Samadhi Tantram

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/034028/1

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Acarya Pujyapada's Samadhitaitram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN

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Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram

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Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Divine Blessings: acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

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Acarya Pujyapada's Samadhitantram - Supreme Meditation 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: 978-81-932726-0-2 Rs. 600/ Published, in the year 2017, 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)

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maMgala AzIrvAda - parama pUjya siddhAntacakravartI zvetapicchAcArya 108 zrI vidyAnanda jI munirAja apAkurvanti yadvAcaH kAyavAJcittasambhavam / kalaGkamaGginAM so'yaM devanandI namasyate // (1-15) - AcArya zubhacandra, jJAnArNavaH artha - jinake vacana jIvoM ke mana, vacana, kAya - tInoM se sambandhita sarva doSoM ko dUra karate haiM, una AcArya devanandi (pUjyapAdasvAmI) ko hama namaskAra karate haiN| jaina dharma kI AcArya-paramparA meM AcArya devanandi pUjyapAda kA sthAna adbhuta hai| unhoMne hamAre sarvatomukhI vikAsa hetu mana, vacana aura kAya - tInoM ko zuddha karane kI kalA sikhAI hai| jaise iSTopadeza evaM samAdhitaMtra ke dvArA manazuddhi kI kalA sikhAI hai, jainendra-vyAkaraNa se vacanazuddhi kI kalA sikhAI hai aura ArogyazAstra se kAyazuddhi kA (v)

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Samadhitantram bhI upAya sikhAyA hai| samAdhitaMtra eka mahAna AdhyAtmika graMtha hai| isameM Atmazuddhi para bahuta bala diyA gayA hai| bAra-bAra kahA gayA hai ki AtmA hI AtmA kA guru hai, dUsaroM ko samajhAne ke cakkara meM mata par3o, dUsare ko samajhAne aura dUsare se samajhane kA bhAva unmattaceSTA hai - pAgalapana hai| sadA eka AtmA ko hI jAnanA cAhie aura usI meM lIna honA caahie| rAga-dveSarUpa mAnasika vikalpoM kA nAma Adhi hai, jvarAdi zArIrika kaSToM kA nAma vyAdhi hai aura bAharI jhaMjhaToM kA nAma upAdhi hai| ina samasta Adhi, vyAdhi, upAdhi se rahita dazA kA nAma samAdhi hai| samAdhitaMtra meM isI samAdhi kA zreSTha sAdhana samajhAyA gayA hai| __ AcArya kundakunda bhagavan ne bhI apane graMthoM meM yaha upadeza diyA hai ki zuddhAtmA hI svayaM jJAna tathA sukharUpa pariNamana karatA hai| pravacanasAra (gAthA 68) meM unhoMne nirdeza diyA hai - 'jaise AkAza meM sUrya Apa hI anya kAraNoM ke binA tejarUpa hai, uSNa hai aura devagati nAmakarma ke udaya se deva padavI ko dhAraNa karane vAlA hai, usI prakAra isa jagata meM zuddhAtmA bhI jJAnasvarUpa hai, sukhasvarUpa hai aura deva arthAt pUjya hai|' isase yaha bAta siddha hai ki AtmA svabhAva se hI jJAna, sukha aura pUjya - ina tInoM guNoM ke sahita hai| AtmA svayameva sva-para ko prakAzita karane meM samartha sahaja-saMvedana ke sAtha tAdAtmaya hone se jJAna hai, AtmatRpti se utpanna anAkula sthiratA se sukha hai aura Atmatattva meM siddhasvarUpa hone se stuti yogya deva hai| indriyoM kA jo jJAna va sukha hai vaha mUrtika hai, vaha AtmA kA jJAna va sukha nahIM hotaa| AtmA svayaM hI jJAna-sukha svabhAvarUpa hai| AtmA kA jJAna sarvagata arthAt sarvavyApaka hai, amUrtika hai, hAnivRddhi se rahita sukharUpa hai| isalie jo jIva samasta parigraha se rahita hotA huA AtmA ke dvArA AtmA kA hI dhyAna karatA hai vaha zIghra hI karmoM se rahita AtmA ko hI prApta karatA hai| aisA zuddhAtmA hI pUjya hai aura bhavya jIvoM ke lie sAdhya hai| dharmAnurAgI zrI vijaya kumAra jI jaina ne samAdhitaMtra kI hindI va aMgrejI meM suMdara vyAkhyA likhakara aura use starIya DhaMga se prakAzita kara jinavANI kI mahAna sevA kI hai| unheM merA bahuta-bahuta maMgala AzIrvAda hai| shubh| vIra agasta 2017 kundakunda bhAratI, naI dillI AcArya vidyAnanda muni (VI)

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maMgala AzIrvAda PREFACE - CONTENTS AcAryazrI vidyAnanda jI munirAja ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE INDEX OF VERSES Acarya Pujyapada's Samadhitantram Supreme Meditation INDEX OF SCRIPTURAL EXCERPTS INDEX OF SANSKRIT TERMS GUIDE TO TRANSLITERATION (V) (VIII) (XXXIX) (XLII) 1-171 173 178 184 192 (VII)

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Samadhitantram PREFACE Important Tenets of Jaina Epistemology Sou oul substance (jiva dravya) is ubiquitous but unseen. The driving force within each one of us, it has been, since time immemorial, a subject matter of research by philosophers, religious leaders and laity. Still, ambiguity and misconceptions prevail as regard its real nature. Some negate the existence of the soul and attribute consciousness to the union of four basic substances - earth (prthvi), water (jala), fire (agni), and air (vayu); death leads to its annihilation. Some believe it to be momentary, devoid of self-existence. Still others consider it a product of illusion (maya) or ignorance (avidya) as all objects are manifestations of Brahma - often described as 'Existence-ThoughtBliss' (sat-cid-ananda); only the one eternally undivided Brahma exists. All such conceptions are based on absolutism like: existence (bhavaikanta) or non-existence (abhavaikanta), non-dualism (advaita-ekanta) or separateness (prthaktva-ekanta), and permanence (nityatva-ekanta) or momentariness (ksanika-ekanta). Jaina epistemology goes beyond the superficial and examines the objects of knowledge from all possible points of view. It asserts that the entity (dharmi) and its attributes (dharma) are neither absolutely dependent (apeksika) nor absolutely independent (anapeksika). Only an entity which has general (samanya - concerning the substance, dravya) and particular (visesa concerning the mode, paryaya) attributes can be the subject of knowledge. Substance (dravya) without its attributes (guna) and attributes without its substance cannot be the subject of valid knowledge; only their combination can be the subject of valid knowledge. Teachings contained in the Jaina Scripture revolve around the soul substance (jiva dravya), its attributes and modes, and its distinctiveness from other substances. Every statement is made from a particular point of view (naya) that must be ascertained to understand the true meaning of the assertion. (VIII)

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Preface Some important tenets of Jaina epistemology are described here as aid to understanding the profound teachings contained in the Holy Scripture 'Samadhitantram' by Acarya Pujyapada. Without understanding and appreciating these tenets, the reader is likely to get confounded and even misguided. Anekantavada and syadvada A thing or object of knowledge has infinite characters (i.e., it is anekantatmaka); each character can be analyzed and grasped individually. Each individual character is called a naya. A naya thus reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is achieved by the doctrine of conditional predications (syadvada) wherein every viewpoint is able to retain its relative importance. Syadvada, which literally signifies assertion of possibilities, seeks to ascertain the meaning of things from all possible standpoints. Its chief merit is the anekanta, or manysided view of logic. This, it would be seen at once, is most necessary in order to acquire full knowledge about anything. Acarya Samantabhadra's Svayambhustotra: ekAntadRSTipratiSedhi tattvaM pramANasiddhaM tadatatsvabhAvam / reen yuitai yrat Fateht t hiciGUS Faget: 11 (8-8-88) O Lord Suvidhinatha! With the light of your omniscience you had promulgated the nature of reality in a manner which contradicts the absolutistic (ekanta) point of view, well-founded, and incorporates the principle of predication involving both the affirmation and the negation, depending on the point of view. Others have not been able to view the nature of reality in such light. Anekantavada, the doctrine of non-absolutism, is the basic understanding of the complexity of reality and the necessity of looking at it from different points of view. Syadvada is the expression of anekantavada in logical and predicational form. (IX)

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Samadhitantram The particle 'syat in a sentence qualifies the acceptance or rejection of the proposition or predication. It refers to a 'point of view' or 'in a particular context or 'in a particular sense'. The 'vada' presents a theory of logic and metaphysics. Syadvada means a theory of predication of reality from different points of view, in different contexts or from different universes of discourse. Syadvada is the expression of the pictures of reality obtained from different points of view in definitive and determinate logical predications. There is no uncertainty or vacillation in expression. Syadvada promotes catholic outlook of many-sided approach to the problem of understanding reality. It is anti-dogmatic and presents a synoptic picture of reality from different points of view. Syaduada expresses protest against the one-sided, narrow, dogmatic and fanatical approach to the problems of reality. It affirms that there are different facets of reality and these have to be understood from various points of view by the predications of affirmation, negation and indescribability. Acarya Samantabhadra, in Aptamimamsa: syAdvAdaH sarvathaikAntatyAgAt kiMvRttacidvidhiH / Hatinyait hucufastach: 11 (808) Discarding the absolutist (ekanta) point of view and observing the practice of using the word "kathancit' - 'from a certain viewpoint', or 'in a respect', or 'under a certain condition' - is what is known as syadvada - the doctrine of conditional predications. It embraces the seven limbs (saptabhanga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. Syadvada consists in seven vocal statements adorned by the qualifying clause 'in a way' - syat. When in regard to a single entity - soul etc. - an enquiry is made relating to its attribute - existence etc. - with all-round examination, there is the possibility of seven statements, adorned with the term 'quodammodo' or 'in a way' (syat). This is called the 'seven-nuance system' (saptabhangi). When (x)

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Preface something is stated about a substance, viewed through a flux of modifications, there would be seven modes of predication. Acarya Samantabhadra, in Aptamimamsa: kathaJcit te sadeveSTaM kathaJcidasadeva tat / Ae142401 a eta Hotell (88) O Lord ! In your reckoning, the object of knowledge is in a way existing (sat); in a way non-existing (asat); in a way both existing and non-existing (sat as well as asat - ubhaya); and in a way indescribable (avaktavya) [further, as a corollary, in a way existing (sat) and indescribable (avaktavya); in a way nonexisting (asat) and indescribable (avaktavya); and in a way existing (sat), non-existing (asat), and indescribable (avaktavya)]. These assertions are made in accordance with the speaker's choice of the particular state or mode of the object - paya. Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points of view from which the statements were made. For example, a man may be a father with reference to his son, and he may be a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and non-existent in another way, and so forth. Syadvada examines things from seven points of view, hence the doctrine is also called saptabhangi naya (sevenfold method of relative comprehension). It is stated as follows: 1. PAG 3tfa ya (syad-asti-eva) In a way it simply is; this is the first 'nuance', with the notion of affirmation. 2. PIIG FIRA Ta (syad-nasti-eva) In a way it simply is not; this is the second 'nuance', with the notion of negation. (XI)

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Samadhitantram 3. PIG 370044 Ta (syad-avaktavya-eva) In a way it is simply indescribable; this is the third 'nuance', with the notion of simultaneous affirmation and negation. 4. PAG 34fea Hifa ya (syad-asti-nasti-eva) In a way it simply is, in a way it simply is not; this is the fourth 'nuance', with the notion of successive affirmation and negation. 5. PIE 376 37010ron ya (syad-asti-avaktavya-eva) In a way it simply is, in a way it is simply indescribable; this is the fifth 'nuance', with the notion of affirmation and the notion of simultaneous affirmation and negation. 6. PIE FIFA 3706104 ya (syad-nasti-avaktavya-eva) In a way it simply is not, in a way it is simply indescribable; this is the sixth 'nuance', with the notion of negation and the notion of simultaneous affirmation and negation. 7. PAG BRA Fifa 3100g Ta (syad-asti-nasti-avaktavya-eva) In a way it simply is, in a way it simply is not, in a way it is simply indescribable; this is the seventh 'nuance', with the successive notions of affirmation and negation, and the notion of simultaneous affirmation and negation. The primary modes of predication are three - syad-asti, syad-nasti and syad-avaktavya; the other four are obtained by combining these three. The phrase 'in a way' (syat) declares the standpoint of expression - affirmation with regard to own substance (dravya), place (ksetra), time (kala), and being (bhava), and negation with regard to other substance (dravya), place (ksetra), time (kala), and being (bhava). Thus, for a 'jar', in regard to substance (dravya) - earthen, it simply is; wooden, it simply is not. In regard to place (ksetra) - room, it simply is; terrace, it simply is not. In regard to time (kala) - summer, it simply is; winter, it simply is not. In regard to being (bhava) - brown, it simply is; white, it simply is not. And the word 'simply' has been inserted for the purpose (XII)

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Preface of excluding a sense not approved by the 'nuance'; for avoidance of a meaning not intended. The phrase 'in a way' is used to declare that the 'jar' exists in regard to its own substance etc. and not also in regard to other substance etc. Even where the phrase is not employed, the meaning is conceived by knowers of it in all cases from the sense; just as the word eva, having the purpose of cutting offthe non-application. 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 reference to other substance (paradravya), other space (paraksetra), other time (parakala), and other nature (parabhava). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other things. Without this distinction there cannot be true and clear perception of the object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svaksetra, svakala, and svabhava, it also admits of the four-fold negation with respect to paradravya, paraksetra, parakala, and parabhava. The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attributes are relegated to the background. There is conditional affirmation of a substance, from a particular point of view and conditional negation from another point of view. Two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting (XIII)

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Samadhitantram situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predications (syaduada) establishes the Truth. The seven modes of predication may be obtained in the case of pairs of opposite attributes like eternal and non-eternal, one and many, and universal and particular. These pairs of opposites can very well be predicated of every attribute of reality. In the case of contradictory propositions, we have two opposite aspects of reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. To the existence of an entity non-existence is indispensable; and to its non-existence the former. And the primariness or secondariness of the two depends on the standpoint or intent. When a single entity is designated by the two attributes, existence and non-existence, applied simultaneously as primary, from the impossibility of such a word, the entity is indescribable. The pair of qualities, existence and non-existence, cannot be stated together, as one thing, by the term 'existent' because that is incompetent for the expression of non-existence. Similarly, the term 'non-existent' cannot be used because that is incompetent for the expression of existence. Nor can a single conventional term express that since it can cause presentation of things only in succession. From lack of all forms of expression the entity is indescribable, but it stands out-overpowered by simultaneous existence and non-existence, both applied as primary. It is not in every way indescribable because of the consequence that it would then be undenotable even by the word 'indescribable'. It only refers to the impossibility of finding an idea which could include both, the thesis and the antithesis, at the same time. The remaining three are easily understood. That the complex nature of a real object or dravya is amenable to description by the seven and only seven propositions is made clear by Acarya Kundakunda in Pancastikaya-Sara: (XIV)

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Preface siya atthi Natthi uhayaM avvattavvaM puNo ya tattidayaM / Gooi q HTTHUT BIGHAHUT Fhafa 11 (88) According as dravya is viewed from different aspects of reasoning it may be described by the following propositions: 1) in a way it is; 2) in a way it is not; 3) in a way it is both is and is not; 4) in a way it is indescribable; 5) in a way it is and is indescribable; 6) in a way it is not and is indescribable; and 7) in a way it is and is not and is indescribable. This seven-fold mode of predication (saptabhangi) with its partly meant and partly non-meant affirmation (vidhi) and negation (nisedha), qualified with the word 'syat' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syat' before every statement of fact that he comes across, to warn him that it has been made from one particular point of view, which he must ascertain. 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. Acarya Samantabhadra's Svayambhustotra: anavadyaH syAdvAdastava dRSTeSTAvirodhataH syaadvaadH| sart 7 RIIGIGI fanefarten-SRIIGIG: 1 (P8-3-836) O Supreme Sage! Being qualified by the word 'syat' (meaning, conditional, from a particular standpoint), your doctrine of conditional predications (syadvada) is flawless as it is not opposed to the two kinds of valid knowledge (pramana) - direct (pratyaksa) and indirect (paroksa). The wisdom propounded by others, not being qualified by the word 'syat', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. (XV)

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Samadhitantram Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predications (syadvada), certainly not by absolutistic views. Syadvada and kevalajnana are the foundational facts of knowledge. The difference between the two is that kevalajnana is the complete and all-embracing knowledge of reality while syadvada is the conditional predication of the individual propositions of the knowledge obtained in kevalajnana. Kevalajnana is the direct experience and syadvada is its indirect expression. All scripturalknowledge (srutajnana), thus, is syadvada. Acarya Samantabhadra's Aptamimamsa: syAdvAdakevalajJAne srvtttvprkaashne| TG: HTIGHETER Tatrariae Haal (804) Syadvada, the doctrine of conditional predications, and kevalajnana, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajnana illumines directly, syadvada illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). Acarya Amstcandra, in Purusarthasiddhyupaya, has termed the doctrine of non-absolutism (anekantavada) as the root of the Jaina Scripture. Without a clear understanding of this gem of Jainism, men of this world are like the blind men of the parable (of six blind men and the elephant); they insist on their partial knowledge being accepted as the whole truth: paramAgamasya bIjaM niSiddhajAtyandhasindhuravidhAnam / sakalanayavilasitAnAM virodhamathanaM namAmyanekAntam // (2) I bow to anekanta (the doctrine of manifold points of view - (XVI)

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Preface relative pluralism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending reality through multiplicity of viewpoints. Pramana and naya Acarya Samantabhadra's Aptamimamsa: tattvajJAnaM pramANaM te yugapatsarvabhAsanam / 96491fa z UEIR RIIGIGeriona il (808) O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramana (lit. the method of knowledge). Pramana is of two kinds: first, direct (pratyaksa) - omniscience (kevalajnana) - which knows the whole range of objects of knowledge simultaneously, without gradation - akramabhavi, and second, indirect (paroksa), which knows the objects of knowledge partially and in succession - kramabhavi. Knowledge in succession features the doctrine of conditional predications - syadvada, and ascertainment, without contradiction, of one particular state or mode of the object, called naya. The ordinary human being cannot rise above the limitations of his senses; his apprehension of reality is partial and it is valid only from a particular viewpoint. This leads to the nayavada of the Jainas. When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is syaduada, the doctrine of conditional predications. Thus the doctrine is the direct result of the strong awareness of the complexity of the object of knowledge and the limitations of human apprehension and expression. Pramana is the comprehensive view; naya is the partial view. (XVII)

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Samadhitantram As regard the fruit of pramana, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of knowledge (or of pramana). Or the attainment of equanimity (upeksa) and the destruction of ignorance (ajnana) may be considered the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and rejected. Acarya Samantabhadra's Aptamimamsa: dharme dharme'nya evArtho dharmiNo'nantadharmaNaH / 31fsira Spidhi ha aggal 1 (PP) Each individual attribute (dharma) of an entity (dharmi), having innumerable attributes, carries with it a particular meaning. When one attribute is treated as the primary attribute, the other attributes stay in the background as the secondary attributes. Objects possess innumerable attributes and may be conceived from as many points of view; i.e., objects truly are subject to all-sided knowledge (possible only in omniscience). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a sky-flower. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge-comprehends the object in its fullness. Pramana does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point of view and puts emphasis on a particular aspect of the object. Both pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. A naya looks at the object (XVIII)

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Preface 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 viewpoints is achieved by the doctrine of conditional predications (syadvada) wherein every viewpoint is able to retain its relative importance. Conditional affirmative predication (vidhi) and conditional negative predication (nisedha) together constitute valid knowledge (pramana). The speaker at any moment considers one particular attribute, the primary attribute, but does not deny the existence of other attributes, the secondary attributes. Partial knowledge from a particular point of view, under consideration, is the object of naya and it helps in accuracy of expression through illustration (drstanta). A naya deals only with the particular point in view of the speaker and does not deny the remaining points of view, not under consideration at that time. Pramana is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from pramana, ascertaining its one particular state or mode is naya." A naya is neither pramana nor apramana (not pramana). It is a part of pramana. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. A naya is a partial presentation of the nature of the object while pramana is comprehensive in its presentation. A naya does neither give false knowledge nor deny the existence of other aspects of knowledge. There are as many naya as there are points of view. Acarya Samantabhadra's Svayambhustotra: ya eva nityakSaNikAdayo nayA mitho'napekSAH svaparapraNAzinaH / ta eva tattvaM vimalasya te muneH parasparekSAH svaparopakAriNaH // (13-1-61 ) O Unblemished Lord Vimalanatha! Those who hold the one (XIX)

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Samadhitantram sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (ksanika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of the substance, and, therefore, benefit self as well as others. A substance (dravya) is an inseparable consolidation of attributes expressed through all one-sided but relative comprehensions (naya) and their subdivisions (upanaya) pertaining to the three times (the past, the present, and the future). It is one with respect to the dravyarthika naya and many with respect to the paryayarthika naya. That which has substance (dravya) as the object is the standpoint of substance dravyarthika naya. Paryaya means particular, an exception or exclusion. That which has mode (paryaya) as the object is the standpoint of mode - paryayarthika naya. Whatever condition or form a substance takes, that condition or form is called a mode. Modes partake of the nature of substance, and are not found without the substance. - Jaina spiritual literature provides another broad classification of standpoints (naya): the transcendental point of view (niscaya naya) and the empirical point of view (vyavahara naya). Niscaya naya the transcendental point of view: It represents the true and complete point of view. There is no distinction between the substance (dravya) and its qualities (guna) and there is no figurative (upacarita) suggestion in the statement. The soul is one with all the wealth of its attributes. Transcendental point of view (niscaya naya) has two main (XX) - subdivisions: a) suddha niscaya naya: It holds the self in its pure and unconditioned state (the nirupadhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory

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Preface through its wealth of infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscaya naya-e.g., "Omniscience (kevalajnana) is the soul." b) asuddha niscaya naya: This naya contemplates the self as caught in meshes of material environment (the sopadhi state). The presence of karmic contamination makes it impure or asuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences e.g., "Sensory knowledge etc. (matijnanadi) is the soul," and "Attachment etc. (ragadi) is the soul." Vyavahara naya- the empirical point of view: The empirical point of view (vyavahara naya) makes distinction between the substance (dravya) and its qualities (guna) and there may be figurative (upacarita) suggestion in the statement. The term vyavahara implies analysis of the substance (dravya) with differentiation of its attributes (guna) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. Empirical point of view (vyavahara naya), too, has two main subdivisions: a) sadbhuta vyavahara naya: The term sadbhuta implies the intrinsic nature of the thing. Though essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guna), modes (paryaya), nature (svabhava) and agent (karaka). This naya envisages distinction in an indivisible whole. Sadbhuta vyavahara naya has two subcategories: a-1) anupacarita sadbhuta vyavahara naya: This naya holds the self in its pure and uncontaminated state (nirupadhi state) but makes distinction between the substance (dravya) (XXI)

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Samadhitantram and its attribute (guna) - e.g., "Omniscience (kevalajnana) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhuta vyavahara naya: This naya holds the self as caught in the meshes of material environment (sopadhi state and makes distinction between the substance (dravya) and its attribute (guna) - e.g., "Sensory knowledge (matijnana) is the attribute of the soul." b) asadbhuta vyavahara naya: The term asadbhuta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhuta vyavahara naya envisages oneness in essentially distinct substances. The expression under this naya is figurative - e.g., an 'earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhuta vyavahara naya, too, has two subcategories: b-1) anupacarita asadbhuta vyavahara naya: This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacarita has no metaphorical or figurative implication. For example, the statement, "This body is mine," is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, "Soul is the cause of material karmas (dravya-karma)." b-2) upacarita asadbhuta vyavahara naya: Upacarita is usage sanctified by convention but has no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body - e.g., "My ornament." Only in a figurative sense can one call ornament as one's own or certain individuals, son or wife, as one's own. Identification of the self with other things is a figurative and transferred predication or upacarita asadbhuta vyavahara naya. (XXII)

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Preface Though the transcendental point of view (niscaya naya) and the empirical point of view (vyavahara naya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point of view (niscaya naya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point of view (vyavahara naya) is recommended. The beginner is first trained through the empirical point of view (vyavahara naya). Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavahara naya). However, the discourse is of no use if the learner knows only the empirical point of view (vyavahara naya); the transcendental point of view (niscaya naya) must never be lost sight of. Just like for a man who has not known a lion, a cat symbolizes the lion, in the same way, a man not aware of the transcendental point of view (niscaya naya) wrongly assumes the empirical point of view (uyavahara naya) as the Truth. The learner who after understanding true nature of substances from both the transcendental as well as the empirical points of view gets unbiased towards any of these gets the full benefit of the teachings. Acarya Amotcandra, in Purusarthasiddhyupaya, expressed beautifully the indespensability of both points of view - niscaya and vyavahara - to arrive at the Truth: ekanAkarSantI zlathayantI vastutattvamitareNa / antena jayati jainInItirmanthAnanetramiva gopI // (225) Like a milkmaid who, while churning (to produce butter), pulls one end of the rope while loosening the other, the Jaina philosophy, using dual means - the pure, transcendental point of (XXIII)

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Samadhitantram view (niscaya naya), and the empirical point of view (vyavahara naya) - deals with the nature of substances, and succeeds in arriving at the Truth. Dravya, guna and paryaya Acarya Kundakunda's Pravacanasara: apariccattasahAveNuppAdavvayadhuvattasaMbaddhaM / qura a hyvillig a gooi fa queifa 1 (2-3) That which does not leave its own nature (of existence - sat), characterized by origination (utpada), destruction (vyaya) and permanence (dhrauvya), and endowed with modes (paryaya) and qualities (guna), is a substance (dravya). Acarya Umasvamis Tattvarthasutra: quruetuce 5014 11 (4-36) That which has qualities and modes is a substance. Gauten FANGUI TUTT: 11 (4-88) Those that have substance (dravya) as their substratum and are not themselves the substratum of other qualities are qualities (guna). That in which qualities (guna) and modes (paryaya) exist is a substance (dravya). What are qualities and what are modes? Those characteristics which exhibit association (anvaya) with the substance are qualities. Those characteristics which exhibit distinction or exclusion (vyatireka) - logical discontinuity, "when the pot is not, the clay is," - are modes. A substance possesses both. That which makes distinction between one substance and another is called a quality, and the particular state of a substance is called a mode. The substance (dravya) is inseparable (residing in same substratum - ayutasiddha) from its qualities, and permanent (nitya). (XXIV)

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

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Samadhitantram of either dravya or guna independent of each other. Qualities (guna) remain permanently in the substance (dravya) while modes (paryaya) change. General (samanya) and specific (visesa) qualities (guna): All objects have two kinds of qualities (guna) - the general (samanya), and the specific (visesa). The general qualities express the genus (jati) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetana) is a specific (visesa) attribute of the soul when viewed in reference to nonsouls 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 (vrksatva) as the general (samanya) attribute but each tree has specific (visesa) attributes, distinguishing these as neem tree, oak tree or palm tree. Acarya Samantabhadra's Svayambhustotra: yathaikazaH kArakamarthasiddhaye samIkSya zeSaM svasahAyakArakam / tathaiva sAmAnyavizeSamAtRkA nayAstaveSTA guNamukhyakalpataH // ( 13-2-62) Just as the two mutually supportive causes, the substantial cause (upadana karana) and the instrumental cause (nimitta karana), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (samanya) and specific (visesa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective. When our expression makes the general (samanya) aspect as its subject, the specific (visesa) aspect becomes secondary and when the expression makes the specific aspect as its subject, the general aspect becomes secondary; this is achieved by using the word 'syat' in (XXVI)

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Preface expression. Acarya Mailladhavala's Nayacakko: atthittaM vatthuttaM davvatta pameyatta agurulahugattaM / QHT EGTUIGT HT1447 fate II (82) These ten qualities: existence (astitva), activity or arthakriya (vastutva), power of changing modes (dravyatva), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradesavattva), consciousness (cetanatva), lifelessness (acetanatva), corporealness - having a form (murtatva), and incorporealness - without having a form (amurtatva) are general (samanya) qualities of substances. NANaM daMsaNa suha satti rUvarasa gaMdha phAsa gmnntthidii| accurEUTE 34714471 C GUIGT II (83) These sixteen qualities: knowledge (jnana), perception (darsana), happiness (sukha), strength (virya), colouration (rupa), taste (rasa), smell (gandha), touch (sparsa), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanahetutva), assistance in providing accommodation (avagahanahetutva), corporealness - having a form (murtatva), incorporealness - without having a form (amurtatva), consciousness (cetanatva), lifelessness (acetanatva) are specific (visesa) qualities of substances. Every substance (dravya) has eight general (samanya) qualities; jiva dravya does not have qualities of lifelessness (acetanatva) and corporealness - having a form (murtatva) out of the ten mentioned above. Six specific (visesa) qualities are present in jiva dravya - knowledge (jnana), perception (darsana), happiness (sukha), strength (virya), incorporealness - without having a form (amurtatva), and consciousness (cetanatva). Matter (pudgala) has six specific (visesa) qualities: colouration (rupa), taste (rasa), smell (gandha), touch (XXVII)

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Samadhitantram (sparsa), corporealness - having a form (murtatva), and lifelessness (acetanatva). Dharma dravya has three specific (visesa) qualities: assistance in motion (gatihetutva), incorporealness - without having a form (amurtatva), and lifelessness (acetanatva). Adharma dravya has three specific (visesa) qualities: assistance in rest (sthitihetutva), incorporealness - without having a form (amurtatva), and lifelessness (acetanatva). Akasa dravya has three specific (visesa) qualities: assistance in providing accommodation (avagahanahetutva), incorporealness - without having a form (amurtatva), and lifelessness (acetanatva). Kala dravya has three specific (visesa) qualities: assistance in continuity of being through gradual changes (vartanahetutva), incorporealness without having a form (amurtatva), and lifelessness (acetanatva). Utpada, vyaya and dhrauvya Substance (dravya) is endowed with origination (utpada), destruction (vyaya) and permanence (dhrauvya), without leaving its essential character of existence (being or sat). Origination, destruction and permanence are simultaneous and interdependent and are not possible without the substance. Origination of new mode cannot take place without destruction of old mode, old mode cannot get destroyed without origination of new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. Acarya Samantabhadra's Aptamimamsa: ghaTamaulisuvarNArthI nAzotpAdasthitiSvayam / zokapramodamAdhyasthyaM jano yAti sahetukam // (59) (When a diadem is produced out of a gold jar -) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both - the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, - (XXVIII)

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Preface destruction and permanence) are the causes of different responses. Soul is a substance (dravya). Manifestation of its consciousness (cetana) is its quality (guna) and its modes (paryaya) are worldly states - human, sub-human (plants and animals), infernal and celestial - before it may finally get to the state of liberation. Qualities (guna) reside permanently in the substance but the modes (paryaya) keep on changing. These three - origination (utpada), destruction (vyaya) and permanence (dhrauvya) - take place in modes (paryaya); modes (paryaya), as a rule, dwell in substance (dravya), and, therefore, the three constitute the substance (dravya). Acarya Kundakunda's Pravacanasara: uppAdaTThidibhaMgA vijjaMte pajjaesu pajjAyA / davvaM hi saMti NiyadaM tamhA davvaM havadi savvaM // ( 2-9) Origination (utpada), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryaya); modes are possible only in substance (dravya), and, therefore, substance (dravya) forms the base for all of these. Although modes (paryaya) of a substance (dravya) undergo change in the form of origination (utpada) and destruction (vyaya), the substance (dravya) itself does not give up its essential characteristic of existence (being or sat). There is no origination (utpada) and destruction (vyaya) of the substance (dravya) itself. As an illustration, the seed (bija), the sprout (ankura), and the tree-ness (vrksatva) are parts (ansa) of the whole (ansi), that is, the tree (urksa). These three parts (ansa) are subject to origination (utpada), destruction (vyaya) and permanence (dhrauvya) destruction of the seed entails origination of the sprout while tree-ness remains permanent. In other words, 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 (XXIX) -

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Samadhitantram - permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) is imagined to take place in the substance (dravya), the substance - existence or sat - vanishes. If origination (utpada) is imagined to take place in the substance (dravya), there will be creation of infinite substances from nowhere - creation of asat. If permanence (dhrauvya) is imagined to take place in the substance (dravya), there can be no modes (paryaya) and without existence of successive modes the substance itself cannot exist. Therefore, origination (utpada), destruction (vyaya) and permanence (dhrauvya) are dependent on modes (paryaya), not on substance (dravya). Modes (paryaya) witness origination (utpada) and destruction (vyaya); also permanence (dhrauvya) with respect to substance. Modes (paryaya) are not aloof; these are parts 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). To the uninitiated, above statements may sound confounding but one needs to appreciate that different points of view make the bases of these statements. Acarya Pujyapada - Master Composer of the Jaina Doctrine Acarya Pujyapada's compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings. Three other names of Acarya Pujyapada find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi. (XXX)

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Preface Acarya Pujyapada was a Digambara ascetic of a high order, abounding in faith, knowledge, and conduct, the cornerstones of the path leading to liberation. He was a master grammarian and an authority on secular subjects including linguistics, poetics and Ayurveda. Acarya Pujyapada was born in a Brahmin family of Karnataka. His parents were Madhavabhatta and Sridevi. Kanakagiri, a Jaina heritage centre situated at a distance of about 50 km from Mysore, Karnataka, was his abode. He lived around 5th century CE. He was a renowned Preceptor of the Nandi Sangha, a part of the lineage of Acarya Kundakunda (circa 1st century BCE to 1st century CE). His writings reveal both the transcendental and the empirical points of view, and are helpful to the ascetics as well as the laity. He has expounded on the writings of Acarya Kundakunda and Acarya Umasvami (alias Acarya Umaswati). Deep influence of Acarya Samantabhadra is conspicuous in his works. That Acarya Pujyapada was held in great esteem by the subsequent Jaina pontiffs is evident from the following two excerpts from the writings of learned Jaina Acaryas: Acarya Jinasena in Adipurana: kavInAM tIrthakRddevaH kiMtarAM tatra varNyate / viduSAM vAGmaladhvaMsi tIrthaM yasya vacomayam // (1-52) How can one portray Acarya Devanandi (alias Acarya Pujyapada) who is like a ford-maker (Tirthankara, the 'World Teacher') among the poets and whose sacred articulation removes the faults of verbal expression of the scholars? Acarya Subhacandra in Jnanarnavah: apAkurvanti yadvAcaH kAyavAkcittasambhavam / kalaGkamaGginAM so'yaM devanandI namasyate // (1-15) We make obeisance to Acarya Devanandi (alias Acarya Pujyapada) whose expressions wash away all dirt due to the (XXXI)

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Samadhitantram activities of the body, the speech, and the mind. It is mentioned in Jaina inscriptions and literature that Acarya Pujyapada had the supernatural power to visit the Videha kshetra to make obeisance to the Tirthankara Lord Seemandharasvami. It is believed that on account of his vast scholarship and deep renunciation, his feet were worshipped by the devas and, therefore, the name Pujyapada. The sacred water that anointed his feet could transform iron into gold. He used to visit holy places in celestial carriages and during one such occasion he lost his eyesight. He then composed Santyastaka and regained his sight. But after this incident, he took to samadhi and courted voluntary, pious and passionless death by relinquishing his body. Acarya Pujyapada composed several important Jaina texts: Jainendra Vyakarana - a comprehensive work on Sanskrit grammar, considered to be an essential reading for the student of Jaina literature. Sarvarthasiddhi - an authoritative commentary on Tattvartha sutra by Acarya Umasvami, a compendium of Jaina metaphysics and cosmology. Samadhitantram (also known as Samadhieataka) - a spiritual work consisting of 105 verses outlining the path to liberation for an inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the puresoul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). The extroverted-soul 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 (antaratma) disconnects the body, including the senses, from the soul. The one who is (XXXII)

