Samayasara

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

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Acarya Kundakunda SAMAYASARA 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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SAMAYASARA by Acarya 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 (c)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 SAMAYASARA, 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 Samayasara 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. Acarya Kundakunda's Samayasara 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, Samayasara has to be studied. The Samayasara is a typical classical text in Sauraseni Prakrta 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, Acarya 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 Samayasara by Prof. A Chakravarti, with commentary based on Amritacandra's Atmakhyati and published by Bharatiya Jnanapitha. There are also several other editions of Samayasaru with Hindi translatin, including the one, in which the Samaya-pramukha is Acarya Vidyananda Muniraja and the editor is Pt. Balabhadra Jain, and published by Jaina Vidya Samsthana, Shrimahaviraji (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 (adhyatmika) 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 adhyatma in modern terminology if it is to be made more palatable and pragmatically useful. Acarya Sri Tulasi and Acarya Sri Mahaprajna, in 1989-90, had developed a novel concept of the development of "adhyatmika-vaijnanika-vyaktitva" for reconciliation between adhyatma and vijnana. We (my worldly father and myself) have, in our book Neuroscience and Karma, made clear the issue of utility of science in comprehending adhyatma. 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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Samayasara 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 samthara (fasting-unto-death) and attained samadhi-marana after successfully accompalishing 41 days' samthara. 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 caturmasa (fixed stay) at Ladnun, I could apply myself to this work, mainly due to the insistance of Dr. Samani Mangal Prajna, 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 Acarya Sri Mahaprajn 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 Chaitanyaprajna, 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. - V11 -

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Preface Samayusura 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. Samani Mangal Prajna, the Vice-chancellor, J.V.B.U., to include this work in the University publication. Muni Mahendra Kumar *-: viii:

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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 "SAMAYASARA" composed by Acarya Kundakunda who stands foremost in the field of exposition of spirituality. In this spiritualistic treatise both the scholars and the spiritual sadhakas will find a treasure of spiritual gems, exposing profound truths of Jain udhyutma-vijnana 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 Acarya Sri Mahaprajnaji and His Holiness Acarya Sri Vidyanandaji 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-Jiva 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 (Anekanta) (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 16 17-45 . .. 17 ...... Chapter 1 JIVADHIYARO (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 Acarya 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 (Vyavahara) 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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Samayasara Contents 28 . . . . . . . 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 Acarya 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 . . . . . . . . 47-64 Chapter 2 JIVAJIVADHIYARO (PSYCHO-PHYSICAL RELATIONS) Various Misconceptions and (False) Beliefs about Jiya.... 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 Samayasara 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 . . 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 65 Chapter 3 TIDIYO KATTIKAMMADHIYARO 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 .......... TO - - XII :

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Samayasara 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 Bhava Karma -xiii:1:-0 Contents 81 82 82 83 84 ************ 85 85 86 86 87 87 88 88 88 90 90 90 91 91 92 92 93 93 94 94 94 95 95 96 97 100 100 101 101 101 102 103 103 104 107 107 108 108 109 110 110 111

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Contents Samayasara 111 112 112 112 113 115 115 116 117 117 118 119-134 119 Verse 67 Verse 68 Unambiguous Distinction of Bhava 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. (Samayasara) Verses 74-76 Annotations on Verse 74-76 Chapter 4 CAUTHO PUNYAPAVADHIYARO 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 11-19 119 121 121 122 . 128 128 : ! 129 ! 130 ! 135 135 138-149 138 Introduction to Chapters 5 & 6 Conditions for the influx of Karma-ASRAVA and its opposite-SAMVARA Chapter 5 PAMCAMO ASAVADHIYARO 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 - XIV: 138 138 138 139 141 141 142 143 143 144 144 145 146

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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 SAMVARADHIYARO 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 NIJJARADHIYARO NIRJARA (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 ~: XV :-0 Contents 147 148 148 148 150-154 150 150 150 150 151 151 152 153 155-176 155 155 157 157 157 158 159 159 160 161 161 162 164 164 165 166 167 167 168 168 168 168 169 169 170 170 171 171

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Contents Sumayusara 171 172 172 173 173 17.4 176 177-205 177 177 177 177 178 179 181 181 182 184 184 185 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 BANDHADHIYARO 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, Bhavabandha 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 186 186 187 187 187 188 188 188 189 191 191 192 194 194 195 196 196 197 198 198 198 199 - Xvi:

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Samayasara Contents 199 200 200 201 202 203 206-227 206 206 206 211 211 212 214 214 215 216 216 217 221 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 Mokkhadhiyaro 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 SAVVAVISUDDHANANADHIYARO 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. 221 222 223 223 224 224 224 224 228-288 228 : 228 228 230 230 231 232 235 235 236 237 237 237 237 237 - -xvii:

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Contents Samayasara 238 238 240 240 241 241 242 243 243 244 244 245 .. 245 245 246 246 246 247 248 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 (Bhava 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 63 251 251 252 253 - 253 254 255 255 : 256 257 257 258 ..... 259 259 260 263 263 264 264 264 264 - -xviii:

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Samayasara Contents 264 265 265 268 268 268 268 269 271 274 274 275 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 .. . ... .. .......... .......... 276 276 277 278 278 279 280 282 283 283 284 284 284 284 285 286 287 287 287 289 000 - XIX:

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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 (Akasa), Principles of Motion and Rest (Dharma and Adharma), Psychical Order of Existence (Jiva), Physical Order of Existence (Pudgala) and Time (Kala). 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-paryaya. 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 Purusa of the Samkhya-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 Vedanta 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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Introduction/Premble to Chapters I & II Samayasara 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-paryaya 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 paryaya. It is instantaneous and free from external influence, (ii) vyanjana paryaya, 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 paryaya-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 vyanjana paryaya of matter. Similarly for conscious substance-jiva. The continuous change that takes place in consciousness is its artha paryaya, while its existence as a particular organism, say as a man or as a beast, with a determinate span of life is its vyanjana paryaya. Thus Jiva and Pudgala have both types of modification while the other four substances undergo only artha paryaya. 2. Psychical Order of Existence-Jiva The psychical order of existence-Jiva is the central figure of Jain metaphysics. Its characteristic attribute is consciousness or cognitive faculty (cetana). 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. For Sale 2 personal use only

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Introduction/Premble to Chapters I & II of consciousness. There are infinite number of Jivas, each numerically different from another. They are classified into two fundamental categories: Samayasara I. Samsari Jiva - 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 Jiva and Pudgala. II. Mukta Jiva - 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 Jiva 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. 'Jiva' on the contrary, is totally devoid of these and cannot, therefore, be apprehended by sense-perception. The physical bodies are constituted by atoms--paramanus. 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 Samsari Jiva is an organic unity of two different entities-Jiva and Pudgala or the soul and the body. Though this dualistic separation is, empirically unverifiable, it is a -: 3 :-te

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Introduction/Premble to Chapters I & II Samayasara 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-karmana sarira.' This body is composed of a class of matter (vargana) which is different from the class of matter of the physical body. This class of matter is called karmana vargana 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 adequate 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 (kevalajnana) and is possessed by a kevali 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 sarira-luminous or electric body. 0- 4 :-0

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Samayasara Introduction/Premble to Chapters I & II Anekanta (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, Jiva 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 vyavahara 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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Introduction/Premble to Chapters I & II Samayasara 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 (Anekanta) The first and the most important doctrine is the law of anekantavada, 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, anekantavada 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 anekanta 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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Sumayasara 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 anekantavada-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 (paryayas) 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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Introduction/Premble to Chapters I & II Samayasara 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 (srutajnana). 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 (mnithyatva). 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 (mithyatva) 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. Mithyatva 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. - & BC For private & Personal Use Only

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Samayasara 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 (jnanavarana) karma. Similarly, predilection for truth (samyaktva) is the innate characteristic of the soul, but it remains perverted by delusion (mithyatva). But this does not mean that there is absolute non-existence of knowledge (jnana), love of truth, (sraddhana) 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. savvajivanam pi ya nam-akkharassa anamtabhago niccugshadio, jai puna so vi avarijja, tenam jivo ajivattam pavijja. sutthuvi mehasamudae, hoi pabha camdasuranam. . -Namdi, 4.71

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Introduction/Premble to Chapters I & II Sumayasara 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 samsara.. 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 (mithyatva). 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 (samsara) 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 atma, 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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Sumayasara 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 (dravyarthika naya) and the aspect of change or determinal manifestation (paryayarthika naya). They are also called transcendental or ultimate aspect (niscaya naya) and empirical aspect (vyavahara naya) respectively. All nayas are in perfect harmony with the law of anekanta, 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 (Vedantists 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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Introduction/Premble to Chapters I & II Samayasara 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) asuddha 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 vyavahara 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. - 12 -0

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Samayasara Introduction/Premble to Chapters I & II 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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Introduction/Premble to Chapters I & II Samayusara 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) Vyavahara naya, niscaya naya - Please see the doctrine of nuyas in the preamble above. 5. Srutakevali : 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 (kevali) and the emancipated souls (siddha) are svasamaya. All the rest are parasamaya. The above definitions are from the ultimate and transcendental aspect. 6. Jnani, ajnani : These terms would literally mean "one who knows" and "one who does not know" i.e., who is ignorant, respectively. But here the term ajnani 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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Samayasuru 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-ajnana-is transmuted into right knowledge-jnana and the soul is known as jnani. 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 jnani identifies himself with the self and self alone, as the concluding verse of the first chapter emphasizes. 7. Adhyavasana (Adhyavasaya): Subtlemost/minutest dispositions of living organism-They are produced in the microbodykarinasarira, 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 vitaraga, 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 (kevalajnana) which is competent to directly apprehend the soul (Tirhankara, Sarvajna, Arihanta are synonyms). 9. Suksma-badara/Paryapta-aparyapta : These are various aspects for dividing living organisms into different categories. Namah Samayasaraya Sri Kundakundairiyappanidam Samayapahulam Aha Mangalayaranam Obeisance to Samayasara-the pure and perfect Self. SAMAYAPAHUDAM composed by Sri Kundakundacarya INVOCATION vaMdittu savvasiddhe dhuvamacalamaNovamaM gadiM ptte| vocchAmi samayapAhuDamiNamo suykevliibhnnidN||1|| For Priv

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Invocation Sumayasara vamdittu suvvasiddhe dhuvamacalamanovamam gadim patte. vocchami samayapahudaminamo suyakevalibhanidam.. I Acarya 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!] (vocchami) I shall reiterate (inam) this (samaya-pahudam) samaya prabhrata (sudakevalibhanidam) which has been propounded by srutakevali 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, Acarya Kundakunda, pays obeisance to all the emancipated souls and vows to reiterate (vocchami) 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-pahuda'' 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 Acarya Kundakunda in declaring that the originator of the subject is a srutakevali,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 (kevali) or a srutakevali who is on par with kevali (in knowledge) by the virtue of his scriptural) knowledge of the subject. Even an erudite scholar like Acarya Kundakunda cannot assume the authority of propounding the subject. 1. The term samaya means pure self, while the word pahuda can be translated as the essence or sara. 2. See annotations on verses 9 & 10 of Ch. I for detailed discussion of the term srutakevali. for re 16 e Use Only

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Chapter - 1 Padhamo Jivadhiyaro The Self Characteristics of the Self and the Non-self jIvo carittadaMsaNaNANaTThido taM hi sasamayaM jANa / poggalakammupadesaTThidaM ca taM jANa parasamayaM // 2 // jivo carittadamsanananatthido tam hi sasamayam jana. poggalakammupadesatthidam ca tam jana parasamayam.. 2 (Tam Jivo) That soul which (caritta-damsana-nana-tthido) is totally absorbed in pure darsana [faith] jnana [knowledge] and caritra [conduct] is (hi) for sure, (jane) to be known as (sasamayam) the pure self (ca) while (tam) that one which (poggala-kammapadesatthidam) is engrossed in material karmapradesa (jana) 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. Jiva is a real substance which is the nucleus of Jain philosophy and its characteristic-unalienable attribute is cetana or consciousness. Thus consciousness and jiva 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 jiva and pudgala are eternal substances. Every living organism is an organic unity of these two antithetic elements-Jiva and Pudgala which are empirically known as the soul and the body. An organism is thus an embodied consciousness, Soul, itself, is amurta (non-corporeal) and arupi (non-imperceptible), whereas body has opposite qualities and is murta and rupi. And thus crops up the complex problem of the relation between the two.

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Chapter - 1 Samayasara 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) karmana sarira which is constituted by extremely fine matter-molecules known as karmana vargana, (ii) the second microbody is taijasa sarira-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 (jnana) which is a cognitive element, (ii) World-view or faith (darsana), and (iii) Conduct or behaviour (caritra) which is a conative element. The division of consciousness is expressed in another way also, viz., (i) Karma-cetana-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 - 18-0

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Samayasara Chapter - 1 its defilement and degradation and the primal and most fundamental condition of its worldly existence, punctuated 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 (darsana), right knowledge (jnana) and right conduct (caritra)-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 eyattaNicchayagado samao savvattha suMdaro loe| baMdhakahA eyatte teNa visaMvAdiNI hodi||3|| eyattanicchayagado samao savvattha sumdaro loe. bamdhakaha eyatte tena visamvadini 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 (bamdhakaha) the talk of defilement with another (hodi) is (visamvadini) 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 jiva (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 - 19 :

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Chapter - 1 Samayasara 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., jnana, darsana etc., it shines with infinite glory. Similarly each of the other cosmic substances viz., dharmastikaya etc. are also beautiful in their pure state. sudaparicidANubhUdA savvassa vi kaambhogbNdhkhaa| eyattassuvalaMbho NavariNa sulaho vihattassa // 4 // sudaparicidanubhuda savvassa vi kamabhogabamdhakaha. eyattassuvalambho navari na sulaho vibhattassa.. 4 (Kama-bhoga-bandha-kaha) The story of sensuous pleasures, carnal desires and attachments (suda-paricidanubhuda) 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 kama refers to the pleasures derived from the senses of touch and taste while the term bhoga indicates those derived - -: 20 :- -

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Samayasara 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 anubhudu is significant. Suda refers to knowledge (jnana) paricida to world-view (darsana) and anubhuda to conduct (caritra). The three terms signify the unholy trinity of perverted knowledge perverted world- view and perverted conduct, which prevents self-realisation. Acarya Kundkunda's Promise taM eyattavihattaM dAehaM appaNo svihvenn| jadi dAejja pamANaM cukkejja chalaM Na ghettavvaM // 5 // tam eyattavihattam daeham appano savihavena. jadi daejja pamanam cukkejja chalam na ghettavvam.. 5 Acarya Kunkunda says: (Daeham) I promise to expound and reveal (tam) the aforementioned (eyattavihattam) trinity jnana, darsana, caritra unified (to become] the transcendental (appano) self, (savihavena) shining in its own full glory : (jadi) if (daejja pamanam) 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, Acarya 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 (pramana). 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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Chapter - 1 Samayasaru Criterion of the Self Navi hodi appamatto Na pamatto jANago du jo bhaavo| evaM bhaNaMti suddhaM NAdA jo so du so cev||6|| navi hodi appamatto na pamatto janago du jo bhavo. evam bhanamti suddham nada jo so du so ceva.. 6 (Jo du janago bhavo) 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 nada) the Knower i.e., the subject of consciousness (so eva) is also pure (when it knows itself). Annotations : The formalities having been completed, Acarya 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 - - 22:

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Samayasara 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. vavahAreNuvadissadi NANissa carittadaMsaNaM nnaannN| Navi NANaM Na carittaM Na daMsaNaM jANago suddho||7|| vavaharenuvadissadi nanissu carittadamsanam nanam, navi nanam na carittum na damsanam janago suddho.. 7 (Caritta-damsanam nanam) Trifurcation of (Consciousness) into (i) conduct, (ii) world-view and (iii) knowledge (nanissa) possessed by the cogniser (vavaharena uvadissadi) is only an empirical conception (transcendentally) (na vi nanam) there is no knowledge (na carittam) no conduct (na damsanam) no world-view (janago 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. - 23:- -

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Chapter - 1 Samayasara All techniques of apprechending the soul can be broadly brought under two groups: (i) vyavahara and (ii) niscaya. Vyavahara 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. Niscaya naya, on the other hand is concerned mainly with the ultimate problems of existence and presents the transcendental aspects of jiva. Its approcah is synthetic rather than analytic. Thus the fundamental characterstic of jiva is consciousness. Vyavahara naya 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 (vyavahara). An emancipated soul does not lose consciousness, because it is a characteristic which never leaves jiva but there is no necessity of the analytic process since the soul transcends the divisions. Indispensability of Popular Technique (Vyavahara) jaha Navi sakkamaNajjo aNajjabhAsaM viNA u gAheduM / taha vavahAreNa viNA paramatthuvadesaNamasakkaM // 8 // jaha navi sakkamanajjo anajjabhasam vina u gahedum. taha vavaharena vina paramatthuvadesanamasakkam.. 8 (Jaha) Just as (anajjo) a non-aryan (na vi sakkam gahedum) cannot be instructed/communicated (anajjabhasam vina du) in any other language except [his own i.e.,] non-aryan. (taha) Similarly (vavaharena) without resorting to popular adaptation (paramatthuvadesanam 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 -: 24 :

