAnAm // 1-74 // sAmAnyArtha - [yadi] jo [ hi ] nizcaya se [vividhAni ] nAnA-prakAra ke [puNyAni ca ] puNya [ pariNAmasamudbhavAni ] ve zubhopayogarUpa pariNAmoM se utpanna [ santi ] haiM [ devatAntAnAm ] to ve svargavAsI devoM taka [ jIvAnAM] saba saMsArI jIvoM ke [ viSayatRSNAM ] viSayoM kI atyaMta abhilASA ko [ janayanti ] utpanna karate haiN| Certainly, the souls engaged in auspicious-cognition (subhopayoga) earn various forms of merit (punya); however, such merit generates in the beings, up to the celestial beings, intense craving for the sensual-pleasures. Explanatory Note: Without doubt, the auspicious-cognition (Subhopayoga) earns merit (punya) and merit is the cause of superior states of existence, full of craving for sensual-pleasures. Wherever there is craving, there is misery; to subdue craving one indulges in the sensual-pleasures. Without craving, the leech would not indulge in the drinking of the contaminated blood. Similarly, without craving, the worldly beings would not indulge in the sensual-pleasures. Therefore, merit (punya) is the birthplace of craving. ........................ 88

Page #150
pravacanasAra te puNa udiNNataNhA duhidA taNhAhiM visayasokkhANi / icchaMti aNuhavaMti ya AmaraNaM dukkhasaMtattA 1-75 // te punarudIrNatRSNAH duHkhitAstRSNAbhirviSayasaukhyAni / icchantyanubhavanti ca AmaraNaM duHkhasaMtaptAH // 1-75 // sAmAnyArtha - [punaH] usake bAda [ udIrNatRSNAH] uThI hai tRSNA jinake tathA [ tRSNAbhiH duHkhitAH] atyaMta abhilASA se pIr3ita aura [ duHkhasaMtaptAH ] du:khoM se taptAyamAna [ te ] ve devoM paryaMta saba saMsArI jIva [ viSayasaukhyAni ] indriyoM ke viSayoM se utpanna sukhoM ko [AmaraNaM] maraNa-paryaMta [icchanti ] cAhate haiM [ca] aura [anubhavanti ] bhogate haiN| Intense craving for the pleasures of the senses causes anguish; in order to alleviate suffering from craving and consequent anguish, the worldly beings long for the pleasures of the senses, and indulge in these till they die. Explanatory Note: The worldly beings chase happiness by indulging in the sensual-pleasures obtained by virtue of merit (punya), as the deer chases a mirage for water. Finding themselves unable to bear anxiety due to craving for the sensual-pleasures, they indulge in such pleasures repeatedly, until death. As the leech, due to its craving for the blood, drinks repeatedly the contaminated blood till it dies, in the same way, like the vicious souls the virtuous souls too, subjugated by craving and consequent anxiety, indulge repeatedly in the sensual-pleasures. They remain restive till death. Therefore, the happiness obtained by virtue of merit (punya) is not the real happiness; it is the cause of suffering, and warrants rejection.

Page #151
Pravacanasara saparaM bAdhAsahidaM vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehiM laddhaM taM sokkhaM dukkhameva tahA // -76 // saparaM bAdhAsahitaM vicchinnaM bandhakAraNaM viSamam / yadindriyairlabdhaM tatsaukhyaM duHkhameva tathA // 1-76 // sAmAnyArtha - [yat ] jo [indriyaiH] pA~ca indriyoM se [labdhaM ] prApta huA [saukhyaM] sukha hai [tat ] so [tathA] aisA sukha [duHkhameva] duHkharUpa hI hai kyoMki vaha sukha [ saparaM] parAdhIna hai, [bAdhAsahitaM] kSudhA, tRSAdi bAdhAyukta hai, [vicchinnaM ] asAtA ke udaya se vinAza hone vAlA hai, [bandhakAraNaM] karmabandha kA kAraNa hai| jahA~ indriyasukha hotA hai, vahA~ avazya hI rAgAdika doSoM kI senA hotI hai, usI ke anusAra avazya karma-dhUli lagatI hai| aura vaha sukha [viSamaM] viSama arthAt caMcalapane se hAni-vRddhirUpa hai| The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. Explanatory Note: Worldly happiness and misery have many similarities. Worldly happiness is dependent (on external objects), has impediments (like hunger and thirst), is transient (fades away on rise of the unpleasant-feeling-producing - asatavedaniya - karmas), is the cause of bondage of karmas (sensual-pleasures are invariably accompanied by attachment and aversion), and is fluctuating (characterized by increase and decrease in intensity). Misery, too, is dependent and with similar other attributes. It is clear that merit (punya) that produces happiness is like demerit (papa), the harbinger of misery. As between worldly happiness (sukha) and misery (duhkha), there is no difference between merit (punya) and demerit (papa). 90

Page #152
pravacanasAra Na hi maNNadi jo evaM Natthi viseso tti puNNapAvANaM / hiMDadi ghoramapAraM saMsAraM mohasaMchaNNo 1-77 // na hi manyate ya evaM nAsti vizeSa iti puNyapApayoH / hiNDati ghoramapAraM saMsAraM mohasaMchannaH // 1-77 // sAmAnyArtha - [puNyapApayoH ] puNya aura pApa ina donoM meM [vizeSaH] bheda [ nAsti ] nahIM hai [iti ] aisA [ evaM ] isa prakAra [ yaH] jo puruSa [ na hi ] nahIM [manyate] mAnatA hai [ "sa'] vaha [ mohasaMchannaH] moha se AcchAdita hotA huA [ghoraM] bhayAnaka aura [ apAraM] jisakA pAra nahIM [ saMsAraM] aise saMsAra meM [hiNDati ] bhramaNa karatA hai| The man, enveloped by delusion (moha), who does not believe that there is no difference between merit (punya) and demerit (papa), continues to wander in this dreadful and endless world (samsara). Explanatory Note: From the transcendental-point-of-view, (niscayanaya) there is no difference between the auspicious (subha) and the inauspicious (asubha) dispositions and between worldly happiness (sukha) and misery (duhkha). In the same way, there is no difference between merit (punya) and demerit (papa). Both merit and demerit are devoid of the conduct that is the nature (svabhava) of the pure soul. The man who, out of vanity, prefers merit (punya) to demerit (papa) and follows conduct that endows him the glory of the lords of the devas and the men, suffers from worldly miseries as he ever remains engrossed in the disposition of attachment (raga). He does not engage himself in pure-cognition (suddhopayoga) and suffers misery appertaining to the body while wandering in the world (samsara).

Page #153
Pravacanasara evaM vididattho jo davvesu Na rAgamedi dosaM vA / uvaogavisuddho so khavedi dehubbhavaM dukkhaM 1-78 // evaM viditArtho yo dravyeSu na rAgameti dveSaM vA / upayogavizuddhaH saH kSapayati dehodbhavaM duHkham // 1-78 // sAmAnyArtha - [evaM] isa prakAra [viditArthaH] padArtha ke svarUpa ko jAnane vAlA [yaH ] jo puruSa [ dravyeSu ] paradravyoM meM [ rAgaM] prIti-bhAva [ vA ] athavA [ dveSaM ] dvepa-bhAva ko [na] nahIM [ eti ] prApta hotA hai [ saH ] vaha [ upayogavizuddhaH] upayoga se nirmala arthAt zuddhopayogI huA [ dehodbhavaM duHkhaM] zarIra se utpanna hue duHkha ko [kSapayati ] naSTa karatA hai| The man who knows this reality does not entertain dispositions of attachment (raga) and aversion (dvesa) toward external substances; his soul becomes pristine due to pure-cognition (suddhopayoga) and annihilates miseries incidental to the body. Explanatory Note: The man who leaves aside dispositions of merit (punya) and demerit (papa), considering the two as the same, and gets established in pure-cognition (suddhopayoga) with no attachment (raga) and aversion (dvesa) toward external substances, annihilates miseries incidental to the body. As the fire that does not enter the ironball escapes the blow of the sledgehammer, similarly, the soul established in pure-cognition (suddhopayoga) escapes misery. The Acarya, therefore, asks for refuge in pure-cognition (suddhopayoga) to end perpetual wandering of the soul in the world (samsara). ........................ 92

Page #154
cattA pAvAraMbhaM samuTThido vA suhammi cariyammi / jahadi jadi mohAdI Na lahadi so appagaM suddhaM // 1-79 // pravacanasAra tyaktavA pApArambhaM samutthito vA zubhe caritre / na jahAti yadi mohAdInna labhate sa AtmakaM zuddham // 1-79 // sAmAnyArtha - [ pApArambhaM ] pApa kA kAraNa AraMbha ko [ tyaktvA ] chor3akara [ vA ] athavA [ zubhe caritre ] zubha AcaraNa meM [ samutthitaH ] pravartatA huA [ 'yaH'] jo puruSa [ yadi ] yadi [ mohAdIn ] moha, rAga, dveSAdikoM ko [ na jahAti ] nahIM chor3atA hai [ 'tadA'] to [ saH ] vaha puruSa [ zuddhaM AtmakaM ] zuddha arthAt karma-kalaMka rahita zuddha jIvadravya ko [ na labhate ] nahIM pAtA hai| The man who turns himself away from worldly occupations that cause demerit ( papa ) and engages in auspicious-cognition (subhopayoga), but entertains delusion (moha ), attachment (raga) and aversion (dvesa), cannot attain his pure soul-nature. Explanatory Note: The man who, after shunning activities that cause demerit (papa) and having vowed to establish himself in excellent conduct known as 'equanimity' (samayika ) 1, when swayed by the wicked woman appearing in form of delusion (moha) engages himself in auspicious-cognition (subhopayoga). Unable to conquer the army of delusion (moha), he faces many kinds of misery and does not attain the pure and pristine soul-nature. Therefore, I have decided to win over the army of delusion (moha). 1 'Equanimity' (samayika) is to get established in the state of equanimity (samya) that is rid of attachment (raga) and aversion (dvesa ). ( see Pandit asadhara's 'Dharmamrta Anagara', verse 8-19.) 93

Page #155
Pravacanasara jo jANadi arahaMtaM davvattaguNattapajjayattehiM / so jANadi appANaM moho khalu jAdi tassa layaM // 1-80 // yo jAnAtyarhantaM dravyatvaguNatvaparyayatvaiH / sa jAnAtyAtmAnaM mohaH khalu yAti tasya layam // 1-80 // sAmAnyArtha - [yaH] jo puruSa [ dravyatvaguNatvaparyayatvaiH ] dravya, guNa, paryAyoM se [arhantaM ] pUjya vItarAgadeva ko [ jAnAti ] jAnatA hai [ saH ] vaha puruSa [ AtmAnaM] apane svarUpa ko [ jAnAti ] jAnatA hai aura [ khalu ] nizcayakara [ tasya] usI kA [ mohaH ] mohakarma [ layaM ] nAza ko [ yAti ] prApta hotA hai| He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guna), and modes (paryaya), knows the nature of his soul (atma), and his delusion, for certain, disappears. Explanatory Note: Gold attains total purity on its last heating; the same holds true for the nature of the Arhat. And, certainly, the nature of the Arhat is the nature of the pure-soul (suddhatma). Therefore, by knowing the Arhat, one knows the nature of the pure-soul. That in which qualities (guna) and modes (paryaya) exist is a substance (dravya). In the soul-substance (jiva dravya), characteristics like knowledge that are associated with it are qualities (guna) and modifications that take place every instant in it are modes (paryaya). The characteristics, which exhibit association (anvaya) with the substance, are qualities (guna). The characteristics, which exhibit distinction or exclusion (vyatireka)logical discontinuity, "when the pot is not, the clay is," - are modes (paryaya). First, assimilate the substance (dravya), qualities (guna) and modes (paryaya) of the Arhat in your mind, follow it by 94

Page #156
pravacanasAra the knowledge of your own soul with regard to its qualities (guna) and modes (paryaya), and then experience that your soul intrinsically is the same as the soul of the Arhat. Experience, altogether, the modes (paryaya) of the soul that exist in the three times. The necklace, though consisting of pearls but, when worn, is not individual pearls but the necklace as a whole. Similarly, experience the soul as a whole, without distinction of its qualities (guna) and modes (paryaya). As the person wearing the necklace experiences happiness that emanates from wearing the necklace as a whole, experience the happiness that emanates from the soul as a whole. In such experience, the soul is indiscrete (abheda) from omniscience (kevalajnana). With practice of such concentration, gradually, distinctions of the doer (karta), the activity (karma) and the action (kriya) disappear, and the soul's nature of pure consciousness appears. Just as the light emanating from the jewel is pristine and steady, the light of knowledge emanating from the pure soul is pristine and steady. Under such light, the darkness of delusion (moha) becomes homeless and must disappear. The Acarya says that by knowing the way to attain the pure nature of the soul, I have won over the army of delusion (moha). jIvo vavagadamoho uvaladdho taccamappaNo sammaM / jahadi jadi rAgadose so appANaM lahadi suddhaM // 1-81 // jIvo vyapagatamoha upalabdhavAMstattvamAtmanaH samyak / jahAti yadi rAgadveSau sa AtmAnaM labhate zuddham // 1-81 // sAmAnyArtha - [vyapagatamohaH ] jisase moha dUra ho gayA hai aisA [ jIvaH] AtmA [AtmanaH ] AtmA kA [ samyak tattvaM] yathArtha svarUpa [ upalabdhavAn ] prApta karatA huA [yadi] jo [rAgadveSau ] rAga-dveSarUpa pramAda-bhAva [ jahAti ] tyAga deve .......................

Page #157
Pravacanasara [saH] to vaha jIva [zuddhaM AtmAnaM] nirmala nija-svarUpa - zuddha AtmA - ko [ labhate ] prApta hove| The man whose delusion (moha) has disappeared realizes the true nature of the soul and then if he gets rid of negligence (pramada), which takes the form of attachment (raga) and aversion (dvesa), attains thepure soul-nature. Explanatory Note: The excellent (bhavya) being who destroys delusion (moha) by the above-mentioned method acquires the wish-fulfilling jewel, i.e., realization of the true nature of the soul. On acquisition of such elevated state, if negligence (pramada) - attachment (raga) and aversion (dvesa) - does not sway him, he experiences the true nature of his soul. On the other hand, if attachment (raga) and aversion (dvesa) are able to sway him, the thief of negligence robs him of his wish-fulfilling jewel, causing him great suffering. It is imperative, therefore, that I should be ever-vigilent to wipe out attachment (raga) and aversion (dvesa). savve vi ya arahatA teNa vidhANeNa khavidakammaMsA / kiccA tadhovadesaM NivvAdA te Namo tesiM // 1-82 // sarve'pi cAhantastena vidhAnena kSapitakarmAMzAH / kRtvA tathopadezaM nirvRtAste namastebhyaH // 1-82 // sAmAnyArtha - [tena vidhAnena ] jisa pUrvakathita vidhAna se [kSapitakarmAMzA] jinhoMne karmoM ke aMza vinAza kiye haiM aise [te sarve arhanta api ca ] ve saba bhagavanta tIrthaMkaradeva bhI [ tathA ] usI prakAra se [ upadezaM kRtvA ] upadeza karake [nirvatAH ] mokSa ko prApta hue| [ tebhyaH] una arhanta devoM ko [ namaH ] merA namaskAra hove| 96

Page #158
All the Tirthankara (the Arhat) have destroyed the karmaparticles by adopting the above method and have attained liberation after preaching this path-to-liberation. I make obeisance to all the Tirthankara (the Arhat). pravacanasAra Explanatory Note: The Tirthankara have first realized the nature of the soul by knowing the Arhat with respect to substance (dravya), qualities (guna), and modes (paryaya). Then they destroyed karmas by experiencing that the nature of their own soul is no different from that of the Arhat. Subsequently, they preached, for the benefit of the excellent (bhavya) souls, that this is the only way to attain liberation. Even today, in this fifth era (pancama kala), their Doctrine is followed. What more is there to say? The Tirthankara (the Arhat) - vitaraga, who have subjugated all attachment - are supremely propitious; my obeisance humble to them in the three times - the past, the present and the future. davvAdisu mUDho bhAvo jIvassa havadi moho ti / khubbhadi teNocchaNNo pappA rAgaM va dosaM vA // 1-83 // dravyAdikeSu mUDho bhAvo jIvasya bhavati moha iti / kSubhyati tenAvacchannaH prApya rAgaM vA dveSaM vA // 11-83 // sAmAnyArtha - [ jIvasya ] AtmA kA [ dravyAdikeSu ] dravya, guNa, paryAya meM jo [ mUDhaH bhAvaH ] viparIta ajJAnabhAva hai so [ mohaH iti ] moha aisA nAma [ bhavati ] hotA hai, arthAt jisa bhAva se yaha jIva dhatUrA khAne vAle puruSa ke samAna dravya, guNa, paryAyoM ko yathArtha nahIM jAnatA hai aura na zraddhAna karatA hai, usa bhAva ko 'moha' kahate haiN| [ tena ] usa darzanamoha karake [ avacchannaH ] AcchAdita jo yaha jIva hai so 97

Page #159
Pravacanasara [ rAgaM vA dveSaM vA ] rAgabhAva athavA dveSabhAva ko [ prApya ] pAkara [ kSubhyati ] kSobha pAtA hai arthAt isa darzanamoha ke udaya se paradravyoM ko apanA dravya jAnatA hai, paraguNa ko AtmaguNa mAnatA hai, aura paraparyAya ko AtmaparyAya jAna kara aMgIkAra karatA hai| The contrary and ignorant view of the soul about substances with respect to their substance (dravya), qualities (guna), and modes (paryaya) - is 'delusion' (moha). Enveloped by delusionof-perception (darsanamoha), the soul entertains dispositions of attachment (raga) and aversion (dvesa), and suffers from anxiety (ksobha). 98 Explanatory Note: Due to delusion (moha), the soul, as if inebriated, does not come to know or able to perceive the true nature of substances. It considers the substance (dravya), qualities (guna), and modes (paryaya) of external objects as its own. Under the influence of the senses, it entertains dispositions of attachment (raga) and aversion (duesa) and thereby perceives external objects as either agreeable or disagreeable. Although all objects have their own, independent nature, dispositions of attachment (raga) and aversion (duesa) in the soul split these into agreeable and disagreeable objects. As the bridge on the river, due to strong overflow of the water, splits into two parts, in the same way, the soul, due to delusion (moha) and consequent dispositions of attachment (raga) and aversion (dvesa), splits external objects into two parts, agreeable and disagreeable. As a result, the soul suffers from anxiety (ksobha). Delusion (moha), thus, has three constituents - attachment (raga), aversion (dvesa), and delusionof-perception (darsanamoha).

Page #160
pravacanasAra moheNa va rAgeNa va doseNa va pariNadassa jIvassa / jAyadi viviho baMdho tamhA te saMkhavaidavvA // 1-84 // mohena vA rAgeNa vA dveSeNa vA pariNatasya jIvasya / jAyate vividho bandhastasmAtte saMkSapayitavyAH // 1-84 // sAmAnyArtha - [mohena ] mohabhAva se [vA rAgeNa] athavA rAgabhAva se [vA] athavA [ dveSeNa] dveSabhAva se [ pariNatasya jIvasya ] pariNamate hue jIva ke [vividhaH bandhaH] aneka prakAra karmabaMdha [jAyate ] utpanna hotA hai [ tasmAt ] isalie [ te ] ve rAga, dveSa aura mohabhAva [saMkSapayitavyAH ] mUla sattA se kSaya karane yogya haiN| The dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in the soul give rise to bondage of various kinds of karmas; therefore, the soul must root out all such dispositions. Explanatory Note: Due to its dispositions of attachment (raga), aversion (dvesa), and delusion (moha), the soul undergoes the bondage of various kinds of karmas, like knowledge-obscuring (jnanavaraniya), and, therefore, these three dispositions need annihilation. Not knowing the trap of the hunter, the male elephant, deceived by delusion (moha) and overwhelmed by attachment (raga), moves near the female elephant while chasing away, out of aversion (dvesa), other male elephants; it ultimately falls into the camouflaged ditch. In the same way, the karmas form bonds with the soul when it is under the spell of delusion (moha), attachment (raga), and aversion (dvesa). The soul aiming for liberation must root out these three causes of its downfall - delusion (moha), attachment (raga), and aversion (dvesa).

Page #161
Pravacanasara aTThe ajadhAgahaNaM karuNAbhAvo ya tiriyamaNusu / visaesa yappasaMgo mohassedANi liMgANi / / 1-85 // arthe ayathAgrahaNaM karuNAbhAvazca tiryaGmanujeSu / viSayeSu ca prasaGago mohasyaitAni liGgAni / / 1-85 // sAmAnyArtha - [ arthe ] padArthoM meM [ ayathAgrahaNaM ] jaise kA taisA grahaNa nahIM karanA arthAt anya kA anya jAnanA [ ca ] tathA [ tiryaGmanujeSu ] tiryaMca aura manuSyoM meM [ karuNAbhAvaH ] mamatA se dayArUpa bhAva [ca] aura [ viSayeSu ] saMsAra ke iSTa-aniSTa padArthoM meM [ prasaGgaH ] laganA [ etAni ] ye saba [ mohasya ] moha ke [ liGgAni ] cihna haiN| Not accepting the objects of the world as these really are, commiserating with animals and humans out of the 'sense-ofmine' for them, and getting involved with the objects of the senses, are the signs of delusion (moha). Explanatory Note: Delusion (moha) has three constituents delusion-of-perception (darsanamoha), attachment (raga) and aversion (duesa). Not knowing the true nature of the reality and commiserating with animals and humans out of the 'sense-ofmine' for them are the signs of delusion-of-perception (darsanamoha). Attraction towards agreeable objects is the sign of attachment (raga). Revulsion towards disagreeable objects is the sign of aversion (dvesa ). Delusion (moha ) needs annihilation as any of these three signs appear. 100

Page #162
pravacanasAra jiNasatthAdo aDhe paccakkhAdIhiM bujjhado NiyamA / khIyadi mohovacayo tamhA satthaM samadhidavvaM // 1-86 // jinazAstrAdarthAn pratyakSAdibhirbudhyamAnasya niyamAt / kSIyate mohopacayaH tasmAt zAstraM samadhyetavyam // 1-86 // sAmAnyArtha - [pratyakSAdibhiH ] pratyakSa tathA parokSa pramANa-jJAna ke dvArA [jinazAstrAt] vItarAga sarvajJa praNIta Agama se [arthAn ] padArthoM ko [budhyamAnasya] jAnane vAle puruSa ke [niyamAt ] niyama se [ mohopacayaH] moha kA samUha arthAt viparItajJAna va viparItazraddhAna [kSIyate ] nAza ko prApta hotA hai [tasmAt ] isaliye [zAstraM] jinAgama kA [samadhyetavyam ] acchI taraha (samyak) adhyayana (abhyAsa) karanA caahiye| The man who acquires through the study of the Scripture expounded by the Omniscient Lord valid knowledge (pramana) - direct (pratyaksa) and other - of the reality of substances destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. Explanatory Note: Earlier, it was made clear that to destroy delusion (moha) one must realize the nature of the soul through the knowledge of the Arhat with respect to substance (dravya), qualities (guna), and modes (paryaya). But how to know the Arhat with respect to substance (dravya), qualities (guna), and modes (paryaya)? The knowledge of the Arhat is acquired with the help of the Scripture. In other words, the Scripture is a powerful tool to destroy delusion (moha). Those who venture in the field of knowledge turn to the incontrovertible Scripture expounded by the Omniscient Lord; only such Scripture is free from faulty expressions and conclusions. By the strength of the Scripture, one 101

Page #163
Pravacanasara develops the wealth of knowledge about the nature of the soul. Through acquisition of direct (pratyaksa) and indirect (paroksa) knowledge, one knows and sees all objects; acquisition of such knowledge results in the destruction of delusion (moha). In order to destroy delusion (moha), one must, therefore, attend to and assimilate the knowledge contained in the Scripture. Relying on the soul's inherent knowledge-strength, one must incessantly, and with determination, practise the study of the Scripture. davvANi guNA tesiM pajjAyA aTThasaNNayA bhnniyaa| tesu guNapajjayANaM appA davva tti uvadeso // 1-87 // dravyANi guNAsteSAM paryAyA arthasaMjJayA bhaNitAH / teSu guNaparyAyANAmAtmA dravyamityupadezaH // 1-87 // sAmAnyArtha - [ dravyANi ] guNa-paryAyoM ke AdhAra-rUpa saba dravya [ teSAM] una dravyoM ke [guNAH ] sahabhAvI guNa aura [ paryAyAH] kramavartI paryAya [ arthasaMjJayA ] 'artha' aise nAma se [ bhaNitAH] kahe haiN| [ teSu] una guNa-paryAyoM meM [guNaparyAyANAM] guNa-paryAyoM kA [AtmA ] sarvasva [ dravyaM ] dravya hai [iti ] aisA [ upadezaH ] bhagavAn kA upadeza hai| The substances (dravya), their qualities (guna - which exhibit association - anvaya), and modes (paryaya - which exhibit distinction or exclusion - vyatireka), are known as objects (artha). The Omniscient Lord has expounded that the substance (dravya) is the substratum of qualities (guna) and modes (paryaya). 102

Page #164
pravacanasAra Explanatory Note: All three together - substance (dravya), qualities (guna), and modes (paryaya) - are known as 'artha', the object. Gold is a substance (dravya) because of its qualities (guna) - yellowness - and modes (paryaya) - earring. Therefore, the substance (dravya)-gold-is artha'. Qualities (guna)-yellowness - are because of gold (dravya). Therefore, qualities (guna) - yellowness-are 'artha'. Modes (paryaya)-earring-are because of gold (dravya). Therefore, modes (paryaya) - earring - are 'artha'. This way, the substance (dravya), its qualities (guna), and its modes (paryaya) are 'artha'. Since gold (dravya) is inseparable from its yellowness (quality-guna) and earring (mode-paryaya), therefore, gold (dravya) is the substratum of its qualities (guna) and modes (paryaya). In essence, qualities (guna), and modes (paryaya) cannot exist without the substance (dravya); the substance (dravya), therefore, is the substratum of its qualities (guna), and modes (paryaya). jo moharAgadose NihaNadi uvaladdha joNhamuvadesaM / so savvadukkhamokkhaM pAvadi acireNa kAleNa // 1-88 // yo moharAgadveSAnnihanti upalabhya jainamupadezam / sa sarvaduHkhamokSaM prApnotyacireNa kAlena // 1-88 // sAmAnyArtha - [yaH] jo puruSa [ jainaM upadezaM] vItarAga-praNIta Atmadharma ke upadeza ko [ upalabhya ] pAkara [ moharAgadveSAn ] moha, rAga aura dveSabhAvoM kA [ nihanti ] ghAta karatA hai [saH] vaha [ acireNa kAlena ] bahuta thor3e samaya meM [ sarvaduHkhamokSaM] sampUrNa du:khoM se bhinna avasthA ko [ prApnoti ] pAtA hai| The man who, having grasped the Words of the Omniscient Lord, destroys delusion (moha), attachment (raga), and aversion (dvesa), gets rid of all miseries, in a short time. 103

Page #165
Pravacanasara Explanatory Note: The Words of the Omniscient Lord are the sharp sword by which one can demolish one's enemies - delusion (moha), attachment (raga), and aversion (dvesa). Only that man who, having grasped the Words of the Omniscient Lord, makes concerted effort to demolish these enemies succeeds in attaining the state of happiness that is rid of all miseries. Having understood this, I am ever watchful and make all-out effort to demolish my enemies. NANappagamappANaM paraM ca davvattaNAhi saMbaddhaM / jANadi jadi Nicchayado jo so mohakkhayaM kuNadi // 1-89 // jJAnAtmakamAtmAnaM paraM ca dravyatvenAbhisaMbaddham / jAnAti yadi nizcayato yaH sa mohakSayaM karoti // 1-89 // sAmAnyArtha - [yaH] jo jIva [yadi] yadi [nizcayataH] nizcaya se [ jJAnAtmakaM] jJAnasvarUpa [AtmAnaM] paramAtmA ko [ dravyatvena ] apane dravya svarUpa se [ abhisaMbaddhaM] saMyukta [jAnAti ] jAnatA hai [ca] aura [ paraM] para arthAt pudgalAdi acetana ko jar3a-svarUpakara apane AtmA se bhinna acetana dravya svarUpa saMyukta jAnatA hai [ saH] vaha jIva [ mohakSayaM] moha kA kSaya [ karoti ] karatA hai| The man who knows, with certainty, that he (his soul) is a substance (dravya) established in own knowledge-nature, and all external substances are similarly established in their own nature, destroys delusion (moha). Explanatory Note: Consciousness (cetanatva) characterizes the substance (dravya) of the soul (jiva) and non-consciousness 104

Page #166
pravacanasAra (acetanatva) characterizes the other substances (dravya), like the matter (pudgala). Those who have firm belief that, being of the nature of consciousness (cetanatva), the soul is different from the other substances that are of the nature of non-consciousness (acetanatva), have the power of discernment, which destroys delusion (moha). I, therefore, make effort to acquire this power-ofdiscernment-svaparaviveka or bhedavijnana - that enables me to distinguish between the self and the non-self. tamhA jiNamaggAdo guNehiM AdaM paraM ca davvesu / abhigacchadu NimmohaM icchadi jadi appaNo appA 1-90 // tasmAjjinamArgAdguNairAtmAnaM paraM ca dravyeSu / abhigacchatu nirmohamicchati yadyAtmana AtmA // 1-90 // sAmAnyArtha - [ tasmAt ] isaliye [ yadi] jo [ AtmA ] yaha jIva [ AtmanaH] AtmA ko (svayaM ko) [nirmohaM ] moha-rahita vItarAga bhAvarUpa [icchati ] cAhatA hai to [jinamArgAt ] vItarAgadeva kathita Agama se [guNaiH] vizeSa guNoM ke dvArA [ dravyeSu ] chaha dravyoM meM se [AtmAnaM] AtmA ko (svayaM ko) [ca] aura [ paraM] anya dravyoM ko [ abhigacchatu] jaane| Therefore, the man who aspires to become delusion-free (nirmoha or vitaraga) should, through the study of the Scripture, understand the distinction between the self and the non-self, as per the qualities (guna) of the substances (dravya). Explanatory Note: All objects have two kinds of qualities (guna) - the general (samanya) and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the 105

Page #167
Pravacanasara specific qualities describe the constantly changing conditions or modes. Consciousness (cetanatva) is a specific (visesa) attribute of the soul when viewed in reference to non-souls but a general (samanya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vlksatva) as the general (samanya) attribute but each tree has specific (visesa) attributes, distinguishing these as the neem tree, the oak tree or the palm tree. The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. I am not the substance of dharma, adharma, akasa, kala or pudgala; not even the other soul (jiva). All these six substances inhabit the same space as the light of many lamps inhabits the same room; still, each is a different substance. My nature of consciousness (cetanatva) makes me different from all other substances. In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout. sattAsaMbaddhade savisese jo hi Neva saamnnnne| HEEFT UT HI HAUT AT THI UT FHafa 111 -91||| sattAsaMbaddhAnetAn savizeSAn yo hi naiva zrAmaNye / Sefa 7 h 401: Tat Emf a phala 111 -9111 sAmAnyArtha - [yaH ] jo jIva [hi ] nizcaya se [ zrAmaNye ] yati avasthA meM [ sattAsaMbaMddhAn] sattA-bhAva se sAmAnya astipane sahita aura [ savizeSAn ] 106

Page #168
pravacanasAra apane-apane vizeSa astitva sahita [ etAn ] ina chaha dravyoM ko [ naiva zraddadhAti ] nahIM zraddhAna karatA [ saH] vaha jIva [zramaNaH ] muni [na] nahIM hai, aura [ tataH] usa dravyaliMgI (bAhya bheSadhArI) muni se [dharmaH ] zuddhopayoga-rUpa AtmIka-dharma [na saMbhavati ] nahIM ho sktaa| Certainly, the ascetic (muni, Sramana) who does not have faith in the six substances in regard to their general (samanya), like existence (satta), and specific (visesa) qualities, cannot attain the stage of supreme conduct, i.e., pure-cognition (suddhopayoga). Explanatory Note: All substances (dravya) have two kinds of attributes or qualities (guna) - the general (samanya) and the specific (visesa). Theascetic who does not know the six substances, each characterized by its general (samanya) and specific (visesa) qualities, and does not perceive distinction between the soul and the non-soul, is not a true ascetic. Without right perception, even after becoming an ascetic externally, he ever remains anxious and cannot engage in pure-cognition (suddhopayoga). The man who is not able to distinguish between the gold particles and the particles of other substances in the ore cannot obtain gold even after putting in great effort. Similarly, the ascetic, who is not able to distinguish between the soul and the non-soul, cannot attain the stage of supreme conduct (dharma), i.e., pure-cognition (suddhopayoga), even after observing austerity and self-restraint. jo NihadamohadiTThI Agamakusalo virAgacariyammi / abbhuTThido mahappA dhammotti visesido samaNo 1-92 // yo nihatamohadRSTirAgamakuzalo virAgacarite / abhyutthito mahAtmA dharma iti vizeSitaH zramaNaH // 1-92 // 107

Page #169
Pravacanasara sAmAnyArtha - [ yaH ] jo [ nihatamohadRSTiH ] darzanamoha kA ghAta karane vAlA arthAt samyagdRSTi hai tathA [ AgamakuzalaH ] jina-praNIta siddhAnta meM pravINa arthAt samyagjJAnI hai aura [virAgacarite ] rAga-bhAva rahita cAritra meM [ abhyutthitaH ] sAvadhAna hai tathA [ mahAtmA ] zreSTha mokSamArga ke sAdhane meM pradhAna hai [ sa zramaNa: ] vaha munIzvara [ dharma iti ] dharma hai, aisA [ vizeSitaH ] vizeSa lakSaNoM se kahA gayA hai| The ascetic (muni, sramana) who has destroyed the delusion-ofperception (darsanamoha), has grasped the Doctrine of Lord Jina, and is established in conduct that is rid of attachment (raga), is 'dharma'. Such a profound ascetic is of the nature of supreme conduct (dharma). Explanatory Note: The soul itself is 'dharma'. These three: right faith (samyagdarsana) attained on the destruction of delusion-ofperception (darsanamoha), right knowledge (samyagjnana) attained on assimilation of the Doctrine of Lord Jina, and right conduct (samyakcaritra) attained on ridding the soul of attachment (raga), together, establish the soul in 'dharma'. My soul, of the nature of 'dharma', now has no enemies (like attachment) and has attained forever its steady and pure state. Victory to the Doctrine of Lord Jina, which is adorned by the qualifying clause 'syat', meaning 'in a way'! Victory to the 'dharma', pure-cognition (suddhopayoga), which has endowed me the soul-nature that is established in conduct-without-attachment (vitaraga caritra)! This completes the section on Reality of Knowledge (jnanatattva). 108

Page #170
pravacanasAra SECTION-2 Reality of Objects-of-Knowledge (jneyatattva) attho khalu davvamao davvANi guNappagANi bhnnidaanni| tehiM puNo pajjAyA pajjyamUDhA hi parasamayA // 2-1 // arthaH khalu dravyamayo dravyANi guNAtmakAni bhaNitAni / taistu punaH paryAyAH paryayamUDhA hi parasamayAH // 2-1 // sAmAnyArtha - [khalu ] nizcaya se [arthaH] jJeya-padArtha [ dravyamayaH ] dravyamaya - sAmAnya svarUpa vastumaya hai [ tu] tathA [ dravyANi ] samasta dravya [guNAtmakAni ] ananta-guNa svarUpa [bhaNitAni] kahe haiN| [punaH] aura [ taiH ] una dravya-guNoM ke pariNamana karane se [ paryAyAH] paryAya haiM, arthAt dravya-paryAya aura guNa-paryAya ye do bheda sahita paryAya haiM, aura [ paryayamUDhA] azuddha paryAyoM meM mUr3ha arthAt Atmabuddhi se paryAya ko hI dravya mAnane vAle ajJAnI [ hi ] nizcayakara [ parasamayAH ] mithyAdRSTi Certainly, all objects-of-knowledge (jneya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guna) and due to transformation in substance and qualities, modes (paryaya) exist; thus, modes (paryaya) are of two kinds: mode-of-substance (dravyaparyaya) and mode-of-qualities (gunaparyaya). Those who mistake the mode (paryaya) for the substance (dravya) are wrong-believers (mithyadrsti). Explanatory Note: All objects-of-knowledge (jneya) have both, qualities (guna) and modes (paryaya). The substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance. 109

Page #171
Pravacanasara Modes (paryaya) exhibit distinction (uyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravyaparyaya) and mode-of-qualities (gunaparyaya). The impure modeof-substance (dravyaparyaya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyaya) is of two kinds: 1) samanajatiya dravyaparyaya - by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamanajatiya dravyaparyaya - by the union of different classes of substances, like the humans, and the celestial beings. The mode-of-qualities (gunaparyaya), too, is of two kinds: 1) svabhava gunaparyaya - as the substance of soul (jiva) transforms with its intrinsic agurulaghuguna, which manifests in satgunahaniv>ddhi, and 2) vibhava gunaparyaya - as the quality of knowledge in the substance of the soul (jiva) becomes less or more due to association with the matter (pudgala). As illustration, the cloth is one with its quality (guna), like whiteness, and mode (paryaya); in the same way, the substance (dravya) is one with its quality (guna), and mode (paryaya). Union of threads of the same kind in the cloth makes the samanajatiya dravyaparyaya; in the same way, union of atoms of the same class of matter (pudgala) makes the samanajatiya dravyaparyaya. Union of threads of different kinds (cotton and silk) in the cloth makes the asamanajatiya dravyaparyaya; in the same way, union of the soul (iva) and the matter (pudgala), which results in the impure states of the soul - like the humans or the celestial beings (deva) - makes the asamanajatiya dravyaparyaya. As the cloth, due to its intrinsic agurulaghuguna, which manifests in satgunahanivuddhi, has the quality like whiteness, similarly, all substances (dravya) have their natural mode-ofqualities - svabhava gunaparyaya. As the cloth, due to union with other substances, exhibits sequentially - before and after - changes in quality (guna) like whiteness, similarly, all substances (dravya), due to union with other substances, exhibit such changes 110

Page #172
pravacanasAra in quality (guna). These are their unnatural mode-of-qualities - vibhava gunaparyaya. In the matter (pudgala), sequential changes take place in qualities like colour, and in the soul (jiva), sequential changes take place in knowledge, due to union with other substances; these are unnatural mode-of-qualities - vibhava gunaparyaya. Since every substance (dravya) has infinite number of qualities (guna) and modes (paryaya), only the Words of the Omniscient Lord Jina are able to expound these. Those who rely on absolutistic point-of-view cannot expound such complexities. People who rely solely on the impure states of substances are under delusion and are wrong-believers (mithyadrsti). je pajjayesu NiradA jIvA parasamaiga tti NihiTThA / AdasahAvammi ThidA te sagasamayA muNedavvA // 2-2 // ye paryAyeSu niratA jIvAH parasamayikA iti nirdiSTAH / AtmasvabhAve sthitAste svakasamayA mantavyAH // 2-2 // sAmAnyArtha - [ ye jIvAH ] jo ajJAnI saMsArI jIva [ paryAyeSu ] manuSyAdi paryAyoM meM [ niratA ] lavalIna haiM, ve [ parasamayikA ] parasamaya meM rAga-yukta haiM [ iti ] aisA [nirdiSTAH ] bhagavaMtadeva ne dikhAyA hai| aura jo samyagdRSTi jIva [AtmasvabhAve] apane jJAna-darzana svabhAva meM [sthitAH] sthita haiM [te] ve [svakasamayAH] svasamaya meM rata [ mantavyAH] jAnane yogya haiN| Lord Jina has expounded that those who rely solely on the modes (paryaya), like the human being, are the wrong-believers (mithyadrsti); such souls are engaged in impure-soul nature (parasamaya). Those who rely on own soul-nature, like knowledge (jnana) and perception (darsana), are the right 111

Page #173
Pravacanasara believers (samyagdrsti); such souls are engaged in pure-soul nature (svasamaya) and are worth knowing. Explanatory Note: Those who, after acquiring this present state of being that is the result of the union of the soul (jiva) and the matter (pudgala), asamanajatiya dravyaparyaya, find themselves powerless to see the true nature of their souls are, certainly, ekantadrsti - having the absolutistic point-of-view. They suffer from delusion in two forms: 1) sense-of-mine (mamakara) in objects or things, like the body, that are not the soul but are the result of fruition of karmas "This body is mine', and 2) selfconsciousness (ahamkara) concerning objects or things that definitely do not belong to the soul - 'I am the king'. As a result, fleeing from the true soul nature, they entertain dispositions of attachment (raga) and aversion (dvesa) towards external entities like the son, the wife, and the friend. They are engaged in impure soul-nature (parasamaya). Those who are absorbed in the trio of substance (dravya), qualities (guna) and modes (paryaya) of the soul, know the true nature of the soul; they are anekantadrsti - having non-absolutistic point-of-view. They are rid of sense-ofmine (mamakara) and self-consciousness (ahamkara) in external objects or things, like the body. They do not entertain dispositions of attachment (raga) and aversion (duesa) towards external entities, and engage themselves in pure soul-nature (svasamaya). Being svasamaya is the nature of the soul. Blessed are those engrossed in pure soul-nature! apariccattasahAveNuppAdavvayadhuvattasaMbaddhaM / guNavaM ca sapajjAyaM jaM taM davvatti vuccaMti 12-3 // aparityaktasvabhAvenotpAdavyayadhruvatvasaMbaddham / guNavacca saparyAyaM yattadravyamiti bruvanti // 2-3 // 112

Page #174
pravacanasAra sAmAnyArtha - [ yat ] jo [aparityaktasvabhAvena ] nahIM chor3e hue apane astitva-svabhAva se [ utpAdavyayadhruvatvasaMbaddhaM] utpAda, vyaya tathA dhrauvya saMyukta [ 2 ] 31t [ Turaa ] 37-TUCHO , [ aufei] Perfee [aa] use [ dravyaM iti ] dravya aisA [ bruvanti ] kahate haiN| That which does not ever leave its own-nature (of existence), endowed with origination (utpada), destruction (vyaya), and permanence (dhrauvya), and has qualities (guna) and modes (paryaya), is a substance (dravya). Explanatory Note: That whose nature is existence, not produced by anything else, is a substance (dravya). Existence is of two kinds: 'existence in own nature' - svarupastitva - and 'existence-ingeneral - samanyastitva or sadusyastitva. These terms are explained later. Here, the two characteristics - originationdestruction-permanence and qualities-modes - of the substance (dravya) are discussed. Origination (utpada) is the attainment of a new state, destruction (uyaya) is the loss of the previous state, and permanence (dhrauvya) is the maintenance of the inherent nature. All objects have two kinds of qualities (guna) - the general (samanya), and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Existence (astitva), non-existence (nastitva), oneness (ekatva), manyness (anekatva), substantiveness (dravyatva), power of changing modes (paryayatva), pervasiveness (sarvagatatva), non-pervasiveness (asarvagatatva), with space-points (sapradesatua), without spacepoints (apradesatva), corporealness - having a form (murtatva), incorporealness - without having a form (amurtatva), with activity (sakriyatva), without activity (akriyatva), consciousness (cetanatva), lifelessness (acetanatva), doer (kartatva), non-doer (akartatva), enjoyer (bhoktatva), non-enjoyer (abhoktatva), and power of maintaining distinction with all other substances 113

Page #175
Pravacanasara (agurulaghutva), are some general (samanya) qualities of substances. Assistance in providing accommodation (avagahanahetutva), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanahetutva), colouration (rupa) etc., and consciousness (cetanatva), are some specific (visesa) qualities of substances. Modification in the qualities of a substance is mode (paryaya). The substance (dravya) is the aim (laksya) of knowledge; origination-destruction-permanence and qualitiesmodes are the marks (laksana) of the aim (laksya) of knowledge. Although there is difference with respect to these being called as the aim (laksya) and the marks (laksana), there is no difference bewteen the two; both are of the nature of the object. When a dirty cloth gets bright on washing, there is origination of brightness and destruction of dirtiness, but the cloth itself remains the same. Each substance continually experiences origination of a new state, destruction of the previous state, and permanence with regard to its substantiveness. The substance (dravya) is not anything different from its qualities (guna); qualities are its own-nature (svabhava). Similarly, the substance (dravya) is not anything different from its modes (paryaya); modes are its own-nature (svabhava). sabbhAvo hi sahAvo guNehiM sagapajjaehiM cittehiM / Goalha Holchisi zuigduiJane 12-411 sadbhAvo hi svabhAvo guNaiH svakaparyayaizcitraiH / Garten Hochlysuigarilart: 112-411 sAmAnyArtha - [ guNaiH ] apane guNoM karake [ citraiH svakaparyayaiH ] nAnA prakAra kI apanI paryAyoM karake aura [ utpAdavyayadhruvatvaiH] utpAda, vyaya tathA dhrauvya karake 114

Page #176
pravacanasAra [ gore ] qu-que falta a gol at [ Hachici ] ata oli # [ Hegla:] astitva hai, vahI [hi ] nizcaya karake [svabhAvaH ] mUlabhUta svabhAva hai| Existence in the three times with its qualities (guna), with its different modes (paryaya), and with origination (utpada), destruction (vyaya), and permanence (dhrauvya), is certainly 'existence in own nature' - svarupastitva - of the substance (dravya). Explanatory Note: Existence is the nature of the substance; its existence is not dependent on any external reason. Due to this nature of existence, the substance is beginningless, eternal and indestructible. Qualities (guna) or the modes (paryaya) are portrayed as different from the substance (dravya) in order to highlight the difference between the possessor and the possessed. Actually, there exists no difference in these as qualities (guna), the modes (paryaya) as well as the substance (dravya) inhabit the same space-points (pradesa). The qualities (guna) and the modes (paryaya) exist due to the substance (dravya), and the substance (dravya) exists due to the qualities (guna) and the modes (paryaya). For example, the quality (guna) of yellowness and the mode (paryaya) of earring are no different - in regard to substance (dravya), place (ksetra), time (kala), and being (bhava) - from the substance (dravya), i.e., gold. These, the quality (guna) of yellowness and the mode (paryaya) of earring, have gold - the substance (dravya), as their doer (karta), the bestower (sadhana) and the substratum (adhara). Without gold - the substance (dravya) - there is no existence of the quality (guna) of yellowness and the mode (paryaya) of earring. As a corollary, without the quality (guna) of yellowness and the mode (paryaya) of earring, there is no existence of gold - the substance (dravya). In the same way, origination (utpada) of the bracelet, destruction (uyaya) of the earring and permanence (dhrauvya) of yellowness etc. exist in 115

Page #177
Pravacanasara gold, the substance (dravaya). Gold, the substance (dravya), is the doer (karta), the bestower (sadhana) and the substratum (adhara) of all three: origination (utpada) of the bracelet, destruction (vyaya) of the earring and permanence (dhrauvya) of yellowness etc. There is no existence of origination (utpada), destruction (vyaya) and permanence (dhrauvya) without the existence of the substance (dravya ). As a corollary, without the existence of origination (utpada), destruction (vyaya ) and permanence (dhrauvya), there is no existence of the substance (dravya). To summarize, the substance (dravya), the qualities (guna) and the modes (paryaya) have the same existence; all three comprise the nature of the substance (dravya). Each substance (dravya) has its own qualities (guna) and own modes (paryaya); it never mingles with other substances. This explains the meaning of 'existence in own nature' -svarupastitva-of the substance (dravya). iha vivihalakkhaNANaM lakkhaNamegaM saditi savvagayaM / uvadisadA khalu dhammaM jiNavaravasaheNa paNNattaM // 2-5 // iha vividhalakSaNAnAM lakSaNamekaM saditi sarvagatam / upadizatA khalu dharmaM jinavaravRSabheNa prajJaptam // 25 // sAmAnyArtha - [ iha ] isa loka meM [ dharmaM upadizatA ] vastu ke svabhAva kA upadeza dene vAle [ jiNavaravRSabheNa ] gaNadharAdi devoM meM zreSTha zrIvItarAga sarvajJadeva ne [ prajJaptaM ] aisA kahA hai ki [ vividhalakSaNAnAM ] nAnA prakAra ke lakSaNoM vAle apane svarUpAstitva se judA-judA dravyoM kA [ sat iti ] 'sat' aisA [ sarvagataM ] saba dravyoM meM pAyA jAne vAlA [ ekaM lakSaNaM ] eka lakSaNa hai| The Supreme Omniscient Lord, the expounder of the nature of substances dharma has said that in this world though 116 -

Page #178
pravacanasAra substances exist with their own distinctive marks (laksana), still all substances are characterized by one common mark (laksana), and that is 'existence-in-general' - samanyastitva or sadusyastitva. This mark is universal (sarvagata) to all substances. Explanatory Note: 'Existence in own nature' - svarupastitva - differentiates between substances (dravya) as it highlights peculiar marks (laksana) of each substance. 'Existence-in-general' - samanyastitva or sadisyastitva - does not differentiate between substances (dravya), it permeates all substances, is universal (sarvagata) and, therefore, the general (samanya) mark (laksana) of all substances. The word 'existence' or 'sat encompasses all substances; if this is not accepted, some substances will be expressed by the word 'non-existence and some with the word 'indescribable'. This is untenable since all substances have 'existence as their nature. 'Existence in own nature' - svarupastitva - classifies trees as the mango or the neem tree, but 'existence-in-general - samanyastitva or sadrsyastitva - sees all trees as the same due to their common mark of existence as tree. Similarly, "existence in own nature' - svarupastitva - suggests existence of six kinds of substances - the soul (jiva), the medium of motion (dharma), the medium of rest (adharma), the space (akasa), the matter (pudgala), and the time (kala). "Existence-ingeneral - samanyastitva or sadrsyastitva - sees all these six substances as one; all characterized by 'existence'. When predication is from the point-of-view of 'existence in own nature' - svarupastitva - difference between substances becomes primary and their similarity secondary. When predication is from the pointof-view of existence-in-general-samanyastitva or sadisyastitva - similarity between substances becomes primary and their difference secondary. The Words of Lord Jina are non-absolutistic (anekantatmaka); when the expression treats one attribute of the 117

Page #179
Pravacanasara substance as the primary attribute, the other attributes stay in the background as the secondary attributes. Each individual attribute of the object is called a naya. A naya thus reveals only a part of the totality, not to be mistaken for the whole. Pramana is the comprehensive view; naya is the partial view. To comprehend the object from one particular standpoint is the scope of naya (the onesided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge - comprehends the object in its fullness. Pramana does not make a distinction between the substance and its attributes but grasps the object in its entirety. Both pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. Pramana is the source or origin of naya. On acquisition of the knowledge of a substance derived from pramana, ascertaining its one particular state or mode is naya. There are as many naya as there are points of view. davvaM sahAvasiddhaM saditi jiNA taccado smkkhaado| siddhaM tadha Agamado Necchadi jo so hi parasamao // 2-6 // dravyaM svabhAvasiddhaM saditi jinAstattvataH samAkhyAtavantaH / siddhaM tathA Agamato necchati yaH sa hi parasamayaH // 2-6 // sAmAnyArtha - [dravyaM] guNa-paryAya-rUpa vastu [svabhAvasiddhaM] apane svabhAva se niSpanna hai aura vaha [ sat iti ] sattA-svarUpa hai aisA [jinAH ] jina bhagavAn [ tattvataH ] svarUpa se [ samAkhyAtavantaH ] bhale prakAra kahate haiN| [yaH] jo puruSa [AgamataH] zAstra se [ tathA siddha ] ukta prakAra siddha [na icchati ] nahIM mAnatA hai [ hi ] nizcaya karake [ saH ] vaha [ parasamayaH ] mithyAdRSTi hai| ........................ 118

Page #180
pravacanasAra The substance (dravya) - with its qualities (guna) and modes (paryaya) - rests in own nature (svabhavasiddha). Lord Jina, the expounder of the Reality, has said that existence (sat) is the nature of the substance (dravya). He, who does not have faith in this Reality, is engaged in impure-soul nature (parasamaya); he is a wrong-believer (mithyadusti). Explanatory Note: The substance (dravya) has existence for eternity and it is not the result of any external entity. It rests in own-nature (svabhavasiddha), with its qualities (guna) and modes (paryaya). Anything produced out of the substance (dravya) is not a new substance but a new mode (paryaya) of the same substance. Modes (paryaya) are transient. Combination of atoms forms molecules and combination of the soul (jiva) and the matter (pudgala) forms beings like humans. The substance (dravya) exists in the three times, with its inherent power-to-exist (satta) or the quality of existence. Both, the substance (dravya) and the power-to-exist (satta), have own nature. But, the power-to-exist (satta) does not have an identity separate from the substance (dravya); the power-to-exist (satta) is the quality (guna), and the substance (dravya) is the possessor-of-quality (guni). Because of this quality (guna) of the power-to-exist (satta), the substance (dravya) has existence (sat). Though there is difference of gunaguni in the substance (dravya) and its power-to-exist (satta), these are not different as in case of the stick-holder (dandi) and the stick (danda). Differences are of two kinds, difference of space-points (pradesabheda) and difference of quality and its possessor (gunagunibheda). The substance (dravya) and its power-to-exist (satta) have the gunagunibheda and not the pradesabheda; both exist in the same space-points. The gunagunibheda highlights differences of designation, number or mark; it does not indicate difference as in case of the stick-holder (dandi) and the stick (danda). This is further explained with regard to the standpoint-of 119

Page #181
Pravacanasara substance (dravyarthika naya) and the standpoint-of-mode (paryayarthika naya). The standpoint-of-mode (paryayarthika naya) highlights the gunagunibheda, as the cloth and its brightness. The standpoint-of-substance (dravyarthika naya) does not highlight the gunagunibheda; in this standpoint, insistence on the qualities (guna) vanishes and the substance (dravya), as a whole, remains. The quality (guna) of power-to-exist (satta) is not separate from the substance (dravya); it is the nature of the substance (dravya). Those who do not accept this are wrongbelievers (mithyadrsti). sadavaTThiyaM sahAve davvaM davvassa jo hi prinnaamo| atthesu so sahAvo ThidisaMbhavaNAsasaMbaddho // 2-7 // sadavasthitaM svabhAve dravyaM dravyasya yo hi pariNAmaH / artheSu sa svabhAvaH sthitisaMbhavanAzasaMbaddhaH 2-7 // sAmAnyArtha - [svabhAve] apanI pariNati meM [ avasthitaM ] ThaharA huA jo [ sat] sattArUpa vastu so [ dravyaM] dravya hai| aura [ dravyasya] dravya kA [artheSu] guNa-paryAyoM meM [yaH] jo [ sthitisaMbhavanAzasaMbaddhaH] dhrauvya, utpAda aura vyaya sahita [ pariNAmaH ] pariNAma hai [ saH ] vaha [ hi ] hI [ svabhAvaH ] svabhAva hai| That which stays in its nature of existence (sat) is the substance (dravya). In reality, the transformation of the substance (dravya) in form of origination (utpada), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha). Explanatory Note: The substance (dravya), with its qualities (guna) and modes (paryaya), has the nature of existence (sat), 120

Page #182
pravacanasAra characterized by origination (utpada), destruction (vyaya) and permanence (dhrauvya). The space-points (pradesa) of the substance are its extension, which is permanent. The transformation (parinama) in each space-point (pradesa) is sequential. Due to the transformation (parinama) in the substance (dravya), the space-points (pradesa), in their own place, experience origination (utpada) of the new state and simultaneous destruction (vyaya) of the old state. Since the substance (dravya) inheres in all space-points, it must exhibit permanence (dhrauvya) too. Picture a necklace with its pearls and the thread, sequentially. As we proceed, there is the origination (utpada) of the pearl tha comes in view and the destruction (vyaya) of the pearl that is no more in view. And, the thread that joins the pearls together stays in the view throughout; it exhibits the permanence (dhrauvya) of the necklace. Similarly, the substance (dravya) exhibits origination (utpada) with regard to its upcoming stage in transformation (parinama), destruction (vyaya) with regard to its stage prior to transformation (parinama), and permanence (dhrauvya) with regard to its substantiveness (dravyatva). The substance (dravya), thus, has three marks (laksana) - origination (utpada), destruction (vyaya), and permanence (dhrauvya). Na bhavo bhaMgavihINo bhaMgo vA Natthi sNbhvvihiinno| uppAdo vi ya bhaMgo Na viNA dhovveNa attheNa // 2-8 // na bhavo bhaGgavihIno bhaGgo vA nAsti saMbhavavihInaH / utpAdo'pi ca bhaGgo na vinA dhrauvyeNArthena / 2-8 // sAmAnyArtha - [bhaGgavihInaH ] vyaya rahita [ bhavaH ] utpAda [na] nahIM hotA [vA ] tathA [ saMbhavavihInaH ] utpAda rahita [bhaGgaH ] vyaya [ nAsti ] nahIM hotA 121

Page #183
Pravacanasara [ ca ] aura [ utpAdaH ] utpAda [ api ] tathA [ bhaGgaH ] vyaya dhrauvyeNa arthena ] nitya - sthirarUpa padArtha ke binA [ na ] nahIM hote| There is no origination (utpada) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpada). Origination (utpada) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. Explanatory Note: Origination (utpada) does not take place without destruction (vyaya), destruction (vyaya) does not take place without origination (utpada), origination (utpada) and destruction (vyaya), together, do not take place without permanence (dhrauvya), and permanence (dhrauvya) does not take place without origination (utpada) and destruction (vyaya), together. Therefore, origination (utpada) connotes destruction (vyaya), destruction (vyaya) connotes origination (utpada), and the combination of origination (utpada) and destruction (vyaya) connotes permanence (dhrauvya). To illustrate with an example, origination (utpada) of the pot is destruction (vyaya) of the lump (of clay); origination (utpada) of the new mode (paryaya) must accompany the destruction (vyaya) of the prior mode (paryaya). Origination (utpada) of the pot and destruction (vyaya) of the lump (of clay) is permanence (dhrauvya) of clay; the existence of a substance (dravya) must accompany its mode (paryaya). Permanence (dhrauvya) of clay is the origination (utpada) of the pot and the destruction (vyaya) of the lump (of clay); modes (paryaya) cannot exist without permanence (dhrauvya) of the substance (dravya). All three - origination (utpada), destruction (vyaya) and permanence (dhrauvya) are essential marks (laksana) of the substance (dravya). Considering origination (utpada) only as the mark of the substance (dravya) suffers from two anomalies. 1) Origination (utpada) of the pot is on destruction 122 ye donoM [ vinA ........ -

Page #184
pravacanasAra (vyaya) of the lump (of clay); without destruction (vyaya) of the lump (of clay), it is not possible for the pot to come into existence. 2) If origination (utpada) could take place without permanence (dhrauvya) of the substance (dravya) then there should be origination (utpada) of non-existent (asat) objects; it would mean origination (utpada) of the 'sky-flowers'. Considering destruction (vyaya) only as the mark of the substance (dravya), too, suffers from two anomalies. 1) Destruction (uyaya) itself, without origination (utpada), will become non-existent, as the cause of destruction (uyaya) of the lump (of clay) is origination (utpada) of the pot. 2) It would entail destruction (uvava) of the existence (sat) and on destruction (vyaya) of the existence (sat) even knowledge etc. will cease to exist. Considering permanence (dhrauvya) only as the mark of the substance (dravya), again, suffers from two anomalies. 1) It would mean non-existence of the mode (paryaya). 2) Momentariness (anityatua) will have no existence, making everything absolutely permanent (nitya). If mode (paryaya) is nonexistent, the substance (dravya), too, cannot exist; the clay cannot exist without its modes (paryaya) such as the pot and the lump (of clay). Without acceptance of momentariness (anityatva) even the thoughts in the mind would become absolutely permanent (nitya). It is clear, therefore, that all three-origination (utpada) of the new mode (paryaya), destruction (vyaya) of the prior mode (paryaya) and permanence (dhrauvya) of the basic object - together, constitute the marks (laksana) of the substance (dravya). uppAdaTThidibhaMgA vijjate pajjaesu pjjaayaa| Gooi fe vifa furug af Good Eafe Hool 112-911 utpAdasthitibhaGgA vidyante paryAyeSu paryAyAH / goui fe afar faretai ahigaj Hafa Hai 112-911 ........................ 123

Page #185
Pravacanasara sAmAnyArtha - [utpAdasthitibhaGgAH] utpAda, vyaya aura dhrauvya [ paryAyeSu ] dravya ke paryAyoM meM [ vidyante ] rahate haiM aura [hi ] nizcaya karake ve [ paryAyAH ] paryAya [ dravyaM ] dravya meM [ santi ] rahate haiM / [ tasmAt ] isa kAraNa se [ niyataM ] yaha nizcaya hai ki [ sarvaM ] utpAdAdi saba [ dravyaM ] dravya hI [ bhavati ] haiM, jude nahIM haiN| Origination (utpada), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryaya); as a rule, modes exist in the substance (dravya), and, therefore, it is certain that all these - origination (utpada), permanence (dhrauvya) and destruction (vyaya)- - are the substance (dravya) only. Explanatory Note: These three, origination (utpada), permanence (dhrauvya) and destruction (vyaya), take place in modes (paryaya), and modes exist in the substance (dravya). The seed (bija), the sprout (ankura), and the tree-ness (vrksatva) are parts (ansa) of the whole (ansi), that is, the tree (vrksa). These three parts (ansa) are subject to origination (utpada), destruction (vyaya) and permanence (dhrauvya) - destruction (vyaya) of the seed entails origination (utpada) of the sprout while tree-ness exhibits permanence (dhrauvya). Similarly, origination (utpada), destruction (vyaya) and permanence (dhrauvya) are the three parts (ansa) pertaining to the modes (paryaya) of the whole (ansi), that is, the substance (dravya). If it be imagined that origination (utpada), destruction (vyaya) and permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) were to take place in the substance (dravya), existence (sat) itself would vanish. If origination (utpada) were to take place in the substance (dravya), there would be creation of infinite substances from nowhere creation of the non-existence (asat). If permanence (dhrauvya) were to take place in the substance (dravya), modes (paryaya) would vanish and without existence of successive modes, the substance, too, would vanish. Therefore, origination (utpada), 124 ........