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Preface utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram expounds the method of realizing the pure-soul (paramatma), the light of supreme knowledge, and infinite bliss. Realization of the pure-soul is contingent upon discriminatory knowledge of the soul and the non-soul, and meditating incessantly on the pure-soul, rejecting everything that is non-soul. 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. Istopadesa - a concise work of 51 didactic verses leading the reader from the empirical to the transcendental, from the mundane to the sublime, through an experiential process of self-realization, rather than through a metaphysical study of the soul-nature. 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. Dasabhakti - a collection of the adoration of the essentials that help the soul in acquiring merit. The essentials include the Supreme Beings, the Scripture, the Perfect Conduct, and the sacred places like the Nandisvara Dvipa. Some other works, including santyastaka (hymn in praise of Lord santinatha), Sarasamgraha, Cikitsasastra and Jainabhiseka, are also believed to have been authored by Acarya Pujyapada. Lucid style, precise expression and masterly exposition of the subject accord all his compositions highly revered place in Jaina literature. What Acarya Pujyapada has expounded is the word of the Omniscient Lord; his compositions are the never-setting sun that will (XXXIII)

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Samadhitantram continue to illumine the ten directions for eternity. My introverted-soul makes obeisance humble at the holy feet of Acarya Pujyapada, whose pure soul mastered the ocean that is the Scripture. Acarya Vidyananda - On Path to Attaining the Pure-soul Pic by Vijay K. Jain (25 July 2017) Surendra Upadhye (b. 22 April 1925, in Shedbal, Karnataka), at the young age of twenty, embarked on the virtuous path of Jaina asceticism by embracing the eleventh and the last stage - the uddista tyaga pratima - in the householder's path and became a ksullaka on 15 April 1945, to be known henceforth as ksullaka Parsvakirti varni. He was inducted on to this pious course by Acarya Mahavirkirti in Tamadaddi, Karnataka. A ksullaka renounces all that the world calls its own and, like a Digambara muni, keeps only a small whisk of the softest peacock feathers with which to remove insects from the person and books without causing them injury, a small bowl for water, and a few books on religion. He wears a loincloth (langoti) and a wrapper cloth. As regards food, the ksullaka eats only once a day in the morning hours. He sits down while eating and eats only what he gets from one (XXXIV)

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Preface household without asking or beckoning for food. While calling for food he only wishes the inmates dharma-labha - 'May you obtain spiritual merit.' Ksullaka Parsvakirti varni realized early that the soul, from the standpoint of its substance, is eternal, and only its form, in terms of the body or encasement that it is associated with, is subject to change. Supreme and everlasting state of knowledge, faith, bliss and power is our destination. Who in his senses would opt for this short life as a human being withered away in just acquiring, and then indulging in, the objects of sense-pleasures? It makes great sense to lead a seemingly difficult life of observing vows and austerities during one's incarnation as a human being. Not content with the observance of partial vows of a ksullaka, and realizing the necessity of a more rigorous life of self-denial and austerities in his spiritual advancement, ksullaka Parsvakirti varnni took to the arduous path of Jaina asceticism (muni diksa) on 25 July 1963, in Delhi, when he was christened Muni Vidyananda by his Preceptor Acarya Deshabhushana. He was now free from all vestiges of clothes. The only physical objects he kept with him were a featherwhisk (picchi), implement of compassion, a water-pot (kamandalu), implement of purity, and scriptural treatise (sastra), implement of knowledge. He accepted pure food free from forty-six faults (dosa), thirty-two obstructions (antaraya), and fourteen contaminations (maladosa), as far as it was possible in the present era. He discarded not only all external encumbrances, but also as much of the internal encumbrances as he could. He exerted himself to the observance of perfect vows, complete renunciation, and control of his mind, speech and body. And this he did most willingly and cheerfully as it was the only means of acquisition of that joyous feeling of self-elevation that is dear to the heart of every aspirant on path to liberation. He followed religiously the twenty-eight primary attributes of a Digambara ascetic comprising five supreme vows (mahavrata), five regulations (samiti), five-fold control of the senses (pancendriya nirodha), six essential duties (sadavasyaka), and seven rules or restrictions (niyama) which (XXXV)

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Samadhitantram comprise not taking bath, sleeping on the ground, renouncing clothes, plucking hair on the head and the face by hand, taking food only once in a day, not cleansing the teeth, and taking food in a steady, standing posture. The Three Jewels (ratnatraya) of right faith, right knowledge and right conduct became his prized possessions. He studied incessantly the Holy Scripture - sure means for control of wandering of the mind and the senses. Acarya Deshabhushana conferred on him the title of Upadhyaya (Preceptor) on 17 November 1974, in Delhi. Upadhyaya Vidyananda took further strides in observance of faith, knowledge, conduct and austerities. He had unwavering faith that the pure Self was the only object belonging to the self and all other objects, including the karmic matter (dravvakarma and nokarma), were alien. He reckoned that the pure Self had no delusion (moha), and was distinct from attachment (raga) and aversion (dvesa). He cheerfully undertook penances with due control of the senses. He carried out all observances with full vigour and intensity, without concealing his true strength. On 28 June 1987, in Delhi, the four-fold congregation of the Jainas, under the direction of Acarya Deshabhushana, conferred the title of Acarya (Chief Preceptor) on him. Endowed with great wisdom and experience about the conditions of existence on land, Acarya Vidyananda became an ideal guru to lead his congregation in all respects, including prescription of proper penances for transgressions by disciples and followers. By this time, he had mastered the nature and causes of all karmas that result into merit and demerit. He fully assimilated the knowledge contained in Acarya Kundkund's Samayasara, his favourite Scripture. He undertook the task of guiding bhavya jivas, ascetics and laymen, on to the path to liberation. He keenly propagated, for the benefit of all, the teachings of Lord Jina. Acarya Vidyananda observes immaculately both the internal as well as the external austerities. With the shield of fortitude, he lets his naked body endure afflictions of extreme weather. Reflecting always on the transient nature of life, like that of the evening cloud, he treads (XXXVI)

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Preface firmly on the path to liberation. Having long ago renounced his worldly family and home, and realizing that the world is a storehouse of sufferings, he derives extreme contentment in treading the path shown by Lord Jina. Thinking always that there is no regime better than that expounded by Lord Jina, he dedicates himself firmly to the service of no one else but Lord Jina. He has no attachment to sense pleasures, to karmas, or even to his body. He has no aversion towards the objects of environment. He has won over desires with contentment and restraint, negligence or inadvertence with study and meditation, and anger with composure and compassion. Having no conflict or disagreement with any living being, human or plants and animals, he showers his blessings on all, as a mother blesses her child. He exerts, with extreme care, to save from injury the mobile (trasa) as well as the immobile (sthavara) beings. He has fully grasped all realities including the soul and the non-soul, and his eyes are bright with the light of knowledge. In order to maintain steadiness of his body he accepts food that is pure, simple and free from faults. Although his body has weakened and frame shrunk due to severe austerities and age, his determination to conform to the rigors of meditation has not dimmed. His frail body exhibits rare glow and piousness, just as gold gets to brightness and preciousness on being severely heated. Having assimilated the ocean of profound knowledge contained in the Holy Scripture, he is today a living institution of learning. This year (2017) Acarya Vidyananda has entered the seventy-third year of initiation (diksa) as a ksullaka and fifty-fifth year of initiation as a Digambara muni. We are truly blessed to have such a pious soul in our midst. Only the darsana of his pious frame is capable of cutting the shackles of karmic bonds that have constrained us since long. Turning his soul inwards and avoiding all outward concerns, Acarya Vidyananda has established himself firmly in own nature. Engaged incessantly in Self-realization, he has no time or inclination to interact with external environment. External objects gener remain unnoticed by him, as he pays no attention to these. His (XXXVII)

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Samadhitantram interaction with people is minimal and without passion. For the few people he has to interact with occasionally, he engenders no lasting emotions of attachment or aversion. A yogi of few words, he chooses words that are sweet, positive and helpful. As soon as his interaction with outside world is over, he presents himself again to the service of the pure Self. I bow to him with extreme devotion. Your adoration has purified my speech, your contemplation has purified my mind, and bowing to you has purified my body. You have made me realize that I need to attend only to my soul, and to no one else. Gratitude Among all publications on the holy text Samadhitantram by Acarya Pujyapada that I could lay my hands on, I found the one by Pandit Jugalkishore Mukhtar the most authentic. Hindi meaning of the verses given therein is precise translation of the original work in Sanskrit by Acarya Prabhacandra. I have almost unhesitatingly excerpted the Hindi meaning of the verses from this publication. Author of several books on Jainism and distinguished scholar Prof. (Dr.) Veer Sagar Jain, Head, Department of Jaina Philosophy (Jaina Darsana), Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, has willingly, joyfully and swiftly proofread the non-English portion of this work. His deep knowledge of the language as well as the subject matter has led to the removal of many flaws and infelicities attributable to my inadequacy and inadvertence. My utmost gratitude for his contribution. Vijay K. Jain August 2017 Dehradun, India (XXXVIII)

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ACKNOWLEDGMENT ll 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 Samadhitantram, the Holy Scripture composed by Acarya Pujyapada. Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. paM. jugalakizora mukhtAra 'yugavIra' (1996), zrImad devanandyaparanAma pUjyapAdAcArya viracitam samAdhitaMtram ( AcArya prabhAcandra kRta saMskRta TIkA sahitam ), zrI bhAratavarSIya anekAnta vidvatpariSad. 2. AcArya vizuddhasAgara (2008), samAdhitaMtra anuzIlana, kundakunda jJAnapITha, indaura, ma.pra. 3. brahmacArI sItala prasAda (?), samAdhizataka - zrI pUjyapAda AcAryakRta. 4. DaoN. jayakumAra jalaja (2006), AcArya pUjyapAda kRta samAdhitantra, hindI ___grantha kAryAlaya, 9 hIrAbAga, sI. pI. TaiMka, mumbaI-400004. 5. paM. jugalakizora mukhtAra 'yugavIra' (2009), zrImad-amitagati-viracita yogasAra-prAbhRta, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, caturtha saMskaraNa. 6. paM. pannAlAla sAhityAcArya (1992), AcArya kundakunda deva viracita kundakundabhAratI, samasta digambara jaina samAja khekar3A (meraTha), dvitIyAvRtti. 7. hindI anuvAdaka - pannAlAla bAkalIvAla (zrIvIranirvANa saMvat 2495, vi. saM. 2025), zrImatkundakunda- svAmiviracitaH paMcAstikAyaH, zrImad rAjacandra Azrama, agAsa (gujarAta), tRtIyAvRtti. 8. paM. manoharalAla (vi. saM. 1969), zrImatkundakundAcAryaviracitaH pravacanasAraH, zrI paramazruta prabhAvaka maNDala, bambaI-2. 9. bra. paM. dharmacanda zAstrI (saM. 2049), AcArya kundakunda viracita rayaNasAra, ___bhAratavarSIya anekAnta vidvatpariSad. 10. siddhAntAcArya paM. kailAzacandra zAstrI (2013), paMDitapravara AzAdhara viracita (XXXIX)

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Samadhitaitram dharmAmRta (anagAra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThA saMskaraNa. 11. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 12. TIkA - AryikA vizuddhamati mAtAjI, sampAdana - bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 13. paM. pannAlAlajI vAkalIvAla (1913), digambarajainAcAryazrIzubhacandraviracitaH jJAnArNavaH, zrI paramazruta-prabhAvaka-maMDala, bambaI, dvitIyAvRttiH 14. siddhAntAcArya paM. kailAzacandra zAstrI (2013), mAilladhavala-viracita Nayacakko (nayacakra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pA~cavA~ saMskaraNa. 15. jagadIzacandra jaina (DaoN.) (1992), zrImalliSeNasUripraNItA syAdvAdamaJjarI, zrI paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa-388130, paMcamAvRtti. 16. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 17. Chakravarti, A. (Prof.) (2008), "Acarya Kundakunda's Samayasara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Fifth Edition. 18. Jain, Champat Rai (1975), "The Key of Knowledge", Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition. 19. Jain, S.A. (1960), "Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi", Vira Sasana Sangha, Calcutta-37. 20. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", Vikalp Printers, Dehradun. (XL)

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Acknowledgment 21. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", Vikalp Printers, Dehradun. 22. Jain, Vijay K. (Ed.) (2011), "Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's Purusartha siddhyupaya - with Hindi and English Translation", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara - with Hindi and English Translation", Vikalp Printers, Dehradun. 25. Jain, Vijay K. (Ed.) (2013), "Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes", Vikalp Printers, Dehradun. 26. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 27. Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka sravakacara - The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 28. 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. (XLI)

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Samadhitantram VIJAY K. JAIN BIOGRAPHICAL NOTE H aving 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 PostGraduation 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. : (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. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun, India. (XLII)

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samyaktapase namaH Namo loe savva sAhU samyakcAritrAya namaH Namo siddhANaM Namo arihaMtANaM Namo uvajjhAyANaM samyagdarzanAya namaH Namo AiriyANaM namaH samyagjJAnAya svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Pujyapada's Samadhitantram Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram

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Acarya Kundakunda's Rayanasara: ajjhayaNameva jhANaM paMceMdiyaNiggahaM kasAyaM pi / tatto paMcamayAle pavayaNasArabbhAsameva kujjAha // 95 // (ajjhayaNameva) adhyayana hI ( jhANaM ) dhyAna hai [ isa dhyAna se ] (paMceMdiyaNiggahaM ) paMcendriyoM kA nigraha tathA ( kasAyaM pi) kaSAya kA bhI [nigraha hotA hai ] ( tatto ) isaliye (paMcamayAle) [vartamAna] paMcamakAla meM ( pavayaNa - sArabbhAsameva ) pravacana- sAra jinAgama athavA jinavANI kA abhyAsa (kujjAha ) karanA caahiye| - Study (of the Scripture), indeed, bears the fruit of meditation and that of subjugation of senses and passions; so in the present fifth era (of the descending half-cycle - avasarpini) the essence of the Jaina Doctrine - the Jaina Scripture - should be studied.

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maMgalAcaraNa yenAtmA'buddhyatAtmaiva paratvenaiva cAparam / akSayAnantabodhAya tasmai siddhAtmane namaH // 1 // anvayArtha - (yena ) jisake dvArA (AtmA) AtmA (AtmA eva) AtmA rUpa se hI (abuddhyata) jAnA gayA hai (ca) aura (aparaM) anya ko - karmajanita manuSyAdi-paryAyarUpa pudgala ko - (paratvena eva) pararUpa se hI [abuddhyata] jAnA gayA hai (tasmai ) usa (akSayAnantabodhAya) avinAzI anantajJAna svarUpa (siddhAtmane) siddhAtmA ko ( namaH) namaskAra ho| INVOCATION I make obeisance to the Siddha (the liberated soul), characterized by indestructible and infinite knowledge, who has known the (substance of) soul (atma, jiva) as nothing but the soul, and the non-soul (like the matter - anatma, ajiva) as utterly distinct from the soul. ........................

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Samadhitaitram jayanti yasyAvadato'pi bhAratI vibhUtayastIrthakRtopyanIhituH / zivAya dhAtre sugatAya viSNave jinAya tasmai sakalAtmane namaH // 2 // anvayArtha - (yasya) jisa (anIhituH api) icchA se bhI rahita (tIrthakRtaH) tIrthaMkara kI (avadataH api) na bolate hue bhI - tAlu-oSTha Adi ke dvArA zabdoM kA uccAraNa na karate hue bhI (bhAratI vibhUtayaH) vANIrUpI vibhUtiyA~ - athavA vANI aura chatra-trayAdika vibhUtiyA~ (jayanti) jaya ko prApta hotI haiM (tasmai) usa (zivAya) zivarUpa - parama-kalyANa athavA parama saukhyarUpa (dhAtre) vidhAtA athavA brahmarUpa-sanmArga ke upadeza dvArA loka ke uddhAraka (sugatAya) sugatarUpa - sadbuddhi evaM sadgati ko prApta (viSNave) viSNurUpa - kevalajJAna ke dvArA samasta carAcara padArthoM meM vyApta hone vAle (jinAya ) jinarUpa - saMsAra paribhramaNa ke kAraNabhUta karmazatruoM ko jItane vAle (sakalAtmane) sakalAtmA ko - sazarIra zuddhAtmA arthAt jIvanmukta arihanta paramAtmA ko (namaH) namaskAra ho| The divine voice (divyadhvani) of the ford-maker (Arhat, Arihanta, Tirthankara) issues forth without any urge whatsoever, with no signs of vocalization like movement of the lips or the jaw, and is accompanied with divine splendours; victory to its grandeur. Obeisance to the Arhat - the Omniscient soul, still associated with the most auspicious body - who is known variously as Siva - supremely propitious; Dhatra - Vidhata or Brahma, supporter of the world by promulgating the right path; Sugata - having attained excellent intellect and state of existence; Visnu - knower of the whole range of objects of ........................

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knowledge simultaneously; Jina the Victor, destroyer of the inimical (ghati) karmas. EXPLANATORY NOTE - The 'World Teacher' - the Tirthankara The self-enlightened (svayambhu) saviour of all living beings, destroys the four inimical varieties of karmas (ghati karmas) - deluding (mohaniya), knowledge-obscuring (jnanavarniya), perception-obscuring (darsanavarniya), and obstructive (antaraya) through pure concentration and attains the allembracing, supreme and standalone knowledge known as omniscience (kevalajnana). As the soul attains omniscience, the other four kinds of knowledge - sensory knowledge (matijnana), scriptural knowledge (srutajnana), clairvoyance (avadhijnana), and telepathy (manahparyayajnana) - which know the object of knowledge partially and in succession become redundant and their role vanishes. Lord Vardhamana, thus became the 'World Teacher' or 'Arhat' or 'Apta' or 'Jina' - the true guide to put us on the right path and worthy to be venerated and worshipped by the lords of the world. Verse 2 The Tirthankara is worshipped by the lords of the devas and the men during the five most auspicious events (panca kalyanaka) that must take place in His life: 1. garbha kalyanaka: when the soul of the Tirthankara enters the Mother's womb. 2. janma kalyanaka: on the birth of the Tirthankara. 3. diksa kalyanaka (or tapa-kalyanaka): when the Tirthankara renounces all worldly possessions and becomes an ascetic. 4. jnana kalyanaka: when the Tirthankara attains omniscience (kevalajnana). ......

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Samadhitantram 5. moksa-kalyanaka (or nirvana-kalyanaka): when the Tirthankara finally attains liberation (moksa or nirvana) and becomes a Siddha. The auspicious body (paramaudarika sarira) of the World Teacher or Lord Jina acquires most splendid attributes, free from eighteen imperfections. He is possessed of forty-six distinctive and divine attributes. Peace and plenty must prevail wherever He goes. Naturally hostile animals become friends in His presence, and flowers and fruits bloom out of season. The divine attributes and splendours of the Arhat are described thus in the Scripture: The Arhat is free from these eighteen imperfections: 1. janma - (re)birth; 2. zara -old-age; 3. tisa - thirst; 4. ksudha - hunger; 5. vismaya - astonishment; 6. arati - displeasure; 7. kheda - regret; 8. roga - sickness; 9. visada or soka - grief; 10. mada - pride; 11. moha - delusion; 12. bhaya - fear; 13. nidra - sleep; 14. cinta - anxiety; 15. sveda - perspiration; 16. raga - attachment; 17. dvesa - aversion; and 18. marana - death. Forty-six divine attributes of the Arhat comprise four

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Verse 2 infinitudes (ananta catustaya), thirty-four miraculous happenings (atisaya), and eight splendours (pratiharya). The four infinitudes (ananta catustaya) are: 1. ananta jnana - infinite knowledge; 2. ananta darsana - infinite perception; 3. ananta sukha-infinite bliss; and 4. ananta virya -infinite energy. Of the thirty-four miraculous happenings (atisaya), ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajnana), and the remaining fourteen are fashioned by the celestial devas. The eight splendours (pratiharya) are: 1. asoka vuksa - the Asoka tree; 2. simhasana - bejeweled throne; 3. chatra - three-tier canopy; 4. bhamandala - halo of unmatched luminance; 5. divya dhvani - divine voice of the Lord without lip movement; 6. puspa-varsa - shower of fragrant flowers; 7. camara - waving of sixty-four majestic flywhisks; and 8. dundubhi - dulcet sound of kettle-drums and other musical instruments. 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 movements 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

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Samadhitantram their respective tongue (ardhamagadhi bhasa). The World Teacher 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 (kalpavyksa) for all those aspiring for liberation. Excerpted from: Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka-sravakacara", Vikalp Printers, p. 4-7. Acarya Samantabhadra's Ratnakarandaka-sravakacara: anAtmArthaM vinA rAgaiH zAstA zAsti sato hitam / dhvanan zilpikarasparzAnmurajaH kimapekSate // (C) The World Teacher (Apta) is free from attachment and, therefore, delivers His discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (msdanga) long for as it makes sound on the touch of the drummer's hand? Acarya Samantabhadra's Svayambhustotra: kAyavAkyamanasAM pravRttayo nAbhavaMstava munezcikIrSayA / nAsamIkSya bhavataH pravRttayo dhIra tAvakamacintyamIhitam // (84-8-68) O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute! Your ways are inconceivable. ........................

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Verse 3 zrutena liMgena yathAtmazakti samAhitAntaHkaraNena samyak / samIkSya kaivalyasukhaspRhANAM viviktamAtmAnamathAbhidhAsye // 3 // anvayArtha - (atha) paramAtmA ko namaskAra karane ke anaMtara maiM (viviktam AtmAnam ) karmamala rahita AtmA ke zuddha svarUpa ko (zrutena ) zAstra ke dvArA (liMgena) anumAna va hetu ke dvArA (samAhita antaH karaNena) ekAgra mana ke dvArA (samyak samIkSya) bhalI prakAra anubhava karake (kaivalyasukhaspRhANAM) kaivalyapada-viSayaka athavA nirmala atIndriya sukha kI icchA rakhane vAloM ke lie ( yathAtmazakti ) apanI zakti ke anusAra (abhidhAsye) khuuNgaa| Having bowed to the Supreme Lord, I shall now articulate - with the help of the Holy Scripture, inference using the mark or the middle term (linga, hetu, sadhana), and careful investigation through deep reflection - the nature of the pure soul (rid of all karmic dirt) for the benefit of those longing to attain perfect happiness - self-born, stainless and sense-independent - appertaining to the liberated souls, to my potential. EXPLANATORY NOTE Acarya Samantabhadra's Ratnakarandaka-sravakacara: AptopajJamanullaMdhyamadRSTeSTavirodhakam / tattvopadezakRtsArvaM zAstraM kApathaghaTTanam // (9) That alone is true Scripture (agama) which is the word of the Omniscient (Apta), inviolable, not opposed to the two kinds of valid knowledge - direct (pratyaksa) and indirect (paroksa) - reveals the true nature of Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood.

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Samadhitantram Scripture (agama) and inference (anumana) Omniscience (kevalajnana) - self-born, perfect, pure, and nonsequential super-sensuous, direct (pratyaksa) knowledge - embraces knowledge of all objects and their infinite modes, making its possessor the Omniscient (sarvajna, Arhat or Apta). Objects that are minute (like atoms), past (like Lord Rama), and distant (like Mount Meru), being objects-of-inference (anumeya) and, therefore, also objects-of-knowledge (prameya), must be perceivable directly by someone; like the fire on the hill is an object of inference for a distant person but is perceived directly by the one who is in its proximity. The one who perceives directly objects of knowledge that are minute, past, and distant is the Omniscient (sarvajna). In Astasahasri, Acarya Vidyananda employs anumeya and prameya as synonymous terms; all objects-of-inference (anumeya) are objects-of-knowledge (prameya). It follows that minute, past, and distant objects are perceived directly (pratyaksa) by the Omniscient, because these are anumeya. Sensory knowledge ascertains, in stages, nature of an object through use of the senses. The past and the future modes of the object remain beyond the scope of such knowledge as these do not reach the senses. Besides, minute objects like the atoms, distant objects like the heaven and Mount Meru, and non-material objects like the soul, virtue and vice, also remain beyond the scope of sensory knowledge. Only gross objects like the pot and the board are known by senses and, therefore, sensory knowledge is indirect (paroksa), inadequate, and fit to be discarded. Those possessing sensory knowledge, to whatever degree, cannot be called the Omniscient (sarvajna). One source of valid-knowledge (pramana), though indirect (paroksa), is the Scripture (agama), the word of the Omniscient and, therefore, inviolable. Scriptural knowledge is not opposed to the two kinds of valid knowledge - direct (pratyaksa) and indirect 10

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Verse 3 (paroksa) and reveals the true nature of Reality. Other source of valid-knowledge is inference (anumana) wherein knowledge is obtained of the sadhya (major term) - that which is to be proved - through the use of the sadhana (middle term) - statement of reason. The minor term, locus or abode (paksa) is that with which the reason or the middle term (hetu) is connected, and whose connection with the major term (sadhya) is to be proved. The minor term (paksa) is related to the major term (sadhya) through their common relation to the middle term (hetu). In a proposition (pratijna) the subject is the minor term (paksa), and the predicate the major term (sadhya or lingi). In an inference for the sake of others, the minor term (paksa), etc., must be explicitly set forth. Following is an inference for the sake of others: 1. This hill (minor term) is full of fire (major term). - pratijna: proposition; statement of that which is to be proved. 2. Because it is full of smoke (middle term). - hetu : statement of reason. 3. Whatever is full of smoke is full of fire, as a kitchen. - drstanta or udaharana: statement of a general rule supported by an example. 4. So is this hill full of smoke. upanaya: application of the rule to this case. 5. Therefore the hill is full of fire. nigamana : conclusion. The hetu or the reason consists in the statement of the mark or the sign (linga) which being present in the subject or the minor term (paksa) suggests that the latter possesses a certain property predicated of it. It is the assertion of the middle term (hetu) by which the relation or not of the minor term (paksa) to the major ...... 11

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Samadhitantram term (sadhya) is known. While the pratijna is a proposition of two terms, the hetu is a one-term proposition. The middle term (hetu) has both, the association (anvaya) and the distinction (uyatireka), with the major term (sadhya). Association (anvaya) establishes the homogeneousness (sadharmya), and distinction (vyatireka) the heterogeneousness (vaidharmya) with the major term (sadhya). Association (anvaya) establishes logical connection (vyapti) by positivity: "The hill is full of fire (major term) because it is full of smoke (middle term), as a kitchen," - presence of the major term (sadhya) is attended by presence of the middle term (hetu or sadhana) - presence-in-homologue (sadharmya). Distinction (vyatireka) establishes logical connection by contrariety: "The hill has no smoke (major term) because it has no fire (middle term), as a lake," - absence of the major term (sadhya) is attended by absence of the middle term (hetu or sadhana) - absence-in-heterologue (vaidharmya). Smoke has invariable togetherness (avinabhava) with fire: smoke means existence of fire, and there is no smoke without fire. Fire, on the other hand, has no invariable togetherness (avinabhava) with smoke as there can be fire without smoke. It cannot be said that fire must have smoke, and that without smoke there is no fire. ........................ 12

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Verse 4 bahirantaH parazceti tridhAtmA sarvadehiSu / upeyAttatra paramaM madhyopAyAbahistyajet // 4 // anvayArtha - (sarvadehiSu) sarva prANiyoM meM (bahiH) bahirAtmA (antaH) antarAtmA (ca paraH) aura paramAtmA (iti) isa prakAra (tridhA) tIna prakAra kI (AtmA) AtmA hai| (tatra) AtmA ke una tIna bhedoM meM se (madhyopAyAt) antarAtmA ke upAya dvArA (paramaM) paramAtmA ko ( upeyAt ) aMgIkAra kareM - sAdhana kareM - aura (bahiH) bahirAtmA kA (tyajet ) tyAga kreN| All living beings have three kinds of souls - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the puresoul (paramatma). Out of these, have recourse to the introverted-soul (antaratma) to attain the pure-soul (paramatma), and let go of the extroverted-soul (bahiratma). EXPLANATORY NOTE Acarya Kundakunda's Rayanasara: visayaviratto muMcai visayAsatto Na muMcae joI / bahiraMtaraparamappAbheyaM jANeha kiM bahuNA // (131) The yogi detached from sense-pleasures gets rid of karmas and the yogi attached to sense-pleasures gets bound with karmas, therefore, understand the distinction between the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). What more is there to say? ........................ 13

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Samadhitantram Acarya Kundakunda'sAtthapahuda: tipayAro so appA parabhiMtarabAhiro du heUNaM / tattha paro jhAijjai aMtovAyeNa cayahi bahirappA // (6-4) Living beings have three kinds of souls - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). Taking refuge in the introverted-soul (antaratma) and getting rid of the extroverted-soul (bahiratma), one should meditate on the pure-soul (paramatma). Aruhavi aMtarappA bahirappA chaMDiUNa tiviheNa / jhAijjai paramappA uvai8 jiNavariMdehiM // (6-7) The Omniscient Lord has expounded that one should get rid of, in all activities of the mind, the speech and the body, the extrovertedsoul (bahiratma), take refuge in the introverted-soul (antaratma), and meditate on the pure-soul (paramatma). ........................ 14

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Verse 5 bahirAtmA zarIrAdau jAtAtmabhrAntirAntaraH / cittadoSAtmavibhrAntiH paramAtmA'tinirmalaH // 5 // anvayArtha - (zarIrAdau jAtAtmabhrAntiH bahirAtmA) zarIrAdika meM AtmabhrAnti ko dharane vAlA - unheM bhrama se AtmA samajhane vAlA - bahirAtmA hai; (cittadoSAtmavibhrAntiH AntaraH) citta ke, rAgadveSAdika doSoM ke aura AtmA ke viSaya meM abhrAnta rahane vAlA - unakA ThIka viveka rakhane vAlA arthAt citta ko cittarUpa se, doSoM ko doSarUpa se aura AtmA ko AtmarUpa se anubhava karane vAlA - antarAtmA hai; (atinirmalaH paramAtmA) jo atizuddha va sarva karmamala rahita atyanta nirmala hai vaha paramAtmA hai| The one who entertains delusion that the body and the like are but the soul is the extroverted-soul (bahiratma), the one who entertains no delusion about mental states - imperfections like attachment and aversion, and the soul-nature - is the introverted-soul (antaratma), and the one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). EXPLANATORY NOTE Acarya Kundakunda's Atshapahuda: akkhANi bAhirappA aMtarappA hu appasaMkappo / kammakalaMkavimukko paramappA bhaNNae devo // (6-5) Senses, like the tactile sense - the indirect (paroksa) sources of external knowledge - are termed the extroverted-soul (bahiratma), internal dispositions and inclinations are termed the introvertedsoul (antaratma), and the soul rid of karmic dirt is termed the pure-soul (paramatma). The pure-soul (paramatma) is the Supreme Being. ........................ 15

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Samadhitantram nirmalaH kevalaH zuddho viviktaH prabhuravyayaH / parameSThI parAtmeti paramAtmezvaro jinaH // 6 // anvayArtha - (nirmalaH) nirmala - karmamala se rahita (kevalaH) kevala - zarIrAdika paradravya ke sambandha se rahita (zuddhaH) zuddha - dravya aura bhAvakarma se rahita paramavizuddhi ko prApta (viviktaH) vivikta - zarIra va karmAdi ke sparza se rahita (prabhuH) prabhu - indrAdikoM kA svAmI (avyayaH) avyaya - apane anantacatuSTayarUpa svabhAva se cyuta na hone vAlA (parameSThI) parameSThI - indrAdika dvArA vaMdya, paramapada meM sthita (parAtmA) parAtmA - saMsArI jIvoM se utkRSTa AtmA (IzvaraH) Izvara - anya jIvoM meM asambhava aise parama Atmika aizvarya kA dhAraka aura (jinaH) jina - jJAnAvaraNAdi sakala karma-zatruoM ko jItane vAlA (iti paramAtmA) ye paramAtmA ke vAcaka nAma haiN| The paramatma (the pure-soul or the Siddha) is also known by these names: nirmala - stainless, having washed off karmic impurities; kevala - rid of the body and other foreign matter; suddha - utterly pure, having shed all karmas (dravya-karma and bhava-karma); vivikta - untouched by the material body and the karmas; prabhu - lord of the devas; avyaya - established eternally in the supreme state; paramesthi - the supreme soul, worshipped by the lords of the devas; paratma - the soul that is superior to all worldly souls; isvara - endowed with splendour that is impossible in other beings; Jina - victor of all karmaenemies. EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha: NikkammA aTThaguNA kiMcUNA caramadehado siddhA / loyaggaThidA NiccA uppAdavayehiM saMjuttA // (14) 16

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Verse 6 The liberated souls (Siddha) are rid of eight kinds of karmas, possessed of eight qualities, have a form slightly less than that of the last body, reside eternally at the summit of the universe, and characterized by origination (utpada) and destruction (vyaya). NaTThaTThakammadeho loyAloyassa jANao daTThA / / purisAyAro appA siddho jjhAeha loyasiharattho // (48) You must meditate on the Soul that is Siddha, rid of the eight kinds of karmas and the five kinds of bodies?, knower of the universe (loka) and the non-universe (aloka), having the figure of a man's body, and staying eternally at the summit of the universe. Acarya Kundakunda's Atthapahuda: malarahio kalacatto aNiMdio kevalo visuddhappA / parameTThI paramajiNo sivaMkaro sAsao siddho // (&-&) The pure-soul (paramatma) is rid of all karmic dirt, body and physical senses, is pristine, and with infinite knowledge. He is worshipped by the lords of the devas, victor of karma-enemies, benefactor for all worldly souls, imperishable, and established in the supreme state of liberation. The liberated soul (Siddha) The liberated soul (Siddha) is rid of eight kinds of karmas, possessed of eight supreme qualities, has a form slightly less than 1 The five kinds of bodies are: the gross physical body (audarika sarira) peculiar to men and animals, the transformable body (vaikriyika sarira) made up of fine matter capable of modification in form and stature, the projectable or assimilative body (aharaka sarira), the luminous body (taijasa sarira), and the karmic body (karmana sarira). 17

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Samadhitantram that of the last body, resides at the summit of the universe, and is characterized by permanence (dhrauvya), origination (utpada) and destruction (uyaya). When the life-determining (ayuh) karma of the Omniscient Lord (sayogakevali) is within one muhurta (48 minutes), he embraces the highest order of pure concentration and annihilates the four non-destructive (aghati) karmas - feeling producing (vedaniya), life-determining (ayuh), name-determining (nama), and status-determining (gotra) - achieving the ultimate goal that the soul may aspire to reach, i.e., liberation (nirvana). Liberation signifies that there is nothing left to strive for or look forward to. His soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. He crosses the worldly ocean of transmigration. His soul darts up to the summit of the universe to remain there for eternity as a 'Siddha' with eight supreme qualities: 1. ksayika-samyaktva - infinite faith or belief in the tattvas or essential principles of Reality. It is manifested on the destruction of the faith-deluding (darsana mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on the destruction of the knowledge-obscuring (jnanavaraniya) karma. 3. kevaladarsana - infinite perception, manifested on the destruction of the perception-obscuring (darsanavaraniya) karma. 4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on the destruction of the obstructive (antaraya) karma. 5. suksmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. 18

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Verse 6 It is manifested on the destruction of the name-determining (nama) karma. 6. avagahana - inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on the destruction of the lifedetermining (ayuh) karma. 7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on the destruction of the status-determining (gotra) karma. 8. avyabadha - it is undisturbed, infinite bliss, manifested on the destruction of the feeling-producing (vedaniya) karma. The liberated soul has no material body and assumes the size that is slightly less than the last body. One may argue that since the soul in transmigratory condition is of the extent of the body then, in the absence of the body, the soul should expand to the extent of the universe as it is as extensive as the universe with regard to spacepoints. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nama-karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha sila, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha sila is given in Acarya Nemicandra's Trilokasara, verses 556, 557, 558: At the top of the three worlds is the eighth earth called Isatpragbhara which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha ksetra (Siddha sila) in the form of a canopy (chatra), white like silver and with 19

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Samadhitantram diameter equal to that of the human region (45,00,000 yojana long and as many broad). It is eight yojana thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvatavalaya) of this Siddha ksetra reside the liberated pure souls, Siddhas, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as sansara, which is to be crossed with the aid of the Supreme Teacher. Though there is no origination or destruction by external causes in the liberated soul, there is origination and destruction by internal causes. Internal causes are described thus by the authority of the Scripture: Each substance (dravya) has this attribute called the fagurulaghu-guna'. Due to this attribute the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise (saohanivddhi). This wave-like process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes. Adapted from: Jain, Vijay K. (2016), "Acarya Samantabhadra's Ratnakarandaka-sravakacara", Vikalp Printers, p. 7-10. ........................ 20

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Verse 7 bahirAtmendriyadvArairAtmajJAnaparAGmukhaH / sphuritaH svAtmano dehamAtmatvenAdhyavasyati // 7 // anvayArtha - [yataH] cU~ki (bahirAtmA) bahirAtmA (indriyadvAraiH) indriya-dvAroM se (sphuritaH) bAhya-padArthoM ke grahaNa karane meM pravRtta huA (AtmajJAnaparAGmukhaH) AtmajJAna se parAGmukha [bhavati tataH] hotA hai isalie (svAtmanaH deha) apane zarIra ko (Atmatvena adhyavasyati) AtmarUpa se nizcaya karatA hai - apanA AtmA samajhatA hai| The extroverted-soul (bahiratma) is turned away from the knowledge of the Self, and endeavours, through the faculty of his senses, to reach out to only the external, material objects. He, therefore, assumes his body to be his soul. EXPLANATORY NOTE Acarya Kundakunda'sAtthapahuda: bahiratthe phuriyamaNo iMdiyadAreNa NiyasarUvacuo / NiyadehaM appANaM ajjhavasadi mUDhadiTThIo // (6-8) The extroverted-soul (bahiratma) is deluded; his mind is continually engaged in external objects and beings. He is not able to see his soul-nature due to activities of his senses, and mistakes his body for the soul. ........................ 21

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Samadhitantram naradehasthamAtmAnamavidvAn manyate naram / tiryaJcaM tiryagaGgasthaM surAGgasthaM suraM tathA // 8 // nArakaM nArakAGgasthaM na svayaM tattvatastathA / anantAnantadhIzaktiH svasaMvedyo'calasthitiH // 9 // anvayArtha - ( avidvAn ) mUr3ha bahirAtmA (naradehastham ) manuSya deha meM sthita (AtmAnam) AtmA ko (naram ) manuSya, ( tiryagaGgasthaM ) tiryaJca zarIra meM sthita AtmA ko (tiryaJcaM ) tiryaJca, (surAGgasthaM) deva zarIra meM sthita AtmA ko ( suraM) deva (tathA) aura (nArakAGgasthaM) nAraka zarIra meM sthita AtmA ko ( nArakaM ) nAraka ( manyate ) mAnatA hai| kintu (tattvataH ) vAstava meM zuddha nizcayanaya kI dRSTi se (svayaM) karmopAdhi se rahita svayaM AtmA (tathA na) manuSya, tiryaJca, deva aura nAraka rUpa nahIM hai| [ tattvatastu ] nizcayanaya se to yaha AtmA ( anantAnantadhIzakti: ) anantAnanta jJAna aura anantAnanta zaktirUpa vIrya kA dhAraka hai / ( svasaMvedyaH ) svAnubhavagamya hai apane dvArA Apa anubhava kie jAne yogya hai aura ( acalasthitiH ) apane ukta svabhAva se kabhI cyuta na hone vAlA - usameM sadA sthira rahane vAlA - hai / The ignorant, extroverted-soul (bahiratma) assumes that the soul in the body of a human being is human, in the body of a plant or animal is plant or animal, in the body of a celestial being is celestial, and in the body of an infernal being is infernal. But in reality, from the pure point of view, the soul itself is not human being, plant or animal, celestial being, or infernal being. From the same point of view, the soul has infinite knowledge and infinite strength, to be experienced by the Self, and it maintains eternally its pure nature. 22 .......