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Samayasara 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 vyavahara 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. Sruta Kevali - Omniscient jo hi sudeNahigacchadi appANamiNaM tu kevalaM suddhaM / taM sadakevalimisiNo bhaNaMti loyppdiivyraa||9|| jo hi sudenuhigacchadi uppanaminam tu kevalam suddham. tam sudakevalimisino bhanamti loyappadivayara..9 jo sudaNANaM savvaM jANadi sudakevaliM tamAhu jinnaa| sudaNANamAda savvaM jamhA sudakevalI tmhaa||10|| jo sudananam savvam janodi sudakevalim tamahu jina. sudananamada savvam jamha sudakevali tamha.. 10 (Jo hi) only that soul who (suden tu) through his own faculty of sruta-bhavasruta (scriptural/verbal knowledge) (ahigacchadi) apprehends by direct experience (inam kevalam suddhamuppanam) this singular pure and perfect self (bhanamti) is entitled to be called (suda-kevali) ultimate or real sruta-kevali i.e. one who is deemed to be omniscient by virtue of his perfect scriptural knowledge (isino loyappadivuyara) by seers who are illuminators of the entire loka (cosmos). (Jo) That soul who (janudi) has learnt (savvam sudananain) scriptural knowledge in its entirety (tamahu) is called (vyavahara (suda-kevali) empirically scriptural omniscient by (jina jinudeva (tirthankaras)-founder-omniscents), (jamha) because (savvam sudnanum) scriptural knowledge in its entirejy-drayya srutajnana is sure precursor of (ada) SELF; (tamha) and therefore, (sudkevuli) he is qualified to be designated scriptural omniscient. - - 25 :

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Chapter - 1 Samayusara 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 jnanavaraniya 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 (pratyaksa) or indirect (paroksa) 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 (kevali), have been classified into five categories : (i) Perceptual knowledge (mati-jnana) (ii) Scriptural/verbal knowledge (sruta-jnana) (iii) Knowledge akin to clairvoyance (avadhi-jnana) (iv) Knowledge akin to telepathy (manahparyaya-jnana) (v) Omniscience pure and perfect knowledge (kevala-jnana) 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 - 26 :-6

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Samayasura Chapter - 1 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-jnana and manahparyavajnanu can cognize only these (material murta) (which have form or shape). The formless (amurta) entities such as souls, dharmastikaya and adharmustikaya cannot be apprehended by those two but only by kevala-jnana. Nothing remains unknown in omniscience. Sruta-jnana originally meant knowledge embodied in the scriptures i.e. knowledge of scriptures is called sruta-jnana. All organs of valid knowledge (including omniscience) excepting sruta-jnana 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 sruta-jnana. Thus out of the five categories, only sruta-jnana 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 sruta qua knowledge reveals its contents to the cognizing self while sruta qua verbal expression reveals its contents to others as well. The former is called bhava sruta while the latter is called dravya sruta-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 (angapravistu) 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 - 27 :

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Chapter - 1 Samayasara to that of an omniscient because an omniscient himself cannot express any thing more. Such gifted scholars are designated as sruta-kevali-omniscient by virtue of their total scriptural knowledge. And since the instrument of transferring the knowledge to others is called dravya sruta, the omniscient by virtue of his scriptural knowledge is properly called dravya-sruta-kevali. It should be borne in mind that though the knowledge of a sruta-kevali qua verbal expression is not even an iota less than that of an omniscient (kevali), 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. Acarya Kundakunda reiterates what is originally propounded by sruta kevali. Both Methodologies are Necessary vavahAro'bhUdattho bhUdattho desido du suddhaNao / bhUdatthamassido khalu sammAdiTThI havadi jIvo // 11 // vavaharo'bhudattho bhudattho desido du suddhanao. bhudatthamassido khalu sammaditthi havadi jivo.. 11 suddho suddhAdeso NAdavvo paramabhAvadarisIhiM / vavahAradesido puNa je du aparameTThidA bhAve // 12 // suddho suddhadeso nadavvo paramabhavadarisihim. vavaharadesido puna je du aparametthida bhave.. 12 (Vavaharo) The popular or conventional point of view (abhudattho) does not yield the ultimate truth, (du) and (suddhanao) the pure transcendental point of view leads to it, (desido) this is revealed by the enlightened seers; (jivo) the soul who (bhudatthamassido) takes refuge in the transcendental (khalu) is for sure (sammaditthi) in possession of the right faith. (Suddho) The pure and transcendental point of view, which is expounded by (suddhadeso paramabhavadarisihim) those who have actually experienced and realized the ultimate truth and so -: 28 -

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Samayasara Chapter - 1 recommend it, (nadavvo) must, of course, be learnt; but on the otherhand (je du) for those souls who (aparame bhave thida) have not yet attained the highest conscious level of actual experience (vavahara 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) bhUdattheNAbhigadA jIvAjIvA ya puNNapAvaM ca / AsavasaMvaraNijjarabaMdho mokkho ya sammattaM // 13 // bhudatthenabhigada jivajiva ya punnapavam ca. asavasamvaranijjarabamdho mokkho ya sammattam.. 13 (Bhudatthenabhigada) Knowledge which has emerged through ultimate and pure niscaya naya about-(jivajiva ya) the animate and the inanimate (punna-pavam ca) auspicious and v22 & Personal Use Only

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Chapter - 1 Samayasara inauspicious karma (asava-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, Acarya 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 jiva. 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. Jiva-conscious substance (soul) 2. Ajiva-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. Asrava-psychic tendencies which result in the influx of karmic matter; 6. Samvara-psychic tendencies which block or inhibit the influx of karmic matter; 7. Nirjara-austere activities which lead to the annihilation of karma and result in partial spiritual purification; 8. Bandha-bondage of karmic matter with jiva; 9. Moksa-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 jiva and matter and this is without a beginning. The spiritual advancement consists in progressive purity of jiva from material defilement and culminates -: 30 :

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Sumuyasara Chapter - 1 in total emancipation--moksa. Through the association and separation of the primary elements, the other seven tattvas are derived. The central figure in cosmic drama is jiva. In the first verse of this chapter it was stated that the spiritual trinity darsana, jnanu and caritru are the fundamental factors of spiritual advancement. The progress in spiritual journey starts with samyagu darsana which means right world-view and right appreciation of the nine pudarthas enumerated above. It is the inherent purity of the soul. It is the enlightenment which eradicates the passions of infinite intensity (anantanubandhi). 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 Samkhya-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 (jnana) and conduct (caritru) 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 darsana is considered as a sine qua non of the emergence of right knowledge and righ conduct. The power of knowledge (jnana) and detachment (vairagya) is possible only on the dawn of samyag darsana; it is also concomitant of the latter, says Amritcandra.' Pure Point of View is the Ultimate Point of View jo passadi appANaM abaddhapuDhe aNaNNayaM nniydN| avisesamasaMjuttaM taM suddhaNayaM viyANAhi // 14 // jo passadi appanam abaddhaputtham anannayam niyadam. avisesamasumjuttam tam suddhanayam viyanahi.. 14 jo passadi appANaM abaddhapuDhe annnnnnmvisesN| apadesasaMtamajhaM passadi jiNasAsaNaM savvaM // 15 // 1. Samayasara-Kalasa 4/136.

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Chapter - 1 Samayusara jo passadi appanam abaddhaputtham anannamavisesam. apadesasamtamajjham passadi jinasasanam savvam.. 15 . (Jo) The view which (passadi) recognizes (appanam) 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 viyanihi) is called (suddhanayam) pure (point of) view. (Jo) The enlightened soul who (passadi) recognizes (appanam) 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 (jinsasanam 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 (jiva). Broadly, there are two main points of view: niscaya naya and vyavahara 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 (jiva) is viewed as an unbroken/undivided unity with all its attributes synthesized and fused within itself. In the other view (vyavaharu 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 suddhti or pure niscaya and asuddha or modified niscaya. The former holds the jiva 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. - 32 :

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Samayasara 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 vyavahara naya are unreal. In the methodology of nayavada, 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 niscuya naya has realized the purport of the philosophy. Self is Identical with Three Jewels dasaNaNANacarittANi sevidavvANi sAhuNA nniccN| tANi puNa jANa tiNi vi appANaM ceva nnicchydo||16|| damsanananacarittani sevidavvani sahuna niccam. tuni puna jana tinni vi appanam ceva nicchayado.. 16 (sevidavvani sahuna niccham) It is incumbent upon every ascetic to constantly always dedicate himself (exclusively) in the devotion of (damsuna-nana-carittani) (right) faith, knowledge, and conduct; (puna ca) at the same time (tuni tinni 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, Acarya Kundakunda enjoins every ascetic to arduously follow the path of self-realization. This path consists of the three jewels (ratna-trayi)-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 - - 33 :-*

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Chapter - 1 Sumayasaru 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 vyavahara 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 Acarya Kundakunda in this verse. Correct Sequence of the Three Jewels jaha NAma ko vi puriso rAyANaM jANidUNa sddhdi| to taM aNucaradi paNo atthatthIo pyttenn||17|| jaha nama ko vi puriso rayanam janiduna saddahadi. to tam anucaradi puno atthatthio payattena.. 17 evaM hi jIvarAyA NAdavvo taha ya sddhedvvo| aNucaridavvo ya puNo so ceva da mokkhkaamenn||18|| evam hi jivaraya nadavvo taha ya saddahedavvo. anucaridavvo ya puno so ceva du mokkhakamena.. 18 (Jaha nama) Just as (ko vi) someone (atthatthio puriso) who desires monetary benefits (rayanam janiduna) 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 payuttena) serves him (alone) faithfully (and thus fulfills his desire). (Evam hi) Similarly, (mokkhakamena) one who desires emancipation (self-realization). (jivaraya nadavvo) 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 Acarya 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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Samayasara Chapter - 1 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 (jnana). 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-darsana. 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-caritra. The analogy brings out two significant points. Firstly, before one's entry into the service of the king which is equivalent to conduct (caritra), 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 kamme Nokammamhi ya ahamidi ahakaM ca kamma nnokmm| jA esA khalu buddhI appaDibuddho havadi taav||19|| kamme nokammamhi ya ahamidi ahakam ca kamma nokammum. - -: 35 :-* -

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Chapter - 1 Sumayasara ja esa khalu buddhi appadibuddho havadi tava.. 19 - ahamedaM edamahaM ahamedasseva homi mama evN| aNNaM jaM paradavvaM saccittAcittamissaM vaa||20|| ahamedam edamaham ahamedasseva homi mama edam. annam jam paradavvam saccittacittamissam va.. 20 Asi mama puvvamedaM ahamedaM cAvi puvvkaalmhi| hohidi puNo vi majhaM ahamedaM cAvi hossaami||21|| asi mama puvvamedam ahamedam cavi puvvakalamhi. hohidi puno vi majjham ahamedem cavi hossami.. 21 ___ edaM tu asaMbhUdaM AdaviyappaM karedi sNmuuddho| bhUdatthaM jANaMto Na karedi du taM asNmuuddho||22|| eadin tu asambhudam adaviyappam karedi sammudho. bhuduttham janamto na karedi du tam asammudho.. 22 (Ja) As long as the soul (esa khalu buddhi) believes that (kamme nokammamhi ya aham). I am karmana (subtle body and no-karmana (physical body](ca) and that (kamma nokammam idi) karmana body and physical body are posesessed by me, (tava appadibuddho havadi) the soul remains unenlightened. (Evam tu asambhudam adaviyappam karedi) The soul who falsely belives that (annum jam paradavvam) whatever non-self and alien (saccittaccittamissam va) 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 purvvamedam asi) was formerly (in the past) possessed by me (puvvakalamhi aham cavi edam) was formerly identical to myself (puno vi majjham hohidi) will be possessed by me in future also (ahamedam cavi hossami) will be identical to myself in future also (sammudho) is unenlightened and externally-oriented (du) but the soul (bhudattham janamto) who rightly knows the ultimate nature of self and non-self (tam na karedi) and, therefore, does not indulge in the false beliefs (asammudho) is enlightened and internallyoriented. Annotations : In these verses, Acarya Kundunda draws up criteria for

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Sumayasara 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) bahiratma the self which is externally-oriented and (ii) antaratma, the self which is internally-oriented. Later on, one is required to rise much highet and concentrate upon and realize the transcendental self, paramatma 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 amtaratma. The self, with the deluded and false belief that it is none other than the material encumbrances (upadhis), some animate, others inanimate, with which it is surrounded in worldly life, is bahiratma. 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 antaratma. Admonishment by the Acarya aNNANamohidamadI majjhamiNaM bhaNadi poggalaM davvaM / baddhamabaddhaM ca tahA jIvo bhubhaavsNjutto||23|| annanamohidamadi majjhaminam bhanadi poggalam davvam. buddhamabaddham ca taha jivo bahubhavasamjutto.. 23 - - 37 :-*

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Chapter - 1 Samayasara savvaNhUNANadiTTho jIvo uvaogalakkhaNo nniccN| kiha so poggaladavvIbhUdo jaM bhaNasi majjhamiNaM // 24 // savvanhunanadittho jivo uvaogalakkhano niccam. kiha so poggaladavvibhudo jam bhanasi majjhaminam.. 24 jadi so poggaladavvIbhUdo jIvattamAgadaM idrN| to sakko vottuM jaM majjhamiNaM poggalaM davvaM // 25 // jadi so poggaladavvibhudo jivattamagadam idaram. to sakko vottum jam majjhaminam poggalam davvam.. 25 (Annana mohidamadi bahu-bhava-samjutto jivo) The unenlightened soul which is deluded and perverted by ingorance and nescience (bhanadi) says that (inam) these (baddham taha abaddham ca) body, kith & kin, friends, wealth, etc. (poggalam davvam) in fact all sorts of material possessions (majjham) are mine; however, (savvanhu-nanadittho) the truth which is directly apprehended by the omniscient (kevali) is (niccham uvaogalakkhano jivo) that the jiva always possesses consciousness, (kiha so poggala-davvibhudo) and how can it then also possess (or become) material substance? (jam bhanasi) If anybody says that (majjhaminam) these material properties are possessed by me, can be true only (jadi so poggala davvibhudo) if jiva can be transformed into matter or (idaram jivattamagadam) matter, somehow, becomes jiva (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, Acarya 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 jiva 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 jiva. 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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Samayasura Chapter - 1 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 Acarya "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 (ajnana) and perversity or nescience (mithyatva). A Psycho-physical Problem and its Solution ___ jadi jIvo Na sarIraM titthayarAyariyasaMthudI cev| savvA vi havadi micchA teNa du AdA havadi deho||26|| jadi jivo na sariram titthayarayariyasamthudi ceva. savva vi havadi miccha tena du ada havadi deho.. 26 vavahAraNao bhAsadi jIvo deho ya havadi khalu ekko| Na duNicchayassa jIvo deho ya kadAvi ekkttttho||27|| vavaharanao bhasadi jivo deho ya havadi khalu ekko. na du nicchayassa jivo deho ya kadavi ekkattho.. 27 [A disciple raises a query-] (Jadi) If, as stated, (jivo na sariram) the soul is not the body, (titthayarayariya-samthudi) then worship of tirtharkaras and acaryas (savva vi miccha havadi) serves no purpose at all; (tena du) and so in my opinion (ada) the soul (deho ceva havadi) is identical with the body. The Acarya offers a soulution-(Vyavaharanao bhasudi) vyavahara naya-the empirical view-holds that (jivo 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 kadavi ekkattho) the soul and the body can never be identical [because they are made of different substances). - 39 :

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Chapter - 1 Samayasara Annotations : In the former verse, a hypothetical query is raised by a junior disciple who is not well versed in the methodology of nayavada. The disciple holds the common experience of the psycho-physical unity as the absolute truth and naively asks "if a tirthankara or an acarya 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 Acarya 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 (vyavahara naya). But is that the ultimate truth? Vyavahara 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 vyavahara but asserts that as far as the ultimate or the transcendental truth is concerned, the soul is jivastikaya-a non-material substance without any sense data but with consciousness as its characteristic, while the body is pudgalastikaya-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 Acarya continues to expound the true position regarding the worship of tirthankara etc. in the succeeding verses. Truth about the Devotion towards Omniscients - 40 :

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Samuyasara Chapter - 1 iNamaNNaM jIvAdo dehaM poggalamayaM thuNittu munnii| maNNadi hu saMthudo vaMdido mae kevalI bhayavaM // 28 // inamannam jivado deham poggalamayam thunittu muni. mannadi hu samthudo vamdido mae kevali bhayavam.. 28 taM Nicchaye Na juJjadi Na sarIraguNA hi hoMti kevlinno| kevaliguNe thuNadi jo so taccaM kevaliM thunndi||29|| tam nicchaye na junjadi na sariraguna hi homti kevalino. kevaligune thunadi jo so taccum kevalim thunadi.. 29 Nayarammi vaNNide jaha Na vi raNo vaNNaNA kadA hodi| dehaguNe thuvvaMte Na kevaliguNA thudA hoti / / 30 / / nayarammi vannide jaha na vi ranno vannana kada hodi. dehagunc thuvvamte na kevaliguna thuda homti.. 30 The Empirical View : (Thunittu) By devotion towards (poggalamayam deham) the physical body (jivado 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 junjadi) is not proper because (sarira-guna) the attributes of the physical body (kevalino 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 thuoadi) 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 vannana kada na 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-guna na thuda homti) does not mean eulogizing the virtues of an omniscient. Annotations : By these verses, Acarya Kundakunda dispels the doubts of - - 41 :