Page #186
pravacanasAra destruction (vyaya) and permanence (dhrauvya) exist in modes (paryaya), not in substance (dravya). Modes (paryaya) witness origination (utpada) and destruction (vyaya); also permanence (dhrauvya) with respect to substance (dravya). Modes (paryaya) depend on substance (dravya); in fact, modes are part of substance (dravya). There can certainly be no origination (utpada), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharavisana). samavedaM khalu davvaM saMbhavaThidiNAsasaNNidaTThahiM / ekammi ceva samaye tamhA davvaM khu tattidayaM // 2-10 // samavetaM khalu dravyaM saMbhavasthitinAzasaMjJitAthaiH / ekasmin caiva samaye tasmAdravyaM khalu tatritayam // 2-10 // sAmAnyArtha - [ dravyaM ] vastu [ saMbhavasthitinAzasaMjJitAthaiH ] utpAda-vyaya-dhrauvya nAmaka bhAvoM se [ khalu ] nizcayakara [ samavetaM] ekameka hai, judI nahIM hai [ca] aura vaha [ ekasmin eva samaye ] eka hI samaya meM unase abhedarUpa pariNamana karatI hai| [tasmAt ] isa kAraNa [ khalu ] nizcayakara [ tat tritayaM ] vaha utpAdAdika tInoM kA samudAya [ dravyaM ] dravya hai- eka hI hai| Certainly, the substance (dravya) amalgamates with origination (utpada), permanence (dhrauvya) and destruction (uyaya), and evolves with these conditions at the same time. The substance (dravya), therefore, is certainly the substratum of these three - origination (utpada), permanence (dhrauvya) and destruction (vyaya). ........................ 125

Page #187
Pravacanasara Explanatory Note: If one argues that origination (utpada), permanence (dhrauvya) and destruction (vyaya) take place at different times, the Acarya clarifies that this would have been true if these phenomena were to occur in the substance (dravya). He says that these phenomena occur in the mode (paryaya) of the substance (dravya) and, therefore, happen at the same time. As an illustration, with the instrumentality of the wheel, the stick, the potter and the like, the origination of the pot and the destruction of the lump (of clay) take place at the same time. During both events, clay itself is constantly present, without leaving own nature. Thus, there is permanence (dhrauvya) too. In the same way, on the availability of internal and external causes, origination of the new mode (paryaya) and destruction of the old mode (paryaya) take place at the same time. During this period, the substance (dravya) does not leave its own nature, exhibiting permanence (dhrauvya). As the substance of clay exhibits origination (utpada), permanence (dhrauvya) and destruction (vyaya) through its modes of the pot and the lump, and own-nature (clayness), the same is true for all substances. Destruction (vyaya) of the old mode, origination (utpada) of the new mode and permanence (dhrauvya) with regard to own-nature happen all together, at the same time. If these - origination (utpada), permanence (dhrauvya) and destruction (vyaya) - were to take place in the substance then it would have been right to say that these cannot take place at the same time. But since these take place in modes (paryaya), there is no anomaly. The pot, the lump and the clayness are not separate from the substance of clay; in the same way, origination (utpada), permanence (dhrauvya) and destruction (vyaya) are the same as the substance (dravya). ........................ 126

Page #188
pravacanasAra pADubbhavadi ya aNNo pajjAo pajjao vayadi annnno| davvassa taM pi davvaM Neva paNaTuNa uppaNNaM 2-11 // prAdurbhavati cAnyaH paryAyaH paryAyo vyeti anyaH / dravyasya tadapi dravyaM naiva praNaSTaM notpannam 2-11 // sAmAnyArtha - [ dravyasya] samAna jAti vAle dravya kA [anyaH paryAyaH] anya paryAya [ prAdurbhavati ] utpanna hotA hai [ca ] aura [anyaH paryAyaH] dUsarA paryAya [vyeti ] vinaSTa hotA hai [ tadapi] to bhI [ dravyaM ] samAna tathA asamAnajAtIya dravya [na eva praNaSTaM] na to naSTa hI huA hai aura [ na utpannaM ] na utpanna huA hai, dravyapane se dhruva hai| In a substance (dravya), origination (utpada) of one mode (paryaya) takes place while there is destruction (vyaya) of another mode (paryaya). There is no origination (utpada) or destruction (vyaya) in the substance (dravya) itself; it has permanence (dhrauvya) in regard to own nature. Explanatory Note: The substance (dravya) itself does not undergo origination (utpada) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-ofsubstance (dravyaparyaya) is the mode obtained on the union of mutiple substances. Mode-of-substance (dravyaparyaya), by union, is of two kinds: 1) samanajatiya dravyaparyaya - by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamanajatiya dravyaparyaya - by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union-samanajatiya - of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpada) of the 127

Page #189
Pravacanasara new molecule of four atoms. Still, the atom - the substance (dravya) -has permanence (dhrauvya) as it stays in own nature in both the modes (paryaya). The man is the union - asamanajatiya - of two substances, the soul (jiva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryaya) that is the man, and origination (utpada) of the mode (paryaya) that is the deva. However, the soul (jiva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhava). The substance (dravya) exhibits origination (utpada) and destruction (vyaya) from the point-of-view of its modes. but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhava). These three, origination (utpada), destruction (uyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance(dravya). pariNamadi sayaM davvaM guNado ya guNaMtaraM sdvisittuN| tamhA guNapajjAyA bhaNiyA puNa davvameva tti // 2-12 // pariNamati svayaM dravyaM guNatazca guNAntaraM sadaviziSTam / tasmAdguNaparyAyA bhaNitAH punaH dravyameveti // 2-12 // sAmAnyArtha - [ sadaviziSTaM] apane svarUpAstitva se abhinna [ dravyaM ] sattArUpa vastu [svayaM] Apa hI [guNataH] eka guNa se [guNAntaraM] anya-guNarUpa [pariNamati ] pariNamana karatI hai| [ tasmAt ] isa kAraNa [ca punaH] phira [guNaparyAyAH] guNoM ke paryAya [ dravyaM eva] dravya hI haiM [ iti bhaNitAH ] aisA bhagavAn ne kahA hai| 128

Page #190
pravacanasAra In the substance (dravya), which is established in own nature and whose differentia is existence, 'sat or that which exists, undergoes transformation from one quality (guna) to another quality (guna). Lord Jina has expounded that the modes-ofqualities (gunaparyaya) in the substance (dravya), therefore, are nothing but the substance (dravya). Explanatory Note: Single substance has modes (paryaya) known as the modes-of-qualities (gunaparyaya). The quality (guna) of mango changes from green to yellow due to its transformation over time. Although there is transformation in the quality (guna) of the mango, still it is the same substance (dravya), mango. There is difference in the two states due to change in the modes-of-qualities (gunaparyaya) but the substance (dravya) remains the same. There is the origination (utpada) of yellowness, destruction (vyaya) of greenness, and permanence (dhrauvya) of mangoness but these three are not distinct from the substance (dravya) - mango. The substance (dravya) experiences origination (utpada) with respect to its new mode (paryaya), destruction (vyaya) with respect to its prior mode (paryaya), and permanence (dhrauvya) with respect to its substantiveness (dravyatva), still these three phenomena are not separable from the substance (dravya) itself. Such is the nature of origination (utpada), destruction (vyaya), and permanence (dhrauvya) in respect of modes-of-qualities (gunaparyaya). Na havadi jadi saddavvaM asaddhavvaM havaditaM kadhaM davvaM / Eafe quit 3Tuuj at at Gooi Hai HAT 112-1311 na bhavati yadi sadravyamasaddhRvaM bhavati tatkathaM dravyam / Hafa Tarrage triicgaj Faui HTIT 112-1311 129

Page #191
Pravacanasara sAmAnyArtha - [ yadi ] jo [ dravyaM ] guNa- paryAyAtmaka vastu [ sat] astitvarUpa [ na bhavati ] nahIM ho to [ dhruvaM ] dhruva arthAt nizcita sattArUpa vastu [ asat ] avasturUpa [ bhavati ] ho jAve tathA [ tat ] vaha sattA - rahita vastu [ dravyaM ] dravya-svarUpa [ kathaM ] kaise [ bhavati ] hove [ vA ] athavA [ punaH ] phira [ anyat ] sattA se bhinna dravya [ bhavati ] hove / [ tasmAt ] isa kAraNa [ dravyaM ] dravya [ svayaM sattA ] Apa hI sattA - svarUpa hai, bheda nahIM hai| If the substance (dravya) is not of the nature of existence - i.e., if it is not sat - then its permanence (dhruvatva) must become nonexistent - asat. How can something that is non-existent - asat - be a substance (dravya), or how can a substance (dravya) exist - remain as sat - without the nature of existence? Therefore, the substance (dravya) is of the nature of existence- it is sat. i.e., sat becomes Explanatory Note: If the substance (dravya) is not of the nature of existence - if it is not sat - two anomalies arise: 1) the substance (dravya) must become non-existent - asat, and 2) it must become discrete from the nature of existence - i.e., sat. If the substance (dravya) becomes non-existent - asat - it must lose permanence and face destruction. If the substance (dravya) becomes discrete from the nature of existence - i.e., discrete from sat - it must carry on with its own nature, without the nature of existence - i.e., sat. In this case, the nature of existence superfluous and, under such a hypothesis, the nature of existence - i.e., sat - itself loses its existence. Only when the substance (dravya) has existence - i.e., sat - as its nature, will it become permanent (dhruva) and indestructible. Only when the substance (dravya) is not discrete from its nature of existence - i.e., sat, will it be able to exist in own nature, establishing thereby the nature of existence - as the sat. Therefore, the substance (dravya) is of the nature of existence it is sat. The substance (dravya) is the possessor-of-quality (guni) of the quality (guna) of existence 130 - ........ - -

Page #192
(satta). There is no difference of space-points (pradesa) in the possessor-of-quality (guni) - the substance (dravya) and the quality (guna) - of existence ( satta); both exist in the same spacepoints (pradesa). pavibhattapadesattaM pudhattamidi sAsaNaM hi vIrassa / aNNattamatabbhAvo Na tabbhavaM hodi kadhamegaM // 2-14 // pravibhaktapradezatvaM pRthaktvamiti zAsanaM hi vIrasya / anyatvamatadbhAvo na tadbhavat bhavati kathamekam // 2-14 // pravacanasAra - sAmAnyArtha - [hi ] nizcaya se [ vIrasya ] mahAvIra bhagavAn kA [ iti ] aisA [ zAsanaM ] upadeza hai ki [ pravibhaktapradezatvaM ] jisameM dravya ke pradeza atyanta bhinna hoM vaha [ pRthaktvaM ] pRthaktva nAma kA bheda hai| aura [ atadbhAvaH ] pradezabheda ke binA saMjJA, saMkhyA, lakSaNAdi se jo guNa-guNI-bheda hai so [ anyatvaM ] anyatva hai| parantu sattA aura dravya [ tadbhavat ] usI bhAva arthAt eka hI svarUpa [ na bhavati ] nahIM haiM phira [ kathaM ekaM ] donoM eka kaise ho sakate haiM? nahIM ho skte| Lord Mahavira has expounded that the existence characterized by difference of space-points (predesa) is separateness (prthaktva). The existence characterized by difference of individual identity, without difference of space-points, is the self-identity (anyatva). How can that which maintains own identity be one with the other? Explanatory Note: The existence characterized by difference of space-points (pradesa), as in case of the stick-holder (dandi) and the stick (danda), is separateness (prthaktva). This kind of 131

Page #193
Pravacanasara separateness (prthaktva) does not exist between the substance (dravya) and the existence (satta) since these have commonality of space-points (pradesa). As the cloth and its whiteness have the same space-points, in the same way, the substance (drauya) and the existence (satta) have the same space-points. However, the nature of substance (dravya), with regard to its designation (samjna), number (samkhya), or sign (laksana), is not the same as that of the existence (satta), and vice versa. Such difference beween the possessor-of-quality (guni) and the quality (guna) is due to self-identity (anyatva). This self-identity (anyatva) exists in the substance (drauva) as well as in the existence (satta). Both the substance (dravya) and the existence (satta) have the same spacepoints (pradesa) but differ with regard to their designation, number, or sign. Thus, there certainly is the difference of selfidentity (anyatva) between the two. As the cloth and its quality of whiteness have the difference of self-identity (anyatva), similarly, the substance (dravya) and the existence (satta) have the difference of self-identity (anyatva). The quality of whiteness is the subject of the sense of sight and not of the other senses, but the cloth is the subject of other senses too. Therefore, the quality of whiteness is not the same as the cloth and the cloth is not the same as the quality of whiteness. The quality of existence (satta) has the substance (dravya) as its substratum, it is one attribute of the substance (dravya) and is not the substratum of other attributes, it is one of the infinite attributes of the substance (dravya), and has many modes (paryaya). The nature of the substance (dravya), therefore, is not the nature of the existence (satta) and the nature of the existence (satta) is not the nature of the substance (dravya). There is the difference of self-identity (anyatva), as between the possessor-of-quality (guni) and the quality (guna). There is, however, no difference of space-points (pradesa). 132

Page #194
pravacanasAra saddavvaM sacca guNo sacceva ya pajjao tti vitthaaro| jo khalu tassa abhAvo so tadabhAvo atabbhAvo // -15 // sadravyaM sacca guNaH saccaiva ca paryAya iti vistAraH / yaH khalu tasyAbhAvaH sa tadabhAvo'tadbhAvaH -15 // sAmAnyArtha - [ sat dravyaM ] sattArUpa dravya hai [ca ] aura [ sat guNaH ] sattArUpa guNa hai [ca ] tathA [ sat eva paryAyaH ] sattArUpa hI paryAya hai [iti ] isa prakAra sattA kA [ vistAraH] vistAra hai| aura [ khalu ] nizcaya karake [yaH] jo [ tasya ] usa sattA-dravya-guNa-paryAya kI ekatA kA [ abhAvaH ] paraspara meM abhAva hai [ saH] vaha [ tat abhAvaH ] usa ekatA kA abhAva [ atadbhAvaH ] anyatva' nAmA bheda hai| The substance (dravya) is of the nature of the existence (satta), the quality (guna) is of the nature of the existence (satta), and the mode (paryaya) is of the nature of the existence (satta). Such is the extent of the existence (satta). And, that which is the cause of difference between the existence (satta), the substance (dravya), the quality (guna) and the mode (paryaya), is, certainly, the self-identity (anyatva) of all of these. Explanatory Note: A necklace comprises the necklace itself, the thread and the pearls. Similarly, the substance (drauya) comprises the substance (dravya) itself, the quality (guna) and the mode (paryaya). The quality of whiteness of the necklace comprises whiteness of the necklace itself, whiteness of the thread, and whiteness of the pearls. Similarly, the quality of existence (satta) of the substance (dravya) comprises the existence (satta) of the substance (dravya), the existence (satta) of the quality (guna) and the existence (satta) of the mode (paryaya). This is the extent of the existence (satta). The quality of whiteness in the necklace, from a 133

Page #195
Pravacanasara particular standpoint, is distinct from the necklace, the thread and the pearls. In the same way, the quality of existence (satta) of the substance (dravya), from a particular standpoint, is distinct from the substance (drauya), the quality (guna) and the mode (paryaya). Also, the substance (dravya), the quality (guna) and the mode (paryaya) are not the same as the quality of existence (satta). In essence, the nature of the existence (satta) is distinct from the nature of the substance (dravya), the quality (guna) and the mode (paryaya). And, the nature of the substance (dravya), the quality (guna) and the mode (paryaya) are not the nature of the existence (satta). This difference - between the possessor-of-quality (guni) and the quality (guna) - is the self-identity (anyatva). There is no difference of space-points (pradesa). jaMdavvaM taNNa guNo jo vi guNo so Na tccmtthaado| aiso hi atabbhAvo Neva abhAvo tti NihiTTho 2-16 // yadravyaM tanna guNo yo'pi guNaH sa na tattvamarthAt / eSa zatadbhAvo naiva abhAva iti nirdiSTaH // 2-16 // sAmAnyArtha - [ yad ] jo [ dravyaM ] dravya hai [ tat ] so [ guNaH na ] guNa nahIM hai aura [yaH] jo [ api] nizcaya se [guNaH ] guNa hai [ saH] vaha [ arthAt ] svarUpa ke bheda se [tattvaM na] dravya nahIM hai| [ eSaH hi ] yaha guNa-guNI bhedarUpa hI [atadbhAvaH ] svarUpa-bheda hai [ abhAvaH] sarvathA abhAva [ naiva ] nizcaya se nahIM hai| [iti ] aisA [ nirdiSTaH ] sarvajJadeva ne dikhAyA hai| The substance (dravya) is not the quality (guna) and, certainly, the quality (guna), due to difference in respective nature, is not the substance (dravya); this difference [between the possessor 134

Page #196
pravacanasAra of-quality (guni) and the quality (guna)] is the difference of selfidentity (anyatva). There is no absolute difference between the two. The Omniscient Lord has expounded thus. Explanatory Note: In a substance (dravya), that which is the substance (dravya) is not the quality (guna), and that which is the quality (guna) is not the substance (dravya); the difference is from the empirical (vyavahara) point-of-view, as the two exhibit the difference of self-identity (anyatva). The difference between the two is not absolute; it is not that the absence of the substance (dravya) is the presence of the quality (guna), and the absence of the quality (guna) is the presence of the substance (dravya). If the two were to be considered absolutely different, three kinds of faults would arise: 1) it will indicate manyness of the substance - anekapana, 2) both the substance (dravya) and the quality (guna) will become non-existent-ubhayasunyata, and 3) only the absence of the one will entail the presence of the other - apoharupata. These are now explained. The animate (cetana) and the inanimate (acetana) substances (dravya) are two absolutely different substances. The absence of animate substance (dravya) indicates the presence of inanimate substance (dravya), and vice versa. These, therefore, exhibit manyness (anekapana). The same is not the case when the substance (dravya) and the quality (guna) of a single substance are considered. Considering the two as absolutely different will indicate manyness (anekapana) in the single substance (drauva), which is not tenable. As the absence of gold means the absence of its quality and the absence of quality (of gold) means the absence of gold, in the same way, the absence of the substance (dravya) will mean the absence of the quality (guna) and the absence of the quality (guna) will entail the absence of the substance (dravya) itself. Thus, if the two - the substance (dravya) and the quality (guna) - were absolutely different, both must become non-existent-ubhayasunyata. 135

Page #197
Pravacanasara The absence of the pot must indicate the presence of the board and the absence of the board must indicate the presence of the pot; this is apoharupata. If considered in the same manner, the absence of the substance (dravya) must indicate the presence of the quality (guna), and the absence of the quality (guna) must indicate the presence of the substance (dravya). This is not true as there is no apoharupata - negation of the one must indicate the presence of the other - in case of the substance (dravya) and the quality (guna). Those who wish to avoid the above-mentioned three faults must accept that there is the difference of self-identity (anyatva) between the substance (dravya) and the quality (guna). The difference is that of the possossor-of-quality (guni) and the quality (guna). jo khalu davvasahAvo pariNAmo so guNo sdvisittttho| sadavaTThiyaM sahAve davvaM tti jiNovadesoyaM -17 // yaH khalu dravyasvabhAvaH pariNAmaH sa guNaH sadaviziSTaH / sadavasthitaM svabhAve dravyamiti jinopadezo'yam // 2-17 // sAmAnyArtha - [yaH] jo [khalu ] nizcaya se [ dravyasvabhAvaH ] dravya kA svabhAvabhUta [ pariNAmaH ] utpAda, vyaya, dhruvarUpa trikAla saMbaMdhI pariNAma hai [ saH] vaha [sadaviziSTaH] sattA se abhinna astitvarUpa [guNaH] guNa hai| aura [svabhAve] astitvarUpa sattA-svabhAva meM [avasthitaM dravyaM] tiSThatA huA dravya [ sat ] 'sat' kahalAtA hai, [iti ] isa prakAra [ ayaM ] yaha [ jinopadezaH ] jina bhagavAn kA upadeza hai| The transformation (parinama) - in form of origination (utpada), destruction (vyaya) and permanence (dhruavya) - in 136

Page #198
own-nature (svabhava) of the substance (dravya) is, certainly, the quality (guna) of existence ( satta ). Because the substance (dravya) is established in this quality (guna) of existence (satta), it is called 'sat' - that which exists. This is the Doctrine of Lord Jina. pravacanasAra Explanatory Note: The own-nature (svabhava) that every substance (drvaya ) possesses, in all transformations (parinama), is the quality (guna) of existence (satta). This quality (guna) of existence (satta) is indistinguishable from the substance (drvaya) itself as it is the own-nature (svabhava) of the substance (drvaya). This quality (guna) of existence (satta ) is the differentia - the most ubiquitous mark of the substance (drvaya). The substance (drvaya) is present in its quality (guna) of existence (satta). Because of this quality (guna) of existence (satta), the substance (drvaya) is called 'sat' - that which exists. The existence (satta) is the quality (guna) of the substance (drvaya), the possessor-ofquality (guni) . - guNa va koI pajjAo ttIha vA viNA davvaM / davvattaM puNa bhAvo tamhA davvaM sayaM sattA // 2-18 // nAsti guNa iti vA kazcit paryAya itIha vA vinA dravyam / dravyatvaM punarbhAvastasmAddravyaM svayaM sattA 12-18 // sAmAnyArtha - [ iha ] isa jagat meM [ dravyaM vinA ] dravya ke binA [ guNa iti ] guNa aisA [ vA ] athavA [ paryAya: iti ] paryAya aisA [ kazcit ] koI padArtha [ nAsti ] nahIM hai| [ punaH ] aura [ dravyatvaM ] dravya kA astitva [ bhAvaH ] usakA svabhAvabhUta guNa hai [ tasmAt ] isaliye [ dravyaM ] dravya [ svayaM ] Apa hI [ sattA ] astitvarUpa sattA hai| .... 137

Page #199
Pravacanasara In this world, there is no existence of either the quality (guna) or the mode (paryaya) without the substance (dravya). And, the substance (dravya) has, as its own-nature (svabhava), the attribute of existence (satta). Therefore, the substance (dravya) is of the nature of existence (satta). Explanatory Note: No quality (guna) can exist without the underlying substance (dravya). Similarly, no mode (paryaya) can exist without the underlying substance (dravya). Qualities (guna) and modes (paryaya) exist in the underlying substance (dravya). Qualities (guna) and modes (paryaya) are not distinct from the substance (dravya). As the quality of yellowness and the mode of earring have no distinction from the underlying substance (gold), in the same way, qualities (guna) and modes (paryaya) have no distinction from the substance (dravya). The nature of existence (satta) has no distinction from the substance (dravya); the substance (dravya) is of the nature of existence (satta). evaMvihaM sahAve davvaM davvatthapajjayatthehiM / sadasabbhAvaNibaddhaM pAdubbhAvaM sadA labhadi 10-19 // evaMvidhaM svabhAve dravyaM dravyArthaparyAyArthAbhyAm / sadasadbhAvanibaddha prAdurbhAvaM sadA labhate // 2-19 // sAmAnyArtha - [evaMvidhaM ] isa prakAra se [ dravyaM ] dravya [svabhAve ] svabhAva meM [ dravyArthaparyAyArthAbhyAM] dravyArthika-paryAyArthika nayoM kI vivakSA se [sadasadbhAvanibaddhaM] sat aura asat ina do bhAvoM se saMyukta [ prAdurbhAvaM] utpAda ko [ sadA ] hamezA [ labhate ] prApta hotA hai| 138

Page #200
pravacanasAra This way, the substance (dravya), established in its nature, is ever endowed with origination of either the intrinsic-nature (sadbhava-nibaddha) or the extraneous-nature (asadbhavanibaddha), depending on whether it is viewed from the standpoint-of-substance (dravyarthika naya) or from the standpoint-of-mode (paryayarthika naya). Explanatory Note: The substance (dravya) is ever endowed with the nature of origination (utpada). When viewed from the standpoint-of-substance (dravyarthika naya), the focus is on the substance (dravya), not on the mode (paryaya); origination (utpada) takes place of the same substance (dravya) while the mode (paryaya) changes. This is the sadbhava-utpada. When viewed from the standpoint-of-modes (paryayarthika naya), the focus is on the modes (paryaya), not on the substance (dravya); origination (utpada) takes place of a new mode (paryaya) of the substance (dravya). This is the asadbhava-utpada. As an illustration, gold with its eternal qualities like yellowness, smoothness and heavyness gets modes such as the bracelet and the earring. Viewed from the standpoint-of-substance (dravyarthika naya), origination (utpada) of the same substance (dravya) - gold - takes place in all modes like the bracelet and the earring. There is no origination (utpada) of a new substance. This is the sadbhavautpada of gold. Viewed from the standpoint-of-modes (paryayarthika naya), the modes (paryaya) like the bracelet and the earring, are sequential and, therefore, it is predicated that there is origination of the bracelet or the earring or the ring. Origination (utpada) takes place of something that did not exist in the past. This is the asadbhava-utpada of gold. In the same way, the substance (dravya), together with its eternal qualities, originates in various modes. When the predication is from the standpoint-of-substance (dravyarthika naya), it is said that the same substance (dravya), not anything new, originates in all new 139

Page #201
Pravacanasara modes (paryaya). This is the sadbhava-utpada. When the predication is from the standpoint-of-modes (paryayarthika naya), it is said that there is the origination (utpada) of a new object, in form of the new mode. That which existed in the past exists no more. This is the asadbhava-utpada. The modes (paryaya), like the bracelet and the earring, that exist from the standpoint-of-modes (paryayarthika naya) are nothing but the substance (dravya) gold; these modes are due to the inherent power of gold to undergo such transformations. Gold itself is a mode (paryaya) of the substance that is gold; the mode (paryaya) is not distinct from the substance (dravya). The mode (paryaya) of a substance (dravya) is of the nature of the substance (dravya); the mode (paryaya) is not distinct from the substance (dravya). Therefore, the mode (paryaya) is the substance (dravya). From the standpoint-ofsubstance (dravyarthika naya), gold, with its qualities like yellowness, is transformed into modes such as the bracelet and the earring. So, the substance of gold itself is the modes like the bracelet and the earring. The substance (dravya), due to its inherent power, originates in sequential modes. It takes the form of the existing mode; the substance (dravya) is the mode (paryaya). It is thus established that the modes (paryaya) in asadbhavautpada (or asat-utpada) are nothing but the substance (dravya). And, the substance (dravya) in sadbhava-utpada (or sat-utpada) is nothing but the mode (paryaya). The distinction between the substance (dravya) and the mode (paryaya) is only due to the difference in the standpoints; actually, there is no difference between these. 140

Page #202
jIvo bhavaM bhavissadi Naro'maro vA paro bhavIya puNo / kiM davvattaM pajahadi Na jahaM aNNo kahaM hodi // 2-201 jIvo bhavan bhaviSyati naro'maro vA paro bhUtvA punaH / kiM dravyatvaM prajahAti na jahadanyaH kathaM bhavati // 2-201 pravacanasAra sAmAnyArtha - [ jIvaH ] AtmA [ bhavan ] dravya-svabhAvarUpa pariNamana karatA huA [ naraH ] manuSya, [ amara: ] deva [ vA ] athavA [ paraH ] anya arthAt nArakI, tiryaMca yA siddha, ina saba paryAya - rUpa [ bhaviSyati ] hovegA / [ punaH ] aura [ bhUtvA ] paryAya-svarUpa hokara [ kiM ] kyA [ dravyatvaM ] apanI dravyatva - zakti ko [ prajahAti ] chor3a sakatA hai? kabhI nhiiN| aura jaba [ na jahat] apane dravyatva-svabhAva ko nahIM chor3a sakatA to [ anyaH kathaM bhavati ] anya svarUpa kaise ho sakatA hai? kadApi nahIM ho sktaa| The soul, during the course of transmigration, adopts modes (paryaya) as the human being, the celestial being, and others - the infernal being, the plants and animals, and the Siddha. While adopting such modes (paryaya), does it leave its power substantiveness (dravyatva)? If it does not leave its substantiveness (dravyatva), how can it adopt the nature of any other substance? of Explanatory Note: During transmigration, the soul adopts, infinite times, the modes (paryaya) as the human being, the celestial being, the infernal being, and the plants and animals. It also attains liberation. Although, these modes give the soul different forms, still it does not leave its own nature of substantiveness (dravyatva ). Since the soul, while adopting different modes, does not leave its power of substantiveness (dravyatva), it can never become of the nature of any other 141

Page #203
Pravacanasara substance. The soul that existed previously as the infernal being continues to exist as the plant or the animal, as the human being, as the celestial being, and as the Siddha. In all these states, the eternal substance (dravya) is one, the soul. Thus, from the standpoint of sadbhava-utpada (or sat-utpada), while the modes (paryaya) change, there is the existence of the same eternal substance (dravya). maNuvo Na hodi devo devo vA mANuso va siddho vA / evaM ahojjamANo aNaNNabhAvaM kadhaM lahadi 12-21 // manujo na bhavati devo devo vA mAnuSo vA siddho vA / evamabhavannananyabhAvaM kathaM labhate // 2-21 // sAmAnyArtha - [manujaH] jo manuSya hai vaha [devaH] deva [vA] athavA jo [ devaH] deva hai vaha [ mAnuSaH ] manuSya [vA] athavA [ siddhaH ] siddha arthAt mokSa-paryAyarUpa [na bhavati ] nahIM ho sktaa| [ evaM abhavan ] isa prakAra nahIM hotA huA [ananyabhAvaM] ananyabhAva ko (abhinnapane ko) [kathaM ] kisa taraha [ labhate] prApta ho sakatA hai? A man cannot be a deva and a deva cannot be a man or the Siddha; how can the substance (dravya) in all these different modes (paryaya) be the same? Explanatory Note: States of existence - like the man, the deva, or the Siddha - do not happen at the same time. Therefore, these states of existence - paryaya - are different from one another. The substance (dravya), which is the doer (karta), the instrument (karana), and the substratum (adhikarana) of the mode (paryaya), and which is not distinct from the mode (paryaya), changes, 142

Page #204
pravacanasAra conventionally, with each change of mode (paryaya). As the mode (paryaya) changes, the substance (dravya) must change, albeit conventionally. From the the standpoint-of-modes (paryayarthika naya), origination (utpada) takes place in the substance (dravya) - asadbhava-utpada or asat-utpada. As gold is referred to as the 'bracelet-gold' or the earring-gold', in the same way, the soul (jiva) is referred to as 'human-soul', 'deva-soul', and 'Siddha-soul'. Thus, in reference to asat-utpada, it is proper to accord a new form to the substance (dravya) with a change of the mode (paryaya). davvaTThieNa savvaM davvaM taM pajjayaTThieNa puNo / havadi ya aNNamaNaNNaM takkAlaM tammayattAdo 2-22 // dravyArthikena sarvaM dravyaM tatparyAyArthikena punaH / bhavati cAnyadananyattatkAlaM tanmayatvAt / 2-22 // sAmAnyArtha - [dravyArthikena] dravyArthika naya kI vivakSA se [tat sarvaM] vaha samasta vastu [ananyat ] anya nahIM hai, vahI hai, arthAt nara-nArakAdi paryAyoM meM vahI eka dravya rahatA hai, [punaH] aura [ paryAyArthikena] paryAyArthika naya kI vivakSA se [anyat ] anyarUpa dravya hotA hai, arthAt nara-nArakAdi paryAyoM se judA-judA kahA jAtA hai kyoMki [ tatkAlaM] nara-nArakAdi paryAyoM ke hone ke samaya vaha dravya [tanmayatvAt ] usa paryAya-svarUpa hI ho jAtA hai| From the standpoint-of-substance (dravyarthika naya), as the substance (dravya) remains the same, the object (vastu) is 'notother' (ananya) in different modes (paryaya). From the standpoint-of-modes (paryayarthika naya), as the object takes the form of the mode (paryaya), it is said to be 'other' (anya) with each change of the mode (paryaya). ........................ 143

Page #205
Pravacanasara Explanatory Note: The object (vastu) has two kinds of attributes, general (samanya) and specific (vicesa). The standpoint-of-substance (dravyarthika naya) and the standpointof-modes (paryayarthika naya) are the two eyes that see these two kinds of attributes, general (samanya) and specific (visesa). When viewed with one eye of the standpoint-of-substance (dravyarthika naya) while closing the other eye, the soul (jiva), with its general (samanya) attribute, appears to be the same in all modes (paryaya) - as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryayarthika naya) while closing the other eye, the soul Giva), with its specific (visesa) attributes, appears to be different in all modes (paryaya) - as the man, the infernal being, the deva, or the Siddha. The soul (jiva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel - dung, grass, leaves, wood - in the same way, the soul (iva) takes forms according to its modes (paryaya) of existence. When viewed with both the eyes - the standpoint-of-substance (dravyarthika naya) and the standpoint-of-modes (paryayarthika naya), the soul (jiva) appears to be one as well as different, with change of modes (paryaya). Viewing the object with only one eye - standpoint - does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is 'not-other' (ananya) as well as it is 'other' (anya), in different modes (paryaya). atthi tti ya Natthi tti ya havadi avattavvamidi puNo davvaM / Youllgut doufa ag 441fag yuuj ar 112-23 11 astIti ca nAstIti ca bhavatyavaktavyamiti punardravyam / qurdur Taufata aguhifaHRIGT 112-2311 144

Page #206
pravacanasAra sAmAnyArtha - [ dravyaM] jo vastu hai vaha [ kenacit paryAyeNa ] kisI eka paryAya se [asti iti ] asti rUpa [bhavati ] hai [ca] aura kisI eka paryAya se [nAsti iti ] vahI dravya nAsti rUpa hai [ca] tathA [ avaktavyaM iti] kisI eka paryAya se avaktavya hai - vacanagocara nahIM hai [ tu punaH ] aura phira [ tat ubhayaM] kisI eka paryAya se vahI dravya asti-nAsti rUpa hai [vA] athavA kisI eka paryAya se [anyat ] anya tIna bhaMga svarUpa [ AdiSTaM ] kahA gayA hai| According as the substance (dravya) is viewed with regard to its different modes (paryaya), it may be described by the following propositions: 1) in a way it is (asti); 2) in a way it is not (nasti); 3) in a way it is indescribable (avaktavya); 4) in a way it is and is not (asti-nasti); and by the remaining three propositions: 5) in a way it is and is indescribable (asti-avaktavya); 6) in a way it is not and is indescribable (nasti-avaktavya); and 7) in a way it is, is not and is indescribable (asti-nasti-avaktavya). Explanatory Note: The substance (dravya) is known through the seven limbs (saptabhanga) of assertion, the one-sided but relative method of comprehension (naya). Every object admits of a four-fold affirmative predication - svacatustaya - with reference to its own-substance (svadravya), own-space (svaksetra), own-time (svakala), and own-nature (svabhava). Simultaneously, a four-fold negative predication is implied with regard to other-substance (paradravya), other-space (paraksetra), other-time (parakala), and other-nature (parabhava). The substance (dravya) is viewed not only with regard to own-substance (svadravya) but also with regard to other-substance (paradravya). The substance (dravya) is of the nature of asti with regard to its svacatustaya. It is of the nature of nasti with regard to its paracatustaya. Since both, the affirmation (asti) and the negation (nasti) cannot be expressed 'simultaneously', it is indescribable (avaktavya). Viewed sequentially, it is both, the affirmation and the negation (asti 145

Page #207
Pravacanasara nasti). Further, it can be asti-avaktavya, nasti-avaktavya, and astinasti-avaktavya, depending on the point-of-view. This seven-fold mode of predication - saptabhangi - with its partly meant and partly non-meant affirmation (vidhi) and negation (nisedha), qualified by the word 'syat' (literally, in some respect'; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites - absolute non-existence, manyness, non-permanence, and indescribability - corrupt the nature of reality while the use of the word 'syat' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. eso tti Natthi koI Na Natthi kiriyA shaavnnivvttaa| kiriyA hi Natthi aphalA dhammo jadi Nipphalo paramo 2-24 // eSa iti nAsti kazcinna nAsti kriyA svabhAvanirvRttA / kriyA hi nAstyaphalA dharmo yadi niHphalaH paramaH 2-24 // sAmAnyArtha - [ eSaH] yaha paryAya TaMkotkIrNa avinAzI ho [iti] aisA [kazcit ] nara-nArakAdi paryAyoM meM koI bhI paryAya [ nAsti ] nahIM hai| aura [svabhAvanirvRttA] rAgAdi azuddha pariNatirUpa vibhAva svabhAvakara utpanna huI jo [kriyA ] jIva kI azuddha kartavyatA [nAsti na] vaha nahIM hai aisA bhI nahIM arthAt kriyA to avazya hai| [ yadi ] jo [ paramaH dharmaH ] utkRSTa vItarAga bhAva [ niSphalaH] nara-nArakAdi paryAyarUpa phala karake rahita hai to [ hi ] nizcaya se [ kriyA ] rAgAdi pariNamanarUpa kriyA [aphalA] phala rahita [ nAsti ] nahIM hai, arthAt kriyA phalavatI hai| Modes or states of existence, such as the human or the infernal being, are not permanent. It cannot be maintained that these 146

Page #208
pravacanasAra modes are not due to the activity of the soul that is not in its natural-state (svabhava). These definitely are due to the activity of the soul in its unnatural state (caused by its association with the matter). The activity with excellent conduct-withoutattachment (vitaraga) does not yield fruit of states of existence like the human or the infernal being, but, certainly, the activity with attachment (raga) is not without fruit. Explanatory Note: No mode (paryaya) or state of existence in this world is permanent. The soul, due to its association with the matter, evolves into various states of existence. These states of existence are the fruits of the activity of the soul that is mired, since infinite time past, with imperfections like attachment (raga) and aversion (dvesa). The states of existence, such as the human or the infernal being, are the results of the activity of the impure soul. As the atoms with qualities of greasiness (snigdha) or roughness (ruksa) combine together to form molecules, similarly, the activity of the soul that has imperfections [of delusion (moha), attachment (raga) etc.] must result in states of existence, such as the human or the infernal being. It is true that the activity with excellent conduct-without-attachment (vitaraga) does not yield fruit of the states of existence like the human or the infernal being, but the activity associated with imperfections like attachment, certainly, results in fruit of different states of existence. As the atoms that do not possess qualities of greasiness or roughness do not combine to form molecules, similarly, the activity with supreme conduct thout-attachment (vitaraga) does not result in the worldly states of existence. Only the activity that is associated with delusion (moha), attachment (raga), and aversion (dvesa) is the cause of transmigration. The activity that is without delusion, attachment, and aversion is the own-nature (svabhava) of the soulsubstance (jivadravya); such activity is the supreme 'dharma'that results in the end of transmigration. ........................ 147

Page #209
Pravacanasara kammaM NAmasamakkhaM sabhAvamadha appaNo sahAveNa / abhibhUya NaraM tiriyaM NeraiyaM vA suraM kuNadi 112-251 karma nAmasamAkhyaM svabhAvamathAtmanaH svabhAvena / abhibhUya naraM tiryacaM nairayikaM vA suraM karoti // 12 - 25 // sAmAnyArtha - [ atha ] isake bAda jo [ nAmasamAkhyaM ] nAmakarma saMjJA vAlA [ karma ] nara-nArakAdi rUpa nAmakarma hai vaha [ svabhAvena ] apane nara-nArakAdi gatirUpa pariNamana svabhAva se [ AtmanaH ] jIva ke [ svabhAvaM ] zuddha, niSkriya pariNAma ko [ abhibhUya ] AcchAdita karake jIva ko [ naraM ] manuSya [ tiryazcaM ] tiryaMca [ nairayikaM ] nArakI [ vA ] athavA [ suraM ] deva [ karoti ] ina cAroM gatiyoM-rUpa karatA hai| Thereafter, the karma that has the designation of namedetermining or physique-making ( namakarma), as per its nature, envelopes the own-nature (svabhava) of the soul (jiva) and renders it states of existence as the human (manusya), the sub-human (tiryanca - plants and animals), the infernal being (naraki), and the celestial being (deva). Explanatory Note: Only the soul gets involved in activity with dispositions of attachment and aversion, and, therefore, such activity of the soul is its bhavakarma'. With help from the instrumental-cause (nimittakarana) of the 'bhavakarma', particles of physical matter (pudgala) turn into various kinds of karmas. It is for this reason that the particles of physical matter (pudgala) are called karmas. The fruit of these karmas are states of existence such as the human and the sub-human (plants and animals). In reality, activities like attachment and aversion of the soul are the cause of such states of existence. These states of 148

Page #210
pravacanasAra existence are, therefore, the fruits of soul's activities, like attachment and aversion. Without activities, like attachment and aversion, of the soul, the particles of physical matter (pudgala) cannot turn into various kinds of karmas. Without the particles of physical matter (pudgala) turning into karmas, the soul cannot attain these states of existence. As the burning earthen-lamp, with its nature of flame, dislodges the nature of oil and turns it into the activity of providing light, similarly, karmas like knowledgeobscuring (jnanavaraniya) dislodge the own-nature of the soul Giva) and activate it into various states of existence. NaraNArayatiriyasurA jIvA khalu nnaamkmmnnivvttaa| Na hi te laddhasahAvA pariNamamANA sakammANi 2-26 // naranArakatiryaksurA jIvAH khalu nAmakarmanirvRttAH / na hi te labdhasvabhAvAH pariNamamAnAH svakarmANi // 2-26 // sAmAnyArtha - [ naranArakatiryaksurAH ] manuSya, nArakI, tiryaMca aura deva [ jIvAH] isa prakAra cAra gatiyoM svarUpa jIva [khalu] nizcaya se [ nAmakarmanirvRttAH] nAmakarma se race gaye haiM, [hi ] isa kAraNa se [te] ve jIva [svakarmANi] apane-apane upArjita karmoM-rUpa [pariNamamAnAH] pariNamana karate hue [labdhasvabhAvAH na ] cidAnaMda svabhAva ko nahIM prApta hote| Certainly, the states of existence of the soul (jiva) as the human, the sub-human (plants and animals), the infernal being, and the celestial being are the fruits of its name-karma (namakarma). Because of this reason, the soul, while enjoying the fruits of its karmas, does not attain own-nature (svabhava). 149

Page #211
Pravacanasara Explanatory Note: The name-karma (namakarma) transforms the soul (jiva) into four states of existence; still, the soul never loses own-nature (svabhava). As the gem, set in gold, does not lose its own-nature, similarly, the soul (jiva) does not lose own-nature (svabhava) in its various states of existence. However, in these states of existence, due to the effect of karmas, the soul does not attain its pristine, pure nature. As the water that flows through the forest of the neem or the sandalwood loses its natural taste and smell, similarly, the soul (jiva), while undergoing transformations due to the fruit of karmas, loses its natural attributes such as being incorporeal - without material form (amurtatva) - and being delusion-free (nirmoha or vitaraga). It is clear, thus, that the soul (jiva), due to karmic transformations, becomes of many kinds; still, it does not lose own-nature (svabhava). jAyadi Neva Na Nassadi khaNabhaMgasamubbhave jaNe koii| jo hi bhavo so vilao saMbhavavilaya tti te NANA 2-27 // jAyate naiva na nazyati kSaNabhaGgasamudbhave jane kazcit / yo hi bhavaH sa vilayaH saMbhavavilayAviti tau nAnA 2-27 // sAmAnyArtha - [kSaNabhaGgasamudbhave] samaya-samaya vinAza hone vAle [jane] isa jIvaloka meM [kazcit ] koI bhI jIva [ naiva jAyate ] na to utpanna hotA hai [na nazyati ] aura na naSTa hotA hai| [yaH] jo dravya [ hi ] nizcaya se [ bhavaH] utpatti-rUpa hai [ sa ] vahI vastu [ vilayaH ] nAza-rUpa hai [iti ] isalie [ tau] ve [ saMbhavavilayau ] utpAda aura nAza ye donoM paryAya [ nAnA ] bheda liye hue haiN| This world continually witnesses the phenomenon of destruction (vinasa, vyaya). Still, there is neither origination 150

Page #212
pravacanasAra (utpada) nor destruction (vinasa) of the substance (dravya). The substance (dravya) subsists through the origination (utpada) as well as the destruction (vinasa). Moreover, the two phenomenaorigination (utpada) and destruction (vinasa) - are different [as there is the change of modes (paryaya)]. Explanatory Note: In this ever-changing world, the substance (dravya), when viewed from the standpoint-of-substance (dravyarthika naya), undergoes neither origination (utpada) nor destruction (vyaya). It has permanence (dhrauvya) as it maintains own-nature throughout. From this standpoint, origination (utpada) and destruction (vyaya) are not different. When viewed from the standpoint-of-mode (paryayarthika naya), the substance undergoes both, the origination (utpada) and the destruction (vyaya). From this standpoint, origination (utpada) and destruction (vyaya) are different. The view that the pot and the lump-of-clay are the same can be true only from the point of view of the substance, i.e., the clay. Similarly, the view that the destruction (vinasa, vyaya) and the origination (utpada) are the same can stand scrutiny only from the point of view of the substance (dravya). Under this standpoint, origination of the state of the celestial being and destruction of the state of the human being happen in the same substance, i.e., the soul (jiva). What originates is the same as what is destroyed; the soul (jiva) exhibits permanence (dhrauvya) in its states of existence. When viewed from the standpoint-of-mode (paryayarthika naya), however, there is difference between the two. The view that the pot and the lumpof-clay are not the same is true from the point of view of the mode (paryaya). Similarly, the view that the destruction (vinasa, vyaya) and the origination (utpada) are not the same stands scrutiny from the point of view of the mode (paryaya). The statement that one thing gets origination (utpada) and another thing gets destruction (vinasa, vyaya) cannot be true if the thing is viewed from the 151

