Samayasara

Author(s): Kundkundacharya, Jethalal S Zaveri
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/006530/1

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Ācārya Kundakunda
SAMAYASĀRA
Original Text, Romanization, English Translation and
Annotations (with scientific interpretation)
Late Shri Jethalal S. Zaveri
B. Sc., D. I. I. Sc., F. I. S. I
assisted by Prof. Muni Mahendra Kumar
B.Sc. (Hons.) (Honarary Professor, Jain Vishva Bharati University)

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SAMAYASĀRA
by
Ācārya Kundakunda
with
Original Text, Romanization, English Translation and Annotations (with scientific interpretation)

by
Late Shri Jethalal S. Zaveri B. Sc., D. I. I. Sc., F. I. S. I
assisted by
Prof. Muni Mahendra Kumar B. Sc. (Hons.)
(Honarary Professor, Jain Vishva Bharati University)
JAIN VISHVA BHARATI UNIVERSITY
LADNUN - 341 306 (Rajasthan, India)

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Publishers : Jain Vishva Bharati University Ladnun - 341 306 (Rajasthan, India) Website : http://www.jvbi.ac.in EPABX : +91-1581-222110, 224332 E-mail: office@jvbi.ac.in
©JAIN VISHVA BHARATI UNIVERSITY
Ladnun-341 306 (Rajasthan, India)
ISBN : 978-81-89667-12-2
First Edition : 2009
Price: Rs. 450/
($ 25 )
Books Available at : Jain Vishva Bharati University Ladnun-341 306 (Raj.)
Parsva Prakashan Nisha Pole, Zaveri Wad, Relief Road, Ahmedabad-380-002 Phone:(079) 25356909
Hindi Granth Karyalay, 9, Hira Baug, CP Tank, Mumbai-400004 Ph.: 09820896128, 022-23826739 E-mail : manishymodi@gmail.com
Printed by : Kala Bharati, Naveen Shahdara, Delhi-110032

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Blessings
Jainism is seasoned with a mature tradition of metaphysics and spirituality. The name of Acharya Kundakunda shines like a resplendent constellation in the sky of this rich tradition. He was an author of many treatises, one of which is SAMAYASĀRA, which is the most outstanding one in the field of spirituality. It is replete with many mystical ideas and many thoughts worth contemplation.
Muni Mahendrakumarji is a son of Jethabhai in worldly relation and evidently Jethabhai is his father in worldly relation. Both of them are rich in scientific outlook. Moreover, they are well versed in science of spirituality as well as metaphysics. They have presented in English the mysteries of Samayasāra through scientific approach. It is a matter of fate that this is a posthumous publication of Jethabhai. Muni Mahendrakumarji is a witness to the accomplishment of this work.
It is expected, rather anticipated, that he would continue to present a harmonious study of bothspirituality and science-in the quest of truth.
– Acharya Mahaprajna

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Foreword
Acharya Shri Kunda Kunda Needs No Introduction. He Graced The Country With His Divine Presence In The First Century B.C. His Great Book SAMAYASARA Has 400 Odd Verses. Nothing Surpasses The Excellence Of Samayasaraself- Contained, Self-determining, Self-sufficient Pure And Perfect Super Self. The Soul Is The Sole Determinant Of Its Own Pure Psychic Status. The Soul Never Loses Its Soulhood.
In A Living Organism The Soul Can be Conceived As The Nucleus Circumscribed By The Limits Of The Gross Physical Body. It Is To Be Liberated And Enlightened. "his Advice Is Remain A Spectator, An Observer, A Witness Of All That Is Happening In The Physical World But Do Not Become An Actor, A Doer Because The Drama Is Being Played By Aliens And You Being A Spectator Have" Right Knowledge, Right Faith And Right Conduct Constitute The Right Path To Final Emancipation And Liberation Of Soul. The Trio Is Known As "The Three Jewels"
Samayasara Is The Ultimate Conscious Reality. The Enlightened Soul Has The Infinite Glory. It Has Its Innate Ability To Demolish The Power Of Karmas-both Auspicious As Well As Inauspicious-punya And Papa Which Constitute The Cycle Of Births And Deaths, And Are An Obstacle In The Path Of Liberation Of The Soul.
- Acharya Vidya Nand Muni

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PREFACE
The ancient philosophical treatises which deal with the topic of deeper metaphysical and epistemological expositions have a very important place in the studies of Jain philosophy. Ācārya Kundakunda's Samayasăra can be considered as one of the most important of such treatises, as far as the Jain authors are concerned. It has the same value in Jain tradition as the treatises/scriptures like Bhrama Sutra in the Vaidika tradition and Visuddhimaggo in the Buddhist tradition. In short, we can say that for anyone to understand the essence of Jain philosophy, Samayasāra has to be studied.
The Samayasāra is a typical classical text in Sauraseni Prākrta language in a very pithy style. Its main topic is the Self (SAMAYA) which is in fact the very core of the Jain philosophy. The speciality of the work is that it depicts the nature of the Self mainly from the transcendental standpoint (niscaya naya). The whole stress in on knowing the Self in its pure form and to identify one's own soul with this immaculate and transcendental reality. For comprehending this, the author, Ācārya Kundakunda, has vividly described all the the nine tattvas (categories of truth) which are the foundation of Jain philosophy.
The present work which is a valuable contribution of my worldly father, Shri Jethalal S. Zaveri (popularly known as “Jethabhai') to the world of scholarship. Already there exists an English translation of the Samayasāra by Prof. A Chakravarti, with commentary based on Amritacandra's Ātmakhyāti and published by Bhāratiya Jñānapītha. There are also several other editions of Samayasāru with Hindi translatin, including the one, in which the Samaya-pramukha is Ācārya Vidyānanda Munirāja and the editor is Pt. Balabhadra Jain, and published by Jaina Vidyā Samsthāna, Shrimahavirajī (Raj.) in 1997 (third edition), which has been made the base for the text and parenthesis in our version. A question may

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Preface
Samayasara
arise to the need of a new version like this. The answer is that although all versions already available are scholarly and excellent in their own persepctives, what is novel in our version is an effort to explain the spiritualistic (ādhyātmika) phenomenon with the help of certain modern scientific concepts of physics and biology so as to make clear the abstract concepts and also to make them more comprehensible through the modern terminology of science. It is the need of the hour to present the eternal message of ādhyātma in modern terminology if it is to be made more palatable and pragmatically useful. Acārya Śrī Tulasi and Acārya Srī Mahāprajña, in 1989-90, had developed a novel concept of the development of "adhyātmika-vaijñānika-vyaktitva” for reconciliation between adhyātma and vijñāna. We (my worldly father and myself) have, in our book Neuroscience and Karma, made clear the issue of utility of science in comprehending ādhyātma. There we have observed:
"In India, science has never been able to completely subjugate the religious sensitivities unlike the Western countries. Mysticism and transcendence remain as important as (sometimes even more) rationality, logic and sensible perceptions. Here, man's personality is not entirely denatured by the scientific objectivity nor has sacredness been taken away by its rationality. In fact, science, inspite of its spectacular achievements, has never been able to attract religious personalities and never had a chance to become a new religion here, as it did in the West.
“On the other hand, dogmatic beliefs and the very definiteness of the answers given by religious scholars cause scientific-minded modern young men to view them with suspicion and skepticism if not with utter disbelief. It is essential to satisfy the skeptic by scientific methodology and convince them about the superiority of wisdom above superfluous knowledge.
"Science will not, because it cannot, answer all the questions of great interest to human mind and for human welfare. But science has made tremendous progress during the last hundred years in the fields of psychology, endocrinology and neuroscience. Neuroscientists have carefully and precisely mapped out centres of pain and pleasure, besides identifying the limbic system in the brain which is the seat of our emotions. Discovery of the centres of anger and

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Samayasära
Preface aggression by electric stimulation has clarified hitherto mysterious significance of self-generated anger in canonical literature. In short, science can show us methods and methodology for expanding and elucidating the secrets of much ancient wisdom contained in the sacred canons. In other words, the synthesis of the ancient wisdom and modern scientific knowledge can help us to integrate the spiritual insight with the scientific approach for creating a spiritual-cum-scientific personality."
In 1993, Jethabhai accepted samthārā (fasting-unto-death) and attained samādhi-marana after successfully accompalishing 41 days' samthārā. He had himself completed the computerization of the manuscript and left for me to complete it wherever something was needed. I, however, owing to my certain other responsibilities and pre-occupation, could not complete my task till 2008. In my cāturmāsa (fixed stay) at Ladnun, I could apply myself to this work, mainly due to the insistance of Dr. Samaņi Mangal Prajñā, Vice-chancellor of Jain Vishva Bharati University, and now I find myself free from the 'debt' on accomplishment of the work.
The sanctifying blessing of Gurudev Ācārya Śrī Mahāprajñ a, which is the fountain-head of inspiration and power, has played a vital role in accomplishing such critical work. For this, Jethabhai and myself would ever remain indebted to His Holiness Gurudeva.
Again, by writing the 'Blessings to the book, Gurudeva has showered the nectar of compassion on me. For this, I pay my most humble gratitude towards His Holiness Gurudeva.
In timely finishing of the publication, many heads and hands have given their full assistance. To enumerate a few, my collegue-saints Muni Amrit Kumar and Muni Abhijit Kumar, Dr. Samani Chaitanyaprajñā, the Head of Deptt. of Jainology & Comparitive Religion & Philosophy, Jain Vishva Bharati University, and Dr. Anil Dhar, Dy. Director, MS Anekant Shodhpeeth, J.V.B.U., have helped me in proof-reading, which
1. Neuroscience and Karma, Introduction, pp. i, ii.

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Preface
Samayusūra is, of course, a very tedious task. Shri Nimai Charan Tripathi has shown his expertise in dexterously managing the resetting of the book in the computer. Again, Muni Abhijit Kumar and Rajesh Chhajer have taken pains in preparing the ‘Index', which is also not an easy task. I express my humble thanks to all of them.
I also express my thanks to Dr. Samanī Mangal Prajñā, the Vice-chancellor, J.V.B.U., to include this work in the University publication.
Muni Mahendra Kumar
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PUBLISHER'S NOTE
There is a dearth of publications in the field of Jainism, pertaining to the classical and canonical works in English with critical annotations, specially taking into account the modern scientific concepts. In this respect, we fee' exhalation in publising the great classical Jain text “SAMAYASĀRA” composed by Acārya Kundakunda who stands foremost in the field of exposition of spirituality. In this spiritualistic treatise both the scholars and the spiritual sādhakas will find a treasure of spiritual gems, exposing profound truths of Jain udhyütma-vijñāna explained through some of the modern scientisic concepts.
In the present age of crisis of values, such critically annoted classical work would play a vital role in evolving the spiritual and moral values to strengthen the social fibre which is running the risk of being torn away by the hedonistic materialism, resulting in violence, wars, economic disparity in society and so on.
We express our deepest gratitude towards His Holiness Ācārya Śrī Mahāprajñaji and His Holiness Ācārya Śrī Vidyānandaji for specially writing the “Blessings” and “Foreword” to this book. Both of these saints are the fittest persons to accomplish such writings.
The author-duo who have produced a valuable work deserve our gratitude, for an account of such publications we hope to ensure the academic world of fulfilling its thirst for knowledge of original classical texts which form the core of literary treasure of Indian heritage.
Both the authors--Late Shri J. S. Zaveri (father) and Prof. Muni Mahendra Kumar (son)--have remained associated with the establishment of our University from very beginning. We pay our humble respects to them-'worthy son' and the 'worthy father'-- for their noble contribution to the field of Jain literature.
Publishers

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LONTENTS
Introduction/Preamble to Chapters I & II
1-15
1. Jain Metaphysics 2. Psychical order of Existence-Jīva 3. Physical Order of Existence-Pudgalu 4. The Worldly Life-The Body and the Soul 5. NAYA-The technique for getting an insight into the
nature of Reality 6. Two Categories of Naya 7. Salient Features of Jain Doctrines
(1) The Doctrine of Non-absolutism (Anekānta) (2) The Theory of Knowledge (3) The Inherent Purity of the Self
(4) Doctrine of Nayas Invocation Verse 1 Annotations on Verse 1
vaan AwwwN
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Chapter 1 JĪVĀDHIYĀRO (THE SELF) Characteristics of the Self and the Non-self Verse 2 Annotations on Verse 2 The Infinite Glory of the Pure Self Verse 3 Annotations on Verse 3 Verse 4 Annotations on Verse 4 Acārya Kundkunda's Promise Verse 5 Annotations on Verse 5 Criterion of the Self Verse 6 Annotations on Verse 6 Verse 7 Annotations on Verse 7 Indispensability of Popular Technique (Vyavahāra) Verse 8 Annotations on Verse 8 Sruta Kevali - Omniscient Verses 9, 10 Annotations on Verse 9, 10 Both Methodologies are Necessary

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Samayasāra
Contents
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Verses 11, 12 Annotations on Verse 11, 12 Nine Tattvas (Categories of Truth) Verse 13 Annotations on Verse 13 Pure Point of View is the Ultimate Point of View Verses 14, 15 Annotations on Verse 7 Self is Identical with Three Jewels Verse 16 Annotations on Verse 16 Correct Sequence of the Three Jewels Verses 17, 18 Annotations on Verse 17, 18 Distinction between the Enlightened and the Unenlightened Verse 19 Verses 20-22 Annotations on Verse 19-22 Admonishment by the Ācārya Verse 23 Verses 24, 25 Annotations on Verse 23-25 A Psycho-physical Problem and its Solution Verses 26, 27 Annotations on Verse 26, 27 Truth about the Devotion towards Omniscients Verses 28-30 Annotations on Verse 28-30 Conqueror and Destroyer of Delusion Verses 31-33 Renouncement (the Effect of) Knowledge Verses 34, 35 Abandonment of Non-self Verses 36-37 The Summary of Chapter I Verses 38 Annotations on Verse 38
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Chapter 2 JĪVĀJĪVĀDHIYĀRO (PSYCHO-PHYSICAL RELATIONS) Various Misconceptions and (False) Beliefs about Jīya.... Verses 1-5 Annotations on Verse 1-5 Emotions and the like are Fruition of Karma which is NON-SELF and not THE SELF Verses 6,7 Annotations on Verse 6, 7 Popular View versus Ultimate View Verses 8-10 Annotations on Verse 8-10

For
a XI penal Use Only

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Contents
Samayasāra
52
Ultimate (Transcendental) Nature of the Soul. Verses 11, 12 Verses 13-17 Annotations on Verse 11-17 Reconciliation of the Ultimate Aspect with the Popular One .. Verses 18-22 Annotations on Verse 18-22 Further Elucidation of the Relation of the Soul with Colour and the like Verses 23, 24 Verses 25, 26 Annotations on Verse 23-26
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Neither the Basis for Classification of Living Organisms nor the Stages of Spiritual Advancement are ..... Identifiable as 'Soul' Verses 27 Verses 28-30 Annotations on Verse 27-30
65-118
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Chapter 3 TIDIYO KATTIKAMMĀDHIYĀRO Cause and Effect The Doctrine of Multiple Aspects Introduction Raison d'etre of the Soul's Bondage by Karma Verses 1, 2 Annotations on Verse 1, 2 Benefits of Enlightenment Verses 3-6 Annotations on Verse 3-6 Characterization of the Enlightened Soul Verses 7, 8 Verses 9-11 Annotations on Verse 7-11 Psycho-physical Relation Soul and Karma serve each other as External Cause of Modification Verses 12-14 Annotations on Verse 12-14 Causal Potency (Efficiency) of the Soul from Both Aspects ...... Verses 15, 16 Annotations on Verse 15, 16 Dual Mutation is Fallacious and Perversion Verses 17, 18 Annotations on Verse 17, 18 Two Series of Spiritual Imperfections. Verses 19, 20 Annotations on Verse 19, 20 Delusion, the Root of all Evils, is Beginningless Verse 21
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Samayasāra
Annotations on Verse 21
Perverted Knowledge and Right Knowledge
Verse 22
Verses 23-25
Annotations on Verse 22-25
Soul itself is the Determinant of Distorted or Pure Psychic States
Verses 26, 27
Annotations on Verse 26, 27
Right Knowledge results in the Abandonment of the Arrogance
Verses 28, 29
Annotations on Verse 28, 29
Empirical Aspect of Causal Relation
Verses 30
Annotations on Verse 30
The Substantive and the External Causes
Verses 31, 32
Annotations on Verse 31, 32
Distinction between "Awareness" and "Action"
Verse 33
Verse 34
Annotations on Verse 33, 34
Eternal Metaphysical Truths Verses 35, 36
Annotations on Verse 35, 36
Empirical Aspect of Bondage Verses 37-40
Annotations on Verse 37-40 Four Basic Causes of Bondage Verses 41-44
Annotations on Verse 41-44
The Soul and the Condition of Bondage are not Identical Verses 45-47
Annotations on Verse 45-47
Presentation of the Samkhya Philosophy
Verses 48-51
Verse 52
Criticism and Refutation of Samkhya Philosophy
Verses 53-57
Annotations on Verse 53-57
Fundamental Difference between Right and Perverted
Knowledge explained by an Analogy
Verses 58-62
Verse 63
Annotations on Verse 58-53
Four Primary Causes of Bondage
Verses 64-66
Annotations on Verse 64-66
Auxiliary Causal Relationship of Dravya Karma and
Bhāva Karma

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Contents
Samayasara
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Verse 67 Verse 68 Unambiguous Distinction of Bhāva Karma from Drayya Karma Verses 69-72 Annotations on Verse 67-72 Conclusion of the Preceding Discussion Verse 73 Annotations on Verse 73 Definition of the Essence of Perfect Consciousness. (Samayasāra) Verses 74-76 Annotations on Verse 74-76 Chapter 4 CAUTHO PUNYAPĀVĀDHIYĀRO AUSPICIOUS KARMA (PUNYA) AND INAUSPICIOUS KARMA (PAPA) Both Auspicious as well as Inauspicious Karma constitute the Cycles of Births and Deaths Verses 1-4 Verses 5,6 Annotations on Verse 1-6 Unshakable Belief (Faith) in the Transcendental State of the Soul is Essential for Self-realization Verses 7-10 Annotations on Verse 7-10 The Path of Emancipation comprises Enlightened Faith, Enlightened Knowledge, Enlightened Conduct Verses 11-16 Verses 17-19 Annotations on Verse 11-19
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Introduction to Chapters 5 & 6 Conditions for the influx of Karma-AŚRAVA and its opposite-SAMVARA Chapter 5 PAMCAMO ĀSAVĀDHIYĀRO ASRAVA (CAUSE OF INFLUX OF KARMA) Two Categories (Series) of Influx Verses 1, 2 Annotations on Verse 1, 2 Relative Absence of Bondage for the Enlightened One Verses 3-6 Annotations on Verse 3-6 Freedom from Bondage is Relative Verse 7 Verses 8,9 Annotations on Verse 7-9 Verses 10-14 Verse 15
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Samayasara
Annotations on Verse 10-15
Soul Degraded from the Ultimate Values is subjected to
Bondage
Verses 16, 17
Annotations on Verse 16, 17
Chapter 6 CHATTHAMO SAMVARĀDHIYARO SAMVARA (INHIBITION)
Discernment between The Self and The Non-self is the
Basis of Samvara
Verses 1-3
Annotations on Verse 1-3
Verses 4-5
Verses 6-9
Verses 10-12
Chapter 7
SATTAMO NIJJARĀDHIYĀRO NIRJARĀ (DISSOCIATION OF KARMA)
Process of Dissociation
Verses 1, 2
Exquisitive Virtue of Non-indulgence, resulting from
Enlightenment
Verses 3, 8
Even an Iota of Affection (towards Aliens) vitiates the Enlightenment
Verses 9, 10
Annotations on Verse 1-10
Significant Import of [Right] Knowledge
Verses 11-14
Annotations on Verse 11-14
Right Knowledge Leads to Non-attachment and
Desirclessness
Verses 15-20
Verses 21, 22
Annotations on Verse 15-22
A Sage is Free from all Desires
Verse 23
Verses 24, 25
Annotations on Verse 23-25
Distinction Between an Enlightened Sage and an
Unenlightened Deluded Person
Verse 26
Verse 27
Annotations on Verse 26, 27
An Analogy in Support of the Afore-mentioned Statements Verses 28-31
Annotations on Verse 28-31
Actions of an Enlightened Sage are without any
Desire for Reward

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Contents
Sumayusāra
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Verse 32 Verses 33-35 Annotations on Verse 32-35 Eight Virtuous Titles of Trascendental Enlightenment Verses 36-38 Verses 39-44 Annotations on Verse 36-44 Chapter 8 ATTHAMO BANDHADHIYĀRO BONDAGE OF KARMA 1. Conditions & Types of Bondage 2. Two Categories of Bondage 3. Process of Bondage 4. Fruition and other Processes of Karma The Basic Cause of Bondage is Attachment and the like, that is, Bhāvabandha Verses 1-6 Verses 7-10 Annotations on Verse 1-10 In the Ultimate Analysis, Nobody can either take or save another's Life** Verse 11 Verses 12-16 In the Ultimate Analysis, Nobody can make another Happy or Miserable Verses 17-19 Verse 20 Death and Misery are Results of the Rise of Karma Verse 21 Verse 22 Delusion and Affection are the Ultimate Causes of Bondage..... Verses 23-25 Annotations on Verse 11-25 Ultimate Bondage is linked with Impulses/Feelings Verses 26-29 Annotations on Verse 26-29 Delusion and Arrogance of Altruistic Actions is Futile Verses 30-33 Verses 34, 35 Transcendental Aspect gives the Ultimate Truth which leads to Final Emancipation Verses 36-39 Annotations on Verse 36-39 Distinction in the Nature of Right Path according to Empirical and Transcendental Aspects Verses 40, 41 Annotations on Verse 40, 41 Significance of Attachment and the like in the Path of Emancipation
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Samayasara
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Verses 42-45 Verse 46 Annotations on Verse 42-46 True Nature of Pratikramana Verses 47-51 Annotations on Verse 47-51 Chapter 9 Navamo Mokkhādhiyāro MOKSA (SELF-REALIZATION/TOTAL LIBERATION) Preamble/Introduction Effort for Liberation is essential for Final Emancipation Verses 1-5 Annotations on Verse 1-5 A Reliable, Systematic and Practical Method to isolate Pure Consciousness Verses 6,7 Verses 8,9 Further exposition of the Technique of Self-realization by Discriminative Wisdom (PRAJNA) Verses 10-13 Annotations on Verse 6-13 The Guilty and the Innocent-The Soul who longs for Alien Possessions is Susceptible to Bondage of Karma Verses 14-16 Annotations on Verse 14-16 Clarification of some Technical Terms used in the Scriptures.. Verses 17, 18 Annotations on Verse 17, 18 Pots of Poison and Pots of Nectar Verses 19, 20 Annotations on Verse 19, 20 Chapter 10
******* **** * ********* DAHAMO SAVVAVISUDDHANĀŅĀDHIYĀRO WHOLLY PURE KNOWLEDGE Introduction/Preamble Relation of Soul & Karma : The Soul is the Sole Determinant of its own Psychic States, Verses 1, 2 Verses 3-6 Annotations on Verse 1-6 The True Ascetic Verses 7-9 Annotations on Verse 7-9 Basic Defect of an Abhavya Verse 10 Annotations on Verse 10 The Basic Characteristic of an Enlightened Soul Verse 11.
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Contents
Samayasāra
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Verses 12, 13 Annotations on Verse 11-13 Those who believe in 'Creator and Creation' do not desire Emancipation Verses 14-16 Annotations on Verse 14-16 Explanation for the Perverted Belief to regard Non-self to be Self Verses 17-20 The Soul (Self) is the Causal Agent for producing Psychic Dispositions (Bhāva Karma) Verses 21-24 Presenting the Heretic's (False) view: Karma is the Producer and not the Soul Verses 25-27 Verse 28 Unbelievably Absurd Conclusions resulting from the above False Beliefs Verses 29-30 Verses 31-32 Refutation of the Heretic's False Beliefs by the Author Verse 33 Verses 34-37 Annotations on Verse 17-37 A Real is Permanent as well as Changing; It persists through Modes Verses 38-41 Annotations on Verse 38-41 Inspite of Continuous Modification/Change, the Soul never loses its Soulhood, that is, never becomes another Substance Verses 42, 43 Verses 44, 45 The Empirical Aspect of the Soul's Modifications Verses 46-48 Annotations on Verse 42-48 The Soul's Characteristic Attributes-Transcendental Aspect... Verses 49, 50 Verses 51-53 The Soul's Characteristic Attributes-Empirical Aspect Verses 54-58 Annotations on Verse 49-58 The Characteristic Attributes of the Soul are totally Absent in the Physical Existence Verses 59-61 Destruction of Matter is never indicated Verse 62 The Enlightened Soul is free from the Attachment to Sensuous Pleasures Verse 63
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Samayasāra
Contents
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The Psychical States are absent in the Physical Objects and the Physical Objects are incapable of producing Psychical States Verses 64, 65 Annotations on Verse 59-65 Words of Praise or Censure should be ignored by the Wise..... Verses 66, 67 Mental Agitation is not caused by Objects of Senses etc. ..... Verse 68 Verses 69-75 Annotations on Verse 66-75 Transcendental Aspect of Right Conduct Verses 76-79 Annotations on Verse 76-79 Identification of the Self with the Fruition of Karma is the Cause of New Bondage Verses 80-82 Annotations on Verse 80-82 The Infallible Criterion for Pure Knowledge Verses 83-86 Verses 87-94 Verses 95-97 Annotations on Verse 83-97 The Soul, being Non-corporeal, does not need Food Verses 98, 99 Verse 100 Annotations on Verse 98-100 External Symbols and Insignia have no Significant Validity in the Path of Liberation Verses 101, 103 Verses 104-107 Annotations on Verse 101-107 Conclusion Verses 108 Annotations on Verse 108 Index
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Introduction/Premble to Chapters I and II
1. Jain Metaphysics
According to Jain metaphysics, the REALITY consists of six eternal (indestructible) substances which constitute the cosmos. They are Space (Ākāśa), Principles of Motion and Rest (Dharma and Adharma), Psychical Order of Existence (Jiva), Physical Order of Existence (Pudgala) and Time (Kāla). Each of the above substances or dravya is always associated with certain intrinsic and unalienable qualities (gunas). Again each substance and its quality must exist in some determinate state or form. This is its mode of existence-paryāya. The mode is subject to constant change, that is, a new mode continuously replaces the old one. It should be carefully remembered that the creation and destruction are relevant only to modes and not to substance, i.e., the substratum of qualities and modes.
Thus, the Jain concept of reality excludes both a permanent and unchanging real of Parmenides and also the mere eternal flux of Heraclitus. That is, it avoids the Scylla of fluxism and the Charybdis of illusionism. An unchanging permanent (such as Puruşa of the Sāmkhya-Yoga system) and mere change without substratum (as fluxist Buddhist) are unreal or absurd self-contradicting concepts. The Jain concept of reality reconciles both these aspects and combines them into an organic unity. It corresponds to the modern concept of organic development rather than its Hegelian aspect.
It is not difficult to see that the dynamic constitution of the substance, basically, flows from its unalienability from its own infinite qualities/attributes.
It is the richness of content that makes the Jain concept of pure and perfect state of the soul-Siddhahood, as we shall presently see-as against the nihilistic attitude of Vedānta etc. which insists upon a qualityless (nirguana) existence as the Ultimate Reality. It is this unalienable unity that exists between the substance and its

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qualities that may be said to be the central doctrine of the Jain metaphysics.
It can also be easily seen that the most important feature of the dynamic constitution of the reality is its capacity of modification-paryāya or mode of existence. Each of the six eternal substances is continually changing and the change is viewed from two aspects: (i) Intrinsic or self-interaction-artha paryāya. It is instantaneous and free from external influence, (ii) vyañjana paryāya, on the other hand, is a particular mode of existence for a pretty fixed duration of time. For instance, besides the molecular aggregation and disintegration that takes place every moment in a physical object-artha paryāya-the object may have a particular mode of existence as a pot, for example, for a certain length of time. This state of becoming and remaining a pot is vyañjana paryāya of matter. Similarly for conscious substance-jīva. The continuous change that takes place in consciousness is its artha paryāya, while its existence as a particular organism, say as a man or as a beast, with a determinate span of life is its vyañjana paryāya. Thus Jīva and Pudgala have both types of modification while the other four substances undergo only artha paryāya. 2. Psychical Order of Existence-Jīva
The psychical order of existence-Jīva is the central figure of Jain metaphysics. Its characteristic attribute is consciousness or cognitive faculty (cetanā). It is enveloped by an inanimate environment made up by the other substances which are all devoid
1. According to the modern particle or sub-atomic physics, more than 200
elementary particles have been discovered and identified so far. But all forms of matter in our environment are composed of only three (out of these) particles with mass-proton, neutron and electron—and a fourth massless one-the photon which is the unit of electromagnetic radiation. Except the neutron, all are extremely stable particles, i. e., they live for ever, unless they are involved in a collision process. However, these stable particles also undergo continuous and constant selfinteraction. Thus, for example, a proton never remains a simple proton. It alternates between being a proton and a neutral pion (a highly unstable particle) on the one hand and being a neutron and a positive pion (another unstable one) on the other hand. Not less than eleven particles make their transient appearance between the time the original proton transforms and becomes a single proton again.

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Introduction/Premble to Chapters I & II of consciousness. There are infinite number of Jīvas, each numerically different from another. They are classified into two fundamental categories:
Samayasāra
I. Samsāri Jīva - State of worldly existence (mundane). In this state, the soul is embodied and experiences sensuous pleasures and pain. It is subject to metempsychosis or cycles of re-births. In this state there is constant interaction between Jīva and Pudgala.
II. Mukta Jīva – State of emancipated existence. This is pure and perfect state of Jiva in which the soul is disembodied and is also free from the cycles of re-births. There is no interaction between Jīva and Pudgala, whatsoever in this state. Both categories are real.
The fundamental basis of Jain philosophy is the belief that the pure and perfect or emancipated state is integral to all souls. Jains (and many other Indian systems) have always been conscious of the innate potentiality of achieving perfection and the possibility of the realization of eternal, disembodied and pure self-perfection.
3. Physical Order of Existence-Pudgala
Amongst the five inanimate substances that comprise the environment, the most important one is the physical substancePudgala-which is identified with matter in modern scientific terms. The characteristic attributes of matter are: touch, taste, smell, colour and sound, thus making it perceptible to sense-organs. ‘Jīva' on the contrary, is totally devoid of these and cannot, therefore, be apprehended by sense-perception. The physical bodies are constituted by atoms--paramāņus. This atomic structure of the physical reality is comparable to the concepts of modern science. Though sub-atomic physics has revolutionized the concept of atom which is no more basic and elementary, it does maintain its individuality. It cannot be denied that atom is the empirical foundation of the structure of the physical existence. Parmanu is the ultimate atom or the ultimate indivisible point of matter. All physical objects being aggregates of atoms, undergo changes entirely due to atomic disintegration or aggregation.
4. The Worldly Life-The Body and the Soul
Every living organism or a Samsāri Jīva is an organic unity of two different entities-Jīva and Pudgala or the soul and the body. Though this dualistic separation is, empirically unverifiable, it is a

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Samayasāra transcendental fact. Again the term body, in Jain philosophy, implies not one but two different things, besides the gross or physical body, that we actually perceive, there is a subtle microbody-kārmaṇa sarīra.' This body is composed of a class of matter (varganā) which is different from the class of matter of the physical body. This class of matter is called kārmaṇa varganā and it is the subtlemost class. The subtle body is an inalienable appendage of worldly life and is transcended only in the emancipated state.
5. NAYA-The Technique for getting an Insight into the Nature of Reality
All real and concrete things are extremely complex entities because they possess innumerable attributes and relations. What enters into the course of our direct perceptions is but a tiny fragment of the full reality. And even this imperfect and fragmental perception seems to be implicitly complex and always to contain a plurality of aspects. A completely adequâte apprehension of the whole of reality must be all-embracing and must include all data without contradiction or discrepancy. It would, thus, experience the whole of real existence directly by a completed insight. The ability for such a pure and perfect apprehension is called omniscience (kevalajñāna) and is possessed by a kevalī alone. Our own ability for apprehension falls far short of such an ideal. Our apprehension, therefore, always has the character of being piecemeal and fragmentary. Whereas in the perfect apprehension, every fact would be directly seen as linked with every other, in our piecemeal one, facts would appear to be in isolation and independence of one another, as bare casual collocations. Hence our descriptions and predications would be relative and circumscribed because they emerge from a limited and partial nature of the intellect. What, then, should be our approach for comprehending the true nature of reality? Our ideal should, then, be to apprehend the reality from one particular aspect at a time. Such an apprehension is an opinion or way of approach for any one aspect and is called NAYA by the Jains. Since every aspect of a reality reveals its nature in its own way, naya is thus a technique for getting insight into the nature of reality. The technique of naya plays an important part in the law of 1. Actually, there is one more subtle body which is called teijas sarīra-luminous or electric body.

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Introduction/Premble to Chapters I & II Anekānta (non-absolutism) of Jains. 6. Two Categories of Naya
Jains, recognizing the extreme complexity of the nature of reality, introduced the technique of naya. The reality which has many facets would lead to multitude of description. Every one of them may be partially true, but not one of them would be the whole truth.
We have already mentioned above the two states of the soul. The pure and perfect state-the emancipated state-of the soul is to be achieved. In the ordinary worldly state of existence, the soul is radically different. Its infinite glory is dimmed by alien conditions and limitations. In this state, Jīva is an embodied consciousness or an organism which can be perceived by the sense-organs through its gross or physical body.
In its worldly existence, the soul is not only associated with a body of its own but with several other animate and inanimate objects. Thus the soul which is by its own intrinsic nature a complex entity becomes much more complex by identifying itself through its interests with its environment of things (including body). Under such conditions, it is an extremely difficult problem to define the precise nature of the soul. Hence, the necessity for using the technique of naya. .
There are two main categories of nayas :
(i) Transcendental aspect or niscaya naya. It represents the ultimate, fundamental and integrated point of view. The soul is looked at as a whole with all the richness of its attributes but no distinction is being made between the substance and its attributesqualities and modes. That is to say in this aspect, only the substance is considered to be the entire reality, while its attributes etc. are relegated to mere adjuncts, for the time being, but not dismissed as absoutely non-existent.
(ii) Empirical aspect or vyavahāra naya. It represents the popular, conventional, practical or pragmatic view. The complex nature of the soul is broken down into its diverse attributes and our attention may be directed to any one particular attribute with which the soul is to be identified at the moment. In other words, in this

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aspect, 'substratum' of attributes is, for the time being, removed from the theatre of consideration, while the attributes are restored with the main part, without however denying the former's existence. 7. Salient Features of Jain Doctrines
As already stated in the general introduction, there are some fundamental metaphysical and philosophical doctrines which are peculiar to Jain philosophy. To grasp properly the Jain views in general and the author's views expressed in this book in particular, it is necessary to first understand and appreciate these doctrines. We shall, therefore, very briefly discuss the salient features of these doctrines.
(1) The Doctrine of Non-absolutism (Anekānta)
The first and the most important doctrine is the law of anekāntavāda, that is, non-absolutism. It is basal to the structure of Jain philosophy and at the same time, is its most original contribution to philosophical thinking that has come down to us as an invaluable heirloom. Unfortunately, anekāntavāda is more maligned than understood. Its originality lies in that it seeks to reorientate our logical attitude and asks us to accept the exposure of (apparent) contradictions as the true measure of the nature of Reality. It is the key to unlock the mystery of the paradoxical nature of Reality.
To fully understand the fundamental nature of the conscious substance which is the subject matter of the entire book and, in particular of the first two chapters, we shall discuss the basic principles of this unique doctrine. In the first place, non-absolutism neither endorses absolute eternalism nor absolute fluxism, but explains both these extremes as real with reference to different spects of the same reality.
The law of anekānta affirms that there is no opposition1. Modern science explains the paradox of wave particle duality of light by the
concept of complementarity introduced by Neils Bohr (one of the founders of the quantum theory). This concept states that light is a wave from one aspect and particle from another aspect and both the wave-aspect and the particleaspect of light are necessary to fully understand the true nature of light. At the same time it clarifies that light or anything else, cannot be both wave-like and particle-like in the same context. This precisely is the Jain position with regard to any two opposites.

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Sumayasăra
Introduction/Premble to Chapters I & II between the unity of being and plurality of attributes. A thing is one and many at the same time-a singularity and a plurality rolled into one, i.e., it is neither an absolute unity nor split-up into a irreconcilable-plurality. It also asserts, that there is no contradiction between identity and otherness, as they are not absolute characteristics but are only partial and limited and not complete and unqualified, Thus anekāntavāda-non-absolutism-is the law of the multiple nature of reality. It corrects the partiality of philosophers by supplementing the other side of Reality which escaped them.
Non-absolutism being the foundation of Jain philosophy, mutation (change) is as much real as permanence. Change or modification is a fundamental characteristic of all that is real. A substance is a substratum of infinite qualities and modes. Nothing can exist without being in some determinate way and the modes of a substance means its existence in a determinate state of being. Thus, assert Jains, the qualities (gunas) and modes (paryāyas) cannot be absolutely different from the substance nor can they be absolutely identical with it. The admission of the qualities and modes leads to the triple characteristics-existence, cessation and persistence-in the constitution of a real. This concept of Reality is only one which can avoid the conclusion that the world of plurality, which is the world of experience, is an illusion. Either the world is to be accepted as real or dismissed as an unreal appearance. The triple characteristics gives out the internal constitution of Reality. A real persists through time and thus has these three-past, present and future-temporal determinations. So a real is real for all time. A real which has no past and no future is a fiction and a non-entity.
(2) The Theory of Knowledge
The second important doctrine is associated with the theory of knowledge. Though the Jains agree with other schools that philosophical speculation is a necessary discipline of the mind which strengthens convictions and reduces doubts, they maintain that the ultimate or transcendental truth cannot be realized by philosophical discipline alone. Nor are the ordinary sources of knowledge adequate for the discovery of the ultimate truth, being subject to the limitations imposed by the senses. The plenum of knowledge can be attained by the development of a total-vision,

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Samayasāra which, fortunately, is inherent in all of us. They are emphatic that omniscience is the condition as well as the result of perfection and advancement in philosophical enquiry cannot, by itself, bring about the final consummation.
Consequently the pure conscious principle (soul, self) can never be the object of an indirect/perceptual cognition. It can be apprehended directly, by an omniscient only. Thus anything that has been asserted in respect of the pure soul must have originally come from an omniscient,who could transfer his knowledge through the medium scriptural/verbal knowledge (śrutajñāna). This has been made clear by the author at the very beginning of the first chapter.
(3) The Inherent Purity of the Self
The third doctrine is regarding the innate potentiality of all souls to achieve final liberation/emancipation and the beginningless infection by perversity (mnithyātva). Jains, in agreement with other Indian philosophies, hold that purity and perfection is integral to the soul and self-realization is not a new creation in the sense of emergence of an absolutely unprecedented state. Yet the soul has been hindered from self-realisation which is the same as the discovery of its infinite glory, from eternity.
The hinderence comes from perversity (mithyātva) which has no beginning in time. It is there from all eternity. The question “Why a soul is inflicted with it" is as absurd as the question “Why should the soul exist?” The existence of the soul is an ultimate fact and the existence of perversity, coeval with it, is equally an ultimate fact to which no question of origination can be relevant. Mithyātva is there and it is not that we don't know its nature, its nature and functions are well known. We do not know the beginning because it has not beginning.
“I am this, I am of this, Mine is this everything that is non
1. Total-vision or omniscience can be defined as a pure and perfect (i.e. all
comprehensive and all harmonious) extra-sensory experience to which the whole universe of Reality is presented, in the form of a complete system, as it really is, in its entirety. Thus: consciousness of an omniscient directly embraces the totality of existence-corporeal as well as non-corporeal-in the form of a perfectly systematic unity as the contents of a single experience.
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Introduction/Premble to Chapters I & II self, living, non-living, or mixed. Mine was all this formerly; I was all this in the past; again will this be mine and I shall again be this. The deluded one possessed all these false notions about the self. The undeluded, however, knowing the truth does not do so." (Chapter 1 verses 20 to 23).
. At the same time, Jains, again in agreement with other Indian philosophies, firmly believe in the innate ability of the soul to achieve final liberation. Thus the soul is subjected to two forces diametrically opposite to each other, from eternity. Firstly there is the centrifugal force, comprising the inherent love for truth and abstinence which have never been completely obliterated. The qualities of the soul, which comprise the centrifugal force, are crippled and enfeebled by the obscurbing, obstructing and deluding karma. For instance, pure and perfect knowledge-omniscience-is integral to the soul but it remains obscured by the knowledgeobscuring (jñānāvaraṇa) karma. Similarly, predilection for truth (samyaktva) is the innate characteristic of the soul, but it remains perverted by delusion (mithyātva). But this does not mean that there is absolute non-existence of knowledge (jñāna), love of truth, (sraddhāna) and abstention from sinful acts (virati). If that were the case, the soul would lose its soulness. If the soul were completely stripped of all these characteristics, there would be nothing left to distinguish the soul from the non-soul, which is metaphysically impossible. To continue its existence as a conscious principle, the soul must necessarily possess at least an infinitesimal fragment of the pure and perfect knowledge ever uncovered.'
Even the darkest and the densest clouds cannot completely hide the sunlight, so also the obscuring karma cannot totally cover the knowledge of the soul. Same is the case with the innate capacity of the soul for renunciation and abstinence (virati), as well as the intrinsic predilection for truth (samyaktva), remaining unobscured is also explained on the analogy of the clouds. In short, the fundamental qualities of the soul remain intact even in the most
1. savvajīvānam pi ya nam-akkharassa anamtabhāgo niccugshādio, jai puna so vi avarijjā, tenam jīvo ajīvattam pāvijjā.
sutthuvi mehasamudae, hoi pabhā camdasūrānam.
. -Namdī, 4.71

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Sumayasāra undeveloped state of its worldly existence (such as plants). The soul can never be regarded to have absolutely lost any of its characteristics because what is absolutely non-existent, can never come into existence. We have said that emancipation is integral in the soul and once we accept this statement, we have also to accept the partial unobscuring of its characteristics. And this is the basis of the centrifugal force. This centrifugal force incessantly tries to pull the soul away from the cycles of endless births which is the same as the wheel of samsāra.. But this tendency of the soul is thwarted by a powerful centripetal force, which compels the soul to continue its orbiting. This centripetal force is produced by the deluding (mohaniya) karma and consists of passions, quasipassions, attachment, aversion and other powerful psychological distortions. At the very root is perverted attitude (mithyātvá).
The centrifugal tendency, as stated above, is that part of the inherent potency of the soul which remains unobscured and unobstructed. H is this potency that will ultimately enable the soul to leave the circle of worldly state (samsāra) and take the path of emancipation. This could happen only when the centrifugal force can become strong enough to neutralise and overwhelm the opposing centripetal force.
The problem “Why should the centrifugal tendency develop into a mighty force in one soul and remain only a dormant tendency in another” is not regarded as needing solution. It is an ultimate fact of experience that degree of power, spiritual or physical varies from person to person and this cannot be accounted by further ultimate facts. A bhavya ātmā, i.e. the soul who is qualified to be liberated, feels a mighty impulse from within to realize itself, This impulse, produced by the centrifugal force, may become so strong and irresistible that it overcomes the opposing centripetal force. Once the centripetal force is weakened, the soul has succeeded in its struggle and is bound to be liberated.
(4) Doctrine of Nayas
The fourth important doctrine, a constituent of Jain logic, is the doctrine of nayas which enables us to apprehend an object from a particular aspect at a time and also enables us to gain insight in the complex nature of the Reality. All reals are extremely

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Sumayasāra
Introduction/Premble to Chapters I & II complex because they possess innumerable qualities and relations and, therefore, must be apprehended from different aspects. Multifaceted reals, inevitably lead to “multiple predicates”, each one of them being partially true but not one of them is totally true.
Theoretically the number of possible nayas are infinite, since we have to deal with infinite attributes and relations. In practice, the Jain logicians generally enumerate seven different nayas. As far as, it concerns us, we can reduce the number to two main aspects-substantive aspect (dravyārthika naya) and the aspect of change or determinal manifestation (paryāyārthika naya). They are also called transcendental or ultimate aspect (niscaya naya) and empirical aspect (vyavahāra naya) respectively.
All nayas are in perfect harmony with the law of anekānta, i.e., when the soul is viewed in its pures and perfect state in accordance with the ultimate aspect, its worldly state as per empirical aspect is not denied but ignored for the time being.
Pure soul, being incorporeal, cannot be perceived by the sense organs and is an object of pure and perfect knowledge (omniscience) only. But the soul, even in its purest state, does neither surrender its individuality nor relinquishes its dynamic constitution and continues to possess its own pure qualities. As stated earlier, existence apart from qualities (Vedāntists believe in quality-less existence as the Ultimate Reality) would be an empty abstraction and is, therefore, the more unfit to stand for Ultimate Reality.
But the pure and perfect state of the soul is to be realized from its worldly state of existence, which is radically different and must therefore be viewed from the empirical aspect. In this state it is an embodied entity or an organism which is perceivable by the sense organs through its gross organic/physical body. Besides the body, it is also associated with several other things, living and non-living. Impure instincts and emotions (psychological distortions) are also associated with the soul according to this aspect. Thus, by identifying itself through its worldly interests with its environment of things and persons, its complex nature becomes much more complicated. It is, therefore, extremely difficult to define the nature of the soul unless we examine it from different aspects.

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The two main aspects are subdivided into six which are generally employed in the examination of the nature of the soul. Briefly, the sub-divisions are:
(1) Suddha niscaya naya and (2) aśuddha niscaya naya. In the first, the soul is viewed as a whole, i.e. without any distinction between the substance and the qualities which are pure and unalloyed expression of the nature of the soul. In the second, it is still viewed as a whole though somewhat impure by alien influence.
Similarly, there are four sub-divisions of the empirical aspect. We have fully discussed these and would not like to repeat them here.
Thus the doctrine of nayas is an important key to reveal the appropriate attributes of the soul both in its fundamental form and in the worldly state of existence, surrounded by an alien environment.
Doctrine of nayas is not merely a matter of theoretical interest to us. Apprehension and understanding the nature of Reality must be of practical use if we have to make progress. Sure, if one has to make progress, one must know the truth. It must always be remembered that tho soul's pure/emancipated state of existence and the worldly embodied state are both equally real and yet neither of them is an Absolute Truth.
As humans, various socio-economic institutions-such as property ownership, social status, caste and community, nationality etc. extend our personality far beyond the Pure Self and into the environment of the physical order of existence. Prosperity or adversity of the family, community or nation generate a sympathetic feeling of pride and pleasure or sorrow and suffering respectively. Thus, our attitude and behavior in the worldly state is, to a great extent, dependent on the empirical aspect. But it will be a serious mistake to consider the worldly state as the only truth and deny other side of the coin-the transcendental truth-altogether. Undoubtedly, our worldly attitude and behaviour (this is what vyavahāra precisely means) cannot ignore our worldly extended state as prescribed above-and cling blindly to the ultimate aspect of SELF. At the same time, the ultimate or transcendental aspect must not be totally ignored.

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This can be imporved and extended further.
The following special terms in these chapters need further explanation: 1. Siddha (Savvasiddhe) - Metempiric soul.
The author begins the book with traditional obeisance to Siddhas. The term literally means “one who has achieved the ultimate consummation of the goal”. Thus it refers to those souls who have fully attained self-realization and disembodied state of existence. They are free from the cycle of rebirths, once and for ever. The term savvasiddhe employed by the author implies multiplicity of such souls and is meant to emphasize the Jain conception of emancipated state. Though all emancipated souls are totally identical to one another, they do not fuse into a singularity. Each soul retains its individuality in this state and is, therefore, numerically different from the others.
The author also mentions several unique attributes of this state:
(a) dhuvain implies unchanging eternal existence. Except for some peculiar self-interaction, which is a characteristic of all reals, the metempiric soul is not subject to modification due to an external influence.
(b) acavalam implies total freedom from the cycle of rebirths (transmigration).
amala (an alternate reading for acala) implies total freedom from corruption or pollution by an alien.
(c) anupama implies without parallel or comparison. The transcendental glory of the siddhas transcends everything in the worldly life and there is nothing which can be used as a parallel or comparison. 2. Svasamaya, parasamaya - The term samaya means the Self. Since the chapter would deal with two states of the self (both states being real in proper context), this term is given two adjectives denoted by prefixed-sva' (own) and 'para' (alien). Thus svasamaya indicates the pure self unencumbered by anything external, while parasamaya implies impure self corrupted by alien substance.
3
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Samayusāra Thus, parasamaya is the state of worldly existence of the soul while svasamaya is the state which has transcended the worldly conditions. 3. Apramatta, pramatta - These terms literally mean vigilant/alert and and non-vigilant/careless respectively. They are technical terms used to denote the two stages of spiritual advancement and to indicate ascetic aspirant's ethico-spiritual development on the path of emancipation. In the earlier stage of an ascetic life, the aspirant is bound to 'neglect some of his duties and is generally careless about austerities and penances. Vigilance is achieved after an arduous course of spiritual discipline and keeps the ascetic alert and wakeful. (4) Vyavahāra naya, niscaya naya - Please see the doctrine of nuyas in the preamble above. 5. Śrutakevali : An erudite scholar of scriptures, who is deemed to be an omniscient, by virtue of his scriptural knowledge being on par with that of an omniscient. The term is thoroughly explained in the annotation to verses 9 & 10 of the first chapter.
The soul who has annihilated all passions and psychic dispositions polluted with attachment and aversion is qualified and entitled to be called Svasamaya-totally self-generated state/mode of existence.
The soul who possesses even an iota of attachment is parasamaya. According to the above, only omniscient (kevalī) and the emancipated souls (siddha) are svasamaya. All the rest are parasamaya. The above definitions are from the ultimate and transcendental aspect. 6. Jñānī, ajñānī : These terms would literally mean "one who knows” and “one who does not know" i.e., who is ignorant, respectively. But here the term ajñāni does not mean ‘ignorant' i.e. devoid of knowledge, but possesses perverted knowledge. Jains believe that perverted belief, perverted knowledge and intense attachment are the three beginningless states of the consciousness infected with delusion. This is the root of all evils. In the absence of right belief/world-view, the knowledge cannot be right and is therefore perverted. The soul gropes in the darkness until the potency

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Introduction/Premble to Chapters I & II
of the beginningless delusion is reduced and made ineffective to an appreciable extent by the efforts of the soul under an impelling urge from within. In the course of time the soul attains sufficient purification to overcome the perverted belief and consequently, right world-view/enlightenment dawns upon it. The whole horizon changes, and the perverted knowledge-ajñāna-is transmuted into right knowledge-jñāna and the soul is known as jñānī. Hitherto deluded/false notions (I am and was this, mine is and was all that is non-self, non-living or mixed) (see verses 20 to 22) disappear and the jñāni identifies himself with the self and self alone, as the concluding verse of the first chapter emphasizes. 7. Adhyavasāna (Adhyavasāya): Subtlemost/minutest dispositions of living organism-They are produced in the microbodykarinaśarīra, and proceed towards gross physical body where they are ultimately get transmuted into threefold-mental, vocal and physical-activities. Since they have to pass through the domain of defiling matter, they are infected with attachment, aversion, delusion etc. 8. Jina-Jinendradeva : Omniscient-The original preceptor of the Jain Philosophy. He is vitarāga, i.e., totally free from the infections of attachment and aversion (like & dislike). And he is omniscient i.e., has annihilated the knowledge-obscuring karma and attained omniscience (kevalajñāna) which is competent to directly apprehend the soul (Tīrhankara, Sarvajña, Arihanta are synonyms). 9. Suksma-badara/Paryāpta-aparyāpta : These are various aspects for dividing living organisms into different categories.
Namaḥ Samayasārāya Śrī Kundakundāiriyappaņidam Samayapāhuļam
Aha Mangalāyaranam Obeisance to Samayasāra-the pure and perfect Self. SAMAYAPĀHUDAM composed by Śrī Kundakundācārya
INVOCATION वंदित्तु सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते। वोच्छामि समयपाहुडमिणमो सुयकेवलीभणिदं॥१॥

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Invocation
Sumayasāra vamdittu suvvasiddhe dhuvamacalamanovamam gadim patte. vocchāmi samayapāhudaminamo suyakevalībhanidam.. I
Ācārya Kundakunda declares that (vandittu) bowing to (savvasiddhe) all the emancipated souls who are (dhuvam) imperishable, (acalam) motionless and (patte) who have attained (anovamam gadim) the surpreme state of consciousness, (which is indescribable), (0) Hey ! (bhavyas!] (vocchāmi) I shall reiterate (inam) this (samaya-pāhudam) samaya prabhrata (sudakevalibhanidam) which has been propounded by śrutakevalī who are deemed to be omniscient by virtue of their perfect scriptural knowledge. Annotations :
The first verse (couplet) is the traditional auspicious invocation. The author, Ācārya Kundakunda, pays obeisance to all the emancipated souls and vows to reiterate (vocchāmi) what has already been propounded by those gifted persons who are deemed to be the omniscients by the virtue of their perfect scriptural knowledge, in the scripture called “Samaya-pāhuda'' i.e., scripture dealing with pure and perfect souls/Self. Thus he decleres that he is only a spokesman and not the originator of the subject. By the syllable 'o', he inspires all those who aspire to be enlightened to read and study it carefully.
Note the utmost honesty and humility of Ācārya Kundakunda in declaring that the originator of the subject is a śrutakevalī,2 while he is only a spokesman. The subject of the book is the pure and perfect Self. Now, the soul (Jiva), the conscious substance, being umurta, is not amenable to sensuous perception or intellectual understanding, and hence, the subject can be authoritatively propounded only by an omniscient (kevalī) or a śrutakevalī who is on par with kevali (in knowledge) by the virtue of his scriptural) knowledge of the subject. Even an erudite scholar like Ācārya Kundakunda cannot assume the authority of propounding the subject.
1. The term samaya means pure self, while the word pāhuda can be translated as
the essence or sāra. 2. See annotations on verses 9 & 10 of Ch. I for detailed discussion of the term
śrutakevali.

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Padhamo Jīvādhiyāro
The Self
Characteristics of the Self and the Non-self
जीवो चरित्तदंसणणाणट्ठिदो तं हि ससमयं जाण । पोग्गलकम्मुपदेसट्ठिदं च तं जाण परसमयं ॥ २ ॥ jīvo carittadamsaṇaṇāṇaṭṭhido tam hi sasamayam jāṇa. poggalakammupadesaṭṭhidam ca tam jāņa parasamayam.. 2
(Tam Jivo) That soul which (caritta-damsaṇa-nāṇa-ṭṭhido) is totally absorbed in pure darśana [faith] jñāna [knowledge] and căritra [conduct] is (hi) for sure, (jāṇe) to be known as (sasamayam) the pure self (ca) while (tam) that one which (poggala-kammapadesatthidam) is engrossed in material karmapradeśa (jāṇa) must be known as (parsamayam) impure self.
Annotations :
The chapter commences with a categorical definition of the self and the non-self by specifying respective characteristics of each.
Jīva is a real substance which is the nucleus of Jain philosophy and its characteristic-unalienable attribute is cetană or consciousness. Thus consciousness and jīva are eternally coextensive. Hence consciousness is to be posited even in the lowest class of organisms, such as plants, which possess only one sense-organ, viz., that of touch (which includes pain). Pudgala or matter- physical order of existence is devoid of cetana and is characterized by taste, colour etc. and thus can be apprehended by sense perception. Both jīva and pudgala are eternal substances.
Every living organism is an organic unity of these two antithetic elements-Jīva and Pudgala which are empirically known as the soul and the body. An organism is thus an embodied consciousness, Soul, itself, is amūrta (non-corporeal) and arūpī (non-imperceptible), whereas body has opposite qualities and is mūrta and rūpī. And thus crops up the complex problem of the relation between the two.

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The complex problem is more confounded because the term 'body', again, implies not one but two things:
(a) The gross physical body which is made up of a head, a trunk, limbs and various organs constituting different systems, It is maintained by the intake of air and food. Death means separation of the soul from this body;
(b) Besides this gross body there are also two subtle bodies or microbodies known as:
(i) kārmaṇa śarīra which is constituted by extremely fine matter-molecules known as kārmaṇa vargaṇā,
(ii) the second microbody is taijasa śarīra-the bioelectrical body responsible for vitality in the living beings.
Both the microbodies are an inalienable appendage of the soul and are transcended only by emancipation.
In actual life, consciousness has threefold functions and manifests itself in three ways:
(i) Knowledge (jñāna) which is a cognitive element,
(ii) World-view or faith (darśana), and
(iii) Conduct or behaviour (căritra) which is a conative element.
The division of consciousness is expressed in another way also, viz.,
(i) Karma-cetanā-indulgence in action and
(ii) Karmaphala-cetana-indulgence in the fruit of action i.e. pleasure and pain.
In its worldly existence, the soul is associated with various kinds of karma which obstruct the various innate capabilities of the soul and keep it tied to the cycle of rebirths. The worldly existence is a defilement of the pure state and degradation from the supreme level of consciousness. However, there, positively, is a pure and perfect state which the soul has failed to reach/attain as yet but the realization of which is the ultimate goal and object of the spiritual discipline. Primarily the soul itself is responsible for

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its defilement and degradation and the primal and most fundamental condition of its worldly existence, punctụated with birth and death in unbroken succession, is delusion or perverse belief that consists in mistaking the non-self for the self. Thus, if the soul has to realize itself, it must first recognize the respective characteristics of the pure self and the defiling non-self.
Now the trinity-right faith (darśana), right knowledge (jñāna) and right conduct (cāritra)-is not only the characteristics of the soul, but also the fundamental factors of spiritual progress towards emancipation. This (opening) verse, therefore, determines the direction of the spiritual progress. It states that whenever the soul indulges in identifying the defiling substance-pudgala as the real self, it is going away from its goal and object. On the other hand whenever it is absorbed in its own innate qualities-the holy trinity, it moves nearer towards self-realization.
The Infinite Glory of the Pure Self एयत्तणिच्छयगदो समओ सव्वत्थ सुंदरो लोए।
बंधकहा एयत्ते तेण विसंवादिणी होदि॥३॥ eyattaņicchayagado samao savvattha sumdaro loe.
bamdhakahā eyatte teņa visamvādiņi hodi.. 3 (Eyatta-nichhaya-gado) one who has attained the transcendental harmony (samao) i.e., the pure soul (loge) in the entire cosmos (savvattha) everywhere and always (sumdaro) shines with glory (tena) that is why (bamdhakahā) the talk of defilement with another (hodi) is (visamvādiņi) loathsome. Annotations :
Anything in the cosmos which is befouled/polluted by a foreign substance loses its purity and magnificence. The word 'samaya' means pure self and hence applies to each of the six eternal cosmic substances, But here, since, we are talking about jīva (the conscious substance), samaya means pure (uncontaminated) soul.
It is admitted that purity and perfection is integral to the soul and realization of the same is not a new creation but just getting rid of the impurity caused by the presence of a foreign element. Perversion or pollution is always disgusting while purity which is
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Samayasāra the absence of pollution is forever beautiful. The ugliness is introduced on the scene by the association of the soul with the aforementioned karma which is a foreign substance pudgala. As soon as the soul withdraws itself from the lure of this substance and becomes enraptured by its own characteristic qualities viz., jñāna, darśana etc., it shines with infinite glory. Similarly each of the other cosmic substances viz., dharmāstikāya etc. are also beautiful in their pure state.
सुदपरिचिदाणुभूदा सव्वस्स वि कामभोगबंधकहा।
एयत्तस्सुवलंभो णवरिण सुलहो विहत्तस्स ॥४॥ sudaparicidānubhūdā savvassa vi kāmabhogabamdhakahā.
eyattassuvalambho ņavari na sulaho vibhattassa.. 4
(Kāma-bhoga-bandha-kahā) The story of sensuous pleasures, carnal desires and attachments (suda-paricidāņubhūda) has been heard, is familiar and has been enjoyed (savvassa vi) by all of us (navari) only (uvalambho) approach to (vihattassa) that which is free from attachment (to such pleasures) (eyattassa) and which extols the self alone (na) is not (sulaho) easily available.
Annotations :
From eternity, the soul has been bogged down into the quagmire of passions and is oblivious of itself (own splendour and glory). Or it has been wandering in the wilderness hankering after the sensous pleasures derived from the foreign substance-pudgala. The worldly existence is sustained by the perverted attitude and nourished by the desire/longing for sensuous pleasures. The soul has developed attraction and attachment to the non-self in the form of the body and senses and is deluded into thinking that its happiness and well-being are concomitant with those of the body and the senses. Moreover to continue its delusion the soul has always been presented with a scenario of material attachment and it is well versed and has extremely intimate knowledge of ways and means of satisfying the sensuous pleasures and carnal desires. There has never been any occasion to listen to the subject of its pure-uncontaminated-nature because talks on such subject are very scarce indeed.
The word kāma refers to the pleasures derived from the senses of touch and taste while the term bhoga indicates those derived
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Chapter - 1 through the senses of smell, sight and hearing. The verse emphasizes one's intimacy with the indulgence in material pleasures and utter scarcity of either the teachers or the text on the subject of the separateness of the soul from matter.
The use of three words suda, puricida and aṇubhūdu is significant. Suda refers to knowledge (jñāna) paricida to world-view (darşana) and anubhūda to conduct (cāritra). The three terms signify the unholy trinity of perverted knowledge perverted world- view and perverted conduct, which prevents self-realisation.
Ācārya Kundkunda's Promise
तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण। जदि दाएज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्वं ॥५॥ tam eyattavihattam dāeham appaņo savihavena. jadi dāejja pamānam cukkejja chalam na ghettavvam.. 5 Ācārya Kunkunda says:
(Dāeham) I promise to expound and reveal (tam) the aforementioned (eyattavihattam) trinity jñāna, darśana, cāritra unified (to become] the transcendental (appano) self, (savihaveņa) shining in its own full glory : (jadi) if (dāejja pamāṇam) I succeed in revealing (as promised) accept it as valid knowledge (chukkejja) on the contrary if I slip (chalam na ghettavvam) do not manipulate and misconstrue my views. Annotations :
As stated in the previous verse the subject of uncontaminated pure self is very rare to come across. Hence, Acārya Kundakunda undertakes to expound the transcendentally pure and perfect innate nature of the self where even the aforementioned trinity of characteristics viz., right knowledge, right world-view and right conduct are unified and the self is revealed in its full splendor and glory.
He further declares that if I succeed in convincing you, accept my exposition as valid knowledge (pramāna). Contrarily, if, inspite of my honest efforts. I slip and fail to convince you, at least do not misconstrue my statements and put a perverted meaning to them.

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Samayasaru Criterion of the Self णवि होदि अप्पमत्तो ण पमत्तो जाणगो दु जो भावो।
एवं भणंति सुद्धं णादा जो सो दु सो चेव॥६॥ navi hodi appamatto na pamatto jāņago du jo bhāvo.
evam bhanamti suddham ņādā jo so du so ceva.. 6
(Jo du jāņago bhāvo) The attribute of consciousness (navi hodi) is neither (appumatto) virtuous (na) nor (pamatto) vicious (evam) and so (bhanamti suddham) is said to be pure (ca) similarly (jo nādā) the Knower i.e., the subject of consciousness (so eva) is also pure (when it knows itself). Annotations :
The formalities having been completed, Ācārya Kundakunda proceeds to deal with the subject proper, viz., the character of the self.
Few problems have more constantly attracted the attention of philosophers especially Jain philosophers than that of the relation between the Self and the non-self or the soul and the body; and perhaps no problem has given rise to graver misconceptions for want of correct insight into the true character of the Self.
Neither by the unphilosophic speculations of ordinary persons nor by the intensively philosophical theories of scholars, could the problem of the dualistic separtation of a living organism into a 'body' and a 'soul', be unambiguously determined. In our direct immediate experience a human being is neither a body nor a soul nor yet a composite of the two but simply an individual-a possessor of the capability of knowing, experiencing and intercommunicating with other individuals. In actual worldly life the severance of the original unity of our experience into a physical and a psychical aspect is not only unnecessary but also unempirical. But transcendentally, the two aspects must be separated by ascertaining their respective characters.
For the process of severance, first thing is to fix a criterion by which the distinction between the self and non-self can be made. This criterion must be, besides being infallible, a characteristic belonging to the SELF and to nothing else. Thus the criterion must
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Chapter - 1 in the technical Language of logic, be the predicate of an exclusive proposition of which ‘self' is the subject. We must be able to say “only the self possesses the quality 'x'.” Such a quality is 'Consciousness' or the faculty of knowledge. Knowledge by itself is neither virtuous nor vicious-it is a pure capability. And the application of the capability in the process of “knowing the self" is also nothing but pure consciousness.
ववहारेणुवदिस्सदि णाणिस्स चरित्तदंसणं णाणं।
णवि णाणं ण चरित्तं ण दंसणं जाणगो सुद्धो॥७॥ vavahāreņuvadissadi ņāņissu carittadamsanam ņānam, navi ņāņam na carittum ņa damsaņam jānago suddho.. 7
(Caritta-damsanam ņāņam) Trifurcation of (Consciousness) into (i) conduct, (ii) world-view and (iii) knowledge (nānissa) possessed by the cogniser (vavahāreņa uvadissadi) is only an empirical conception (transcendentally) (na vi nānam) there is no knowledge (na carittam) no conduct (na damsanam) no world-view (jāņago suddho) just pure consciousness. Annotations :
This verse introduces the unique technique called 'Naya' conceived by the Jain Scholars for comprehending a very complex entity like soul (Jiva). When we are dealing with a complex entity which possesses innumerable attributes, some of which are empirical, i.e., useful in worldly life, while some others are purely transcendental and incapable of being apprehended by normal human faculties, it is impossible to grasp its nature in its entirety at once. 'Naya' is a technique of comprehending such a complex subject by studying only a part of it at a time without discarding the other parts; just like a branch of science that deals with some particular aspects of things, leaving others on one side. The various sciences are different not because they deal with different things or different sets of facts but because they look at these facts from different aspects or points of view. Thus physics and chemistry do not deal with different objects. Thus, physics is concerned with mass, density, temperature and such other aspects of physical objects. Chemistry studies how they are constituted e.g. two atoms of hydrogen combine with one atom of oxygen to produce a molecule of water and leaves the above aspects aside.

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All techniques of apprechending the soul can be broadly brought under two groups: (i) vyavahāra and (ii) niścaya. Vyavahāra naya or empirical technique deals mainly with the attributes which are useful in actual worldly life and presents them so that they can be understood by common people. It usually leaves all ultimate questions aside. It is necessarily an analysic process breaking down complex features into simpler ones. Niścaya naya, on the other hand is concerned mainly with the ultimate problems of existence and presents the transcendental aspects of jīva. Its approcah is synthetic rather than analytic. Thus the fundamental characterstic of jīva is consciousness. Vyavahāra nayȧ breaks down the attribute into three simper elements: conduct, world-view and knowledge. Ultimately, however all three are put together to make up a complex whole. The verse emphasizes that the break down of the whole into three elements is useful only in the worldly life (vyavahāra). An emancipated soul does not lose consciousness, because it is a characteristic which never leaves jīva but there is no necessity of the analytic process since the soul transcends the divisions.
Indispensability of Popular Technique (Vyavahāra)
जह णवि सक्कमणज्जो अणज्जभासं विणा उ गाहेदुं । तह ववहारेण विणा परमत्थुवदेसणमसक्कं ॥८ ॥
jaha navi sakkamaṇajjo aṇajjabhāsam viņā u gāhedum. taha vavahāreņa viņā paramatthuvadesaṇamasakkam.. 8
(Jaha) Just as (aṇajjo) a non-aryan (ṇa vi sakkam gāhedum) cannot be instructed/communicated (aṇajjabhāsam viņā du) in any other language except [his own i.e.,] non-aryan. (taha) Similarly (vavahāreņa) without resorting to popular adaptation (paramatthuvadesaṇam asakkam) transcendental [ultimate] truth can not be communicated.
Annotations :
This verse justifies the necessity of the expression of the transcendental truth into non-scientific or popular language and method. Although the ultimate aim of the author is to get behind (transcend) mere appearances and reveal the real or absolute character of the self (paramartha) which lies behind them, it is

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Chapter - 1 impossible to communicate with naive or unenlightened people-at-large, unless the technique of communication is suitably adapted and made understandable by them. In real life, one had to communicate with strange people, it is necessary to somehow adapt the medium of communication and make it intelligible to them. Expressing one's views in a method which is beyond the comprehension of the audience serves no useful purpose.
While it is admitted that vyavahāra by itself, leaves all ultimate questions on one side and deals only with the empirical ones, it is indispensable in the treatise in order to make it comprehensible to the primitive and naive aspirants.
Śruta Kevalī – Omniscient जो हि सुदेणहिगच्छदि अप्पाणमिणं तु केवलं सुद्धं ।
तं सदकेवलिमिसिणो भणंति लोयप्पदीवयरा॥९॥ jo hi sudenuhigacchadi uppānamiņam tu kevalam suddham. tam sudakevalimisiņo bhaņamti loyappadīvayarā..9
जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा।
सुदणाणमाद सव्वं जम्हा सुदकेवली तम्हा॥१०॥ jo sudaņānam savvam jānodī sudakevalim tamāhu jiņā.
sudaņāņamāda savvam jamhā sudakevali tamhā.. 10
(Jo hi) only that soul who (suden tu) through his own faculty of śruta-bhāvaśruta (scriptural/verbal knowledge) (ahigacchadi) apprehends by direct experience (inam kevalam suddhamuppāņam) this singular pure and perfect self (bhanamti) is entitled to be called (suda-kevalī) ultimate or real śruta-kevalī i.e. one who is deemed to be omniscient by virtue of his perfect scriptural knowledge (isino loyappadīvuyarā) by seers who are illuminators of the entire loka (cosmos).
(Jo) That soul who (jāņudi) has learnt (savvam sudaņānain) scriptural knowledge in its entirety (tamāhu) is called (vyavahāra (suda-kevalī) empirically scriptural omniscient by (jiņā jinudevā (tirthankaras)-founder-omniscents), (jamhā) because (savvam sudnānum) scriptural knowledge in its entirejy-drayya śrutajñāna is sure precursor of (āda) SELF; (tamhā) and therefore, (sudkevulī) he is qualified to be designated scriptural omniscient.