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Chapter - 1 Samayasara 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 jo iMdiye jiNittA NANasahAvAdhiyaM muNadi aad| taM khalu jididiyaM te bhaNaMti je NicchidA saahuu||31|| jo imdiye jinitta nanasahavadhiyam munadi adam. tam khalu jidimdiyam te bhanamti je nicchida sahu.. 31 jo mohaM tu jiNittA NANasahAvAdhiyaM muNadi aadN| FIGHTE HIS isfalura fafa il Belt jo moham tu jinitta nanasahavadhiyam munadi adam. tam jidamoham sahum paramatthaviyanaya vimti.. 32 jidamohassa du jaiyA khINo moho havejja saahuss| taiyA hu khINamoho bhaNNadi so NicchayavidUhi // 33 // jidamohassa du jaiya khino moho havejja sahussa. taiya hu khinamnoho bhannadi so nicchayaviduhim.. 33 Conqueror of the Senses (Jo imdiye jinitta) The ascetic, having vanquished his sen

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Samayasara Chapter - 1 suous desires, (nanasahavadhiyam adam munadi) realizes his pure self, replete with the goodness of pure knowledge, (tam je nicchida sahu 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 jinitta) The ascetic, having vanquished the deluding karma (nana sahavadhiyam adam munadi) realizes his pure self replete with the goodness of pure knowledge (tam sadhum) that ascetic (paramatthaviyanaya jidamoham vimti) is called the 'conqueror of delusion' by those who are well versed in (paramartha) the ultimate truth. Destroyer of the Delusion (Jaiya) And when (jidmohassa sahussa moho khino havejja) the deluding karma of that delusion-conquering ascetic is eradicated (taiya) then (nicchayaviduhim so hu khinamoho bhannadi) that ascetic is called 'destroyer of the delusion' by those who are well-versed in the ultimate truth. Renouncement (the Effect of) Knowledge savve bhAve jamhA paccakkhAdI ya pare tti nnaaduunn| tamhA paccakkhANaM NANaM NiyamA muNedavvaM // 34 // savve bhave jamha paccakkhadi ya pare tti naduna. tamha paccakkhanam nanam niyama munedavvam.. 34 jaha NAma ko vi puriso paradavvamiNaM ti jANiduM muydi| taha savve parabhAve NAdUNa vimuJcade nnaannii||35|| jaha nama ko vi puriso paradavvaminam ti janidum muyadi. taha savve parabhave naduna vimuncade nani.. 35 (Jamha) Since (savve bhave pare tti naduna paccakkhadi) one deliberately refrains from taking another's property because he knows that it is not his, (tamha) therefore (paccakkhanam) renouncement (nanam niyama munedavvam) is to be considered the result of knowledge. (Jah nama) Just as (ko vi puriso) a person (muyadi) renounces (inam pardavvam ti janidum) what he knows to be someone else's - 43 :

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Chapter - 1 Samayasara property, (taha) similarly (nani) an enlightened person (savve parabhave naduna vimuncade) renounces all what he knows to be alien. Abandonment of Non-self unferant fatal guerfa 3a3im ya 316 Hacht i taM mohaNimmamattaM samayassa viyANayA viMti // 36 // natthi mama ko vi moho bujjhadi uvaoga eva ahamekko. tam mohanimmamattam samayassa viyanaya vimti.. 36 vorite hi mama dhammAdI bujjhadi uvaoga eva ahamekko / taM dhammaNimmamattaM samayassa viyANayA viMti // 37 // natthi hi mama dhammadi bujjhadi uvaoga eva ahamekko. tam dhammanimmamattam samayassa viyanaya 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 viyanaya 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 (dhammadi mama hi natthi) none of the eternal substances viz. dharmastikaya 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 viyanaya dhammanimmamattam vimti) such knowledge is called abandonment of non-self such as dharmastikaya by the wise ones who are well versed in scriptural knowledge or have themselves achieved self-realization. The Summary of Chapter I ahamekko khalu suddho daMsaNaNANamaio sayArUvI / urfa efter forfa fa 310ui uzurujazi F11 36 11 ahamekko khalu suddho damsanananamaio sayaruvi. na vi atthi majjha kimci vi annam paramanumettam pi.. 38 The enlightened soul firmly believes that (aham ekko) I am a singularity, (khalu suddho) and intrisically pure; (damsana-nana r Private & Personal Use Only

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Samayasara Chapter - 1 maio) I am possessed of knowledge and intutition; (sayaruvi) I am totally devoid of sense-data-such as taste, touch, etc.-and therefore ever arupi (formless) (kimci vi annam paramunumettam pi majjha na 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 (anekantavada). 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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Chapter - 1 Samayasara (Idi padhamo jivadhiyaro samatto) [Here ends the first chapter on the Self). 000 - - 46 :-*

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Chapter - 2 Jivajivadhiyaro (Psycho-physical Relations) Various Misconceptions and (False) Beliefs about Jiva appANamayANaMtA mUDhA du parampavAdiNo keI / jIvaM ajjhavasANaM kammaM ca tahA parUviMti // 1 // appanamayanamta mudha du parappavadino kei. jivam ajjhavasanam kammam ca taha paruvimti.. 1 avare ajjhavasANesu tivvamaMdANubhAvagaM jIvaM / maNNaMti tahA avare NokammaM cAvi jIvo tti // 2 // avare ajjhavasanesu tivvamandanubhavagam jivam. mannamti taha avare nokammam cavi jivo tti.. 2 kammassudayaM jIvaM avare kammANubhAgamicchaMti / tivvattaNamaMdattaNaguNehi jo so havadi jIvo // 3 // kammassudayam jivam avare kammanubhagamicchamti. tivvattanamamdattanagunehi jo so havadi jivo.. 3 jIvo kammaM uhayaM doNNi vi khalu ke vi jIvamicchaMti / avare saMjogeNa du kammANaM jIvamicchaMti // 4 // jivo kammam uhayam donni vi khalu ke vi jivamicchamti. avare samjogena du kammanam jivamicchamti.. 4 evaMvihA bahuvihA paramappANaM vadaMti dummehA / te du parampavAdI NicchayavAdIhi NiddiTThA // 5 // evamviha bahuviha paramappanam vadamti dummeha. te na du parappavadi nicchayavadihi niddittha.. 5 (Keyimudha du) Some perverted ignorant people (appanamayanamta) not being aware of the ( real) nature of self, (parappavadino) and mistaking alien objects as the self (paruvimti) believe and put forward that (ajjhavasanam taha ca kammam) emotions and passions [such as attachemt etc.] and karma comprise (jivam) the soul.

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Chapter - 2 Samayasara (Avare) Some others (mannamti) believe that (ajjhavasanesu tivvamanda anubhavagam) high and low intensities of the emotions and passions (jivam) comprise the soul; (avare) still others (nokammam cavi jivotti) identify the body as the soul. (Avare) Still others (kammassudayam jivam) believe that the fruition of karma (karmaphala) is the soul and some others believing that (tivvattana mandattana gunehi so jivo havadi) the difference between the high and low intensities qualify the soul (kammanubhagam icchanti) put forward that the strength of the fruition of karmah is the soul. (Ke vi) Others still (jivo kammam uhayam donnivi) believe that the composite of the jiva and karma both (khalu,ivamicchanti) comprise the self; (avare du) while some others (kammanam samjogena jivamcchanti) believe that the self is the result of association of karma. (Evamviha bahuviha) Thus, there are these and various other [false] beliefs among (dummeha) perverted people who (param appanam vadamti) believe and declare the alien objects as self; (te na paramatthavadi) such absolutists are ignorant of the ultimate truth (nicchayavadihi niddittha) according to the [non-absolutist] believers of ultimate truth and reality (niscayavada). 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 -: 48:- -----

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Samayasara Chapter - 2 asserting that what they believe is the whole truth, they commit a gross logical fallacy. In the above verses, Acarya 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, Acarya 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: Adhyayasaya 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. -: 49 :-0

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Chapter - 2 Samayasara Emotions and the like are Fruition of Karma which is NON-SELF and not THE SELF. ede savve bhAvA poggldvvprinnaamnnippnnnnaa| kevalijiNehi bhaNidA kiha te jIvo tti vuccNti||6|| ede savve bhava poggaladavvaparinamanippanna. kevalijinehi bhaaida kiha te jivo tti vuccamti.. 6 aTThavihaM pi ya kammaM savvaM poggalamayaM jiNA viNti| jassa phalaM taM vuccadi dukkhaM ti vipccmaannss||7|| atthaviham pi ya kammam savvam poggalamayam jina vimti. jassa phalam tam vuccadi dukkham ti vipaccamanassa.. 7 (Ede savve bhava) The aforementioned (affective) emotional states (poggaladavva-parinama-nippanna) are produced by the modifications of the material karma, (kevalijinehi bhanida) so says the omniscient-Jinendra Bhagavana-himself, (kiha te jivo 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 jina vimti) are proclaimed to be material i.e. composed of material atoms by omniscient-Jinendra Deva (ti vuccadi) it is said that (vipaccamanassa) 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. Acarya Kundakunda puts forward the authority of the omniscient-Jinendra Bhagavana-himself who has directly experienced the pure & perfect character of the soul. If the affective states (adhayasana) & 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 karmavargana and are alien to the soul. Eight types of karma are : 1. Jnanavarana karma-Knowledge-obscuring - - 50:

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Samayasara 2. Darsanavarana karma-Intuition-obscuring 3. Mohaniya karma-Deluding 4. Antaraya karma-Obstructing 5. Nama 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 vavahArassa darisaNamuvadeso vaNNido jiNavarehiM / jIvA ede savve ajjhavasANAdao bhAvA // 8 // vavaharassa darisanamuvadeso vannido jinavarehim. jiva ede savve ajjhavasanadao bhava.. 8 rAyA hu Niggado ti ya eso balasamudayassa Adeso / aaguig goafa aretaant format me || 9 || raya hu niggado tti ya eso balasamudayassa_adeso. vavaharena du vuccadi tatthekko niggado raya.. 9 emeva ya vavahAro ajjhavasANAdiaNNabhAvANaM / sitat fa chat get cretant furfeat citat || 20 || emeva ya vavaharo ajjhavasanadiannabhavanam. jivo tti kado sutte tatthekko nicchido jivo.. 10 (Ede savve) All these (ajjhavasanadao bhava) emotional affections (jiva) are psychological (i.e. determined by the soul)-(jinavarehim uvadeso vannido) this is proclaimed by the omniscient Jinendra Deva (vavaharassa darisanam) from the empirical aspect of the soul. (Balasamudayassa raya khu niggado) On seeing the royal procession of the king's retinue, it is stated that the king has come, (tti ya adeso vavaharena du vuccadi) and such a statement is made (and understood) conventionally/empirically because (tattha ekko - 51 -0

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~i Chapter - 2 Samayasara raya) in reality there is only one king and he is different from his retinue. (Emeva ya) similarly, (ajjhavasani anna bhavenam sutte jivo tti) the statement in the scriptures that emotional & mental states are psychological [i.e., determined by the soul] (vavaharo kado) is made from the empirical aspect only, (tattha nicchido jivo ekko) but transcendentally the soul is different from them. Annotations: By the above verses, Acarya 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. arasamarUvamagaMdhaM avvattaM cedaNAguNamasaddaM / jANa aliMgaggahaNaM jIvamaNiddivasaMThANaM // 11 // arasamaruvamagamdham avvattam cedanagunamasaddam jana alimgaggahanam jivamanidditthasamthanam.. 11 Giae vifte avoit ur fa vist ur fa ut ur fa a reti Na virUvaM Na sarIraM Na vi saMThANaM Na saMhaNaNaM // 12 // jivassa natthi vanno na vi gamdho na vi raso na vi ya phaso. - 52 -0

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Samayasara Chapter - 2 na vi ruvam na sariram na vi samthanam na samhananam.. 12 jIvassa Natthi rAgo Na vi doso Neva vijjade moho| No paccayA Na kammaM NokammaM cAvi se nnsthi||13|| jivassa natthi rago na vi doso neva vijjade moho. no paccaya na kammam nokammam cavi se natthi.. 13 jIvassa Natthi vaggo Na vaggaNA Neva phaDyA keii| No ajjhappaTThANA Neva ya aNubhAgaThANA vaa||14|| jivassa natthi vaggo na vaggana neva phaddhaya kei. no ajjhappatthana neva ya anubhagathana va.. 14 jIvassa Natthi keI joggaTThANA Na baMdhaThANA vaa| Neva ya udayaTThANA No maggaNaTThANayA keii||15|| jivassa natthi kei jogatthana na bamdhathana va. neva ya udayatthana no magganathanaya kei.. 15 No ThidibaMdhaTThANA jIvassa Na saMkilesaTThANA vaa| Neva visohidANA No saMjamaladdhiThANA vaa||16|| no thidibamdhathana jivassa na samkilesatthana va. neva visohitthana no samjamaladdhitthana va.. 16 Neva ya jIvaTThANA Na guNaTThANA ya asthi jiivss| jeNa du ede savve poggaladavvassa prinnaamaa||17|| neva ya jivatthana na gunatthana ya athi jivassa. jenadu ede savve poggaladavvassa parinama.. 17 (Arasam aruvam 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, (anidditthasamthanam) and which, being shapeless, cannot be shown by diagrams, (jivamjana) must be known as the soul. . (Jivassa) The soul (nathi vanno na vi gamdho na viraso na vi phaso na vi ruvam na sariram na samthanam na samhananam) is devoid of colour, odour, taste, touch, form, body, configuration and physical [bone-] structure. (Jivassa) The soul (nathi rago na vi doso moho neva vijjade no paccaya na kammam nokammam cavi se natthi) is devoid of

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Chapter - 2 Samayasara attachment, aversion, delusion, influx [of karmic matter], subtle body, and gross physical body. (Jivassa) The soul (nathi vaggo na vaggana kei phaddhaya neva ajjhappathana neva ya anubhagathana va) is also devoid of class, group, degree of intensity and degree of fruition. (Jivassa) The soul (kei jogatthana natthi na bamdhatthana va neva ya udayatthana na magganatthanam kei) displays neither any degree of spiritual discipline nor bondage, neither fruition nor it is subject to investigation based on varieties [marganasthana]. (Jivassa) The soul (nothidibamdhatthana na samkilesathana neva visohithana na samjamaladdhithanam va) possesses neither bondage nor defilemnt neither purity nor power of acquiring selfrestraint [samjamalabdhi]. (Jivassa) The soul (neva ya jivatthana na gunatthana ya atthi) possesses neither jivasthana [stages of biological development] nor gunasthana [states of spiritual development], (jena du ede savve poggaladavvassa parinama) 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, -: 54 -0

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Samayasara 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 (gunasthana) 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 vavahAreNa du ede jIvassa havaMti vnnnnmaadiiyaa| . -0- 55:- -

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Chapter - 2 guNaThANaMtA bhAvANa du keI NicchayaNayassa // 18 // vavaharena du ede jivassa havamti vannamadiya. gunathanamta bhava na du kei nicchayanayassa.. 18 Samayasara edehi ya saMbaMdhI jaheva khIrodayaM muNedavvo / huti tassa tANa du uvaogaguNAdhigo jamhA // 19 // edehi ya sambandho jaheva khirodayam munedavvo. na ya humti tassa tani du uvaogagunadhigo jamha.. 19 paMthe mustaM passidU logA bhaNaMti vavahArI / mussadi eso paMtho Na ya paMtho mussade koI // 20 // pamthe mussamtam passiduna loga bhanamti vavahari. mussadi eso pamtho na ya pamtho mussade koi... 20 taha jIve kammANaM NokammANaM ca passiduM vaNNaM / jIvassa esa vaNNo jiNehi vavahArado utto // 21 // taha jive kammanam nokammanam ca passidum vannam. jivassa esa vanno jinehi vavaharado utto.. 21 gaMdharasaphAsarUvA deho saMThANamAiyA je ya / savve vavahArassa ya NicchayadaNhU vavadisaMti // 22 // gamdharasaphasaruva deho samthanamaiya je ya. savve vavaharassa ya nicchayadanhu vavadisamti.. 22 (Ede) Those [aforementioned] vannamadiya gunathanamta bhava) attributes, from colour to stages of spiritual advancement (called gunasthana) 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 (munedavvo) is to be regarded (khirodayam jaheva) as milk with water; (ya) moreover (tani tassa du na homti) they (i.e. attributes) could not belong to the soul (jamha) because (uvavoga gunadhigo) the soul is replete with (its own attribute) consciousness. (Pamthe mussamtam passiduna) On seeing somebody being robbed on the road (vavahari loga bhanamti) people, conven tionally, describe this phenomenon by saying that (eso pamtho ~: 56:-ch

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Samayasara Chapter - 2 mussadi) 'this road is being robbed but (koi 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 kammanam nokammanam ca passidum vannam) perceiving the color [and form] of the karmana body and the physical body associated with the soul, (jinehi vavaharado utto) Jinendra Deva makes a conventional pronouncement that (Jivassa esa vanno) this color is that of the soul. In the same way the pronouncement about all other attributes (gamdha-rasa-phasa-ruva deho samthanamaiya savve ya) smell, taste, touch, form, body and configuration etc. (vavaharassa nicchayadanhu 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 bhava 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 bhava 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 vyavahara 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 - 57 - *

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Chapter - 2 Sumayasuru 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 tattha bhave jIvANaM saMsArasthANa hoMti vnnnnaadii| saMsArapamukkANaM Nathi duvaNNAdao keii||23|| tattha bhave jivanam samsaratthana homti vannadi. samsarupamukkanam natthi du vannadao ke1..23 jIvo ceva hi ede savve bhAva tti maNNase jadi hi| jIvassAjIvassa ya Natthi viseso du de koI // 24 // jivo ceva hi ede savve bhava tri mannase jadi hi. 58 3 -