Page #213
Pravacanasara standpoint-of-substance (dravyarthika naya). However, from the standpoint-of-mode (paryayarthika naya), the statement certainly holds true. Under this standpoint, the origination of the state of the celestial being and destruction of the state of the human being exhibit difference of the substance. What originates is not the same as what is destroyed; the soul (jiva) exhibits transition in its states of existence. tamhA duNatthi koI sahAvasamavaTThido tti saMsAre / saMsAro puNa kiriyA saMsaramANassa davvassa 2-28 // tasmAttu nAsti kazcit svabhAvasamavasthita iti saMsAre / saMsAraH punaH kriyA saMsarato dravyasya 2-28 // sAmAnyArtha - [tasmAt tu ] isa pUrvokta rIti se [ saMsAre ] saMsAra meM [kazcit ] koI bhI vastu [svabhAvasamavasthitaH] svabhAva se avasthita hai [iti] aisA [ nAsti] nahIM hai, [punaH] aura jo [ saMsarato dravyasya] cAroM gatiyoM meM bhramaNa karane vAle jIva-dravya kI [kriyA ] jo kriyA (anya-anya avasthA-rUpa pariNati) hai, vahI [ saMsAraH] saMsAra hai| Due to the aforesaid reason, there is no object in this world that is permanently established in own nature (svabhava). And, the transformation of the soul-substance (jivadravya), in the four states of existence, characterizes worldly existence - samsara. Explanatory Note: Though the soul (jiva) is permanent from the point of view of its substance (dravya), it is transient from the point of view of its mode (paryaya). In this world, no state of existence, like the state of the human being, is permanent. During 152

Page #214
pravacanasAra transmigration, the soul (jiva) keeps on attaining new states of existence while shedding the prior states of existence; this is the nature of the worldly existence-samsara. AdA kammamalimaso pariNAma lahadi kammasaMjuttaM / tatto silisadi kammaM tamhA kammaM tu pariNAmo // 2-29 // AtmA karmamalImasaH pariNAmaM labhate karmasaMyuktam / tataH zliSyati karma tasmAt karma tu pariNAmaH // 2-29 // sAmAnyArtha - [AtmA ] yaha jIva [karmamalImasaH ] pudgala-karmoM se anAdikAla se malina huA [karmasaMyuktaM] mithyAtva, rAgAdi rUpa karma sahita [ pariNAmaM] azuddha vibhAva (vikAra) rUpa pariNAma ko [ labhate ] pAtA hai, [tataH] aura usa rAgAdi rUpa vibhAva pariNAma se [ karma ] pudgalIka dravyakarma [zliSyati ] jIva ke pradezoM meM Akara baMdha ko prApta hotA hai [tu] aura [ tasmAt ] isI kAraNa se [pariNAmaH ] rAgAdi vibhAva pariNAma hI [karma ] pudgalIka-baMdha kA kAraNa-rUpa bhAvakarma hai| Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jiva) undergoes impure transformations, like delusion (moha) and attachment (raga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (jiva). Hence, impure transformations (like attachment) of the soul - its bhavakarma - are the cause of bondage of material-karmas (dravyakarma). Explanatory Note: The soul's impure transformations (like attachment) cause the bondage of fresh material-karmas 153

Page #215
Pravacanasara (dravyakarma), and the material-karmas bound with the soul give rise to impure transformations (like attachment) - bhavakarma in the soul. The material-karmas (dravyakarma) give rise to the bhavakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhavakarma; the bhavakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in samsara: the dravyakarma already bound with the soul are due to its past bhavakarma, and further, the newly bound dravyakarma give rise to bhavakarma. As a rule, the soul (jiva) is the doer only of its impure transformations (like attachment) bhavakarma. Moreover, the soul is the doer of the material - karmas (dravyakarma), only by convention (vyavahara). 1 pariNAmo sayamAdA sA puNa kiriya tti hoi jIvamayA / kiriyA kamma tti madA tamhA kammassa Na du kattA // 2-30 // pariNAmaH svayamAtmA sA punaH kriyeti bhavati jIvamayI / kriyA karmeti matA tasmAtkarmaNo na tu kartA 12-30 // sAmAnyArtha [ pariNAmaH] jo AtmA kA pariNAma hai vaha [ svayaM ] Apa [ AtmA ] jIva hI hai [ punaH ] aura [ kriyA ] vaha pariNAmarUpa kriyA [ jIvamayI ] jIvakara kI jAtI hai, isase jIvamayI [ iti ] aisI [ bhavati ] hotI hai, arthAt kahI jAtI hai| [kriyA ] jo kriyA hai vahI [ karma iti ] 'karma' aisI saMjJA se [matA ] mAnI gaI hai [ tasmAt ] isa kAraNa AtmA [ karmaNaH ] dravyakarma kA [ na tu kartA ] karane vAlA nahIM hai| The transformation (parinama) of the soul (jiva) is nothing but the soul (jiva). Further, the activity (kriya) of transformation of 154

Page #216
pravacanasAra the soul (jiva) is of the nature of the soul - jivamayi. The activity (kriya) itself is the karma. Therefore, the soul (jiva) is not the doer (karta) of the material-karma (dravyakarma). Explanatory Note: The transformer (parinami) is the doer (karta) of its transformation (parinama); there is no distinction between the transformer (parinami) and the transformation (parinama). Therefore, the transformation (parinama) of the soul (jiva) is the soul (jiva) itself. Since the substance (dravya) is 'identical' (tanmaya) with the activity (kriya) of its transformation (parinama), the transformation (parinama) of the soul (jiva) is the activity (kriya) of the soul (jiva). The soul (jiva) performs activity (kriya) on its own and, therefore, such activity is the karma of the soul (jiva). The transformation (parinama), like attachment, of the impure soul (jiva) is its activity (kriya). The soul (jiva) becomes one with its activity (kriya) and such activity of the soul is its bhavakarma'. The soul (jiva), certainly, is the doer of its bhavakarma'. When the soul is the doer of its 'bhavakarma', it can never be the doer of the transformation of the particles of matter (pudgala) into karma - the material-karma or 'dravyakarma'. The question arises, what causes the transformation of the particles of matter (pudgala) into the material-karma - the 'dravyakarma? The transformation of the particles of matter (pudgala) is the pudgala itself since the transformer (parinami) is the doer (karta) of its transformation (parinama) and the transformer (parinami) and the transformation (parinama) are but one. The transformation (parinama) of the particles of matter (pudgala) is the activity (kriya) of the particles of matter (pudgala). The activity (kriya) is the karma. The matter (pudgala) performs the activity (kriya) independently. The matter (pudgala), therefore, is the doer of its transformation into the 'dravyakarma'; it is not the doer (karta) of the activity of the soul - the 'bhavakarma'. From the transcendental-point-of-view (niscayanaya), the soul (jiva) ........................ 155

Page #217
Pravacanasara transforms into the nature of the soul (jiva) and the matter (pudgala) transforms into the nature of the matter (pudgala). There is absolute-non-existence (atyantabhava) between the soul (jiva) and the matter (pudgala); these two can never become one in the three times. The soul (jiva) is existent with respect to its own characteristic of consciousness (cetana) but exhibits absolute-nonexistence (atyantabhava) with respect to the inanimate (acetana) nature of the matter (pudgala). pariNamadi cedaNAe AdA puNa cedaNA tidhaabhimdaa| sA puNa NANe kamme phalammi vA kammaNo bhaNidA 2-31 // pariNamati cetanayA AtmA punaH cetanA tridhAbhimatA / sA punaH jJAne karmaNi phale vA karmaNo bhaNitA 2-31 // sAmAnyArtha - [AtmA] jIva [cetanayA ] cetanA svabhAva se [ pariNamati ] pariNamana karatA hai [ punaH] aura [ sA cetanA] vaha caitanya-pariNati [abhimatA] sarvajJadevakara mAnI huI [ jJAne ] jJAna-pariNati meM [karmaNi ] karma-pariNati meM athavA [karmaNaH phale ] karma-phala-pariNati meM [tridhA ] tIna prakAra kI [bhaNitA] kahI gaI hai| The transformation (parinama) of the soul (jiva) manifests in the nature of consciousness (cetana). Lord Jina has expounded that this transformation of the soul (jiva) is of three kinds: 1) knowledge-transformation (jnanaparinati), 2) karmatransformation (karmaparinati), and 3) fruit-of-karmatransformation (karmaphalaparinati). Explanatory Note: The nature of the soul (jiva) is consciousness (cetana). The transformation (parinama) of the soul (jiva) does not 156

Page #218
pravacanasAra ever leave consciousness (cetana). The soul (jiva), therefore, has consciousness (cetana) in all its dispositions. Lord Jina has said that consciousness (cetana) has three kinds of transformation: 1) knowledge-transformation (jnanaparinati), 2) karmatransformation (karmaparinati), and 3) fruit-of-karmatransformation (karmaphalaparinati). NANaM atthaviyappo kammaM jIveNa jaM samAraddhaM / tamaNegavidhaM bhaNidaM phalaM tti sokkhaM va dukkhaM vA 2-32 // jJAnamarthavikalpaH karma jIvena yatsamArabdham / tadanekavidhaM bhaNitaM phalamiti saukhyaM vA duHkhaM vA // 2-32 // sAmAnyArtha - [arthavikalpaH ] sva-para kA bheda liye jIvAdika padArthoM ko bheda sahita tadAkAra jAnanA vaha [ jJAnaM ] jJAnabhAva hai, arthAt AtmA kA jJAnabhAvarUpa pariNamanA, use jJAnacetanA kahate haiM aura [ jIvena] AtmA ne [ yat samArabdhaM] apane kartavya se samaya-samaya meM jo bhAva kiye haiM [tatkarma] vaha bhAvarUpa karma hai [anekavidhaM] vaha zubhAdika ke bheda se aneka prakAra hai, usI ko karmacetanA kahate haiM [ vA ] aura [ saukhyaM] sukharUpa [ vA] athavA [ duHkhaM] duHkharUpa [ phalaM] usa karma kA phala hai [ iti bhaNitaM] aisA jinendradeva ne kahA hai| Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jiva) and the non-self (ajiva), is knowledge-consciousness (jnanacetana). The activity (karma) of the soul (jiva) in form of dispositions (bhava) of various kinds is the karma-consciousness (karmacetana or bhavakarma). And, the fruit of karmas in form of either 157

Page #219
Pravacanasara happiness (sukha) or misery (duhkha) is the fruit-of-karmaconsciousness (karmaphalacetana). Explanatory Note: As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soulknowledge reflects simultaneously all objects, the self and the nonself, with distinction. This transformation of the soul in form of dispositions (bhava) of knowledge is knowledge-consciousness (nanacetana). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma), is its karma-consciousness (bhavakarma or karmacetana). The disposition of the soul on such transformation gives rise to various kinds of karmas, classified broadly into auspicious (subha) and inauspicious (asubha) karmas. The auspicious (subha) karmas produce fruits in form of pleasant-feeling (satavedaniya) - sensual and mental state without anxiety; this is the fruit-of-karmaconsciousness (karmaphalacetana) of happiness (sukha). The inauspicious (asubha) karmas produce fruits in form of unpleasant-feeling (asatavedaniya) - sensual and mental state with anxiety; this is the fruit-of-karma-consciousness (karmaphalacetana) of unhappiness or misery (duhkha). The transformation of the soul that experiences fruits of the karmas is fruit-of-karmaconsciousness (karmaphalacetana). appA pariNAmappA pariNAmo NANakammaphalabhAvI / net unui a Tori a BITGI LUIGCOTT 112-3301 AtmA pariNAmAtmA pariNAmo jJAnakarmaphalabhAvI / ELITE FIFT on Thai Girat Fra: 112-3311 158

Page #220
pravacanasAra HIARITOf - [ 3115HT] la [TUTTHICHT] fuit Fatalci, [pariNAmaH] aura pariNAma [ jJAnakarmaphalabhAvI ] jJAnarUpa-karmarUpa-karmaphalarUpa la o hef en [44] 54 RU [FF] Elhyfut [ant] karmapariNAma [ca] aura [ phalaM ] karmaphalapariNAma ye hI [AtmA ] jIvasvarUpa [HOU: ] GAJI The soul (jiva) undergoes transformations and transformations are of the nature of knowledge-transformation (jnanaparinama), karma-transformation (karmaparinama), and fruitof-karma-transformation (karmaphalaparinama). These transformations, knowledge-transformation (jnanaparinama), karma-transformation (karmaparinama), and fruit-of-karmatransformation (karmaphalaparinama) should be understood as the nature of the soul (jiva). Explanatory Note: The soul (jiva) is forever of the nature of transformations (parinama). The transformations are of three kinds: knowledge-transformation (jnanaparinama), karmatransformation (karmaparinama), and fruit-of-karmatransformation (karmaphalaparinama). Since there is no distinction between the transformer (parinami) and the transformation (parinama), the transformations (parinama) of the soul (jiva) are the soul (jiva) itself. In the impure state - when the soul (iva) is caught in meshes of material environment, the sopadhi state - the soul (jiva) is one with the karmatransformation (karmaparinama), and fruit-of-karmatransformation (karmaphalaparinama). In the pure state - when the soul (jiva) is untainted, the nirupadhi state - the karmic dust does not contaminate the soul (jiva) and, therefore, impure transformations of the soul (jiva) are not possible. Thus, in the pure substance (dravya), the modification (paryaya) and the substance (dravya) are one; there is no distinction between these. 159

Page #221
Pravacanasara In this state, the pure soul (jiva) experiences only the pure knowledge-transformation (jnanaparinama). kattA karaNaM kammaM phalaM ca appa tti Nicchido samaNo / pariNamadi Neva aNNaM jadi appANaM lahadi suddhaM 2-34 // kartA karaNaM karma karmaphalaM cAtmeti nizcitaH zramaNaH / pariNamati naivAnyadyadi AtmAnaM labhate zuddham // 2-34 // sAmAnyArtha - [kartA ] kAma kA karanevAlA [ karaNaM] jisase kiyA jAya, aisA mukhya kAraNa [karma ] jo kiyA jAya vaha karma [ca] aura [karmaphalaM] karma kA phala - ye cAroM [ AtmA iti] AtmA hI haiM aisA [ nizcitaH ] nizcaya karane vAlA [zramaNaH] bhedavijJAnI muni [ yadi] jo [anyat ] paradravyarUpa [na eva ] nahIM [pariNamati ] pariNamana karatA hai to vaha [zuddhaM AtmAnaM] zuddha arthAt karmopAdhi-rahita zuddha cidAnandarUpa AtmA ko [ labhate ] pAtA hai| The ascetic (sramana) who has ascertained that the doer (karta), the instrument (karana), the activity (karma) and the fruit-ofkarma (karmaphala) are nothing but the soul (jiva) and does not evolve into anything that is other than the soul, attains the pure and stainless state of the self-suddhatma. Explanatory Note: With the faculty-of-discrimination (bhedavijnana), the ascetic ascertains that the soul (jiva) is utterly distinct from all other-substances (paradravya). He also ascertains that in its pure state, the soul (jiva) is non-distinct from the doer (karta), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala). He does not transform the soul (jiva) into impure state of union with other-substances 160

Page #222
pravacanasAra (paradravya). Only such a soul (jiva) attains its pure nature of knowledge - as the jnayaka. He contemplates in the following manner. As the pure crystal gets the red taint due to its association with the red flower, I too, due to my ignorance, have tainted myself, since infinite time past, with karmic dirt; that is certainly not my nature. In that contaminated state, surely, I was alone. I became the ignorant doer (karta) of my impure state due to my own disposition sullied by attachment (raga). I became the instrument (karana) of my impure state by succumbing to attachment. Due to my disposition of attachment I got transformed into this impure state, therefore, I am the activity (karma). I am the fruit-of-karma (karmaphala) as I only experience the misery that is the opposite of the infinite happiness appertaining to my pure soul. Thus, in my impure state too, I was non-distinct from these four: the doer (karta), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala). Now, in my state of knowledge, untainted from the influence of all other-substances (paradravya) - as the pure crystal, dissociated from the red flower - I tread the path to liberation. Now also I am alone, as I was earlier. I am the independent doer (karta) of my pristine dispositions; I am the instrument (karana) of my dispositions; I am the activity (karma) of my dispositions; and I am the fruit-of-karma (karmaphala) as I only experience the happiness appertaining to the pure soul. Contemplating in this manner, the soul (jiva) establishes its utter distinctiveness with all other-substances (paradrauva), in its impure as well as the pure state. Only with its inherent brilliance of knowledge, rid of all classifications like the doer (karta) and the instrument (karana), the soul (jiva) is beautiful and lustrous. As the soul attains its pure nature, rid of everything that is other than the self, it stays forever in the state of liberation, shining brilliantly with the light of knowledge. This completes the general (samanya) discussion on the substance (dravya). ........................ 161

Page #223
Pravacanasara davvaM jIvamajIvaM jIvo puNa cedaNovaogamao / poggaladavvapyamuhaM acedaNaM havadi ya ajjIvaM 112 - 351 dravyaM jIvo'jIvo jIvaH punazcetanopayogamayaH / pudgaladravyapramukho'cetano bhavati cAjIvaH 112-351 sAmAnyArtha - [ dravyaM ] sattArUpa vastu [ jIvaH ajIvaH ] jIva tathA ajIva - isa taraha do bhedarUpa hai [ punaH ] aura ina donoM meM se [jIvaH ] jIvadravya [ cetanopayogamayaH ] cetanA aura jJAna - darzanopayogamayI hai [ ca ] aura [ pudgaladravyapramukhaH ] pudgala dravya ko Adi lekara pA~ca dravya [ acetanaH ] cetanA-rahita arthAt jar3asvarUpa [ ajIvaH bhavati ] ajIva dravya hotA hai| The substances (dravya) are of two kinds, the soul (jiva) and the non-soul (ajiva ). Further, the soul (jiva) is of the nature of consciousness (cetana) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajiva) substances (dravya). Explanatory Note: The substances (dravya) are classified into two, the soul (jiva) and the non-soul (ajiva). The soul-substance (jivadravya) is of one kind. The non-soul substances (ajivadravya) are of five kinds: 1 ) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (akasa), and 5 ) the time (kala). Consciousness ( cetana) and cognition (upayoga) are the distinctive marks (laksana) of the soul (jiva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness ( cetana). Consciousness ( cetand) manifests in form of cognition (upayoga). Through cognition ( upayoga) the soul (jiva) engages itself in the knowledge (jnana) and perception (darsana) of the objects-of-knowledge (jneya). Thus, cognition (upayoga) is in form of knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga). 162

Page #224
poggalajIvaNibaddho dhammAdhammatthikAyakAlaDDho / vaTTadi AyAse jo logo so savvakAle du 112-361 pravacanasAra pudgalajIvanibaddho dharmAdharmAstikAyakAlADhyaH / vartate AkAze yo lokaH sa sarvakAle tu 12-36 // sAmAnyArtha [ yaH ] jo kSetra [ AkAze ] ananta AkAza meM [ pudgalajIvanibaddhaH ] pudgala aura jIvakara saMyukta hai aura [ dharmAdharmAstikAyakAlADhyaH ] dharmAstikAya, adharmAstikAya aura kAla inase bharA huA hai [ sa tu ] vahI kSetra [ sarvakAle ] atIta, anAgata, vartamAna- tInoM kAloM meM [ lokaH ] 'loka' aise nAma se kahA jAtA hai| The space (akasa) is infinite (ananta) and gives room to the souls (jiva) and the matter (pudgala). The medium of motion (dharmastikaya) 1, the medium of rest (adharmastikaya), and the time (kala) permeate this universe-space (lokakasa). This much of the space is the universe-space (lokakasa), in the three times--the past, the present and the future. Explanatory Note: Space (akasa) has infinite space-points and it pervades both the universe (lokakasa) and the non-universe 1 The term 'astikaya' means spatiality or extensive magnitude. The atom or the material point is the unit of space; the spatial point is occupied by the atom (anu). Since the five entities, the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (akasa) have existence, these are 'asti' and since these occupy many spatial points, these are 'kaya', hence the term 'astikaya'. Existence that relates to the space is the 'astikaya'. The time (kala) has no extension in space, either directly or indirectly. Hence, time (kala) is not an astikaya. Though time (kala) is a real entity that accounts for changes in other things, it lacks spatial points. It is an entity of monodimensional series, without extensive magnitude. 163

Page #225
Pravacanasara (alokakasa). The division of this infinitely expansive space (akasa) which accommodates the souls ( jiva), the matter (pudgala), the medium of motion (dharmastikaya), the medium of rest (adharmastikaya), and the time (kala), is the universe-space (lokakasa). In the infinite space (akasa) beyond, these five substances do not permeate; this is the non-universe-space (alokakasa). uppAdaTThidibhaMgA poggalajIvappagassa logassa / pariNAmAdo jAyaMte saMghAdAdo va bhedAdo 12-37 // utpAdasthitibhaGgAH pudgalajIvAtmakasya lokasya / pariNAmAjjAyante saMghAtAdvA bhedAt // 2 - 37 // - sAmAnyArtha - [ pudgalajIvAtmakasya lokasya ] pudgala aura jIva ina donoM kI gati-sthiti pariNati rUpa loka ke [ utpAdasthitibhaGgAH ] utpAda, dhrauvya aura vyaya (vinAza) [ pariNAmAH ] aise tIna pariNAma [ saMghAtAt ] milane se [ vA ] athavA [ bhedAt ] pRthak hone se [ jAyante ] hote haiN| In the universe (loka) of the soul (jiva) and the matter (pudgala), the transformations (parinama) of origination ( utpada), destruction (vyaya) and permanence (dhrauvya) take place either through union (fusion or samghata) or division (fission or bheda). Explanatory Note: There can be two distinctions of substances (dravya): in respect of the activity (kriya) and in respect of the being (bhava). The soul (jiva) and the matter (pudgala) exhibit both, these are of the nature-of-activity (kriyavanta) and of the nature-of-being (bhavavanta). The other four substances (dravya) exhibit only the nature-of-being (bhavavanta). Movement is the 164

Page #226
mark (laksana) of the activity (kriya). The change-of-being (parinamana) is the mark (laksana) of the nature-of-being (bhavavanta). All substances (dravya) experience origination (utpada), destruction (vyaya) and permanence (dhrauvya) due to their change-of-being (parinamana), since these are of the natureof-being (bhavavanta). This results in changes in their modes (paryaya). Activity (kriya) takes place only in two substances, the soul (jiva) and the matter (pudgala). Due to the activity (kriya), the matter (pudgala) has the nature of movement; union (fusion or samghata) or division (fission or bheda) takes place in the molecules of matter (pudgala). Due to this union or division, the matter (pudgala) exhibits origination (utpada), destruction (vyaya) and permanence (dhrauvya). Similarly, the soul (jiva), contaminated with karmas, exhibits movement - activity (kriya). It exhibits union (fusion or samghata) with new forms of matter (pudgala) - karmic (karma) and quasi-karmic (nokarma) division (fission or bheda) from old forms of matter (pudgala). Due to this activity (kriya) of union or division, the soul (jiva) exhibits origination (utpada), destruction (vyaya) and permanence (dhrauvya). It is thus clear that the two substances, the soul (jiva) and the matter (pudgala), are of the nature-of-activity (kriyavanta) and also of the nature-of-being (bhavavanta). The remaining four substances - the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala) - are only of the nature-of-being (bhavavanta). - or liMgehiM jehiM davvaM jIvamajIvaM ca havadi viNNAdaM / a aquafafugi yanyan Ion den 112-3811 pravacanasAra liGgairyairdravyaM jIvo'jIvazca bhavati vijJAtam / a agrafatory afyat yun en: 112-3811 ...... 165

Page #227
Pravacanasara HIARIEF - [it: frict: ] for foran A [ vita:] a [a] BTT [37511a: ] 345a [goi] co4[fasiidi hafa ] GHI GIA [a] a fare (lakSaNa) [ tadbhAvaviziSTAH ] dravyoM ke svarUpa kI vizeSatA liye hue [ mUrtAmUrtA guNAH ] mUrtIka aura amUrtIka guNa [ jJeyAH] jAnane caahiye| The marks (cihna, laksana) are specific to the substances (dravya) - the soul (jiva) and the non-soul (ajiva) - and the substances are known through these marks. These marks are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) of the substances (dravya). Explanatory Note: The substance (dravya) is the substratum of qualities (guna). The qualities (guna) are the marks (cihna, laksana) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guna) and, therefore, the substance (dravya) is the aim (laksya) and the qualities (guna) are the marks (laksana). There is distinction as well as non-distinction between the aim (laksya) and the marks (laksana), depending on the standpoint. There is distinction between the aim (laksya) and the marks (laksana) if these are viewed from the point of view of the possessor-of-quality (guni) and the quality (guna). From this point of view, the possessor-of-quality (guni) is not the quality (guna) and the quality (guna) is not the possessor-of-quality (guni). If these are viewed from the point of view of the nature o substance (dravya), there is no distinction between the aim (laksya) and the marks (laksana); both exist in the same spacepoints. The marks (laksana) are specific to the substances (dravya); the corporeal (murtika) substance has corporeal (murtika) qualities (guna) and the non-corporeal (amurtika) substance has non-corporeal (amurtika) qualities (guna). Only the physical matter (pudgala) is corporeal (murtika) and the remaining five substances (dravya)-the soul (jiva), the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala)- are non-corporeal (amurtika). 166

Page #228
pravacanasAra muttA iMdiyagejjhA poggaladavvappagA annegvidhaa| davvANamamuttANaM guNA amuttA muNedavvA 2-39 // mUrtA indriyagrAhyAH pudgaladravyAtmakA anekavidhAH / dravyANAmamUrtAnAM guNA amUrtA jJAtavyAH // 2-39 // sAmAnyArtha - [ mUrtAH ] jo mUrta guNa haiM ve [indriyagrAhyAH ] indriyoM se grahaNa kiye jAte haiM aura ve [ pudgagaladravyAtmakAH] pudgaladravya ke hI haiM tathA [anekavidhAH] varNAdika bhedoM se aneka taraha ke haiN| [amUrtAnAM dravyANAM] aura jo amUrtIka dravyoM ke [guNAH ] guNa haiM ve [ amUrtAH ] amUrtIka [ jJAtavyAH ] jAnane caahiye| The qualities (guna) that are corporeal (murtika) are of many kinds and are recognized by the senses (indriya); the physical matter (pudgala) has these qualities (guna). The non-corporeal (amurtika) substances (dravya) have non-corporeal (amurtika) qualities (guna). Explanatory Note: The corporeal (murtika) qualities are recognized by the senses (indriya). The non-corporeal (amurtika) qualities are not recognized by the senses (indriya). Thus, that which is amenable to recognition by the senses is the mark (laksana) of the corporeal (murtika) substance (dravya), i.e., the physical matter (pudgala). That which is not amenable to recognition by the senses is the mark (laksana) of the noncorporeal (amurtika) substances (dravya), i.e., the soul (jiva), the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala). ........................ 167

Page #229
Pravacanasara vaNNarasagaMdhaphAsA vijaMte puggalassa suhumaado| puDhavIpariyaMtassa ya saddo so poggalo citto 2-40 // varNarasagandhasparzA vidyante pudgalasya sUkSmAt / pRthivIparyantasya ca zabdaH sa paudgalazcitraH 2-40 // sAmAnyArtha - [sUkSmAt pRthivIparyantasya ] paramANu se lekara mahAskaMdha pRthivI paryanta [ pudgalasya] aise pudgaladravya meM [varNarasagandhasparzAH] rUpa-5, rasa-5, gandha-2, sparza-8 ye cAra prakAra ke guNa [vidyante] maujUda haiM [ca ] aura jo [zabdaH] zabda hai [saH] vaha [ paudgalazcitraH] bhASA, dhvani Adi ke bheda se aneka prakAra vAlA pudgala kA paryAya hai| The substance (dravya) of matter (pudgala), from the minute atom (paramanu) to the gross earth (prthivi), have the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The sound (sabda), which is of many kinds, is the mode (paryaya) of the matter (pudgala). Explanatory Note: The substance (dravya) of matter (pudgala) is of six kinds: 1) suksma-suksma - extremely fine, 2) suksma - fine, 3) suksma-sthula - fine-gross, 4) sthula-suksma - gross-fine, 5) sthula - gross, and 6) sthula-sthula - extremely gross. The atom (paramanu) is of the first kind, suksma-suksma - extremely fine. The molecules fit to turn into karmas - karmana-vargana - are suksma - fine. Touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) are suksma-sthula - fine-gross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chaya) is sthula-suksma - gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthula - gross; these do not fall apart on piercing 168

Page #230
pravacanasAra or chopping. Objects like the earth, the mountain and the wood, are sthula-sthula - extremely gross. The qualities - colour (varna), taste (rasa), smell (gandha) and touch (sparsa) - are amenable to recognition by the senses. One may argue that the atom (paramanu) and the molecules fit to turn into karmas - karmanavargana - are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other matter these certainly become amenable to recognition by the senses. All the above-mentioned six kinds of matter (pudgala) must have the four qualities (guna) of touch (sparsa) etc.; these qualities are not found in other substances (dravya) that are non-corporeal (amurtika). These qualities (guna), therefore, are marks (cihna, laksana) of the matter (pudgala). The sound (sabda) is recognized by the sense-of-hearing (srotra) but it is the mode (paryaya) of the matter (pudgala), not its quality (guna). Since sound is produced by the union of molecules (skandha) of the matter (pudgala), it is the mode (paryaya) and not the quality (guna) of the matter (pudgala). Why the sound is the mode (paryaya) and not the quality (guna) of the matter (pudgala)? The answer is that the mode (paryaya) is marked by transitoriness and the quality (guna) by permanence. If sound were to be the quality (guna) of the matter (pudgala), all matter (pudgala) would be of the nature of sound (sabda); this is certainly not the case. The sound is produced by the union of molecules (skandha) of the matter (pudgala); it is, therefore, the mode (paryaya) of the matter (pudgala) and not its quality (guna). One may argue that as the earth is the mode (paryaya) of the matter (pudgala) and it is recognized by the four senses of touch etc., similarly, sound too, which is the mode (paryaya) of the matter (pudgala), should be amenable to recognition by the four senses of touch (sparsa) etc. besides by the sense of hearing (srotra). There is no anomaly in this. The rule is that each sense has its own subject of recognition; it does not mean ........... 169

Page #231
Pravacanasara that every mode (paryaya) of the matter (pudgala) must be amenable to recognition by all the senses. The water, a mode (paryaya) of the matter (pudgala), is not subject to recognition by the sense-of-smell (ghrana), the fire is not subject to recognition by the senses of smell (ghrana) and taste (rasana), and the air is not subject to recognition by the senses of smell (ghrana), taste (rasana) and sight (netra or caksu). In the same way, sound (sabda) is subject to recognition by the sense of hearing (srotra) only, not by the other senses. One may now argue that the water does not have the quality of smell (gandha) and that is why the sense-of-smell (ghrana) does not recognize it. The fire does not have the qualities of smell (gandha) and taste (rasa) and that is why the sense-of-smell (ghrana) and the sense-of-taste (rasana) do not recognize it. The air does not have the qualities of smell (gandha), taste (rasa) and colour (varna or rupa), and that is why the sense-of-smell (ghrana), the sense-of-taste (rasana) and the sense-of-sight (netra or caksu) do not recognize it. The reply is that there is no matter (pudgala) which does not have all the four qualities (guna) of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). This is the Word of the Omniscient Lord. These, the earth (prthivi), the water (jala), the fire (agni) and the air (vayu), have all the four qualities (guna). The distinction is of primary and secondary. The earth (prthivi) has all four - touch (sparsa), taste (rasa), smell (gandha) and colour (varna) - as its rimary qualities (guna). The quality of smell (gandha) is secondary in the water (jala). The qualities of smell (gandha) and taste (rasa) are secondary in the fire (agni). The qualities of smell (gandha), taste (rasa) and colour (varna) are secondary in the air (vayu). Therefore, all forms of matter (pudgala) have all the four qualities (guna). There is another justification for the above. The 'candrakantamani", having the earth as its body, releases the water; the water is transformed into the pearl that has the earth as its body; the 'arni' wood is able to produce the fire; and the consumption of the cereal "jau' produces the air in the stomach. 170

Page #232
This establishes the fact that there is no distinction in the matter (pudgala) of the earth (prthivi ), the water (jala), the fire (agni) and the air (vayu); the distinction lies in the state of their transformation (parinamana). All forms of matter (pudgala) have the four qualities (guna) of touch (sparsa), taste (rasa), smell (gandha) and colour (varna). AgAsassavagAho dhammaddavvassa gamaNaheduttaM / dhammedaradavvassa du guNo puNo ThANakAraNadA 12-41 // kAlassa vaTTaNA se guNovaogo tti appaNo bhaNido / yA saMkhevAdo guNA hi muttippahINANaM // 2-42 // (jugalaM ) pravacanasAra AkAzasyAvagAho dharmadravyasya gamanahetutvam / dharmetaradravyasya tu guNaH punaH sthAnakAraNatA // 2-41 // kAlasya vartanA syAt guNa upayoga iti Atmano bhaNitaH / jJeyA saMkSepAdguNA hi mUrtiprahINAnAm // 2-42 // (yugalam ) sAmAnyArtha - [ AkAzasya ] AkAza dravya kA [ avagAhaH ] eka hI samaya saba dravyoM ko jagaha dene kA kAraNa aisA avagAha - nAmA vizeSa guNa hai [ tu ] aura [ dharmasya ] dharma dravya kA [ gamanahetutvaM ] jIva- pudgaloM ke gamana kA kAraNa aisA gatihetutva-nAmA vizeSa guNa hai [ punaH ] tathA [ dharmetaradravyasya ] adharma dravya kA [ guNa: ] vizeSa guNa [ sthAnakAraNatA ] eka hI samaya sthiti-bhAva ko pariNata hue jIva-pudgaloM kI sthiti kA kAraNapanA hai / [ kAlasya ] kAla dravya kA [ vartanA ] sabhI dravyoM ke samaya-samaya pariNamana kI pravRtti kA kAraNa aisA vartanA nAma kA guNa [ syAt ] hai, [ AtmanaH guNaH ] jIva dravya kA vizeSa guNa [ upayogaH iti bhaNitaH ] cetanA pariNAma hai, aisA bhagavAn ne kahA hai / [hi ] nizcaya se [ ete 171

Page #233
Pravacanasara guNAH ] pahale kahe jo vizeSa guNa haiM saMkSepAt ] vistAra na karake thor3e meM hI [ mUrtiprahINAnAM ] mUrtirahita jo pA~ca dravya haiM unake [ jJeyA: ] jAnanA caahiye| The specific quality of the substance of space (akasa dravya) is to provide room - avagahana - to all substances at the same time. And, the specific quality of the substance of medium of motion (dharma dravya) is to render assistance in motion - gatihetutva to the substances of soul (jiva) and matter (pudgala). Further, the specific quality of the substance of medium of rest (adharma dravya) is to render assistance in rest - sthitihetutva - to the substances of soul (jiva) and matter (pudgala). The specific quality of the substance of time (kala dravya) is to render assistance to all substances in their continuity of being through gradual changes - vartana - and in their modifications through time. Lord Jina has said that the specific quality of the substance of soul (jiva dravya) is consciousness (cetana) that manifests in form of cognition (upayoga). In essence, each of the five noncorporeal (amurtika) substances (dravya) must be known to have the above mentioned specific qualities. -- Explanatory Note: To provide room - avagahana - to all substances at the same time can be the specific quality of only the substance of space (akasa dravya) since it is all-pervasive (sarvagata). The other five substances (dravya) are not allpervasive (sarvagata). All substances find common accommodation in the substance of space (akasa dravya). To render assistance in motion- gatihetutva to the substances of soul (jiva) and matter (pudgala) is the specific quality of only the substance of medium of motion (dharma dravya). To render assistance in rest - sthitihetutva - to the substances of soul (jiva) and matter (pudgala) is the specific quality of only the substance of medium of rest (adharma dravya). To render assistance to all substances in 172 -

Page #234
pravacanasAra their continuity of being through gradual changes - vartana - and in their modifications through time is the specific quality of only the substance of time (kala dravya). Consciousness (cetana) that manifests in form of cognition (upayoga) is the specific quality of the substance of soul (jiva dravya); the other five substances are inanimate (acetana) and, therefore, without consciousness. jIvA poggAlakAyA dhammA'dhammA puNo ya aagaasN| sapadesehiM asaMkhA Natthi padesa tti kAlassa 2-43 // jIvAH pudgalakAyA dharmAdharmI punazcAkAzam / svapradezairasaMkhyAtA na santi pradezA iti kAlasya // 2-43 // sAmAnyArtha - [jIvAH ] jIva-dravya [pudgalakAyAH ] pudgala-skaMdha [ punaH] aura [dharmAdharmI ] dharma-dravya tathA adharma-dravya [ca] aura [AkAzaM] AkAza-dravya - ye pA~ca dravya [svapradezaiH] svapradezoM kI apekSA se [asaMkhyAtAH ] gaNanA-rahita haiM, arthAt koI asaMkhyAta pradezI hai koI ananta pradezI hai| [ kAlasya ] kAla-dravya ke [ pradezAH iti ] aneka pradeza [ na saMti] nahIM hai, arthAt kAla-dravya pradeza-mAtra hone se apradezI hai| The substances of the soul (jiva dravya), the physical-matter (pudgalakaya), the medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (akasa dravya), each, has innumerable or infinite (asamkhyata or ananta) spacepoints (pradesa). The substance of time (kala dravya) does not have multiple space-points (pradesa). Explanatory Note: The substances of the soul (jiva), the physical-matter (pudgala), the medium of motion (dharma), the 173

Page #235
Pravacanasara medium of rest (adharma) and the space (akasa) have multiple space-points (pradesa); these five substances occupy many spatial points and are called the 'pancastikaya'. The substance of soul (jiva) has innumerable (asamkhyata) space-points (pradesa), as the universe-space (lokakasa). The soul is capable of expansion and contraction; its space-points, however, remain the same. The matter (pudgala), when viewed from the point of view of its atom (paramanu), is without multiple space-points (pradesa) but since atoms have the power of union with other atoms, it can have, starting from two, numerable (samkhyata), innumerable (asamkhyata) or infinite (ananta) space-points (pradesa). From the empirical-point-of-view (vyavaharanaya), since the medium of motion (dharma) and the medium of rest (adharma) pervade the universe-space (lokakasa), these too have innumerable (asamkhyata) space-points (pradesa). The substance of space (akasa), being all-pervasive, has infinite (ananta) space-points (pradesa). The substance of time (kala) comprises time-atoms (kalanu) and does not have multiple space-points (pradesa); it is not 'kaya'. Since the time-atoms (kalanu) do not have the power of union with each other, even empirically, these cannot be called 'kaya', as the substance of matter (pudgala) is. Thus, the five substances - the soul (jiva), the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma) and the space (akasa) - have multiple space-points (pradesa). The substance of time (kala) does not have multiple space-points (pradesa). logAlogesu Nabho dhammAdhammehi Adado logo| HA Ugoe oli oila YUT UIMIMI AMT 112-4411 lokAlokayornabho dharmAdharmAbhyAmAtato lokaH / stat unica chi stal: ya: yg'im: stot 12-4411 174

Page #236
pravacanasAra sAmAnyArtha - [lokAlokayoH ] loka aura aloka meM [ nabhaH ] AkAza-dravya TENI [ EhfetHf921 ] - Go4 BR 378TH-504 [ Milch: 3AA:] lokAkAza vyApta hai, arthAt dharma aura adharma ye donoM dravya lokAkAza meM phaila rahe haiM [zeSau pratItya ] jIva-pudgala dravya kI pratIti se [ kAlaH ] kAla-dravya tiSTha rahA hai [ 10t: vilat: ] anda te 19-524 [: ] 31 [ YG' : ] Yic-504 - ye lokAkAza meM haiN| The substance of space (akasa dravya) pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium of motion (dharma dravya) and the medium of rest (adharma dravya) pervade the universe-space (lokakasa). Denoted by transformations in the soul (jiva) and the matter (pudgala), the substance of time (kala dravya), together with the substances of the soul (jiva dravya) and the matter (pudgala dravya), are in the universe-space (lokakasa). Explanatory Note: The substance of space (akasa dravya) is allpervasive and gives room to other substances; it pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium of motion (dharma dravya) and the medium of rest (adharma dravya) are in the universe-space (lokakasa); the soul (jiva) and the matter (pudgala) attain their state of motion or of rest only in the universe-space (lokakasa), not outside. The mode (paryaya) as time (samaya) of the substance of time (kala dravya) is denoted by transformations in the soul (jiva) and the matter (pudgala). Therefore, the substance of time (kala dravya) is in whole of the universe-space (lokakasa). The remaining two substances, the soul (jiva dravya) and the matter (pudgala dravya), are evidently in the universe-space (lokakasa). The substance of soul (jiva dravya) has the power of expansion and contraction; it has space-points (pradesa) that can fill the entire universe-space (lokakasa). The substance of matter (pudgala 175

Page #237
Pravacanasara dravya), due to the nature of union between atoms exhibiting the qualities of greasiness (snigdha) or roughness (ruksa), undergoes transformations and can pervade the entire universe-space (lokakasa). These two substances, the soul (jiva dravya) and the matter (pudgala dravya), pervade from the single space-point (pradesa) to the entire universe-space (lokakasa). Since the substances of time (kala dravya), the soul (jiva dravya), and the matter (pudgala dravya) are manifold, these inhabit the entire universe-space (lokakasa). jadha te NabhappadesA tadhappadesA havaMti sesANaM / apadeso paramANU teNa padesubbhavo bhaNido // 2-45 // yathA te nabhaHpradezAstathA pradezA bhavanti zeSANAm / apradezaH paramANustena pradezodbhavo bhaNitaH 2-45 // sAmAnyArtha - [yathA] jaise [te] ve eka paramANu barAbara kahe gaye jo [nabhaHpradezAH] AkAza ke pradeza haiM ve paramANuoM ke mApa se ananta gine jAte haiM [tathA ] usI prakAra [ zeSANAM ] zeSa - dharma-dravya, adharma-dravya, eka jIva-dravya, - inake bhI [ pradezAH ] pradeza paramANu-rUpI gaja se mApe huye [ bhavanti ] hote haiM, arthAt mApe jAte haiN| [ paramANuH ] avibhAgI pudgala-paramANu [ apradezaH ] do Adi pradezoM se rahita hai, arthAt pradezamAtra hai| [ tena ] usa paramANu se [ pradezodbhavaH] pradezoM kI utpatti [ bhaNitaH ] kahI gaI hai| The atom (paramanu) occupies one space-point (pradesa). With this unit of measurement, there are infinite space-points (pradesa) in the substance of space (akasa dravya). Similarly, the space-points of the remaining substances - the medium of motion (dharma dravya), the medium of rest (adharma dravya) 176

Page #238
pravacanasAra and individual soul (jiva dravya)- are measured with this unit of measurement. The indivisible atom of matter (pudgalaparamanu) does not have two or more space-points (pradesa); it occupies just one space-point (pradesa). The atom (paramanu) is the source of space-points (pradesa). Explanatory Note: The indivisible atom (paramanu) is the smallest unit of measurement and the space it occupies is one space-point (pradesa). The substance of space (akasa dravya) has infinite (ananta) space-points (pradesa). The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the individual soul (jiva dravya), each, occupy innumerable (asamkhyata) space-points (pradesa). The medium of motion (dharma dravya) and the medium of rest(adharma dravya) are, by nature, stationary in their form but the individual soul (iva dravya) undergoes expansion and contraction. Still, the number of its space-points (pradesa) does not change. How does the soul, which is without form (amurta), undergo expansion and contraction? The answer is that when a stout man becomes skinny and the skinny man becomes stout, the space-points (pradesa) of his soul must contract and expand. As the child becomes adult, the space-points (pradesa) of his soul must expand. Thus, the expansion or contraction of the space-points (pradesa) of the soul is common experience. The indivisible atom of matter (pudgalaparamanu) occupies one space-point (pradesa) but its atoms have the power of union. On union, these atoms form molecules comprising two or more atoms. Therefore, with reference to its modes, the substance of matter (pudgala dravya) has numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) space-points (pradesa). ........................ 177

Page #239
Pravacanasara samao du appadeso padesamettassa dvvjaadss| vadivadado so vaTTadi padesamAgAsadavvassa 2-46 // samayastvapradezaH pradezamAtrasya dravyajAtasya / vyatipatataH sa vartate pradezamAkAzadravyasya // 2-46 // sAmAnyArtha - [tu] aura [ samayaH ] kAla-dravya [ apradezaH ] pradeza se rahita hai, arthAt pradezamAtra hai [ saH] vaha kAlANu [AkAzadravyasya] AkAza-dravya ke [pradezaM] nirvibhAga kSetrarUpa pradeza meM [ vyatipatataH ] maMda gati se gamana karane vAlA [pradezamAtrasya dravyajAtasya] tathA eka pradezarUpa aise pudgala jAtirUpa paramANu ke nimitta se [ vartate ] samaya-paryAya kI pragaTatA se pravartatA hai| And, the substance of time (kala dravya) is without space-points (pradesa); it occupies just one space-point (pradesa). As the indivisible atom of matter (pudgala-paramanu) traverses slowly in the substance of space (akasa dravya) from one space-point to the other, the time-atom (kalanu) evolves into its mode (paryaya) of time (duration or samaya). Explanatory Note: The universe-space (lokakasa) has innumerable (asamkhyata) space-points (pradesa). Each spacepoint (pradesa) of the universe-space (lokakasa) is inhabited by one time-atom (kalanu). These innumerable (asamkhyata) timeatoms (kalanu) fill up the entire universe-space (lokakasa). Each time-atom (kalanu) maintains its separate identity; it does not unite with other time-atoms (kalanu), as the heap of gems. As the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other in the substance of space (akasa dravya), the time-atom (kalanu) transforms into the mode (paryaya) that is time (duration or samaya). Since the timeatom (kalanu) has single space-point (pradesa), it is apradesi, without space-points. 178

Page #240
pravacanasAra vadivadado taM desaM tassama samao tado paro puvvo| jo attho so kAlo samao uppaNNapaddhaMsI 2-47 // vyatipatatastaM dezaM tatsamaH samayastataH paraH pUrvaH / yo'rthaH sa kAlaH samaya utpannapradhvaMsI // 2-47 // sAmAnyArtha - [taM dezaM] jo AkAza kA eka pradeza hai usameM [vyatipatataH] maMda gamana se jAne vAle pudgala-paramANu ko [ tatsamaH ] jitanA kucha sUkSmakAla lage vaha [samayaH ] 'samaya' nAmA paryAya kahA jAtA hai| [ tataH ] usa paryAya se [ paraH pUrvaH] Age tathA pahale [yaH] jo nityabhUta [arthaH] padArtha hai [saH kAlaH] vaha kAlanAmA dravya hai, [samaya utpannapradhvaMsI ] 'samaya' utpanna aura pradhvaMsa vAlA hai| The time taken by the indivisible atom of matter (pudgalaparamanu) in traversing slowly one space-point (pradesa) of the space (akasa) is the mode (paryaya) of time (kala), called the 'samaya' (the smallest, indivisible unit of time). The eternal substance (dravya) that continues to exist before and after the mode (paryaya), called the 'samaya', is the substance of time (kala dravya). The mode (paryaya), i.e., the 'samaya', undergoes origination and destruction. Explanatory Note: The indivisible atom of the substance of time (kalanu) that occupies one space-point (pradesa) of the substance of space (akasa) never unites with other kalanu inhabiting other space-points. When the atom of matter - pudgala-paramanu - traverses slowly from one space-point (pradesa) to the other of space (akasa), it must cross over one kalanu to enter the other. The infinitesimal time taken by the atom of matter - pudgalaparamanu - to traverse slowly from one space-point (pradesa) to the other is the mode (paryaya) of the substance of time (kala). This infinitesimal time is called the 'samaya' - the measure of 179

Page #241
Pravacanasara time. If individual kalanu were not separate and if it were possible for the kalanu to unite with each other, the mode (paryaya) of the substance of time (kala) - the 'samaya' - would not exist. The 'samaya'exists because transformation (parinamana) takes place in an indivisible (akhanda) substance (dravya) as it associates with separate kalanu, which do not unite with each other. The mode (paryaya) of the substance of time (kala)- the 'samaya'- manifests in the slow movement of the atom of matter - the pudgalaparamanu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kalanu, the substance of time (kala dravya). The mode that is the 'samaya' is transient, the kalanu or the substance of time (kala dravya) is eternal. There is no smaller time than the 'samaya'; it is indivisible. If the 'samaya' were divisible, the space-point (pradesa) of the space (akasa) too will become divisible, which is untenable. It may be argued that since the atom of matter - pudgala-paramanu - can traverse the entire length (of 14 raju) of the universe (loka) in one 'samaya', the 'samaya'must be divisible into the number of kalanu that the pudgala-paramanu touches during its journey. The answer is that the pudgala-paramanu has the power of fast movement; the 'samaya'is indivisible. The spacepoint (pradesa) of the space (akasa) equals one indivisible atom (paramanu) but has the power to accommodate infinite number of indivisible atoms of matter (pudgala-paramanu) and molecules of matter (pudgala-skandha); this does not mean that the spacepoint (pradesa) is divisible. This is due to the power of accommodation that exists in the substance of the space (akasa dravya). In the same way, because of its inherent power of fast movement, the pudgala-paramanu covers the entire length of the universe (loka) in one 'samaya'. This does not entail divisibility of the 'samaya'. The 'samaya' is the smallest unit of time; it has no subdivisions. ........................ 180

Page #242
pravacanasAra AgAsamaNuNiviTuM AgAsapadesasaNNayA bhaNidaM / savvesiM ca aNUNaM sakkadi taM dedumavakAsaM 2-48 // AkAzamaNuniviSTamAkAzapradezasaMjJayA bhaNitam / sarveSAM cANUnAM zaknoti taddAtumavakAzam 2-48 // sAmAnyArtha - [aNuniviSTaM] paramANu se vyApta (rokA gayA) jo [AkAzaM] AkAza-dravya hai vaha [ AkAzapradezasaMjJayA] AkAza kA pradeza aise nAma se [bhaNitaM ] bhagavantadeva ne kahA hai| [ tat ] vaha AkAza kA eka pradeza [ sarveSAM] anya saba dravyoM ke pradezoM ko [ca] aura [aNUnAM ] paramasUkSmapane ko pariNata hue aise ananta pudgala-skaMdhoM ko [ avakAzaM] jagaha [ dAtuM] dene ko [zaknoti ] samartha hai| Lord Jina has expounded that the part of the substance of space (akasa dravya) that an indivisible atom (paramanu) occupies is known as the space-point (pradesa) of space (akasa). One spacepoint (pradesa) of space (akasa) has the power to accommodate the atoms (paramanu) of all the remaining substances including the infinite indivisible atoms and molecules of matter (pudgalaparamanu and pudgala-skandha). Explanatory Note: The part of space (akasa) that one indivisible atom (paramanu) occupies is one space-point (pradesa) of space (akasa). There is nothing smaller than this space; it is not divisible any further. This minute space-point (pradesa) has the power to give room to the space-points (pradesa) of the five substances as well as the infinite indivisible atoms and molecules of matter (pudgala-paramanu and pudgala-skandha). This power of giving room to the other substances (dravya) is the special, wonderful attribute of the substance of space (akasa dravya). Although the 181

Page #243
Pravacanasara substance of space (akasa dravya) is one indivisible whole (a single continuum), still there is this idea of space-points (pradesa) in the single continuum. As our two fingers occupy different spaces of the single continuum of space (akasa), its divisions in form of spacepoints (pradesa) are imagined. ekko va duge bahugA saMkhAtIdA tado aNaMtA ya / davvANaM ca padesA saMti hi samaya tti kAlassa // 2-49 // eko vA dvau bahavaH saMkhyAtItAstato'nantAzca / dravyANAM ca pradezAH santi hi samayA iti kAlasya // 2-49 // sAmAnyArtha - [ dravyANAM pradezAH ] kAla- dravya ke binA pA~ca dravyoM ke nirvibhAga aMzarUpa pradeza [ ekaH ] eka [ vA ] athavA [ dvau bahavaH ] do athavA bahuta, saMkhyAta [ca] aura [ saMkhyAtItAH ] asaMkhyAta [ca] tathA [tataH ] usake bAda [ anantAH ] ananta isa taraha yathAyogya [ santi ] sadAkAla rahate haiM / [ kAlasya ] kAla- dravya kA [ samayAH iti ] 'samaya' paryAya rUpa hI hai, aneka pradeza nahIM haiM aisA [hi ] nizcayakara jAnanA caahiye| The substances (dravya) [other than the time (kala ) ] have one, two, numerable, innumerable, and also infinite space-points (pradesa); however, the substance of time (kala) certainly has just the mode 'samaya' - '-one space-point (pradesa). Explanatory Note: The substances (dravya) that have multiple (many) space-points (pradesa) exhibit the oblique-collection (tiryakpracaya); tiryakpracaya is the collection of space-points (pradesa) in all directions. The collection of multiple (many) 'samaya' is termed the upward-collection (urdhvapracaya). All 182

Page #244
pravacanasAra substances (dravya) exhibit the urdhvapracaya since these undergo transformation in time (kala) - the past, the present and the future. All substances (dravya), except the substance of time (kala dravya), exhibit the tiryakpracaya. The substance of space (akasa dravya) has inactive (niscala), infinite (ananta) spacepoints (pradesa). The substances of medium-of-motion (dharma dravya) and medium-of-rest (adharma dravya) have inactive (niscala), innumerable (asamkhyata) space-points (pradesa). The substance of soul (jiva) too has innumerable (asamkhyata) spacepoints (pradesa) but these are active since the soul (jiva) undergoes expansion and contraction. The substance of matter (pudgala dravya) has single space-point (pradesa) with respect to its substance (dravya), however, due to its modes (paryaya) arising out of union with other atoms, it has two, numerable, innumerable, and infinite space-points (pradesa). The substance of time (kala dravya) has single space-point (pradesa) since the atoms of time (kalanu) do not unite. The five substances (dravya) - the space (akasa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jiva) and the matter (pudgala dravya) - exhibit the oblique-collection (tiryakpracaya); the substance of time (kala dravya), being a substance of single space-point (pradesa), does not exhibit the tiryakpracaya. All substances (dravya) exhibit the upwardcollection (urdhvapracaya). The upward-collection (urdhuapracaya) that the five substances (dravya) - the space (akasa dravya), the medium-of-motion (dharma dravya), the medium-ofrest (adharma dravya), the soul (jiva) and the matter (pudgala dravya) - exhibit is due to the instrumentality of the substance of time (kala dravya); these undergo transformation due to the substance of time (kala dravya). The mode 'samaya' of the time (kala) causes transformation in the five substances. The upwardcollection (urdhvapracaya) of time (kala) causes the urdhvapracaya of the five substances (dravya). The upward-collection (urdhvapracaya) of time (kala) is by the time (kala) itself; its 183