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Samayusāra Annotations :
The Jain theory of knowledge (epistemology) holds that the soul is inherently capable of knowing/cognizing all things-the self as well as non-self with all their attributes. But this capacity of the soul is obstructed by the veil of jñānāvaraṇīya karma which permits only a piecemeal and fragmental cognition. The knowledge is perfect when the veil is totally removed and imperfect when there is only partial removal. Again the knowledge is direct (pratyakşa) or indirect (parokşa) according as it emerges without or with the help of any instrument, other than the self, including sense organs and the mind.
For the sake of systematic investigation, the various states of knowledge ranging from the most primitive, imperfect and perverted knowledge of the one-sensed organism-such as plants-upto the most perfect and pure knowledge of the omniscient (kevalī), have been classified into five categories :
(i) Perceptual knowledge (mati-jñāna) (ii) Scriptural/verbal knowledge (śruta-jñāna) (iii) Knowledge akin to clairvoyance (avadhi-jñāna) (iv) Knowledge akin to telepathy (manahparyaya-jñāna) (v) Omniscience pure and perfect knowledge (kevala-jñāna)
Of these, the first two are indirect or mediate as they are dependent upon the help of the sense-organs and mind, while the last three are direct or immediate ones as they are free from the dependence upon the sense-organs. The conception of these (latter) categories may appear rather dogmatic, but it should be remembered that the vital source of Jain Theory of Knowledge lies in this conception. If the soul has the ability to know everything, it must know independently and without any external help. Spatial or temporal distance can obstruct physical movement but it cannot have any limiting influence on the capacity to know. When the soul is unable to penetrate the distance, it is due to the delimitation of its own knowing capacity by the obstructive veil and not due to any inherent privation
Knowledge is as independent as existence. Just as existence does not depend upon something external for its existence, so also
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knowledge does not depend upon anything else for its knowledge. It is there in its own right just as its objects are there in their own right. No physical contact, direct or indirect, with objects, is necessary for the emergence of knowledge. The question of physical contact or limits of distance or size comes in only when the inherent capacity is itself delimited. And this delimitation is, even, not ultimately due to some extraneous condition. It is due to the soul itself which has acquired the karmic veil by its own delusion.
It should also be noted that avadhi-jñāna and manahparyavajñānu can cognize only these (material mūrta) (which have form or shape). The formless (amūrta) entities such as souls, dharmāstikāya and adharmūstikāya cannot be apprehended by those two but only by kevala-jñāna. Nothing remains unknown in omniscience.
Śruta-jñāna originally meant knowledge embodied in the scriptures i.e. knowledge of scriptures is called śruta-jñāna. All organs of valid knowledge (including omniscience) excepting śruta-jñāna are for one's own (congnizing) self and not for others in as much as they cannot express themselves to others. This means that whenever they are so expressed they fall in the category of śruta-jñāna. Thus out of the five categories, only śruta-jñāna serves the two-fold purpose of enlightening the congizing self as well as others-the former function is on account of its self-revealing nature and the latter is through the instrumentality of language. The śruta quâ knowledge reveals its contents to the cognizing self while śruta quâ verbal expression reveals its contents to others as well. The former is called bhāva śruta while the latter is called dravya śruta-a unique instrument of transferring knowledge to others.
Now as stated above, the truth, about the real nature of soul is not unknowable, but can be directly apprehended only by an omniscient (kevali). To enlighten others about the character of soul, the omniscient has to express his knowledge verbally through scriptures which are therefore the records of the direct experiences of the omniscient. Jains believe that the twelve original scriptures (angapraviştu) contain all the truths and all possible knowledge i.e. they comprise the whole truth an omniscient can possibly express verbally. Hence the knowledge of those gifted scholars who have learnt and fully understood all the scriptures is equivalent
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to that of an omniscient because an omniscient himself cannot express any thing more. Such gifted scholars are designated as śruta-kevali-omniscient by virtue of their total scriptural knowledge. And since the instrument of transferring the knowledge to others is called dravya śruta, the omniscient by virtue of his scriptural knowledge is properly called dravya-śruta-kevalī.
It should be borne in mind that though the knowledge of a śruta-kevali quâ verbal expression is not even an iota less than that of an omniscient (kevalī), it cannot match the latter's knowledge (i.e., omniscience).
A real experience can never be expressed verbally in toto because a verbal expression is about an experience and not the experience itself.
Thses two verses are probably meant to revalidate what has been conveyed in the first verse viz. Ācārya Kundakunda reiterates what is originally propounded by śruta kevalī.
Both Methodologies are Necessary
ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ । भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥ ११ ॥ vavahāro'bhūdattho bhūdattho desido du suddhaṇao. bhūdatthamassido khalu sammādiṭṭhī havadi jīvo.. 11
सुद्धो सुद्धादेसो णादव्वो परमभावदरिसीहिं । ववहारदेसिदो पुण जे दु अपरमेट्ठिदा भावे ॥ १२ ॥ suddho suddhadeso ṇādavvo paramabhāvadarisīhim. vavahāradesido puņa je du aparameṭṭhidā bhāve.. 12
(Vavahāro) The popular or conventional point of view (abhūdattho) does not yield the ultimate truth, (du) and (suddhaṇao) the pure transcendental point of view leads to it, (desido) this is revealed by the enlightened seers; (jivo) the soul who (bhūdatthamassido) takes refuge in the transcendental (khalu) is for sure (sammadiṭṭhi) in possession of the right faith.
(Suddho) The pure and transcendental point of view, which is expounded by (suddhādeso paramabhāvadarisīhim) those who have actually experienced and realized the ultimate truth and so

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recommend it, (ṇādavvo) must, of course, be learnt; but on the otherhand (je du) for those souls who (aparame bhāve ṭhidā) have not yet attained the highest conscious level of actual experience (vavahāra desido) the popular or conventional technique is more useful and is therefore recommended.
Annotations:
We have seen that 'naya' is a methodology of gaining insight into the nature of reality. In actual life, each one of us is associated not only with one's own body, but with several other things such as family, community, etc. There is a feeling of joy or sorrow with the prosperity or adversity of the family or the nation to which one belongs. Our worldly existence is vitiated by perversities and crippled by various privations and disabilities. We are subjected to two powerful opposite forces. There is an inherent tendency in every soul to be freed from the cycles of births, but this centrifugal tendency is thwarted by a centripetal force that keeps the soul lingering on the periphery of the world process. The centripetal force consists in the passions of attraction and repulsion. It is the centrifugal tendency that ultimately leads the soul to the right path. It is a fact of common experience that different individuals have different degrees of spiritual power manifested in them. Spiritual purification and advancement varies from person to person. Thus from the person, who has just achieved his first dawn of enlightenment to the omniscient by virtue of their full scriptural knowledge, there would be infinite degrees of variation. Thus it would be unwise to present the reality in its ultimate form to those with umpteen limitations and imperfections. For them the popular technique will be more useful and is, therefore, recommended.
Nine Tattvas (Categories of Truth)
भूदत्थेणाभिगदा जीवाजीवा य पुण्णपावं च । आसवसंवरणिज्जरबंधो मोक्खो य सम्मत्तं ॥ १३ ॥
bhūdattheṇābhigadā jīvājīvā ya puṇṇapāvam ca.
āsavasamvaraṇijjarabamdho mokkho ya sammattam.. 13
(Bhūdattheṇābhigadā) Knowledge which has emerged
through ultimate and pure niscaya naya about-(jīvājīvā ya) the animate and the inanimate (punṇa-pāvam ca) auspicious and
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inauspicious karma (āsava-samvara-nijjara-bamdho) influx of karmic matter and its stoppage, bondage [of karma] and its partial eradication, (mokkho ya) and final emancipation-is samyaktva i.e., right faith and right knowledge.
Annotations:
In this verse, Acārya Kundakunda enumerated nine categories of truth and asserts that the right faith and right knowledge consist in knowing them and their ultimate nature.
The previous verses were a sort of preamble to the subject proper which is being now dealt with. The nine tattvas enumerated in the verse will form the subject of the nine chapters of the book which follow, the first chapter being jīva. Belief in these real existents (tattvas) is the right faith and knowledge of their ultimate nature, without doubt or error, is right knowledge. Since each of them is dealt with at length in the succeeding chapters, here we shall only give a brief description of each.
1. Jīva-conscious substance (soul)
2. Ajīva-substance which is devoid of consciousness (physical order of existence-matter)
These two are the primary tattvas or padarthas (categories of truth) and the rest are derivatives of their interactions-
3. Punya-auspicious karma; its fruition results in enjoyment; 4. Papa-inauspicious karma its fruition results in suffering; 5. Aśrava-psychic tendencies which result in the influx of karmic matter;
6. Samvara-psychic tendencies which block or inhibit the influx of karmic matter;
7. Nirjarā-austere activities which lead to the annihilation of karma and result in partial spiritual purification; 8. Bandha-bondage of karmic matter with jīva; 9. Mokṣa-final emancipation-total spiritual purification.
In the cosmos jiva is situated in an environment of ajiva or inanimate substances of which pudgala or matter is of primary importance. The interaction is mainly between jīva and matter and this is without a beginning. The spiritual advancement consists in progressive purity of jiva from material defilement and culminates

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Chapter - 1 in total emancipation--mokṣa. Through the association and separation of the primary elements, the other seven tattvas are derived. The central figure in cosmic drama is jīva.
In the first verse of this chapter it was stated that the spiritual trinity darśana, jñānu and cāritru are the fundamental factors of spiritual advancement. The progress in spiritual journey starts with samyagu darśana which means right world-view and right appreciation of the nine pudārthas enumerated above. It is the inherent purity of the soul. It is the enlightenment which eradicates the passions of infinite intensity (anantānubandhi). In fact, their attenuation is the necessary condition of enlightenment. In Buddhism such enlightenment is explained as the firm realization of the transitoriness of things and in Sāmkhya-yoga it is the distinction between purusa and prakrti. But Jains believe in a philosophy of life that is meant for worldly peace as well as spiritual purity.
Out of the spiritual trinity knowledge (jñāna) and conduct (cāritru) are mostly controlled by our inner propensities (urges and impulses, likes and dislikes and so on) which need purification for functioning in a right manner. And the subjugation and transmutation of the passion and quasi-passions, alone, (which underline our prejudiced and utility oriented knowledge and conduct), would result in the necessary purity. Thus samyag darśana is considered as a sine quâ non of the emergence of right knowledge and righ conduct. The power of knowledge (jñāna) and detachment (vairāgya) is possible only on the dawn of samyag darśana; it is also concomitant of the latter, says Amritcandra.' Pure Point of View is the Ultimate Point of View
जो पस्सदि अप्पाणं अबद्धपुढे अणण्णयं णियदं।
अविसेसमसंजुत्तं तं सुद्धणयं वियाणाहि ॥१४॥ jo passadi appānam abaddhaputtham anannayam niyadam. avisesamasumjuttam tam suddhanayam viyāņāhi.. 14
जो पस्सदि अप्पाणं अबद्धपुढे अणण्णमविसेसं। अपदेससंतमझं पस्सदि जिणसासणं सव्वं ॥१५॥
1. Samayasāra-Kalasa 4/136.

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Samayusāra jo passadi appāņam abaddhaputtham anannamavisesam. apadesasamtamajjham passadi jiņasāsaņam savvam.. 15
. (Jo) The view which (passadi) recognizes (appāņam) the pure self as (totally) free from (ubaddhaputpham) (i) bondage (ii) defilement (anannayam) (iii) free from adulteration-impurity (niyadam) (iv) free from unsteadiness (avisesam) (v) free from distinction of the faculties of knowledge and intuition (asamjuttam) and (vi) free from association with non-self [alien), (tam viyāṇihi) is called (suddhanayam) pure (point of) view.
(Jo) The enlightened soul who (passadi) recognizes (appānam) the pure self which is (abaddhaputtham), (unannayam), (avisesam) (totally) free from bondage, defilement, impurity, etc. (all the six alien factors mentioned in the preceding verse and also is (apadesu) non-corporeal (indivisible), (samta) absorbed in his own beatitude, (majjham) as his own real self, (passadi) has unravelled/realized (jiņsāsaņam savvam) the whole Jain philosophy. Annotations :
We have already seen the necessity and wisdom of the application of different nayas or points of view, which is a methodology specially designed for the purpose of explaining the extremely complex nature and defining the empirical and ultimate attributes of the self (jīva). Broadly, there are two main points of view: niscaya naya and vyavahāra naya. The former recognizes and explains the transcendentally real and integrated nature of the self. In this view there is no distinction between the substance and its attributes.' The self (jīva) is viewed as an unbroken/undivided unity with all its attributes synthesized and fused within itself. In the other view (vyavahāru naya) the complex nature of the self is. broken down into a multiplicity of diverse qualities and modes. We shall revert to this methodology in latter verses.
The niscaya naya is, again, divided into śuddhtı or pure niscaya and aśuddha or modified niscaya. The former holds the jīva in its totally pure and undivided state. Freed from all its material 1. In the non-absolutist metaphysical system of Jains, a substance is neither
absolutely identical nor absolutely different from its attributes-qualities and modes. For details, please see prologue.
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Chapter - 1 encumbrances and limitations, the pure self always shines in its full glory. In the above verses the soul in its purest state is described.
This, however does not mean that other aspects which are dealt by vyavahāra naya are unreal. In the methodology of nayavāda, they are merely put aside while our attention is concentrated on the aspect with which the self may be identified at the moment, that is niscaya naya.
The purest state of the soul is not merely a matter of theoretical interest-an ideal-but a reality already realized by not just a few but innumerable souls. Apprehension and understanding of the ultimate pure nature of the self is an efficient tool in the hands of the aspirants whose objective is to realize that state. Jain philosophy is the right path leading to it. Hence, he, who has grasped the significance of the suddha niścuya naya has realized the purport of the philosophy.
Self is Identical with Three Jewels दसणणाणचरित्ताणि सेविदव्वाणि साहुणा णिच्चं। ताणि पुण जाण तिणि वि अप्पाणं चेव णिच्छयदो॥१६॥ damsaņaņāņacarittāņi sevidavvāņi sāhuņā ņiccam. tūni puņa jāņa tinni vi appānam ceva nicchayado.. 16
(sevidavvāni sähuņā ņiccham) It is incumbent upon every ascetic to constantly always dedicate himself (exclusively) in the devotion of (damsuna-nāņā-cārittāni) (right) faith, knowledge, and conduct; (puna ca) at the same time (tūņi tiņņi vi) this holy trinity must be recognized to be identical with the self (nicchayado) from the niscaya (ultimate) point of view. Annotations :
In this verse, Ācārya Kundakunda enjoins every ascetic to arduously follow the path of self-realization. This path consists of the three jewels (ratna-trayī)-right faith, right knowledge and right conduct.
An ascetic is one who has abandoned all his worldly relations as well as material possessions in favour of pursuing the path of spiritual advancement and his objective is self-realization. To achieve this objective, it is not enough to know the ultimate nature
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Sumayasāru of the pure self as viewed by the niscaya naya. For an ascetic it is necessary to understand and appreciate the importance of the role of each of the three jewels in the development of spiritual purity in accordance with vyavahāra naya. In actual life the most prominent factor is the purification of the conduct by means of samyamagreat vows-and tapa (austerities). Few other philosophies give ethics its due as the Jains do. Thus a life-long pursuit of three jewels characterize true ascetic. However, an ascetic must always believe that three jewels are identical with the self. A judicious combination of both nayas is prescribed by Acārya Kundakunda in this verse.
Correct Sequence of the Three Jewels जह णाम को वि पुरिसो रायाणं जाणिदूण सद्दहदि।
तो तं अणुचरदि पणो अत्थत्थीओ पयत्तेण॥१७॥ jaha ņāma ko vi puriso rāyāņam jāņidūņa saddahadi. to tam anucarādi puņo atthatthio payatteņa.. 17
एवं हि जीवराया णादव्वो तह य सद्दहेदव्वो। अणुचरिदव्वो य पुणो सो चेव द मोक्खकामेण॥१८॥ evam hi jīvarāyā nādavvo taha ya saddahedavvo. anucaridavvo ya puņo so ceva du mokkhakāmeņa.. 18
(Jaha ņāma) Just as (ko vi) someone (atthatthio puriso) who desires monetary benefits (rāyāņam jānidūņa) first identifies the king [by means of his crown and other royal regalia) then (saddhadi) puts his faith (in the generosity of the king) (puno to) and then finally (tam payutteņa) serves him (alone) faithfully (and thus fulfills his desire). (Evam hi) Similarly, (mokkhakāmena) one who desires emancipation (self-realization). (jīvarāyā ņādavvo) must first identify the sovereign soul (tahaya) and then (saddahe davvo) put full faith (in the soul's glory), (puno ya) and then again (so ceva du anucaridavvo) worship him devoutly (to fulfill his desire). Annotations :
In these verses Ācārya Kundakunda has used a simple analogy to illustrate the proper sequence of the steps on the path of selfrealization. To start with, a person must have an objective-a purpose and a strong desire to achieve it. In this case a person has monetary benefit as his objective and he makes a plan to achieve it. From

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common knowledge, he is aware that a king liberally rewards those who serve him faithfully. So he sets out to serve a king. First of all he must learn how to recognize the king i.e., he must know the external characteristics of the king. From enquiries he comes to know that the king is a person who sits on a throne, wears a crown on his head and is generally found in the royal court surrounded by regalia. Now it would not be difficult for him to recognize the king and apply to him. Next thing is to have full faith in the fact that if he serves faithfully, he will be liberally rewarded. The firm belief in the honesty and generosity of the king is very important in the plan for attainment of his objective. Next step is to enlist in the service of the king and serve faithfully. Finally, he will be rewarded and thus will achieve his objective.
Similarly, one who aspires for self-realization, must also follow the same sequence of steps. The aspirant has first of all to identify the sovereign-SOUL. This is not quite easy as the soul is amurta and has to be isolated and mentally separated from the material body. He must know the characteristics of the soul from the scriptures. This is knowledge (jñāna). Then, even though he is unable to apprehend it, he must have full faith in its existence as well as its nature revealed by the scriptures. This is faith-darśana. And finally he should whole-heartedly attach himself to it, abandoning all sensuous desires, anger, pride and greed. For him, the only object of adoration and attachment is the perfect self or pure consciousness and nothing else. He is, therefore, completely absorbed in self-rapture. This is conduct-cāritra.
The analogy brings out two significant points. Firstly, before one's entry into the service of the king which is equivalent to conduct (cāritra), an aspirant must recognize the king and have full faith that he will be rewarded. And secondly, knowledge of the king and faith in his generosity, though important preconditions, are by themselves not enough to achieve the objective. They must necessarily be followed by actual service (conduct). Distinction between the Enlightened and the Unenlightened
कम्मे णोकम्मम्हि य अहमिदि अहकं च कम्म णोकम्म।
जा एसा खलु बुद्धी अप्पडिबुद्धो हवदि ताव॥१९॥ kamme nokammamhi ya ahamidi ahakam ca kamma nokammum.
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Sumayasāra jā esā khalu buddhi appadibuddho havadi tāva.. 19 - अहमेदं एदमहं अहमेदस्सेव होमि मम एवं।
अण्णं जं परदव्वं सच्चित्ताचित्तमिस्सं वा॥२०॥ ahamedam edamaham ahamedasseva homi mama edam. annam jam paradavvam saccittācittamissam vā.. 20
आसि मम पुव्वमेदं अहमेदं चावि पुव्वकालम्हि। होहिदि पुणो वि मझं अहमेदं चावि होस्सामि॥२१॥ āsi mama puvvamedam ahamedam cāvi puvvakālamhi. hohidi puno vi majjham ahamedem cāvi hossāmi.. 21
___ एदं तु असंभूदं आदवियप्पं करेदि संमूढो।
भूदत्थं जाणंतो ण करेदि दु तं असंमूढो॥२२॥ eadin tu asambhūdam ādaviyappam karedi sammūdho. bhūduttham jānamto na karedi du tam asammūdho.. 22
(Jā) As long as the soul (esā khalu buddhi) believes that (kamme nokammamhi ya aham). I am kārmana (subtle body and no-kārmaņa (physical body](ca) and that (kamma nokammam idi) kārmaņa body and physical body are posesessed by me, (tāva appadibuddho havadi) the soul remains unenlightened.
(Evam tu asambhūdam ādaviyappam karedi) The soul who falsely belives that (annum jam paradavvam) whatever non-self and alien (saccittāccittamissam vā) whatever animate, inanimate or mixed (partly animate and partly inanimate] (ahamedam) is myself, (edamaham) is identical to myself (ahamedasseva homi) is possessing me (edam mama) is possessed by me (mama pūrvvamedam āsi) was formerly (in the past) possessed by me (puvvakālamhi aham cāvi edam) was formerly identical to myself (puņo vi majjham hohidi) will be possessed by me in future also (ahamedam cāvi hossāmi) will be identical to myself in future also (sammūdho) is unenlightened and externally-oriented (du) but the soul (bhūdattham jāņamto) who rightly knows the ultimate nature of self and non-self (tam na karedi) and, therefore, does not indulge in the false beliefs (asammūdho) is enlightened and internallyoriented. Annotations :
In these verses, Ācārya Kundunda draws up criteria for

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Chapter - 1 distinguishing between the enlightened and unenlightened souls. The most fundamental principle of the process of self-realization is the intrinsic purity of the self. Its impurity is due to its association and defilement by the karmic matter. In order to tread the path of spiritual realization the first thing that one has to get rid of is the materialist view of the self as identical with any thing that is nonself which includes karmic matter.
Enlightenment first dawns when one is fully convinced of the distinction between self and non-self. To start with, one must distinguish between two kinds of empirical selves, viz., (i) bahirātmā the self which is externally-oriented and (ii) antarātmā, the self which is internally-oriented. Later on, one is required to rise much highet and concentrate upon and realize the transcendental self, paramātmā which is free from the limitations of the empirical self. The external self becomes the pure and perfect transcendental self by means of the intermediate internal self. In other words, the transcendental self is the self-realization of the external self through the intermediary stage of internal self or amtarātmā.
The self, with the deluded and false belief that it is none other than the material encumbrances (upādhis), some animate, others inanimate, with which it is surrounded in worldly life, is bahirātmā. This is the identification of the self with alien objects. Firstly, to believe one's own body as oneself, which is generally done in ordinary life, is nothing but delusion. Next the statements: “this body is mine” or “I am so and so” “this is my wife”, “these are my children”, ”these are my ornaments, my house, my fields, my crops, my community, my nation" or "I am her husband, their father, their owner" identify one's self with alien persons and things.
The self that clearly discriminates itself from the alien persons and things is internally-oriented or antarātmā.
Admonishment by the Ācārya अण्णाणमोहिदमदी मज्झमिणं भणदि पोग्गलं दव्वं ।
बद्धमबद्धं च तहा जीवो बहुभावसंजुत्तो॥२३॥ annāņamohidamadi majjhamiņam bhanadi poggalam davvam.
buddhamabaddham ca tahā jīvo bahubhāvasamjutto.. 23
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सव्वण्हूणाणदिट्ठो जीवो उवओगलक्खणो णिच्चं। किह सो पोग्गलदव्वीभूदो जं भणसि मज्झमिणं ॥२४॥
savvanhūnānadittho jīvo uvaogalakkhano niccam. kiha so poggaladavvībhūdo jam bhanasi majjhamiņam.. 24
जदि सो पोग्गलदव्वीभूदो जीवत्तमागदं इदरं।
तो सक्को वोत्तुं जं मज्झमिणं पोग्गलं दव्वं ॥२५॥ jadi so poggaladavvībhūdo jīvattamāgadam idaram. to sakko vottum jam majjhamiņam poggalam davvam.. 25
(Annāna mohidamadi bahu-bhāva-samjutto jīvo) The unenlightened soul which is deluded and perverted by ingorance and nescience (bhaņadi) says that (iņam) these (baddham tahā abaddham ca) body, kith & kin, friends, wealth, etc. (poggalam davvam) in fact all sorts of material possessions (majjham) are mine; however, (savvanhū-ņānadittho) the truth which is directly apprehended by the omniscient (kevalī) is (niccham uvaogalakkhano jīvo) that the jīva always possesses consciousness, (kiha so poggala-davvībhūdo) and how can it then also possess (or become) material substance? (jam bhaṇasi) If anybody says that (majjhaminam) these material properties are possessed by me, can be true only (jadi so poggala davvībhūdo) if jīva can be transformed into matter or (idaram jīvattamāgadam) matter, somehow, becomes jīva (to vottum) in that case it can be stated (je) that (inam poggalam davvam majjham) material things are possessed by me. Annotations :
By these verses, Ācārya admonishes those who cling to their delusion and perverted knowledge and continue to regard the alien (non-self) objects as their own. In its worldly life, every jīva is associated with several things, some animate, others inanimate. First of all it has its own material or physical body which, of course, is very intimately united (baddha) with jīva. Then there are the kith and kin, friends, community, nation, domestic pets which lack that intimate relation (abaddha) that exists between the soul and its own body. Then there are inanimate assets-fields, houses, ornaments, etc.-which are purely material. To regard all these as one's own-individuals (persons) as relations and things as one's assets or property-and/or identify one's self with these alien things is the result of delusion (moha) and perverted knowledge.

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In the previous verses it was clearly stated that niscaya naya holds that the self is totally free from material encumbrances and is pure consciousness. “How can anyone be” wonders the Ācārya "so blind when omniscient have directly cognized the real and ultimate character of self and found it possessing nothing but upayoga (consciousness). If the experiences of those who have realized the truth are reliable and trustworthy what is it that hides the truth from them? There must be some reason or explanation for their common ignorance or perverse knowledge. It the truth is not unknowable, if the records of the scriptures are trustworthy, there must be something which obstructs the innate capacity of the soul to know the truth. The cause of this state of the soul is nothing else but beginningless ignorance (ajñāna) and perversity or nescience (mithyātva).
A Psycho-physical Problem and its Solution ___ जदि जीवो ण सरीरं तित्थयरायरियसंथुदी चेव।
सव्वा वि हवदि मिच्छा तेण दु आदा हवदि देहो॥२६॥ jadi jīvo ņa sarīram titthayarāyariyasamthudī ceva. savvā vi havadi micchā tena du ādā havadi deho.. 26
ववहारणओ भासदि जीवो देहो य हवदि खलु एक्को।
ण दुणिच्छयस्स जीवो देहो य कदावि एक्कट्ठो॥२७॥ vavahäranao bhāsadi jīvo deho ya havadi khalu ekko.
ņa du nicchayassa jīvo deho ya kadāvi ekkattho.. 27
[A disciple raises a query-] (Jadi) If, as stated, (jīvo na sarīram) the soul is not the body, (titthayarāyariya-samthudi) then worship of tīrtharkaras and ācāryas (savvā vi micchā havadi) serves no purpose at all; (teņa du) and so in my opinion (ādā) the soul (deho ceva havadi) is identical with the body.
The Ācārya offers a soulution-(Vyavahāraṇao bhāsudi) vyavahāra naya-the empirical view-holds that (jīvo deho ya khalu ekko havadi) the soul and the body is, surely, a unity; however, (nicchayassa du) according to the niscaya naya i.e., the ultimate truth is that (jivo deho ya na kadāvi ekkattho) the soul and the body can never be identical [because they are made of different substances).

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Annotations :
In the former verse, a hypothetical query is raised by a junior disciple who is not well versed in the methodology of nayavāda. The disciple holds the common experience of the psycho-physical unity as the absolute truth and naively asks “if a tīrthankara or an ācārya is not the body, why do we worship them? Isn't it futile to worship the body when it is not the soul? Then the Ācārya patiently explains the truth in accordance with the proved methodology of nayas.
The basic principle of this methodology is that nothing is ever absolute. Non-absolutist Jains view each problem from two angles (i) the empirical and (ii) the transcendental. Neither of them is capable of yielding the whole truth. Each angle asserts its views with a qualification i.e. as a partial or relative truth without rejecting the view of the other angle.
Few questions have more constantly irritated the philosophers than that of the relation between the body and the soul.
It is a matter of common experience that a living being is an organic unity, and, if there are two constituents viz., the body and the soul, both are inseparably integrated as an organism. This, therefore, is the truth according to the empirical view (vyavahāra naya). But is that the ultimate truth? Vyavahāra naya is not at all concerned with the ultimate questions and it does not make any effort to answer these questions. The view which is concerned with the ultimate questions is the niscaya view which does not reject the revelations of the vyavahāra but asserts that as far as the ultimate or the transcendental truth is concerned, the soul is jīvastikāya-a non-material substance without any sense data but with consciousness as its characteristic, while the body is pudgalāstikāya-matter, a substance possessing sense data of touch, taste, etc. The two substances are eternal and mutually unconvertible. We shall have occassion to discuss various psycho-physical hypothesis more elaborately in a subsequent chapter. The Acārya continues to expound the true position regarding the worship of tirthankara etc. in the succeeding verses.
Truth about the Devotion towards Omniscients

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इणमण्णं जीवादो देहं पोग्गलमयं थुणित्तु मुणी।
मण्णदि हु संथुदो वंदिदो मए केवली भयवं ॥२८॥ iņamannam jīvādo deham poggalamayam thunittu munī. mannadi hu samthudo vamdido mae kevalī bhayavam.. 28
तं णिच्छये ण जुञ्जदि ण सरीरगुणा हि होंति केवलिणो।
केवलिगुणे थुणदि जो सो तच्चं केवलिं थुणदि॥२९॥ tam nicchaye na juñjadi na sariragunā hi homti kevalino. kevaligune thunadi jo so taccum kevalim thunadi.. 29 णयरम्मि वण्णिदे जह ण वि रणो वण्णणा कदा होदि।
देहगुणे थुव्वंते ण केवलिगुणा थुदा होति ।। ३० ।। nayarammi vannide jaha na vi ranno vannaņā kadā hodi.
dehagunç thuvvamte na kevaligunā thudā homti.. 30 The Empirical View :
(Thuņittu) By devotion towards (poggalamayam deham) the physical body (jīvādo annam) which is different from the soul (muni) an ascetic aspirant (mannadi hu) believes that (mae) I (samthudo vamdido) have worshipped and bowed to (kevali bhayavum) an omniscient. The Transcendental View :
(Tam) The above process of devotion (nicchaye) with transcendental view (na juñjadi) is not proper because (sarīra-guņā) the attributes of the physical body (kevalīņo na hi homti) are not really possessed by an omniscient; (jo) he who (kevali-gune thunadi) worships/eulogizes the spiritual virtues of the omniscient (so taccham kevalim thuộadi) truly worships the omniscient.
(Devotion to physical body is not the same as that to spiritual virtues). (Jaha) Just as (nayarammi vannide vi) describing the capital city of a king (ranno vannaņā kadā ņa hodi) is not the same as describing the king himself, similarly (deha-gune thuvvamte) eulogizing the good qualities of the body of an omniscient (kevali-gunā na thudā homti) does not mean eulogizing the virtues of an omniscient. Annotations : By these verses, Ācārya Kundakunda dispels the doubts of - - 41 :

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Samayasāra the disciple regarding the devotion towards an omniscient by clarifying the position. Omniscients (kevali) are free from every kind of imperfections and are full of good virtues. Worship and devotion toward them is certainly desirable for spiritual advancement. But an omniscient is not a disembodied soul. He is a human being with a human body, who has realized the pure character of the soul by eradicating all passions. The question is who precisely is the omniscient? Is the body or the soul or the integrated organism? Now so long as the body and the soul are not distinguished as done only by the transcendental view, an aspirant is inclined to direct his devotion towards the body, which is the object of direct experience and not towards the soul. While there are certain good qualities of the body of an omniscient which are worthy of eulogization, this is not the same as eulogizing the pure and perfect state of the soul achieved by him. Moreover there can be no devotion apart from an affective state and when there is affection, there also is attachment to an external object. This does not mean that worldview of worship towards an omniscient is valueless but the aspirant must realize that the physical body is not the same as the soul just as a king is not the same as his capital city.
Conqueror and Destroyer of Delusion जो इंदिये जिणित्ता णाणसहावाधियं मुणदि आद। तं खलु जिदिदियं ते भणंति जे णिच्छिदा साहू॥३१॥ jo imdiye jiņittā ņāṇasahāvādhiyam munadi ādam. tam khalu jidimdiyam te bhanamti je nicchidā sāhū.. 31
जो मोहं तु जिणित्ता णाणसहावाधियं मुणदि आदं।
FIGHTË HIS isfalura fäfa il Belt jo moham tu jiņittā ņānasahāvādhiyam munadi ādam. tam jidamoham sāhum paramatthaviyānayā vimti.. 32
जिदमोहस्स दु जइया खीणो मोहो हवेज्ज साहुस्स। तइया हु खीणमोहो भण्णदि सो णिच्छयविदूहि ॥ ३३॥ jidamohassa du jaiyā khiņo moho havejja sāhussa.
taiyā hu khīnamnoho bhannadi so nicchayavidūhim.. 33 Conqueror of the Senses
(Jo imdiye jinittā) The ascetic, having vanquished his sen

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Chapter - 1 suous desires, (nāņāsahāvādhiyam ādam munadi) realizes his pure self, replete with the goodness of pure knowledge, (tam je nicchidā sāhū te khalu jidimdiyam bhanamti) is called the conqueror of the senses' by those who are well-versed in transcendental point of view. Conqueror of the Delusion
(Jo moham tu jiņittā) The ascetic, having vanquished the deluding karma (nāņa sahāvādhiyam ādam munadi) realizes his pure self replete with the goodness of pure knowledge (tam sādhum) that ascetic (paramatthaviyānayā jidamoham vimti) is called the 'conqueror of delusion' by those who are well versed in (paramārtha) the ultimate truth. Destroyer of the Delusion
(Jaiyā) And when (jidmohassa sāhussa moho khīno havejja) the deluding karma of that delusion-conquering ascetic is eradicated (taiyā) then (nicchayavidūhim so hu khīņamoho bhannadi) that ascetic is called 'destroyer of the delusion' by those who are well-versed in the ultimate truth.
Renouncement (the Effect of) Knowledge
सव्वे भावे जम्हा पच्चक्खादी य परे त्ति णादूण।
तम्हा पच्चक्खाणं णाणं णियमा मुणेदव्वं ॥३४॥ savve bhāve jamhā paccakkhādi ya pare tti ņādūna. tamhā paccakkhāņam ņāņam ņiyamā muñedavvam.. 34
जह णाम को वि पुरिसो परदव्वमिणं ति जाणिदुं मुयदि।
तह सव्वे परभावे णादूण विमुञ्चदे णाणी॥३५॥ jaha ņāma ko vi puriso paradavvamiņam ti jāņidum muyadi.
taha savve parabhāve ņādūņa vimuñcade ņāņī.. 35
(Jamhā) Since (savve bhāve pare tti nādūna paccakkhādī) one deliberately refrains from taking another's property because he knows that it is not his, (tamhā) therefore (paccakkhānam) renouncement (nāņam niyamā munedavvam) is to be considered the result of knowledge.
(Jah ņāma) Just as (ko vi puriso) a person (muyadi) renounces (inam pardavvam ti jānidum) what he knows to be someone else's
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property, (taha) similarly (ṇāņi) an enlightened person (savve parabhave ṇādūna vimuñcade) renounces all what he knows to be alien.
Abandonment of Non-self
unferant fatal guerfa 3a3im ya 316 Hacht i तं मोहणिम्ममत्तं समयस्स वियाणया विंति ॥ ३६ ॥ natthi mama ko vi moho bujjhadi uvaoga eva ahamekko. tam mohanimmamattam samayassa viyāṇayā vimti.. 36
vorite हि मम धम्मादी बुज्झदि उवओग एव अहमेक्को ।
तं धम्मणिम्ममत्तं समयस्स वियाणया विंति ॥ ३७ ॥ natthi hi mama dhammādī bujjhadi uvaoga eva ahamekko. tam dhammanimmamattam samayassa viyāṇayā vimti.. 37
(Bujjhadi) Realization that (moho mama ko vi natthi) delusion is nothing to me/is not my attribute, (ekko uvaoga eva aham) and nothing else but consciousness (knowledge and intuition) is mine i.e. I am nothing else but consciousness, (tam samayassa viyāṇayā mohanimmamattam vimti) such knowledge is called abandonment of delusion by the wise ones who are well versed in scriptural knowledge or have themselves achieved self-realization.
(Bujjhadi) Realization that (dhammādī mama hi natthi) none of the eternal substances viz. dharmāstikāya etc. is myself or belongs to me; (ekko uvaoga eva aham) and nothing else but consciousness (knowledge and intuition) is mine i.e., I am nothing else but consciousness (tam samayassa viyāṇayā dhammaṇimmamattam vimti) such knowledge is called abandonment of non-self such as dharmāstikāya by the wise ones who are well versed in scriptural knowledge or have themselves achieved self-realization. The Summary of Chapter I
अहमेक्को खलु सुद्धो दंसणणाणमइओ सयारूवी । urfa efter förfa fa 310ui uzurujàzi F11 36 11 ahamekko khalu suddho damsaṇaṇāṇamaio sayārūvī. na vi atthi majjha kimci vi aṇņam paramāṇumettam pi.. 38
The enlightened soul firmly believes that (aham ekko) I am a singularity, (khalu suddho) and intrisically pure; (damsaṇa-nāṇa
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Chapter - 1 maio) I am possessed of knowledge and intutition; (sayārūvī) I am totally devoid of sense-data-such as taste, touch, etc.-and therefore ever arūpī (formless) (kimci vi annam paramūnumettam pi majjha ņa vi atthi) not a single atom of the alien substance matter is mine. Annotations :
The final verse of this chapter together with the two preceding verses sums up the findings of the chapter. From the commencement the main theme of discussion is the ultimate nature of the pure self and its separateness from all that is non-self. The last verses emphasize and clinch the distinction.
In actual life of direct experience, it is practically impossible to verify the dualistic separation of a living organism into a body and a soul (or psyche, or mind or mental part or aspect). This however has not deterred physiologists, psychologists, metaphysicians and others to put forward a number of rival psycho-physical hypothesis. As we shall be required to examine some of these in a subsequent chapter, we shall merely mention here that while each of these hypotheses may have the merit of being legitimate for some purpose, none of them can, however, be accepted as a complete theory.
Jain philosophers appreciate the gravity of the problem and evaluate the psycho-physical relation from two fundamental aspects-empirical and transcendental. All psycho-physical hypotheses examine the body-soul relation from empirical aspect. For the transcendental aspect, Jains accept only the twelve original scriptures as the true records of the findings of an omniscient to whom alone the ultimate nature of the pure self is revealed. But it must be remembered that neither the ultimate truth nor the empirical truth is the absolute truth according to the Jain theory of nonabsolutism (anekāntavāda). Non-absolutism means that truth is free from all absolutism. And hence, there is no contradiction between the findings of the empirical and the transcendental aspects. The latter view only emphasizes that any kind of attachment to things or persons-living and non-living-even to one's body, is
an obstacle in the path of emancipation, because they are ultimately · different from the SELF and this has been verified by real
experience by an omniscient (kevali).

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(Idi padhamo jīvādhiyāro samatto) [Here ends the first chapter on the Self).
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Jivajīvādhiyāro (Psycho-physical Relations) Various Misconceptions and (False) Beliefs about Jīva
अप्पाणमयाणंता मूढा दु परम्पवादिणो केई ।
जीवं अज्झवसाणं कम्मं च तहा परूविंति ॥ १ ॥ appāṇamayāṇamtā mūḍhā du parappavādiņo kei. jīvam ajjhavasāṇam kammam ca tahā parūvimti.. 1
अवरे अज्झवसाणेसु तिव्वमंदाणुभावगं जीवं । मण्णंति तहा अवरे णोकम्मं चावि जीवो त्ति ॥ २ ॥ avare ajjhavasāṇesu tivvamaṇdāṇubhāvagam jīvam. manṇamti tahā avare ṇokammam cāvi jīvo tti.. 2
कम्मस्सुदयं जीवं अवरे कम्माणुभागमिच्छंति । तिव्वत्तणमंदत्तणगुणेहि जो सो हवदि जीवो ॥ ३ ॥ kammassudayam jīvam avare kammāṇubhāgamicchamti. tivvattaṇamamdattanagunehi jo so havadi jivo.. 3
जीवो कम्मं उहयं दोण्णि वि खलु के वि जीवमिच्छंति । अवरे संजोगेण दु कम्माणं जीवमिच्छंति ॥ ४॥
jīvo kammam uhayam donni vi khalu ke vi jīvamicchamti. avare samjogeṇa du kammāṇam jīvamicchamti.. 4
एवंविहा बहुविहा परमप्पाणं वदंति दुम्मेहा ।
ते दु परम्पवादी णिच्छयवादीहि णिद्दिट्ठा ॥ ५ ॥ evamvihā bahuvihā paramappāṇam vadamti dummehā. te na du parappavādī ṇicchayavādīhi ṇiddiṭṭhā.. 5
(Keyīmūdhā du) Some perverted ignorant people (appānamayānamtā) not being aware of the ( real) nature of self, (parappavādino) and mistaking alien objects as the self (paruvimti) believe and put forward that (ajjhavasāṇam tahā ca kammam) emotions and passions [such as attachemt etc.] and karma comprise (jīvam) the soul.

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(Avare) Some others (mannamti) believe that (ajjhavasāṇesu tivvamaṇdā aṇubhāvagam) high and low intensities of the emotions and passions (jīvam) comprise the soul; (avare) still others (nokammam cāvi jīvotti) identify the body as the soul.
(Avare) Still others (kammassudayam jīvam) believe that the fruition of karma (karmaphala) is the soul and some others believing that (tivvattaṇa maṇdattaṇa guṇehi so jīvo havadi) the difference between the high and low intensities qualify the soul (kammaṇubhāgam icchanti) put forward that the strength of the fruition of karmaḥ is the soul.
(Ke vi) Others still (jīvo kammam uhayam doṇṇivi) believe that the composite of the jīva and karma both (khalu,īvamicchanti) comprise the self; (avare du) while some others (kammāṇam samjogena jīvamcchanti) believe that the self is the result of association of karma.
(Evamvihā bahuvihā) Thus, there are these and various other [false] beliefs among (dummehā) perverted people who (param appāṇam vadamti) believe and declare the alien objects as self; (te ṇa paramatthavādi) such absolutists are ignorant of the ultimate truth (ṇicchayavādīhi ṇiddiṭṭhā) according to the [non-absolutist] believers of ultimate truth and reality (niścayavāda).
Annotations :
India is the land of spiritualism where spiritual convictions and a constant urge for ultimate truth inspired the manifold branches of Indian thought. Spirit or soul is, thus, the central figure and the common ground among the different systems is the belief in the intrinsic purity of the soul. But in worldly existence the soul is enveloped by an inanimate environment and there is continual interaction between the soul and the matter. In particular the organic unity of the non-material soul and the physical body in actual life gives rise to various unverifiable conceptions and beliefs regarding the real nature of the soul/self.
As stated earlier Jains believe that the truth is free from all absolutism. But other philosophical systems do not accept the nonabsolutist realism of Jains. The conceptions and beliefs put forward by them may be perfectly legitimate from some aspects, but by

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asserting that what they believe is the whole truth, they commit a gross logical fallacy.
In the above verses, Acārya Kundakunda describes some of the conceptions regarding the real nature of soul/self as asserted by various schools of thought. Later on, in this chapter, Acārya himself will concede that some of these conceptions are perfectly legitimate, if they are put forward as working hypotheses for corelation of the body and the soul and can be accepted to be valid from certain empirical aspects. However, if they are asserted as absolute truth, they certainly fall in the category of misconceptions and false beliefs.
(Mis) conceptions mentioned in the above verses are:
(i) Adhyavasaya is the self: Adhyayasāya means emotional afflictions such as attachment & repulsion. They are produced by the fruition of the deluding karma. When this karma is destroyed there is neither attachment nor repulsion. Hence emotions cannot be identical to the soul.
(ii) Karma is the self: Karma is karmic matter or the subtle body which is an appendage of the soul. It can be totally destroyed by spiritual discipline, and hence, cannot be identified with the soul.
(iii) Degrees of emotions is the self: Since the emotional afflictions themselves are the result of fruition of karma, their intensities or degrees cannot be different from them, and hence, they cannot be identified with the self.
(iv) Nokarma is the self: Nokarma is the gross physical body. On death it perishes and is separated from the soul. Hence, it cannot be the self.
(v) Fruition & intensity of fruition of Karma is self: Fruition & intensities of fruition of the karma are not basically different from karma, and hence, cannot be identified with the self.
(vi) Composite of karma and the soul is the self: This, of course, is the condition of worldly life. But since karma can be totally demolished, the composite cannot be identified with the self.
(vii) Association of karma is the self: Similarly association of karma is not identical to the self.

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Samayasära Emotions and the like are Fruition of Karma which is NON-SELF and not THE SELF.
एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा। केवलिजिणेहि भणिदा किह ते जीवो त्ति वुच्चंति॥६॥ ede savve bhāvā poggaladavvapariņāmaņippannā. kevalijinehi bhaạidā kiha te jīvo tti vuccamti.. 6
अट्ठविहं पि य कम्मं सव्वं पोग्गलमयं जिणा विंति।
जस्स फलं तं वुच्चदि दुक्खं ति विपच्चमाणस्स॥७॥ atthaviham pi ya kammam savvam poggalamayam jiņā vimti. jassa phalam tam vuccadi dukkham ti vipaccamānassa.. 7
(Ede savve bhāvā) The aforementioned (affective) emotional states (poggaladavva-pariņāma-nippannā) are produced by the modifications of the material karma, (kevalijiņehi bhanidā) so says the omniscient-Jinendra Bhagavāna-himself, (kiha te jīvo tti vuccamti) then how can anybody call it the soul or self?
(Athaviham pi ya savvam kammam) All the eight main types of karma (poggalamayam jiņā vimti) are proclaimed to be material i.e. composed of material atoms by omniscient-Jinendra Deva (ti vuccadi) it is said that (vipāccamānassa) the fruition of all these types of karma (tam dukkham) is always painful. Annotations :
These verses explain why the concepts & beliefs mentioned in the previous verses were rejected as false. Ācārya Kundakunda puts forward the authority of the omniscient-Jinendra Bhagavāna-himself who has directly experienced the pure & perfect character of the soul. If the affective states (adhayasāna) & the like were the characteristics of the soul, they would not have disappeared, when the deluding (mohaniya) karma was demolished by the omniscient. Therefore, it is proved that they were modifications of the deluding karma and not those of soul. Similarly all eight main types of karma are composed of material atoms of karmavarganā and are alien to the soul.
Eight types of karma are : 1. Jñānāvaraṇa karma-Knowledge-obscuring
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2. Darśanāvaraṇa karma-Intuition-obscuring
3. Mohaniya karma-Deluding
4. Antarāya karma-Obstructing
5. Nāma karma-Body-building
6. Gotra karma-Status-determining
7. Vedaniya karma-Feeling-producing
8. Ayusya karma-Life-span-determining
Moreover one of the characteristics of the pure self is perfect eternal bliss, i.e., total absence of suffering whereas the fruition of karma results in pain & unhappiness. Thus the karma cannot be identified as the self.
Chapter - 2
Popular View versus Ultimate View
ववहारस्स दरिसणमुवदेसो वण्णिदो जिणवरेहिं । जीवा एदे सव्वे अज्झवसाणादओ भावा ॥ ८ ॥ vavahārassa darīsaṇamuvadeso vaṇṇido jiṇavarehim. jīvā ede savve ajjhavasāṇādao bhāvā.. 8 राया हु णिग्गदो ति य एसो बलसमुदयस्स आदेसो । aaguig goafa aretaant format me || 9 || rāyā hu ṇiggado tti ya eso balasamudayassa_ādeso. vavahāreņa du vuccadi tatthekko ṇiggado rāyā.. 9
एमेव य ववहारो अज्झवसाणादिअण्णभावाणं । sitat fa chat get cretant furfeat citat || 20 || emeva ya vavahāro ajjhavasāṇādiaṇṇabhāvāṇam. jīvo tti kado sutte tatthekko nicchido jīvo.. 10
(Ede savve) All these (ajjhavasāṇādāo bhāvā) emotional affections (jiva) are psychological (i.e. determined by the soul)-(jiņavarehim uvadeso vaṇṇido) this is proclaimed by the omniscient Jinendra Deva (vavahārassa darīsaṇam) from the empirical aspect of the soul.
(Balasamudayassa rāyā khu ṇiggado) On seeing the royal procession of the king's retinue, it is stated that the king has come, (tti ya adeso vavahāreņa du vuccadi) and such a statement is made (and understood) conventionally/empirically because (tattha ekko

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rāyā) in reality there is only one king and he is different from his retinue.
(Emeva ya) similarly, (ajjhavasāṇi aṇṇa bhāveṇam sutte jīvo tti) the statement in the scriptures that emotional & mental states are psychological [i.e., determined by the soul] (vavahāro kado) is made from the empirical aspect only, (tattha nicchido jīvo ekko) but transcendentally the soul is different from them.
Annotations:
By the above verses, Ācārya Kundakunda hastens to explain the statements regarding soul (jiva) made in the preceding verses with the help of a simple analogy. It will be recalled that the preceding verses have categorically rejected as false, various conceptions and beliefs which depicted psychologically changes and modifications as soul. The conceptions were made to be absolute and not qualified. Now the author concedes that psychological changes and the like can be compared to the retinue of the king and conventionally the appearance of the retinue heralds the arrival of and presence of the king. However, just as in reality the king himself is a singularity (his royal highness has royal blue blood flowing through his veins) among the multiplicity of retinue, the soul is a singularity and the psychological states in the orgainsm constitute the retinue, and therefore, transcendentally cannot be accepted as the king. However, it is perfectly legitimate to qualify the retinue "as the king" as a popular convention. Thus the popular or conventional view to regard the royal retinue as the king is neither wholly true nor wholly false. A popular view is to be understood as a conventional view only and not as the ultimate truth.
Ultimate (Transcendental) Nature of the Soul. अरसमरूवमगंधं अव्वत्तं चेदणागुणमसद्दं ।
जाण अलिंगग्गहणं जीवमणिद्दिवसंठाणं ॥ ११ ॥ arasamarūvamagamdham avvattam cedaṇāguṇamasaddam jāņa alimgaggahaṇam jīvamaṇiddiṭṭhasamṭhānam.. 11
Giae vifte avoit ur fa vist ur fa ut ur fa a reti ण विरूवं ण सरीरं ण वि संठाणं ण संहणणं ॥ १२ ॥
jīvassa natthi vanno na vi gamdho na vi raso na vi ya phāso.

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Chapter - 2 na vi rūvam na sarīram ņa vi samthānam na samhananam.. 12
जीवस्स णत्थि रागो ण वि दोसो णेव विज्जदे मोहो।
णो पच्चया ण कम्मं णोकम्मं चावि से णस्थि॥१३॥ jīvassa natthi rāgo na vi doso neva vijjade moho. ņo paccayā ņa kammam ņokammam cāvi se natthi.. 13
जीवस्स णत्थि वग्गो ण वग्गणा णेव फड्या केई।
णो अज्झप्पट्ठाणा णेव य अणुभागठाणा वा॥१४॥ jīvassa natthi vaggo ņa vaggaņā ņeva phaddhayā kei. no ajjhappatthānā neva ya anubhāgathānā vā.. 14
जीवस्स णत्थि केई जोग्गट्ठाणा ण बंधठाणा वा।
णेव य उदयट्ठाणा णो मग्गणट्ठाणया केई॥१५॥ jīvassa natthi keī jogatthāņā ņa bamdhathāņā vā. ņeva ya udayatthāņā ņo magganathānayā kei.. 15
णो ठिदिबंधट्ठाणा जीवस्स ण संकिलेसट्ठाणा वा।
णेव विसोहिदाणा णो संजमलद्धिठाणा वा॥१६॥ ņo thidibamdhathāņā jīvassa ņa samkilesatthāņā vā. neva visohitthānā no samjamaladdhitthānā vā.. 16
णेव य जीवट्ठाणा ण गुणट्ठाणा य अस्थि जीवस्स।
जेण दु एदे सव्वे पोग्गलदव्वस्स परिणामा॥१७॥ neva ya jīvatthānā na gunatthāņā ya athi jīvassa. jenadu ede savve poggaladavvassa parināmā.. 17
(Arasam arūvam agamdham usaddam) That which is without taste, form, smell and sound, which is beyond perception (cedanagunam) which possesses consciousness, (alimgaggahanam) which cannot be apprehended through a symbol or sense-organs, (anidditthasamthānam) and which, being shapeless, cannot be shown by diagrams, (jivamjāna) must be known as the soul. .
(Jivassa) The soul (nathi vanno na vi gamdho na viraso na vi phāso ņa vi rūvam ņa sarīram na samthāņam na samhananam) is devoid of colour, odour, taste, touch, form, body, configuration and physical [bone-] structure.
(Jivassa) The soul (nathi rāgo na vi doso moho neva vijjade ņo paccayā ņa kammam ņokammam cavi se natthi) is devoid of

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attachment, aversion, delusion, influx [of karmic matter], subtle body, and gross physical body.
(Jīvassa) The soul (nathi vaggo na vaggaṇā kei phaddhayā neva ajjhappaṭhānā ṇeva ya aṇubhāgaṭhāṇa vā) is also devoid of class, group, degree of intensity and degree of fruition.
(Jīvassa) The soul (kei jogaṭṭhāṇā ṇatthi na bamdhaṭṭhāṇā vā neva ya udayaṭṭhāṇā ṇa maggaṇatthanam kei) displays neither any degree of spiritual discipline nor bondage, neither fruition nor it is subject to investigation based on varieties [mārgaṇasthāna].
(Jīvassa) The soul (noṭhidibamdhaṭṭhāṇā ṇa samkilesaṭhāṇā ṇeva visohiṭhāṇā ṇa samjamaladdhiṭhāṇam vā) possesses neither bondage nor defilemnt neither purity nor power of acquiring selfrestraint [samjamalabdhi].
(Jīvassa) The soul (neva ya jīvaṭṭhāṇā ṇa guṇaṭṭhāṇā ya atthi) possesses neither jīvasthāna [stages of biological development] nor guṇasthāna [states of spiritual development], (jena du ede savve poggaladavvassa pariṇāmā) all these are modifications of pudgaladravya (physical order of existence or matter).
Annotations:
In the above verses, the author presents a comprehensive picture of the nature of the pure soul. It is true that at the first sight, the presentation might appear to be merely negative and one might remark that it only tells us what the soul is not and does not throw any light as to what it is. However, no true and significant negative judgement is merely negative, all negation is really exclusion resting upon a positive basis.
Verse no. 3.11 emphasizes that the soul can never be an object of sentient experience, because it does not possess a single attribute which can be cognized through sense-organs. In the worldly life, however, the soul does not exist as a "disembodied spirit" and our intercommunion with other individuals is always through the medium of an alien material body. We are, therefore, liable to ascribe the attributes of the 'body' to the soul. But experience is not regarded as totally false because in actual life the dualistic separation (into a body and a soul) is impractical. And this fact will be admitted, in some succeeding verses, as an empirical truth/reality. However,

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Chapter - 2 the aim of the above verses is to present the ultimate truth, viz., the nature of the pure unadulterated soul. And, hence, it is necessary to emphasize that what is presented to us in actual experience are the physical attributes of the material body and not of the non-material soul, which transcends each one of them. And this capacity of transcendence, itself, becomes the positive attribute to recognise the soul.
Colour, odour, taste and touch are fundamental characteristic qualities of all matter down to atoms. Form, configuration and physical structure are also concomitant with them as a matter of necessity. So the verse no. 3.12 nearly repeats the emphasis presented in verse no. 3.11.
Verses 3.13 and 3.14 present some psychological states such as attachment, aversion, delusion and the like, which might be legitimately ascribed to the soul rather than to the body. But these again, are really psychological impurities and distortions produced by the association of the soul with karma and are present in a defiled soul and not in a pure soul.
Verses 3.15 to 3.17 enumerate some stages of spiritual advancement of the soul (gunasthāna) and are even more qualified to be regarded as possessed by the soul. However since for final emancipation, the soul has to transcend even these states, they cannot be regarded as soul. In fact, though they are desirable, valuable and laudable upto a certain stage of spiritual development, ultimately they have to be abandoned as they constitute the subtle non-self. Even the love and devotion towards pure and perfect beings (other than the self) form subtle kind of obstacle in the way of selfrealization. The purest thing identified by the scriptures is the SELF and nothing but the self. And whoever realizes this truth (that the SELF is the highest reality) ultimately becomes free from the nonself.
The last line of verse 3.17 justifies all these statements by saying that all attributes enumerated here are the products of interaction of the alien substance-pudgala and not the soul. Reconciliation of the Ultimate Aspect with the Popular One
ववहारेण दु एदे जीवस्स हवंति वण्णमादीया। .
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गुणठाणंता भावाण दु केई णिच्छयणयस्स ॥ १८ ॥ vavahāreņa du ede jivassa havamti vaṇṇamādīyā. guṇaṭhāṇāmtā bhāvā ṇa du keī ņicchayaṇayassa.. 18
Samayasăra
एदेहि य संबंधी जहेव खीरोदयं मुणेदव्वो ।
हुति तस्स ताण दु उवओगगुणाधिगो जम्हा ॥ १९ ॥ edehi ya sambaṇdho jaheva khīrodayam muṇedavvo. na ya humti tassa tāņi du uvaogaguṇādhigo jamhā.. 19
पंथे मुस्तं पस्सिदू लोगा भणंति ववहारी । मुस्सदि एसो पंथो ण य पंथो मुस्सदे कोई ॥ २० ॥
pamthe mussamtaṁ passidūņa logā bhaṇamti vavahārī. mussadi eso pamtho na ya pamtho mussade koī... 20
तह जीवे कम्माणं णोकम्माणं च पस्सिदुं वण्णं । जीवस्स एस वण्णो जिणेहि ववहारदो उत्तो ॥ २१ ॥ taha jive kammāṇam nokammāṇam ca passidum vanṇam. jivassa esa vanno jinehi vavahārado utto.. 21
गंधरसफासरूवा देहो संठाणमाइया जे य ।
सव्वे ववहारस्स य णिच्छयदण्हू ववदिसंति ॥ २२ ॥ gamdharasaphāsarūvā deho samṭhāṇamāiyā je ya. savve vavahārassa ya ṇicchayadaṇhū vavadisamti.. 22
(Ede) Those [aforementioned] vanṇamādīyā guṇaṭhāṇamtā bhāva) attributes, from colour to stages of spiritual advancement (called guṇasthāna) belong to the soul from the empirical aspect only, (du) but (nicchayanayassa kei na) none of them does so from the transcendental aspect.
(Ede hi ya sambamdho) The relationship of these attributes with the soul (mūnedavvo) is to be regarded (khīrodayam jaheva) as milk with water; (ya) moreover (tāni tassa du na homti) they (i.e. attributes) could not belong to the soul (jamhā) because (uvavoga gunādhigo) the soul is replete with (its own attribute) consciousness.
(Pamthe mussamtam passiduṇa) On seeing somebody being robbed on the road (vavahārī logā bhanamti) people, conven tionally, describe this phenomenon by saying that (eso pamtho

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Chapter - 2 mussadi) 'this road is being robbed but (koī pamtho na ya mussadi) it is not the road which is being robbed (but the traveller using the road who is being robbed). (Taha) Similarly, (jive kammānam nokammānam ca passidum vannam) perceiving the color [and form] of the kārmana body and the physical body associated with the soul, (jinehi vavahārado utto) Jinendra Deva makes a conventional pronouncement that (Jivassa esa vaņņo) this color is that of the soul. In the same way the pronouncement about all other attributes (gamdhā-rasa-phāsa-rūvā deho samthānamāiyā savve ya) smell, taste, touch, form, body and configuration etc. (vavahārassa ņicchayadanhū vavadisamti) belonging to the soul is made conventionally by the seer of the ultimate aspect, i.e., the omniscient himself. Annotations :
The worldly existence of the soul is the result of interaction between the self and the non-self and their close association (bondage). Apart from the gross or physical body, there is a subtle body composed of very fine karmic matter. In the state of bondage, the soul is infected with a tendency to attract the karmic matter which can mix with the soul much in the same way as milk mixes with water. This tendency or susceptibility, called bhāva karma, finds expression in psychological distortions (emotions and passions). In the ultimate analysis this susceptibility is but a state of the soul in bondage with karmic matter called dravya karma. Thus a distinction is to be made between the material dravya karma and its concomitant counterpart-psychological bhāva karma. They are mutually related as extrinsic cause and effect each of the other.
Although there is concrete identity between the non-material soul and the material body in the worldly state of existence, the two are ultimately different, being two different eternal substances. The former view viz. the concrete identity is the empirical or vyavahāra aspect while the latter i.e., the difference is the transcendental or niscaya aspect. All the characteristics of matter viz. colour, odour, taste and touch are assessed by the karmic as well as the gross physical bodies, and hence, they can be said to belong to the soul only from empirical or conventional view and not from the ultimate view.
1

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Sumayasūru It has been stated above that karmic matter mixes with the soul much in the same way as milk mixes with water. Now, when seen with naked eyes, milk APPEARS to be homogeneous white liquid, but when viewed through a microscope a drop of milk is seen to be a heterogeneous mixture with tiny blobs of fat floating in water. Thus, in the milk, fat and water remain separate although apparently unified. Moreover by an appropriate process, pure fat in the form of butter can be separated and obtained. Thus fat which is replete with fatness is unaffected by water. Much in the same way, the soul is replete with its own attribute-consciousness-and colour etc. cannot enter and inhere in the soul.
In the above verses, a common analogy is used to reconcile the statements made in the previous verses with the popular aspect of worldly life. In the common parlance it is said that “this road in being robbed". Now everybody knows and understands this statement to mean "a traveller using this road is likely to be robbed”. In a similar analogy, when it is asked “where does this road go", the reply is "this road goes to Benares”. It is well-known that the “road” never "goes" anywhere and the meaning of the question and answer is well established by convention of associating the road with robbery or a city. Similarly, the association of the karmic and physical bodies (which are material, and hence, possess colour and the like) with the soul establishes the conventional statement that colour etc. belongs to the soul.
The conclusion is that what is said in the scriptures by the omniscient viz., colour, smell and such other attributes are possessed by the soul, is a conventional truth and not an ultimate one. Further Elucidation of the Relation of the Soul
with Colour and the like तत्थ भवे जीवाणं संसारस्थाण होंति वण्णादी।
संसारपमुक्काणं णथि दुवण्णादओ केई॥२३॥ tattha bhave jīvānam samsāratthāna homti vannādi. samsārupamukkāņam natthi du vaņņādao ke1..23
जीवो चेव हि एदे सव्वे भाव त्ति मण्णसे जदि हि। जीवस्साजीवस्स य णत्थि विसेसो दु दे कोई ॥२४॥ jīvo ceva hi ede savve bhāva tri mannase jadi hi.

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jīvassājīvassa ya ṇatthi viseso du de koi..24
अह संसारत्थाणं जीवाणं तुज्झ होंति वण्णादी । तम्हा संसारत्था जीवा रूवित्तमावण्णा ।। २५ ।। aha samsāratthāṇam jīvāṇam tujjha homti vaṇṇādī. tamhā samsaratthā jīvā rūvittamāvanṇā..25
Chapter - 2
एवं पोग्गलदव्वं जीवो तहलक्खणेण मूढमदी । णिव्वाणमुवगदो वि य जीवत्तं पोग्गलो पत्तो ॥ २६ ॥
evam poggaladavvam jīvo tahalakkhaṇeņa mūḍhamadi. nivvāṇamuvagado vi ya jīvattam poggalo patto..26
(Tattha bhave) Only in the worldly existence (samsāratthāṇā jīvāṇam) the embodied souls i.e., souls in bondage (vaṇṇādī homti) are possessed of colour etc.; (samsārapamukkāṇam) the emancipated souls (du kei vanṇādao natthi) do not have any colour etc.
Addressing those who (falsely) believe that colour etc. are the ultimate characteristics of the soul, Acārya says that (Jadi hitti mannase) If you believe that (ede savve bhave) all the aforementioned attributes (jīva ceva hi) ultimately belong to the soul (du) in that case (de) according to your belief (jivassajīvassa ya viseso natthi) no distinction exists between the soul and the unconscious non-soul i.e. they both become identical.
(Aha tujjha) Again, if according to your belief (samsăratthānam jīvāṇam) unemancipated souls in worldly life (vaṇṇādī homti) are absolutely possessed of colour etc. (tamhā) if that is so (samsāratthā jīvā) souls in worldly life (ruvittamāvuṇṇā) would become rūpi (that is assume material form).
(Evam) So, (mūḍhamadi) oh, you ignorant one! (tahalakkhaṇena poggaladavvam jīvo) matter is being identified with the soul because material form (rūpatva) is a characteristic only of matter (pudgala), (ya) and (ṇivvāṇamuvagado vi) finally when emancipated (poggalo jīvattam patto) the unconscious matter has become conscious (jīva).
Annotations:
In these verses, firstly, it is conceded that in the worldly state of existence the souls are not disembodied and, therefore the

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attributes colour, smell etc., which are always possessed by the physical bodies only may be conventionally expressed as being possessed by the soul. This is because in the worldly life, the body and the soul are presented in real experience, as a unity called organism. But it must be borne in mind that when any soul is emancipated, it is pure soul without body or any other material encumbrance and, therefore, without any of these attributes. This, therefore, should leave no doubt that the statement "the soul possesses colour etc." is only an empirical or conventional expression.
In spite of this clear position, some may persist in believing that they are permanent attributes of the soul. Admonishing such a die-hard absolutist, author says-"If you believe that all attributes of matter are ultimately possessed by jīva also, then we, inevitably come to an absurd conclusion that there is no distinction between the conscious substance-jīva and unconscious substance-matter."
Expounding his argument further, author reaches a more drastic and ridiculous conclusion that matter is transmuted into jīva. He further argues-"If, according to your belief, souls in worldly state are possessed of colour, smell etc. in an absolute sense, they would become rūpī, i.e., they would permanently assume a material form. Now it is well known and universally accepted that rupatvamaterial form is a characteristic only of one of the six eternal substances, viz., matter (pudgala). Now as and when these rūpī souls (as per your belief) become emancipated, which they would, undoubtedly be, if they follow the prescribed path of spiritual discipline, then in that case, there is only one conclusion that matter has been transmuted into jīva who has been emancipated."
Thus, asserts the author that regarding a conventional statement to be an ultimate truth is erroneous and the fallacy may lead to unacceptable and absurd situation. Colour, smell and the like must never be regarded as the soul's attributes in an absolute
sense.
Neither the Basis for Classification of Living Organisms nor the Stages of Spiritual Advancement are Identifiable as 'Soul'
एक्कं च दोण्णि तिण्णि य चत्तारि य पंच इंदिया जीवा । बादरपज्जत्तिदरा पयडीओ णाकम्मस्स ॥ २७ ॥

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ekkam ca donni tinni ya cattāri ya indiyā jīvā. bādarapajjattidarā payadio ņāmakammassa..27
एदाहि य णिव्वत्ता जीवट्ठाणा दु करणभूदाहिं। पयडीहिं पोग्गलमइहि ताहि किह भण्णदे जीवो॥२८॥ edāhi ya nivvattā jīvatthānā du karanabhūdāhim. payadīhim poggalamaihi tāhi kiha bhannade jivo..28
पज्जत्तापज्जत्ता जं सुहुमा बादरा य जे जीवा।
देहस्स जीवसण्णा सत्ते ववहारदो उत्ता॥२९॥ pajjattāpajjattā je suhumā bādarā ya je jīva. dehassa jīvasaņņā sutte vavahārado uttā..29
मोहणकम्मस्सुदया दु वण्णिदा जे इमे गुणट्ठाणा।
ते किह हवंति जीवा जे णिच्चमचेदणा उत्ता॥३०॥ mohanakammassudayā du vannidā je ime gunatthāņā.
te kiha havamti jīvā je niccamacedaņā uttā..30
(Ekkam ca donni tiņni ya cattāri ya pamcimdiyā) Possession of one sense, two senses, three, four and five senses (vādarāpajjattidara) to be gross and fully developed or their opposites viz., subtle and partly developed-all these are different) sub-species of body-making-nāma karma; (Edāhi ya payadihim poggalamihi) these sub-species are karmic matter (tāhi du karunabhūdāhim jīvatthānā nivatta) and (different) classes of living organisms are their modifications, (jīvo kiha bhannade) how can they be called soul?
(Je pajjattāpajjattā je suhumā vādarā) Fully developed or partly developed, subtle or gross etc. (jīvā) are called classes of living organisms (dehassa jīvasannā) on the basis of differences in their bodies; all these (sutte vavahārado uttā) are so mentioned in the scriptures only empirically.
(Je ime guṇatthāņā) The aforementioned stages of spiritual purification (mohanakammassudayā du vannidā) are shown to be (different) degrees of fruition of the deluding karma (je niccamacedaņā uttă) and which are always inanimate being karmic matter; (te kiha havamti jīvā) how can these become conscious (animate) i.e., soul?

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Annotations :
In previous verses (50 to 55) the author had enumerated many attributes which were finally stated/declared to be modifications of matter. Of these attributes such as colour, smell and the like (which were patently physical qualities and modes because they could be ascribed to the gross or physical body) were dealt with in the preceding verses (56 to 64). Now in these verses some more complex attributes (which are not so obviously material and cannot be ascribed to the physical body, because they are the results of the interaction of soul with karmic matter) are dealt with. Important among such attributes are jīvasthānas-classifications of living organisms i.e., souls subject to metempsychosis and gunasthānasstages of spiritual purification. Former are the results of the fruition of body-building (nāma) karma and āyușya karma. Thus ultimately they are modifications of karmic matter. Gunasthānas are fourteen stages of spiritual advancement on the path of emancipation. These stages are of the nature of purification due to the emergence of obscured qualities of the soul consequent upon the demolition or subsidence of the deluding karma. Thus ultimately both are modifications of karmic matter and not those of the soul.
Classification of Souls : Basically there are two categories of souls :
(i) Living organisms-those which move from birth to birth are subject to metempsychosis and
(ii) Those who are emancipated. All emancipated souls are exactly identical to one another and are, therefore, not subject to further division. Those subject to metempsychosis are classifiable from various aspects. One of these aspects is jāti i.e., number of senses possessed by the organism. Thus there are
(a) One-sensed organisms such as plants, (b) Two-sensed organisms such as worms, (c) Three-sensed organisms such as ants, (d) Four-sensed organisms such as bees and flies, and (e) Five-sensed organisms which include animals and humans.

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Chapter - 2 From some other aspects they are classified as subtle or gross, fully developed (paryāpta)' or partly developed; males, females, bisexuals or asexuals. Some other aspects are: four types of guti (realms of mundane existence), six types of beings based on the material of their bodies and so on. All these innumerable varieties are determined by the fruition of different sub-species of the bodymaking (nāma) karina. Since the substantive cause of all these manifestations is karmic matter, how can they be called souls or possessed by souls?
It is true that in the scriptures such classifications, as stated above, are mentioned as classes of jīva. But it should be remembered that they basically refer to the varieties of the bodies and conventionally applied to jīva. And hence the scriptural statements must be taken as made in popular parlance and not ultimate.
And finally, the stages of spiritual progress-gunasthānas-are no doubt referred to and made applicable to the soul, also in popular parlance. In the ultimate analysis they are also proved to be different degrees of fruition, subsidence or destruction-cum-subsidence of the deluding (mohanīya) karma. Deluding karma is also like body
1. Terms paryāpta and its opposite aparyāpta (najjattā & upajjattā) are derived
from the process of bio-potential (paryāpti), that is the building up of physical faculties at the commencement of the new life. There are six bio-potentials, viz., (i) aliment (āhāra), (ii) body (śarīra), (iii) senses (indriya), (iv) respiration (svāsochvāsa), (v) speech (bhāṣā) and mind (manah). Com:nencement of all the six bio-potentials are synchronized 'with the fertilization of the ovu (which is also the instant of rebirth), but the development of the first i.e. the aliment is completed in an instant and of the rest gradually. An organism is developed or underdeveloped according as the development of all its relevant bio-potentials have been completed or remain unfinished.
Prāna means the bio-energy which is the psychic counterpart of biopotential. Modern scientific concept of life is “an energy capable of organizing matter gathered from outside into the body of a living organism". In modern terms, paryāpti means the power of organization of material from the environment into special pattern(s).
All living things are organized even if, like a virus, they consist of more than protein and nucleic acids. This organization' is a highly improbable state for matter to be in. All inanimate matter and dead matter tend to become more disordered and randomly scattered. To a physicist this is known as the tendency to increase entropy, for entropy is simply a measure of disorder. To counter this tendency, energy is required, so living things can only retain their organized state of low entropy-by respiration and production of energy. (Mind Alive, vol. 1, p 22).

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Chapter - 2 making karma composed of karmic matter. So again, how can even stages of spiritual development become soul since ultimately they are karmic matter?
(Idi dudiyo jīvājīvādhiyāro samatto) [Here ends the second chapter on Psycho-physical Relations.]
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Chapter 3
Tidiyo Kattikammādhiyāro
Cause and Effect
The Doctrine of Multiple Aspects
Introduction
Reality, such as, the soul, is to be considered as a complex system composed of elements or constituents which are, themselves, quite complex. Moreover, just as the whole forms a single individual experience, its components also form in their turn, individual experiences. The whole system, for instance, a living organism which is, in fact, the worldly state of an individual soul, manifests itself in a special or peculiar way in each of its constituents, that is, each of them contributes its own peculiar content to the whole system. Now a change in any one of them would alter the character of the whole, so it is the nature of the whole which determines the character of each of its constituents. In other words, the whole and its constituent members are in complete interpenetration and form an perfect unity. Or Leibnitz might say that each part reflects the whole system from its special "point of view". Now if we call the complete system, the reality we may appropriately speak of the partial experiences in which its character is diversely, manifested as its appearance. To call them appearance is, however, not to brand them as illusions or unreal. They will be illusory only if we forget that they are one and all partial aspects of a whole (the Reality) of which none of them adequately exhausts the contents. And if we do not remember this and try to treat any partial experience as though it were the complete expression of the whole nature of Reality, say, if we try to apply to the 'soul' as a whole conceptions which are only valid for special aspects of existence, e.g. treat the worldly existence as the ultimate eternal truth, we shall certainly come to contradictory and absurd results. Any attempt to treat a partial aspect in abstraction, as itself, a self-contained whole, is bound to result in contradiction. In other words, to treat the concepts with which

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we have to work in dealing with the worldly state of existence as ultimately valid in their application to all its states-worldly as well as emancipated-is not the right way to find the truth. Since our knowledge of the structure of the system of Reality as a whole, is so imperfect, our insight into the structure of its constituents is also limited. Hence, even within the limits of their applicability the special concepts of our various sciences are not totally free from internal contradiction. Thus we are sure to come to absurd results, if we try to interpret psycho-physical relations in terms of the concepts used in physics or physiology.
It is a fact that if our insight into any part of the whole and its connection with other parts is self-consistent, it does convey genuine, though imperfect, knowledge of the whole. In a systematic unity the whole can exist in its parts and the parts cannot exist except as the whole expresses itself through them. Thus Reality cannot exist apart from its aspects. And though no aspect is the whole of Reality, in none of them it fails to manifest itself as a whole.
The aspects or “points of view”, though all true, need not be all equally true i.e., the whole need not be equally present in all. Thus, in a living organism, every organ need not manifest the soul with equal fullness. Indeed, it manifests itself with infinitely greater fullness and clearness in the working of the conscious mind than in even the vital processes of the physical body. That is, we can say our mental and emotional existence expresses the fundamental character of the soul much more fully than physical one.
This picture of Reality as capable of manifesting degrees of truth shows that there can be only one perfect and complete wholethe whole of Reality itself. The subordinate aspects or appearance can never depict whole truth in themselves. This is as much to say that every appearance must involve some element of truth as well as contradiction for our philosophical analysis. They are contradictory not because they are appearances but only if they are believed and declared as whole. The conclusion of the whole matter is, that because no single aspect is totally true, it would be wrong to declare that every aspect of Reality is completely true and real in its isolation. Thus truth is free from all absolutism. Therefore neither absolute monism nor absolute pluralism is free from fallacy..
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Raison d'etre of the Soul's Bondage by Karma
जाव ण वेदि विसेसंतरं तु आदासवाण दोण्हं पि।
अण्णाणी ताव दु सो कोहादिसु वट्टदे जीवो॥१॥ jāvu na vedi visesamtaram tu ādāsavāna dohnam pi.
aņņānī tāva du so kohādisu vattade jīvo.. 1
कोहादिसु वटुंतस्स तस्स कम्मस्स संचओ होदि।
जीवस्सेवं बंधो भणिदो खलु सव्वदरिसीहिं॥२॥ kohādisu vattaintassu tassa kummassa samcao hodi. · jīvassevam barndho bhanido khalu savvadarasīhim..2
(Jāva (jīvo]) As long as the soul) (nä vedi visesamtaram) does not distinguish between (ādāsavāna donham pi tu) the self and the causes of influx of karmic matter, (tāva du so annāṇī) such unenlightened one (kohādisu vattade) remains engrossed in anger and the like.
(Kohādisu vattam tassa) Its engrossment in anger and the like (tassa kammassa saincao hodi) causes the accumulation (and bondage) of karmic matter; (evam jīvassa bamdho) this is the process of bondage (khalu savvadarisīhim bhanido) which is surely described by the omniscient (s) in the scriptures).
Annotations :
In these and a few succeeding verses, Ācārya Kundakunda lays down the criterion of distinction between the enlightened and the unenlightened aspirants. To understand the significance of this criterion, it is necessary to grasp the process of bondage of karmic matter with soul. We shall, therefore, first recapitulate this process.
We have often stressed the inherent purity and the innate potentiality of perfection of the soul and the possibility of self-realization or emancipation. The selfsame fact of emancipation, again, presupposes corruption and defilement of the soul with state of worldly existence. The corruption, itself, is basically due to beginningless ignorance about truth and ignorance, again, presupposes the soul's association with karma. The fundamental essence of the doctrine of karma is, thus, based on the cyclic nature of the system which means that the effect of old existing karma

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becomes the causes of the bondage by new karma and the vicious circle continues ad infinitum till one attains emancipation. The term karma is mostly used as standing for the karmic matter that is attracted by the activity of the organism. This is, exactly speaking, the definition of dravya karma, while bhāva karma is identical with the activity of the soul under the influence of the predispositions, consequent upon the functioning of the past karma in the form of fruition (udaya). The distinction between the bhāva karma which relates to the psychological distortion of the soul and the dravya karma which is identical with karmic matter is important. No doubt the two are associated together; yet the two are distinet and seperate. Soul is conscious substance (cetana) while karma is inanimate (acetana). The bondage of the soul is also literal and not figurative. It is the actual assimilation of karmic matter and the mutual coalescence' (like milk and water).
Emotional and passionate mutations of the self, which is the cause of influx or entry of karmic matter into the soul is called āsava or āśrava. This is different from bondage (bandha) which is the acceptance or the intake of the matter by the soul. Intake must naturally be preceded by the influx of the karmic matter from the space. The word āśrava is used both in the sense of cause of influx which is bhava āśrava and the flow of karmic matter which is dravya āśrava. ‘Asave' literally means what intoxicates, stupifies and bemuddles the self so that it forgets itself and cannot rise to spiritual discipline.
We, now, come to the more subtle distinction between the self and the cause of influx i.e. bhāva āśrava. It is not very different to see that dravya āśrava is quite close to dravya karma. Both being material, the only difference between them is that the former is attraction of karmic matter from space while the latter is subsequent coalescence. The distinction between the self and bhāva
1. The coalescence of karmic matter, with the soul, should not be deemed impossible on the ground of the amorphous (amūrta) nature of the self. Though the self is amurta by itself, its relation with karmic matter is an ultimate fact which has no beginning in time from the viewpoint of unbroken continuity. However, there is neither combination nor direct causal relation nor there is transmutation. Each is an external uncreated substence and neither loses its substancehood by coalescence. That is why bhava karma is distinct from dravya karma.