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Samayasara jivassajivassa ya natthi viseso du de koi..24 aha saMsAratthANaM jIvANaM tujjha hoMti vaNNAdI / tamhA saMsAratthA jIvA rUvittamAvaNNA / / 25 / / aha samsaratthanam jivanam tujjha homti vannadi. tamha samsarattha jiva ruvittamavanna..25 Chapter - 2 evaM poggaladavvaM jIvo tahalakkhaNeNa mUDhamadI / NivvANamuvagado vi ya jIvattaM poggalo patto // 26 // evam poggaladavvam jivo tahalakkhanena mudhamadi. nivvanamuvagado vi ya jivattam poggalo patto..26 (Tattha bhave) Only in the worldly existence (samsaratthana jivanam) the embodied souls i.e., souls in bondage (vannadi homti) are possessed of colour etc.; (samsarapamukkanam) the emancipated souls (du kei vannadao natthi) do not have any colour etc. Addressing those who (falsely) believe that colour etc. are the ultimate characteristics of the soul, Acarya says that (Jadi hitti mannase) If you believe that (ede savve bhave) all the aforementioned attributes (jiva ceva hi) ultimately belong to the soul (du) in that case (de) according to your belief (jivassajivassa 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 (samsaratthanam jivanam) unemancipated souls in worldly life (vannadi homti) are absolutely possessed of colour etc. (tamha) if that is so (samsarattha jiva) souls in worldly life (ruvittamavunna) would become rupi (that is assume material form). (Evam) So, (mudhamadi) oh, you ignorant one! (tahalakkhanena poggaladavvam jivo) matter is being identified with the soul because material form (rupatva) is a characteristic only of matter (pudgala), (ya) and (nivvanamuvagado vi) finally when emancipated (poggalo jivattam patto) the unconscious matter has become conscious (jiva). Annotations: In these verses, firstly, it is conceded that in the worldly state of existence the souls are not disembodied and, therefore the -: 59 -0

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Chapter - 2 Samayasara 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 jiva also, then we, inevitably come to an absurd conclusion that there is no distinction between the conscious substance-jiva and unconscious substance-matter." Expounding his argument further, author reaches a more drastic and ridiculous conclusion that matter is transmuted into jiva. 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 rupi, 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 rupi 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 jiva 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' ekkaM ca doNNi tiNNi ya cattAri ya paMca iMdiyA jIvA / bAdarapajjattidarA payaDIo NAkammassa // 27 //

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Samayasara Chapter - 2 ekkam ca donni tinni ya cattari ya indiya jiva. badarapajjattidara payadio namakammassa..27 edAhi ya NivvattA jIvaTThANA du krnnbhuudaahiN| payaDIhiM poggalamaihi tAhi kiha bhaNNade jiivo||28|| edahi ya nivvatta jivatthana du karanabhudahim. payadihim poggalamaihi tahi kiha bhannade jivo..28 pajjattApajjattA jaM suhumA bAdarA ya je jiivaa| dehassa jIvasaNNA satte vavahArado uttaa||29|| pajjattapajjatta je suhuma badara ya je jiva. dehassa jivasanna sutte vavaharado utta..29 mohaNakammassudayA du vaNNidA je ime gunntttthaannaa| te kiha havaMti jIvA je NiccamacedaNA uttaa||30|| mohanakammassudaya du vannida je ime gunatthana. te kiha havamti jiva je niccamacedana utta..30 (Ekkam ca donni tinni ya cattari ya pamcimdiya) Possession of one sense, two senses, three, four and five senses (vadarapajjattidara) to be gross and fully developed or their opposites viz., subtle and partly developed-all these are different) sub-species of body-making-nama karma; (Edahi ya payadihim poggalamihi) these sub-species are karmic matter (tahi du karunabhudahim jivatthana nivatta) and (different) classes of living organisms are their modifications, (jivo kiha bhannade) how can they be called soul? (Je pajjattapajjatta je suhuma vadara) Fully developed or partly developed, subtle or gross etc. (jiva) are called classes of living organisms (dehassa jivasanna) on the basis of differences in their bodies; all these (sutte vavaharado utta) are so mentioned in the scriptures only empirically. (Je ime gunatthana) The aforementioned stages of spiritual purification (mohanakammassudaya du vannida) are shown to be (different) degrees of fruition of the deluding karma (je niccamacedana utta) and which are always inanimate being karmic matter; (te kiha havamti jiva) how can these become conscious (animate) i.e., soul?

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Chapter - 2 Samuyasara 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 jivasthanas-classifications of living organisms i.e., souls subject to metempsychosis and gunasthanasstages of spiritual purification. Former are the results of the fruition of body-building (nama) karma and ayusya karma. Thus ultimately they are modifications of karmic matter. Gunasthanas 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 jati 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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Samayasara Chapter - 2 From some other aspects they are classified as subtle or gross, fully developed (paryapta)' 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 (nama) 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 jiva. But it should be remembered that they basically refer to the varieties of the bodies and conventionally applied to jiva. And hence the scriptural statements must be taken as made in popular parlance and not ultimate. And finally, the stages of spiritual progress-gunasthanas-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 (mohaniya) karma. Deluding karma is also like body 1. Terms paryapta and its opposite aparyapta (najjatta & upajjatta) are derived from the process of bio-potential (paryapti), that is the building up of physical faculties at the commencement of the new life. There are six bio-potentials, viz., (i) aliment (ahara), (ii) body (sarira), (iii) senses (indriya), (iv) respiration (svasochvasa), (v) speech (bhasa) 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. Prana 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, paryapti 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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Samayasara 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 jivajivadhiyaro samatto) [Here ends the second chapter on Psycho-physical Relations.] 000 64:For Private Personal Use Only

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Chapter 3 Tidiyo Kattikammadhiyaro 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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Chapter - 3 Samuyasara 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.. - 9- 66 :-

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Samuyasard Chapter - 3 Raison d'etre of the Soul's Bondage by Karma jAva Na vedi visesaMtaraM tu AdAsavANa doNhaM pi| aNNANI tAva du so kohAdisu vaTTade jiivo||1|| javu na vedi visesamtaram tu adasavana dohnam pi. annani tava du so kohadisu vattade jivo.. 1 kohAdisu vaTuMtassa tassa kammassa saMcao hodi| jIvassevaM baMdho bhaNido khalu svvdrisiihiN||2|| kohadisu vattaintassu tassa kummassa samcao hodi. * jivassevam barndho bhanido khalu savvadarasihim..2 (Java (jivo]) As long as the soul) (na vedi visesamtaram) does not distinguish between (adasavana donham pi tu) the self and the causes of influx of karmic matter, (tava du so annani) such unenlightened one (kohadisu vattade) remains engrossed in anger and the like. (Kohadisu vattam tassa) Its engrossment in anger and the like (tassa kammassa saincao hodi) causes the accumulation (and bondage) of karmic matter; (evam jivassa bamdho) this is the process of bondage (khalu savvadarisihim bhanido) which is surely described by the omniscient (s) in the scriptures). Annotations : In these and a few succeeding verses, Acarya 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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Chapter - 3 Samayasara 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 bhava 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 bhava 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 asava or asrava. 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 asrava is used both in the sense of cause of influx which is bhava asrava and the flow of karmic matter which is dravya asrava. '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. bhava asrava. It is not very different to see that dravya asrava 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 bhava 1. The coalescence of karmic matter, with the soul, should not be deemed impossible on the ground of the amorphous (amurta) 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. -: 68 -0

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Samayasara Chapter - 3 asrava is, however, not so obvious because empirically bhava asrava 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 jaiyA imeNa jIveNa appaNo AsavANa ya taheva / NAdaM hodi visesaMtaraM tu taiyA Na baMdho se // 3 // jaiya imena jivena appano asavana ya taheva. nadam hodi visesamtaram tu taiya na bamdho se..3 ANa AsavANaM, asucittaM ca vivarIdabhAvaM ca / gavert chrui fau, act furufti quifa Fiat 118 11 ya, naduna asavanam asucittam ca vivaridabhavam ca. dukkhassa karanam tti ya, tado niyattim kunadi jivo..4 ahamekko khalu suddho ya Nimmamo NANadaMsaNasamaggo / tamhi Thido taccitto savve ede khayaM Nemi // 5 // ahamekko khalu suddho ya nimmamo nanadamsanasamaggo. tamhi thido taccitto savve ede khayam nemi..5 jIvaNibaddhA ede adhuva aNiccA tahA asaraNA ya / dukkhA dukkhaphalA ti ya NAdUNa Nivattade tehiM // 6 // jivanibaddha ede adhuva anicca taha asarana ya. dukkha dukkhaphala tti ya nadina nivattade tehim..6 (Jaiya) When (imena jivena) this jiva (appanam taheva ya ~: 69 :-0

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Chapter - 3 Samayasura asavana visesamtaram nadam hodi) is able to distinguish between the self and the causes of influx [i.e. is enlightened], (taiya tu se bamdho na) then there is no fresh bondage. (Naduna) Knowing that (asavanam) causes of influx are (asucittam ca vivridabhavarn ca ya dukkhassa karanam) also causes of defilement, vitiation and misery (tti jivo tado niyattim kunadi) 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, (nanadamsanasamaggo) I am replete with knowledge and intuition; (ede savve khayam nemi) 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 (jivanibaddha) distinct from the self, (adhuva) destructible (anicca) transitory (taha ya asarana) and incapable of providing refuge; (ya naduna 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., bhava asrava 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, Acarya 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. - - 70:

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Samayasara 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 kammassa ya pariNAmaM Nokammassa ya taheva prinnaam| Na karedi edamAdA jo jANadi so havadi nnaannii||7|| kammassa ya parinamam nokammassa ya taheva parinamam. na karedi edamada jo janadi so havadi nani..7 Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANato vi hu poggalakam anneyvihN||8|| na vi parinamadi na ginhadi uppajjadi na paradavvapajjae. nani janamto vi hu poggalakammam aneyaviham..8

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Chapter - 3 Samayasara Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANato vi hu sagapariNAmaM anneyvihN||9|| na vi parinamadi na ginhadi uppajjadi na paradavvapajjae. nani janamto vi hu sagaparinamam aneyaviham.. 9 Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANaMto vi hu poggalakammaphalaM annNtN||10|| na vi parinamadi na ginhadi uppajjadi na paradavvapajjae. nani janamto vi hu poggalakammuphalam anamtam.. 10 Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| poggaladavvaM pi tahA pariNamadi sagehi bhaavhiN||11|| na vi parinamadi na ginhadi uppajjadi na paradavvapajjae. poggaladavvam pi taha parinamadi sagehi bhavehim.. 11 (Jo ada) The soul, who (janadi 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 parinamam) the modification of the (physical] body, (so havadi nani) is the enlightened one. (Nani) The enlightened soul, (janamto 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 (paradavvapajjae) the modes of the alien substance. (Nani) The enlightened soul, (janamto vi) because he is [positively) aware of (aneyaviham sagaparinamam) various types of his own modes, (hu na vi parinamadi) does certainly, neither mutate (na ginhadi) nor assimilate (na uppajjadi) nor is transmuted by (paradavvapajjae) the modes of the alien substance. (Nani) The enlightened soul, (janamto 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 (paradavvapajjae) the modes of the alien substance. (poggaladavvam pi) physical material substance (matter). Also (taha nu vi purinamudi) does neither mutate into (na ginhadi) nor assimilate (na ppajjadi) nor get transmuted into (paradavvapajjae) -: 72 :- -

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Samayasara Chapter -3 the modes of the alien substance, because (parinamadi 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 Acarya 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 (karmasarira) 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 karmasarira. 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 -: 73 :

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Chapter - 3 Samayasara 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 (jiva), 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 jIbapariNAmaheduM, kammattaM poggalA pariNamati / poggalakammaNimittaM taheva jIvo vi pariNamadi // 12 // jivaparinamahedum kammattam poggala parinamamti. poggalakammanimittam taheva jivo vi parinamadi.. 12 vi kuvvadi kammaguNe jIvo kammaM taheva jIvaguNe / aNNoNNaNimitteNa du pariNAmaM jANa doNhaM pi // 13 // na vi kuvvadi kammagune jivo kammam taheva jivagune. annonnanimittena du parinamam jana donham pi..13 edeva kAraNeNa du kattA AdA sageNa bhAveNa / ' poggalakampakadANaM Na du kattA savvabhAvANaM // 14 // edena karnena du katta ada sagena bhavena. poggalakammakadanam na du katta savvabhavanam..14 (Jivaparinamahedum) The psychic changes serve as the external cause for (poggala kammattam parinamamti) mutation of the karmic matter into karma, (taheva) in the same way (poggalakammanimittam) change in the material karma (jivovi parinamadi) 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 jivagune) For Personal Use Only

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Samuyusara Chapter - 3 karma cannot produce psychic attributes of the jiva; (du) however, (annonnanimittena donham pi parinamam jana) know that both serve each other as external causes for mutation. (Edena karanena du) That is why (ada) the soul (katta sugena bhavena) is the producer only of its own attributes (du) but (poggalakammakadunam na katta savvabhavanam) is not the producer of all mutations of material karma. Annotations : In these verses Acarya 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 karana). The author makes use of the distinction between the two causal agencies or conditions necessary for mutation or change : (i) Substantial or intrinsic cause (upadunakarana) (ii) external or auxiliary cause (nimitta karuna). Both soul and karmic matter have to undergo change because both are subject to mutation (parinama) 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 karana). Thus the position of their relationship may be stated somewhat like this: In an organism a series of changes occur in the karma sarira 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-sarira which is distinctly material and not bhava karma. Dravya karma, as we know, is composed of For Private P ersonal use only

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Chapter - 3 Samayasara material atoms of karma-vargana, 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 bhava karma. Since it is a psychic event its substantial cause (upadana karana) 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 bhava 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) Bhava Karma (Psychic impurity) Emotion (or feeling) - Psychological distortion Thus a psychological distortion (anger, hate, fear) emerges as the effect of two causal agents: bhava 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. NicchayaNayassa evaM AdA appANameva hi kredi| vedayadi puNo taM ceva jANa attA du attANaM // 15 // nicchayanayassa evam ada appanameva hi karedi. vedayadi puno tam ceva jana atta du attanam.. 15 vavahArassa du AdA poggalakammaM karedi nneyvihN| taM ceva ya vedayade poggalakammaM anneyvihN||16|| vavaharassa du ada poggalakammam karedi neyaviham. tam ceva ya vedayade poggalakammam aneyaviham.. 16 (Jana) Know that (nicchayanayassa evam) according to the For ivate 76 3 . Use Only

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Sumayasara Chapter - 3 transcendental aspect, (ada appanameva hi karedi) the soul can be the material cause of only its own (psychical) attributes; (du puno) and again (atta) the soul (tam eva attanam vedayadi) enjoys its own psychical states. (Vavaharassa du) According to empirical aspect, however, (ada 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, Acarya 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 -- - 77 :

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Chapter - 3 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 jadi poggalakammamiNaM kuvvaditaM ceva vedayadi aadaa| dokiriyAvadiritto pasajjade so jinnaavmdN||17|| jadi poggalakummuminam kuvvadi tain ceva vedayadi ada. dokiriyavadiritto passajade so jinavamadum.. 17 jamhA du attabhAvaM poggalabhAvaM ca do vi kuvvNti| teNa du micchAdiTThI dokiriyAvAdiNo hoti // 18 // jainha du uttabhavuin poggalabhavuin ca do vi kuvvamti. tena du micchaditthi dokiriyavadino hointi.. 18 (Jadi) If (ada) 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) (dokiriyavadiritto pasajjude) it would be a case of dual mutation-psychical as well as physical mutation-so jinavamadum) which is contrary to what is propounded by the omniscient (Jinendradeva). (Jamha du) He, who says that (attabhavuin ca poggalabhavam do vi kuvvamti) the soul produces psychical as well as physical attributes (serves as the material cause for both) (tenu du do kiriyavadino micchaditthi 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 anekantavada-non-absolutism. The fundamental cosmic law is that every substance is entirely

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Samuyasara 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 Acarya 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 jiva and pudgala-the soul and the matter-are dynamic i.e., incessantly active substances and the term 'kriya literally means 'action' but here it is synonymous with 'parinama' i.e. mode or paryaya 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 jivastikava and pudgalastikaya 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. micchattaM puNa duvihaM jIvamajIvaM taheva annnnaannN| aviradi jogo moho kohAdIyA ime bhAvA // 19 // micchattam punu duviham jivumujivam taheva annunain. avirudi jogo moho kohadiya ime bhava..19 poggalakamma micchaM jogo aviradi annaannmjjiivN| uvaogo aNNANaM aviradi micchaM ca jIvo d||20|| poggalakuinmain micchum jogo avirudi ananamajjivain. uvuogo unnanain aviradi micchain ca jivo du..20 (Puna micchattain duviham) Again perversion is of two kinds, -@- 79 -

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Chapter - 3 Samuyasuru viz., (jivainajivam) psychical perversion and physical (or karmic] perversion; (taheva) similarly (annanam, 'avirudi, jogo, moho, kohudiyu ime bhava) 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 (unnanam) perverted knowledge (ajivam) of physical series while (jivo du uvuogo) the soul is the material cause of (annanam 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. (bhava 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 bhava karma and dravya karma as well as between bhava asrava and dravya asruva. 1. It would be interesting to compare the views of some other Indian philosophies with Jain views in this regard. The Samkhya yoga and the Vedanta admit only material karma and not its spiritual counterpart while the Buddhist admit only

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Samayasara Chapter - 3 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 bhava kurma and each of them has a physical counterpart or dravya kurma. The different forms of bhava 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 uvaogassa aNAI pariNAmA tiNNi mohjuttss| micchattaM aNNANaM aviradibhAvo ya nnaadvvo||21|| uvuogassa anai purinama tinni mohajuttassa. micchattam annanam uviradibhavo ya nadavvo..21 (Nadavvo) Know that (mohajuttassa uvaogassa) the deluded consciousness reveals itself by (tinni anai parinama) three. beginningless modes viz., (micchattarn) perverted world-view (annanum) perverted knowledge (ya aviradibhava) and perverted conduct (non-abstinence). Annotations : Delusion is the root of all evils. It is the function of darsanamoha 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 Samkhya-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 ajnana does not mcan lack of knowledge or ignorance but perverted knowledge.