Page #245
Pravacanasara transformation is the mode 'samaya'. The time (kala) itself is the substantive-cause (upadana karana) as well as the instrumentalcause (nimitta karana) of the urdhvapracaya of the time (kala). For the upward-collection (urdhvapracaya) of the other five substances (dravya), the substantive-cause (upadana karana) is the substance (dravya) itself and the instrumental-cause (nimitta karana) is the urdhvapracaya of the substance of time (kala). uppAdo paddhaMso vijjadi jadi jassa egasamayammi / samayassa so vi samao sabhAvasamavaTThido havadi 2-50 // utpAdaH pradhvaMso vidyate yadi yasyaikasamaye / samayasya so'pi samayaH svabhAvasamavasthito bhavati // 2-50 // sAmAnyArtha - [yasya samayasya ] jisa kAlANurUpa dravya samaya kA [ ekasamaye] eka hI ati sUkSmakAla samaya meM [ yadi] yadi [ utpAdaH] utpanna honA [ pradhvaMsaH] vinAza honA [vidyate] pravartatA hai to [ so'pi] vaha bhI [ samayaH] kAla-padArtha [svabhAvasamavasthitaH ] avinAzI svabhAva meM sthirarUpa [ bhavati ] hotA hai| The simultaneous origination (utpada) and destruction (vyaya) in form of the 'samaya'takes place in the substance of time (kala dravya); it also exhibits permanence (dhrauvya), being established in own-nature (svabhava). Explanatory Note: The 'samaya' is the mode (paryaya) of the substance of time (kala dravya). There is the origination (utpada) of the new mode and the destruction (vyaya) of the old mode as the indivisible atom of matter (pudgala-paramanu) traverses slowly from one time-atom (kalanu) to the other. The origination 184

Page #246
pravacanasAra (utpada) of the new mode and the destruction (vyaya) of the old mode take place simultaneously. One may argue, why the origination (utpada) and the destruction (vyaya) are postulated to take place in the substance of time (kala dravya) and not in the mode that is the 'samaya"? If the origination (utpada) and the destruction (vyaya) are postulated to take place in the mode that is the 'samaya', these cannot happen simultaneously, their nature being opposite to each other. If one says that these may happen consecutively in the span of one 'samaya', this again is not tenable as the 'samaya' is the smallest measure of time and it cannot be further subdivided. Only after accepting the time-atom (kalanu) as the substratum, simultaneous origination (utpada) and destruction (vyaya) in the substance of time (kala dravya) can be established without any contradiction. In the substance (dravya) called the time-atom (kalanu), in one 'samaya', there is the destruction (vyaya) of the prior mode (paryaya) of 'samaya', the origination (utpada) of the new mode (paryaya) of 'samaya', and the permanence (dhrauvya) of the substance of time (kala dravya) itself. If the time-atom (kalanu) is not considered as the substance (dravya), these three phenomena cannot be explained. As an illustration, upon bending a finger, the prior mode that is the straight finger gets to destruction (vyaya), the new mode that is the bent finger gets to origination (utpada), while the finger itself has permanence (dhrauvya). The substance of time (kala dravya) has the nature of existence, the 'samaya' is the mode of the substance of time (kala dravya); both exist in the same space-point (pradesa). The substance of time (kala dravya) too is characterized by origination (utpada), destruction (vyaya) and permanence (dhrauvya), like the other substances (dravya). 185

Page #247
Pravacanasara egamhi saMti samaye saMbhavaThidiNAsasaNNidA atttthaa| samayassa savvakAlaM esa hi kAlANusabbhAvo 2-51 // ekasmin santi samaye saMbhavasthitinAzasaMjJitA arthAH / samayasya sarvakAlaM eSa hi kAlANusadbhAvaH 2-51 // sAmAnyArtha - [ ekasmin samaye ] eka samaya paryAya meM [ samayasya] kAlANurUpa kAlapadArtha ke [saMbhavasthitinAzasaMjJitAH] utpAda, sthiti, nAza nAma ke [arthAH ] tInoM bhAva [ santi ] pravartate haiM, [ eSaH hi ] yaha utpAda, vyaya, dhrauvya rUpa hI [ kAlANusadbhAvaH] kAla-dravya kA astitva [ sarvakAlaM] sadAkAla rahatA hai| The time-atom (kalanu) or the substance of time (kala dravya) undergoes the origination (utpada), the permanence (dhrauvya) and the destruction (vyaya) in each samaya', that is the mode of the substance of time (kala dravya). The substance of time (kala dravya) exists eternally with this characteristic [of the origination (utpada), the permanence (dhrauvya) and the destruction (vyaya)]. Explanatory Note: In one 'samaya', there is the origination (utpada), the permanence (dhrauvya) and the destruction (vyaya) in the substance of time (kala dravya). The origination (utpada), the permanence (dhrauvya) and the destruction (vyaya) that takes place in one 'samaya', must take place in all 'samaya'. The substance (dravya) of time-atom (kalanu) forever remains permanent (dhrauvya); there is the destruction (vyaya) of the prior mode (paryaya) of 'samaya' and the origination (utpada) of the new mode (paryaya) of 'samaya'. Thus, the origination (utpada), the permanence (dhrauvya) and the destruction (uyaya) are established in the substance of time (kala dravya). ........................ 186

Page #248
jassa Na saMti padesA padesamettaM va taccado NAduM / suNNaM jANa tamatthaM atthaMtara bhUdamatthIdo 12 - 52 // yasya na santi pradezAH pradezamAtraM vA tattvato jJAtum / zUnyaM jAnIhi tamarthamarthAntarabhUtamastitvAt 112-5211 pravacanasAra sAmAnyArtha - [ yasya ] jisa dravya ke [ pradezAH ] kSetra ke nirvibhAga aneka aMza [ na santi ] nahIM hai [ca] aura [ pradezamAtraM vA ] eka pradezamAtra bhI [ tattvataH ] svarUpa se [ jJAtuM ] jAnane ko [ 'na'] nahIM hai, to [ taM arthaM ] usa dravya ko [ astitvAt arthAntarabhUtam] astitva se arthAntarabhUta arthAt astitva-rahita, avastubhUta [ zUnyaM jAnIhi ] zUnya tuma jAno / Any substance (dravya) that has neither the indivisible, multiple space-points (pradesa) nor a single space-point (pradesa) that reveals its real nature, is a non-substance (avastu) since it is other than 'existence'. Explanatory Note: Existence of a substance is characterized by the simultaneousness of origination ( utpada), destruction (vyaya), and permanence (dhrauvya). Without the space-points (pradesa) of the substance (dravya), the existence cannot be maintained. If not even one space-point (pradesa) is attributed to the substance of time (kala), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kalanu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kalanu). The support of the mode of 'samaya' is the atom of time (kalanu) having just one space-point (pradesa). With this scheme, the origination ( utpada), the destruction (vyaya), and the permanence (dhrauvya) in the substance of time (kala dravya) can occur simultaneously. Someone else may argue, why not consider ..... 187

Page #249
Pravacanasara the substance of time (kala dravya) as one indivisible whole occupying the whole of the universe (loka), rather than as innumerable atoms of time (kalanu) filling up the universe (loka)? The answer is that if the substance of time (kala dravya) is one indivisible whole, the mode of 'samaya'cannot be established; only when the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other, the mode (paryaya) of time 'samaya' appears as the time-atoms (kalanu) are different in the two space-points. One may agrue next that if the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable space-points (pradesa) filling up the universe (loka), as the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other, the mode (paryaya) of time 'samaya' can be established. This argument entails great fault. If the substance of time (kala dravya) is considered to be an indivisible whole, there can be no difference of mode (paryaya) of time 'samaya'. As the indivisible atom of matter (pudgala-paramanu) would traverse from one space-point (pradesa) to another, it will encounter the same mode of time 'samaya' in all space-points (pradesa). There will be no difference of time, that is, the 'samaya'. The mode of time 'samaya' can only be established when the time-atoms (kalanu) are different in different space-points (pradesa) of the space (akasa). The argument has another fault. The substance of time (kala dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (urdhvapracaya). If the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable space-points (pradesa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (urdhvapracaya). This is not tenable. The mode of time 'samaya'can only be established when the substance of time (kala dravya) is considered as comprising the atoms of time (kalanu), each occupying one space-point (pradesa). 188

Page #250
sapadesehiM samaggo logo aTThehiM NiTTido Nicco / jo taM jANadi jIvo pANacadukkAhisaMbaddho 112-5311 svapradezaiH samagro loko'rthairniSThito nityaH / yastaM jAnAti jIvaH prANacatuSkAbhisaMbaddhaH 12-5311 pravacanasAra sAmAnyArtha - [ svapradezaiH ] apane-apane pradezoM se saMyukta [ arthaiH ] saba padArthoM se [samagraH ] bharA huA aisA jo [lokaH ] yaha tIna loka hai vaha [ nityaH ] anAdi-ananta [ niSThitaH ] nizcala ThaharA huA hai [ taM ] usa dravya-svarUpa loka ko [yaH ] jo dravya jAnatA hai vaha [ jIvaH ] cetanA - lakSaNa vAlA jIva hai, vaha jIva-dravya [ prANacatuSkAbhisaMbaddhaH ] saMsAra dazA meM cAra prANoM se saMyukta hai| The universe (loka) is eternal (nitya) and fixed, and is filled with entities (artha) which are endowed with space-points (pradesa). That which knows this universe (loka) is the substance of soul (jiva), endowed with four life-essentials (prana). Explanatory Note: The universe (loka) comprises six substances (dravya) and exists eternally. Out of the six substances (dravya), only the substance of soul (jiva) has amazing power and knowledge of the self and others. The other five substances are the objects-ofknowledge (jneya) and the substance of soul (jiva) is both, the knowledge (jnana) and the object-of-knowledge (jneya). Although the substance of soul (jiva), by its inherent nature, is endowed eternally with the power of knowledge etc., in its worldly existence, contaminated by the karmic matter, it is related to the four life-essentials (prana). These four life-essentials (prana) exist in the empirical-soul (vyavahara- jiva); these are conventional attributes of the soul (jiva). The four life-essentials (prana) and the substance of soul (jiva) must be differentiated so that the soul (jiva) is able to attain its genuine and authentic own-nature (svabhava), as revealed by the transcendental-point-of-view (niscayanaya). 189

Page #251
Pravacanasara iMdiyapANo ya tathA balapANo taha ya AupANo ya / ANappANappANo jIvANaM hoMti pANA te // 2-54 // indriyaprANazca tathA balaprANAstathA cAyuHprANazca / AnapAnaprANo jIvAnAM bhavanti prANAste // 2-54 // sAmAnyArtha - [indriyaprANaH ] pA~ca indriya-prANa [ca tathA] aura isI taraha [balaprANaH] tIna bala-prANa [ca tathA ] aura isI prakAra [AyuHprANaH] Ayu-prANa [ca] aura [ AnapAnaprANaH] zvAsocchvAsa nAmA prANa [ te ] ye saba [ prANAH ] (dasa) prANa [ jIvAnAM ] jIvoM ke hote haiN| The life-essentials (prana) of the substance of soul (jiva) are the (five) sense-life-essentials (indriya-prana), the (three) strengthlife-essentials (bala-prana), the age-life-essential (ayuh-prana), and the respiration-life-essential (svasocchvasa-prana). Explanatory Note: The sense-life-essentials (indriya-prana) are five: the sense of touch (sparsana), the sense of taste (rasana), the sense of smell (ghrana), the sense of colour (caksu), and the sense of hearing (karna). The strength-life-essentials (bala-prana) are three: the strength of body (kayabala), the strength of speech (vacanabala), and the strength of mind (manobala). The duration of life of the mode (paryaya), like the human being, of the substance of soul (jiva) is the age-life-essential (ayuh-prana). The respiration-life-essential (svasocchvasa-prana) is one; breathing, i.e., exhaling and inhaling of the air, is the respiration-lifeessential (svasocchvasa-prana). ........................ 190

Page #252
pravacanasAra pANehiM caduhiM jIvadi jIvassadi jo hi jIvido puvvaM / so jIvo pANA puNa poggaladavvehiM NivvattA 2-55 // prANaizcaturbhirjIvati jIviSyati yo hi jIvitaH pUrvam / sa jIvaH prANAH punaH pudgaladravyairnirvRttAH // 2-55 // sAmAnyArtha - [yaH] jo caitanyasvarUpa AtmA [hi ] nizcaya se [caturbhiH prANaiH] pahale kahe hue indriyAdi cAra prANoM se [ jIvati ] jItA hai, [ jIviSyati ] jIvegA, [ pUrvaM jIvitaH ] pahale jItA thA, [ saH ] vaha [ jIvaH ] jIva-dravya hai [ punaH ] aura [ prANAH ] cAroM prANa [ pudgaladravyaiH ] pudgala-dravya se [ nirvRttAH ] race gaye haiN| Certainly, the consciousness (atma) that lives presently, will live in the future and has lived in the past with the above-mentioned four life-essentials (prana) is the substance of soul (jiva dravya). And, these life-essentials are fashioned by the substance of matter (pudgala dravya). Explanatory Note: The soul (jiva), from the transcendentalpoint of view (niscayanaya), has consciousness (jivatva, cetanatva) as its principle of life. It is eternal, inherently endowed with infinite knowledge, happiness etc. However, in its worldly existence stretching infinite time past, due to union with external material substance (pudgala dravya), the soul (jiva) undergoes changes in modes (paryaya) in form of the four states of existence - the human being (manusya), the infernal being (naraka), the plants and animals (tiryanca), and the celestial being (deva). In these worldly states of existence, the soul (jiva) empirically lives with the above-mentioned four life-essentials (prana). Actually these four life-essentials (prana) are not the inherent, own-nature (svabhava) of the soul (jiva); these prana are fashioned by the substance of matter (pudgala dravya). ........................ 191

Page #253
Pravacanasara jIvo pANaNibaddho baddho mohAdiehiM kammehiM / uvabhuMjaM kammaphalaM bajjhadi aNNehiM kammehiM // 2-561 jIvaH prANanibaddho baddho mohAdikaiH karmabhiH / upabhuJjAnaH karmaphalaM badhyate'nyaiH karmabhiH 12-56 // sAmAnyArtha - [ mohAdikaiH karmabhiH ] moha-rAga-dveSa bhAva Adi pudgalIka aneka karmoM se [ baddhaH ] baMdhA huA [ jIvaH ] AtmA [ prANanibaddhaH ] cAra prANoM se baMdhA hai aura una prANoM ke saMbaMdha se hI [ karmaphalaM ] udaya avasthA ko prApta hue karmoM ke phala ko [ upabhuJjAnaH ] bhogatA huA [ anyaiH karmabhiH ] anya navIna jJAnAvaraNAdi karmoM se [ badhyate ] baMdhatA hai| The soul (jiva) bound with karmas like delusion (moha), attachment (raga) and aversion (dvesa) is endowed with (four) life-essentials (prana) and, as it entertains dispositions on fruition of these karmas, it binds itself with new karmas [like the knowledge-obscuring (jnanavaraniya) karma]. Explanatory Note: The soul (jiva) attains (four) life-essentials (prana) that are of the nature of matter (pudgala) due to its dispositions of delusion (moha), attachment (raga) and aversion (dvesa). And due to karmas, material-in-nature (paudgalika), like delusion (moha), attachment (raga) and aversion (dvesa ), the soul is bound with the four material life-essentials (prana). Thus, the cause of the four material life - essentials (prana) is materialkarmas (dravyakarma). The effect is as per the cause; caused by the material-karmas, the life-essentials (prana), the effect, too, are material. On attaining these life-essentials (prana), as the soul experiences the fruition of the bound karmas, it again binds itself with new material-karmas. Therefore, these life-essentials (prana) are attained due to material-karmas. Product of material-karmas, these life-essentials (prana) are material in nature. It is clear that 192

Page #254
since the life-essentials (prana) are produced by the matter (pudgala) and can only produce the matter, these are essentially material in nature (paudgalika). pANAbAdhaM jIvo mohapadesehiM kuNadi jIvANaM / jadi so havadi hi baMdho NANAvaraNAdikammehiM // 2-57 // pravacanasAra prANAbAdhaM jIvo mohapradveSAbhyAM karoti jIvayoH / yadi sa bhavati hi bandho jJAnAvaraNAdikarmabhiH // 2-57 // sAmAnyArtha - [ yadi ] yadi [sa: ] vaha prANa - saMyukta [ jIva: ] saMsArI AtmA [ mohapradveSAbhyAM] moha - rAga-dveSa bhAvoM se [ jIvayoH ] sva tathA para jIvoM ke [prANAbAdhaM ] prANoM kA ghAta [ karoti ] karatA hai taba [hi ] nizcaya se isake [ jJAnAvaraNAdikarmabhiH ] jJAnAvaraNAdi ATha karmoM se [ bandhaH ] prakRti-sthityAdi rUpa baMdha [ bhavati ] hotA hai| When the (worldly) soul (jiva), out of its dispositions of delusion (moha) and aversion (dvesa), causes injury to the life-essentials ( prana) of souls (jiva) self and others, then it certainly experiences bondage of (eight kinds of) karmas, like the knowledge-obscuring (jnanavaraniya) karma. Explanatory Note: Being endowed with the four life-essentials (prana), the soul must experience the fruits of its bound karmas. While experiencing the fruits, due to its dispositions of attachment (raga) and aversion (dvesa), it causes injury to the knowledgeconsciousness of own soul (jiva) and also to the material lifeessentials (prana) of other souls (jiva). The soul's dispositions of attachment (raga) and aversion (dvesa) may or may not cause injury to the life-essentials (prana) of the other souls (jiva) but ...... 193

Page #255
Pravacanasara certainly cause injury to own soul (jiva). As the soul (jiva) entertains dispositions of attachment (raga) and aversion (dvesa), it causes bondage of many kinds of karmas and, as consequence, is endowed again and again with the material life-essentials (prana). Thus, these four life-essentials (prana) are due to the materialkarmas. AdA kammamalimaso dhAradi pANe puNo puNo aNNe / Na jahadi jAva mamattaM dehapadhANesu visaesa 112-5811 AtmA karmamalImaso dhArayati prANAn punaH punaranyAn / na jahAti yAvanmamatvaM dehapradhAneSu viSayeSu // 2-58 // sAmAnyArtha - [ karmamalImasaH ] anAdikAla se karmoM se malina jo [ AtmA ] jIva-dravya hai vaha taba taka [ punaH punaH ] puna: puna: [ anyAn ] dUsare navIna [prANAn ] prANoM ko [ dhArayati ] dhAraNa karatA hai [ yAvat ] jaba taka ki [ dehapradhAneSu ] zarIra hai mukhya jinameM aise [ viSayeSu ] bhogAdika viSayoM meM [ mamatvaM ] mamatva buddhi ko [ na jahAti ] nahIM chor3a detA hai| The soul (jiva) that is soiled, since infinite time past, with karmic dirt keeps on attaining new life-essentials (prana) so long as it does not get rid of infatuation towards the objects of the senses, own body being the principal object of the senses. Explanatory Note: So long as the soul (jiva) does not give up infatuation towards the sense-objects, like the body, it keeps on acquiring the life-essentials (prana) and, as a result, transmigrates in the four states of existence. The internal cause for acquiring the four life-essentials (prana), therefore, is infatuation. The soul (jiva) must discard infatuation towards the sense-objects. 194

Page #256
pravacanasAra jo iMdiyAdivijaI bhavIya uvaogamappagaM jhaadi| kammehiM so Na raMjadi kiha taM pANA aNucaraMti // -59 // ya indriyAdivijayI bhUtvopayogamAtmakaM dhyAyati / karmabhiH sa na rajyate kathaM taM prANA anucaranti // 2-59 // sAmAnyArtha - [yaH] jo puruSa [indriyAdivijayI bhUtvA ] indriya, kaSAya, avratAdika viSayoM ko jItane vAlA hokara [AtmakaM] apane [upayogaM] samasta para-bhAvoM se bhinna zuddha caitanya-svarUpa kA [dhyAyati ] ekAgra-citta hokara anubhava karatA hai [ saH] vaha bheda-vijJAnI [karmabhiH] samasta zubhAzubha karmoM se [na rajyate ] rAgI nahIM hotaa| [taM] usa mahAtmA kA [ prANAH ] saMsAra-santAna ke kAraNa pudgalIka prANa [kathaM] kisa taraha [anucaranti ] pIchA kara sakate haiM? kisI taraha se bhI nhiiN| How can the material life-essentials (prana) follow the soul (jiva) which, after subjugating infatuation towards the sense-objects, engages in meditation of only the pure soul-consciousness, and does not get attached to all kinds of karmas? Explanatory Note: The material life-essentials (prana) can be got rid of through subjugation of all attachment. Subjugation of all attachment entails the attainment of the state that is called 'vitaraga'. The crystal acquires its pure luster when not in proximity of black, yellow and green objects; similarly, the soul acquires its pure own-nature (svabhava) when not soiled with infatuation towards the sense-objects. On subjugation of all attachment, the soul acquires its pure state - 'vitaraga'. Thereafter, it does not get bound with material life-essentials (prana). It is essential to get rid of attachment towards the desirable (ista) and undesirable (anista) objects. 195

Page #257
Pravacanasara atthittaNicchidassa hi atthassatthaMtarammi saMbhUdo / attho pajjAyo so saMThANAdippabhedehiM // 2-601 astitvanizcitasya hyarthasyArthAntare saMbhUtaH / arthaH paryAyaH sa saMsthAnAdiprabhedaiH 12-601 utpanna huA - sAmAnyArtha [ astitvanizcitasya ] apane sahaja svabhAvarUpa svarUpa ke astitvakara nizcala jo [ arthasya ] jIva- padArtha hai usake [hi ] nizcaya se jo [ arthAntare saMbhUtaH ] anya padArtha - pudgala - dravya ke saMyoga se [ arthaH] jo aneka dravya svarUpa padArtha hai [ saH ] vaha saMyoga - janita bhAva [ saMsthAnAdiprabhedaiH ] saMsthAna - saMhananAdi ke bhedoM se yukta [ paryAya: ] nara-nAraka Adi vibhAva (vikAra) paryAya haiN| - - The substance of soul (jiva) exists in own immutable nature; however, due to union with other substances - matter (pudgala) -- it gets transformed into unnatural-modes (vibhava-paryaya) with particularities of bodily structure (samsthana), joints (samhanana ) etc. Explanatory Note: Due to union with physical matter (pudgala), the soul (jiva) is transformed into its unnatural-modes (vibhavaparyaya), like the infernal being. These modes (paryaya) appertain to the soul (jiva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jiva), when rid of union with physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryaya), characterized by knowledge and perception. This mode (paryaya) of the soul (jiva) is worth accepting. 196 .........

Page #258
pravacanasAra NaraNArayatiriyasurA saMThANAdIhiM aNNahA jAdA / pajjAyA jIvANaM udayAdihiM NAmakammassa 12-61 // naranArakatiryaksurAH saMsthAnAdibhiranyathA jAtAH / paryAyA jIvAnAmudayAdibhirnAmakarmaNaH 2-61 // sAmAnyArtha - [ jIvAnAM] saMsArI jIvoM ke [ naranArakatiryaksurAH paryAyAH] jo manuSya, nAraka, tiryaMca aura deva paryAya haiM ve [ nAmakarmaNaH udayAdibhiH ] nAmakarma ke udayAdika ke kAraNa [ saMsthAnAdibhiH ] saMsthAna, saMhanana, sparza, rasAdi ke bhedoM se [anyathA jAtAH ] svabhAva-paryAya se bhinna, vibhAva-svarUpa utpanna hote haiN| The worldly souls (jiva) attain these unnatural-modes (vibhavaparyaya) as human (nara), infernal (naraka), plant and animal (tiryanca), and celestial (deva) on fruition of the name (nama - physique-making) karmas comprising bodily structure (samsthana),joints (samhanana) etc. Explanatory Note: Just as the fire, while burning, adopts unnatural forms of the fuel - dung, wood, grass - that are modes (paryaya) of its existence; in the same way, the soul (jiva) adopts unnatural forms of the human being, the infernal being etc. that are modes (paryaya) of its existence. These modes (paryaya) are the result of fruition of karmas; these are not the own-nature (svabhava) of the soul (jiva). ........................ 197

Page #259
Pravacanasara taM sabbhAvaNibaddhaM davvasahAvaM tihA samakkhAdaM / jANadi jo saviyappaM Na muhadi so aNNadaviyamhi 2-62 // taM sadbhAvanibaddhaM dravyasvabhAvaM tridhA samAkhyAtam / jAnAti yaH savikalpaM na muhyati so'nyadravye 2-62 // sAmAnyArtha - [ yaH ] jo puruSa [taM] usa pUrvakathita [ sadbhAvanibaddhaM ] dravya ke svarUpAstitvakara saMyukta aura [tridhA samAkhyAtaM] dravya-guNa-paryAya athavA utpAda-vyaya-dhrauvya - aise tIna prakAra kahe hue [ dravyasvabhAvaM] dravya ke nija-lakSaNa ko [ savikalpaM] bheda sahita [ jAnAti ] jAnatA hai [ saH] vaha bheda-vijJAnI [anyadravye ] apane se bhinna acetana dravyoM meM [na muhyati ] moha ko prApta nahIM hotaa| The soul (jiva) that knows well the nature of the substance (dravya) as existence-of-own-nature (svarupastitva) that has already been expounded as having three distinctions- substance (dravya), quality (guna), and mode (paryaya) or origination (utpada), destruction (vyaya), and permanence (dhrauvya) - does not entertain delusion (moha) in respect of substances (dravya) that are different from the self. Explanatory Note: Two ways of (three) distinctions have been expounded for knowing well the nature of the substance (dravya): a) in respect of substance (dravya), quality (guna), and mode (paryaya), and b) in respect of origination (utpada), destruction (vyaya), and permanence (dhrauvya). The soul that knows well the nature of the soul (jiva) and the non-soul (ajiva) in respect of these two kinds of (three) distinctions understands the existence-ofown-nature (svarupastitva) and is equipped with the power of discernment through the faculty-of-discrimination (bheda 198

Page #260
vijnana). The soul equipped with the faculty-of-discrimination (bhedavijnana) does not entertain delusion (moha), attachment (raga) or aversion (dvesa) in substances other than the self. The soul that, at propitious time, accomplishes either the subsidence (upasama) or the destruction (ksaya) of the wrong-belief (darsanamoha) attains the power of discernment between the soul (jiva) and the non-soul (ajiva). It then knows that the soul (jiva) must exhibit consciousness (cetanatva) in its substance (dravya), quality (guna), and mode (paryaya). The transformation of consciousness (cetanatva), in form of origination (utpada), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarupastitva). All that is other than the soul (jiva) is the non-soul (ajiva) substance (dravya). The non-soul (ajiva) must exhibit nonconsciousness (acetanatva) in its substance (dravya), quality (guna), and mode (paryaya). The transformation of nonconsciousness (acetanatva), in form of origination (utpada), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarupastitva). 'Due to my delusion (moha), I had mistaken the non-soul (ajiva) substance (dravya) for my soul (jiva).' This way the knowledgeable soul (jiva) discriminates between the self and the non-self. appA uvaogappA uvaogo NANadaMsaNaM bhaNido / sohi suho asuho vA uvaogo appaNo havadi // 2-631 AtmA upayogAtmA upayogo jJAnadarzanaM bhaNitaH / so'pi zubho'zubho vA upayoga Atmano bhavati // 2-63 // pravacanasAra - sAmAnyArtha [ AtmA] jIva-dravya [ upayogAtmA ] cetanA svarUpa hai, [ upayoga: ] vaha cetanA pariNAma [ jJAnadarzanaM ] jAnanA - dekhanA svarUpa do bhedakara 199

Page #261
Pravacanasara [ bhaNitaH] kahA gayA hai| [saH api] vaha hI jJAna-darzana rUpa do prakAra [311644: ] 371CHT DAT [3uett: ] 342411 - APYRUT [fa] fra [ TH: ] 14-169 [at] 37871 [ 37RT4: ] 37214-164[ hafa] Fate The soul-substance (jiva dravya) is marked by cognition (upayoga) that manifests in knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga). Certainly, the two kinds of cognition (upayoga) of the soul (jiva) are in form of either auspicious-cognition (subhopayoga) or inauspiciouscognition (asubhopayoga). Explanatory Note: The consciousness (cetana) of the soul (jiva), which is in impure (asuddha) state, manifests in form of cognition (upayoga) - knowledge-cognition (jnanopayoga) and perceptioncognition (darsanopayoga). Due to this cognition (upayoga), the soul (jiva) is bound by material-karmas (dravyakarma). Generalconsciousness (samanya cetana) is perception (darsana), and specific-consciousness (visesa cetana) is knowledge (jnana). The cognition (upayoga) is classified into pure-cognition (suddhopayoga) and impure-cognition (asuddhopayoga). The cognition that is rid of all attachment - vitaraga upayoga - is pure-cognition (suddhopayoga) and the cognition with attachment - saraga upayoga - is impure-cognition (asuddhopayoga). The impurecognition (asuddhopayoga) is further classified into two kinds: that steered by virtuous (visuddha) passions-mandakasaya - and that steered by wicked (samklesa) passions - tiurakasaya. The first, steered by mandakasaya, is the auspicious-cognition (subhopayoga), and the second, steered by tivrakasaya, is the inauspicious-cognition (asubhopayoga). uvaogo jadi hi suho puNNaM jIvassa saMcayaM jAdi / 31 yet at ag na af ITA U zuufe 12-6411 200

Page #262
pravacanasAra upayogo yadi hi zubhaH puNyaM jIvasya saMcayaM yAti / azubho vA tathA pApaM tayorabhAve na cayo'sti // 2-64 // sAmAnyArtha - [jIvasya ] AtmA ke [yadi] jo [ hi] nizcayakara [zubhaH upayogaH ] dAna-pUjA-kriyAdi rUpa caitanya-vikAramaya azuddha pariNAma - zubhopayoga -- hotA hai usa samaya [puNyaM] sAtA ko utpanna karane vAlA puNya-rUpa pudgala-vargaNA piNDa [saMcayaM] ikaTThA hokara AtmA ke pradezoM meM baMdhapane ko [yAti ] prApta hotA hai [ tathA vA] athavA usI prakAra [ azubhaH ] jisa samaya AtmA ke mithyAtva-viSaya-kaSAyAdi rUpa azubhopayoga hotA hai to [ pApaM ] asAtA ko karane vAlA pApa-rUpa pudgala-vargaNA piNDa Akara baMdhatA hai| [tayoH ] una zubhopayoga aura azubhopayoga pariNAmoM ke [abhAve] nAza hone para [cayaH] paradravya kA saMcaya-rUpa baMdha [na asti ] nahIM hotA hai| When the soul (jiva) is engaged in auspicious-cognition (subhopayoga), like giving of gifts and adoration of the Supreme Beings, there is certainly the bondage of meritorious (punya) karmas. When the soul (jiva) is engaged in inauspiciouscognition (asubhopayoga), like evil passions and sensegratification, there is certainly the bondage of demeritorious (papa) karmas. When the soul (jiva) is not engaged in either cognition, no bondage of material karmas takes place. Explanatory Note: Impure-cognition (asuddhopayoga) of both kinds - auspicious-cognition (subhopayoga) and inauspiciouscognition (asubhopayoga) - is the cause of bondage of karmas. Only when the soul (jiva) is engaged in pure-cognition (Suddhopayoga), there is no bondage of karmas. This establishes the fact that impure-cognition (asuddhopayoga) is the cause of bondage of karmas and pure-cognition (suddhopayoga) is the cause of liberation (moksa). 201

Page #263
Pravacanasara jo jANAdi jiNiMde pecchadi siddhe taheva aNagAre / jIve ya sANukaMpo uvaogo so suho tassa 112 - 6511 yo jAnAti jinendrAn pazyati siddhAMstathaivAnAgArAn / jIve ca sAnukampa upayogaH sa zubhastasya // 2-65 // sAmAnyArtha - [ yaH ] jo jIva [ jinendrAn ] paramapUjya devAdhideva paramezvara vItarAga jo arhantadeva haiM unake svarUpa ko [ jAnAti ] jAnatA hai [ siddhAn ] aSTakarmopAdhi rahita siddha parameSThiyoM ko [ pazyati ] jJAnadRSTi se dekhatA hai [ tathaiva ] usI prakAra [ anAgArAn ] anAgAroM ko AcArya-upAdhyAya-sAdhuoM ko bhI jAnatA hai, dekhatA hai [ ca ] aura [ jIve ] samasta prANiyoM para [ sAnukampaH ] dayAbhAva yukta hai [ tasya ] usa jIva ke [ saH ] vaha [ zubhaH upayogaH ] zubhopayoga - caitanya - vikAra - rUpa pariNAma jAnanA caahie| - The soul (jiva) that knows the nature of the Tirthankara (Lord Jina, the Arhat), perceives with knowledge-eyes the liberated souls (the Siddha), similarly, knows and perceives the saints (sramana, anagara) - the chief preceptor (acarya), the preceptor (upadhyaya), the ascetic (sadhu) - and is compassionate towards all living beings, engenders auspicious-cognition (subhopayoga). Explanatory Note: Without attaining the excellent state of destruction-cum-subsidence ( ksayopasama) of the perception - deluding (darsanamohaniya) and the conduct-deluding (caritramohaniya) karmas, and in the presence of the virtuousattachment (subharaga), the soul (jiva) has the disposition of adoration of the five Supreme Beings. It also has compassion towards all living beings. These are marks of auspicious-cognition (subhopayoga). 202

Page #264
visayakasAogADho dussudiduccittaduTThagoTThijudo / uggo ummaggaparo uvaogo jassa so asuho 12-661 viSayakaSAyAvagADho duHzrutiduzcittaduSTagoSThiyutaH / ugra unmArgapara upayogo yasya so'zubhaH 112 - 661 pravacanasAra sAmAnyArtha - [ yasya ] jisa jIva kA [ upayogaH ] azuddha caitanya vikAra pariNAma [ viSayakaSAyAvagADhaH ] indriya-viSaya tathA krodhAdi - kaSAya inase atyaMta gAr3ha ho, [ duHzrutiduzcittaduSTagoSThiyutaH ] mithyA zAstroM kA sunanA, Arta- raudra azubha dhyAnarUpa mana, parAI niMdA Adi carcA inameM upayoga sahita ho, [ ugraH ] hiMsAdi AcaraNa ke karane meM mahA udyamI ho aura [ unmArgaparaH ] vItarAga sarvajJa-kathita mArga se ulaTA jo mithyAmArga hai usameM lagA ho [ saH ] vaha pariNAma [ azubhaH ] azubhopayoga kahA hai| The soul (jiva) whose cognition (upayoga) is strongly inclined towards sense-gratification and passions ( kasaya) like anger, who listens to fallacious doctrines, contemplates on inauspicious dispositions, engages in destructive discussions, has cruel tendency, and holds false beliefs, engenders inauspiciouscognition (asubhopayoga). Explanatory Note: On fruition of severe perception-deluding (darsanamohaniya) and conduct - deluding (caritramohaniya) karmas, the soul (jiva) engages in inauspicious and wicked attachment (asubharaga). It shows no interest in the Supreme Beings, holds false beliefs, engages in sense-gratification, listens to fallacious doctrines; on the whole, its conduct is lamentable. Such soul is ever engaged in wicked activities and engenders inauspicious-cognition (asubhopayoga). ...... 203

Page #265
Pravacanasara asuhovaogarahido suhovajutto Na aNNadaviyammi / hojjaM majjhattho'haM NANappagamappagaM jhAe 2-67 // azubhopayogarahitaH zubhopayukto na anyadravye / bhavanmadhyastho'haM jJAnAtmakamAtmakaM dhyAyAmi 2-67 // sAmAnyArtha - [azubhopayogarahitaH] mithyAtva, viSaya, kaSAyAdi rahita huA [zubhopayuktaH na] zubhopayoga-rUpa bhAvoM meM bhI upayoga nahIM karane vAlA [anyadravye madhyastho bhavan ] aura zubha-azubha dravya tathA bhAva-rUpa para-bhAvoM meM madhyavartI huA arthAt donoM ko samAna mAnane vAlA aisA [ ahaM ] sva-para-vivekI maiM [jJAnAtmakaM] jJAnasvarUpa [AtmakaM] zuddha jIva-dravya (AtmA) kA [dhyAyAmi] parama samarasI-bhAva meM magna huA dhyAna (anubhava) karatA huuN| Rid of inauspicious-cognition (asubhopayoga), also not having dispositions of auspicious-cognition (subhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jivadravya, atma). Explanatory Note: Impure-cognition (asuddhopayoga), in form of the auspicious-cognition (subhopayoga) as well as the inauspicious-cognition (asubhopayoga), is the cause of union of foreign matter - material-karmas (dravyakarma) - with my soul (jiva). Both, the auspicious-cognition (subhopayoga) and the inauspicious-cognition (asubhopayoga), are due to fruition, mild and severe, of the deluding (mohaniya) karmas; these are not the nature of my pure soul (jiva); these are generated due to foreign matter. Therefore, I adopt equanimity; I do not accept foreign matter. This way, I get rid of the impure-cognition (asuddhopayoga). I establish myself, eternally and firmly, in my pure soul ........................ 204

Page #266
pravacanasAra nature; I adopt pure-cognition (suddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (suddhopayoga), is my preparation for getting rid of all causes of union of foreign matter with my soul. It is the path to liberation. It is, in fact, myassurance for theattainment of liberation (moksa). It is the pure state of my soul (jiva), rid of the dispositions of the doer (karta) and the enjoyer (bhokta), and without influx (asrava) or bondage (bandha) of karmas. It is the state of the liberated soul. NAhaM deho Na maNo Na ceva vANI Na kAraNaM tesiM / kattA Na Na kArayidA aNumaMtA Neva kattINaM 2-68 // nAhaM deho na mano na caiva vANI na kAraNaM teSAm / kartA na na kArayitA anumantA naiva kartRNAm 2-68 // sAmAnyArtha - [ahaM ] maiM jo zuddha-cinmAtra sva-para-vivekI hU~ so [ dehaH na] zarIra-rUpa nahIM hU~ [ manaH na ] manayoga-rUpa bhI nahIM hU~ [ ca ] aura [ eva ] nizcaya se [vANI na] vacanayoga-rUpa bhI nahIM huuN| [ teSAM kAraNaM na] una kAya-vacana-mana kA upAdAna-kAraNa-rUpa pudgala-piNDakara bhI nahIM huuN| [kartA na] una tIna yogoM kA kartA nahIM hU~, arthAt mujha kartA ke binA hI ve yogya pudgala-piNDakara kiye jAte haiM [kArayitA na] una tIna yogoM kA preraka hokara karAne vAlA nahIM hU~ - pudgala-dravya hI unakA kartA hai [kartRNAM] aura una yogoM ke karane vAle pudgala-piNDoM kA [anumantA na eva] anumodaka bhI nahIM hU~ - merI anumodanA ke binA hI pudgala-piNDa una yogoM kA kartA hai| isa kAraNa maiM paradravya meM atyaMta madhyastha huuN| I- the pure soul (jiva)-am not of the nature of the body; I am not of the nature of the mind; and certainly, I am not of the nature of 205

Page #267
Pravacanasara the speech. I am not the cause of their activities (of the body, the mind and the speech); I am not the doer, the administrator, or the approver of these activities. Explanatory Note: The soul (jiva) that has the power of discrimination between the self and the non-self knows the nature of all substances (dravya). It knows that the three activities - of the body, the mind and the speech - are material (paudgalika) in nature. It, therefore, does not entertain the misconception that the self is the doer, the administrator, or the approver - krta, karita, anumodana - of such activities. Since these activities are produced by foreign matter, it renounces all such activities. Eradicating the impure-cognition (asuddhopayoga) that shows up in form of the auspicious-cognition (subhopayoga) or the inauspicious-cognition (asubhopayoga), it gets established firmly in own-nature (svarupa). In pure-cognition (suddhopayoga), all causes of the influx of foreign matter are eliminated. deho ya maNo vANI poggaladavvappaga tti nnitttthiaa| poggaladavvaM pi puNo piMDo paramANudavvANaM // 2-69 // dehazca mano vANI pudgaladravyAtmakA iti nirdiSTAH / pudgaladravyamapi punaH piNDaH paramANudravyANAm // 2-69 // sAmAnyArtha - [ dehaH ] zarIra [ manaH] citta [ ca] aura [ vANI] vacana - ye tInoM yoga [ pudgaladravyAtmakAH] pudgala-dravya-rUpa haiM [iti ] aisA [ nirdiSTAH ] vItarAgadeva ne kahA hai [ punaH] aura [ pudgaladravyaM] tIna yoga-rUpa pudgala-dravya [api] nizcaya se [ paramANudravyANAM] sUkSma, avibhAgI pudgala-paramANuoM kA [piNDaH ] skaMdha-rUpa (samUharUpa) piNDa hai| ........................ 206

Page #268
pravacanasAra Lord Jina has expounded that the body, the mind and the speech are the nature of the substance of matter (pudgala). Further, the substance of matter (pudgala) certainly is the molecular union of the infinitesimal atoms of matter. Explanatory Note: These three - the body, the mind and the speech - are certainly of the nature of the substance of matter (pudgala). The mode (paryaya), as a result of the union of atoms (paramanu), is the unnatural mode (paryaya) of the substance of matter (pudgala). Although in modes (paryaya) that manifest in form of the body, the mind and the speech, there is the union of different atoms (paramanu), these appear to be one due to fusion that takes place owing to their qualities of greasiness (snigdha) or roughness (ruksa). NAhaM poggalamaio Na te mayA poggalA kayA piNddN| tamhA hi Na deho'haM kattA vA tassa dehassa // 2-700 nAhaM pudgalamayo na te mayA pudgalAH kRtAH piNDam / tasmAddhi na deho'haM kartA vA tasya dehasya 2-70 // sAmAnyArtha - [ahaM] maiM zuddha caitanyamAtra vastu [ pudgalamayaH na] acetana pudgala-dravya-rUpa nahIM huuN| [ te pudgalAH ] ve sUkSma-paramANu-rUpa pudgala [ mayA ] mere dvArA [piNDaM kRtAH na ] skaMdha-rUpa nahIM kiye gaye haiM, apanI zakti se hI piNDa-rUpa ho jAte haiN| [tasmAt ] isa kAraNa [hi ] nizcaya se [ahaM] jJAna-svarUpa maiM [ dehaH na ] pudgalavikAramayI zarIra nahIM hU~ - amUrta caitanya hU~ [vA ] athavA [ tasya dehasya ] usa pudgalamayI deha kA [kartA 'na'] kartA nahIM huuN| ........................ 207

Page #269
Pravacanasara I (pure consciousness) am not of the nature of the substance of matter (pudgala); I have not caused the fusion into molecules (skandha) of the indivisible atoms of the substance of matter (pudgala). Therefore, I am certainly not the body; not even the 'doer' (karta) of the body. Explanatory Note: I am certain that the body, the mind and the speech are the modes (paryaya) of the substance of matter (pudgala). The body is formed due to the union of infinite indivisible atoms (paramanu) of the substance of matter (pudgala). Since I have no power to transform into the infinite indivisible atoms (paramanu) of the substance of matter (pudgala), I am not the doer, the administrator, or the approver of the body. How can I be the maker of this body? The body is the result of the inherent power of the substance of matter (pudgala) for such transformation. I have no such power. I am an altogether different substance (dravya). apadeso paramANU padesametto ya sayamasaddo jo| Niddho vA lukkho vA dupadesAdittamaNubhavadi // 2-71 // apradezaH paramANuH pradezamAtrazca svayamazabdo yaH / snigdho vA rUkSo vA dvipradezAditvamanubhavati // 2-71 // sAmAnyArtha - [paramANuH] jo sUkSma avibhAgI pudgala-paramANu hai vaha [apradezaH] do Adi pradezoM se rahita hai [ pradezamAtraH] eka pradezamAtra hai [ca] aura [ svayaM azabdaH] Apa hI zabda-paryAya rahita hai - zabda to ananta pudgala-paramANuoM ke skaMdha se utpanna hotA hai [ yat ] isI kAraNa se yaha paramANu [snigdhaH vA] cikanA pariNAma sahita huA [rUkSaH vA] aura rUkSa (rUkhA) pariNAma sahita bhI huA [ dvipradezAditvaM ] do pradeza ko Adi lekara aneka pradeza bhAvoM ko [ anubhavati ] prApta hotA hai| 208

Page #270
pravacanasAra The indivisible atom (paramanu) of the substance of matter (pudgala) does not occupy multiple space-points (pradesa); it occupies just one space-point (pradesa). By itself, it does not have the quality of sound (sabda). The atoms, with qualities of greasiness (snigdha) and roughness (ruksa), combine together to form molecules having two or more space-points (pradesa). Explanatory Note: The indivisible atom (paramanu) of the substance (dravya) of matter (pudgala) has the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). The sound (Sabda) is not found in the indivisible atom (paramanu); it is the mode (paryaya) of the matter (pudgala). The atoms (paramanu) have qualities of greasiness (snigdha) and roughness (ruksa). Due to these qualities of greasiness and roughness, the atoms (paramanu) unite with each other to form molecules, which have two or more space-points (pradesa). Because of the ability to attain the mode (paryaya) of molecules, the substance (dravya) of matter (pudgala) is also known as having multiple space-points (pradesa). eguttaramegAdI aNussa NiddhattaNaM va lukkhattaM / pariNAmAdo bhaNidaM jAva aNaMtattamaNubhavadi 2-72 // ekottaramekAdyaNoH snigdhatvaM vA rUkSatvam / pariNAmAdbhaNitaM yAvadanantatvamanubhavati // 2-72 // sAmAnyArtha - [aNoH] paramANu ke [ pariNAmAt ] snigdha, rUkSa guNoM meM aneka prakAra kI pariNamana zakti hone se [ ekAdi] eka avibhAga praticcheda se lekara [ekottaraM] eka-eka bar3hatA huA [snigdhatvaM] snigdha-bhAva [vA ] athavA [rUkSatvaM] rUkSa-bhAva [bhaNitaM] kahA gayA hai [yAvat ] jaba taka ki [anantatvaM] ananta bhedoM ko - ananta avibhAga praticchedoM ko [anubhavati ] prApta ho jAtA hai| ........................ 209

Page #271
Pravacanasara The degrees, from one to many, of greasiness (snigdha) and roughness (ruksa) in the indivisible atom (paramanu) are due to its power of transformation (parinamana). There are infinite degrees of greasiness and roughness. Explanatory Note: The indivisible atom (paramanu) has the qualities of greasiness (snigdha) and roughness (ruksa); these qualities have infinite kinds of transformations and, hence, divisions. The last, indivisible part is called the 'avibhagapraticcheda'. To illustrate the degrees of greasiness and roughness examples are given of the milk of the she-goat, the buffalo, and the camel, and the buttermilk (ghee) that have increasing degrees of greasiness, and of the particles of dust, ash, and sand that have increasing degrees of roughness. There are infinite degrees of greasiness and roughness. NiddhA vA lukkhA vA aNupariNAmA samA va visamA vaa| samado durAdhigA jadi bajhaMti hi AdiparihINA 2-73 // snigdhA vA rUkSA vA aNupariNAmAH samA vA viSamA vA / samato vyadhikA yadi badhyante hi AdiparihINAH / 2-73 // sAmAnyArtha - [aNupariNAmAH] paramANu ke pariNAma - paryAya-bheda [ snigdhA vA] snigdha hoveM [vA ] athavA [rukSAH ] rUkSa hoveM [samA vA ] do, cAra, chaha ityAdi aMzoM kI ginatI kara sama aMza vAle hoM [ viSamA vA] athavA tIna, pA~ca, sAta ityAdi viSama aMza vAle hoM paraMtu [yadi] jo [AdiparihINAH] jaghanya aMza se rahita [ samataH ] ginatI kI samAnatA se [ dvayadhikAH ] do aMza adhika hoveM taba [badhyante hi ] Apasa meM baMdhate haiM, anya rIti se nhiiN| 210

Page #272
pravacanasAra With the exception of the lowest degree, wherever there is difference of two degrees in greasiness and roughness, whether even or odd, there is combination of similar or dissimilar types (greasiness with greasiness, roughness with roughness, and greasiness with roughness). Explanatory Note: Both, greasiness and roughness, have infinite divisions but combination of atoms takes place only when there is the difference of two degrees in greasiness or roughness. Combination between atoms cannot take place in any other way. There is no combination of atoms which are characterized by the lowest degree (one degree) of greasiness or roughness. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. NiddhattaNeNa duguNo caduguNaNireNa bNdhmnnubhvdi| lukkheNa vA tiguNido aNu bajjhadi paMcaguNajutto 2-74 // snigdhatvena dviguNazcaturguNasnigdhena bandhamanubhavati / rUkSeNa vA triguNito'Nurbadhyate paJcaguNayuktaH // 2-74 // sAmAnyArtha - [ snigdhatvena ] cikanepane se [ dviguNaH ] do aMzarUpa pariNata paramANu [caturguNasnigdhena ] cAra aMzarUpa pariNata hue paramANu se [ baMdhaM ] baMdha avasthA ko [anubhavati ] prApta hotA hai [ vA] athavA [rUkSeNa ] rUkhepane se [ triguNitaH aNuH ] tIna aMzarUpa pariNata paramANu [ paJcaguNayuktaH ] pA~ca aMzarUpa pariNata hue paramANu se saMyukta huA [ badhyate ] baMdha ko prApta hotA hai| ........................ 211

Page #273
Pravacanasara The atom (paramanu) having two degrees of greasiness combines with the atom with four degrees of greasiness or roughness. The atom with three degrees (of greasiness or roughness) combines with the atom with five degrees (of greasiness or roughness). Explanatory Note: Combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property (greasiness or roughness) of two units. There is no combination in all other instances. There is combination of an atom of two degrees of greasiness with an atom of four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with one, two, three, five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of an atom of three degrees of roughness with five degrees of roughness; also of an atom of five degrees of roughness with seven degrees of roughness. Combination also takes place between an atom of two degrees of roughness with an atom of four degrees of greasiness. Combination takes place between atoms with difference of two degrees in greasiness, between atoms with difference of two degrees in roughness, and between atoms with difference of two degrees in greasiness and roughness. Combination does not take place between atoms of the same degree of greasiness and roughness, or between atoms with difference of one degree of greasiness and roughness. Combination does not take place between atoms with lowest, i.e., one, degree of greasiness and roughness. There is no combination of an atom of one degree of greasiness or roughness with an atom of three degrees of greasiness or roughness even though there exists a difference of two degrees of greasiness or roughness. ........................ 212

Page #274
pravacanasAra dupadesAdI khaMdhA suhumA vA bAdarA sasaMThANA / puDhavijalateuvAU sagapariNAmehiM jAyate // 2-75 // dvipradezAdayaH skandhAH sUkSmA vA bAdarA sasaMsthAnAH / pRthivIjalatejovAyavaH svakapariNAmairjAyante // 2-75 // sAmAnyArtha - [ dvipradezAdayaH skandhAH ] do pradeza ko Adi lekara paramANuoM ke skaMdha arthAt do, tIna ityAdi se ananta paramANuoM paryaMta jo skaMdha haiM ve saba [svakapariNAmaiH] apane hI snigdha-rUkSa guNa ke pariNamana kI yogyatA se [ jAyante ] utpanna hote haiM [vA] athavA [ sUkSmA bAdarAH] sUkSmajAti aura sthUlajAti ke [ pRthivIjalatejovAyavaH] pRthivIkAya, jalakAya, agnikAya, vAyukAya ye bhI snigdha-rUkSabhAva ke pariNamana se pudgalAtmaka skaMdha paryAya-rUpa utpanna hote haiN| ve pudgalaparyAya [ sasaMsthAnAH ] aneka AkAra sahita hote haiN| The molecules (skandha - combination of atoms), starting from those occupying two space-points (pradesa) to infinity, are produced due to their own nature of transformation. And these fine (suksma) and gross (sthula) molecules of matter in form of the earth (prthivi), the water (jala), the fire (agni) and the air (vayu) have various shapes (samsthana, akara). Explanatory Note: The molecules (skandha) formed of two to infinite-times-infinite atoms (paramanu) are fine (suksma) as well as gross (sthula) and of various shapes. These molecules, in form of the earth (prthivi), the water (jala), the fire (agni) and the air (vayu), are modes (paryaya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). It is clear that the soul (atma) is not the doer of the molecules (skandha) of matter; the matter, due to its inherent quality of greasiness or roughness, has the power to form molecules. The matter (pudgala) undergoes changes in its form due to own transformation. 213

Page #275
Pravacanasara ogADhagADhaNicido poggalakAehiM savvado logo / suhumehiM bAdarehiM ya appAoggehiM joggehiM // 2-76 // avagADhagADhanicitaH pudgalakAyaiH sarvato lokaH / sUkSmairbAdaraizcAprAyogyairyogyaiH // 2-76 // sAmAnyArtha - [lokaH ] asaMkhyAtapradezI loka [ sarvataH] saba jagaha [ sUkSmaiH] sUkSmarUpa [ca ] aura [ bAdaraiH] sthUlarUpa [ aprAyogyaiH ] karmarUpa na hone yogya - AtmA ke grahaNa karane ke ayogya [ yogyaiH] athavA karmarUpa hone yogya aise [pudgalakAyaiH ] pudgala-dravya ke piNDoM se [ avagADhagADhanicitaH] avagAhita hokara atyaMta gAr3ha bharA huA hai| The universe (loka, having innumerable space-points) is filled densely (without inter-space) in all directions with fine (suksma) and gross (sthula) molecules of matter, with and without the power to turn into karmas that bond with the soul (atma). Explanatory Note: Each space-point (pradesa) of the universe (loka) is packed with infinite-times-infinite molecules of matter fit to turn into karmas - karmana-vargana. These do not face obstruction since the substance of space (akasa dravya) has the power to provide room - avagahana - to all substances at the same time. Thus, the universe (loka) is packed densely with the souls (jiva) as well as the matter fit to turn into karmas - karmanavargana. The nature of the dispositions - the transformations - of the soul (jiva) determines the nature of the bondage of karmas. It is not that the soul (jiva) propels the karmana-vargana to turn into karmas. Dwelling in the same space, both, the soul (jiva) and the karmana-vargana, transform by their own respective nature ........................ 214