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Verse 10 svadehasadRzaM dRSTvA paradehamacetanam / parAtmAdhiSThitaM mUDhaH paratvenAdhyavasyati // 10 // anvayArtha - (mUDhaH) ajJAnI bahirAtmA (parAtmAdhiSThitaM ) anya kI AtmA sahita (acetanam ) cetanA rahita (paradeham ) dUsare ke zarIra ko (svadehasadRzaM) apane zarIra ke samAna indriya-vyApAra tathA vacanAdi vyavahAra karatA huA ( dRSTvA ) dekha kara (paratvena) para kA AtmA (adhyavasyati) mAna letA hai| The dim-witted extroverted-soul (bahiratma), as he sees the other person's inanimate body - the dwelling of that person's soul - perform activities of the senses and the speech like he himself performs through own body, mistakes that person's body for his soul. ........................ 23

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Samadhitantram svaparAdhyavasAyena deheSvaviditAtmanAm / vartate vibhramaH puMsAM putrabhAryAdigocaraH // 11 // anvayArtha - (aviditAtmanAm puMsAM) AtmA ke svarUpa ko nahIM samajhane vAle manuSyoM ke (deheSu ) zarIroM meM (svaparAdhyavasAyena) apanI aura dUsaroM kI AtmamAnyatA se (putrabhAryAdigocaraH) putra, strI Adi ke sambandha meM (vibhramaH vartate ) vibhrama vidyamAna hotA hai| The men who do not understand the real nature of the soul mistake their bodies for their souls and, as a result, carry misapprehension about worldly relations like the son and the wife. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: vapuhaM dhanaM dArAH putrA mitrANi zatravaH / sarvathAnyasvabhAvAni mUDhaH svAni prapadyate // Entities, like the body, the house, the wealth, the wife, the son, the friend, and the foe, have attributes which are distinct from the soul; still, a deluded person considers these as his own. digdezebhyaH khagA etya saMvasanti nage nage / svasvakAryavazAdhAnti deze dikSu prage prage // (9) At dusk, birds from different directions and regions get themselves perched on trees, but at the break of the day, fly off, in their pursuits, to different directions and destinations. 24

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acarya Kundakunda's Samayasara: ahamedaM edamahaM ahamedasseva homi mama edaM / aNNaM jaM paradavvaM saccittAcittamissaM vA // Asi mama puvvamedaM ahamedaM cAvi puvvakAlamhi / hohidi puNo vi majhaM ahamedaM cAvi hossAmi // evaM tu asaMbhUdaM AdaviyappaM karedi saMmUDho / bhUdatthaM jANaMto Na karedi du taM asaMmUDho // aNNANamohidamadI majjhamiNaM bhaNadi poMggalaM davvaM / baddhamabaddhaM ca tahA jIvo bahubhAvasaMjutto // savvaNhuNANadiTTho jIvo uvaogalakkhaNo NiccaM / kiha so paggaladavvIbhUdo jaM bhaNasi majjhamiNaM // Verse 11 (1-22-22) One who erroneously considers any alien objects such as an animate being (wife, son), an inanimate thing (riches such as gold and silver), and mixed animate-inanimate object (land, cattle) as 'I am this substance,' or 'It is I,' or 'I am its,' or 'It is mine,' or 'It was mine in the past,' or 'I was identical to it in the past,' or 'It shall be mine in future also,' and 'I shall also be like it in future,' has only superficial awareness (bahiratma). But one who understands the real nature of the Self does not entertain such erroneous notions and, therefore, possesses intimate knowledge (antaratma). jadi so paggaladavvIbhUdo jIvattamAgadaM idaraM / to sakkA vattu je majjhamiNaM poMggalaM davvaM // ( 1 - 20-20 ) (1-21-21) (1-23-23) (1-24-24) (1-25-25) The Self, deluded with wrong knowledge and influenced by wrong belief and passions, declares that physical objects like the ones 25

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Samadhitantram intimately bound to him (the body) and the ones not so bound to him (the wife, the son), belong to him. The Omniscient Lord has declared that consciousness is soul's distinctive characteristic. How can such an entity be regarded as physical matter? How can one say that a particular physical matter belongs to him? If it were possible for the soul to become a physical matter and for the physical matter to become the soul (having consciousness), then only it would have been right to say that a particular physical object belongs to the soul. The soul and the body The soul (jiva) is eternal. It is incorporeal and formless (amurta). It is different from the body or the sense organs. But it is coextensive with the body it occupies. The term jiva represents a living being. It denotes a spiritual entity. Its essential nature is cetana or consciousness. It has lived in the past, lives in the present and will continue to live in the future. Thus it is beginningless and has an unending continuous existence of a spiritual nature. The soul that lives in the concrete world of biological kingdom, associated with a gross body as well as the subtle karmic body, is the samsarijiva. The soul that has transcended the cycle of samsara and has attained its nature of intrinsic purity as a result of destruction of the associated karmic mire is the liberated soul, the Siddha jiva. This conception of jiva may be said to be the central doctrine of the Jaina philosophy. All samsari jivas are embodied according to their individual spiritual status, and are subject to the cycle of births and deaths. The body, associated with each soul, is subject to growth, old age, decay and death. Death entails that the soul must quit the existing body to acquire a fresh body consistent with and determined by the record of the karmic conditions, of which the soul itself is a ........................ 26

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Verse 11 repository. One of the most contentious issues in metaphysics is the relationship between the soul and the body. The Jaina metaphysics holds that the two are entirely different entities but live together for a certain period of time and then depart. The forms of physical matter are characterized by touch, taste, smell and colour. The soul of a samsari jiva is associated with bodies gross and subtle fashioned by the karmic matter which is essentially physical in nature. Owing to the presence of internal causes due to karmas, and with the instrumentality of external causes that are seen in the external world, the feelings of delight or anguish, amenity or affliction, pleasure or pain, are produced. The soul and the physical karmic matter are so intricately woven that we fail to distinguish between the functions or attributes of the two. The soul is non-material from a non-absolutistic sense only. It is not true that the soul is only non-material. From the point of view of the modes in bondage, owing to the influence of karmas, the soul is corporeal in the embodied state. From the point of view of its pure nature, the soul is incorporeal. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The corporeal nature of the soul is predicated in the non-absolutistic or relativistic sense only. From one point of view the soul is incorporeal, but from another point of view it is corporeal. A person is deluded when he identifies an animate object, soul Gjiva), as inanimate, and an inanimate object, non-soul (ajiva), as animate. The consciousness of different classes of jivas manifests in different degrees. Earth, water, fire, air, and plants have the lowest level of consciousness only tactual sensation. Their consciousness level is so low that to many these beings may seem to be lifeless. The Omniscients and the liberated souls possess the highest degree of consciousness. In between these two extremes, -- .... 27

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Samadhitantram there are jivas having senses from two to five, such as the worm, the ant, the bee, and the man, each manifesting successively higher degree of consciousness. The deluded person breeds attachment to the body which is intimately bound to him, and with persons or objects like friends, clothes, houses, riches and geographical territories, which are not so bound to him. He desires their possession, ownership and company, and their separation brings about grief to him. He spends his whole life acquiring and then protecting these, and their inevitable separation causes him unbearable misery. 28 Excerpted from: Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 28-31.

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avidyAsaMjJitastasmAtsaMskAro jAyate dRDhaH / yena loko'Ggameva svaM punarapyabhimanyate // 12 // Verse 12 anvayArtha - ( tasmAt ) ukta vibhrama se ( avidyAsaMjJitaH) avidyA nAma kA saMskAra ( dRDhaH ) dRr3ha - majabUta yA gAr3hA ( jAyate ) ho jAtA hai (yena ) jisake kAraNa ( lokaH ) ajJAnI jIva (punarapi ) janmAntara meM bhI ( aGgameva ) zarIra ko hI ( svaM abhimanyate ) AtmA mAnatA hai| As a result of the above mentioned misapprehension, the impression of what is termed as illusion (avidya) that the worldly man carries with him gets deeper; he then keeps on believing, for many births, that the body only is the soul. 29

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Samadhitantram dehe svabuddhirAtmAnaM naktyetena nizcayAt / svAtmanyevAtmadhIstasmAdviyojayati dehinam // 13 // anvayArtha - ( dehe svabuddhiH ) zarIra meM Atmabuddhi rakhane vAlA bahirAtmA (nizcayAt) nizcaya se ( AtmAnaM ) apanI AtmA ko ( etena ) zarIra ke sAtha (yunakti ) jor3atA / bA~dhatA hai / kintu (svAtmani eva AtmadhIH ) apanI AtmA meM hI Atmabuddhi rakhane vAlA antarAtmA (dehinam ) apanI AtmA ko ( tasmAt) zarIra ke sambandha se (viyojayati) pRthak mAnatA/samajhatA hai| The extroverted-soul (bahiratma) who mistakes the body for the soul, for sure, mingles his soul with his body. However, the introverted-soul (antaratma) whose focus is only on the soul discriminates between the soul and the body. EXPLANATORY NOTE acarya Amitagati's Yogasara Prabhsta: dRzyate jJAyate kiMcid yadakSairanubhUyate / tatsarvamAtmano bAhyaM vinazvaramacetanam // 30 ( 2-44) Whatever is seen, known, and experienced through the senses is external to the soul, perishable, and without consciousness.

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deheSvAtmadhiyA jAtAH putrabhAryAdikalpanAH / sampattimAtmanastAbhirmanyate hA hataM jagat // 14 // anvayArtha (deheSu) zarIroM meM (AtmadhiyA) Atmabuddhi hone se (putrabhAryAdikalpanA: ) 'merA putra', 'merI strI' Adi kalpanAe~ (jAtAH ) utpanna hotI haiN| (hA ) duHkha kI bAta hai ki ( jagat ) bahirAtma-svarUpa jagat ( tAbhiH ) una kalpanAoM ke kAraNa (sampattiH ) una putra - strI Adi sampadA ko ( AtmanaH ) apanI sampadA ( manyate ) mAnatA hai aura isa prakAra yaha jagat (hataM) naSTa ho rahA hai| Verse 14 Due to misapprehension that bodies constitute souls, notions like 'my son', 'my wife' are formed. Alas! Such notions generate sense of ownership (with son, wife and the like) and, as a result, the world is getting ruined. EXPLANATORY NOTE Acarya Samantabhadra's Svayambhustotra: acetane tatkRtabandhaje'pi ca mamedamityAbhinivezikagrahAt / prabhaGgure sthAvaranizcayena ca kSataM jagattattvamajigrahadbhavAn // (4-2-17) Man falls when he considers transient objects as permanent; karmas are bound due to association of animate soul with inanimate and transient objects like the body, and consequent enjoyment of pleasure and pain, with psychic dispositions of attachment and aversion towards such objects. You had thus expounded the reality of substances, for the redemption of mankind. 31

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Samadhitantram kSudAdiduHkhapratikArataH sthitirna cendriyArthaprabhavAlpasaukhyataH / tato guNo nAsti ca dehadehinoritIdamitthaM bhagavAn vyajijJapat // (4-3-18) By constantly feeding the body to subdue inflictions like hunger, and by indulging in transient pleasures of the senses, neither the body nor the soul remains unscathed. Such deeds thus benefit neither the body nor the soul; O Lord Abhinandananatha, you had thus expounded the true nature of reality. ........................ 32

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mUlaM saMsAraduHkhasya deha evAtmadhIstataH / tyaktvainAM pravizedantarbahiravyApRtendriyaH // 15 // anvayArtha - ( dehe ) isa jar3a zarIra meM ( AtmadhIH eva) Atmabuddhi kA honA hI (saMsAraduHkhasya ) saMsAra ke duHkhoM kA ( mUlaM ) kAraNa hai / ( tataH ) isalie (enAM) zarIra meM Atmatva kI mithyA kalpanA ko ( tyaktvA ) chor3akara (bahiravyApRtendriyaH) bAhya viSayoM meM indriyoM kI pravRtti ko rokatA huA ( antaH ) antaraMga meM arthAt AtmA meM hI (pravizet ) praveza kare / Verse 15 Mistaking inanimate body for the soul is the cause of worldly suffering. Therefore, leaving aside the notion that the body is the soul and withdrawing from indulgence in external sense objects, one should enter into the soul within. EXPLANATORY NOTE Acarya Samantabhadra's Svayambhustotra: ajaGgamaM jaGgamaneyayantraM yathA tathA jIvadhRtaM zarIram / bIbhatsu pUrti kSayi tApakaM ca sneho vRthAtreti hitaM tvamAkhyaH // (7-2-32) As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Suparsvanatha, this is your benign precept. 33

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Samadhitantram tRSNArciSaH paridahanti na zAntirAsA miSTendriyArthavibhavaiH parivRddhireva / sthityaiva kAyaparitApaharaM nimitta mityAtmavAn viSayasaukhyaparAGmukho'bhUt // (17-2-82) The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. ........................ 34

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Verse 16 mattazcyutvendriyadvAraiH patito viSayeSvaham / tAn prapadyA'hamiti mAM purA veda na tattvataH // 16 // anvayArtha - (ahaM) maiM (purA) anAdikAla se (mattaH) AtmasvarUpa se (cyutvA) cyuta hokara (indriyadvAraiH) indriyoM ke dvArA (viSayeSu ) viSayoM meM (patitaH) patita huA hU~ - atyAsakti se pravRtta huA hU~ (tataH) isa kAraNa (tAn ) una viSayoM ko (prapadya) upakArI samajha kara maiMne (tattvataH) vAstava meM (mAM) AtmA ko ( ahaM iti ) maiM hI AtmA hU~, isa rUpa se (na veda) nahIM jAnA - arthAt usa samaya zarIra ko hI AtmA samajhane ke kAraNa mujhe AtmA ke yathArtha svarUpa kA parijJAna nahIM huaa| From infinite time past, not realizing the true nature of the soul, I have fallen into excessive indulgence in sense objects; believing such indulgence to be beneficial, I have not been able to fathom that 'I am the soul'. ........................ 35

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Samadhitantram evaM tyaktvA bahirvAcaM tyajedantarazeSataH / eSa yogaH samAsena pradIpaH paramAtmanaH // 17 // anvayArtha - (evaM) Age kahe jAne vAlI rIti ke anusAra (bahirvAcaM) bAhyArtha-vAcaka vacana pravRtti ko (tyaktvA) tyAga kara (antaH) antaraMga vacana pravRtti ko bhI (azeSataH) pUrNatayA (tyajet ) chor3a denA caahiye| (eSa) yaha - bAhyAbhyantara rUpa se jalpatyAga lakSaNa vAlA (yogaH) yoga - svarUpa meM citta-nirodha lakSaNAtmaka samAdhi hI (samAsena) saMkSepa meM (paramAtmanaH) paramAtmA ke svarUpa kA (pradIpaH) prakAzaka hai| As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramatma). ........................ 36

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yanmayA dRzyate rUpaM tanna jAnAti sarvathA / jAnanna dRzyate rUpaM tataH kena bravImyaham // 18 // anvayArtha (mayA) mujhe (yat) jo ( rUpaM ) zarIrAdika rUpI padArtha (dRzyate) dikhAI detA hai (tat) vaha acetana hone se (sarvathA ) kucha bhI ( na jAnAti) nahIM jAnatA aura ( jAnan rUpaM ) jo padArthoM ko jAnane vAlA caitanya- rUpa hai vaha ( na dRzyate) mujhe dikhAI nahIM detaa| ( tataH ahaM) isalie maiM (kena) kisake sAtha (bravImi ) vArtAlApa karU~? 1 Objects with form - like the body that I am able to see are inanimate and utterly without knowledge; I am not able to see the knowing substance (the soul). Therefore, whom shall I talk to? - Verse 18 EXPLANATORY NOTE acarya Kundakunda's At thapahuda: jaM mayA dissade rUvaM taNNa jANAdi savvahA / jAgaM dissade NaM taM tamhA jaMpemi keNa haM // (6-29) Inanimate objects with form that I see do not apprehend anything; I (the soul), who knows, am without form, hence not visible to others. How can conversation take place between the two? (It is better to keep quiet.) 37

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Samadhitantram yatparaiH pratipAdyo'haM yatparAn pratipAdaye / unmattaceSTitaM tanme yadahaM nirvikalpakaH // 19 // anvayArtha - ( ahaM) maiM (paraiH) dUsaroM ke dvArA arthAt upAdhyAya AdikoM se ( yat pratipAdyaH) jo kucha pratipAdita kiyA jAtA hU~ aura ( parAn ) dUsaroM ko arthAt ziSyAdikoM ko (yat pratipAdaye) jo maiM pratipAdana karatA hU~ (tat) vaha saba (me) merI (unmattaceSTitaM) unmatta ceSTAeM haiM ( yadahaM ) kyoki maiM (nirvikalpakaH) vikalpa rahita hU~ - vAstava meM ina sabhI vacana-vikalpoM se agrAhya huuN| Getting elucidation from others and giving elucidation to others about the 'Self" are my insane actions; the 'Self" is one whole (with the wealth of infinite, inseparable attributes), beyond description in words. ........................ 38

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Verse 20 yadagrAhyaM na gRhNAti gRhItaM nApi muJcati / jAnAti sarvathA sarvaM tatsvasaMvedyamasmyaham // 20 // anvayArtha - (yat) jo zuddhAtmA (agrAhya) grahaNa na karane yogya ko (na gRhNAti) grahaNa nahIM karatA hai aura (gRhItaM api) grahaNa kie gae anantajJAnAdi guNoM ko (na maJcati) nahIM chor3atA hai tathA (sarvaM) sampUrNa padArthoM ko (sarvathA) saba prakAra se (jAnAti) jAnatA hai (tat) vahI (svasaMvedyaM) apane dvArA hI anubhava meM Ane yogya caitanya-dravya (ahaM) maiM (asmi ) huuN| The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self, to be experienced by the Self. ........................ 39

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Samadhitantram utpannapuruSabhrAnteH sthANau yadvadviceSTitam / tadvanme ceSTitaM pUrvaM dehAdiSvAtmavibhramAt // 21 // anvayArtha - (sthANau) sthANu (vRkSa kA dU~Tha) meM (utpannapuruSabhrAnteH) utpanna ho gaI hai puruSapane kI bhrAnti jisako - aise vyakti kI (yadvat ) jisa prakAra (viceSTitam ) vikRta athavA viparIta ceSTA hotI hai (tadvat ) usI prakAra kI (dehAdiSu) zarIrAdika parapadArthoM meM (AtmavibhramAt ) AtmA kA bhrama hone se (pUrvaM ) pUrva meM - AtmajJAna se pahale ( me ) merI (ceSTitaM ) ceSTA thii| My exertion in the past - when I had mistaken the soul for the body - was misdirected like the exertion of a person who has mistaken the tree stump for a man. ........................ 40

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Verse 22 yathA'sau ceSTate sthANau nivRtte puruSAgrahe / tathA ceSTo'smi dehAdau vinivRttAtmavibhramaH // 22 // anvayArtha - (asau) vahI (puruSa) (sthANau) sthANu (vRkSa kA ThUTha) meM (puruSAgrahe nivRtte ) puruSapane kA Agraha naSTa hone para (yathA) jisa prakAra unase apane upakArAdi kI kalpanA tyAgane kI (ceSTate) ceSTA karatA hai usI prakAra (dehAdau) zarIrAdika meM (vinivRttAtmavibhramaH) Atmapane ke bhrama se mukta huA maiM bhI (tathA ceSTaH asmi ) vaise hI zarIrAdika meM apane upakArAdi kI ceSTA ko chor3ane meM pravRtta huA huuN| As the efforts of a person who no more mistakes tree stump for a man get righteous, in the same way, I too, having got rid of delusion about the soul and the body turn to righteous efforts. EXPLANATORY NOTE Acarya Kundakunda's Samayasara: vavahAraNao bhAsadi jIvo deho ya havadi khalu eNkko / Na du Nicchayassa jIvo deho ya kadAvi eNkkaTTho // (1-27-27) The empirical point of view (vyavahara naya) indeed holds that the soul and the body are the same, however, from the transcendental point of view (niscaya naya) the soul and the body are never the same (as they are made up of different substances). Reflection on distinctness of the soul - the anyatva bhavana To reflect that the self is distinct and separate from the body is the contemplation of distinctness or differentiation. 'Though I am one 41

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Samadhitantram with the body from the point of view of bondage, yet I am different from it, as we possess different characteristics. The body is made up of sense-organs, but I am devoid of the senses. The body is devoid of knowledge, but I am of the essence of knowledge. The body is perishable, but I am imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, hundreds of thousands of bodies of mine have perished. I am different from all these bodies. Oh, dear! When such is the case, what relation is there between me and external objects?' He who contemplates thus is free from attachment towards his body and other things. This leads to supreme detachment based on true knowledge, which helps the self to attain emancipation. Excerpted from: Jain, S.A (1960), "Reality - Shri Pujyapada's Sarvarthasiddhi", Vira Sasana Sangha, p. 247. ........................ 42

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Verse 23 yenAtmanA'nubhUye'hamAtmanaivAtmanA'tmani / so'haM na tanna sA nAsau naiko na dvau na vA bahuH // 23 // anvayArtha - (yena) jisa (AtmanA) caitanyasvarUpa se (ahaM) maiM (Atmani) apanI AtmA meM hI (AtmanA) apane svasaMvedana jJAna ke mAdhyama se (Atmanaiva) apanI AtmA ko Apa hI ( anubhUye) anubhava karatA hU~ (saH) vahI (zuddhAtmasvarUpa) (ahaM) maiM (na tat) na to napuMsaka hU~, (na sA) na strI hU~, (na asau ) na puruSa hU~, (na eko) na eka hU~, (na dvau ) na do hU~, (vA) aura ( na bahuH ) na bahuta huuN| (maiM nirvikalpa, zuddha caitanyasvarUpa hone se liMgabheda, vacanabheda Adi se pare huuN|) That pure soul-consciousness which I experience in my soul through soul-knowledge in own soul is not neuter, not feminine, not masculine, not one, not two, not many. (Since I am pure consciousness, I cannot be expressed through gender or number, which essentially are attributes of the body.) ........................ 43

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Samadhitantram yadabhAve suSupto'haM yadbhAve vyutthitaH punaH / atIndriyamanirdezyaM tatsvasaMvedyamasmyaham // 24 // anvayArtha - ( yat abhAve) jisa zuddhAtmasvarUpa ke abhAva meM (ahaM) maiM (suSuptaH) aba taka gAr3ha nidrA meM par3A rahA hU~ - mujhe padArthoM kA yathArtha parijJAna na ho sakA (punaH) aura (yat bhAve) jisa zuddhAtmasvarUpa kI upalabdhi hone para maiM (vyutthitaH) jAgRta huA hU~ - yathAvat vastusvarUpa ko jAnane lagA huuN| (tat) vaha zuddhAtmasvarUpa (atIndriyam ) indriyoM ke dvArA grAhya nahIM hai (anirdezyaM) vacanoM ke bhI agocara hai - kahA nahIM jaataa| vaha to (svasaMvedyam ) svayaM ke dvArA svayaM ke anubhava karane yogya hai| usI zuddhAtmasvarUpa ( ahaM asmi) maiM huuN| Devoid of the experience of pure soul-consciousness, I was under a spell of deep sleep - spiritual ignorance. Now I am awake to that experience. That experience of pure soul-consciousness can neither be got through the senses nor expressed in words. That must be experienced by the Self through the Self. I am pure soulconsciousness. ........................ 44

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Verse 25 kSIyante'traiva rAgAdyAstattvato mAM prapazyataH / bodhAtmAnaM tataH kazcinna me zatrurna ca priyaH // 25 // anvayArtha - (yataH) kyoMki (bodhAtmAnaM) zuddha jJAnasvarUpa (mAM) AtmA ko (tattvataH prapazyataH) vastutaH anubhava karane vAle ke (atra eva) isa janma meM hI (rAgAdyAH) rAga-dveSa Adi doSa (kSIyante) naSTa ho jAte haiM (tataH) isalie (me) merA (na kazcit ) na koI (zatruH ) zatru hai (na ca) aura na koI (priyaH) mitra hai| Since the real experience of soul's pure knowledgeconsciousness destroys imperfections like attachment and aversion in this life itself, therefore, I have no foe, no friend. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: dehA vA daviNA vA suhadukkhA vAdha sattumittajaNA / jIvassa Na saMti dhuvA dhuvovaogappago appA // (2-101) The body, wealth, happiness or misery brought forth by the senses, friends or enemies, are not eternal associates of the soul; the only thing eternal about the soul is the manifestation of consciousness - concomitant with knowledge and faith. samasattubaMdhuvaggo samasuhadukkho pasaMsaNiMdasamo / samaloThThakaMcaNo puNa jIvidamaraNe samo samaNo // (3-41) For the ascetic there is no difference between the enemy and the member of the family, happiness and misery, praise and censure, a clod of earth and (a lump of) gold, and even life and death. ........................ 45

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Samadhitantram mAmapazyannayaM loko na me zatrurna ca priyaH / mAM prapazyannayaM loko na me zatrurna ca priyaH // 26 // anvayArtha - (mAM) mere AtmasvarUpa ko (apazyan ) nahIM dekhatA huA ( ayaM lokaH) yaha ajJa laukika prANI (na me zatruH) na merA zatru hai (na ca priyaH) aura na mitra hai tathA ( mAM) mere AtmasvarUpa ko (prapazyan ) dekhatA huA ( ayaM lokaH) yaha prabuddha laukika prANI (na me zatruH) na merA zatru hai (na ca priyaH) aura na mitra hai| The ignorant worldly being who does not see my soul-nature can neither be my foe nor friend; the knowledgeable worldly being who sees my soul-nature can neither be my foe nor friend. EXPLANATORY NOTE Acarya Amitagati's Yogasara Prabhsta: pazyAmyacetanaM gAtraM yato na punarAtmanaH / nigrahAnugrahau teSAM tato'haM vidadhe katham // (5-14) I am able to see only the inanimate body and not the souls of others (friends and foes, relations, acquaintances); how can I have disposition of either revulsion or attraction towards them? ........................ 46

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tyaktvaivaM bahirAtmAnamantarAtmavyavasthitaH / bhAvayetparamAtmAnaM sarvasaMkalpavarjitam // 27 // anvayArtha - ( evaM ) isa prakAra (bahirAtmAnaM ) bahirAtmapane ko ( tyaktvA ) chor3akara ( antarAtmavyavasthitaH ) antarAtmA meM sthita hote hue (sarvasaMkalpavarjitam ) sarva saMkalpa - vikalpoM se rahita hokara (paramAtmAnaM ) paramAtmA kA ( bhAvayet) dhyAna karanA caahie| Verse 27 Leaving aside the extroverted-soul (bahiratma) and getting established in the introverted-soul (antaratma) by renouncing all volitions, one should meditate on the pure-soul (paramatma). EXPLANATORY NOTE acarya Kundakunda's Niyamasara: AvAsaeNa jutto samaNo so hodi aMtaraMgappA | AvAsayaparihINo samaNo so hodi bahirappA // ( 149 ) The ascetic who observes his essential duty (avasyaka karma) meditation on the Self - is the introverted-soul (antaratma). The ascetic who fails to observe his essential duty (avasyaka karma) is the extroverted-soul (bahiratma). jo dhammasukkajhANamhi pariNado so vi aMtaraMgappA | jhANavihINo samaNo bahirappA idi vijAnIhi // ( 151 ) The ascetic who is competent to observe these two kinds of concentration - the virtuous (dharmya) and the pure (sukla) - is also the introverted-soul (antaratma). Know that the ascetic who is devoid of (such) concentration is the extroverted-soul (bahiratma). 47

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Samadhitantram Acarya Pujyapada's Istopadesa: saMyamya karaNagrAmamekAgratvena cetasaH / AtmAnamAtmavAn dhyAyedAtmanaivAtmani sthitam // (33) The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self. Soul itself is the real knowledge The soul is characterized by its essential attribute of knowledge, and the knowledge and the knowable have equal extension and magnitude. The soul when characterized by knowledge remains at its own place but it emanates its brilliance so as to cover the entire range of knowables. This relationship between the soul and the knowledge on the one hand, and between the knowledge and the knowable on the other, is nature-born. As an eye catches the form of an object but does not get transformed into the form of that object, in the same way, knowledge knows the knowable without getting transformed into the identity of the knowable. When perfect and full knowledge dawns in a soul as a result of the total destruction of the obstructive (ghati) karmas, it continues to shine endlessly enlightening the contents of the universe - all objects of the past, the present, and the future. Such knowledge knows no obstruction and it is par excellence; it comprehends all objects directly and simultaneously and does not suffer from successive manifestation of knowledge. The pure and conscious identity of the soul can be felt, albeit momentarily, by one who is attentive to it and has completely suspended the activity of the senses and the mind. Such a shortlived glimpse of the Ideal can be experienced by a practitioner in the course of his effort in the direction of self-realization. The ideal 48

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Verse 27 soul, free from attachment and aversion, can also be known through unblemished scriptural knowledge by those who possess such inclination and also the cognitive capacity to think about the reality. The association of attachment and aversion with the soul vitiates its purity and, therefore, the quality of knowledge. And, as a result, the purity of conduct also gets vitiated. Hence, to attain the purity of conduct in the soul, knowledge must not be contaminated with attachment and aversion and also delusion, manifested in the form of passions like anger, pride, deceitfulness and greed. Violence, falsehood, theft, unchastity, and attachment for possessions flee away, without leaving a trace behind, from knowledge which has attained the form of the pure soul. Passions are highly inimical to the pure functioning of knowledge. Hence, elimination of passions from knowledge is a prerequisite to attain the purity of the soul. It is a grave mistake to lose interest in the spiritual purity of the soul and get allured by the outside objects of sense-gratification. Only the Three Jewels (ratnatraya) comprising right faith, right knowledge and right conduct, have the power to lead the soul to its final goal of emancipation. The man who aims at realizing the purity of his soul must steadfastly remain engaged in meditating on the pure Self. Then alone will he be able to cast off the dust of karmas clung to his soul from beginningless time. Meditating on the pure Self is the only certain and unfailing means to achieve the highest aim of human life. Life in other forms is not sufficiently evolved to achieve the supreme status of self-realization. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 65-66. ...... .... 49

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Samadhitantram so'hamityAttasaMskArastasmin bhAvanayA punaH / tatraiva dRDhasaMskArAllabhate hyAtmani sthitim // 28 // anvayArtha - (tasmin ) usa paramAtmapada meM (bhAvanayA) bhAvanA karate rahane se (saH ahaM) 'vaha anantajJAnasvarUpa paramAtmA maiM hU~' (iti) isa prakAra ke (AttasaMskAraH) saMskAra ko prApta huA jJAnI puruSa (punaH) bAra-bAra usa paramAtmapada AtmasvarUpa kI bhAvanA karatA huA (tatraiva) usI paramAtmasvarUpa meM (dRDhasaMskArAt) saMskAra kI dRr3hatA ke ho jAne se (hi) nizcaya se (Atmani) apane zuddha caitanyasvarUpa meM (sthitim labhate ) sthiratA ko prApta hotA hai| Reflecting constantly on the pure-soul (paramatma), the knowledgeable man trains himself to come to realization that 'I am the pure-soul (paramatma)'; on persistent meditation, as his realization gets refined, he is sure to get established in his pure soul. ........................ 50