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Chapter - 3 Samayusara types of perversities viz., perverse world-view (mithya darsana), perverse knowledge (mithya jnana) and perverse conduct (mithya curitra). Non-abstinence is the practical form of perverse conduct and is the function of curitramoha 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 (mithya). In other words, the perversity of knowledge and conduct depends upon the perversity of world-view. The perverse world-view (mithya darsana) 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 (darsana), therefore, is regarded as the sine qua non of the purification of the knowledge and conduct. It should be borne in mind that the term 'ajnana' here does not mean 'ignorance' or lack of knowledge' but "perverted knowledge' (mithya jnana). 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 inithya darsana (perverse worldview) is of necessity ajnana in spite of its empirical validity by accident.! Perverted Knowledge and Right Knowledge edesu ya uvaogo tiviho suddho NiraMjaNo bhaavo| jaM so karedi bhAvaM uvaogo tassa so kattA // 22 // 1. Tattvartha Sutra Bhasya, 1.33 - 82 :

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Samuyasara Chapter - 3 edesu ya uvaogo tiviho suddho niramjano bhavo. jam so karedi bhavam uvaogo tassa so kuttu..22 jaM kuNadi bhAvamAdA kattA so hodi tassa bhaavss| kammattaM pariNamade tamhi sayaM poggalaM davvaM // 23 // jam kunadi bhavamada katta so hodi tassa bhavassa. kammuttam purinumude tamhi sayam poggalam davvam..23 paramappANaM kuvvaM appANaM pi ya paraM karaMto so| aNNANamao jIvo kammANaM kArago hodi||24|| paramappanam kuvvam appanam pi ya param karamto so. annanamao jivo kammanam karago hodi..24 paramappANamakuvvaM appANaM pi ya paraM akvvNto| so NANamao jIvo kammANamakArago hodi|| 25 // paramappanamakuvvam appunam pi ya param akuvvamto. so nanamuo jivo kammanamakarago hodi..25 (Uvaogo) suddho niramjano bhavo) 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 bhavam uvaogo tassa so katta) then, becomes the intrinsic causal agent of the corresponding psychic imperfections. (Ada) The (above impure] soul, itself, (jam bhavam kunadi tassa bhavassa katta 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). (Paramappanam kuvvam) The delusion that non-self has been transformed into self (psychic attributes) (ya appanam pi param karamto) and that the self (soul) has produced the non-self (karma). (annanamao jivo kammanam kargo hodi) is perverted knowledge and soul then [from this aspect] can be said to be the author of the karma. - 83:-

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Chapter - 3 Samayasara (Paramappanam akuvvamto) He, who believes that non-self (alien) cannot be transformed into self (ya appanam pi parama akuvvamto) and that the self cannot be transformed into non-self, (so nanamao jivo kammanam akargo 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 (ajnana) 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 (upadana karana) 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 ajnana-perverted ~: 84 :-@

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Samayasura 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 jnana. 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 tiviho esuvaogo appaviyappaM karedi kohohN| kattA tassavaogassa hodi so attabhAvassa // 26 // tiviho esuvaogo appaviyappam karedi kohoham. katta tassuvuogassa hodi so attabhavassa.. 26 tiviho esuvaogo appaviyappaM karedi dhmmaadii| kattA tassuvaogassa hodi so attbhaavss||27|| tivilo esuvuogo appaviyappam karedi dhammadi. katta tassuvaogassa hodi so attabhavassa..27 (Esa tiviho uvaogo) This [aforementioned) threefold (deluded] consciousness (kohoham appaviyappam kuredi) indulges in such predicates as "I am anger" (so tassa uvuogassa attabhavussu kutta hodi) and in so doing it determines psychic states corresponding to consciousness, this is, it becomes the determinant [kurta] 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. roma85 namuse omy

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Chapter - 3 Samuyasura (Esa tiviho uvaogo) This [aforementioned) threefold (deluded] consciousness (dhammadi appaviyappam kuredi) indulges in such predicates as "I am virtuous activity (dhamma)", (so tassa uvaogassa attabhavassa katta hodi) and in so doing it determined psychic states corresponding to consciousness, that is, it becomes the determinan (kartta) 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 (kartta) 2. Object : effect (karma) 3. The instrument (karuna) 4. The purpose (nimitta) 5. The place from which the effect issues (sakasu) 6. The place in which the cause operates (adhikaruna). (i) Taduiva atma (karta) atmanam (karma) atmana (karana) utinane (nimitta) atmani (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 (karta) phalum (karma) amkusena (karana) dhanudattaya (nimitta) vrksat (sakasa) vatikayam (adhikarana) avehinoti (kriya)-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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Sumuyasara Chapter - 3 evaM parANi davvANi appayaM kuNadi mNdbuddhiio| appANaM avi ya paraM karedi annnnaannbhaavenn||28|| evain parani davvani appayam kunadi mamdabuddhio. appanam avi ya parain kuredi annanabhavena..28 edeNa du so kattA AdA NicchayavidUhiM prikhido| evaM khalu jo jANadi so muJcadi savvakattittaM // 29 // edena du so katta ada nicchayaviduhiin purikuhido. evain khalu jo janadi so muncadi savvakattittam..29 (Evam) Thus (mamdabuddhio unnanabhavena) the dimwitted funenlightened) with his perverse knowledge (parani davvani appayam kunadi) transmutes alien substances into self (ya) and (appanam avi param karedi) transmutes self into an alien. (Edena du) And that is why (nicchayaviduhim) the wise scholars of transcendental aspect (so ada kutta parikahido) have dubbed such a (soulj being a subject (karta], (evurn khalu) and surely, therefore, (jo janadi so savvakuttittum muncadi) 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 ariygance of being kartta-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 kartta-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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Chapter - 3 Samayasara 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 vavahAreNa du AdA karedi ghddpddrdhaadidvvaanni| karaNANi ya kammANi ya NokammANIha vivihaanni||30|| vavaharena du ada karedi ghadapadaradhadidavvani. karanani ya kammani ya nokammaniha vivihani..30 . (Vavaharena du) According to the empirical aspect (iha) in this [worldly life] (ada) the soul (karedi) is identified as the producer of (ghadapudarahadi davvuni) articles such as a pot, a fabric, a chariot etc. (ya karnani) and the sense-organs (vivihani kummani) as well as various types of karma (ya) and (nokammani) 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 (vyavahara naya) is of two main types : (a) sadbhuta vyavahara and (b) asadbhuta vyuvahara. 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-vyavaharanaya-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. . : 88:

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Samayasara Chapter - 3 2. Upacarita-sadbhuta-vyavaharanaya-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 jnana-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-vyavaharanaya-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-vyavaharanaya-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 vyavaharanaya 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-vyavahara 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 Pancastikaya p. liii. -: 89 :

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Chapter - 3 Samayusara 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. jadi so paradavvANi ya karegja NiyameNa tammao hojj| jamhA Na tammao teNa so Na tesiM havadi kttaa||31|| jadi so paradavvani ya karejja niyamena tammao hojju. jamha na tammao tena so na tesim havadi katta..31 jIvo Na karedi ghaDaM Neva paDaM Neva sesage dvve| joguvaogA uppAdagA ya tesiM havadi kttaa||32|| jivo na karedi ghadam neva padam neva sesage davve. joguvaoga uppadaga ya tesim havadi katta..32 (Jadi) if (so) the soul (paradavvani 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; (jamha) but since (tammao na) it is not transmuted (tena so tesiin katta na havadi) it cannot be (called) its producer. [i.e., substantive cause] (Jivo 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; (joguvaoga uppadaga tesim katta 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 (upadana karana) and (ii) External cause (nimitta karanu). 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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Samuyasara 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 (upadana karana) 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 karana). 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" je poggaladavvANaM pariNAmA hoti nnaannaavrnnaa| Na karedi tANi AdA jo jANadi so havadi nnaannii|| 33 // je pogguladavvunam parinama homti nanaavaruna. na karedi tani ada jo janadi so havadi nani..33 ___ jaM bhAvaM suhamasuhaM karedi AdA sa tassa khalu kttaa|

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Chapter - 3 taM tassa hodi kammaM so tassa du vedago appA // 34 // jam bhavam suhamasuham karedi ada sa tassa khalu katta. tam tassa hodi kammam so tassa du vedago appa..34 Samayasara (Je nana avarana poggaladavvanam parinama homti) The phenomena of the modification of the karmic matter into various types of karma viz., knowledge-obscuring etc, goes on; (jo ada na karedi janadi) the soul who is aware of the phenomena but does not arrogate to himself their causal agency (so nani havadi) is the enlightened one [possessor of right knowledge]. (Ada jam suhamasuham bhavam karedi) The soul who arrogates to himself the causal agency of virtuous as well as sinful psychic states; (sa tassa khalu katta) is, positively, the determinant of such states, (tam tassa kammam hodi so appa du tassa vedago) consequently he will become producer (karta) 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 ~: 92 :

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Samuyasaru Chapter - 3 ineffective by the instructions of the people who know the truth. 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 "jnani" 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 jo jamhi guNe davve so aNNamhi duNa saMkamadi dvve| so aNNamasaMkaMto kiha taM pariNAmae davvaM // 35 // jo jamhi gune duvve so unnamhi du na suinkamudi davve. so unnamasamkamto kiha tam parinamae duvvam..35 davvaguNassa ya AdA Na kuNadi poggalamayamhi kmmmhi| taM uhayamakuvvaMto tamhi kahaM tassa so kttaa||36|| davvugunassa ya ada na kunadi poggalamayumhi kuminumhi. tum ulayamakuvvumto tamhi kaham tussa so katta..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 purinamae) how can it determine the modes of the alien substance? (Adu 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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Chapter - 3 Sumayasuru substance. (tamhi tain uhayamakuvvamto) when neither of them (substance or quality) can be transmuted (so tussa katta kaham) how can the soul be the producer (karta) 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 jivastikayathe conscious substance, and its own conscious qualities (jnana and darsana) are eternally identical with each other and cannot penetrate or migrate into the karmic matter which is another substance pudgalastikaya with its own qualities and states. It is, therefore, illegitimate to pronounce the soul as the substantive cause (upudanu kartu) of karma? Empirical Aspect of Bondage. jIvamhi hedubhUde baMdhassa du passidUNa prinnaam| jIveNa kadaM kammaM bhaNNadi uvyaarmettenn||37|| jivamhi hedubhude baindhassa du passidunu parinamam jivena kadar kammam bhannadi uvayaramettena. 37 jodhehi kade juddhe rAyeNa kadaM ti jampade logo| taha vavahAreNa kadaM NANAvaraNAdi jIveNa / / 38 // jodehi kade juddhe raena kadam ti jampade logo. tuha vavaharena kadam nanavaranadi jivena.. 38 uppAdedi karedi ya baMdhadi pariNAmaedi giNhadi y| AdA poggaladavvaM vavahAraNayassa vattavvaM // 39 // uppadedi karedi ya bamdhadi parinamuedi ginhadi ya. ada poggaludavvam vavaharunayassa vattavvam..39 jaha rAyA vavahArA dosaguNaNuppAdago tti aalvido| taha jIvo vavahArA davvaguNaNuppAdago bhnnido||40|| : 94:

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Sumayusara Chapter - 3 jaha raya vavahara dosagunanuppadago tti alavido. taha jivo vavahara davvagunanuppadugo bhanido..40 (Uvuyaramettena bhannadi) Empirically and metaphorically only it can be said that (jivena kummam kudam) the soul has produced karina (jivamhi hedubhude bamdhassa du parinamam passiduna) on seeing the bondage of various types of karma through extrinsic agency of the soul. (Jodhehi juddhe kade rayena 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 (nanavaranadi jivena kudai vavaharena) empirically (popularly] it may be said that the soul has produced knowledge-obscuring karma and the like. (Ada) The soul (uppudedi) brings into existence, (karedi ya produces, (bamdhadi) is in bondage with, (parinamaedi) determines the modification of, (ya ginhadi) and assimilates (poggaladavvan) physical substance (vavaharanayassa vattavvam) can be (legitimately) stated from empirical aspect. (Jahu) Just as (raya dosagunuppadago tti vavahara alavido) 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 (liva) (to say that the soul (vavahara davvagunuppadago 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 (vyavahara) 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 (karta) of karma is asadbhuta as well as upacarita only. Four Basic Causes of Bondage sAmaNNapaccayA khalu cauro bhaNNaMti bNdhkttaaro|

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Chapter - 3 micchattaM aviramaNaM kasAyajogA ya boddhavvA // 41 // samannapaccaya khalu cuuro bhannamti bamdhakattaro. micchattam aviramanam kusayajoga boddhavva..41 Samayasara siM puNo vi ya imo bhaNido bhedo du terasaviyappo / micchAdiTThI AdI jAva sajogissa caramaMtaM // 42 // tesim puno vi ya imo bhanido bhedo du terasaviyappo. micchaditthi adi java sajogissa caramamtam..42 ede acedaNA khalu poggalakammudayasaMbhavA jamhA / tejadi karaMti kammaM Na vi tesiM vedago AdA // 43 // ede acedana khalu poggalakammudayasambhava jamha. te jadi karamti kammam na vi tesim vedago ada..43 guNasaNadAdu ede kammaM kuvvaMti paccayA jamhA / tamhA jIvoskattA guNA ya kuvvaMti kammANi // 44 // gunasanrida du ede kammam kuvvamti paccaya jamha. tamha jivo'katta guna ya kuvvamti kammani..44 (Khalu) In reality, (cauro samanna pacchaya bandhkattaro bhannamti) the four primary conditions of influx of karma are also the primary causal agencies of bondage. They are known as (miccha-ttam, aviramanam, kasayajoga ya boddhavva) perverted world-view, non-abstinence, passions and activities. (puno vi ya) And again (tesim terasaviyappo bhedo du bhanido) These are further divided into thirteen steps. (michhaditthi adi java 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 acedana) are surely non-psychical (jamha) because (poggalakammudayasambhava) they are the effects of the rise of dravya karma; (jadi te kaminam karamti) and if they result in bondage (na vi tesim vedago ada) the soul is not liable to experience their fruits. (jamha ede gunasannida du paccaya) because these causes of inflow called gunasthana [stages of rise and subsidence] (kammam kuvvamti) are the real producers of karma and not the soul (tamha ya gona) kammani kuvvamti.