Page #276
kammattaNapAoggA khaMdhA jIvassa pariNaiM pappA | gacchaMti kammabhAvaM Na du te jIveNa pariNamidA // 2-77 // pravacanasAra karmatvaprAyogyAH skandhA jIvasya pariNatiM prApya / gacchanti karmabhAvaM na tu te jIvena pariNamitAH // 2-77 // sAmAnyArtha [ karmatvaprAyogyAH ] aSTakarmarUpa hone yogya jo [ skandhAH ] pudgala-vargaNAoM ke piNDa haiM ve [ jIvasya ] saMsArI AtmA kI [ pariNati ] azuddha pariNati ko [ prApya ] pAkara [ karmabhAvaM ] ATha karmarUpa pariNAma ko [ gacchanti ] prApta hote haiM [ tu ] paraMtu [ te ] ve karmayogya baMdha [ jIvena ] AtmA ne [ na pariNamitAH ] nahIM pariNamAye haiM, apanI zakti se hI pariNata hue haiN| The molecules ( skandha) of matter (pudgala) fit to turn into karmas karmana-vargana when in association with the impure dispositions of the soul (jiva) transform themselves into (eight types of) karmas. The soul (jiva) is not the cause of this transformation of the molecules (skandha) of matter (pudgala) into karmas; the molecules of matter have inherent power to turn into karmas. - Explanatory Note: The molecules (skandha) of matter (pudgala) fit to turn into karmas - karmana-vargana - coexist with the soul (jiva) in the same space. The soul (jiva) due to its bondage with karmas since infinite time past entertains impure dispositions. These impure dispositions of the soul (jiva) become the external instrumental cause (nimitta karana) for the molecules (skandha) of matter (pudgala) fit to turn into karmas - karmana-vargana- to transform into (eight types of) karmas. The soul (jiva) does not transform the karmana-vargana into karmas; these transform into karmas by own power of transformation. So, the soul (jiva) is not the doer (karta) of the material-karmas (dravyakarma). 215

Page #277
Pravacanasara te te kammattagadA poggalakAyA puNo hi jiivss| saMjAyaMte dehA dehatarasaMkamaM pappA // 2-78 // te te karmatvagatAH pudgalakAyAH punarhi jIvasya / saMjAyante dehA dehAntarasaMkramaM prApya 2-78 // sAmAnyArtha - [te te] ve ve [karmatvagatAH] dravya-karmarUpa pariNata hue [pudgalakAyAH] karma-vargaNA-piNDa [ dehAntarasaMkramaM prApya] anya paryAya kA - dehAntararUpa parivartana kA - saMbaMdha pAkara [ punaH] phira [hi ] nizcaya se [ jIvasya ] AtmA ke [ dehAH ] zarIra-rUpa [ saMjAyante ] utpanna hote haiN| The molecules (skandha) of matter (pudgala) bound earlier with the soul (jiva) in form of material-karmas (dravyakarma) certainly transform themselves into the body as the soul (jiva) adopts a new body on change of its mode (paryaya). Explanatory Note: The same molecules (skandha) of matter (pudgala) which had earlier become material-karmas (dravyakarma), transform into the body as the soul adopts a new body on change of its mode (paryaya). It is owing to their own power of transformation that the material-karmas (dravyakarma) turn into the physical body (nokarma). Thus, the doer (karta) of the physical body (nokarma), too, is physical matter (pudgala), and not the soul (jiva). ........................ 216

Page #278
pravacanasAra orAlio ya deho deho veuvvio ya tejsio| AhAraya kammaio poggaladavvappagA savve 2-79 // audArikazca deho deho vaikriyikazca taijasaH / AhArakaH kArmaNaH pudgaladravyAtmakAH sarve 2-79 // sAmAnyArtha - [ audArikaH dehaH ] manuSya, tiryaMca saMbaMdhI audArika zarIra [ca] aura [ vaikriyikaH dehaH ] nArakI, devatA saMbaMdhI vaikriyika zarIra [ca ] aura [taijasaH ] zubha-azubha taijasa zarIra [AhArakaH] AhAraka putale kA zarIra [kArmaNaH] ATha karma-rUpa (kArmANa) zarIra - isa taraha ye pA~ca zarIra haiM, ve [ sarve ] saba hI [ pudgaladravyAtmakAH ] pudgaladravyamayI haiN| The gross-body (audarika sarira), the transformable-body (vaikriyika sarira), the luminous-body (taijasa sarira), the projectable- or assimilative-body (aharaka sarira) and the karmic-body (karmana sarira), all are forms of the substance of matter (pudgala-dravya) Explanatory Note: The five kinds of bodies are the effects of the rise of different kinds of name-karma (namakarma). Though karma is the cause of all types of bodies, by specific usage, the last one - the karmic-body (karmana sarira) - is restricted to the body composed of the karmic matter. These five kinds of bodies are made of the substance of matter (pudgala) and are distinct from the substance of soul (jivadravya). ........................ 217

Page #279
Pravacanasara arasamarUvamagaMdhaM avvattaM cedaNAguNamasaddaM / jANa aliMgaggahaNaM jIvamaNiddivasaMThANaM 112 - 8011 arasamarUpamagandhamavyaktaM cetanAguNamazabdam / jAnIhyaliGgagrahaNaM jIvamanirdiSTasaMsthAnam // 2 - 80 // sAmAnyArtha - he bhavya tU [ jIvaM ] zuddha-svarUpa AtmA ko [ arasaM ] pA~ca prakAra ke rasa se rahita [ arUpaM ] pA~ca varNoM se rahita [ agandhaM ] do prakAra ke gaMdha - guNa rahita [ avyaktaM ] apragaTa ATha prakAra ke sparza - guNa rahita [ azabdaM ] zabda-paryAya se rahita svabhAva vAlA [ aliGgagrahaNaM ] pudgala ke cihna se grahaNa nahIM hone vAlA [ anirdiSTasaMsthAnaM ] saba AkAroM se rahita - nirAkAra svabhAvayukta [ cetanAguNaM ] aura jJAna-darzana cetanAguNa vAlA, aisA zuddha nirvikAra dravya [ jAnIhi ] jaannaa| - O bhavya soul! Know that the (pure) soul (jiva) does not have the qualities of taste (rasa), colour ( varna), smell ( gandha), touch (sparsa), and sound ( sabda), which is the mode (paryaya) of the matter (pudgala). It cannot be comprehended through any mark typical of the matter (pudgala) - alingagrahana. Its shape cannot be defined, and it has this quality of consciousness (cetana). Explanatory Note: The soul (jiva) is without form (amurta) and does not possess the qualities of taste (rasa), colour (varna), smell (gandha) and touch (sparsa) and the mode (paryaya), i.e., sound (sabda), that the matter (pudgala ) - with form (murta) - exhibits. Being of the nature of consciousness ( cetana), the soul (jiva) is different from other substances (dravya) that are without form - the medium of motion (dharma), the medium of rest (adharma), the space (akasa), and the time (kala). Existing in its own nature, it is different from other souls (jiva). That the soul (jiva) cannot be 218

Page #280
pravacanasAra comprehended through any mark typical of the matter (pudgala) - alingagrahana - is elaborated as under. The soul (jiva) cannot be perceived through the senses (indriya). It knows the objects without the help of the senses (indriya). The other souls (jiva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jiva) knows other objects directly, without employing the indirect method of inference - like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain objects of knowledge do not perceive the soul (jiva). These are some interpretations of alingagrahana. The pure soul can only be experienced by the self through the self; it cannot be explained in words. The pure soul is perceived through self-knowledge. "Only those with experience can taste the supreme tranquility of the soul (jiva)," is just an empirical (vyavahara) expression that points at the bliss appertaining to the soul (jiva). The soul (jiva), on availability of appropriate causes, must, by itself, experience own-nature (svarupa). The pure-soulsubstance (suddhajiva-dravya) is beyond expression; it can only be experienced. mutto rUvAdiguNo bajjhadi phAsehiM aNNamaNNehiM / tavvivarIdo appA bansadi kidha poggalaM kammaM // 2-81 // mUrto rUpAdiguNo badhyate sparzeranyonyaiH / tadviparIta AtmA badhnAti kathaM paudgalaM karma 2-81 // sAmAnyArtha - [rUpAdiguNaH ] rUpa, rasa, gaMdha, sparzAdi guNa vAlA [ mUrtaH] skaMdha, paramANu-rUpa pudgala-dravya [anyonyaiH] paraspara [ spazaiMH] snigdha-rUkSa rUpa sparza-guNa se [badhyate] baMdha ko prApta hotA hai, [tadviparItaH] pudgala ke ........................ 219

Page #281
Pravacanasara snigdha-rUkSa guNa se rahita [AtmA ] jIvadravya [ paudgalaM karma ] pudgalIkakarma-vargaNAoM ko [ kathaM] kaise [ badhnAti ] bAMdha sakatA hai? The atoms (paramanu) or molecules (skandha), with qualities of taste (rasa), colour (varna), smell (gandha), and touch (sparsa), of the matter (pudgala), which is with form (murta), are able to combine due to their attributes of greasiness or roughness. How can the soul (jiva), which does not have these qualities, form bonds of karmas with the matter (pudgala)? Explanatory Note: The substance of matter (pudgala-dravya) is with form (murta) and due to the attributes of greasiness or roughness its atoms (paramanu) or molecules (skandha) combine together to form bonds. The soul (jiva) is without-form (amurta) and does not have the attributes of greasiness or roughness. How can it bond with the matter (pudgala) fit to turn into karmas - karmana-vargana? The disciple expresses doubt that on the one hand there are karmana-vargana with attributes of greasiness or roughness and on the other hand there is the soul (jiva) without these attributes of greasiness or roughness; how can the two combine together to form bonds? rUvAdiehiM rahido pecchadi jANAdi rUvamAdINi / davvANi guNe ya jadhA taha baMdho teNa jANIhi 2-82 // rUpAdikai rahitaH pazyati jAnAti rUpAdIni / dravyANi guNAMzca yathA tathA bandhastena jAnIhi // 2-82 // sAmAnyArtha - [rUpAdikaiH rahitaH] rUpAdi se rahita yaha AtmA [ yathA] jaise [rUpAdIni dravyANi ] rUpAdi guNoM vAle ghaTa-paTAdi svarUpa aneka pudgala dravyoM ........................ 220

Page #282
pravacanasAra ko [ca] aura [ guNAn ] una dravyoM ke rUpAdi guNoM ko [ jAnAti ] jAnatA hai [qufa ] Gant [ 21 ] 347 Yol [ ] quid-gol & HTS [ TEET: ] AtmA kA baMdha [jAnIhi ] jaano| As the soul (jiva), itself without qualities like colour (varna), perceives and knows the substance of matter (pudgala-dravya) and its qualities like colour (varna), similarly, the substance of matter (pudgala-dravya) binds, in form of karmas, with such soul (jiva). Explanatory Note: The soul (jiva) is without form (amurta) but knows and perceives the substance of matter (pudgala-dravya) that is with form (murta). Since the soul (jiva) has this power of knowing and perceiving, it is bound by the substance of matter (pudgala-dravya); without the power of knowing and perceiving, the soul (jiva) could not have forged such a bond. Thus, the bond is due to the soul's nature of knowing and perceiving. As an illustration, the child knows and perceives an earthen-bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Similarly, the man knows and perceives a real bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Why do the child and the man, who are absolutely distinct from the earthen-bracelet and the real bracelet, grieve on separation from the bracelet? The answer is that both know and perceive the bracelet as their own. Their dispositions are linked to the bracelet. The bracelet is the instrumental cause of transformations in their knowledge. In the same way, the soul (jiva) has nothing in common with the matter (pudgala) but since both occupy, since infinite time past, the same space, with the instrumentality of the matter (pudgala) the soul (jiva) enters into the impure-cognition (asuddhopayoga) in form of dispositions of attachment (raga), aversion (dvesa) and delusion (moha). This 221

Page #283
Pravacanasara impure-cognition (asuddhopayoga) in form of dispositions of attachment (raga), aversion (dvesa) and delusion (moha) is the psychic-bondage (bhavabandha); this is the real bondage of the soul (jiva). The bondage of the soul (jiva) with the matter (pudgala) is just empirical (vyavahara). It is clear that whenever the soul (jiva) perceives and knows the external substance with dispositions of attachment (raga), aversion (dvesa) and delusion (moha), it gets into bondage. The impure transformations of the soul are the cause of bondage. uvaogamao jIvo mujjhadi rajjedi vA padussedi / pappA vividhe visae jo hi puNo tehiM so baMdha 112-83 // upayogamayo jIvo muhyati rajyati vA pradveSTi / prApya vividhAn viSayAn yo hi punastaiH sa bandhaH // 2-83 // sAmAnyArtha [yaH] jo [ upayogamayaH ] jJAna - darzanamayI [ jIvaH ] AtmA [ vividhAn ] aneka taraha ke [ viSayAn ] iSTa-aniSTa viSayoM ko [ prApya ] pAkara [muhyati ] mohI hotA hai [ vA ] athavA [ rajyati ] rAgI hotA hai athavA [ pradveSTi ] dveSI hotA hai [ hi punaH ] nizcaya se [ saH ] vaha AtmA [ taiH ] una rAga, dveSa, moha bhAvoM se [ bandhaH ] baMdhA huA hai| When the soul (jiva) having cognition (upayoga) - in form of knowledge (jnana) and perception (darsana) engenders dispositions of delusion (moha), attachment (raga) and aversion (dvesa) for the objects of the senses, it again gets bound with those dispositions (of delusion, attachment and aversion). Explanatory Note: When the soul (jiva) assigns its cognition (upayoga) to the objects of the senses, it engenders dispositions of 222

Page #284
pravacanasAra delusion (moha), attachment (raga) and aversion (dvesa). These dispositions are due to the instrumentality of external objects. Although the innate nature of the soul (jiva) is just the purecognition (suddhopayoga), it transforms itself into the impurecognition (asuddhopayoga) under dispositions of delusion (moha), attachment (raga) and aversion (dvesa). This is the cause of the bondage. The innate nature of the crystal is whiteness; when in contact with blue, yellow and red objects, it transforms itself into these colours, leaving its nature of whiteness. In the same way, the soul (jiva) gets into psychic-bondage (bhavabandha) - in form of delusion (moha), attachment (raga) and aversion (dvesa)- due to the instrumentality of external objects of the senses. bhAveNa jeNa jIvo pecchadi jANAdi AgadaM vise| rajjadi teNeva puNo bajjhadi kamma tti uvadeso 2-84 // bhAvena yena jIvaH pazyati jAnAtyAgataM viSaye / rajyati tenaiva punarbadhyate karmetyupadezaH // 2-84 // sAmAnyArtha - [ jIvaH ] AtmA [yena bhAvena ] jisa rAga, dveSa, moha-bhAvakara [viSaye] indriyoM ke viSaya meM [AgataM ] Aye hue iSTa-aniSTa padArtha ko [ pazyati ] dekhatA hai [ jAnAti ] jAnatA hai [ tena eva] aura usI rAga, dveSa, moha-rUpa pariNAmakara [ rajyati ] tadAkAra ho lIna ho jAtA hai [ punaH ] phira usI bhAva-baMdha ke nimitta se [karma ] jJAnAvaraNAdi ATha prakAra ke dravya-karma [ badhyate ] baMdhate haiM [ iti upadezaH ] yaha bhagavanta kA upadeza hai| Lord Jina has expounded that as the soul (jiva) knows and sees the objects of the senses with dispositions of delusion (moha), attachment (raga) and aversion (dvesa), it attains the form of 223

Page #285
Pravacanasara those dispositions and gets into psychic - bondage (bhavabandha); as a consequence, it is bound with (eight kinds of) material-karmas (dravyakarma). Explanatory Note: The soul (jiva) has cognition (upayoga) that manifests in form of knowledge (jnana) and perception (darsana). When it knows and sees the objects of the senses with dispositions of delusion (moha), attachment (raga) and aversion (dvesa), its cognition (upayoga) transforms into such dispositions. This transformation of cognition (upayoga) is impure-cognition (asuddhopayoga), the cause of psychic-bondage (bhavabandha). The (eight kinds of) material-karmas (dravyakarma) are bound according to the psychic - bondage (bhavabandha). phAsehiM poggalANaM baMdho jIvassa rAgamAdIhiM / aNNoNNamavagAho poggalajIvappago bhaNido 112-8511 sparzaiH pudgalAnAM bandho jIvasya rAgAdibhiH / anyonyamavagAhaH pudgalajIvAtmako bhaNitaH // 2-85 // sAmAnyArtha [ sparzaiH ] yathAyogya snigdha- rUkSa sparza guNoM se [ pudgalAnAM ] pudgala-karma-vargaNAoM kA Apasa meM [ bandhaH ] milakara eka piNDa - rUpa baMdha hotA hai, [ rAgAdibhiH ] para- upAdhi se utpanna cidvikAra - rUpa rAga, dveSa, moha pariNAmoM se [ jIvasya ] AtmA kA baMdha hotA hai, [ anyonyaM ] paraspara meM pariNAmoM kA nimitta pAkara [ avagAhaH ] ekakSetra meM jIva-karma kA baMdha honA [ pudgalajIvAtmakaH ] vaha pudgala-karma aura jIva ina donoM kA baMdha [ bhaNitaH ] kahA gayA hai| Due to their quality of touch (sparsa) - greasiness or roughnessthe karmic molecules - karmana-vargana form new bonds 224 -

Page #286
between themselves. Due to its dispositions of attachment (raga) etc. the soul (jiva) forms psychic bonds - bhavabandha. Due to the instrumentality of each other, the soul (jiva) and the karmic molecules - karmana-vargana - existing in the same space form bonds-jiva-pudgala-bandha or dravyabandha. pravacanasAra Explanatory Note: The soul (jiva) is exposed to three kinds of fresh bondage. 1) The karmic molecules bound already with the soul (jiva) make bonds with the new karmic molecules due to their quality of touch (sparsa), greasiness or roughness; this is the pudgalabandha. 2) The impure-cognition (asuddhopayoga) of the soul (jiva) causes the psychic - bondage ( bhavabandha) or the jivabandha. 3) The soul (jiva) and the karmic molecules existing in the same space form bonds due to the instrumentality of each other; this is the jiva-pudgala-bandha or the dravyabandha. sapadeso so appA tesu padesesu poggalA kAyA / pavisaMti jahAjoggaM ciTThati ya jaMti bajjhati // 2-861 sapradezaH sa AtmA teSu pradezeSu pudgalAH kAyAH / pravizanti yathAyogyaM tiSThanti ca yAnti badhyante // 2-86 // - sAmAnyArtha - [ saH ] vaha [ AtmA ] AtmA [ sapradeza: ] lokapramANa asaMkhyAta pradezI hai [ teSu pradezeSu ] una asaMkhyAta pradezoM meM [ pudgalAH kAyAH ] pudgalakarmavargaNA-piNDa [ yathAyogyaM ] mana, vacana, kAya vargaNAoM kI sahAyatA se jo AtmA ke pradezoM kA kaMparUpa yoga kA pariNamana hai usI ke anusAra [ pravizanti ] jIva ke pradezoM meM praveza karate haiM [ca] aura [ badhyante ] paraspara meM eka kSetrAvagAhakara baMdhate haiM tathA ve karmavargaNA - piNDa [ tiSThanti ] rAga, dveSa, moha bhAva ke anusAra apanI sthiti lekara Thaharate haiM, usake bAda [ yAnti ] phala dekara kSaya ho jAte haiN| 225

Page #287
Pravacanasara The soul (jiva, atma) has innumerable space-points (pradesa). The karmic molecules penetrate the space-points of the soul and make bonds when there is vibration in the space-points of the soul due to the activity of the mind, the speech and the body. These karmic molecules remain bound with the soul for certain duration and then separate on fruition. Explanatory Note: First the psychic-bondage (bhavabandha) or the jivabandha takes place due to the impure-cognition (asuddhopayoga) of the soul (jiva). As a result of the bhavabandha, the dravyabandha takes place. Therefore, the cause of the dravyabandha is the bhavabandha. Bondage is of four kinds: 1) according to the nature or species of karma - prakrtibandha; 2) according to the duration of karma - sthitibandha; 3) according to the fruition of karma - anubhavabandha; and 4) according to the quantity of space-points of karma - pradesabandha. The threefold activity (yoga) causes prakrtibandha and pradesabandha. The passions (kasaya) in form of attachment etc. cause sthitibandha and anubhavabandha. ratto baMdhadi kammaM muccadi kammehiM raagrhidppaa| eso baMdhasamAso jIvANaM jANa Nicchayado 2-87 // rakto badhnAti karma mucyate karmabhiH rAgarahitAtmA / eSa bandhasamAso jIvAnAM jAnIhi nizcayataH // 2-87 // sAmAnyArtha - [ raktaH ] jo jIva paradravya meM rAgI hai vahI [ karma ] jJAnAvaraNAdi karmoM ko [badhnAti] bAMdhatA hai [ rAgarahitAtmA] aura jo rAgabhAvakara rahita hai vaha [karmabhiH ] saba karmoM se [mucyate ] mukta hotA hai| [nizcayataH ] nizcayanayakara [jIvAnAM] saMsArI AtmAoM ke [ eSaH] yaha rAgAdi vibhAvarUpa azuddhopayoga hI bhAvabaMdha hai aisA [bandhasamAsaH ] baMdha kA saMkSepa kathana [ jAnIhi ] tU smjh| ........................ 226

Page #288
pravacanasAra The soul (jiva) with attachment (raga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (asuddhopayoga) of the soul (jiva) is the cause of bondage; know this as the essence of bondage. Explanatory Note: The soul that transforms itself into dispositions of attachment (raga) gets bound with new materialkarmas (dravyakarma). The soul without such dispositions does not get bound with new material-karmas. The soul with dispositions of attachment gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, therefore, is called 'without karmic bonds' - abandha. This establishes the fact that the cause of the dravyabandha is the bhavabandha - impure-cognition (asuddhopayoga) of the soul jiva) in form of attachment (raga) etc. The bhavabandha is real bondage; the dravyabandha is conventional bondage. pariNAmAdo baMdho pariNAmo raagdosmohjudo| BRYET HTEYGIH HET A BYET Eaf TT 112-8811 pariNAmAbandhaH pariNAmo rAgadveSamohayutaH / BESTATT HJEUGHT TATT ANTaent stafa TT: 112-8811 227

Page #289
Pravacanasara sAmAnyArtha [ pariNAmAt] azuddhopayogarUpa pariNAma se [ bandhaH] pudgala karmavargaNArUpa dravyabaMdha hotA hai [ pariNAma: ] aura vaha pariNAma [ rAgadveSamohayutaH ] rAga, dveSa, moha bhAvoMkara sahita hai, unameM se [ mohapradveSau ] mohabhAva aura dveSabhAva ye donoM [ azubhau ] azubha hI haiM aura [ rAgaH ] rAgabhAva [ zubhaH ] paJcaparameSThI kI bhakti Adi rUpa zubha hai [ vA ] aura [ azubhaH ] viSaya - ratirUpa azubha bhI hai| - The transformation of the soul (jiva) into impure-cognition (asuddhopayoga) is the cause of bondage (dravyabandha). This transformation of the soul (jiva) is due to dispositions of attachment (raga), aversion (dvesa), and delusion (moha). Dispositions of delusion (moha) and aversion (dvesa) are inauspicious (asubha). Disposition of attachment (raga) is auspicious (subha) as well as inauspicious (asubha). Explanatory Note: The transformation of the soul (jiva) due to dispositions of attachment (raga), aversion (dvesa), and delusion (moha) is the cause of bondage. Delusion (moha), in general, takes three forms: attachment (raga), aversion (dvesa), and delusion (moha). Aversion (duesa), and delusion (moha) are necessarily inauspicious (asubha). Attachment (raga) can be either auspicious (subha) or inauspicious (asubha). Attachment (raga) toward objects that lead to virtuous conduct - - dharma - is auspicious (subha). Attachment (raga) toward objects that lead to immoral conduct adharma is inauspicious (asubha). Both kinds of dispositions, auspicious (subha) as well as inauspicious (asubha), cause bondage (bandha). 228 -

Page #290
suhapariNAmo puNNaM asuho pAvaM ti bhaNidamaNNesu / pariNAmo'NaNNagado dukkhakkhayakAraNaM samaye // 2-89 // zubhapariNAmaH puNyamazubhaH pApamiti bhaNitamanyeSu / pariNAmo'nanyagato duHkhakSayakAraNaM samaye // 2-89 // pravacanasAra sAmAnyArtha - [ anyeSu ] apanI AtmasattA se bhinnarUpa paJcaparameSThI AdikoM meM jo [ zubhapariNAmaH ] bhakti Adi prazasta - rAgarUpa pariNAma hai vaha [ puNyaM ] puNya hai, aura jo [ azubhaH] paradravya meM mamatva viSayAnurAga aprazasta (khoTA ) rAgarUpa pariNAma hai vaha [ pApaM ] pApa hai / [ ananyagataH pariNAmaH ] anya-dravya meM nahIM pravarte aisA jo vItarAga zuddhopayoga-rUpa bhAva hai vaha [ duHkhakSayakAraNaM ] duHkha ke nAza kA kAraNa-rUpa mokSasvarUpa hai [ iti ] aisA [ samaye ] paramAgama meM [ bhaNitaM ] kahA gayA hai| The transformation of the soul (jiva) in auspicious (subha) dispositions, which are other than its innate nature, is merit (punya). The transformation of the soul (jiva) in inauspicious (asubha) dispositions is demerit (papa). The Doctrine expounds that the transformation that does not delve into either dispositions is the cause of the destruction of misery (duhkha). Explanatory Note: Transformation (parinama) of the soul (jiva) is of two kinds; first, that delves into the external objects, and second, that delves into own nature. Delving into the external objects is specifically the cause of bondage; it is the 'specific' (visesa) transformation. Delving into own nature is not the cause of bondage; it is the 'natural' (avisesa) transformation. The ' specific' (visesa) transformation can be auspicious (subha ) or inauspicious (asubha). The auspicious (subha) transformation is the cause of bondage of karmas that result in merit (punya). The ....... 229

Page #291
Pravacanasara inauspicious (asubha) transformation is the cause of bondage of karmas that result in demerit (papa). Transmuting the cause in the effect, these auspicious (subha ) and inauspicious (asubha) transformations are also called merit (punya) and demerit (papa), respectively. The 'natural' (avisesa) transformation is pure disposition; it has no divisions. It is the cause of the destruction of misery (duhkha) and, again transmuting the cause in the effect, it is the root cause of destruction of karmas and attainment of liberation. bhaNidA puDhavippamuhA jIvaNikAyAdha thAvarA ya tasA / aNNA te jIvAdo jIvo vi ya tehiMdo aNNo // 2-90 // bhaNitAH pRthivIpramukhA jIvanikAyA atha sthAvarAzca trasAH / anye te jIvAjjIvo'pi ca tebhyo'nyaH // 2-90 // - sAmAnyArtha - [ atha ] isake bAda jo [ pRthivIpramukhAH ] pRthvI ko Adi lekara [ jIvanikAyAH ] jIva ke chaha kAya jo [ sthAvarAH ] sthAvara [ ca ] aura [ trasA: ] trasa [ bhaNitAH ] kahe gaye haiM [te] ve saba bheda [ jIvAt anye ] cetanA-lakSaNa jIva se anya acetana pudgala-piNDarUpa haiM [ ca ] aura [ jIvaH api ] jIvadravya bhI nizcaya se [ tebhyaH ] una trasa - sthAvararUpa chaha prakAra ke bhedoM se [ anyaH ] judA (TaMkotkIrNa) jJAyaka-svarUpa hai| Then, the soul-bodies (jivanikaya), which have been called immobile (sthavara) - the earth-bodied (prthivikaya) and the rest - and the mobile (trasa), are distinct from the substance of soul (jivadravya) and the substance of soul (jivadravya) too is distinct from these soul-bodies (jivanikaya). 230 .........

Page #292
pravacanasAra Explanatory Note: The worldly souls (jiva) are of two kinds: the immobile (sthavara) beings and the mobile (trasa) beings. The immobile (sthavara) beings are of five kinds: the earth (prthivi), the water (jala), the fire (agni), the air (vayu), and the plants (vanaspati). These have the sense of touch (sparsa). The mobile (trasa) beings are those having two to five senses. Five kinds of the immobile (sthavara) beings together with the mobile (trasa) beings constitute the six kinds of soul-bodies (jivanikaya). These bodies are the product of material-karmas and, therefore, essentially different from the substance-of-soul (jivadravya). Leaving aside all external encumbrances, the soul (jiva) must get established in own nature. The substance-of-soul (jivadravya) is one indivisible whole, of the nature of knowledge. jo Navi jANadi evaM paramappANaM sahAvamAsejja / kIradi ajjhavasANaM ahaM mamedaM ti mohAdo 2-91 // yo naiva jAnAtyevaM paramAtmAnaM svabhAvamAsAdya / kurute'dhyavasAnamahaM mamedamiti mohAt 2-91 // sAmAnyArtha - [ yaH ] jo jIva [ evaM ] pUrvokta prakAra se arthAt cetana aura acetana svabhAvoM kA nizcaya karake [ svabhAvaM AsAdya] saccidAnaMdarUpa zuddha, nitya AtmIkabhAva ko upAdeyarUpa aMgIkAra kara [ paraM] pudgala ko [ AtmAnaM] tathA jIva ko sva aura para ke bhedakara [na eva jAnAti ] isa prakAra nahIM jAnatA hai vaha [mohAt] rAga, dveSa, moha se [ ahaM idaM] 'maiM zarIrAdi svarUpa hU~', [mama idaM] 'mere ye zarIrAdi haiM' [iti ] aisA [ adhyavasAnaM] mithyA pariNAma [ kurute ] karatA hai| The soul (jiva) that does not differentiate between the soul and the non-soul according to their respective nature as stated above, is deluded and, as a result, carries misconceptions like, 'I am the body,' and 'the body is mine'. ........................ 231

Page #293
Pravacanasara Explanatory Note: The soul (jiva) suffering from delusion (moha) fails to distinguish between the self and the non-self. Delusion (moha) gives rise to a) sense-of-mine (mamakara) in objects or things, like the body, that are not the soul but are results of the fruition of karmas - 'This body is mine'; and b) selfconsciousness (ahamkara) in regard to objects or things that definitely do not belong to the soul but are considered as own in thought - 'I am the king.' Engagement in external substances is due to the absence of the faculty-of-discrimination - bhedavijnana. Engagement in the 'self", i.e., the soul-nature, is due to the presence of the faculty-of-discrimination-bhedavijnana. kuvvaM sabhAvamAdA havadi hi kattA sagassa bhAvassa / poggaladavvamayANaM Na du kattA savvabhAvANaM 2-92 // kurvan svabhAvamAtmA bhavati hi kartA svakasya bhAvasya / pudgaladravyamayAnAM na tu kartA sarvabhAvAnAm // 2-92 // sAmAnyArtha - [AtmA] jIva [svabhAvaM] apane cetanA-svarUpa pariNAma ko [kurvan] karatA huA [svakasya] apane [bhAvasya] cetanA-svarUpa bhAva kA [kartA ] kartA (karane vAlA) [ hi ] nizcaya se [ bhavati ] hotA hai| [1] aura [pudgaladravyamayAnAM] pudgaladravyamayI [ sarvabhAvAnAM] sarva dravyakarma, zarIrAdi bhAvoM kA [kartA ] kartA (karane vAlA) [na] nahIM hai| The soul (jiva) is certainly the doer (karta) of the dispositions (bhava) that result due to its transformation in own nature. It is not the doer (karta) of the transformation in material (pudgala) substances (dravya). 232

Page #294
pravacanasAra Explanatory Note: The soul (jiva) is the doer (karta) of its transformation in own nature; it has the power of such transformation. Such transformation is the effect (karya) and the soul (jiva) is the independent doer (karta). The soul (jiva) is not the doer (karta) of transformation in material-karmas (dravyakarma); such transformation is the nature of external substance. The soul (jiva) does not have the power of such transformation. The soul (jiva), therefore, is not the doer (karta) of transformation in material (pudgala) substances (dravya); the matter (pudgala) is the doer (karta) of such transformation. geNhadi Neva Na muMcadi karedi Na hi poggalANi kammANi / jIvo puggalamajjhe vaTTaNNavi savvakAlesu 2-93 // gRhNAti naiva na muJcati karoti na hi pudgalAni karmANi / jIvaH pudgalamadhye vartamAno'pi sarvakAleSu / 2-93 // sAmAnyArtha - [ jIvaH ] AtmA [ sarvakAleSu ] sadAkAla [ pudgalamadhye ] pudgala ke bIca meM ekakSetrAvagAhakara [ vartamAnaH api] maujUda hai to bhI [ pudgalAni karmANi ] podgalIka dravyakarmAdikoM ko [ naiva gRhNAti ] na to grahaNa karatA hai aura [na muzcati ] na chor3atA hai tathA [ hi ] nizcaya se [ na karoti ] karatA bhI nahIM hai| The soul (jiva), although existing eternally in midst of the matter (pudgala), it does not take in external substances like the material-karmas (dravyakarma), does not give these up, and certainly is not the doer (karta) of these. Explanatory Note: The transformation of the matter (pudgala) does not belong to the soul (jiva); the soul (jiva) neither takes in 233

Page #295
Pravacanasara nor gives up the external substances. The fire has its own nature; it neither takes in nor gives up the iron ball. The rule is that only the substance (dravya) that causes transformation can take in or give up the substance. The soul (jiva) does not cause transformation in the substance of matter (pudgala). Therefore, it does not take in or give up the substance of matter (pudgala); it is also not the doer (karta) of the material-karmas (dravyakarma). sa idANiM kattA saM sagapariNAmassa dvvjaadss| AdIyade kadAI vimuccade kammadhUlIhiM // -94 // sa idAnI kartA san svakapariNAmasya dravyajAtasya / AdIyate kadAcidvimucyate karmadhUlibhiH 2-94 // sAmAnyArtha - [saH] vaha paradravya ke grahaNa-tyAga se rahita AtmA [ idAnIM] aba saMsAra avasthA meM paradravya kA nimitta pAkara [ dravyajAtasya ] Atmadravya se utpanna hue [svakapariNAmasya] cetanA ke vikArarUpa azuddha apane pariNAmoM kA [kartA san] kartA hotA huA [karmadhUlibhiH] usa azuddha cetanArUpa AtmapariNAma kA hI nimitta pAkara jJAnAvaraNAdi karmarUpa pariNata huI pudgala-karmarUpa dhUli se [AdIyate ] grahaNa kiyA jAtA hai aura [kadAcit ] kisI kAla meM apanA rasa (phala) dekara [ vimucyate ] chor3a diyA jAtA hai| The soul (jiva), in its worldly state, becomes the doer (karta) of the transformation of the soul-substance (atmadravya) into impure dispositions. It is then taken in by the particles of material-karmas, and is also given up by these particles of material-karmas on fruition. Explanatory Note: The worldly soul (jiva), due to the instrumentality of its union with external substance (dravya), 234

Page #296
pravacanasAra transforms itself into impure-cognition (asuddhopayoga) and is the doer (karta) of its dispositions in such state. The soul (jiva) is the doer (karta) of its state of impure-cognition (asuddhopayoga) and the dispositions. However, it cannot be the doer (karta) of the material-karmas. The substance of matter (pudgala), due to the instrumentality of the soul (jiva) that is engaged in impurecognition (asuddhopayoga), with its own inherent power gets transformed into material-karmas (dravyakarma), like the knowledge-obscuring (jnanavaraniya) karma. Since the two - the soul (jiva) and the material-karmas - inhabit the same space, the material-karmas are bound with the soul (jiva). On fruition, these material-karmas dissociate from the soul. It is thus clear that the soul (jiva) does not take in or give up the material-karmas; the matter only takes in or gives up the matter. pariNamadi jadA appA suhammi asuhammi rAgadosajudo / taM pavisadi kammarayaM NANAvaraNAdibhAvehiM 2-95 // pariNamati yadAtmA zubhe'zubhe rAgadveSayutaH / taM pravizati karmarajo jJAnAvaraNAdibhAvaiH // 2-95 // sAmAnyArtha - [ yadA ] jisa samaya [ AtmA ] yaha AtmA [ rAgadveSayutaH ] rAga-dveSa bhAvoM sahita huA [zubhe azubhe] zubha-azubha bhAvoM meM [pariNamati ] pariNamana karatA hai, usI samaya [ jJAnAvaraNAdibhAvaiH ] jJAnAvaraNAdi ATha karmarUpa hokara [karmarajaH] vaha karmarUpI dhUli [taM pravizati ] isa AtmA meM usake yogoM dvArA praveza karatI hai| When the soul (jiva) is engaged in dispositions of attachment (raga) and aversion (dvesa) and thereby undertakes auspicious ........................ 235

Page #297
Pravacanasara (subha) or inauspicious (asubha) activities, at the same time, the dust of karmic matter enters into the soul (jiva) in form of karmas, like the knowledge-obscuring (jnanavaraniya) karma. Explanatory Note: During the rainy season when the earth is awash, physical matter of various kinds present in the soil, with the instrumentality of rain-water but due to own power, gets itself transformed into newborn green grass and small green-yellow sprouts and leaves. Similarly, when the soul (jiva) is sullied by attachment (raga) or aversion (dvesa) resulting in auspicious (subha) or inauspicious (asubha) activities, with the instrumentality of the soul's auspicious (subha) or inauspicious (asubha) activities but due to own power, the karmic matter gets itself transformed into karmas, like the knowledge-obscuring (jnanavaraniya) karma. This establishes the fact that the karmic matter, by its own nature, is the doer (karta) of various kinds of karmas; the soul (jiva) is not the doer of karmas. sapadeso so appA kasAyido moharAgadosehiM / kammarajehiM siliTTho baMdho tti parUvido samaye 12-96 // sapradezaH sa AtmA kaSAyito moharAgadveSaiH / karmarajobhiH zliSTo bandha iti prarUpitaH samaye 2-96 // sAmAnyArtha - [sa AtmA] vaha saMsArI jIva [sapradezaH] lokamAtra asaMkhyAta pradezoM vAlA hone se [ moharAgadveSaiH kaSAyitaH ] moha-rAga-dveSarUpa raMga se kasailA huA [ karmarajobhiH ] jJAnAvaraNAdi ATha karmarUpI dhUli-samUhakara [zliSTaH ] baMdhA huA hai [iti] isa prakAra [ samaye] jaina siddhAnta meM [bandhaH] baMdha kA rUpa [ prarUpitaH ] kahA gayA hai| 236

Page #298
pravacanasAra Since the soul (jiva), having innumerable space-points (pradesa), is tinged with passions (kasaya) in form of delusion (moha), attachment (raga), and aversion (dvesa) in its worldly state, it is bound with the dust of the karmic matter (like the knowledge-obscuring (jnanavaraniya) karma). This is called the bondage (bandha) in the Scripture. Explanatory Note: The soul (jiva), having space-points (pradesa), due to passions (kasaya) in form of delusion (moha), attachment (raga), and aversion (dvesa), becomes amenable to the bondage (bandha) of karmas. The dust of the karmic matter gets access to and binds with such a soul (jiva). Therefore, the transformation of the soul (jiva) into the state of delusion (moha), attachment (raga), and aversion (dvesa) is the real (niscaya) bondage (bandha). The bondage of the karmic matter is the empirical (vyavahara) bondage (bandha). The real-point-of-view (niscayanaya) deals with the transformation of the substance (dravya) itself. Theempirical-point-of-view (vyavaharanaya) deals with the transformation of the other-substance (paradravya). eso baMdhasamAso jIvANaM NicchaeNa nnitttthio| arahaMtehiM jadINaM vavahAro aNNahA bhaNido 2-97 // eSa bandhasamAso jIvAnAM nizcayena nirdiSTaH / arhadbhiryatInAM vyavahAro'nthayA bhaNitaH // 2-97 // sAmAnyArtha - [arhadbhiH] arhantadeva ne [ jIvAnAM] saMsArI jIvoM kA [ eSaH] pUrvokta prakAra se yaha rAga-pariNAma hI [nizcayena] nizcaya se baMdha hai, aisA [bandhasamAsaH] baMdha kA saMkSepa kathana (sArAMza) [ yatInAM] munIzvaroM ko [nirdiSTaH ] dikhalAyA hai| [anyathA ] isa nizcaya-baMdha se judA jo jIvoM ke 237

Page #299
Pravacanasara ekakSetrAvagAha-rUpa dravyakarma - baMdha hai vaha [ vyavahAra : ] upacAra se baMdha [ bhaNita: ] kahA hai| Lord Jina (the Arhat) has discoursed for the ascetics that the transformation of the worldly soul (jiva) into the state of attachment (raga) etc. in the aforesaid manner is, in essence, the real (niscaya) bondage (bandha). The other kind of bondage (of the karmic matter with the soul) is the empirical (vyavahara) bondage (bandha). Explanatory Note: The worldly soul (jiva) is the doer (karta) of its impure transformation in form of dispositions of attachment (raga) etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niscayanaya) that deals with the pure-substance (suddhadravya). That the soul (jiva) is the doer of transformation of the matter (pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavaharanaya) that deals with the impure-substance (asuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niscayanaya), and from the empirical-point-of-view (vyavaharanaya). The real-point-of-view (niscayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavaharanaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (atmadravya); therefore, it is not worth accepting. The real-point-of-view (niscayanaya) avers that the soul (jiva) is bound by own dispositions of attachment (raga) etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jiva) can attain the state of passionless conduct-without-attachment (vitaraga caritra) to get rid of all karmas. That is why the real-point-of-view (niscayanaya) is worth accepting. 238

Page #300
pravacanasAra Na jahadi jo du mamattiM ahaM mamedaM ti dehdvinnesu| so sAmaNNaM cattA paDivaNNo hodi ummaggaM // 2-98 // na jahAti yastu mamatAmahaM mamedamiti dehadraviNeSu / sa zrAmaNyaM tyaktvA pratipanno bhavatyunmArgam // 2-98 // sAmAnyArtha - [yaH] jo puruSa [ dehadraviNeSu] zarIra tathA dhanAdika meM [ahaM idaM] maiM zarIrAdirUpa hU~ [ tu] aura [ mama idaM ] mere ye zarIra-dhanAdika haiM [iti ] isa prakAra [ mamatA] mamatva buddhi ko [ na jahAti ] nahIM chor3atA hai [ saH] vaha puruSa [zrAmaNyaM] samasta paradravya ke tyAga-rUpa munipada ko [ tyaktvA ] chor3akara [unmArga] azuddha pariNatirUpa viparIta mArga ko [ pratipannaH bhavati ] prApta hotA hai| The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (sramana). Explanatory Note: The ascetic (sramana) who fails to adopt the transcendental-point-of-view (niscayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-pointof-view (vyavaharanaya) is deluded (mohi). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakara) and 'self-consciousness' (ahamkara) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (sramana). The adoption of the impure-point-ofview (asuddhanaya) must result in the adoption of the impurestate-of-the-soul (asuddhatma). ........................ 239

Page #301
Pravacanasara NAhaM homi paresiM Na me pare saMti NANamahamekko / idi jo jhAyadi jhANe so appANaM havadi jhAdA 2-99 // nAhaM bhavAmi pareSAM na me pare santi jJAnamahamekaH / iti yo dhyAyati dhyAne sa AtmA bhavati dhyAtA 2-99 // sAmAnyArtha - [ahaM ] maiM zuddhatmA [ pareSAM] zarIrAdi paradravyoM kA [na bhavAmi] nahIM hU~ aura [ pare me ] zarIrAdika paradravya mere [na santi ] nahIM haiM, [ahaM ] maiM paramAtmA [ekaH jJAnaM] sakala parabhAvoM se rahita eka jJAnasvarUpa hI hU~[iti ] isa prakAra [yaH] jo bhedavijJAnI jIva [dhyAne] ekAgratA-rUpa dhyAna meM samasta mamatva bhAvoM se rahita huA [dhyAyati ] apane nija-svarUpa kA cintavana karatA hai [ saH] vaha purUSa [AtmA] AtmA kA [dhyAtA] dhyAna karane vAlA [ bhavati ] hotA hai| 'I, the pure-soul (suddhatma), do not belong to the external objects (like the body) and the external objects do not belong to me. I am just one, of the nature of knowledge.' Only the one who meditates thus on the nature of the 'self meditates on the puresoul (Suddhatma). Explanatory Note: The ascetic becomes indifferent toward the impure-point-of-view (asuddhanaya), removes delusion about external objects like the body that assumes these to be either belonging to him or he belonging to these, and accepts his nature to be comprising just the pure-knowledge. He detaches his mind completely from external objects and renounces all volitions and deliberations. Such an ascetic reaches the state of the pure-soul (suddhatma). It is clear that only by adopting the transcendentalpoint-of-view (niscayanaya) the soul reaches its pure state. ........................ 240

Page #302
evaM NANappANaM daMsaNabhUdaM adiMdiyamahatthaM / dhuvamacalamaNAlaMbaM maNNe'haM appagaM suddhaM 12-1001 evaM jJAnAtmAnaM darzanabhUtamatIndriyamahArtham / dhruvamacalamanAlambaM manye'hamAtmakaM zuddham // 2-1001 pravacanasAra - sAmAnyArtha - [ ahaM ] bhedavijJAnI maiM [ evaM ] isa taraha [ AtmAnaM ] AtmA ko [ manye ] mAnatA hU~ ki AtmA [ zuddhaM ] parabhAvoM se rahita nirmala hai [ dhruvaM ] nizcala eka-rUpa hai [jJAnAtmAnaM ] jJAna - svarUpa hai [ darzanabhUtaM ] darzanamayI hai [ atIndriyamahArthaM ] apane atIndriya svabhAva se sabakA jJAtA mahAn padArtha hai [ acalaM] apane svarUpakara nizcala hai [ anAlambaM ] paradravya ke AlaMbana (sahAyatA) se rahita svAdhIna hai| isa prakAra zuddha, TaMkotkIrNa AtmA ko avinAzI vastu maiM mAnatA huuN| This way, I consider my soul (atma) to be pure (suddha), eternal (dhruva), of the nature of knowledge (jnana) and perception (darsana), a super-substance beyond the senses - atindriya, steady (acala), and independent (svadhina). Explanatory Note: The soul (atma ) is not produced by any cause; it is self-sustaining and eternal (dhruva). It is pure (suddha) in its own-nature (svabhava). It is of the nature of knowledge (jnana) and perception (darsana), different from all other substances but one with its own-nature. It is a super-substance that knows completely all substances in respect of their qualities of touch, taste, smell and sight, and mode of hearing without the help of the senses, at one and the same time. It is different from substances that are amenable to the five senses but knows these substances. It does not accept or reject the objects of knowledge; it is different from the external objects of knowledge but the knower of these objects of knowledge. It does not leave its nature of knowledge; it is ......... 241

Page #303
Pravacanasara one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth accepting. dehA vA daviNA vA suhadukkhA vAdha sattumittajaNA / jIvasaNa saMti dhuvA dhuvovaogappago appA 12-101 // dehA vA draviNAni vA sukhaduHkhe vAtha zatrumitrajanAH / jIvasya na santi dhruvA dhruva upayogAtmaka AtmA // 2-101 // sAmAnyArtha [ dehAH] audArikAdi pA~ca zarIra [ vA ] athavA [ draviNAni ] dhana-dhAnyAdika [ vA ] athavA [ sukhaduHkhe ] iSTa-aniSTa paJcendriya viSayajanya sukha-duHkha [ vA atha ] athavA aura [ zatrumitrajanAH ] zatru-mitrAdika loka - ye sabhI saMyogajanya padArtha [ jIvasya ] AtmA ke [ dhruvAH ] avinAzI [ na santi ] nahIM haiM, kevala [ upayogAtmakaH ] jJAna - darzanasvarUpa [ AtmA ] zuddhajIva [ dhruvaH ] avinAzI vastu hai| The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (atma); the pure soul, of the nature of knowledge (jnana) and perception (darsana), is the only eternal substance. Explanatory Note: Dispositions pertaining to the body etc. belong to external objects that are different from the soul (atma) and, therefore, cause of impurity. These dispositions do not belong 242 ........