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āśrava is, however, not so obvious because empirically bhāva āśrava is also mutation of the soul and therefore not absolutely different from it. Transcendentally, however, anger, pride and the like i.e. emotions, passions and psychological distortions are the result of the fruition of deluding karma and not modifications of pure self. Hence anger and the like are not the characteristics of the self and can therefore be abandoned and eradicated. As long is this subtle distinction is not realized, the soul remains unenlightened and continue to indulge in anger, pride and the like, with the inevitable consequence of the bondage by dravya karma. But as soon as it is realized that anger etc. are distinct from the soul and can therefore be abandoned, the soul becomes enlightened and refrain from indulging in them and stop bondage of new karma. Thus, we have a positive criterion for the enlightened souls, which is in accordance with what has been shown by the omniscient through the scripture.
Benefits of Enlightenment
जइया इमेण जीवेण अप्पणो आसवाण य तहेव । णादं होदि विसेसंतरं तु तइया ण बंधो से ॥ ३ ॥
jaiyā imena jīveṇa appaṇo āsavāṇa ya taheva. ṇādam hodi visesamtaram tu taiyā ṇa bamdho se..3
ाण आसवाणं, असुचित्तं च विवरीदभावं च । gavert chrui fau, act furufti quifa Fiat 118 11 य, ṇāduṇa āsavāṇām asucittam ca vivarīdabhāvam ca. dukkhassa kāraṇam tti ya, tado niyattim kunadi jīvo..4
अहमेक्को खलु सुद्धो य णिम्ममो णाणदंसणसमग्गो । तम्हि ठिदो तच्चित्तो सव्वे एदे खयं णेमि ॥ ५ ॥ ahamekko khalu suddho ya nimmamo ṇāṇadamsaṇasamaggo. tamhi thido taccitto savve ede khayam nemi..5
जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य ।
दुक्खा दुक्खफला ति य णादूण णिवत्तदे तेहिं ॥ ६ ॥ jīvaṇibaddha ede adhuva aṇiccā tahā asaraṇā ya. dukkhā dukkhaphalā tti ya ṇādīṇa nivattade tehim..6
(Jaiya) When (imeņa jīveņa) this jīva (appāṇam taheva ya

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āsavāņa visesamtaram ņādam hodi) is able to distinguish between the self and the causes of influx [i.e. is enlightened], (taiyā tu se bamdho ņa) then there is no fresh bondage.
(Nādūna) Knowing that (āsavānam) causes of influx are (asucittam ca vivrīdabhāvarn ca ya dukkhassa kāraṇam) also causes of defilement, vitiation and misery (tti jīvo tado niyattim kuņadi) the soul abandons them.
The enlightened soul contemplates that (aham khalu ekko suddho) I am a pure singularity (ya nimmamo) and free from all possessive desires, (nāņādamsanasamaggo) I am replete with knowledge and intuition; (ede savve khayam ņemi) I am able to eradicate all [aforementioned) causes of influx by (tamhi thido taccitto) meditating, concentrating and focusing my full attention on my own pure and perfect self.
(Ede) These [aforementioned causes of influx) are (jīvanibaddhā) distinct from the self, (adhuva) destructible (aņiccā) transitory (tahā ya asaranā) and incapable of providing refuge; (ya nādūna tehim nivattade) knowing this, the enlightened soul abandons them. Annotations :
In the preceding verses, we studied the discretion between the self and the cause of influx, i.e., bhāva āśrava and concluded that anger and the like, which are, undoubtedly, causes of influx of karmic matter, are different and distinct from the self and can, therefore, be positively abandoned.
Now in these verses, Ācārya Kundakunda recounts what benefits accrue by this knowledge. First and foremost is the obvious but great benefit, viz., the cessation of the bondage of karma, because, if the cause of influx is absent, there will be no influx, and hence, no bondage.
This is further reinforced by pointing out that not only the causes of influx are distinctly different from the self, they are also causes of pollution, defilement and corruption of the self. They are produced by the fruition of the deluding karma and, in turn, produce suffering and misery.
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Chapter - 3 Further contemplation of the distinction between them (anger etc. on the one hand and the self on the other) result in the conviction that not only they are alien factors, but also transitory, impermanent, and can be eradicated. Far from providing any shelter from danger to the self, they are themselves the causes of sorts of afflictions and miseries, suffered by the self in the worldly life. Convincing distinction and transitoriness of the causes of influx (viz., passions and psychological distortions such as anger, pride, fear, hate etc.) results in enlightenment. And once the enlightenment dawns, the enlightened self makes a solemn policy declaration “I am pure and perfect singularity, nothing except my own self, animate or inanimate, is mine or possessed by me. My characteristic quality which is truly mine is consciousness (knowledge and intuition) alone and I am replete with it.” To destroy and eradicate all the causes of influx of non-self and consequent misery, all that is required is to concentrate on the transcendental self which is free from all defilement as well as causes of defilement.
These verses indicate the supreme potency of the selfmeditation, not only to stop all painful suffering but also to eradicate the roots of suffering. Along with its enlightenment, the soul develops the capacity for self-meditation, i.e, concentrates upon the self as distinct and separate from all non-self. When one is fully convinced of the distinction between the body and the soul, one is capable of rising still higher and concentrate upon and realize the transcendental self which is free from all the limitation of the empirical self, i.e., the latter itself becomes the transcendental self by self-meditation.
Characterization of the Enlightened Soul
कम्मस्स य परिणामं णोकम्मस्स य तहेव परिणाम।
ण करेदि एदमादा जो जाणदि सो हवदि णाणी॥७॥ kammassa ya pariņāmam nokammassa ya taheva pariņāmam.
ņa karedi edamādā jo jāņadi so havadi ņāņi..7 ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए।
णाणी जाणतो वि हु पोग्गलकम् अणेयविहं॥८॥ na vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe.
ņāņī jāņamto vi hu poggalakammam aneyaviham..8

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Samayasāra ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए।
णाणी जाणतो वि हु सगपरिणामं अणेयविहं॥९॥ na vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe.
nāņī jānamto vi hu sagapariņāmam aņeyaviham.. 9 ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए।
णाणी जाणंतो वि हु पोग्गलकम्मफलं अणंतं॥१०॥ ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. ņāņī jāņamto vi hu poggalakammuphalam aṇamtam.. 10
ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए।
पोग्गलदव्वं पि तहा परिणमदि सगेहि भावहिं॥११॥ ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. poggaladavvam pi tahā pariņamadi sagehi bhāvehim.. 11
(Jo ādā) The soul, who (jānadi no karedi) is (positively) aware of, but does not allow himself to be involved in (edam kammassa ya) the modification of karma (taheva ya) and similarly (no kammassa pariņāmam) the modification of the (physical] body, (so havadi ņānī) is the enlightened one.
(Nānī) The enlightened soul, (jānamto vi) though (positively] aware of (aneyaviham poggelakammam) various types and modes of karmic matter, (hu na vi parinamadi) certainly does neither mutate into (na ginhadi) nor assimilate (na uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance.
(Näni) The enlightened soul, (jānamto vi) because he is [positively) aware of (aneyaviham sagapariņāmam) various types of his own modes, (hu na vi parinamadi) does certainly, neither mutate (na ginhadi) nor assimilate (na uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance.
(Nāņi) The enlightened soul, (jāņamto vi) though [positively) aware of (anamtam poggalakammaphalam) infinite varieties of the fruition of karma (hu na vi parinamadi) certainly does neither mutate into (na ginhadi) nor assimilate (na uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance. (poggaladavvam pi) physical material substance (matter). Also (tahā nu vi puriņamudi) does neither mutate into (na ginhadi) nor assimilate (na ppajjadi) nor get transmuted into (paradavvapajjāe)
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the modes of the alien substance, because (pariņamadi sagehi bhavehim) it always mutates into its own modes/states.
Annotations:
Applying the basic cosmic law that each of the six eternal (uncreated) substances (dravyas) is fundamental and irreducible into another but always mutate into its own modes or states. The above verses initiate the discussion on the causal relation between the non-physical soul and the physical body generally known as psycho-physical relationship. In the succeeding verses this discussion will be elaborated.
In the preceding verses, we had discussed the benefits of enlightenment of the soul. Here Acārya Kundakunda (the author) characterizes the enlightened soul, who, while congitively active, remains volitionally passive and (substantially) unaffected by the series of changes or modification occurring both in the physical or gross body (nokarma) and also in the subtle or micro-body (karmaśarīra) with which the soul is enveloped. This is because the dawn of enlightenment has revealed the ultimate distinction between the material and the non-material.
In the worldly life, there is the belief that the body and the soul are so inter-connected that any change in one would serve as an occasion for corresponding change in the other. Again, the mental severance of the worldly unity into a physical and a psychical aspect gives rise to such complex questions as to the way in which the soul "has or owns" the successions of modes of its material environment. Empirically, (in the worldly state) the soul does undergo gross emotional states and psychological dispositions such as desire, anger etc., by its own intrinsic psychic nature. There, in the same space, is the karmic matter which also undergoes modifications. The psychological dispositions create a glueyness and the attracted karmic matter adheres to the soul and become karma or karmaśarīra. Karma also undergoes modification and, in due course, comes to fruition and the soul experiences pleasure or pain i.e. enjoys or suffers the fruits of the karma. This is the empirical view before the dawn of enlightenment. But for the enlightened, the ultimate severance of the soul and karma (and body) is so clear and complete that while being aware of all the modifications of the

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karma and karmaphala, he remains aloof from all these. With the enlightenment comes, the conviction that the soul and Karmic matter each determine its own modification itself and neither of them has the causal action on the other. In other words, soul is the cause of its own modes and the karmic matter is the cause of its own. If the different aspects of view are borne in mind, both the empirical and the transcendental propositions are not incompatible. Verse no. 3.11 reiterates the cosmic law that the matter, inspite of its propensity for interaction with the soul (jīva), conscious substance always retains its own fundamental character. It can neither transmute into nor can be transmuted by jiva.
Psycho-physical Relation
Soul and Karma serve each other as External Cause of Modification
जीबपरिणामहेदुं, कम्मत्तं पोग्गला परिणमति । पोग्गलकम्मणिमित्तं तहेव जीवो वि परिणमदि ॥ १२ ॥ jīvapariņāmahedum kammattam poggalā pariṇamamtī. poggalakammanimittam taheva jīvo vi pariņamadi.. 12
वि कुव्वदि कम्मगुणे जीवो कम्मं तहेव जीवगुणे । अण्णोण्णणिमित्तेण दु परिणामं जाण दोण्हं पि ॥ १३ ॥ na vi kuvvadi kammaguṇe jīvo kammam taheva jīvaguṇe. annonnanimittena du pariņāmam jāṇā doṇham pi..13
एदेव कारणेण दु कत्ता आदा सगेण भावेण । ' पोग्गलकम्पकदाणं ण दु कत्ता सव्वभावाणं ॥ १४ ॥
edeņa kārņeṇa du kattā ādā sageṇa bhāveṇa. poggalakammakadāṇam na du kattā savvabhāvāṇam..14
(Jīvapariṇāmahedum) The psychic changes serve as the external cause for (poggalā kammattam pariṇamamti) mutation of the karmic matter into karma, (taheva) in the same way (poggalakammaṇimittam) change in the material karma (jivovi pariņamadi) serves as external cause for psychic mutation (such as anger, attachment).
(Jivo) The soul (kammagune na vi kuvvadi) cannot produce attributes of karma, (taheva) in the same way (kammam jīvaguṇe)

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karma cannot produce psychic attributes of the jīva; (du) however, (annonnanimitteņa donham pi parināmam jāna) know that both serve each other as external causes for mutation.
(Edena kāranena du) That is why (ādā) the soul (kattā sugena bhāveņa) is the producer only of its own attributes (du) but (poggalakammakadūnam na kattā savvabhāvānam) is not the producer of all mutations of material karma. Annotations :
In these verses Ācārya Kundakunda proceeds with the discussion of psycho-physical relationship which was initiated in the preceding ones. The key word in these verses, which lays the foundation of the Jain theory of psycho-physical relations, is the external or auxiliary cause (nimitta kärana). The author makes use of the distinction between the two causal agencies or conditions necessary for mutation or change : (i) Substantial or intrinsic cause (upādūnakārana) (ii) external or auxiliary cause (nimitta kāruna).
Both soul and karmic matter have to undergo change because both are subject to mutation (pariņāma) according to the Jain mutation view. To bring about a change, however, two types of causal agencies are needed as stated above, now, soul and karma are two different substances, and each of them is capable of being the substantial cause only of its own modes/mutation but not of the other. But their extremely close proximity (in an organism) with each other makes them serve each other as an external cause (nimitta kāraṇa). Thus the position of their relationship may be stated somewhat like this: In an organism a series of changes occur in the karma śarīra succeeding one another (in accord with the laws of the doctrine of karma) and every change is determined by a karmic antecedent. Simultaneously a series of psychic changes also occur in the soul (controlled by the same doctrine) and every change is determined by a psychic antecedent. Now in these occurrences, the psychic nature of the soul itself is the direct and immediate cause of the series of the psychic states, such as attachment, anger, etc., but the external cause of these states is the states (such as fruition etc.) of karma with which it is associated. The karma referred to here is dravya karma or karma-śarīra which is distinctly material and not bhāva karma. Dravya karma, as we know, is composed of

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Samayasāra material atoms of karma-varganā, the subtlemost group of matter. This group has a special affinity for clinging to the soul and a soul, in worldly state, is always associated with it. The gist of the above verses is that psychic modes and states of karma mutually determine each other, i.e., a change in karma may bring about a corresponding psychic change which generally has a predominant affective tone and manifests itself as an emotion or passion in the organism. This emotional psychic state is bhāva karma. Since it is a psychic event its substantial cause (upādāna karaṇa) is the soul itself and not karma. Stated differently, a change in dravya karma acts as an external causal agent and brings about a change in bhāva karma i.e., corresponding change in the purity of the soul. The bhava karma, in its turn, will produce an emotional filling in the form of a psychological distortion. Thus the chain of causation can be diagrammatically represented thus
Dravya Karma (Karmic matter)
Bhāva Karma (Psychic impurity)
Emotion (or feeling) - Psychological distortion
Thus a psychological distortion (anger, hate, fear) emerges as the effect of two causal agents: bhāva karma (substantial cause) and dravya karma (external or auxiliary cause). In the succeeding verses the psycho-physical theory is examined from different aspects. Causal Potency (Efficiency) of the Soul from Both Aspects.
णिच्छयणयस्स एवं आदा अप्पाणमेव हि करेदि।
वेदयदि पुणो तं चेव जाण अत्ता दु अत्ताणं ॥१५॥ nicchayanayassa evam ādā appāņameva hi karedi. vedayadi puņo tam ceva jāna attă du attānam.. 15
ववहारस्स दु आदा पोग्गलकम्मं करेदि णेयविहं।
तं चेव य वेदयदे पोग्गलकम्मं अणेयविहं॥१६॥ vavahārassa du ādā poggalakammam karedi neyaviham. tam ceva ya vedayade poggalakammam aņeyaviham.. 16 (Jāņa) Know that (nicchayaņayassa evam) according to the

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Chapter - 3 transcendental aspect, (ādā appānameva hi karedi) the soul can be the material cause of only its own (psychical) attributes; (du puno) and again (attā) the soul (tam eva attānam vedayadi) enjoys its own psychical states.
(Vavahārassa du) According to empirical aspect, however, (ādā aneyaviham poggalakammam karedi) the soul does serve as a causal agent for various physical states, (ceva ya tam aneyaviham poggalakammam vedayade) and also enjoys the fruits of various karma. Annotation :
Having asserted the Jain position regarding psycho-physical relation in unambiguous and positive terms in the preceding verses, Ācārya Kundakunda now proceeds to clarify the earlier assertion from both transcendental and empirical aspects. This is but consistent with the non-absolutist attitude of the Jains. Transcendentally, the soul and karma have only one causal function, viz., generation and determining their own respective modes states, and remaining, superfluous accessories without any determining influence upon the states of the other. But the non-absolutist Jain do not accept even the ultimate truth as the absolute truth. It is a matter of common experience that in the actual life, i.e., empirically, psychical interests do determine the course of physical actions and vice versa.
And, therefore, in the above verses, it is said that, empirically the psychical and the physical may be said to be inter-determinings. In the worldly life the soul experiences pleasure and pain as fruits of its karma. The soul and karma are ultimately intermingled together and various states of karma produce various psychological responses; urges and impulses are the results of the rise (udaya) of karmu and these, in turn, not only generate feelings but also command appropriate action that satisfies the need of the moment. On the other hand abstinence and such other spiritual action follow the subsidence of karma. All these are empirical truths and nobody can deny them. It must, however, be remembered that if the organic unity of the soul and body was ultimate, the soul can never be emancipated because at the time of emancipation the soul is separated from the physical body as well as karma body. Thus the
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Sumayasuru psycho-physical relationship must be examined from both aspects and the distinction between the two aspects shows that both propositions are not inconsistent. It may be said that the soul, not only determines its own psychical states, but also enjoys physical objects of sense-presentations, and the proposition that the soul is the essential cause of its own psychical states is compatible with the proposition that it is also the enjoyer of the fruits of karma.
Dual Mutation is Fallacious and Perversion जदि पोग्गलकम्ममिणं कुव्वदितं चेव वेदयदि आदा।
दोकिरियावदिरित्तो पसज्जदे सो जिणावमदं॥१७॥ jadi poggalakummumiņam kuvvadi tain ceva vedayadi ādā.
dokiriyāvadiritto passajade so jināvamadum.. 17
जम्हा दु अत्तभावं पोग्गलभावं च दो वि कुव्वंति।
तेण दु मिच्छादिट्ठी दोकिरियावादिणो होति ॥१८॥ jainhā du úttabhāvuin poggalabhāvuin ca do vi kuvvamti.
tena du micchäditthí dokiriyāvādino hointi.. 18 (Jadi) If (ādā) the soul (inain poggalakammam kuvvadi ca tam eva vedayadi) produces (i.e. is the material cause of] as well as enjoys the material karma (dravya karma) (dokiriyāvādiritto pasajjude) it would be a case of dual mutation-psychical as well as physical mutation-so jiņāvamadum) which is contrary to what is propounded by the omniscient (Jinendradeva).
(Jamhā du) He, who says that (attabhāvuin ca poggalabhāvam do vi kuvvamti) the soul produces psychical as well as physical attributes (serves as the material cause for both) (teņu du do kiriyavādino micchāditthi hointi) believes in dual mutation-one substance making attributes of two substances-and has, therefore, a perverted belief. Annotations :
The Jain metaphysical view is that a substance is a continuum through the infinite variation of its modes at every moment of its being. The continuum is as much a reality as the modification. Thus there is unity as well multiplicity in perfect harmony. This is the doctrine of anekāntavāda-non-absolutism.
The fundamental cosmic law is that every substance is entirely

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Chapter - 3 self-determining in its modification. This, therefore, is the ultimate truth which can never be negated. At the same time, in worldly life, it is the empirical truth which is more purposeful and important. We have already dealt with respective positions according to both aspects in the preceding verses. Acceptance of the empirical truth in worldly life merely means that it is not a mere appearance or illusion because its reality is corroborated by concrete experience. In the above verscs Acārya Kundakunda emphasizes that to say this much is acceptable and true but to go beyond and to reject everything that is not included in concrete experience in toto (because it is not presented) is the apotheosis of vyavahara. It is not fallacious to believe the empirical truth as a relative truth. What is perversion or fallacious is to believe it as the absolute truth, because it transgresses the cosmic law.
Both jīva and pudgala-the soul and the matter-are dynamic i.e., incessantly active substances and the term ‘kriyā literally means 'action' but here it is synonymous with 'parināma' i.e. mode or paryāya which is really the incessant activity of modification. Now the mode of a substance can never be absolutely different from the substance itself. Therefore, if it is believed that the soul undergoes psychical modification (as is its nature) as well as material or physical modification, it would become identical to both jīvāstikāva and pudgalāstikāya which is basically absurd, and therefore, a perversion (in opposition to the omniscient views). The truth is each substance to ultimately self-determining and to assign dual causal efficiency to the soul is perversion.
Two Series of Spiritual Imperfections. मिच्छत्तं पुण दुविहं जीवमजीवं तहेव अण्णाणं।
अविरदि जोगो मोहो कोहादीया इमे भावा ॥१९॥ micchattam punu duviham jīvumujīvam taheva annūnain.
avirudi jogo moho kohādīyā ime bhāvā..19
पोग्गलकम्म मिच्छं जोगो अविरदि अणाणमज्जीवं।
उवओगो अण्णाणं अविरदि मिच्छं च जीवो द॥२०॥ poggalakuinmain micchum jogo avirudi aņāṇamajjīvain.
uvuogo unnāņain aviradi micchain ca jīvo du..20 (Puņa micchattain duviham) Again perversion is of two kinds,
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viz., (jīvainajīvam) psychical perversion and physical (or karmic] perversion; (taheva) similarly (annāņam, 'avirudi, jogo, moho, kohūdīyu ime bhāvā) perverted knowledge, inabstinence, activity, delusion, anger and such other (spiritual imperfections) are all of two kinds.
(Poggalakammain) Karmic matter is the material cause of (miccham) perversion (jogo) activity (aviradi) non-abstinence and (unnāņam) perverted knowledge (ajīvam) of physical series while (jīvo du uvuogo) the soul is the material cause of (annānam uviradi micchum) ignorance's, non-abstinence and perversion of physical series. Annotations :
To fully grasp the complex nature of psycho-physical relation with particular reference to karma, we have to begin with the beginningless corruption of the self (spirit) by the non-spirit (matter) which is responsible for the worldly existence. The worldly existence is an intermixture of the spiritual and the material, a beginningless inter-influencing of the two. There is no bondage without inter-relation and there is no inter-relation without bondage. Thus, the worldly existence, as we experience in real life, is impossible without the admission of the relation of identity-cumdifference between psychical and physical identity from empirical aspect and difference from ultimate aspect.
If the soul is involved in imperfections, they must belong to itself. Jains do not accept the absolute immutability of the soul, (as is done by some other systems) and in the worldly state the psychic mutation is influenced by the nature of its karma-pudgala. In fact, there is mutual inter-influence, that is the nature of karma-pudgala is determined by the nature of the psychic imperfections viz., perversion, passions, etc. (bhāva karma) and the nature of psychic imperfection is deterined by the nature of karmu-pudgala (dravya karmu.)' We have already discussed earlier the distinction between bhāva karma and dravya karma as well as between bhāva āśrava and dravya āśruva.
1. It would be interesting to compare the views of some other Indian philosophies
with Jain views in this regard. The Sāmkhya yoga and the Vedānta admit only material karma and not its spiritual counterpart while the Buddhist admit only

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Thus we have two parallel series of modification psy, hical and physical mutually superfluous from one aspect and interacting from another.
In the above verses, the author enumerates the main imperfections of the soul. perversion, perverted knowledge;' non-abstinence worldly activities, delusion and passions such as anger, pride etc.. These imperfections are different forms of bhāva kurma and each of them has a physical counterpart or dravya kurma. The different forms of bhāva karma cannot take place in the soul without corresponding changes in dravya karma and vice versa. In the succeeding verse the beginningless nature of the main imperfections is further discussed.
Delusion, the Root of all Evils, is Beginningless
उवओगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स। मिच्छत्तं अण्णाणं अविरदिभावो य णादव्वो॥२१॥
uvuogassa aņāi puriņāmā tinni mohajuttassa. micchattam annānam uviradibhāvo ya ņādavvo..21
(Nādavvo) Know that (mohajuttassa uvaogassa) the deluded consciousness reveals itself by (tinni anai pariņāmā) three. beginningless modes viz., (micchattarn) perverted world-view (annāņum) perverted knowledge (ya aviradibhāva) and perverted conduct (non-abstinence). Annotations :
Delusion is the root of all evils. It is the function of darśanamoha karmu to delude the soul and misguide it. Many wrong and perverted notions about truth and reality arise due to its influence. It vitiates the whole outlook and is responsible for the wrong assessment of ultimate values. Delusion expresses itself in three
the spiritual counterpart but not the material karma. In Sāmkhya-yoga view karma belongs exclusively to material prakrti and hence it is prakrti that is bound or emancipated. In the Buddhist view, the karma belongs exclusively to the consciousness and it is only the consciousness that is bound and emancipated. Both the views are thus absolutist views. In Jain view, worldly existence means bondage of both the spirit and the matter in relation to one another. Similarly
emancipation means emancipation of both spirit and matter. 1. Here ajñāna does not mcan lack of knowledge or ignorance but perverted knowledge.

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Samayusāra types of perversities viz., perverse world-view (mithyā darśana), perverse knowledge (mithyā jñāna) and perverse conduct (mithyā cūritra). Non-abstinence is the practical form of perverse conduct and is the function of cūritramoha karma. The worldly existence is due to the joint working of these three. Delusion has no beginning in time. Why is a soul afflicted with, it is a question too difficult to answer or rather it is too much to ask, because it is a question of fact and not of reason. And because it is coeval with the soul it cannot be set down to an adventitious condition which is the usual way of solving problems. In one way, the question is as absurd as the question "Why should the soul exist”? The existence of the self is an ultimate fact, and the existence of delusion, coeval with it, is equally an ultimate fact to which no question of origination can be relevant. The delusion is there and it is not that we do not know its nature. Its nature and functions are well known. We also know its conditions. We do not know the beginning because it has no beginning. -
Perverse view or wrong world-view vitiates the whole outlook, and consequently whatever knowledge and conduct there is, becomes vitiated (mithyā). In other words, the perversity of knowledge and conduct depends upon the perversity of world-view. The perverse world-view (mithyā darśana) defiles, as it were, the very fibre of the soul and it is but natural that all the psychical functions should be defiled. Conversely purification of the worldview (darśana), therefore, is regarded as the sine quâ non of the purification of the knowledge and conduct. It should be borne in mind that the term 'ajñāna' here does not mean 'ignorance' or
lack of knowledge' but “perverted knowledge' (mithyā jñāna). Even as the knowledge of a mad man is necessarily ajnana, although by chance it hits sometimes upon the truth, exactly so the knowledge of one whose soul is vitiated by inithyā darśana (perverse worldview) is of necessity ajñāna in spite of its empirical validity by accident.!
Perverted Knowledge and Right Knowledge
एदेसु य उवओगो तिविहो सुद्धो णिरंजणो भावो।
जं सो करेदि भावं उवओगो तस्स सो कत्ता ॥२२॥ 1. Tattvärtha Sūtra Bhāsya, 1.33
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edesu ya uvaogo tiviho suddho niramjano bhāvo. jam so karedi bhāvam uvaogo tassa so kuttū..22 जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स।
कम्मत्तं परिणमदे तम्हि सयं पोग्गलं दव्वं ॥२३॥ jam kunadi bhāvamādā kattā so hodi tassa bhāvassa. kammuttam puriņumude tamhi sayam poggalam davvam..23
परमप्पाणं कुव्वं अप्पाणं पि य परं करंतो सो।
अण्णाणमओ जीवो कम्माणं कारगो होदि॥२४॥ paramappānam kuvvam appāņam pi ya param karamto so.
annāṇamao jīvo kammāņam kārago hodi..24
परमप्पाणमकुव्वं अप्पाणं पि य परं अकव्वंतो।
सो णाणमओ जीवो कम्माणमकारगो होदि॥ २५॥ paramappānamakuvvam appūnam pi ya param akuvvamto.
so ņāņamuo jīvo kammānamakārago hodi..25 (Uvaogo) suddho niramjano bhāvo) Though (transcendentally) consciousness (of the soul] is pure, (undefiled) and uncorrupted integrated unity, (edesu ya tiviho) the aforementioned three types of [beginningless impurities-viz., perverted world-view, knowledge and conduct-serve as extrinsic causal agents and defile the (pure) consciousness) which (jam so karedi bhāvam uvaogo tassa so kattā) then, becomes the intrinsic causal agent of the corresponding psychic imperfections.
(Ādā) The (above impure] soul, itself, (jam bhāvam kuņadi tassa bhāvassa kattā hodi) is the principal causal agent of the psychical attributes thus produced; (tumhi posgalam davvam sayam kammattam parinumade) consequently, the karmic matter itself is transformed/modified into the corresponding karma attributes. (the soul being of service only as extrinsic causal agent).
(Paramappānam kuvvam) The delusion that non-self has been transformed into self (psychic attributes) (ya appāņam pi param karamto) and that the self (soul) has produced the non-self (karma). (annānamao jīvo kammāņam kārgo hodi) is perverted knowledge and soul then [from this aspect] can be said to be the author of the karma.
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(Paramappāṇam akuvvamto) He, who believes that non-self (alien) cannot be transformed into self (ya appāṇam pi parama ākuvvamto) and that the self cannot be transformed into non-self, (so ṇāṇamao jīvo kammāṇam akārgo hodi) is possessed of right knowledge and is not the author of karma.
Annotations:
In the above verses, the intention of the author is to go to the root of evil which acts as a hindrance against the realization of truth and obstruction to emancipation. Hence Acarya Kundakunda first reminds the readers that transcendentally the essence of soulhood is a single principle viz., pure unadulterated consciousness and emancipation is a concrete fact. But the selfsame fact of emancipation, again, presupposes a degradation of the soul from perfection to the state of worldly existence. And this, again leads to the question as to what is it that is keeping one away from truth and self-realization? The answer is, it is the perverted knowledge (ajñāna) that keeps one turning away from truth.
Delusion, the beginningless supreme pollutant of the soul, is made up of three-fold perversions-perverted attitude, perverted knowledge and perverted conduct. Thus transcendentally pure consciousness, under the constant onslaught of delusion, in the state of worldly existences, generates triple impurities and becomes the substantial condition (upādāna karaṇa) for its three imperfect attributes, Now, it has been repeatedly maintained that the psychical purity or impurity is, in truth, the substantial condition for psychical states only and as a concomitant of these psychical state, the karmic matter undergoes modification in its own way. The psychic states merely act as a sort of catalyst. Just as the mere presence of a catalyst is enough to inspire a reaction in two chemicals-different from the catalyst itself-so also the presence of emotional states of desire or aversion has as its concomitants in changes in karmic matter. Various manifestations of karmic matter take place undetermined by psychical (alien to karmic matter) states.
Two verses (nos. 90 and 91) clearly reject direct causal relation between the two series of modification and yet it also holds that one series is concomitant with the other. Consequently in verse no. 92 we obtain an unambiguous criterion of ajñāna-perverted

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Chapter - 3 knowledge. Any knowledge that is contrary to the truth is perverted knowledge and in this case he who believes that the soul has transformed karma or that karma has transformed the soul is possessed of perverted knowledge. And because this belief is beginningless the soul continues the worldly existence and is obstructed from being emancipated.
This criterion for perverted knowledge automatically yields its opposite viz., criterion for the right knowledge or jñāna. Since the perverted knowledge was accepted as the condition for bondage and continuation of the worldly state of existence, its antidote the right knowledge must be accepted as the condition of emancipation and the end of worldly existence. The gist of the discussion is: As long as the soul accepts the authorship/ownership of karma it will continue to accumulate karmic matter and continue its worldly existence. And as soon as it realizes that it is not the author/owner of karma the accumulation stops and the process of emancipation commences. Soul itself is the Determinant of Distorted or
Pure Psychic States तिविहो एसुवओगो अप्पवियप्पं करेदि कोहोहं।
कत्ता तस्सवओगस्स होदि सो अत्तभावस्स ॥२६॥ tiviho esuvaogo appaviyappam karedi kohoham. kattā tassuvuogassa hodi so attabhāvassa.. 26
तिविहो एसुवओगो अप्पवियप्पं करेदि धम्मादी।
कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स॥२७॥ tivilo esuvuogo appaviyappam karedi dhammādī.
kattā tassuvaogassa hodi so attabhāvassa..27 (Esa tiviho uvaogo) This [aforementioned) threefold (deluded] consciousness (kohoham appaviyappam kuredi) indulges in such predicates as “I am anger” (so tassa uvuogassa attabhāvussu kuttā hodi) and in so doing it determines psychic states corresponding to consciousness, this is, it becomes the determinant [kurtā] of these psychic states. 1. In chemistry a catalytic reaction is one in which presence of a third chemical is
necessary for a chemical reaction between two chemical substances. The reaction will not occur in the absence of the catalyst which itself does not take part in the reaction.

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(Esa tiviho uvaogo) This [aforementioned) threefold (deluded] consciousness (dhammādi appaviyappam kuredi) indulges in such predicates as “I am virtuous activity (dhamma)”, (so tassa uvaogassa attabhāvassa kattā hodi) and in so doing it determined psychic states corresponding to consciousness, that is, it becomes the determinan (karttā) of these psychic states. Annotations :
The author continues the discussion on causal relation in the above verses. Six elements are needed to describe a complete causal relation :
1. Subject : cause or principal agent (karttä) 2. Object : effect (karma) 3. The instrument (kāruņa) 4. The purpose (nimitta) 5. The place from which the effect issues (sakāśu) 6. The place in which the cause operates (adhikaruna).
(i) Taduiva ātmā (kartā) ātmānam (karma) ātmanā (karana) ūtinane (nimitta) ātmani (adhikarana) dhyayati-The soul, about himself, with his self-reflection, for his own purpose, drawing out of himself and yet reposing in himself, contemplates.
Devdatta (kartā) phalum (karma) amkusena (karana) dhanudattāya (nimitta) vrkṣāt (sakāśa) vātikāyām (adhikarana) avehinoti (kriyā)-Devadatta plucks a fruit, with a hook, for Dhanadatta, from a tree, in his orchard.
The above sentences illustrate the different elements of causal relation. In the first sentence all the six elements exist in an identical thing viz., the soul. The second sentence relates several independent things. Our main concern are the first two elements-karta i.e. subject or cause and karma i.e. object or effect. In the sentence “I am anger" and "I am dharma” the soul arrogates, itself, to be the cause/subject while anger and dharma are the effects/object. This arrogance of the soul which is due to the three fold perversities results in the bondage. Neither anger nor dharma is the characteristic attribute of the soul and is there fore, patently an alien.
Right Knowledge results in the Abandonment of the Arrogance

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एवं पराणि दव्वाणि अप्पयं कुणदि मंदबुद्धीओ।
अप्पाणं अवि य परं करेदि अण्णाणभावेण॥२८॥ evain parāni davvāni appayam kunadi mamdabuddhio. appānam avi ya paraın kuredi annāṇabhāveņa..28
एदेण दु सो कत्ता आदा णिच्छयविदूहिं परिकहिदो।
एवं खलु जो जाणदि सो मुञ्चदि सव्वकत्तित्तं ॥ २९॥ edena du so kattā ādā nicchayavidūhiin purikuhido. evain khalu jo jāņadi so muñcadi savvakattittam..29
(Evam) Thus (mamdabuddhio unnānabhāveņa) the dimwitted funenlightened) with his perverse knowledge (parāņi davvāni appayam kuņadi) transmutes alien substances into self (ya) and (appāņam avi param karedi) transmutes self into an alien.
(Edeņa du) And that is why (nicchayavidūhim) the wise scholars of transcendental aspect (so ādā kuttā parikahido) have dubbed such a (soulj being a subject (kartā], (evurn khalu) and surely, therefore, (jo jāņadi so savvakuttittum muñcadi) one, who possesses right knowledge abandons all arrogance (of being a subject). Annotations :
Continuing the discussion on causal relations between the soul and karma, the author will finally conclude that right knowledge synchronizes with the abandonment of the arıygance of being karttā-determinant of the physical series of modification and this is, in fact, the starting point of spiritual realization. But before the dawn of right knowledge, the above verses declare, the soul, encumbered with threefold perversion, continues to falsely believe himself to be the subject karttā-i.e., the determinant of the physical transformations which is contrary to the truth. Truth, we have already seen, is that each substance is the sole determinant of its modes/states and none has the potency to determine the modes of another.
Accordingly, conscious substance can be the subject of pure psychical states only. But its perverse knowledge prevents it from knowing this truth and though passions such as anger and the like are, in reality, states of (rise, fruition etc.) of karma, he continues

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to arrogate “I am anger and the like". Consequently, he continues the beginningless bondage and the worldly state of existence. No wonder that the wise scholars of transcendental truth consider such a soul to be stupid and unqualified even to commence the journey of spiritual realization.
Empirical Aspect of Causal Relation
ववहारेण दु आदा करेदि घडपडरधादिदव्वाणि। करणाणि य कम्माणि य णोकम्माणीह विविहाणि॥३०॥ vavahārena du ādā karedi ghadapadaradhādidavvāņi.
karaņāņi ya kammāni ya nokammānīha vivihāni..30 .
(Vavahāreņa du) According to the empirical aspect (iha) in this [worldly life] (ādā) the soul (karedi) is identified as the producer of (ghadapudarahādi davvūņi) articles such as a pot, a fabric, a chariot etc. (ya karnāni) and the sense-organs (vivihāni kummāni) as well as various types of karma (ya) and (nokammāņi) the body. Annotations :
Earlier we have already stressed the non-absolutist reality of Jains according to which the truth is free from all absolutism. Having vigorously emphasized the transcendental aspect of causal relationship, the author, lest the reader may become convinced that this is the absolute truth, hastens to state the other side of the coin-the empirical aspect of causal relations-psycho-physical relationship.
Worldly or empirical aspect (vyavahāra naya) is of two main types : (a) sadbhuta vyavahāra and (b) aśadbhuta vyuvahāra. The former is applicable to the intrinsic qualities while the latter implies the importation of alien qualities. Each of these two is, again, divided in two sub-types : (a) Upacarita-metaphorical application sanctified by popular usage and convention and (b) Anupacarita-has no metaphorical and transferred import. Thus finally we have four sub-types of empirical aspect:
1. Anupacarita-sadbhuta-vyavahāranaya-it identifies the genuine and intrinsic attributes with the substance in which they inhere. For instance, knowledge, as a characteristic (innate) attribute of soul, is sadbhuta and being free from figurative application is anupacarita.

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2. Upacarita-sadbhuta-vyavahāranaya-It differs from the first because the epithet is figurative and transferred. For instance to speak of an object as a modification of knowledge is only figuratively true in the case of external objects. These, being material in nature, are devoid of consciousness and yet as objects of knowledge may be described as modification of jñāna-consciousness. What intrinsically belongs to the self is transferred to its object because of the relation brought about by the process of knowledge.'
3. Anupacarita-asadbhuta-vyavahāranaya-It identifies the self with some alien properties. For instance consideration of one's own body as one-self which is generally done in worldly life. It is because the body (physical or karma) is an alien substance (matter) but it is free from figurative implication as the statement "this is my body" or "I am this (body)" are sanctified by the intimate interrelation that exists between the body and the self.
4. Upcarita-asadbhuta-vyavahāranaya-popular identification of the self with other persons and physical objects such as kith and kin, ornaments, land, house etc.-is neither intrinsic nor free from figurative transfer. To call them one's own is possible in a figurative sense. Each person is distinct from and alien to the others though all, by coexisting together, may partake of common environment and enter into definite relations. Popular identification with the self is therefore a figurative and transferred predication.
In the above verse these subtypes of vyavahāranaya are depicted; pot, fabric, chariot are all external alien objects. They are, no doubt, popularly produced by someone and are owned by someone but only in upacarita-asadbhuta-vyavahāra aspect. Similarly, sense-organs, karma (karmic body) as well as physical gross body are all produced and/or owned only in one of these four aspects.
From the transcedental aspect, all this-the entire popular convention which sanctifies the identification of alien things or persons with self-is nothing but delusion. Nevertheless Jains accept the fact as an empirical reality truth and not absolutely false or mere imagination. Methodology of naya is not merely a matter of 1. Philosophical Introduction to Pañcastikaya p. liii.

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Samayusāra Theoretical interest but a very useful tool for the aspirants for apprehending and understanding the extremely complex nature of Reality.
The Substantive and the External Causes. जदि सो परदव्वाणि य करेग्ज णियमेण तम्मओ होज्ज।
जम्हा ण तम्मओ तेण सो ण तेसिं हवदि कत्ता॥३१॥ jadi so paradavvāni ya karejja niyameņa tammao hojju. jamhā na tammao tena so na tesim havadi kattā..31
जीवो ण करेदि घडं णेव पडं णेव सेसगे दव्वे।
जोगुवओगा उप्पादगा य तेसिं हवदि कत्ता॥३२॥ jīvo na karedi ghadam ņeva padam neva sesage davve.
joguvaogā uppādagā ya tesim havadi kattā..32
(Jadi) if (so) the soul (paradavvāni karejja) was the substantive cause of producing alien objects (niyamena tammao hojja) then in accordance with the law (of causality) it would be transmuted into that object; (jamhā) but since (tammao ņa) it is not transmuted (tena so tesiin kattā na havadi) it cannot be (called) its producer. [i.e., substantive cause]
(Jīvo na karedi) The soul does neither produce (ghadamn) the pot (neva padam) nor the fabric (neva sesage davve) nor any of the other such objects; (joguvaogā uppādagā tesim kattā havadi) but the soul is the producer of the activity and consciousness which are instrumental (as external causes) in producing the pot etc. Annotations :
It has been stated before that according to the law of causality, two types of causal agents are essential for producing an effect :
(i) Substantive or intrinsic cause (upādāna kāraṇa) and (ii) External cause (nimitta kāranu).
Substantive cause is the substance or (raw) material from which an object is made or produced. External (nimitta) cause, on the other hand, consists of the workmen and equipment used in the process of production. Thus clay is the substantive cause or for the production of a pot i.e. clay is transmuted into (becomes) a pot.

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Chapter - 3 Similarly cotton, silk and the like are transmuted into a fabric. Potter or weaver and their instruments, wheel, loom etc. are, on the other hand, external agents for the production of pot or fabric. If, therefore, the soul was the substantive cause (upādāna kārana) for the production of any such thing, he would be transmuted into the object supposed to be produced by him. But, since, he is not transmuted, he cannot be regarded as the substantive cause.
In the worldly state, the soul is engaged in various activities which are of two types : (a) yoga-action and (b) upayogaknowledge. Yoga is threefold :
(i) Mental activity - thought, conception (ii) Vocal activity - speech (iii) Bodily activity – walking, running, fighting. Upyoga is twofold: (i) Knowledge-apprehension of an object with its contents
and
(ii) Intuition-apprehension of a thing without its contents. Knowledge includes intellect, competence and technique.
For the production of a pot or fabric or any other article, the activity of the potter (or weaver), his instruments and his technique are essential as external cause (nimitta kārana). These external agents' activity (yoga) and technique (upyoga) are determined by the soul and thus in causal chain the soul is only the determinant of the external agents for the production of pot and the like.
In the above verses and the succeeding verses the author continues the discussion on empirical aspect of causal relation of the soul.
Distinction between “Awareness” and “Action"
जे पोग्गलदव्वाणं परिणामा होति णाणआवरणा। ण करेदि ताणि आदा जो जाणदि सो हवदि णाणी॥ ३३॥ je pogguladavvūnam pariņāmā homti ņāņaāvaruņā.
na karedi tāņi ādā jo jānadi so havadi ņāņi..33 ___ जं भावं सुहमसुहं करेदि आदा स तस्स खलु कत्ता।

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तं तस्स होदि कम्मं सो तस्स दु वेदगो अप्पा ॥ ३४ ॥ jam bhāvam suhamasuham karedi ādā sa tassa khalu kattā. tam tassa hodi kammam so tassa du vedago appā..34
Samayasara
(Je ṇāṇā āvaraṇā poggaladavvāṇam pariņāmā homti) The phenomena of the modification of the karmic matter into various types of karma viz., knowledge-obscuring etc, goes on; (jo ādā ņa karedi jāṇadi) the soul who is aware of the phenomena but does not arrogate to himself their causal agency (so ṇāņi havadi) is the enlightened one [possessor of right knowledge].
(Adā jam suhamasuham bhāvam karedi) The soul who arrogates to himself the causal agency of virtuous as well as sinful psychic states; (sa tassa khalu kattā) is, positively, the determinant of such states, (tam tassa kammam hodi so appā du tassa vedago) consequently he will become producer (kartā) and undergo the bondage as well enjoyer of the fruits of these karma.
Annotations:
In these verses, the author presents an important criterion for distinguishing the right knowledge from the perverse one. He pinpoints why the soul, from eternity has been hindered from self-realization. The worldly carrier of the soul is sustained and nourished by his perverse knowledge; and would last as long as the perversion lasts. The moment the perversion is removed and knowledge purified into right knowledge, the process of self realization commences.
Fundamentally the function of knowledge is only 'to know' i.e., "to be aware" of and not to do or to act, and hence, the pure knowledge is that which just knows i.e. is just aware of what is happening within the purview of its field without taking part in or reacting to it. And, therefore, whenever action, reaction, or arrogance of action is associated with awareness, the purity is defiled and perverted and it is fit to be called perverted knowledge.
Unfortunately, encumbrance of the soul with delusion is beginningless and same is, therefore, the case with the perverse knowledge. The soul gropes in the darkness, formulates wrong views about the truth and treads upon many a path, none leading to the region of light. The potency of the perversion is to be made

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Such instructions prescribe abandonment of the arrogance of action and ownership of the alien substance (matter) and its attributes-“Ramain a spectator, an observer, a witness of all that is happening in the physical world but do not become an actor, a doer, because the drama is being played by aliens and you being a spectator have no legitimate right to participate or interfere in it as an actor.” As soon as the soul takes these instructions to heart (for the first time in eternity) and stops acting his perversion is removed and he is entitled to be called "jñāni" i.e., the possessor of right knowledge.
Note that both virtuous as well as sinful activities are included because virtuous actions also result in bondage of auspicious kanna (punya:) and this will have to be expiated by enjoyment which presupposes extension of worldly state and preclusion of emancipation. Empirical aspect of these facets will be discussed in the subsequent chapters.
Eternal Metaphysical Truths जो जम्हि गुणे दव्वे सो अण्णम्हि दुण संकमदि दव्वे।
सो अण्णमसंकंतो किह तं परिणामए दव्वं ॥३५॥ jo jamhi gune duvve so unnamhi du na suinkamudi davve. so uņnamasamkamto kiha tam pariņāmae duvvam..35 दव्वगुणस्स य आदा ण कुणदि पोग्गलमयम्हि कम्मम्हि।
तं उहयमकुव्वंतो तम्हि कहं तस्स सो कत्ता॥३६॥ davvugunassa ya ādā na kunadi poggalamayumhi kuminumhi.
tum ulayamakuvvumto tamhi kaham tussa so kattā..36
(Jo jamhi gune davve so annnamhi du davve na samkumudi) Modification of each substance and quality, being inherent to them, can never leave them and migrate to another substance or quality; (annnumasamkamto) and when it cannot migrate to an alien substance (so tam davvam kiha purināmae) how can it determine the modes of the alien substance?
(Ādū poggulamayamhi kammamhi davvagunassa ya na kunadi) The soul (conscious substance cannot transmute its substance and qualities into kurma which is (karmic) matter physical

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Sumayasūru substance. (tamhi tain uhayamakuvvamto) when neither of them (substance or quality) can be transmuted (so tussa kattā kaham) how can the soul be the producer (kartā) of karma? Annotations :
Reiterating the unchanging and untransgressable cosmic law that each eternal substance, (dravya) exclusively, determines its own modes/states, the author says that interaction of the conscious substance and karmic matter is limited to intermingling but not interpenetration or intermigration of its qualities. By virtue of possessing a universal cosmic quality called ugarulaghutva, each substance eternally retains its own identity inspire of sharing externally the same space and time as well as very intimate mutual interaction.
The soul, being jīvāstikāyathe conscious substance, and its own conscious qualities (jñāna and darśana) are eternally identical with each other and cannot penetrate or migrate into the karmic matter which is another substance pudgalāstikāya with its own qualities and states. It is, therefore, illegitimate to pronounce the soul as the substantive cause (upūdānu kartū) of karma?
Empirical Aspect of Bondage. जीवम्हि हेदुभूदे बंधस्स दु पस्सिदूण परिणाम।
जीवेण कदं कम्मं भण्णदि उवयारमेत्तेण॥३७॥ jivamhi hedubhūde baindhassa du passidūnu parināmam jīveņa kadar kammam bhannadi uvayāramettena. 37
जोधेहि कदे जुद्धे रायेण कदं ति जम्पदे लोगो।
तह ववहारेण कदं णाणावरणादि जीवेण ।। ३८॥ jodehi kade juddhe rāena kadam ti jampade logo. tuha vavahāreņa kadam ņāņāvaraņādi jīvena.. 38 उप्पादेदि करेदि य बंधदि परिणामएदि गिण्हदि य।
आदा पोग्गलदव्वं ववहारणयस्स वत्तव्वं ॥३९॥ uppādedi karedi ya bamdhadi parināmuedi ginhadi ya. ādā poggaludavvam vavahāruņayassa vattavvam..39
जह राया ववहारा दोसगुणणुप्पादगो त्ति आलविदो। तह जीवो ववहारा दव्वगुणणुप्पादगो भणिदो॥४०॥
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jaha rāyā vavahārā dosagunanuppādago tti ālavido. taha jīvo vavahārā davvagunanuppādugo bhanido..40
(Uvuyāramettena bhannadi) Empirically and metaphorically only it can be said that (jīvena kummam kudam) the soul has produced karina (jīvamhi hedubhūde bamdhassa du parināmam passidūna) on seeing the bondage of various types of karma through extrinsic agency of the soul.
(Jodhehi juddhe kade rāyeņa kadumn) Just as, though in reality the war is fought by the armed forces, the king is at war' (tti logo jampade) is the popular saying, (tuha) similarly (nāņāvaraņādi jīvena kudai vavahāreņa) empirically (popularly] it may be said that the soul has produced knowledge-obscuring karma and the like.
(Ādā) The soul (uppūdedi) brings into existence, (karedi ya produces, (bamdhadi) is in bondage with, (pariņāmaedi) determines the modification of, (ya ginhadi) and assimilates (poggaladavvan) physical substance (vavahāranayassa vattavvam) can be (legitimately) stated from empirical aspect.
(Jahu) Just as (rāyā dosagunuppādago tti vavahārā ālavido) conventionally and metaphorically it can be said that the ruler (king) is the producer of merit or demerit in his subjects, (tuha) in the same way (līva) (to say that the soul (vavahārā davvagunuppādago bhanido) produces the substance and the qualities (of physical substance) is a metaphorical statement. Annotations :
The essence of the empirical aspect is that it deals with the modification i.e., the states only and leaves the substances aside and out of its purview while the transcendental aspect deals with the substance and leaves the states alone. We have already discussed the four subtypes of empirical (vyavahāra) point of view in the preceding verses. Here a simple analogy of the king-at-war clearly illustrates that the popular statement depicting the soul as the producer (kartā) of karma is asadbhuta as well as upacarita only.
Four Basic Causes of Bondage सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तारो।

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मिच्छत्तं अविरमणं कसायजोगा य बोद्धव्वा ॥ ४१ ॥ sāmaṇṇapaccayā khalu cuuro bhaṇṇamti bamdhakattāro. micchattam aviramaṇam kusāyajogā boddhavvā..41
Samayasara
सिं पुणो वि य इमो भणिदो भेदो दु तेरसवियप्पो । मिच्छादिट्ठी आदी जाव सजोगिस्स चरमंतं ॥ ४२ ॥ tesim puno vi ya imo bhanido bhedo du terasaviyappo. micchādiṭṭḥi ādī jāva sajogissa caramamtam..42
एदे अचेदणा खलु पोग्गलकम्मुदयसंभवा जम्हा । तेजदि करंति कम्मं ण वि तेसिं वेदगो आदा ॥ ४३ ॥ ede acedaṇā khalu poggalakammudayasambhavā jamhā. te jadi karamti kammam ņa vi tesim vedago ādā..43
गुणसणदादु एदे कम्मं कुव्वंति पच्चया जम्हा । तम्हा जीवोsकत्ता गुणा य कुव्वंति कम्माणि ॥ ४४ ॥ guṇasaṇṛidā du ede kammam kuvvamti paccayā jamhā. tamhā jīvo’kattā guṇā ya kuvvamti kammāņi..44
(Khalu) In reality, (cauro sāmaṇṇā pacchayā baṇdhkattāro bhannamti) the four primary conditions of influx of karma are also the primary causal agencies of bondage. They are known as (miccha-ttam, aviramaṇam, kasāyajogā ya boddhavvā) perverted world-view, non-abstinence, passions and activities. (puno vi ya) And again (tesim terasaviyappo bhedo du bhaṇido) These are further divided into thirteen steps. (michhādiṭṭhī ādī jāva sajogissa caramamatam). These steps begin with perverted world-view and end with the last instant of active ommiscience.
(Ede) The aforementioned [four causes of inflow of karma i.c. matter] (khalu acedaṇā) are surely non-psychical (jamhā) because (poggalākammudayasambhavā) they are the effects of the rise of dravya karma; (jadi te kaminam karamti) and if they result in bondage (na vi tesim vedago ādā) the soul is not liable to experience their fruits.
(jamhā ede guṇasaṇṇidā du paccayā) because these causes of inflow called guṇasthāna [stages of rise and subsidence] (kammam kuvvamti) are the real producers of karma and not the soul (tamhā ya goṇā) kammāṇi kuvvamti.

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Annotations :
In these verses Ācārya Kundakunda refers to an important part of Jain philosophy called “Doctrine of gunasthāna" which means stages of spiritual progress towards self-realization. We have, on more than one occasions, referred to the inherent purity of the soul and its innate ability to demolish the power of karma. However, the soul has to pass through innumerable states for reaching the highest stage of spiritual purity from the lowest. All the states have been grouped into fourteen stages of development called gunasthānas. The lowest stage is the state of perverted world-view/ vision called mith yādrsti gunasthāna and the highest one the fourteenth stage is the state which is immediately followed by unembodied final emancipation. Before reaching this stage which lasts only for very short time the most important (embodied) state is the thirteenth stage called sayogi kevalī gunasthāna, when all the four obscuring (ghāti) karma are annihilated and the soul has achieved omniscience. The thirteen states mentioned in these verses are from perverted world-view/vision to the last moment of sayogi kevali. . Four primary conditions of bondage referred to in the verse are: (i) Perverted world-view (mith yātva) (ii) non-abstinence (avirati) (iii) passion (kaşāya) and (iv) threefold activity. Of these four, the succeeding ones exist in the presence of the preceding ones but it is not necessary that the preceding ones must exist on the existence of the succeeding ones.
1. Perverted world-view (mithyātva) is the main force which obstructs the innate capacity of the soul to end the worldly existence. The inherent purity of the soul generates a centrifugal tendency to escape from the beginningless cycles of births and deaths. But this centrifugal tendency is thwarted by the powerful opposing centripetal force which keeps the soul glued to the circle of worldly existence (samsāra cakra). This centripetal force consists in the twin distortions of attachment (rāga) and aversion (dvesa) or rather their root, perversion (mithyātva). An important and relevant point to be noted here is that the centrifugal force is identified with the soul while the opposing centripetal force mithyātva, the primal condition of bondage, is identified with an alien, the karmic matter. Another point to be carefully noted is that the soul can never be
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Samayasāra imagined to have absolutely lost its characteristic predilection for truth because to do so is to lose itself.
2. Non-abstinence means absence of spiritual strength to abstain from the wrong (sinful) path. The soul ultimately overcomes the obstruction of the centripetal force of perversion and climbing the ladder of spiritual progress rises upto a state of right worldview/vision. This is the fourth stage called avirati samyagdrsti gunasthāna i.e. right vision without abstinence. It has purified vision but is lacking in the capacity for spiritual self-control in conformity with the vision. For further progress the soul must develop more energy for self-discipline. Here, again, the energy for abstinence is psychic while indulgence in sensuous pleasures must be identified with the karmic matter.
3. Passions (kaşāya) : Continuing to climb the ladder of spiritual progress the soul passes the stages of complete abstinence. It, then, overcomes spiritual inertia (pramāda) and develops a high degree of purification and spiritual vigour. So far two primary conditions of bondage have been rendered ineffective but the most important exertion-annihilation of passions-still remains. The four passions are: anger, arrogance, deceit and greed, each of which, again, can be of four degrees of intensity viz., (i) Beginningless (anantānubandhi) which is concomitant with mithyātva, (ii) That which obscures the energy for even partial abstinence (apratyakhānāvarana), (iii) That which obscures only the energy for complete abstinence (pratyakhānāvarana) and (iv) That which is very weak and is effective only occasionally (samjvalana).
During its ascent on the ladder, the passions of highest intensity were annihilated or suppressed with the dawn of enlightenment. Next two were also subdued and made ineffective by the increased spiritual energy and vigour commensurate with its ascent. The soul, now attains unprecedented purity and annihilating the remaining passions reaches the summit of the ladder of the spiritual development and becomes absolutely free, not only from all four types of passions but all four types of obscuring (ghāti) karma. The soul is now omniscient.
4. Threefold activity-Yoga. With the attainment of omniscience the soul has totally eradicated three out of the four conditions
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of bondage. There still remain threefold activity, mental, vocal and physical or bodily activity-for final emancipation all the four must be removed. The activity is concomitant with embodied existence which is already determined by the ayuṣya karma. As the predetermined life-span comes to its end, the threefold activities first slow down and then stop altogether and a state of absolute motionlessness, free from all vibrations, takes place. With all the four conditions of bondage removed, the soul attains unembodied emancipation.
From the above, it is not difficult to see that in spite of the innate ability of the soul the pure and perfect state of the self is a state to be achieved by purely psychical striving and that too in steps. In the worldly existence its infinitude is limited and radiance dimmed.
Because of its beginningless handicaps (already discussed in earlier section) and disposition, the alien substance-karmic matter-is able to weave material sheaths which form the material encumbrances making the birth-death cycles inevitable. In the interval from death to another birth, even though the soul casts off its gross physical body, the subtle karmic body remains appended to it and serves as a nucleus for the formation of the new gross physical body appropriate for the next life-span. During the whole process of spiritual advancement and purification we can clearly notice two parallel series of modifications-a kind of psycho-physical parallelism. During its ascent on the ladder, the soul is the sole determinant of its progress while the karmic matter is the essential cause of the changes in the states of karma. Thus psychical and physical modifications form two separate but concomitant parallel series, neither absolutely independent nor mutually determinant but interrelated to some extent. At each stage the strength and purity acquired by the soul by its own striving and inherent centrifugal force renders the concomitant conditions of bondage ineffective, in steps, by itself. Thus the psychic state is purely spiritual while the condition of bondage is karmic or physical. The interrelation is in the form of mutual extrinsic causal influence-nimitta kāraṇa.
Thus we come to the conclusion that the four primary conditions of bondage are non-psychical (acetana) and substantively 1. See, sutra, p. 115.

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Samayasāra determined by the physical karmic matter and not by the soul, and therefore, the soul is not liable to be affected by them and does not have to enjoy or suffer the fruits of bondage. The Soul and the Condition of Bondage are not Identical जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो।
जीवस्साजीवस्स य एवमणण्णत्तमावण्णं॥४५॥ jahu jīvassa anannuvaogo koho vi taha jadi ananno. jīvassājīvassa ya evamaņaạnattamāvannam..45 एवमिह जो दु जीवो सो चेव दुणियमदो तहाजीवो।
अयमेयत्ते दोसो पच्चयणोकम्मकम्माणं ॥ ४६ ॥ āevamiha jo du jīvo so ceva du niyamado tahājīvo. ayameyatte doso paccayanokammakammānam.. 46
अह पुर्ण अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा। जह कोहो तह पच्चय कम्मं णोकम्ममवि अण्णं॥४७॥ aha puna anno koho annuvaogappago havadi cedā. jaha koho taha paccaya kammam ņokammamavi annam..47
(Jaha jīvassa anannuvaogo) Just as knowledge and intuition, the characteristic attributes of the soul, are identical with it (taha jadi koho vi ananno) if the anger is also believed to be identical with the soul, (evam jīvassajīvassa ya anannattam) then both the soul and the non-soul would become identical.
(Evam ca) If that happens to be the case (iha jo du jīva) in the whole universe whatever belongs to the psychical order of existence (so eva du ņiyamado tahā ajīvo) will also be identified with the physical order of existence. (paccaya-hokamma-kammānam eyatte) in the same way, condition of bondage, [dravya karma] physical body and kārmana body will also have to be believed to be fallaciously identical with the soul.
(Aha puna) But, again, [being afraid of the patent fallacy) (koho annuvaogappago cedā anna) if you consider anger to be different from the soul which is characterized by (upayoga) consciousness, (jaha koho taha paccaya kammam nokammamavi annam) then if anger is different from the soul so are the conditions of bondage (dravya karma), physical body and karmic body.
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Samayasāra
Chapter - 3 Annotations :
In these verses Ācārya Kundakunda emphasizes the difference between dravya karma and bhāva karma. The latter is psychical while the former is physical. Knowledge and intuition, being attributes of the soul, belong to it and can be considered identical with it. But, anger, (as well as other passions), being modification of dravya karma, is physical and not psychical. Hence it is wrong to identify anger with soul or its states. Only bhāva karına i.e., psychical states can be said to belong to the soul. If the physical attributes such as anger are attributed to the soul, there will be no distinction between the soul and the non-soul.
(i) Dravya karma-anger and the like, (ii) nokarma-physical or gross body and
(iii) karina-subtle karmic body, all three are physical and therefore different from the soul. If one is prepared to accept the distinction between the anger and the soul, he should also be prepared to accept the same between dravya karma, nokarma and karma on the one hand and the soul on the other.
Presentation of the Sāņkhya Philosophy जीवे ण सयं बद्धं ण सयं परिणमदि कम्मभावेण।
जदि पोग्गलदव्वमिणं अप्परिणामी तदा होदि॥४८॥ jīve na sayam buddham ņa sayam puriņamadi kammabhāveņa. jadi poggaladavvamiņam appariņāmī tadā hodi..48
कम्मइयवग्गणासु य अपरिणमंतीसु कम्मभावेण।
संसारस्स अभावो पसज्जदे संखसमओ वा॥४९॥ kammaiyavaggaņāsu ya apariņamamtīsu kammabhāveņa. sumsārassa abhāvo pasajjade samkhasamao vā..49
जीवो परिणामयदे पोग्गलदव्वाणि कम्मभावेण।
ते समयपरिणमंते कहं तु परिणामयदि चेदा॥५०॥ jīvo pariņāmayade poggaladavvāni kamınabhāvena. te sumayapariņamamte kaham tu pariņāmayadi cedū..50
अह सयमेव हि परिणमदि कम्मभावेण पोग्गलं दव्वं । जीवो परिणामयदे कम्मं कम्मत्तमिदि मिच्छा॥५१॥
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Samayasāru ahu sayameva hi pariņamudi kammabhāvena poggalam davvam. jīvo parināmayade kammam kammattamidi micchā..51
णियमा कम्मपरिणई कम्मं चिय होदि पोग्गलं दव्वं।
तह तं णाणावरणाइपरिणदं मुणसु तच्चेव॥५२॥ niyamā kammaparinaim kammam ciya hodi poggalam davvam.
taha tam nāņāvaraņāipariņadam munasu tacceva..52
(In these verses, the author critically examines the view of the Sāmkhya philosophy-)
(Jadi inain poggaladavvam jīve sayam na baddham) If [you believe that) the bondage of this physical substance [karmic matter] with the soul, (kammabhāveņa sayam na pariņamadi) and its transformation into karma, are not the result of its own modification (tadā appariņāmi hodi) then (your belief] will render it to be immutable.
(Ya kammaiyavaggaņāsu kammabhāveņa apariņamamtīsu) or (if you believe that] karmic matter does not mutate to become dravya karma (samsārassa abhāvo passajjade) then (your belief] will ultimately lead to non-existence of the worldly state of the soul (vā samkhasamao) i.e., in other words [your belief] is identical with Sāmkhya philosophy.
(Jīvo poggaladavvaņi kammābhāvena pariņāmayade) Again if (you believe that] the soul is the causal substance for the modification of the karmic matter into kanna. (cedā kaham tu parināmayadi) in what way can the soul bring about the modification when (te sayamapriņamamte) the karmic substance itself is incapable of mutation?
(Aha) But again if you believe that (poggalam davvam sayameva hi kammabhāvena parinamadi) karmic substance is capable of being modified into karma (jīvo kammam kammattam pariņāmayade idi micchā) your insistence that the soul is causal agent for the mutation of the karmic matter into karma, is invalidated.
Hence, (niyamā kammapariņadam poggaladavvam kammam ciya hodi) according to the true law, karmic matter itself is the causal substance (being the substantive cause) for the production
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Chapter - 3 of karma (i.e., karma is the modification of karmic matter-an effect of the cause) (taha ņāņāvaraņāipariņadam tum tacceva munasu) in the same way, know that the various types of karma such as knowledge-obscuring karma and others are nothing else but mutated states of the karmic substance. Criticism and Refutation of Sāmkhya Philosophy
ण सयं बद्धो कम्मे ण सयं परिणमदि कोहमादीहिं।
जदि एस तुज्झ जीवो अप्परिणामी तदा होदि॥५३॥ na sayam baddho kamme ņa sayam pariņamadi kohamādihim.
jadi esa tujjha jīvo appariņāmī tadā hodi..53
अपरिणमंतम्हि सयं जीवे कोहादिएहि भावेहिं।
संसारस्स अभावो पसज्जदे संखसमओ वा॥५४॥ aparinamamtamhi sayam jīve kohādiehi bhāvehim. samsārassa abhāvo passajjade samkhasamao vā..54
पोग्गलकम्मं कोहो जीवं परिणामएदि कोहत्तं।
तं सयमपरिणमंतं किह परिणामयदि कोहो॥५५॥ poggalakamman koho jīvam pariņāmaedi kohattam. tam sayamapariņamamtam kiha pariņāmayadi koho..55
अह सयमप्पा परिणमदि कोहभावेणं एस दे बुद्धी।
कोहो परिणामयदे जीवं कोहत्तमिदि मिच्छा॥५६॥ aha sayamappā parinamadi kohabhāveņa esa de buddhi. koho pariņāmayade jīvam kohattamidi micchā..56
कोहुवजुत्तो कोहो माणुवज्जत्तो य माणमेवादा। माउवजुत्तो माया लोहुवजुत्तो हवदि लोहो॥५७॥ kohuvajutto koho māņuvajutto ya mānamevādā.
mūuvajutto māyā lohuvajutto havadi loho..57 (In these verses, the author addresses his disciple who has a leaning towards Sāmkhya philosophy-)
(Jadi tujjha) If you believe that (esa jīvo kamme sayam na baddho) this state [worldly existence] of soul-in-bondage is not its own mutation and (kohamādīhim sayam na parinamadi) that it does not mutate as psychic condition such as anger and the like (tadā appariņāmī hodi) then the soul will be depicted as absolutely
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immutable.
(Kohādiehi bhāvehim jive sayam apariṇamamtamhi) And absence of mutation of the soul into psychic conditions such as anger and the like (samsārassa abhāvo pasajjade) would ultimately lead to non-existence of the worldly state of the soul (vā samkhasamao) i.e. in other words [your belief] is identical with Samkhya philosophy.
Samayasāra
(Poggalakammam koho) Again if you believe that karmic matter in the state of anger (dravya karma) (jīvam kohattam pariņāmaedi) is the substantive cause for producing psychic condition of anger etc. in the soul, then (sayamapariṇamamtam tam kohattam kiha pariṇāmayadi) how can the said state of anger mutate an immutable soul?
(Aha) And again (sayam appā) the soul, itself, (kohabhāveṇa pariņamadi) mutates into the psychical states of anger (de esa buddhi) is what you believe, then (koho jīvam kohattam parināmayade idi micchā) to say that [physical] anger is the causal agent for producing psychical state of anger will be false.
(Therefore it is proved that) (kohuvajutto ādā koho havadi) The soul which manifests its consciousness as the psychic state of anger is anger, (māṇuvajutto māṇameva) which manifests arrogance is arrogance (māuvajutto māyā), which manifests deceit is deceit (lohuvajutto loho) which manifests greed is greed.
Annotations :
In these ten verses, Ācārya Kundakunda has criticized as well as refuted the Samkhya philosophy. He has chosen this system because there is much in it which is similar to Jain philosophy. But the fundamental differences between the two systems are irreconcilable as we shall presently see.
We have, on more than one occasion, referred to the non-absolutist realism of the Jain philosophy, called anekāntavāda or the law of multiple nature of reality. It corrects the partiality of absolutist philosophies by supplementing the other side of reality, which escaped them. Anekāntavāda insists that the nature of reality/ truth is to be determined in conformity with the evidence of experience undeterred by the considerations of abstract logic.