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Samayasara Chapter - 3 Annotations : In these verses Acarya Kundakunda refers to an important part of Jain philosophy called "Doctrine of gunasthana" 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 gunasthanas. The lowest stage is the state of perverted world-view/ vision called mith yadrsti gunasthana 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 kevali gunasthana, when all the four obscuring (ghati) 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 yatva) (ii) non-abstinence (avirati) (iii) passion (kasaya) 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 (mithyatva) 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 (samsara cakra). This centripetal force consists in the twin distortions of attachment (raga) and aversion (dvesa) or rather their root, perversion (mithyatva). An important and relevant point to be noted here is that the centrifugal force is identified with the soul while the opposing centripetal force mithyatva, 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 - f-: 97 :

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Chapter - 3 Samayasara 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 gunasthana 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 (kasaya) : Continuing to climb the ladder of spiritual progress the soul passes the stages of complete abstinence. It, then, overcomes spiritual inertia (pramada) 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 (anantanubandhi) which is concomitant with mithyatva, (ii) That which obscures the energy for even partial abstinence (apratyakhanavarana), (iii) That which obscures only the energy for complete abstinence (pratyakhanavarana) 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 (ghati) 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 - -: 98:

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Samayasara Chapter - 3 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 ayusya 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 karana. Thus we come to the conclusion that the four primary conditions of bondage are non-psychical (acetana) and substantively 1. See, sutra, p. 115. -: 99:

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Chapter - 3 Samayasara 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 jaha jIvassa aNaNNuvaogo koho vi taha jadi annnnnno| jIvassAjIvassa ya evmnnnnnnttmaavnnnnN||45|| jahu jivassa anannuvaogo koho vi taha jadi ananno. jivassajivassa ya evamanaanattamavannam..45 evamiha jo du jIvo so ceva duNiyamado thaajiivo| ayameyatte doso paccayaNokammakammANaM // 46 // aevamiha jo du jivo so ceva du niyamado tahajivo. ayameyatte doso paccayanokammakammanam.. 46 aha purNa aNNo koho aNNuvaogappago havadi cedaa| jaha koho taha paccaya kammaM Nokammamavi annnnN||47|| aha puna anno koho annuvaogappago havadi ceda. jaha koho taha paccaya kammam nokammamavi annam..47 (Jaha jivassa 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 jivassajivassa 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 jiva) in the whole universe whatever belongs to the psychical order of existence (so eva du niyamado taha ajivo) will also be identified with the physical order of existence. (paccaya-hokamma-kammanam eyatte) in the same way, condition of bondage, [dravya karma] physical body and karmana 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 ceda 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. -@- 100:- -

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Samayasara Chapter - 3 Annotations : In these verses Acarya Kundakunda emphasizes the difference between dravya karma and bhava 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 bhava karina 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 Sankhya Philosophy jIve Na sayaM baddhaM Na sayaM pariNamadi kmmbhaavenn| jadi poggaladavvamiNaM appariNAmI tadA hodi||48|| jive na sayam buddham na sayam purinamadi kammabhavena. jadi poggaladavvaminam apparinami tada hodi..48 kammaiyavaggaNAsu ya apariNamaMtIsu kmmbhaavenn| saMsArassa abhAvo pasajjade saMkhasamao vaa||49|| kammaiyavagganasu ya aparinamamtisu kammabhavena. sumsarassa abhavo pasajjade samkhasamao va..49 jIvo pariNAmayade poggaladavvANi kmmbhaavenn| te samayapariNamaMte kahaM tu pariNAmayadi cedaa||50|| jivo parinamayade poggaladavvani kaminabhavena. te sumayaparinamamte kaham tu parinamayadi cedu..50 aha sayameva hi pariNamadi kammabhAveNa poggalaM davvaM / jIvo pariNAmayade kammaM kammattamidi micchaa||51|| - 101:

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Chapter - 3 Samayasaru ahu sayameva hi parinamudi kammabhavena poggalam davvam. jivo parinamayade kammam kammattamidi miccha..51 NiyamA kammapariNaI kammaM ciya hodi poggalaM dvvN| taha taM NANAvaraNAipariNadaM muNasu tccev||52|| niyama kammaparinaim kammam ciya hodi poggalam davvam. taha tam nanavaranaiparinadam munasu tacceva..52 (In these verses, the author critically examines the view of the Samkhya philosophy-) (Jadi inain poggaladavvam jive sayam na baddham) If [you believe that) the bondage of this physical substance [karmic matter] with the soul, (kammabhavena sayam na parinamadi) and its transformation into karma, are not the result of its own modification (tada apparinami hodi) then (your belief] will render it to be immutable. (Ya kammaiyavagganasu kammabhavena aparinamamtisu) or (if you believe that] karmic matter does not mutate to become dravya karma (samsarassa abhavo passajjade) then (your belief] will ultimately lead to non-existence of the worldly state of the soul (va samkhasamao) i.e., in other words [your belief] is identical with Samkhya philosophy. (Jivo poggaladavvani kammabhavena parinamayade) Again if (you believe that] the soul is the causal substance for the modification of the karmic matter into kanna. (ceda kaham tu parinamayadi) in what way can the soul bring about the modification when (te sayamaprinamamte) the karmic substance itself is incapable of mutation? (Aha) But again if you believe that (poggalam davvam sayameva hi kammabhavena parinamadi) karmic substance is capable of being modified into karma (jivo kammam kammattam parinamayade idi miccha) your insistence that the soul is causal agent for the mutation of the karmic matter into karma, is invalidated. Hence, (niyama kammaparinadam poggaladavvam kammam ciya hodi) according to the true law, karmic matter itself is the causal substance (being the substantive cause) for the production -: 102:-

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Samayasara Chapter - 3 of karma (i.e., karma is the modification of karmic matter-an effect of the cause) (taha nanavaranaiparinadam 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 Samkhya Philosophy Na sayaM baddho kamme Na sayaM pariNamadi kohmaadiihiN| jadi esa tujjha jIvo appariNAmI tadA hodi||53|| na sayam baddho kamme na sayam parinamadi kohamadihim. jadi esa tujjha jivo apparinami tada hodi..53 apariNamaMtamhi sayaM jIve kohAdiehi bhaavehiN| saMsArassa abhAvo pasajjade saMkhasamao vaa||54|| aparinamamtamhi sayam jive kohadiehi bhavehim. samsarassa abhavo passajjade samkhasamao va..54 poggalakammaM koho jIvaM pariNAmaedi kohttN| taM sayamapariNamaMtaM kiha pariNAmayadi koho||55|| poggalakamman koho jivam parinamaedi kohattam. tam sayamaparinamamtam kiha parinamayadi koho..55 aha sayamappA pariNamadi kohabhAveNaM esa de buddhii| koho pariNAmayade jIvaM kohattamidi micchaa||56|| aha sayamappa parinamadi kohabhavena esa de buddhi. koho parinamayade jivam kohattamidi miccha..56 kohuvajutto koho mANuvajjatto ya maannmevaadaa| mAuvajutto mAyA lohuvajutto havadi loho||57|| kohuvajutto koho manuvajutto ya manamevada. muuvajutto maya lohuvajutto havadi loho..57 (In these verses, the author addresses his disciple who has a leaning towards Samkhya philosophy-) (Jadi tujjha) If you believe that (esa jivo kamme sayam na baddho) this state [worldly existence] of soul-in-bondage is not its own mutation and (kohamadihim sayam na parinamadi) that it does not mutate as psychic condition such as anger and the like (tada apparinami hodi) then the soul will be depicted as absolutely -@~: 103:-@

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Chapter - 3 immutable. (Kohadiehi bhavehim jive sayam aparinamamtamhi) And absence of mutation of the soul into psychic conditions such as anger and the like (samsarassa abhavo pasajjade) would ultimately lead to non-existence of the worldly state of the soul (va samkhasamao) i.e. in other words [your belief] is identical with Samkhya philosophy. Samayasara (Poggalakammam koho) Again if you believe that karmic matter in the state of anger (dravya karma) (jivam kohattam parinamaedi) is the substantive cause for producing psychic condition of anger etc. in the soul, then (sayamaparinamamtam tam kohattam kiha parinamayadi) how can the said state of anger mutate an immutable soul? (Aha) And again (sayam appa) the soul, itself, (kohabhavena parinamadi) mutates into the psychical states of anger (de esa buddhi) is what you believe, then (koho jivam kohattam parinamayade idi miccha) to say that [physical] anger is the causal agent for producing psychical state of anger will be false. (Therefore it is proved that) (kohuvajutto ada koho havadi) The soul which manifests its consciousness as the psychic state of anger is anger, (manuvajutto manameva) which manifests arrogance is arrogance (mauvajutto maya), which manifests deceit is deceit (lohuvajutto loho) which manifests greed is greed. Annotations : In these ten verses, Acarya 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 anekantavada 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. Anekantavada 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. -: 104-0

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Samayasara 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 purusa) 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 qua substance and difference qua modes are attested by indubitable experience. The contradiction would be insuperable of both identity and difference qua substance were insisted. But Jain philosophy of anekanta 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 Samkhya views. In the cosmic drama, both systems recognize two primordial categories as the principal actors, viz., (i) a principle of consciousness, called the soul (jiva) by the Jains and purusa by the Samkhaya and (ii) its opposite-devoid of consciousness but 1. The ancient law of anekantavada of Jains has been useful in modern science to explain the paradoxical dual nature of light. - 105:

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Chapter - 3 Samayusura 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 Samkhya system insists on the eternally pure and absolutely immulatable nature of purusa, non-absolutist Jains believe in the mutability of the soul. According to Samkhya 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 purusa is not admitted. But the fundamental hypothesis of Samkhya system does not warrant the acceptance of bondage for the purusa. 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? Purusa 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 purusa is of the nature of consciousness, the functions of knowing, thinking and willing do not belong to him. The Samkhya system intended to preserve the immutable character of the purusa 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 Sankhya philosophy can be summed up thus : Consciousness does not know the objects, the buddhi is unconscious. Bondage and emancipation do not belong to the purusa. How can consciousness (purusa) be without knowledge (jnana) and the knowing buddhi without consciousness? How can the purusa enjoy the prakrti if he is absolutely immutable? The high and lofty philosophy of Sankhya, explaining away the difficulties, have little fascination for the Jain philosopher. Acarya Kundakunda, also takes a dim view of the Samkhya philosophy 1. Tasman na badhyate napi mucyate napi samsarati kascit samsaruti badhyate mucyate ca nanusraya prakrtin-Sankhyakarika by isvarakrsna, 62. - -: 106:

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Sumayasara 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 Samkhya would accept the law of nonabsolutism, all their self-contradictory conceptions could be validated. It is the absolute immutability of purusa that makes the entire philosophy meaningless. Accepting the intrinsic purity of the soul to be as real as the state of bondage, Acarya 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 jaM kuNadi bhAvamAdA kattA so hodi tassa kmmss| NANissa duNANamao aNNANamao annaanniss||58|| jam kunadi bhavumada katta so hodi tassa kammassa. nanissa dunanamao annanamao ananissa..58 aNNANamao bhAvo aNANiNo kaNadi teNa kammANi / NANamao NANissa duNa kuNadi tamhA du kammANi // 59 // annanamao bhavo ananino kunadi tena kammani. nanamao nanissa du na kunadi tamha du kammani..59 NANamayA bhAvAdo NANamao ceva jAyade bhaavo| jamhA tamhA NANissa savve bhAvA hu nnaannmyaa||60|| nanamaya bhavado nanamao ceva jayade bhavo. jamha tamha nanissa savve bhava hu nanamaya..60 aNNANamayA bhAvA aNNANo ceva jAyade bhaavo| jamhA tamhA bhAvA aNNANamayA annaanniss||61|| annanamaya bhava annano ceva jayade bhavo. janha tamha bhava annanamaya ananissa..61 kaNayamayA bhAvAdo jAyaMte kuMDalAdayo bhaavaa| ayamayayA bhAvAdo jaha jAyaMte dukddyaadii||62|| kanayamaya bhavado jayamte kumdaladayo bhava. ayamayaya bhavado jaha jayamte du kadayadi..62 -@-: 107:

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Chapter - 3 Samayasura aNNANamayA bhAvA aNANiNo bahuvihA vi jaayte| NANissa duNANamayA savve bhAvA tahA hoNti||63|| annanamaya bhava annanino bahuviha vi jayamte. nanissa du nanamaya savve bhava taha homti..63 (Ada jam bhavam kunadi so tassa kammassa katta hodi) The soul (itself) is the causal agent of those bhava karma which are the effects of the corresponding psychic states. (nanissa du nanumao ananissa annnanamao) Right knowledge produces pure states and perverted knowledge produces distorted states [bhava). (Ananino annnanumao bhavo) Distorted [liable to bondage] states [bhava] result from perverted knowledge (tena kammuni kunadi) and that is why the bondage occurs; (nanissa du nanaman) conversely pure states result from right knowledge and that is why there is no bondage. (Jamha nanamayu bhavado nanamao bhavo jayade) since right knowledge is concomitant with pure states, (tamha nanissa savve bhava hu nanamaya) the psychic states of an enlightened soul are always pure. (Ca jamha unnnanamaya bhava annnano eva bhuvo jayade) And since perverted knowledge is concomitant with distorted states (tamha unanissa bhava anananamaya) psychic states of an unenlightened soul are always distorted (liable to bondage) (Jaha kanayamaya bhavado kumdaladayo bhava jayamte) Just as gold is used to produce ear-rings and such other ornaments (du) while (ayumayaya bhavado) iron is used to produce (kaduyadi jayamte) pots and pans, similarly, (ananino bahuviha annnanamaya bhava jayamte) unenlightened produces a variety of distorted states, because of perversity (du) while (nanissu savve nanamuya bhava 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, Acarya 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 - -: 108:

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Samayasara Chapter - 3 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 (ajnani). 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. aNNANassa du udao jA jIvANaM ataccauvaladdhI / -:109:

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Chapter 3 Samayasara micchattassa du udao jIvassa asddhaannttN||64|| annanassa du udao ja jivanam ataccauvaladdhi. micchattassa du udao jivassa asaddahanattam..64 udao asaMjamassa du jaM jIvANaM havei avirmnnN| jo du kalusovaogo jIvANaM so ksaaudo||65|| udao asumjamassa du jam jivanam havei aviramanam. jo du kalusovaogo jivanam so kasaudao..65 taM jANa jogaudayaM jo jIvANaM tu citttthucchaaho| sohaNamasohaNaM vA kAyavvo viradibhAvo vaa||66|| tam jana jogaudayam jo jivanam tu citthaucchaho. sohanamasohanam va kayavvo viradibhavo va..66 (Ja jivanam ataccauvaladdhi) The soul's wrong cognition of truth/reality (du annnanassa udao) is the result of the rise of perverted knowledge (du jivassa asaddahanattam) and its wrong belief is the result of (micchattassa udao) the rise of perverted worldview (nescience). (Du jam jivanam aviramanam) 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 jivanam kalusovaogo) and the soul's defiled consciousness (psychic distortions such as cruelty] (so kasayudao) is the result of rise of passions. (Tu jo jivanam sohanamasohanam va kadavvo viradibhavo va citthaucchaho) 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 jana) 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. Mithyatva-Perverted knowledge which is concomitant with perverted belief (or world-view) --:110:-*

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Samayasara 2. Avirati-Non-abstinence 3. Kasaya-Psychic distortions manifested as passions 4. Yoga-Conscious involvement in the physical activities. All these are psychic conditions known as audayika bhava 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 (abadhakala). 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 (darsana-mohaniya) 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 (nama 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 bhava karma more elaborately. Chapter - 3 Auxiliary Causal Relationship of Dravya Karma and Bhava Karma edesu hedubhUdesu kammaiyavaggaNAgadaM jaM tu / pariNamade aTThavihaM NANAvaraNAdibhAvehiM // 67 // edesu hedubhudesu kammaiyavagganagadam jam tu. - 111 -0

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Chapter - 3 Samayasara parinamade atrhaviham nanavaranadibhavehim..67 taM khalu jIvaNibaddhaM kammaiyavaggaNAgadaM jiyaa| taiyA du hodi hedU jIvo prinnaambhaavaannN||68|| tam khalu jivanibaddham kammaiyavagganagayam jaiya. taiya du hodi hedu jivo parinamabhavanam.. 68 (Edesu hedubhudesu) As a result of the auxiliary causal potency of the aforementioned rise of perversion (bhava karma) and the like (kammaiya-vagganagadam) the attracted karmic matter (jam tu parinamade) mutates and becomes (atthaviham nanavaranadi bhavahim) eight main species of karma viz., knowledge obscuring and the like. (Tam kammaiyavagganagadam jaiya khalu) And when the karmic matter (jivanibaddham) becomes bonded with the soul, then surely (taiya du) at that instant (jivo parinamabhavanam hedu hodi) the soul mutates and determines its own bhava karma (in the form of perverted belief etc. as a result of the auxiliary potency of the dravya karma). Unambiguous Distinction of Bhava Karma from Dravya Karma jIvassa dukammeNa ya saha pariNAmA du hoMti raagaadii| evaM jIvo kammaM ca do vi raagaadimaavnnnnaa||69|| jivassa du kamm na ya saha parinama du homti ragadi. evam jivo kammam ca do vi ragadimavanna..69 ekassa du pariNAmo jAyadi jIvassa raagmaadiihiN| . tA kammodayahedUhi viNA jIvassa prinnaamo||70|| ekassa du parinamo jayadi jivassa ragamadihim. ta kammodayheduhi vina jivassa parinamo..70 jadi jIveNa sahacciya poggaladavvassa kmmprinnaamo| evaM poggalajIvA hu do vi kmmttmaavnnnnaa||71|| jadi jivena sahacciya poggaladavassa kammaparinamo. evam poggalajiva hu do vi kammattamavanna..71 ekassa du pariNAmo poggaladavvassa kmmbhaavenn| tA jIvabhAvahedUhi viNA kammassa prinnaamo||72|| -8~: 112 :~

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Samayasara Chapter - 3 ekkassa du parinamo poggaladavvassa kammabhavena. ta jivabhavaheduhi vina kammassa parinamo..72 (Jivvassa du kammena ya saha ragadi parinama du homti) If the psychic states such as attachment and the like are identical with the physical states of karmic matter (evam jivo kammam ca do vi ragadimavanna) then both-the soul as well as karmic matter-are said to assume the states of attachment and the like. (Du) However (ragamadihim parinamo ekassa jivassa jayadi) such psychological distortions as attachment and the like are exclusively psychic [belong to the soul] (ta) that is why (kammodayaheduhi vina) quite distinct from the auxiliary causal potency of the fruition of karma (jivassa parinamo) they are produced by and belong to the soul. (Jadi jivena sahacciya poggaladavvassa kammaparinamo) (Conversely) If both psychic states of jiva and (eight type of) karma being the states of karmic matter, are believed to be identical (evam poggalajiva hu do vi kammattamavannna) then both jiva and karmic matter would be deemed to have become karma. (Du) However (kammabhavena parinamo) the states of eight type of karma (ekassa poggaladavvassa) are exclusively physical/ material (ta) and that is why (jivabhavaheduhi vina) apart from the auxiliary potency of the psychic states (kammassa parinamo) they are produced by and belong to karmic matter. Annotations (on 3.67-3.72): The problem of relation of the soul and matter (jiva and karma) occupies a very important place in metaphysical thinking of various Indian philosophical systems. We had occasion to record, briefly, the position of Sankhya 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 purusa 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 purusa but Samkhya system is not prepared to admit any change in the being of the purusa because of its absolute immutability. Jains, on 113:For Private Personal Use Only