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Verse 29 mUDhAtmA yatra vizvastastato nAnyadbhayAspadam / yato bhItastato nAnyadabhayasthAnamAtmanaH // 29 // anvayArtha - (mUDhAtmA) ajJAnI bahirAtmA ( yatra) jina deha, patnI, putra Adi bAhyapadArthoM meM (vizvastaH) 'ye mere haiM, maiM inakA hU~' aisA vizvAsa karatA hai (tataH) una bAhyapadArthoM se (anyat) aura koI ( bhayAspadam na) bhaya kA sthAna nahIM hai aura (yataH) jisa paramAtmasvarUpa ke anubhava se ( bhItaH) bhayabhIta rahatA hai (tataH anyat ) usake sivAya dUsarA (AtmanaH) AtmA ke lie (abhayasthAnaM na) nirbhayatA kA sthAna nahIM hai| There is no source of fear for the soul other than the external objects (like the body, the relations), which the ignorant, extroverted-soul (bahiratma) believes as his own; there is no source of security other than the experience of the pure soul, which the ignorant soul dreads. ........................ 51

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Samadhitantram sarvendriyANi saMyamya stimitenAntarAtmanA / yatkSaNaM pazyato bhAti tattattvaM paramAtmanaH // 30 // anvayArtha - (sarvendriyANi) sampUrNa (pA~coM) indriyoM ko (saMyamya ) saMyamita karane para (stimitena) sthira hue (antarAtmanA) antaHkaraNa ke dvArA (kSaNaM pazyataH) kSaNamAtra ke lie anubhava karane vAle jIva ke ( yat) jo cidAnandasvarUpa (bhAti) pratibhAsita hotA hai (tat) vahI (paramAtmanaH) paramAtmA kA (tattvaM) svarUpa hai| Momentary feeling (of supreme bliss) that the soul experiences in its being as it gets established in the Self after controlling all (five) senses is the true nature of the pure-soul (paramatma). EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: jAdaM sayaM samattaM NANamaNaMtatthavitthaDaM vimalaM / rahiyaM tu oggahAdihiM suhaM ti egaMtiyaM bhaNiyaM // (1-59) The self-born knowledge that spreads over every object, stainless, and free from the stages of sensory knowledge - apprehension (avagraha), speculation (iha), perceptual judgment (avaya) and retention (dharana) - is absolute happiness/; the Omniscient Lord has proclaimed this. 1 Ignorance, the result of knowledge-obscuring karmas, is misery in this world. Real happiness consists in destroying the karmas and attaining omniscience, the very nature of the soul. 52

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Verse 31 yaH parAtmA sa evAhaM yo'haM sa paramastataH / ahameva mayopAsyo nAnyaH kazciditi sthitiH // 31 // anvayArtha - (yaH) jo (parAtmA) paramAtmA hai ( sa eva ) vaha hI ( ahaM) maiM hU~ aura (yaH) jo svAnubhavagamya ( ahaM) maiM hU~ (sa) vahI (paramaH) paramAtmA hai (tataH) isalie - jaba paramAtmA aura AtmA meM abheda hai ( ahaM eva) maiM hI ( mayA) mere dvArA (upAsyaH) upAsanA kiye jAne ke yogya hU~ (kazcit anyaH na) dUsarA koI merA upAsya nahIM hai (iti sthitiH) isa prakAra hI ArAdhya-ArAdhaka bhAva kI sthiti hai| That pure-soul (paramatma) is nothing but I'; that I' is nothing but the pure-soul (paramatma). As 'I' and the pure-soul (paramatma) are one and the same, 'I' alone is to be adored by me, no one else. This is the Truth. ........................ 53

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Samadhitantram pracyAvya viSayebhyo'haM mAM mayaiva mayi sthitam / bodhAtmAnaM prapanno'smi paramAnandanirvRtam // 32 // anvayArtha - (ahaM) maiM (mayi sthitam ) apane hI meM sthita (paramAnandanirvatam) paramAnanda se paripUrNa (mAM) apanI AtmA ko (viSayebhyaH) paJcedriyoM ke viSayoM se (pracyAvya ) chur3A kara (mayA eva) apane hI dvArA (prapanno'smi ) Atma-svarUpa ko prApta huA huuN| I have realized my soul-nature by establishing myself in own soul that is of the nature of supreme bliss, and by staying it clear of the pleasures of the senses. EXPLANATORY NOTE Acarya Kundakunda's Rayanasara: Niya appaNANajhANajjhayaNa suhamiyarasAyaNappANaM / mottUNakkhANasuhaM jo bhuMjai so hu bahirappA // (132) The man who, not drinking the nectar of knowledge acquisition, concentration and study that is found in own soul but engages himself in the enjoyment of sense-pleasures is, for sure, the extroverted-soul (bahiratma). kiMpAyaphalaM pakkaM visamissidamodamiva cArusuhaM / jibbhasuhaM diTThipiyaM jaha taha jANakkhasaoNkkhaM vi // (133) Sense-pleasures are poisonous like the ripe fruit 'kimpaka phala'akin to the poison-mixed sweetmeat laddu' - that is good to look at and pleasing to taste buds, but kills. ........................ 54

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Verse 33 yo na vetti paraM dehAdevamAtmAnamavyayam / labhate sa na nirvANaM taptvA'pi paramaM tapaH // 33 // anvayArtha - (evaM) ukta prakAra se (yaH) jo (avyayam ) avinAzI (AtmAnaM ) AtmA ko (dehAt ) zarIra se ( paraM na vetti) bhinna nahIM jAnatA hai (saH) vaha (paramaM tapaH taptvA'pi) ghora tapazcaraNa karake bhI (nirvANaM) mokSa ko (na labhate ) prApta nahIM karatA hai| As stated, the one who fails to realize that the immortal soul is utterly distinct from the body does not attain liberation even after performing severe austerity. ........................ 55

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Samadhitantram AtmadehAntarajJAnajanitAhlAdanirvRtaH / tapasA duSkRtaM ghoraM bhuJjAno'pi na khidyate // 34 // anvayArtha - (AtmadehAntarajJAnajanitAhlAdanirvRtaH) AtmA aura deha ke bheda-vijJAna se utpanna hue Ananda meM DUbA huA vyakti (tapasA) tapa ke dvArA - dvAdaza prakAra ke tapa dvArA - udaya meM lAye hue (ghoraM duSkRtaM) ghora pUrva-duSkarmoM ke phala ko (bhujAno'pi) bhogatA huA bhI (na khidyate) kheda ko prApta nahIM hotA hai| The man established in delight brought about by the knowledge of discrimination between the soul and the body does not get to grief as the fruition of his dreadful evil karmas of the past takes place on observance of austerity. ........................ 56

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rAgadveSAdikallolairalolaM yanmano jalam / sa pazyatyAtmanastattvaM sa tattvaM * netaro janaH // 35 // anvayArtha ( yanmano jalam ) jisakA mana rUpI jala ( rAgadveSAdikallolaiH) rAga-dveSa Adi laharoM se (alolaM) caMcala nahIM hotA (saH) vahI vyakti (AtmanaH tattvaM ) AtmA ke yathArtha svarUpa Atmatattva ko ( pazyati) dekhatA hai - anubhava karatA hai [ tat ] ( tattvaM ) usa Atmatattva ko ( itaro janaH na ) anya koI - rAga-dveSa Adi kalloloM se Akulitacitta vyakti nahIM dekha sakatA hai| Only the man whose mind-by way of explanation, water - is not disturbed by the waves of imperfections like attachment and aversion can see (experience ) the pure soul-nature; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see the pure soul-nature. acarya Pujyapada'sIstopadesa: rAgadveSadvaya dIrghanetrAkarSaNakarmaNA / ajJAnAt suciraM jIvaH saMsArAbdhau bhramatyasau // * EXPLANATORY NOTE ( 11 ) Our soul, due to nescience (ajnana), keeps on pulling either end of the long rope -- one end symbolizing attachment (raga) and the other aversion (dvesa) - and, as a consequence, whirls around in the cycle of births and deaths (samsara) for a very long time. pAThAntara Verse 35 tat tattvaM ...... 57

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Samadhitantram avikSiptaM manastattvaM vikSiptaM bhrAntirAtmanaH / dhArayettadavikSiptaM vikSiptaM nAzrayettataH // 36 // anvayArtha - ( avikSiptaM ) avikSipta rAga- - dveSarUpa pariNati se rahita tathA deha aura AtmA ko eka mAnane rUpa mithyA abhiprAya se rahita jo svarUpa meM sthira hai (manaH) vahI mana [AtmanaH] AtmA kA (tattvaM ) vAstavika rUpa hai aura (vikSiptaM ) rAgAdida- rUpa pariNata huA tathA deha aura AtmA ke bhedajJAna se zUnya mana (AtmanaH bhrAntiH ) AtmA kA vibhrama hai - AtmA kA nijarUpa nahIM hai ( tataH) isalie ( tat avikSiptaM ) usa rAga-dveSAdi se rahita mana ko ( dhArayet) dhAraNa karanA cAhiye aura ( vikSiptaM ) rAga-dveSAdi se kSubdha hue mana ko ( na Azrayet ) Azraya nahIM denA caahiye| The mind that is composed-rid of attachment and aversion, and with ability to discriminate between the body and the soul - is itself the pure soul-nature. Distracted mind that is sullied with attachment and aversion and not able to discriminate between the body and the soul is an illusion of the soul-nature. Therefore, realize the mind that is tranquil and discerning, and relinquish the mind that is agitated and bewildered. 58

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avidyAbhyAsasaMskArairavazaM kSipyate manaH / tadeva jJAnasaMskAraiH svatastattve 'vatiSThate // 37 // Verse 37 1 anvayArtha (avidyAbhyAsasaMskAraiH ) zarIrAdika ko zuci, sthira aura AtmIya mAnane rUpa jo avidyA, ajJAna hai usake punaH punaH pravRtti-rUpa abhyAsa se utpanna saMskAroM ke dvArA (manaH ) mana ( avazaM ) svAdhIna na rahakara (kSipyate) vikSipta ho jAtA hai - rAgI -dveSI bana jAtA hai aura (tadeva ) vahI mana (jJAnasaMskAraiH) deha aura AtmA ke bhedajJAna ke saMskAroM ke dvArA ( svataH ) svayaM hI ( tattve) AtmasvarUpa meM (avatiSThate) sthira ho jAtA hai| As a result of persistent illusive training, the mind becomes uncontrolled and gets distracted; the same mind when trained in right knowledge establishes itself in real soul-nature. 59

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Samadhitantram apamAnAdayastasya vikSepo yasya cetasaH / nApamAnAdayastasya na kSepo yasya cetasaH // 38 // anvayArtha - (yasya cetasaH) jisake citta kA (vikSepaH) rAga-dveSAdi-rUpa pariNamana hotA hai (tasya) usake (apamAnAdayaH) apamAnAdika hote haiN| (yasya cetasaH) jisake citta kA (kSepaH na) rAga-dveSAdi-rUpa pariNamana nahIM hotA hai (tasya) usake (apamAnAdayaH na) apamAnAdika nahIM hote haiN| The mind that is distracted - sullied with attachment and aversion - experiences affective states like dishonour or disgrace. The mind that is composed - rid of attachment and aversion - does not experience affective states like dishonour or disgrace. ........................ 60

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Verse 39 yadA mohAtprajAyate rAgadveSau tapasvinaH / tadaiva bhAvayetsvasthamAtmAnaM zAmyataH kSaNAt // 39 // anvayArtha - (yadA) jisa samaya (tapasvinaH) kisI tapasvI antarAtmA ke (mohAt) mohanIya karma ke udaya se (rAgadveSau) rAga-dveSAdika (prajAyete) utpanna ho jAeM (tadA eva) usI samaya vaha tapasvI (svastham AtmAnaM) apane zuddha Atma-svarUpa kI (bhAvayet ) bhAvanA kre| isase ve rAga-dveSAdika (kSaNAt ) kSaNa bhara meM (zAmyataH) zAnta ho jAte haiN| Whenever the ascetic - introverted-soul (antaratma) - notices that due to the fruition of deluding karmas imperfections like attachment and aversion are taking him over, he should immediately start contemplating on the pure nature of his soul. This way the imperfections die away instantly. EXPLANATORY NOTE Fortifying the soul The man who distinguishes between the substance of the soul and all other' substances 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. He reckons that no substance other than the soul is potent to either assist or obstruct the functioning of his soul. Our body, relations, friends, appurtenances, attachments and aversions, passions, and so many adjuncts of worldly life are but substances other than the soul. The yogi builds a shield around his soul to protect it from the influence of these extraneous substances. The question of deriving pleasure or pain from these substances does not arise. ........................ 61

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Samadhitantram If sense-gratification be the only form of enjoyment to be found in Nature, perfection in happiness cannot be thought of in connection with the soul. Fortunately, however, there is another kind of joy which is possible for living beings. This consists in the natural 'pulsation' of pure delight, which becomes an inseparable companion of the soul the moment the individual establishes himself fully in own pure Self. The greatest obstacle in the way of spiritual progress of the soul is delusion which is due to its association with karmas. The soul's pure faculties of faith, knowledge and conduct get perverted; its understanding of what is desirable and what is not gets clouded. As soon as delusion is liquidated, the soul is fit to regain its purity. On removal of delusion, riddance of the soul from all extraneous substances becomes easy. Realization dawns that nothing but the pure soul is the truly worthy object to reflect and meditate upon. To attain excellent meditation one should turn all his faculties inwards. To reach this stage it is necessary to check all activities of the body, the mind and the speech that bring disquietude to the soul. Clinging to the idea of self-realization, the Self meditates upon the pure Self with controlled senses to wash off the karmic dust. The person equips himself with 'samvara', fortification around the Self against karmas, desirable and undesirable. Instead of diverting attention to environmental objects, he fixes his thoughts on the Self. Control of the senses is necessary for reflection upon the Self. Under such circumstances, one is sure to attain the purity of the Self by completely washing off the karmic dust. 62

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Verse 40 yatra kAye muneH prema tataH pracyAvya dehinam / buddhyA taduttame kAye yojayetprema nazyati // 40 // anvayArtha - (yatra kAye) jisa deha ke prati (muneH) muni kA - antarAtmA kA (prema) prema-sneha hai (tataH) usase (buddhyA ) bheda-vijJAna ke AdhAra para (dehinam ) AtmA ko (pracyAvya) pRthak karake (taduttame kAye ) usa uttama yAnI cidAnandamaya kAya meM - AtmasvarUpa meM (yojayet ) lagAve - kendrita kre| aisA karane se (prema nazyati) deha ke prati upajA prema naSTa ho jAtA hai| Using his discriminating intellect, after disintegrating his body - the source of fondness - from his soul, the ascetic - the introverted-soul (antaratma)- should meditate on the pure soul. This way the fondness for the body is destroyed. EXPLANATORY NOTE Acarya Samantabhadra's Ratnakarandaka-sravakacara: viSayAzAvazAtIto nirArambho'parigrahaH / jJAnadhyAnataporaktastapasvI* saH prazasyate // (10) That preceptor or guru is laudable who is not controlled by the desires of the senses, who has renounced all worldly occupations, is without attachment or possessions, and is ever engaged in the trio of knowledge-acquisition, meditation, and austerity. * pAThAntara - jJAnadhyAnataporatnastapasvI ........................ 63

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Samadhitantram AtmavibhramajaM duHkhamAtmajJAnAtprazAmyati / nA'yatAstatra nirvAnti kRtvA'pi paramaM tapaH // 41 // anvayArtha - ( AtmavibhramajaM ) zarIrAdika meM AtmabuddhirUpa vibhrama se utpanna hone vAlA ( duHkhaM) duHkha kaSTa ( AtmajJAnAt ) zarIrAdi se pRthak AtmasvarUpa ke anubhavana karane se ( prazAmyati ) zAnta ho jAtA hai| ataeva jo puruSa (tatra) bheda - vijJAna ke AdhAra para AtmasvarUpa kI prApti karane meM ( ayatAH ) yatnazIla nahIM hote haiM ve ( paramaM ) utkRSTa evaM durddhara (tapaM) tapa ko ( kRtvA api ) karane para bhI ( na nirvAnti ) nirvANa ko prApta karane meM samartha nahIM hote haiN| Misery caused due to inability to discriminate between the body and the soul gets alleviated as one reflects on the soul-naturethat the soul is utterly distinct from the body. Those who do not make effort to thus realize their soul-nature do not attain liberation even after observing severe austerity. EXPLANATORY NOTE acarya Pujyapada's Istopadesa: duHkhasaMdohabhAgitvaM saMyogAdiha dehinAm / tyajAmyenaM tataH sarvaM manovAkkAyakarmabhiH // ( 28 ) The soul, due to its association with the non-soul body and the like, has to live through many afflictions. I, therefore, renounce all such association, along with the activities of the mind, the speech and the body. 64

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zubhaM zarIraM divyAMzca viSayAnabhivAJchati / utpannAtmamatirdehe tattvajJAnI tatazcyutim // 42 // Verse 42 anvayArtha - ( dehe utpannAtmamatiH ) zarIra meM jisako Atmatvabuddhi utpanna ho gaI hai aisA bahirAtmA tapa karake (zubhaM zarIraM ca ) sundara zarIra aura (divyAn viSayAn) uttamottama athavA svarga ke divya-bhogoM kI ( abhivAJchati ) kAmanA karatA hai aura ( tattvajJAnI) tattvajJAnI antarAtmA (tataH) zarIra aura tatsambandhI viSayoM se (cyutim ) mukta honA cAhatA hai| The extroverted-soul (bahiratma) who mistakes the body for the soul wishes to attain, through austerity, beautiful body and divine pleasures of celestial beings. The knowledgeable, the introverted-soul (antaratma), however, wishes to free himself from the body and pleasures appertaining to it. ... 65

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Samadhitantram paratrAhammatiH svasmAccyuto badhnAtyasaMzayam / svasminnahammatizcyutvA parasmAnmucyate budhaH // 43 // anvayArtha - (paratra ahammatiH) zarIrAdika parapadArthoM meM jisakI Atmabuddhi ho rahI hai aisA bahirAtmA (svasmAt ) apane AtmasvarUpa se (cyutaH) cyuta hotA huA (asaMzayam ) nizcita rUpa se (badhnAti ) apane ko karmabandhana se baddha karatA hai aura (svasmin ahammatiH) apanI AtmA ke svarUpa meM hI Atmabuddhi rakhane vAlA (budhaH) antarAtmA jJAnI (parasmAt ) zarIrAdika parapadArthoM ke sambandha se (cyutavA ) cyuta hokara (mucyate) karmabandhana se mukta ho jAtA hai| The extroverted-soul (bahiratma), mistaking his body for the soul and retreating from his soul-nature, for sure, binds himself with karmas; the knowledgeable, introverted-soul (antaratma), establishing himself in his soul-nature and retreating from external objects like the body, gets released from bondage of karmas. ........................ 66

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Verse 44 dRzyamAnamidaM mUDhastriliGgamavabudhyate / idamityavabuddhastu niSpannaM zabdavarjitam // 44 // anvayArtha - (mUDhaH) ajJAnI bahirAtmA (idaM dRzyamAnaM) isa dikhAI dene vAle zarIra ko (triliGgam avabudhyate) strI, puruSa, napuMsaka ke bheda se yaha Atma-tattva triliMga-rUpa hai aisA mAnatA hai, (tu) kintu (avabuddhaH) AtmajJAnI antarAtmA (idaM) isa Atma-tattva ko (niSpannaM) paripUrNa - apane guNoM se pUrNa, anAdi saMsiddha - tathA (zabdavarjitam ) nAmAdika vikalpoM se rahita - zabdoM kI kalpanA se rahita (iti) aisA samajhatA hai| The extroverted-soul (bahiratma) classifies soul on the basis of three genders - female, male and neuter - of the body that he sees; however, the knowledgeable, the introverted-soul (antaratma) sees the soul as one indivisible whole - eternally pure and perfect - and not amenable to verbal expression. EXPLANATORY NOTE Acarya Kundakunda's Samayasara: arasamarUvamagaMdha avvattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNiviTThasaMThANaM // (2-11-49) The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and whose form or shape cannot be portrayed. ........................ 67

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Samadhitantram jAnannapyAtmanastattvaM viviktaM bhAvayannapi / pUrvavibhramasaMskArAd bhrAnti bhUyo'pi gacchati // 45 // anvayArtha - antarAtmA ( AtmanaH tattvaM) apane AtmA ke zuddha caitanya svarUpa ko (jAnan api) jAnatA huA bhI (viviktaM bhAvayan api) aura use zarIra Adi parapadArthoM se bhinna anubhava karatA huA bhI (pUrvavibhramasaMskArAt) pUrva bahirAtmAvasthA meM hone vAle bhrAnti saMskAroM ke kAraNa ( bhUyo'pi ) punarapi - phira bhI, bAda meM bhI (bhrAntiM gacchati) bhrAnti ko prApta ho jAtA hai| The introverted-soul (antaratma) though knows well the pure soul-nature and experiences it as utterly different from external objects like the body, still, at times, gets bewildered due to the effect of the long-standing faulty impressions of his earlier stage of the extroverted-soul (bahiratma). EXPLANATORY NOTE Acarya Kundakunda'sAtthapahuda: appA NAUNa NarA keI sabbhAvabhAvapabbhaTTA / hiMDaMti cAuraMgaM visaesu vimohiyA mUDhA // (6-67) Many ignorant, deluded persons, although aware of the soulnature, get away from their real-self, and, enamoured by the sensepleasures, whirl around in the world in four states of existence. ........................ 68

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Verse 46 acetanamidaM dRzyamadRzyaM cetanaM tataH / kva ruSyAmi kva tuSyAmi madhyastho'haM bhavAmyataH // 46 // anvayArtha - antarAtmA taba apanI vicAra-pariNati ko isa rUpa kare - (idaM dRzyaM) yaha jo dRSTigocara padArtha-samUha hai vaha saba (acetanaM) acetana, jar3a hai aura jo (cetanaM) caitanya-rUpa AtmA hai vaha (adRzyaM) adRzya hai - indriyoM ke dvArA dikhAI nahIM detA hai (tataH) isalie maiM (kva ruSyAmi ) kisa para to krodha karU~ aura (kva tuSyAmi ) kisa para santoSa karU~? (ataH ahaM madhyasthaH bhavAmi) isalie maiM to aba rAga-dveSa ke parityAga-rUpa madhyastha bhAva ko dhAraNa karatA huuN| (When bewildered, the introverted-soul (antaratma) should contemplate thus -) Objects that I am able to see are inanimateunconscious - and the soul that has consciousness is not visible to me. Whom shall I get angry with? Whom shall I get pleased with? I, therefore, adopt equanimity - neither attachment nor aversion-towardsall. ........................ 69

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Samadhitantram tyAgAdAne bahirmUDhaH karotyadhyAtmamAtmavit / nAntarbahirupAdAnaM na tyAgo niSThitAtmanaH // 47 // anvayArtha - (mUDhaH) ajJAnI bahirAtmA (bahiH) bAhya padArthoM kA (tyAgAdAne karoti) tyAga aura grahaNa karatA hai arthAt dveSa ke udaya se jise aniSTa samajhatA hai use chor3a detA hai aura rAga ke udaya se jise iSTa samajhatA hai use grahaNa kara letA hai tathA (Atmavit) Atma-svarUpa kA jJAtA antarAtmA ( adhyAtma) [tyAgAdAne karoti] AdhyAtmika tyAga aura grahaNa karatA hai - antaraMga rAga-dveSa ko tyAgatA hai aura samyagdarzana, samyagjJAna, samyakcAritra rUpa nija bhAvoM ko grahaNa karatA hai| lekina (niSThitAtmanaH) zuddha-svarUpa meM avasthita jo kRtakRtya paramAtmA hai usake (antaH bahiH) antaraMga aura bahiraMga kisI bhI padArtha kA ( na tyAgaH) na tyAga hotA hai aura (na upAdAnaM) na grahaNa hotA hai| The ignorant extroverted-soul (bahiratma), due to his aversion or attachment towards external objects, rejects or accepts these; the knowledgeable introverted-soul (antaratma) rejects or accepts internal dispositions, but the pure-soul (paramatma), established in own soul-nature, neither rejects nor accepts external objects and internal dispositions. ........................ 70

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yuJjIta manasA''tmAnaM vAkkAyAbhyAM viyojayet / manasA vyavahAraM tu tyajedvAkkAyayojitam // 48 // anvayArtha - ( AtmAnaM ) AtmA ko ( manasA) mana arthAt citta ke sAtha (yuJjIta ) saMyojita kare - citta aura AtmA kA abheda rUpa se adhyavasAya kare (vAkkAyAbhyAM ) vacana aura kAya se (viyojayet ) alaga kare - unheM AtmA na samajhe (tu) aura (vAkkAyayojitam ) vacana aura kAya dvArA kie gae ( vyavahAraM ) vyavahAra ko ( manasA ) citta se ( tyajet ) chor3a deve - unameM citta ko na lagAve / Verse 48 (To achieve this -) The soul should be inseparably united with mental disposition and separated from the speech and the body. Actions of the speech and the body should be performed with an apathetic mental disposition-detached and unabsorbed. EXPLANATORY NOTE acarya Pujyapada'sIstopadesa: bruvannapi hi na brUte gacchannapi na gacchati / sthirIkRtAtmatattvastu pazyannapi na pazyati // ( 41 ) The yogi who is established firmly in self-identity does not speak while speaking, does not walk while walking, and does not see while seeing. 71

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Samadhitantram jagadehAtmadRSTInAM vizvAsyaM ramyameva ca / svAtmanyevAtmadRSTInAM kva vizvAsaH kva vA ratiH // 49 // anvayArtha - (dehAtmadRSTInAM) zarIra meM AtmadRSTi rakhane vAle mithyAdRSTi bahirAtmAoM kI (jagat ) yaha jagata - strI-putra-mitrAdi kA samUharUpa saMsAra (vizvAsyaM) vizvAsa ke yogya (ca) aura ( ramyaM eva) ramaNIya hI lagatA hai| parantu (svAtmani eva AtmadRSTInAM) apane AtmA meM hI AtmadRSTi rakhane vAle samayagdRSTi antarAtmAoM ko (kva vizvAsaH) ina strI-putra-mitrAdi parapadArthoM meM kahA~ vizvAsa ho sakatA hai (vA) aura (kva ratiH) kahA~ Asakti ho sakatI hai? The deluded extroverted-soul (bahiratma) who mistakes the body for the soul finds the world - the wife, the son, the friends and the like - trustworthy and pleasant. How can the nondeluded introverted-soul (antaratma) whose eyes are set on own soul have faith on this world - the wife, the son, the friends and the like? And, how can he have fondness for it? EXPLANATORY NOTE Acarya Kundakunda's Rayanasara: dehakalattaM puttaM mittAi vihAvacedaNA rUvaM / appasarUvaM bhAvai so ceva havai bahirappA // (134) The one who mistakes external entities like the body, the wife, the son, and the friend, and aberrant tendencies, like attachment, for the nature of the soul is the extroverted-soul (bahiratma). ........................ 72

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acarya Kundakunda's Atthapahuda: saparajjhavasAeNaM dehesu ya avididatthamappANaM / suyadArAIvisae maNuyANaM vaDDhae moho || Verse 49 (6-10) Those who have not understood the real soul-nature mistake the body for the soul and, as a result, remain deluded in regard to their worldly relations like the son and the wife. 73

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Samadhitantram AtmajJAnAtparaM kAryaM na buddhau dhArayecciram / kuryAdarthavazAtkiMcidvAkkAyAbhyAmatatparaH // 50 // anvayArtha - antarAtmA ko cAhiye ki vaha - (AtmajJAnAtparaM) AtmajJAna se bhinna dUsare (kArya) kArya ko (ciraM) adhika samaya taka (buddhau) apanI buddhi meM (na dhArayet ) dhAraNa nahIM kre| yadi (arthavazAt ) sva-para ke upakArAdi-rUpa prayojana ke vaza (vAkkAyAbhyAM) vacana aura kAya se (kiMcit kuryAt ) kucha karanA hI par3e to use (atatparaH) anAsakta hokara kre| The introverted-soul (antaratma) should not deliberate for long on any task that does not contribute to soul-knowledge. If due to compulsion of rendering help to self or others he must undertake some activity of speech and body, that ought to be performed with indifference. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: nizAmayati nizzeSamindrajAlopamaM jagat / spRhayatyAtmalAbhAya gatvAnyatrAnutapyate // (39) The whole world appears illusory to the yogi engaged in the process of self-realization. If ever he gets entangled in any worldly object, he expiates his transgression. ........................ 74

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Verse 51 yatpazyAmIndriyaistanme nAsti yanniyatendriyaH / antaH pazyAmi sAnandaM tadastu jyotiruttamam // 51 // anvayArtha - antarAtmA ko vicAranA cAhiye ki - ( yat ) jo kucha - zarIra Adi bAhya padArtha (indriyaiH) indriyoM ke dvArA (pazyAmi ) maiM dekhatA hU~ - anubhava karatA hU~ (tat) vaha (me) merA svarUpa (nAsti) nahIM hai, kintu (niyatendriyaH) indriyoM ko bAhya viSayoM se rokakara svAdhIna karatA huA ( yat) jisa (uttama) utkRSTa atIndriya (sAnandaM jyotiH) Anandamaya jJAnaprakAza ko (antaH) antaraMga meM (pazyAmi ) maiM dekhatA hU~ - anubhava karatA hU~ (tat) vahI ( astu) merA vAstavika svarUpa hai| (The introverted-soul (antaratma) should contemplate thus -) External objects - the body etc. - that my senses see and feel do not constitute my nature; overpowering the senses, the supreme, blissful light of knowledge that I see and feel in my being is my true nature. ........................ 75

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Samadhitaitram sukhamArabdhayogasya bahirduHkhamathAtmani / bahirevAsukhaM saukhyamadhyAtma bhAvitAtmanaH // 52 // anvayArtha - (Arabdhayogasya) jisane AtmabhAvanA kA abhyAsa karanA abhI zuru kiyA hai usa manuSya ko - apane purAne saMskAroM ke kAraNa (bahiH) bAhya viSayoM meM (sukhaM) sukha mAlUma hotA hai (atha) pratyuta isake (Atmani) AtmasvarUpa kI bhAvanA meM (duHkhaM) du:kha pratIta hotA hai| lekina (bhAvitAtmanaH) yathAvat AtmasvarUpa ko jAnakara usakI bhAvanA ke acche abhyAsI ko (bahiH eva) bAhya viSayoM meM hI (asukhaM) duHkha jAna par3atA hai aura (adhyAtma) AtmasvarUpa ke cintana meM hI ( saukhyam ) sukha kA anubhava hotA hai| The novice who has just begun to meditate on the soul-nature, due to his prior wrong notions, experiences happiness in external sense-objects and, on the other hand, experiences discontent in contemplation of the soul-nature. The seasoned practitioner who understands well the nature of the soul, however, experiences discontent only in external sense-objects and happiness only in contemplation of the soul-nature. ........................ 76

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tad brUyAttatparAn pRcchettadicchettatparo bhavet / yenA'vidyAmayaM rUpaM tyaktvA vidyAmayaM vrajet // 53 // Verse 53 anvayArtha AtmabhAvanA kA abhyAsa karane vAlA vyakti - ( tat brUyAt ) usa AtmasvarUpa kA kathana kare ( tat parAn pRcchet ) usa AtmasvarUpa ke bAre meM dUsare - AtmajJAniyoM se pUche ( tat icchet ) usa AtmasvarUpa kI icchA kare - usakI prApti ko apanA iSTa banAve aura (tatparaH bhavet ) usa AtmasvarUpa kI bhAvanA meM sAvadhAna huA Adara bar3hAve ( yena ) jisase ( avidyAmayaM rUpaM ) vaha ajJAnamaya bahirAtmarUpa ( tyaktvA) chUTakara (vidyAmayaM vrajet ) jJAnamaya parAtmasvarUpa kI prApti hove | To get rid of the unknowing extroverted-soul (bahiratma) and get established in the knowing pure-soul (paramatma ), the practitioner of meditation (on the soul-nature) should talk - and recite - the soul-nature, put questions to others about it, long for its attainment, and reflect on it incessantly and devoutly. 77

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Samadhitantram zarIre vAci cAtmAnaM sandhatte vAkzarIrayoH / bhrAnto'bhrAntaH punastattvaM pRthageSAM nibudhyate // 54 // anvayArtha - (vAk zarIrayoH bhrAntaH) vacana aura zarIra meM jisakI bhrAnti ho rahI hai - jo unake vAstavika svarUpa ko nahIM samajhatA aisA bahirAtmA (vAci zarIre ca ) vacana aura zarIra meM (AtmAnaM sandhatte ) AtmA kA AropaNa karatA hai arthAt vacana aura zarIra ko AtmA mAnatA hai (punaH) kintu (abhrAntaH) vacana aura zarIra meM AtmA kI bhrAnti na rakhane vAlA aisA antarAtmA (eSAM tattvaM) ina vacana aura zarIra ke svarUpa ko (pRthak ) AtmA se bhinna (nibudhyate) jAnatA hai| The extroverted-soul (bahiratma), not knowing the true nature of the speech and the body, mistakes these for soul; the introverted-soul (antaratma), however, knowing the true nature of the speech and the body does not confound these with the soul. EXPLANATORY NOTE Pandita Asadhara's Dharmamita-Anagara: nAntaraM vAGmano'pyasmi kiM punarbAhyamaGgagIH / tat ko'GgasaMgajeSvaikyabhramo me'GgAGgajAdiSu // (8-9) Affective speech (bhava-vacana) and affective mind (bhava-mana) are internal substances; affective speech is manifestation of internal thought-process (antarjalpa) and affective mind of internal reckoning (vikalpa). When I'am not the same as affective speech and affective mind, how can 'I' be the same as material body (dravya-sarira) and material speech (dravya-vacana), both ........................ 78

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Verse 54 noticeably material substances? In this situation, how can there be any doubt that relations like son, who come into being due to union of bodies, are same as 'I'? ........................ 79

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Samadhitantram na tadastIndriyArtheSu yatkSemaGkaramAtmanaH / tathApi ramate bAlastatraivAjJAnabhAvanAt // 55 // anvayArtha - (indriyArtheSu ) pA~coM indriyoM ke viSaya meM (tat) aisA koI padArtha (na astu) nahIM hai (yat ) jo (AtmanaH) AtmA kA (kSemaGkara) bhalA karane vAlA ho (tathApi) to bhI (bAlaH) ajJAnI bahirAtmA ( ajJAnabhAvanAt ) cirakAlIna mithyAtva ke saMskAravaza (tatraiva) unhIM indriyoM ke viSayoM meM ( ramate) Asakta rahatA hai| There is no sense-object that can do good to the soul, still the ignorant, the extroverted-soul (bahiratma), due to his delusion, remains engrossed in the objects of the senses. EXPLANATORY NOTE Acarya Kundakunda's Rayanasara: iMdiyavisayasuhAisu mUDhamaI ramai Na lahai taccaM / bahudukkhamidi Na ciMtai so ceva havei bahirappA // (135) The ignorant man gets engrossed in sense-objects and sensepleasures without realizing that these pleasures result into great misery. Not being able to arrive at the reality, he only is the extroverted-soul (bahiratma). jaM jaM akkhANasuhaM taM taM tivvaM karei bahudukkhaM / appANamidi Na ciMtai so ceva havei bahirappA // (136) All sense-pleasures result into severe misery of varied kinds for the soul. The one who does not reflect in this manner is the extroverted-soul (bahiratma). 80

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Verse 55 jesiM amejjhamajhe uppaNNANaM havei tattha ruI / taha bahirappANaM bahiriMdiyavisaesu hoi maI // (137) Just as the creature born in excrement feels attracted towards excrement, similarly the extroverted-soul (bahiratma) feels attracted towards external sense-objects and pleasures. ........................ 81

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Samadhitantram ciraM suSuptAstamasi mUDhAtmAnaH kuyoniSu / anAtmIyAtmabhUteSu mamAhamiti jAgrati // 56 // anvayArtha ( mUDhAtmAnaH ) ye mUrkha ajJAnI jIva ( tamasi ) mithyAtvarUpI aMdhakAra ke udayavaza (ciraM) anAdikAla se ( kuyoniSu) nitya - nigodAdika kuyoniyoM meM (suSuptAH ) so rahe haiM - jar3atA ko prApta ho rahe haiN| yadi kadAcit saMjJI prANiyoM meM utpanna hokara kucha jAgate bhI haiM to ( anAtmIyAtmabhUteSu mama ahaM) anAtmIyabhUta yAnI strI- putrAdika meM 'ye mere haiM' - mamakAra aura anAtmabhUta yAnI zarIrAdikoM meM apanI AtmA se bheda na mAnakara 'maiM hI ina rUpa hU~,'maiM sundara hU~' - ahaMkAra (iti jAgrati ) aisA adhyavasAya karane lagate haiN| Ignorant living beings engulfed in darkness of delusion have been slumbering, since infinite time past, in undeveloped birthforms like subtle, one-sensed nigoda jiva. If, on getting birth as five-sensed being with mind, one gets out of slumber but still tends to apprehend erroneously other objects or beings (the wife, the son) as one's own, " These are mine," and attributes of other objects (the body) as those of own soul, "I am beautiful." Note: Delusion gives rise to a) sense-of-mine (mamakara) in objects or things, like the body, that are not the soul but are results of fruition of karmas - "This body is mine'; and b) self-consciousness (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.' EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: jo va jAdi evaM paramappANaM sahAvamAsejja / kIradi ajjhavasANaM ahaM mamedaM ti mohAdo // 82 (2-91)

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Verse 56 He, who fails to ascertain the true nature of the soul and the nonsoul, does not differentiate between the Self and the non-Self, and, overwhelmed by delusion, conceives external objects as 'I am this,' and 'This is mine.' NAhaM homi paresiM Na me pare santi NANamahamekko / idi jo jhAyadi jhANe so appANaM havadi jhAdA // (7-88) 'I (the pure-soul) do not belong to others (the body etc.), nor do others belong to me; I am singularly knowledge (rid of all dispositions);' he, who meditates thus with due concentration, meditates on the pure-soul. ........................