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Chapter - 3 Loyalty to experience and to fundamental concepts of philosophy alike makes the conclusion inevitable that absolutism must be surrendered. A real-such as a soul-is neither eternal nor non-eternal in absolute sense, but partakes of both the characteristics; and this does not mean any offense to the canons of logic. The dual nature of things is proved by a reductio ad absurdum of the opposite views. Thus the law of causation, whether in the moral or in the physical plane, is divested of its raison d'etre, if absolutism as adhered to. An absolute real (e.g. eternally and absolutely immutable puruṣa) can neither be a cause nor an effect. An effect already in existence has no necessity for a cause, and an eternal cause, unamenable to change, is self-contradictory, in as much as an eternal cause would produce an eternal effect. But both the terms 'eternal cause' and 'eternal effect' have no meaning. Hence, the truth is that the effect is both pre-existent and pre-non-existent. So far as it is a passing phase of the causal substances and so far as it is a novel emergence it is pre-non-existent. But so far it is a continuation of the causal substance, it is pre-existent. The same is true of identity and difference. The effect and the cause are identical and different both. There is no contradiction as identity quâ substance and difference quâ modes are attested by indubitable experience. The contradiction would be insuperable of both identity and difference quâ substance were insisted. But Jain philosophy of anekänta never does this. It is a pity that rival systems, instead of profiting by the wisdom of the Jain philosopher, have maligned him without trying to understand his real import. He is criticized for insisting that cause and effect are identical in the same reference and in all its implications and on the ground of advocating the identity and difference of the cause and effect both as substance. But this has never been done by the Jains and so the criticism is based on hasty and false interpretation.
After this brief digression in the correct interpretation of non-absolutism of Jains, let us revert to our original subject of refutation of Sāmkhya views. In the cosmic drama, both systems recognize two primordial categories as the principal actors, viz., (i) a principle of consciousness, called the soul (jīva) by the Jains and puruşa by the Sāmkhaya and (ii) its opposite-devoid of consciousness but 1. The ancient law of anekāntavāda of Jains has been useful in modern science to
explain the paradoxical dual nature of light.
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Samayusūra endowed with sense-data-called pudgala and prakrti respectively. Both again, recognize and accept the intrinsic purity of the self and its capacity to recover its essential nature. But whereas Sāmkhya system insists on the eternally pure and absolutely immulatable nature of puruṣa, non-absolutist Jains believe in the mutability of the soul. According to Sāmkhya system, prakrti somehow belongs to the purusa who enjoys it though keeping quite unaffected by and aloof from it. In fact, they emphasize that the purusa appears as involved without being really so.' It always remains as it is absolutely immutable. It is the prakrti that knows, thinks and wills and it is again the prakrti that retires to the state of eternal motionlessness. Thus the whole concept is meaningless, because the fact of bondage of the puruşa is not admitted. But the fundamental hypothesis of Sāmkhya system does not warrant the acceptance of bondage for the puruṣa. And consequently, it becomes impossible for the system to account for the constant urge for emancipation and the means prescribed for its fulfilment. Is there any need or justification for earnest straining for the release of the prakrti which is only an unconscious instrument of fulfillment of the interests of purusa? Puruşa is inactive consciousness, intelligizing the praksti, i.e., if the purusa is responsible for anything in the drama, it is this element of intelligizing. Intelligizing, however, does not mean any action or effort on the part of purusa. Moreover, although this puruṣa is of the nature of consciousness, the functions of knowing, thinking and willing do not belong to him. The Sāmkhya system intended to preserve the immutable character of the puruṣa by keeping him free from all functions whatsoever. But it did so at the cost of a number of unsurmountable difficulties. Some of the self-contradictory weak points of Sāņkhya philosophy can be summed up thus : Consciousness does not know the objects, the buddhi is unconscious. Bondage and emancipation do not belong to the puruṣa. How can consciousness (puruṣa) be without knowledge (jñāna) and the knowing buddhi without consciousness? How can the purușa enjoy the prakrti if he is absolutely immutable? The high and lofty philosophy of Sāņkhya, explaining away the difficulties, have little fascination for the Jain philosopher. Ācārya Kundakunda, also takes a dim view of the Sāmkhya philosophy 1. Tasman na bādhyate näpi mucyate näpi samsarati kaścit samsaruti badhyate mucyate ca nänūsrayā prakrtiņ–Sāņkhyakārikā by īśvarakrsna, 62.
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Chapter - 3 and admonishes a junior asectic (who has leaning towards that system) and refutes the immutability of the soul as illogical and illegitimate. If only the Sāmkhya would accept the law of nonabsolutism, all their self-contradictory conceptions could be validated. It is the absolute immutability of puruşa that makes the entire philosophy meaningless.
Accepting the intrinsic purity of the soul to be as real as the state of bondage, Ācārya Kundakunda finally asserts that, though transcendentally the anger and the like are not identical with the soul, empirically all the four passions are real modifications of the soul because of its real mutability.
Fundamental Difference between Right and Perverted Knowledge explained by an Analogy
जं कुणदि भावमादा कत्ता सो होदि तस्स कम्मस्स। णाणिस्स दुणाणमओ अण्णाणमओ अणाणिस्स॥५८॥ jam kunadi bhāvumādā kattā so hodi tassa kammassa.
nānissa dunānamao annānamao anānissa..58 अण्णाणमओ भावो अणाणिणो कणदि तेण कम्माणि । णाणमओ णाणिस्स दुण कुणदि तम्हा दु कम्माणि ॥ ५९॥
aņņānamao bhāvo aņāņiņo kuņadi tena kammāņi. ņāṇamao nāņissa du na kunadi tamhā du kammāņi..59
णाणमया भावादो णाणमओ चेव जायदे भावो। जम्हा तम्हा णाणिस्स सव्वे भावा हु णाणमया॥६०॥ ņānamayā bhāvādo ņānamao ceva jāyade bhāvo. jamhā tamhā ņānissa savve bhāvā hu nānamayā..60
अण्णाणमया भावा अण्णाणो चेव जायदे भावो। जम्हा तम्हा भावा अण्णाणमया अणाणिस्स॥६१॥ annānamayā bhāvā annāņo ceva jāyade bhāvo. janhā tamhā bhāvā annānamayā anānissa..61
कणयमया भावादो जायंते कुंडलादयो भावा।
अयमयया भावादो जह जायंते दुकडयादी॥६२॥ kaņayamayā bhāvādo jāyamte kumdalādayo bhāvā. ayamayayā bhāvado jaha jāyamte du kadayādi..62
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अण्णाणमया भावा अणाणिणो बहुविहा वि जायते।
णाणिस्स दुणाणमया सव्वे भावा तहा होंति॥६३॥ annāņamayā bhāvā annāņiņo bahuvihā vi jāyamte.
ņāņissa du ņāṇamayā savve bhāvā tahā homti..63
(Ādā jam bhāvam kunadi so tassa kammassa kattā hodi) The soul (itself) is the causal agent of those bhāva karma which are the effects of the corresponding psychic states. (ņāņissa du ņāņumao aņāņissa annnāṇamao) Right knowledge produces pure states and perverted knowledge produces distorted states [bhāva).
(Anānino annnāņumao bhāvo) Distorted [liable to bondage] states [bhāva] result from perverted knowledge (teņa kammūņi kunadi) and that is why the bondage occurs; (ņāņissa du ņānaman) conversely pure states result from right knowledge and that is why there is no bondage. (Jamhā nānamayu bhāvādo nānamao bhāvo jāyade) since right knowledge is concomitant with pure states, (tamhā nāņissä savve bhāvā hu ņānamayā) the psychic states of an enlightened soul are always pure.
(Ca jamhā unnnānamaya bhāvā annnāno eva bhūvo jāyade) And since perverted knowledge is concomitant with distorted states (tamhā uņāņissa bhāvā anạnāṇamayā) psychic states of an unenlightened soul are always distorted (liable to bondage)
(Jahā kanayamayā bhāvādo kumdalādayo bhāvā jāyamte) Just as gold is used to produce ear-rings and such other ornaments (du) while (ayumayayā bhāvādo) iron is used to produce (kaduyādi jāyamte) pots and pans, similarly, (anāņino bahuvihä annnānamayā bhāvā jāyamte) unenlightened produces a variety of distorted states, because of perversity (du) while (nāņissu savve ņāņamuyā bhāvā homti) the enlightened one produces all pure state because of right knowledge [annihilation of perversity). Annotations :
Having established, in preceding verses the rule that psychic states are produced by soul, now, Acārya Kundakunda further discusses that the nature of the psychic state will primarily depend upon the nature of knowledge of the soul. So long as the knowledge is perverted, the psychic states would positively be distorted and result is fresh influx of karmic matter and bondage. He further
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clarifies the position by a simple analogy. It is common knowledge that iron is a base metal and it is mostly used in producing cooking vessels such as pots, pans, saucepans and the like. Nobody, in his right mind, would ever think of making ear-rings, necklace and such other ornaments from the base metal. Gold, on the other hand, is a precious metal and fit to be used for making ornaments. At the same time gold will not be used for making cooking vessels and the like. Thus the distinction between the two substances is the cause of distinction of their usage.
Knowledge is an inherent faculty of consciousness. It is perverted from all eternity and like base metal lies heavily on the soul, blocking all paths leading to truth. It's potency is reduced and made ineffective, in course of time, due to the influence of the instructions of persons who know the truth. Enlightenment is concomitant with right knowledge which is a kind of purified state of consciousness that enables the soul to realize and comprehend the truth about the nature of causal relations between the soul and psychic states on one hand and between the psychic states and bondage of karma on the other.
Applying the analogy to philosophy we find that perverted knowledge is equivalent to the base metal while the right knowledge is equivalent to the precious metal. Just as the base metal is fit to be used only for making inferior utensils and the like but unfit for making ornaments for personal adornments, the perverted knowledge is fit to produce passions and emotions (such as cruelty, lust etc) and such other psychic states which are known as psychological distortions, which ultimately result in influx of karmic matter and continuation of bondage and worldly existence. Thus it is proper to designate one with perverted knowledge as stupid (ajñāni). On the other hand just as the precious metal is fit to be used for making ornaments for personal adornment and beautification, right knowledge, itself being a purified state of consciousness, is fit to produce psychic states such as forbearance, humility, compassion etc. There being no cause of influx of karmic matter, there is no bondage.
Four Primary Causes of Bondage.
अण्णाणस्स दु उदओ जा जीवाणं अतच्चउवलद्धी ।

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मिच्छत्तस्स दु उदओ जीवस्स असद्दहाणत्तं॥६४॥ annānassa du udao jā jīvānam ataccauvaladdhi. micchattassa du udao jīvassa asaddahāṇattam..64
उदओ असंजमस्स दु जं जीवाणं हवेइ अविरमणं।
जो दु कलुसोवओगो जीवाणं सो कसाउदओ॥६५॥ udao asumjamassa du jam jīvāņām havei aviramanam.
jo du kalusovaogo jīvānam so kasāudao..65
तं जाण जोगउदयं जो जीवाणं तु चिट्ठउच्छाहो।
सोहणमसोहणं वा कायव्वो विरदिभावो वा॥६६॥ tam jāņa jogaudayam jo jīvāņām tu citthaucchāho.
sohanamasohanam vā kāyavvo viradibhāvo vā..66
(Jā jīvānam ataccauvaladdhi) The soul's wrong cognition of truth/reality (du annņānassa udao) is the result of the rise of perverted knowledge (du jīvassa asaddahānattam) and its wrong belief is the result of (micchattassa udao) the rise of perverted worldview (nescience).
(Du jam jīvānam aviramaņam) And the soul's absence of abstinence [to abandon the sinful conduct) (asamjamassa udao havedi) is the result of the rise of non-abstinence (du jo jīvānam kalusovaogo) and the soul's defiled consciousness (psychic distortions such as cruelty] (so kasāyudao) is the result of rise of passions.
(Tu jo jīvānam sohanamasohanam vā kādavvo viradibhāvo vā citthaucchāho) And, again, the involvement of the soul in the moral or immoral (sinful] and strong or feeble forms of threefoldmental, vocal and bodily-activities (tam jogaudayam jāna) are to be recognized as the result of the rise of unsteadiness. Annotations :
Earlier we have already dealt with the four primary conditions of bondage in verses nos. 3.41, 42. Here, the discussion is from a slightly different angle and mainly concerns the rise or the state of fruition of karma. The four primary conditions of bondage are;
1. Mithyātva–Perverted knowledge which is concomitant with perverted belief (or world-view)
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2. Avirati-Non-abstinence
3. Kaṣāya-Psychic distortions manifested as passions
4. Yoga-Conscious involvement in the physical activities.
All these are psychic conditions known as audayika bhāva because they correspond with the state of rise or fruition of karma. The karma does not yield fruit as soon as it is bound. It remains inactive for some time before coming into rise and producing its result. This period of inactivity is called the period of non-production (abādhakāla). Karma comes into rise (udaya) in order to give its fruit and continues to do so uninterruptedly till it has exhausted its potency. This process of fruition of karma acts as an auxiliary causal agent for producing corresponding psychic states. Thus rise of world-view-deluding or belief-deluding (darśana-mohanīya) karma produces perverted belief, simultaneously producing wrong cognition. The rise of caritra-mohaniya (conduct-deluding) karma deludes the right conduct and weakens the self-control resulting in non-abstinence (avirati). Passions are also produced by the rise of conduct-deluding karma. Threefold activity-mental, vocal and bodily-is the result of the rise of four non-obscuring karma and body-building (nāma karma) in particular. The embodied state of the soul makes its involvement inevitable. The inherent motionlessness of the soul is vitiated into vibratory motions and cause the karmic matter to be attracted by and bound to the soul.
During earlier discussion on psycho-physical relations, we have mentioned two parallel series of psychical and physical modifications. Here we are dealing with the mutual interaction of the two series. In the physical series the karmic matter-dravva karma-undergoes various processes (such as rise, fruition) which interact with the psychical states and vice versa. In the succeeding verses we shall discuss the interaction of dravya karma and bhāva karma more elaborately.
Chapter - 3
Auxiliary Causal Relationship of Dravya Karma and Bhāva Karma

एदेसु हेदुभूदेसु कम्मइयवग्गणागदं जं तु । परिणमदे अट्ठविहं णाणावरणादिभावेहिं ॥ ६७ ॥ edesu hedubhūdesu kammaiyavaggaṇāgadam jam tu.
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pariņamade atrhaviham ņāņāvaraņādibhāvehim..67
तं खलु जीवणिबद्धं कम्मइयवग्गणागदं जइया।
तइया दु होदि हेदू जीवो परिणामभावाणं॥६८॥ tam khalu jīvanibaddham kammaiyavagganāgayam jaiyā.
taiyā du hodi hedū jīvo pariņāmabhāvānam.. 68
(Edesu hedubhūdesu) As a result of the auxiliary causal potency of the aforementioned rise of perversion (bhāva karma) and the like (kammaiya-vaggaņāgadam) the attracted karmic matter (jam tu pariņamade) mutates and becomes (atthaviham ņānāvaraņādi bhāvāhim) eight main species of karma viz., knowledge obscuring and the like.
(Tam kammaiyavaggaņāgadam jaiya khalu) And when the karmic matter (jīvanibaddham) becomes bonded with the soul, then surely (taiyā du) at that instant (jīvo pariņāmabhāvānam hedu hodi) the soul mutates and determines its own bhāva karma (in the form of perverted belief etc. as a result of the auxiliary potency of the dravya karma).
Unambiguous Distinction of Bhāva Karma from Dravya Karma जीवस्स दुकम्मेण य सह परिणामा दु होंति रागादी।
एवं जीवो कम्मं च दो वि रागादिमावण्णा॥६९॥ jīvassa du kamm na ya saha pariņāmā du homti rāgādi. evam jīvo kammam ca do vi rāgādimāvannā..69
एकस्स दु परिणामो जायदि जीवस्स रागमादीहिं। .
ता कम्मोदयहेदूहि विणा जीवस्स परिणामो॥७०॥ ekassa du pariņāmo jāyadi jīvassa rāgamādīhim. tā kammodayhedūhi viņā jīvassa pariņāmo..70 जदि जीवेण सहच्चिय पोग्गलदव्वस्स कम्मपरिणामो।
एवं पोग्गलजीवा हु दो वि कम्मत्तमावण्णा॥७१॥ jadi jīvena sahacciya poggaladavassa kammapariņāmo. evam poggalajīvā hu do vi kammattamāvaņņā..71
एकस्स दु परिणामो पोग्गलदव्वस्स कम्मभावेण। ता जीवभावहेदूहि विणा कम्मस्स परिणामो॥७२॥
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ekkassa du parināmo poggaladavvassa kammabhāvena.
tā jīvabhāvahedūhi viņā kammassa pariņāmo..72
(Jīvvassa du kammena ya saha rāgādi parināmā du homti) If the psychic states such as attachment and the like are identical with the physical states of karmic matter (evam jīvo kammam ca do vi rāgādimāvaņņā) then both-the soul as well as karmic matter-are said to assume the states of attachment and the like.
(Du) However (rāgamādihim pariņāmo ekassa jīvassa jāyadi) such psychological distortions as attachment and the like are exclusively psychic [belong to the soul] (tā) that is why (kammodayaheduhi viņā) quite distinct from the auxiliary causal potency of the fruition of karma (jīvassa pariņāmo) they are produced by and belong to the soul.
(Jadi jīveņa sahacciya poggaladavvassa kammapariņāmo) (Conversely) If both psychic states of jīva and (eight type of) karma being the states of karmic matter, are believed to be identical (evam poggalājīva hů do vi kammattamāvannnā) then both jīva and karmic matter would be deemed to have become karma.
(Du) However (kammabhāveņa påriņāmo) the states of eight type of karma (ekassa poggaladavvassa) are exclusively physical/ material (tā) and that is why (jīvabhāvaheduhi viņā) apart from the auxiliary potency of the psychic states (kammassa pariņāmo) they are produced by and belong to karmic matter. Annotations (on 3.67-3.72):
The problem of relation of the soul and matter (jīva and karma) occupies a very important place in metaphysical thinking of various Indian philosophical systems. We had occasion to record, briefly, the position of Sāņkhya system in previous verses. We had seen that system believes in absolute immutability of purusa (which is equivalent to soul) but concedes the reality of the corrupt worldly existence. The world processes and states belong to praksti (which is equivalent to karmic matter). In other words puruṣa is involved in the evils of the world which does not belong to it. The worldly existence is a state of bondage and as such presupposes fall of purușa but Sāmkhya system is not prepared to admit any change in the being of the puruşa because of its absolute immutability. Jains, on

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Samayasāra the other hand, admit real modification of the soul and its concrete association with karmic matter. The soul is ever changing by its own nature, and, in the state of worldly existence, this change is determined by the nature of the karmic matter that is associated with it. The nature of the karmic matter (karmapudgala) is determined by the nature of the passions (kasāyas) of the soul and the nature of the passions is determined by the nature of the karmic matter. This mutual determination is due to the mutual auxiliary causal (nimitta) relationship.
Earlier we have already stated that Jains distinguish between material karma--as dravya karma-and its spiritual counterpart as bhāva karma. It is the latter that brings about the psychical distortions-passions, privations and perversion of the pure capacities and faculties of the soul-while the former (dravya karma) are identical with various states and processes of karmic matter that are associated with these privations and perversions. The dravya karma and bhāya karma are mutually related as cause and effect, each of the other. Thus, according to Jains, worldly existence means bondage of both soul and matter in relation to each other and emancipation also means emancipation of both. Just as various psychic states of passions and perversions make up the bondage of the soul, mutation of material atoms of karmic matter into various states of karma-viz., fruition, subsidence etc.-make up the bondage of physical substance. It is not difficult to see from this that mutual interaction of the soul and matter and the postulation of the physical counterpart of the psychic states of passions owe their origin to the realistic and empirical world-view of Jains. But for the nonabsolutist Jains, empirical aspect is not absolute truth. Just as mutual interaction of soul and matter is empirically true, so also, transcendentally the parallelism of the two series of mutation is equally true and real. Let us discuss this a bit further.
Just as dravya karma and bhāva karma are distinguished so also two distinct causal agencies are recognized viz., substantive cause (upādāna kurtā) and auxiliary or external cause (nimitta kartā). Thus the soul is the substantive cause of all psychic states (bhāva karma) while fruition etc. of karma may be an external cause. Conversely karmic matter is the sole substantive cause of all the states of karma, viz., bondage, fruition etc, (dravya karma)
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while the soul is the external auxiliary cause. change in dravya karma-rise or subsidence-acting as an auxiliary causal agent, brings about a corresponding change in bhāva karma i.e. a perversity or a purity in the soul. The bhāva karma, in its turn, acting as substantive causal agent, brings about its corresponding emotional states. Thus dravya karma and bhāva karma both determine the occurrence of an emotional state. But from substantive aspect only the soul is taken to be the causal agent or kartā because a psychic change can only be brought about by the psyche which has no direct causal relation with the other substance-matter. Thus it is established that the soul itself is the substantive causal agent producing the emotional states which are also indirectly conditioned by karmic matter.
Keeping in mind the distinction between substantive or intrinsic condition (upādāna) and auxiliary or extrinsic condition, we can say that mutation of soul and karmic matter form two independent series and yet the two series are corresponding and interrelated. Karmic matter can never take the form of a psychic state nor can the psyche undergo a physical change. Thus a kind of psycho-physical parallelism is indicated. But this parallelism is not merely the temporal correspondence but is transcended and reconciled by the doctrine of auxiliary causality. Inspite of welldefined distinction between the conscious soul and the unconscious karmic matter, the two are related by a special conception of causal relation. The unconscious could be the auxiliary causal agent of the conscious and vice versa. But one can never be the (upādāna) substantive cause of the other.
Conclusion of the Preceding Discussion
जीवे कम्पं बद्धं पुढं चेदि ववहारणयभणिदं । सुद्धणयस्स दु जीवे अबद्धपुट्ठे हवदि कम्मं ॥ ७३ ॥ jīve kammam baddham puttham cedi vavahāraṇayabhaṇidam. suddhanayassa du jive abaddhaputtham havadi kammam..73
(Jive kammam baddham puttham ca) The bondage and extreme proximity of the soul and karma is said to be empirical aspect, (du jīve kammam abaddhaputtham havadi suddhaṇayassa) but from the transcendental aspect there is neither bondage nor proximity.

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Samayasäru Annotations :
The author further emphasizes the non-absolutist realism by concluding that whatever has been said and held in the preceding verses, the truth is free from all absolutism and must therefore, be viewed from both empirical as well as transcendental aspects.
The cosmic space is filled with individual souls as well as karmic matter. They thus co-exist in a state of extreme proximity and mix together like milk and water by the mere fact of contiguity. Thus, empirically, karmic atoms which have a special affinity towards soul, settle down with the soul and form a bondage. The bondage is thus an inevitable result of contiguous co-existence. Transcendentally the soul has no innate attraction towards karmic matter because if an active influence on the part of soul is assumed, direct causal interaction between the soul and matter becomes inevitable. So the intimate contact between the two substances is due to localization and each one retains its own pure substance- hood eternally. Co-existing with the soul, the karmic matter constantly undergoes modification and manifests as modes of karma such as knowledge-obscuring. Both soul and karmic matter are basically self-determined in their respective modifications.
The beginningless worldly state of the soul has radically distorted its attributes (though not its substance) and it possesses emotions and passions which produce a gluey condition for the karmic matter to adhere to. But this adherence or corruption can be 1. The principle of contiguity is explained by the analogy of the casket, filled with
collyrium powder (black eye-salve), being blackened by mere contact.
“Añja nacūrnapurna samvrtya ka naya". 2. The analogy of the sea-water and the process of distillation will perhaps, go a
long way to explain the inherent purity of the soul. It is a matter of common knowledge that any amount of pure water can be obtained by the process of distilling sea-water, that is, the product of distillation of highly polluted sea-water is pure H,O. Basically this is possible only because though eternally polluted by various foreign materials, water never loses its inherent constitution and nature viz., H,O (two atoms of hydrogen chemically combined with one atom of oxygen) and which can be recovered by distilling it. Thus long contiguity with alien materials has no effect on the ultimate waterhood though empirically many of its attributes/properties were drastically changed and it was rendered unfit for human consumption. Thus from the ultimate aspect sea-water is identical with pure water but empirically both are radically different. Phenomenon of rain is the natural process of the distillation of sea-water.
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ended by a prescribed process comparable to the process of distillation.
Definition of the Essence of Perfect Consciousness (Samayasāra)
कम्मं बद्धमबद्धं जीवे एदं तु जाण णयपक्खं । णयपक्खातिक्कंतो भण्णदि जो सो समयसारो ॥ ७४ ॥
kammam baddhamabaddham jīve edam tu jāņa ṇayapakkham. ṇaypakkhātikkamto bhannadi jo so samayasāro..74
दोve वि णयाण भणिदं जाणदि णवरिं तु समयपडिबद्धो । orgurauakai frusta fästa fa uruyarauftatuit || 04 || donha vi ṇayāṇa bhaṇidam jāṇadi ṇavarim tu samayapaḍibaddho. na du ṇayapakkham ginhadi kimci vi ṇayapakkhaparihīņo..75
सम्पद्दंसणणाणं एसो लहदि त्ति णवरि ववदेसं । सव्वणयपक्खरहिदो भणिदो जो सो समयसारो ॥ ७६ ॥ sammaddamsaṇaṇāṇam eso lahadi tti ṇavari vavadesam. savvaṇayapakkharahido bhaṇido jo so samayasāro..76
(Jive kammam baddhamabaddham edam tu ṇayapakkham jāṇa) know that discussion regarding the bondage of soul is a fit subject for the doctrine of multiple aspects; (jo nayapakkhatikkamto bhannṇadi so samayasāro) but what transcends all the dialectic of aspects [conflicts and controversies] is called samayasāra the essence of perfect consciousness.
(Donha vi ṇayāṇa bhaṇidam ṇavarim tu jāṇadi) He [who has digested the entire scriptural knowledge] is fully aware of both the aspects (samayapadibaddho) but being fully engrossed in the selfexperience (nayapakkhaparihīno) and having transcended all conflicts of aspects (ṇayapakkham du kimci vi na ginhadi) remains totally unaffected by the conflicting views [direct apprehension of SELF is free from all dialectical conflicts].
(Jo savvaṇayapakkharahido bhanido) He, who is said to have transcended all dialectics of aspects and conflicts (so samayasāro) is the pefect one (eso navari sammaddamsaṇaṇāṇam tti vavadesam lahadi) he, the perfect one, alone, is qualified to the title of right belief and right knowledge [samayaṣāra is synonymous with right faith and right cognition].

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Samayasāra Annotations :
In these last verses of the chapter, the author concludes the long discussion of psycho-physical relationship by defining the essence of pure consciousness which is the title term of the book (samayasāra).
The problem of psycho-physical relations is a complex one and has been rendered even more complex by there being two bodies-a gross physical body and a subtle kārmana body. It has given rise to grave misconceptions for want of correct insight and inadequate apprehension of the whole truth. The problem may, in some ways, be compared a or work of art with an intricate internal structure, for instance a musical composition or a sophisticated painting presented to an artistically uncultivated man. In the beginning it has not much significance or meaning to him. But, if his education in the perception of artistic forms proceeds each subordinate part acquires meaning and significance. To the fully trained perception the meaning of the composition, its structure as an artistic wholé, are directly apprehended; same is the case with understanding the problem of psycho-physical relations.
We are incapable of a completely adequate apprehension of the whole reality. Our experience and intellectual constructions by which we seek to interpret it have always the character of being piecemeal and fragmentary. By perfect apprehension of the truth as a whole, every fact would be directly seen as linked with every other by the directly intuited nature of the system to which all facts belong. But in imperfect apprehension facts appear to be given in isolation as bare “causal" "conjunctions” or “collocations" and the hypotheses by which we seek to weld them into a system, never quite get rid of an element of arbitrary "free" construction. Hence we can never be sure that our hypothetical constructions are true in a pure or completed experience, at once all-comprehending and systematic (as that of an omniscient) existence and content, fact and construction, are no longer separated and so there could be no place for ultimately uninterpretable data. Such a pure, all-comprehending experience is 'samayasāra’ ‘Perfect consciousness'.
(Idi tidiyo kattikammādhiyāro samatto) [Here ends the third chapter on Cause & Effect.]
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Cautho Punyapāvādhiyāro
Auspicious Karma (Punya) and Inauspicious Karma (Pāpa)
According to the doctrine of karma, the space occupied by a soul, is also simultaneously filled with karmic matter and there is incessant interaction between the two substances. The conditions of the soul which cause the influx of matter into the soul is called āśrava (which is dealt with in chapter 5). The influx is not stopped even for a single instant of time, till the soul is totally motionless, that is freed from all activities.
Thus, the soul under the influence of passions, produced by the beginningless perversity and possessed of yoga-threefold activities-mental, vocal, and physical-attracts1 the karmic matter which is converted into karma with various potencies of distorting and defiling the soul.
The karmic matter-karma-obscures and/or obstructs the characteristic attributes of the pure and perfect soul and keeps it away from its supreme state of existence.
Classification of karma: Karma is classified into eight main types and 148 sub-types, each as them with a precise function to obscure, cripple, or distort fundamental and other attributes of the soul. They are, further, classified into various groups from different aspects.
Of the eight main types, the four are called ghātī, because they obscure four fundamental qualities of the soul. That is, they obscure (i) knowledge (jñāna), (ii) intuition (darśana), (iii) perverts and deludes the soul and (iv) obstructs the infinite energy. The 1. Just as the wick of a lamp sucks up oil and converts the oil into light, so does the soul, impaired with attachment etc., attracts the Karmic matter and transforms it into karma.
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remaining four are called aghāti, as they do not obscure or obstruct any fundamental attribute of the soul, but (i) produces feelings of pleasure and pain, (ii) builds the body (iii) determines the status and (iv) determines the life-span. From another aspect they are classified into (i) auspicious and (ii) inauspicious.
Each of the four ghāti karma and their sub-types mentioned above, are always inauspicious or sinful (aśubha or papa). However, the sub-types of the four aghāti karma are divided into auspicious and inauspicious. Those sub-types whose fruition results in enjoyment of pleasure are auspicious, while those whose fruition results in suffering and miseries are inauspicious. Now the nature of fruition of a karma is determined by the nature of the activities of the soul at the time of its bondage. If the activity is virtuous (śubha), the bondage of karma will be some of the auspicious sub-types and their fruition will lead to enjoyment. On the other hand if the soul is engaged in sinful (aśubha) activities, the bondage will be inauspicious and their fruition will lead to not only crippling of some fundamental attributes of the soul but also to miseries and pain in the worldly life.
Obviously the bondage of the inauspicious karma (pāpa) is always to be deprecated since it serves no good purpose at all. But the bondage and fruition of auspicious karma-punya or merit-is desirable in the worldly state of existence and not universally deprecated. All that is enjoyable and pleasant in the worldly life can be obtained only by the fruition of punya. Long life, health, wealth and happiness and, whatever else that makes worldly life enjoyable result from the fruition of one or another of the four auspicious karma.
The bondage of merit-punya is exclusively due to good or virtuous activities. Now an activity can be qualified to be called virtuous only if it is within the ambit of Dharma, and dharma is also the means of attaining emancipation. But enjoyment of wealth etc. in the worldly life, is again, deprecated as an hindrance to self-realization. Here, then, is a complicated situation-a paradox. How can dharma, ultimately, become a hindrance to emancipation? If the result of merit-punya is an obstacle in the path of emancipation, the question is-should one be engaged in virtuous activities or not?

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In this chapter, the author has unequivocally divulged the real and ultimate nature of the so called auspicious karma. The function of penance and such other activities is primarily the production of purity of the soul by the expulsion of the karma. Merit (punya) is an incidental by-product that accompanies the spiritual purification much in the same way as chaff is an incidental growth accompanying the corn which, alone, is the essential product of cultivation. And, therefore, it is not proper to contend the necessary concomitance of merit with penance.
In the end the position is made clear by a simple analogy. Bondage of the soul by karma is compared to fetters. And the bondage of inauspicious karma can be regarded as fetters made of iron, while that of auspicious karma is to be taken as fetters made of gold. But both are equally efficient to keep the soul bound to the cycles of births. They are on the same footing with reference to summom bonum which is final liberation and freedom from all bondage.
Both Auspicious as well as Inauspicious Karma constitute the Cycles of Births and Deaths कम्ममसुहं कुसीलं सुहकम्मं चावि जाणह सुसीलं।
किह तं होदि सुसीलं जं संसारं पवेसेदि॥१॥ kammamasuham kusīlam suhakammam cāvi jānaha susīlam.
kaha tam hodi susīlam jam samsāram pavesedi..I . Alafuuri fo furent auf all fo HE GATHI
बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं ॥२॥ sovaņņiyam pi niyalam bamdhadi kālāyasam pi jaha purisam. bamdhadi evam jīvam suhamasuham vā kadam kammam..2
तम्हा दु कुसीलेहि य रागं मा काहि मा व संसग्गिं।
साधीणो हि विणासो कुसील-संसग्गि-रागेण ॥३॥ tamhā du kusīlehi ya rāgam mā kāhi mā va samsaggim.
sādhiņo hi viņāso kusila-saņsaggi-rāgena..3 जह णाम को वि पुरिसो कुच्छियसीलं जणं वियाणित्ता।
वज्जेदि तेण समयं संसग्गिं रागकरणं य॥४॥ jaha ņāma ko vi puriso kucchiyasīlam janam viyāṇittā.
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Samayasāra vajjedi teņa samayam samsaggim rāgakaraṇam ya..4
एमेव कम्मपयडी सीलसहावं हि कुच्छिदं णाईं।
वजंति परिहरंति य तं संसग्गिं सहावरदा॥५॥ emeva kammapayaļī sīlasahāvam hi kucchidam ņādum. vajjamti pariharamti ya tum samsaggim sahāvaradā..5
रत्तो बंधदि कम्मं मुञ्चदि जीवो विरागसंपण्णो।
एसो जिणोवदेसो तम्हा कम्मेसु मा रज्ज॥६॥ ratto bamdhadi kammam muñcadi jīvo virāgasampanno.
eso jiņovadeso tamhā kammesu mā rajja..6 (Asuham kammam kusīlam avi ca suhakammam susilam jāņaha) It is commonly believed that the fruition of auspicious karma is virtuous/desirable while that of inauspicious ones is vicious/undesirable; but (jam sumsāram pavesedi tam kiha susilam hodi) how can that which continues the cylcles of births and deaths (the worldly state of existence] be considered virtuous/desirable?
(Jaha sovanộiyam niyalam pi kālāyasam pi purisam bamdhadi) Just as fetters made from gold binds a person as efficiently as those made from iron, (evam suhamasuham vā kadam kammam jīvam bamdhadi) in the same way karma, whether it is auspicious or inauspicious, binds the soul [fetters it to the wheel of worldly state].
(Tamhā du) That is why (kusilehi ya rāgam mā kāhi) never form an attachment for these [auspicious as well as inauspicious] vicious karma, (va samsaggim mā) nor form a close association with them (hi) because (kusīlasamsaggi rāgena) close association with what is evil (sādhīṇo viņāso) [positively) results in destruction of natural bliss..
(Jaha nāma ko vi puriso kucchiyasīlam janam viyānitta) Just as a person, as soon as he becomes aware of the evil nature of someone, [his associate] (teņa samayam samsaggim rāgakaranam ca vajjedi) immediately terminates association and attachment for this person; (emeva) in the same way (sahāvaradā) the soul, who is desirous of natural bliss (from his own SELF), (kammapayadi sīlasahāvain kucchidam ņāduin) recognizes the evilness of all karma (even that of so called auspicious variety) and (hi tam saņsaggim
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vajjamti ya pariharamti) positively terminates the affection and withdraws his attachment towards them.
(Ratto jivo kammam bamdhadi) The soul which is encumbered with affection/attachement suffers bondage, while (virāgasamppaṇno) one who is unattached and unencumbered (muñ cadi) becomes free; (eśo jinovadeso) this is laid down by the omniscient [Jinendra Bhagavān]/(tamhā kammesu mā rajja) hence do not indulge in liking/affection for the karma [if you desire freedom/emancipation].
Annotations :
The author commences this chapter with a scathing criticism of the common (but false) belief that auspicious karma punya is virtuous and desirable. It will be recalled that punya and papa (auspicious and inauspicious karma) were included in the list of nine tattvas (categories of truth), each of which is to be discussed, at length, chapter by chapter. This chapter deals with the above two types of karma-puṇya and papa-which are the third and the fourth tattvas respectively.
Earlier we have stated that in the process of bondage, karmic matter is attracted and bound with the soul due to the vibrations produced by threefold activities (yoga) as well as passions (kaṣāya). It is necessary to distinguish between these two factors and their functions vis-a-vis bondage of karma. While the intensity of the fruition of karma is determined by the passions, the nature and species of the fruition is determined by the nature of activities of the organism at the time of bondage. The infinitefold activities of a living organism lead to the infinitefold bondage which for the sake of systematic treatment can be classified in various ways. The classification into auspicious and inauspicious is only one such way. The basis for the ascertainment of the activities is moral virtue such as truth, compassion etc..
All activities can be divide into good actions (subha yoga) and evil or sinful actions (asubha yoga). Vibrations produced by the former attract auspicious karmic matter while those produced by the latter attract inauspicious karmic matter. The fruition of the former would result in enjoyment of pleasure and the like while that of the latter would result in suffering and misery. Now it is not

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Samayusūra difficult to see that the good and moral actions result in the bondage of the auspicious types of karma, while evil or sinful ones result in the bondage of inauspicious types. Nevertheless, both are on the same footing with reference to the summum bonum.
Now the bondage of auspicious karma is exclusively due to virtuous activity which is also the means for the attainment of purity of the soul. Here, then, we have a paradox-bondage of punya is necessarily concomitant with the partial purification of the soul. It is obvious that one cannot abandon virtuous activities-penance and austerities-to escape the bondage of punya. A simple analogy resolves the paradox and shows the way out of the dilemma.
The main function of religious and moral activities-tapaspenance and austerities-is to purify the soul by purging out karmic matter form it (nirjarā). Bondage of punya (punyabandha) as well as its fruition (punyaphala) are incidental products which accompany the spiritual purity much in the same way as chaff is an incidental by-product accompanying the grain which is the essential product of the cultivation of seed. And just as the main purpose of cultivation is the production of grain and not the chaff, so also the aim of a moral action is to purify the soul. Not only the chaff is incidental but unavoidable. The distinction is in the Desire. The desire is to obtain grain in one case and spiritual purity in the other. Just as there is no desire to produce chaff, so also there should be no desire to produce bondage punyabandha or its fruition punyaphala.
The author, therefore, enjoins the disciple to refrain from desiring the bondage and fruition of punya-auspicious karma. “Do not be misled by the sweet-sounding popular adjective ‘auspicious', because in reality it is as vicious as pāpa-inauspicious. However, since the bondage itself is unavoidable, what is to be avoided is desire and attachment. One should neither crave for punyabandha during religious action nor have longing for the enjoyment of punyaphala at the time of its fruition.
Finally, he uses a simple analogy to drive home his point. A. person might become friendly and even cultivate intimate relations with another, knowing him to be a good man. But as soon as he comes to know that his friend is really a bad character-in-disguise,
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he will, immediately, terminate his relationship in order to avoid future damage. Similarly, one may become enamoured with auspicious karmu, knowing it to be virtuous. But as soon as he knows the truth that far from being virtuous it is vicious and jetters him to the worldly state, he should terminate his affection for it, that is, experience its fruition impartially.
In the last verse no. 4.6, the author addresses bhavya souls and enjoins them to terminate every kind of attachment and affection from their heart, because even subtlemost attachment to karma albeit auspicious, is a hindrance for emancipation. Unshakable Belief (Faith) in the Transcendental State
of the Soul is Essential for Self-realization परमट्ठो खलु समओ सुद्धो जो केवली मुणी णाणी।
तम्हि ट्ठिदा सहावे मुणिणो पावंति णिव्वाणं॥७॥ paramattho khalu samao suddho jo kevalī muni ņāṇī. tamhi tủhidā sahāve muniņo pāvamti ņivvānam..7 परमम्मि दु अठिदो जो कुणदि तवं वदं च धारयदि।
तं सव्वं बालतवं बालवदं विंति सव्वण्हू॥८॥ paramathammi du athido jo kunadi tavam vadam ca dhārayadi. tam savvam bālatavam bālavadam vimti savvanhū..8
वदणियमाणि धरंता सीलाणि तहा तवं च कुव्वंता।
परमट्ठबाहिरा जे णिव्वाणं ते ण विदंति॥९॥ vadaniyamāni dharamtā sīlāni tahä tavam ca kuvvamtā. paramatthabāhirā je nivvānam te ņa vimdamti..9
परमट्टबाहिरा जे ते अण्णाणेव पुण्णमिच्छंति। . FARTUS fa HTC Priat II Po 11 paramarthabāhirā je te annāneva punnamicchamti. samsāragamaṇahedum vi mokkhahedum ayānamtā.. 10
(Khalu jo paramattho) Undoubtedly the pure and perfect state of the soul (transcendental state) is (samao, suddho, kevalī, munī, nāņi) SELF, pure, omniscient, muni (self-absorbed], consciousness, 1. All souls in the worldly state (samsārī jiva) are not endowed with fitness to obtain self-realization. Those who are endowed with such fitness are called Bhavya.
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Samayasāra (tamhi sahāvetthidā munino ņivvānam pavamti) hence ascetics who aspire for self-realization can achieve it by self-meditation (concentrating on the transcendental self].
(Jo paramatthammi du athido) If one is not anchored to [has no faith in) the transcendental but (tavam kundi) practises penance (ca) and (vadam dhārayadi) observes vows; (tam savvam savvanhu bālatavam bālavadam vimti) all such penances and vows are considered bālatapa (austerity of an ignorant one) and bālavrata [vow of an ignorant one] by the omniscient.
(Vada-niyamāņi dharamtā) Inspite of practising vows and observing rules (of ascetic conduct) (tahā sīlāņi ca tavam kuvvamtā) as well as celibacy and penances, (je paramathabāhirā te ņivvānam ņa vimdamti) one cannot succeed in attaining self-realization, if he is not anchored in the transcendental.
(Je paramatthabāhirā te mokkhahedum ayānamtā) They who are not anchored in the transcendental, because he is not aware of the path of self-realization [emancipation), (annanena samsāragamaņahedum vi punņamicchamti) desires punya auspicious karma although it is the cause of the worldly state. Annotations :
These four verses emphatically establish that full and unshakable faith in the inherent purity of the soul, that is, the perfect transcendental state of the self, is basic for the process of self-realization/emancipation. In other words the process of self-realization cannot even be commenced until the aspirant is not only fully aware of the ultimate pure and perfect (unencumbered with any alien object) state of the Self, but also has full and irreversible belief/ faith that self-realization is (i) possible and (ii) the only ultimate goal and objective of a spiritual aspirant. The aspirant must trust the records of the experiences of the omniscients and believe that the truth is not unknowable; that purity is integral to the self and its realization is not a new creation in the sense of emergence of an absolutely unprecedented state.
It has been repeatedly stated that inspite of the integral perfection and inherent purity, the soul has been obstructed from attaining self-realization (which is the same thing as the realization
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of its infinite glory] from eternity. What is that which causes the obstruction and makes the soul oblivious of itself? What prevents the innate potentiality of perfection from action and the possibility of realization from becoming a reality? It may sound unbelievable but true that the soul is unaware of itself, i.e., unaware of the supreme bliss and infinite bliss hidden in itself. Instead, it sticks to the world process and is lured by the sensuous pleasures and carnal desires which give transient happiness but sustain the cycles of rebirth.
The author first describes the ultimate perfect state of the soul by ascribing purest qualities to it. The soul is samaya because all its attributes and qualities and modes are self-determined and selfdependent. It is, suddha-pure because it is totally free from defilement-it is ‘kevali' a singularity because all its attributes are fused with its substance into a unity or singularity it is 'muni' because it is totally absorbed by and within itself-it is 'nāņi"; the omniscient-because it is the incarnation of pure and perfect knowledge. And such ultimate perfectness is innate to the soul of every ascetic who aspires for self-realization.
To initiate the process of self-realization one has to be absorbed in self-meditation, that is, concentration on the pure transcendental state of the soul. This leads to the dawn of enlightenment.
Thus, the self-awareness of one's own potential of perfectness and the consequent enlightenment provides a well-defined specific goal or objective to the aspirant who had, so far, been groping in the dark from eternity.
Empirically various ways are prescribed for self-realization and final emancipation. All of them can be grouped under the term violence, truth, celibacy etc. (i) The five vows fully undertaken by ascetics are called great vows-mahāvratas, and when they are partially taken by householders/laymen are called small vows aṇuvratas. (ii) Austerities-tapas-of two types are prescribed which effects stoppage of the inflow of new karmic matter as well as dissociation of accumulated karma-nirjarā. Fasting, discipline in diet etc. are external austerities while expiation, meditation etc. are internal ones. Right conduct, however, is futile in the absence of right attitude and right knowledge. The author is very emphatic

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Samayasūra about this mutual relationship of the trio. We shall study the problem of relationship of faith, knowledge and conduct in some detail, in the succeeding verses. Here we shall merely point out that self-awareness and faith in the innate purity of the self must precede all other religious activities such as vow etc. The appellation “bāla" to vow and austerity (bāla vrata & bāla tapa) is to emphasize their futility in the absence of enlightenment, in the path of emancipation. The Path of Emancipation comprises Enlightened Faith,
Enlightened Knowledge, Enlightened Conduct . जीवादीसदहणं सम्मत्तं तेसिमधिगमो णाणं।
रागादीपरिहरणं चरणं एसो दु मोक्खपहो॥११॥ jīvādīsaddahanam sammattam tesimadhigamo ņānam. rāgādīpariharanam caraņam eso du mokkhapaho..11
मोत्तूण णिच्छयटुं ववहारेण विदुसा पवट्ठति।
परमट्ठमस्सिदाण दु जदीण कम्मक्खओ होदि॥१२॥ mottūņa ņicchayatham vavahāreņa vidusā pavatthamti. paramatthamassidāna du jadīna kammakkhao hodi.. 12
वत्थस्स सेदभावो जह णासदि मलविमेलणोच्छणो।
मिच्छत्तमलोच्छण्णं तह सम्मत्तं खु णादव्वं ॥१३॥ vatthassa sedabhāvo jaha ņāsadi malavimelaņocchaạno. micchattamalocchannam taha sammattam khu ņādavvam..13
वत्थस्स सेदभावो जह णासदि मलविमेलणोच्छण्णो।
अण्णाणमलोच्छण्णं तह णाणं होदि णादव्वं ॥ १४॥ vatthassa sedabhāvo jaha nāsadi malavimelanocchanno. annāņamalocchannam taha ņānam hodi ņādavvam..14
वत्थस्स सेदभावो जह णासदि मलविमेलणोच्छण्णो।
कस्सायमलोच्छण्णं तह चारित्तं पि णादव्वं ॥१५॥ vatthassa sedabhāvo jaha ņāsadi malavimelanocchanno. kassāyamalocchannam taha cārittam pi ņādavvum.. 15
सो सव्वणाणदरिसी कम्मरयेण णिएणावच्छण्णो।
संसारसमावण्णो ण विजाणदि सव्वदो सव्वं ॥१६॥ so savvanānadarisī kammarayena nieņāvacchanno. samsārasamāvanno na vijjāņadi savvado savvum.. 16
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सम्मत्तपडिणिबद्धं मिच्छत्तं जिणवरेहि परिकहिदं । तस्सोदयेण जीवो मिच्छादिट्ठि त्ति णादव्वो ॥ १७ ॥ sammattapaḍinibaddham micchattam jiņavarehi parikahidam. tassodayeņa jīvo micchādiṭṭhi tti ṇādavvo..17
णाणस्स पडिणिबद्धं अण्णाणं जिणवरेहि परिकहिदं । तस्सोदयेण जीवो अण्णाणी होदि णादव्वो ॥ १८ ॥ ṇāṇassa paḍinibaddham aṇṇāṇam jiņavarehi parkahidam. tassodayeņa jīvo aṇṇāṇī hodi ṇādavvo..18 चारित्तपडिणिबद्धं कसायमिदि जिणवरेहि परिकहिदं । तस्सोदयेण जीवो अचरित्तो होदि णादव्वो ॥ १९ ॥ cărittapaḍinibaddham kasāyamidi jiņavarehi parikahidam. tassodayeņa jīvo acaritto hodi ṇādavvo.. 19
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(Jīvādīsaddhaṇam sammattam) Belief in the [existence and nature of the] soul and another [nine] padārthas is right faith; (tesimadhigamo nāṇam) knowledge of the real nature of these nine [without doubt or error] is right knowledge; (rāgādi pariharaṇam caraṇam) neutral attitude without like or dislike [for the alien objects] is right conduct-(eso du mokkhapaho) these three constitute the path of self-realization/emancipation.
(Nicchayattham mottūņa vidusā vavahāreņa pavaṭthamti) Sage, keeping aside the ultimate aspect, do worldly activities on the basis of empirical aspect; (du paramaṭṭhamassidāṇa jadīņa kammakkhao hodi) however, only those wise ascetics are able to destroy the bondage of karma who maintain full faith in the ultimate nature of the self.
(Jahā) Just as (vatthassa sedabhāvo mala-vimeleṇocchanno ṇāsadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (tahā) in the same way (miccha-ttamalocchaṇṇam sammattam khu ṇādavvam) be it known that the right faith is defiled by the pervasion of (the dirt of) perverted belief.

(Jahā) Just as (vatthassa sedabhāvo mala-vimelanocchaṇṇo nāsadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (taha) in the same way (annaṇamlocchanṇam ṇāṇam hodi ṇādavvam) be it known that the right knowledge/cognition is defiled by the pervasion of [the dirt of] perverted knowledge.
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(Jaha) Just as (vatthassa sedabhāvo mala-vimelanocchanno ņāsadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (taha pi) in the same way (kassāya-malocchannam carittam hodi ņādavvam) be it known that the right conduct is defiled by the pervasion of [the dirt of) passions.
(So savvaņañadarisi) Though the soul (intrinsically) is omniscient, (niena kammarayena avacchanno) it is polluted/defiled by one's own [dirt of] karmic matter; hence it (samsāra-samāvanno savvam savvado na vijānadi) is unable to know/cognize every mode of every substance.
(Jinavarehi parikahidam) The omniscients have declared that (sammattapadiņibaddham micchattam) the right faith is obstructed by the faith-deluding karma; (tassodayena jīvo micchäditthi tti nadavvo) hence be it known that due to its rise, the soul becomes mithyādrsti (one with deluded world-view) [i.e., fruition of the faith-deluding karina deludes the faith of the soul into perverted faith).
(Jiņavarehi parikahidam) The omniscients have declared that (nānassa padinibaddham annāņam) the Right knowledge is obscured by knowledge deluding karma; (tassodayena jīva annāņi hodi nāduvvo) hence be it known that due to its rise, the soul becomes ajñānī (one devoid of knowledge) (i.e., its fruition deludes the soul into perverted knowledge).
(Jinvarehi parikahidam) The omniscients have declared that (cārittapaļinibaddham kasayam) the right conduct is obstructed by passions; (tassodayeņa jīvo acaritto hodi ņādavvo) hence, be it known that due to its rise, the soul becomes acāritra [one devoid of conduct] [i.e., its fruition forces the soul in perverted conduct]. Annotations :
In these verses, the author describes the path for emancipation. First [in verse no. 4.11] he describes it in short. Right faith/belief, right knowledge and right conduct constitute the path for emancipation/liberation (mokşa). The trio is known as “The Three Jewels”. The faith or belief when qualified as right (samyagdarśana) is a kind of purified state of the consciousness that enables the soul to firmly believe in the truth as depicted in the scriptures by the omniscients. Empirically, knowledge and belief in the true nature

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of nine tattvas/padārthas (categories of truth) [enumerated in chapter 1, verse 13] is the first step in this direction. Transcendentally, however, it is the result of suppression or eradication of vision-deluding (darśana-mohanīya] karma. Comprehension and proper understanding of these tattvas is right knowledge. The adjective samyag implies absence of doubt and/or error. Right conduct as conditioned by right faith and right knowledge is samyak cāritra.
Right knowledge (samyag jñāna) presupposes right belief (samyag darśana). In the absence of right world-view, the knowledge cannot be right because how can there be purity of knowledge if the self knows that it is impure? Similarly right conduct presupposes right belief and right knowledge. And composite of these three constitutes the pathway to emancipation. In other words, all three are indispensable factors of the path.
The author then deals with a complex and ticklish problem of maintaining equilibrium between the empirical and ultimate aspects of truth and reality. In the mundane life, performance of worldly activities is inevitable even for ascetics and sages (who have renounced their worldly status). Possessing true wisdom and sagacity, a sage keeps both aspects of reality before him. The empirical aspect enables him to do all activities which are necessary for meeting his individual worldly needs as well as discharging his obligations/duties as a member of the society. However, his unshakable faith in the ultimate aspects of truth permits him to maintain equilibrium both as an individual and as a member of his religious order. His spiritual purity and non-absolutist beliefs enable him to look at both the roles-individual and social-he is required to play. Thus, without reducing his full faith in the pure psychic states of the soul as per the ultimate aspect, he performs his ritual and routine without flinching, because to him ritual is as important for his mundane state as faith and beliefs are for the transcendental one.
The author, then, goes on to describe the path for emancipation in detail. He, first uses a simple analogy to illustrate the defiling nature of the perversion resulting from the beginningless delusion. The three beginningless encumbrances are perverse belief, wrong cognition/knowledge and passions. Just as the quality of innate whiteness of (bleached) cloth is destroyed by the pervasion of alien
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Samayasāra dirt in actual life, so also the trio of pure innate qualities-faith, knowledge and conduct (darśana, jñāna and cāritra)-are defiled and polluted by the trio of perversions resulting from the fruition of deluding (mohanīya) karma.
In the first place it should be noted that it is the 'whiteness' (which is a quality of the fabric/cloth] that is obliterated and not the fabric i.e., the substratum which is cloth. The latter remains intact and unaffected by the dirt, though by the change in qualityits pure (white) state-has become dirty. And secondly, by the use of suitable detergents and washing technique, the original whiteness can be completely restored. In the same way (applying the analogy to philosophy), the soul is capable of restoring its inherent purity by suitable spiritual discipline, but during its impure worldly state the capability of a completely adequate apprehension of the whole of reality/truth, is, for the time being, obscured and rendered ineffective. Hence, in the impure worldly state, apprehension of reality is neither pure nor perfect but piecemeal and fragmentary. Here again, the impairment is that of an attribute of the soul while the substance-the substratum of qualities and modes/states-remains intact and unaffected. And the attribute itself, being innate, can be fully recovered by proper technique of cleansing, i.e., removing the obscuring factor.
Finally, the author identifies, under the authority of the omniscient, each obscuring and defiling factor. Jains use the term mithyātva' meaning perversity to denote the principle which acts as primordial hindrance against the apprehension and belief in truth. The terms mithyādarśana, mithyādrsti, darśanamoha etc. are also used in the same sense. Darśanamoha is one of the eight main experiences.
Samyaktva also called Samyagdarśana is the opposite of mithyātva. In course of time, the soul, due to its inherent urge for purification, attains some purity and the potency of mithyātva is reduced and made ineffective to a significant extent usually the soul does not need any extraneous help but the progress may be accelerated due to the influence of instructions from sages who know the truth from direct experience. The purity of the soul is 1. The term is equivalent to avidyā, ajñāna, viparyaya used by different Indian
systems of philosophy.
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accompanied by radical change in outlook or world-view. It is defined as Śraddhāna for the truth and the śraddhāna or faith is explained as pratyayāvadhārana, that is, discursive determination.
Samyagjñāna (right knowledge) presupposes samyagdarśana (right world-view). That is, the right world-view makes it possible for the soul to realize, know and comprehend the reality as it is without error or doubt. In the absence of right world-view, the knowledge cannot be right. The purification of the world-view is, therefore regarded as sine quâ non of that of the knowledge (and conduct). Knowledge-jñāna, when infected with perverted world-view-mithyadarśana is really false-ajñāna. Thus, samyagdarśana is to be regarded as predilection for truth (tattvaruci) while what comprehends that truth is to be regarded as samyagjñāna. But both are born simultaneously though they are not identical, just as a lamp and its light are simultaneous but not identinal. Samyagdarśana is the logical primus as opposed to chronological priority of samyagjñāna. Former purifies the latter and is also the ground for it.
The spiritual purification of the soul is accompanied by the subsidence or eradication of darśanamoha, the species of karma which deludes. It can also be said that the qualifying adjective 'samyaka' is basically derived from samyagdarśana but there is unanimity among different Jain thinkers regarding the synchronization of occurrence of samyagdarśana and samyagjñāna.
Jain philosophers give equal importance to conduct as to knowledge and predilection for truth. While samyagdarśana turns the soul in the right direction and samagjñāna illuminates the path, samyakcāritra takes it to the goal. Thus, conduct is the fulfillment of knowledge while self-realization/final emancipation is the fulfillment of conduct.
The karma which blocks samyakcāritra viz. cāăritramoha, is the twin of darsanamoha, both being sub-types of the main species mohaniya karma. It manifests and asserts itself, mainly as fourfold passions (kaṣāya) viz., anger, arrogance, deceit and greed. The rise of passions obscures the capacity for abstinence from immoral and sinful activities, self-control, self-discipline and austerity constitute right conduct. They enhance the spiritual purity of the soul and

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overcome the weakness, thus, increasing its capacity for complete renouncement and reducing the potency of attachment (rāga) and aversion (dveṣa) which are the main planks of wrong conduct.
From the above it is clear that Jain philosophers did not accept nescience (ajñāna) alone as the cause of bondage as some other systems did. It is only one of the three conditions of bondage and the worldly existence. Bondage, in the ultimate analysis, results in the obstruction and mutilation of the various capabilities of the pure soul. These capabilities can be grouped-under three main heads-world-view (faith, belief), knowledge and conduct which form the trio-the three jewels. The appellation samyak (right or enlightened)-which means without doubt or error-is attached to their pure form while 'mithya'-which means perverted-to their wrong form. Threefold conditions of the worldly existence-the perverted trio-require threefold antidotes. Stated differently, the eradication of the conditions of worldly existence having threefold potencies require counter-condition consisting of threefold counter-potencies.
(Idi cauttho puṇṇapāvādhiyāro samatto)
[Here ends the fourth chapter on Auspicious & Inauspicious Karma.]

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Conditions for the influx of Karma-AŚRAVA
and its opposite-SAMVARA
Rebirth and Karma are the two most important presuppositions of Jain philosophy. Development of these conceptions was accompanied by that of corresponding metaphysics also. The soulJĪVA-is the conscious substance. In its purest state it possesses a number of qualities/attributes which are obstructed, obscured and distorted by its infection by another substance, matter-Pudgala. The subtlemost class of matter, appropriately called karmic matter, is capable of mixing with the soul much in the same way as water mixes with milk. This union of soul and matter is called Bondage (Bandha). In the pure and perfect state, the soul has infinite knowledge, intuition, bliss and spiritual energy as well as freedom . from embodied existence, delimited longevity (life-span), and difference of status. Its characteristic quality is consciousness (upayoga-a complex of two cognitive faculties-knowledge and intuition. Thus, the soul (jīva) and consciousness (upayoga) are eternally coextensive and inalienable.
The bondage of soul with karmic matter obscures and obstructs the pure qualities of the soul and keeps it in the embodied-worldlystate. However, belief in the intrinsic purity of the soul and its capability to regain its essentially pure nature-which is the same thing as the discovery of its infinite glory-is basic to the doctrine of karma.
The question why the pure soul should come to be infested with the impurity of matter is one of fact as ultimate as its own real existence and it is unnecessary to question the possibility of a fact. It is there. The important thing is that the impurity and imperfection can be transcended by self-realization or emancipation.
The embodied (worldly) state is sustained and nourished from eternity, basically by the delusion and perversity of the soul due to

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Samayasāra its defilement by delusion-producing (mohanīya) karma. It lasts as long as the delusion lasts. This karma deludes the soul by luring its interest in the world processes and making it cling to it as the source of happiness, this results in the cycle of rebirths. Thus, the primordial cause of worldly existence is called Mithyātva that is perversity. It is, as a rule, accompanied with Passions (kaṣāya) of the most virulent type [as we shall presently see]. The modus operandi of the perversity and passions is to produce conditions which attract inflow of karmic matter and lead to its bondage with the soul. The inflow of karmic matter and psychic conditions leading to it is influx-Aśrava.
Thus, the term Aśrava means a condition which causes the inflow of karmic matter in the soul. It can be conceived as an opening through which the impurity enters the soul. Inclusive of Mithyātva there are five aśravsa which can be graphically depicted as five openings progressively diminishing in size, mithyātva being the largest and Yoga the smallest.
Five aśravas are:
(i) mithyātva (perverted attitude), (ii) avirati (non-abstinence),
(iii) pramāda (spiritual inertia),
(iv) kaṣāya (passions) and
(v) yoga (activities).
Though the worldly state of existence is due to the joint effect of all the five, it is not difficult to see that the smaller opening has little significance so long as a larger one is wide open permitting the inflow of karmic impurity.
Mithyātva-perverted faith/world-view-defiles, as it were, the very texture of the soul and it is but natural that all the functions of the soul should be perverted. Purification of the attitude by blocking the influx through the largest gateway of mithyātva is, therefore, the sine quâ non of the purification of the other functions. Each opening would need separate effort for closing and the succeeding one is not necessarily closed on closing the preceding one. The closing of the preceding one is, however, essential for effectively

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closing the succeeding one. Before proceeding to discuss samvara let us clarify the relation of passions (kaşāya) with other āśravas.
Passions are essentially psychological distortions, i.e., distortions of psychic equanimity. The four passions-anger, arrogance, deceit, and greed-are again each of four types. Virulent type of passions are called Anantānubandhi, which means leading to infinite bondage. This type is coeval with perversity (mithyātva) and is therefore beginningless. Some what less virulent type is called Apratyākhyānavarana and still less virulent is called Pratyākhyānavarana. The fourth type is the least virulent and is called Sañjvalana. While perverted world-view is the fruition of one branch-darśana-mohanīya-of deluding (mohanīya) karma, passions are fruitions of the other branch-cāritra-mohanīya. Thus, though they are not identical, obey are intimately interconnected. As stated, mithyātva and anantānubandhi passions are coeval. The next two types are associated with non-abstinence. SAMVARA
The purified state of the soul which is competent to close the gates of āśrava and block the influx is called Samvara. Samvara is thus antithetic to āśrava. That is it can be conceived as a butter to close the opening and block the influx of impurity.
Thus, the number of Samvara is also five : PĀŚRAVAT
SAMVARA Perverted attitude (mithyātva) Right attitude (samyaktva) Non-abstinence (avirati) | Abstinence (virati) Spiritual inertia (pramāda) Spiritual alertness (apramāda) Passions (kaşāya)
Freedom from passions (akaṣāya) Activities (yoga)
Motionlessness (ayoga)
It has already been clarified that unless the widest opening mithyātva is blocked first by samyaktva, the blocking of the smaller ones is futile. The Herculean effort to destroy or at least suppress the root of all evils from eternity, needs an unprecedented spiritual effort. And hence the spiritual success in the form of attaining enlightenment has been assigned the highest value.

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Samayasāra · However, even after this most difficult task is achieved, the soul has to strive further to block the other openings one by one. After the dawn of enlightenment self-restraint and self-discipline are the important next steps in spiritual advancement. Enlightenment i.e., right attitude and right knowledge must be followed by the right conduct which means discipline of the will. The disciplined will is rather the logical condition of the disciplined reason and one finds its fulfillment in the other; without this fulfillment the mere intellectual culture is cripple and mere moral culture implied by the discipline of the will without intellectual illumination is blind.
For the final freedom/emancipation the fivefold āśrava must be blocked by the fivefold samvara. In other words, after destroying the evilmost impurity in the form of perversity, the soul must tread the path of right conduct and acquire further strength for complete abstinence from immoral and sinful deeds. The spiritual inertia must be overcome next. It must, then, become free from the rise of all the four types of passions, And finally, it should acquire the state of total motionlessness.
The most significant feature of enlightenment is the ability to distinguish between the self and non-self. Ultimately the consciousness (upayoga) alone is to be identified with the self while the passions, quasi-passions, and all other distortions which are the outcome of the rise of karma, are to be regarded as non-self.
Chapter - 5 Pamcamo Āsavādhiyāro Āśrava (Cause of Influx of Karma)
Two Categories (Series) of Influx मिच्छत्तं अविरमणं कसायजोगा य सण्णसण्णा दु।
बहूविहभेदा जीवे तस्सेव अणण्णपरिणामा॥१॥ micchattam aviaramanam kasāyajogā ya sannasannā du. bahūvihabhedā jīve tasseva anannapariņāmā.. 1
णाणावरणादीयस्स ते दु कम्मस्स कारणं होति। af fo alla vita rehia Hiace II PII
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ṇāṇāvaraṇādīyassa te du kammassa kāraṇam homti. tesim pi hodi jivo rāgaddosādibhāvakaro..2
(Micchatam aviramaṇam kaṣāya-jogā ya saṇṇasanṇā du) Perverted world-view, non-abstinence, passions and [threefold] activities are of two categories: bhāva or psychic and dravya or physical; (jive bahuvihabheda tasseva aṇanņa pariņāma) [of these what are psychic] are determined by the soul, are of many types and are psychic states or modes.
Chapter - 5
(Te du ṇāṇāvaraṇādīyassa kammassa kāraṇam homti) Those perverted world-view etc. [of the physical category] become primary causes of knowledge-obscuring and other species of karma (tesim pi rāgāddosādi bhāvakaro jīvo hodi) while attachment aversion and the like, which are psychic states, become auxiliary causes of these and are determined by the soul.
Annotations :
In the third chapter (verses 3.41, 3.42) fourfold primal conditions of bondage were dealt with, viz.:
(i) Perverted world-view-mithyātva
(ii) Non-abstinence-avirati
(iii) Passions-kaṣāya
(iv) Activities-yoga
In the above verses of this chapter, the same conditions are dealt with as the primary causes of the inflow of karmic matter i.e. Aśrava. We have already studied the nature of these four earlier, so we shall just briefly recapitulate them here for ready reference.
(i) Mithyātva is the beginningless form of defiled consciousness infected with delusion produced by the deluding darśana-mohaniya karma.
(ii) Avirati (or aviramaṇa) means intense attachment of the soul to alien objects and its inability to abstain from the sinful path. (iii) Kasaya means fourfold passions-anger, arrogance, deceit, and greed. Both (ii) and (iii) are responsible for producing perverted conduct and are the results of cāritra-mohanīya karma.
(iv) Yoga means threefold activities which produce vibrations

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Samayusāra and attract the karmic matter for bondage.
(v) In these opening verses the author initiates the discussion by emphasizing that distinction has to be made between the two categories of cause of inflow of karmic matter-āśrava :
(a) Psychic cause or bhāva āśrava and
(b) Physical cause or drvaya āśrava. Though both are concomitant, they are not identical as they are substantively different and distinct.
Earlier, we had occasion to critisize the Sāmkhya system which believes in absolute immutability of the conscious substance and, therefore, stresses that evils of the world do not belong to it. Jains, on the contrary, as we have seen, do not accept the propriety of such position. If the soul is involved in evils, the evils must belong to the soul, because the conception of cruelty, anger etc. loses all its meaning and purpose unless the soul is really associated with them. Thus, we have an evil associated with the soul and an evil associated with karmic matter. The former is bhāva āśravu or psychic evil and the latter is drvaya āśrava or physical evil. Hence the four primal causes of influx are to be split in two categories (series): Psychic series -I
Physical series-II (BHĀVA ĀŚRAVA)
(DRAVYA ĀŚRAVA) Psychic perversion-bhāva mithyātva | Darśanamohu-dravyu mithyātva Non-abstinence-psychic weakness | Căritrumoha Bhāva avirati-attachment etc. Dravya avirati Psychic distortions-bhäva kușāya Cäritramoha-dravya kaşāya Psychic unsteadiness-bhāva yoga Physical activities-mental, vocal, bodily
Druvya Yoga The fourfold conditions of category II become the substantive or primary causal agency (upādāna kuruņa) for the bondage of the eight species of karma :
(1) Knowledge-obscuring-jñānavaruņa (2) Intuition-obscuring-darśanāvaraņu (3) Deluding-mohanīya
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(4) Obstructing-antarāya (5) Body-building-nāma (6) Status-determining-gotra (7) Pleasure-/Pain-producing-veduniya (8) Life-span-determining-ayusya
These eight species of karma are modifications of karmic matter of which the substantive cause is dravya āśrava and auxiliary cause is bhāva aśrava. Relative Absence of Bondage for the Enlightened One
णत्थि दु आसवबंधो सम्मादिट्ठिस्स आसवणिरोहो।
संते पुव्वणिबद्धे जाणदि सो ते अबंधंतो॥३॥ natthi du āsuvabamdho sammāditthissa āsavaņiroho. samte puvvanibuddhe jāņadi so te abamdhamto..3
भावो रागादिजूदो जीवेण कदो दु बंधगो होदि।
रागादिविप्पमुक्को अबंधगो जाणगो णवरि॥४॥ bhāvo rāgādijudo jīvena kado du bumdhago hodi.
rāgādivippamukko abamdhago jāņago navari.. 4 . पक्के फलम्मि पडिदे जह ण फलं बज्झदे पुणो विर्ट।
जीवस्स कम्मभावे पडिदे ण पुणोदयमुवेदि॥५॥ pukke phalumıni padide juha ņa phalam bajjhade puno vimte. jīvassa kamınabhūve paạide na punodayamuvedi..5
पुढवीपिंडसमाणा पुव्वणिबद्धा दु पच्चया तस्स।
कम्मसरीरेण दु ते बद्धा सव्वे वि णाणिस्स॥६॥ pudhavipimdasamāṇā puvvanibaddhā du paccayā tassa.
kummasarirena du te baddhā savve vi ņānissa..6
(Sumināditthișa ūsavābumdho nutthi) The enlightened soul [whose vision is right] is [relatively] free from the inflow and bondage of karma (du āsuvaniroho) because the causes and conditions of influx are blocked (te abamdhamto so samte puvvuņibaddhe jāņadi) with the blockage of [new] influx it is merely aware of the past bondage of karma.
(Jīvena kado rāgādījudo bhāvo du bamdhago hodi) Psychic
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states which are vitiated by attachment and the like are conditions for bondage of new karma (rāgādi-vippamukko abamdhago) but those who are free from the defilement of attachment etc. are not liable to bondage; (navari jāņago) [for them) there is only awareness.
(Jaha pakke phalammi padide) Just as the ripened fruit gets detached (from the tree-branch] (phalam puno vimte na bajjhade) and such fruit does not become re-attached to the branch, (jīvvassa kammabhāve padide puņo na udayamuvedi) in the same way the karma which has been separated from the soul cannot again attain the state of rise (fruition).
(Tassa nāņissa puvvaạibaddhā savve vi paccayā) In the case of the enlightened soul, the old bondage and its causes (du puddhavīpimdasamāņā) are nothing more than a clod of earth (du te kammasarīrena baddhā) and they are associated with subtle microbody [kārmana-sarīra) i.e., they are of no significant consequences. Annotations :
In these verses, distinction is made between the soul infected with perversity (mithyātva), called mithyädrsti and the purified and enlightened soul, called samyagdęsti who has annihilated the beginningless defilement.
Earlier we had seen that mithyātva is the root of all evils and the primordial cause of the worldly wanderings. It vitiates the innate ability of the soul to realize and comprehend the truth and forces it to grope in the darkness. In course of time, however, the innate purity of the soul urges it to proceed towards enlightenment and ultimately leads it to the right path. The potency of mithyātva is reduced to an appreciable extent and the right world-view or samyaktva dawns. Thus, samyaktva, which is a purified state of the soul converts mithyādrsti (wrong vision) into samyagdrsti (right vision). It is attended by radical change in vision of the world in general and the psycho-physical relationship in particular. The whole horizon changes.
From eternity till now the soul was in a state of spiritual helplessness and slumber. After awakening, self-awareness increases progressively and a more powerful and vigorous spiritual
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energy mainfests itself suppressing or destroying the potency of the vision deluding karma. As soon as the effects of this deluding karma which, so far deluded the soul and kept it away from right world-view towards truth, or right predilection for truth is removed, the soul realizes its own true nature. This, itself, is enlightenment and the soul attains an unprecedented insight which it had been prevented from attaining from eternity. The soul is now clearly able to distinguish between its own psychic states and the defiling states of the alien karmic matter responsible for the delusion.
At this point of time, out of the four primal conditions of influx, the primordial one-the delusion of vision-has become ineffective. This immediately results in lowering the intensity of the passions and enhancing the ability of the soul to practise abstinence and right conduct. Out of the four categories of passions [according to the potency], the lifelong (anantānubandhi) that is the most virulent are no longer effective. However, the soul has to go a long way for the final consummation. It has to nullify all the other conditions of influx and bondage. This has to be done by further increasing its purity and augmenting the spiritual energy for right conduct.
Attainment of enlightenment enables the soul to clearly distinguish between the self and the non-self, and it is able to abandon its eternal infatuation for the alien. We have seen that the bondage of karma is determined by the bhāva karma and the reduced attachment for non-self enables an enlightened soul to block the influx. The karma which has already yielded its fruit cannot do any further harm and the absence of bhāva karma (attachment etc.) results in relative freedom from bondage of new karma for a samyagdṛṣṭi.
(The author explains what exactly is meant by the term samyagdṛṣṭi in a succeeding verse no. 5. This explanation is very important).
Freedom from Bondage is Relative चडविह अणेयभेयं बंधते णाणदंसणगुणेहिं । समये-समये जम्हा तेण अबंधो त्ति णाणी दु ॥ ७ ॥
cauviha aneyabheyam bamdhamte ṇāṇadamsaṇagunehim. samaye-samaye jamhā teņa abamdho tti ṇāṇī du..7
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Samuyusāra जम्हा दु जहण्णादो णाणगुणादो पुणो वि परिणमदि।
अण्णत्तं णाणगुणो तेण दु सो बंधगो भणिदो॥८॥ jamhā du jahannādo ņāņaguņādo puno vi pariņumadi. annattam ņānaguņo tena du so bamdhago bhanido..8
दसणणाणचरित्तं जं परिणमदे जहण्णभावेण।
णाणी तेण दु बज्झदि पोग्गलकम्मेण विविहेण॥९॥ damsanaņānacarittam jam parinamade jahannabhāveņa.
nānī tena du bajjhadi poggalakammena vivihena..9
(Jamhā cahuviha) As stated before, the fourfold conditions of (influx and bondage-physical series with the auxiliary causal potency] (ņāņa-damsaņagunehim samaye-samaye anenabheyam bumdhamte) affect the psychical states of consciousness each and every instant of time and determine bondages of various types; (ņāņi du abamdho tti) [but] the enlightened soul is (relatively] free from bondage
. (Jamhā du ņāņaguno) Because the strenght of the purity of consciousness (at the very dawn of enlightenment) (jahannādo ņāņaguņādo) is of minimum intensity, (puno vi annattam pariņamudi) and keeps on fluctuating (i.e., is not steady) (teņa du so badhago bhanido) that is why it is said to be the condition of bondage of karma.
(Damsaņā-ņāņa-carittam jahanna bhāveņa jam pariņamade) The spiritual purification of the three jewels-right world-view, knowledge, and conduct-is minimum to start with (teņa du ņāņi vivihena poggalakammaņa bajjhadi) that is why the enlightened [inspite of attaining enlightenment] is also subjected to the bondage of various types of kurma.
Annotations :
In the preceding verses we briefly discussed how the soul attains enlightenment by its purity. In the above verses, the author underlines the necessity of further efforts to enhance the purity still further and augment its energy for final consummation and total freedom from bondage. The soul has succeeded in awakening the beginningless hold of the perversity of world-view but this does not mean the end of the struggle.
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Chapter - 5 The important thing is to further reinforce the strength of all the three jewels which has attained only the minimum or lowest strength at the moment. The influx of karmic matter due to the primordial cause-mithyātva has been blocked but the other three openings i. e. conditions of inflow (āśravas) are still wide open and the bondage continues. The soul has to pass through number of stages from the lowest to the highest stage of spiritual development. The soul acquired right vision but is lacking in spiritual strength. And, so inspite of the right world-view and right knowledge, it cannot, totally, abstain from the wrong path. For further spiritual advancement it must develop more strength of vision, knowledge and self-control.
सव्वे पुव्वणिबद्धा दु पच्चया संति सम्मदिट्ठिस्स।
उवओगप्पाओगं बंधते कम्मभावेण॥१०॥ savve puvvanibuddhā du puccuyā samti sammaditthissa. uvaogappāogam bamdhamte kammabhāveņa.. 10
संता दुणिरुवभोज्जा बाला इत्थी जहेव पुरिसस्स।
बंधदि ते उवभोज्जे तरुणी इत्थी जह णरस्स॥११॥ samta du ņiruvabhojjā bālā itthi jaheva purusassa. bamdhadi te uvabhojje taruņī itthi jaha marassa, 11 होदूण णिरुवभोज्जा तह बंधदि जह हवंति उवभोज्जा।
सत्तविहा भूदा णाणावरणादिभावहिं।। १२॥ hodūņa ņīruvabhojjā taha bamdhadi jaha havamti uvabhojja. ___sattatthavihā bhudā nānavaranādibhāvehim..12
एदेण कारणेण दु सम्मादिट्ठी अबंधगो भणिदो।
आसवभावाभावे ण पच्चया बंधगा भणिदा॥१३॥ edena kāranena du sammādithi abamdhago bhanido. āsavabhāvābhāve na paccayā bumdhagā bhuņidā.. 13
रागो दोसो मोहो य आसवा णत्थि सम्मदिहिस्स। तम्हा आसवभावेण विणा हेदू ण पच्चया होति॥१४॥ rāgo doso moho ya āsavā ņatthi sammaditthissa. tamhā āsavabhūveņa viņā hedūņa paccayā homti.. 14
हेदू चदुव्वियप्पो अट्ठवियप्पस्स कारणं हवदि।
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तेसिं पि य रागादी तेसिमभावे ण बच्झंति ॥१५॥ hedū caduvviyappo atthaviyappassa kāranum havadi.
tesim pi ya rāgādi tesimabhāve na bajjhamti.. 15
(Summaditthissa puvvaạibaddhā du savve paccayā samti) All the druvyāśravas (physical causes of the influx of karma), already bound by the soul who is samyagdrsti (possessed of enlightened world-view] in his pre-enlightenment state, remain in sattā (dormant existence prior to the state of udaya (rise)]; (uvaogappāogam kammabhāveņa bamdhate) (in due course) in accordance with the prayoga [exercising] of the upayoga [activity of soul), through the psychic dispositions (such as attachment and the like) they [pūrvabaddhapratyayā] become the cause of bondage of karma.
(Samtā du niruvabhojja) In the state of sattā (i.e., state of bondage but before the state of fruition) they cannot yield their fruit and thus cannot consummated; (jaheva purisassa bālā itthi) just as a man who has married an immature (minor) girl, cannot consummate the union immediately [because the female of the union is not fit for the purpose) (te uvabhojje bamdhadi) [later on the same karma) coming to fruition becomes the condition of new bondage (jaha narassa taruni itthi) just as the same girl attains majority and becomes mature and fit for the consummation of the union (and then fascinates her husband).
(Niruvabhojjā hodūna jaha uvabhojjā havanti) Just as the dravya karmu [bound in the past) which was unfit for acting as a condition for new bondage (not having come to fruition) becomes potent in course of time, in the same way (nāņāvuraņādi bhāvehiin sattatrhavihā bhūdā) various species of karına-seven species when the life-span-determining karma is not bound and eight species, (when the same is bound, once in a lifetime]-are determined.
(Edeņa kāruneņa du) Basically, this is why (sammāditthi abamdhago bhanido) the enlightened soul with the right vision is considered free from the bondage of new karma; (āsavabhāvābhāve paccayā bandhagā ņa bhaạidā) because in the absence of bhāva karma (psychic state of affection etc.), dravya karma by itself is impotent as a condition of bondage.
(Rūgo doso ya moho āsavā sammaditthissa natthi) The
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enlightened soul [with right world-view and vision] is free from the causes of influx (bhāva karma) such as attachment, aversion, delusion (tamhā āsavabhāveṇa viņā paccayā hedū ṇa homti) and without bhāva karma dravya karma is ineffective as the cause of influx and bondage.
(Caduvviyappo hedu aṭṭhaviyappassa kāraṇam havadi) The fourfold conditions viz. perverted world-view etc. become the causal agents for the bondage of eight species of karma (ca tesim pi rāgādī tesīmabhāve na bajjhamti) and the bhāva karma viz., attachment etc., in turn, cause the fourfold conditions. In the absence of psychic attachment, there is no bondage. That is why the enlightened soul with right vision is said to be free from bondage [because there is no attachment and the like].
Annotations:
In the preceding verses, it was said that the attainment of right vision is not sufficient to enable the soul to reach the final liberation, and the soul, inspite of enlightenment, continues the influx of karmic matter. This may perhaps, lower the value of right vision in the reader's view. In the above verses, therefore, the author wants to reaffirm the fundamental importance of the right vision (samyagdrști) and establish its correct values, so that the unprecedented supreme effort of the soul for attaining it is not undervalued.
We have already pointed out that the karma does not yield its fruit as soon as it is bound. It remains inactive for some time before producing the result. This period of inactivity is called the period of non-fruition (abādhakāla) and the karma is said to be in the state of satta [unproductive existence]. It comes to rise [udaya] in order to deliver its fruit after this period and the rise then continues uninterrupted till the end of the duration of bondage [sthitibandha]. The author uses an analogy to explain this important principle of the doctrine of karma. If a man marries a very young-underage-girl, he will be unable to consummate the union until the girl comes of age, attains maturity, and is fit for the purpose. Similarly, some karma bounded in the pre-enlightenment period, might come to rise after the attainment of the enlightenment and become the cause of the influx of new karmic matter and consequent bondage of various species of karma. The bondage is usually of seven main