Page #304
pravacanasAra to the soul and are transient. The soul (atma) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jnana) and perception (darsana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul. jo evaM jANittA jhAdi paraM appaggaM visuddhappA / sAgArANAgAro khavedi so mohaduggaMThiM // 2-102 // ya evaM jJAtvA dhyAyati paramAtmAnaM vizuddhAtmA / sAgAro'nAgAraH kSapayati sa mohadurgranthim 2-102 // sAmAnyArtha - [yaH] jo [ sAgAraH] aNuvratI zrAvaka tathA [anAgAraH] munIzvara [evaM] pUrvokta rIti se [ jJAtvA ] svarUpa ko dhruva jAnakara [ paramAtmAnaM] sabase utkRSTa zuddhAtmA ko [dhyAyati ] ekAgrapane se ciMtavana karatA hai [saH] vaha [vizuddhAtmA ] nirmala AtmA hotA huA [ mohadurgranthiM ] moha kI anAdi kAla kI viparIta-buddhirUpI gAMTha ko [kSapayati ] kSINa (naSTa) karatA hai| The worthy householder (sravaka) or the ascetic (sramana) who, after knowing the aforesaid nature of the soul (atma), meditates on the pure-soul (paramatma) destroys the intractable knot of delusion (moha) and attains the purity of his soul. Explanatory Note: The householder (sravaka) or the ascetic (sramana) who delves into the pure and indestructible nature of the soul attains, in own soul, that same purity. Then, he is able to meditate on the pure-soul (paramatma) characterized by infinite strength of knowledge (jnana) and perception (darsana). In essence, the householder (sravaka) or the ascetic (sramana) who meditates, without wavering, on the pure-soul is able to destroy 243

Page #305
Pravacanasara the intractable knot of delusion (moha) linked to his soul from beginningless time. The fruit of the attainment of the pure-soul is the destruction of the knot of delusion (moha). jo NihadamohagaMThI rAgapadose khavIya saamnnnne| hojaM samasuhadukkho so sokkhaM akkhayaM lahadi // 2-103 // yo nihatamohagranthI rAgapradveSau kSapayitvA zrAmaNye / bhavet samasukhaduHkhaH sa saukhyamakSayaM labhate // 2-103 // sAmAnyArtha - [nihatamohagranthiH ] moha kI gAMTha ko dUra karatA huA [ zrAmaNye ] yati avasthA meM [rAgapradveSau ] iSTa-aniSTa padArthoM meM prIti-aprItibhAva ko [kSapayitvA] chor3akara [samasukhaduHkhaH] sukha-du:kha meM samAna dRSTivAlA [bhavet ] hotA hai, [saH] vaha samabuddhi puruSa [akSayaM saukhyaM] avinAzI atIndriya AtmIka mokSa-sukha ko [ labhate ] pAtA hai| The ascetic (sramana) destroys the knot of delusion (moha), gets rid of attachment (raga) and aversion (dvesa) and observes equanimity in pleasure and pain; he then attains the indestructible happiness (of liberation). Explanatory Note: On destruction of the knot of delusion (moha), destruction of attachment (raga) and aversion (dvesa) must take place; on destruction of attachment (raga) and aversion (dvesa), equanimity in pleasure and pain must surface. With equanimity in pleasure and pain, self-dependent happiness, rid of all anxiety, appertaining to the soul, must appear. Therefore, the fruit of destruction of the knot of delusion (moha) is the attainment of indestructible happiness (of liberation). ........................ 244

Page #306
pravacanasAra jo khavidamohakaluso visayaviratto maNo nniruNbhittaa| samavaTThido sahAve so appANaM havadi jhAdA // 2-104 // yaH kSapitamohakaluSo viSayavirakto mano nirudhya / samavasthitaH svabhAve sa AtmAnaM bhavati dhyAtA // 2-104 // sAmAnyArtha - [yaH] jo puruSa [kSapitamohakaluSaH] moharUpa maila ko kSaya karatA huA tathA [ viSayaviraktaH] paradravya-rUpa iSTa-aniSTa indriyoM ke viSayoM se virakta huA [manaH nirudhya] caMcala citta ko bAhya viSayoM se rokakara [ svabhAve] apane ananta sahaja caitanyasvarUpa meM [ samavasthitaH] ekAgra-nizcala bhAva meM ThaharatA hai [saH] vaha puruSa [ AtmAnaM ] TaMkotkIrNa nija zuddha jIvadravya kA [ dhyAtA] dhyAna karane vAlA [bhavati ] hotA hai| The one who has destroyed the dirt of delusion (moha), has isolated himself from sense-pleasures, has controlled the wavering of his mind, and is established firmly in soul-nature, performs meditation on the pure-soul. Explanatory Note: As the soul gets rid of delusion (moha), it gets rid of inclination towards the external objects. As a result, the objects of the senses no more attract the soul. The flickering mind becomes stable; as the objects of the senses lose their appeal, the mind fails to find anything worth exploration and indulgence. The bird on board a ship in the ocean must return back to the ship as it cannot find an abode outside the ship. Similarly, the mind, without the abode that are the objects of the senses, becomes unwavering and is able to concentrate on the pure soul-nature. Such concentration of the mind on the nature of the pure soul is meditation - the experience of the pure consciousness of the 'self". The soul becomes utterly pure. ........................ 245

Page #307
Pravacanasara NihadaghaNaghAdikammo paccakkhaM savvabhAvataccaNhU / NeyaMtagado samaNo jhAdi kamaTuM asaMdeho // 2-105 // nihataghanaghAtikarmA pratyakSaM sarvabhAvatattvajJaH / jJeyAntagataH zramaNo dhyAyati kamarthamasaMdehaH // 2-105 // sAmAnyArtha - [ nihataghanaghAtikarmA ] jinhoMne atyaMta dRDhabaddha ghAtiyA-karmoM kA nAza kiyA hai [ pratyakSaM ] parokSatA se rahita arthAt sAkSAt [ sarvabhAvatattvajJaH] samastapadArthoM ke jAnane vAle [ jJeyAntagataH] jAnane yogya padArthoM ke pAra ko prApta [asaMdehaH ] saMzaya, vimoha, vibhrama se rahita aise [ zramaNaH ] mahAmuni kevalI [kamarthaM ] kisa padArtha kA [dhyAyati ] dhyAna karate haiM? What does the supreme-ascetic (the Omniscient Lord, the Kevali) who has destroyed the most intractable inimical (ghati) karmas, has attained the direct (pratyaksa) knowledge of all substances, has got the better of all objects of knowledge, and is free from doubt, meditate on? Explanatory Note: Due to the presence of delusion (moha) that causes envelopment by the inimical (ghati) karmas including the knowledge-obscuring (jnanavaraniya) karma, the worldly beings entertain desires. They are not able to perceive directly all objects of knowledge; their knowledge is indirect (paroksa). As their knowledge is not complete, in their quest, they meditate on the desired objects of knowledge. But the Omniscient Lord (the Kevali) is rid of all inimical (ghati) karmas, all objects of knowledge are direct (pratyaksa) to him, and, therefore, knows fullyall objects of knowledge. He has no quest remaining, nothing is unknown to him. The disciple asks, what does he meditate on? ........................ 246

Page #308
savvAbAdhavijutto samaMtasavvakkhasokkhaNANaDDho / bhUdo akkhAtIdo jhAdi aNakkho paraM sokkhaM 112 - 1061 sarvAbAdhaviyuktaH samantasarvAkSasaukhyajJAnADhyaH / bhUto'kSAtIto dhyAyatyanakSaH paraM saukhyam // 12 - 106 // pravacanasAra sAmAnyArtha - [ akSAtItaH ] indriyoM se rahita [ bhUta: ] hue [ anakSa: ] dUsare ko indriya jJAnagamya na hone vAle [ sarvAbAdhaviyuktaH ] samasta jJAnAvaraNAdi ghAtiyA karmoM se rahita aura [ samantasarvAkSasaukhyajJAnADhyaH ] sarvAMga paripUrNa AtmA ke anantasukha aura anantajJAna ina donoM se pUrNa aise kevalI bhagavAn [ paraM ] utkRSTa [ saukhyaM ] AtmIkasukha kA [ dhyAyati ] cintavana arthAt anubhava karate haiN| With the attainment of the super-sensuous knowledge that is beyond the senses, rid of all obstructions due to the inimical (ghati) karmas, and endowed with infinite bliss and infinite knowledge, the Omniscient Lord (the Kevali) meditates on the supreme happiness (appertaining to the soul). Explanatory Note: The Omniscient Lord (the Kevali) does not depend on the senses. He enjoys infinite bliss and infinite knowledge. Such bliss and knowledge have no obstruction whatsoever. He entertains no desire, no quest, no doubt. He just experiences the supreme happiness that is natural to his supreme status. Therefore, only empirically, 'he meditates'. He has already consummated the stages of dissociation (nirjara), of karmas bound previously, and stoppage (samvara), of future bonds of karmas. Therefore, he meditates only empirically. He is the epitome of the soul's natural bliss and knowledge. ........ 247

Page #309
Pravacanasara evaM jiNA jiNiMdA siddhA maggaM samuTThidA samaNA / jAdA Namotthu tesiM tassa ya NivvANamaggassa 2-107 // evaM jinA jinendrAH siddhA mArga samutthitAH zramaNAH / jAtA namo'stu tebhyastasmai ca nirvANamArgAya // 2-107 // sAmAnyArtha - [ evaM ] isa pUrvokta prakAra se [ mArga ] samyagdarzana-jJAna-cAritramayI zuddhAtma-pravRttirUpa mokSamArga ke prati [ samutthitAH] udyamI hokara prApta hue jo [jinAH] usI bhava se mokSa jAne vAle sAmAnya caramazarIrI jIva [jinendrAH] arhanta pada ke dhAraka tIrthaMkara aura [zramaNAH] eka, do paryAya dhAraNa kara mokSa jAne vAle aise mokSAbhilASI muni haiM ve [ siddhAH ] mokSa meM siddha avasthA ko [ jAtAH] prApta hue haiM [ tebhyaH] una sabako [ca] tathA [ tasmai nirvANamArgAya] zuddhAtmA kI pravRttimayI anubhava-rUpa mokSamArga ko [ namaH astu] dravya-bhAvarUpa namaskAra hove| My salutation to the Omniscient Lords (the Kevali), the Fordmakers (the Tirthankara), and the Most Worthy Ascetics (sramana) treading the aforementioned path that leads to the status of the Liberated Soul (the Siddha), and also to the path to liberation (moksa, nirvana). Explanatory Note: All the Omniscient Lords (the Kevali), the Ford-makers (the Tirthankara), and the Most Worthy Ascetics (sramana) who have attained the status of the Liberated Soul (the Siddha) have only followed the path that relies on meditation on the pure soul. There is no other path that leads to liberation. This is the essence. My salutation to the Liberated Souls (the Siddha), ever experiencing the supreme bliss appertaining to the pure soul; salutation also to the path to liberation that consists in experiencing the pure soul-substance. ........................ 248

Page #310
pravacanasAra tamhA taha jANittA appANaM jANagaM sabhAveNa / parivajjAmi mamattiM uvaTThido Nimmamattammi 2-108 // tasmAttathA jJAtvAtmAnaM jJAyakaM svabhAvena / parivarjayAmi mamatAmupasthito nirmamatve 2-108 // sAmAnyArtha - [tasmAt ] isa kAraNa se arthAt jo mukta hue haiM ve zuddhAtmA ke zraddhAna, jJAna, AcaraNa se hue haiM [ tathA ] usI prakAra arthAt jaise tIrthaMkarAdikoM ne svarUpa jAnakara zuddhAtmA kA anubhava kiyA hai usI taraha maiM bhI [ svabhAvena ] apane AtmIka bhAvakara [ jJAyakaM] sakala jJeyapadArthoM ko jAnane vAle [AtmAnaM] AtmA ko [ jJAtvA ] samasta para-dravya se bhinna jAna kara [mamatAM] para-vastu meM mamatvabuddhi ko [parivarjayAmi ] saba taraha se chor3atA hU~ aura [nirmamatve] svarUpa meM nizcala hokara vItarAga bhAva meM [ upasthitaH ] sthita hotA huuN| Therefore, I, in the same manner, get established in my pure soul-nature. My soul is the knower of all objects of knowledge and is utterly distinct from all other objects. I cast away the sense-of-mine (mamakara) for external objects and adopt complete non-attachment. Explanatory Note: The person treading the path to liberation knows the soul as of the nature of knowledge. He casts away the sense-of-mine (mamakara) for external objects and then adopts passionless conduct-without-attachment (vitaraga caritra). Leaving all other preoccupations, he concentrates just on the pure soul. He meditates in this manner: "By my very nature, I am the knower; my relation with external objects is that of the knower (jnayaka) and the objects-of-knowledge (jneya). These objects are not mine; I do not own these objects. I carry no infatuation for these objects. Since knowing is my nature, these objects get reflected in me; these seem to get engraved or immersed in me. 249

Page #311
Pravacanasara Now, after removing all delusion, I am getting absorbed in my true nature. All modes of all objects-of-knowledge of the three times are directly known by me at one and the same time. Due to this relation of the knower (jnayaka) and the objects-of-knowledge (jneya), my nature also takes the form of the universe (loka). Still, I do not leave my own-nature of infinite knowledge (anantajnana). I have this attribute of infinite knowledge (anantajnana) from beginningless time but due to delusion (moha) I was ignorant, not being able to distinguish between the self and the others. Now I know my true nature and accept it without negligence on my part. Salutation to my pure-soul that is no different from that of the Siddha, endowed with infinite knowledge (anantajnana) and infinite perception (anantadarsana) and ever established in infinite happiness. Salutation also to all the pure souls that have attained the supreme status of the Siddha." This completes the section on Reality of Objects-of-Knowledge (jneyatattva). 250 ..........

Page #312
pravacanasAra SECTION-3 Reality of Conduct (caritratattva) evaM paNamiya siddhe jiNavaravasahe puNo puNo samaNe / paDivajnadu sAmaNNaM jadi icchadi dukkhaparimokkhaM // 3-1 // evaM praNamya siddhAn jinavaravRSabhAn punaH punaH zramaNAn / pratipadyatAM zrAmaNyaM yadIcchati duHkhaparimokSam // 3-1 // sAmAnyArtha - [evaM] isa prakAra 'esa surAsura' ityAdi gAthAoMkara [jinavaravRSabhAn ] jinavaroM meM zreSTha aise arhantoM ko [ siddhAn ] siddhoM ko [zramaNAn ] muniyoM ko [punaH punaH] bAra-bAra [praNamya] namaskAra karake 'bhavyajIvoM ko cAritra meM preraNA karane kA upadeza karate haiM ki he bhavyajIvoM! jaise duHkha kA nAza karane ke lie mere AtmA ne paJcaparameSThiyoM ko vaMdanA (namaskAra) pUrvaka nirmala jJAna-darzanarUpa samatA-bhAva nAma vAlA yatimArga aMgIkAra kiyA hai usI prakAra' [ yadi] jo tumhArA AtmA bhI [ duHkha parimokSaM] duHkha se mukta hone kI [icchati ] abhilASA karatA hai to [zrAmaNyaM] yatidharma ko [ pratipadyatAM] prApta hove| After repeatedly making obeisance to the Supreme Lord Jina (the Arhat), the Liberated Souls (the Siddha) and the Saints (sramana), we suggest that if your soul too wishes to escape from misery, may it adopt the conduct - dharma'- of the ascetic. Explanatory Note: We promulgate for you, as we have experienced, the path, typified by the conduct based on equanimity (samyabhava), that leads to liberation (moksa). May you adopt the conduct (dharma) of theascetic. ........................ 251

Page #313
Pravacanasara Apiccha baMdhuvaggaM vimoido gurukalattaputtehiM / Asijja NANadaMsaNacarittatavavIriyAyAraM // 3-2 // ApRcchya bandhuvarga vimocito gurukalatraputraiH / AsAdya jJAnadarzanacaritratapovIryAcAram // 3-2 // sAmAnyArtha - [baMdhuvargaM ] apane kuTuMba-samUha ko [ApRcchya ] pUchakara [gurukalatraputraiH] bar3oM se - mAtA-pitA - tathA strI aura putrAdi inakara [vimocitaH] mukta huA [ jJAnadarzanacaritratapovIryAcAraM] ATha prakAra kA jJAnAcAra, ATha prakAra kA darzanAcAra, teraha prakAra kA cAritrAcAra, bAraha prakAra kA tapAcAra aura Atmazakti ko prApta karane vAlA aisA vIryAcAra - isa taraha pA~ca AcAroM (paJcAcAra) ko [ AsAdya ] svIkAra karake virakta hotA hai| After obtaining consent of the family and then taking leave of the elders, wife and children, he accepts the fivefold observances (acara) in regard to knowledge (jnana), faith (darsana), conduct (caritra), austerities (tapa) and strength (virya). Explanatory Note: The man desirous of adopting asceticism first takes his family into confidence and then takes leave from the family members. He explains thus to the family members: "O brothers of the body of this incarnation! Certainly, my soul is not yours. My soul has now acquired the light of knowledge; its only 'brothers' are its own-nature." "O parents of the body of this incarnation! Certainly, you have not produced my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; its only 'parents' are its own-nature." "O wife, the subjugator of the mind in the body of this incarnation! Certainly, you do not give 'pleasure' to my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; it gets 'pleasure' only when it delves into its own-nature." "O sons of the 252

Page #314
pravacanasAra body of this incarnation! Certainly, you have not been produced by my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; its only 'sons' are its own-nature." This way he takes leave of the family. The man desirous of adopting asceticism is already detached from the family; it is not obligatory for him to take permission from the family members. If at all he must say something, he can speak in the aforesaid manner. Subsequently, the man with right faith just sees, knows and experiences his soul-nature. He cuts himself off from all worldly dispositions. He takes leave from all activities that result in merit or demerit. However, due to fruition of previously bound karmas, several kinds of undesirable dispositions affect him but he remains unperturbed. He knows that so long as he is in the state of impurecognition (asuddhopayoga) these undesirable dispositions are bound to appear. He had already cast away all dispositions contrary to the soul-nature as he acquired the power of discrimination between the self and the others. Therefore, the man with right faith has nothing to adopt or leave. But on fruition of the conduct-deluding (caritramoha) karmas, he adopts the auspicious (subha) dispositions and leaves these too subsequently. The fivefold observances are adopted in the following manner. 1) In regard to knowledge (jnanacara) - appropriate time (kala), modesty (vinaya), right manner (upadhana), reverence (bahumana), non-secretive (anihnava), right understanding (artha), right reading (vyanjana), and combination (tadubhaya) of the last two. I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the puresoul. 2) In regard to faith (darsanacara) - without doubt (nihsankita), desirelessness (nihkanksita), revulsion-free (nirvicikitsa), non-deluded (nirmudhadrsti), being a shielder (upabrnhana), restorer (sthitikarana), affectionate (vatsalya), and propagator (prabhavana). I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. 3) In regard to conduct (caritracara) - of 253

Page #315
Pravacanasara thirteen kinds, comprising fivefold supreme-vows (mahavrata), threefold control-of-activity (gupti), and fivefold regulation-ofactivity (samiti). I know that you are not of the nature of the puresoul, still I adopt you till I attain, with your help, the status of the pure-soul. 4) In regard to austerities (tapacara) - fasting (anasana), reduced diet (avamaudarya), special restrictions (Urttiparisamkhyana), giving up tasty food (rasaparityaga), lonely habitation (vivikta-sayyasana), mortification of the body (kayaklesa), expiation (prayascitta), reverence (vinaya), service (vaiyavittya), study (svadhyaya), meditation (dhyana), and renunciation (vyutsarga). I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. 5) In regard to strength (viryacara) - you provide me with strength to follow these observances. I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. samaNaM gaNiM guNaTuM kularUvavayovisiTThamiTThadaraM / samaNehi taM pi paNado paDiccha maM cedi aNugahido // 3-3 // zramaNaM gaNinaM guNADhyaM kularUpavayoviziSTamiSTataram / zramaNaistamapi praNataH pratIccha mAM cetyanugRhItaH 8-3 // sAmAnyArtha - [taM] usa [gaNinaM] parama AcArya ko prApta hokara [ praNataH] namaskAra karatA huA [ca api] aura nizcayakara [mAM] he prabho! mujhako [pratIccha ] zuddhAtmatattva kI siddhikara aMgIkAra karo [iti ] isa prakAra vinatI karatA huA [ anugrahItaH ] AcAryakara dIkSA ke upadeza dvArA aMgIkAra kiyA jAtA hai| kaise haiM ve AcArya - [zravaNaM] paJcAcAra ke AcaraNa karane meM tathA karAne meM pravINa arthAt sAmyabhAvalIna haiM [ guNADhyaM] yatipadavI kA Apa AcaraNa karane meM ........................ 254

Page #316
pravacanasAra aura anya ko AcaraNa karAne meM pravINa hone se guNoMkara paripUrNa haiM [kularUpavayoviziSTaM] kula se, rUpa se, umra se vizeSatA liye hue (utkRSTa) haiM aura ve [ zramaNaiH ] mukti ke icchuka mahAmuniyoMkara [ iSTataraM] atipriya haiN| Then he goes to the worthy head (acarya) of a congregation of ascetics, who himself practises the fivefold observances and guides his disciples, rich in virtues, superior in terms of nobility (kula), form (rupa), and age (vaya), and highly adorable by the disciple ascetics. He bows down in reverence and pleads, "O Lord! Please admit me." He is favoured with admission (into the congregation). Explanatory Note: Everyone serves willingly the man born in a noble family; such a man instinctively is without imperfections like excessive anger. The head (acarya) has this superiority of the nobility (kula). His external form is so imposing that it portrays his internal purity; this is his superiority of the form (rupa). He is free from imperfections of the intellect that are particular to the child or the old, and the lust-borne imperfections particular to the youth. This is his superiority of the age (vaya). He guides the disciple ascetics in appropriate conduct and preaches them the right virtues. He is, therefore, adored by all. The person desirous of treading the path of asceticism goes to such a worthy head (acarya), bows down in reverence and pleads, with folded hands, admission into the congregation, "O Lord, I am scared of this world; please admit me to your congregation so that I too can attain my pure-soul-substance (suddhatmatattva)." The head (acarya) admits him to the congregation. ........................ 255

Page #317
Pravacanasara NAhaM homi paresiMNa me pare Nasthi majjhamiha kiMci / idi Nicchido jidiMdo jAdo jadhajAdarUvadharo // 3-4 // nAhaM bhavAmi pareSAM na me pare nAsti mameha kiMcit / iti nizcito jitendriyaH jAto yathAjAtarUpadharaH // 3-4 // sAmAnyArtha - [ahaM ] maiM [ pareSAM] zuddhacinmAtra se anya jo paradravya haiM unakA [ na bhavAmi ] nahIM hU~ aura [ na me ] na mere [ pare ] paradravya haiM isalie [ iha ] isa loka meM [mama] merA [ kiMcit ] kucha bhI [nAsti ] nahIM hai [iti ] isa taraha [nizcitaH] nizcaya karatA huA [jitendriyaH] pA~ca indriyoM kA jItane vAlA [yathAjAtarUpadharaH jAtaH] AtmA kA jaisA kucha svayaMsiddha svarUpa hai usako dhAraNa karatA hai| I do not belong to the external objects; these external objects do not belong to me. Nothing in this world belongs to me. Ascertaining reality in this manner, the subjugator of the senses adopts the form (rupa) that is natural-by-birth (nagnya, yathajata). Explanatory Note: The man who wishes to adopt asceticism realizes that since each substance (dravya) is distinct and established in own-nature, he neither belongs to the external objects nor do the external objects belong to him. "All dispositions due to bondage of karmas - the quasi-karmas (nokarma), the material-karmas (dravyakarma) and the psychic-karmas (bhavakarma) - are not my nature. Different from all such dispositions, I am an indestructible and eternal substance." Reflecting in this manner, he adopts the external symbol - perfect nudity that is the natural state of the man, by birth-of theascetic. ........................ 256

Page #318
jadhajAdarUvajAdaM uppADidakesamaMsugaM suddhaM / rahidaM hiMsAdIdo appaDikammaM havadi liMgaM // 3-5 // mucchAraMbhavijuttaM juttaM uvajogajogasuddhIhiM / liMgaM Na parAvekkhaM apuNabbhavakAraNaM jonhaM // 36 // (jugalaM ) yathAjAtarUpajAtamutpATitakezazmazrukaM zuddham / rahitaM hiMsAditopratikarma bhavati liGgam // 13-5 // pravacanasAra mUrcchArambhaviyuktaM yuktamupayogayogazuddhibhyAm / liGgaM na parApekSamapunarbhavakAraNaM jainam 113 - 61 ( yugalam ) sAmAnyArtha - [ yathAjAtarUpajAtaM ] jaisA nirgratha arthAt paramANumAtra parigraha se bhI rahita muni kA svarUpa hotA hai vaise svarUpa vAlA [ utpATitakezazmazrukaM ] loMca kara DAle haiM zira-dAr3hI ke bAla jisane aisA [ zuddhaM ] samasta parigraha - rahita hone se nirmala [ hiMsAditaH rahitaM ] hiMsA Adi pApayogoM se rahita aura [ apratikarma ] zarIra ke samhAlane kI athavA sajAne kI kriyAkara rahita aisA [ liGgaM] munIzvara dravyaliMga [ bhavati ] hotA hai| tathA [ mUrchArambhaviyuktaM ] paradravya meM moha se utpanna mamatArUpa pariNAmoM ke Arambha se rahita [ upayogayogazuddhibhyAM ] jJAna - darzanarUpa caitanya pariNAmasvarUpa upayoga aura mana-vacana-kAya kI kriyArUpa yoga inakI zuddhi arthAt zubhAzubha-rUparaMjakatA se rahita bhAvarUpa upayoga zuddhi aura yogapariNati kI nizcalatArUpa yogazuddhi - isa taraha do prakAra kI zuddhatAkara [ yuktaM ] sahita [ na parApekSaM ] para kI apekSA nahIM rakhane vAlA [ apunarbhavakAraNaM ] aura mokSa kA kAraNa aisA [ jainaM liGgaM ] jinendrakara kahA huA bhAvaliMga hotA hai| The external-marks (dravyalinga) of the ascetic are that he adopts the nude form that is natural-by-birth (nagnya, yathajata), pulls out his hair of the head and the face by hand, being pure, he is free from activities that cause injury, and does ........ 257

Page #319
Pravacanasara not attend to the body. The internal-marks (bhavalinga) - the cause of cessation of births - of the ascetic are that he is free from infatuation for possessions, has purity of the cognition (upayoga) and the activities (yoga), and is free from dependence on everything external. Explanatory Note: The dispositions of attachment (raga), aversion (dvesa) and delusion (moha) do not allow one to adopt the nude form that is natural-by-birth (nagnya, yathajata). When the soul is free from such dispositions, it naturally attains the nude form. In this state, there is the absence of attachment for clothes and ornaments. There remains no need for safeguarding the hair of the head and the face. No external possessions and no activities that cause demerit remain. There remains no need for attending to the body. All these are the external-marks (dravyalinga) of the ascetic. From the inside, the ascetic is free from infatuation and dispositions of attachment (raga), aversion (dvesa) and delusion (moha). He frees himself from the sense-of-mine (mamakara) self-consciousness (ahamkara) for all objects or things. He attains purity of the cognition (upayoga). He becomes self-dependent, free from activities (yoga) of the body, the speech, and the mind. These are the internal-marks (bhavalinga), the cause of liberation, of the ascetic. Only when the soul is equipped with both, the external and the internal marks (linga), it acquires the status of the ascetic. AdAya taM pi liMgaM guruNA parameNa taM nnmNsittaa| Heelt Hac fenfrei afect alfa HT HLUTT 113-711 AdAya tadapi liGgaM guruNA parameNa taM namaskRtya / Stral Hoai fcheltuien hafa THUT: 113-711 ........................ 258

Page #320
pravacanasAra sAmAnyArtha - [ parameNa guruNA] utkRSTa guru jo arhanta kevalI athavA dIkSA dene vAle AcArya-guru haiM unase upadezita [ tadapi liGga] dravya-bhAva bhedakara do prakAra ke liMga ko [ AdAya ] aMgIkAra karake [ taM namaskRtya ] dIkSA ke dene vAle aha~ta vA AcArya ko namaskAra karake aura [ savratAM] pA~ca mahAvratoM sahita [kriyAM] muni kI AcAra vidhi ko [ zrutvA ] sunakara [saH] vaha munipada kA icchuka puruSa [upasthitaH] munipada ko ekAgratA se avalambana kara tiSThatA huA [zramaNaH] saba meM samadRSTi hone se paripUrNa sAkSAt muni hotA hai| After obtaining the consent of the worthy head (acarya), adopting the external-marks (dravyalinga) as well as the internal-marks (bhavalinga) of the ascetic, bowing down in reverence to the head (acarya), and taking note of the duties of the ascetic including the fivefold supreme vows (mahavrata), he gets established, with equanimity, as an ascetic (muni, sramana). Explanatory Note: The man wishing to become an ascetic first adopts the external-marks (dravyalinga) as well as the internalmarks (bhavalinga) of the ascetic. Empirically, the worthy head (acarya) grants him these two kinds of marks since he educates him about the manner of adopting these. And the disciple believes firmly that the worthy head (acarya) has bestowed on him the status of the ascetic (muni, sramana). Considering the head (acarya) as his supreme benefactor, he bows to him and adores him with great devotion. He listens intently to the discourse that expounds the virtues of the fivefold supreme vows (mahavrata), the cause of refraining from sinful activities. Accepting the nature of his soul as utterly pure like that of the Liberated Soul (the Siddha), he casts away all dispositions of attachment (raga) and aversion (dvesa), and adopts equanimity. He realizes that his soulnature is distinct from the activities that he performs in the three times and resorts to repentance (pratikramana), renunciation 259

Page #321
Pravacanasara (pratyakhyana), and confession (alocana). He becomes steady in his true nature, shedding all activities (yoga) of the body, the speech, and the mind. Since activities of the body lead to demerit. he restricts his bodily activities and remains calm in his natural state of nude (yathajata) existence. vadasamididiyarodho locAvassayamacelamaNhANaM / khidisayaNamadaMtavaNaM ThidibhoyaNameyabhattaM ca // -8 // ede khalu mUlaguNA samaNANaM jiNavarehiM pnnnnttaa| tesu pamatto samaNo chedovaTThAvago hodi // 3-9 // (jugalaM) vratasamitIndriyarodho locAvazyakamacailakyamasnAnam / kSitizayanamadantadhAvanaM sthitibhojanamekabhaktaM ca / / -8 // ete khalu mUlaguNAH zramaNAnAM jinavaraiH prajJaptAH / teSu pramattaH zramaNaH chedopasthApako bhavati // 3-9 // (yugmam ) sAmAnyArtha - [vratasamitIndriyarodhaH ] pApa-yoga kriyA se rahita paJca mahAvrata, pA~ca samiti aura pA~ca indriyoM kA nirodha (rokanA) [locAvazyakaM] kezoM kA loMca, chaha Avazyaka kriyAyeM [ acailakyaM] digambara avasthA [ asnAnaM] aMga prakSAlanAdi kriyA se rahita honA [kSitizayanaM] bhUmi-zayana [ adantadhAvanaM] adaMtadhAvana arthAt datauna nahIM karanA [sthitibhojanaM] khar3e hokara bhojana karanA [ca] aura [ ekabhaktaM ] eka bAra bhojana (AhAra) [ ete ] ye (aTThAIsa) [mUlaguNAH ] mUlaguNa [ zramaNAnAM] munIzvaroM ke [jinavaraiH] sarvajJa-vItarAgadeva ne [ khalu ] nizcayakara [ prajJaptAH] kahe haiM, ina mUlaguNoM se hI yatipadavI sthira rahatI hai| [ teSu ] una mUlaguNoM meM jo kisI samaya [pramattaH] pramAdI huA [zramaNaH ] muni ho to [chedopasthApakaH bhavati ] saMyama ke cheda (bhaMga) kA phira sthApana karane vAlA hotA hai| 260

Page #322
pravacanasAra The Omniscient Lord has expounded that five supreme vows (mahavrata), five regulations (samiti), fivefold control of the senses (pancendriya nirodha), pulling out the hair on the head and the face (kesalonca), six essential duties (salavasyaka)1, renouncing clothes (nagnya, digambaratua), not taking bath (asnana), sleeping on the ground (bhumisayana), not cleansing the teeth (adantadhavana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are certainly the twenty-eight primary attributes (mulaguna) that make the ascetic (sramana) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. Explanatory Note: These twenty-eight primary attributes (mulaguna) help establishing the soul in own-nature, therefore, these are essential to be followed by the ascetic (muni, sramana). If the ascetic fails to follow any of these primary attributes (mulaguna), he must reestablish his soul in those attributes; this is called the process of reinitiation (chedopasthapana). As the man desirous of gold, must accept gold in all its forms, like the ring, the bracelet and the coin, similarly, the ascetic desirous of restraint for attaining the pure soul-nature must accept these twenty-eight primary attributes (mulaguna); these are all parts of the process of establshing the soul in own-nature. Practise of these attributes makes the ascetic focussed; if ever he gets negligent, he follows the rules of reestablishment. 1 Six essential duties are: 1) equanimity (samayika), 2) adoration of the twenty-four Tirthankara (caturvinsatistava), 3) making obeisance to the Perfect One (vandana), 4) repentance for past sinful activity (pratikramana), 5) renunciation of future sinful activity (pratyakhyana), and 6) observing complete detachment from the body in a still, standing posture (kayotsarga). (see Pandit Asadhara's 'Dharmamrta Anagara', verse 8-17.) Some texts mention the study of the Scripture (svadhyaya), in place of renunciation of future sinful activity (pratyakhyana), as an essential duty. 261

Page #323
Pravacanasara liMgaggahaNaM tesiM guru tti pavvajjadAyago hodi| chedesUvaTThavagA sesA NijjAvayA samaNA // 3-10 // liGgagrahaNe teSAM gururiti pravrajyAdAyako bhavati / chedayorupasthApakAH zeSA niryApakAH zramaNAH // 3-10 // sAmAnyArtha - [ teSAM] pUrvokta muniyoM ke [liGgagrahaNe ] muniliMga grahaNa kI avasthA meM [guruH iti ] jo guru hotA hai vaha [ pravrajyAdAyakaH ] dIkSA ko dene vAlA [ bhavati ] hotA hai arthAt kahA jAtA hai [ chedayoH ] ekadeza-sarvadeza ke bhedakara jo do prakAra ke cheda arthAt saMyama ke bheda unake [ upasthApakAH ] upadeza dekara phira sthApana karane vAle [ zeSAH ] anya [zramaNAH ] yatyAcAra meM ati pravINa mahAmuni haiM ve [ niryApakAH ] niryApakaguru kahe jAte haiN| The worthy head (acarya)-guru - who grants initiation (diksa), with the external as well as the internal marks (linga), into the congregation is called the pravrajyadayaka or the diknadayaka or the diknaguru. Subsequently, as and when the ascetic fails to observe restraints as specified, the other worthy heads (acarya) -guru - may reinitiate him in the right course of conduct; these worthy heads (acarya) are called the niryapakaguru. Explanatory Note: First, the worthy head (acarya) - guru - who grants initiation into the congregation is the diknadayaka or the diknaguru. In later life, as an ascetic, if a minor breach in the observance of proper restraint occurs, the guru who reestablishes him in the right course of conduct is the niryapakaguru. In case there is a major breach in the observance of proper restraint, the guru may still grant reinitiation into the ascetic fold; such a guru is also called the niryapakaguru. ........................ 262

Page #324
pravacanasAra payadamhi samAraddhe chedo samaNassa kAyace?mmi / jAyadi jadi tassa puNo AloyaNapuvviyA kiriyA // 3-11 // cheduvajutto samaNo samaNaM vavahAriNaM jiNamadammi / AsejjAlocittA uvadiTuM teNa kAyavvaM // -12 // (jugalaM) prayatAyAM samArabdhAyAM chedaH zramaNasya kAyaceSTAyAm / jAyate yadi tasya punarAlocanApUrvikA kriyA // 3-11 // chedaprayuktaH zramaNaH zramaNaM vyavahAriNaM jinamate / AsAdyAlocyopadiSTaM tena kartavyam // 3-12 // (yugalam ) sAmAnyArtha - [prayatAyAM] yatnapUrvaka [ samArabdhAyAM] Arambha huI [kAyaceSTAyAM] zarIra kI kriyA ke hone para [ yadi] jo [zramaNasya ] muni ke [chedaH] saMyama kA bhaMga [jAyate] utpanna ho to [punaH] phira [tasya] usa muni ko [AlocanApUrvikA kriyA ] jaisI kucha yatyAcAra graMtho meM AlocanA-kriyA kahI gaI hai vaisI hI karanI yaha upAya hai| [ chedaprayuktaH zramaNaH ] aMtaraMga upayogarUpa yatipada jisake bhaMga huA ho aisA muni [jinamate vyavahAriNaM] vItarAga-mArga meM vyavahAra kriyA meM catura [zramaNaM] mahAmuni ko [AsAdya] prApta hokara [Alocya] aura apane doSa prakAzita karake (kaha karake) [ tena] usa mahAmuni se [ upadiSTaM] upadeza kiyA gayA jo munipada-bhaMga kA daMDa vaha [ kartavyaM ] karanA caahiye| If the breach of proper restraint has occurred due to the activities of the body, though performed carefully, the ascetic must, after confession of the fault, follow the course of expiation as prescribed in the Scripture. If the breach has occurred due to perversion of the cognition (upayoga), the ascetic must approach a worthy head (acarya), make confession, and take on the chastisement as prescribed by the guru. 263

Page #325
Pravacanasara Explanatory Note: The breach of restraint is of two kinds, external and internal. If the breach is due to the activity of the body, without perversion of the mind, it is external. If the breach is due to the perversion of the mind, it is internal. The ascetic whose thoughts are pure and is careful, but due to the normal activities of the body, like walking, sitting, and sleeping, he happens to breach proper restraint, he may make confession of the breach and reestablish himself in the right course of conduct. If the breach is due to the perversion of the mind, it is more serious. He must approach a worthy head (acarya), proficient in the administration of penance for purification, make confession, and accept the prescribed chastisement. He then reestablishes himself in the right course of conduct. adhivAse va vivAse chedavihUNo bhavIya sAmaNNe / samaNo viharadu NiccaM pariharamANo NibaMdhANi // 13-131 adhivAse vA vivAse chedavihIno bhUtvA zrAmaNye | zramaNo viharatu nityaM pariharamANo nibandhAn // 3-13 // sAmAnyArtha - [ zrAmaNye ] samatA - bhAvarUpa yati avasthA meM [ chedavihIno bhUtvA ] aMtaraMga-bahiraMga bheda se do taraha kA jo munipada kA bhaMga hai usase rahita hokara [ nityaM ] sarvadA (hamezA) [ nibandhAn ] paradravya meM iSTa-aniSTa saMbaMdhoM ko [ pariharamANaH ] tyAgatA huA [ adhivAse ] AtmA meM AtmA ko aMgIkAra kara jahA~ guru kA vAsa ho vahA~ para arthAt una pUjya guruoM kI saMgati meM rahe [ vA ] athavA [ vivAse ] usase dUsarI jagaha rahakara [ zramaNaH viharatu ] zramaNa vihAre arthAt vyavahAra karma kare / 264

Page #326
pravacanasAra The ascetic (muni, sramana) may remain in the company of the worthy preceptor or without his company, but, in either case, renouncing association with all external objects, he should be ever vigilant not to breach proper restraint. Explanatory Note: Whether the ascetic (muni, Sramana) stays in the company of the worthy preceptors or not, he must renounce attachment (raga) and aversion (dvesa) towards external objects, desirable or undesirable. Whenever there is the disposition of attachment (raga) towards external objects, the cognition (upayoga) gets contaminated; with impure cognition (upayoga), passionless conduct-without-attachment (vitaraga caritra) cannot exist. Commendable restraint is the hallmark of the ascetic; attachment (raga) towards external objects causes its breach. That is why, renouncing association with all external objects is essential to asceticism. The passionless ascetic is without blemish, whether he stays in the company of the worthy preceptor or without his company. The ascetic who entertains dispositions of attachment (raga) and aversion (dvesa) towards external objects causes the breach of the restraint, whether he lives in the company of the worthy preceptor or without his company. What must be renounced is the association with all external objects. caradi Nibaddho NiccaM samaNo NANammi daMsaNamuhammi / payado mUlaguNesu ya jo so paDipuNNasAmaNNo // -14 // carati nibaddho nityaM zramaNo jJAne darzanamukhe / prayato mUlaguNeSu ca yaH sa paripUrNazrAmaNyaH // 3-14 // sAmAnyArtha - [yaH] jo [ zramaNaH] muni [darzanamukhe] samyakdarzana Adi anantaguNa sahita [ jJAne ] jJAnasvarUpa AtmA meM [ nityaM ] hamezA [ carati ] pravRtta ........................ 265

Page #327
Pravacanasara (lIna) hotA hai [ca ] aura [ mUlaguNeSu ] (aTThAIsa) mUlaguNoM meM [prayataH] sAvadhAna hokara udyamI hotA hai [saH] vaha [ paripUrNazrAmaNyaH] aMtaraMga-bAhya saMyama-bhaMga se rahita, akhaMDita yatipadavI arthAt paripUrNa munipada kA dhAraka hotA hai| The ascetic (muni, sramana) who is ever established in own 'self', characterized by perception (darsana) and knowledge (jnana), and vigilant in observance of the primary attributes (mulaguna), follows asceticism to perfection. Explanatory Note: Getting established in own 'selfis the real observance of the status of the ascetic (muni, sramana). When the ascetic is established in own 'self", he is able to renounce attachment to all external objects. His cognition (upayoga) becomes stainless and as the cognition (upayoga) becomes stainless, the asceticism (munipada) too becomes stainless. Knowing this, the worthy ascetic establishes himself in own soul (atma), characterized by infinite perception (darsana) and infinite knowledge (jnana). Further, he follows, with due vigilance, the twenty-eight primary attributes (mulaguna) of asceticism. Asceticism reaches its perfection only when the ascetic (muni, sramana) gets established in own soul (atma), renouncing attachment towards all external objects. bhatte vA khavaNe vA Avasadhe vA puNo vihAre vaa| uvadhimhi vA NibaddhaM Necchadi samaNammi vikadhamhi // -15 // bhakte vA kSapaNe vA Avasathe vA punarvihAre vA / upadhau vA nibaddhaM necchati zramaNe vikathAyAm // 3-15 // ........................ 266

Page #328
pravacanasAra sAmAnyArtha - jo mahAmuni hai vaha [bhakte ] AhAra meM [ vA ] athavA [ kSapaNe] indriyoM ko uttejita na hone dene kA kAraNa tathA nirvikalpa samAdhi kA kAraNabhUta anazana meM [vA] athavA [Avasathe] guphA Adika nivAsasthala meM [ punaH] aura [vihAre] vihAra-kArya meM [vA] athavA [upadhau] zarIramAtra parigraha meM [vA] athavA [ zramaNe] dUsare muniyoM meM [vA] athavA [vikathAyAM] adharma-carcA meM [nibaddhaM] mamatvapUrvaka saMbaMdha ko [ na ] nahIM [ icchati ] cAhatA hai| The worthy ascetic (muni, sramana) does not entertain sense of attachment for the food (ahara), or for fasting (anasana), or for the dwelling (avasa), or for roaming (vihara), or for the body (sarira), or for other ascetics (sramana), or for loquacious discussions (vikatha). Explanatory Note: The instrumental cause for becoming an ascetic is the body, and the body requires food for sustenance. The ascetic therefore accepts food. In order to attain stability of concentration, he also accepts, according to his capacity, fasting. For attaining the stability of mind, he dwells in the solitude of mountainous caves. For accepting food, he has to roam through places where people live. He inherently has the possession (parigraha) of the body (sarira). He has to interact, for study etc., with other ascetics. He has to use words, the material substance, as the mode of conversation. All these are kinds of possessions for the ascetic, but what is important is not to have a sense of attachment for these possessions. These are minute (suksma) possessions and entertaining a sense of attachment even with these causes a breach of restraint for the ascetic; with these possessions he cannot establish himself in pure soul-substance. ........................ 267

Page #329
Pravacanasara apayattA vA cariyA sayaNAsaNaThANacaMkamAdIsu / samaNassa savvakAle hiMsA sA saMtata tti madA 113-1611 aprayatA vA caryA zayanAsanasthAnacaGkramaNAdiSu / zramaNasya sarvakAle hiMsA sA saMtateti matA // 13-16 // sAmAnyArtha [vA ] athavA [ zramaNasya ] muni ke [ zayanAsana - sthAnacaGkramaNAdiSu ] sone, baiThane, khar3e hone, calane Adi aneka kriyAoM meM jo [ aprayatA ] yatna rahita [ caryA ] pravRtti hotI hai [ sA ] vaha [ sarvakAle ] hamezA [ saMtatA ] akhaNDita [ hiMsA ] caitanya prANoM kA vinAza karane vAlI hiMsA hai [ iti ] isa prakAra [ matA ] vItarAga sarvajJadeva ne kahI hai| - Alternatively, the Lord has propounded that negligent activity of the ascetic (muni, sramana) while sleeping, sitting, standing, and walking is the cause of injury (himsa) to living beings, continuously, and at all times. 268 Explanatory Note: The breach of restraint is impure-cognition (asuddhopayoga); for the ascetic (muni, sramana) pure-cognition (suddhopayoga) is the right course. Impure-cognition (asuddhopayoga) denigrates the status of the ascetic as it is the cause of injury (himsa) to the living beings. Impure-cognition (asuddhopayoga) causes injury to the life-essential (prana), i.e., purecognition (suddhopayoga), of the soul. Thus, the major injury that impure-cognition (asuddhopayoga) causes is to own soul through impairement of its natural knowledge (jnana) and perception (darsana). Impure-cognition (asuddhopayoga) exists when the ascetic performs his activities negligently, without proper diligence. Activities of the ascetic without proper diligence cause impairment to his twenty-eight primary attributes (mulaguna). Diligence is natural to the ascetic; only when he is engaged in ..........

Page #330
pravacanasAra impure-cognition (asuddhopayoga) negligence in activities takes place. Activities with diligence do not cause the breach of restraint; activities with negligence cause the breach of restraint. Activities of the ascetic performed with negligence constitute injury (hinsa) that impaires, first and foremost, his soul's pure-cognition (suddhopayoga). maradu va jivadu jIvo ayadAcArassa NicchidA hiMsA / payadassa Natthi baMdho hiMsAmetteNa samidIsu // 3-17 // niyatAM vA jIvatu vA jIvo'yatAcArasya nizcitA hiMsA / prayatasya nAsti bandho hiMsAmAtreNa samitiSu // 3-17 // sAmAnyArtha - [ jIvaH ] dUsarA jIva [mriyatAM vA] mare yA [ jIvatu vA ] athavA jIvita rahe [ayatAcArasya] jisa muni kA AcAra yatnapUrvaka nahIM hai usake [ hiMsA] hiMsA [ nizcitA] nizcita hai, parantu [ samitiSu ] pA~co samitiyoM meM [prayatasya ] yatnapUrvaka pravRtti karane vAle muni ke [ hiMsAmAtreNa ] bAhya meM jIva ke ghAta ke honemAtra se [ bandhaH ] baMdha [ nAsti ] nahIM hotaa| The ascetic(muni, sramana) whose activities are without proper diligence certainly causes injury (himsa) to the living beings, whether they die or not. The ascetic who observes diligently the fivefold regulation of activities (samiti) does not cause bondage even if he has caused injury to the living beings. Explanatory Note: Injury (himsa) is of two kinds, internal and external. Internal injury causes impairment of the life-essentials (prana), in form of knowledge-vitality Gjnanaprana) or purecognition (Suddhopayoga), of own soul. External injury is 269

Page #331
Pravacanasara impairment of the life-essentials (prana) of other living beings. Internal injury is stronger of the two. Negligent activities may or may not cause injury to other living beings, but certainly cause injury to the knowledge-life (jnanaprana) or pure-cognition (suddhopayoga) of own soul. If the ascetic observes diligently the fivefold regulation of activities (samiti) he safeguards his restraint in form of pure-cognition (suddhopayoga). Therefore, even when his activities cause injury to other living beings, the internal disposition of non-injury does not allow bondage of karmas. Internal injury certainly causes bondage of karmas. External injury may or may not cause bondage of karmas. If activities are performed with due diligence and still injury (himsa) takes place, there is no bondage of karmas. If activities are performed without due diligence and injury (himsa) takes place, certainly there is bondage of karmas. Internal injury is certainly worth discarding; pure-cognition (suddhopayoga) that engenders disposition of noninjury (ahimsa) is worth accepting. ayadAcAro samaNo chassu vi kAyesu vadhago tti mdo| caradi jadaM jadi NiccaM kamalaM va jale Niruvalevo 8-18 // ayatAcAraH zramaNaH SaTsvapi kAyeSu vadhaka iti mataH / carati yataM yadi nityaM kamalamiva jale nirupalepaH // 3-18 // sAmAnyArtha - [ayatAcAraH] jisake yatnapUrvaka AcAra kriyA nahIM aisA [zramaNaH] jo muni vaha [ SaTsvapi] chahoM [kAyeSu ] pRthivI Adi kAyoM meM [vadhaka] vadha kA karane vAlA hai [iti ] aisA [mataH ] sarvajJadeva ne kahA hai| [yadi] yadi [nityaM] hamezA [yataM] yatikriyA meM yatna kA [carati ] AcaraNa karatA hai to vaha muni [jale ] jala meM [kamalam ] kamala kI [iva] taraha [nirupalepaH ] karmabaMdha-rUpa lepa se rahita hai| ........................ 270

Page #332
pravacanasAra The Doctrine expounds that the ascetic (muni, sramana) whose activities are without due diligence certainly engenders bondage of karmas as he causes injury (hinsa) to six classes of embodied beings. The ascetic who incessantly observes diligence in his activities does not engender bondage of karmas; he remains unblemished as the lotus-flower remains untouched by the water though it grows in the water. Explanatory Note: When the cognition (upayoga) is tainted with dispositions of attachment (raga) and aversion (dvesa), the ascetic (muni, sramana) certainly becomes lax in his activities. When the activities are lax, there is existence of impure-cognition (asuddhopayoga). Such lax activities cause injury (himsa) to six classes of embodied beings. And for the ascetic engaged in impurecognition (asuddhopayoga), injury (himsa) must engender bondage of karmas. When the ascetic (muni, sramana) is engaged in pure-cognition (suddhopayoga), his activities are with due diligence; his cognition (upayoga) is not tainted with dispositions of attachment (raga) and aversion (dvesa). His disposition of noninjury (ahimsa) keeps him free from bondage of karmas. If, by chance, injury (hinsa) is caused to an embodied being, he still is not bound with karmas due to his pure disposition. He is like the lotus-flower that remains untouched by the water though it grows in the water. In essence, the ascetic must get rid of dispositions of attachment (raga) and aversion (dvesa) that cause destruction of internal as well as external restraint. havadi va Na havadi baMdho made hi jIve'dha kAyace?mmi / dan gaudeitti sf& Huum ofset Hooi 113-1911 ........................ 271

Page #333
Pravacanasara bhavati vA na bhavati bandho mRte hi jIve'tha kAyaceSTAyAm / bandho dhruvamupadheriti zramaNAstyaktavantaH sarvam // 3-19 // sAmAnyArtha - [ atha ] Age arthAt muni ko parigraha se saMyama kA ghAta dikhAte haiM ki [kAyaceSTAyAM] muni kI halana calana kriyA ke hone se [ jIve ] trasa - sthAvara jIva ke [ mRte ] marane para [ hi ] nizcaya se [ bandhaH ] baMdha (karmalepa) [ bhavati ] hotA hai [vA ] athavA [na] nahIM bhI [ bhavati ] hotA hai kintu [ upadhe: ] parigraha se [ bandhaH ] baMdha (karmalepa) [ dhruvaM ] nizcaya se hotA hI hai / [ iti ] aisA jAnakara [ zramaNAH ] mahAmuni arhantadevoM ne [ sarvaM ] samasta hI parigraha ko pahale hI [ tyaktavantaH ] chor3a diyA hai| Bodily activities of the ascetic (muni, sramana) which cause injury (himsa) to the living beings may or may not engender bondage of karmas. However, if the ascetic (muni, sramana) has attachment to possessions (parigraha), he certainly engenders bondage of karmas; knowling this, the supreme ascetics leave all possessions in the first place. Explanatory Note: Bodily activities of the ascetic (muni, sramana) cause injury (himsa) to living beings; these activities may or may not cause bondage of karmas. This is the manifoldpoint-of-view (anekanta). With pure-cognition (suddhopayoga) there is no bondage. With impure-cognition (asuddhopayoga) there certainly is bondage. However, if the ascetic (muni, sramana) has attachment to possessions (parigraha), he certainly engenders bondage of karmas. The reason is that attachment to possessions (parigraha) must result in impure-cognition (asuddhopayoga). Since impure-cognition (asuddhopayoga) causes breach of internal restraint, the bondage of karmas is certain. Attachment to possessions (parigraha) is always accompanied by bodily activities due to impure-cognition (asuddhopayoga). That is why 272 ........