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Chapter - 3 Samayasara 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 (kasayas) 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 bhava 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 bhaya 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 bhava karma are distinguished so also two distinct causal agencies are recognized viz., substantive cause (upadana kurta) and auxiliary or external cause (nimitta karta). Thus the soul is the substantive cause of all psychic states (bhava 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) - -: 114:

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Samayasara Chapter - 3 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 bhava karma i.e. a perversity or a purity in the soul. The bhava karma, in its turn, acting as substantive causal agent, brings about its corresponding emotional states. Thus dravya karma and bhava karma both determine the occurrence of an emotional state. But from substantive aspect only the soul is taken to be the causal agent or karta 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 (upadana) 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 (upadana) substantive cause of the other. Conclusion of the Preceding Discussion jIve kampaM baddhaM puDhaM cedi vavahAraNayabhaNidaM / suddhaNayassa du jIve abaddhapuTThe havadi kammaM // 73 // jive kammam baddham puttham cedi vavaharanayabhanidam. 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 jive kammam abaddhaputtham havadi suddhanayassa) but from the transcendental aspect there is neither bondage nor proximity. -115-0

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Chapter - 3 Samayasaru 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. "Anja nacurnapurna 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. - 116:

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Samayasara Chapter - 3 ended by a prescribed process comparable to the process of distillation. Definition of the Essence of Perfect Consciousness (Samayasara) kammaM baddhamabaddhaM jIve edaM tu jANa NayapakkhaM / NayapakkhAtikkaMto bhaNNadi jo so samayasAro // 74 // kammam baddhamabaddham jive edam tu jana nayapakkham. naypakkhatikkamto bhannadi jo so samayasaro..74 dove vi NayANa bhaNidaM jANadi NavariM tu samayapaDibaddho / orgurauakai frusta fasta fa uruyarauftatuit || 04 || donha vi nayana bhanidam janadi navarim tu samayapadibaddho. na du nayapakkham ginhadi kimci vi nayapakkhaparihino..75 sampaddaMsaNaNANaM eso lahadi tti Navari vavadesaM / savvaNayapakkharahido bhaNido jo so samayasAro // 76 // sammaddamsanananam eso lahadi tti navari vavadesam. savvanayapakkharahido bhanido jo so samayasaro..76 (Jive kammam baddhamabaddham edam tu nayapakkham jana) know that discussion regarding the bondage of soul is a fit subject for the doctrine of multiple aspects; (jo nayapakkhatikkamto bhannnadi so samayasaro) but what transcends all the dialectic of aspects [conflicts and controversies] is called samayasara the essence of perfect consciousness. (Donha vi nayana bhanidam navarim tu janadi) He [who has digested the entire scriptural knowledge] is fully aware of both the aspects (samayapadibaddho) but being fully engrossed in the selfexperience (nayapakkhaparihino) and having transcended all conflicts of aspects (nayapakkham du kimci vi na ginhadi) remains totally unaffected by the conflicting views [direct apprehension of SELF is free from all dialectical conflicts]. (Jo savvanayapakkharahido bhanido) He, who is said to have transcended all dialectics of aspects and conflicts (so samayasaro) is the pefect one (eso navari sammaddamsanananam tti vavadesam lahadi) he, the perfect one, alone, is qualified to the title of right belief and right knowledge [samayasara is synonymous with right faith and right cognition]. Forvat Pershal Use Only

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Chapter - 3 Samayasara 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 (samayasara). 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 karmana 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 whole, 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 'samayasara' 'Perfect consciousness'. (Idi tidiyo kattikammadhiyaro samatto) [Here ends the third chapter on Cause & Effect.] -000 0-118:

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Introduction Chapter - 4 Cautho Punyapavadhiyaro Auspicious Karma (Punya) and Inauspicious Karma (Papa) 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 asrava (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 ghati, because they obscure four fundamental qualities of the soul. That is, they obscure (i) knowledge (jnana), (ii) intuition (darsana), (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. - Tattvartha Sutra Bhasya Tika, p.343

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Chapter - 4 Samuyasara remaining four are called aghati, 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 ghati karma and their sub-types mentioned above, are always inauspicious or sinful (asubha or papa). However, the sub-types of the four aghati 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 (subha), 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 (asubha) 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 (papa) 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? - 120:

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Samayasara Chapter - 4 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 kammamasuhaM kusIlaM suhakammaM cAvi jANaha susiilN| kiha taM hodi susIlaM jaM saMsAraM pvesedi||1|| kammamasuham kusilam suhakammam cavi janaha susilam. kaha tam hodi susilam jam samsaram pavesedi..I . Alafuuri fo furent auf all fo HE GATHI baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM // 2 // sovanniyam pi niyalam bamdhadi kalayasam pi jaha purisam. bamdhadi evam jivam suhamasuham va kadam kammam..2 tamhA du kusIlehi ya rAgaM mA kAhi mA va sNsggiN| sAdhINo hi viNAso kusIla-saMsaggi-rAgeNa // 3 // tamha du kusilehi ya ragam ma kahi ma va samsaggim. sadhino hi vinaso kusila-sansaggi-ragena..3 jaha NAma ko vi puriso kucchiyasIlaM jaNaM viyaannittaa| vajjedi teNa samayaM saMsaggiM rAgakaraNaM y||4|| jaha nama ko vi puriso kucchiyasilam janam viyanitta. -*-:121:-*

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Chapter - 4 Samayasara vajjedi tena samayam samsaggim ragakaranam ya..4 emeva kammapayaDI sIlasahAvaM hi kucchidaM nnaaiiN| vajaMti pariharaMti ya taM saMsaggiM shaavrdaa||5|| emeva kammapayali silasahavam hi kucchidam nadum. vajjamti pariharamti ya tum samsaggim sahavarada..5 ratto baMdhadi kammaM muJcadi jIvo viraagsNpnnnno| eso jiNovadeso tamhA kammesu mA rjj||6|| ratto bamdhadi kammam muncadi jivo viragasampanno. eso jinovadeso tamha kammesu ma rajja..6 (Asuham kammam kusilam avi ca suhakammam susilam janaha) It is commonly believed that the fruition of auspicious karma is virtuous/desirable while that of inauspicious ones is vicious/undesirable; but (jam sumsaram 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 sovanoiyam niyalam pi kalayasam pi purisam bamdhadi) Just as fetters made from gold binds a person as efficiently as those made from iron, (evam suhamasuham va kadam kammam jivam bamdhadi) in the same way karma, whether it is auspicious or inauspicious, binds the soul [fetters it to the wheel of worldly state]. (Tamha du) That is why (kusilehi ya ragam ma kahi) never form an attachment for these [auspicious as well as inauspicious] vicious karma, (va samsaggim ma) nor form a close association with them (hi) because (kusilasamsaggi ragena) close association with what is evil (sadhino vinaso) [positively) results in destruction of natural bliss.. (Jaha nama ko vi puriso kucchiyasilam janam viyanitta) Just as a person, as soon as he becomes aware of the evil nature of someone, [his associate] (tena samayam samsaggim ragakaranam ca vajjedi) immediately terminates association and attachment for this person; (emeva) in the same way (sahavarada) the soul, who is desirous of natural bliss (from his own SELF), (kammapayadi silasahavain kucchidam naduin) recognizes the evilness of all karma (even that of so called auspicious variety) and (hi tam sansaggim - *-: 122:- -

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Samayasara Chapter - 4 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 (viragasamppanno) one who is unattached and unencumbered (mun cadi) becomes free; (eso jinovadeso) this is laid down by the omniscient [Jinendra Bhagavan]/(tamha kammesu ma 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-punya 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 (kasaya). 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 -: 123-0

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Chapter - 4 Samayusura 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 (nirjara). 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 papa-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, - 124:0

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Samayasara Chapter-4 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 paramaTTho khalu samao suddho jo kevalI muNI nnaannii| tamhi TThidA sahAve muNiNo pAvaMti nnivvaannN||7|| paramattho khalu samao suddho jo kevali muni nani. tamhi tuhida sahave munino pavamti nivvanam..7 paramammi du aThido jo kuNadi tavaM vadaM ca dhaarydi| taM savvaM bAlatavaM bAlavadaM viMti svvnnhuu||8|| paramathammi du athido jo kunadi tavam vadam ca dharayadi. tam savvam balatavam balavadam vimti savvanhu..8 vadaNiyamANi dharaMtA sIlANi tahA tavaM ca kuvvNtaa| paramaTThabAhirA je NivvANaM te Na vidNti||9|| vadaniyamani dharamta silani taha tavam ca kuvvamta. paramatthabahira je nivvanam te na vimdamti..9 paramaTTabAhirA je te aNNANeva punnnnmicchNti| . FARTUS fa HTC Priat II Po 11 paramarthabahira je te annaneva punnamicchamti. samsaragamanahedum vi mokkhahedum ayanamta.. 10 (Khalu jo paramattho) Undoubtedly the pure and perfect state of the soul (transcendental state) is (samao, suddho, kevali, muni, nani) SELF, pure, omniscient, muni (self-absorbed], consciousness, 1. All souls in the worldly state (samsari jiva) are not endowed with fitness to obtain self-realization. Those who are endowed with such fitness are called Bhavya. -*-: 125:- -

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Chapter - 4 Samayasara (tamhi sahavetthida munino nivvanam 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 dharayadi) observes vows; (tam savvam savvanhu balatavam balavadam vimti) all such penances and vows are considered balatapa (austerity of an ignorant one) and balavrata [vow of an ignorant one] by the omniscient. (Vada-niyamani dharamta) Inspite of practising vows and observing rules (of ascetic conduct) (taha silani ca tavam kuvvamta) as well as celibacy and penances, (je paramathabahira te nivvanam na vimdamti) one cannot succeed in attaining self-realization, if he is not anchored in the transcendental. (Je paramatthabahira te mokkhahedum ayanamta) They who are not anchored in the transcendental, because he is not aware of the path of self-realization [emancipation), (annanena samsaragamanahedum vi punnamicchamti) 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 - 0-: 126:- -

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Samayasara Chapter - 4 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 'nani"; 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-mahavratas, and when they are partially taken by householders/laymen are called small vows anuvratas. (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-nirjara. 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 -: 127:

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Chapter - 4 Samayasura 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 "bala" to vow and austerity (bala vrata & bala 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 . jIvAdIsadahaNaM sammattaM tesimadhigamo nnaannN| rAgAdIpariharaNaM caraNaM eso du mokkhpho||11|| jivadisaddahanam sammattam tesimadhigamo nanam. ragadipariharanam caranam eso du mokkhapaho..11 mottUNa NicchayaTuM vavahAreNa vidusA pvtttthti| paramaTThamassidANa du jadINa kammakkhao hodi||12|| mottuna nicchayatham vavaharena vidusa pavatthamti. paramatthamassidana du jadina kammakkhao hodi.. 12 vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnno| micchattamalocchaNNaM taha sammattaM khu NAdavvaM // 13 // vatthassa sedabhavo jaha nasadi malavimelanocchaano. micchattamalocchannam taha sammattam khu nadavvam..13 vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnnnno| aNNANamalocchaNNaM taha NANaM hodi NAdavvaM // 14 // vatthassa sedabhavo jaha nasadi malavimelanocchanno. annanamalocchannam taha nanam hodi nadavvam..14 vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnnnno| kassAyamalocchaNNaM taha cArittaM pi NAdavvaM // 15 // vatthassa sedabhavo jaha nasadi malavimelanocchanno. kassayamalocchannam taha carittam pi nadavvum.. 15 so savvaNANadarisI kammarayeNa nniennaavcchnnnno| saMsArasamAvaNNo Na vijANadi savvado savvaM // 16 // so savvananadarisi kammarayena nienavacchanno. samsarasamavanno na vijjanadi savvado savvum.. 16 -8-: 128:0

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Samayasara Chapter sammattapaDiNibaddhaM micchattaM jiNavarehi parikahidaM / tassodayeNa jIvo micchAdiTThi tti NAdavvo // 17 // sammattapadinibaddham micchattam jinavarehi parikahidam. tassodayena jivo micchaditthi tti nadavvo..17 NANassa paDiNibaddhaM aNNANaM jiNavarehi parikahidaM / tassodayeNa jIvo aNNANI hodi NAdavvo // 18 // nanassa padinibaddham annanam jinavarehi parkahidam. tassodayena jivo annani hodi nadavvo..18 cArittapaDiNibaddhaM kasAyamidi jiNavarehi parikahidaM / tassodayeNa jIvo acaritto hodi NAdavvo // 19 // carittapadinibaddham kasayamidi jinavarehi parikahidam. tassodayena jivo acaritto hodi nadavvo.. 19 -4 (Jivadisaddhanam sammattam) Belief in the [existence and nature of the] soul and another [nine] padarthas is right faith; (tesimadhigamo nanam) knowledge of the real nature of these nine [without doubt or error] is right knowledge; (ragadi pariharanam caranam) 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 mottuna vidusa vavaharena pavatthamti) Sage, keeping aside the ultimate aspect, do worldly activities on the basis of empirical aspect; (du paramatthamassidana jadina 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. (Jaha) Just as (vatthassa sedabhavo mala-vimelenocchanno nasadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (taha) in the same way (miccha-ttamalocchannam sammattam khu nadavvam) be it known that the right faith is defiled by the pervasion of (the dirt of) perverted belief. (Jaha) Just as (vatthassa sedabhavo mala-vimelanocchanno nasadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (taha) in the same way (annanamlocchannam nanam hodi nadavvam) be it known that the right knowledge/cognition is defiled by the pervasion of [the dirt of] perverted knowledge. 0-: 129-0

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Chapter - 4 Samayasara (Jaha) Just as (vatthassa sedabhavo mala-vimelanocchanno nasadi) the whiteness of the cloth is destroyed by the pervasion of dirt, (taha pi) in the same way (kassaya-malocchannam carittam hodi nadavvam) be it known that the right conduct is defiled by the pervasion of [the dirt of) passions. (So savvananadarisi) Though the soul (intrinsically) is omniscient, (niena kammarayena avacchanno) it is polluted/defiled by one's own [dirt of] karmic matter; hence it (samsara-samavanno savvam savvado na vijanadi) is unable to know/cognize every mode of every substance. (Jinavarehi parikahidam) The omniscients have declared that (sammattapadinibaddham micchattam) the right faith is obstructed by the faith-deluding karma; (tassodayena jivo micchaditthi tti nadavvo) hence be it known that due to its rise, the soul becomes mithyadrsti (one with deluded world-view) [i.e., fruition of the faith-deluding karina deludes the faith of the soul into perverted faith). (Jinavarehi parikahidam) The omniscients have declared that (nanassa padinibaddham annanam) the Right knowledge is obscured by knowledge deluding karma; (tassodayena jiva annani hodi naduvvo) hence be it known that due to its rise, the soul becomes ajnani (one devoid of knowledge) (i.e., its fruition deludes the soul into perverted knowledge). (Jinvarehi parikahidam) The omniscients have declared that (carittapalinibaddham kasayam) the right conduct is obstructed by passions; (tassodayena jivo acaritto hodi nadavvo) hence, be it known that due to its rise, the soul becomes acaritra [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 (moksa). The trio is known as "The Three Jewels". The faith or belief when qualified as right (samyagdarsana) 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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Samayasara Chapter - 4 of nine tattvas/padarthas (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 (darsana-mohaniya] 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 caritra. Right knowledge (samyag jnana) presupposes right belief (samyag darsana). 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 -*-:131 :-*

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Chapter - 4 Samayasara dirt in actual life, so also the trio of pure innate qualities-faith, knowledge and conduct (darsana, jnana and caritra)-are defiled and polluted by the trio of perversions resulting from the fruition of deluding (mohaniya) 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 mithyatva' meaning perversity to denote the principle which acts as primordial hindrance against the apprehension and belief in truth. The terms mithyadarsana, mithyadrsti, darsanamoha etc. are also used in the same sense. Darsanamoha is one of the eight main experiences. Samyaktva also called Samyagdarsana is the opposite of mithyatva. In course of time, the soul, due to its inherent urge for purification, attains some purity and the potency of mithyatva 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 avidya, ajnana, viparyaya used by different Indian systems of philosophy. - 1320

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1 Samayasara Chapter - 4 accompanied by radical change in outlook or world-view. It is defined as Sraddhana for the truth and the sraddhana or faith is explained as pratyayavadharana, that is, discursive determination. Samyagjnana (right knowledge) presupposes samyagdarsana (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 qua non of that of the knowledge (and conduct). Knowledge-jnana, when infected with perverted world-view-mithyadarsana is really false-ajnana. Thus, samyagdarsana is to be regarded as predilection for truth (tattvaruci) while what comprehends that truth is to be regarded as samyagjnana. But both are born simultaneously though they are not identical, just as a lamp and its light are simultaneous but not identinal. Samyagdarsana is the logical primus as opposed to chronological priority of samyagjnana. 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 darsanamoha, the species of karma which deludes. It can also be said that the qualifying adjective 'samyaka' is basically derived from samyagdarsana but there is unanimity among different Jain thinkers regarding the synchronization of occurrence of samyagdarsana and samyagjnana. Jain philosophers give equal importance to conduct as to knowledge and predilection for truth. While samyagdarsana turns the soul in the right direction and samagjnana illuminates the path, samyakcaritra 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 samyakcaritra viz. caaritramoha, is the twin of darsanamoha, both being sub-types of the main species mohaniya karma. It manifests and asserts itself, mainly as fourfold passions (kasaya) 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 -:133:-------