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Samadhitantram pazyenniraMtaraM dehamAtmano'nAtmacetasA / aparAtmadhiyA'nyeSAmAtmatattve vyavasthitaH // 57 // anvayArtha - antarAtmA ko cAhie ki - ( Atmatattve ) apane AtmasvarUpa meM ( vyavasthitaH ) sthita hokara ( AtmanaH dehaM ) apane zarIra ko ( anAtmacetasA ) ' yaha zarIra merA AtmA nahIM' aisI anAtmabuddhi se (niraMtaraM pazyet) sadA dekhe anubhava kare aura ( anyeSAM ) dUsare prANiyoM ke zarIra ko (aparAtmadhiyA) 'yaha zarIra para kA AtmA nahIM' aisI anAtmabuddhi se [pazyet] sadA avalokana kre| The introverted-soul (antaratma ) should, having established himself in the soul-nature, always visualize that his body is utterly distinct from his soul and that the bodies of others are utterly distinct from their souls. EXPLANATORY NOTE acarya Amitagati's Yogasara Prabhrta: acetanatvamajJAtvA svadehaparadehayoH / svakIya parakIyAtmabuddhitastatra vartate // (3-18) Not knowing the inanimate nature of his and others' bodies, the man visualizes his soul as own body and souls of others as their bodies. acarya Kundakunda's Rayanasara: siviNe viNa bhuMjai visayAiM dehAi bhiNNabhAvamaI / bhuMjar3a NiyaprUvo sivasuharatto du majjhimappo so // 84 ( 138)

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Verse 57 The one, who considers the body as utterly distinct from the soul, does not enjoy, even in a dream, sensual pleasures, experiences incessantly the soul-nature, and savours ambrosial happiness derived from the Self, is the introverted-soul (antaratma). ........................

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Samadhitantram ajJApitaM na jAnanti yathA mAM jJApitaM tathA / mUDhAtmAnastatasteSAM vRthA me jJApanazramaH // 58 // anvayArtha - svAtmAnubhavamagna antarAtmA vicAratA hai ki- (yathA) jaise (mUDhAtmAnaH) ye mUrkha, ajJAnI jIva (ajJApitaM) binA batAe hue (mAM) mere AtmasvarUpa ko (na jAnanti) nahIM jAnate haiM (tathA) vaise hI (jJApitaM) batalAye jAne para bhI nahIM jAnate haiN| (tataH) isaliye ( teSAM) una mUDha jIvoM ko ( me jJApanazramaH ) merA batalAne kA parizrama (vRthA ) vyartha hai, niSphala hai| (The introverted-soul (antaratma) thinks thus -) Deluded men, by themselves, do not comprehend my soul-nature. After I explain my soul-nature to them, still they do not comprehend it. Therefore, my effort of explaining the soul-nature to them is futile. ........................ 86

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yad bodhayitumicchAmi tannAhaM yadahaM punaH / grAhyaM tadapi nAnyasya tatkimanyasya bodhaye // 59 // Verse 59 anvayArtha - (yat) jisa vikalpa ke dvArA AtmasvarUpa ko athavA dehAdika ko (bodhayitu) samajhAne kI ( icchAmi ) maiM icchA karatA hU~ (tat) vaha (ahaM na ) maiM nahIM hU~ - AtmA kA vAstavika svarUpa nahIM huuN| (punaH) aura (yat) jo cidAnandamayI svayaM anubhava karane yogya AtmasvarUpa (ahaM) maiM hU~ (tadapi ) vaha bhI ( anyasya ) dUsare jIvoM ke ( grAhyaM na ) upadeza dvArA grAhya nahIM hai vaha to svasaMvedana ke dvArA anubhava kiyA jAtA hai (tat) isaliye (anyasya) dUsare jIvoM ko (kim bodhaye ) maiM kyA samajhAU~? -- Pure soul-nature that I wish to explain to others is beyond description; no words can express pure soul-nature. Soul-nature that is eternally blissful, to be experienced by the Self alone, cannot be grasped by others through dialogue. Therefore, what can I talk about? 87

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Samadhitantram bahistuSyati mUDhAtmA pihitajyotirantare / tuSyatyantaH prabuddhAtmA bahirvyAvRttakautukaH // 60 // anvayArtha - (antare pihitajyotiH) antaraGga meM jisakI jJAnajyoti moha se AcchAdita ho rahI hai - jise AtmasvarUpa kA viveka nahIM - aisA ( mUDhAtmA) bahirAtmA (bahiH) bAhya zarIrAdi parapadArthoM meM hI (tuSyati) Ananda mAnatA hai kintu (prabuddhAtmA) prabodha ko prApta ho gayA hai AtmA jisakA aisA svarUpa-vivekI antarAtmA (bahirvyAvRttakautukaH) bAhya zarIrAdi parapadArthoM meM anurAga-rahita huA (antaH) apane antaraMga AtmasvarUpa meM hI (tuSyati) Anandita rahatA hai| The extroverted-soul (bahiratma) whose inner light of knowledge is obscured by delusion seeks enjoyment in external objects like the body; the knowledgeable introverted-soul (antaratma), however, gets indifferent to external objects and seeks enjoyment in own soul. EXPLANATORY NOTE Pandita Asadhara's Dharmamita-Anagara parimucya karaNagocaramarIcikAmujjhitAkhilArambhaH / tyAjyaM granthamazeSaM tyaktvAparanirmamaH svazarma bhajet // (4-106) Abandoning sense-pleasures, which are like chasing a mirage, one should also discard all worldly undertakings. Leaving external entities (the home, the wife) that are possible to discard, one must discard attachment to entities (the body) that cannot be such discarded, and enjoy happiness emanating from the soul. ........................ 88

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na jAnanti zarIrANi sukhaduHkhAnyabuddhayaH / nigrahAnugrahadhiyaM tathApyatraiva kurvate // 61 // Verse 61 anvayArtha - antarAtmA vicAratA hai - ( zarIrANi) ye zarIra ( sukhaduHkhAni na jAnanti ) jar3a hone se sukhoM tathA duHkhoM ko nahIM jAnate haiM ( tathApi ) to bhI ye jo jIva (atraiva) ina zarIroM meM hI ( nigrahAnugrahadhiyaM ) upavAsa Adi (daNDa-rUpa) nigraha kI aura alaMkRta karane (upakAra - rUpa) anugraha kI buddhi ( kurvate ) dhAraNa karate haiM [te] ve jIva (abuddhayaH ) mUDhabuddhi - bahirAtmA haiM / (The introverted-soul (antaratma) contemplates thus -) The body and the like, being inanimate, do not know happiness and misery, therefore, those who believe in inflicting sanctions (like fasting) and furnishing favours (like adornment) to the body are dim-witted extroverted-souls (bahiratma). 89

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Samadhitantram svabuddhayA yAvadgRhNIyAt kAyavAkcetasAM trayam / saMsArastAvadeteSAM bhedAbhyAse tu nirvRtiH // 2 // anvayArtha - ( yAvat ) jaba taka (kAyavAkcetasAM trayam ) zarIra, vacana aura mana ina tInoM ko (svabuddhayA) Atmapane kI buddhi se (gRhNIyAta ) grahaNa kiyA jAtA hai (tAvat) tabhI taka (saMsAraH) saMsAra hai (tu) aura jaba (eteSAM) ina zarIra, vacana aura mana kA ( bhedAbhyAse) AtmA se bhinna hone rUpa abhyAsa kiyA jAtA hai taba (nirvatiH) mukti kI prApti hotI hai| As long as the body, the speech, and the mind are perceived to be the soul there is whirling around in the cycle of births and deaths - samsara - and when one practices to perceive these three to be different from the soul, liberation is achieved. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: NANaM deho Na maNo Na ceva vANI Na kAraNaM puNo tesiM / kattA Na Na kArayidA aNumaMttA Neva kattINaM // (2-68) I am none of these: the body, the mind, the speech; I am not their cause; I am not their doer - krta; I do not commission their activitykarita; I do not approve of their activity-anumodana. deho ya maNo vANI poggaladavvappaga tti NidiTThA / poggaladavvaM hi puNo piMDo paramANudavvANaM // (2-69) ........................ 90

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The Omniscient Lord has proclaimed that activities (yoga) of the body, the mind, and the speech are material substances (pudgala dravya) and these material substances manifested in the form of activities (yoga), in turn, are modes of the atomic substance (paramannu dravya). NAhaM poggalamaio Na te mayA poggalA kayA piMDaM / tamhA hi Na deho'haM kattA vA tassa dehassa // -- Verse 62 I (consciousness) am not inanimate atomic matter (pudgala); I do not turn the atomic matter into its modes material substances manifested in the form of activities (yoga) of the body, the mind, and the speech; therefore, surely, I am neither the body nor the doer of the body. acarya Amrtcandra's Purusarthasiddhyupaya: cAritraM bhavati yataH samastasAvadyayogapariharaNAt / sakalakaSAyavimuktaM vizadamudAsInamAtmarUpaM tat // (2-70) Acarya Nemicandra's Dravyasamgraha mA ciTThaha mA jaMpaha mA ciMtaha kiMvi jeNa hoi thiro / appA appamma rao iNameva paraM have jjhANaM // (39) Right conduct (samyakcaritra) is achieved by abjuring all sinful activities of the body, the speech, and the mind. It is devoid of all passions, untainted, unattached to any alien substance, and very nature of the soul. (56) Do not make bodily movements, nor utter any words, nor dilute the focus of mind; remaining engrossed in your pure Self is real meditation. 91

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Samadhitantram Acarya Samantabhadra's Svayambhustotra: apatyavittottaralokatRSNayA tapasvinaH kecana karma kurvate / bhavAn punarjanmajarAjihAsayA trayIM pravRttiM samadhIravAruNat // ___ (10-4-49) Many mendicants perform austerities with the desire for worldly gains like the son, the wealth, and the happiness in this life and beyond, but you, O Lord, with right knowledge and desire to attain freedom from births and old-age, controlled the three-fold yoga (activities of the mind, the speech, and the body). ........................ 92

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Verse 63 ghane vastre yathA''tmAnaM na ghanaM manyate tathA / ghane svadehe'pyAtmAnaM na ghanaM manyate budhaH // 63 // anvayArtha - ( yathA) jisa prakAra koI (vastre ghane ) gAr3hA - moTA, puSTa - vastra pahana lene para (AtmAnaM) apane ko - apane zarIra ko (ghanaM) gAr3hA - moTA, puSTa (na manyate) nahIM mAnatA hai ( tathA ) usI prakAra (svadehe'pi ghane) apane zarIra ke bhI gAr3hA - moTA, puSTa - hone para (budhaH) buddhimAna puruSa - antarAtmA jJAnI ( AtmAnaM) apane jIvAtmA ko (ghanaM na manyate) puSTa nahIM mAnatA hai| (In order to strengthen perception that the body is different from the soul, the Acarya avers -) Just as on wearing thick dress one does not consider the body to have turned stout, in the same way, as his body turns stout, the knowledgeable introverted-soul (antaratma) does not consider the soul to have turned stout or robust. ........................ 93

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Samadhitaitram jIrNe vastre yathA''tmAnaM na jIrNaM manyate tathA / jIrNe svadehe'pyAtmAnaM na jIrNaM manyate budhaH // 64 // anvayArtha - (yathA) jisa prakAra koI (vastre jIrNe) pahane hue vastra ke jIrNa - bodA - hone para (AtmAnaM) apane ko - apane zarIra ko (jIrNa) jIrNa (na manyate) nahIM mAnatA hai (tathA) usI prakAra (svadehe'pi jIrNaM) apane zarIra ke bhI jIrNa hone para (badhaH) buddhimAna puruSa - antarAtmA jJAnI (AtmAnaM ) apane jIvAtmA ko (jIrNaM na manyate) jIrNa nahIM mAnatA hai| Just as when the dress gets old and worn out one does not consider the body to have become old and worn out, in the same way, as his body gets old and worn out, the knowledgeable introverted-soul (antaratma) does not consider the soul to have become old and worn-out. ........................ 94

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naSTe vastre yathA''tmAnaM na naSTaM manyate tathA / naSTe svadehe'pyAtmAnaM na naSTaM manyate budhaH // 65 // Verse 65 anvayArtha - ( yathA ) jisa prakAra koI (vastre naSTe) pahane hue vastra ke naSTa hone para ( AtmAnaM ) apane ko apane zarIra ko (naSTaM) naSTa huA (na manyate ) nahIM mAnatA hai (tathA) usI prakAra (svadehe'pi naSTe) apane zarIra ke bhI naSTa hone para (budhaH ) buddhimAna puruSa - antarAtmA jJAnI ( AtmAnaM ) apane jIvAtmA ko ( naSTaM na manyate ) naSTa huA nahIM mAnatA hai| Just as on destruction of the dress one does not consider the body to have been destroyed, in the same way, on destruction of his body, the knowledgeable introverted-soul (antaratma) does not consider the soul to have been destroyed (died). 95

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Samadhitantram rakte vastre yathA''tmAnaM na raktaM manyate tathA / rakte svadehe'pyAtmAnaM na naSTaM manyate budhaH // 66 // anvayArtha - (yathA ) jisa prakAra koI (vastre rakte) pahanA huA vastra lAla hone para ( AtmAnaM ) apane ko apane zarIra ko (raktaM) lAla huA (na manyate) nahIM mAnatA hai (tathA) usI prakAra (svadehe'pi rakte) apane zarIra ke bhI lAla hone para (budhaH ) buddhimAna puruSa antarAtmA jJAnI ( AtmAnaM ) apane jIvAtmA ko (raktaM na manyate ) lAla huA nahIM mAnatA hai| Just as on wearing red dress one does not consider the body to be red, in the same way, on seeing red colour of his body, the knowledgeable introverted-soul (antaratma) does not consider the soul to be red. 96

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Verse 67 yasya saspandamAbhAti niHspandena samaM jagat / aprajJamakriyAbhogaM sa zamaM yAti netaraH // 67 // anvayArtha - (yasya) jisa jJAnI jIva ko (saspandaM jagat ) aneka kriyAoM aura ceSTAoM ko karatA huA zarIrAdi rUpa yaha saMsAra (niHspandena samaM) niSceSTa, kASTha-pASaNAdi ke samAna (aprajJaM) cetanA-rahita jar3a aura (akriyAbhogaM) kriyA aura sukhAdi anubhavarUpa bhoga se rahita (AbhAti) pratIta hone lagatA hai (saH) vaha jIva (zamaM yAti) parama-vItarAgatAmaya usa zAnti-sukha kA anubhava karatA hai jisameM mana-vacana-kAya kA vyApAra tathA indriya-dvAroM se viSaya kA bhoga nahIM kiyA jAtA hai (itaraH na) usase bhinna jIva - dUsarA bahirAtmA jIva - usa zanti-sukha kA anubhava nahIM karatA hai| The knowledgeable man, when he starts perceiving this throbbing world as listless - inanimate, unmoving and unpleasant - experiences in his being tranquility characterized by supreme equanimity independent of activities of the mind, the speech and the body, and pleasures of the senses. Others cannot experience such tranquility. EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha bahirabbhaMtarakiriyAroho bhavakAraNappaNAsahU~ / NANissa jaM jiNuttaM taM paramaM sammacArittam // (46) Lord Jina has proclaimed, from the real point of view, that stoppage of all activities, external and internal, undertaken by the knowledgeable soul to attain liberation is Right Conduct. ........................ 97

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Samadhitantram zarIrakaJcukenAtmA saMvRtajJAnavigrahaH / nAtmAnaM budhyate tasmAddhamatyaticiraM bhave // 68 // anvayArtha - (zarIrakaJcukena) kArmANa-zarIra rUpI kAMcalI se (saMvRtajJAnavigrahaH AtmA) DhakA huA hai jJAna-rUpI zarIra jisakA aisA bahirAtmA (AtmAnaM) AtmA ke yathArtha svarUpa ko (na budhyate) nahIM jAnatA hai aura (tasmAt ) usI ajJAna ke phalasvarUpa ( aticiraM) bahuta kAla taka (bhave ) saMsAra meM (bhramati) bhramaNa karatA hai| The extroverted-soul (bahiratma) whose karma-body envelops the knowledge-body does not realize the true soul-nature and, as a result, whirls around in the world for a very long time. ........................ 98

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pravizadgalatAM vyUhe dehe'NUnAM samAkRtau / sthitibhrAntyA prapadyante tamAtmAnamabuddhayaH // 69 // Verse 69 anvayArtha - ( abuddhyaH ) ajJAnI bahirAtmA jIva (pravizadgalatAM aNUnAM vyUhe dehe) paramANuoM ke samUharUpa ke zarIra meM praveza karate rahane aura bAhara nikalate rahane para ( samAkRtau ) zarIra kI AkRti samAna rUpa se bane rahane para ( sthitibhrAntyA ) kAlAntara - sthAyitva tathA ekakSetra meM sthiti hone ke kAraNa zarIra aura AtmA ko eka samajhane ke rUpa jo bhrAnti hotI hai usase (tam) usa zarIra ko hI ( AtmAnaM ) AtmA (prapadyante ) samajha lete haiN| In state of worldly existence the body and the soul occupy the same space-points and particles of physical matter fit for transformation into quasi-karmic (nokarma) and karmic (karmana) bodies are taken in and cast off - incessantly. However, since the ignorant extroverted-souls (bahiratma) fail to perceive (in the short run) these changes in the gross body, they mistake the body for the soul. EXPLANATORY NOTE acarya Kundakunda's Pravacanasara: orAlio ya deho deho veDavvio ya tejaio / AhAraya kammaio puggaladavvappA savve // (2-79) The gross body (audarika sarira of humans, plants and animals), the transformable body (vaikriyika sarira of celestial and infernal beings), the luminous body (taijasa sarira), the projectable or assimilative body (aharaka sarira), and the karmic body (karmana sarira) are all formed of matter (pudgala). (Therefore, these are different from the soul.) 99

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Samadhitantram geNhadi Neva Na muMcadi karedi Na hi poggalANi kammANi / jIvo puggalamajjhe vaTTaNNavi savvakAlesu // (2-93) The soul, though stationed, all the time, in the midst of matter (pudgala), it neither accepts nor abandons material karmas. Surely, it is also not the doer of material karmas. ........................ 100

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gaura: sthUlaH kRzo vA'hamityaGgenAvizeSayan / AtmAnaM dhArayennityaM kevalajJaptivigraham // 70 // Verse 70 anvayArtha - ( ahaM ) maiM ( gaura: ) gaurA hU~ (sthUlaH ) moTA hU~ ( vA kRzaH ) athavA patalA hU~ ( iti ) isa prakAra (aGgena) zarIra ke sAtha ( avizeSayan) ekarUpa na karate hue ( nityaM ) sadaiva ( AtmAnaM ) apane AtmA ko (kevalajJaptivigraham ) kevalajJAnasvarUpa athavA rUpAdi-rahita evaM upayoga-sahita ( dhArayet ) apane citta meM dhAraNa kreN| Shunning thoughts such as, 'I am fair-skinned,' 'I am stout,' and 'I am skinny,' one should disconnect the body and the soul, and reflect incessantly on the nature of the pure soul, characterized by infinite knowledge and perception. 101

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Samadhitantram muktirekAntikI tasya citte yasyAcalA dhRtiH / tasya naikAntikI muktiryasya nAstyacalA dhRtiH // 71 // anvayArtha (yasya) jisa puruSa ke ( citte) citta meM (acalA) AtmasvarUpa kI nizcala ( dhRtiH ) dhAraNA hai ( tasya) usakI ( ekAntikI muktiH ) anivAryataH - niyama se - mukti hotI hai / (yasya) jisa puruSa kI ( acalA dhRtiH nAsti ) AtmasvarUpa meM nizcala aisI dhAraNA nahIM hai ( tasya) usakI ( ekAntikI muktiH na ) anivAryataH - niyama se - mukti nahIM hotI hai| -- The man who has unwavering faith on the real soul-nature must, as a rule, attain liberation; the man who does not have unwavering faith on the real soul-nature cannot, as a rule, attain liberation. EXPLANATORY NOTE acarya Amitagati's Yogasara Prabhyta: AtmAvabodhato nUnamAtmA zuddhyati nAnyataH / anyataH zuddhimicchanto viparItadRzo'khilAH // 102 (6-28) Undoubtedly, the soul is purified by the knowledge of the soul. Those who wish to purify the soul by other objects or means suffer from delusion and are wrong believers.

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Verse 72 janebhyo vAk tataH spando manasazcittavibhramAH / bhavanti tasmAtsaMsarga janairyogI tatastyajet // 72 // anvayArtha - (janebhyo ) logoM ke saMsarga se (vAk ) vacana kI pravRtti hotI hai (tataH) usase (spandaH manasaH) citta calAyamAna hotA hai aura (tasmAt ) citta kI caMcalatA se (cittavibhramAH bhavanti) citta meM nAnA prakAra ke vikalpa hone lagate haiM - mana kSubhita ho jAtA hai (tataH) isaliye (yogI) yogI - yoga meM saMlagna antarAtmA sAdhu - ko cAhie ki vaha (janaiH saMsarga tyajet ) laukika janoM ke saMsarga kA parityAga kare - aise sthAna para yogAbhyAsa na kare jahA~ para laukika janoM kA AvAgamana banA rahatA ho| Interaction with people leads to the activity of speech, activity of speech stimulates mind, and stirred-up mind gets perplexed and deluded. Therefore, the yogi - the introverted-soul (antaratma) established in the soul-nature - must shun interaction with people. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: abhavaccittavikSepa ekAnte tattvasaMsthitaH / abhyasyedabhiyogena yogI tattvaM nijAtmanaH // (36) The yogi whose mind is without perturbation and is established in the knowledge of the Self should diligently practice meditation on the nature of the soul, in solitude. icchatyekAntasaMvAsaM nirjanaM janitAdaraH / nijakAryavazAtkiJciduktvA vismarati drutam // (40) 103

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Samadhitantram The yogi longs for solitude and distances himself from interaction with men. If due to some reason he has to communicate with them, he soon puts it out of his mind. Acarya Amitagati's Yogasara Prabhita: utsAho nizcayo dhairya saMtoSastattvadarzanam / janapadAtyayaH SoDhA sAmagrIyaM bahirbhavA // (19-88) For getting established in the soul-nature, these six external essentials are required: enthusiasm, determination, perseverance, contentment, right faith, and seclusion. Place and posture for meditation Environmental disturbances can generate disquiet in the mind of the yogi and, therefore, solitude is recommended. The Masters have stipulated full control of the mind, the speech, and the body for real self-contemplation. Acarya Jinasena in Adipurana has recommended that the physical environment as well as the posture of the yogi should be conducive for meditation: The yogi, well-versed in the Scripture, chooses for meditation a place that is not a thoroughfare and free from disturbances. A vacant house, a burial ground, a thin forest, the bank of a river, a hilltop, a cave, the hollow of a tree, or any other place which is pious and pleasant like a temple, can be chosen. The place should be free from excessive sunlight, heat or cold, strong wind, persistent rain, small creatures, and waterfall. Gentle breeze is a help. Seated on an even ground in the paryanka asana (also known as padmasana), the yogi keeps his body relaxed and still during 104

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Verse 72 the course of meditation. In the sitting posture of paryanka asana, the legs are interlocked, with the right one placed on the left thigh and the left on the right. The open right hand is placed on the open left hand and the palms face upwards. Keeping the eyes just about open and fixed on the nose, breathing softly, and aligning the lower jaw with the upper jaw, the yogi controls the rambling of the mind. As per his convenience and training, he may fix his mind on the heart, top of the head, forehead, navel, or any other place. He remains unmoved by the afflictions or sufferings and, with a tranquil mind, concentrates on the nature of substances, the souls and the non-souls, as revealed in the Scripture. The yogi should get himself perched on an even ground which allows the body to remain steady and the mind to concentrate he desired object. The sitting posture, the paryanka asana, is recommended. The standing posture, the kayotsarga asana, is also recommended. In this asana, the yogi stands upright with feet firmly planted on the ground, at a distance of about two inches from each other. The arms, with open hands, hang naturally by the sides maintaining a slender distance from the body. Both these postures are most conducive to bodily steadiness and firmness. Adapted from: "Acarya Jinasena's Adipurana", Bharatiya Jnanpith, Tenth Edition (2004), p. 480-481. ........................ 105

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Samadhitaitram grAmo'raNyamiti dvedhA nivAso'nAtmadarzinAm / dRSTAtmanAM nivAsastu viviktAtmaiva nizcalaH // 73 // anvayArtha - (anAtmadarzinAm ) jinheM AtmA kI upalabdhi - usakA darzana athavA anubhava nahIM huA hai unheM (grAmaH araNyaM) yaha gA~va hai aura yaha jaMgala hai (iti dvedhA nivAsaH) ina do prakAra ke nivAsoM ke vikalpa hote haiM (tu) kintu (dRSTAtmanAM) jinheM AtmasvarUpa kA anubhava ho gayA hai aise jJAnI puruSoM ke lie (vivikta) rAgAdi-rahita vizuddha aura (nizcalaH ) nizcala - citta kI AkulatA rahita, svarUpa meM sthita - (AtmA eva) AtmA hI (nivAsaH) rahane kA sthAna hai| Those who have not yet envisioned the soul reckon their dwelling as either a village or a forest. However, those who have envisioned the soul reckon that only the pure soul - rid of attachment and aversion, and steady - established in own nature-is their dwelling. ........................ 106

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Verse 74 dehAntaragate/jaM dehe'sminnAtmabhAvanA / bIjaM videhaniSpatterAtmanyevAtmabhAvanA // 74 // anvayArtha - (asmin dehe) karmodayavaza grahaNa kiye hue isa zarIra meM (AtmabhAvanA) AtmA kI jo bhAvanA hai - zarIra ko hI AtmA mAnanA hai - vahI (dehAntaragateH) bhavAntara meM bhI zarIra ke prApta hote rahane kA (bIjaM) mUla kAraNa hai aura (Atmani eva) apanI AtmA meM hI (AtmabhAvanA) AtmA kI jo bhAvanA hai - AtmA ko hI AtmA mAnanA hai - vaha (videhaniSyatteH) zarIra ke sarvathA tyAgarUpa mukti kA (bIjaM) mUla kAraNa The belief that this karma-generated body is nothing but the soul is the cause of assuming a new karma-generated body on culmination of life, i.e., such belief leads to wandering in the world. To develop belief on the pure soul through contemplation on own soul is the source of getting rid of the karma-generated body i.e., such belief leads to eschewing the karma-generated body forever and thereby attaining liberation. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: AdA kammamalimaso dharedi pANe puNo puNo aNNe / Na cayadi jAva mamattaM dehapadhANesu visayesu // (2-58) So long as the soul tainted with karmas does not give up infatuation towards external sense-objects, the foremost of which is the body, it acquires life-essentials (prana) again and again. ........................ 107

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Samadhitantram Acarya Kundakunda's Rayanasara: caugaisaMsAragamaNakAraNabhUyANi dukkhaheUNI / tANi have bahirappA vatthusarUvANi bhAvANi // (142) Dispositions of the extroverted-soul (bahiratma) regarding the nature of reality lead to rebirths in four states of existence, and to suffering. Acarya Amitagati's Yogasara Prabhrta: dehAtmanoH sadA bhedo bhinnajJAnopalambhataH / indriyairjJAyate deho nUnamAtmA svasaMvidA // (9-48) There is always a difference between the body and the soul as even the knowledge about the two is obtained from different sources; the body is known with the help of the senses and the soul is known by self-awareness, that is, by the soul itself. Acarya Pujyapada's Istopadesa: avidvAn pudgaladravyaM yo'bhinandati tasya tat / na jAtu jantoH sAmIpyaM caturgatiSu muJcati // (46) Believing matter to be soul, the ignorant gets attached to it and, as a result, matter does not leave the soul in its four states of existence (caturgati). ........................ 108

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Verse 75 nayatyAtmAnamAtmaiva janma nirvANameva ca / gururAtmAtmanastasmAnnAnyo'sti paramArthataH // 75 // anvayArtha - (AtmA eva) AtmA hI (AtmAnaM) AtmA ko (janma nayati) dehAdika meM mUDha AtmabhAvanA ke kAraNa janma-maraNa-rUpa saMsAra meM bhramaNa karAtA hai (ca) aura (nirvANameva nayati) AtmA meM hI Atmabuddhi ke prakarSavaza mokSa prApta karAtA hai| (tasmAt ) isalie (paramArthataH) nizcaya se (AtmanaH guruH) AtmA kA guru (AtmA eva) AtmA hI hai (anyaH na asti) dUsarA koI nahIM hai| The soul itself (due to wrong belief that the body is nothing but the soul) is the cause of its wandering in the world. The soul itself (when established in own nature) is the cause of its liberation. Therefore, from the transcendental (pure) point of view, the soul is its own preceptor. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: svasmin sadabhilASitvAdabhISTajJApakatvataH / svayaM hitaprayoktRtvAdAtmaiva gururAtmanaH // (34) As the soul longs for own well-being (liberation), promulgates the path that leads to it, and engages in its realization, therefore, it is its own preceptor. The soul is its own preceptor In the true sense, the soul indeed is the real path to liberation. Well established in itself, it neither perceives alien objects as its own, nor 109

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Samadhitantram gives up its intrinsic nature. Faith, knowledge and conduct, together, constitute the intrinsic nature of the soul. As the object and its qualities are not distinct, the soul is described as identical with the constitutive elements of faith, knowledge and conduct. These elements also constitute the path to liberation. Hence the intrinsic nature of the soul is the real path to liberation; it does not stand in need of an outside preceptor to either know the truth or the path to be followed. The perfected soul becomes all-knowing and all-perceiving. Right understanding of the pure soul is attained by the soul itself, not by any other means. Those who expect the purity of the soul to come from anything outside entertain perverted vision. The soul is absolutely not touched or purified by other substances howsoever propitious these may seem. It is in this context that the practice of renunciation of all external concomitances of the soul is considered so worthwhile. We all experience knowledge in our souls. There is no distinction between knowledge and the owner of knowledge. The soul is known by itself and not by the indirect, sensory knowledge as the senses do not constitute knowledge. Persons with vitiated intellect know the knowable but not the knower. How can a lamp not be perceived by the light it emits? Knowledge and soul are indistinguishably identical to one another as heat to the sun. It is the nature of the soul to enlighten the Self as well as the outside objects simultaneously. All learning of the Scripture leads to this one conclusion: meditation on the Self is the only sure means to achieve the goal of self-realization. 110 ....... Excerpted from: Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 93-94.