Page #334
supreme ascetics rid themselves of all attachment to possessions (parigraha) in the first place. The destruction of internal restraint, i.e., of pure-cognition (suddhopayoga), is same as the attachment to possessions (parigraha). Both cause the breach of restraint. The ascetic (muni, sramana) must leave attachment to possessions (parigraha), as he has already left everything that causes the breach of restraint. Na hi Niravekkho cAgo Na havadi bhikkhussa AsayavisuddhI / avisuddhassa ya citte kahaM Nu kammakkhao vihido // 3-201 pravacanasAra na hi nirapekSastyAgo na bhavati bhikSorAzayavizuddhiH / avizuddhasya ca citte kathaM nu karmakSayo vihitaH // 3-201 sAmAnyArtha - yadi [ nirapekSaH ] parigraha kI apekSA se sarvathA rahita [ tyAgaH ] parigraha kA tyAga [na] na ho to [hi ] nizcaya se [ bhikSoH ] muni ke [ AzayavizuddhiH ] citta kI nirmalatA [na] nahIM [ bhavati ] hotI hai [ca] aura [citte] jJAna-darzanopayogarUpa pariNAmoM meM [ avizuddhasya ] jo avizuddha (samala) hai usa muni ke [ kathaM ] kisa prakAra [ nu ] bhalA [ karmakSayaH ] samasta karma kA nAza [ vihitaH ] ho sakatA hai? nahIM ho sktaa| The ascetic (muni, sramana) who has not set himself completely free of attachment to possessions (parigraha) cannot have purity of mind and without purity in his dispositions, how can he get rid of all karmas? Explanatory Note: Even minuscule attachment to possessions (parigraha) must cause breach of internal restraint, i.e., of purecognition (suddhopayoga). Breach of pure-cognition (suddho 273

Page #335
Pravacanasara payoga) results in impure dispositions. As the rice with hull is not free from reddish dirt, similarly, the ascetic (muni, sramana) with even minute attachment to possessions (parigraha) is not free from impure dispositions. The ascetic (muni, sramana) with even minute attachment to possessions (parigraha) does not get established in pure-cognition (suddhopayoga); without purecognition (suddhopayoga) how can omniscience be attained? The ascetic (muni, sramana) who wishes to get rid of non-restraint (asamyama) due to impure-cognition (asuddhopayoga) must discard completely attachment to possessions (parigraha). kidha tammi Natthi mucchA AraMbho vA asaMjamo tassa / tadha paradavvammi rado kadhamappANaM pasAdhayadi // 3-21 // kathaM tasminnAsti mUrcchA Arambho vA asaMyamastasya / tathA paradravye rataH kathamAtmAnaM prasAdhayati // 3-21 // sAmAnyArtha - [ tasmin ] usa parigraha ke hone para [ mUrcchA ] mamatva pariNAma [ vA ] athavA usa parigraha ke liye [ ArambhaH ] udyama se kriyA kA Arambha aura [ tasya ] usa hI muni ke [ asaMyamaH ] zuddhAtmAcaraNa - rUpa saMyama kA ghAta [ kathaM ] kisa prakAra[ nAsti ] na ho, avazya hI hogA / [ tathA ] usI prakAra jisake parigraha hai vaha muni [ paradravye ] nija - rUpa se bhinna paradravya - rUpa parigraha meM [ rataH ] rAgI hokara [ kathaM ] kisa taraha [ AtmAnaM ] apane zuddha svarUpa kA [ prasAdhayati ] ekAgratA se anubhava kara sakatA hai? nahIM kara sakatA hai| Since attachment to possessions (parigraha) must result in infatuation (murccha) and initiation (arambha) of activity, how will it not result in non-restraint (asamyama) in the ascetic 274

Page #336
pravacanasAra (muni, sramana)? Also, how can the ascetic (muni, sramana) who gets attached to things external due to attachment to possessions (parigraha) meditate on the pure-soul? Explanatory Note: Attachment to possessions (parigraha) must result in infatuation (murccha). Attachment to possessions (parigraha) necessitates initiation (arambha) of activity. When both infatuation (murocha) and initiation (arambha) of activity are present, there is the injury (himsa) to pure-cognition (suddhopayoga), the life-essential (prana) of the soul. Causing injury (hinsa) amounts to non-restraint (asamyama) on part of the ascetic (muni, sramana). There is another drawback of attachment to possessions (parigraha). Possessions are external substances. The ascetic (muni, sramana) who gets attached to things external cannot get established in pure soul-substance (Suddhatmadravya). Getting established in pure soul-substance (suddhatmadravya) is the foundation of asceticism. He who does not establish himself in pure soul-substance (suddhatmadravya) is not an ascetic. In essence, the ascetic must discard attachment to possessions (parigraha). chedo jeNa Na vijjadi gahaNavisaggesu sevmaannss| samaNo teNiha vaTTadu kAlaM khettaM viyANittA B-22 // chedo yena na vidyate grahaNavisargeSu sevamAnasya / zramaNasteneha vartatAM kAlaM kSetraM vijJAya // 3-22 // sAmAnyArtha - [ sevamAnasya ] parigraha ko sevane vAle muni ke [grahaNavisargeSu ] grahaNa karane meM athavA tyAgane meM [ yena ] jisa parigraha se [ chedaH ] zuddhopayoga-rUpa ........................ 275

Page #337
Pravacanasara saMyama kA ghAta [na vidyate ] nahIM ho [ tena ] usa parigraha se [zramaNaH ] muni [kAlaM kSetraM ] kAla aura kSetra ko [vijJAya] jAnakara [iha ] isa loka meM [arai ] yad (Tu) at an af te There is no inappropriateness if the ascetic (muni, sramana) makes use of, as per the requirement of the time and the place, a possession (parigraha) whose acceptance or rejection does not result in the breach of his restraint (samyama). Explanatory Note: The absolute-path (utsarga marga) stipulates complete abandonment of attachment to possessions (parigraha). However, depending on the requirement of the time and the place, the exception-path (apavada marga) is admissible. When the ascetic (muni, sramana) lacks strength due to the effect of the time and the place and is not able to observe complete restraint (samyama) - passionless restraint (vitaraga samyama) - as stipulated, he accepts restraint-with-attachment (saraga samyama). He then accepts certain external possessions (parigraha) that do not cause the breach of his restraint (samyama). Breach of restraint (samyama) takes place when there is impure-cognition (asuddhopayoga). His acceptance of external possessions (parigraha) is only to avoid the breach of restraint (samyama). The body (sarira) is the accompaniment of the ascetic (muni, sramana), necessary to follow asceticism. The main idea is to get rid of the impure-cognition (asuddhopayoga); particular external possessions (parigraha) that help in getting rid of impurecognition (asuddhopayoga) are not harmful. ........................ 276

Page #338
pravacanasAra appaDikuTuM uvadhiM apatthaNijjaM asaMjadajaNehiM / mucchAdijaNaNarahidaM geNhadu samaNo jadi vi appaM // 3-23 // apratikruSTamupadhimaprArthanIyamasaMyatajanaiH / mUrchAdijananarahitaM gRhNAtu zramaNo yadyapyalpam // 3-23 // sAmAnyArtha - [zramaNaH] apavAdamArgI muni [ upadhiM ] aise parigraha ko [ gRhNAtu] grahaNa kare to kucha bhI doSa nahIM hai jo parigraha [ apratikruSTaM] baMdha ko nahIM karatA [asaMyatajanaiH ] saMyama-rahita janoMkara [ aprArthanIyaM ] prArthanA karane ke yogya nahIM hai [mUrchAdijananarahitaM] mamatA, Arambha, hiMsAdika bhAvoM kI utpattikara rahita hai aura vaha [ yadyapi ] yadyapi [ alpaM ] thor3A hai| The ascetic (muni, sramana) who has to follow the exceptionpath (apavada marga) accepts a little of external possessions (parigraha) which do not result in bondage of karmas, are not suitable for adoption by those without restraint, and do not cause faults like infatuation (murccha). Explanatory Note: The ascetic (muni, sramana) is not prohibited from accepting possessions (parigraha) which the persons without restraint do not take up, and which do not engender dispositions like attachment (raga) and, hence, infatuation (murccha). In fact, such possessions are recommended. Any possessions which do not satisfy these conditions are not to be accepted, even in minute amount. Only that which is suitable for the ascetic (muni, sramana) can be accepted. 277

Page #339
Pravacanasara kiM kiMcaNa tti takkaM apuNabbhavakAmiNodha dehe vi| saMga tti jiNavariMdA appaDikammattamuTThiA // 3-24 // kiM kiMcanamiti tarkaH apunarbhavakAmino'tha dehe'pi / saMga iti jinavarendrA apratikarmatvamuddiSTavantaH // 3-24 // sAmAnyArtha - [atha ] aho dekho ki [ apunarbhavakAminaH ] mokSa ke abhilASI muni ke [ dehe'pi] deha ke viSaya meM bhI [ saMgaH] 'parigraha hai' [iti ] aisA [jinavarendrAH] sarvajJa vItarAgadeva [apratikarmatvaM] mamatvabhAva-sahita zarIra kI kriyA ke tyAga kA [uddiSTavantaH ] upadeza karate haiM, taba usa muni ke [kiM] kyA [kiMcanaM] anya bhI kucha parigraha hai, [iti ] aisA [ tarkaH] vicAra hotA hai| Knowing that for the ascetic (muni, sramana) aiming for cessation of rebirth - liberation - even the body (Sarira) is an external possession (parigraha), Lord Jina has expounded renunciation of all bodily activities that cause infatuation (murccha). The argument is, can such an ascetic (muni, sramana) have external possessions? Explanatory Note: It has been expounded that the ascetic (muni, sramana) is indifferent even to his body (sarira) as it is an external possession (parigraha). He discards his body without any attachment towards it. He performs his activities of partaking of food (ahara) and roaming (vihara) without attachment. How can such an ascetic (muni, sramana) accept other external possessions? It is clear that the absolute-path (utsarga marga) - with no external possessions - is the true nature of the soulsubstance. The exception-path (apavada marga) - with external possessions - is not the true nature of the soul-substance. The absolute-path (utsarga marga) is worth embracing. ........................ 278

Page #340
pravacanasAra uvayaraNaM jiNamagge liMgaM jahajAdarUvamidi bhaNidaM / guruvayaNaM pi ya viNao suttajjhayaNaM ca paNNattaM // 3-25 // upakaraNaM jinamArge liGgaM yathAjAtarUpamiti bhaNitam / guruvacanamapi ca vinayaH sUtrAdhyayanaM ca prajJaptam // 3-25 // sAmAnyArtha - [jinamArge ] sarvajJa vItarAgadeva kathita nirgrantha mokSamArga meM [upakaraNaM] upakaraNa - muni ke upakArI-parigraha [iti ] isa prakAra [ bhaNitaM] kahe haiM ki [ yathAjAtarUpaM liGgaM] jaisA muni kA svarUpa cAhiye vaisA hI zarIra ke dravyaliMga kA honA, eka to yaha upakaraNa hai| [guruvacanaM api] tattva ke upadezaka guru ke vacanarUpa pudgaloM kA grahaNa, eka yaha bhI upakaraNa hai [ca] aura [vinayaH] zuddhAtmA ke anubhavI mahAmuniyoM kI vinaya [ca] aura [ sUtrAdhyayanaM] vacanAtmaka siddhAntoM kA par3hanA, ye bhI upakaraNa haiM aisA [ prajJaptaM ] kahA hai| Lord Jina has expounded that the prescribed form - the body (Sarira)- of the ascetic (muni, Sramana) that is natural-by-birth (nagnya, yathajata) is a possession (instrument) for treading the path to liberation. Accepting the verbal discourse of the preceptor too is a possession (instrument). In addition, reverence (vinaya, with help of the physical mind) and study of the Doctrine are possessions (instruments). Explanatory Note: All possessions (instruments) that have not been prohibited in the exception-path (apavada marga) help in treading the path to liberation and are, therefore, beneficial to the ascetic (muni, sramana). The first such possession (instrument) is the physical body of the ascetic (muni, sramana) that is naturalby-birth (nagnya, yathajata). The discourse, in form of physical sound (sabda), of the preceptor, and reading (and listening to) the Doctrine, which too is physical in form, are other possessions ........................ 279

Page #341
Pravacanasara (instruments). Transformation of the particles of physical mind into reverence (vinaya) for the knowledgeable preceptor is another possession (instrument). The ascetic (muni, sramana) is not allowed to carry the disposition of attachment towards the body; in the same way, he is not allowed to carry disposition of attachment towards the physical sound (sabda) and the mind (mana). These are not the true nature of the soul-substance and, hence, worth discarding. The ascetic (muni, sramana) who adopts these possessions is following the exception-path (apavada marga); the absolute-path (utsarga marga) is without these possessions (instruments). ihalogaNirAvekkho appaDibaddho parammi loyammi / juttAhAravihAro rahidakasAo have samaNo 3-26 // iha loke nirApekSaH apratibaddhaH parasmin loke / yuktAhAravihAro rahitakaSAyo bhavet zramaNaH // 3-26 // sAmAnyArtha - [zramaNaH jo muni hai vaha [ iha loke nirApekSaH] isa loka meM viSayoM kI abhilASA rahita huA [ parasmin loke ] paraloka meM arthAt hone vAlI devAdi paryAyoM meM [apratibaddhaH ] abhilASAkara nahIM baMdhe hue [ rahitakaSAyaH] rAga-dveSa bhAvarUpa kaSAyoM se rahita hotA huA [yuktAhAravihAraH] yogya AhAra aura vihAra meM [ bhavet ] pravRtti karatA hai, ayogya ko chor3atA hai| The ascetic (muni, sramana) gets indifferent to this world, does not get attached to the next, and, getting rid of passions (kasaya), engages in appropriate partaking of food (ahara) and roaming (vihara). ........................ 280

Page #342
pravacanasAra Explanatory Note: The ascetic (muni, sramana) knows that his own-nature (svarupa) is different from dispositions that are the result of the soul's beginningless association with the matter (pudgala). Therefore, he does not entertain a sense of ownership with the modes, like human being, that are the result of the karmas. He is without passions (hasaya) and, therefore, rid of activities that humans engage in. He does not seek worldly pleasures in this birth, and does not long for the divine enjoyments, of the next birth, appertaining to the celestial beings. He is thus free from all wish for enjoyment. Just as to be able to see things clearly one pours the oil and sets the wick to the lamp, similarly, to be able to attain the pure-soul-substance (suddhatmatattva), the ascetic (muni, sramana) undertakes bodily activities of appropriately partaking of food (ahara) and roaming (vihara). jassa aNesaNamappA taM pi tavo tappaDicchagA smnnaa| aNNaM bhikkhamaNesaNamadha te samaNA aNAhArA 8-27 // yasyAneSaNa AtmA tadapi tapaH tatpratyeSakAH zramaNAH / anyabaeNkSamaneSaNamatha te zramaNA anAhArAH // 3-27 // sAmAnyArtha - [yasya AtmA ] jisa muni kA jIva [aneSaNaH ] apane svabhAvakara paradravya ke grahaNa se rahita nirAhArI hai [ tat ] vahI AtmA kA nirAhAra svabhAva [api] nizcaya se [ tapaH] aMtaraMga tapa hai| [tatpratyeSakAH zramaNAH] usa nirAhAra AtmasvabhAva kI siddhi ke vAJchaka jo mahAmuni haiM ve [aneSaNaM] AhAra ke doSoM se rahita [anyat bhaikSaM] anya (svarUpa se pRthak) bhikSA ko - zuddha anna ko - grahaNa karate haiM [ atha ] isaliye grahaNa karate hue bhI [ te zramaNAH] ve mahAmuni [anAhArAH ] AhAra grahaNa se rahita - anAhArI - hI haiM, aisA mAnanA caahiye| ........................ 281

Page #343
Pravacanasara The ascetic (muni, sramana) whose soul (atma), by nature, does not partake of external substances like food, remains 'nirahari' - without food. To attain this 'nirahari' nature of the soul is certainly the internal austerity (tapa). The worthy-ascetic (mahamuni) partakes of food and performs the activity of roaming with a view to seek this 'nirahari' nature of his soul. Therefore, such an ascetic does not partake of food; he is 'nirahari'. Explanatory Note: The worthy-ascetic (mahamuni) knows his nature as eternally rid of all external substances. He is free from the desire of partaking of food; this is his internal austerity (tapa), called 'anasana'. He accepts food that is pure and free from all blemishes, just to sustain his body. Though he partakes of food, he still does not take food - remains 'nirahari' - on two counts: firstly, he knows his own-nature as 'nirahari', and, secondly, he accepts pure food without attachment and, as such, does not get into bondage. Similarly, he knows that the activity of roaming (vihara) is not the nature of his soul (atma). If he has to perform such activity, he does it with due regulation, as laid down in 'iryasamiti'1. Though he performs the activity of roaming (vihara), he still does not roam - he remains 'avihari. kevaladeho samaNo deheNa mametti rahidaparikammo / Ajutto taM tavasA aNigRhaM appaNo sattiM // 3-281 kevaladehaH zramaNo dehena mameti rahitaparikarmA / AyuktavAMstaM tapasA anigUhannAtmanaH zaktim 113-281 1 In order to attain stoppage (samvara) of the influx of karmas, ascetics must follow certain rules of conduct. Fivefold 'samiti' is regulation or carefulness in activities; 'iryasamiti' is carefulness in walking, avoiding injury to organisms. 282

Page #344
pravacanasAra sAmAnyArtha - [ zramaNa: ] muni [ kevaladehaH ] eka zarIramAtra parigraha vAlA hotA huA aura [ dehe ] deha ke hone para bhI usameM [ na mama ] yaha merA nahIM haiM [ iti ] isa prakAra [ rahitaparikarmA ] deha-saMbaMdhI ayogya AhAra-vihAra kriyA se rahita huA tathA [ AtmanaH zaktiM ] apane thiratA - bhAvasvarUpa bala ko [ anigUhan] nahIM chipAtA huA arthAt pragaTa karatA huA [ taM ] usa deha ko [ tapasA ] anazanarUpa tapasyA meM [ AyuktavAn ] lagAtA hai| The ascetic (muni, sramana) whose only possession (parigraha) is his body (sarira), does not carry the sense-of-ownership with it and, therefore, does not perform activities of partaking of food (ahara) and roaming (vihara) inappropriately. He employs his body for austerity (tapa), without concealing his strength. Explanatory Note: The ascetic (muni, sramana) has no external possessions (parigraha) except the body (sarira), the concurrent (sahakari) cause (karana) of his status as the ascetic. It is not possible to forcefully get rid of this possession. Therefore, this possession (parigraha) is not forbidden. Still, the ascetic (muni, sramana) does not carry the sense-of-ownership for the body. Lord Jina has expounded (see verse 3-24) that even the body (sarira) is an external possession (parigraha), and enjoined renunciation of bodily activities that cause infatuation (murccha). Accepting this, the ascetic (muni, sramana) does not entertain the disposition of attachment towards the body, makes no effort of safeguarding it, and does not feed it in an inappropriate manner. He employs his body for austerity (tapa), to his strength. In essence, the ascetic is equipped with the strength of internal disposition that is withoutattachment (vitaraga), all his activities of the body are without passions and, therefore, his partaking of food is appropriate, awash with the sense of renunciation. 283

Page #345
Pravacanasara ekkaM khalu taM bhattaM appaDipuNNodaraM jadhAladdhaM / caraNaM bhikkheNa divA Na rasAvekkhaM Na madhumaMsaM // 3-29 1 ekaH khalu sa bhaktaH aparipUrNodaro yathAlabdhaH / bhaikSAcaraNena divA na rasApekSo na madhumAMsaH 113-29 // sAmAnyArtha - [ sa bhaktaH ] vaha zuddha AhAra [ khalu ] nizcayakara [ ekaH ] eka kAla (vakta) grahaNa kiyA jAtA hai taba yogya AhAra hotA hai aura vaha yogya AhAra [ aparipUrNodaraH ] nahIM pUrNa hotA hai peTa jisase aisA hotA hai, [ yathAlabdhaH ] jaisA kucha mile vaisA hI aMgIkAra karane yogya hai, [ bhaikSAcaraNena ] bhikSAvRtti kara lenA yogya hai, [ divA ] dina meM hI lene yogya hai, [ na rasApekSaH ] usa AhAra meM miSTa-snigdhAdi rasa kI icchA na ho tathA [ na madhumAMsaH ] zahada aura mAMsAdi ayogya vastue~ usameM nahIM hoN| The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. Explanatory Note: The ascetic (muni, sramana ) should accept food only once in a day; taking food only once in a day is sufficient for the sustenance of the body (sarira). If the ascetic, due to attachment with the body, takes food more than once in a day, he commits injury (himsa), both physical and psychical - dravyahimsa and bhavahimsa. The ascetic does not eat his fill since this causes sloth and consequent negligence in activity is the cause of injury (himsa). He must accept food in the form it is obtained; it should not be prepared specifically for him. Even while eating the food in the form it is obtained, he should not consume it for taste, as this is 284

Page #346
pravacanasAra the cause of injury (himsa). The food obtained as gift by wandering about does not entail initiation (arambha) of activity; initiation (arambha) of activity is certainly a cause of injury (himsa). One is able to see clearly in the daylight and can thus truly observe compassion (daya); it is, therefore, appropriate to eat during the daytime. Taking food during the night is forbidden. Eating spicy and juicy food, prepared with taste in view, causes impurity of the mind; this impurity is the cause of injury (himsa). Simple food is recommended. Food that contains honey or flesh is prohibited; such food is the home of injury (himsa). bAlo vA vuDDo vA samabhihado vA puNo gilANo vaa| cariyaM carau sajoggaM mUlacchedaM jadhA Na havadi // 3-30 // bAlo vA vRddho vA zramAbhihato vA punarlAno vA / caryAM caratu svayogyAM mUlacchedo yathA na bhavati // 3-30 // sAmAnyArtha - [bAlo vA ] bAlaka ho [vA ] athavA [ vRddhaH] vRddha ho [vA ] athavA [ zramAbhihataH] tapasyA se khinna (du:khI) huA ho [vA punaH ] yA phira [glAnaH] roga se pIr3ita ho, aisA muni [yathA mUlacchedaH] jisa taraha se mUla-saMyama kA ghAta [ na bhavati ] nahIM ho usa taraha se [ svayogyAM] apanI zakti ke anusAra [caryAM ] AcaraNa [caratu ] kre| The ascetic (muni, ramana), who is adolescent (bala), old (Urddha), suffering from fatigue (kheda) or disease (roga), should, as per his strength, observe conduct that does not result in the breach of his primary restraint (samyama). ........................ 285

Page #347
Pravacanasara Explanatory Note: The ascetic (muni, sramana) observes conduct and restraint (samyama) in order to attain the pure-soulsubstance (suddhatmatattva). The absolute-path (utsarga marga) stipulates complete observance of conduct and restraint (samyama) even when the ascetic (muni, sramana) is adolescent (bala), old (vyddha), suffering from fatigue (kheda) or diseased (rogi). The exception-path (apavada marga) stipulates restraint (samyama) to attain the pure-soul-substance (suddhatmatattva) while ensuring that the conduct should not cause destruction of the body (sarira). The absolute-path (utsarga marga) is rigid and the exception-path (apavada marga) is moderate. There are thus two paths in asceticism: the absolute-path (utsarga marga) and the exception-path (apavada marga). The ascetic following the exception-path (apavada marga) observes the primary restraint (samyama) but also protects his body, the instrument of observing restraint, from destruction. Both the paths are complementary to each other. The ascetic (muni, sramana) who views the two paths as contradictory to each other cannot observe proper restraint (samyama). The follower of only the absolute-path (utsarga marga) will cause destruction of his body (sarira), and the follower of only the exception-path (apavada marga) will cause destruction of his restraint (samyama). It is essential, therefore, that the ascetic (muni, sramana) following the absolute-path (utsarga marga) should be able to resort to the exception-path (apavada marga) to protect his body (sarira) from destruction and the ascetic following the exception-path (apavada marga) should be able to resort to the absolute-path (utsarga marga) to protect his restraint (samyama). Only when the two paths are viewed as complementary to each other, the ascetic (muni, sramana) is able to observe proper conduct, without the breach of his primary restraint (samyama). ........................ 286

Page #348
AhAre va vihAre desaM kAlaM samaM khamaM uvadhiM / jANittA te samaNo vaTTadi jadi appalevI so // 3-31 // AhAre vA vihAre dezaM kAlaM zramaM kSamAmupadhim / jJAtvA tAn zramaNo vartate yadyalpalepI sa: // 3-31 // pravacanasAra - sAmAnyArtha - [ saH zramaNaH ] vaha apavAdamArgI athavA utsargamArgI muni [ yadi ] jo [ alpalepI ] thor3e karmabaMdhakara lipta hotA hai to [ dezaM ] kSetra [ kAlaM ] zIta-uSNAdi kAla [ zramaM ] mArgAdika kA kheda [ kSamAM ] upavAsAdi karane kI kSamatA [ upadhiM ] aura bAla, vRddha, rogAdi avasthAyukta zarIrarUpa parigraha [ tAn ] ina pA~coM ko [ jJAtvA ] acchI taraha jAnakara [ AhAre ] muni-yogya AhAra-kriyA meM [ vA ] athavA [ vihAre ] halana calanAdi kriyA meM [ vartate ] pravRtta hotA hai| The ascetic (muni, sramana) who conducts his activities of partaking of food (ahara) and roaming (vihara) after properly understanding the nature of the place (ksetra), the time (kala), exertion (srama), strength (sakti), and bodily hazards (upadhi), incurs very little bondage. Explanatory Note: After properly understanding the nature of the place (ksetra), the time (kala), exertion ( srama), strength (sakti), and bodily hazards (upadhi), the discriminating ascetic (muni, sramana), treading the absolute-path (utsarga marga) or the exception-path (apavada marga), observes restraint (samyama) and follows rigid or moderate conduct that, while protecting his body from destruction, incurs least bondage. The ascetic (muni, sramana) treading the absolute-path (utsarga marga) is not absolutely rigid; depending on the circumstances, he adopts the exception-path (apavada marga) and conducts activities of partaking of food (ahara) and roaming (vihara) in a manner that protects his body from destruction without breach of ........ 287

Page #349
Pravacanasara restraint (samyama). The ascetic (muni, sramana) treading the exception-path (apavada marga) is not absolutely moderate; depending on the circumstances, he adopts the absolute-path (utsarga marga) and conducts activities of partaking of food (ahara) and roaming (vihara) in a manner that do not cause breach of restraint (samyama) while protecting his body from destruction. He becomes rigid when there is breach of restraint (samyama). If the ascetic (muni, sramana) treading the absolute-path (utsarga marga) does not become moderate as per the requirement of the place (ksetra), the time (kala), exertion (srama), strength (sakti), and bodily hazards (upadhi), he causes the destruction of his body while observing severe austerities and takes birth as a celestial being (deva). As a deva, he sheds his conduct of supreme restraint (samyama) as the devas do not follow such restraint. He gets soiled with excessive bondage of karmas. If the ascetic (muni, sramana) treading the exception-path (apavada marga) does not become rigid by adopting the absolute-path (utsarga marga), he becomes excessively lax in activities of partaking of food (ahara) and roaming (vihara), breaches his restraint (samyama), leaves austerities (tapa) and, as a consequence, gets soiled with excessive bondage of karmas. The Words of Lord Jina are non-absolutistic (anekantatmaka); both paths - the absolute-path (utsarga marga) and the exception-path (apavada marga) - lead to the protection of restraint (samyama). The worthy ascetics have followed both paths to attain the supreme status. After attaining the supreme status they got rid of all activities and established themselves in pure-soul-substance (suddhatmatattva). This completes discussion on the course of conduct for the ascetic (muni, sramana). ........................ 288

Page #350
eyaggagado samaNo eyaggaM Nicchidassa atthesu / NicchittI Agamado AgamaceTThA tado jeTThA 113-3211 ekAgragataH zramaNaH ekAgryaM nizcitasya artheSu / nizcitirAgamata AgamaceSTA tato jyeSThA 113-3211 pravacanasAra sAmAnyArtha - [ ekAgragataH ] jo jJAna-darzana- cAritra kI sthiratA ko prApta huA hai vaha [ zramaNaH] muni kahalAtA hai aura [ artheSu nizcitisya ] jIva- ajIvAdi padArthoM ke nizcaya jJAna vAle ke [ aikAgryaM ] sthira - bhAva hotA hai tathA [ AgamataH nizcitiH ] sarvajJa - vItarAga - praNIta siddhAnta se padArthoM kA yathArtha jJAna hotA hai [ tataH ] isa kAraNa [ AgamaceSTA ] siddhAnta ke abhyAsa kI pravRtti [ jyeSThA ] pradhAna hai| He, who has attained concentration (ekagrata) (of knowldege, perception and conduct), is called the ascetic (muni, sramana). Concentration is attained by him who has right knowledge of the objects. Right knowledge is obtained from the Scripture, the Doctrine of Lord Jina. Therefore, it is important for the ascetic to study the Scripture. Explanatory Note: He only is an ascetic (muni, sramana) who is established in right knowldege (jnana), perception (darsana) and conduct (caritra). His knowledge and perception must be free from imperfections of doubt (samsaya), delusion (vimoha) and misapprehension (vibhrama). Knowledge is obtained through the study of the Scripture, the Doctrine of Lord Jina. Therefore, the ascetic must first devote himself to the study of the Scripture. Right knowledge of the objects in terms of their origination (utpada), destruction (vyaya), and permanence (dhrauvya) in the three times, and their marks as the substance (dravya), the quality (guna), and the mode (paryaya), is obtained only from the Scripture. With the acquisition of right knowledge, the mind ....... ...... 289

Page #351
Pravacanasara becomes unwavering and resolute. The ascetic without right knowledge ever remains indecisive and anxious. He imagines himself to be the 'doer' of the substances external, tries to transform himself into the nature of these substances, carries selfconsciousness (ahamkara) and sense-of-mine (mamakara) for these substances. As a result, he ever remains anxious. His mind is sullied by dispositions of attachment (raga) and aversion (dvesa); he delineates substances as desirable (ista) and undesirable (anista); he imagines himself to be the owner of the external objects; his conduct becomes lax and extrovert as he mistakes external objects for his soul. It is essential, therefore, to first acquire right knowledge of the objects in order to attain concentration (ekagrata). Only through concentration, asceticism can be followed. How can the ascetic without concentration get established in own-soul-nature of knowledge (jnana), perception (darsana) and conduct (caritra)? How can he experience the puresoul-nature (suddhatmatattva)? It is clear that asceticism (munipada) is the path to liberation (moksamarga) and the ascetic must venerate the Doctrine of Lord Jina, the hallmark of which is non-absolutism (anekantavada). By assimilating the Doctrine, the ascetic determines the true nature of objects, by knowing the true nature of objects he attains concentration, and through concentration he is able to follow asceticism. There is no difference between asceticism (munipada) and the path to liberation (moksamarga). The ascetic treading the path to liberation must engage himself in the study of the Scripture. AgamahINo samaNo NevappANaM paraM viyANAdi / 3faulurat stel gafa 24ufu faber fHora 13-3301 AgamahInaH zramaNo naivAtmAnaM paraM vijAnAti / 3funeft quefa chaffor get fra: 113-3311 ........................ 290

Page #352
pravacanasAra sAmAnyArtha - [AgamahInaH zramaNaH ] siddhAntakara rahita muni [AtmAnaM ] AtmA ko - nokarma, dravyakarma, bhAvakarma se rahita zuddha jIvadravya ko - aura [ paraM] para ko - PRIIG-gom 791 410 06. Af oat - [Fa] faralelo he [fagra ] jAnatA hai aura [ arthAn ] jIva-ajIvAdi padArthoM ko [ avijAnan ] nahIM jAnatA 631 [727&T: ] [ auffur ] Gam-94101469 1948 out at [off ] Dia [ gefa ] #11 of Hahalla? Certainly, the ascetic (muni, sramana) who is rid of the knowledge of the Doctrine knows neither the own soul (atma) nor the other substances. Not knowing the objects-ofknowledge, how can he attain the destruction of karmas? Explanatory Note: The ascetic, who lacks knowledge of the Doctrine and does not engage himself in the study of the Scripture, knows not the nature of the soul substance and the non-soul substances. The nature of the pure-soul, rid of all volition, is beyond his comprehension. The worldly souls are sullied by delusion (moha), the cause of strengthening the cycle of births. Such souls lack the power of discrimination that only the Doctrine of Lord Jina provides. As an inebriated man fails to discriminate between the worthy and the non-worthy tasks, the ignorant ascetic fails to discriminate between the soul and the non-soul substances. He mistakes soul for his body (sarira) and for his dispositions of attachment (raga), aversion (dvesa) and delusion (moha). Without the ability to discriminate between the self and the non-self - svaparaviveka or bhedavijnana - he cannot acquire knowledge of the pure-soul (paramatma). He does not know that all objects of the three worlds and the three times, in all their modes, reflect simultaneously in the knowledge of the pure-soul (paramatma). Without the discriminatory knowledge of the puresoul (paramatma), he knows not the pure-soul (paramatma). He mistakes the soul for the material-karmas (dravyakarma), the ........................ 291

Page #353
Pravacanasara psychic-karmas (bhavakarma), and the quasi-karmas (nokarma). He does not appreciate that association of these karmas with the soul causes damage to the soul and that these karmas do not constitute the nature of the soul. How can the destruction of the karmas take place in his soul? The ignorant soul cannot affect the destruction of the karmas bound with it. It is, therefore, essential to engage oneself in the study of the Scripture. AgamacakkhU sAhU iMdiyacakkhUNi savvabhUdANi / devA ya ohicakkhU siddhA puNa savvado cakkhU // 3-34 // AgamacakSuH sAdhurindriyacaDhUMSi sarvabhUtAni / devAzcAvadhicakSuSaH siddhAH punaH sarvatazcakSuSaH // 3-34 // sAmAnyArtha - [sAdhuH ] muni [AgamacakSuH] siddhAnta-rUpI netroM vAlA hotA hai arthAt muni ke mokSamArga kI siddhi ke nimitta Agama-netra hote haiM [ sarvabhUtAni] samasta saMsArI jIva [indriyacakSUSi] mana-sahita sparzanAdi chaha indriyoM-rUpa cakSuvAle haiM, arthAt saMsArI jIvoM ke iSTa-aniSTa viSayoM ke jAnane ke lie indriya hI netra haiM [ca ] aura [ devAH ] cAra taraha ke deva [avadhicakSuSaH] avadhijJAna-rUpa netroM vAle haiM, arthAt devatAoM ke sUkSma mUrtIka dravya dekhane ko avadhijJAna-rUpI netra haiM lekina vaha avadhijJAna indriyajJAna se vizeSa nahIM hai kyoMki avadhijJAna mUrta-dravya ko grahaNa karatA hai aura indriya-netra bhI mUrtIka ko hI grahaNa karatA hai, isase ina donoM meM samAnatA hai [ punaH] tathA [ siddhAH] aSTakarma-rahita siddhabhagavAn [ sarvataH cakSuSaH ] saba ora se netroM vAle haiN| The ascetics (muni, sramana) have the Scripture, the Doctrine of Lord Jina, as their eyes, the worldly souls have the senses (indriya) as their eyes, the celestial beings (deva) have 292

Page #354
pravacanasAra clairvoyance (avadhijnana) as their eyes, and the Liberated Souls (the Siddha) have omnipresent eyes. Explanatory Note: The worldly souls are enveloped by ignorance. They are, therefore, rid of knowledge about the pure soul and are deluded in regard to external objects. They do not have the sense-independent eye that can see everything; only the Supreme Liberated Soul (the Siddha) has such an eye. The ascetic (muni, sramana) who treads the path that leads to the status of the Liberated Soul (the Siddha) has the Scripture, the Doctrine of Lord Jina, as his eye. He determines the nature of the self and the non-self with this eye - the Scripture. Although the object-ofknowledge (jneya) and the knowledge (jnana) become one, the ascetic discriminates between these as per their individual marks (laksana) with the help of the Scripture. With the strength of this discrimination he is able to conquer his staunch enemy, delusion (moha). He then attains the pure-soul and gets established forever in infinite knowledge. It is for this reason that the ascetic (muni, sramana), treading the path to liberation, sees only through the eye of the Scripture. savve AgamasiddhA atthA guNapajjaehiM cittehiM / jANaMti AgameNa hi pecchittA te vi te samaNA // 3-35 // sarve AgamasiddhA arthA guNaparyAyazcitraiH / jAnantyAgamena hi dRSTavA tAnapi te zramaNAH // 3-35 // sAmAnyArtha - [sarve arthAH ] sabhI jIva, ajIvAdi padArtha haiM ve [citraiH] nAnA prakAra ke [ guNaparyAyaiH ] guNa-paryAyoM se [ AgamasiddhAH] siddhAnta meM siddha haiM [tAn api ] guNa-paryAyoM sahita una padArthoM ko bhI [ te zramaNAH ] ve mokSamArgI ........................ 293

Page #355
Pravacanasara mahAmuni [hi] nizcayakara [Agamena dRSTavA] siddhAnta-netra se dekhakara [ jAnanti ] jAnate haiN| All objects-of-knowledge (jneya), with their infinite qualities (guna) and modes (paryaya), are well-established in the Scripture. Certainly, the ascetics (muni, sramana) acquire knowledge about these objects-of-knowledge (jneya) through their eyes of the Scripture. Explanatory Note: The nature of all objects-of-knowledge (jneya), with their infinite qualities (guna) and modes (paryaya), is well-established in the eternally present Scripture. The Doctrine contained in the Scripture cannot be contradicted in any way; it is inviolable. The Scripture, which employs the doctrine of nonabsolutism (anekantavada), contains valid knowledge (pramana) about the infinite attributes (dharma), comprising associated qualities (guna) and successive modes (paryaya), in regard to the objects-of-knowledge (jneya). To know the nature of the objects-ofknowledge (ineya), the ascetic (muni, sramana) uses the Scripture for his eyes. Nothing is invisible to the eye of the Scripture. The ascetic (muni, sramana) must, therefore, persistently engage himself in the study of the Scripture. AgamapuvvA diTThI Na bhavadi jasseha saMjamo tassa / Natthi tti bhaNadi suttaM asaMjado havadi kidha samaNo // 3-36 // AgamapUrvA dRSTirna bhavati yasyeha saMyamastasya / nAstIti bhaNati sUtramasaMyato bhavati kathaM zramaNaH // -36 // sAmAnyArtha - [iha ] isa loka meM [ yasya ] jisa jIva ke [ AgamapUrvA ] pahale acchI taraha siddhAnta ko jAnakara [ dRSTiH] samyagdarzana [na bhavati ] nahIM ho 294

Page #356
pravacanasAra [ tasya ] to usake [ saMyamaH ] muni kI kriyA - rUpa AcAra [ nAsti ] nahIM hotA [ iti ] yaha bAta [ sUtraM ] jinapraNIta siddhAnta [ bhaNati ] kahatA hai / [ asaMyataH ] aura jisake saMyamabhAva nahIM hai vaha puruSa [ kathaM ] kaise [ zramaNaH ] muni [ bhavati ] ho sakatA hai? nahIM ho sktaa| The Doctrine expounds that in this world, he, whose perception (drsti) is not based on the tenets contained in the Scripture, cannot observe proper restraint (samyama). So, how can the one without restraint (samyama) be an ascetic (muni, sramana)? Explanatory Note: The man who has not acquired the right faith (samyagdarsana) after knowing the tenets contained in the Scripture, certainly cannot observe proper restraint (samyama). And, the one without proper restraint (samyama) cannot be called an ascetic (muni, sramana). The path to liberation consists in right faith, right knowledge, and right conduct, together. The ascetic (muni, sramana) who has not acquired the right faith (samyagdarsana) based on the tenets contained in the Scripture cannot own the faculty-of-discrimination (bhedavijnana). In its absence, he is not able to discriminate between the self and the non-self. He considers passions (kasaya) as own-nature and does not make efforts to dissociate himself from attachment (raga), aversion (dvesa), and delusion (moha). He indulges in the objects of the senses and causes injury (himsa) to the living beings having six kinds of bodies - satkaya. He does not observe asceticism, marked by renunciation. He remains devoid of the supreme meditation, the source of the knowledge of the pure-soul. Thus, without the knowledge of the Scripture and the right faith (samyagdarsana), proper restraint (samyama) cannot be observed. The accomplishment of the path to liberation and of the asceticism is possible only when these three - knowledge of the Scripture (agamajnana), right faith (samyagdarsana) and restraint (samyama) present together. - are ..... 295

Page #357
Pravacanasara Na hi AgameNa sijjhadi saddahaNaM jadi Na atthi atthesu / sadahamANo atthe asaMjado vA Na NivvAdi 8-37 // na hyAgamena siddhayati zraddhAnaM yadyapi nAstyartheSu / zraddadhAna arthAnasaMyato vA na nirvAti // 3-37 // sAmAnyArtha - [ yadi ] jo [ artheSu ] jIvAjIvAdika padArthoM meM [ zraddhAnaM ] rucirUpa pratIti [ nAsti ] nahIM hai to [Agamena hi ] siddhAnta ke jAnane se bhI [na siddhyati ] mukta nahIM hotA [ vA ] athavA [arthAn ] jIvAjIvAdika padArthoM kA [zraddadhAnaH api] zraddhAna karatA huA bhI jo [ asaMyataH] asaMyamI hove to vaha [na nirvAti ] mukta nahIM hotaa| The ascetic (muni, sramana) cannot attain liberation even after acquiring the knowledge of the tenets as contained in the Scripture if he does not have the right faith (samyagdarsana) in the objects of reality. Also, even after acquiring the right faith (samyagdarsana) he cannot attain liberation if he does not follow theright conduct (samyakcaritra). Explanatory Note: The ascetic (muni, sramana) may have acquired the knowledge of all objects by the study of the Scripture but if he is not able to comprehend the nature of the pure soul, lacks faith in what has been expounded in the Scripture, and does not experience the soul-nature, how can he be called knowledgeable? He can be called knowledgeable only when he knows the Scripture and has faith in what has been expounded in the Scripture. Without faith, he is an ignorant person who derives no benefit from the study of the Scripture. Further, the ascetic (muni, sramana) may have acquired the faith as well as the knowledge about the all-knowing nature of the pure soul but if he is not able to establish himself, through concentration, in unwavering, supreme 296

Page #358
knowledge-nature of the soul, his faith and knowledge remain unproductive. His soul ever remains engaged in external dispositions like attachment (raga) and aversion (dvesa), forgoing the experience of pure-consciousness. Concentration on unwavering, supreme knowledge-nature of the soul is not possible without proper conduct and restraint (samyama). The knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama), together, constitute the path to liberation. jaM aNNANI kammaM khavedi bhavasayasahassakoDIhiM / taM NANI tihiM gutto khavedi ussAsametteNa // 13-38 // pravacanasAra yadajJAnI karma kSapayati bhavazatasahasrakoTibhiH / tajjJAnI tribhirguptaH kSapayatyucchavAsamAtreNa // 13-38 // - sAmAnyArtha - [ ajJAnI ] paramAtma-jJAna rahita puruSa [ yat karma ] jo jJAnAvaraNAdi aneka karma [ bhavazatasahasrakoTibhiH ] sau hajAra karor3a (aneka) paryAyoMkara [ kSapayati ] kSaya karatA hai [ tribhirguptaH ] mana, vacana, kAya kI kriyAoM ke nirodhakara svarUpa meM lIna [ jJAnI ] paramAtmabhAva kA anubhavI jJAtA [ tat ] una jJAnAvaraNAdi asaMkhyAta - lokamAtra karmoM ko [ ucchavAsamAtreNa ] eka ucchavAsamAtra (thor3e hI) kAla meM [ kSapayati ] kSaya kara detA hai| The karmas that an ignorant man sheds in one trillion incarnations, the knowledgeable man, established in own-self, after controlling well the threefold activities of the mind, the speech and the body, sheds in just one breath. Explanatory Note: As the ignorant soul tries to shed karmas through performance of rituals and misplaced austerities, on fruition of such karmas, it entertains dispositions of attachment 297

Page #359
Pravacanasara (raga) and aversion (dvesa), and transforming itself into happiness or misery, continues the process of bondage of fresh karmas. It does not get liberated from the bondage of karmas even in trillion years; its shedding of karmas incessantly causes new bondage of karmas. The process of shedding and binding of karmas goes on. The knowledgeable soul, however, with help of the Three Jewels (ratnatraya) - knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama)-establishes itself in the experience of the pure soul-substance (atmatattva), after controlling well the threefold activities of the mind, the speech and the body. In the process, it sheds, in no time and effortlessly, innumerable karmas. It entertains no dispositions of attachment (raga) and aversion (dvesa) on fruition of karmas, and does not transform itself into happiness or misery, thus snapping the process of bondage of fresh karmas. It ends the sequence of transmigration and attains liberation. Thus,joint presence of these three-knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama) - fructifies through the knowledge of the soul-substance (atmatattva). paramANupamANaM vA mucchA dehAdiyesu jassa punno| vijjadi jadi so siddhiM Na lahadi savvAgamadharo vi B-39 // paramANupramANaM vA mUrchA dehAdikeSu yasya punaH / vidyate yadi sa siddhiM na labhate sarvAgamadharo'pi // 3-39 // sAmAnyArtha - [yasya] jisa puruSa ke [ punaH ] phira [ paramANupramANaM vA ] paramANu barAbara bhI atisUkSma [ dehAdikeSu ] zarIrAdi para-dravyoM meM [ mUrchA] mamatA bhAva [ yadi] jo [ vidyate ] maujUda hai to [ saH] vaha puruSa utane hI moha-kalaMka se [ sarvAgamadharo'pi] dvAdazAMga kA pAThI hotA huA bhI [ siddhiM ] mokSa ko [na] nahIM [ labhate ] paataa| ........................ 298

Page #360
The man with even infinitesimal infatuation (murccha) for external objects like the body (sarira) does not attain liberation, although he may have studied all the Scriptures. Explanatory Note: The man who knows the Doctrine expounded in the Scriptures, understands accordingly the nature of the allknowing soul, puts faith in the objects of reality, and observes proper restraint (samyama). He thus has the Three Jewels (ratnatraya ). But, if the same man, at a certain time, entertains even infinitesimal infatuation (murccha) for external objects like the body (sarira), and thus fails to establish his soul in the experience of the pure soul-substance, he, for that period of time, does not shed his deluding karmas. Thus, it is clear that without pure, passionless meditation on soul-knowledge (atmajnana) the Three Jewels - knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama) - do not bear fruit. paMcasamido tigutto paMceMdiyasaMvuDo jidakasAo / daMsaNaNANasamaggo samaNo so saMjado bhaNido // 3-40 // pazcasamitastriguptaH pazcendriyasaMvRto jitakaSAyaH / darzanajJAnasamagraH zramaNaH sa saMyato bhaNita: // 3-40 // pravacanasAra sAmAnyArtha [ sa zramaNaH ] vaha mahAmuni [ saMyataH ] saMyamI [ bhaNita: ] bhagavaMtadeva ne kahA hai jo ki [ pazcasamitaH ] IryAdi pA~ca samitiyoM ko pAlatA hai [ triguptaH ] tIna yogoM ke nirodha se tIna gupti vAlA hai [ paJcendriyasaMvRtaH ] pA~ca indriyoM ko rokane vAlA hai [ jitakaSAyaH ] kaSAyoM ko jItane vAlA hai aura [ darzanajJAnasamagraH ] darzana - jJAna se paripUrNa hai| - ...... ...... 299

Page #361
Pravacanasara The worthy ascetic (muni, sramana) who observes regulation - samiti - of the fivefold activity, control - gupti - of the threefold yoga, curbs the five senses - pancendriyanirodha, subdues the passions (kasaya), and is endowed with faith (darsana) and knowledge (jnana), is said to have self-restraint (samyama). Explanatory Note: The worthy ascetic (muni, sramana) knows, through the study of the Scripture based on the doctrine of conditional predications (syadvada), the soul and the non-soul substances. He knows the soul that reflects all objects-of-knowledge, has right faith in the objects of reality, and observes proper restraint (samyama). He strives for unwavering concentration on his soul. He observes restraint (samyama) through regulation - samiti - of fivefold activity of walking, speech, eating, handling, and excretion. Having realized his pure soul-nature, he curbs the five senses - pancendriyanirodha. He destroys passions (kasaya), which infringe pure concentration by mingling with the soul, through control - gupti - of the threefold yoga - the activity of the body, the speech, and the mind. With the sword of his knowledge, he vanquishes passions (kasaya), his real enemies. Rid of all foreign matter and established in soul-knowledge, he possesses knowledge of the Scripture, right faith in the objects of reality, and restraint (samyama). Only such a worthy ascetic (muni, sramana) has the soul-knowledge (atmajnana) in consonance with these Three Jewels - right knowledge (jnana), right faith (darsana), and right conduct (samyama, caritra). samasattubaMdhuvaggo samasuhadukkho psNsnniNdsmo|| Humlegauit gut villagHRU HHI HLUTT 13-41||| samazatrubandhuvargaH samasukhaduHkhaH prazaMsAnindAsamaH / Hamilechya: qasiffannsut HH: SHUT: 113-41||| 300

Page #362
pravacanasAra HTARITOf - [ THUT: ] 441 419 # cita HELGA TE [ 143Tela-etaf: ] zatru tathA kuTumba ke loga inameM samAna bhAva vAlA hai [samasukhaduHkha] sukha aura duHkha usake liye samAna haiM [ prazaMsAnindAsamaH ] bar3AI aura nindA-doSakathana ina donoM meM samAna hai [ samaloSTakAJcanaH ] lohA aura sonA usake liye samAna haiM aura [punaH jIvitamaraNe samaH] prANadhAraNa aura prANatyAga - ye donoM bhI samAna haiN| For the worthy ascetic (muni, sramana), enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike (he maintains equanimity). Explanatory Note: Conduct (caritra) based on right knowledge (jnana) and right faith (darsana) is proper restraint (samyama). Such restraint (samyama) is also called 'dharma' or equanimity (samyabhava). Equanimity is the soul's nature when it is rid of delusion (moha) and consequent agitation (ksobha). The mark (laksana) of the ascetic (muni, sramana) with restraint (samyama) is equanimity (samyabhava). When the ascetic does not differentiate between the enemy and the kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, he observes equanimity (samyabhava). Dispositions like mine and his, pleasure and pain, propitious and unpropitious, favourable and unfavourable, and life and death, do not occur to the ascetic rid of delusion (moha). Such an ascetic has no dispositions of attachment (raga) and aversion (dvesa) and experiences incessantly the pure-soul, of the nature of knowledge (jnana) and faith (darsana). He knows all substances as objects-of-knowledge (jneya), not as favourable or unfavourable objects. Rid of all volition (sankalpa) and inquisitiveness (vikalpa), he remains established in equanimity (samyabhava). He then experiences complete harmony of the Three Jewels - knowledge of the Scripture, faith in the objects of reality, and restraint (samyama) - with the soul-knowledge (atmajnana). Equanimity (samyabhava), therefore, is the essential mark (laksana) of the ascetic. 301

Page #363
Pravacanasara dasaNaNANacarittesu tIsu jugavaM samuTThido jo du| eyaggagado tti mado sAmaNNaM tassa paDipuNNaM 3-42 // darzanajJAnacaritreSu triSu yugapatsamutthito yastu / ekAgragata iti mataH zrAmaNyaM tasya paripUrNam // 3-42 // sAmAnyArtha - [yaH] jo puruSa [darzanajJAnacaritreSu ] samyagdarzana, samyagjJAna, samyakcAritra [triSu ] ina tIna bhAvoM meM [yugapat ] eka hI samaya [ samutthitaH] acchI taraha udyamI huA pravartatA hai vaha [ ekAgragataH ] ekAgratA ko prApta hai [iti mataH] aisA kahA hai [ tu] aura [ tasya ] usI puruSa ke [ zrAmaNyaM] yatipada [ paripUrNa ] pUrNa huA jaannaa| The ascetic (muni, sramana), who is well-established in the trio of right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), simultaneously, is said to have attained concentration (ekagrata). And, only such an ascetic follows perfect asceticism. Explanatory Note: Correct perception of the objects-ofknoweldge (jneya) and the knower (jnayaka) - the soul - is right faith (samyagdarsana). Knowing the objects-of-knoweldge (jneya) and the knower (jnayaka) - the soul - as these are, is right knowledge (samyagjnana). And to get established in the knowledge-soul, rid of all activity, is right conduct (samyakcaritra). The soul (atma) is the originator of these three dispositions. There is the unity of the originator and the dispositions. These three dispositions are the limbs (anga) of the soul (atma), the whole (angi). The disposition of equanimity (samyabhava) or restraint (samyama) that the soul (atma) attains when established in the Three Jewels of right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra) is one whole, without parts. The drink 302

Page #364
pravacanasAra made of mango, tamarind and other ingredients has multiplicity of taste and smell, but, on the whole, it has one taste and one smell. Similarly, the disposition of equanimity (samyabhava) or restraint (samyama) although has the Three Jewels, it is one whole, without parts. The one whole disposition of equanimity (samyabhava) or restraint (samyama) is rid of all external substances. It manifests in the concentration (ekagrata) of the ascetic (muni, sramana). It is the path to liberation. The description of the path to liberation as consisting in right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra) is from the empirical-point-of-view (vyavaharanaya). From the real-point-ofview (niscayanaya), the path to liberation is 'one whole' disposition of equanimity (samyabhava) or restraint (samyama). Every substance in the world can be seen as consisting of parts and as one whole. Viewing it as consisting of parts is the empirical-point-ofview (vyavaharanaya), and viewing it as one whole is the realpoint-of-view (niscayanaya). These two views constitute validknowledge (pramana). From the real-point-of-view (niscayanaya), the path to liberation is one - the disposition of equanimity (samyabhava) or restraint (samyama). From the empirical-pointof-view (vyavaharanaya), the path to liberation is threefold - right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), together. O worthy souls! Tread the path to liberation to attain infinite bliss and light in your soul. mujjhadi vA rajjadi vA dussadi vA dvvmnnnnmaasejn| Gif HH01 3700 TUN nusifa anafi falaefi 113-4311 muhyati vA rajyati vA dveSTi vA dravyamanyadAsAdya / ufa STHUSEIN ad affufalfast: 113-4311 ........................ 303

Page #365
Pravacanasara sAmAnyArtha - [ yadi] jo [ajJAnI] AtmajJAna se rahita [zramaNaH ] muni [anyat dravyaM] AtmA se bhinna paradravya ko [ AsAdya ] aMgIkAra kara [ muhyati vA] moha ko prApta hotA hai [ rajyati vA ] athavA rAgI hotA hai [ vA dveSTi] athavA dveSI hotA hai to vaha ajJAnI muni [vividhaiH ] aneka taraha ke [karmabhiH] jJAnAvaraNAdi kamoM se [badhyate ] baMdha jAtA hai| The ascetic (muni, sramana) without soul-knowledge (atmajnana) accepts substances other than the soul and engenders dispositions of delusion (moha) or attachment (raga) or aversion (dvesa).Asaresult, he is bound with various kinds of karmas. Explanatory Note: The ascetic (muni, sramana) who does not meditate, with concentration, on the knowledge-soul, necessarily accepts external substances and his consequent dispositions drift him away from the knowledge-soul. The dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in such ignorant ascetic give rise to bondage of various kinds of karmas; he does not attain liberation. Therefore, the ascetic (muni, sramana) who is not engaged in concentration on the knowledge-soul does not tread the path to liberation. atthesu jo Na mujjhadi Na hi rajjadi Neva dosamuvayAdi / samaNo jadi so NiyadaM khavedi kammANi vivihANi // 3-44 // artheSu yo na muhyati na hi rajyati naiva dveSamupayAti / zramaNo yadi sa niyataM kSapayati karmANi vividhAni // 3-44 // sAmAnyArtha - [ yaH] jo jJAnasvarUpa AtmA kA jAnane vAlA [ zramaNaH ] muni [ yadi] yadi [ artheSu ] parasvarUpa padArthoM meM [ na muhyati ] mohI nahIM hotA [ na hi ........................ 304

Page #366
pravacanasAra rajyati ] nizcayakara rAgI nahIM hotA aura [ dveSaM ] dveSabhAva ko bhI [ naiva upayAti ] nahIM prApta hotA [ saH] to vaha muni [ niyataM] nizcita ekAgratAkara sahita huA [vividhAni ] aneka prakAra ke [karmANi] jJAnAvaraNAdi karmoM ko [kSapayati ] kSaya karatA hai| The ascetic (muni, sramana) with soul-knowledge (atmajnana) does not engender dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in external substances. With resultant concentration (ekagrata), he certainly sheds various kinds of karmas. Explanatory Note: The ascetic (muni, sramana) who meditates, with concentration, on the knowledge-soul, does not accept external substances, the objects-of-knowledge. His sole object of concentration is the knowledge-soul. The question of his engendering dispositions of delusion (moha) or attachment (raga) or aversion (dvesa) in external substances does not arise. His passionless conduct-without-attachment (vitaraga caritra) leads him to liberation. He does not get bound with karmas. Therefore, the ascetic (muni, sramana) who is engaged in concentration on the knowledge-soul treads the path to liberation. This completes discussion on the path to liberation. samaNA suddhavajuttA suhovajuttA ya hoMti samayammi / tesu vi suddhavajuttA aNAsavA sAsavA sesA // 3-45 // zramaNAH zuddhopayuktAH zubhopayuktAzca bhavanti samaye / teSvapi zuddhopayuktA anAstravAH sAsravAH zeSAH // 3-45 // ........................ 305

Page #367
Pravacanasara HIARITEF - [749] 44114 [ THUT: ] f [ zlogluaci: ] zuddhopayogI [ca] aura [zubhopayuktAH ] zubhopayogI isa taraha do prakAra ke [bhavanti ] hote haiM, [ teSu api ] una do taraha ke muniyoM meM bhI [zuddhopayuktAH ] zuddhopayogI mahAmuni [ anAstravAH ] karmoM ke Asrava se rahita haiM, [zeSAH ] bAkI jo zubhopayogI muni haiM ve [ sAstravAH ] AsravabhAva sahita haiN| As per the Doctrine, the ascetics (muni, sramana) are of two kinds, those engaged in pure-cognition (suddhopayoga) and those engaged in auspicious-cognition (subhopayoga). The ascetics engaged in pure-cognition (suddhopayoga) are rid of the influx (asrava) of karmas and the rest, engaged in auspiciouscognition (subhopayoga), are with the influx of karmas. Explanatory Note: Can the ascetic engaged in auspiciouscognition (subhopayoga), exhibiting conduct-with-attachment (saraga caritra) due to the rise of passions (kasaya), called an ascetic (muni, sramana)? The doubt has already been cleared in verse 1-11. Auspicious-cognition (subhopayoga) and dharma have inseparable-inherence (ekarthasamavaya). It means that while the soul has the attributes of knowledge (jnana) and perception (darsana), it also simultaneously has the attributes of attachment (raga) etc. Therefore, there is existence of dharma in the ascetic engaged in auspicious-cognition (subhopayoga). He is also an ascetic; of course, not equal to the one engaged in pure-cognition (suddhopayoga). The ascetic engaged in pure-cognition (suddhopayoga) is without passions (kasaya) and has no influx (asrava) of karmas, but the ascetic engaged in auspiciouscognition (subhopayoga) is with tinge of passions (kasaya) and has influx (asrava) of karmas. The ascetic engaged in auspiciouscognition (subhopayoga) is inferior to the ascetic engaged in purecognition (suddhopayoga). ........................ 306

Page #368
pravacanasAra arahaMtAdisu bhattI vacchaladA pavayaNAbhijuttesu / vijjadi jadi sAmaNNe sA suhajuttA bhave cariyA // -46 // arhadAdiSu bhaktivatsalatA pravacanAbhiyukteSu / / vidyate yadi zrAmaNye sA zubhayuktA bhaveccaryA 3-46 // sAmAnyArtha - [ yadi] jo [zrAmaNye ] muni-avasthA meM [ arhadAdiSu bhaktiH ] arhantAdi paJcaparameSThiyoM meM anurAga aura [ pravacanAbhiyukteSu ] paramAgamakara yukta zuddhAtma svarUpa ke upadezaka mahAmuniyoM meM [ vatsalatA] prIti arthAt jisa taraha gau apane bachar3e meM anurAgiNI hotI hai, usI taraha [ vidyate ] pravarte to [ sA] vaha [zubhayuktA] zubharAgakara saMyukta [ caryA ] AcAra kI pravRtti [ bhavet ] hotI hai| The course of conduct for the ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga) consists in devotion (bhakti) to the Arhat etc. (the five Supreme Beings), and fervent affection (vatsalya) - similar to the tender love of the cow for her calf- for the preceptors of the Doctrine. Explanatory Note: The ascetic (muni, Sramana) who is rid of attachment to all possessions (parigraha), but is not able to establish himself in his pure-soul due to the tinge of passions (kasaya), engages in devotion to the Arhat and affection for those worthy preceptors who preach the pure-soul nature. Only to this extent he has the tinge of attachment (raga) in external objects, and deviates from establishing in pure-soul-substance (Suddhatmatattva). Thus, the marks (laksana) of the ascetic engaged in auspicious-cognition (subhopayoga) are devotion to the Arhat and affection for the worthy preceptors. ........................ 307