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Samayasāra species out of eight and once in every life-time the eighth species viz. life-span-determining karma will be bound. Soul Degraded from the Ultimate Values is
subjected to Bondage जह पुरिसेणाहारो गहिदो परिणमदि सो अणेयविहं।
___ मंसवसारुहिरादी भावे उदरग्गिसंजुत्तो॥१६॥ jaha puriseņāhāro guhido pariņamadi so aņeyaviham. mamsavasāruhirādi bhāve udaraggisamjutto.. 16
तह णाणिस्स दु पुव्वं जे बद्धा पच्चया बहुवियप्पं ।
बझंते कम्मं ते णयपरिहीणा दु ते जीवा ॥ १७॥ taha ņāņissa du puvvam je baddhā paccayā bahuviyappam.
bajjhamte kammam te nayaparihīņā du te jīvā..17
(Jaha purisena gahido āhāro) Just as food materials consumed by a person (udaraggi-samjutto) and acted upon by digestive juices from the organs of the digestive system, (so mamsa-vasā-ruhirādi bhāve aneyaviham parinamadi) are metabolized and converted into flesh, blood, marrow and various other bodily factors.
(Taha) In the same way (nanissa du puvvam baddhā paccayā) dravya karma bounded earlier (pre-enlightenment] by the enlightened soul (te bahuviyappum kammam bajjhamte) become the conditions of bondage of various species of karma (te du jīva ņayaparihiņā) such a soul is degraded and has fallen from the ultimate values. Annotations :
These are the concluding verses of this (fifth) chapter, on the subject of influx of karmic matter (āśrava). Having emphatically established in the preceding verses that an enlightened person with right vision (samyagdrsti), who has suppressed or destroyed the beginningless perverted attitude, is free from bondage, the author introduces special conditions of bondage for such a soul. An aspirant climbing the ladder of spiritual purification is also subject to falls and degradations. We have stated that the karma does not yield its fruit as soon as it is bound but remains inactive for some time. It delivers its fruit when it comes to the state of rise (udaya) from the state of non-production (sattā). Thus, an enlightened person might
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have some karma left in the state of non-production which come to rise after he has been enlightened. When such karma, bound in the pre-enlightenment period, gives its fruit, the soul may be degraded and loses some faith in the ultimate aspects of the soul. In that case, inspite of being a samyagdrsti, affection and attachment to aliens produce bhāva karma and bhava āśrava which ultimately result in dravya äśrava and bondage of new karma. The author explains the process by using the analogy of the digestion and metabolism of foodstuffs. It is well known that the conversion of food into vital tissues of biological importance is a slow process. The food has to pass through various stages of digestive process in various digestive organs and is acted upon by various digestive juices at each stage-in stomach, intestines etc. Ultimately by the lengthy and intricate processes of catabolism and anabolism the proteins of the food stuffs are converted into the proteins of the tissues and become flesh, blood, marrow, bones and other vital tissues of the body. Similarly, the complex processes of karma brings about the fruition and subsequent bondage even after the achievement of enlightenment and right vision.
[The relative 'non-bondage of karma for the samyagdrsti should not understood in absolute sense).
(Idi pamcamo āsavādhiyāro samatto)
[Here ends the fifth chapter on Āśrava (Cause of Influx of Karmic Matter).]
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Chapter - 6 Chatthamo Samvarādhiyāro
Samvara (Inhibition) Discernment between The Self and The Non-self
is the Basis of Samvara
उवओगे उवओगो कोहादिसु णत्थि को वि उवओगो। कोहो कोहो चेव हि उवओगे णत्थि खलु कोहो॥१॥ uvaoge uvuogo kohādisu natthi ko vi uvaogo. koho koho ceva hi uvaoge natthi khalu koho.. 1
अट्ठवियप्पे कम्मे णोकम्मे चावि णत्थि उवओगो। उवओगम्हि य कम्मं णोकम्मं चावि णो अत्थि॥२॥ atthaviyappe kamme nokamme cāvi natthi uvaogo. uvaogamhi ya kammam ņokammam cāvi ņo atthi..2
एदं तु अविवरीदं णाणं जइया दु होदि जीवस्स। तइया ण किंचि कुव्वदि भावं उवओगसुद्धप्पा ॥३॥ edam tu avivarīdam ņāņam jaiyā du hodi jīvassa. taiyā nu kimci kuvvadi bhāvam uvaogasuddhappā..3
(Uvaogo uvaoge) The consciousness is identical with con· sciousness alone (kohādisu ko vi uvuogo natthi) consciousness does not exist in anger and the like; (ca) conversely (kohe eva hi koho) anger is identical with anger alone; (khalu uvaoge koho natthi) surely anger does not exist in consciousness.
(Atthaviyappe kumine ca şokumme cāvi uraogo natthi) Consciousness does neither exist in any of the eight species of karina nor in the gross physical body; (ya) conversely (uvaogamhi kammam ca nokarmam cāvi no atthi) neither the eight species of karma nor the physical body are the same as consciousness.
(Jaiyā du edam tu avivaridarn nāņam jīvassa hodi) When the soul happens to possess such unperverted (free from doubt and error] knowledge (taiyā uvaogasuddhappā kimci bhāvam ņu

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kuvvadi) only then the soul which is pure consciousness ceases to indulge in alien thoughts (states) i.e. other than consciousness, Annotations :
In this chapter, the author discusses Samvara stoppage of the influx of karmic matter into the soul. In the preceding chapter we had seen that the perverted world-view-mithyātva-thwarts the soul's predilection for truth and is the largest opening/inlet permitting non-stop entry of karmic matter. The first awakening of the predilection for truth-sumyaktva-blocks the inlet and stops the inflow of karmic pollution. This process of blocking the entry of pollution is called Samvara. The basic benefit of samyaktva-right world-view-is discernment between the ultimate natures of the self and non-self.
In these opening verses of the chapter, the author states that as soon as the inlet of mithyātva is blocked, the soul becomes enlightened and is able to discern separateness of the characteristics of the pure self and those of non-self.
Thus, anger and the like, i.e., passions were considered as psychic states-psychological distortions-corrupting the purity of consciousness (upayoga) which is the most important characteristic of the soul. Similarly the eight species of karma and the gross physical body were also considered affecting pure consciousness. Now with the dawn of enlightenment, consciousness (upuyoga) is clearly seen quite distinct from these corrupting entities. This ability of the soul is called bhedavijñāna which is, thus, the first step or sine quâ non for the process of samvara i.e., blocking the entry of the karmic matter.
जह कणयमग्गितवियं पिकणयसहावं ण तं परिच्चयदि।
तह कम्मोदयतविदो ण जहदि णाणी दु णाणित्तं ॥४॥ jaha kanayamaggitaviyam pi kanayasahāvam na turn pariccuyadi. tahu kaminodayatavido na juhadi nāņī du nūnittam..4
एवं जाणदिणाणी अण्णाणी मणदि रागमेवादं।
अण्णाणतमोच्छण्णं आदसहावं अयाणंतो॥५॥ evam jānudi ņānī unnāņi munadi rāgamevādam. annūnatamocchannam ādasahāvam uyānamto..5
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सुद्धं तु वियाणंतो विसुद्धमेवप्पयं लहदि जीवो । जाणतो दु असुद्धं असुद्धमेवप्पयं लहदि ॥ ६ ॥ suddham tu viyāṇamto visuddhamevappayam lahadi jīvo. jāṇamto du asuddham asuddhamevappayam lahadi..6
Samayasara
अप्पाणमप्पणा रुंधिदूण दोपुण्णपावजोगेसु ।
दंसणणाणम्हि ठिदो इच्छाविरदो य अण्णम्हि ॥ ७ ॥ appāṇamappaṇā rumdhidūņa dopuṇṇapāvajogeṣu. damsaṇaṇāṇamhi thido icchāvirado ya aṇṇamhi..7
जो सव्वसंगमुक्कोझायदि अप्पणमप्पणा अप्पा । ण विकम्मं णोकम्मं चेदा चिंतेदि एयत्तं ॥ ८ ॥ jo savvasamgamukko jhāyadi appaṇamappaṇā appā. ņa vi kammam ṇokammam cedā cimtedi eyattam..8
अप्पाणं झायंतो दंसणणाणमइओ अणण्णमओ । लहर्दि अचिरेण अप्पाणमेव सो कम्मपविमुक्कं ॥ ९ ॥ appānam jhāyamto damsananānamaio anannamao. lahadi acireņa appāṇameva so kammapavimukkam..9
(Jaha) Just as (aggitaviyam pi kaṇayam tam kaṇayasahāvam na pariccayadi) gold never abandons its nature-goldhood, even when intensely heated [melted] by fire, (taha) in the same way (kammodayaṭavido ṇāņī du ṇāṇittam na jahadi) the enlightened person also never abandons his enlightenment even when tormented and oppressed by the afflictions resulting from the fruition of [vicious] karma. (Evam ṇāņī jaṇadi) Thus, the enlightened person is aware of the [pure nature of the] self, (aṇṇāṇa-tamocchanṇam aṇṇāṇī ādasahāvam ayāṇamto rāgamevādam munadi) but the deluded person, being ignorant and unaware of the [true nature] of the self because of the darkness of perverted knowledge, believes attachment and the like to be the self.
(Suddham to viyāṇamto jīvo visuddhamevappayam lahadi) The soul which is aware of the pure [and perfect] nature of the self attains the pure self (du asuddham jāṇamto asuddhamevappayam lahadi) while one who is unaware of the pure nature of the self attains defiled self.
(Appāṇamappaṇā do-puṇṇapāva-jogesu rumdhidūņa dam

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Chapter - 6 sana-ņāņumhi thido) He, abandoning all moral as well as sinful activities, is totally absorbed in the characteristics of the pure self viz., knowledge and intuition [through self-meditation]; (ya) and (annamhi icchāvirado savvasamgamukko) renouncing all desires of attachment to aliens and renouncing all internal as well as external possessions (jo uppā appāṇamappaņā jhāyadi) the soul who concentrates on the self through the self [self-meditation); (kammamna vi nokammam) but does not concentrate on the subtle karma or gross physical body (cedā eyattam cimtedi) such a soul endowed with such unique qualities contemplates and experiences solitariness; (so appāņam jhāyamto) and such a soul, again, with the self-meditation (damsananānamaio anannamao) totally absorbed in itself and its characteristic qualities-knowledge and intuition-acireng eva kammapavimukkam appānam lahadi) in a short time realizes itself in the pure state completely free from all karma.
तेसिं हेदू भणिदा अज्झवसाणाणि सव्वदरिसीहिं। मिच्छत्तं अण्णाणं अविरदिभावो य जोगो य॥१०॥ tesim hedū bhanidä ajjhavasāņāņi savvadarisīhim. micchattam anņāņam aviradibhāvo ya jogo ya.. 10
हेदुअभावे णियमा जायदि णाणिस्स आसवणिरोहो। आसवभावेण विणा जायदि कम्मस्स दुणिरोहो॥११॥ heduabhāve niyamā jāyadi ņānissa āsavaņiroho. āsavabhūveņa viņā jāyadi kammassa du ņiroho.. 11
कम्मस्साभावेण य णोकम्माणं पि जायदि णिरोहो।
णोकम्मणिरोहेण य संसारणिरोहणं होदि॥१२॥ kammassābhāvena ya nokammāņam pi jāyadi ņiroho.
ņokammaņiroheņa ya samsāraṇirohanam hodi.. 12
(Savvadarisihim tesim hedū micchattam unņāņam ya aviradibhāvo ya jogo ajjhavasāņāņi bhanidā) The omniscients have (identified and shown the four primordial] conditions of influx, viz. (i) perverted world-view, (ii) wrong cognition, (iii) non-abstinence, and (iv) activities, concomitant with relevant psychic conditions.
(Nāņissa hedu-abhāve niyamā āsava-ņiroho jāyadi) An
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enlightened person is able to block the influx in the absence of the conditions of influx [i.e. absence of bhāva āśrava] (āśrava-bhāveṇa viņā kammassa du ṇiroho jāyadi) and in the absence of influx there is no bondage; (ya kammassu bhāveṇa nokammaṇam piniroho jāyadi) and in the absence of bondage (of karmic body) there is no physical body; (ya nokamma viroheṇa samsāra nirohaṇam hodi) and in the absence of physical body there cannot be worldly existence [i.e. there is final emancipation].
(Idi chaṭṭhamo samvarādhiyāro samatto)
[Here ends the sixth chapter on Samvara (Inhibition).]

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Sattamo Ņijjarādhiyāro
Nirjarā (Dissociation of Karma) Introduction
Nirjarā is the process of separation of the previously bounded karmic matter and the soul. In the context of the complex interplay of the soul and the karmic matter, firstly, we have to distinguish between dravya or physical nirjarā and bhāva or psychical nirjarā. Alike dravya āśrava, dravya nirjarā is the modification or change in the states of karmic matter. The karma comes into rise (udaya) and delivers its fruits after a specific period of non-production (called abūdhākāla), during which it had remained inactive after bondage. Once it has delivered its fruits, the raison d'etre of its association with the soul comes to an end and it becomes separated from it. This separation qua karmic matter is called dravya nirjarā. Thus, dravya nirjarā belongs to the physical series in the psycho-physical relationship. Bhāva nirjarā, on the other hand, is the modification of the soul. When we look at the separation from the psychic angle, the soul is partially cleansed by the purging of the contamination produced by the foreign substance. This state of purification of the soul due to the dissociation of karmic matter is called bhāva nirjarā.
As stated above, in due course, the karma which has ripened and delivered its fruit gets separated from the soul. This type of separation after the ripening of the karma is known as vipākajāta (or vipākajā) nirjurā, because the separation has taken place on the maturity (vipāka) of the karma at the time determined at the time of bondage. This type of separation happens automatically without any effort on the part of the soul. But karina can be subjected to premature forced expulsion by means of penances and austerities. Of course, no karma can be separated, after bondage, without being enjoyed, actually or virtually, but it can be brought to premature fruition and then expulsed by penances at any time.

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Penances, again, can be motivated or unmotivated. They are unmotivated when (i) the purpose or result of the penance is not known or (ii) if the purpose is other than self-realization or (iii) if it is involuntary. The separation of karma resulting from such penances is considered purposeless—akāma nirjarā. Its opposite or purposeful sakāma nirjarā is the result of motivated and voluntary penances undertaken for purifying the soul. The means of motivated penances for achieving sakāma nirjară are called Tapas-austerities. They are of two categories, external and internal. Each of these is, again, of six different kinds. They are:
External austerities-discipline of the body:
(i) Fasting or abstaining from the intake of food, drink and other alimentary substances for a fixed period of time or unto death (anaśana).
(ii) Alimentary or dietary discipline by limiting the variety and/or quantity of nourishment (avamodarya or unodarikā).
(iii) Limiting/restricting quality of nourishment by eliminating tasty items (vṛtti-parisamkhyāna or vṛttisamkṣepa).
(iv) Abstaining from fatty and sweet items and delicacies (rasa-parityāga).
(v) Secluded sleeping place and lonely living (viviktasayyāsana), also self-control of senses, activities and passions (pratisamlīnatā).
(vi) Deliberate training of the body by subjecting it to various hardships and practice of difficult postures (kāyakleśa).
Internal austerities-discipline of the mind:
(i) Atonement or striving for the rectification of the transgression in the spiritual discipline by the lure of worldliness (prāyaścitta).
(ii) Humility and reverence towards elders, teachers, and the like. It includes observance of proper etiquette in the presence of superiors (vinaya).
(iii) Personal attendance and other kinds of service consisting in the exertion for and relief to sick and weak (vaiyāvṛtya).

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Chapter - 7 (iv) Systematic study of scriptures and concentration of attention (svādhyāya).
(v) Abandonment or renouncing the false belief such as, 'I am the body, passions and the like'; isolation of the self from the non-self (vyutsarga).
(vi) Systematic meditation-deliberate mental concentration and controlling the wandering of the mind including self-meditation (dhyāna).
Of all types of austerities, meditation is considered to be the most powerful means of nirjarā.
Process of Dissociation उवभोगमिन्दियेहिं दव्वाणमचेदणाणमिदराणं।
जं कुणदि सम्मदिट्ठी तं सव्वं णिज्जराणिमित्तं ॥१॥ uvabhogamindiyehim davvānamacedaņāņamidarāņam. jam kunadi sammaditthī tam savvam nijjarāṇimittam.. I
दब्वे उवभुजंते णियमा जायदि सुहं च दुक्खं वा।
तं सुहदुक्खमुदिण्णं वेददि अध णिज्जरं जादि॥२॥ davve uvabhujjamte niyamā jāyadi suham ca dukkham vā. tam suhadukkhamudinnam vedadi adha nijjaram jādi..2
(Sammaditthi) For the enlighened soul with right vision (indiyehim acedaņāņam idarāṇam davvāņam jam uvabhogam kunadi) the apparent enjoyment of sensuous pleasures by using animate or inanimate objects, (tam savvam nijjarāṇimittam) (in reality, become, the cause of dissociation of karma (instead of bondage).
(Niyamā) According to the law of karma, (davve uvabhujjamte) whenever (the soul) is infatuated with (sensuous] objects, (suham ca dukkham vā jāyadi) it enjoins pleasure or suffers misery; (tam udinnam suhadukkham vedadi) this pleasure or misery is the result of the rise/fruition of karma (adha nijjaram jādi) which then gets dissociated from the soul.
Exquisitive Virtue of Non-indulgence,
resulting from Enlightenment
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Samayasāra जह विसमुवभुजंतो वेज्जो पुरिसो ण मरणमुवयादि।
पोग्गलकम्मस्सुदयं तह भुंजदि णेव बज्झदे णाणी॥३॥ jaha visamuvabhujjamto vejjo puriso na maranamuvayādi. poggalakammassudayam taha bhumjadi ņeva bajjhade ņāņi..3
जह मज्जं पिवमाणो अरदिभावेण ण मज्जदे पुरिसो।
दव्वुवभोगे अरदो णाणी विण बज्झदे तहेव॥४॥ jaha majjam pivamāņo aradibhāveņa na majjade puriso. davvuvabhoge arado ņāņī vi ņa bajjhade taheva..4
सेवंतो वि ण सेवदि असेवमाणो वि सेवगो को वि। . पगरणचेट्ठा कस्स वि ण य पायरणो त्ति सो होदि॥५॥
sevamto vi ņa sevadi asevamāṇo vi sevago ko vi.. pagaranacetthā kassa vi na ya pāyarano tti so hodi..5
उदयविवागो विविहो कम्माणं वण्णिदो जिणवरेहिं।
ण हु ते मज्झ सहावा जाणगभावो द अहमेक्को॥६॥ udayavivāgo viviho kammānam vannido jiņavarehim. ņa hu te majjha sahāvā jāņagabhāvo du ahamekko..6
पोग्गलकम्मं रागो तस्स विवागोदओ हवदि एसो। ण हु एस मज्झ भावो जाणगभावो दु अहमेक्को॥७॥ poggalakammam rāgo tassa vivāgodao havadi eso. na hu esa majjha bhāvo jānagabhāvo du ahamekko.. 7
एवं सम्मादिट्ठी अप्पाणं मुणदि जाणगसहावं ।
उदयं कम्मविवागं च मुयदि तच्चं वियाणंतो॥८॥ evam sammādiţthi appānam munadi jāņagasahāvam. udayam kammavivāgam ca muyadi taccam viyāṇamto..8
(Jaha) Just as (vejjo puriso) a toxicologist (visamuvabhujjamto maranam ņa uvayādi) does not die inspite of handling and dealing with poisons, (taha) in the same way (nāni poggalakammassudayam bhumjadi ņeva bajjhade) the enlightened soul, inspite of enjoying the fruits of karma, does not suffer bondage.
(Jaha) Just as (puriso majjam pivamāņo) a person, in spite of indulging in alchoholic drinks, (aradi bhāveņa ņa majjade) does not get intoxicated because he has developed the capacity of controlling it, (taheva) in the same way (ņāņi vi davvuvabhoge
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Chapter - 7 arado na bajjhade) the enlightened soul, by remaining aloof and impassive, inspite of using the material objects does not incur bondage.
(Ko vi sevamto vi na sevadi) There are some [enlightened souls) who [by remaining impassive] do not indulge (psychically] inspite of apparent/physical indulgence; (asevamāṇo vi sevago) [on the other hand] there are others who (due to their intrinsic hankering] indulge (psychically) inspite of [physical) non-indulgence; (kassa vi pagaranacetthā ņa ya so pāyarano tti hodi) just as an agent or broker transacts a business deal (for his principal] without actually being liable for its profit or loss (see annotations).
(Jinavarehim) the omniscients (kammānam udayavivāgo viviho vannido) have shown many varieties of the fruits of the rise of karma (te hu majjha sahāvā na) but they are not my attributes, (aham du ekko janagabhāvo) [because) pure consciousness alone is my characteristic attribute (so contemplates the enlightened soul).
(Rāgo poggalakammam) Affection is, being its mode, identical with karma (tassa vivāgodao eso havadi) because affection is the fruit of its rise; (esa hu majjha bhāvo na) it can never be my attribute (aham du ekko jānagabhāvo) pure consciousness alone is my characteristic attribute.
(Evam sammāditthí appāņam) In this manner, the enlightened soul (jānagasahavam muộadi) identifies himself with nothing but pure consciousness (ca taccam viyaṇamto kammavivāgam udayam munadi) and so doing, he renounces/abandons the [impure) states resulting from the rise/fruition of karma. Even an lota of Affection (towards Aliens)
vitiates the Enlightenment परमाणुमेत्तयं पि हु रागादीणं तु विज्जदे जस्स।
ण वि सो जाणदि अप्पाणयं तु सव्वागमधरो वि॥९॥ paramāņumettayam pi hu rāgādīņam tu vijjade jassa. ņa vi so jāņadi appāņayam tu savvāgamadharo vi..9
अप्पाणमयाणंतो अणप्पयं चावि सो अयाणंतो। किह होदि सम्मदिट्ठी जीवाजीवे अयाणंतो॥१०॥ appānamayānamto anappayam cāvi so ayānamto.
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Samayasära kiha hodi sammaditthī jīvājīve ayānamto.. 10 (Hu jassa ragādīnam tu paramāņumettayam pi vijjade) Truly speaking, if there exists even an atom of affection (towards aliens] (so tu savvāgamadharo vi) inspite of being well-versed in scriptures (appanayam na vi jāņadi) one does not know his true self through direct/immediate experience.
(Appāņayam ayānamto) And if one does not (really) know the true self (so anappayam cāvi ayānamto) one is incompetent to know the non-self also. And so (jīvajīve ayāṇamto kiha sammadithi hodi) in the absence of knowledge of self as well as non-self, how can one be designated as enlightened-samyagdrsti?
Annotations :
Here the author gives a factual criterion of the truly Enlightend Soul-Samyagdrsti. Jain philosophy in general and the author in particular, frequently, eulogizes the enlightened soul-samyagdrsti. We have seen that the terms mithyādrsti and mithyādarśana are used to denote the beginningless infection of the soul resulting in perversion of its world-view. In course of time the inherent potency of the soul overcomes the contamination and leads the soul to right world-view and right path. The first awakening of the predilection for truth is called samyagdarśana and the soul who attains it is called samyagdrsti, which are opposite of mithyādarśana and mithyādrśti respectively. And this is what is meant by enlightenment.
But the path of spiritual advancement from the dawn of enlightenment to total annihilation of affection/attachment (rāga) for alien objects, is very long and arduous. The term Vitarāga stands for total freedom from attachment of any kind and is thus exclusively related to self and nothing else whatsoever. It is this vitarāga stage of enlightenment-samyagdrsti-which is so often referred to and eulogized in this treatise by the author. However the term enlightenment-samyagdrsti-is legitimately applicable to any stage from the first awakening to complete absence of affection/ attachment. And, therefore, the above verses clarify that a true samyagdrsti who is regarded free from the bondage of karma is vitarāga, totally free from attachment. Thus, in most verses in this book the term samyagdrsti is synonymous with the term vitarāga
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and the above verses are meant to dispel any misunderstanding in this regard.
The author discounts the superficial scholarship in terms of theoretical scriptural knowledge. The knowledge of scriptures is valid and purposeful only if it results in progressive freedom from attachment and ultimately to becoming vitarāga. Even an iota of attachment/affection may prevent the scholar from attaining the ability of apprehending his true Self through direct experience. To be regarded as true samyagdrsti one must transcend even the subtlemost attachment to non-self. Until then the enlightenment is imperfect and scholarship superficial.
Significant Import of [Right] Knowledge आदम्हि दव्वभावे अपदे मोत्तूण गिण्ह तह णियदं।
थिरमेगमिमं भावं उवलब्भंतं सहावेण॥११॥ ādamhi davvabhāve apade mottūna ginha taha niyadam. thiramegamimam bhāvam uvalabbhamtam sahāveņa.. 11
आभिणिसुदोहिमणकेवलं च तं होदि एक्कमेव पदं। - THT MET i nieg furcafa Hafli 8711 ābhiņisudohimanakevalam ca tam hodi ekkameva padam. so eso paramatho jam lahidum ņivvudim jādi../2
णाणगुणेण विहीणा एदं तु पदं बहू वि ण लहंते। तं गिण्ह णियदमेदं जदि इच्छसि कम्मपरिमोक्खं ॥१३॥ ņāņagunena vihīņā edam tu padam bahū vi na lahamte. tam ginha niyadamedam jadi icchasi kammaparimokkham.. 13
एदम्हि रदो णिच्वं संतुट्ठो होहि णिच्चमेदम्हि।
एदेण होहि तित्तो होहिदि तुह उत्तमं सोक्खं ॥१४॥ edamhi rado riccam samtuttho hohi niccamedamhi.
edena hohi titto hohidi tuha uttamam sokkham.. 14
(Ādamhi davvabhāve apade) The transitory attributes of the soul cannot be [truly] identified with the (eternal] soul; hence (mottuna) abandon them; instead (niyadam thirain taha egam imum sahāveņa uvalabbhamtam bhāvam ginha) grasp what is eternal, indestructible, steady and unique as well as truly identifiable with the soul, viz., pure consciousness.
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(Abhiņi-sudohi-mana-kevalam ca tàm ekkameva padam hodi) Five classes of knowledge viz. (i) sensuous, (ii) scriptural, (iii) clairvoyance, (iv) mind-reading and (v) omniscience-are divisions of a single faculty called knowledge; (so eso paramattho jam lahidum nivvudim jādi) and this faculty/capability is inherent in the soul and its emergence leads to final emancipation of the soul.
(Nāņaguņeņhi vihīņā bahū vi edam padam tu ņa lahamtī) Without the benefit of the virtue of knowledge [inspite of striving in various ways), many are unable to attain emancipation-[i.e., to demolish the karmic veil which obstructs it) (tam jadi kammaparimokkham icchasi edam niyadam ginha) therefore, if you desire freedom from the bondage of karma, grasp the eternal facultyknowledge.
(Edamhi niccam rado) [Addressing the aspirant) (oh bhavya) always adore the faculty of knowledge, (edamhi niccam samtuttho hohi) be content with it, (edana titto hohi) be totally satisfied with it (tuha uttamam sokkham hohidi) you will (positively) attain bliss par excellence. Annotations :
In these four verses, the author eulogizes knowledge and emphasizes it as the highest spiritual virtue of knowledge, leaving aside all other efforts. Among the numerous attributes, virtues and faculties of the soul, some are merely transient while a few are permanent, innate and unalienable. Both in worldly and emancipated unembodied states, consciousness/knowledge (jñāna) is the most powerful and unalienable capability of the three most precious faculties-three jewels-that constitute the path of emancipation. While faith/belief (darśana) and conduct (cāritra) exhaust their potency of usefulness, once the soul has demolished the deluding (mohunīya) karma. Knowledge (jñāna) alone [in the form of omniscience] adorns the eternal emancipated state of the soul. By this verses, the author earnestly admonishes the aspirants to concentrate all efforts on the acquisition of knowledge.
To comprehend the full significance of the value of knowledge, we shall, briefly, study the Jain theory of knowledge. Jain epistemology-theory of knowledge-is as old as Jainism itself and can be regarded as of great antiquity in its basic form, the theory
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is presupposed by the Jain doctrine of karma.
Upayoga (consciousness) is the defining characteristic of a soul. It is a complex of two cognitive faculties; knowledge is the determinate consciousness (jñāna) and intuition is the indeterminate consciousness (darśana). Thus, knowledge is inherent in the soul. In the worldly life, it is obscured by the karmic veil. It is imperfect when the veil is partially removed and pure and perfect when it is totally destroyed. Absence of knowledge is as unnatural to the soul as darkness is to the sun. Of the five classes of knowledge, enumerated in verse no. 7.12, the sensuous and scriptural (mati and śruta) are indirect as they are born with the help of the senseorgans and the mind. The other three are direct and independent of any external instrument.
Chapter - 7
Mati-jñāna-perceptual or sensuous cognition-is born with the help of the sense-organs and the mind. It includes intellect, memory, conceptual planning etc..
Śruta-jñāna originally meant knowledge embodied in the scriptures and Jains regard their scriptures to contain all the truths verbally expressed. But now it is accepted as articulate knowledge-verbal expression and means of transfer of knowledge from one person to others. In a wider sense, it is held that a soul could never be devoid of sensuous and verbal knowledge. Even the one-sensed organisms such as plants, are held to be possessed of these two. To be devoid of these is to lose the nature, soul and become non-soul.
The Jains believe in the capacity of the soul to know all things irrespective of temporal and spatial distance, i.e., the soul is inherently capable of cognizing all things with all these characteristics-past, present and future. The other three classes of knowledge are completely free from the dependence upon sense-organs, mind or any other external instrument. By clairvoyance-visual intuitionavadhi-jñāna, one can intuit things which have shape or form (rūpī).
Manaḥparyaya-jñāna, i.e., mind-reading is the revealer of the objects thought of by the minds of people, i.e. it intuits the states of mind that is engaged in thinking.
Omniscience (kevala-jñāna) is the consummation of all

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Samayasāra knowledge. It intuits all substances-rūpi and arūpī-with all their
modes. Nothing remains unknown to an omniscient-kevali. It is perfectly consistent with the Jain concept of emergence of full knowledge with the removal of karmic veil. Jains are emphatic that the plenum of knowledge can be attained by the development of a supervision which is potentially in all souls and omniscience is the condition as well as the result of perfection.
Right Knowledge Leads to __Non-attachment and Desirelessness .
को णाम भणेज्ज बुहो परदव्वं मम इदं हवदि दव्वं ।
अप्पाणमप्पणो परिगहं तु णियदं वियाणंतो॥१५॥ ko ņāma bhanejja būho paradavvam mama idam havadi davvam. appānamappano parigaham tuniyadam viyānamto..15
मज्झं परिग्गहो जदि तदो अहमजीवदं तु गच्छेज्ज।
णादेव अहं जम्हा तम्हा ण परिग्गहो मज्झं॥१६॥ majjham pariggaho jadi tado ahamajīvadam tu gacchejja. ņādeva aham jamhā tamhā ņa pariggaho majjham..16 छिज्जदु वा भिज्जदु वा णिज्जदुवा अहव जादु विप्पलयं ।
जम्हा तम्हा गच्छदु तहावि ण परिग्गहो मज्झं॥१७॥ chijjadu vā bhijjadu vā ņijjadu vā ahava jādu.vippalayam. jamhā tamhā gacchadu tahāvi na pariggaho majjham.. 17
अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे धम्म।
अपरिग्गहो दुधम्मस्स जाणगो तेण सो होदि॥१८॥ apariggaho aniccho bhanido ņāņi ya necchade dhammam. apariggaho du dhammassa jānago tena so hodi..18 अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदि अधम्म।
अपरिग्गहो अधम्मस्स जाणगो तेण सो होदि॥१९॥ apariggaho uņiccho bhanido ņāņi ya ņecchadi adhammam.
apariggaho adhammassa jāņago tena so hodi..19 अपरिग्गहो अणिच्छो भणिदो असणं च णेच्छदे णाणी।
अपरिग्गहो दु असणस्स जाणगो तेण सो होदि॥२०॥ apariggaho aniccho bhanido asanam ca necchade nāņī. apariggaho du asanassa jānago tena so hodi..20
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craft forest uforat qui a otwà unit i अपरिग्गहो दु पाणस्स जाणगो तेण सो होदि ॥ २१ ॥ apariggaho aniccho bhaṇido pāṇam ca ṇecchade ṇāṇī. apariggaho du pāṇassa jāṇago tena so hodi..21
Chapter - 7
एमादिए दु विविहे सव्वे भावे य णेच्छदे णाणी । जाणगभावो णियदो णीरालंबो दु सव्वत्थ ॥ २२ ॥ emādie du vivihe savve bhäve ya necchade ṇāṇī. jāṇagabhāvo ṇiyado ṇīrālambo du savvattha..22
(Appāṇam niyadam appaṇo parigaham tu viyāṇamto) Having been convinced that the Self [and nothing else]) is the only real [eternal] asset, (ko ṇāma buho bhanejja) which wise person will say that (idam paradavvam mama davvam havadi) this alien substance [material wealth etc.] is my asset [possession]?
(Jadi pariggaho majjham) If I regard the inanimate wealth etc. as my assets [possessions] (tado tu ahamajīvadam gacchejja) then I [self] [inspite of being endowed with consciousness] would become identical to [becoming] inanimate; (jamhā aham ṇādeva tamhā pariggaho majjahām ṇa) because I am only 'knower' [i.e., knowledge/consciousness is my own real asset], alien wealth etc. can never belong to me.
(Chijjadu vā bhijjadu vā ṇijjadu vā ahava vippalayam jādu jamhā tamhā gacchadu tahāvi pariggaho majjham na) [This material wealth [possession] including the body] is liable to be maimed or split or stolen or could be destroyed [in some other way]; whatever the method of dispossession, [I vow that] alien material wealth never belong to me.
(Apariggaho aniccho bhaṇido) He who has no desire [for material wealth] is called renouncer [aparigrahi] (ya ṇāni dhammam necchade) and he who is enlightened has no desire for auspicious karma (teņa so dhammassa du apariggaho) hence, he may be called renouncer of auspicious karma; (jaṇago hodi) he is aware [of the auspicious karma} but has no desire for it.
(Apariggaho aniccho bhaṇido) He who has no desire [for material wealth] is called renouncer [aparigrahī] (ca ṇāṇī asaṇam necchade) and he who is enlightened has no desire for foodstuffs,

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Samayasāra (teņa so asanassa du apariggaho) hence, he may be called renouncer of food; (jaṇago hodi) he is aware [of the food] but has no desire for it.
(Apariggaho aniccho bhanido) He who has no desire [for material wealth] is called renouncer [aparigrahī] (ya ṇāṇī pāṇam necchade) and he who is enlightened has no desire for drinks, (tena so pāṇassa du apariggaho) hence, he may be called renouncer of drinks; (jaṇago hodi) he is aware [of the drinks] but has no desire for them.
(Emādie du vivihe savve bhāve ya ṇāṇī necchade) Thus, he who is enlightened has no desire for indulging in these and such other sensuous pleasures; (savvattha ṇīrālambo du niyado jāṇagabhāvo) his sole indulgence is his own characteristic attribute-Knowledge (Consciousness).
Annotations:
In these verses, the author depicts the contemplation and consequent internal dispositions of an enlightened person. In the worldly life, every living organism is, not only associated with a body which one considers its own, but also several other possessions/assets, both animate and inanimate. Even in the case of subhuman organisms, there is such a wider interest than the mere instinct' of self-preservation. Of the four primal drives-unlearned instincts-the possessive instinct-parigraha samjñā-identifies the organism with the wider environment in which it lives and survives. Birds, beasts and even insects are known to make out the boundaries of their habitats and possessions and defend them against aggressors sometimes unto death. Their parental and filial instincts are the sub-human basis of institutions of family among humans. In the case of human, several economical and social institutions such as possessing property and belonging to a particular social order or a nation, widen the environmental horizon and extend the personality. Prosperity or adversity of these institutions invoke feelings of joy or sorrow and there is pleasure to possess assets in the form of land, jewels, and other valuable properties. One becomes aggressive
1. The four primal drives [unlearned instincts] are: alimentary (āhāra samjñā), fear (bhaya samjñā), sex (maithuna samjñā) and possessive instinct (parigraha samjñā)

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Chapter - 7 if threatened by injury to one's possessions. All these are facts of worldly life and are collectively called empirical reality.
When, with the dawn of enlightenment, one realizes the ultimate truth that all the worldly possessions/assets are transitory in nature and the only eternal assets are one's own inalienable qualities, the horizon and outlook undergoes radical change. Contemplation of the ultimate truth that all material possessions (including the body) are perishable and are most susceptible to being maimed or split or stolen or lost in one way or another, reveals the transcendental reality. How can such a perishable object be considered as identical to Self which is eternal and possessed of the inalienable qualities of consciousness? Identification of material assets to one's self is equivalent to identifying consciousness with inanimate. Realization of this ultimate truth does not necessarily result in physical renunciation of the material assets. The actual realization is in the mental outlook when all desires for alien property disappear.
The change of outlook concerns not only the material possessions but also extends to the auspicious karma (punya) and it's fruition which is the transcendental cause of all material assets and their enjoyment. So long as there was a desire for sensuous pleasure, punya and punyaphala where regarded as the most valuable assets being the ultimate source of all worldly pleasures. But once the desire is subjugated and countermanded by enlightenment, punya and pāpa are put on par as the ultimate obstacles to final emancipation.
As the spiritual development advances, carnal desire for all sensuous pleasures diminishes and finally vanishes. An enlightened person does feel hungry and thirsty and he eats and drinks, but there is no psychic response in these physical acts. Slowly all the worldly pleasures lose their charm and the enlightened person forsakes desire for all worldly dispositions and he is content with their awareness.
A Sage is Free from all Desires उप्पण्णोदयभोगो वियोगबुद्धिए तस्स सो णिच्चं। कंखामणागदस्स य उदयस्स ण कुव्वदेणाणी॥२३॥
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Samayasăra uppannodayabhogo viyogabuddhie tassa so ņiccam. kamkhāmaņāgadassa ya udayassa na kuvvade nāņi..23
जो वेददि वेदिज्जदि समये-समये विणस्सदे उहयं । तं जाणगो दुणाणी उहयं पि ण कंखदि कयादि॥२४॥ jo vedadi vedijjadi samaye-samaye vinassade uhayam. tam jāņago du nāņi uhayam na kamkhadi kayādi..24
बंधुवभोगणिमित्ते अज्झवसाणोदयेसु णाणिस्स।
संसारदेहविसयेसु णेव उप्पज्जदे रागो॥२५॥ bamdhuvabhoganimitte ajjhavasāņodayesu ņāņissa.
samsāradehavisayesu ņeva uppajjade rāgo..25
(So uppannodayabhogo) Enjoyment of the fruits of the karma which has come into rise (tassa ņiccam viyogabuddhie) is a matter of total indifference to the enlightened sage (Jñānī] (ya ņāņi aņāgadassa udayassa kamkham na kuvvadi) and there is no expectation (desire) for the fruit of the karma which would come to rise in future.
(Jo vedadi vedijjadi uhayam samaye-samaye viņassade) He who experiences and what is being experienced [i.e., the subject as well as the object of the experience] are both transitory states (modes] characterized by instantaneousness; (tam jānago du ņāņi uhayam pi kayāvi na kamkhadi) an enlightened sage is (always] aware of both (these states) but never has any desire for them.
(Bamdhuvabhoganimitte samsāradehavisayesu ajjhavasānodayesu ņānissa rāgo ņeva uppajjade) An enlightened sage never has any liking (desire) for impulses of affection and attachment for carnal, sensual, worldly and physical pleasures produced by the fruition [rise) of karma. Annotations :
In these verses, the author continues to depict the desireless state of an enlightened sage (jñāni). Distinction Between an Enlightened Sage and an
Unenlightened Deluded Person णाणी रागप्पजहो हि सव्वदव्वेसु कम्ममज्झगदो। णो लिप्पदि रजएण दु कद्दममाझे जहा कणयं॥२६॥
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ṇāṇī rāgappajaho hi savvadavvesu kammamajjhagado. no lippadi rajaeņa du kaddamamajjhe jahā kaṇayam..26 अण्णाणी पुण रत्तो हि सव्वदव्वेसु कम्ममज्झगदो । लिप्पदि कम्मरयेण दु कद्दममज्झे जहा लोहं ॥ २७ ॥
anṇāṇī puņa ratto hi savvadavvesu kammamajjhagado. lippadi kammarayeṇa du kaddamamajjhe jahā loham..27
Chapter - 7
(Nāṇī savvadavvesu rāgappajaho) An enlightened sage is undoubtedly free from attachment for all [alien] objects, i.e., non-self, (kammamajjhagado rajaeņa du no lippadi) Hence, though enveloped by the environment of karmic matter, he is not defiled/ corrupted by its dust (jahā kaddamamajjhe kaṇayam) much in the same way as Gold, lying in slush, remains uncorroded.
(Puṇa aṇṇāṇī savvadavvesu hi ratto) On the other hand, an unenlightened/deluded person, who is undoubtedly attached to all alien objects i.e., non-self, (kamma-majjhagado kammarayeṇa du lippadi) and is also enveloped by the environment of karmic matter, [and is indulging in threefold activities] is defiled/corrupted by its dust (jahā kaddamamajjhe loham) much in the same way as Iron gets corroded by the slush which sorrounds it.
Annotations :
In these verses, the author uses a simple analogy to distinguish between the [purified] psychic dispositions of an enlightened sage and an unenlightened [deluded] person. The conscious substance [soul] is always enveloped by an environment of inanimate dust of karmic matter in the worldly life. The author has already established-in the previous verse-that the bondage of karma occurs only when the soul's dispositions are afflicted with attachment/ affection. In the case of an enlightened sage, (Jñānī) there is total absence of attachment for any alien objects. And hence, just as the precious metal Gold is never corroded, though it may be enveloped by mire/slush, because it has no chemical affinity for the corroding potency of the slush, the enlightened sage remains unaffected, i.e., there is no bondage. On the other hand, in the case of an unenlightened [deluded] person, his dispositions are afflicted with attachment/affection for alien objects. And hence, just as the base metal Iron is corroded by the slush enveloping it, because it has

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chemical affinity for the corrosion, the unenlightened person collects the karmic matter and the bondage occurs. An Analogy in Support of the Afore-mentioned Statements
भुजंतस्स वि विविहे सच्चित्ताचित्तमिस्सिए दव्वे। संखस्स सेदभावो ण वि सक्कदि किण्हगो कादं॥२८॥
bhuñjamtassa vi vivihe saccittăcittamissie davve. samkhassa sedabhāvo na vi sakkadi kiņhago kādum.. 28 : Tulfurea falas afodalfanfafine coti
भुजंतस्स वि णाणं ण सक्कमण्णाणदं णेदं॥२९॥
taha ņāņissa du vivihe saccittācittamissie davve. bhuñjjamtassa vi ņānam na sakkamannāņadam nedum..29
जइया स एव संखो सेदसहावं सयं पजहिदूण।
गच्छेज्ज किण्हभावं तइया सुक्कत्तणं पजहे॥३०॥ jaiyā sa eva samkho sedasahāvam sayam pajahidūņa. gacchejja kinhabhāvam taiyā sukkattanam pajahe..30
तह णाणी विह जइया णाणसहावं सयं पजहिदण।
अण्णाणेण परिणदो तइया अण्णाणदं गच्छे॥३१॥ taha ņāņī vi hu jaiyā ņāṇasahāvam sayam pajahidūņa.
annāņeņa parimado taiyā anņāņadam gacche..31
(Bhumjamtassa vi vivihe saccittāccittamissie davve) Intakel consumption of various, animate, inanimate and combined objects (samkhassa sedabhāvo kinhago kādum na vi sakkadi) by a conch [a large gastropod-shell fish) is unable to blacken the intrinsic whiteness of its spiral shell.
(Taha) Much in the same way (vivihe saccittāccittamissie davve bhumjamtassa vi ņāņīssa du ņānam annānadam nedum ņa sakkam) enjoyment of various animate, inanimate and mixed objects of worldly pleasures by an enlightened sage does not [is unable to] pervert his right knowledge.
(Jaiyā) Just as when (sa eva samkho) the self-same conch (sedasahāvam sayam pamjahidūna) itself abandons the intrinsic whiteness (kinhabhāvam gacchejja) and assumes blackness (taiyā sukkattanam pajahe) then and only then it ceases to be white.
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Chapter - 7 (Taha) Much in the same way (nāņi vi jaiyā hu ņāṇasahāvam sayam pajahidūņa) only if a sage, himself, abandons his right knowledge (annāņeņa parinado) and indulges in perversion (taiyā annānadam gacche) then and only then his knowledge becomes perverted.
Annotations :
In these verses, the author makes use of another analogy to illustrate the rule that the soul itself is the sole determinant of its state of purification or corruption. Here the analogy is that of a conch which is famous for its intrinsic whiteness. Conch is the spiral shell of a large gastropod (shell-fish) and is used for ceremonial purposes in temples. It is stated in the analogy that the gastropod habitually takes in a large variety of animate (seacreatures), inanimate and mixed objects as food during its life time, but its shell does not lose its famous shining whiteness. That is the variety of external objects has no effect on the intrinsic whiteness of the conch. Much in the same way, an enlightened sage, during his lifetime, enjoys all sorts of animate, inanimate and mixed objects, but none of them has any adverse effect on the inherent inalienable quality of the soul, that is, the right knowledge (Jñāna) of the enlightened sage is not blackened to perverted knowledge (Ajñāna). Again, in the case of the conch the blackness may tarnish the whiteness due to some internal biological action. Similarly, the knowledge of an enlightened sage may be transformed into perverted one due to the loss of the soul's own internal purified state. The gist is-the knowledge will be right and pure as long as the soul remains pure, and it becomes perverted by the impurity of the soul itself. The external objects have no potency to convert the intrinsic quality of the soul.
Actions of an Enlightened Sage are
without any Desire for Reward पुरिसो जह को वि इहं वित्तिणिमित्तं तु सेवदे रायं।
तो सो वि देदि राया विविहे भोगे सुहूप्पादे॥३२॥ puriso jaha ko vi iham vittinimittam tu sevade rāyam.
to so vi dedi rāyā vivihe bhoge suhüppāde..32 . एमेव जीवपुरिसो कम्मरयं सेवदे सुहणिमित्तं।
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Samayasāra तो सो वि देदि कम्मो विविहे भोगे सुहूप्पादे॥३३॥ emeva jīvapuriso kammarayam sevade suhaạimittam. to so vi dedi kammo vivihe bhoge suhüppāde..33 जय पुण सो च्चिय पुरिसो वित्तिणिमित्तं ण सेवदे रायं।
तो सो ण देदि राया विविहे भोगे सुहूप्पादे॥३४॥ jaya puna so cciya puriso vittiņimittam na sevade rāyam. to so na dedi rāyā vivihe bhoge suhüppāde.. 34
एमेव सम्मदिट्ठी विसयत्थं सेवदे ण कम्मरयं।
तो सो ण देदि कम्मो विविहे भोगे सुहूप्यादे॥३५॥ emeva sammadithi visayattham sevade na kammarayam.
to so na dedi kammo vivihe bhoge suhüppāde..35
(Jaha iham) Just as, in this worldly life (ko vi puriso vittinimittam tu rāyam seved) if a person [faithfully) serves the king for his livelihood, (to so vi rāyā) then also that king (suhuppāde vivihe bhoge dedi) (positively) favours him with various enjoyable facilities.
(Emeva jīvapuriso) Similarly, if a soul, like man, (suhanimittam kammarayam sevade) serves the karma-dust with a desire to get worldly pleasures (to so kammo vi) then the (king)-. (auspicious) karma-also (suhuppade vivihe bhoge dedi) favours him with various worldly pleasure (as its fruit].
(Puņa jaha so cciya puriso) Again, just as if the selfsame person (vittiņimittam rāyam na sevade) does not care to serve the king for getting monetary reward (to so rāyā suhuppāde vivihe bhoge na dedi) then the king does not favour him with any facilities for worldly comforts.
(Emeva samaditthi) Similarly, if an enlightened sage (visayattham kammarayum na sevade) does not care to serve the [king] karma-dust, because he does not aspire for any carnal pleasures, (to so kammo suhuppāde vivihe bhoge na dedi) then the karma does not favour him with various worldly pleasures. Annotations :
In these verses, the author, again, uses an analogy to stress the significance of Desire for Reward, both in the worldly life as
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Chapter - 7 well as spiritual advancement. Earlier, in the Introduction to chapter IV, it has been stated that all that is enjoyable and pleasant in the worldly life-health, wealth and happiness-can be obtained only by the fruition of auspicious karma-punya. This means that one has to seek the favour of the inanimate karmic matter (dust), to gratify ones desire for worldly pleasures. This is illustrated by the analogy of the king and his servant. Just as the king, would, undoubtedly be pleased to confer various facilities for a comfortable and happy life, on a faithful and diligent member of his court as a reward for his loyal services, similarly the king-karma-dust (karmaraja)! would, surely, favour its devotee with means of procuring various worldly pleasures. On the other hand, in both cases, if there is no aspiration, there is no service and no reward either. That is, one who has no desire for the reward, does not stoop to serve the lowly karmic matter (dust).
The dawn of enlightenment has revealed the transitory nature of the worldly assets. It has also revealed that the bondage of punya is as efficient an obstacle in the path of emancipation as that of pāpa-the inauspicious karma. In the worldly life, an enlightened sage has to work and act just like any other person. The difference is in the desire for reward. Once the true nature of punya is realized, the hankering for reward and the necessity for serving king-karmadust-disappears. Eight Virtuous Titles of Trascendental Enlightenment
सम्मादिट्ठी जीवा णिस्संका होति णिब्भया तेण। सत्तभयविप्पमुक्का जम्हा तम्हा दु णिस्संका॥३६॥ sammādițshī jīvā ņissamkā homti ņibbhayā tena. sattabhayavippamukkā jamhā tamhā du ņissamkā..36
जो चत्तारि वि पाये छिंददि ते कम्मबंधमोहकरे।
सो णिस्संको चेदा सम्मादिट्ठी मुणेदव्वो॥३७॥ jo cattāri vi pāye chimdadi te kammabamdhamohakare.
so ņissamko cedā sammāditthí munedavvo..37 जो दु ण करेदि कंखं कम्मफले तह य सव्वधम्मेसु।
सो णिक्कंखो चेदा सम्मादिट्ठी मुणेदव्वो॥३८॥ 1. Here, kammaraya and not kammurāya is given in the text. So we have interpreted
it as karma-dust which is like a king.
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jo du ņa karedi kamkkham kammaphale taha ya savvadhammesu.
so nikkamkho ceda sammāditthi munedavvo..38
जो ण करेदि दुगुंछं चेदा सव्वेसिमेव धम्माणं।
सो खलु णिव्विदिगिंछो सम्मादिट्ठी मुणेदव्वो॥३९॥ jo ņa karedi dugumcham cedā savvesimeva dhammāņam. so khalu ņivvidigimcho sammāditthi munedavvo..39
जो हवदि असम्मूढो चेदा सद्दिट्टी सव्वभावेसु।
सो खलु अमूढदिट्ठी सम्मादिट्ठी मुणेदवो॥४०॥ jo havadi asammūdho cedā sadditthī savvabhūvesu. so khalu amadhaditthi sammāditthi munedavvo..40
जो सिद्धभत्तिजुत्तो उवगृहणगो दु सव्वधम्माणं।
सो उवगृहणगारी सम्मादिट्ठी मुणेदव्वो॥४१॥ jo siddhabhattijutto uvagūhanago du savvadhammānam. so uvaguhanagari sammāditthi munedavvo..41
उम्मग्गं गच्छंतं सगं पि मग्गे ठवेदि जो चेदा।
सो ठिदिकरणाजुत्तो सम्मादिट्ठी मुणेदव्वो॥४२॥ ummaggam gacchamtam sagam pi magge thavedi jo cedā.
so thidikaranājutto sammāditthi munedavvo..42
जो कुणदि वच्छलत्तं तिण्हं साहूण मोक्खमग्गम्मि।
सो वच्छलभावजुत्तो सम्मादिट्ठी मुणेदव्वो॥४३॥ jo kunadi vacchalattam tinham sāhūna mokkhamaggammi. so vacchalabhāvajutto sammāditthi munedavvo..43
विज्जारहमारूढो मणोरहपहेसु भमइ जो चेदा।
सो जिणाणाणपहावी सम्मादिट्ठी मुणेदव्वो॥४४॥ vijjārahamārūdho manorahapahesu bhamai jo cedā.
so jinānānapahāvi sammāditthi munedavvo..44 (Sammāditthi jivā) Enlightened souls (nissamkā homti) are free from doubts, (tena nibbhaya) and consequently are free from fear (jamhā sattabhaya-vippamukkā) and conversely, because they are free from seven types of fear, (tamhā du nissamkā) they are free from all doubts [scepsis]. (Jo cedā) The soul, which (kammabamdhamohakare te cattāri
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Chapter - 7 vi pāye chimdadi) annihilates all the four basic conditions which produce the delusion of bondage, (so nisssamko sammāditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from scepsis.
(Jo du cedā kammaphale taha ya savvadhammesu kamkham na karedi) The soul, which is free form any desire for the fruition of karma as well as free from desire for all attributes (so pikkamkho sammādithi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from perverse proclivities.
(Jo cedā savvesimeva dhammānam dugamcham na karedi) The soul, which is free from any kind of abhorrance towards all dharmas (i.e. attributes of objects), (so khalu nivvidigimcho) sammāditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from abhorrance.
(Jo cedā savvabhāvesu asammudho sadditthi havadi) The soul, with vision (or world-view) which is free from any kind of infatuation (or stupefication) towards all psychical dispositions, and which is enlightened, (so khalu amūdhadithi sammāditthi munedavvo) is, undoubtedly, entitled to be recognised as enlightenedsamyagdrsti-soul, with unblurred vision (i.e., deep insight into Jain scripture].
(Jo siddhabhattijutto du savvadhammānam uvagūhanago) The soul which is replete with reverance towards the emancipated (siddhātmās) and is able to annihilate all affective emotions which are alien dispositions (so uvagūhanagārī sammāditthi munedavvo) is, undoubtedly, entitled to be recognised as an enlightened-samyagdrsti-soul, which is upagūhanakāri [i.e., annihilator of alien dispositions).
(Jo ceda ummagam gacchamtam samgam pi magge thavedi). The soul which is competent to steady oneself on the path of emancipation instead of wandering around on a wrong path (so thidīkaranājutto sammāditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, with steadfastness on the right path.
(Jo mokkhamaggammi tiņham sāhūņa vacchalattam kunadi) The soul, which is deeply devoted to the services of the trio (three
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Sumayasāra jewels or three levels of ascetics] (so vacchalabhāvajudo sammāditthi munedavvo) is, undoubtedly, entitled to be recognised as an enlightened-samyagdrsti-soul, replete with vātsalyabhāva (i.e., devotional disposition).
(Jo cedā vijjārahamārūdho manorahapahesu bhamadi) The soul which has mounted on the chariot of knowledge and which is cruising around the path of manoratha (self-knowledge) (so jiņaņāņapahāvi sammāditthi munedavvo) is, undoubtedly, entitled to be recognised as an enlightened-samyagdrsti-soul, freely distributing the knowledge of the Jinendra Deva. Annotations :
In these verses, the author enumerates eight titles which are to be ascribed to enlightened-samyagdssti-souls, with special qualifications.
Adi sattamo nijjarādhiyāro samatto.
[Here ends the seventh chpter on Nirjarā (Dissociation of Karma).]
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Chapter - 8 Atthamo Bamdhādhiyāro
: Bondage of Karma Introduction 1. Conditions & Types of Bondage
The chapter commences with an analogy in which two scenes are described. In both, a person is engaged in heavy physical exercise in which it is inevitable for him to come in contact with the floor which is full of dust. As is usual in such exercises the person is covered with very little clothing and his naked body constantly comes in contact with the dust. The difference in the two scenes is that in the first, the person has applied oil all over his body, while in the second one, the body is wiped clean and is free from any tackiness. In the first case, he gathers lot of dust while in the second, he remains free from it. The meaning is obvious, viz., it is the tackiness of the oil that is responsible for being defiled by dust (and not the exercise).
Similarly in the case of bondage of karmic matter with the soul, yoga-threefold activities of mind, speech and body-in an environment of karmic dust is responsible for attracting the karmic dust towards the soul. But if there is no tackiness in the soul due to the absence of affective states of desire, attachment, aversion and the like (collectively called passions), there can be no bondage. 2. Two Categories of Bondage
As in the previous cases of āśrava etc., bondage is also of two categories:
(1) Psychical Bondage or Bhāva Bandha and (2) Physical Bondage or Dravya Bandha.' The former refers to the psychic states which bring about the bondage while the actual union of karmic matter with the soul is dravya bandha. The first belongs to the psychic series of modification and the second to the physical series. 1. Psychic dispositions are known as Bhāva.

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The above analogy emphasizes the fact that in the absence of ultimate condition of desire or attachment etc., bhāva bandha, which is equivalent to tackiness-there can certainly be no karmic bondagedravya bandha. Earlier, we had identified four causal conditionsperverted world-view (mithyātva), non-abstinence (avirati), passions (kaşāya), and threefold activities (yoga) and the four, themselves, were found to be the result of psychological distortions, effected by the states of desire etc. The four are, therefore, subsidiary conditions called dravya pratyayas and belong to physical series because they are directly associated with karmic matter. Psychological states-passions etc. are called bhāva pratyayas, because they are dispositions of the soul. 3. Process of Bondage
The space occupied by souls is densely filled up with karmic matter and there is incessant influx from all sides of it into the souls which are ever involved in activity (yoga). The influx is not stopped for a single moment till the soul is completely freed from all activity. Acceptance of karmic matter by the soul, that is, the mutual coalescence' much like mixing of water and milk, is called bondage. In the doctrine of karma, bondage is considered from four aspects viz., type, duration, intensity and volume or quantity (of karmic matter). Of these, the type and quantity are determined by the strength of activity while duration and intensity are determined by the strength of passions.
(i) Bondage quâ Type-Prakrtibandha is the determination of the nature and types of karma. As soon as the whole lot of karmic matter coalesces with the soul, it is divided into different groups, each with a specific potential for obscuring or obstructing different attributes of the soul, such as knowledge, intuition etc.. This makes up the basis of classification of karma. There are eight main types of karma and each of them is again divided into many sub-types. Totally there are 148 sub-types.
1. Such coalescence of two different substances-one physical and the other non
-physical-should not be deemed impossible on the ground of the amūrtu nature of the soul. Undoubtedly, the soul is non-corporeal by nature but its beginningless relation with karma, which is an ultimate fact, has forced the soul to assume a relativity corporeal form from one aspect and made it subject to morphological determination.
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Chapter - 8 (ii) & (iii) Bondage quâ Duration-Sthitibandha is the determination of the length of time. Bondage quâ Intensity Anubhāgabandha (also called anubhāvabandha or rasabandha) is the determination of the intensity or strength of the fruition of the kurma. The intensity of karma is the depth of enjoyment or suffering with which the fruition of the karma is accompanied. Both these are determined by the nature and intensity (virulence) of the passions of the soul at the moment of bondage. The stronger the passions the lengthier and more intense are the duration and fruition of the bonded karma. Thus, the most virulent type of passions (anantānubandhi) leads to the bondage of the highest degree of intensity of all the inauspicious types of karma while the least virulent type leads to the bondage of minimum degree. This rule, however, applies to the bondage of only inauspicious or sinful karma, that is karma whose fruition causes suffering. In the case of the bondage of auspicious or virtuous karma, although the length of the duration varies directly as the strength of the passions, the intensity of fruition varies inversely as the strength. As regards the relation between the length of duration and the intensity of fruition of karma, in the case of inauspicious karma, the intensity of fruition varies directly as the length of duration while in the case of auspicious karma the intensity of fruition varies inversely as the length of duration.
(iv) Bondage quâ Quantum-Pradeśabandha determines the volume (quantum) or quantity of karmic matter attracted and the space of the soul occupied by it. In the higher stages of spiritual purification passions are annihilated. Yet, even in the absence of passions the space bondage of only one type-the feeling-producing (vedanīya) karma occurs simply due to the activity and consequent vibrations of the soul. Just before the final emancipation, that is the end of the embodied state, all activities and vibrations of soul cease and in the absence of these no kind of bondage can occur. And hence it is held that the activity alone is the cause of type bondage and space bondage.' 4. Fruition and other Processes of Karma
A karma is regarded to be in existence unless and until its last particle has separated from the soul. This whole existence of the
1. Karmagrantha V and VI, Atmanand Jain Granthamālā, p. 121.
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karma is called Satta. The karma does not yield its fruit as soon as it is bound. It remains inactive for some time, depending upon its pre-determined duration, before producing the result. This period of inactivity is called the period of non-production-Abādhakāla. The karma comes into rise, Udaya, in order to deliver its fruit after this period of non-production is over. The rise, then, continues uninterrupted till the end of fruition which is the same as ends of duration. We can here distinguish between efficient rise (vipākodaya) and inefficient rise (pradeśodaya). The former is attended with the effect of the karma on the soul while the latter is fruition without any effect. By using special requisite spiritual energy, the soul is able to reduce the intensity of fruition and when the reduction is so great that the karma loses almost all its potency, the fruition is inefficient or non-affecting.
The soul also possesses the capability for changing and modifying the type, duration, intensity and the qualitative strength of the karma after bondage. Precise rules govern these processes of transformation and modification. For example, transformation of type is possible only between any two sub-types of the same main type with some exceptions. Similarly, the length of duration (sthiti) and intensity of fruition (anubhāga) can be modified by the application of special energy. The process whereby the soul increases the length of duration and the intensity of fruition of a karma is called increased realization (Udvartana). In the same way the process whereby the soul decreases them is decreased realization (Apavartana).
The main function of the fruition of various types of karma is to obscure, obstruct, cripple or distort the innate qualities of the pure soul. For instance predilection for truth (samyagdarśana) is distorted by the deluding (mohanīya) karma and omniscience is obscured by knowledge-obscuring (jñānāvarṇīya) karma. But this does not mean that there is absolute non-existence of all love of truth, knowledge, intuition and abstention from sinful act. If that were the case the soul will lose its soulness. And there would be nothing left to distinguish it from the non-soul. Even as a cloud, however, dense and dark, cannot completely cover the luster of the sun, exactly so the karma cannot cover the whole knowledge of the soul. Rudiments of the fundamentals, qualities of the soul-love of

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truth, knowledge of truth and capability for spiritual advancement and ultimate liberation from the worldly life, are present even with the most underdeveloped organisms (such as plants).' The soul can never lose itself. These have to be accepted as the basic truth by all those who believe in final emancipation.
The Basic Cause of Bondage is Attachment and the like, that is, Bhāvabandha
जह णाम को वि पुरिसो हब्भत्तो दु रेणुबहुलम्मि । ठाणम्मि ठाइदूण य करेदि सत्थेहि वायामं ॥ १ ॥ jaha nama ko vi puriso nehabbhatto du reṇubahulammi. thāṇammi thaidūṇa ya karedi satthehi vāyāmam..1
छिंददि भिंददि य तहा तालीतलकयलिवंसपिंडीओ। सच्चित्ताचित्ताणं करेदि दव्वाणमुवघादं ॥ २ ॥ chimdadi bhimdadi ya tahā tālītalakayalivamsapimdīo. saccittācittāṇum karedi davvāṇamuvaghādam..2
उवघादं कुव्वंतस्स तस्स णाणाविहेहिं करणेहिं । णिच्छयदो चिंतेज्ज हु किं पच्चयगो दु रयबंधो ॥ ३ ॥ uvaghādam kuvvamtassa tassa ṇāṇāvihehim karaṇehim. nicchayado cimtejja hu kim paccayago du rayabamdho..3
जो सो दु णेहभावो तम्हि णरे तेण तस्स रयबंधो । णिच्छयदो विण्णेयं ण कायचेद्वाहि सेसाहिं ॥ ४ ॥
jo so du ṇehabhāvo tumhi ṇare teņa tassa rayabamdho. nicchayado vinneyam na kāyaceṭṭhāhi sesāhim..4
एवं मिच्छादिट्ठी वट्टंतो बहुविहासु चिट्ठासु । रायादी उवओगे कुव्वतो लिप्पदि रयेण ॥ ५ ॥ evam micchādiṭṭhī vaṭṭamto bahuvihāsu ciṭṭhāsu. rāyādī uvaoge kuvvamto lipadi rayena..5
जह पुण सो चेव णरो णेहे सव्वम्हि अवणिदे संते । रेणुबहुलम्म ठाणे करेदि सत्थेहि वायामं ॥ ६ ॥
jaha puņa so ceva naro nehe savvamhi avaṇide samte. reṇubahulammi ṭhāṇe karedi satthehi vāyāmam..6
1. See foot-note on p. 9

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छिंददि भिंददि य तहा तालीतलकयलिवंसपिंडीओ।
सच्चित्ताचित्ताणं करेदि दव्वाणमुवघादं॥७॥ chimdadi bhimdadi ya tahā tālītalakayalivamsapimdīo. succittūcittānam karedi davvāņamuvaghādum.. 7
उवघादं कुव्वंतस्स तस्स णाणाविहेहि करणेहिं। णिच्छयदो चिंतेज्ज द किं पच्चयगो ण रयबंधो॥८॥ uvaghāyain kuvvamtassa tassa ņāņāvihehi karanehim. nicchayado cimtejja du kim paccayago na rayabamdho..8
जो सो दु णेहभावो तम्हि णरे तेण तस्स रयबंधो।
णिच्छयदो विण्णेयं ण कायचेट्ठाहि सेसाहिं॥९॥ jo so du ņehabhāvo tamhi nare tena tassa rayabamdho. ņicchayado vinneyam ņa kāyacetthāhi sesāhim..9
एवं सम्मादिट्ठी वर्सेतो बहुविहेसु जोगेसु। अकरंतो उवओगे रागादी ण लिप्पदि रयेण॥१०॥ evam sammāditthi vattamto bahuvihesu jogesu.
akaramto uvaoge rāgādī na lippadi rayeņa.. 10
(Jaha ņāma ko vi puriso nehabbhatto du) Just as a person, applying oil (over his bodyl (reņubahulammi țhāṇammi thāidūņa satthehim vāyāmam karedi) is engaged in physical/martial exercises with appliances (fit for doing such exercises), in a place full of dust.
(Jaha tūlī-tala-kayali-vamsapindio chimdadi ya bhimdadi) and slashing down cuts up bundles of banana, palm tree, bamboo and the like (saccittūccittánam davvūnamuvaghādam karedi) and destroys various kinds of animate and inanimate objects by violently playing with them.
(Nāṇāvihehim karanehim uvaghādam kuvvamtassa tassa) Thus, using a variety of appliances, he does a number of violent actions; (rayabandho du hu kim paccayago Ricchayado cimtejja) think carefully (about such person-) what is the ultimate cause of his body getting smeared up with dust.
(Jo so du nehabhāvo tamhi nare) It is the tackiness of the oil applied on his body (tena tussa rayabandho) that is, ultimately responsible for the bondage of dust (sesāhim kāyacetthāhim na)
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and not the movements/activities of his body; (nicchayado vinneyam) this ultimate fact must be realized. ,
(Evam bahuvihāsu citthāsu vatņamto micchāditthi uvaoge rāyādī kuvvamto rayeņa lippadi) Similarly, engaged in various types of activities, an unenlightened [deluded] soul collects and gets smeared up with the dust of karmic matter, (ultimately] because of his consciousness being infected with (the tackiness of} attachment etc.
(Jaha puna so ceva naro savvamhi ņehe avaṇide samte) Just as, the afore-mentioned person, after wiping off his body completly from oil, (reņu-bahulammi thāne satthehim vāyāmam karedi) is engaged in physical/martial exercises with appliances (fit for doing such exercises) in a place full of dust, (tahā ya tālī-tala-kayalivamsapimdio chimdadi ya bhimdadi) and slashes down and cuts up bundles of palm, banana, bamboo and the like, (saccittāccittānam davvāṇamuvaghādam karedi) and various kinds of animate and inanimate objects by violently playing with them. (Nāņāvihehi karanehim uvaghādam kuvvamtassa tassa) Thus using a variety of appliances, he does a number of violent actions; (du kim paccayago rayabandho ņa Ņicchayado cimtejja) think carefully [about such person-) what is the ultimate reason that his body did not get smeared up with dust.
. (Jo so du nehabhāvo tamhi nare) It was the tackiness of oil applied on his body (teņa tassa rayabamdho) that was (ultimately] responsible for the bondage of dust (sesāhim kāyacetthāhim na) and not the movements/activites of his body; (nicchayado vinneyam) this ultimate fact must be properly understood.
(Evam sammādiţthi bahuvihesu jogesu vattamto uvaoge rāgādī akaramto rayeņa na lippadi) In the same way, [inspite of] engaged in various types of [worldly) activites, an enlightened sage does not get smeared with the dust of karmic matter, because of his consciousness being not infected with (the tackiness of] attachment
etc.
Annotations :
With these verses the author initiates the discussion on the ultimate cause of bondage of karma. We have already seen that

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karmic matter [which when coalesced with the soul, becomes karma], is conceived as extremely fine dust filling up the space. Two fundamental conditions of bondage are threefold activities and fourfold passions. The function of the former is to attract the karmic dust towards the soul while that of the latter is to produce and provide the force essential for lasting bondage. In these verses. the functions of both the above factors are thoroughly clarified by a simple analogy.
As is well known, it was customary to cover the floor of a place of martial/physical exercises with soft sand to prevent injury to the practitioners. It was also customary to do such exercises with an almost naked body [except for a loin-cloth] well smeared with oil. Now if the exercises take place with an oily body, it is certain that the sand will cling to the body and it will be difficult to clean the body. On the other hand, a dry body free from the oil will remain practically unaffected though the actions in both cases might be identical. The inevitable conclusion is, therefore, that when the body is free from the tackiness of oil, the (martial) activities, by themselves are not competent to affect a lasting bondage. In other words activities play a minor part while the tackiness [of oil] is the main cause for the sticking of the sand up the body. Greater the tackiness, stronger is the bond between the body and the sand. Without oil, even if the dust comes into contact with the body, cannot cling to it.
Applying the analogy to the doctrine of bondage of karma, an enlightened sage is free from the tackiness of passions-affection, aversion, attachment etc., while an unenlightened (deluded) person is not. In the worldly life, both have to be engaged in threefold activities which attract the karmic dust. But the bondage will occur only when the psychic dispositions are infected with passions. In the absence of passions there will be no bondage. Thus, the ultimate cause of bondage is the attachment and the like and not the worldly activities.
In the Ultimate Analysis, Nobody can either take or save another's Life
जो मण्णदि हिंसामि य हिंसिज्जामि य परेहि सत्तेहिं । At yeì zrovnaft vnost gat z faditat || ?? ||
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Chapter - 8 jo mannadi himsāmi ya himsijjāmi ya parehi sattehim.
so mūdho annāņī ņāņī etto du vivarīdo.. 11
आउक्खयेण मरणं जीवाणं जिणवरेहि पण्णत्तं।
आउंच ण हरसि तुमं किह ते मरणं कदंतेसिं॥१२॥ āukkhayena maraṇam jīvānam jiņavarehi pannattam. äum ca ņa harusi tumam kiha te maranam kadam tesim.. 12
आउक्खयेण मरणं जीवाणं जिणवरेहि पण्णत्तं।
आउं ण हरति तुहं किह ते मरणं कदं तेहिं॥१३॥ āukkhayeņa maranam jīvānam jiņavarehi pannattam. āum ņa harati tuham kiha te maranam kadam tehim.. 13
जो मण्णदि जीवेमि य जीविस्सामि य परेहि सत्तेहिं।
सो मूढो अण्णाणी णाणी एतो दु विवरीदो॥१४॥ jo mannadi jīvemi ya jivissāmi ya parehi sattehim. so mudho annāni nāni etto du vivarido..14
आउउदयेण जीवदि जीवो एवं भणंति सव्वण्हू। आउंच ण देसि तुमं कहं तए जीविदं कदं तेसिं॥१५॥
āuudayeņa jīvadi jīvo evam bhanamti savvanhū. āum ca ņa desi tumam kaham tae jīvidam kadam tesim..15
आउउदयेण जीवदि जीवो एवं भणंति सव्वण्हू। आउंण देंति तुहं कहं णु ते जीविदं कदं तेहिं ॥१६॥
āuudayeņa jīvadi jīvo evam bhanamti savvaṇhū. āum ņa demti tuham kaham ņu te jīvidam kadam tehim.. 16
(Jo mannadi himsāmi) He, who believes/thinks that he can kill (others] (ya parehi sattehim himsijjāmi) or can be killed by others, (so mudho annāṇī) is deluded and his vision is perverted (du etto vivarido nāni) while he, who holds diametrically opposite belief/views is with right knowledge.
(Jīvāņam maranam āyukkhayena jiņavarehi pannatam) The Jinendra Deva (omniscient one] has proclaimed that end of (pre-determined] life-span is the cause of death of living organisms (ca tumam āyum ņa harasi) and you are not able to take away [a portion] of anybody's life-span; (te tesim maranam kiha kadam), then how could you be regarded to have caused its death?
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Samayasaru (Jīvānam maranam āyukkhuyeņa jinavarehi pannatam) The Jinendra Deva has proclaimed that the end of life-span is the cause of death of living organisms (tuham āyum na haramti) and no other living being can take away [a portion of] your life-span, (tehim te maranam kiha kadam); then how could they kill you (take your life)?
(Jo mannadi jīvemi ya) He, who believes/thinks that he can save others from death (ya parehi sattehim jivissāmi) or that others can save me from death (so mūdho annāṇī) is deluded and his vision is perverted, (du etto vivarido nānī) while he who holds diametrically opposite belief/view is with right knowledge.
(Jīvo āu-udayena jīvadi evam savvaņhu bhanamti) Omniscients have declared that a living organism continues to live on account of the rise of its (own) life-span; (tumam āum ca na desi) you are unable to give a (portion of) life-span to others; (te tesim kaham jividam kadam) then how can you be regarded to have saved anybody's life?
(Jīvo āu-udayena jīvadi evam savvanhu bhanamti) Omniscients have declered that a living organism lives on account of the rise of its (own) life-span, (tuham āum na demti) nobody is able to give life-span to you; (tehim te jīvidam kaham ņu kadam) then how can anybody be regarded as having saved your life?
In the Ultimate Analysis, Nobody can make
another Happy or Miserable जो अप्पणा दु मण्णदि दुक्खिदसुहिदे करेमि सत्ते त्ति।
सो मूढो अण्णाणी णाणी एत्तो दु विवरीदो॥१७॥ jo appaņā du mannadi dukkhidasuhide karemi satte tti.
so mūdho unnānī ņāņī etto du vivarīdo.. 17
कम्मोदयेण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे। कम्मं च ण देसि तुमं दुक्खिदसुहिदा किह कदा ते॥१८॥ kammodayeņa jīvā dukkhidasuhidā havamti jadi savve. kammam ca ņa desi tumam dukkhidasuhidā kaha kadā te.. 18
कम्मोदयेण जीवा दुख्दिसुहिदा हवंति जदि सव्वे। कम्मं च ण दिति तुमं कदोसि किह दुक्खिदो तेहिं॥१९॥
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kammodayena jīvā dukkhidasuhidā havamti jadi savve. kammam ca ņa dimti tumam kadosi kiha dukkhido tehim.. 19
कम्मोदयेण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे।
कम्मं च ण दिति तुमं किह तं सुहिदो कदो तेहिं॥२०॥ kammodayena jīvā dukkhidasuhidā havamti jadi savve. kammam ca na dimti tumam kiha tam suhido kado tehim..20
(Jo appannā du tti mannadi) He, who believes/thinks that (satte dukkhida-suhide karemi) he can make others [by virtue of his being related or friendly] happy or miserable (so mūdho annāṇī) is deluded and has perverted vision; (du etto vivarīdo nāṇī) while he, who holds diametrically opposite belief/view, is with right knowledge/vision.
(Jadi savve jīvā kammodayeņa dukkhida-suhidā havamti) Since (in accordance with the doctrine of karma) all living organisms become happy or miserable as a result of the fruition of [their own) karma, (ca tumam kammam na desi) and since you cannot give fruits of karma [karmaphala] to anybody, (te dukkhida-suhidā kiha kadā) then how can you be regarded to have made anybody happy or miserable?
(Jadi savve jīvā kammodayena dukkhida-suhidā havamti) Since all living organisms become happy or miserable as a result of the fruition of [their own] karma, (ca tumam kammam na disti) and since nobody is able to give fruits of karma (karmaphala) to you, (tenhim kiha dukkhido kadosi) then how could anyone be said to have made you miserable?
(Jadi savve jīvā kammodayena dukkhida-suhidā havamti). Since all living organisms become happy or miserable as a result of the fruition of their own] karma (ca tumam kammam ņa dimti) and since nobody can ever give you fruits of your karma to you, (tehim tam suhido kiha kado) then how can anyone be said to have made you happy? Death and Misery are Results of the Rise of Karma
जो मरदि जो य दुहिदो जायदि कम्मोदयेण सो सव्वो।
तम्हा दु मारिदो दे दुहाविदो चेदि ण हु मिच्छा॥२१॥ jo maradi jo ya duhido jāyadi kammodayena so savvo.
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tumhā du mārido de duhāvido cedi na hu micchā ..21 जो ण मरदि ण य दुहिदो सो वि य कम्मोदयेण खलु जीवो।
तम्हा ण मारिदो णो दुहाविदो चेदि ण हु मिच्छा॥२२॥ jo na maradi na ya duhido so vi ya kammodayena khalu jīvo.
tamhā ņa mārido no duhāvido cedi ņa hu micchā ..22
(Jo maradi ya jo duhido so savve kammoduyena jāyadi) One who dies and one who suffers miseries, is because of the rise of [one's own karma); (tamhā du mārido ca duhāvido idi de na hu micchā), then isn't your belief that you have killed somebody or made someone miserable false?
(Jo na marudi ya na duhido) If one does not die or does not suffer misery (so vi ya jīvo khalu kammodayeņa) it is also undoubtedly the result of the rise of (one's own] karma (tamhā na mārido ca no duhido idi na hu micchā) then isn't your belief that you have not killed for saved someone from being killed) or not made some one miserable false? Delusion and Affection are the Ultimate Causes of Bondage
एसा दुजा मदी दे दुक्खिदसुहिदे करेमि सत्ते त्ति।
एसा दे मूढमदी सुहासुहं बंधदे कम्मं ॥२३॥ esā du jā madī de dukkhidasuhide karemi satte tti. esā de mūdhamudi suhāsuham bamdhade kammam..23
दुक्खिदसुहिदे सत्ते करेमि जं एवमझवसिदं ते।
तं पावबंधगं वा पुण्णस्स व बंधगं होदि ॥२४॥ dukkhidasulide satte kuremi jam evamajjhavasidam te. tam pāvabamdhagam vā punnassa va bamdhagam hodi..24
मारेमि जीववेमि य सत्ते जं एवमझवसिदं ते।
तं पावबंधगं वा पुण्णस्स व बंधगं होदि॥२५॥ māreini jīvavemi ya satte jurn evamajjhavasidam te. tam pāvabamdhagam vā punnassa va bumdhagam hodi..25
(De esā du jā madī sattē dukkhida-suhide karemi tti) Your conviction that you can make other organisms happy or miserable (esā de mūdhamadi suhāsuham kammam bardhade) is a delusion which is the cause of bondage of auspicious and inauspicious karma.
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Chapter - 8 (Satte dukkhidu-sulide karemi) “I am making other organisms happy or miserable"-(jam evam te ajjhuvasidum) such dispositions are your affective feelings, (tam pāvabamdhagam vā punnassa bandhugam hodi) and they (these feelings] become the causes of bondage of inauspicious as well as auspicious karmu.
(Satte māremi ya jīvavemi) "I am killing or saving other organisms"-(jamevam te ajjhavasidum) such dispositions are your affective feelings; (tam pāvabandhagam punnassa bandhagam hodi) and they (these feelings] become the causes of the bondage of inauspicious (pāpa) as well as auspicious (punya] kurma. Annotations :
In these verses, nos. 8.11 to 8.25, the author continues the discussion on the ultimate cause of bondage of karmu, initiated in the preceding verses, from another angle. In the cauldron of worldly hotchpotch, one often kills others and is killed by others; or saves others and is saved by others. In popular parlance killing is an immoral/sinful act. Conversely 'saving' is a moral/virtuous act. This is in accordance with the empirical (vyuvahāra) aspect. From the transcendental aspect, however, life-span-determining (āyuşya karma) is the sole determinant of life and death of every living organism. Ayusya, itself, is again, determined by each-soul for itself and nobody can interfere or alter it. So from this aspect nobody can ‘kill' or 'save' since nobody can alter the āyusya karma.'
Similarly, in the worldly life our inherent selfishness and greed results in inflicting injuries and miseries on those whom we exploit. On the other hand, we also possess streaks of altruism and cooperation and we take pride in protecting and providing worldly comforts not only to our kith and kin but also to other fellowmen. In popular parlance, again, it is said that those who exploit and oppress others are the causes for the unhappiness and the miseries suffered by the exploitation. Conversely, altruism is the cause of making our fellowmen happy and comfortable. All this is entirely in keeping with the empirical aspect (vyavahāra nuya). But again, from the transcendental aspect the sole determinant of one's misery 1. Ayuşya is of two types: Sopakrami and nirupakrumi. In the case of sopakrumi
äyusya, death can occur prematurely through an accident. In the case of nirupukrumi āyusya its totally analterable once it is determined.