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Verse 76 dRDhAtmabuddhirdaihAdAvutpazyannAzamAtmanaH / mitrAdibhirviyogaM ca bibheti maraNAbhRzam // 76 // anvayArtha - ( dehAdau dRDhAtmabuddhiH) dehAdika meM jisakI Atmabuddhi dRr3ha ho rahI hai aisA bahirAtmA (AtmanaH nAzaM) zarIra ke chUTane rUpa apane maraNa (ca) aura (mitrAdibhiH viyogaM) mitrAdi sambandhiyoM ke viyoga ko ( utpazyat) dekhatA huA ( maraNAt ) marane se ( bhRzam ) atyanta (bibheti ) DaratA hai| The extroverted-soul (bahiratma) who considers the body as the soul is extremely fearful of death as he sees the destruction of his body and the passing away of friends and relatives. ........................ 111

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Samadhitantram AtmanyevAtmadhIranyAM zarIragatimAtmanaH / manyate nirbhayaM tyaktvA vastraM vastrAntaragraham // 77 // anvayArtha - (Atmani eva AtmadhIH) AtmasvarUpa meM hI jisakI Atmabuddhi hai aisA antarAtmA (zarIragatiM) zarIra ke vinAza ko athavA bAla-yuvA AdirUpa usakI pariNati ko (AtmanaH anyAM) apane AtmA se bhinna (manyate) mAnatA hai - zarIra ke utpAda-vinAza meM apane AtmA kA utpAda-vinAza nahIM mAnatA - aura isa taraha vaha mRtyu ke avasara para ( vastraM tyaktvA vastrAntaragraham ) eka vastra tyAga kara dUsarA vastra grahaNa karane kI taraha (nirbhayaM) nirbhaya rahatA hai| The introverted-soul (antaratma), established in the soulnature, regards transformations in his body - stages like childhood, youth, old age and destruction - as not pertaining to his soul and, therefore, remains fearless at the time of death; he deems death to be just the change of clothes. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: na me mRtyuH kuto bhItirna me vyAdhiH kuto vyathA / nAhaM bAlo na vRddho'haM na yuvaitAni pudgale // (29) I do not die; what should I fear death for? I do not suffer from disease; what can cause me pain? I am not a child; I am not an old man; I am not a young man. All these attributes are found only in physical matter. ........................ 112

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Verse 77 Body dies, not the soul The body and the soul are two entirely distinct substances. The body is made up of sense organs but the soul is devoid of the senses. The body is devoid of knowledge but the soul is the essence of knowledge. The body is perishable as it experiences birth, survival and extinction but the soul is imperishable. The body has a beginning and an end but the soul has neither beginning nor end. Our desires for the gratification of the senses - touch, taste, and he rest - cause us injury, bondage, disgrace, and anguish, which are responsible for plunging the soul into the ocean of misery. In different incarnations, due to bondage, the soul has suffered millions of afflictions. In the course of its mundane existence, innumerable bodies have been discarded by the soul. He who contemplates thus is alarmed at the transient nature of the body and miseries of transmigration. When a man turns his consciousness exclusively to the Ideal of the pure soul, he is saved from indulging in activities that result into perennial entrapment in the world. Knowing the body as unconscious, mortal, and a product of karmas, one who does not undertake activities pertaining to the body performs the essentials of detachment from the body. The soul has the intrinsic attribute of darting upward and the body, being physical matter, is an instrument of pulling the soul downward. The body, being a direct outcome of karmas, is absolutely worth dissociation and detachment for anyone who is treading the path to liberation. Only with such discrimination between the soul and the body can one develop interest and inclination towards the soul and disinterest and disinclination towards anything that is antithetical to the soul. ........................ 113

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Samadhitaitram vyavahAre suSupto yaH sa jAgAtmagocare / jAgarti vyavahAre'smin suSuptazcAtmagocare // 78 // anvayArtha - (yaH) jo koI ( vyavahAre ) pravRtti-nivRtyAdirUpa loka vyavahAra meM (suSuptaH) sotA hai - anAsakta evaM aprayatnazIla rahatA hai (saH) vaha (Atmagocare ) AtmA ke viSaya meM (jAgarti ) jAgRta - AtmAnubhava meM tatpara - rahatA hai (ca) aura jo (asmin vyavahAre) isa loka vyavahAra meM (jAgarti) jAgRta - usakI sAdhanA meM tatpara - rahatA hai vaha (Atmagocare) AtmA ke viSaya meM (suSuptaH) sotA hai - AtmAnubhava meM aprayatnazIla rahatA One who is unconscious of worldly undertakings is conscious of soul-realization; one who is conscious of worldly undertakings is unconscious of soul-realization. EXPLANATORY NOTE Acarya Kundakunda's Atshapahuda: jo sutto vavahAre so joI jaggae sakajjammi / jo jaggadi vavahAre so satto appaNe kajje // (6-31) One who sleeps in regard to worldly preoccupations is awake in regard to soul-realization; one who is awake in regard to worldly preoccupations sleeps in regard to soul-realization. ........................ 114

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Verse 79 AtmAnamantare dRSTvA dRSTvA dehAdikaM bahiH / tayorantaravijJAnAdabhyAsAdacyuto bhavet // 79 // anvayArtha - (antare ) antaraMga meM (AtmAnam ) AtmA ke vAstavika svarUpa ko ( dRSTvA ) dekha kara aura (bahiH) bAhya meM (dehAdikaM) zarIrAdika parabhAvoM ko (dRSTvA ) dekha kara (tayoH) AtmA aura zarIrAdika donoM ke (antaravijJAnAt ) bhedavijJAna se tathA ( abhyAsAt ) abhyAsa dvArA - usa bhedavijJAna meM dRr3hatA prApta karane se (acyuto bhavet ) yaha jIva mukta ho jAtA By first acquiring discriminatory knowledge that the soul is the core that needs to be realized and the body etc. are external to the core, and then strengthening this discriminatory knowledge through constant practice, the soul attains liberation. ........................ 115

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Samadhitantram pUrvaM dRSTAtmatattvasya vibhAtyunmattavajjagat / svabhyastAtmadhiyaH pazcAt kASThapASANarUpavat // 80 // anvayArtha - (dRSTAtmatattvasya) jise Atmadarzana ho gayA hai aise yogI jIva ko (pUrva) yogAbhyAsa kI prAthamika avasthA meM (jagat ) yaha jagat - prANisamUha (unmattavat ) unmatta sarIkhA (vibhAti) pratIta hotA hai kintu (pazcAt) bAda meM jaba yoga kI niSpannAvasthA ho jAtI hai taba (svabhyastAtmadhiyaH) AtmasvarUpa ke abhyAsa meM paripakvabuddhi hue antarAtmA ko (kASThapASANarUpavata) yaha jagat kATha tathA patthara ke samAna pratIta hotA hai| To the yogi treading the path to soul-realization, in the initial stage, the world seems furious and wild as if inebriated, and later, as he gets to perfection, the world seems listless as if made of wood or stone. ........................ 116

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Verse 81 zRNvannapyanyataH kAmaM vadannapi kalevarAt / nAtmAnaM bhAvayedbhinnaM yAvattAvanna mokSabhAk // 81 // anvayArtha - AtmA kA svarUpa (anyataH) upAdhyAya Adi guruoM ke mukha se (kAma) jI bhara kara - khUba icchAnusAra (zRNvannapi) sunane para tathA (kalevarAt) apane mukha se (vadannapi) dUsaroM ko batalAte hue bhI (yAvat) jaba taka (AtmAnaM) AtmasvarUpa ko (bhinnaM) zarIrAdi parapadArthoM se bhinna (na bhAvayet ) bhAvanA nahIM kI jAtI (tAvat ) taba taka (mokSabhAk na ) yaha jIva mokSa kA adhikArI nahIM ho sktaa| Listening, to one's heart's content, discourses on the nature of the soul, and explaining the nature of the soul to others - without first developing faith through contemplation that the soul is utterly distinct from all external objects like the body - do not provide one the right to liberation. ........................ 117

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Samadhitantram tathaiva bhAvayedehALyAvRtyAtmAnamAtmani / yathA na punarAtmAnaM dehe svapne'pi yojayet // 82 // anvayArtha - antarAtmA ko cAhie ki vaha (dehAt ) zarIra se (AtmAnaM) AtmA ko (vyAvRtya) bhinna anubhava karake (Atmani) AtmA meM hI (tathaiva) usa prakAra se (bhAvayet ) bhAvanA kare ( yathA punaH) jisa prakAra se phira (svapne'pi) svapna meM bhI (dehe) zarIra kI upalabdhi hone para usameM (AtmAnaM) AtmA ko (na yojayet ) yojita na kare - zarIra ko AtmA na samajha baitthe| After apprehending distinctiveness of the body and the soul, the introverted-soul (antaratma) should practice contemplation on the soul in a manner that even in a dream he should be able to set the body apart from the soul. EXPLANATORY NOTE Discrimination between the soul (jiva) and the matter (pudgala) Qualities that are perceived by the senses characterize material substances, and manifold are murta or corporeal qualities; colour, taste, smell and touch are found in matter, from the finer molecule to the gross earth. Sound is also material and of various kinds. Substances that do not exhibit such qualities are to be known as amurta or incorporeal. All substances (dravya) other than the matter (pudgala) are incorporeal (amurta). As per the transcendental point of view (niscaya naya), the soul is devoid of five colours, five kinds of taste, two kinds of smell, and eight kinds of touch and, therefore, incorporeal. When it is sullied with karmic dirt, only then, from the empirical point of view (vyavahara naya), the soul is said to be having corporeal form. 118

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Verse 82 The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and its form or shape cannot be portrayed. The empirical point of view (vyavahara naya) indeed holds that the soul and the body are the same; however, from the transcendental point of view (niscaya naya) the soul and the body are never the same as these are made up of different substances. The soul is nonmaterial in a non-absolutistic sense only. It is not true that the soul is only non-material. From the point of view of the modes in bondage, owing to the influence of karmas, the soul is corporeal in the embodied state. From the point of view of its pure nature, the soul is incorporeal. One may argue that since the soul becomes one with the body because of the influence of karmas it must not be considered separate from the body. This is not true. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The soul (jiva) and the matter (pudgala) are two different substances. The former is conscious and incorporeal and the latter is unconscious and corporeal. Every embodied self (samsari jiva) has a soul and a body. It has a gross body, and a karmic body (karmana sarira) comprising extremely subtle particles of matter. Both these bodies vanish as the soul attains liberation. On destruction of darkness, that is ignorance, the Self attains the power of discrimination between what needs to be accepted and rejected. Self-knowledge thus leads to the science-ofdiscrimination (bheda-vijnana) - the soul is distinct from the matter and the matter is distinct from the soul. Excerpted from: Jain, Vijay K. (2017), "Soul Substance (jiva dravya) - As Expounded In Dravyasamgraha", Prakrit International Conference, Shravanabelagola (Karnataka), India, 3-6 November, 2017. 119

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Samadhitantram apuNyamavrataiH puNyaM vratairmokSastayorvyayaH / avratAnIva mokSArthI vratAnyapi tatastyajet // 83 // anvayArtha (avrataiH ) hiMsA, jhUTha, corI, kuzIla aura parigraharUpa pA~ca avratoM ke anuSThAna se ( apuNyam ) pApa kA bandha hotA hai aura ( vrataiH ) hiMsAdika pA~ca vratoM ke pAlane se (puNyaM ) puNya kA bandha hotA hai ( tayoH) pApa tathA puNya donoM karmoM kA (vyayaH ) jo vinAza hai vahI ( mokSaH ) mokSa hai (tataH) isalie (mokSArthI ) mokSa ke icchuka bhavya puruSa ko cAhiye ki (avratAnI iva) avratoM kI taraha ( vratAni api ) vratoM ko bhI ( tyajet ) chor3a deve| - Non-observance of vows - non-injury, truthfulness, nonstealing, chastity, and non-attachment - is the cause of demerit (papa), and observance of vows is the cause of merit (punya). Liberation involves the destruction of both, demerit and merit. Therefore, the man desirous of liberation should not only shed non-observance of vows but also observance of vows. EXPLANATORY NOTE acarya Kundakunda's Samayasara: sovaNiyaM pi NilaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM // 120 (4-2-146) You know that wicked karma is undesirable, and virtuous karma is desirable. But how can the karma, which leads the jiva into the cycle of births and deaths (samsara), be considered desirable?

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Verse 83 Acarya Kundakunda's Pravacanasara: pariNamadi jadA appA suhamhi asuhamhi rAgadosajudo / taM pavisadi kammarayaM NANAvaraNAdibhAvehiM // (P-84) When the soul, under imperfections of attachment and aversion, gets involved in auspicious or inauspicious dispositions, at the same time, the karmic dust, in the form of eight types of karmasi, including knowledge-obscuring, pours into it. 1 Eight kinds of karmas are: 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). ........................ 121

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Samadhitantram avratAni parityajya vrateSu pariniSThitaH / tyajettAnyapi samprApya paramaM padamAtmanaH // 84 // anvayArtha - (avratAni) hiMsAdika avratoM ko (parityajya) chor3a karake (vrateSu ) ahiMsAdika vratoM meM (pariniSThitaH) niSThAvAna rahe arthAt unakA dRr3hatA se pAlana kare, phira ( AtmanaH) AtmA ke ( paramaM padaM) rAga-dveSa rahita parama vItarAga pada ko (samprApya ) prApta karake (tAni api) una vratoM ko bhI (tyajet ) chor3a deve| Abandoning non-observance of vows, the yogi should earnestly take to the vows. After attaining the supreme status of his soul that is free from attachment and aversion, he should abandon the observance of vows too. ........................ 122

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Verse 85 yadantarjalpasaMpRktamutprekSAjAlamAtmanaH / mUlaM duHkhasya tannAze ziSTamiSTaM paraM padam // 85 // anvayArtha - (antarjalpasaMpRktaM) antaraMga meM vacana vyApAra ko liye hue (yat utprekSAjAlaM) jo aneka prakAra kI kalpanAoM kA jAla hai vahI (AtmanaH) AtmA ke (duHkhasya) du:kha kA (mUlaM) mUla kAraNa hai (tat nAze) usa saMkalpa-vikalpa-rUpa kalpanA-jAla ke naSTa hone para (iSTa) hitakArI aura priya (paraM padaM) parama pada kI prApti honA (ziSTaM) kahA gayA hai| The maze of thoughts, accompanied by internal impulse to talk, is the root cause of suffering by the soul. On destruction of this maze of thoughts, the soul attains the adorable supreme status. EXPLANATORY NOTE Acarya Kundakunda's Niyamasara: aMtarabahirajappe jo vaTTai so havei bahirappA / jappesu jo Na vaTTai so uccai aMtaraMgappA // (150) He, who indulges impetuously in talking, both internally (with self) and externally (with others), is the extroverted-soul (bahiratma). He, who does not indulge in such talking, is the introverted-soul (antaratma). ........................ 123

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Samadhitantram avratI vratamAdAya vratI jJAnaparAyaNaH / parAtmajJAnasampannaH svayameva paro bhavet // 86 // anvayArtha (avratI) hiMsAdika avratoM meM anurakta huA jIva ( vrataM AdAya ) vratoM ko dhAraNa karake avratAvasthA meM hone vAle vikalpoM kA nAza kare, tathA ( vratI ) ahiMsAdika vratoM kA dhAraka ( jJAnaparAyaNaH) jJAnabhAvanA meM lIna hokara vratAvasthA meM hone vAle vikalpoM kA nAza kare aura phira arahaMta-avasthA meM ( parAtmajJAnasampannaH ) kevalajJAna se yukta hokara ( svayameva ) svayaM hI binA kisI ke upadeza ke ( paraH bhavet ) paramAtmA hove - siddhasvarUpa ko prApta kre| Abandoning harmful thought-activity, the non-observer of vows should become an observer of vows. The observer of vows should engage himself in knowledge-acquisition. The soul engaged incessantly in knowledge-acquisition becomes the Arhat, the Omniscient. The Arhat, on his own, without help from others, becomes a Siddha, the liberated soul. EXPLANATORY NOTE acarya Mailladhavala's Nayacakko: asuheNa rAyarahio vayAirAyeNa jo hu saMjutto / so iha bhaNiya sarAo mukko donhaM pi khalu iyaro // (331) Conduct of the ascetic not attached to non-commendable activity like injury, cause of demerit (papa), but attached to commendable activity like observance of vows, cause of merit (punya), is conductwith-attachment (saraga-caritra). The ascetic, attached to neither non-commendable nor commendable activities, is the victor-of attachment (vitaraga). 124

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Verse 87 liGga dehAzritaM dRSTaM deha evAtmano bhavaH / na mucyante bhavAttasmAtte ye liGgakRtAgrahAH // 87 // anvayArtha - (liGa) jaTA dhAraNa karanA athavA nagna rahanA Adi bAharI veSa (dehAzritaM dRSTaM) zarIra ke Azrita dekhA jAtA hai (deha eva) aura zarIra hI (AtmanaH) AtmA kA (bhavaH) saMsAra yAnI bandhana hai (tasmAt ) isalie (ye liGgakRtAgrahAH) jinheM liGga kA hI Agraha hai - bAhya veSa dhAraNa karane se mukti hai aisA haTha hai (te) ve puruSa (bhavAt ) saMsAra se (na mucyante ) mukta nahIM hote haiN| External symbols (wearing braided hair, remaining naked) are body-dependent. Acquisition of the body is the wandering of the soul in the world. Therefore, those who insist only on external symbols do not attain liberation. EXPLANATORY NOTE Acarya Amitagati's Yogasara Prabhrta: zarIramAtmano bhinnaM liGa yena tadAtmakam / na muktikAraNaM liGgaM jAyate tena tattvataH // yanmukti gacchatA tyAjyaM na muktirjAyate tataH / anyathA kAraNaM karma tasya kena nivartate // (5-59) (5-60) As the body is different from the soul and external symbols are based on the body, these external symbols cannot lead to liberation. Objects that are considered worth giving up by those who know the Reality surely do not help in attaining liberation. If external symbols - themselves product of karmas - are assumed to be leading to liberation, then how can one get rid of karmas? ........................ 125

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Samadhitantram acarya Kundakunda's Samayasara: pAsaMDiyaliMgANi ya gihiliMgANi ya bahuppayArANi / ghettuM vadaMti mUDhA liMgamiNaM makkhamaggo ti // du hodi makkhamaggo liMgaM jaM dehaNimmamA arihA / liMgaM muttu daMsaNaNANacarittANi sevate // acarya Kundakunda's Rayanasara: dhariyau bAhiraliMgaM parihariyau bahirakkhasaukkhaM hi / kariyau kiriyA kammaM mariyau jariyau bahirappajiu || ( 10- 101 - 408 ) Ignorant persons adopt various kinds of alleged external insignia of monks and householders and claim that adoption of these insignia leads to liberation. But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct. ( 10- 102 - 409 ) .... 126 (68) The extroverted-soul (bahiratma), adopting external symbols, gets rid of sense-pleasures but dies performing religious rituals; this way he takes birth again and again.

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Verse 88 jAtidehAzritA dRSTA deha evAtmano bhavaH / na mucyante bhavAttasmAtte ye jAtikRtAgrahAH // 88 // anvayArtha - (jAtiH) brAhmaNa, kSatriya Adi jAtiyA~ (dehAzritA dRSTA) zarIra ke Azrita dekhI gayI haiM (deha eva) aura zarIra hI (AtmanaH) AtmA kA (bhavaH) saMsAra yAnI bandhana hai (tasmAt ) isalie (ye jAtikRtAgrahAH) jinheM jAti kA hI Agraha hai - amuka jAti se hI mukti hai aisA haTha hai (te) ve puruSa ( bhavAt ) saMsAra se (na mucyante ) mukta nahIM hote haiN| Castes (brahmana, ksatriya) are body-dependent. Acquisition of the body is the wandering of the soul in the world. Therefore, those who insist only on caste do not attain liberation. ........................ 127

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Samadhitantram jAtiliGgavikalpena yeSAM ca samayAgrahaH / te'pi na prApnuvantyeva paramaM padamAtmanaH // 89 // anvayArtha - ( yeSAM) jina jIvoM kA (jAtiliGgavikalpena) jAti aura veza ke vikalpa se mukti hotI hai aisA (samayAgrahaH) Agama-sambandhI Agraha hai - brAhmaNa Adi jAti meM utpanna hokara yA amuka veSa dhAraNa karane se hI mukti hotI hai - aisA AgamAnubandhi haTha hai (te api) ve puruSa bhI ( AtmanaH) AtmA ke ( paramaM padaM) parama pada ko (na prApnuvantyeva ) prApta nahIM kara sakate haiM - saMsAra se mukta nahIM ho sakate haiN| Those who insist, citing scriptural testimony, that caste and external symbol are essential to attaining liberation, also do not attain liberation. Note: The Scripture mentions, from the empirical point of view (uyavahara naya), that caste and external symbol are instrumental causes (nimitta karana) for the soul to attain liberation. From the transcendental point of view (niscaya naya), however, the soul itself is the substantial cause (upadana karana) for attainingliberation. Moreover, assertions in the Scripture are based on the doctrine of conditional predications (syadvada) which affirms that there are different facets of reality and these have to be understood from various points of view by the predications of affirmation, negation and indescribability. Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predications (syadvada), certainly not by absolutistic views. ........................ 128

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Verse 89 EXPLANATORY NOTE Focus on objects external to the soul is the outcome of delusion, and all endeavours of deluded persons - including endurance of physical hardship-are misdirected. Acarya Kundakunda's Rayanasara: maoNkkhaNimittaM dukkhaM vahei paraloyadiTThi taNudaMDI / micchAbhAva Na cchijjai kiM pAvai mokkha-saoNkkhaM hi // (69) The extroverted-soul (bahiratma) whose focus is on the body endures, without first getting rid of delusion, great physical hardship for the sake of attaining liberation. How can he ever attain liberation? Na hu daMDai kohAiM dehaM daMDei kahaM khavai kammaM / sappo kiM muvai tahA vammIu mArie loe // (70) The extroverted-soul (bahiratma) does not penalize passions like the anger but, instead, penalizes his body through austerity; how can he destroy karmas? Does the snake get killed on destroying the snake-hole? tivvaM kAyakilesaM kuvvaMto giccha bhAvasaMjutto / savvaNNuvaese so NivvANasukhaM Na gaccheI // (103) As per the teaching of the Omniscient Lord, the yogi who mortifies his body through severe self-denial and privation but is overwhelmed by delusion cannot reach the blissful state of liberation (nirvana). ........................ 129

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Samadhitaitram yattyAgAya nivartante bhogebhyo yadavAptaye / prItiM tatraiva kurvanti dveSamanyatra mohinaH // 10 // anvayArtha - ( yat tyAgAya) jisa zarIra ke tyAga ke liye - usase mamatva dUra karane ke liye - aura ( yat avAptaye) jisa parama vItarAga pada ko prApta karane ke liye ( bhogebhyaH) indriyoM ke bhogoM se (nivartante) nivRtta hote haiM arthAt unakA tyAga karate haiM (tatraiva) usI zarIra aura indriyoM ke viSayoM meM ( mohinaH) mohI jIva (prItiM) prIti aura ( anyatra ) vItarAgatA Adi ke sAdhanoM meM (dveSaM kurvanti ) dveSa karate haiN| Sensual pleasures are abandoned for getting rid of infatuation for the body, and as a means to acquire the supreme status. Those taken over by delusion, in contrast, exhibit infatuation for the body, and aversion for the means to acquire the supreme status. ........................ 130

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Verse 91 anantarajJaH sandhatte dRSTiM paGgoryathA'ndhake / saMyogAt dRSTimaGge'pi sandhatte tadvadAtmanaH // 11 // anvayArtha - (anantarajJaH) bhedajJAna na rakhane vAlA puruSa (yathA) jisa prakAra (saMyogAt ) saMyoga ke kAraNa bhramita hokara - la~gar3e aura aMdhe kI kriyAoM ko ThIka na samajhakara (paGgoH dRSTi) la~gar3e kI dRSTi ko ( andhake) aMdhe puruSa meM (sandhatte) Aropita karatA hai - yaha samajhane lagatA hai ki aMdhA svayaM dekhakara cala rahA hai (tadvat ) usI prakAra (AtmanaH dRSTiM ) AtmA kI dRSTi ko (aGge'pi) zarIra meM bhI (sandhatte) Aropita karatA hai - yaha samajhane lagatA hai ki zarIra hI dekhatA-jAnatA hai| (Two crippled travellers, one lame and the other blind, decide to cover the distance by the lame man sitting up on the shoulders of the blind man, and the former guiding the latter.) The ignorant observer, confused by the union of their respective characteristics, mistakes the eyes of the lame for the eyes of the blind. Similarly, confused by the union of the respective characteristics of the soul and the body, he also mistakes the characteristics of the soul for the characteristics of the body. ........................ 131

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Samadhitantram dRSTabhedo yathA dRSTiM panorandhe na yojayet / tathA na yojayeddehe dRSTAtmA dRSTimAtmanaH // 12 // anvayArtha - (dRSTabhedaH) jo la~gar3e aura aMdhe ke bheda ko tathA unakI kriyAoM ko ThIka samajhatA hai vaha ( yathA) jisa prakAra ( par3oH dRSTiM ) la~gar3e kI dRSTi ko (andhe) aMdhe puruSa meM (na yojayet ) nahIM jor3atA - aMdhA svayaM dekhakara cala rahA hai aisA nahIM samajhatA (tathA) usI prakAra (dRSTAtmA) AtmA ko zarIrAdi parapadArthoM se bhinna anubhava karane vAlA antarAtmA (AtmanaH dRSTiM) AtmA kI dRSTi ko - usake jJAna-darzana svabhAva ko (dehe ) zarIra se (na yojayet ) nahIM jor3atA hai - zarIra ko jJAtA-dRSTA nahIM mAnatA hai| The discerning observer who knows the characteristics of the two travellers, the lame and the blind, does not mistake the eyes of the lame for the eyes of the blind. Similarly, the knowledgeable introverted-soul (antaratma) does not mistake the characteristics of the soul for the characteristics of the body. ........................ 132

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Verse 93 suptonmattAdyavasthaiva vibhramo'nAtmadarzinAm / vibhramo'kSINadoSasya sarvAvasthA''tmadarzinaH // 13 // anvayArtha - (anAtmadarzinAm ) AtmasvarUpa kA vAstavika parijJAna jinheM nahIM hai aise bahirAtmAoM ko (suptonmattAdi avasthA eva) kevala supta aura unmatta hone kI avasthAe~ hI (vibhramaH) bhramarUpa mAlUma hotI haiM lekina (AtmadarzinaH) AtmAnubhavI antarAtmA ko (akSINadoSasya) mohAkrAnta bahirAtmA kI (sarvAvasthA) sabhI avasthAe~ - supta aura unmattAdi avasthAoM kI taraha jAgrata aura prabuddha avasthAe~ bhI (vibhramaH) bhramarUpa mAlUma hotI haiN| The extroverted-souls (bahiratma) who do not have right knowledge of the nature of the soul perceive that only in states of slumber and intoxication do they go astray. The introverted-soul (antaratma) who has right knowledge of the nature of the soul, however, perceives that the deluded extroverted-soul (bahiratma) goes astray in all states, including when he is awake and watchful. ........................ 133

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Samadhitantram viditAzeSazAstro'pi na jAgradapi mucyate / dehAtmadRSTirjJAtAtmA suptonmatto'pi mucyate // 94 // anvayArtha - ( dehAtmadRSTiH ) zarIra meM Atmabuddhi rakhane vAlA bahirAtmA (viditAzeSazAstra : api) sampUrNa zAstroM kA jJAtA hone para bhI aura ( jAgrat api ) jAgatA huA bhI ( na mucyate ) karma - bandhana se mukta nahIM hotA hai, kintu (jJAtAtmA ) jisane AtmA ke svarUpa ko zarIra se bhinna anubhava kara liyA hai aisA vivekI antarAtmA ( suptonmattaH api ) sotA aura unmatta avasthA meM bhI ( mucyate ) karma - bandhana se mukta hotA hai - viziSTa rUpa se karmoM kI nirjarA karatA hai| The extroverted-soul (bahiratma) who mistakes the body for the soul does not release himself from bondage of karmas even on mastering all scriptures and even at times when he is awake. The introverted-soul (antaratma) who knows the nature of the soul and perceives it as distinct from the body releases himself from the bondage of karmas even in states of slumber and intoxication. EXPLANATORY NOTE acarya Kundakunda's Samayasara: paramaTThammi du aThido jo kuNadi tavaM vadaM ca dhAreI / taM savvaM bAlatavaM bAlavadaM viMti savvaNhU // (4-8-152) Anyone who has not positioned himself in the divine state of the soul, but performs austerities and observes vows, the all-knowing call his austerities and observance of vows as childish austerities (balatapa) and childish observance of vows (balavrata). 134

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Verse 94 Acarya Kundakunda's Pancastikaya-Sara jassa hidaye NumettaM vA paradavvamhi vijjade rAgo / so Na vijANadi samayaM sagassa savvAgamadharo vi // (167) The man who entertains even an iota of attachment in his heart towards external substances does not understand the real soulnature, although he may be well versed in all scriptures. tamhA NivvudikAmo rAgaM savvattha kuNadu mA kiMci / so teNa vIdarAgo bhavio bhavasAyaraM taradi // (172) (Since virtuous activities with attachment lead only to worldly pleasures, including celestial enjoyments -) The bhavya (potential aspirant to liberation) soul should shun all attachment towards external objects, living or non-living, virtuous or wicked, desirable or undesirable; this way he becomes the victor-of-attachment (vitaraga) and is able to sail across the ocean of samsara. ........................ 135

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Samadhitantram yatraivAhitadhIH puMsaH zraddhA tatraiva jAyate / yatraiva jAyate zraddhA cittaM tatraiva lIyate // 95 // anvayArtha ( yatra eva ) jisa kisI viSaya meM (puMsaH ) puruSa ko ( AhitadhIH ) dattAvadhAna buddhi hotI hai - buddhi sAvadhAna hotI hai (tatra eva ) usI viSaya meM usako ( zraddhA jAyate ) zraddhA utpanna ho jAtI hai aura (yatra eva) jisa viSaya meM ( zraddhA jAyate ) zraddhA utpanna ho jAtI hai ( tatra eva ) usI viSaya meM (cittaM lIyate) usakA mana lIna ho jAtA hai - tanmaya bana jAtA hai| Man develops interest and faith in the subject that attracts his attentive cognition, and his mind becomes focused on the subject of his interest. (This focus of mind toward the soul protects him from going astray even in states of slumber and intoxication.) 136

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Verse 96 yatrAnAhitadhIH puMsaH zraddhA tasmAnnivartate / yasmAnnivartate zraddhA kutazcittasya tallayaH // 16 // anvayArtha - ( yatra) jisa viSaya meM ( puMsaH ) puruSa kI (anAhitadhIH) buddhi dattAvadhAnarUpa nahIM hotI (tasmAt ) usase ( zraddhA ) zraddhA - ruci (nivartate) haTa jAtI hai - dUra ho jAtI hai (yasmAt ) jisase (zraddhA) zraddhA - ruci (nivartate) haTa jAtI hai usameM (cittasya) citta kI (tallayaH kutaH) lInatA kaise ho sakatI hai? arthAt nahIM hotI hai| Man loses interest and faith in the subject that does not attract his attentive cognition. How can his mind remain focused on the subject that is of no interest to him? (This disinclination of mind toward the body protects him from going astray even in states of slumber and intoxication.) ........................ 137

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Samadhitantram bhinnAtmAnamupAsyAtmA paro bhavati tAdRzaH / vartirdIpaM yathopAsya bhinnA bhavati tAdRzI // 97 // anvayArtha - (AtmA) yaha AtmA ( bhinnAtmAnaM) apane se bhinna arihanta, siddharUpa paramAtmA kI ( upAsya) upAsanA-ArAdhanA karake (tAdRzaH) unhIM ke samAna (paraH bhavati) paramAtmA ho jAtA hai (yathA) jisa prakAra (bhinnA vartiH) dIpaka se bhinna astitva rakhane vAlI bAtI (dIpaM upAsya ) dIpaka kI upAsanA karake - usakA sAmIpya prApta karake (tAdRzI) usI kI taraha - dIpaka svarUpa ( bhavati) ho jAtI hai| Through adoration of the Supreme Beings - the Arhat and the Siddha - non-self identities, the soul attains the status of the Supreme Being (paramatma). The analogy is of the wick, which although external to the lamp, due to its closeness with the lamp turns itself into the lamp. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: jo jANadi arahataM davvattaguNattapajjayattehiM / so jANadi appANaM moho khalu jAdi tassa layaM // (1-80) He, who knows the Omniscient Lord (Arhat) with respect to substance (dravya), qualities (guna), and modes (paryaya), knows his soul (atma), and his delusion, for certain, gets destroyed. Adoration of the Omniscient Lord Each morning, the ascetic performs, with devotion, adoration of the Supreme Beings - the Arhat and the Siddha. Through this 138

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Verse 97 adoration, he controls his mind, speech, and body, and thus prepares himself for accomplishing concentration of mind (dhyana), stepping-stone for becoming the pure-soul (paramatma). He performs adoration of the Supreme Beings through thoughtactivity (bhava-puja) and not through material-things (dravyapuja); adoration through material-things (dravya-puja) involves worldly-activity (arambha) that the ascetic must avoid. The ascetic is ever engaged in study (svadhyaya) and concentration (dhyana). Study (svadhyaya) engenders knowledge (jnana), and steadiness of knowledge is concentration (dhyana). Steadiness of concentration (dhyana), when directed towards the Self, is soul-meditation (samadhi). Soul-meditation (samadhi) is the highest goal that the ascetic aims at. Soul-meditation (samadhi) bestows on him whatever he wishes to attain. Excerpted and translated into English from: "Pandita Asadhara's Dharmamrta-Anagara", p. 650. Acarya Samantabhadra's Svayambhustotra: candraprabhaM candramarIcigauraM candraM dvitIyaM jagatIva kAntam / vande'bhivandyaM mahatAmRSIndraM jinaM jitasvAntakaSAyabandham // (8-1-36) With complexion bright as the rays of the moon, you had radiated knowledge like another moon. You are worshipped by the eminent beings; you are the Lord of the learned ascetics; and you had conquered all your karmas and internal passions. I bow to you, O Lord Candraprabha, the possessor of the moonlike splendour. tvamuttamajyotirajaH kva nirvRtaH kva te pare buddhilavoddhavakSatAH / tataH svaniHzreyasabhAvanAparairbudhapravekairjina zItaleDyase // (10-5-50) 139

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Samadhitantram O Lord Sitalanatha! There is no comparison between you, having effulgent omniscience, freedom from rebirth, and ineffable bliss, and other deities, overwhelmed by the vain of their little knowledge. You only, therefore, are worshipped by the venerable ascetics engaged in soul-development. zivAsupUjyo'bhyudayakriyAsu tvaM vAsupUjyastridazendrapUjyaH / mayApi pUjyo'lpadhiyA munIndra dIpArciSA kiM tapano na pUjyaH // O Lord of the Apostles! You are really Vasupujya; you were worshipped by the lords of the devas and the men during the five most auspicious events in your life (panca kalyanaka), starting from your descending from the heaven and entering your Mother's womb. Endowed with little intellect, I also undertake to worship you. Is the sun not worshipped by the insignificant light of the lamp? na pUjayArthastvayi vItarAge na nindayA nAtha vivAntavaire / tathApi te puNyaguNasmRtirnaH punAti cittaM duritAJjanebhyaH // (12-2-57) O Wise Lord! You had conquered all attachment and, therefore, do not pay heed to worship; you entertain no aversion and, therefore, do not pay heed to calumny. Still, just the thought of your auspicious qualities washes the evil mire of karmic matter from our hearts. yasmAnmunIndra tava lokapitAmahAdyA vidyAvibhUtikaNikAmapi nApnuvanti / tasmAdbhavantamajamapratimeyamAryAH stutyaM stuvanti sudhiyaH svahitaikatAnAH // (12-1-56) 140 ........ (17-5-85)

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O Supreme Sage! Since the worldly gods are not able to get to even an iota of your knowledge and splendour, the intelligent and learned ascetics, striving after the well-being of their souls, worship only you who is free from rebirth, possessor of the infinitudes and adorable. stutiH stotuH sAdhoH kuzalapariNAmAya sa tadA bhavenmA vA stutyaH phalamapi tatastasya ca sataH / kimevaM svAdhInyAjjagati sulabhe zrAyasapathe stuyAnna tvAM vidvAnsatatamabhipUjyaM namijinam // Verse 97 (21-1-116) The worship of Lord Jina must result in propitious outcomes for the worthy and noble worshipper, whether or not the Lord being worshipped is present (with reference to time and space) and whether or not the worshipper is bestowed with boons (like heavenly abode) by the Lord. Even after the availability of such a self-dependent path to emancipation, which wise man will not engage himself in the praise of the supremely worshipful Lord NaminathaJind? acarya Samantabhadra's Ratnakarandaka-sravakacara: devAdhidevacaraNe paricaraNaM sarvaduHkhanirharaNam / kAmaduhi kAmadAhini paricinuyAdAdRto nityam // ( 119 ) In order to get rid of all kinds of distress, the householder should, with great reverence, worship daily the Holy Feet of the Tirthankara-wish-fulfilling, and destroyers of lustful cravings. .... 141

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Samadhitantram upAsyAtmAnamevAtmA jAyate paramo'thavA / mathitvA''tmAnamAtmaiva jAyate'gniryathA taruH // 98 // anvayArtha - ( athavA ) athavA ( AtmA ) yaha AtmA ( AtmAnam ) apane citsvarUpa ko hI (upAsya ) cidAnandamaya - rUpa se ArAdhana karake ( paramaH ) paramAtmA (jAyate) ho jAtA hai ( yathA ) jaise (taruH ) bA~sa kA vRkSa (AtmAnam ) apane ko ( Atmaiva ) apane se hI ( mathitvA ) ragar3akara (agniH ) agnirUpa ( jAyate ) ho jAtA hai| Alternatively, through adoration of the supreme status of own soul - self identity, characterized by pure consciousness - the soul attains the status of the Supreme Being (paramatma). The analogy is of the bamboo tree, which on rubbing against self, turns itself into fire. EXPLANATORY NOTE The soul alone is the real cause of liberation Factors-of-action (karaka) are of six kinds: 1) the doer (karta), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (saripradana), 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 (vyavahara satkaraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upadana karana), it is the transcendental sixfold factors-of-action (niscaya satharaka). The 142

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Verse 98 empirical sixfold factors-of-action (vyavahara satkaraka) is based on what is called as 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 (vyavahara satkaraka) is untrue. And since the transcendental sixfold factors-of-action (niscaya satkaraka) accomplishes the work of the self, in the self, through the self, it is true. An illustration of the empirical sixfold factors-of-action (vyavahara satkaraka) can be 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) are different entities and, therefore, the empirical sixfold factors-ofaction (vyavahara satkaraka) is established only from empirical point of view 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 or svayambhu). Intrinsically possessed of infinite knowledge and energy, the soul, depending on self, performs the activity of 143

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Samadhitantram 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 pure concentration (suddhopayoga). Excerpted from: Jain, Vijay K. (2016) "Acarya Samantabhadra's Aptamimamsa", Vikalp Printers, p. 48-50. ........................ 144

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Verse 99 itIdaM bhAvayennityamavAcAMgocaraM padam / svata eva tadApnoti yato nAvartate punaH // 99 // anvayArtha - (iti) ukta prakAra se (idaM) bheda-abhedarUpa AtmasvarUpa kI (nityaM) nirantara ( bhAvayet ) bhAvanA karanI caahie| aisA karane se (tat) usa (avAcAMgocaraM padam ) anirvacanIya paramAtma-pada ko (svata eva) svayaM hI yaha jIva (Apnoti) prApta hotA hai (yataH) jisa pada se ( punaH) phira (na Avartate) lauTakara AnA nahIM hotA hai - punarjanma lekara saMsAra meM bhramaNa karanA nahIM par3atA hai| Thus, one must incessantly adore the supreme status of the soul through non-self as well as self identities. This way, the soul, on its own, attains the ineffable status of the Supreme Being (paramatma) that is eternal and signifies end of transmigration. EXPLANATORY NOTE Acarya Kundakunda's Samayasara: appANamappaNA rudhidUNa dopunnnnpaavjogesu| dasaNaNANamhi Thido icchAvirado ya annnnmhi|| (6-7-187) (6-8-188) jo savvasaMgamukko jhAyadi appANamappaNA appaa| Na vi kammaM NokammaM cedA ciMtedi eyttN|| appANaM jhAyaMto daMsaNaNANamaio annnnnnmo| lahadi acireNa appANameva so kmmpvimukkN|| (6-9-189) The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and ........................ 145

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Samadhitantram stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter (nokarma); the Self with such distinctive qualities experiences oneness with the Self. Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas. Power of discrimination leads to the acquisition of right faith and right knowledge Jainism lays great emphasis on the acquisition of right faith to be able to make any progress on the path leading to liberation. When accompanied by wrong faith, knowledge and conduct too get vitiated. Faith and knowledge arise in the soul simultaneously. For instance, when the clouds disappear, both the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence, destruction, or destruction-cum-subsidence of faith-deluding karmas, right sensory knowledge and right scriptural knowledge are attained by the soul at the same time by the removal of wrong sensory and wrong scriptural knowledge. It is on the basis of right faith that knowledge acquires the attribute 'right'. Knowing substances, souls and non-souls, as these actually are is right knowledge. The attribute 'right' is intended to ward off uncertainty, doubt and error in knowledge. Right knowledge provides the foundation that is necessary for the conduct to be 'right'. It is clear that wrong knowledge results due to the soul's association with wrong faith, and right knowledge results from the ........................ 146

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Verse 99 soul's association with right faith. What causes the comprehension of reality otherwise is wrong faith. Wrong faith irrigates the garden of karmas and extends transmigration. The Self overwhelmed by wrong faith considers the true nature of a substance as a wrong one, falters in his assessment of the reality, and engages in conduct that is harmful to spiritual progress. Just as an inebriated man loses his power of discrimination, wrong faith distorts ocular perception. Those who do not understand the difference between the soul and the non-soul become blind to discrimination between the beneficial and the non-beneficial and yearn for the pleasures of the present alone. The very first requisite for self-exertion that leads to removal of the veils of karmic matter from the soul is right faith, since people live up to their beliefs. The most malignant passions (kasaya) prevent the acquisition of right faith and, as a consequence, right knowledge. Without right faith and right knowledge, conduct cannot be thought of as 'right'. It is thus mandatory to venerate and adore right faith which is like a beacon light to guide the barge of life. Right faith involves an unwavering mental assent and belief in the nature of substances, soul and non-soul, as per the teachings of Lord Jina. Only through the devotion to the Ideal, and not through fanatical doting on a chimerical idol, can one ever hope to acquire right faith. The Tirtharkaras, who not only have Themselves achieved the divine status of omniscience and supreme bliss but also shown the world the right path to reach to the same status, are just the right Ideals to receive our devotion and daily adoration. Right faith needs to be reinforced by right knowledge derived from study, meditation and listening to the discourses of the true saints. Acarya Amitagati, in Yogasara Prabhita, has emphasized the importance of proper discrimination between the right and the wrong while acquiring knowledge: ........................ 147

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Samadhitantram jJAnasya jJAnamajJAnamajJAnasya prayacchati / ArAdhanA kRtA yasmAd vidyamAnaM pradIyate // (6-34) Adoration of (right) knowledge results in the gain of (right) knowledge and adoration of wrong knowledge results in the gain of wrong knowledge for only that can be given which one possesses. No man endowed with the capacity of thinking and the power of discrimination will ever want to make prolonged, concerted efforts for accomplishing a goal in a particular direction only to realize later that the efforts were misdirected. We must, therefore, earnestly seek right faith and right knowledge as we embark on the spiritual path. In the life of the man who has acquired right faith and right knowledge, the observance of the prescribed rules of conduct becomes a natural course. .... 148 Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 67-96.