Page #369
Pravacanasara vaMdaNaNamaMsaNehiM abbhutttthaannaannugmnnpddivttii| samaNesu samAvaNao Na NiMdiyA rAyacariyammi 8-47 // vandananamaskaraNAbhyAmabhyutthAnAnugamanapratipattiH / zramaNeSu zramApanayo na ninditA rAgacaryAyAm // 3-47 // sAmAnyArtha - [rAgacaryAyAM] sarAga-cAritra avasthA meM jo zubhopayogI muni haiM unako [ zramaNeSu] zuddhasvarUpa meM thira aise mahAmuniyoM meM [zramApanayaH] aniSTa vastu ke saMyoga se huA jo kheda usakA dUra karanA aura [vandananamaskaraNAbhyAM] guNAnuvAda-rUpa stuti aura namaskAra sahita [abhyutthAnAnugamanapratipattiH ] Ate hue dekha uThakara khar3A ho jAnA, pIche-pIche calanA, aisI pravRtti kI siddhi [na ninditA] niSedha-rUpa nahIM kI gaI hai| For the ascetic (muni, sramana) engaged in conduct-withattachment (saraga caritra) - auspicious-cognition (Subhopayoga) - the following activities are not forbidden: removal of afflictions caused to the worthy ascetics, their adoration and salutation, standing up in respect on their arrival, and following them as they walk. Explanatory Note: It constitutes proper conduct if the ascetic engaged in auspicious-cognition (subhopayoga) exhibits veneration for the preceptor-ascetics through adoration and salutation, standing up on seeing them, and following them while walking. If the preceptor-ascetics suffer from affliction, such as due to a calamity, he should try to assuage it through service (vaiyavitti). Meditation is not possible in presence of anxiety; such service is, therefore, recommended. ........................ 308

Page #370
pravacanasAra dasaNaNANuvadeso sissaggahaNaM ca posaNaM tesiM / cariyA hi sarAgANaM jiNiMdapUjovadeso ya 3-48 // darzanajJAnopadezaH ziSyagrahaNaM ca poSaNaM teSAm / caryA hi sarAgANAM jinendrapUjopadezazca // -48 // sAmAnyArtha - [hi ] nizcayakara [ sarAgANAM] zubhopayogI muniyoM kI [caryA ] yaha kriyA hai jo ki [ darzanajJAnopadezaH ] samyagdarzana, samyagjJAna kA upadeza denA [ziSyagrahaNaM] ziSya-zAkhAoM kA saMgraha karanA [ca teSAM poSaNaM] aura una ziSyoM kA samAdhAna karanA [ca] aura [ jinendrapUjopadezaH ] vItarAga bhagavAn kI pUjA kA upadeza denA, ityaadi| Certainly, the activities of the ascetic (muni, sramana) engaged in conduct-with-attachment (saraga caritra) - auspiciouscognition (subhopayoga) - include preaching about right faith (samyagdarsana) and right knowledge (samyagjnana), making disciples and nurturing them, and imparting instructions on the worship of Lord Jina. Explanatory Note: The activities mentioned earlier pertain to the ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga) and not to one engaged in pure-cognition (suddhopayoga). The ascetic engaged in pure-cognition (suddhopayoga) has passionless conduct-without-attachment (vitaraga caritra). The ascetic engaged in auspicious-cognition (subhopayoga) has conduct-with-attachment (saraga caritra). The latter, due to his love for dharma, desires that the other souls too should adopt the virtues of dharma and, therefore, engages in preaching about right faith (samyagdarsana) and right knowledge (samyagjnana), makes disciples and nurtures them, and imparts lessons on the worship of Lord Jina. All these are activities of the ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga). 309

Page #371
Pravacanasara uvakuNadi jo vi NiccaM cAduvvaNNassa samaNasaMghassa / kAyavirAdhaNarahidaM so vi sarAgappadhANo se // 3-49 // upakaroti yo'pi nityaM cAturvarNasya zramaNasaMghasya / kAyavirAdhanarahitaM so'pi sarAgapradhAnaH syAt // 3-49 // sAmAnyArtha - [yaH api] jo muni nizcaya se [ nityaM ] sadAkAla [cAturvarNasya ] cAra prakAra ke [zramaNasaMghasya] munIzvaroM ke saMgha kA [kAyavirAdhanarahitaM] SaTkAya jIvoM kI virAdhanA-rahita [upakaroti ] yathAyogya vaiyAvRtyAdika kara upakAra karatA hai [saH api] vaha bhI caturvidha saMgha kA upakArI muni [ sarAgapradhAnaH ] sarAga-dharma hai pradhAna jisake aisA zubhopayogI [ syAt ] hotA hai| Certainly, the ascetic (muni, sramana) who always assists the fourfold community of ascetics through service, without causing injury (himsa) to living beings having six kinds of bodies - sathaya, too, exhibits primarily the conduct-with-attachment (saraga caritra), i.e., auspicious-cognition (subhopayoga). Explanatory Note: The fourfold communityl of ascetics consists of anagara, yati, rsi, and muni. The ordinary ascetic is the anagara. The yati has the ability to engage in pure-cognition (suddhopayoga) - he reaches the advanced stages (sreni) called upasama and ksapaka. The muni is the one endowed with special knowledge (jnana) that may take the form of avadhijnana, manahparyayajnana and kevalajnana. The tsi is the one endowed with special accomplishment (rddhi). The ascetic who assists, through service, the above mentioned fourfold community of ascetics does it in order to safeguard the conduct of the pure soul. 1 see Mailladhavala's'Nayacakko', verse 332. 310

Page #372
pravacanasAra The fourfold community of ascetics engages itself in the conduct of the pure soul and, therefore, while maintaining his own conduct, the ascetic simultaneously assists other worthy ascetics to maintain conduct that saves them from causing injury (hinsa) to living beings having six kinds of bodies - satkaya. jadi kuNadi kAyakhedaM vennAvaccatthamujjado smnno| Na havadi havadi agArI dhammo so sAvayANaM se // 3-50 // yadi karoti kAyakhedaM vaiyAvRttyarthamudyataH zramaNaH / na bhavati bhavatyagArI dharmaH sa zrAvakANAM syAt // 3-50 // sAmAnyArtha - [vaiyAvRttyarthaM udyataH ] anya munIzvaroM kI sevA ke liye udyama huA jo zubhopayogI muni vaha [ yadi] jo [ kAyakhedaM] SaTkAya kI virAdhanA-rUpa hiMsA ko [ karoti ] karatA hai to vaha [zramaNaH ] apane saMyama kA dhAraka muni [na bhavati ] nahIM hotA kintu [ agArI bhavati ] gRhastha hotA hai kyoMki [ saH] vaha jIva kI virAdhanA-yukta vaiyAvRttyAdi kriyA [ zrAvakANAM] gRhastha zrAvakoM kA [dharmaH] dharma [ syAt ] hai| If the ascetic (muni, sramana) causes injury (himsa) to living beings having six kinds of bodies - satkaya - while providing service to the fourfold community of ascetics then he does not remain an ascetic; he becomes a householder since such service is prescribed for the householder. Explanatory Note: The ascetic (muni, Sramana) assists the fourfold community of ascetics in order to safeguard their conduct of the pure soul. However, if such service causes injury (himsa) to living beings having six kinds of bodies - satkaya - he no longer 311

Page #373
Pravacanasara remains an ascetic. This kind of service, involving injury (himsa), causes the breach of restraint (samyama) of the ascetic; such service is the duty of the layman, the householder. The ascetic (muni, sramana) must engage in service to other ascetics only with a view to safeguarding pure conduct. The service that does not fufill this condition is not the duty of the ascetic. joNhANaM NiravekkhaM sAgAraNagAracariyajuttANaM / aNukaMpayovayAraM kuvvadu levo jadi vi appaM // 3-51 // jainAnAM nirapekSaM sAkArAnAkAracaryAyuktAnAm / anukampayopakAraM karotu lepo yadyapyalpaH // 3-51 // sAmAnyArtha - [sAkArAnAkAracaryAyuktAnAM] zrAvaka muni kI AcAra kriyA sahita jo [jainAnAM] jinamArgAnusArI zrAvaka aura muni haiM unakA [nirapekSaM] phala kI abhilASA rahita hokara [ anukampayA ] dayAbhAva se [upakAraM] upakAra arthAt yathAyogya sevAdika kriyA [ karotu ] zubhopayogI kare to koI doSa nahIM [ yadyapi] lekina isa zubhAcArakara [ alpaH lepaH] thor3A sA zubhakarma baMdhatA hai parantu to bhI doSa nahIM hai| The ascetic (muni, Sramana) can, with disposition of compassion and without expecting anything in return, perform activity of service to all true followers - the householders as well as the ascetics - of the path promulgated by Lord Jina, although such service causes a little bondage of (auspicious) karmas. Explanatory Note: The ascetic (muni, sramana) engaged in conduct-with-attachment (saraga caritra), i.e., auspiciouscognition (subhopayoga), guided by his disposition of compassion, 312

Page #374
pravacanasAra performs activity of service to the worthy householders and ascetics who have faith in the Jaina Doctrine, which has nonabsolutism (anekantavada) as its pillar. He does this with a view to safeguarding their pure conduct and without anything in return, not even earning of merit (punya). Such activity of service is not recommended if it is meant for the unworthy householders and ascetics who are wrong-believers (mithyadrsti). Service to such wrong-believers neither attains nor safeguards their dharma of engaging in pure-soul-substance (suddhatmatattva). rogeNa vA chudhAe taNhaNayA vA sameNa vA rUDhaM / diTThA samaNaM sAhU paDivajjadu AdasattIe // 3-52 // rogeNa vA kSudhayA tRSNayA vA zrameNa vA rUDham / dRSTavA zramaNaM sAdhuH pratipadyatAmAtmazaktayA // 3-52 // sAmAnyArtha - [sAdhuH] zabhopayogI muni [rogeNa] rogakara [ vA] athavA [ kSudhayA] bhUkhakara [ vA] athavA [ tRSNayA ] pyAsakara [ vA ] athavA [ zrameNa ] parISahAdika ke khedakara [rUDhaM] pIr3ita hue [zramaNaM] mahAmunIzvara ko [ dRSTavA ] dekhakara [ AtmazaktayA ] apanI zakti ke anusAra [ pratipadyatAM] vaiyAvRttyAdika kriyA kro| yahI sevAdika kA samaya jaannaa| The ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga) should, to the best of his ability, render service to a co-ascetic if he sees him diseased, or suffering from hunger, thirst or other afflictions (parisaha). This is the right time for rendering service. Explanatory Note: At such time when a worthy ascetic engaged in pure soul-nature faces a calamity (upasarga) or affliction 313

Page #375
Pravacanasara (parisaha), the ascetic (muni, sramana) engaged in auspiciouscognition (subhopayoga) should render assistance. He should render such assistance as to protect the worthy ascetic from calamity (upasarga) or affliction (parisaha). Rest of the time he must engage himself in conduct, like meditation, that establishes him in pure soul-nature. vejjAvaccaNimittaM gilANagurubAlavuDDhasamaNANaM / logigajaNasaMbhAsA Na NididA vA suhovajudA // 3-53 // vaiyAvRttyanimittaM glAnagurubAlavRddhazramaNAnAm / laukikajanasaMbhASA na ninditA vA zubhopayutA // 3-53 // sAmAnyArtha - [glAnagurubAlavRddhazramaNAnAM] roga pIr3ita, pUjya AcArya, varSoM meM choTe aura varSoM meM bar3e - aise cAra taraha ke muniyoM kI [ vaiyAvRttyanimittaM] sevA ke liye [zubhopayutA] zubha-bhAvoMkara sahita [ laukikajanasaMbhASA vA] ajJAnI cAritra-bhraSTa jIvoM se vacana kI pravRtti karanA (bolanA) bhI [ na ninditA] niSedhita nahIM kiyA gayA hai| It is not forbidden if the ascetic, as part of his auspicious effort and with the purpose of rendering service to the worthy ascetic who is diseased (rogi), a preceptor (guru), adolescent (bala) or old (vyddha), must talk with the general public. Explanatory Note: The ascetic (muni, sramana), usually, does not talk with the general public. However, if a situation arises when talking with the general public may help in protecting the worthy ascetics from calamity (upasarga) or affliction (parisaha), he should do so. For no other purpose he should establish communication with the general public. 314

Page #376
pravacanasAra esA pasatthabhUtA samaNANaM vA puNo gharatthANaM / cariyA paretti bhaNidA tAeva paraM lahadi sokkhaM // 3-54 // eSA prazastabhUtA zramaNAnAM vA punargRhasthAnAm / caryA pareti bhaNitA tayaiva paraM labhate saukhyam // 3-54 // sAmAnyArtha - [eSA] yaha [ prazastabhUtA] zubharAga-rUpa [caryA ] AcAra-pravRtti [zramaNAnAM] munIzvaroM ke hotI hai [vA punaH ] aura [gRhasthAnAM] zrAvakoM ke [parA] utkRSTa hotI hai [iti bhaNitA] aisA paramAgama meM kahA gayA hai [tayA eva] usI zubharAga-rUpa AcAra-pravRttikara zrAvaka [ paraM saukhyaM] utkRSTa mokSa-sukha ko [ labhate ] paramparAkara pAtA hai| The ascetics (muni, sramana) engage themselves (for a particular time) in this kind of laudable activity [involving auspicious conduct-with-attachment (saraga caritra)]. The Doctrine proclaims that for the householders (sravaka) to engage themselves in this kind of activity is most desirable as by doing this they gradually (by convention) attain the supreme bliss (of liberation). Explanatory Note: Auspicious conduct-with-attachment (saraga caritra) has a secondary place in the conduct of the ascetic (muni, sramana) who observes the supreme vows (mahavrata) to illumine his pure soul-nature. The pure soul-nature has no tinge of attachment in it. For the householder, however, this kind of auspicious conduct-with-attachment (saraga caritra) occupies the primary place in his course of conduct. Without the supreme vows (mahavrata), which help in illuminating the pure soul-nature, the householder is with passions (kasaya). Such auspicious conduct leads him to gradually (by convention) attain the supreme bliss (of liberation). 315

Page #377
Pravacanasara rAgo pasatthabhUdo vatthuviseseNa phaladi vivarIdaM / NANAbhUmigadANi hi vIyANiva sassakAlammi // 3-55 // rAgaH prazastabhUto vastuvizeSeNa phalati viparItam / nAnAbhUmigatAni hi bIjAnIva sasyakAle 3-55 // sAmAnyArtha - [prazastabhUtaH] zubharUpa [rAgaH] rAgabhAva arthAt zubhopayoga [ vastuvizeSeNa] puruSa ke bhedakara [viparItaM] viparIta kArya ko [ phalati ] phalatA hai jaise [ sasyakAle ] khetI ke samaya meM [ nAnAbhUmigatAni ] nAnA prakAra kI khoTI bhUmi meM DAle hue [ hi ] nizcaya se [ bIjAni iva ] bIja-dhAnya viparIta phala ko karate haiN| The auspicious kind of attachment (raga), depending on the objects of attachment, yields opposing results, just as the seeds sown in different kinds of soils yield opposing results. Explanatory Note: As the seed sown in unsuitable soil does not yield desirable effect, similarly, if the instrumental cause of the auspicious-cognition (subhopayoga) is not right, the effect is not favourable. Depending on the merit or demerit of the person - the instrumental cause of the auspicious-cognition (subhopayoga) - the fruit attains merit or demerit. chadumatthavihidavatthusu vdnniymjjhynnjhaanndaannrdo| Na lahadi apuNabbhAvaM bhAvaM sAdappagaM lahadi // 3-56 // chadmasthavihitavastuSu vrataniyamAdhyayanadhyAnadAnarataH / na labhate apunarbhAvaM bhAvaM sAtAtmakaM labhate // 3-56 // ........................ 316

Page #378
pravacanasAra sAmAnyArtha - [chadmasthavihitavastuSu ] ajJAnI jIvoMkara apanI buddhi se kalpita deva-guru-dharmAdika padArthoM meM [ vrataniyamAdhyayanadhyAnadAnarataH] jo puruSa vrata, niyama, paThana, dhyAna, dAnAdi kriyAoM meM lIna hai vaha puruSa [ apunarbhAvaM] mokSa ko [na] nahIM [ labhate ] pAtA kintu [ sAtAtmakaM bhAvaM] puNya-rUpa uttama deva-manuSya padavI ko [ labhate ] pAtA hai| The person who is engaged in activities of observing vows, regulations, study, meditation, and giving of gifts, but with concocted faith based on the teachings of a non-omniscient preceptor in objects like deva, guru and dharma, does not attain liberation but attains birth in pleasurable conditions. Explanatory Note: The direct (pratyaksa) fruit of the unwavering auspicious-cognition (subhopayoga) with right instrumental cause - belief in objects as revealed by the Omniscient Lord - is merit. The indirect (paroksa) or gradual - by convention (parampara) - fruit is that the person with such unwavering auspicious-cognition (subhopayoga) attains the supreme bliss (of liberation). If the instrumental cause of the auspicious-cognition (subhopayoga) is not right, the effect is not favourable. If the instrumental cause of the auspicious-cognition (subhopayoga) is not based on right faith as per the teachings of the Omniscient Lord, the activities of observing vows, regulations, study, meditation, and giving of gifts do not lead to attainment of liberation; such activities just lead to birth in pleasurable conditions, as a deva or a human being avididaparamatthesu ya visayakasAyAdhigesu purisesu| juTuM kadaM va dattaM phaladi kudevesu maNujesu // -57 // ........................ 317

Page #379
Pravacanasara aviditaparamArtheSu ca viSayakaSAyAdhikeSu puruSeSu / juSTaM kRtaM vA dattaM phalati kudeveSu manujeSu // 3-57 // sAmAnyArtha - [aviditaparamArtheSu ] nahIM jAnA hai zuddhAtmapadArtha jinhoMne [ca] aura [viSayakaSAyAdhikeSu ] indriyoM ke viSaya tathA krodhAdi kaSAya jinake adhika haiM aise [ puruSeSu ] ajJAnI manuSyoM kI [ juSTaM] bahuta prItikara sevA karanA [kRtaM ] Tahala cAkarI karanA [ vA ] athavA [ dattaM ] unako AhArAdika kA denA jo hai vaha [ kudeveSu ] nIca devoM meM [ manujeSu ] nIca manuSyoM meM [ phalati ] phalatA hai| Performance of activities, in form of adoration, fond service, and giving of gifts, in respect of persons who do not know the Doctrine of the Omniscient Lord Jina, and abound in sensepleasures (visaya) and passions (kasaya), gives fruit as birth among lowly devas or human beings. Explanatory Note: The teachings of the non-omniscient preceptors lead to faith in sinful deva and guru. Such deva and guru, with-attachment (saraga), lacking true knowledge and abound in sense-pleasures (visaya) and passions (kasaya), are faulty instrumental causes of auspicious-cognition (subhopayoga). Performance of activities like adoration, fond service, and giving of gifts in respect of such deva or guru generates merit, albeit it takes the form of birth among lowly devas or human beings. jadi te visayakasAyA pAva tti parUvidA va stthesu| kaha te tappaDibaddhA purisA NitthAragA hoMti 3-58 // yadi te viSayakaSAyAH pApamiti prarUpitA vA zAstreSu / kathaM te tatpratibaddhAH puruSA nistArakA bhavanti // 3-58 // ........................ 318

Page #380
pravacanasAra sAmAnyArtha - [ yadi] jaba ki [ te ] ve [viSayakaSAyAH ] sparzAdika pA~ca viSaya, krodhAdi cAra kaSAya [zAstreSu ] siddhAnta meM [ pApaM ] pAparUpa haiM [iti prarUpitAH] aise kahe gaye haiM [vA] to [ tatpratibaddhAH] una viSaya kaSAyoM se yukta [te puruSAH ] ve pApI puruSa apane bhaktoM ke [ kathaM ] kisa taraha [ nistArakAH ] tArane vAle [ bhavanti ] ho sakate haiM? nahIM ho skte| The Doctrine of Lord Jina expounds that imperfections like giving in to sense-pleasures (visaya) and passions (kasaya) causes demerit (papa); how can those who themselves are sullied by such imperfections help others cross the ocean of worldly existence? Explanatory Note: Giving in to sense-pleasures (visaya) and passions (kasaya) are accepted as causes of demerit (papa). How can the preceptors, who themselves are sullied by demerit (papa), help disciples, whom they call 'auspicious-souls', cross the ocean of worldly existence? How can the fruit be commendable from a noncommendable cause? Those who give in to sense-pleasures (visaya) and passions (kasaya) can never be helpful guides for their disciples. uvaradapAvo puriso samabhAvo dhammigesu savvesu / guNasamididovasevI havadi sa bhAgI sumaggassa // 3-59 // uparatapApaH puruSaH samabhAvo dhArmikeSu sarveSu / guNasamititopasevI bhavati sa bhAgI sumArgasya 3-59 // sAmAnyArtha - [ saH] vaha [ puruSaH ] paramamuni [ sumArgasya ] ratnatraya kI ekatA se ekAgratArUpa mokSamArga kA [bhAgI] sevane vAlA pAtra [bhavati ] hotA hai jo ........................ 319

Page #381
Pravacanasara [ uparatapApaH ] samasta viSaya - kaSAyarUpa pApoM se rahita ho [ sarveSu ] sabhI [ dhArmikeSu ] dharmoM meM [ samabhAvaH ] samadRSTi ho, arthAt ananta nayasvarUpa aneka dharmoM meM pakSapAtI nahIM ho, madhyastha ho, aura [ guNasamititopasevI ] jJAnAdi aneka guNoM ke samUha kA sevane vAlA ho| The man - ascetic (muni, sramana ) - who is rid of demerit (papa) that accrues due to indulgence in sense-pleasures (visaya) and passions (kasaya), has an attitude of equanimity (samya) toward different attributes (dharma) of substances, and in whom many virtues inhere, treads the laudable path to liberation. Explanatory Note: The worthy ascetic (muni, sramana), as described above, is himself capable of crossing the ocean of worldly existence, and a guide to others who wish to tread the path. He earns merit (punya) for himself and attains the supreme bliss of liberation (moksa), and, in the process, guides others to the right path. Such worthy ascetic is the right instrumental cause of auspicious-cognition (subhopayoga) that must result in favourable outcome. asubhovayogarahidA suddhruvajuttA suhovajuttA vA / NitthArayaMti logaM tesu pasatthaM lahadi bhatto 13-601 azubhopayogarahitAH zuddhopayuktA zubhopayuktA vA / nistArayanti lokaM teSu prazastaM labhate bhakta: // 3-60 // sAmAnyArtha - [ azubhopayogarahitAH ] khoTe rAga-rUpa moha-dveSabhAvoM se rahita hue aise [ zuddhopayuktAH ] sakala kaSAyoM ke udaya ke abhAva se koI zuddhopayogI [vA ] athavA [ zubhopayuktAH ] uttama rAga ke udaya se koI zubhopayogI, isa taraha 320

Page #382
pravacanasAra donoM prakAra ke muni [lokaM] uttama bhavya jIvoM ko [ nistArayanti ] tArate haiN| [ teSu ] una donoM taraha ke muniyoM kA [ bhaktaH ] sevaka mahApuruSa [ prazastaM ] uttama sthAna ko [ labhate ] pAtA hai| The ascetics (muni, sramana) who are rid of the dispositions due to inauspicious-cognition (asubhopayoga) and are engaged in pure-cognition (suddhopayoga) or auspicious-cognition (subhopayoga) help the worthy souls cross the ocean of worldly existence. The one who is devoted to these two kinds of ascetics attains excellent status. Explanatory Note: Such worthy ascetics themselves attain liberation (moksa) and rescue others from mundane existence. Devotion to such ascetics brings about auspicious dispositions in the devotee; even approval of their devotion and service by others is the cause of merit (punya). They are the most worthy recipients (patra) for devotion and service. diTThA pagadaM vatthu abbhuTThANappadhANakiriyAhiM / vaTTadu tado guNAdo visesidavvo tti uvadeso // 3-61 // dRSTavA prakRtaM vastvabhyutthAnapradhAnakriyAbhiH / vartatAM tato guNAdvizeSitavya iti upadezaH // 3-61 // sAmAnyArtha - [ tataH ] isa kAraNa jo uttama puruSa haiM ve [ prakRtaM ] uttama [ vastu] pAtra ko [ dRSTavA] dekhakara [ abhyutthAnapradhAnakriyAbhiH ] abhyuthAna - AtA huA dekhakara uTha khar3A honA - ityAdi uttama pAtra kI kriyAoMkara [ vartatAM ] prvrte| [guNAt ] uttama guNa hone se [ vizeSitavyaH] Adara-vinayAdi vizeSa karanA yogya hai [ iti ] aisA [ upadezaH] bhagavaMtadeva kA upadeza hai| ........................ 321

Page #383
Pravacanasara Therefore, admirable men, on seeing the most worthy recipient (patra), must perform worthwhile activities, the foremost being standing up in reverence. Lord Jina has preached that they being endowed with excellent virtues deserve special reverence. Explanatory Note: Lord Jina has preached that those abound in virtues, like knowledge, deserve reverence and commendation from the right-minded persons. It is essential, therefore, that all right-minded persons must perform activities that show reverence for the most worthy recipients (patra). abbhuTThANaM gahaNaM uvAsaNaM posaNaM ca sakAraM / aMjalikaraNaM paNamaM bhaNidaM iha guNAdhigANaM hi // 3-62 // abhyutthAnaM grahaNamupAsanaM poSaNaM ca satkAraH / aJjalikaraNaM praNAmo bhaNitamiha guNAdhikAnAM hi // 3-62 // sAmAnyArtha - [iha ] isa loka meM [ hi ] nizcayakara [guNAdhikAnAM ] apane se adhika guNa-sahita mahApuruSoM ke liye [ abhyutthAnaM ] sAmane Ate hue dekhakara uTha khar3e ho sAmane jAnA [ grahaNaM] bahuta Adara se 'Aiye-Aiye' aise uttama vacanoMkara aMgIkAra karanA [upAsanaM] sevA karanA [ poSaNaM] annapAnAdikara poSaNA [satkAraM] guNoM kI praMzasA kara uttama vacana kahanA [aJjalikaraNaM] vinaya se hAtha jor3anA [ca] aura [ praNAmaM] namaskAra karanA yogya hai| In this world, the most worthy recipients (patra) - the ascetics (muni, sramana) abound in attributes like knowledge - should be accorded such reverence as greeting them on their arrival by standing up, welcoming them with words, attending on them, supporting them, providing for their advancement, extolling 322

Page #384
pravacanasAra their virtues, saluting them with folded hands, and bowing down. Explanatory Note: The above mentioned laudable activities must be performed for the ascetics (muni, sramana) who possess virtues, like knowledge, that are superior than those possessed by you. abbhuTTeyA samaNA suttatthavisAradA uvaaseyaa| saMjamatavaNANaDDA paNivadaNIyA hi samaNehiM // -63 // abhyuttheyAH zramaNAH sUtrArthavizAradA upAseyAH / saMyamatapojJAnADhyAH praNipatanIyA hi zramaNaiH // 3-63 // sAmAnyArtha - [zramaNaiH ] uttama muniyoMkara [ hi ] nizcaya se [ sUtrArthavizAradAH] paramAgama ke arthoM meM catura aura [ saMyamatapojJAnADhyAH ] saMyama, tapasyA, jJAna ityAdi guNoMkara pUrNa aise [zramaNAH] mahAmuni [abhyuttheyAH] khar3e hokara sAmane jAkara Adara karane yogya haiM [ upAseyAH] sevane yogya haiM aura [ praNipatanIyA ] namaskAra karane yogya haiN| Certainly, those worthy ascetics (muni, sramana) who are adept in interpretation of the Scripture and abound in virtues like restraint (samyama), austerities (tapa), and knowledge (jnana), deserve reverence in form of greeting them on their arrival by standing up, attending on them, and bowing down. Explanatory Note: The ascetics (muni, sramana) who are endowed with right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra) are worthy of ........................ 323

Page #385
Pravacanasara such reverence and adoration; those who although possess the form (rupa) - nakedness (nagnya, yathajata) - of the ascetic but are not endowed with these qualities do not deserve such reverence and adoration. Na havadi samaNo tti mado saMjamatavasuttasaMpajutto vi| jadi saddahadi Na atthe AdapadhANe jiNakkhAde // 3-64 // na bhavati zramaNa iti mataH saMyamatapaHsUtrasaMprayukto'pi / yadi zraddhatte nArthAnAtmapradhAnAn jinAkhyAtAn // 3-64 // sAmAnyArtha - [ saMyamatapaHsUtrasaMprayuktopi ] saMyama, tapasyA, siddhAnta inakara sahita hone para bhI [yadi] jo muni [jinAkhyAtAn] sarvajJavItarAga kathita [AtmapradhAnAn ] saba jJeyoM meM AtmA hai mukhya aise [ arthAn ] jIvAdika padArthoM kA [na zraddhatte] nahIM zraddhAna karatA to vaha mithyAdRSTi [zramaNaH] uttama muni [na bhavati ] nahIM ho sakatA [iti mataH ] aisA yaha zramaNAbhAsa-muni siddhAntoM meM mahApuruSoM ne kahA hai| It is proclaimed that the ascetic who although adept in restraint (samyama), austerities (tapa) and interpretation of the Scripture but does not have faith in the reality of substances, the soul (atma) being the primary one, as expounded by the Omniscient Lord Jina, is not a genuine ascetic. Explanatory Note: That ascetic is a false-ascetic (sramanabhasa) who although is adept in interpretation of the Scripture, and observes restraint (samyama) and austerities (tapa), but does not have faith in the reality of the substances, soul and non-soul, as revealed by the Omniscient Lord Jina. ........................ 324

Page #386
pravacanasAra avavadadi sAsaNatthaM samaNaM diTThA padosado jo hi| kiriyAsu NANumaNNadi havadi hi so NaTThacAritto // 3-65 // apavadati zAsanasthaM zramaNaM dRSTavA pradveSato yo hi / kriyAsu nAnumanyate bhavati hi sa naSTacAritraH // 3-65 // sAmAnyArtha - [yaH] jo muni [zAsanasthaM] bhagavaMta kI AjJA meM pravRtta [ zramaNaM] uttama muni ko [ dRSTavA ] dekhakara [ pradveSataH ] dveSa-bhAva se [ hi ] nizcayakara [apavadati ] anAdara kara burAI karatA hai [kriyAsu] aura pUrvokta vinayAdi kriyAoM meM [ na anumanyate ] nahIM prasanna hotA [ saH ] vaha dveSI avinayI muni [ hi ] nizcaya se [ naSTacAritraH] cAritra rahita [bhavati ] hai| The ascetic who, on seeing a genuine ascetic following the tenets of the Scripture, derides him out of malice, finds faults in him and does not take delight in performance of his reverential duties certainly ruins own conduct (caritra). Explanatory Note: If on seeing a genuine ascetic who abides by the tenets of the Scripture, another ascetic derides him with malice and displays a lack of respect for him, such an ascetic, on account of his degrading passions (kasaya), ruins own conduct (caritra). guNadodhigassa viNayaM paDicchago jo vi homi samaNo tti / hojnaM guNAdharo jadi so hodi aNaMtasaMsArI // -66 // guNato'dhikasya vinayaM pratyeSako yo'pi bhavAmi zramaNa iti / bhavan guNAdharo yadi sa bhavatyanantasaMsArI // 3-66 // ........................ 325

Page #387
Pravacanasara sAmAnyArtha - [yaH ] jo muni [ ahaM zramaNaH bhavAmi ] maiM bhI zramaNa hU~[ iti ] aise abhimAna se [guNataH adhikasya] jJAna-saMyamAdi guNoMkara utkRSTa mahAmuniyoM se [vinayaM ] Adara ko [ pratyeSakaH ] cAhatA hai, [ yadi] jo [ guNAdharaH ] guNoM ko nahIM dhAraNa karane vAlA [ bhavan] huA [ saH] jhUThe garva kA karane vAlA vaha [anantasaMsArI] ananta saMsAra kA bhogane vAlA [ bhavati ] hotA hai| The ascetic who lacks merit but due to his vain of being an ascetic expects reverence from another ascetic who is more merited than him, wanders in worldly existence for infinity. Explanatory Note: The ascetic who expects reverence from another ascetic more merited than him, thinking arrogantly that he too is an ascetic, wanders in the world. It is essential to have reverence for ascetics endowed with greater merit. adhigaguNA sAmaNNe vaTTati guNAdharehiM kiriyaasu| jadi te micchavajuttA havaMti pabbhaTThacArittA // 3-67 // adhikaguNAH zrAmaNye vartante guNAdharaiH kriyAsu / yadi te mithyopayuktA bhavanti prabhraSTacAritrAH // 3-67 // sAmAnyArtha - [ yadi ] jo [ zrAmaNye ] yatipane meM [adhikaguNAH ] utkRSTa guNa vAle mahAmuni haiM ve [ guNAdharaiH ] guNoMkara rahita hIna muniyoM ke sAtha [kriyAsu] vinayAdi kriyA meM [ vartante ] pravartate haiM to [ te ] ve utkRSTa muni [ mithyopayuktAH] mithyAbhAvoMkara sahita hue [ prabhraSTacAritrAH ] cAritra-bhraSTa [ bhavanti ] ho jAte haiN| If worthy ascetic, endowed with great merit, gets involved in activities of veneration etc. in company of ascetics who lack merit then even such worthy ascetic adopts false beliefs and ruins his conduct (caritra). 326

Page #388
Explanatory Note: The worthy ascetic who displays reverence for ascetics lacking merit ruins his conduct (caritra), due to this ignorant activity. Nicchidasuttatthapado samidakasAyo tavodhigo cAvi / logigajaNasaMsaggaM Na cahadi jadi saMjado Na havadi 113-681 pravacanasAra nizcitasUtrArthapadaH samitakaSAyastapo'dhikazcApi / laukikajanasaMsargaM na jahAti yadi saMyato na bhavati 113 - 68 // - sAmAnyArtha - [ nizcitasUtrArthapadaH ] nizcaya kara liye haiM siddhAnta aura jIvAdi padArtha jisane [ samitakaSAyaH ] aura jisane kaSAyoM ko zAMta kiyA hai [ca] aura jo [ tapo'dhikaH api ] tapasyAkara utkRSTa hai to bhI [ yadi ] jo [ laukikajanasaMsargaM ] cAritrabhraSTa ajJAnI muniyoM kI saMgati [ na jahAti ] nahIM chor3atA hai to vaha [ saMyataH ] saMyamI muni [ na bhavati ] nahIM ho sktaa| The ascetic who is adept in interpretation of the Scripture, has vanquished passions (kasaya), and observes excellent austerities (tapa), still, if he does not leave company of the worldly beings (see next verse), he no longer remains a worthy ascetic of restraint (samyama). Explanatory Note: The ascetic, who although is adept in interpretation of the Scripture, knows the nature of the soulsubstance (atmatattva), practices unwavering cognition (upayoga), and observes great restraint (samyama) through severe austerities (tapa), if he does not leave company of the worldly beings (see next verse), he no longer remains an ascetic of restraint. As the water, in company of the fire, must lose its cold nature, in the same way, the worthy ascetic, in company of the ..... 327

Page #389
Pravacanasara worldly beings, must leave his nature of restraint (samyama). Therefore, the worthy ascetic must shun company of the worldly beings. NiggaMthaM pavvaido vaTTadi jadi ehigehi kmmehiN| so logigo tti bhaNido saMjamatavasaMpajutto vi // 3-69 // nairgranthyaM pravrajito vartate yadyaihikaiH karmabhiH / sa laukika iti bhaNitaH saMyamatapaHsaMprayuktopi // 3-69 // sAmAnyArtha - [ nairgranthyaM pravrajitaH ] nigraMtha munipada ko dhAraNa kara dIkSita huA muni [yadi] jo [ aihikaiH] isa loka-saMbaMdhI [karmabhiH ] saMsArI karmakara - jyotiSa, vaidyaka, maMtra-yaMtrAdi [vartate] pravarte to [saH] vaha bhraSTa muni [ saMyamatapaH saMprayuktopi] saMyama-tapasyAkara sahita huA bhI [ laukikaH] laukika [iti ] aise nAma se [ bhaNitaH ] kahA hai| If the ascetic who has adopted the form (rupa) that is natural-bybirth (nagnya, yathajata) - nirgrantha - even though he may be observing restraint (samyama) and austerities (tapa) but gets involved in worldly occupations - like palmistry (jyotisa), medicine (vaidya), chanting of prayers (mantrika), and invocation of spells (tantrika) - he is a worldly being. Explanatory Note: Even after accepting the nirgrantha consecration (dikna), and laden with requirements of restraint (samyama) and austerities (tapa), if the ascetic, due to excessive delusion (moha), becomes negligent in observing the duty of establishing himself in the soul-nature and does not get rid of the worldly occupations, he is a worldly being. The worthy ascetics should shun the company of such worldly beings. ........................ 328

Page #390
pravacanasAra tamhA samaM guNAdo samaNo samaNaM guNehiM vA ahiyaM / adhivasadu tamhi NiccaM icchadi jadi dukkhaparimokkhaM // 3-70 // tasmAtsamaM guNAt zramaNaH zramaNaM guNairvAdhikam / adhivasatu tatra nityaM icchati yadi duHkhaparimokSam / -70 // sAmAnyArtha - [tasmAt ] isa kAraNa se, arthAt Aga ke saMbaMdha se jala kI taraha, muni bhI laukika kI kusaMgati se asaMyamI ho jAtA hai, isase kusaMgati ko tyAga kara [zramaNaH ] uttama muni [ yadi ] jo [ duHkhaparimokSaM ] du:kha se mukta huA (chUTanA) [icchati ] cAhatA hai to use [ guNAt samaM ] guNoM meM apane samAna [ vA] athavA [guNaiH adhikaM ] guNoM meM apane se adhika [ zramaNaM] zramaNa kI [ tatra ] ina donoM kI saMgati meM [adhivasatu] nivAsa karanA caahiye| Therefore, the worthy ascetic desirous of release from misery should live in company of ascetics who are either equal or more in merit. Explanatory Note: The worthy ascetic desirous of liberation should live in the company of ascetics who either match his merit or have greater merit. As the cool water, when kept in a pot in the corner of a cool house, maintains or increases its coolness, and with certain additives, like ice, its coolness is increased, similarly, the company of those with equal or more merit works towards increasing own merit. The ascetic in the initial stage adopts the state of auspicious-cognition (subhopayoga) and as he advances in restraint (samyama), adopts the supreme state of pure-cognition (suddhopayoga). This supreme state accords him the supreme light of omniscience (kevalajnana) and sense-independent (atindriya) bliss. This completes discussion on the pure-cognition (suddhopayoga). 329

Page #391
Pravacanasara The five jewels, studded in the crown of the non-absolutistic (anekantatmaka) Doctrine expounded in this text, are summarized in the next five verses (gatha). The five jewels are: 1) the reality of the worldly-existence (samsaratattva), 2) the reality of liberation (moksatattva), 3) the reality of the means of attaining liberation (moksatattvasadhana), i.e., the purecognition (suddhopayoga), 4) the abode of the liberated-soul (the Siddha), and 5) the fruit of reading this Scripture (as the concluding remark). je ajadhAgahidatthA ede tacca tti NicchidA samaye / accaMtaphalasamiddhaM bhamaMti te to paraM kAlaM // -71 // ye ayathAgRhItArthA ete tattvamiti nizcitAH samaye / atyantaphalasamRddhaM bhramanti te ataH paraM kAlam // 3-71 // sAmAnyArtha - [ye] jo puruSa [ samaye ] jinamata meM dravyaliMga avasthA dhAraNa kara tiSThate bhI haiM lekina [ayathAgRhItArthAH] padArthoM kA anyathA svarUpa grahaNa karate hue [ ete tattvaM] jo hamane jAna liyA hai vaisA hI vastu kA svarUpa hai [iti ] aisA mithyApanA mAnakara [ nizcitAH ] nizcaya kara baiThe haiM [ te ] aise ve zramaNAbhAsa muni [ataH] isa vartamAna-kAla se Age [atyantaphalasamRddhaM] ananta-bhramaNarUpI phalakara pUrNa [ paraM kAlaM ] anantakAla-paryaMta [ bhramanti ] bhaTakate haiN| The men who adopt the form (rupa) that is natural-by-birth (nagnya, yathajata) - nirgrantha - of the ascetic but have wrongly grasped the nature of substances and insist on their wrong comprehension, wander infinitely long, experiencing the fruits of their karmas, in worldly existence. Explanatory Note: Such ignorant men, even after adopting the naked form (rupa) of the ascetic(muni, sramana), ascertain, owing 330

Page #392
pravacanasAra to their wrong-belief, the nature of substances otherwise than these actually are. Such men look like ascetics but are away from real asceticism; they wander in the world for infinite time experiencing the fruits of their karmas. Such false-ascetics (sramanabhasa) are the reality of worldly-existence (samsaratattva); there is no other form of worldly-existence (samsara). Wrong-belief is the worldly-existence (samsara). ajadhAcAravijutto jadhatthapadaNicchido psNtppaa| aphale ciraMNa jIvadi iha so saMpuNNasAmaNNo -72 // ayathAcAraviyukto yathArthapadanizcito prazAntAtmA / aphale ciraM na jIvati iha sa saMpUrNazrAmaNyaH // 3-72 // sAmAnyArtha - [ayathAcAraviyuktaH ] jo puruSa mithyA-AcaraNa se rahita hai, arthAt yathAvat svarUpAcaraNa meM pravartatA hai [ yathArthapadanizcitaH ] jaisA-kucha padArthoM kA svarUpa hai vaisA hI jisane nizcaya zraddhAna kara liyA hai [ prazAntAtmA ] aura jo rAga-dveSa se rahita hai aisA [ saH] vaha puruSa [ saMpUrNazrAmaNyaH] sampUrNa munipadavI sahita huA [ iha ] isa [aphale] phala-rahita saMsAra meM [ciraM] bahuta kAla taka [na jIvati ] prANoM ko nahIM dhAraNa karatA hai, thor3e kAla taka hI rahatA hai| The ascetic who is free from false conduct, has ascertained the nature of substances as these actually are, tranquil [rid of attachment (raga) and aversion (dvesa)] and follows true asceticism, does not wander long in the fruitless worldly existence (samsara). Explanatory Note: The worthy ascetic (muni, sramana), equipped with the light of right discrimination, who has 331

Page #393
Pravacanasara ascertained the nature of substances as these are, and whose conduct is based primarily on getting established in own soulnature, sheds all his previously bound karmas and keeps new karmas at bay; he thus gets free from the ignominy of worldly births. Such a supreme ascetic who is established in pure soulnature and free from rebirth in another mode (paryaya) is the reality of liberation - moksatattva. The soul (jiva), which is free from external-substances (paradravya) and established in ownnature (svarupa), is the liberated soul (the Siddha). samma vididapadatthA cattA uvahiM bahitthamajjhatthaM / visayesu NAvasattA je te suddha tti NiTThiA // -73 // samyagviditapadArthAstyaktvopadhiM bahisthamadhyastham / viSayeSu nAvasaktA ye te zuddhA iti nirdiSTAH // 3-73 // sAmAnyArtha - [ye] jo jIva [ samyag] yathArtha [viditapadArthAH ] samasta tattvoM ko jAnate haiM tathA [ bahisthamadhyasthaM] bAhya aura aMtaraMga rAgAdi [upadhiM] parigraha ko [ tyaktvA ] chor3akara [ viSayeSu ] pA~ca indriyoM ke sparzAdi viSayoM meM [na avasaktAH ] lIna nahIM haiM [te] ve [zuddhAH] zuddha-nirmala jIva mokSatattva ke sAdhana haiM [ iti ] aise [ nirdiSTAH ] kahe gaye haiN| The souls (jiva), which know the reality of all substances, have renounced external and internal attachments (parigraha) and do not indulge in the objects-of-the-senses, such stainless souls are called the Pure Ones (suddha) - the reality of the means of attainingliberation-moksatattvasadhana. Explanatory Note: The Pure Ones (suddha) are the worthy ascetics (muni, Sramana) who know with help of their non 332

Page #394
absolutistic (anekantatmaka) vision the knower-soul (jnayaka) and all objects-of-knowledge (jneya), and who have renounced all internal and external attachments (parigraha). Their soulsubstance (atmatattva) is endowed with the strength of infiniteknowledge (anantajnana). They have no inclination towards the objects of the senses. They are happily engrossed, as if in relaxed sleep, in own soul - nature with no obligations and occupations. They have destroyed, with great strength, all inlets of karmas and are immensely influential. They are the Pure Ones (suddha) in pure-cognition (suddhopayoga) the reality of the means of attaining liberation - moksatattvasadhana. - suddhassa ya sAmaNNaM bhaNiyaM suddhassa daMsaNaM NANaM / suddhassa ya NivvANaM so cciya siddho Namo tassa 13-741 pravacanasAra zuddhasya ca zrAmaNyaM bhaNitaM zuddhasya darzanaM jJAnam / zuddhasya ca nirvANaM sa eva siddho namastasmai // 3-74 // - sAmAnyArtha - [ zuddhasya ] jo parama vItarAgabhAva ko prApta huA mokSa kA sAdhaka parama yogIzvara hai usake [ zrAmaNyaM ] samyagdarzana, jJAna, cAritra kI ekAgratA liye hue sAkSAt mokSamArgarUpa yatipada [ bhaNitaM ] kahA hai [ ca ] aura [ zuddhasya ] usI zuddhopayogI mokSasAdhaka munIzvara ke [ darzanaM jJAnaM ] atIta, anAgata, vartamAna, ananta-paryAya sahita sakala padArthoM ko sAmAnya - 1 - vizeSatAkara dekhanA - jAnanA bhI kahA hai [ ca ] tathA [ zuddhasya ] usI zuddhopayogI munIzvara ke [ nirvANaM ] nirAvaraNa anantajJAna, darzana, sukha, vIrya sahita parama-nirmala mokSa - avasthA bhI hai [ sa eva ] vahI zuddha mokSasAdhana [ siddhaH ] TaMkotkIrNa paramAnanda avasthAkara thirarUpa nirAvaraNa dazA ko prApta parabrahmarUpa sAkSAt siddha hai [ tasmai ] aise sarvamanoratha ke ThikAne mokSa-sAdhana zuddhopayogI ko [ namaH ] hamArA bhAva - namaskAra hove / 333

Page #395
Pravacanasara The Pure-Soul (suddhatma) possesses true asceticism (sramanya); it is endowed with infinite perception (darsana) and knowledge (jnana), and attains the supreme state of liberation (nirvana, moksa). True asceticism (sramanya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). With extreme devotion, I bow to the Siddha. Explanatory Note: The worthy ascetic (muni, Sramana) who is established in pure-cognition (suddhopayoga) is the final wishfulfilling abode; nothing more remains to be attained. This purecognition (suddhopayoga) is the path to liberation; it is infinite perception (darsana) and knowledge (jnana); it is liberation (nirvana, moksa); it is the liberated-soul (the Siddha). All excellent states spring from pure-cognition (suddhopayoga). bujjhadi sAsaNameyaM sAgAraNagAracariyayA jutto| jo so pavayaNasAraM lahuNA kAleNa pappodi // 3-75 // budhyate zAsanametat sAkArAnAkAracaryayA yuktaH / yaH sa pravacanasAraM laghunA kAlena prApnoti // 3-75 // sAmAnyArtha - [yaH] jo puruSa [ sAkArAnAkAracaryayA yuktaH ] zrAvaka aura muni kI kriyA se saMyukta huA [ etat zAsanaM] isa bhagavaMta-praNIta upadeza ko [budhyate] samajhatA hai [saH] vaha [laghunA kAlena ] thor3e hI kAla meM [pravacanasAraM] siddhAnta kA sArabhUta paramAtmabhAva ko [ prApnoti ] pAtA hai| The man, engaged in the duties of the ascetic(muni, sramana) or the householder (sravaka), who comprehends the tenets described in this Scripture, realizes, within a short time, the essence of his pure-soul-nature. 334

Page #396
Explanatory Note: The ascetic (muni, sramana) or the householder (sravaka), who, after establishing himself in pure perception (darsana) and knowledge (jnana), comprehends, as these are, the essence and the details contained in this Scripture 'Pravacanasara' - experiences pure-soul-nature. He comprehends the reality of the substances and experiences, as never before, the supreme bliss appertaining to his pure-soul. This completes the section on Reality of Conduct (caritratattva). This concludes the 'Pravacanasara' - Essence of the Doctrine - composed by the supremely holy and stainless Acarya Kundakunda, pravacanasAra whose expositions wash away all dirt due to delusion (moha). O Ascetic Supreme Acarya Kundkunda! With utmost devotion I bow to you; may I always attend to my soul, the only source of happiness. 335

Page #397
Pravacanasara Sacred Jaina Texts from Vikalp Printers www.vikalpprinters.com Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArthasUtra * Sanskrit . Hindi English AcAryazrI umAsvAmI viracita tattvArthasUtra Foreword by: Acharya 108 Vidyanand Muni Edited by: Vijay K. Jain parasparopagraho jIvAnAm Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain Published: 2011 Hard Bound Printed on Art Paper * Pages: xii + 163 * Size: 16 x 22.5 cm ISBN 81-903639-2-1 Rs. 250/ Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the threefold path of right faith, right knowledge and right conduct (ratnatraya). 336

Page #398
zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION * Prakrit Hindi English Foreword by: Acharya 108 Vidyanand Muni * English Translation, and Edited by: Vijay K. Jain * Published: 2012 Hard Bound * Printed on Art Paper Pages: xvi + 208 * Size: 16 x 22.5 cm * Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-3-X Rs. 350/ pravacanasAra As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. 337

Page #399
Pravacanasara Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUrI viracita puruSArthasiddhyupAya Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION * Sanskrit . Hindi English zrI amRtacandrasUri-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword hy: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 191 * Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsa - has been explained in detail in the book. 338

Page #400
pravacanasAra Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Acarya Nemichandra's Dravyasamgraha (Also: Drawya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit * Hindi English AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2013 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. ........................ 339

Page #401
Pravacanasara * Acarya Pujyapada's Istopadesa - The Golden Discourse Foreword by: Acarya 108 Vidyanand Muni * AcArya pUjyapAda viracita iSTopadeza * Sanskrit * English 340 By: Vijay K. Jain Published: 2014 * Hard Bound Printed on NS Maplitho Paper * Pages: xvi + 152 * Size: 16 x 22.5 cm Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza Foreword by: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvarthasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous.

Page #402
* Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara Sanskrit Hindi English Divine Blessings: Acarya 108 Vidyanand Muni AcArya samantabhadra viracita svayambhUstotra * By: Vijay K. Jain Published: 2015 * Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm pravacanasAra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. 341

Page #403
Pravacanasara * Sanskrit Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni * Acarya Samantabhadra's Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord * AcArya samantabhadra viracita AptamImAMsA (devAgamastotra ) * Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 200 * Size: 16 x 22.5 cm By: Vijay K. Jain Published: 2016 342 Acarya Samantabhadra's Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (devAgamastotra ) Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acarya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syadvada) - the logical expression of reality in light of the foundational principle of nonabsolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. ....... ........

Page #404
pravacanasAra Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra | Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2016 * Hard Bound Printed on NS Paper Pages: xxiv + 264 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-9-9 Rs. 500/ Acarya Samantabhadra's Ratnakarandaka-sravakacara (2nd century CE), comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhana. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratima) of the householder's conduct. 343

Page #405
Pravacanasara Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: * Published: 2017 Acarya 108 Vidyanand Muni Hard Bound VIJAY K. JAIN Printed on NS Paper Pages: xlii + 202 ISBN 978-81-932726-0-2 * Size: 16 x 22.5 cm Rs. 600/Acarya Pujyapada's (circa 5th century CE) Samadhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions - imperfections like attachment and aversion, and soul-nature - is the introverted-soul (antaratma). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samadhitantram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. 344

Page #406
pravacanasAra GUIDE TO TRANSLITERATION Devanagari IAST* Devanagari IAST | Devanagari IAST a deo pa - | gha na ca du pha ca ba eoe sese $ yo 19 cha bha 15 ma Tha ya 15 na ra U ta po tha va da sa re dha sa 5 na sa yiyi wi wa wa 3 hae wa wa it ta ha tha ksa tha da to a tra kha dha ina bott ga I 7 na 1 st sra *IAST: International Alphabet of Sanskrit Transliteration 345

Page #407
AcArya kundakunda dvArA racita 'pravacanasAra' eka anupama, suprasiddha, zAzvata evaM AdhyAtmika grantha hai| svAtmAnubhUti ke lie isa grantha parakI kA adhyayana ati Avazyaka hai| 'pravacanasAra' grantha kA yaha saMskaraNa hindI va aMgrejI meM anuvAda tathA vyAkhyA sahita hone ke kAraNa isa yuga ke zrAvaka-zrAvikAoM tathA videzoM meM rahane vAle prabuddha jijJAsuoM ke lie amRta tulya hai| isa grantha kA svAdhyAya anupama AdhyAtmika sukha kI anubhUti karAtA hai| zrI vijaya kumAra jaina ko merA AMtarika maMgala AzIrvAda hai| ve dIrghAyu hoM, uttama sukha sadaiva unakA sahakArI ho aura mA~ jinavANI kI satat sevA karate rheN| inakA mA~ jinavANI ke prati samarpaNa alaukika tathA anupameya hai| hastinApura, apraila 2018 AcArya 108 zrI niHzaMkabhUSaNa muni 'pravacanasAra' meM nirdiSTa kiyA gayA hai ki jisa samaya jisa svabhAva se dravya pariNamana karatA hai usa samaya usI svabhAvamaya dravya ho jAtA hai| (gAthA 1-8) ataH kaSAyoM se yukta AtmA kaSAya hI hai| rAga-sahita AtmA saMsArI hI hai| rAga-rahita AtmA ko hI mokSa hai| jo pUjya vItarAga arhanta deva ko dravya, guNa, paryAya se jAnatA hai vaha apane svarUpa ko jAnatA hai aura nizcayakara usI kA moha kSINa hotA hai| (gAthA 1-80) aise gUDha zAstra kA svAdhyAya zrAvaka va zramaNa donoM ke lie Avazyaka hai| 'pravacanasAra' ke uparAnta 'samayasAra' grantharAja kA adhyayana karane se vastu-svarUpa kA saccA bodha hotA hai| zrI vijaya kumAra jaina kA yaha kArya atyaMta sarAhanIya hai| unako merA maMgala AzIrvAda hai| unako isa kArya meM saphalatA prApta ho| hastinApura, apraila 2018 muni 108 zrI bhAvabhUSaNa mahArAja vikalpa Vikalp Printers