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Samayasāra is the rise and fruition of one's own inauspicious karma. So from this aspect, since nobody can give or take away from the fruition of karma, nobody can cause suffering to others. In the same way the rise and fruition of auspicious karma is the sole determinant of one's pleasures and worldly happiness. So from this point of view, altruism has no ultimate value, since it cannot provide karına or karmaphala for worldly happiness.
In all the above cases, killing, saving, inflicting miseries or providing comforts-distinction is made between the substantive or primary (Upādāna) cause and external or secondary (nimitta) cause. For instance in the case of saving, it appears that life of an organism “A” was saved by the efforts of someone “B”, and therefore, B is considered to be the saviour of “A” s life. Now, transcendentally or ultimately, “A” was saved because there was some balance period left in its life-span, according to its āyusya ka ma, and it could not have been saved, inspite of best efforts.
On the part of “B”, if the life-span of “A” would have been exhausted. Thus, “B” only is a secondary or external cause in the process of saving, the primary cause being the balance period of life-span. Nothing at all can save “A” if the life-span has come to an end.
Same is the case with “A” being happy or miserable in the worldly state. In the worldly life, rise and fruition of auspicious karina (punya) alone is the primary cause of pleasures and happiness, while rise and fruition of inauspicious karma (pāpa) alone is the primary cause of suffering and miserableness. This being the eternally unalterable rule, the function of “B”, who may be apparently instrumental in the happiness or misery of “A” could be regarded only as an external causative influence-nimitta.
It should be carefully noted that in all these cases the author does neither praise the efforts of B in saving A's life or being instrumental in A's pleasure, nor does he devalue them by saying that they are of secondary importance. The author's purpose, clearly, is to establish that B's efforts as A's saviour or benefactor must be viewed in porper perspective and “B” need not arrogate himself to be the ultimate, saviour or benefactor. In other words, while B's efforts are, no doubt, to be regarded as Good Samaritan acts from

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empirical aspect, in view of the ultimate aspect, they do not lead to B's spiritual purification or psychical advancement.
Ultimate Bondage is linked with Impulses/Feelings
अज्झवसिदेण बंधो सत्ते मारेहि मा व मारेहि । एसो बंधसमासो जीवाणं णिच्छयणयस्स ॥ २६ ॥ ajjhavasideņa bamdho satte märehi mā va mārehi. eso bamdhasamāso jīvāṇam ṇicchayaṇayassa..26
एवमलिये अदत्ते अबंभचेरे परिग्गहे चेव ।
कीरदि अज्झवसाणं जं तेण दु बज्झदे पावं ॥ २७ ॥ evamaliye adatte abambhacere pariggahe ceva. kīradi ajjhavasāṇam jam teņa du bajjhade pāvam..27
तह विय सच्चे दत्ते बम्हे अपरिग्गहत्तणे चेव ।
कीरदि अज्झवसाणं जं तेण दु बज्झदे पुण्णं ॥ २८ ॥ taha vi ya sacce datte bamhe apariggahattaṇe ceva. kīradi ajjhavasāṇam jam teṇa du bajjhade punņam..28
वत्थं पडुच्च तं पुण अज्झवसाणं तु होदि जीवाणं । ufe areataient 3-garotor den fall 28 11 vatthum paḍucca tam puna ajjhavasāṇam tu hodi jīvāṇam. na hi vatthudo du bamdho ajjhavasāṇeṇa bamdho tti..29
(Satte mārehi va mā mārehi) Whether one kills or saves other organisms, (bandho ajjhavasideņa) the bondage results from feelings/impulses, (eso nicchayaṇayassa jīvāṇam bamdhasamāso) this is the essence of the rule of bondage [of karma with souls].
(Evam aliye adatte abambhacere ceva pariggahe) [Similarly, as with killing so with] falsehood, stealing, sexual activities and possessiveness; (jam ajjhavasāṇam kīradi) the instincts [underlying all these acts] (teņa du pāvam bajjhade) are the causes of the bondage of inauspicious karma [pāpa].
(Taha vi ya) In the same way, (sacce datte bamhe ceva apariggahatane jam ajjhavasāṇam kīradi) the instincts underlying [the activities of] truth, non-stealing, celibacy and renunciation of possessions (teņa du punnam bajjhade) are the causes of the bondage of auspicious karma [punya].

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Samayasāra (Puna vatthum paducca jīvānam tu tam ajjhavasānam hodi) Feelings are generaterd in the souls due to their attachment/affection for alien objects; (du vatthudo na hi bamdho) in reality, the bondage is not determined by objects (ajjhuvesānena bamdho) (tti) (but] by feelings and instincts. Annotations :
In these verses, the author concludes the discussion on the ultimate cause of bondage of karma contained in the preceding verses. To grasp properly the true significance of these verses, we must first clarify and understand the complex relation between feelings, attitude and behavior. We shall do so with a little help from some established findings of modern science and a simplified diagram. [See figure on p. 17)
In a living organism, the soul can be conceived as the nucleus circumscribed by the limits of the gross physical body. The main constituents of the organism are: gross body, sense-organs and brain, subtle micro-body (karma-sarīra), psyche (citta) and the soul. In a simplified diagram the soul may be shown in the center, enveloped by the micro-body, forming the nucleus. This is surrounded by a contaminating field produced by the rise (fruition] of karma. It is obvious that the psychic expression, radiating towards the gross body, has to pass through this contamination envelop of Kaṣāya. The interaction of the psychic expression with kaṣāya results in the formation of the field of primal instincts called Adhyavasāya, which proceed towards the gross body in the form of urges and impulses! which is shown in the diagram as the field of psychic dispositions-Bhāva. The compulsive forces produced in the subtle body, cross the border and enter the gross physical body.
In the physical body, the waves of urges activate the endocrine-adrenals and gonads and compel them to produce specific chemical messengers in the form of hormones. Modern science has established that hormones have profound influence upon the mental states and tendencies, behavioral patterns of an individual.
1. In modern English language the words emotion, feeling, desire etc. refer to
subjective states of mind with slight differnce in meaning, depending on the context. The word emotion, for instance, is the most general and is used to mean all mental states from the slightest change in mood to the most intense or
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Nervous System-Motor Action
Physical Action-Muscular System
Mental Action-Mental System-Conceiving & Perceiving
Sensory ActionFeelings/Emotions
Urges &
Fruition
Gross Body (Physical body)
Rise
Al

Endocrine
Psyche (citta) impulses (bhāva, Adhyavasaya
of
Microbody
Soul
Karma
System-Passions
a (kaşaya)
Subtle Body (Karma-sarira)
Vocal Action
Chapter
tantra)
-8
They not only generate feelings but also command appropriate action to satisfy the need of the moment. Urges are now transmuted into emotions. The release and distribution of various hormones take place in accordance with the intensity of the urge which itself is proportional to the intensity of the passions contained in the adhyavasaya. The chemical messengers use blood circulation as their transport and interact with the brain and other parts of the nervous system. Together they constitute an integral coordinating
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Gross Body (Physical body)
violent seizures. 'Feeling' is more informal and refers to both weak and intense states. Desire refers to feeling of wanting or needing; on the other hand, the words urge, drive, impulse, and instinct refer to impulsive forces which produce the above mental status, and are, therefore, fore-runners of emotions.

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system called Neuro-endocrine System. It controls and regulates not only every bodily function but also profoundly influence mental states, thought, speech and behavioral patterns of an individual. Thus, the endocrine act as transformers between subtle adhyavasaya and gross physical body. Thus, this inter-communication mechanism within the gross body, translates the intangible and imperceptible code of adhyavasaya into a form, crude enough to function through nerves and muscles. Thought, speech and muscular action together constitute the domain of threefold yoga.
Samayasāra
parathyronds

pineal body
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testes
hypophysis
hyroid
thymus
adrenals
ovaries
Delusion and Arrogance of Altruistic Actions is Futile दुक्खिदसुहिदे जीवे करेमि बंधेमि तह विमोचेमि । जा एसा मूढमदी णिरत्थया सा हु दे मिच्छा ॥ ३० ॥ dukkhidasuhide jīve karemi bamdhemi taha vimocemi. jā esā mūḍhamadī ṇiratthayā sā hu de micchă..30
धम्माधम्मं च तहा जीवाजीवे अलोगलोगं च । सव्वे करेदि जीवो अज्झवसाणेण अप्पाणं ॥ ३३ ॥ dhammādhammam ca tahā jīvājīve alogalogam ca. savve karedi jīvo ajjhavasāṇeņa appāṇam..33
Dencress
अज्झवसाणणिमित्तं जीवा बज्झति कम्मणा जदि हि । मुच्वंति मोक्खमग्गे ठिदा य ते किं करोसि तुमं ॥ ३१ ॥ ajjhavasāṇaṇimittam jīvā bajjhamti kammaṇā jadi hi. muccamti mokkhamagge ṭhidā ya te kim karosi tumam..31
सव्वे करेदि जीवो अज्झवसाणेण तिरियणेरइये । देवमणुवे य सव्वे पुण्णं पावं अणेयविहं ॥ ३२ ॥ savve karedi jīvo ajjhavasāṇeņa tiriyaneraiye. devamanuve ya savve puṇṇam pāvam aṇeyaviham..32

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.
Sunayasāra
Chapter - 8 एदाणि णत्थि जेसिं अज्झवसाणाणि एवमादीणि। ते असुहेण सुहेण य कम्मेण मुणी ण लिप्पंति॥३४॥
edāņi ņatthi jesim ajjhavasāņāņi evamādīņi. te asuhena suhena ya kammeņa munī na lippumti..34
बुद्धी ववसाओ वि य अज्झवसाणं मदी य विण्णाणं।
एक्कट्ठमेव सव्वं चित्तं भावो य परिणामो॥३५॥ buddhi vavasāo vi ya ajjhavasāņam mudi ya vinnāņain.
ekkatthameva savvam cittam bhāvo ya pariņāmo..35
(Jīve dukkhida-suhide karemi) “I make other organisms happy or miserable; (bamdhemi taha vimocemi) I bind them and I frec them" (de jā esā mūdhamadi să nirutthayā du miccā) this delusion of yours is false and futile, in fact, it is perverted, (jadi hi) because in reality, (ajjhavasāŋamittam jīvā kammanā vajjhamti) every soul determines its bondage with karma because of its own feelings/ instincts, (ya mokkhamagge thidā te muccamti) or (on the other hand) it demolishes karma by going on the path of emancipation; (tum kim karosi) then what is your function?
(Jīvo ajjhavasāṇenā) Every soul, through its own feelings, (tiriya-neraiye ya devamuņuve savve aneyaviham-punnam pāvam savve karedi) determines its various mode, viz., naraku [hellish), deva [godly), subhuman and human organisms as well as various bondage of auspicious and inauspicious karma.
(Tahā ca jīvo ajjhavasāņeņa dhammādhammam jīvājīve alogalogam ca savve appūnam karedi) Similarly, the soul, through its own instincts and feelings, assume various modes, viz., moral, sinful, animate, inanimate, loka-cosmos and super cosmos-aloka and falsely believe them to be its own (while, in reality, the soul is totally distinct from them all).
(Edāni evamādīņi ajjhavasāņāņi jesim nätthi te munī) The wise ascetic who is free from these afore-mentioned and also other similar feelings/instincts (asuhena ya suhena kammenu na lippamti) is not corrupted by the bondage of inauspicious or auspicious karma.
(Buddhā vavasāo vi ya ajjhavasānam madi ya vinnānam cittam bhāvo ya parināmo savvam ikkatthumeva) Intellect resolving, instinct/feeling, thinking, perception, citta-psychic dispositions and

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Suincyusūru pariņāmu are all synonymous (words with the same meaning). Transcendental Aspect gives the Ultimate Truth
which leads to Final Emancipation एवं ववहारणओ पडिसिद्धो जाण णिच्छयणयेण। णिच्छयणयासिदा पुण मुणिणो पावंति णिव्वाणं॥३६॥ evam vavahāranao padisiddho jäna ņicchayaņayeņu. nicchayanayāsidā puna muniņo pāvumti nivvānam..36
(Evam vavahāranco nicchayanuyena padisiddho) Hence, the empirical aspects are rejected by the transcendental aspect, (punah nicchuyanayāsidū munino nivvānam pāvamti) and again, the ascetic who takes refuge in the transcendental attains the final liberation.
वदसमिदीगुत्तीओ सीलतवं जिणवरेहि पण्णत्तं ।
कुव्वंतो वि अभव्वो अण्णाणी मिच्छदिट्ठी दु॥३७॥ vadusamidīguttīo silatavain jinavarehi pannattam. kuvvámto vi abhuvvo annāņi micchaditthi du...37
मोक्खं असद्दहंतो अभवियसत्तो दु जो अधीयेज्ज।
पाठो ण करेदि गुणं असद्दहंतस्स णाणं तु॥३८॥ mokkham asaddahamto abhaviyasatto du jo adhīyejja. pātho na karedi gunam asaddahamtassa ņāņam tu..38
सद्दहदि य पत्तियदि य रोचेदि य तह पुणो वि फासेदि य।
धम्मं भोगणिमित्तं ण हु सो कम्मक्खयणिमित्तं ॥३९॥ saddahadi ya pattiyadi ya rocedi ya taha puno vi phāsedi ya. dhammam bhoganimittam na hu so kammukkhayanimittam..39
(Jiņavarehi pannatam vadu-samidi-guttīo-sila-tavam kuvvamto vi abhavvo annāņī micchādithi) Those who are abhavya-eternally unqualified from being emancipated-remain (saddled with) perverted vision and attitude, inspite of their (external] adoption of vows, rules for conduct and austerities as prescribed by the omniscient.
(Jo abhaviyasatto) Those who are abhavya-eternally disqualified from being emancipated-also (adhiyejja du) learn the scriptures but (mokkham asaddahamto) they are devoid of the firm faith for emancipation; (tu ņāņam asaddahamtassa pātho guna na
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Samuyasāra
Chapter - 8 karedi) hence, being devoid of the faith, they are unable to get benefited from their studies.
(So) The afore-mentioned abhavya [soul] (bhoga-ạimittam dhammain saddahadi ya pattiyadi rocedi ya taha puno vi phāsedi ya) believes, has faith, has propensity for, and, again, practises the religion, only to reap the fruits of punya, (that is, to obtain sensuous pleasures), (na hu kamınakkhayu-nimittain) and not for demolishing the karma. Annotations :
In these three verses, the author deals with the peculiar case of those souls who are eternally unfit for emancipation/self-realization i.e. Abhavyas. Every soul in the cosmos, without exception, possess, in some measure, the predilection for truth. But until and unless it develops into a self-conscious pursuit of truth, it does not help spiritual progress. It is only at the stage of self-conscious effort for spiritual advancement that this love of truth can be called right world-view-samyagdarśana and is able to stop the influx of karmic matter through the largest opening mithyātva. The soul is conceived as groping in the darkness before it acquires this love of truth in an appreciable measure. And it has to undergo a number of processes before the acquisition of this characteristic. There are souls who never acquire this characteristic and, therefore, are never released from the endless cycles of rebirths. The souls are called abhavyaeternally unfit for emancipation.
Abhavyatva is a transcendental beginningless state of those souls and the endless bondage cannot be rationally explained. Being an unchangable quality, ubhavya souls can never become bhavya and vice versa.
In the worldly life such a soul may strive for spiritual advancement, but since it is inherently incapable of acquiring the characteristic predilection for truth-samyagdarśana-it will not make any progress on the path of self-realization. Such a soul may even become an ascetic and may appear to be strive hard, trying to block avirati āśrava. But since the largest opening of mithyātva remains eternally open, all its efforts are futile. Such a soul may again, diligently, study scriptures but can never attain right faith for the emancipated state of the soul. Its propensities, inherently, are for
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Samayasara sensuous pleasures and carnal desires and practice of prescribed religion is believed to be solely for worldly happiness and not for self-realization. Distinction in the Nature of Right Path according to
Empirical and Transcendental Aspects
आयारादी णाणं जीवादी दंसणं च विण्णेयं। छज्जीवणिकं च तहा भणदि चरित्तं तु ववहारो॥४०॥
āyārādī ņānam jīvādi damsanam ca vinneyam. chajjīvanikam ca tahā bhanadi carittam tu vavahāro..40
आदा हु मज्झ णाणं आदा मे दंसणं चरित्तं च।
आदा पच्चक्खाणं आदा मे संवरो जोगो॥४१॥ ādā hu majjha ņāņam ādā me daņsaņam carittam ca.
ādā paccakkhāņam ādā me samvaro jogo..41 (Āyārādī nānam) (Scriptures such as] Acārānga etc. constitute right knowledge, (jīvādi damsana ca) faith in tattvas such as jīva etc. is right world-view (ca chajjīva-nikam carittam) and (nonviolence towards] six types of jīvas is right conduct; (taha tu vavahāro bhanadi) such is the teaching of vavyahāra aspect.
(Hu majjha ādā) Transcendentally, self alone is (nāņam) right knowleddge, (me ādā damsanam carittam ca) right world-view and right conduct; (ādā paccakkhānam) self again is vow and (me ādā samovaro jogo) self is samvaro and self is yoga. Annotations :
In these two verses, the author distinguishes between the two aspects of threefold path of self-realization. According to the empirical aspect--vyavahāra naya, three elements-knowledge (jñāna), belief (darśana), and conduct (cāritra) are indispensable and all the three must be of right sort. Thus, right knowledge (samyagjñāna) is the correct understanding of the nature of self, without doubt or error. It is available in and obtained from the scriptures. We have stated earlier that Jains regard twelve angas (original scripture] (which comprise the whole of the scriptures) to contain all truths, the first of these is Ācārānga. Unshakable faith/ belief in the true nature of reality-self and non-self-is right world-view (samyugdarśana). Self and non-self-jīvu and ajīva-are the
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Chapter - 8 mülatattvas or the primary categories of truth while the others are derived by their combination and separation. Right conduct is conditioned by right belief and right knowledge. Austerities, discipline and self-restraint constitute the right conduct. The whole Jain code of moral and spiritual virtues is inspired by the one great principle of non-violence (ahimsā). Right conduct should be uninfluenced by desire or aversion. These three elements constituting the path are the three jewels. According to the transcendental aspectultimate point of view, all the three elements have reference to self and self alone. First, it implies the belief in the ultimate nature of pure self i.e., the belief that emancipated soul (paramātmā) is nothing but pure and perfect self. Secondly, full knowledge of self and its direct experience lead to the knowledge of all other tattvas centering round the self. And lastly self-realisation itself is cāritra par excellence. Thus, Self is knowledge. Self is faith, and Self is conduct; Self is abstinence and Self is the stoppage of karmic flow (samvara).
Significance of Attachment and the like
in the Path of Emancipation जह फलिहमणि विसुद्धो ण सयं परिणमदि रागमादीहिं।
रंगिज्जदि अण्णेहिं द सो रत्तादीहि दव्वेहिं॥४२॥ jaha phalihamanī visuddho na sayam parinamadi rāgamādīhim. ramgijjadi annehim du so rattādīhim davvehim..42
एवं णाणी सुद्धो ण सयं परिणमदि रागमादीहिं।
रागिज्जदि अण्णेहिं दु सो रागादीहि दोसेहिं॥४३॥ evam ņāņī suddho na sayam pariņamadi rāgamādīhim. rāgijjadi annehim du so rāgādīhim dosehim..43
ण वि रागदोसमोहं कुव्वदि णाणी कसायभावं वा।
सयमप्पणो य सो तेण कारगो तेसि भावाणं॥४४॥ na vi rāgadosamoham kuvvadi ņāņī kasāyabhāvam vā. sayamappano na so tena kārago tesi bhāvānam..44
रागम्हि य दोसम्हि कसायकम्मेसु चेव जे भावा।
तेंहिं दु परिणमंतो रागादी बंधदि पुणो वि॥४५॥ rāgamhi ya dosamhi ya kasāyakammesu ceva je bhāvā. tehim du parinamamto rāgādi bamdhadi puno vi..45
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रागम्हि य दोसम्हि य कसायकम्मेसु चेव जे भावा । हिंदु परिणमंतो रागादी बंधदे चेदा ॥ ४६ ॥
rāgamhi ya dosamhi ya kasāyakammesu ceva je bhāvā. tehim du parinamamto rāgādī bamdhade ceda..46
(Jaha phalihamaņi visuddho) Just as jewel is pure and colorless, (rāgamādīhim sayam ṇa pariṇamadi) and does never becomes tainted with red etc. (du so aṇṇehim rattādīhi davvehim ramgijjadi) but appears to assume red tints from other red objects.
(Evam ṇāṇī suddho) Similarly an enlightened sage is pure by itself (rāgamādīhim sayam na pariņamadi) and does not become transformed into attachment etc., (du so annehim rāgādīhi dosehim rāgijjadi) but appears to assume attachment etc. because of infection by alien objects.
(Ṇāṇī ṇa vi rāga-dosa-moham kasāyabhāvam vā sayam appano kuvvadi) An enlightened sage does not assimilate in itself-attachment, aversion, delusion or passions; (teņa so tesi bhāvāṇam kārago ṇa) that is why it does not become the producer (karta) of these dispositions.
(Ragamhi ya dosamhi ya kasāya-kammesu ceva je bhāvā tehim du parinamamto) [The unenlightened soul] determines its dispositions affected by the [rise and fruition of] attachment, aversion, passions and karma; (rāgādī puṇo vi baṁdhādi) [consequently] repeatedly undergoes bondage of attachment and the like.
(Ragamhi ya dosamhi ya kasāya-kammesu ceva je bhāvā tehim du parinamamto) [the rise and fruition of] attachment, aversion, passions and (dravya) karma produce dispositions of attachment etc. (cedā rāgādī bamdhade) and these dispositions produce the bondage [creating a vicious circle].
Annotations:
In these verses, the author emphasizes that the main obstacle in the path of self-realization is rāga which means affection, attachment, desire etc. He concludes that eradication of affection from conduct leads to self-realization.
Earlier, we had seen that there can be no bondage in the absence of bhāva karma. Desire, affection etc. create vicious
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circle-the fruition of dravya karma leads to affective states of the soul [which is bhāva karma] and the affective psychic propensities become the condition for new bondage and the cycles go on ad infinitum.
The author uses a simple analogy to underline the intrinsic purity-desireless state of the soul. Just as a sphaṭika (crystal) which pure and colorless by itself, appears to be colored red (or blue or green] if it is associated with red [or blue or green] coloured external object. Much in the same way, the soul itself is inherently pure and inaffective but appears to be affective etc. as a result of the rise of desire etc.
An enlightened sage (vītarāga) becomes free from delusion and is unaffected by attachment, aversion and the like and that is why a vītaraga is totally free from bondage of karma. On the other hand, he who is overwhelmed by the rise of attachment, aversion and passions and cannot become free from desire becomes a victim of bondage of colour.
For self-realization, self and self alone is the goal. Anything other than self, as an ideal, would lead away the self from the path. Darśana, jñāna and conduct when conditioned by objects other than self may, in a way, lead to bondage. But if they are determined absolutely by self, then they form the direct antecedent of emancipation. From this it is clear that self-realization cannot be achieved by having even slightest attachment to external objects. Hence, the author emphasizes the importance of the effort to transcend even subtlemost kind of attachment. When the relation of the self to alien objects, either through attachment or ownership, is severed, then there is no possibility of desire springing up in the heart. No desire means no spiritual discord; spiritual harmony repels karma and prevention of karma means end of samsara i.e. emancipation. One who has the ideal of self-realization must, therefore, completely eradicate every kind of desire from his heart.
The essential ingredient of the direct and immediate path to self-realization is the state of vitaraga or non-attachment and freedom from desire. This is the meaning of the above verses and the same is the purport of the whole chapter.
True Nature of Pratikramaṇa

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अप्पडिकमणं दुविहं अपच्चखाणं तहेव विष्णेयं । एदेणुवदेसेण दु अकारगो वण्णिदो चेदा ॥ ४७ ॥ appadikkamaṇam duviham apaccakhāṇam taheva vinneyam. edeņuvadeseņa du akārago vannido cedā..47
Samayaṣāra
अप्पडिकमणं दुविहं दव्वे भावें अपच्चखाणं पि । देवदेसेण दु अकारगो वण्णिदो चेदा ॥ ४८ ॥ appaḍikkamaṇam duviham davve bhāve apaccakkhāṇam pi. edenuvadesena du akārago vannido cedā.. 48
जाव ण पच्चक्खाणं अप्पडिकमणं च दव्वभावाणं । कुव्वदि आदा तावदु कत्ता सो होदि णादव्वो ॥ ४९ ॥ jāva na paccakkhānam appadikkamanam ca davvabhāvānam. kuvvadi ādā tāva du kattā so hodi ņādavvo..49
आधाकम्मादीया पोग्गलदव्वस्स जे इमे दोसा ।
किह ते कुव्वदि णाणी परदव्वगुणा दु जे णिच्चं ॥ ५० ॥ ādhākammādīyā poggaladavvassa je ime dosā. kiha te kuvvadi ṇāṇī paradavvaguṇā du je ņiccam..50
आधाकम्मं उद्देसियं च पोग्गलमयं इमं दव्वं ।
किह तं मम होदि कदं जं णिच्चमचेदणं वृत्तं ॥ ५१ ॥ ādhākammam uddesiyam ca poggalamayam imam davvam. kiha tam mama hodi kadam jam niccamacedaṇam vuttam..51
(Appadikamaṇam duviham taheva appaccakkhāṇam vinneyam) Know that apratikramana and apratyākhyāna are of two types, (edeņuvadesena du cedā akārago vannido) this tenet leads to the passivity of the soul.
(Appadikamanam duviham davvā bhāve appaccakkhāṇam pi) Apratikramana and apratyākhyāna are of two types-physical and psychical (edenuvadesena du cedā akārago vaṇnido) this tenet leads to the passivity of the soul.
(Jāva ādā davvabhāvāṇam paccakkhāṇam ṇa kuvvadi) So long the soul does not practise both types [-physical as well as psychical-] of pratyākhyāna (abstinence) and so long as the soul does not perform both types[-physical and psychical-] of pratikramana [confession and repentance of past deeds], (tāva du so

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Chapter - 8 kattā hodi nādavvo) it must be believed that the soul continues the bondage of karma.
(Ādhākammādīyā je ime poggaladavvassa dosā) Adhākarma and the like are the transgressions determined by material substance; (te ņāņi kiha kuvvadi je du niccam parādavvaguna) how can an enlightened sage perpetrate them when these are aliens?
(Imam ūdhākammam ca uddesiyam poggalamayam davvam) [The transgression such as) ādhākarma and auddeśika are alien material substances (jum niccam acedanam vuttam tam) which are said to be eternally non-consciousness; (mama kada kiha hodi) how can they be done by me? Annotations :
In the verses 8.47 to 8.49, the author deals with the topics of apratikramana and apratyākhyāna. Pratikrumana means confession and repentance for past transgressions or wrong-doings. Apratikramana, therefore, implies ‘instead of confession and repantance, recalling to memory the past impure experiences with implicit approval'. Apratikramana is of two types: physical and psychical. In the same way, pratyākhyāna means resolving for abstinence from a desire for future sensual enjoyment or any evil act. Apratyākhyāna, therefore, implies 'not to practise pratyākhyāna'. It means the absence of self-restraint, and hence, an uninhabitated longing for future sensual pleasures or evil act. It is also of two types: physical and psychical.
The dravya apratikramana and dravya apratyākhyāna are the material karmic conditions responsible for the corresponding bhāva apratikrumana and bhāva apratyākhyāna-psychic states of emotion either approving the past impure experiences and longing for the future sensual pleasures or evil act, respectively. Both these types are related with karma, and not with the pure Self. Hence, the pure Self cannot be considered as the causal agent of both types of apratikramana and apratyākhyāna.
Now, Ācārya Kundakunda says that this is the dictum of the scriptures. But when the pure Self forgets its own real nature and identifies itself with the grosser emotions of the empirical ego, he is not able to repent for the past experiences, nor refrain from the
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future ones. So long as he is thus spiritually incapacitated to wipe out the past and to reject the future, he feels himself responsible for all those impure emotions caused by karmic materials and thus he becomes the kartā or the causal agent of those experiences.
In the last two verses of the chapter, the author cites an example of the transgression like ādhākarma and auddeśika. These are the transgressions of the food etc. to be accepted by an ascetic. The ascetic should only accept food etc. free from these transgressions. Ādhākarma means-"A type of udgama doṣa (blemish of bhikṣā (accepting food etc. by going to houses for collecting them in conformity with the canonical instruction)) relating to origination or preparation of food etc.); after making a decision for cooking etc. oneself or making other cook etc. the food etc. (for entertaining monks), to get the food etc. (for entertaining monks) prepared." Auddesika means-"A type of udgama doșa (blemish of bhikṣā (accepting food etc. by going to houses for collecting them in conformity with the canonical instruction)) relating to origination or preparation of food etc.); food etc., prepared for giving it as dāna (offering) to the nirgranthas (i.e., the Jain ascetics) by indulging in arambha (violence) and samārambha (assualt etc.)."
Both the above transgressions should be avoided by the ascetic.
Now Acārya Kundakunda cites these transgressions as an example of apratikramaṇa and apratyākhyāna. The ascetic, who knows that ādhākarma and auddeśika are both inanimate material substances and that his pure Self cannot be the perpetrator of the non-consciousness or non-self, would never accept such food infested with these transgressions. Only he can accept such food, who forgets the pure Self. The pure Self cannot be considered the kartā of such transgression.
The gist of the verses 8.47 to 8.51 is that the ascetic should always occupy himself in the concentration on pure Self, and thereby only he can remain free from apratikramaṇa, apratyākhyāna, ādhakarma and auddeśika. On the other hand, all these are committed by the ascetic who forgets the dictum of the scriptures.
1. Jain Pāribhāṣika Sabdakoṣa, Praṇetā Acārya Mahāprajña.
2. Ibid.
""]

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Chapter - 8 It is very important that one should not misinterpret the dictum of the scriptures. When transcendentally the pure Self is not the kartā of apratikramana etc., it should not be interpreted then that pratikramana and pratyākhyāna are meaningless for the ascetic, or there is no harm in accepting food infested with the transgression like ādhākarma and auddesika. The ascetic can maintain the unconcernedness and indifference of the pure Self only by the practice of pratikramana and pratyākhyāna, disowning the past impure experiences and rejecting the future occurance of those impure psychic states. If, on the other hand, the Self, by abandoning the spiritual discipline imposed by pratikramana and pratyākhyāna, identifies itself with the past impure emotions and readily commits himself to future similar indulgences, he becomes fully responsible for the defects thereof, and therefore gets bound by corresponding karmas. This case, is therefore analogous to the case where the person accepts the defective and impure food though he is not concerned with the preparation thereof."
(Idi athamo bamdhādhiyāro samatto) [Here ends the eighth chapter on Bamdha (Bondage).]
0004
1. Samayasära, Eng. Commentary by Prof. A. Chakravarti, p. 178.
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Navamo Mokkhādhiyāro Moksa (Self-realization/Total Liberation)
Preamble/Introduction
1. Perfection and purity is integral to every soul : Every soul is an uncreated entity and exists in its own right from the eternal past but not in its pure and perfect state but the worldly state of existence which is a hiatus from the perfect state. Although degradation or fall has no beginning, the end of the degradation and the realization of the pure state (Self) is very clearly envisaged.
The Indian philosophers, in general, and Jains in particular, have always been conscious of the intrinsic potentiality of perfection of the soul and the possibility of realization of self-perfection. Indian thinkers are also unanimous that purity and perfection are integral to every soul and realization is not a new creation in the sense of emergence of an absolutely unprecedented state.
2. Worldly status is an evil : Again, the Indian philosophers are unanimous that the worldly embodied state of the soul is an evil and must be got rid of. The soul must realize itself. There is no ambiguity or controversy on this point. They also, agree upon the existence of a fundamental condition that sustains the worldly state and prevents the spiritual aspirant from reaching the ultimate goal and objective. This primal and most fundamental condition of worldly existence, punctuated by birth and death in unbroken succession is Delusion or Perverted Belief which accepts the evil for the good and rejects the good for the evil, masquerading as good. Under the influence of this overpowering defect, the soul identifies itself with the psycho-physical organism and the external environment. It develops love and hatred, sympathy and antipathy, desire and aversion for whatever is found to be conducive or otherwise to the temporary well-being of its embodied existence.

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This perversion which is the root of all evils is that the Self does not distinguish itself from the material body which envelops it, and therefore, develops an inordinate love for what is pleasant and useful to the body and hatred for what is thought to be harmful and unpleasant. The embodied existence necessarily generates a powerful possessive impulse and compels the soul to acquire the pleasant and useful things of the world. In empirical terms, the delusion forces the soul to go towards the darkness instead of enlightenment, to foster ignorance or perverted knowledge instead of truth, and the cycle of rebirths lasts as long as the delusion lasts. The common aim of all the Indian philosophical systems being realization of the pure self, they show the means of eradicating the delusion and perverted belief. In order to do this, the basic requirement is to possess the spiritual conviction regarding its pure state. Once the soul is convinced about and firmly believes in the real nature of the self, it turns back and treads upon the right path.
3. Pure and Perfect Self: Inspite of the above mentioned unanimity/agreement, there are radical differences in the soul's conceptions of the different philosophies. Consequently, there are corresponding differences in the expositions of the process of liberation from the worldly state (bondage), as well as the ultimate nature of the pure and perfect self. The most significant difference is between the absolutist philosophies-Vedānta, Sāmkhya etc. and the non-absolutist Jains. The former may, again be divided into two groups (i) Monists who stress upon the unity of the reality and hold the aspect of plurality as illusory, that is holding a single immutable and eternal unitary principle called Brahma,as the substratum ground of all other conscious egos and (ii) Pluralists who hold the multiplicity of conscious egos as the primary fact and accept the existence of infinite number of ubiquitous, eternal and immutable conscious principles, called purușas, side by side with an unconscious everevolving substance called prakṛti. On the other side are non-absolutist Jains who believe in infinite number of conscious principles called jīvas side by side with unconscious karmic matter. Both jīva and matter are mutable. Worldly state of existence (bondage) is intimate association of soul with matter, while the liberated state is the pure consciousness (jīva) which is free from all associations with matter. Each jīva is numerically

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According to the law of anekānta (non-absolutism), the soul is both eternal as well as changing, that is, the substance is eternal while its modes are varying even in the state of emancipation. Thus according to this law, the state of emancipation is but an ultimate modification of the worldly state of existence. It should be remembered, however, that while the modification in the worldly state is infinitely variable, that in the state of emancipation is uniform. The most important thing is that the soul does not lose its qualities of consciousness/awareness, (i.e., it does not become bereft of qualities or nirguna) after self-realization nor does it lose its individual identity to merge into the unitary principle.
In the pure and perfect state each soul is identically endowed with :
(1) Ananta/kevala jñāna : pure and total knowledge/direct
experience of the entire reality. (2) Ananta/kevala darśana : pure and perfect intuition (3) Ātmika sukha : self generated blissfulness (4) Ananta vīrya : unobstructed infinite spiritual energy (5) Predilection for total truth/reality (6) Eternal freedom from migration (7) Disembodied existence : total formlessness (8) Total parity with other liberated souls
The most important feature of this chapter (verses 9.7 to 9.13) is to provide a reliable, systematic method by which pure consciousness can be separated, isolated, purified and directly experienced in the most fundamental state. The instrument or the tool which separates the Self from the non-self (bondage) is called Prajñā i.e., discretionary wisdom.
To fully and properly understand the above-mentioned method of separation, purification and realization of the Pure Supreme Self, the analogy of the recovery and refining/purifying gold from the ores, will be found to be useful. In both cases, the significant step
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in the process, is the precise knowledge of the impurities which contaminate the purity.
In the case of gold, impurities are found to exist at two levels. Firstly, there is the crude and visible ore which is mixed up with the precious metal in a comparatively, superficial manner. In the common commercial practice, gold is recovered from the ore by process of separation which may be a combination of melting and chemical refining. The gold, thus recovered is then ready for most commercial applications.
The purity of the gold thus recovered, may be 99.00 to 99.99 percent depending upon the refining efficiency of the process used and is generally marketed as such. For most practical uses, this purity is good enough and the gold is called pure or standard gold. But chemically this gold is not pure gold and its properties will be nearly but not exactly identical to those of pure gold. The impurities which remain are difficult to identify and even more difficult to separate because they consist of minute atoms of other elements usually copper, iron etc.-inextricably combined with the atoms of gold. In most practical applications, the impurities are not only ignored but in many cases, such as making ornaments etc. further impurities are deliberately added to increase the mechanical strength of the precious metal. And so, empirically, this gold is accepted as pure gold.
In the case of the soul (Self) also, the impurities exist at two levels. Firstly, there is the gross physical body which is comparatively, easily identified as an alien, because its characteristic attributes viz. colour, smell etc. are recognized as physical or material attributes. The series of phyical states is, also, not difficult to identify as being different from psychical. A regular practice of total relaxation with proper technique (kāyotsarga) accompanied with self-meditation (concentrated perception in which the body and the soul are mentally separated) would result in a real experience in which the two are distinguished as separate entities.
Thus, pure psychic states-knowledge, awareness-and pure physical states-hardness/softness, visibility-are not as difficult to identify as those dispositions which are produced by the interaction of the soul and its bondage of karma. For example, the states of

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anger, cruelty, fear, hate etc. are neither pure psychic states nor pure physical ones. They are psychological distortions produced in the soul by the fruition of deluding karma. And from the empirical aspect, they are accepted as psychical states, as in the case of standard gold. But the transcendentally pure soul is totally free from anger etc., establishing that they are not pure attributes or nature (svabhāva) of the pure soul, but distortions (vibhāva) produced by the interaction of the soul and the karma. The process of purification and self-realization is complete only when the impure emotions and passions are first identified as non-self and then separated from the Self by the method described in the verses 3.6 to 3.13.
In this chapter the following technical terms need to be expounded:
1. Bhedvijñāna-(special) ability to discriminate. As stated above, the soul, under the influence of delusion, identifies itself with the physical shell which envelops it. That is, it is unable to distinguish and separate itself from the body which is patently contrary to the ultimate truth. This error continues as long as the delusion lasts. The soul is, in course of time, impelled by an innate psychic force to revise and reverse its false belief and it begins to sense a distinction between the characteristics of the Self and the Non-self. It enters a course of spiritual discipline, and ultimately, enlightenment dawns upon it and it acquires the ability to clearly distinguish itself from the body. This dawn of enlightenment or the ability to differentiate is called bhedavijñāna.
2. Prajñā-Discriminative Wisdom. Prajñā broadly means profound and' mature spiritual ability to directly experience the fundamental state of the Self. It is a faculty by which consciousness is aware of itself in its pure form, completely isolated from other objects of perception, thought or feeling. Thus it is an efficient and reliable instrument or tool for separating the Self and the Non-self. It implies a rare combination of discretion, maturity, extensive learning, searching profundity and spiritual discernment.
In English language, the nearest equivalent term appears to be wisdom or discriminative or discretary wisdom or sagacity. Yet there is some difference, viz., while prajñā is used to emphasize

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Chapter - 9 spiritual faculty, wisdom and sagacity are considered to be intellectual qualities, We shall, in this work, translate prajñā as wisdom or discriminatory wisdom. Effort for Liberation is essential for Final Emancipation
जह णाम को वि पुरिसो बंधणयम्हि चिरकालपडिबद्धो।
तिव्वं मंदसहावं कालं च वियाणदे तस्स॥१॥ jaha ņāma ko vi puriso bamdhanayamhi cirakālapaļibaddho.
tivvam mamdasahāvam kālam ca viyāṇade tassa.. 1
जदि ण वि कुव्वदि छेदं ण मच्चदे तेण बंधणवसो सं।
कालेण दु बहुगेण वि ण सो णरो पावदि विमोक्खं ॥२॥ jadi na vi kuvvadi chedam ņa muccade teņa barndhanavaso sain. kālena du bahugeņa vi na so naro pāvadi vimokkham..2
इय कम्मबंधणाणं पदेसपयडिट्ठिदी य अणुभाग।
जाणतो वि ण मुच्चदि मुच्चदि सव्वे जदि विसुद्धो॥३॥ iya kaminabaindhaņāņam padesapayaditthidī ya aṇubhāgam jāņamto vi ņa muccadi muccadi savve jadi visuddho..3
जह बंधे चितंतो बंधणबद्धो ण पावदि विमोक्खं।
तह बंधे चितंतो जीवो वि ण पावदि विमोक्खं ॥४॥ jaha bamdhe cimtamto bamdhanabaddho na pāvadi viinokkham. taha bamdhe citumto jīvo vi na pāvadi vimokkham..4
जह बंधे छेत्तूण य बंधणबद्धो दु पावदि विमोक्खं।
तह बंधे छेत्तण य जीवो संपावदि विमोक्खं॥५॥ jaha bamdhe chettüņa ya bamdhanabuddho du pāvadi vimokkham.
tuha bumdhe chettūņa ya jīvo sampāvadi vimokkham..5
(Jaha nāma ko vipuriso) Just as a person, (bandhanayamhi cirakālapadibaddho) who is in fetters for a long time, (viyāṇade) becomes [fully] aware (tassa tivvam mamdasahāvam) about the strength or weakness of his bondage, (ca) and (kālam) also the long duration of the ordeal suffered by him; (Na muccade tena bamdhanavasosam) but he cannot achieve freedom from the bondage (jadi na vi kuvvadi chedam) if he does not make an effort (to cut off the fetters) (na so naro pāvadi vimokkhum) (and consequently) cannot become free even after a very long period of
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time. (Iya) Much in the same way (kammabamdhanāṇam) a soul in bondage of karma, (jāṇamto vi) inspite of being (fully) aware and conversant with the (padesapayaḍiṭṭhidiyaaṇubhāgam) [four types of] bondage, viz., the extent, the nature, the duration and the intensity of fruition, (na muccadi) cannot achieve freedom from the bondage of karma, (jadi visuddho savve muccadi) unless and until he makes a concerted effort to destroy the impurity of affection etc. [That is he cannot be liberated by his knowledge of bondage alone].
(Jaha) [And also] just as (bamdhanabaddho) [a person] who is in fetters (na pāvadi vimokkham) cannot achieve freedom (bamdhacitamto) by merely worrying or contemplating his misfortune of bondage, (taha) so also (jivo) a soul [in bondage of karma] (ņa pāvadi vimokkham) cannot be liberated, (bandhe citamto) merely by contemplating-theoretically thinking aboutthe bondage of karma. [And also] (Jaha) just as (bamdhanabaddho) [a person] in fetters, (pāvadi vimokkham) achieves freedom, (bandhe chettūņa) [as soon as] he cuts off the fetters [by a concerted effort], (taha) so also (jīva) a soul (sampāvadi vimokkham) achieves liberation (bamdhe chettūṇa) [as soon as] it succeeds in cutting the bondage of karma.
Annotations :
The opening verses of this chapter are very important because they clarify the mutual dependence and usefulness of pure theoretical knowledge and pure spiritual action/discipline for achieving final liberation/emancipation (mokṣa). They are very important because, while there is no controversy regarding the state of emancipation, divergent views are held, regarding the method and process of final liberation, by different philosophers and schools of thought.
The main controversy is whether knowledge alone is competent enough to secure emancipation or spiritual energy is also essential. The author has clearly and vigorously refuted the position of the upholders of knowledge as the means of emancipation. Throughout the book, the author has put the knowledge in the supreme position and these verses are necessary to dispel the misunderstanding that the author-Ācārya Kundakunda-does not

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Chapter - 9 consider the application of spiritual energy essential for achieving emancipation. Now it is clear that knowledge and spiritual action are equally necessary for emancipation. The psychic action, here, means the application of pure psychic energy, i.e., ātinika vīrya which is without the corruption such as attachment and aversion. It is well known that even after demolishing the deluding karma and the knowledge-obscuring karma and attaining pure and perfect knowledge-kevalajñāna-the soul has to destroy the residual karma by the application of spiritual energy called sukladhyāna. Thus, pure knowledge is futile without kriyā; at the same time, kriyā is futile without knowledge, which is consistent with the popular saying, “knowledge without kriyā is cripple and kriyū without knowledge is blind.”!
In these verses the author refutes some false beliefs about the method and process of final liberation. Though there is no dispute about the state of final liberation, there are many false notions about its process. It is universally accepted that the liberations means freedom from bondage, that is, separation of Self from the bondage of Non-self. However, some people believe and maintain that :
(i) A thorough theoretical knowledge about various features of bondage is enough to get freedom.
(ii) Constant and concentrated thinking about the bondage is enough to get freedom.
(iii) Contemplation or mental concentration on various facets of bondage is sure to lead to freedom.
The author uses a simple analogy of a person who is fettered with chains in the worldly life, to refute all the above views which are false and misleading. A person in chains, in course of his long 1. Jain scriptures specify two types of psychophysical energy: (1) Karma Vīrya: the energy of a living organism produced by the rise and fruition of karma. This is the common bio-energy of the organism which enables it to perform threefold-mental, vocal and bodily-activities, which, in tur, becomes the cause of the bondage of new karma. (2) Akarma or åtmika vīrya: pure psychic or spiritual energy which is normally obstructed by energy-obstructing (antarāya) karma. It is this energy which enables the soul to demolish the bondage of karma.
Detailed discussion about both these types of energy is found in Chapter 8 of Sūyagado, part I.
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Samayasāra bondage, is sure to become aware and conversant about the nature, i.e., the strength and weakness of the chain, the duration of his ordeal and many other parameters regarding his bondage. But all this knowledge is ineffectual in securing his freedom, if he doesn't make an effort to secure it. Much in the same way, though one may have vast theoretical knowledge regarding bondage of karma, i.e., one knows all about the four important features of bondage, viz., its extent (pradeșa bandha), its nature (prakrti bandha), its duration (sthiti bandha) and the intensity of its fruition (anubhāga bandha).'
In the same way, repeated thinking about various facets of the doctrine of karma, viz., the material nature of karma, relation between the soul and karma, classification of karma and various states and processes of karma, would prove to be of no avail in achieving freedom. Can a chained person secure his release and end his ordeal by contemplation, i.e. concentrating and canalizing his thoughts on the chains which have fettered him? Just as it is ridiculous to believe such a false notion, so also it is wrong to believe that mere contemplation of the doctrine of karma (after learning it thoroughly) can lead to liberation. What, then, is the method of securing liberation? The answer is given by the author in verse 9.5. The one and only way to obtain freedom from the chains which bind, is to cut off the chain and break the bondage. In the same way, the only way to achieve final liberation is to demolish the karma and break its bondage.
In the verses that follow, the author prescribes a systematic process by which pure consciousness can be isolated and directly experienced.
A Reliable, Systematic and Practical Method to isolate Pure Consciousness
बंधाणं च सहावं वियाणिदुं अप्पणो सहावं च।
बधेसु जो विरज्जदि सो कम्मविमोक्खणं कुणदि॥६॥ bamdhānam ca sahāvam viyānidum appaņo sahāvam ca. bamdhesu jo virajjadi so kammavimokkhanam kuņadi..6
जीवो बंधो य तहा छिज्जति सलक्खणेहि णियदेहिं।
पण्णाछेदणएण दु छिण्णा णाणत्तमावण्णा॥७॥ 1. For detailed discussion of four types of bandha see Introduction of Chapter 8.
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jīvo bandho ya tahā chijjamti salakkhaṇehi ṇiyadehim. pannāchedaṇaeņa du chinņā ṇāṇattamāvaṇṇā..7 जीवो बंधो य तहा छिज्जंति सलक्खणेहि णियदेहिं । बंधी छेदेदव्वो सुद्धो अप्पा य घेत्तव्वो ॥ ८ ॥ jivo bamdho ya tahā chijjamti salakkhaṇehi ṇiyadehim. bamdho chededavvo suddho appā ya ghettavvo..8
किह सो घेप्पदि अप्पा पण्णाए सो दु घेप्पदे अप्पा | जह पण्णाइ विहत्तो तह पण्णा एव घेत्तव्वो ॥ ९ ॥
kiha so gheppadi appā paṇṇāe so du gheppade appā.
jaha pannāi vihatto taha panṇā eva ghettavvo..9
Chapter - 9
(Jo) A person (viyāṇidum) who acquires the knowledge [of the basic difference] (appano sahāvam ca bamdhāṇam ca sahāvam) between the fundamental natures of the pure self and non-self (bondage of karma) [and then applies this knowledge] (bamdhesu jo virajjadi) to repel and abandon the non-self, (so kammavimokkhaṇam kuṇadi) achieves liberation from the bondage of karma [and is emancipated].
(Jīvo bamdho ya tahā chijjamti) The pure soul (self) is distinguished from the bondage of karma (niyadehim salakkhanehi) by different characteristic attributes of each of them, [i.e., they are differentiated by their respective inherent qualities]; (pannāchedanaeņa du chiņņā) by the use of an instrument/tool called prajñ a-discriminative wisdom, (nāṇattamāvanṇā) they can be separated.
[One] (Jivo) the self (tahā ya) and (bandho) the bondage (non-self) [each of which, by virtue of possessing] (niyadehim salakkhanehi) different inherent attributes, [is identified] (chijjamti) are separated from each other [by using wisdom as tool as stated in the preceding verse], [the next step is] (bandho chededavvo) to abandon the non-self, (ya) and (suddho appā ghettavo) realize and collect the isolated pure self.
[To a query by a junior disciple]-(Kiha so gheppadi appā) "How can one collect the soul?," [the ācārya replies]-(panṇāe so du gheppade appa) The self is collected by wisdom; (jaha pannāi vihatto) The same tool which separated and isolated the soul, viz the wisdom (prajñā), (taha panṇāeva ghettavo) must be used to

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Samayasāra realize, i.e., to collect it after separation. Further exposition of the Technique of Self-realization by
Discriminative Wisdom (PRAJÑA) पण्णाए घेत्तव्वो जो चेदा सो अहं तु णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णादव्वा ॥१०॥ pannāe ghettavvo jo cedā so aham tu nicchayado. avasesā je bhāvā te majjha pare tti ņādavvā..10
पण्णाए घेत्तव्वो जो दट्ठा सो अहं तु णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णादव्वा ॥११॥ paņņāe ghettavvo jo datthā so aham tu ņicchayado. avasesā je bhāvā te majjha pare tti ņādavvā..11
पण्णाए घेत्तव्वो जो णादा सो अहं तु णिच्छयदो।
अवसेसा जे भावा ते मज्झ परे त्ति णादव्वा ॥१२॥ pannāe ghettavvo jo ņādā so aham tu nicchayado. avasesā je bhāvā te majjha pare tti ņādavvā..12 · को णाम भणेज्ज बुहो णादुं सव्वे पराइए भावे।
मज्झमिणं ति य वयणं जाणंतो अप्पयं सुद्धं ॥१३॥ ko ņāma bhanejja buho ņādum savve parāiye bhāve. majjhamiņam ti ya vayaņam jāņamto appayam suddham..13
(Pannāe) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo cedā) that which is (pure and eternal] consciousness, (nicchayado) is, in actual reality, (so tu aham) the Self; (and also] (avasesā je bhāvā te majjha pare tti nādavvā) it should be known (realized) that whatever other psychic states were left behind are alien to the Self (i.e., are non-self).
(Pannāe) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo datthā) that which is ‘seer', (nicchayado) is, in actual reality, (so tu aham) the Self; [and also) (avasesā je bhāvā te majjha pare tti ņādavvā) it should be known (realized) that whatever other psychic states were left behind are alien to the Self (i.e., are non-self).
(Pannāe) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo ņādā) that which is ‘knower',
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Chapter - 9 (nicchayado) is, in actual reality, (so tu aham) the Self; (and also] (avasesā je bhāvā te majjha pare tti ņādavvā) it should be known (realized) that whatever other psychic states were left behind are alien to the Self (i.e., are non-self).
(Appayam suddham jānamto) Knowing [the ultimate truth] that the Self is the pure (Self and nothing else] (savve bhāve parāie nādum) and having known that all (other) psychic dispositions are alien, (i.e., non-self), (ko ņāma buho) which wise man (majjhaminam ti ya vayanam bhanejja) would make such statement as they (those dispositions) are mine? Annotations (on Verses 9.6 to 9.13) :
In these eight verses (9.6 to 9.13), the learned author prescribed an infallible technique for separating and isolating the pure self and directly experiencing it in its most fundamental state. This, in fact is the process of Bhedavijñāna. In the preceding verses, we discussed the achievement of liberation from the bondage and concluded that, just as a person bound with chains in worldly life, achieves freedom only by breaking the chains, so also, the self attains emancipation only by breaking the bondage of karma. Now in these verses, a reliable method for breaking the chains is prescribed.
Earlier we have already said that in the worldly existence, bondage of karma is a real condition of the self (soul) and though existing from the beginningless time as coeval with the individual, yet it is amenable to be transcended. Final liberation/emancipation is nothing but the disentanglement of the self from the non-self which is karmic matter. It should be remembered that 'demolition of karma' does not mean destruction of karmic matter which is not destroyed but pulled out and separated from the soul. Just as gold, in its natural state is found to be corrupted with impurities in the form of ores from the very emergence of its being, but can be disentangled from it, i.e., purified by a chemical process, so also the self can be disentangled, i.e., purified by a spiritual process. The pure self which is realized is not a new creation in the absolute sense like the pure gold. It was always there but polluted and obscured by the impurity of the karmic matter. In the state of emancipation, the pollution and the obscuration are ended once
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Samayasăra and for all. The above verses describe the process and technique of spiritual purification.
The process of disentanglement (of the Self from the Non-self) is a based on the fact that the characteristic attributes of each is fundamentally different and the difference is recognizable. As in the case of gold the nature and worthlessness of the corrupting ore is known, so also the nature and worthlessness of the polluting karmic matter is known. And so, the first step in the process of separation prescribes that the beginningless infatuation for the worthless karmic matter and its bondage must be abandoned.
Now a process of separation envisages the need of an apparatus which must be reliable and capable of doing the job efficiently. Also the apparatus must be equipped with a proper tool. Here the author prescribes a chisel-like tool which if used properly, is capable of producing a well marked line of cleavage between the two entities and make them fall apart. Such a tool is called Discriminative Wisdom (Prajñā).
And how is this wonderful instrument, discriminative wisdom (prajñā) to be secured? It is obtained by developing the capacity for Self-concentration/Self-meditation. For this, firstly it is necessary to concentrate upon the self as distinct and separate from the body. The soul acquires more and more power for selfconcentration (meditation) along with the increase of its purity and consequent attainment of the corresponding stages of spiritual development. When one is able to, mentally, separate the self from the body and is fully convinced of the distinction between the self and the non-self, the next step is to rise still higher and concentrate upon the pure transcendental self which is free from all the limitations of the empirical self. The most important factor in favour of self-meditation, for this purpose, is the fact that both the empirical self and the transcendental self are intrinsically possessed of the same attributes which are unmanifested or less manifest in the former and fully manifest in the latter. To understand fully the method of self-meditation, three states of self are distinguished, viz., the exterior self, (bahirātmā), the interior self (antarātma), and the transcendental self (paramātma). The exterior self is the common empirical ego with the deluded belief that it itself is identical to the body. The interior self, clearly, discriminates itself
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from the Body, Sense-organs and Mind. The transcendental self is the pure and perfect self which is free from all limitations as well as psychological distortions. Self-meditation is, further based on the conviction that the transcendental self is the self-realization of the exterior self through the intermediary stage of the interior self.
As the capacity of self-concentration develops, the sharpness and the separation power of the instrument (wisdom), increases and the interior self-the state of the self prior to the attainment of omniscience-is realized. And finally, the instrument completes its job by the attainment of omniscience when the self becomes the transcendental self (paramātma). Thus self-meditation leads to self-realization.
In the following verses, the highly developed self-meditation is equated with self-adoration or self-idolisation and concentrated and continuous adoration of the pure (transcendental) self culminates in final liberation. The self-adoration is equivalent to Rupātīta Dhyāna. We shall now see the modus operandi of this wonder instrument.
Pure consciousness is the unalienable characteristic attribute of pure self, while the attributes which characterize the alien bondage of karma are perverted belief and impure psychological distortions such as cruelty. In the worldly state of existence, both are entangled together from the eternity. The instrument of separation is equipped with a sensor which fully realizes the pure nature of the inherent attribute of the self and thereby identifies it. It also senses the impurity of the emotions, passions and such other psychological distortions produced by the bondage and identifies them as alien. Having identified the two entities, the chisel of discriminative wisdom begins to chip and ultimately splits them apart. The debris of non-self is then disentangled and the Pure Self is revealed in its unpolluted state. Once split asunder, the two entities remain separated.
Continuing the process, the author prescribes the next important step. After separation, the self and the non-self stand apart, each with its own characteristic attribute. So in the next step, the worthless debris of the bondage is cast off and the pure self in its fundamental state is recovered and realized.
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Samayasāra At this stage, a junior disciple raises a query: “Sir, you say that the pure self is to be recovered, collected and realized; but how can one collect the pure soul?” The Ācārya replies that it is not only possible but easy to recover the self after it has been separated from the non-self. The very same apparatus which split the self and the non-self apart and isolated the pure self, is to be used for collecting and recovering the pure self. The apparatus-discriminating wisdom-besides possessing the tool for splitting the entities, is also equipped with the ability to directly experience/apprehend the pure soul. It can grasp, collect and realize the self just as it can separate and isolate it from the non-self.
To fully understand the process of recovering the self after separation, we must briefly review the nature of the pure self with its inalienable characteristic qualities. Consciousness is the very essence of the self and is integral to it. Though change is also integral and inherent in whatever is real, and as such the self also must be changing, consciousness being the very stuff and texture of the self, there is not a single moment in which the self ceases to be free from consciousness. In the emancipated pure state, the self and consciousness, which are inseparable though not interchangeable, are free form all obscurents and obstructions of the worldly state. This is omni-science. And what has been said about pure consciousness is also applicable to pure intuition and pure knowledge.
Now, according to the law of anekānta, even the pure self cannot be abstracted from all its attributes as is believed by the absolutist philosophies (e.g. Vedānta). Here Ācārya Kundakunda emphasizes that while impure attributes such as psychological distortions are abstracted, being alien to pure self, the pure attributes, such as pure knowledge or pure perception/intuition, are not abstracted being inalienable qualities even after the final liberation. Of course, these attributes are not the same as those associated with worldly state, because in this state, knowledge and intuition/ perception (though designated by the same terms) are grossly limited by physical conditions. On the other hand, the pure knowledge etc., associated with pure self are the unconditional and unlimited manifestations of the pure self.
Based on these facts of the law of anekānta, the author prescribes the technique for grasping and recovering the self. (1)
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Pure consciousness (2) the seer, and (3) the knower are inseparable from the pure self and are therefore real. Besides these, whatever psychological dispositions are there, should be left behind and cast off, because they are neither 'I' nor ‘mine'. Applying this technique, the process of self-realization succeeds in collecting and holding the pure self. And having successfully realized one's real self, can any wise man still continue to maintain that those (cast off emotions produced by bondage of karma) are mine?
The Guilty and the Innocent-The Soul who longs for Alien Possessions is Susceptible to Bondage of Karma
terci arte goale H H Hrifchel alfa मा बज्झे हं केण वि चोरो त्ति जणम्हि वियरंतो॥१४॥
theyādī uvarāhe kuvvadi jo so susamkido hodi. mā bajjhe ham kena vi coro tti janamhi viyaramto.. 14
जो ण कुणदि अवराहे सो णिस्संको दु जणवदे भमदि।
ण वि तस्स बज्झिदुं जे चिंता उप्पज्जदि कया वि॥१५॥ jo na kuņadi avarāhe so nissamko du janavade bhainadi. ņu vi tassa bajjhiduin je cimtā uppajjadi kayā vi..15 __ एवं हि सावराहो बज्झामि अहं तु संकिदो चेदा।
जइ पुण णिरावराहो णिस्संको हं ण बज्झामि॥१६॥ evain hi sāvarāho bujjhāmi ahain tu samkido cedā. jai puna ņirāvarāho nissamko ham na bujjhāmi..16
(Jo) A person (theyādi avarāhe kuvvai) who has committed the crime such as theft, (so sasamkido hodi (I junamhi viyaramto. coro tti kena vi hain mā bajjhe l’D) while moving about in the public places surrounded by crowds of people, [wanders about] with the apprehension that 'let nobody catch me as a thief" [feels guilty conscience and is constantly worried with anxiety and fear of being arrested).
[However) (Jo) The person (avarāhe na kuņai) who has not committed any crime, ( so du janavae nissamko bhamadī) moves about freely in the public places among the crowds, [free from a guilty conscience] (je) and therefore (tussa bajjhiduin cimtā ņa kayāi vi uppujjai) he is never obssessed by the anxiety of being arrested [i.e., he remains free from any anxiety or scar of being arrested).
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Samayasāra (Evam hi) In the same way, (sāvarāho cedā) the soul which is guilty (of longing for alien possession), (samkido [] uham tu bajjhāmi l’]) remains apprehensive that “I am guilty, and hence, I will be arrested,"[-is always full of fear and anxiety.of incurring the bondage of karmu]; (jai puņu) on the other hand, if (nirāvarāho) the soul is (innocent and) guiltless, (nissamko ham na bujjhāmi) then he is doubtless that “I will not be bound,”[i.e., he is free from doubt and anxiety of bondage). Annotations :
In actual life, crime is punishable by law. The laws are enacted by the government of the land and are enforced by various means including the police force. Stealing is a crime almost everywhere. A thief is apprehended by the police and produced and prosecuted in a court of law and punished. The punishment is generally imprisonment for duration of time depending upon the gravity of the crime. In these circumstances, it is but natural that, a person who has committed a crime, say, of stealing, always moves in the public with fear and anxiety of being apprehended and punished. His guilty conscience would not permit him even a moment to remain free from anxiety or fear. On the other hand, honest people who have no desire to commit theft, because they do not covet and long for other people's property, move about in the public places without fear or anxiety of being apprehended by the police. Since no crime has been committed by them, their conscience is free from being guilty and since they do not covet alien wealth, they are free from the anxiety of ever committing a crime.
The author uses this simple analogy-a common condition of everyday lifc-lo illustrate the difference between the guilty and the guiltless, in the spiritual life. In the everyday life, the alien property which is liable to be stolen is in the form of cash, jewelry, cattle and the like. In the spiritual life the alien property consists of characteristic attributes possessed by non-self, i.e. physical existence which is alien to the soul. Whenever the soul commits the mistake of coveting or claiming the alien characteristics as its own, it becomes guilty of a spiritual crime and is liable to be punished, and the punishment is in the form of bondage of karma, besides suffering the misery of a guilty conscience. On the other hand, the soul who has no desire and does not covet or claim the impure
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Chapter - 9 dispositions as its own, i.e., disowns all psychological distortions, (and enjoys its own pure attributes), is not only free from the guilt of a crime but is also free from the bondage of knowledge-obscuring and other species of karma. The purpose of discussion in these verses together with the illustration from real life, is to emphasize the power and efficacy of Self-meditation which was explained in the annotations of the preceding verses. The self has been successful in becoming guiltless and fearless by eradicating all attraction for anything that is non-self and concentration upon the formless (arūpi) attributes of the transcendental self which leads to the realization of the intermediate stage-the interior self (unturātmā). In the succeeding verses, the author identifies the final stage of selfmeditation with self-adoration and also elaborates upon the term guilt (aparādha) Clarification of some Technical Terms used in the Scriptures
संसद्धिराधसिद्धं साधिदमाराधिदं च एयहूँ।
अवगदराधो जो खलु चेदा सो होदि अवराधो॥१७॥ samsaddhirädhusiddham sādhidamārādhidam ca eyathain. avagudarūdho jo khalu cedū so hodi avarādho..17
जो पुण णिरावराधो चेदा णिस्संकिदो दु सो होदि।
आराहणाइ णिच्चं वट्टदि अहमिदि वियाणंतो॥१८॥ jo puna ņirāvarādho cedā ņissumkido du so hodi.
ārāhaņāi niccam vattadi ahumidi viyūnamto..18
(Samsiddhi-rādha-siddham ca) [The terms] (Samsiddhi) achievement, Rādha (devotion to self), Siddha (Consummation of fulfillment), Sādhitam (attainment) and Arādhitam (adoration), (eyattham) are synonymous; (jo khalu ceyā) that soul which is indeed (avagayarādho) without adoration/devotion to Pure Self is, (without doubt). a spiritual crime/guilt.
(Puna jo cedā) And the soul (niravarādho) which is free from guilt (so du nissamkido hodi) is also free from doubt, fear and anxiety; (ahamidi viyānamto) the soul, realizing that “I am (myself the Pure self in the form of pure consciousness)” (ārāhaņāi niccam vastadi) is always occupied in the devotion to the Pure Self[i.e., it never abandons adoring itself and thus remains ever guiltless and fearless).
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Annotations :
In these two verses, the author, further, corroborates what has been stated in the preceding verses. Whether in the real life or spiritual life, guiltlessness and fearlessness are concomitant. In the spiritual sense, the guilt is defined as “lack of devotion/adoration to Pure Supreme Self". Realizing this spiritual truth, the aspirant soul/ego is ever engaged in adoration of the Pure Self. In this way, il remains guiltless, fearless and ultimately attains/achieves its goal viz., self-realization (siddhi) which is thus synonymous with adoration/devotion.
Pots of Poison and Pots of Nectar पडिकमणं पडिसरणं पडिहरणं धारणा णियत्ती य।
णिंदा गरुहा सोही अट्ठविहो होदि विसकुंभो॥१९॥ padikamanam padisaranam padihuranam dhāraṇā ņiyattī yu. nimdā guruhā sohī atrhaviho hodi visakumbho..19
अपडिकमणमपडिसरणमप्पडिहारो अधारणा चेव।
अणियत्ती य अणिंदागरुहासोही अमयकुंभो॥२०॥ apadikamanamapadisaranamappadihāro adhāraṇā ceva.
uniyattī ya animdāgaruhāsohī amayakumbho..20
(Padikamaņam) Repentance for past transgression (pratikramuņa), (padisaranumn) pursuit of the benevolent (pratisaranam) (parihūra) abandoning the evil (parihāra] (dhāranā) deep concentration, (niyatti) renunciation of material objects (nivrtti), (nimdā) self-deprecation (nindā], (garuhā) act of confessing one's transgression before the guru (garhā), (sohi) expiation for purification (śuddhi]-(atthaviho visakumbho hodi) these are the eight pots of poison.
(Apadikamaņa) Non-repentance for past transgressions, (upratikramana), (apadisarana) non-pursuit of the benevolent, (aparihāro) non-abandunce of the evil (aparihāra),(adhāranā) non-concentration, (aniyatti ya) non-renunciation of material objects (anivrtti], (aniindā) non-self-deprecation sanindā], (ceva ugaruhāsohi) non-confession before the guru sagarhā] and non-expiation for purification (aśuddhi]-these are the eight pots of nectar. Annotations :
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Chapter - 9 In the preceding verses, the author had emphasized that the soul is able to become totally free from guilt and fear, if it only adores/idolizes its own purest state. Now in the concluding verse of this chapter, he deals with eight kinds of moral discipline, which are traditionally and conventionally recognized as formula for freeing the soul from the guilt complex. Traditionally, they are prescribed to be practised by all devout aspirants for controlling one's emotions and passions and their regular practice is generally recognized as essential for spiritual advancement/progress. The learned author, however, apparently rejects the traditional belief and calls eight acts of discipline-'eight pots of poison' and the opposites of these acts are called-pots of nectar'. Thus, on the face of it, the two verses are diametrically opposite to the teaching of scriptures as traditionally believed and practised and may be considered shockingly heretical by many.
It is, however, totally inconceivable that an erudite scholar of scriptures and a staunch devotee of omniscient (Jinendra Deva), like Ācārya Kundakunda, can ever negate a practice prescribed in the scriptures. We must, therefore, reject the apparent meaning of the verses and try to seek and find the proper meaning which is commensurate with the teaching of the scriptures. But, firstly let us briefly discuss these eight types of discipline which constitute, empirically, the formula for becoming free from guilt.
1. Pratikramaņa-literally means retracing one's steps, i.e. act of mental retraction and repentance for transgressions already committed, either deliberately or inadvertently. It is incumbent as a daily performance for all religious people, both ascetic and laity.
2. Pratisarana-is the act for further strengthening/reinforcing the purity of the soul by inculcation right faith and belief. It also includes relevant vows for the future.
3. Parihāra-is the act of rejecting the evil by frecing the soul from perverted belief, attachment and the like, which corrupt the soul and keeps it bound to the wheel of the cycles of rebirths.
4. Dhāraņā-act of deliberate mental exercise whereby the wandering mind is steadied by the help of external props such as recitation of spells, worshiping of idols, canalization of thought etc..
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Samayasāra 5. Nivetti-act of mental freedom from gross passions. The mind is ever hankering for sensuous pleasures and carnal desires. By this act it is controlled and trained to desist from wandering into the fields which nourish the worldly state.
6. Nindā-act of self-deprecation for past errors. This is associated with the act of pratikramana, i.e., retraction from transgressions. One must, first, recognize an error as a misdeed and then self-deprecate it.
. 7. Garhā-act of confession to an elder, generally the Ācārya. This is complementary to no. 6 above. While ninda is self-confession, garhā is confession in the presence of an elder.
8. Suddhi-act of purifying the soul by expiation. This is the final step in the series of daily routine. The guru after hearing the disciple's confession, directs him to undertake specific expiatory actions which purify the soul from the transgression.
It can be easily seen that all the above mentioned acts are religious acts and from empirical aspect, well established ones for purifying the soul and rendering it free from the guilt of tt gressions-deliberate or accidental. Why, then, does the author emphasize on the self-adoration as the only means for removing the guilt complex and at the same time brand the traditional acts as pots of poison?
Throughout the book, the learned author has depicted the empirical aspect as inferior to the transcendental one, though he has justified its adoption at appropriate stages of spiritual progress. In the above verses, the author presents a very advanced stage of spiritual purity, where the necessity for empirical disciplines are already over. What is a pot of nectar for the developing stage where empirical acts are necessary for further advancement, could be regarded as a pot of poison as such acts might degrade rather than advance the purity of the soul. Moreover from the transcendental aspect all acts and the desire for being an actor/doer (rather than a seer) are obstacles in the path of final liberation. All the eight acts enumerated in these verses are valid up to a certain stage of spiritual purification, but since, they are dependent on external props, they must be renounced and abandoned as non-self in favour of self- meditation. It should be remembered, however, that while
trans
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Chapter - 9 renouncement of empirical religious acts of discipline is prescribed at the highest level of self-purification, they are, positively essential and must be practised diligently during the earlier immature stages.
(Idi navamo mokkhādhiyāro samatto)
[Here ends the ninth chapter on Mokșa (Self-realization)/Total Liberation.]
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Chapter - 10 Dahamo Savvavisuddhaņāņādliyāro
Wholly Pure Knowledge
Introduction/Preamble
“Nothing surpasses the excellence of Samayasāra-self-contained, self-determining, self-sufficient pure and perfect super SELF”. These are the concluding words of the author and the gist of the 400 odd verses of the book Samayasära.
In the preceding chapters the ultimate as well as the conventional nature of the nine padārthas (categories of truth) was revealed by discussing each of them from transcendental and empirical aspects respectively. Now in this concluding chapter, the central theme is totally pure knowledge-the purest unalienable attribute of the emancipated pure soul. All other padārthas, described from time to time, in the previous chapters are, in a way, relegated to a secondary position while purest knowledge-the all-embracing direct apprehension of the entire Reality-is given the primary importance. In fact, the all-knowing self in which the substratum and the attributes are fully unified, is the object of Self-realization. The other padārthas-auspicious and inauspicious karma, their influx, bondage, rise and demolition-fade away in the background as the soul has always been aware of them, bit never an active participant.
Earlier, we had discussed the delusion-the fundamental factor-which is the ultimate condition of the worldly state of existence of the soul. Jain philosophy is originally propounded by the omni-scienst. It basically aims at revealing the ultimate potentialities of the soul as directly apprehended by the omniscients. It also shows the pathway or the process which culminates in selfrealization. The original twelve scriptures, called urigapravista, comprise the entire truth about the nature of the self and selfrealization that an omniscient can possibly express verbally. It is the duty of those highly gifted sages-śrutakevalis-who learn and fully comprehend the entire contents of these scriptures, to transfer