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Verse 100 ayatnasAdhyaM nirvANaM cittattvaM bhUtajaM yadi / anyathA yogatastasmAnna duHkhaM yoginAM kvacit // 100 // anvayArtha - (cittattvaM) cetanA lakSaNa vAlA yaha jIva tattva ( yadi bhUtajaM) yadi bhUtaja hai - cArvAka-mata ke anusAra pRthvI, jala, agni aura vAyu rUpa bhUtacatuSTaya se utpanna huA hai athavA sAMkhya-mata ke anusAra sahaja zuddhAtma-svarUpa se utpanna hai - usa zuddhAtma-svarUpa ke saMvedanA dvArA labdhAtmarUpa hai to (nirvANaM) nirvANa - mokSa (ayatnasAdhyaM) yatna se siddha hone vAlA nahIM rhegaa| arthAt cArvAka-mata kI apekSA, jo ki zarIra ke chUTa jAne para AtmA meM kisI viziSTa avasthA kI prApti kA abhAva batalAtA hai, maraNarUpa zarIra kA vinAza hone se AtmA kA abhAva ho jAegA aura yahI abhAva binA yatna kA nirvANa hogA, jo iSTa nahIM ho sktaa| aura sAMkhya-mata kI apekSA svabhAva se hI sadA zuddhAtma-svarUpa kA lAbha mAna lene se mokSa ke liye dhyAnAdika koI upAya karane kI bhI AvazyakatA nahIM rahegI, aura isa taraha nirupAya mukti kI prasiddhi hone se binA yatna ke hI nirvANa honA ThaharegA jo usa mata ke anuyAyiyoM ko bhI iSTa nahIM hai| (anyathA ) yadi caitanya AtmA bhUtacatuSTaya-janya tathA sadA zuddhAtma-svarUpa kA anubhava karane vAlA nityamukta nahIM hai to phira (yogataH) yoga se svarUpa-saMvedanAtmaka-cittavRtti ke nirodha kA dRDha abhyAsa karane se - sakala vibhAvapariNati ko haTAte hue - hI nirvANa kI prApti hogI (tasmAt ) cU~ki vastu-tattva kI aisI sthiti hai isaliye (yoginAM) nirvANa ke liye prayatnazIla yogiyoM ko (kvacit ) kisI bhI avasthA meM - durddharAnuSThAna ke karane tathA chedana-bhedanAdi rUpa upasarga ke upasthita hone para (duHkhaM na) koI du:kha nahIM hotA hai| If the soul-substance - characterized by consciousness - is produced, as the Carvaka believe, by the union of four basic substances - earth (prthvi), water (jala), fire (agni), and air 149

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Samadhitantram (vayu) then death must lead to its annihilation and this annihilation would amount to attainment of liberation. Or, if it is produced, as Samkhya believe, by the eternally pure soulnature then it must remain pure in all states and conditions, including after death. Both hypotheses lead to the conclusion that no special effort is required to attain the state of liberation; this conclusion is not gratifying to either. Therefore, rejecting both hypotheses, the right believer concludes that one can attain liberation only through persistent effort to suppress undesirable activities of the body, the speech and the mind, and through meditation on the pure soul. The yogi, therefore, does not have any sense of suffering while observing severe austerities, while meditating, and on occurrence of calamities. EXPLANATORY NOTE The soul substance-myth and reality Incalculably long years ago, the kingdom of Alkapuri was celebrating birthday of its great king Mahabala, the tenth earlier incarnation of the first Tirthankara Lord Adinatha. A great thinker, Mahabala was not only extremely handsome but highly virtuous and had won over the hearts of his subjects by his extraordinary personality and sense of justice. He had four ministers Mahamati, Sambhinnamati, Satamati and Svayambuddha - all extremely intelligent, caring, and far-sighted. While Svayambuddha was a right-believer (samyagdrsti), the other three were wrong-believers (mithyadrsti). All four were dear to king Mahabala. -- King Mahabala was seated, with much pomp and grandeur, in his court, surrounded by ministers, chieftains, kings and courtiers. Finding King Mahabala in extremely good mood, Svayambuddha, endowed with sharp intellect and pleasing manners, started the .... 150 ........

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Verse 100 conversation that he thought would please his master: - "O Master of kings, enjoying supernatural powers! I would say something that would be propitious to you. The splendour, prosperity and divine powers that you enjoy today are due to merit you had acquired in your previous births. Only through dharma - virtuous conduct - one acquires wealth, noble family, strength and beauty of the body, good intellect, long and healthy life, and happiness. Just as no effect (karya) can take place without the cause (karana) - no light without the lamp, no bud without the seed, no rains without the cloud, no shadow without the canopy - in the same way, no wealth or prosperity can be got without dharma. Let me explain dharma. Its root is compassion or non-violence (ahimsa). Self-restraint, forbearance, non-injury, austerity, giving of gifts, conduct, concentration, and non-attachment are all signs of dharma. Desisting from injury, falsehood, stealing, unchastity and attachment, constitutes dharma. Recognizing that the glory of the present is the fruit of the past good deeds, dharma should unremittingly be kept in mind in all enterprise." Mahamati, disturbed by the prudent words of Svayambuddha, broke in with the Carvaka doctrine of bhutavada that relies on the bhutacatuska (quartet of earth, water, fire, and air): "Dharma can become a matter of discussion only in the presence of the possessor-of-dharma (dharmi); when the presence of the soul cannot be established, there is no point discussing dharma. The union of four basic substances - earth (prthui), water (jala), fire (agni), and air (vayu) - produces consciousness, that you call the soul, just as the union of substances like nectar-rich flowers of the mahua, jaggery (guda) and water produces an intoxicating effect. There is no separate identity of the soul; it is non-existent like a sky-flower. Consciousness is destroyed with the destruction of the body. 151

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Samadhitantram How can the effect of virtuous or wicked activities in this birth be conceived in the next birth? Those who bear hardship in this birth wishing for happiness in the next, do this out of their foolishness." As Mahamati completed his dialogue, Sambhinnamati could not resist the temptation to intervene with his doctrine of momentariness - vijnanavada: "There is no distinctive substance that you call the soul since its existence cannot be established. Whole world is transitory and momentary; there is existence only of internal objects-ofknowledge (artha), i.e., of cognition arrived at through the subjective act of mind. The world is just this cognition of momentary, inter-connected events (vijnana). Everything is momentary. Had the substances been independent, these would have also exhibited permanence in their character. But as we see, nothing is permanent in this world. This cognition of momentary, inter-connected events is without parts, it gets destroyed immediately on origination, illumines without the knower or the object-of-knowledge, and is without emotion. This cognition cannot be known by any other source, it knows nothing external and is destroyed in a moment. Before destruction, it leaves a never-ceasing series of momentary ideas (santana, lit. offspring, meaning 'series' of successive events); this leads to remembrance. The santana is not different from its parent cognition. But since the substances is destroyed each moment, how to explain recognition or pratyabhijnanal? The 1 Recognition (pratyabhijnana), in general, means knowing the thing as that which was known before. It consists in knowing not only that a thing is such and such but that it is the same thing that was seen before. Recognition is the conscious reference to the past and a present cognition of the same object. I see a jar, recognize it as something that was perceived before, and say, "This is the same jar that I saw earlier." 152

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Verse 100 answer is that recognition (pratyabhijnana) of a momentary substance is not real; it is an illusion similar to the false notion of looking at the same old nails or hair that one gets on seeing the regrown nails or hair some days after these have been trimmed. In the aggregates (skandha) are the five functions or aspects that constitute the sentient being: a) form or matter (rupa), b) sensation or feeling (vedana), c) perception or cognition (samjna), d) mental formations or volitions (samskara), and e) consciousness or discernment (vijnana). These five aggregates are the substrata for clinging and thus 'contribute to the causal origination of future suffering'. Clinging to the five aggregates must be removed in order to achieve release from the samsara - to attain moksa. Other than these momentary ideas, there is nothing which you call as the soul and enjoys the fruits of the karmas. The fear of the future birth is like the fear of the peewit (titihari) - a kind of shorebird - that sky is going to fall on her." - As Sambhinnamati concluded his submission, the fourth minister Satamati, who believed in nihilism or voidness nairatmyavada or sunyavada spoke thus: "This world is unreal and everything that we see - human, animal, pot and board - are illusions. Illusions make us feel their existence as if in a dream. When the world is illusory, how can you prove the existence of the soul, and when the existence of the soul cannot be proved what is the use talking about the next life? Those who observe austerity and rituals for the sake of future happiness unnecessarily get to misery in the present. Such persons are devoid of true knowledge. Just as a deer fruitlessly chases a mirage, those who dream of eternal life in nirvana unthinkingly trouble themselves." When his three colleagues had put forward their views, Svayambuddha rose again to counter each one of them; first 153

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Samadhitantram Mahamati: "O dear Mahamati, your assertion that the soul's existence cannot be proved is flawed. Besides the four substances you mentioned, we also experience consciousness (cetana) in the form of knowledge and faith. The soul, that is, consciousness, is non-corporeal while the body is corporeal. Body can be seen and experienced through the senses but the soul cannot be seen and experienced through the senses; it can be known only through self-knowledge. The body and the soul, therefore, are altogether different substances. Relationship between the soul and the body is like that between the sword and the sheath; the two have altogether different attributes. If you say that different parts of the body are produced by different quartets of earth, water, fire, and air, then each part should have different kind of consciousness. But same consciousness pervades in whole of the body and, therefore, the soul is one integral whole, not produced out of the four substances mentioned by you. Besides, under no circumstance, the body with form can produce something that is without form. If you argue that the senses that have form produce knowledge, which is without form, then we submit that the knowledge borne out of the senses is with form. The soul, when bound with karmas in its worldly state of existence, is with form, from a particular point of view. Thus, your insistence that a substance with form can produce a formless substance does not hold water. Substances, earth etc., get transformed into the body due to the instrumental cause (nimitta karana) of the worldly soul which is bound with karmas. Your assertion that the soul originates with the body, and is destroyed with the body - like the bubble that is formed out of water and ends in water - does not stand scrutiny as the body and the soul are two distinct, non-similar substances. Only the soul can be the substantial cause (upadana karana) of consciousness because 154

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Verse 100 both have the same attributes. The example of the union of substances, like nectar-rich flowers of mahua, jaggery (guda) and water, producing intoxicating effect is not appropriate since what is produced out of these substances is inanimate and with form, while you wanted to give example of an inanimate substance producing an animate substance. It is clear now that the soul is an altogether different substance from the body, with consciousness as its differentia. As the soul exists in the present body, it had existed in the previous body and will exist in the future body. Some reflexive actions of infants, like the impulse to get breastfed, point to this truth. Whatever volitional movements are seen in this body are due to the force that is the soul. It is clear that the rationale you had put forward to prove that consciousness is made up of four basic substances is misguided and flawed." Turning his attention to Sambhinnamati, proponent of the doctrine of momentariness - vijnanavada, Svayambuddha spoke thus: "Your doctrine of momentariness - vijnanavada - professes absolute existence of momentary cognition (vijnana); how can this be proved? By your absolute cognition itself? If through the use of the sadhya (statement of that which is to be proved, the major term) and the sadhana (statement of the reason, the middle term, hetu) one tries to prove that cognition alone is real, the process will not be a legitimate one; the statement of the sadhya, without considering any distinction whatsoever between the sadhya and sadhana, will suffer from what is known as the fallacy of the thesis (pratijnadosa) and the statement of the hetu, without accepting an inseparable connection with the major term, sadhya, from the fallacy of the reason (hetudosa). If it be maintained that ........................ 155

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Samadhitantram there is existence only of internal 'objects of knowledge' (artha), i.e., of cognition arrived at through the subjective act of mind, then all inferences (anumana) drawn by the intellect (buddhi), and verbal testimony of the Scripture (agama) would become sources of invalid knowledge (pramanabhasa). But how can there be invalid knowledge (pramanabhasa) without there being existence of valid knowledge (pramana)? Further, existence of the objects of knowledge in the world is established through the use of sentences (vakya); without the use of sentences truth cannot be established. Are sentences different from your cognition (vijnana)? If yes, you lose your ground that momentary cognition (vijnana) alone exists. If you say that sentences also are cognition (vijnana) then how have you expressed, 'This world is nothing but momentary cognition (vijnana)? Moreover, cognition, the possessor of knowledge, is never without the objects of knowledge. If you do not accept independent existence of objects of knowledge, then your cognition also becomes non-existent. If you accept the existence of objects of knowledge, your absolutism gets destroyed. So, if you recognize cognition, you have to also recognize objects of knowledge. Recognition of the real is not accidental since it is universally experienced without any hindrance. When you employ the sadhana - cognition, there can be no escape from also accepting the sadhya - objects of knowledge. In short, your assertions about absolutistic cognition (vijnanadvaita) are unfounded; though these sound attractive like the dulcet utterances of an infant." In the end, Svayambuddha voiced his unease about the idea of nihilism (sunyavada), expressed by Satamati: "In your idea of nihilism (sunyavada), do you have room for the ........................ 156

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Verse 100 speech and to its outcome, the knowledge? If your answer is in the affirmative, you have lost since, in that case, you will have to accept the existence of all other objects, besides the speech and the knowledge. If not, without existence of the speech and the knowledge, how will you establish your nihilism (sunyavada)? In this scenario, your insistence on nihilism (sunyavada) is like the outcry of a lunatic. It is thus firmly established that the soul is distinct from the body and that the 'dharma' comprising virtues like compassion and restraint exists." Knowledgeable persons put their faith in the substances of reality, as expounded by the Omniscient Lord (sarvajna or Apta). Virtuous men must be able to distinguish between the true and trustworthy preacher and the counterfeit preacher who claims to be true and trustworthy. Listening to the incontrovertible words of Svayambuddha, all present in the court, including the three ministers, felt relieved as their doubts about the nature of reality got cleared. All accepted the existence of the soul. King Mahabala, too, was extremely pleased. Abridged adaptation from: "Acarya Jinasena's Adipurana", Bharatiya Jnanpith, Tenth Edition (2004), p. 91-101. 157

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Samadhitantram svapne dRSTe vinaSTe'pi na nAzo'sti yathAtmanaH / tathA jAgaradRSTe'pi viparyAsAvizeSataH // 101 // anvayArtha - (svapne) svapna kI avasthA meM (dRSTe vinaSTe api) pratyakSa dikhane vAle zarIrAdika vinAza hone para bhI (yathA) jisa prakAra ( AtmanaH) AtmA kA (nAzaH na asti) nAza nahIM hotA hai (tathA) usI prakAra (jAgaradRSTe api) jAgRta avasthA meM bhI dikhane vAle zarIrAdika kA vinAza hone para AtmA kA nAza nahIM hotA hai| (viparyAsAvizeSataH ) kyoMki donoM hI avasthAoM meM jo viparIta pratibhAsa hotA hai usameM paraspara koI bheda nahIM hai| The soul does not die when, in a dream, one experiences death - destruction of one's visible body. Similarly, the soul does not die when, in awakened state, one experiences death - the destruction of one's visible body. In both cases, though the perception suggests otherwise, death of the physical body does not entail death of the soul. ........................ 158

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Verse 102 aduHkhabhAvitaM jJAnaM kSIyate duHkhasannidhau / tasmAdyathAbalaM duHkhairAtmAnaM bhAvayenmuniH // 102 // anvayArtha - (aduHkhabhAvitaM jJAnaM) jo bhedavijJAna du:khoM kI bhAvanA se rahita hai - upArjana ke liye kucha kaSTa uThAe binA hI sahaja sukumAra upAya dvArA bana AtA hai - vaha (duHkhasannidhau ) pariSaha-upasarga Adi du:khoM ke upasthita hone para (kSIyate) naSTa ho jAtA hai| (tasmAt ) isalie (muniH) antarAtmA yogI ko (yathAbalaM) apanI zakti ke anusAra (duHkhaiH) du:khoM ke sAtha (AtmAnaM bhAvayet ) AtmA kI zarIrAdika se bhinna bhAvanA karanI caahiye| Discriminatory knowledge acquired without endurance of suffering gets diluted when hardships or calamities supervene. Therefore, during contemplation of distinctness of the soul and the body, the yogi must endure, to his capability, sufferings. EXPLANATORY NOTE Acarya Amitagati's Yogasara Prabhita: svAtmAnamicchabhiAtuM sahanIyAH parISahAH / nazyatyasahamAnasya svAtmajJAnaM parISahAt // (6-26) Those desirous of knowing their souls must endure afflictions; selfknowledge of those who do not practice endurance of afflictions gets shattered on advent of afflictions. Acarya Pujyapada's Istopadesa: parISahAdyavijJAnAdAsravasya nirodhinI / jAyate'dhyAtmayogena karmaNAmAzu nirjarA // (24) 159

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Samadhitantram When one meditates on the soul, unmindful of the trials and tribulations of life, the influx of karmas gets blocked and their shedding takes place. yajjIvasyopakArAya taddehasyApakArakam / yaddehasyopakArAya tajjIvasyApakArakam // ( 19 ) Actions that are intended for the enrichment of the soul discard the welfare of the body, and the actions intended for the welfare of the body undermine soul-enrichment. Acarya Kundakunda's Atthapahuda: your enfad unui ga na faurenfa 1 tamhA jahAbalaM joI appA dukkhehi bhAvae // Knowledge attained in comfort is destroyed as distress supervenes. (To cultivate patient endurance of bodily pain and suffering -) The yogi should, therefore, observe austerities, including mortification of the body while meditating on the soul. (6-62) Enrich the soul, not the body The soul and the body are two distinct entities; the soul is a spiritual substance with consciousness as its primary attribute and the body is an inanimate object comprising physical matter. All our actions in the direction of enriching the soul would, as a corollary, undermine the well-being of the body. Fasting and meditation are helpful aids to purify the soul but ignore the immediate needs of the body. Renunciation and austerities help the soul by saving it from harmful desires but deprive the body of the objects of its guard and embellishment. An ascetic striving after emancipation endures, 160 ...........

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Verse 102 without regret or remorse, bodily hardships and afflictions. He unreservedly endures the torments of extreme hunger, parching thirst, biting cold, and oppressive heat of the sun. Afflictions caused by insect-bites, roaming bare-foot on thorny roads, sitting in a particular posture for a long time, lying down on uneven and hard ground, and even serious disease, do not swerve him from the path. He embraces blameless nakedness like that of the child and is always free from the excitement of passions and agitations of the senses. Engaged continually in cleansing the soul from the mire of karmic impurities, he has no desire left to take bath and cleanse his body. Having learnt the truth about bondage and emancipation, the saint is indifferent to the pleasures of the senses. He has no thought or desire for the well-being of the body and does not adorn it. For him the body is just an aid for acquiring the Three Jewels (ratnatraya) of merit - right faith, right knowledge and right conduct - and safeguarding these. He accepts pure, properly prepared food only once in a day, that too less than his fill, in order to keep his body intact, just as lubrication is indispensable to the running of the wheel. Although his physical frame reduces to a mere assemblage of skin, bones, and arteries, it becomes auspicious, adorable and worshipful. Due to severe austerities, he may have even developed extraordinary powers of cure but being devoid of passions, attachment and aversion, he does not use these powers to cure himself. No wonder, with the passage of time, the purity of his soul increases manifold as his karmic body is purged of many kinds of harmful karmic matter. Our gross body must undergo changes due to the substance of time (kala). Gradual, imperceptible changes take place in it incessantly, every instant. If gradual, imperceptible changes do not take place there can be no perceptible change either. We do not develop wrinkles or grey hair all of a sudden. When we perceive 161

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Samadhitantram major transformations or changes in our body, which truly are results of minute changes taking place every instant, we term these changes as due to 'aging'. The substance of time, which itself is without activity, is the auxiliary cause of the minute changes taking place in all substances. Conventionally, however, we talk of time as the past, the present and the future, or years, days and hours. Changes, minute as well as perceptible, must take place in our body and this process cannot be subverted. The body must undergo transformations due to the substance of time. And on the completion of the age-karma the soul must depart from the body to its new abode. Our efforts to nourish the body at the expense of the soul, therefore, are short-sighted and are bound to result into suffering. .... 162 Excerpted from: Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 58-60.

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Verse 103 prayatnAdAtmano vAyuricchAdveSapravartitAt / vAyoH zarIrayaMtrANi vartante sveSu karmasu // 103 // anvayArtha - (AtmanaH) AtmA ke (icchAdveSapravartitAt prayatnAt ) rAga aura dveSa kI pravRtti se hone vAle prayatna se (vAyuH) vAyu utpanna hotI hai - vAyu kA saMcAra hotA hai (vAyoH) vAyu ke saMcAra se (zarIrayaMtrANi) zarIra-rUpI yaMtra (sveSu karmasu) apane-apane kArya karane meM (vartante) pravRtta hote haiN| Due to imperfections of attachment and aversion in the soul, caused by past karmic bonds, there is tendency toward activity - of the mind, the speech and the body. Due to this tendency, there are vibrations in the space-points of the soul, and these vibrations set into motion the air in the body. Due to movement of this air, different parts of the body-machine start performing their respective functions. EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha mA mujjhaha mA rajjaha mA dussaha iTTaNi?atthesu / thiramicchaha jadi cittaM vicittajhANappasiddhIe // (48) O bhavya (potential aspirant to liberation)! If you wish to concentrate your mind on various kinds of meditation, get rid of delusion, and attachment and aversion in respect of desirable and undesirable objects. ........................ 163

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Samadhitantram Acarya Kundakunda's Pancastikaya-Sara jassa Na vijjadi rAgo doso moho va savvadavvesu / NAsavadi suhaM asuhaM samasuhadukkhassa bhikkhussa // ( 142 ) In the supreme ascetic who is free from attachment, aversion and delusion in respect of all substances, and is impervious to happiness as well as misery, there is no influx of either meritorious or evil karmas. jassa Na vijjadi rAgo doso moho va jogaparikammo / tassa suhAsuhaDahaNo jhANamao jAyae agaNI // ( 146) In the person who is free from attachment, aversion, and delusion, and from activity of the thought, the speech and the body, there flames forth the fire of meditation that burns out all karmas, beneficial as well as baneful. 164

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Verse 104 tAnyAtmani samAropya sAkSANyAste'sukhaM jar3aH / tyaktvA''ropaM punarvidvAn prApnoti paramaM padam // 104 // anvayArtha - (jar3aH) mUrkha bahirAtmA (sAkSANi) indriyoM sahita (tAni) usa audArikAdi zarIra-yaMtroM ko (Atmani samAropya) AtmA meM AropaNa karake - maiM gorA hU~, maiM sulocana hU~, ityAdi rUpa se - unake Atmatva kI kalpanA karake (asukhaM Aste) du:kha bhogatA rahatA hai (punaH) kintu (vidvAn) jJAnI antarAtmA (AropaM tyaktvA) zarIrAdika meM AtmA kI kalpanA ko tyAgakara ( paramaM padam ) paramapada rUpa mokSa ko ( prApnoti ) prApta kara letA hai| The deluded extroverted-soul (bahiratma) continues to suffer as he mistakes the body-machine, including the senses, for the soul; the knowledgeable introverted-soul (antaratma) attains the supreme state of liberation as he disconnects the bodymachine, including the senses, from the soul. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: jIvo'nyaH pudgalazcAnya ityasau tattvasaMgrahaH / yadanyaducyate kiJcit so'stu tasyaiva vistaraH // (50) The soul is distinct from the matter and the matter is distinct from the soul; this is the quintessence of reality. All the rest of articulation is but an elaboration of the same. ........................ 165

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Samadhitantram Acarya Kundakunda's Samayasara: jIvo carittadaMsaNaNANaTThido taM hi sasamayaM jANe / poMggalakammapadesaTThidaM ca taM jANa parasamayaM // (1-2-2) Know that the jiva (soul) that rests on pure faith, knowledge, and conduct, alone is the Real Self. The one conditioned by the karmic matter is to be known as the impure self. Note: The souls that rest on the pure self are the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of destroyed delusion (ksina-kasaya), are other than the Real Self. Acarya Kundakunda's Rayanasara: maoNkkhagaIgamaNakAraNabhUyANi pasatthapuNNaheUNI / tANi have duvihappA vatthusarUvANi bhAvANi // (143) Dispositions, concerning the nature of reality, of two kinds of souls - the introverted-soul (antaratma) and the pure-soul (paramatma)-lead to propitious merit (punya) that makes possible the attainment of liberation. bahiraMtarappabheyaM parasamayaM bhaNNae jiNiMdehiM / paramappA sagasamayaM tabbheyaM jANa guNaTThANe // (145) The Omniscient Lord has called both, the extroverted-soul (bahiratma) and the introverted-soul (antaratma), as the impure self (parasamaya), and the pure-soul (paramatma) as the Real Self (svasamaya). Know their classification concerning the fourteen stages of spiritual development (gunasthana). ........................ 166

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Verse 104 Gunasthana - fourteen stages of spiritual development: 1. mithyadusti - deluded 2. sasadanasamyagdusti - downfall 3. samyagmithyadrsti - mixed right and wrong belief 4. asamyatasamyagdrsti - vowless right belief 5. samyatasamyata - partial vows 6. pramattasamyata - imperfect vows 7. apramattasamyata - perfect vows 8. apurvakarana - new thought-activity 9. anivrttibadara-samparaya - advanced thought-activity 10. suksmasamparaya - slightest delusion 11. upasanta-kasaya-subsided delusion 12. ksina-kasaya - destroyed delusion 13. sayogakevali - Omniscient with vibration 14. ayogakevali - non-vibratory Omniscient Souls released from the cycle of wandering are the emancipated souls - the Siddha. Excerpted from: Jain, Vijay K. (2017), "Soul Substance (jiva dravya) - As Expounded In Dravyasamgraha", Prakrit International Conference, Shravanabelagola (Karnataka), India, 3-6 November, 2017. Acarya Kundakunda's Rayanasara: missotti bahirappA taratamayA turiya aMtarappa jahaNNA / saMttottimajjhimaMtara khINuttara paramajiNasiddhA // (88EUR) Those in the first three stages of spiritual development are the extroverted-souls (bahiratma). Progressively thereafter - as purity of the soul gets refined - those in the fourth stage 167

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Samadhitantram (asamyatasamyagdrsti) are the lowest introverted-souls- jaghanya antaratma, in the fifth (samyatasamyata) to the eleventh (upasanta-kasaya) stages are the medium introverted-souls - madhyama antaratma, and in the twelfth stage (ksina-kasaya) are the highest introverted-souls - uttama antaratma. Those in the thirteenth (sayogakevali) and the fourteenth (ayogakevali) stages, and the emancipated souls (the Siddha) are the pure-souls (paramatma). ........................ 168

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Verse 105 muktvA paratra parabuddhimahaMdhiyaM ca, saMsAraduHkhajananI jananAdvimuktaH / jyotirmayaM sukhamupaiti parAtmaniSTha stanmArgametadadhigamya samAdhitaMtram // 105 // anvayArtha - (tanmArga) usa parama pada kI prApti kA upAya batalAne vAle (etat samAdhitaMtram ) isa samAdhitaMtra zAstra - paramAtmasvarUpa saMvedana kI ekAgratA ko liye hue jo samAdhi hai usakA pratipAdaka - ko ( adhigamya) bhalI prakAra anubhava karake (parAtmaniSThaH) paramAtmA kI bhAvanA meM sthira citta huA antarAtmA ( saMsAraduHkhajananI) caturgatirUpa saMsAra ke du:khoM ko utpanna karane vAlI (paratra ) zarIrAdika parapadArthoM meM (ahaM dhiyaM parabuddhiM ca ) jo svAtmabuddhi tathA parAtmabuddhi hai usako (muktvA) chor3akara (jananAdvimuktaH) saMsAra se mukta hotA huA (jyotirmayaM sukhaM) jJAnAtmaka sukha ko ( upaiti ) prApta kara letA hai| On reading and internalizing this Scripture 'Samadhitantram' - Supreme Meditation - that elucidates method of realizing the soul-nature, the introverted-soul (antaratma) establishes himself in the contemplation of his pure-soul (paramatma). Discarding all thoughts that mistake his and others' souls for external objects like the body - the root of worldly suffering - he attains, getting rid of liability for transmigration, the light of supreme knowledge, or infinite bliss. EXPLANATORY NOTE Acarya Kundakunda's Pravacanasara: jo NihadamohagaMThI rAgapadose khavIya sAmaNNe / hojjaM samasuhadukkho so sokkhaM akkhayaM lahadi // (2-103) 169

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Samadhitantram The ascetic who has destroyed the knot of delusion, overthrown attachment and aversion in respect of desirable and undesirable objects, and is indifferent to pleasure and pain, attains eternal happiness. Supreme meditation Meditation on the soul, without diversion of mind to anything else, is essential for the expulsion of karmas from the soul. One who has left all possessions, external and internal, who does not engage himself in any activity, who has conquered his senses, and who has lost all interest in the worldly conduct of life, washes off the dirt of karmas in its entirety. The true yogi disentangles bonds of karmas existing with the soul within no time, just as strong wind drifts away the expanse of dense clouds. The yoga which results into the comprehension of the pure soul has been described as the real yoga. Such yoga leads to the gain of the pure soul through the comprehension of the soul free from all that is foreign to it. Such a rare comprehension of the pure soul is possible only on the destruction of the obstructive karmas. Thus, yoga performs two functions: first, it destroys the obstructive karmas and second, it leads to the comprehension of the pure soul. The excellent bliss generated by yoga is free from the terror of sensuality, is identical with tranquility, is stable, resides in the soul itself, and grants riddance to the soul from birth, old age and death. These characteristics mark the release of the soul from the turmoil of worldly existence. Worldly occupations of all kinds are not in any way connected with the soul and therefore termed 'other' than the soul. All that is dependent on the 'other' is distress and all that is dependent on the soul is bliss. As such, enjoyments generated by the rise of ........................ 170

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Verse 105 meritorious karmas too are distress on account of dependence on the 'other'. The knowledge of the pure soul through the Self is bliss. Such knowledge drifts towards meditation; in fact, the knowledge itself is transformed into meditation. As the yogi ascends the stages of meditation, he reaches nearer and nearer the aim of uniting and identifying himself with the pure soul. As karmas associated with the soul are washed away, there remains nothing to disturb the rhythmic pulsation of the soul. The pure soul, with bliss as one of its innate attributes, shines in its pristine glory. Excerpted from: Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa", Vikalp Printers, p. 118-119. This concludes the 'Samadhitantram' (also known as the 'Samadhisataka') composed by the supremely holy and stainless Acarya Pujyapada, whose expressions wash away all dirt due to delusion, attachment and aversion. O Ascetic Supreme Acarya Pujyapada ! With utmost devotion, I apply on my forehead the sacred water that anoints the most worshipful duo of your feet. ........................ 171

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INDEX OF VERSES kArikA anukramaNikA kArikA --- Verse No. Page 46 69 58 86 102 157 91 131 38 60 83 120 acetanamidaM dRzyamadRzyaM ajJApitaM na jAnanti aduHkhabhAvitaM jJAnaM anantarajJaH sandhatte apamAnAdayastasya apuNyamavrataiH puNyaM ayatnasAdhyaM nirvANaM avikSiptaM manastattvaM avidyAbhyAsasaMskArairavazaM avidyAsaMjJitastasmAtsaMskArA avratAni parityajya avratI vratamAdAya 100 149 36 122 124 74 AtmajJAnAtparaM kArya AtmadehAntarajJAnajanitAhlAdanirvRtaH AtmanyevAtmadhIranyAM 56 112 AtmavibhramajaM 64 AtmAnamantare dRSTvA 115 itIdaM bhAvayennityamavAcAMgocaraM 99 145 21 40 utpannapuruSabhrAnteH upAsyAtmAnamevAtmA 98 142 173

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Samadhitantram kArikA --- Verse No. Page evaM tyaktvA bahirvAcaM 36 kSIyante'traiva rAgAdyAstattvato 45 101 gauraH sthUlaH kRzo grAmo'raNyamiti dvedhA 106 ghane vastre yathA''tmAnaM 93 ciraM suSuptAstamasi 82 72 103 jagadehAtmadRSTInAM janebhyo vAk tataH spando jayanti yasyAvadato'pi jAtidehAzritA dRSTA jAtiliGgavikalpena jAnannapyAtmanastattvaM jIrNe vastre yathA''tmAnaM 127 128 68 118 77 tathaiva bhAvayedehAd tad brUyAttatparAn tAnyAtmani samAropya tyaktvaivaM bahirAtmAna tyAgAdAne bahirmUDhaH 166 47 111 dRDhAtmabuddhirdehAdA dRzyamAnamidaM mUDha 67 ........................ 174

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Index of Verses kArikA --- Verse No. Page 132 107 dRSTabhedo yathA dRSTiM dehAntaragate/jaM dehe svabuddhirAtmAnaM deheSvAtmadhiyA jAtAH 30 89 80 109 na jAnanti zarIrANi na tadastIndriyArtheSu nayatyAtmAnamAtmaiva naradehasthamAtmAnamavidvAn naSTe vastre yathA''tmAnaM nArakaM nArakAGgasthaM nirmala: kevalaH 22 66 84 116 paratrAhammatiH pazyenniraMtaraM deha pUrvaM dRSTAtmatattvasya pracyAvya viSayebhyo'haM prayatnAdAtmano vAyu pravizadgalatAM vyUhe 54 164 99 bahirantaH parazceti bahirAtmA zarIrAdau bahirAtmendriyadvArai bahistuSyati mUDhAtmA bhinnAtmAnamupAsyAtmA 138 ........................ 175

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Samadhitantram kArikA --- Verse No. Page 35 46 102 mattazcyutvendriyadvAraiH mAmapazyannayaM loko muktirekAntikI tasya muktvA paratra parabuddhi mUDhAtmA yatra vizvasta mUlaM saMsAraduHkhasya 170 130 38 75 137 136 41 39 123 yattyAgAya nivartante yatparaiH pratipAdyo'haM yatpazyAmIndriyaistanme yatrAnAhitadhIH puMsaH yatraivAhitadhIH puMsaH yathA'sau ceSTate sthANau yadagrAhyaM na gRhNAti yadantarjalpasaMpRkta yadabhAve suSupto'haM yatra kAye muneH prema yadA mohAtprajAyete yad bodhayitumicchAmi yanmayA dRzyate rUpaM yasya saspandamAbhAti yuJjIta manasA''tmAnaM yenAtmanA'nubhUye'ha yenAtmA'buddhyatAtmaiva yo na vetti paraM dehA yaH parAtmA sa evAha ........................ 176

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Index of Verses kArikA --- Verse No. Page --- 66 96 rakte vastre yathA rAgadveSAdikallolairalolaM 35 liGga dehAzritaM 125 94 134 viditAzeSazAstro'pi vyavahAre suSupto yaH 114 98 18 zarIrakaJcukenAtmA zarIre vAci cAtmAnaM zubhaM zarIraM divyAMzca zRNvannapyanyataH kAmaM zrutena liMgena yathAtmazakti 65 117 30 93 133 28 50 sarvendriyANi saMyamya sukhamArabdhayogasya suptonmattAdyavasthaiva so'hamityAttasaMskArastasmin svadehasadRzaM dRSTvA svaparAdhyavasAyena svapne dRSTe vinaSTe'pi svabuddhyA yAvadgRhNIyAt 10 11 24 101 158 62 90 ........................ 177

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Samadhitaitram INDEX OF SCRIPTURAL EXCERPTS zAstroddharaNa anukramaNikA Name of Scripture kArikA/zloka/gAthA kramAMka Page 30 Acarya Amitagati's Yogasara Prabhrta 46 125 125 --- dRzyate jJAyate kiMcid --- acetanatvamajJAtvA --- pazyAmyacetanaM gAtraM --- zarIramAtmano bhinna --- yanmukti gacchatA tyAjyaM --- svAtmAnamicchubhirjJAtuM --- AtmAvabodhato nUnamAtmA --- jJAnasya jJAnamajJAnama --- utsAho nizcayo dhairya --- dehAtmanoH sadA bhedo (2-44) (3-18) (5-14) (5-59) (5-60) (6-26) (6-28) (6-34) (7-41) (9-48) 159 102 148 104 108 XVI Acarya Amrtcandra Purusarthasiddhyupaya --- paramAgamasya bIjaM niSiddha (2) --- cAritraM bhavati yataH (39) --- ekanAkarSantI zlathayantI (225) 91 XXIII --- kavInAM tIrthakRddevaH Acarya Jinasena's Adipurana (1-52) XXXI Acarya Kundakunda's Atthapahuda (6-4) (6-5) --- tipayAro so appA --- akkhANi bAhirappA --- malarahio kalacatto --- Aruhavi aMtarappA --- bahiratthe phuriyamaNo --- saparajjhavasAeNaM dehesu (6-7) (6-8) (6-10) ........................ 178

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Index of Scriptural Excerpts Name of Scripture kArikA/zloka/gAthA kramAMka Page 37 Acarya Kundakunda's Atthapahuda (contd.) 114 --- jaM mayA dissade --- jo sutto vavahAre so --- suheNa bhAvidaM NANaM --- appA NAUNa NarA (6-29) (6-31) (6-62) (6-67) 160 68 47 Acarya Kundakunda's Niyamasara ---- AvAsaeNa jutto samaNo --- aMtarabahirajappe jo --- jo dhammasukkajhANamhi (149) (150) (151) 123 47 XV Acarya Kundakunda's Pancastikaya-Sara 164 --- siya atthi Natthi uhayaM --- jassa Na vijjadi rAgo --- jassa Na vijjadi rAgo --- jassa hidaye NumettaM vA --- tamhA NivvudikAmo rAgaM (14) (142) (146) (167) (172) 164 135 135 52 Acarya Kundakunda's Pravacanasara 138 XXIV XXIX 107 90 ___--- jAdaM sayaM samattaM (1-59) --- jo jANadi arahataM (1-80) --- apariccattasahAveNa (2-3) --- uppAdaTThidibhaMgA (2-9) --- AdA kammamalimaso dharedi (2-58) --- NANaM deho Na maNo (2-68) --- deho ya maNo vANI (2-69) --- NAhaM poggalamaio Na te (2-70) --- orAlio ya deho (2-79) --- jo Navi jANadi (2-91) --- geNhadi Neva Na muMcadi (2-93) --- pariNamadi jadA appA (2-95) / 90 91 99 100 121 ........................ 179

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Samadhitantram Name of Scripture kArikA/zloka/gAthA kramAMka Page 83 45 Acarya Kundakunda's --- NAhaM homi paresiM Pravacanasara (Contd.) --- dehA vA daviNA vA --- jo NihadamohagaMThI --- samasattubaMdhuvaggo (2-99) (2-101) (2-103) (3-41) 169 45 126 Acarya Kundakunda's Rayanasara 129 129 129 13 54 54 --- dhariyau bAhiraliMgaM (68) --- mokkhaNimittaM dukkhaM (69) --- Na hu daMDai kohAI dehaM (70) --- ajjhayaNameva jhANaM (95) tivvaM kAyakilesaM (103) --- visayaviratto muMcai (131) --- Niya appaNANajhANajjhayaNa (132) --- kiMpAyaphalaM pakkaM (133) --- dehakalattaM puttaM mittAi (134) --- iMdiyavisayasuhAisu (135) --- jaM jaM akkhANasuhaM taM (136) --- jesiM amejjhamajjha (137) --- siviNe vi Na bhuMjai (138) --- caugaisaMsAragamaNa (142) --- mokkhagaIgamaNa (143) --- bahiraMtarappabheyaM parasamaya (145) --- missotti bahirappA (146) 84 108 166 166 167 166 Acarya Kundakunda's Samayasara 25 --- jIvo carittadaMsaNaNANa --- ahamedaM edamahaM ---- Asi mama puvvamedaM --- evaM tu asaMbhUdaM (1-2-2) (1-20-20) (1-21-21) (1-22-22) 25 ........................ 180

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Index of Scriptural Excerpts Name of Scripture kArikA/zloka/gAthA kramAMka Page 25 Acarya Kundakunda's Samayasara (Contd.) 25 ga 120 --- aNNANamohidamadI (1-23-23) --- savvaNhuNANadiTTho (1-24-24) --- jadi so poMggaladavvI (1-25-25) --- vavahAraNao bhAsadi jIvo (1-27-27) --- arasamarUvamagaMdhaM (2-11-49) --- sovaNiyaM pi NiyalaM (4-2-146) --- paramaTThammi du aThido (4-8-152) --- appANamappaNA rudhidUNa (6-7-187) --- jo savvasaMgamukko (6-8-188) --- appANaM jhAyaMto daMsaNa (6-9-189) pAsaMDiyaliMgANi ya (10-101-408) --- Na du hodi mokkhamaggo (10-102-409) 134 145 145 145 126 126 XXVII Acarya Mailladhavala's ___--- atthittaM vatthuttaM davvatta Nayacakko --- NANaM daMsaNa suha satti --- asuheNa rAyarahio (12) (13) (331) XXVII 124 16 Acarya Nemicandra's Dravyasamgraha 97 ___ --- NikkammA aTThaguNA (14) --- bahirabbhaMtarakiriyAroho (46) --- mA mujjhaha mA rajjaha mA (48) --- NaTThaTThakammadeho loyAloyassa (51) --- mA ciTThaha mA jaMpaha mA (56) 163 17 Acarya Pujyapada's Istopadesa --- vapurgRhaM dhanaM dArAH putrA (8) --- digdezebhyaH khagA etya (9) --- rAgadveSadvayI dIrghanetrAkarSaNa (11) --- yajjIvasyopakArAya (19) 160 ........................ 181

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Samadhitantram Name of Scripture acarya Pujyapada's Istopadesa (Contd.) Acarya Samantabhadra's Aptamimamsa Acarya Samantabhadra's Ratnakarandakasravakacara Acarya Samantabhadra's Svayambhustotra 182 kArikA/ zloka /gAthA kramAMka saMyamya karaNagrAmamekAgratvena (22) (24) ( 28 ) (29) (34) (36) (39) ( 40 ) ( 41 ) (46) (50) parISahAdyavijJAna duHkhasaMdohabhAgitvaM na me mRtyuH kuto bhItirna svasmin sadabhilASitvAda abhavaccittavikSepa ekAnte nizAmayati nizzeSamindra icchatyekAntasaMvAsaM bruvannapi hi na brUte avidvAn pudgaladravyaM jIvo'nyaH pudgalazcAnya kathaJcit te sadeveSTaM dharme dharme'nya evArtho ghaTamaulisuvarNArthI tattvajJAnaM pramANaM te syAdvAdaH sarvathaikAnta syAdvAdakevalajJAne anAtmArthaM vinA rAgaiH AptopajJamanullaMghyama viSayAzAvazAtIto devAdhidevacaraNe paricaraNaM acetane tatkRtabandhaje'pi kSudAdiduHkhapratikArataH ajaGgamaM jaGgamaneyayantraM (14) (22) (59) (101 ) (104) (105) (8) ( 9 ) (10) (119) (4-2-17) (4-3-18) (7-2-32) Page 48 159 64 112 109 103 74 103 71 108 165 XI XVIII XXVIII XVII X XVI 8 9 63 141 31 32 33

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Index of Scriptural Excerpts Name of Scripture kArikA/zloka/gAthA kramAMka Page Acarya Samantabhadra's Svayambhustotra (Contd.) 139 IX 92 139 140 140 --- candraprabhaM candramarIcigauraM (8-1-36) --- ekAntadRSTipratiSedhi tattvaM (9-1-41) --- apatyavittottaralokatRSNayA (10-4-49) --- tvamuttamajyotirajaH kva (10-5-50) --- zivAsu pUjyo'bhyudaya (12-1-56) --- na pUjayArthastvayi (12-2-57) --- ya eva nityakSaNikAdayo (13-1-61) --- yathaikazaH kArakamarthasiddhaye (13-2-62) --- kAyavAkyamanasAM pravRttayo (15-4-74) --- tRSNArciSaH paridahanti (17-2-82) --- yasmAnmunIndra tava (17-5-85) --- stutiH stotuH sAdhoH (21-1-116) --- anavadyaH syAdvAdastava (24-3-138) XIX XXVI 8 34 140 141 xv --- apAkurvanti yadvAcaH (1-15) XXXI Acarya Subhacandra Jnanarnavah Name of Scripture kramAMka Page XXIV Acarya Umasvami's Tattvarthasutra __--- guNaparyayavad dravyam // (5-38) --- dravyAzrayA nirguNA guNAH // (5-41) XXIV Name of Scripture kArikA/zloka/gAthA kramAMka Pandita Asadhara's Dharmamrta-Anagara --- parimucya karaNagocara --- nAntaraM vAGmano'pyasmi (4-106) (8-9) ........................ 183

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Samadhitantram INDEX OF SANSKRIT TERMS abhavaikanta - absolute non existence viii acetanatva - lifelessness xxvii adharma dravya - substance that provides assistance in rest xxvii adhikarana - the substratum 142 144 advaita-ekanta - absolute non dualism viii agama - the Scripture 9, 10, 156 aghati karma - non-destructive karmas 18 agni - fire viii, 149, 151 agurulaghutva - power of maintaining distinction with all other substances, neither heavy nor light xxvii, 19, 20 ahamkara - self-consciousness 82 aharaka sarira - the projectable or assimilative body 17, 99 ahimsa - non-injury, non-violence 151 ajnana - ignorance xviii, 57 akasa dravya - substance that provides accommodation xxviii akramabhavi - without gradation xvii aloka - non-universe 17 amurta, amurtatva - without having a form, incorporeal xxvii, xxviii, 26, 118 anaksari - without letters 7 ananta catustaya - four infinitudes of the Arhat 7 ananta darsana - infinite perception ananta jnana - infinite knowledge 7 ananta sukha - infinite bliss 7 ananta virya - infinite energy 7, 18 anapeksika - independent viii anatma - non-soul 3 anekantatmaka - object having infinite characters ix anekantavada - the doctrine of non absolutism ix, xvi anivsttibadara-samparaya - advanced thought-activity 167 ankura - sprout xxix ansa - part xxix ansi - whole xxix antaratma - the introverted-soul xxxii, 13-15, 25, 30, 47, 61, 63, 6570, 72, 74, 75, 78, 84-86, 88, 89, 93-96, 103, 112, 118, 123, 132 134, 165, 166, 168, 169 antaraya - obstruction xxxv, 5 antarjalpa - internal thought process 78 anumana - inference 10, 11, 156 anumeya - objects-of-inference 10 anumodana - approval 90 anupacarita asadbhuta vyavahara naya - that holds no distinction between substances that appear to be indistinct xxii anupacarita sadbhuta vyavahara naya - that envisages pure state but holds distinction between the substance and its attribute xxi anvaya - association xxiv, 12 | ........................ 184

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Index of Sanskrit Terms avastu - non-substance xvi avasyaka karma - essential duty 47 avaya - perceptual judgment 52 avidya - ignorance, illusion viii, 29 avinabhava - invariable togetherness 12 avyabadha - undisturbed, infinite bliss 19 avyaya - established eternally in the supreme state 16 ayogakevali - non-vibratory Omniscient 167, 168 ayuh karma - life-determining karma 18, 19, 121 ayutasiddha - residing in same substratum xxiv apadana - the dislodgement 142-144 apeksika - dependent viii apramana - not pramana xix apramattasamyata - perfect vows 167 Apta - see Arhat apurvakarana - new thought-activity 167 arati - displeasure 6 ardhamagadhi bhasa - the language of Lord's discourse that is understood by all 8 Arhat - the ford-maker, Tirthankara 4-6, 10, 124, 138, 166 Arihanta - see Arhat artha - object of knowledge 156 arthakriya - activity xxvii asadbhuta vyavahara naya - that envisages oneness in essentially distinct substances xxii asamyatasamyagdrsti - vowless right belief 167, 168 asat - non-existing xi, xxx astitva - existence xxvii asuddha niscaya naya - expression of contaminated state xxi atisaya - miraculous happenings 7 atma - soul 3 audarika sarira - the gross physical body 17,99 avadhijnana - clairvoyance 5 avagahana - inter-penetrability 19 avagahanahetutva - assistance in providing accommodation xxvii, xxviii avagraha - apprehension 52 avaktavya - indescribable xi, xii avasarpini - the descending half cycle 2 bahiratma - the extroverted-soul xxxii, 13-15, 25, 30, 47, 51, 54, 6568, 70, 72, 77, 78, 80, 81, 88, 89, 98, 99, 108, 111, 123, 126, 129, 133, 134, 166, 167 balatapa - childish austerities 134 balavrata - childish observance of vows 134 bhamandala - halo of unmatched luminance 7 bhava - being, nature xii, xiii, xxi bhavaikanta - absolute existence viii bhava-mana - affective mind 78 bhava-puja - adoration through thought activity 139 bhava-vacana - affective speech 78 bhavya jivas - those capable of attaining liberation xxxvi, 8, 135, 163 bhaya - fear 6 bheda-vijnana - science-of discrimination 119 ........................ 185

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Samadhitantram bhutavada - the doctrine that relies on bhutacatuska (quartet of earth, water, fire, and air) 151 bija -seed xxix brahmana - a caste 127 buddhi - intellect 156 camara - flywhisks 7 caturgati - four states of existence dravya - substance viii, xii, xiv, xx xxii, xxiv-xxx, 20, 118, 138, 143 dravya-karma - material karma xxii, xxxvi, 16 dravya-puja - adoration through material things 139 dravyarthika naya - standpoint of substance xx dravya-sarira - material body 78 dravyatva - power of changing modes xxvii dravya-vacana - material speech 78 drstanta - illustration, statement of a general rule supported by an example xix, 11 dundubhi -kettle-drum, musical instrument 7 dvesa - aversion xxxvi, 6, 57 108 cetana, cetanatva - consciousness xxvi, xxvii, xxix, 26, 154 chatra - three-tier canopy 7 cinta - anxiety 6 ekanta - absolutistic point of view viii, ix, x darsana - perception, belief, faith, view xxvii, xxxvii, xxxviii darsanavarniya - perception obscuring 5 deva(s) - celestial beings xxxii, 5, 7, 16, 17, 140 dharana - retention 52 dharma - individual attribute viii, xviii, virtuous conduct 151, 157 dharma dravya - substance that assists motion xxvii, xxviii dharmi-entity, possessor-of-dharma viii, xviii, 151 dharmya (dhyana) - virtuous concentration 47 dhrauvya - permanence xxiv, xxviii xxx, 18 dhyana - concentration of mind 139 Digambara - having directions as body cover, completely naked xxxi, xxxiv, xxxv, xxxvii divyadhvani - divine voice of the ford-maker 4, 7 dosa - faults xxxv gandha - smell xxvii gatihetutva - assistance in motion xxvii, xxviii ghati - inimical (karmas) 5, 48 gotra karma - status-determining karma 18, 19, 121 guna - quality, attribute viii, xx-xxii, xxiv-xxvi, xxix, 20, 138 gunasthana - stages of spiritual development 166 guru - preceptor xxxvi, 63 hetu - the mark or the middle term, used in nyaya 9, 11, 12, 155 hetudosa - fallacy of the reason 155 iha - speculation 52 ........................ 186

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isvara - endowed with unparalleled splendour 16 jaghanya antaratma - lowest introverted-souls 168 jala - water viii, 149, 151 jati - genus xxvi Jina - the Victor xxxvi, xxxvii, 5, 6, 16, 97, 141, 147 jiva - soul, living being viii, xxv, xxvii, xxxvi, 3, 26-28, 118, 119, 166 jiva dravya- soul substance viii, xxvii, 119, 209 jnana - knowledge xxvii, 5, 139 jnanavarniya - knowledge-obscuring 5 kala - time xii, xiii, xxviii, 161 kala dravya- substance that provides continuity of being through gradual change xxviii kamandalu - water-pot xxxv xxi, 142-144 karaka - agent, factors-of-action xxi, 142-144 karana - the instrument 142-144 karana- cause 151 karita - commission 90 karma - the activity 142-144 karmana sarira - the karmic body 17, 99, 119 karta - doer 142-144 karya - effect 151 kasaya - passions 147 kathancit - from a certain viewpoint X kayotsarga asana - a standing posture in yoga 105 Index of Sanskrit Terms kevala - rid of the body and other foreign matter 16 kevaladarsana - infinite perception 18 kevalajnana - omniscience xvi, xvii, xxi, xxii, 5, 7, 10, 18, 143 kheda - regret 6 kramabhavi - in succession xvii krta - doing 90 ksanika - transient viii, xx ksanika-ekanta - absolute momentariness viii ksatriya - a caste 127 ksayika-samyaktva - infinite faith or belief 18 ksetra - place xii, xiii, 19, 20 ksina-kasaya - destroyed delusion 167, 168 ksudha - hunger 6 ksullaka - the eleventh and last stage of householder's dharma xxxiv, xxxv, xxxvii langoti - loincloth xxxiv linga - see hetu lingi - see sadhya loka universe 17 mada - pride 6 madhyama antaratma - medium introverted-souls 168 mahavrata - supreme vows XXXV maladosa - contamination xxxv mamakara - sense-of-mine 82 manahparyayajnana - telepathy 5 marana - death 6 matijnana - sensory knowledge xxi, xxii, 5 maya - illusion viii ..... 187

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Samadhitantram nokarma - physique making karmas, quasi-karmic matter xxxvi, 99, 146 mithyadrsti - wrong believer 150, 167 moha - delusion xxxvi, 6 mohaniya - deluding 5, 18, 121 moksa - liberation 153 mrdanga - drum 8 muhurta - forty-eight minutes 18 muni - ascetic xxxiv, xxx, xxxvii murta, murtatva - having a form, corporeal xxvii, xxviii, 118 nairatmyavada - see sunyavada nama karma - name-determining karma 18, 19, 121 naya - particular point of view viii-xi, xvii-xxiv, xxvi, 41, 118, 119, 128, 143 nayavada - the doctrine of particular point of view xvii nidra - sleep 6 nisedha - negation xv, xix nigamana - conclusion 11 nigoda jiva - subtle one-sensed beings 82 nimitta karana - instrumental cause xxvi, 128, 142, 154 nirmala - stainless 16 nirupadhi - pure and unconditioned state xx, xxi nirvana - liberation 6, 18, 129, 153 niscaya satkaraka - transcendental six-fold factors-of-action 142-144 niscaya naya - the transcendental point of view xx, xxi, xxiii, xxiv, 41, 118, 119 nitya - permanent viii, xx, xxiv nityatva-ekanta - absolute permanence viii niyama -rules or restrictions xxxv panca kalyanaka - five most auspicious events in the life of the Arhat - garbha kalyanaka, janma kalyanaka, dikna (tapa) kalyanaka, jnana kalyanaka, moksa (nirvana) kalyanaka 5, 6, 140 pancendriya nirodha - five-fold control of the senses xxxv paksa - minor term, locus or abode 11 papa - demerit 120, 124 paramatma - the pure-soul xxxii, xxxiii, 13-15, 17, 36, 47, 50, 52, 53, 70, 77, 138, 139, 142, 145, 166, 168, 169 paramaudarika sarira - the most auspicious body of Lord Jina 6 paramesthi - the supreme soul 16 parasamaya - the impure self 166 paratma - the soul that is superior to all worldly souls 16 parinama - modification xxv paroksa - indirect xv, xvii, 9, 10, 11, 15 paryanka asana or padmasana - a sitting posture in yoga 104 paryaya - mode viii, xx, xxi, xxiv, xxv, xxvi, xxix, xxx, 138 paryayarthika naya - standpoint of mode xx picchi - feather-whisk xxxv prabhu - lord of the devas 16 pradesavattua - having space-points xxvii 188

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Index of Sanskrit Terms pramana - valid knowledge xv, xvii xix, 10, 156 pramanabhasa - invalid knowledge 156 pramattasamyata - imperfect vows 167 prameya -objects-of-knowledge 10 prameyatva - power of being known xxvii prana - life-essentials 107 pratiharya - splendour 7 pratijna - proposition 11 pratijnadosa - fallacy of the thesis 155 pratyabhijnana - recognition 152, 153 pratyaksa - direct xv, xvii, 9, 10 pethaktva-ekanta - absolute separateness viii prthvi - earth viii, 149, 151 pudgala - matter xxvii, 91, 99, 100, 118, 119 puspa-varsa - shower of fragrant flowers 7 punya - merit 120, 124, 166 sadhanivrddhi - rhythmic fall and rise 20 sadbhuta vyavahara naya - that envisages distinction in an indivisible whole xxi, xxii sadhana - see hetu sadharmya - homogeneousness 12 sadhya - major term 11, 12, 155, 156 sakaladesa - comprehensive and absolute xviii samadhi - soul-meditation xxxii, 139 samanya (guna) - general qualities, concerning the substance viii, xxvi, xxvii samavasarana - heavenly Pavilion 7 samiti - regulations XXXV samjna - designation, perception or cognition xxv, 153 sampradana - the bestowal 142-144 samsara - region of transmigration 20, 26, 57, 90, 120, 135, 153 samskara - mental formations or volitions 153 samyagdrsti - right believer 150 samyagmithyadrsti - mixed right and wrong belief 167 samyakcaritra - right conduct 91 samyatasamyata - partial vows 167, 168 santana - offspring, 'series' of successive events 152 saptabhanga - the seven limbs of assertion x saptabhangi - the seven nuance system x, xi, xv saraga-caritra - conduct with attachment 124 sarvajna - Omniscient 10 sasadanasamyagdrsti - downfall 167 raga - attachment xxi, xxxvi, 6, 57, 124, 135 rajju - unimaginably long measure of distance 19 rasa - taste xxvii ratnatraya - Three Jewels of right faith, right knowledge and right conduct xxxvi, 49, 61, 161, roga - sickness 6 rupa - colouration, form xxvii, 153 sadavasyaka - six essential duties XXXV 189

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Samadhitantram sastra - scriptural treatise xxxy sat - existing xi, xxiv, xxviii-XXX sat-cid-ananda - Existence-Thought Bliss viii sayogakevali - Omniscient with vibration 18, 167, 168 Siddha - the liberated soul 3, 6, 16 20, 26, 124, 138, 166-168 Siddha sila - abode of the Siddhas 19 simhasana - bejeweled throne 7 skandha - aggregates 153 sopadhi - contaminated state xxi sparsa - touch xxvii, xxviii srutajnana - scriptural knowledge xvi, 5 sthavara jivas - immobile beings xxxvii sthitihetutva - assistance in rest xxvii, xxviii suddha - utterly pure 16 suddha niscaya naya - expression of pure and unalloyed state xx, xxi suksmasamparaya - slightest delusion 167 suksmatva - fineness 18 sukha - happiness xxvii, 7 sukla (dhyana) - pure concentration 47 sunyavada - the doctrine of nihilism 153, 156, 157 svabhava - own nature xiii, xxi svacatustaya - four-fold affirmative predication xiii svadravya - own substance xiii svakala - own time xiii svaksetra - own space xiii svasamaya - the Real Self 166 svayambhu - self-enlightened 5, 143 sveda - perspiration 6 syad-asti-avaktavya-eva - in a way it simply is, in a way it is simply indescribable xii syad-asti-eva - in a way it simply is xi syad-asti-nasti-avaktavya-eva - in a way it simply is, in a way it simply is not, in a way it is simply indescribable xii syad-asti-nasti-eva - in a way it simply is, in a way it simply is not xii syad-avaktavya-eva - in a way it is simply indescribable xii syad-nasti-avaktavya-eva - in a way it simply is not, in a way it is simply indescribable xii syad-nasti-eva - in a way it simply is not xi syadvada - the doctrine of conditional predications ix-xi, xiv, xvi, xvii, xix, 128 syat- in a particular context x, xii, xv, xvi taijasa sarira - the luminous body 17,99 tanuvatavalaya - outermost layer of rarefied air in the universe 20 Tirthankara - the 'World Teacher' xxxi, xxxii, 4-6, 141, 147, 150, trasa jiva - mobile beings xxxvii trsa - thirst 6 udaharana - see drstanta upacarita - figurative xx-xxii upacarita asadbhuta vyavahara naya - figurative identification of one 190

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Index of Sanskrit Terms thing with other xxii upacarita sadbhuta vyavahara naya - that envisages impure state and holds distinction between the substance and its attribute xxii upadana karana - substantial cause xxvi, 128, 142, 154 upanaya - subdivision xx upasanta-kasaya - subsided delusion 167, 168 upeksa - equanimity xviii utpada - origination xxiv, xxviii-xxx, 17, 18 uttama antaratma - highest introverted-souls 168 vijnanavada - doctrine of the cognition of momentary events 152, 155 vikaladesa - partial and relative xviii vikalpa - internal reckoning 78 virya - strength xxvii, 7, 18 visesa (guna) - particular qualities, concerning the mode viii, xxvi, xxvii, xxviii vismaya - astonishment 6 vitaraga - victor-of-attachment 124, 135 vivikta - untouched by the material body and the karmas 16 vrkna - tree xxix, 7 vrksatva - tree-ness xxvi vyatireka - distiction, logical disccontinuity xxiv, 12 vyavahara satkaraka - empirical six fold factors-of-action 142, 143 vyavahara naya - the empirical point of view xx-xxiv, 41, 118, 119, 128 vyaya - destruction xxiv, xxviii-xxx, 16-18 vaidharmya - heterogeneousness 12 vaikriyika sarira - the transformable body 17,99 vakya - sentence 156 vartanahetutva - assistance in continuity of being through gradual changes xxvii, xxviii vastutva - activity or arthakriya xxvii vayu - air viii, 150, 151 vedana - sensation or feeling 153 vedaniya - feeling producing 18, 19, 121 vidhi - affirmation xv, xix visada or soka - grief 6 vijnana - cognition 152, 153 yoga - activity 36, 91, 92, 170 yogi - the accomplished ascetic xxxviii, 13, 61, 103-105, 116, 122, 129, 150, 159, 160, 170, 171 yojana - a measure of distance 20 zara - old-age 6 ........................ 191

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Samadhitantram GUIDE TO TRANSLITERATION Desanagari IAST Devanagari IAST Devanagari IAST to gha ra pha | na P ca ba to 19 cha bha F 15 F ma T F ya 17 F ra FE TO to ua da 5 sa 1o dha sa F E na sa it ta ho ha tha Do ksa I to 4 da tra t - kha bo dha jna ga 7 na sra *IAST: International Alphabet of Sanskrit Transliteration 192

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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). ........................ 193

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Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. * Prakrit. Hindi English zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound Printed on Art Paper Pages: xui + 208 Size: 16 x 22.5 cm * ISBN 81-903639-3-X Rs. 350/ As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. ........................ 194

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUrI viracita puruSArthasiddhayupAya Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self * Sanskrit . Hindi - English WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 191 * Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or Ahimsa - has been explained in detail in the book. ........................ 195

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Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Acarya Nemichandra's Dravyasamgraha (Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit * Hindi * English AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2013 * Hard Bound Printed on NS Maplitho Paper * Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattvas) 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. 196

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Acarya Pujyapada's Istopadesa - The Golden Discourse AcArya pUjyapAda viracita iSTopadeza Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza * Sanskrit . English Foreword by: Acarya 108 Vidyanand Muni By: Vijay K. Jain Foreword by: Acarya 108 Vidyanand Muni Published: 2014 Hard Bound Printed on NS Maplitho Paper Pages: xvi + 152 Size: 16 x 22.5 cm VIJAY K. JAIN * ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvathasiddhi 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. 197

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2015 * Hard Bound * Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (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. 198

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Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (gamt4 ) Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (TAM ) * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2016 * Hard Bound Printed on NS Maplitho Paper Pages: xxiv + 200 * Size: 16 x 22.5 cm ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (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 (syaduada) - 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. ........................ 199

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* * Sanskrit Hindi English Divine Blessings: Acarya 108 Vidyanand Muni AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra * Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct * * Hard Bound Published: 2016 Printed on NS Paper Pages: xxiv + 264 * Size: 16 x 22.5 cm By: Vijay K. Jain ..... 200 Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDaka zrAvakAcAra Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN 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. ISBN 81-903639-9-9 Rs. 500/

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AcArya pUjyapAda kRta samAdhitaMtra kA yaha saMskaraNa prakAzana ke pUrva dekhane ko milaa| 'samAdhi' zabda svayaM meM hI uttama mokSamArga kA darpaNa hai| samAdhi parama-dhyAna hai| saMsAra se mukti kA zreSTha upAya hai| yaha zAzvata grantha hai| ___ puNyAtmA zrI vijaya kumAra jaina mA~ jinavANI kI mahatI sevA kara rahe haiN| unake dvArA prakAzita grantha mUla Agama kA hI Azraya lete haiM tathA Adhunika samAja ke upakAra hetu hindI va aMgrejI meM anuvAda sahita haiN| Aja ke yuga meM isakI bar3I AvazyakatA hai| zrI vijaya kumAra jaina jaise puNyAtmA zrAvaka alaukika hI hote haiM, anupameya hI hote haiN| maiM aMtarAtmA se unako AzIrvAda detA hU~ aura unake dvArA dharma-prabhAvanA karate rahane kA bhI AzIrvAda detA huuN| unake jIvana meM uttama sukha sadaiva vidyamAna rahe, aisA merA maMgala AzIrvAda hai| agasta 2017 AcArya 108 niHzaMkabhUSaNa muni AcArya zrI pUjyapAda svAmi viracita samAdhitaMtra grantha kA viSaya adhyAtma aura bheda-vijJAna kI prApti kA dvAra hai| bheda-vijJAna saMsAra ke du:khoM kA nivAraNa karatA hai aura manuSya ko uttama mokSamArga meM sthApita karatA hai| isa grantha ke viSaya ko svAvalaMbI vidvAna zrI vijaya kumAra jaina ne bhavyAtmAoM ko hRdayaMgama karAne hetu anya pUrvAcAryoM dvArA racita mahAna granthoM kA Azraya lete hue hindI-aMgrejI meM anuvAda sahita prastuta kiyA hai| unakA yaha kArya niHsandeha stutya hai| dIrghAyurastu - Arogyamastu - jinpunggvbhktirstu| maMgalamaya aashiirvaad| agasta 2017 AryikA 105 zrI bharatezvarI mAtAjI vikalpa Vikalp Printers