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Chapter - 10 this knowledge through canonical literature of various categories called, ungabūlyu. Thus the pathway for self-realization is chalked out and made a public property, so that any one who cares to scrupulously follow the path may do so and realize the self.
The sources of knowledge other than the above-angapravista and angabāhya-are unreliable and inadequate of the discovery of the ultimate truth as they may be vitiated by the limitations imposed by the senses and the intellect. Inevitably, they prescribe varying and conflicting concepts and courses which cannot all be true. The author of the present book, Ācārya Kundakunda, had, therefore, clarified at the beginning that the present work is the reiteration of what has been propounded by the śrutakevalī and not the original product of his own intellect. The basis of the pathway of selfrealization, thus, is the pure and the perfect knowledge, unobscured and uncorrupted by the impurities of attachment and aversion.
Earlier, again, on more than one occasion, we discussed various facets of the non-absolutist attitude of the Jains. In this chapter also, the law of anekāntavāda is highlighted again and again. For instance, verses 10.14 to 10.58 discuss, in detail, the reality from both empirical and transcendental aspects. To some extent, this may be found to be repetition of different hypotheses of psycho-physical relationship, from various points of view.
This long chapter-the longest in the book, containing 108 verses-deals with a number of topics and can be divided into several sections: . (a) Verses 10.1 to 10.13 comprise a sort of appendix (culikā) to the subject matter of the preceding chapter-final liberation/ emancipation with particular emphasis on the nature and function of pure knowledge.
(b) Verses 10.14 to 10.20 jibe at Juin heretics (śrumunubhāsas). Apparently about the time of Ācārya Kundakunda, some Jain thinkers and even ascetics must have developed leanings towards other philosophies-Sārnkhya in particular. The author refutes their views regarding creation.
(c) In verses 10.21 to 10.37 the author refutes the false and self-contradictory beliefs of Sāmkhya Darśana which is an
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absolutist philosophy and does not accept the non-absolutist doctrine of the Jains. In particular, Sāmkhya purusa-equivalent to Jain soul-is eternally immutable and inactive. The learned author highlights the weakness of the argument which emphasizes only one aspect of reality exclusively and fail to explain concrete reality of the worldly state of existence.
(d) In verses 10.38 to 10.58, the false beliefs of another absolutist philosophy-Buddhists, are refuted. The author then explains through a simple analogy, the activity of the self, from both aspects. By another analogy, he proves that a substance cannot transfer its attributes to another in reality, though it may appear to do so.
(e) In verses 10.59 to 10.75, the author further discusses some eternal cosmic laws with particular reference to the inability of one substance to produce the attributes in another one, and concludes that infinite spiritual bliss transcends all sensuous pleasures.
(f) In verses 10.76 to 10.100, the nature and function of the pure knowledge is further elaborated, emphasizing that, while pure knowledge is identical to pure consciousness, it is quite different from the object of knowledge. The last few verses are also intended to refute the heretic doctrine that the soul is annamaya and koşumaya.
(g) In verses 10.101 to 10.108, the inadequacy of various types of insignia and body-marks for self-realization is emphasized. In conclusion, the author says that realization of Samayasāra, the purest Super Self, is possible only through the adoption of transcendental aspect.
Relation of Soul & Karma : The Soul is the Sole Determinant of its own Psychic States
दवियं जं उप्पज्जदि गुणेहि तं तेहि जाणसु अणण्णं।
जह कडयादीहिंदु य पज्जएहि कणयमणण्णमिह ॥१॥ daviyam jam uppajjadi gunehi tam tehi jānasu anannam. jaha kadayādīhim du ya pajjaehi kanayamaņunnamiha.. 1
जीवस्साजीवस्स य जे परिणामा दु देसिदा सुत्ते। जं जीवमजीवं वा तेहिमणण्णं वियाणाहि॥२॥
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Sumayasara
jīvassājīvassa ya je pariņāmā du desidā sutte. jam-jīvamajīvam vā tehimaṇaṇṇam viyāṇāhi..2
ण कुदोचि वि उप्पण्णो जम्हा कज्जं ण तेण सो आदा । उप्पादेदि ण किंचि वि कारणमवि तेण ण सो होदि ॥ ३ ॥ na kudoci vi uppaṇņo jamhā kujjām ṇa teņa so ādā. uppādedi na kimci vi kāraṇamavi tena na so hodi..3
कम्मं पडुच्च कत्ता कत्तारं तह पडुच्च कम्माणि । उपज्जते णियमा सिद्धी दु ण दिस्सदे अण्णा ॥ ४ ॥ kammam paḍucca kattā katṭāram taha paḍucca kammāņi. uppajjamte niyamā siddhī du ṇa dissade anņā..4
चेदा दु पयडीयट्ठे उप्पज्जदि विणस्सदि । पयडी वि चेदय उप्पज्जदि विणस्सदि ॥ ५ ॥ ceda du payaḍīyaṭṭham uppajjadi viņassadi. payadi vi cedayaṭṭham uppajjadi viņassadi..5
Chapter - 10
एवं बंधो य दोण्हं पि अण्णोण्णपच्चया हवे । अप्पणी पयडीए य संसारो तेण जायदे ॥ ६ ॥
evam bamdho ya donham pi aṇṇonṇapaccayā have. appano payadie ya samsāro teṇa jāyade..6
(Janasu) Know ye (jam davvam gunehi uppajadi tam tehi aṇannam) a substance is not (absolutely) different from the attributes/qualities/states of which it is the substratum; (jaha ya kaḍayādihim pajjaehi du kaṇayamaṇaṇṇamiha) just as, in the worldly life, gold is not (absolutely) different from the bangles/ bracelets etc. made from it.
(Viyāṇāhi) Know ye: [in the same way] (jīvassajīvassaiya je pariņāmā du sutte desidā) the (characteristic) attributes of the psychical and the physical orders of existence as described in the scriptures (tehim tam jīvamajīvam vā aṇaṇṇam) are not (absolutely) different from these existents respectively.
(Jamha) Since (so ādā kudoci vi na uppanno) the soul is not created by (or from) anything, (teņa kajjam na) it is not a product/ effect; (kimci vi ṇa uppādedi teņa) and since it does not create/ produce anything, (so kāraṇamavi na hodi) it is not a cause.

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(Niyamā) According to the law [of causation], (kammam paḍucca katta) every effect which is manifested reveals the nature of its cause; (taha kattāram paducca kammāņi uppajamte) conversely the cause determines the nature of effect. [This law of cause and effect is observed] (aņņā siddhi du ṇa dissade) and there is no other law which is evident.
(Ceda du payadīyaṭṭham uppajjadi viņassadi) The psychic states are produced and demolished by various species of karma, [conversely] (payaḍī vi cedayaṭṭham uppajjadi viņassadi) various species of karma are produced and demolished by the psychic states.
(Evam ya annonṇapaccayā donham pi appano payadie bandho have) Thus both, the psychic states and the species of karma act mutually as causal agent, one of the other, and thus the self and the non-self get mutually bound with each other; (tena samsāro jāyade) and thus the cycle of rebirths called samsara comes into existence.
Annotations:
The learned author opens the last chapter of the book by quoting the law of causality. Before commencing to comment on the contents of the above verses, let us review briefly the significance of the doctrine of non-absolutism in respect to this law. In the first place, the Jain doctrine of anekānta (non-absolutism) gives us a satisfying explanation of the causation, the belief in which is irresistible for all human beings and is the condition sine quâ non of all scientific, philosophic and practical activity. The absolutistic view-point of the other philosophies fails to offer a satisfactory explanation. Non-absolutism avoids the fallacies incident to extremism, as the cause is both permanent and fluxional and the effect is both existent and non-existent. Secondly, an internal relation always exists between every substratum and its substrates and the existence of relation entails the mutual dependence of the relate. Thirdly, every real is the principle or internal cause (upādāna karaṇa) of its own modification/change but the services of subsidiary of external causes (nimitta karaṇa) are not entirely superfluous as they are necessary and responsible for the speciality of the modes/states. Thus, the nature of the causal agent-whether internal or external-will determine the nature of effects and the

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effects will reveal the nature of the causal agent responsible for their manifestation.
Again, the non-absolutism lays down that a relation' cannot hold between absolutely identical or absolutely different terms but is possible if the terms are both identical and different from each other. Conversely, if a relation does exist-as between substratum and substrate-between two apparently different terms when perceived together, the two terms cannot be absolutely different from each other.
Just as, the substance gold is neither absolutely different nor absolutely identical to a bangle/bracelet made from it and so gold is not different from its determinant state-the bracelet, so also the psychical states are not different from the psychical substance soul and physical states are not different from the physical substance matter. Hence, no substance can be ultimately responsible as a causal agent for the manifestation of objects or states of entirely different nature. It, therefore, follows that no physical (inanimate) effect can be produced by the soul.
It follows from the above that transcendentally, the soul (self) cannot be principle causal agent producing the states of karma. It is only from the empirical aspect that the soul is held as the producer of karma (kartā), whereas, in reality, it is non-producer (akartā). And again, the soul itself is not created by or from anything nor does it produce anything other than its own pure psychical states. It is therefore, neither a cause nor an effect.
However a relation does exit (and is perceived) between the soul and the karma and their togetherness cannot be explained by any other hypothesis other than that of a relation, and so we have to discover the nature of this relation.
Transcendentally, the soul can produce only its own psychical states, i.e., the psychical states are the sole objects of the subjectsoul. Similarly, karmic matter is also eternal, uncreated substance and the physical states are the sole object of the subject-matter. 1. The reality of relation is denied by the ancient philosophies of the Fluxist and the Vedantist as well as by the modern philosophy of Bradley. It is remarkable how the arguments put forth by Bradley were precisely anticipated by the Buddhists and the Jains centuries ago.

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The conscious substance (jīva) is not the subject of physical states and vice versa. Thus, there is no subject-object, (kartā-karma) relation between the two substances. What then is the nature of their relation? The answer to this question is given in verses 10.5 and 10.6.
Causality is a relation of determination where the determinant is called the cause and the determinatum is called the effect. According to the law of causation, at least two categories of causal agents (kāraṇa) are essential to bring about an effect, viz. (i) internal or material cause (upādāna kāraṇa) and (ii) external or auxiliary cause (nimitta kāraṇa). A single agent cannot produce any effect unless it is accompanied by the other. A seed, for instance, is the material cause of the sprout but it cannot produce a sprout by itself, unless it is associated with a number of auxiliary factors such as water, soil etc. In the case of yarn and linen (or clay and pot), the latter is the product and the former is its material cause, that is, it is the yarn that becomes linen and the clay that becomes pot. But the yarn cannot become the linen, not a clod of clay a pot by itself. A weaver must weave the yarn into the linen and a potter must turn the clay into a pot, using adequate equipment such as a loom or a wheel. The weaver, the loom, the potter and the wheel, besides the talent of each of the two artisans comprise the essential auxiliary cause, collectively known as nimitta kāraṇa. Similarly, the extreme proximity of the soul and its psychic states are essential auxiliary causes for the modification of the karmic matter into various species of karma; karmic matter being the material clause and becoming karma. Conversely, the soul needs the proximity of the karmic matter and various processes and states of karma (rise, fruition, subsidence etc.) to produce different psychic states although the soul alone is the material cause of these states. Thus there is a clearcut distinction between the material cause and the auxiliary cause.
In the worldly state of existence, called samsāra, birth and death are characteristics of an organism. A living organism is neither a body nor a soul nor yet composite of the two and the problem of the relation between the two has always remained a complex one. Simply expressed, the existence of a living organism is brought about by the unification of two different substances-matter and jīva or soul-one physical and the other non physical and psychical.

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Chapter - 10 Psychologists and metaphysicians in the west, have adopted various hypotheses to explain the complex relation between the two. Epiphenomenalism, Parallelism and Interaction are some of the more popular hypotheses and these have also been discussed in chapter III. Each of these is found to be partially true, but none can justify its claim of being the best hypothesis.
Physical and chemical changes in the physical body cannot have any direct influence on the non-physical soul and yet in actual life they do influence and determine each other, each functioning as the auxiliary cause of the other. Thus, the two parallel series of modification are inter-related, each determining the other as an external or auxiliary causal agent.
Here, then, we have to deal with psycho-physical relationship which is transcended and reconciled by the law of causality and the doctrine of auxiliary cause. The soul and the karmic matter are. brought into contiguity and remain in a state of contiguous co-existence, called bondage. The soul does not have any positive attraction towards karmic matter and the causal interaction between them is the inter-determination in the form of auxiliary (nimitta) cause each of the other. The beginningless contiguous co-existence of the two substances is accepted as a fundamental presupposition and is condition of fresh bondage and the uninterrupted cycles of rebirths called samsāra. The verses are, therefore, an explanation of the perpetuity of the worldly state of existence...
The True Ascetic जा एस पयडीयटुं चेदगो ण विमुञ्चदि। ... अयाणगो हवे तावं मिच्छादिट्ठी असंजदो॥७॥ jā esa payadīyattham cedūgo na vimuñcadi. ayāṇago have tāvam micchāditthi asamjado.. 7
जदा विमुञ्चदे चेदा कम्मफलमणंतयं। तदा विमुत्तो हवदि जाणगो पस्सगो मुणी॥८॥ jadā vimuscade cedū kaminaphalamanamtuyam. tudā vimutto havadi jānago pāssago munī..8
अण्णाणी कम्मफलं पयडिसहावट्ठिदो दु वेदेदि। णाणी पुण कम्मफलं जाणदि उदिदं ण वेदेदि॥९॥
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Sumuyasūra
annäni kammuphalain puyadisahāvatthido du vededi. ņāni puņu kamınaphalum jāņadi udidam na vededi..9
(Jā esa cedago payudiyattham nu vimuincudi) So long as the soul does not transcend the auxiliary causal force exerted by the (eight main) species of karina on its own psychic states, (tāva ayāṇago micchūdithi asamjado have) it continues its perverse cognition, perverted world-vicw and inabstinence; (that is, it remains unenlightened).
(Jadū cedā unamtayam kammaphalam vimuincude) But when the soul is able to transcend (renounce) its beginningless desire for enjoying the fruition of karma, (tadā) then and only then (vimutto jānago passago muni havadi) it can cut across the bondage and becomes the knower, the seer and the true ascetic; (that is, it acquires right belief and right knowledge].
(Annūní du) The unenlightened soul, (payadisahāvarthido) establishing himself in the nature of karmu-prakrti (karmic species), (kamınaphalam vededi) enjoys or suffers the fruits of karina; (puna nāni) and the enlightened one (udidain kammuphalam jāņudi) (only) remains aware of the fruits of karina (na vededi) [but] does not enjoy or suffer them. Annotations :
In these verses, the author lays down a practical criterion for a true ascetic (muni). As stated in the preceding verses, entanglement of the Self with various species of kurma has no beginning and could also be endless if the soul is unable to acquire the ability to transcend the force exerted by the potency of the karma for determining the psychic states of the self. The inter-determination of the two substances, as explained in the preceding verse, creates a powerful vicious circle and the soul is unable to escape from the wheel of uninterrupted cycles of rebirths.
The ajñāni, i.e., the unenlightened soul without the true knowledge of its own pure nature, believes the self and the nonself to be the same and identifies itself with the body and the karmu.. Consequently, it continues to enjoy (or suffer) the fruits of karmu. Ultimately, the soul itself has to endeavor to escape from the vicious circle by increasing the centrifugal force which can overwhelm the
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Chapter 10 centripetal force which does not allow it to escape. The centrifugal force is provided by the inherent purity of the soul and when it is powerful enough, the soul transcends the interaction with the fruition of karma and becomes enlightened. This enables it to discriminate between the self and the non-self. It renounces its interest in the non-self and stops enjoying the fruits of karma. Being uninfluenced by the causal potency of the karma, it does not enjoy the fruits of the karma but remains merely aware of their existence.
Basic Defect of an Abhavya
मुयदि पयडिमभव्वो सुड्डु वि अज्झाइदूण सत्थाणि । गुडदुद्धं पि पिबंता ण पण्णया णिव्विसा होंति ॥ १० ॥ na muyadi payaḍimabhavvo suṭṭhu vi ajjhāidūņa satthāṇi. guḍaduddham pi pibamtā ṇa paṇṇayā ṇivvisā homti..10
(Abhavvo satthāṇi suṭṭhu ajjhāidūņa vi payaḍim na muyadi) The abhavya, [i.e., the soul, fundamentally unfit for emancipation], is incapable of abandoning the fruition of karma, inspite of comprehending and being well-versed in the scriptures; (paṇṇayā gudaduddham pibamtā pi ņivvisā ṇa homti) just as a serpent does not become non-poisonous, inspite of drinking milk, sweetened with jaggery.
Annotations:
In this verse, reference is made to the inherent inability of those souls who are fundamentally unfit for being liberated. The author uses the analogy of a poisonous serpent which can never become non-poisonous even if it is constantly fed with sweetened milk to illustrate the case of an abhavya whose unfitness is fundamental. Just as the sweet milk is unable to transform the inherent poison to non-poison, so also the study of liberation-giving scriptures, is unable to remove the inherent attachment to the fruition of karma in an abhavya, who, therefore is destined never to leave the cycle of rebirths.
The Basic Characteristic of an Enlightened Soul णिव्वेयसमावण्णो णाणी कम्मफलं वियाणादि । महुरं कडुयं बहुविहमवेदगो तेण सो होदि ॥ ११ ॥ ṇivveyasamāvaṇņo ṇāṇī kammaphalam viyāṇadi.

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mahuram kaduyam bahuvihamavedago teņa so hodi..11
ण वि कुव्वदि ण वि वेददि णाणी कम्मइ बहुप्पयाराई।
जाणदि पुण कम्मफलं बंधं पुण्णं च पावं च॥१२॥ na vi kuvvadi na vi vedadi ņānī kammai bahupayārāim. jānadi puņa kammaphalam bamdham puņņam ca pāvam ca..12
दिट्ठी सयं पिणाणं अकारयं तह अवेदयं चेव।
जाणदि य बंधमोक्खं कम्मुदयं णिज्जरं चेव॥१३॥ ditthí sayam pi ņānam akārayam taha avedayam ceva. jānadi ya bamdhamokkham kammudayam nijjaram ceva..13
(Nivveyasamāvanno ņāņi) The enlightened soul, equipped with the strength of apathy (for the sensuous pleasures of the worldly existence), (avedago hodi) does not become involved in the enjoyment of (bahuviham kammapphalam) various types of fruition of karma-(mahuram kaduyum) sweet [and] bitter, (viyānādi) (though] he is very well aware of them.
(Nāni) The enlightened soul (bahuppayūrāim kammāi na vi kuvvadi na vi vedadi) neither does nor enjoys or suffers various types of karma; (puna) but [he] (punnam ca pāvam ca bamdham kammaphalam jāņadi) is fully aware of both the bondage and rise (fruition) of auspicious as well as inauspicious types of karma (i.e., he remains uninvolved in them).
(Just as) (Ditthi sayam pi akārayam taha avedayam ceva) the sense-organ of sight, being distinct from what it perceives, does neither brings a scene/sight into existence, nor does it enjoy it, (taha) in the same way, (rānam) knowledge/consciousness, [being distinct from karma, does neither bring it into existence nor does it enjoy its fruit]; (bamdha-mokham ya kammudayam nijjaram ceva jāņadi) (he is] merely aware of the various stages such as bondage (bandha), fruition (udaya), partial dissociation (nirjarā] and total demolition (mokşa] [of karma). Annotations :
In these verses, the learned author uses the well-known fact of our experience that there is no causal relation between visual perception and the perceived object, to illustrate the function of knowledge/consciousness. The function of the sense-organ of sight
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is to perceive and be aware of whatever happens to come within its field of vision. But the object of perception, being distinct from the faculty of vision, is neither produced nor destroyed by it. In other words, function of the faculty is to perceive, observe, be aware of and not to create or demolish the perceived object. Hence the perceived object remains unaffected by the act of perception. Were the two causally related, then in the case of fire as an object of perception, the perceiver must burst into flame in order to produce fire perceived. But no such thing happens in reality. The function of knowledge/consciousness, says the author, is the same as the faculty of perception and the relation between it and the known object is also identical as in the case of the visual perception. That is, since there is no causal relation, knowledge cannot be regarded as producer of the objects known.
In the case of knowledge, the objects of perception/awareness are the karma. Just as an object of vision is quite distinct from the faculty of vision, so also is knowledge quite distinct from all stages and processes of karma. Thus, both-sense-organ of sight as well as knowledge-are aware, but neither producer nor enjoyer, i.e., each of them is akāraka-not a cause, and also avedaka-non-enjoyer of bondage (bandha), Rise (udaya), partial dissociation (nirjarā) and final liberation (mokṣa), which being objects of awareness, are known but not produced.
In the worldly life, a person has to enjoy or suffer various vicissitudes of life. Sometimes he enjoys the sweetness of good luck and at other times, he has to taste the bitterness of misfortune. Thus, one becomes elated with joy or is plunged in to misery depending upon his worldly state. However, an enlightened person who is well aware that pleasures and pains are the result of the fruition of auspicious or inauspicious karma respectively, remains unperturbed in both conditions. He has made himself immune to the vagaries and vicissitudes of life by insulating himself with vairagya-apathy for worldly pleasure and suffering. While being aware of everything, nothing can make him lose his equanimity, and hence, is free from the effects of the fruition of karma-good or bad. Whenever the enlightened person passes through a favourable phase of life, he knows that it is the result of the rise and fruition of auspicious karma. At the same time, he also knows that to be elated

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Samayasura with joy is to invite the fresh bondage of karma. Similarly, whenever he is subjected to conditions leading to grief and suffering, he knows that some inauspicious kurma has come to fruition to inflict the undesirable conditions. Knowing that fruition of both auspicious and inauspicious is not only transitory but the cause of new bondage if one becomes involved in it. By remaining indifferent and aloof (being insulated with vairāgya) he avoids new bondage and gets rid of the old one. Those who believe in ‘Creator and Creation'
do not desire Emancipation लोगस्स कुणदि विण्हू सुरणारयतिरियमाणुसे सत्ते। समणाणं पि य अप्पा जदि कुव्वदि छव्विहे काये॥१४॥ logassa kunadi vinhū suraņārayatiriyamāņuse satte. samaņāņam pi ya appä jadi kuvvadi chavvihe käye..14
लोगसमणाणमेवं सिद्धंतं पडि ण दिस्सदि विसेसो।
लोगस्स कुणदि विण्हू समणाणं अप्पओ कुणदि॥१५॥ logasamaņāņamevam siddhamtam padi na disadi viseso. logassa kunadi vinhū samaņānamn appao kunadi..15 एवं ण को वि मोक्खो दीसदि लोयसमणाणं दोण्हं पि। .
णिच्चं कुव्वंताणं सदेवमणुयासुरे लोगे॥१६॥ evam na ko vi mokkho disadi loyasamaņānam donhain pi.
riccam kuvvamtānam sadevamanuyāsure loge.. 16
(Logassa) The popular, i.e., common people's [belief is that] (sura-ņāraya-tiriya-mānuse satte vinhū kunadi) heavenly, hellish, sub-human and human are all created by Visņu; (ya) and (jadi) if (samaņānam pi) the Jain ascetics, also [believe that] (uppā) the soul (chavvihe kāye kuvvadi) is the creator of six types of organic bodies, [then, in principle], (lokasamaņānam siddhamtam padi viseso na dissadi) in this way, there is no difference between the popular belief and the ascetics' belief [they appear to be identical)(logassa vinhū kunadi, samanānum appao kunudi) Visnu is the creator according to common people while the soul is the creator as per ascetics' doctrine.
(Evam) In this way, (sadeva-manuyāsure loge niccam kuvvantānain loga-samaņāņam dohņam pi) if common people as
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Chapter - 10 well as Jain ascetics both believe in the principle of creation of the worlds of human and divine, (ko vi mokkho na dissadi) then there appears to be no liberation for either of them. Annotations :
In these verses, the author jibes at the false belief of the heretics that the universe is a creation. Speculation regarding the ultimate source of the universe is a common characteristic of human intellect, and there is controversy regarding the nature of ultimate source of creation. The Jains believe that the universe is not 'creation'. The cosmic processess has neither beginning nor end. The Jains do not endorse absolute permanence or total cessation-the cosmos is eternal as well as changing. Thus, the common belief that Lord Visnu is the creator of the cosmos is not acceptable to Jains.
The author also jibes at the so called ascetics who falsely believe that the soul is the creator of the six types of organic bodies of living organisms.'
Now these six types of bodies are all organic bodies made from matter and they cannot be created by the soul. And so the belief of those who hold that the soul is a creator is positively perverted. Thus, the author finds no difference, in principle, between the common heretic's belief and the ascetic's belief as both are false and perverted. He, therefore decries that neither the laity nor the initiated who have perverted belief could be emancipated.
Moreover, belief in creation implies desire for creation or to do something and this is always accompanied by likes and dislikesattachment and aversion etc. Liberation on the other hand follows total absence of desire etc. So long as there is desire to create or to do the cycle of rebirths continues, there is no chance for errancipation. Explanation for the Perverted Belief to regard
Non-self to be Self 1. Six types of organisms are : (i) Earth-bodied-prthavikāya, (ii) Wate-bodied, upkaya, (iii) Fire-bodied-tejaskāya, (iv) Air-bodied-vāyukāya, (v) Plantsvanaspatikāya.
These five types are sthävara or living beings incapable of undertaking locomotion; the sixth type consists of organisms capable of undertaking locomotion and are called trasakāya.
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__ ववहारभासिदेण दु परदव्वं मम भणंति विदिदत्था।
जाणंति णिच्छयेण दुण य इह परमाणुमेत्तमवि॥१७॥ vavahārabhāsidena du paradavvam mama bhanamti vididatthā. jānamti nicchayeņa du ņa ya iha paramāņumettamavi..17
जह को वि णरो जंपदि अम्हाणं गामविसयणयररटुं।
ण य होंति ताणि तस्स दु भणदि य मोहेण सो अप्पा॥१८॥ jaha ko vi naro jampadi amhānam gämavisayaņayararattham. ņa ya homti tāṇi tassa du bhanadi ya moheņa so appā..18
एमेव मिच्छदिट्ठी णाणी णिस्संसयं हवदि एसो।
जो परदव्वं मम इदि जाणतो अप्पयं कुणदि॥१९॥ emeva micchaditthi ņāņī nissamsayam havadi eso. jo paradavvam mama idi jānamto appayam kunadi..19
तम्हा ण मे त्ति णच्चा दोण्हं एदाण कत्तिववसाओ।
परदब्वे जाणंतो जाणेज्जा दिटिरहिदाणं॥२०॥ tamhā ņa me tti naccā donham edāņa kattivavassāo.
paradavve jāņamto jāņejjā ditthirahidāņam..20
[The non-enlightened ones] (vavahārabhāsidena du paradavvam mama bhanamti) assert, from the empirical aspect, “the alien substance (body etc.) belongs to me [i.e., the self];" (ya vididatthā du jānamti) however, the wise sages who know the ultimate reality also [and, therefore, the nature and distinction between the self and the non-self] (nicchayena iha paramānu mettam avi na) know from the transcendetal aspect, “not a single atom of non-self, really, belongs to me (i.e., the self].”
(Jaha) Just as, (ko vi şaro jampadi (-)) if a person states that (amhānam gāma-visaya-nayarattham) a (particular) village, town, city or nation belongs to him, [his statement is understood according to the conventional meaning] (du) [but in reality](tāṇi tussa ņa ya homti) none of these belong to/possessed by him, (ya) and (so appā mohena bhanadi) statements of that soul are the result of his infatuation for these objects.
(Emeva) Similarly, (jo nāņi paradavvam mama' idi jänamto) a (so called) enlightened person, (through self-delusion], believing non-self [alien objects) to be possessed by him (appayam kuņadi)
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identifies himself with them, (eso nissamsayam micchadithi havadi) such person, undoubtedly, has false or perverted belief and [is, in reality unenlightened)].
(Tamhā) For this reason, (na me tti nacca) having known that these alien substances [i.e., non-self) do not belong to the self, (edāna donhum paradavve kattivavasāo jāņamto jānnejjā aditthirahidānam) [and] knowing the (false) vyavasāya [conviction) of creativity (of self) in alien substances [i.e., non-self] of both-the common people and the so called ascetics (or so called enlightened person), (you) understand that this vyavasāya (conviction) is) of those who are possessed of perverted belief. The Soul (Self) is the Causal Agent for producing
Psychic Dispositions (Bhāva Karma) मिच्छत्तं जदि पयडी मिच्छादिट्ठी करेदि अप्पाणं।
तम्हा अचेदणा दे पयडी णणु कारगा पत्ता॥२१॥ micchattam jadi payaļī micchāditthí karedi appūnam.
tamhā acedaņā de payadi ņaņu kāragā pattā..21 - अहवा एसो जीवो पोग्गलदव्वस्स कुणदि मिच्छत्तं।
तम्हा पोग्गलदव्वं मिच्छादिट्ठी ण पुण जीवो॥२२॥ ahavā eso jivo poggaladavvassa kunadi micehattam. tamhā poggaladavvam micchāditthi na puņa jīvo..22
अह जीवो पयडी तह पोग्गलदव्वं कुणंति मिच्छत्तं।
तम्हा दोहि कदं तं दोण्हि वि भुंजंति तस्स फलं॥२३॥ aha jīvo payaļī taha poggaladavvam kunamti micchattam. tamhā dohi kadam tam donhi vi bhumjamti tassa phalam..23
अह ण पयडी ण जीवो पोग्गलदव्वं करेदि मिच्छत्तं।
तम्हा पोग्गलदव्वं मिच्छत्तं तं तु ण हु मिच्छा॥२४॥ aha na payaļī na jīvo poggaladavvam karedi micchattam. tamhā poggaladavvam micchattam tam tu ņa hu micchā..24
(Jadi) If [the soul is absolutely immutable and a non-producer [according to your belief) and] (micchattam payadi appānam micchāditthi karedi) it is the rise of mithyātva prakrti (species quâ perversity) of deluding karma responsible for making the soul mithyādrsti [i.e., one with pervered belief]-[it is alone responsible
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for producing perverted/wrong world-view in the soul], (tamhā de) then, on the basis of this belief, according to your own view, (acedaṇā payadi ṇaņu kāragā pattā) prakṛti which is acetanādevoid of consciousness-assumes the role of the producer (kartā).
(Ahava) Alternatively, (eso jīvo poggaladavvassa micchattam kunadi) if it is held that the soul, itself, assumes the role of the karta-producer-and causes perverted belief in the karmic matter, (tamhä) then (poggaladavvam micchādiṭṭhi) it is the physical substance that turns out to be perverted (na puņa jīvo) and not the soul.
(Aha) Again, (jīvo taha payaḍi poggaladevvam micchattam kuṇamti) if the (conscious) soul and the inanimate prakṛti jointly produced the perverted belief out of the physical substance (karmic matter), (tamhā dohi kadam tam bhumjamti) then both of them are liable to enjoy the fruition of the (joint) action.
(Aha) And, [finally], (na payaḍi na jīvo poggaladavvam micchattam karedi) if neither the soul nor the prakṛti produce the perverted belief out of the physical substance, (tamhā poggaladavvam) then, physical sbustance itself has the perverted belief. (tam tu na hu miccha) Isn't this patently absurd?
Presenting the Heretic's (False) view: Karma is the Producer and not the Soul
antiferuuuit fa,vifa unuit aga antùìfe i कम्मेहि सुवाविज्जदि जग्गाविज्जदि तहेव कम्मेहिं ॥ २५ ॥ kammehi du aṇṇāṇī kijjadi ṇāṇī taheva kammehim. kammehi suvāvijjadi jaggāvijjadi taheva kammehim..25
कम्मेहि सुहाविज्जदि दुक्खाविज्जदि तहेव कम्मेहि । कम्मेहि यमिच्छत्तं णिज्जदि य असंजमं चेव ॥ २६ ॥ kammehi suhāvijjadi dukkhāvijjadi taheva kammehi. kammehi ya micchattam nijjadi ya asamjamam ceva..26
कम्मेहि भमाडिज्जदि उड्डमहं चावि तिरियलोयं च । anife da fanwifa yenye afari fäfa11 2011
kammehi bhamāḍijjadi uḍḍhamaham cāvi tiriyaloyam ca. kammehi ceva kijjadi suhāsuham jettiyam kimci..27
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Chapter - 10 जम्हा कम्मं कुव्वदि कम्मं दे दि हरदि त्ति जं किंचि ।
तम्हा सव्वे जीवा अकारगा होंति आवण्णा ॥२८॥ jamhā kammam kuvvadi kammam de di haradi tti jam kimci.
tamhā savve jīvā akārugā homti āvannā..28 (Kammehi du annāni kijjadi) It is the karma that produces wrong cognition-ajñāna-in the soul; (taheva kummehim nāni) it is the karma that makes the soul-the knower; (kammehi suvāvijjadi) it is the karma that makes the soul to go to sleep and again; (tahevu kammehim jaggāvijjadi) it is the karma that awakens the soul.
(Kammehi suhāvijjadi) It is the karina that makes the soul happy/contented; (taheva kammehim dukkhāvijjadi) and it is the karma that makes the soul unhappy/miserable; (ya kammehi micchattam nijjadi) and it is the karma that produces perverted belief; (ya asamjamam ceva) it is the karma that produces nonabstinence.
(Kammehi uddhamaham cāvi tiriyaloyam bhamādijjadi ca) It is the karma that makes the soul wander in the upper, lower, and the middle worlds; (kammehi eva jettiyam kimci suhāsuham kijjadi) it is the karma that brings out whatever is good or evil in the soul.
(Jamhā kammam kuvvadi kammam dedi tti jam kimci haradi) (All this is the result of karma) because it is the karma that does, karma that gives and it is the karma that destroys whatever exists; (tamhā savve jīvā akāragā āvannā homti) hence, all souls are proved to be inactive/non-doers (akāraka).
Unbelievably Absurd Conclusions resulting from the above False Beliefs पुरिसित्थियाहिलासी इत्थीकम्मं च पुरिसमहिलसदि।
एसा आयरियपरंपरागदा एरिसी दु सुदी॥२९॥ purisitthiyāhilāsī ithīkammam ca purisamahilasadi.
esā āyariyaparamparāgadā erisī du sudi..29
तम्हा ण को वि जीवो अबंभयारी दु तुम्हमुवदेसे।
जम्हा कम्मं चेव हि कम्मं अहिलसदि जं भणिदं॥३०॥ tamhā ņa ko vi jīvo abambhayārī du tumhamuvadese. jamhā kammam ceva hi kammam ahilasadi jam bhanidam..30
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जम्हा घादेदि परं परेण घादिज्जदे य सा पयडी । एदेणत्थेण दु किर भण्णदि परघादणामे त्ति ॥ ३१ ॥ jamha ghadedi param parena ghādijjade ya sā payaḍī. edeṇattheņa du kira bhannadi paraghādaṇāme tti..31
म्हाण को वि जीवो वघादगो अत्थि तुम्ह उवदेसे । जम्हा कम्मं चेव हि कम्मं घादेदि जं भणिदं ॥ ३२ ॥
Samayasara
tamhä na ko vi jīvo vagghädago atthi tumha uvadese. jamhā kammam ceva hi kammam ghādedi jam bhanidam..32
[The aforementioned heretics further believe-(purisitthiyāhilāsī itthīkammam ca purisamahilasadi) it is a sub-species of deluding karma which produces a longing for female in the male and for male in the female; (esā āyariyaparamparāgadā erisī du sudi) if this is what the preceptors have, traditionally, preached/ taught through the scriptures. (Tamhā na ko vi jīvo avambhayārī du tumhamuvadese) Then, according to the heretical view, not a single soul indulges in the sexual act (jamhā kammam ceva hi kammam ahilasadi jam bhanidam) since as it has been said that it is karma only that desires for karma (because the sexual impulse is nothing but one sub-species of karma desiring another one).
(Jamhā param ghādedi ya pareṇa ghādijjade sā payaḍī) (And, again) If it is one sub-type of karma which is the killer/kills and another sub-type which is being killed-(edeṇattheņa du kira paraghādaṇāme tti bhannadi) this is the meaning of paraghātanāmakarma. (Tamhā tumha uvadese ko vi jīvo vaghādago ṇa atthi) Then (according to this doctrine) not a single soul is guilty of killing because the act of killing is perpetrated by one type of karma. Then (according to this doctrine) not a single soul is guilty of killing (jamhā kammam ceva hi kammam ghādedi jam bhanidam) since as it has been said that it is karma only that kills karma [-because the act of killing is perpe-trated by one type of karma] which destroys another type, as stated above.
Refutation of the Heretic's False Beliefs by the Author
एवं संखुवदेसं जे दु परूविंति एरिसं समणा ।
सिं पयडी कुव्वदि अप्पा य अकारगा सव्वे ॥ ३३ ॥ evam samkhuvadesam je du parūvimti erisam samaṇā.

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Chapter - 10 tesim puyadi kuvvadi appā ya akāragā savve..33
अहवा मण्णसि मज्झं अप्पा अप्पाणमप्पणो कुणदि।
___ एसो मिच्छसहावो तुम्हं एवं भणंतस्स॥३४॥ ahavā mannasi majjham appă appānamappaņo kunadi. eso micchasahāvo tumham evam bhanamtassa..34
अप्पा णिच्चासंखेज्जपदेसो देसिदो दु समयम्हि। ण वि सो सक्कदितत्तो हीणो अहियो व कादं जे॥३५॥ appā ņiccāsamkhejjupadeso desido du samayamhi. ņa vi so sakkadi tatto hīņo ahiyo va kādum je..35
जीवस्स जीवरूवं वित्थरदो जाण लोगमित्तं हि। तत्तो सो किंहीणो अहियो य कदं भणसि दव्वं ॥३६॥ jīvassa jīvarūvam vittharado juna logumittam hi. tatto so kim hīņo ahiyo ya kadam bhanasi davvam..36
अह जाणगो दु भावो णाणसहावेण अस्थि दे दि मदं।
तम्हा ण वि अप्पा अप्पयं तु सयमप्पणो कुणदि॥३७॥ aha jānago du bhāvo ņānasahāvena atthi de di madam. tamhā ņa vi appä appayam tu sayamappaņo kuņadi..37
[Presenting the above false preaching by Sāmkhya system as given in the preceding verses, the author says) (Evam du erisam sainkhuvadesam je samanā paruvimi) In this way, some pseudo-ascetics (śramanābhāsa) preach and propagate the false beliefs held by the Sāmkhya system, (tesim payadi kuvvadi) according to which [it is proved that) prakrti (the physical substance) is the only active agent (ya) and (savve appā akāragā) all the souls (conscious entities) are inactive/non-doers (akartā).
(Ahavā) Or alternatively (mannasi ‘majjham appā appano uppānam kunadi) [if] you (state and) maintain [that] 'my soul transforms itself by itself and produces the conscious substance', (evam bhanattassa tumham eso micchasahāvo) then also, (you] making such statement, your belief becomes perverted.
[Refuting the above belief of Sārnkhya, the author continues, [Since] (samyamhi du appā ņiccä samkhejjupadeso desidi) according to the (original and true] scriptures, the soul is an
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Sumayasāru (uncreated] eternal substance, having innumerable soul-units (pradeśas.)' (Je so tatto hīņo ya ahiyo kādum nu vi sukkadi) Not a single pradeśa of the soul, can be reduced or added (either by itself or by anything else).
(Vittharado jīvassa jīvarūpam logamittam jūņa) Know that, spatially, each soul (which is numerically different], when fully extended, is precisely co-extensive with entire Loka (cosmos). (Tutto so kiin hino ahiyo ya?) Can that soul be made smaller or bigger than that Iquantity]? (Bhanasi davvam kadam) [Therefore) your (above) statement that the substance soul has transformed itself is unjustifiable]
(Aha jānago du bhāvo ņānasahāveņa atthi de di madurn) And again if you believe and accept that consciousness remains of the nature of knowledge, (tamhū appā sayam uppaņo appuyum tu na kunadi) then it is proved that the soul cannot change itself by itself (of its own accord). Annotations :
Amongst the absolutist philosophies, Sāmkhya School appears to be closest to Jains and it seems that, about the time of Ācārya Kundakunda, some Jain thinkers and even ascetics must have had leanings towards Sāmkhya views. Such ascetics were called pseudo-ascetics (śrumanabhāsa) or the Jain heretics.
We shall, very briefly, review the Sāmkhya doctrine. Sāmkhya School recognizes two primordial categories, viz., puruşu (self) and prakrti (non-self). The former is the principle of consciousness which witnesses the world process of which prakrti is the ground. Purusa is an absolutely unchanging (immutable) permanent entity. All change and all activity emanate from praksti. Various changes, both physical and psychical, are due to prakrti alone. Though puruşa is not responsible for any activity, good or evil, he enjoys the fruits of the actions of prakrti. The school does not attempt at defining the relation between these two; somehow puruşa appears to have become one with prakrti and to enjoy it. Everything, good or bad, belongs to the prakrti, and the puruşa is there only as an indifferent onlooker. Also, it does not define the function of the purusa in the 1. An indivisible unit of the substance is called pradeśa. The soul has innumerable
pradeśas.
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attainment of final enlightenment. Purușa is inactive consciousness iitelligizing the praksti. Final enlightenment is a state of the prakrti comprehending the truth of the separate identity of purușa from itself. Although the puruşa is of the nature of consciousness, the functions of knowing, thinking and willing do not belong to him.
The pseudo-ascetics tried to equate karmic matter with the prakrti and held that karma was responsible for every change and activity, physical or psychical, and the soul itself, being absolutely inactive and immutable, was not responsible for the evils of the world. The true Jains, naturally, could not accept the propriety of such a position. If the soul is involved in the evils, the evil must belong to it. Moreover, the conception of evil loses all its meaning and purpose unless the soul is really associated with it. If the soul is merely a spectator/witness, absolutely uninfluenced by the action of karma he must remain forever in a liberated/emancipated state and there would be no worldly state of existence-samsāra. Hence the conclusions derived from the Sāmkhya doctrine are contradicted by actual experience and are, therefore, unbelievable absurd. The Sāmkhya system tries to preserve the immutable character of the purusa by keeping him free from all functions whatsoever. But we can see that it did so at the cost of becoming self-contradictory. Acārya Hemacandra sums up some of the self-contradictions as under: Consciousness does not know the objects, the buddhi is unconscious. Bondage and emancipation do not belong to the purusu. And what else self-contradictory has not been composed by the Sāmkhyas. How can consciousness be without knowledge and the knowing buddhi without consciousness? How can the puruṣa enjoy the prakrti if he is absolutely immutable?
In particular, Sāmkhya system fails to give any explanation for the empirical state of existence.
Contrarily, the Jain doctrine of non-absolutism, convincingly, provide the explanation for the worldly state by establishing concrete relation between the soul and the karma. While it is accepted by the Jains that the karmic matter is undoubtedly the main operative principle responsible for all changes/physical and psychical-in the worldly state of existence of a person, the soul itself does not remain absolutely aloof and inactive witness. There is a positive response on the part of the soul. The interaction and
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the consequent psycho-physical changes are due to the responsive attitude of the soul. The karmic matter by itself, is totally impotent to produce any psychical change in the absence of the soul's responsive reaction. We have already, dealt with psycho-physical relations in chapter III. Suffice it to say here that the psychical changes are brought about by the responsive attitude of the soul and the interaction of the soul and the karmic matter. It should be remembered that modification/change in the conscious substance cannot be brought about by the karmic matter alone. In the case of rise or fruition of karma, the stimulation is initiated by the physical substance and in the case of subsidence and dissociation, it is the conscious substance that initiates the change and the karmic matter responds. Thus, both-the soul as well as the karma-are active.and mutable.
Hence, the worldly state of the soul-the empirical ego-must be regarded as an active causal agent capable of producing its own modification in response to the changes in the states and processes of the karma. Thus, according to Jains, the empirical soul is both active and mutable, i.e., amenable to change. This, of course, is the situation in the worldly state of existence and the empirical aspect (vyavahāra naya). The position is totally different when the soul acquires discriminative wisdom and becomes aware of his pure nature and is able to separate it from the non-self. It, then takes the ultimate or the transcendental view of the situation and becomes an inactive spectator/witness much the same as the Sāmkhya puruṣa.
What then is the difference between the two schools of thought? It is clear from the above discussion that the absolutist Sāmkhya, who regard the principle of consciousness-purusa as absolutely immutable and are not prepared to admit any change in its being, fail to account for the reality of the worldly existence. Since there is no bondage, there cannot be any liberation. Is there any justification or need for earnest striving for the release of the prakṛti which, after all, is only an unconscious instrument of fulfillment of the interests of the purusa? On the other hand, the non-absolutist Jains admit the reality of the worldly existence and regard it as a state of bondage and degradation of the soul, which according to them is eternal but not absolutely unchanging. They combine both empirical and transcendental aspects, and accept the

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change/mutation of the soul as real. The author is perfectly justified in refuting the Sāmkhya system because of its failure to explain the nature of concrete reality of the worldly existence.
A Real is Permanent as well as Changing; It persists through Modes
केहिचिदुपज्जयेहिं विणस्सदे णेव केहिचि दु जीवो । जम्हा तम्हा कुव्वदि सो वा अण्णो व णेयंतो ॥ ३८ ॥ kehici du pajjayehim viņassade neva kehici du jīvo. jamhā tamhā kuvvadi so vā aņņo va neyamto..38
àfafa e umaùfé faurenà ula àfefa z Gitar i जम्हा तम्हा वेददि सो वा अण्णो व णेयंतो ॥ ३९ ॥ kehici du pajjayehim viņassade ņeva kehici du jīvo. jamhā tamhā vedadi so vā aṇno va neyamto..38
जो व कुणदि सो चेव वेदगो जस्स एस सिद्धंतो । Hvitat uncoat fucrfagt зromfect || 80 || jo ceva kuṇadi so ceva vedago jassa esa siddhamto. so jīvo ṇādavvo micchādiṭṭhī aṇārihado..40 अण्णो करेदि अण्णो परिभुंजदि जस्स एस सिद्धंतो । Hì citat uncoat funfact conftet || 82 |||
anno karedi anno paribhumjadi jassa esa siddhamto. so jīvo nadavvo micchāditthī aṇārihado..41
(Jamhā) [Since] (jīvo kehici du pajjayehim viņassade kehici du neva) the soul ceases to exist from one aspect [change/ modification/paryāyārthika naya] but continues to exist--is eternal from another aspect [persistence/dravyārthika naya); (tamhā) therefore, [persistence-through-modes being the nature of soul] (so vā kuvvadi va aṇno neyamto) it invalidates the [absolutist] view that the soul, that enjoys the fruit, is [absolutely] identical to the one who acts or [absolutely] different from it.
(Jamhā) [Since] (jīvo kehici du pajjayehim viņassade kehici du neva) the soul ceases to exist from one aspect, but continues to exist from the other; (tamhā) therefore [persistence-through-modes being the nature of the soul], (so vā vedadi va anno neyamto) it invalidates the [absolutist] view that the soul, that acts, is
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(absolutely] identical to the one who enjoys the fruit or (absolutely] different from it.
(Jo ceva kunadi so ceva vedago jasa esa siddhamto) Anyone, who believes that the soul that acts is absolutely identical with the soul that enjoys (the fruits thereof], (so jīvo micchāditthi anārihado nādavvo) shoud be known as one who is not a true believer of Jain (Ārhata) faith, as his faith is perverted.
(Anno kuredi anno paribhumjadi jassa esa siddhamto) Anyone who believes that the soul that acts is absolutely different from the soul that enjoys (the fruit thereof] (so jīvo micchäditthi aņārihado ņādavvo) shoud be known as one who is not a the believer of Jain (Ārhata) faith, as his faith is perverted. Annotations :
In the preceding verses, we saw how the author refuted the absolutist doctrines of Sāmkhya system. In the above verses, he takes up another absolutist system-the Buddhists-for refutation.
As we have observed repeatedly, the Jain doctrine of non-absolutism has been elaborated and systematized on the basis of experience, and if there appears to be any snag in it, it is due to that in the very nature of things. The Jain approach to the supreme problem is co-ordination of experience and reason. Logic must cooperate with experience in its quest for the knowledge of ultimate reality. The Jains believe that all absolutistic conceptions are vitiated by some defect or other and they all go against the verdict of experience. The absolutists, however, dismiss the verdicts of experience as untrustworthy and dismiss them as imagination born of nescience.
The Buddhists have denied a permanent self underlying the course of psychical events and replaced it by a series, supposed to be governed by the law of causality, in which the previous conscious unit is defunct when the succeeding unit appears. In the Buddhist theory the cause ceases to be when the new effect comes into being. This makes the continuity of the personal life impossible and accordingly the necessity of the law of karma that the performer of good or evil act will have to bear the consequence-all these become impossible, unless one accepts both staticity and change in the selfsame entity-the soul-with reference ot identical space and time.
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Chapter - 10 In these verses, the author reiterates the basic non-absolutist doctrine and uses it to refute the absolutist's views. In the preceding verse, he had refuted the absolute permanence-immutability of the conscious principle as propounded by Sāmkhya and others. Here he refutes the absolute impermanence and substancelessness held by the Buddhists.
We have already seen that the Jain position is quite distinct from that of the absolutist's and does not endorse either eternalism or nihilism. The Jain conception of permanence is not absolute staticity but persistent flow, i.e., the substance persists through modes. It 'is' as well as 'becomes'. Just as dead staticity is incompatible with change, absolute being is inconsistent with becoming. But becoming, according to Jains, is not a derivative of being but its necessary concomitant and hence being and becoming are not mutually incompatible. The question “Why should a thing become and change?" is as absurd as the question “Why should a thing exist?” The thinker who presume Being as absolutely static and conceive Becoming as a derivative of being are landed in selfcontradiction. They eventually reject either being or becoming or both as illusory.
With these doctrines, the Jains hold the soul to be an eternal entity persisting through different births and bodies. They believe in good and bad actions and also their fruits. But the Buddhists do not believe in a spiritual substance persisting through various births, according to them the soul that acts is absolutely different from the one that enjoys the fruits of the actions. Thus, concluded the author, all absolutist philosophies carry perverted beliefs and are therefore non-believers.
Inspite of Continuous Modification/Change, the Soul never loses its Soulhood, that is, never becomes another Substance
जह सिप्पिओ दु कम्मं कुव्वदि ण य सो दु तम्पओ होदि।
तह जीवो वि य कम्मं कुव्वदि ण य तम्मओ होदि॥४२॥ jaha sippio du kammam kuvvadi na ya so du tammao hodi. taha jīvo vi ya kammam kuvvadi na ya tammao hodi..42
जह सिप्पिउ करणेहिं कुव्वदि ण य सो दु तम्मओ होदि। तह जीवो करणेहिं कुव्वदि ण य तम्मओ होदि॥४३॥
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Samayasāra jaha sippiu karanehim kuvvadi na ya so du tammao hodi. taha jīvo karaņehim kuvvadi ņa ya tammao hodi..43 जह सिप्पिट करणाणि य गिण्हदि ण य सो दु तम्मओ होदि।
तह जीवो करणाणि य गिण्हदि ण य तम्मओ होदि॥४४॥ jaha sippiu karaņāņi ya ginhadi na ya so du tammao hodi. taha jīvo karaņāņi ya ginhadi ņa ya tammao hodi..44
जह सिप्पिउ कम्मफलं भुंजदि ण य सो दु तम्मओ होदि।
तह जीवो कम्मफलं भुंजदि ण य तम्मओ होदि॥४५॥ jaha sippiu kammaphalam bhumjadi ņa ya so du tammao hodi. taha jīvo kammaphalam bhumjadi na ya tammao hodi..45
(Jaha sippio du) Just as an artisan (such as goldsmith) (kammam kuvvadi) does his work and produces earrings etc.), (so du tammao na ya hodi) but does not become one (identical) with them (products of his work), (taha jīvo vi ya) so also the soul (kamınam kuvvadi) produces various species (knowledge-obscuring etc.) of karına (tammao na ya hodi) but does not become one with them, i.e., karma.
(Juha sippiu) Just as an artisan (such as a goldsmith) (karanehim kuvvadi) works with his tools and implements such as hammer [and produces earrings etc.), (so du tammao na ya hodi) but he does not become one with them (his tools etc.), (taha jīvo vi ya) so also the soul, (kummam kuvvadi) acting with the instrumentality of [threefold-mental, vocal and physical activities], [and produces various species of karma), (tammao na ya hodi) but does not become one with the activities.
(Jaha sippiu) Just as an artisan (such as a goldsmith), (karaṇāņi ya ginhadi) handles his tools and implement while working with them, (so du tammao na ya hodi) but does not become one with them (the tools), (taha jīvo vi ya) so also the soul (karaņāņi ya ginhadi) handles the organs of action (mind, voice-box, and muscles), (tammao na ya hodi) but does not become one with them.
(Jaha sippiu) Just as an artisan (such as a goldsmith), (kammaphalam bhumjadi) enjoys the fruits of his work (getting payment for his labour), (so du tammao na ya hodi) but does not become one with the fruit (payment), (taha jīvo vi ya) so also the
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soul (kammaphalam bhumjadi) enjoys the fruits of the karma [produced by it in the form of worldly happiness or miseries], (tammao na ya hodi) but does not become one with these fruits. The Empirical Aspect of the Soul's Modifications
एवं ववहारस्स दु वत्तव्वं दंसणं समासेण ।
सुणु णिच्छयस्स वयणं परिणामकदं तु जं होदि ॥ ४६ ॥ evam vavahārassa du vattavvam damsaṇam samāseṇa. sunu nicchayassa vayaṇam pariṇāmakadam tu jam hodi..46
जह सिप्पिओ दु चेट्टं कुव्वदि हवदि य तहा अणण्णो सो । तह जीवो वि य कम्मं कुव्वदि हवदि य अणण्णो सो ॥ ४७ ॥ jaha sippio du chettham kuvvadi havadi ya tahā aṇanno so. taha jīvo vi ya kammam kuvvadi havadi ya aṇanno so..47
जह चेट्टं कुव्वंतो दु सिप्पिओ णिच्चदुक्खिदो होदि । azt fæen zturuunì ag àgat get citat || 86 || jaha ceṭṭham kuvvamto du sippio niccadukkhido hodi. tatto siyā aṇanno taha ceṭṭhamto duhī jīvo..48
(Evam du vavahārassa damsaṇam samāseṇa vattavvam) The following statements briefly describe the doctrine of the soul's modification in accordance with the empirical (vyavahāra) aspect (nicchayassa vayaṇam suņu pariņāmakadam jam tu hodi) [and, further,] you will hear the doctrine in accordance with the transcendental (niscaya) aspect, which deals with the soul's modification/changes.
(Jaha sippio du) Just as an artisan (such as a goldsmith), (cettham kuvvadi) starts his work [of producing earrings etc.] by making a conceptual plan of his work [design of the ornament to be made, method of production and instruments to be used and so on], (taha ya havadi so aṇanno) and becomes totally involved and one with the plan, (taha jīvo vi ya) so also the soul (kammam kuvvadi) first produces suitable psychic tendencies [bhāva karma, such as attachment etc.] (ya so aṇaḥno havadi) and becomes one with them.
(Jaha sippio du) Just as an artisan (such as a goldsmith), (cettham kuvvamto) translates his plan into action (niccadukkhido

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Samayasāra hodi) [and] becomes miserable with worrying about the work (tatto siyā unanno) (and) becomes one with the worry and misery, (taha jīvo) so also the soul (cetthamto duhi) suffers and becomes one with the suffering resulting from the delights and sorrows of its actions (resulting from the impure psychic dispositions). Annotations :
In these verses, the author uses the analogy of an artisan or an artist (such as a goldsmith or a painter) to fully explain the non-absolutist views regarding the bondage of karma from both empirical as well as a transcendental aspects. Just as a goldsmith deals with gold as the material from which to produce various types of ornaments, so also the soul has to deal with the karmic matter from which to produce various species of karma. Just as gold is external or non-self vis-a-vis the goldsmith, so is the karmic matter external to the soul. Now a superficial or causal observation of the goldsmith's work reveals that (i) the lump of gold which he is proceeding to shape into an ornament, (ii) the tools and implements which are being used in this process (iii) his talent and dexterity in using the implements to obtain the desired result and (iv) the finished ornament--all remain distinctly different and external facts from the artisan himself.
On the other hand, if one studies the process of creative activity of the goldsmith and tries to interprete his mental states, there appears a different picture of his activity. To start with, every artist or an artisan must form a clear vision of the finished product which he is proceeding to create from the shapeless lump of materialmetal or marble. Next, his inner talent and dexterity will control and guide the movements of his hands and tools so as to transfer the mental picture into a physical ornament or work of art. Thus, everything employed by him becomes subservient to the process of transformation and at every stage of the process, one can see the step-by-step progress of the conversion of the mental picture into the work of art. And so from this aspect, the artisan is unified and becomes identical with his creation. And finally, the artisan cannot escape the mental vicissitudes-anxiety, frustration, joy and elationpeculiar to such creative activity of an artisan. The inevitable conclusion is that the goldsmith is neither absolutely different nor absolutely identical with the gold, the tools, the finished ornament
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Chapter - 10 and all other auxiliary paraphernalia, mental and physical-used by him in making the ornament.
Much in the same way, the soul like the goldsmith, cannot be identified with the karmic matter, threefold activities, bondage of karma and the hedonic value of the fruits of karma, because all these are external facts and are quite distinct from the nature of the soul. This picture of distinctness corresponds to the superficial and casual observation of the goldsmith's creative activity. On the other hand, from the other aspect, the creative activity of the soul is very much like the inner working of that of the artisan. The soul, in the worldly state of existence, visualizes mental/intellectual pictures of the objects of its desire and proceeds to transform the karmic matter into a pattern of karma which corresponds to the psychic visualization. All the worldly activities become subservient to its feelings and desires, emotions and passions and are transformed in accordance with them. Finally, the soul, like the artisan, cannot escape the experiencing of the hedonic values thereof. From this aspect, then, we have an identical and continuous self-expression and the soul, then, manifests itself, is not entirely different from the process itself. The process, the finished product and the value thereof are but the different stages in the creative activity. Hence, the soul cannot be differentiated from the joys and sufferings which are characteristic of all creative activities. Thus, the two accounts of the artisan's work from two aspects, correspond to the bondage of karma from empirical and transcendental aspects. The Soul's Characteristic Attributes-Transcendental Aspect
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि। . तह जाणगो दु ण परस्स जाणगो जाणगो सो दु॥४९॥ jaha sediyā du na parassa sediyā sediyā ya sā hodi. taha jāņago du ņa parassa jāņago jāņago so du..49
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि।
तह पस्सगो दु ण परस्स पस्सगो पस्सगो सो दु॥५०॥ jaha sediyā du na parassa sediyā sediyā ya sã hodi. taha passago du na parussa passago passago so du..50
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि।
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तह संजदो दुणं परस्स संजदो संजदो सो दु॥५१॥ jaha sediyā du na parassa sediyā sediyā ya sā hodi. taha samjado du ņa parassa samjado sumjado so du..51
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि।
तह दंसणं दु ण परस्स दंसणं दसणं तं तु॥५२॥ jaha sediyū du ņa parassa sediyā sediyā ya sā hodi. taha damsaņam du ņa parassa damsaņam damsanam tam tu..52
एवं तु णिच्छयणयस्स भासिदं णाणदंसणचरित्ते।
सुणु ववहारणयस्स य वत्तव्वं से समासेण॥५३॥ evam tu nicchayanayassa bhāsidam nāņadamsanacaritte.
suņu vavahāraṇayassa ya vattavvam se samāseņa..53
(Jaha sediyā du parassa na, sediyā sā ya sediyā hodi) Just as a whitening agent (while transferring its characteristic whiteness to the wall to which it is applied) retains its identity on the surface of the wall, (i.e., does not become identical to the wall], (taha jānago du parassa ņa, jānago so du jānago) so also the soul [in the process of knowing an external object] retains its identity as the “knower' but does not become one with the object of knowledge.
(Jaha sediyā du parassa na, sediyā sā ya sediyā hodi) Just as a whitening agent [while transferring its characteristic whiteness to the wall to which it is applied) retains its identity on the surface of the wall, i.e., does not become identical to the wall, (taha passago du parassa ņa, passago so du passago) so also the soul (in the process of perceiving an external object) retains its identity as the 'perceiver' but does not become one with the object of perception.
(Jaha sediyā du parassa ņa, sediyā sā ya sediyā hodi) Just as a whitening agent (while transferring its characteristic whiteness to the wall to which is applied) retains its identity on the surface of the wall, i.e., it does not become identical to the wall, (taha samjado du parassa ņa, samjado so du samjado) so also the soul (in the process of renouncing external objects/possessions retains its identity as the ‘renouncer' but does not become one with the renounced objects.
(Jaha sediyā du parassa ņa, sediyā sā ya sediyā hodi) Just as a whitening agent (while transferring its characteristic whiteness
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Chapter - 10 to the wall to which is applied) retains its identity on the surface of the wall, i.e., it does not become identical to the wall, (taha damsanam du parassa ņa, damsanam so du damsanam) so also the soul in the process of its right belief in the tattväs] retains its identity as the possessor of the right faith, but does not become one with the external tattvās.
__(Evam tu) Thus, (nāna-damsana-caritte) the triple characteristic attributes of an enlightened soul, viz, knowledge, faith and conduct, (nicchayanayassa bhāsidam) have been described from the transcendental/ultimate aspect; (now] (se samāseņa vavahāranayassa vattavam sunu) listen to the same topic, briefly, from the other-empirical or vyavahāra-aspect also. The Soul's Characteristic Attributes-Empirical Aspect
जह परदव्वं सेडदि सेडदि हु सेडिया अप्पणो सहावेण।
तह परदव्वं जाणदि णादा वि सएण भावेण॥५४॥ jaha paradavvam sedadi sedadi hu sediyā aprano sahāvena. taha parudavvam jāņadi nādā vi saeņa bhāvena..54
जह परदव्वं सेडदि सेडदि हु सेडिया अप्पणो सहावेण।
तह परदव्वं पस्सदि जीवो वि सएण भावेण॥५५॥ jaha paradavvam sedadi sedadi hu sediyā appano sahāvena. taha paradavvam passadijivo vi.saena bhāvena..55
जह परदव्वं सेडदि सेडदि हु सेडिया अप्पणो सहावेण।
तह परदव्वं विजहदि णादा वि सएण भावेण॥५६॥ jaha paradavvam sedadi sedadi hu sediyā appaņo sahāveņa. taha paradavvam vijahadi ņādā vi saena bhāveņa..56 जह परदव्वं सेडदि सेडदि हुसेडिया अप्पणो सहावेण।
तह परदव्वं सद्दहदि सम्मादिट्ठी सहावेण॥५७॥ jaha paradavvum sedadi sedadi hu sediyā appaņo sahāveņa. taha paradavvam saddahadi sammāditthi sahāveņa..57
एवं ववहारस्स दु विणिच्छओ णाणदंसणचरित्ते।
भणिदो अण्णेसु वि पज्जयेसु एमेव णादव्वो॥५८॥ evam vavahārassa du viņicchao ņānadamsaņacaritte. . bhanido annesu vipajjayesu emeva nādavvo..58
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(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impact whiteness], (taha ṇādā vi) so also the knower/soul (saeṇa bhāvena paradavvam jāṇadi) knows the external objects because of its own inherent nature [capability of knowing].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impart whiteness], (taha jīvo vi) so also the soul (saena bhāveṇa paradavvam passadi) perceives external objects because of its own inherent nature [capability of perceiving].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature (to impart whiteness), (taha ṇādā vi) so also the knower [soul] (saeṇa bhāveṇa paradavvam vijahadi) renounces external objects/possessions because of its own inherent nature [capability of renouncing].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall) because of its own inherent nature [to impart whiteness], (taha samadiṭṭhi) so also the enlightened soul (sahāveṇa paradavvam saddahadi) believes in the external reality/tattavas because of its own inherent nature [capability of right belief].
(Evam du) Thus, (vavahārassa viņicchao bhaṇido) the triple characteristic attributes of the soul, viz., knowledge, faith and conduct (ṇāṇadamsaṇacaritte) have been described, briefly from the empirical/vyavahāra aspect; (annesu vi pajjayesu emeva ṇādavvo) the other attributes of the soul should be understood similarly.
Annotations:
It has been observed more than once that for the non-absolutist Jains truth/reality is free from all absolutism, that is, neither the ultimate/transcendental (niścaya)/truth nor the empirical (vyavahāra) one is absolute truth. In the above verses, the author discusses the three fundamental attributes of the soul which constitute its nature. First, he discusses the problem of relation

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Chapter - 10 between the soul who is the knower/perceiver etc. on the one hand and the objects of knowledge etc., on the other. He then proceeds to refute the absolutists theory of knowledge and finally establishes the non-absolutist Jain views regarding the problem of knowledge.
Relation presupposes both identity and difference and cannot hold between absolutely different or absolutely identical terms. It is not possible, far less necessary, to differentiate absolutely between two terms which are absolutely independent of each other, in respect of their genesis, being, and cognition. Similarly, absolute identity would annul the duality of the terms and make them a singular entity. Thus, a relation is possible if the terms are both identical with as well as different from each other.
The author uses the analogy of a white-washing agent (liquid composition of lime and water), which is commonly used to whitewash the walls of a building, to illustrate the identity-cum-difference between the substratum self and its unalienable characteristic attributes. The first set of verses emphasizes the relation from the ultimate aspect while the second set shows it from the empirical one.
It is a matter of common knowledge that when a whitewashing solution is applied on a wall it transfers its whiteness to the wall. However, the whitener, neither losses its intrinsic nature nor becomes identical with the wall. Thus, the relation between the wall and the whitener is strictly superficial and neither of them stands to lose its own respective intrinsic nature.
Similarly the soul, while knowing an external object, retains its identity as the knower and does not become the object known which remains a non-self. The knower and the known are related to each other in the process of knowledge-as the knower and the known and the relation, as in the case of the wall and the whitener, is strictly superficial. In the same way the soul retains its identity as the perceiver, the abstainer (renouncer) and the believer of right faith and does not become the object of perception, the renounced possessions, and the objects of right faith (tattvās), respectively.
Jains regard the knowledge, which is an unalienable characteristic attribute of the soul, as an illuminator which lights up the external objects. Just as the light makes the external objects visible
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Samayaşāra without in any way interfering with their intrinsic nature, so also they become known through the process of knowledge but remain internally unaffected. This epistemology of Jains is, however, not acceptable to absolutist philosophies such as Vedānta, Buddhism etc. We shall see, briefly, how the author refutes their views.
The ultimate reality, according to the monist Vedāntist, is devoid of all plurality, i.e., the ultimate reality is a singularity and the plurality is only a false appearance. He denounces plurality in the strongest possible terms and holds that it is only a perverted outlook that is responsible for our perception of plurality. Thus, according to him, there can be no relation at all between the perceiver and the object of perception, unless the object is integrated with perception as its internal content. Knowledge/perception is not possible if the knower (consciousness) and the object of perception elect to preserve their autonomy. Since both are derived from a single entity-the primeval Brāhmaṇa-they must be identical.
According to the Buddhists, all existents are fluxional and perish in the succeeding moment. Thus, there is no synchronism between perception and its object because the object must come into contact with the sense and then only the perception and its object because the object must come into contact with the sense and then only the perception can take place. But the object cannot be there to be perceived as it has passed out of existence.
It can be seen that both monism of Vedāntist and nihilism of the Buddhists, merely provide an easy escape and succeed in pusining the problem further without offering any real solution. The logical development of monism must identify the single reality with the knower and must end by condemning the object as māyā or illusion. The fluxism of Buddhists, by denying the reality of all distinctions of perceiver and perceived and by denouncing the duality of both and by reducing both to a single principle of perception/knowledge (jñāna), apparently, gets rid of the problem of explaining the relation between two absolutely different categories. But what happens to knowledge when there is no process of perception? Absence of knowledge must necessarily mean the cessation of the external world. This absurd nihilistic conclusion is positively contradicted by our concrete experience.
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Chapter - 10 Jains believe that all absolutistic conceptions are vitiated by some defect or other and that they all go against the verdicts of experience. The absolutists, however, dismiss the verdicts of experience as untrustworthy. The author has refuted both absolutist theories of knowledge in the above verses, and established the Jain position in accordance with both ultimate and empirical aspects.
The Characteristic Attributes of the Soul are
totally Absent in the Physical Existence दंसणणाणचरित्तं किंचि वि णत्थि दु अचेदणे विसए।
तम्हा किं घादयदे चेदयिदा तेसु विसएसु॥५९॥ damsananānacarittam kimci vi natthi du acedane visae.
tamhā ķim ghādayade cedayidā tesu visaesu..59 दंसणणाणचरित्तं किंचि वि णथि दु अचेदणे कम्मे।
तम्हा किं घादयदे चेदयिदा तम्मि कम्मम्मि॥६०॥ damsaņaņāņacarittam kimci vi natthi du acedane kamme. tamhā kim ghādayade cedayidā tammi kammammi..60 दसणणाणचरित्तं किंचि वि णत्थि दु अचेदणे काये।
तम्हा किं घादयदे चेदयिदा तेसु कायेसु॥६१॥ damsuņaņāņacarittam kimci vi natthi du acedane kāye.
tamhā kim ghādayade cedayidā tesu kāyesu..61
(Damsaņaņāņacarittam acedane visae du kimci vi natthi) - Since the physical substance (matter) is totally devoid of the triple characteristics-belief [faith), knowledge and conduct-of the soul, (cedayidā tesu visaesu kiin ghādayade) what can then the soul destroy in the physical objects?
(Damsaņaņāņacarittam acedane kamme du kimci vi natthi) Since the karmic matter is totally devoid of the triple characteristics-belief, knowledge and conduct-of the soul, (cedayidā tammi kammammi kim ghādayade) what can then the soul destroy in these karmas?
(Damsaņaņāņacarittam acedane kāye du kimci vi natthi) Since the gross physical body (of a living organism) is totally devoid of the triple characteristics-belief, knowledge, and conduct of the soul, (cedayidā tesu kāyesu kim ghādayade) what can then the soul destroy in these bodies?
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Destruction of Matter is never indicated
णाणस्स दंसणस्स य भणिदो घादो तहा चरित्तस्स।
ण वि तम्हि को वि पोग्गलदव्वे घादो दुणिद्दिद्धो॥६२॥ nānussu damsanassu ya bhanido ghādo tahā carittassa. ņa vi tumhi ko vi poggaludavve ghādo du niddittho..62
(Ņāņussa dumsanassa tahā ya carittassa bhanido ghādo) [The scriptures) prescribe the destruction of (perverted] faith, (perverted] knowledge and [perverted] conduct, (which are the impure attributes of the soul] (tamhi poggaludavve du ko vi ghādo na vi nidittho) but destruction of karmic matter is not even indicated (in the scriptures).
The Enlightened Soul is free from the
Attachment to Sensuous Pleasures जीवस्स जे गुणा केई णत्थि ते खलु परेसु दव्वेसु।
तम्हा सम्मादिट्ठिस्स णत्थि रागो दु विसएसु॥६३॥ jīvassa je guņā kei nutthi te khalu paresu davvesu.
tumhā samināditthissa natthi rāgo du visuesu..63
(Jīvassa je guņā kei natthi te khalu puresu davvesu tamhā) Since there is total absence of any psychic attribute/state, whatsoever, in the alien substance (physical objects), (sammāditthissa visuesu rāgo du natthi) there is no attraction/attachment for the sensuous pleasures for the enlightened soul (who has destroyed perverted belief and attained the right faith).
The Psychical States are absent in the Physical Objects and the Physical Objects are incapable of producing Psychical States
रागो दोसो मोहो जीवस्स दु ते अणण्णपरिणामा।
एदेण कारणेण दु सद्दादिसु णत्थि रागादी॥६४॥ rāgo doso moho jīvassu du te anannapariņāmā. edena kāranenu du saddādisu natthi rāgādi..64 अण्णदवियेण अण्णदवियस्स णो कीरदे गुणुप्पादो।
तम्हा दु सव्वदव्वा उप्पज्जते सहावेण ॥६५॥ annudaviyena annadaviya.ssa ņo kīrade gunuppādo.
tamhā du savvudavvā uppajjamte sahāveņa..65
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(Rāgo doso moho te jīvassa du aṇaṇṇapariṇāmā) The psychic states-attachment, aversion, and delusion-are the soul's own attributes [before enlightenment] (edeņa kāraṇeṇa du rāgādī saddādisu ṇatthi) and that is why the sound etc. [which are the characteristics of the physical existence] do not possess attachment and the like.
(Annadaviyena aṇṇadaviyassa guṇuppādo no kīrade) A substance can never produce qualities/attributes of another substance, [according to the metaphysical law]; (tamhā du savvadavvā sahāveṇa uppajjamte) that is why each substance produces its own qualities/attributes which are possessed by that substance only.
Annotations :
In these verses, the author initiates the discussion on some fundamental metaphysical laws relating to the qualities modes/states and their substratum the substance. This discussion is further continued in the succeeding verse up to 10.75.
According to the law of anekanta, a substance is a continuum through the infinite variations of its modes at every moment of its existence. The eternal continuity of the substance is as much a reality as the variations. Thus, there is unity as well as multiplicity in perfect harmony. Again, the admission of existence of a substance involves the existence of qualities and modes-jointly called attributes-possessed by it. For "to say that something exists inevitably raises the question what this something is. And that question must be answered by asserting something of it other than its existence." "It remains true that something exists, but of that something, something besides its existence must be true. Now that which is true of something is a quality of that something. And therefore whatever is existent must have some quality besides existence which is itself a quality."
"If we deny the possession of quality, the existent/substance is an absolute blank and to say that only this exists is equivalent to saying that nothing exists." And the admission of quality involves the admission of a relation between the quality and the substance 1. The Nature of Existence by Mc Taggart, vol. 1. pp. 60-61 2. Ibid.

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to which the quality belongs. And again, the existence of other substances which is asserted by perception cannot be denied. "Unless it is the case either that solipsism is true, or that I myself have no reality, it must be the case that both I and something else exist."
""1
And this would prove that there is a plurality of substances. "All substances will be similar to one another for they are all substances, and they will be diverse from one another, since they are separate substances. And substances which are similar to each other or diverse from one another, stand to each other in the relations of similarity and diversity."
And again if there were no relation between a quality and substance or between a substance and its modes, quality and modes would be unreal, as they cannot exist independently of and apart from a substance to which they belong. A mode which is not a mode of anything and a quality which is not a quality of anything, is neither a mode nor a quality. And a quality which is not a quality is nothing. But if modes and qualities are unreal, substance, too, cannot be real. Thus, the denial of concrete relations between a substance and a quality makes them unreal fictions. On the other hand, with concrete relations, a substance and its attributes are so closely bound together that destruction of one would lead to the destruction of the other. But when the relation is superficial and not intrinsic, the destruction of one need not follow the other's destruction. For example, in the case of an object placed on a table, destruction of one does not necessarily follow the destruction of the other.
According to another law of anekānta, there is a total absence of characteristic qualities of one substance in another. Thus, consciousness is the characteristic of the soul, and therefore, it can never be possessed by physical substance-matter. We have seen that consciousness is split into three factors-belief, knowledge and conduct-from the empirical aspect. Therefore, these are totally absent in the physical existent in any form-material objects, karma, and physical bodies of the living organisms. The attributes of the soul are superficially related to karmic matter and karma. Realiza1. The Nature of Existence by Mc Taggart, vol. 1. pp. 60-61.
2. Ibid.

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Chapter - 10 tion of the pure nature of the soul necessarily presupposes the destruction of the impure states of the consciousness-perverted faith, knowledge and conduct-and during its spiritual advancement the soul destroys the perverted knowledge etc., but the destruction of the soul's own modes has no effect on the physical substance, because the psychic attributes of the soul have nothing to do with the physical existence. The impure emotional states of attachment, aversion and perversion which emanated from delusion will disappear and the soul will attain its pure state with the destruction of delusion. Quoting this law, the author reminds us that, nowhere in the scriptures, there is any indication of destroying the karmic matter. The term demolition of karma for attaining final liberation does not mean destruction of karmic matter and if one believes that the soul has to destroy karmic matter to become enlightened he is very much mistaken. What is destroyed is perversion and delusion which are soul's own impure states, in order to produce right faith, right knowledge and right conduct. The nature of the physical existence is incapable of accommodating the impurity and the restoration of purity of consciousness.
Yet another important metaphysical law lays down that every substance is the material cause of its own modes and no other substance is capable of producing them and transferring them on to the substance to which they belong. The modes of a substance are identical with it because the substance itself is focused in the modes. They are not absolutely different from substance as in that case they would not belong to the substance; for example, clay is transformed into a jar and so the former is regarded as the cause of the latter. The jar is, no doubt, different from clay, but the jar could not be a jar unless it was the same substance as clay. The mode and the substance may, thus, be viewed as identical and also as different, as they are both in one. A mode and a substance are different because they are two and they are identical because one is not absolutely independent of the other. The absolutist way of looking at things leads to the affirmation of one and to the negation of the other. The error is the result of the habit of the absolutist philosophers to put the telescope on the blind eye and then to assert that the other aspect is not real. The law of anekānta voices the necessity of using both the eyes and of seeing the obverse and the reverse of the coin of reality.

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The author, thus, emphasizes the fact that psychic states of attachment and aversion can never be produced by the physical existence-karmic matter etc.. Hence, if a person who sincerely desires for spiritual advancement, considers the physical objects, karmic matter, karma, and his physical body, to be the cause of his own impure state and thinks of destroying them, he merely exhibits his ignorance of the metaphysical laws and achieves nothing.
Words of Praise or Censure should be ignored by the Wise णिंदिदसंधुदवयणाणि पोग्गला परिणमंति बहुगाणि ।
anfor yfùigur mufa qufa a yui 31¿ HIDIGT || EE || nimdidasamthudavayaṇāṇi poggalā pariṇamamti bahugāṇi. tāņi suņidūņa rūsadi tūsadi ya puno aham bhanido..66
पोग्गलदव्वं सद्दत्तपरिणदं तस्स जदि गुणो अण्णो ।
तम्हा ण तुमं भणिदो किंचि वि किं रूससि अबुद्धो ॥ ६७ ॥ poggaladavvam saddattapariṇadam tassa jadi guno anno. tamhā ṇa tumam bhaṇido kimci vi kim rūsasi abūddho..67
(Poggalā bahugāṇi nimdida-samthuda-vayaṇāṇi pariṇamamti) Words which can be combined to form sentences of [unpleasant] censure as well as [pleasant] praise, are merely sounds produced by peculiar modification of a group of matter [called bhāṣā vargaṇā]. (Tāņi suņidūņa) On hearing them, (puno aham bhanido) and thinking [presuming] that they are addressed to “me”, (rūsadi tūsadi) a person becomes angry or pleased.
(Poggaladavvam saddattaparinadam) [As stated above] words are nothing but sound produced by modification of a particular group of matter; (tassa guno jadi anno) if their attributes are radically different from you (i.e., your own real self), (tamhā abuddho tumam kimci vi na bhanido) then in reality, oh ignorant! they are not, in any way, addressed to you; (kim rusasi) why, [then] do you become angry? [You should ignore them, if you are wise]. Mental Agitation is not caused by Objects of Senses etc.
अहो सुहो व सद्दोण तं भणदिं सुणसु मं ति सो चेव । य एदि विणिग्गहिदुं सोदविसयमागदं सद्दं ॥ ६८ ॥
asuho suho va saddo na tam bhaṇadi suņasu mam ti so ceva.

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na ya edi viniggahidum sodavisayaināgadam saddam.. 68
असुहं सुहं व रूवं ण तं भणदि पेच्छ मं ति सो चेव । णय एदि विणिग्गहिदं चक्खुविसयमागदं रूवं ॥ ६९ ॥
asuham suham va rūvam na tam bhaṇadi peccha mam ti so ceva. na ya edi viniggahidum cakkhuvisayamāgadam rūvam..69
असुहो सुहो व गंधो ण तं भणदि जिग्घ मं ति सो चेव । य एदि विणिग्गहिदुं घाणविसयमागदं गंधं ॥ ७० ॥
asuho suho va gamdho na tam bhaṇadi jiggha mam ti so ceva. na ya edi viniggahidum ghāṇavisayamāgadam gamdham..70 अहो सुहो व रसोण तं भणदि रसय मं ति सो चेव । यदि विणिग्गहिदुं रसणविसयमागदं तु रसं ॥ ७१ ॥
asuho suho va raso ṇa tam bhaṇadi rasaya mam ti so ceva. na ya edi viniggahidum rasaṇavisayamāgadam tu rasam..71 असुहो सुहो व फासो ण तं भणदि फास मं ति सो चेव । य एदि विणिग्गहिदुं कायविसयमागदं फासं ॥ ७२ ॥
asuho suho va phāso na tam bhaṇadi phāsa mam ti so ceva. na ya edi viniggahidum kāyavisayamāgadam phāsam..72
अहो सुहो व गुणो ण तं भणदि बुज्झ मं ति सो चेव । यदि विणिग्गहिदुं बुद्धिविसयमागदं तु गुणं ॥ ७३ ॥
asuho suho va guno na tam bhaṇadi bujjha mam ti so ceva. na ya edi viniggahidum buddhivisayamāgadam tu guṇam..74
असुहं सुहं व दव्वं ण तं भणदि बुज्झ मं ति सो चेव । णय एदि विणिग्गहिदुं बुद्धिविसयमागदं दव्वं ॥ ७४ ॥
asuham suham va davvam na tam bhaṇadi bujjha mam ti so ceva. na ya edi viniggahidum buddhivisayamāgadam davvam..74 एवं तु जाणिदूण य उवसमं णेव गच्छदे मूढो । णिग्गहमणा परस्सय सयं च बुद्धिं सिवमपत्तो ॥ ७५ ॥
evam tu jāņidūņa ya uvasamam neva gacchade mūdḥo. niggahamaṇā parassa ya sayam ca buddhim sivamapatto..75
(Asuho suho va saddo tam ti na bhaṇadi mam suņasu) Neither inauspicious (unpleasant) nor auspicious (pleasant) words invite you, by themselves, "hear us", (so ceva sodavisayamāgadam sad
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Samayasāra dain viņiggahidum na ya edi) and that soul also does not go [leaving its place] to apprehend the sound that has reached the organ of hearing [-even when the sound waves reach the organ of hearing, they cannot forcibly compel your faculty to perceive them).
(Asuham suham va rūvam tam ti na bhanadi mam peccha) Neither an unpleasant nor a pleasant sight, by itself, invites you "see me"; (so ceva cakkhuvisayamāgadam rūvam viniggahidum na ya edi) and that soul also does not go [leaving its place) to apprehend the sense-data of vision that has reached the organ of sight (even when the sense-data of vision reaches the organ of sight, it cannot forcibly compel your faculty to perceive it].
(Asuho suho va gamdho tam ti na bhanadi mam jiggha) Neither an unpleasant nor a pleasant odour, by itself, invites you "smell me"; (so ceva ghānāvisayamāgadam gamdham viņiggahidum na ya edi) that soul also does not go [leaving its place) to apprehend tħe sense-data of odour that has reached the organ of odour [-even when the sense-data of smell reaches the organ of smell, it cannot forcibly compel your faculty to perceive it).
(Asuho suho va raso tamn ti na bhanadi mam rasaya) Neither an unpleasant nor a pleasant taste, by itself, invites you "taste me”; (so ceva rasanavisayamāgadam tu rasum viņiggahidum ņa ya edi) that soul also does not go [leaving its place) to apprehend the sense-data of touch that has reached the organ of touch [-even when the sense-data of taste reaches the organ of taste, it cannot forcibly compel your faculty to perceive it).
(Asuho suho va phāso tam ti na bhanadi mam phāsa) Neither an unpleasant nor a pleasant touches, by itself, invites you "touch me”; (so ceva kāyavisayamāgadam phāsam viniggahidum na ya edi) that soul also does not go (leaving its place] to apprehend the sense-data of touch that has reached the organ of touch [-even when the sense-data of touch reaches the organ of touch, it cannot forcibly compel your faculty to perceive it).
(Asuho suho va guņo tam ti ņa bhaņādi mam bujjha) Neither an unpleasant nor a pleasant quality (of a physical object), by itself, invites you “know [think of] me”; (so ceva buddhivisayamāgadam tu gunam vinigguhidum na ya edi) that soul also does not go [leaving its place) to apprehend the quality that has reached the instrument
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of thinking (even when the quality reaches the instrument of thinking, it cannot forcibly compel your faculty to perceive it.
(Asuham suham va davvam tam ti na bhanadi mam bujjha) Neither an unpleasant nor a pleasant substance (physical object), by itself, invites you think of me" (so ceva buddhivisayamāgadam davvam viņiggahidum ņa ya edi) that soul also does not go [leaving its place] to apprehend the substance (physical object) that has reached the instrument of thinking (even when the idea of the object reaches the instrument of thinking, it cannot forcibly compel your faculty to perceive it).
(Evam tu jāņidūņa ya mūờho uvasamam ņeva gacchede) Thus, inspite of knowing (the nature of sound, colour, odour, taste, touch, a physical object and its qualities), the (unenlightened) deluded soul does not attain equanimity (mental happiness); (ya parassa niggahamaņā) it craves for (does not abstain from) the external sensuous data (sayam ca sivam buddhim apatto) because it has not yet attained the blissful faculty of (enlightenment). Annotations :
Continuing the discussion of important doctrines, the author, in the above verses, deals with the process of perceptual knowledge of physical objects and their characteristic qualities. He shows that mental agitation results from the pleasant and unpleasant nature of these qualities only if the perceiver, the soul, chooses to involve itself and pays attention to them.
The soul, the conscious substance is the central figure on the cosmic stage of worldly life. it is completely enveloped by an inanimate or consciousless, environment. Knowledge is inherent in the soul, that is, absence of knowledge is unnatural to it even as darkness is foreign to the sun. Knowledge can emerge with or with or without the help of the sense-organs. Of the five classes of knowledge, according to the Jain epistemology, the sensuous (matijñāna) and scriptural (śrutajñāna) need the assistance of sense-organs, which are, however, only external instruments, the different states of the soul itself being the internal or spiritual counterparts of them.
The sense-organs recognized in this system are the usual five while the mind, the instrument of conception, is called a quasi
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-sense. Sensory awareness (sensuous cognition) is the result of the contact between a sense-organ and sense-data-colour, odour, taste etc. possessed by physical existence, that is, only the physical objects can be apprehended by sense-organs. Sensation is the result of contact between the sense-organ and the sense-data. In the case of sight, the contact is indirect while in the case of other senses there is direct contact.
Scientifically, sensation is the result of the sequence :
Stimulus Receptor-Connecting Pathway-Sensory area in the brain.
Our body is equipped with a versatile assortment of sensory outpost which constantly receives the stmuii proceeding from the physical objects, and reaches the appropriate sense-organ. The sense-organs and other sensory outposts send millions of separate sensation signals-coded messages-in the form of nerve impulses from sensorý receptors in all parts of the body to the brain, through appropriate pathways, every second. These raw sensations-the unprocessed inputs of awareness-must be processed by various parts of the brain before becoming perception. By a remarkable process of automatization,' a vast majority of these sensations are automatically filtered out and prevented from reaching the higher brain i.e., from becoming perception or awareness. A few are permitted through to brain region above brainstem. Of these the significant ones are sorted out from the trivial and only the essential, unusual, and dangerous ones are forwarded to the conscious mind. While a person may be partially aware of many sounds, smells or movements around him, concentration is limited to one sensation at a time.
1. Even when one is surrounded by distracting sounds and sights, it is possible to
'tune out' everything and continue to concentrate on the words of a book. Obviously some sort of 'filter' in the brain must have been operating to efficiently cut out the unwanted, and select the information to be brought to one's conscious attention. Such an efficient filter is Reticular-Activating System (RAS). It is an intricate cone-shaped network of nerve cells that runs through the medula, pons, midbrain and up into parts of the thalamus and hypothalamus. One of its many functions is to act as a sort of central clearing house for the flood of sense information that bombards the brain. It filters out stimuli of familiar patterns, letting only the strong or novel signals pass up to the higher brain for consciousness perception. This action of the RAS permits one to concentrate on a particular thought or activity, disregarding the background noises etc..
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It can be seen from the above that there is remarkable unanimity between the scientific version of the process of perception and the Jain views regarding sensuous cognition. The significant factor emphasized in the above verses is that the mere presence of the sense, stimuli and their coming into contact with the respective sense-organs is not effective enough to produce the psychic reaction in the consciousness i.e., perceptual cognition. The fundamental reason why a particular sense-stimulus is successful of becoming perception and producing the corresponding psychic reaction of pleasure or pain is because of the selective attention of the individual which itself is the result of his own interest in the perceived object. Stated differently, it is this interest in the particular physical object towards which the selective attention of the perceiver is directed that is mainly responsible for that particular perception. Whatever interests him, whether it is sound or sight or any other sense-stimulus, will be perceived by him and others will pass away unnoticed.
Thus, the causal condition of the psychic fact of perception is the perceiver's own interest, i.e., the perceiver himself and not the perceived object. The perception brought about by the selective attention of the perceiver, is followed by the hedonic reaction of pleasure of pain in the consciousness of the perceiver. And again the intensity of the pleasure or pain accompanying the psychic fact of perception vary from individual to individual, depending upon the attitude of each, though the intensity of the sense-stimuli may be identical in each case. And this is the very point that the author wants to emphasize.
The sense-stimuli pertaining to sound, sight, smell, taste and touch, proceeding from the external environment, are entirely physical in nature and hence cannot be directly responsible for the psychic modification, both perceptual and hedonic, produced in the individual soul. Both these psychic modification are entirely determined by the psychological attitude of the soul. Thus, to hold the physical existence and it characteristic qualities to be responsible for the hedonic reaction of the soul is mere ignorance of the philosophical as well as scientific truths. Addressing an unenlightened person who is ignorant of the total inability of the sense-stimuli to produce perception and the hedonic reaction, the author exhorts him to refrain from being angry and unhappy.

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Samayasāra The prescription for maintaining equanimity-mental peace and happiness is extremely simple, once the facts about the process of perception is known. One should simply stop taking interest in the physical world and ignore the sense-stimuli which manage to cross the threshold of consciousness and try to produce a psychic reaction. By itself, not even the strongest stimuli can compel the soul to produce a perceptual modification, let alone a hedonic one. All that is needed is to fully engage the machinery of perceptual cognition in self-perception and get absorbed in perceiving infinite glory of the pure self. Those who become angry on hearing the words of censure must learn and realize that words are nothing but a peculiar combination of the material molecules of bhāṣā varganā, and they may succeed in reaching your sense-organ of hearing but they are absolutely powerless to produce either a perceptual or a hedonic modification, unless you yourself permit them to do so. Nothing in the vast environment of physical existence, abounding in sense-stimuli of various types is capable of disturbing you from self-perception, by themselves. And remember that the highest sensuous pleasure is utterly insignificant compared to the spiritual bliss resulting from self-perception.
Transcendental Aspect of Right Conduct
कम्मं जं पुव्वकयं सुहासुहमणेयवित्थरविसेसं।
तत्तों णियत्तदे अप्पयं तु जो सो पडिक्कमणं॥७६॥ kammam jam puvvakayam suhāsuhamaneyavittharavisesam. tatto ņiyattade appayam tu jo so padikkamanam..76
कम्मं जं सुहमसुहं जम्हि य भावम्हि बज्झदि भविस्सं। .
तत्तो णियत्तदे जो सो पच्चक्खाणं हवदि चेदा॥७७॥ kammam jam suhamusuham jamhi ya bhāvamhi bajjhadi bhavissam. tatto niyattade jo so paccakkhāṇam havadi cedā..77
जं सुहमसुहमुदिण्णं संपडि य अणेयवित्थरविसेसं।
तं दोसं जो चेददि सो खलु आलोयणं चेदा ।। ७८॥ jam suhamasuhamudinnam sampadi ya aneyavittharavisesam.
tam dosam jo cedadi so khalu āloyanam cedā..78 णिच्चं पच्चक्खाणं कुव्वदि णिच्वं पि जो पडिक्कमदि। णिच्चं आलोचेयदि सो हु चरित्तं हवदि चेदा॥७९॥ - -:274:-6

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Chapter - 10 niccam paccakkhānam kuvvadi niccam pi jo padikkumadi.
ņiccam āloceyadi so hu carittam havadi cedā..79
(Puvvakayamaņeyavittharuvisesam jam suhāsuham kummam tatto jo tu appayam niyattade so padikkamanam) (From transcendental aspect,] [only] that (soul) itself, which has turned its back towards the vast variety of [both) auspicious and inauspicious actions is real repentance for the past misconduct/transgressions [pratikramana]; [but a routine act is not real pratikramana).
(Ya bhavissam jam suhamasuham kammam jamhi bhāvamhi bajjhadi tatto jo cedā niyattade so paccakakhāņam havadi) [From transcendental aspect,) (only) that soul itself which retires and keeps away from those impure psychic conditions which had resulted in the bondage of various auspicious and inauspicious karma is real renunciation (for the future) (pratyākhyāna) [but a routine act is not real pratyākhyāna).
(Sampadi ya udinnam jam aneyavittharavisesam suhamasuham tam dosam jo cedā cedadi so khalu āloyanam) (From the transcendental aspect] [only] that soul itself which has realized as misconduct all those impure psychic states which are the result of fruition of a vast variety of auspicious and inauspicious karma is real confession (of the past transgressions) (ālocunā] [but a routine act is not real ālocanā].
(Jo cedā ņiccam paccakkhāņam kuvvadi niccam pi pudikkamadi niccam āloceyadi so hu carittam havadi) (And thus, from the transcendental aspect,) (only) that soul itself which is always engaged in the practice of the above-mentioned-repentance (pratikrumunu), renunciation (pratyākhyānu) and confession (ālocanā]-is real (right) conduct [cüritra) [but the routine act is not real cūritra). Annotations :
In the last chapter, we had discussed some daily routine acts of an ascetic, such as repentance for the past transgressions (pratikramana), (verses 9.19 & 9.20). The author had, in strong terms devalued these routine acts as pots of poison from the transcendental aspect. Now he reverts to the subject and reveals the real or transcendental aspect of these routine acts. We have already said earlier that Jains give as much impor
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tance to right conduct as to right faith and right knowledge. While the right faith turns the soul in the right direction and the right knowledge illumines the path, the right conduct leads to the goal, i.e., final liberation is the fulfillment of conduct. Right knowledge and right conduct-spiritual discipline-are equally necessary for emancipation.
But the scriptures evaluate the conduct from both empirical as well as transcendental aspects. The routine acts of an asceticobservance of great vows, austerities, penance, restraint and discipline-constitute the right conduct form the empirical aspect or vyavahāra naya. Daily performance of eight kinds of discipline described in the last chapter is very essential for an ascetic life. All these are prescribed to control and restraint the impure impulses of the ascetic in the early stages of spiritual progress. Later on, however, these routine acts become less important in view of the observance of pure transcendental conduct or niscaya cāritra. From the transcendental aspect, the purer states of the soul attained by the aspirant, themselves constitute the right conduct. The acts of repentance, renunciation etc. are then relegated to an inferior status as they become non-essential. In the above verses Acārya Kundakunda clearly describes the constituents of the right conduct from the transcendental aspect.
Identification of the Self with the Fruition of Karma is the Cause of New Bondage
वेदतो कम्मफलं अप्पाणं जो दु कुणदि कम्मफलं । ì qui fa dufa aici gorer44 31gfag 11 2011 vedamto kammaphalam appāṇam jo du kuṇadi kammaphalam. so tam puno vi bamdhadi bīyam dukkhassa aṭṭhaviham..80
वेदंतो कम्मफलं मये कदं जो दु मुणदि कम्मफलं । सो तं पुणो वि बंधदि बीयं दुक्खस्स अट्ठविहं ॥ ८१ ॥ vedamto kammaphalam maye kadam jo du munadi kammaphalam. so tam puno vi bamdhadi bīyam dukkhassa aṭṭhaviham..81
वेदतो कम्मफलं सुहिदो दुहिदो य हवदि जो चेदा । सो तं पुणो वि बंधदि बीयं दुक्खस्स अट्ठविहं ॥ ८२ ॥ vedamto kammaphalam suhido duhido ya havadi jo cedā.

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so tam puno vi bamdhadi bīyam dukkhassa aṭṭhaviham..82
(Kammaphalam vedamto jo du kammaphalam appāṇam kuṇadi) He who identifies the self with the fruit of past karma, at the time of enjoying the fruits, (so dukkhassa bīyam aṭṭhaviham tam puno vi bamdhadi) again [sows] the seeds of miseries in the form of new bondage of eight-fold karma.
(Kammaphalam vedamto jo du kammaphalam maye kadam muṇādi) He who believes that the fruition of past karma now being experienced by me, has been brought about by myself, (so dukkhassa biyam aṭṭhaviham tam puno vi bamdhadi) again [sows] the seeds of the seeds of miseries in the form of new bondage of eight-fold karma.
Chapter - 10
(Kammaphalam vedamto jo cedā suhido duhido ya havadi) He who feels happy or miserable while experiencing the fruit of past karma, (so dukkhassa bīyam atthaviham tam puno vi bamdhadi) again [sows] the seeds of miseries in the form of new bondage of the eightfold karma.
Annotations:
Transcendentally, the pure soul-conscious substance-possesses only pure consciousness of perfect knowledge-śuddha jñāna cetanā. But empirically, i.e., in the worldly state of existence, not only the pure and perfect knowledge is obscured and obfuscated by the knowledge-obscuring (jñānāvaraṇa) karma, but it is also perverted by nescience produced by the deluding (mohanīya) karma.
This worldly existence is degradation and a fall from the pure state of existence, and it is sustained and nourished by the ignorance and perverted knowledge. The soul clings to the fall and is unwilling to look backward to itself, inspite of its innate potentiality of perfection, as long as the perversity lasts.
This perverted consciousness-ajñāna cetanā-is twofold, karma cetanā and karmaphala cetană. The false conscious belief that the eight species of karma, the body and all other things associated with it are produced by the soul, i.e., they are the result of the soul's efforts, is karma cetană. The false conscious belief that the fruits of its efforts are enjoyed by the soul is karmaphala cetană. Experience of pleasure and pain is the common charac

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Chapter - 10
Samayasāra teristic of the worldly life. The soul, afflicted with affective consciousness, continues activities from which pleasure results and discontinues those from which the pain results. This affective consciousness and the experience of pleasure and pain-karma and karmaphala cetanā-constitute the very seed for the worldly existence and the unending cycles of rebirths
In these verses, the author identifies the twofold affective consciousness as the real cause of the cyclic bondage of eight species of karma, which, in turn, is the causal condition of worldly existence (samsāra). Thus, the eradication of the duo of nescient consciousness (aināna cetanā) is essential for ending the cycles of rebirths and attaining emancipation. In order to get rid of the nescient consciousness, the first step that is necessary is spiritual conviction that the soul is neither the actor/producer (kartā) of the karma etc. nor the enjoyer (bhoktā) of the fruits of these actions. Once this conviction dawns upon the soul, it renounces all karma or action and abstains from all karmaphala or the fruits of actions. The ultimate eradication of the perverted consciousness-ajñāna cetanāresults in the realization of pure and perfect consciousness-suddha jñānu cetanā of knowledge which is its characteristic.
The Infallible Criterion for Pure Knowledge
सत्थं णाणं ण हवदि जम्हा सत्थं ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं सत्थं जिणा विति॥८३ ॥ sattham ņānam na havadi jamhā sattham na yānade kimci. tamhū anņam ņāņam aņņam sattham jiņā viņii..83
सद्दो णाणं ण हवदि जम्हा सद्दो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं सदं जिणा विंति॥८४॥ saddo ņāņam na havadi jamhā saddo na yānade kimci. tamhā annam ņāņam annam saddam jīņā vimti..84
रूवं णाणं ण हवदि जम्हा रूवं ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं रूवं जिणा विंति॥८५॥ rūvam ņāņam na havadi jamhā rūvam na yāṇade kimci.
tamhā annam ņānam annam rūvam jiņā viņti..85 वण्णो णाणं ण हवदि जम्हा वण्णो ण याणदे किंचि। तम्हा अण्णं णाणं अण्णं वण्णं जिणा विंति॥८६॥
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Chapter - 10
vanno nānam na havadi jumhā vanno na yāṇade kimci. tamna annam nānam annam vannam jinā vinti..86
गंधो णाणं ण हवदि जम्हा गंधो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं गंधं जिणा विंति॥८७॥ gamdho ņānam na havadi jamhā gamdho na yānade kimci. tamhā annam nānam annan gamdham jinā vinti..87
ण रसो दु होदि णाणं जम्हा दु रसो ण याणदे किंचि।
तम्हा अण्णं णाणं रसं च अण्णं जिणा विंति॥८८॥ ņa raso du hodi ņāņam jamhā du raso na yāṇade kimci. tamkā annam ņāņam rasam ca annam jīņā vimti..88
फासो णाणं ण हवदि जम्हा फासो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं फासं जिणा विंति॥८९॥ phāso ņāņam na'havadi jamhā phāso na yāṇade kimci. tamhā annam nānam annam phāsam jinā vinti..89
कम्मं णाणं ण हवदि जम्हा कम्मं ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं कम्मं जिणा विंति॥९०॥ kammam ņānam na havadi jamhā kammarn na yānade kimci. tamhd annam nānam annam kammam jinā vimti..90
धम्मो णाणं ण हवदि जम्हा धम्मो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं धम्मं जिणा विंति॥९१॥ dhammo nāņam na havadi jamhā dhamino na yāṇade kimci. tamhū annam ņāņam annam dhammam jīņā viņti..91
णाणमधम्मो ण हवदि जम्हाधम्मो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णमधम्मं जिणा विंति॥१२॥ nānamadhammo na havadi jamhādhammo na yānade kimci. tamhā annam ņāņam annamadhamam jīņā viņti..92
कालो णाणं ण हवदि जम्हा कालो ण याणदे किंचि।
तम्हा अण्णं णाणं अण्णं कालं जिणा विंति॥९३॥ kālo ņānam na havadi jamhā kālo na yāṇade kimci. tamhā annam ņāņam annam kālam jīņā vimti..93
आयासं पि ण णाणं जम्हायासं ण याणदे किंचि। तम्हायासं अण्णं अण्णं णाणं जिणा विंति ॥ ९४॥
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āyāsam pi ņa ņāņam jamhāyāsam na yānade kimci. tamhāyāsam annam aņņam ņāņam jīņā vimti..94
णज्झवसाणं णाणं अज्झवसाणं अचेदणं जम्हा।
तम्हा अण्णं णाणं अज्झवसाणं तहा अण्णं ॥९५॥ najjhavasānam ņānam ajjhavasānam acedanam jamhā. tamhā unnam ņānam ajjhavasāņam tahā annam..95
जम्हा जाणदि णिच्चं तम्हा जीवो दु जाणगो णाणी।
णाणं च जाणयादो अव्वदिरित्तं मुणेदव्वं ॥९६ ॥ jamhā jānadi niccam tamhā jīvo du jāņago ņāņi. ņānam ca jāņayādo avvadirittam munedavvam..96
णाणं सम्मादिट्ठि दु संजमं सुत्तमंगपुव्वगदं।
धम्माधम्मं च तहा पव्वज्ज अब्भुवेत्ति बुहा ॥९७॥ ņānam sammāditthi du samjamam suttamamgapuvvagadam. dhammādhammam ca tahā pavvajjam abbhuvetti buhā..97
(Sattham nānam na havadi) The scripture is not knowledge, (jarnhā sattham kimci ņa yānade) because the scripture, [being non-conscious,] is incapable of knowing anything; (tamhā ņāņam annam satthamn annam jiņā vimti) and, therefore, the omni-scient have declared that knowledge is different from scripture.
(Suddo ņāņam na havadi) Sound is not knowledge, (jamhā saddo kimci ņa yānade) because sound, [being non-conscious,) is incapable of knowing anything; (tumhā ņānam annam saddarn annam jiņā viņti) and, therefore, the omniscient have declared that knowledge is different from sound.
(Rūvam nānam na havadi) Visual form is not knowledge, (jamhā rūvam kimci na yāṇade) because visual form, [being nonconscious,] is incapable of knowing anything; (tamhā ņāṇamannam rūvam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from visual form.
(Vanạo ņāņam na havadi) Colour is not knowledge, (jamhā vanno kimci ņa yāṇade) because colour, [being non-conscious,] is incapable of knowing anything; (tamhū ņānam annai vannam annam jinä vimti) and, therefore, the omniscient have declared that knowledge is different from colour.
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Chapter - 10 (Gamdho ņānam na havadi) Odour is not knowledge, (jamhā gamdho kimci ņu yānade) because odour, [being non-conscious,] is incapable of knowing anything, (tamhā ņāņam annam gamdham unnam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from odour.
(Raso du nānam na hodi) Taste is not knowledge, (amhā raso du kimci ņa yāṇade) because taste, [being non-conscious,] is incapable of knowing anything; (tamhā ņānam annam ca rasam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from taste.
(Phāso ņāņam na havadi) Touch is not knowledge, (jamhā phäso kimci na yāṇade) because touch, [being non-conscious,) is incapable of knowing anything; (tamhā ņānam annam phāsam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from touch.
(Kammain nānam na havadi) Karma is not knowledge, (jamhā kammam kimci na yānade) because karma, [being non--conscious,] is not capable of knowing anything; (tamhā ņāņam annam kammam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from karma.
(Dhammo ņānam ņa havadi) Dharmāstikāya, [the substance which assists motion) is not knowledge, (jamhā dhammo kimci na yānade) because, [being non-conscious,] it is incapable of knowing anything; (tamhā ņānam annam dhaminam annam jiņā vimti) and, therefore, the omniscients have declared that knowledge is different from dharmāstikāya.
(Adhammo nānam na havadi) Adharmāstikāya, (the substance which assists rest] is not knowledge, (jamhā adhammo kimci na yānade) because, [being non-conscious,] it is incapable of knowing anything; (tamhā nānamannam adhammam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from adharmāstikāya.
(Kālo nānam na havadi) Time is not knowledge, (jamhā kālo kimci na yānade) because time, [being non-conscious,] is not capable of knowing anything; (tamhā nānam unnam kālo annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from time.
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(Āyāsam pi ṇāṇam ṇa) Space is not knowledge, (jamhā āyāsam kimci ṇa yāṇade) because space, [being non-conscious,] is not capable of knowing anything; (tamhā āyāsam annam ṇāṇam annam jiņā vimti) and, therefore, the omniscient have declared that knowledge is different from space.
(Ajjhavasāṇam ṇāṇam na) An impulse is not knowledge, (jamhā ajjhavasāṇam acedaṇam) because impulse, [being nonconscious,] is not capable of knowing anything; (tamhā ṇāṇam annam tahā ajjhavasāṇam annam) and, therefore, the omniscient have declared that knowledge is different from impulse.
(Jamhā ṇiccam jāṇādi tamhā jāṇago jīvo du ṇāṇī) Since the soul always knows, the knower soul is possessed of knowledge, [absence of knowledge is unnatural to soul] (ṇāṇam jāṇayādo avvadirittam muṇedavvam) [and that is why] one should understand that the knowledge is never different from the knower.
(Buhā ṇānam du sammādiṭṭhim samjamam amgapuvvagadam suttam dhammādhammam ca tahā pavvajjam abbhuvetti) And the wise [gaṇadharas] believe that [right] knowledge itself is identical to right belief, spiritual discipline (samyama), the original twelve scriptures (angapraviṣṭa) which include the pūrva, dharma, [the right path] and adharma [its opposite] and the asceticism (pravrajyā).
Annotations:
Throughout this book the author has attached extreme importance to the nature of pure self and its inalienable attribute knowledge. He has taken great pains to depict the knowledge to be distinct from other things on the one hand and its intrinsic oneness with the pure self-Samayasara-on the other. Hence in the above verses he has given an infallible criterion by which pure knowledge can be distinguished from every other thing. In the first set of verses, he enumerates a number of things different from the knowledge. At first sight this may appear to be negative and may prompt us to object that they tell us only what knowledge is not and leaves us quite in the dark as to what it is. But no true and significant negative judgment is merely negative; all significant negation is really exclusion resting upon a positive basis. And the author himself, in the last two verses declares the affirmative criterion also, clearly stating what knowledge is.

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Chapter - 10 This positive criterion emphasizes the intrinsic identity between the knower and the knowledge, i.e., between the soul and its main characteristic-the knowledge. We have, on more than one occasion, dealt with the relation between a substance and its quality. Suffice here to say that the knower is neither absolutely one nor. absolutely different from its attribute, the knowledge.
Thus, though, the knower and knowledge are two, they are identical. This criterion further leads to the identity of the knowledge with some other modifications/states of the soul. Thus, right belief and right conduct which conjointly with right knowledge, constitute the right path to final emancipation, are also identical with knowledge.
It should be noted that the soul, the knowledge and the right path are all characterized by consciousness, and are therefore quite different from non-conscious objects. A long list of non-conscious objects is given in these verses to emphasize their difference from knowledge. While each of these can become the object of knowledge, none can be predicated as the subject of knowledge, i.e., the knower, because being non-conscious, they are incapable of knowing anything.
In the last verse, while identifying knowledge with right belief etc., the author has implied that the goal of emancipation must be realized by the progressive purification of the knowledge till the soul shines in its full splendor and attains omniscience, which intuits all substances with all their modes. Nothing remains unknown. At this stage the soul would experience the whole of real existence directly as a system with internal consistency and structure but without any reference to anything beyond itself. The Soul, being Non-corporeal, does not need Food
अत्ता जस्स अमुत्तो ण हु सो आहारगो हवदि एवं।
आहारो खलु मुत्तो जम्हा सो पोग्गलमओ दु॥९८॥ attā jassa amutto na hu so āhārago havadi evam. āhāro khalu mutto jamhā so poggalamao du..98
ण वि सक्कदि घेत्तुं जंण विमोत्तुं चेव जं परं दव्वं । सो को वि य तस्स गुणो पाओग्गिय विस्ससो वा वि॥९९॥
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Samayasāra
ņa vi sakkadi ghettum jam na vimottum ceva jam param davvam. so ko vi ya tassa guṇo pãoggiya vissaso vā vi..99
तम्हा दु जो विसुद्ध चेदा सो चेव गिण्हदे किंचि । uta faysafa fanfa fa sitasitaru garui || 200 || tamhā du jo visuddho ceda so ceva ginhade kimci. ņeva vimuñcadi kimci vi jīvājīvāṇa davvāṇam..100
(Evam jassa attā amutto so hu āhārago ṇa havadi) In this way, one whose soul is (eternally) non-corporeal is definitely not taker of food; (khalu āhāro mutto jamhā so du poggalamao) foodstuff is, in fact, corporeal, because the foodstuff is material.
(Tassa ya so ko vi pāoggiya vissaso vā vi guṇo) The soul possesses an attribute, either natural or acquired, (jam jam param davvam na vi ghettum sakkadi na ceva vimottum) which does not allow it to accept or part with an alien substance, such as matter.
(Tamhādu jo visuddho cedā so jīvājīvāṇa davvāṇam kimci vi neva ginhade kimci vi ņeva vimumcadi) Consequently, the soul, [being a non-consumer of food], is pure consciousness and has no facility for accepting or relinquishing any alien object, animate or inanimate.
Annotations :
In these verses the author, first refutes the Aupaniṣadika doctrine that the soul is annamayakoṣa and prāṇamayakoṣa. External Symbols and Insignia have no Significant Validity in the Path of Liberation
arfsafeimfor a fufefeimfor a aguaRifor
घेत्तुं वदंति मूढा लिंगमिणं मोक्खमग्गो त्ति ॥ १०१ ॥ pāsamḍiyalimgāṇi ya gihilimgāṇi ya bahuppayārāṇi. ghettum vadamti mūḍhā limgamiņam mokkhamaggo tti..101 ण हु होदि मोक्खमग्गो लिंग जं देहणिम्ममा अरिहा । लिंगं मुइत्तु दंसणणाणचरित्ताणि सेवते ॥ १०२ ॥
na hu hodi mokkhamaggo limgam jam dehaṇimmamā arihā. limgam muittu damsaṇaṇāṇacarittāņi sevamte..102 . ण वि एस मोक्खमग्गो पासंडियगिहिमयाणि लिंगाणि । ¿avunoraktanfor vaguni forum fäfa 11 203 11

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Chapter - 10 ņa vi esa mokkhamuggo pāsamdiyagihimayāņi limgāni. damsaņaņāņacarittūņi mokkhamaggam jiņā viņti.. 103
तम्हा जहित्तु लिंगे सागारणगारिये हि वा गहिदे। दंसणणाणचरित्ते अप्पाणं जुञ्ज मोक्खपहे॥१०४॥ tamhā jahittu limge sāgāranagāriye hi vā gahide. damsaņaņāņacaritte appāņam juñja mokkhapahe..104
मोक्खपहे अप्पाणं ठवेहि चेदयहि झाहि तं चेव।
तत्थेव विहर णिच्चं मा विहरसु अण्णदव्वेसु॥१०५॥ mokkhapahe appānam thavehi cedayahi jhāhi tam ceva. tattheva vihara ņiccam mā viharasu aạnadavvesu.. 105
पासंडियलिंगेसु व गिहिलिंगेसु व बहुप्पयारेसु। .
कुव्वंति जे ममत्तं तेहि ण णादं समयसारं॥१०६॥ pāsamdiyalimgesu va gihilimgesu va bahuppayāresu. kuvvamti je mamattam tehi na ņādam samayasāram.. 106
ववहारिओ पुण णओ दोण्णि वि लिंगाणि भणदि मोक्खपहे।
णिच्छयणओ दुणेच्छदि मोक्खपहे सव्वलिंगाणि॥१०७॥ vavahārio puna nao donni vi limgāni bhanamdi mokkhapahe. ņicchayanao du necchadi mokkhapahe savvalimgäni..107
(Bahuppayārāņi pāsamdiya-limgāņi ya gihilimgāņi ya ghettuum müdhū tti vadamti) The ignorant ones don various types of symbols and external insignia of pseudo-ascetics or laymen [householders), maintaining that (iņam limgam mokkhamaggo) these paraphernalia constitute the path of liberation.
(Du limgam mokkhomaggo na hodi) But these external symbols and insignia are, undoubtedly, not the path of liberation, [and this is proved by the fact that] (jam arihā dehanimmamā limgam muittu damsananānacarittāņi sevamtte) the Arhatas themselves, discard not only the bodily symbols but the body itself, and remain absorbed only in right belief, knowledge and conduct.
(Pāsamdiya-gihimayāni liingāņi eva vi mokkhamaggona) The external insignia either of pseudo-ascetics or of the householders can never constitute the path of liberation; (damsana-nāņa-carittūņi mokkhamaggam jiņā viņti) and because the omniscients, themselves declare that right faith, knowledge, and conduct jointly comprise
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Chapter - 10
Samayasära the path of liberation, (tamhā sāgāranagāriyehi vā gahide limge jahittu) abandon the symbols donned by the householders as well as the homeless ascetics (appāņņam damsaņa-ņāņa-caritte mokkhapahe jumja) and concentrate fully upon the real path comprising of [three jewels) right faith, knowledge and conduct.
[Oh bhavya! listen carefully to the valuable admonition of the omniscient and) (mokkhapahe appānam thaveti) establish your Self in the path of emancipation, (cedayahi) experience only (the Self] (tam ceva jhāyahi) practise self-concentration (and be absorbed only in the self,) (tattheva Ņiccam vihara) move in and with the self; (annadavvesu mā viharasu) do not move in and with the alien objects.
(Je bahuppayāresu pāsamdiya-limgesu va gihilimgesu va mamattam kuvvamti) Those ignorant aspirants who have affection towards various types of ascetic symbols or householders' insignia, [consider these to be essential for emancipation and falsely imagine themselves to be real ascetics,] (tehi samayasāram na ņādam) have not realized the real pure nature of the Self (Samayasāra).
(Vavahārio nao donni vi limgāni mokkhapahe bhanadi) It is true that from empirical aspect, both types of external symbols and insignia-ascetic's as well as householder's-are considered useful and do play a singificant part in the path of liberation; (puna nicchayanao du savvalimgāņi mokkhupahe ņecchadi) however the transcendental aspect does neither specify nor accept any symbol or insignia necessary for the path of liberation. Annotations :
In these verses, the author, again, giving importance to the transcendental standpoint, emphasizes the futility of the external insignia and symbols, which are generally given too much importance in the empirical view.
Almost in all religious traditions, majority of people are found almost absorbed in the external insignia and symbols, neglecting the genuine basis of spirituality, which lies in following the path of right faith, right knowledge and right conduct. Even the priests etc. are also found exaggerating the importance of the external insignia and symbols. The fundamentalists go to the extent of regarding
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Samayasara
Chapter - 10
them as the "true religion" and would even indulge in violence etc. for the sake of maintaining them, according to their own beliefs.
Acārya Kundakunda has very clearly shown that even though the insignia etc. have a little significance in empirical aspect, they have no significance in transcendental aspect, and therefore, an aspirant of mokṣa would be vigilant against the overvalue of insignia etc.. It does not mean that they should be neglected, but they should not be given more value than they deserve.
Conclusion
जो समयपाहुडमिणं पढिदूण य अत्थतच्चदो णादुं । अत्थे ठाहिदि चेदा सो होहिदि उत्तमं सोक्खं ॥ १०८ ॥
jo samayapāhuḍaminam paḍhidūṇa ya atthataccado ṇādum. atthe thāhidi cedā so hohidi uttamam sokkham..108
(Jo cedā iņam samayapāhuḍam paḍhidūņa) [Only] that soul, who having studied this book, Samaya Pahuda, (ya atthataccado ṇādum) and having grasped and comprehended its real meaning and its truth [would firmly hold the eternal truth] (atthe ṭhāhidi) realize and stick to the its essence in the form of pure self (so uttamam sokkham hohidi) would undoubtedly attain the [pure self in the form of] Supreme Bliss.
Annotations :
We have seen that Acārya Kundakunda has dealt with the ultimate conscious reality called Samayasāra, which is synonymous with the pure and perfect state of the soul or the pure conscious substance in its most fundamental state, in this book. The author had, in the beginning of the first chapter, promised that he would reveal the nature of Samayasara i.e., the metempirical self. He had begged the readers that they should critically examine and test what he has written and accept it only if it satisfies the condition of truth and reject it if it doesn't. Now in the last verse of the book, he indicates the benefits to those who are satisfied with the validity of his promise. He recommends that those who have been able to comprehend the real meaning of the book, should secure and treasure the truth to attain supreme bliss.
If we look back for a moment, we shall find that, throughout the book, the author has fully exploited the traditional distinction

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Chapter - 10
Samayasāra between the empirical (practical) or vyavahārika and transcendental (absoulute) or pārmārthika aspects, according to the peculiar doctrine of Nuya. Although he makes his preference for the latter aspect as obvious as possible, he does not hesitate to accept the adoption of the former and even justifies it. He concedes that all aspirants can never be at the same level of spiritual advancement and are, therefore, not capable of comprehending the ultimate reality in the beginning. Hence, it is necessary to reach the ultimate truths by adopting the vyāvahārika aspect. Consequently, he examines every problem from both aspects.
Again, throughout the book, the author has maintained that the soul in the worldly state is identical with the ultimate realitySamayasāra. If the pure self is the shining sun with all its brilliance and glory, the worldly self is the sun hidden by a dense layer of clouds which hides the sunshine but is incapable of doing any harm to the sun itself. To disperse the obfuscating clouds it is essential that the worldly self who has forgotten its own nature must first identify itself with the Ultimate Reality. And if we have to state the purpose of this book, in a few words, we can say that it emphasizes the need for identifying the worldly self with the pure self.
The pure and perfect self characterized by all knowledge is the subject matter of this book. The reader who studies the book and comprehends its true and full meaning is sure to identify himself with the ultimate self and thus initiate the process of self-realization which would positively culminate into final liberation. (Iti dahamo savvvisuddhanānādhiyāro samamatto)
(Here ends the tenth chapter on the
topic of 'Wholly Pure Knowledge'.) (Iti siri kundakundāiriya-panīdam Samayapāhudam)
[Here ends the Samayapāhuda composed by Śrī Kundakundācārya.).
-000
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Page #310

INDEX I
GENERAL SUBJECT
absolute eternalism 6 absolute truth 12,40,45,49,77,79,88,
114,260 abstinence (virati) 9,77,80,98,110,133,
137,138,143,199,202,203 Ācārya Kundakunda 16,21,22, 28,30, 33,34,41,49,50,52,67,70,73,75,77,79,84, 97,101,104,106,107,108,203,204,212, 220, 225,229,248,276,287, activities 15.30,81,91,93,96,99,110. 111,119,120,121,123,128,129,131, 133,136,137,139,153,156,169,177,
178,179,183,184,191,213,254,257,278 altruism 189,190 anger 35,67,69,70,71,73,74, 75,76, 80, 81,86,87,88,98,100,101,103,104,107,
133,137,139,140,150,151,210 arrogance 86,87,92,93, 98,104,133,
137,139,194 atomic disintegration 3 atomic structure 3 atoms 3,23,50,55,76,114,116, 209 attachment 10,14,15,20,35,42,45,49, 54,55,74,75,97,113,119,122,123, 124, 125,134,139,140,142,143,146, 147, 149,152,153,160,161,164,168,169, 177,178,181,184,192,199,200,201, 213,225,229,237,241,255,264,265,
267,268 auspicious 16,29,30,93,11 9,120,121, 122,123, 124, 125, 126,134,165,167, 172,173,179,188,189,190, 191,195, 228,238,239,240, 269,275 aversion 10,14,15,54,55,84,97,134,139,
147,177,184,199,200,201,206,213, 229,241,265,267,268 becoming 2,127,161,165,223, 225,234,
249,253, 272,273 being 2,3,4,5,6,7,11,13,14,16,20,22,
23,30,40,42,45,47,53,56,57,58,59,60, 61,68,73,75,78,83,85,87,88,89,93, 94,
100,101,102,106,109,113,116,117, 118,125,132,133,136,149,152,159, 160,165, 167,168,177,183,186,187, 188,190, 196, 197,206,207,209,212, 217,220,221,222,226,234,235,237, 238,239,240,246,249,250,251,252, 253,256,261,271,273,277,280,281, 282,283,284 belief-deluding 111 bio-energy 63,213 bradley 233 brain 192, 193,272 buddhist 1,80,81,252 causality 90,115,232,234,235, 252 centrifugal force 9,10,97,99, 236,237 centripetal force 10,29,97,98, 237 cessation 7,70,241,262 charybdis 1 chemistry 23,85 clairvoyance 26,163 cognitive 2,18,135,163 colour 3,17,53,55,56,57,58,59,60,62,
201,209,271,272,282 conduct-deluding 111 conciousness 2,3,5,8,14,16,17,18,22, 23,24,30,35,38,39,44,53,56,71,81, 83,84,85,86,89,90,100,104,105,106, 109,110,117,118,125,130,135,138,144, 150, 151,159,161,162, 163,165, 167, 183,203,204,207,208,214,216,219, 220,221,223,230,238,239,248, 249, 262,266,267,272,273,274,277,278, 283,284 contemplation 71,166,167,213, 214 conventional truth 58 corporeal 8,178,284 cosmos 1,19,25,30,195,197, 241, cycles of re-births 3 deceit 98,104,133,137,139 deluded 9,15,20,37,38,81,85,86,130, 143,152,168, 169,183,184,185,186,

Page #311

Index I
187,218,271
delusion 9,14,15,19,20,27,37,38,42,43, 44,54,55,80,81,82,83,84,89,92,131, 135,136,139,143,147,175,188,195, 200,201,206,207,210,242,267
determinal manifestation 11
determinate consciousness 163
discriminative Wisdom 210, 215,216,
218,219,250
disembodied spirit 54
electric body 4
electromagnetic radiation 2
electron 2
elementary particles 2
empirical 3,11,12,22,23.24,25,32,37, 39,40,45,49,51,52,54,56,57,60,71,73,
74,77,79,80,82,88,89,91,95,114,115,
116,129,131,167,189,191,196,198,
203,207,210,218,226,227,228,229,
233,242,249,250,255,256,257,259, 260,261,263,266,276,286,287,288
empirical aspect 5,11,12,45,51,52,56,
77,80,88,91,93,94,95,114,115,129, 131,189,191,198,210,226,233,242, 250,255,259,266,276,286,287
277,278,283
extra-sensory experience 8
fluxism 1,6,262
greed 35,98,104,133,139,189
hedonic reaction 273
hegelian 1
heraclitus 1 heterogeneous 58
homogeneous 58 hypothalamus 272

ignorance 39,67,81,207,268, 273,277
illusion 7,79,262 illusionism 1
Samayaṣāra
inauspicious 30,119,120,121, 122,123, 124,134,173,179,188,189,190,191, 195,228, 238,239,240,269,275 incarnation 127
indeterminate consciousness 163 indirect/perceptual cognition 8
empirical view 40,41,73,286 epistemology 26,162,262,271 epistemology 26,262,271
equanimity 137,239,271,274
existence 7,8,9,10,11,12,13,1 4,17,18, 19,20,24,26,29,30,35,48,54,57,59,
63,65,66,67,80,81,82,84,85,88,95,
97,99,100,102,103,104,105,109,113,114,
226,254,271,272
116,118,119,120,122,129,134,135,136,
monism 66,262
146,147,154,179,180,206,207,208, motion 1, 281
217,219,222,228,230,231,232,234,
235,237,238,249,250,251,257,262,
263,265,266,267,268,272,273,274,
instinct 166,193,195
intuition 32,44,51,70,71,100,119,135,
140,153,163,178,180,208,220
Jain heretics 229,248
Jain metaphysics 1,2
knower 22,221,236,245,260,261,262, 282,283
knowledge-obscuring 9,15,50,92,95,
103,116,139,180,213, 223,254,277 Leibnitz 65
massless 2
material encumbrances 37,39,99 medula 272
metaphysical 6,9,32,78,93,113,265,
267,268
metaphysics 135
metempiric soul 13
metempsychosis 3,62
midbrain 272
mind 7,26,28,45,60,63,66,74,82,109, 115,156,162,163,177,192,219,225,
mutation 7,69,74,75,78,80,102,103,
104,114,115,251
Neils Bohr 6
neuro-endocrine System 194
neutron 2
nihilism 253,262
nihilistic 1,262
non-absolutism 6,7,45,78,208,232,
233,249
non-abstinence 80,81,82,96,97, 98,110, 111,136,137,139,178
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Page #312

Samayasāra
Index I
non-corporeal 8,17,32,178,283, 284 non-imperceptible 17 non-material substance 40 . odour 53,55,57,270,271,272, 281 omniscience 4,8,9,15,26,27,28, 97,162,
163, 164,180,219,283 Parmenides 1 perceiver 239,261,262,271,273 perceptual cognition 8,273,274 perceptual knowledge 26,271 permanence 7,241,253 persistence 7,251 . perverse conduct 82 perverse knowledge 39,82,87,92 perversity 8,39,82,108,115,119,132,
135,136,137,138,142,144, 243,277 perverted attitude 10,20,84,136,137,
148 physical bondage 177 physical order of existence 1,2,3,12,
17,54,100 physics 2,3,23,66 physiology 66 pons 272 pre-enlightenment 146, 147, 148, 149 predilection for total truth 208 predispositions 68 primal drives 166 proton 2 psychical bondage 177 qualities 1,2,5,7,9,11,12,17,20, 32,41, 42,55,62,88,93,94,95,119,127,132, 135,153,167,180,208,211,215,220, 231,265,266, 271,273, quasi-passions 10,138 reality 1,2,3,4,5,6,7,8,10,11,12, 29,33, 48,52,54,55,65,66,78,79,81,82,88, 89,90,95,96,104,110,113,118,124, 127,131,132,133,157,167,192,195, 198,207,208,216,217,228, 229, 230, 233,239,242,243,250,251,252,260, 265,266,267,268,287,288 receptor 272 rest 1,14,30,63,281 reticular--activating aystem (RAS) 272 right attitude 127,137,138
right conduct 17,19,21,23,111,127,129, 130,131,133,138,143,198,199,267, 274,275,276, 283,286 right faith 19,28,30,33,117,129,130,
131,197,225,259,261,264,267, 276,286 right knowledge 19,21,30,31,33,82,84, 85,86,87,92,93,108,109,117,127,129, 130,131,133,138,145,161,164,170, 171,185,186,187,198,199,236,267, 276,282, 283,286 right world-view 15,21,31,131,133,
142, 143, 144, 145,147,160, 198 scriptural knowledge 26 scriptural omniscient 25 scriptural/verbal knowledge 8, 25,26 scylla 1 self-control 98,111,133,139,189 self-deprecation 224,226 self-discipline 98,133,138 sense-organs 3,26,53,54,88,89,163,
192,219,271,272,273 sensuous cognition 272 soul 3,5,8,9,10,11,12,13,14,15, 16, 17, 18,19,20,21,22,23,24,25,26,27,28, 29,30,31,32,33,34,35,36,38,39,40,41, 42,44,45,47,48,49,50,51,52,53,54, 55,56,57,58,59,60,61,62,63, 64,65,66, 67,68,69,70,71,72,73,74,75,76,77,78, 79,80,81,82,83,84,85,86,87,88, 90,91,92,93,94,95,96,97,98,100,101, 102,103,104,105,106,107,108,109, 110,111,112,113,114,115,116,117, 119,120,121.122.123,124,135,126, 127,129,130,131,132,133,134,135, 136, 137, 138, 139, 140, 141,142,143, 144, 145, 146, 147, 148, 149, 150,151, 152, 153, 155, 156, 157, 158, 159, 160, 161,162, 163,169,171,172,174,175, 176, 177, 178, 179, 180, 181,183,184, 189,192,195,197,199,200,201,202, 203,206,207,208,209,210,212,213, 214,215,217,218,220,222,223,224, 225,226,228,230,231,233,234,235, 236, 237,238,240,241,242,243,244, 245, 246, 247,248,249,250,251,252,
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Page #313

Index I
Samayasaru
253,254,255,256,257,259,260,261, 263,264,266,267,270,271,273,274, 275,276,277,278,282,283,284,287, 288. spiritual inertia 98,136,137,138 stimulus 272,273 sub-atomic physics 2,3 substances 1,2,3,17,19,20,30, 39,40,44, 57,60,73,75,78,79,85, 87,95,105,109, 116,119,156,164,178,203,204,234, 235,236,243, 266,283,288 substantive aspect 11,115 substratum 6,7,132,207,231,232,233,
261,265 summum bonum 121 taste 3,17,20,40,45,53,55,57,239,270,
271,272,273,281 telepathy 26 thalamus 272 time 1,2,4,5,6,7,8,9,10,11,12, 15,23,33, 68,77,79,82,93,94,97,109,111,119,
120,123,124,132,142,143, 144,146, · 147,148,153,155,156,160,171,179, 180,210,211,212,213,217,222,226, 228, 229,239,248,252,272,277,281 touch 3,17,20,40,45,53,55,57,270,
273,281 transcendental 4,5,7,11,12,13,14,22,
23,24,28,37,40,41,42,43,45,52,56,71, 74,77,84,87,88,95,114,115,116,125, 126, 127,131,167,189,196,197,198, 199,218,219,223,226,228, 229,250, 255,256,257,259,260,274,275, 276, · 278,286,287,288 transient happiness 127 transitoriness 31,71 transmigration 13 ultimate aspect 11,12,55,57,80, 116,129,131,191,259,261 undeluded 9 unlearned instincts 166 vedantist 233,262 verbal knowledge 26,163 wave particle duality 6
--000
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Page #314

INDEX II SANSKRIT AND PRAKRIT WORDS
A:- . abaddha 38 abādhakāla 111,147,155,180 abhavya 197 acala 13 ācārānga 198 ācārya 16,21,22,28,30,33,34,36,37,38, 39,40,41,49,50,52,59,67,70,73,75,77, 79,84,97,101,104,106, 107, 108,203,204,
215,220,225,226,229,248, 249,276,287 acavalam 13 acetana 68,99 ādhākarma 203, 204, 205 adharma 1,27,282 adharmāstikāya 27,281 adhikarana 86 adhyavasāna 15 adhyavasāya 15,49, 192, 193, 194 aghāti 120 āhāra 63,166 āhāra samjñā 166 ahimsā 199 ajñāna 15, 39,81,82,84,132, 133, 134,
171,277,278 ajñāni 14 ajñāna cetana 277,278 akāma nirjară 156 akarma 213 akartā 233,247 akāraka 239,245 ākāśa 1 akaşāya 137 amala 13 amurta 16,17,27,35,68,178 ananta vīrya 208 anantānubandhi 31,98,137,143 anaśana 156 anekāntavāda 6,78, 104, 105,229 angapravista 27,228, 229,282 angabāhya 229
annamaya 230 antarātmā 37,218,223 antarāya karma 51,213 anubhāga 180,214 anubhāgabandha 179 anupacarita 88 anupacarita-asadbhuta-vyavahāranaya
89 anupacarita-sadbhuta-vyavahāranaya
88,89 aparādha 223 aparyāpta 15,63 apkāya 241 apramatta 14 apratyakhānāvarana 98 apratyākhyānavarana 137 apratikramana 202,203, 204, 205, 224 apratyākhyāna 202, 203,204 ārambha 204 árhata 252 arihanta 15 artha paryāya 2 arüpi 17,45,64,223 arūpi 17,45,164,223 aśadbhuta vyavahāra 88,89 āsava 30,68, 142, 146, 153: asave 68 aśrava 30,68,69,70,80,119,136, 137,
138, 139, 140, 141, 148, 149, 154, 155,177,197 aśubha 120, 123, aśubha yoga 123 aśuddha 12,32 aśuddha niscaya naya 12 ātmika sukha 208 ātmika vīrya 213 audayika bhāva 111 auddesika 203, 204, 205 avadhi-jñāna 26,27,163 avamaudarya 156

Page #315

Index II
Samayasara
avedaka 239
114,115,139,140,141,146, 147,148,149, avirati 97,98,111,136, 137,139, 140, 155,177,178,200,201,203 178,197
druvya āśrava 68,80,140,141,149,155 āyusya 189
dravya bandha 177,178 āyusya karma 51
dravya karma 57,58,69,75,76,78,80, -:B:
81,96,100,101,102,104,111,112,114, baddha 38,141, 142, 148
115, 146, 147,200,201 bahirātmā 37,218
dravya nirjarā 155 bāla vrata 128
dravyārthika naya 11,251 bāla tapa 128
dravya śruta 27,28 bhāṣā 63,268,274
dravya-śruta-kevali 28 bhāṣā varganā 268,274
dvesa 97,134 bhāva āśrava 68,69,70,80,140,141, 149, 154
garhā 224, 226 bhāva bandha 177, 178
gati 63 bhāva karma 57,68,75,76,80,81,101, ghāti 97,98,119,120
108,111,112,114,115,143, 146, 147,149,200 gotra karma 51 bhāva pratyayas 178
guana 1,7 bhāva śruta 27
gunasthāna 54,55,56,96,97,98 bhavya ātmā 10
-:I:bhaya samjñā 166
indriya 63 bhedavijñāna 151,210,217
-:J:bhikṣā 204
jāti 62 bhoga 20,197
jina 15 bhoktā 278
jinendra bhagavāna 50 brahma 207
jinendra deva 15,78,50,51,57,176,185, buddhi 36,103,104,106,195,249
225
jīva 1,2,3,5,16,17,19,23,24,30,32,38, căritra 18,19,21,31, 132, 162, 198, 199, 47,48,51,52,59,60,61,63,69,74,75,79, 275
95,100,105,113,125,130,135,148,173, caritramoha karma 82
174,186,187,194,195,198,207,212,234,245 căritra-mohaniya 111,137,139
jīvastikāya 40,79 cetana 2,17,68,277,278
jñāna 9,15 culikā 229
jñāni 14
w:K:darśana 18,19,20,21,31,35,82,94,119, kāla 1 132, 162, 163,198,201
kāma 20 darśanamoha 132, 133
karma 9,10,15,18,20,26,30,43,47,48, darśana-mohanīya 111,131.137, 139 49,50,51,55,57,61,62,63,64,67,68,69, darśanāvarana karma 51
70,72,73,74,75, 76, 77,78,80,81,82,83, dharma 1,86,120,282
84,85,86,87,88,89,92,93,94,95,96,97, dharmāstikāya 20,27,44,281
98, 99, 101, 102, 103, 108, 109,110,111, dhuvam 13,16
112,113,114,115,116,119,120, 121, 122, dhyāna 157,213,219
123, 124, 125, 126, 129, 130, 131, 132, 133, dravya 1,27,28,54,57,68,69,75,76,78, 134, 135, 136, 137, 138, 139, 141, 142, 80,81,94,96,100,101,102,104,111,112, 143, 144, 146, 147, 148, 149, 150, 151, 152,
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Page #316

153,155, 156, 157, 158, 159, 160, 162, 163, 239,287 165, 167, 168, 169, 172, 173, 175, 176, mukta jīva 3 177, 178, 179, 180, 183, 184,187,188, 189, muni 125, 127,236 190, 191, 192, 193, 195, 197,200,201,203, mūrta 17,27 205,209,210,212,213, 214, 215,217,
-:N:219,221,222,223,228, 230, 232, 233, nāma karma 51,61,62,63,111 234,236, 237, 238, 239, 240, 243, 244, naya 4,5,11,12,14,23,24,29,32,33,34, 245, 246, 249,250,252, 254,255,256, 39,40,88,89,116,189,198,250,251,276, 257,263,266, 267, 268,275,276,277, 278, 281
nayavāda 33,40 karma cetanā 18, 277
nimitta kārana 75,90,91,99.232.234 kārmana 4,18,36,57,100,118,142 nindā 224,226 karmaphala 18,48,74,187,190,277,278 nirgranthas 204 karmaphala cetan8 18,277
nirguna 1 karma-nirjarā 127
nirjarä 30, 124, 127,155, 156, 157,199 karmapudgala 114
niścaya 24,32,33,40,57,255,260,276 karmaraja 172, 173
niscaya naya 5,11,12,14,24,29,32,33, kartā 86
34,39 kaşāya 97,98, 123, 133, 136, 137, 139, nivrtti 224, 226 140,178,192
nokarma 40,73, 101 kārmana sarira 4,18,142
~: P:kārmana varganā 4
padārtha 30,31, 129, 131,228 kāyaklesa 156
pāhuda 16 kāyotsarga 209
pāpa 30,119,120,123,167,189, 190, 191 kevala-jñāna 4,15,26,27, 163, 208 paramānu 3 kevali 4,14,16,26,27,28,38,41,42,45, paramārtha 24 97,125, 127,164,
paramātmā 37,199,218,219 koşamaya 230
parasamaya 13,14 kriya 78,86,213
paricida 21 ~:M:
parigraha samjñā 166 mahāvratas 127
parihāra 224,225 maithuna samjñā 166
parināma 50,53,54,75,81,91,92,112, manaḥ 63
113,196,231 manahparyāya-jñāna 26,27,163 paroksa 26 māyā 103, 104,262
paryāpta 63 mithyā căritra 82
paryāya 1,2,7,26,79 . mithyā darśana 82,160
paryāyārthika naya 11,251 mithyādssti gunasthāna 97
pradeśa 248 mithyā jñāna 82
pradeśabandha 179 mithyātva 8,9,10,39,97,98,110,132, pradeśodaya 180 136,137,139,140, 142,145,151,178,197, prajna 210,215,216,218 243
prakrti 31,81,106,113,207,243,244, moha 38
247, 248, 249 mohanīya kurma 10,50,51,63, 132, 136, prakrtibandha 178 137,162,180,277
pramāda 98, 136,137 mokșa 30,31,130,206,212,227,238, pramāņa 21
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pramatta 14 pratikramaņa 201,202,203,205,225,
226,275 pratisamlīnatā 156 pratisarana 225 pratyākhyānavarana 137 pratyaksa 26 pratyayāvadhärana 133 prāyaścitta 156 prthvikāya 241 pudgala 1,2,3,17,19,20,30,54,55,59,60,
80,106,135 pudgalāstikāya 40,79,94 punya 30,93,119,120,121,123, 124, 126,
167, 173, 189, 190, 191, 197 punyabandha 124 punyaphala 124,167 puruşa 1,31, 105, 106, 107, 113,248, 249, 250
~:R:rāga 97,160,200 rasabandha 179 rasa-parityāga 156 ratna-trayi 33 rupātīta dhyāna 219
~:S:sadbhuta 88 sadbhuta vyavahāra 88 sakāma nirjarā 156 sakāśa 86 samārambha 204 samaya 13,16,19,127,287 samaya-pāhuda 16 samayasāra 117,118,205,228,230,286,
287,288 Sāmkhya 101, 102, 103, 104, 105, 106,
107,113,140,207,229,230,247, 248, 249, 250,251,252, 253 Sāmkhya-yoga 1,31,81 samsāru 10,58,97,126,130,154,201,
232, 234, 235,249,278 samsāra cakra 97 samsārī jīva 125 samvara 30,137, 138, 150, 151, 154,199 samyag-darśana 31, 130, 132, 133,160, 180,197,198
samyagjñāna 133, 198 samyaktva 9,30, 132, 137, 142 sañjvalana 137 sāra 16 śarīra 41,63,73,75, 142, 192, 193 sarvajña 15 sattā 145, 146, 147, 148, 180 savvasiddhe 13,16 sayogi kevali 97 sayogi kevali gunasthāna 97 siddha 13, 14, 223 siddhahood 1 siddhi 224, 231, 232 sphatika 201 sraddhāna 9,133 śramanābhāsa 229,247, 248 śruta-jñāna 8,26,27,163 śrutakevali 14, 16,228, 229 sthāvara 241 sthiti 180,214 sthitibandha 147,179 śubha 120, 123, śubha yoga 123 suda 20,21,25 suddha 12,32,33,278 suddha jiāna cetanã 277,278 suddha niscaya naya 12,33 suddhi 224,226 śukladhyāna 213 suksma-badara/Paryāpta-aparyāpta
15 svabhāva 210 svādhyāya 157 svasamaya 13,14 svāsochvāsa 63
-:T:taijasa śarīra 4,18 tapas 127 tattvas 29,30,31,123,131,198, 199,259,
261 tattvaruci 133 tejaskāya 241 tirthankara 15 trasakāya 241
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udaya 68,77,111,146, 147, 148, 155, 180,
238, 239 udgama dosa 204 udvartana 180 unodarikā 156 upacarita 88,89,95 upacarita-aśadbhuta-vyavahāranaya
89 upacarita-sadbhuta-vyavahāranaya 89 upādānakärana 75 upādhis 37 upayoga 39,91,100,135, 138, 146, 151,
163 upādāna 76,84,90,91,94, 114, 115, 140, 190,232, 234
- V:vairāgya 31,240 vaiyāvrtya 156 vanaspatikāya 241 vāyukāya 241 vedanīya karma 51,179 vedānta 1,80,207,220,262 vedāntists 11 vibhāva 210 vinaya 156 vipāka 155 vipākajā 155 vipākajāta 155 vipäkodaya 180 viparyaya 132 virati 9,137 vitarāga 15, 160, 161,201 vivikta-sayyāsana 156 vocchāmi 16 vrtti-parisamkhyāna 156 vrttisamkşepa 156 vyavahāra 12,24,25,40,57,79,88,89,95,
189,255,260 vyavahāra naya 5,11,14,24,32,33,34,
39,40,88, 189, 198,250,276 vyañjana paryāya 2 vyutsarga 157
-:Y:yoga 1,31,80,81,91,98,123, 136, 137, 139, 140, 178,194,198 --000_
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णाणस्स

सारमायारो
JAIN VISHVA BHARATI UNIVERSITY LADNUN-341 306 (RAJ.)

ISBN: 978-81-89667-12-2