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Chapter - 4 Samayasara overcome the weakness, thus, increasing its capacity for complete renouncement and reducing the potency of attachment (raga) and aversion (dvesa) which are the main planks of wrong conduct. From the above it is clear that Jain philosophers did not accept nescience (ajnana) 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 punnapavadhiyaro samatto) [Here ends the fourth chapter on Auspicious & Inauspicious Karma.] -000 -:134:-0

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Introduction to Chapters 5 & 6 Conditions for the influx of Karma-ASRAVA 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 soulJIVA-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 (jiva) 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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Introduction to Chapter 5 & 6 Samayasara its defilement by delusion-producing (mohaniya) 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 Mithyatva that is perversity. It is, as a rule, accompanied with Passions (kasaya) 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-Asrava. Thus, the term Asrava 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 Mithyatva there are five asravsa which can be graphically depicted as five openings progressively diminishing in size, mithyatva being the largest and Yoga the smallest. Five asravas are: (i) mithyatva (perverted attitude), (ii) avirati (non-abstinence), (iii) pramada (spiritual inertia), (iv) kasaya (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. Mithyatva-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 mithyatva is, therefore, the sine qua 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 -:136-0

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Samayasara Introduction to Chapter 5 & 6 closing the succeeding one. Before proceeding to discuss samvara let us clarify the relation of passions (kasaya) with other asravas. 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 Anantanubandhi, which means leading to infinite bondage. This type is coeval with perversity (mithyatva) and is therefore beginningless. Some what less virulent type is called Apratyakhyanavarana and still less virulent is called Pratyakhyanavarana. The fourth type is the least virulent and is called Sanjvalana. While perverted world-view is the fruition of one branch-darsana-mohaniya-of deluding (mohaniya) karma, passions are fruitions of the other branch-caritra-mohaniya. Thus, though they are not identical, obey are intimately interconnected. As stated, mithyatva and anantanubandhi 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 asrava and block the influx is called Samvara. Samvara is thus antithetic to asrava. 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 : PASRAVAT SAMVARA Perverted attitude (mithyatva) Right attitude (samyaktva) Non-abstinence (avirati) | Abstinence (virati) Spiritual inertia (pramada) Spiritual alertness (apramada) Passions (kasaya) Freedom from passions (akasaya) Activities (yoga) Motionlessness (ayoga) It has already been clarified that unless the widest opening mithyatva 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. 137. 3 For Private Personal Use Only

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Chapter - 5 Samayasara * 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 asrava 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 Asavadhiyaro Asrava (Cause of Influx of Karma) Two Categories (Series) of Influx micchattaM aviramaNaM kasAyajogA ya saNNasaNNA du| bahUvihabhedA jIve tasseva annnnnnprinnaamaa||1|| micchattam aviaramanam kasayajoga ya sannasanna du. bahuvihabheda jive tasseva anannaparinama.. 1 NANAvaraNAdIyassa te du kammassa kAraNaM hoti| af fo alla vita rehia Hiace II PII -*-:138:-* -

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Sumayasara nanavaranadiyassa te du kammassa karanam homti. tesim pi hodi jivo ragaddosadibhavakaro..2 (Micchatam aviramanam kasaya-joga ya sannasanna du) Perverted world-view, non-abstinence, passions and [threefold] activities are of two categories: bhava or psychic and dravya or physical; (jive bahuvihabheda tasseva ananna parinama) [of these what are psychic] are determined by the soul, are of many types and are psychic states or modes. Chapter - 5 (Te du nanavaranadiyassa kammassa karanam homti) Those perverted world-view etc. [of the physical category] become primary causes of knowledge-obscuring and other species of karma (tesim pi ragaddosadi bhavakaro jivo 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-mithyatva (ii) Non-abstinence-avirati (iii) Passions-kasaya (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. Asrava. We have already studied the nature of these four earlier, so we shall just briefly recapitulate them here for ready reference. (i) Mithyatva is the beginningless form of defiled consciousness infected with delusion produced by the deluding darsana-mohaniya karma. (ii) Avirati (or aviramana) 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 caritra-mohaniya karma. (iv) Yoga means threefold activities which produce vibrations - 139----

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Chapter - 5 Samayusara 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-asrava : (a) Psychic cause or bhava asrava and (b) Physical cause or drvaya asrava. Though both are concomitant, they are not identical as they are substantively different and distinct. Earlier, we had occasion to critisize the Samkhya 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 bhava asravu or psychic evil and the latter is drvaya asrava or physical evil. Hence the four primal causes of influx are to be split in two categories (series): Psychic series -I Physical series-II (BHAVA ASRAVA) (DRAVYA ASRAVA) Psychic perversion-bhava mithyatva | Darsanamohu-dravyu mithyatva Non-abstinence-psychic weakness | Caritrumoha Bhava avirati-attachment etc. Dravya avirati Psychic distortions-bhava kusaya Caritramoha-dravya kasaya Psychic unsteadiness-bhava yoga Physical activities-mental, vocal, bodily Druvya Yoga The fourfold conditions of category II become the substantive or primary causal agency (upadana kuruna) for the bondage of the eight species of karma : (1) Knowledge-obscuring-jnanavaruna (2) Intuition-obscuring-darsanavaranu (3) Deluding-mohaniya - - 140:

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Sumayasara Chapter - 5 (4) Obstructing-antaraya (5) Body-building-nama (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 asrava and auxiliary cause is bhava asrava. Relative Absence of Bondage for the Enlightened One Natthi du AsavabaMdho sammAdiTThissa aasvnniroho| saMte puvvaNibaddhe jANadi so te abNdhNto||3|| natthi du asuvabamdho sammaditthissa asavaniroho. samte puvvanibuddhe janadi so te abamdhamto..3 bhAvo rAgAdijUdo jIveNa kado du baMdhago hodi| rAgAdivippamukko abaMdhago jANago nnvri||4|| bhavo ragadijudo jivena kado du bumdhago hodi. ragadivippamukko abamdhago janago navari.. 4 . pakke phalammi paDide jaha Na phalaM bajjhade puNo virtt| jIvassa kammabhAve paDide Na punnodymuvedi||5|| pukke phalumini padide juha na phalam bajjhade puno vimte. jivassa kaminabhuve paaide na punodayamuvedi..5 puDhavIpiMDasamANA puvvaNibaddhA du paccayA tss| kammasarIreNa du te baddhA savve vi nnaanniss||6|| pudhavipimdasamana puvvanibaddha du paccaya tassa. kummasarirena du te baddha savve vi nanissa..6 (Suminaditthisa usavabumdho nutthi) The enlightened soul [whose vision is right] is [relatively] free from the inflow and bondage of karma (du asuvaniroho) because the causes and conditions of influx are blocked (te abamdhamto so samte puvvunibaddhe janadi) with the blockage of [new] influx it is merely aware of the past bondage of karma. (Jivena kado ragadijudo bhavo du bamdhago hodi) Psychic - ~: 141 :-@

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Chapter - 5 Samayasara states which are vitiated by attachment and the like are conditions for bondage of new karma (ragadi-vippamukko abamdhago) but those who are free from the defilement of attachment etc. are not liable to bondage; (navari janago) [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, (jivvassa kammabhave padide puno na udayamuvedi) in the same way the karma which has been separated from the soul cannot again attain the state of rise (fruition). (Tassa nanissa puvvaaibaddha savve vi paccaya) In the case of the enlightened soul, the old bondage and its causes (du puddhavipimdasamana) are nothing more than a clod of earth (du te kammasarirena baddha) and they are associated with subtle microbody [karmana-sarira) i.e., they are of no significant consequences. Annotations : In these verses, distinction is made between the soul infected with perversity (mithyatva), called mithyadrsti and the purified and enlightened soul, called samyagdesti who has annihilated the beginningless defilement. Earlier we had seen that mithyatva 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 mithyatva 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 mithyadrsti (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 - -:142:

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Samayasara Chapter - 5 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 (anantanubandhi) 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 bhava 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 bhava karma (attachment etc.) results in relative freedom from bondage of new karma for a samyagdrsti. (The author explains what exactly is meant by the term samyagdrsti in a succeeding verse no. 5. This explanation is very important). Freedom from Bondage is Relative caDaviha aNeyabheyaM baMdhate NANadaMsaNaguNehiM / samaye-samaye jamhA teNa abaMdho tti NANI du // 7 // cauviha aneyabheyam bamdhamte nanadamsanagunehim. samaye-samaye jamha tena abamdho tti nani du..7 -143 :-0

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Chapter - 5 Samuyusara jamhA du jahaNNAdo NANaguNAdo puNo vi prinnmdi| aNNattaM NANaguNo teNa du so baMdhago bhnnido||8|| jamha du jahannado nanagunado puno vi parinumadi. annattam nanaguno tena du so bamdhago bhanido..8 dasaNaNANacarittaM jaM pariNamade jhnnnnbhaavenn| NANI teNa du bajjhadi poggalakammeNa vivihenn||9|| damsanananacarittam jam parinamade jahannabhavena. nani tena du bajjhadi poggalakammena vivihena..9 (Jamha cahuviha) As stated before, the fourfold conditions of (influx and bondage-physical series with the auxiliary causal potency] (nana-damsanagunehim samaye-samaye anenabheyam bumdhamte) affect the psychical states of consciousness each and every instant of time and determine bondages of various types; (nani du abamdho tti) [but] the enlightened soul is (relatively] free from bondage . (Jamha du nanaguno) Because the strenght of the purity of consciousness (at the very dawn of enlightenment) (jahannado nanagunado) is of minimum intensity, (puno vi annattam parinamudi) and keeps on fluctuating (i.e., is not steady) (tena du so badhago bhanido) that is why it is said to be the condition of bondage of karma. (Damsana-nana-carittam jahanna bhavena jam parinamade) The spiritual purification of the three jewels-right world-view, knowledge, and conduct-is minimum to start with (tena du nani vivihena poggalakammana 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. - -:144:- -

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Sumayasara 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-mithyatva has been blocked but the other three openings i. e. conditions of inflow (asravas) 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. savve puvvaNibaddhA du paccayA saMti smmditttthiss| uvaogappAogaM baMdhate kmmbhaavenn||10|| savve puvvanibuddha du puccuya samti sammaditthissa. uvaogappaogam bamdhamte kammabhavena.. 10 saMtA duNiruvabhojjA bAlA itthI jaheva purisss| baMdhadi te uvabhojje taruNI itthI jaha nnrss||11|| samta du niruvabhojja bala itthi jaheva purusassa. bamdhadi te uvabhojje taruni itthi jaha marassa, 11 hodUNa NiruvabhojjA taha baMdhadi jaha havaMti uvbhojjaa| sattavihA bhUdA nnaannaavrnnaadibhaavhiN|| 12 // hoduna niruvabhojja taha bamdhadi jaha havamti uvabhojja. ___sattatthaviha bhuda nanavaranadibhavehim..12 edeNa kAraNeNa du sammAdiTThI abaMdhago bhnnido| AsavabhAvAbhAve Na paccayA baMdhagA bhnnidaa||13|| edena karanena du sammadithi abamdhago bhanido. asavabhavabhave na paccaya bumdhaga bhunida.. 13 rAgo doso moho ya AsavA Natthi smmdihiss| tamhA AsavabhAveNa viNA hedU Na paccayA hoti||14|| rago doso moho ya asava natthi sammaditthissa. tamha asavabhuvena vina heduna paccaya homti.. 14 hedU caduvviyappo aTThaviyappassa kAraNaM hvdi| - ~:145:-@

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Chapter - 5 Sumayasaru tesiM pi ya rAgAdI tesimabhAve Na bacjhaMti // 15 // hedu caduvviyappo atthaviyappassa karanum havadi. tesim pi ya ragadi tesimabhave na bajjhamti.. 15 (Summaditthissa puvvaaibaddha du savve paccaya samti) All the druvyasravas (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 satta (dormant existence prior to the state of udaya (rise)]; (uvaogappaogam kammabhavena 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 [purvabaddhapratyaya] become the cause of bondage of karma. (Samta du niruvabhojja) In the state of satta (i.e., state of bondage but before the state of fruition) they cannot yield their fruit and thus cannot consummated; (jaheva purisassa bala 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). (Niruvabhojja hoduna jaha uvabhojja 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 (nanavuranadi bhavehiin sattatrhaviha bhuda) various species of karina-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. (Edena karunena du) Basically, this is why (sammaditthi abamdhago bhanido) the enlightened soul with the right vision is considered free from the bondage of new karma; (asavabhavabhave paccaya bandhaga na bhaaida) because in the absence of bhava karma (psychic state of affection etc.), dravya karma by itself is impotent as a condition of bondage. (Rugo doso ya moho asava sammaditthissa natthi) The - 146:

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Samayasara Chapter - 5 enlightened soul [with right world-view and vision] is free from the causes of influx (bhava karma) such as attachment, aversion, delusion (tamha asavabhavena vina paccaya hedu na homti) and without bhava karma dravya karma is ineffective as the cause of influx and bondage. (Caduvviyappo hedu atthaviyappassa karanam havadi) The fourfold conditions viz. perverted world-view etc. become the causal agents for the bondage of eight species of karma (ca tesim pi ragadi tesimabhave na bajjhamti) and the bhava 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 (samyagdrsti) 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 (abadhakala) 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 -:147:

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Chapter - 5 Samayasara 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 jaha puriseNAhAro gahido pariNamadi so anneyvihN| ___ maMsavasAruhirAdI bhAve udrggisNjutto||16|| jaha purisenaharo guhido parinamadi so aneyaviham. mamsavasaruhiradi bhave udaraggisamjutto.. 16 taha NANissa du puvvaM je baddhA paccayA bahuviyappaM / bajhaMte kammaM te NayaparihINA du te jIvA // 17 // taha nanissa du puvvam je baddha paccaya bahuviyappam. bajjhamte kammam te nayaparihina du te jiva..17 (Jaha purisena gahido aharo) 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-vasa-ruhiradi bhave aneyaviham parinamadi) are metabolized and converted into flesh, blood, marrow and various other bodily factors. (Taha) In the same way (nanissa du puvvam baddha paccaya) 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 jiva nayaparihina) 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 (asrava). 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 (satta). Thus, an enlightened person might -*-: 148:

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Samuyasara Chapter - 5 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 bhava karma and bhava asrava which ultimately result in dravya asrava 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 asavadhiyaro samatto) [Here ends the fifth chapter on Asrava (Cause of Influx of Karmic Matter).] 000 - - 149:- -

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Chapter - 6 Chatthamo Samvaradhiyaro Samvara (Inhibition) Discernment between The Self and The Non-self is the Basis of Samvara uvaoge uvaogo kohAdisu Natthi ko vi uvogo| koho koho ceva hi uvaoge Natthi khalu koho||1|| uvaoge uvuogo kohadisu natthi ko vi uvaogo. koho koho ceva hi uvaoge natthi khalu koho.. 1 aTThaviyappe kamme Nokamme cAvi Natthi uvogo| uvaogamhi ya kammaM NokammaM cAvi No atthi||2|| atthaviyappe kamme nokamme cavi natthi uvaogo. uvaogamhi ya kammam nokammam cavi no atthi..2 edaM tu avivarIdaM NANaM jaiyA du hodi jiivss| taiyA Na kiMci kuvvadi bhAvaM uvaogasuddhappA // 3 // edam tu avivaridam nanam jaiya du hodi jivassa. taiya nu kimci kuvvadi bhavam uvaogasuddhappa..3 (Uvaogo uvaoge) The consciousness is identical with con* sciousness alone (kohadisu 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 sokumme cavi 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 cavi no atthi) neither the eight species of karma nor the physical body are the same as consciousness. (Jaiya du edam tu avivaridarn nanam jivassa hodi) When the soul happens to possess such unperverted (free from doubt and error] knowledge (taiya uvaogasuddhappa kimci bhavam nu

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Sumayasara Chapter - 6 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-mithyatva-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 mithyatva 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 bhedavijnana which is, thus, the first step or sine qua non for the process of samvara i.e., blocking the entry of the karmic matter. jaha kaNayamaggitaviyaM pikaNayasahAvaM Na taM priccydi| taha kammodayatavido Na jahadi NANI du NANittaM // 4 // jaha kanayamaggitaviyam pi kanayasahavam na turn pariccuyadi. tahu kaminodayatavido na juhadi nani du nunittam..4 evaM jANadiNANI aNNANI maNadi raagmevaadN| aNNANatamocchaNNaM AdasahAvaM ayaannNto||5|| evam janudi nani unnani munadi ragamevadam. annunatamocchannam adasahavam uyanamto..5 - -:151:

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Chapter - 6 suddhaM tu viyANaMto visuddhamevappayaM lahadi jIvo / jANato du asuddhaM asuddhamevappayaM lahadi // 6 // suddham tu viyanamto visuddhamevappayam lahadi jivo. janamto du asuddham asuddhamevappayam lahadi..6 Samayasara appANamappaNA ruMdhidUNa dopuNNapAvajogesu / daMsaNaNANamhi Thido icchAvirado ya aNNamhi // 7 // appanamappana rumdhiduna dopunnapavajogesu. damsanananamhi thido icchavirado ya annamhi..7 jo savvasaMgamukkojhAyadi appaNamappaNA appA / Na vikammaM NokammaM cedA ciMtedi eyattaM // 8 // jo savvasamgamukko jhayadi appanamappana appa. na vi kammam nokammam ceda cimtedi eyattam..8 appANaM jhAyaMto daMsaNaNANamaio aNaNNamao / lahardi acireNa appANameva so kammapavimukkaM // 9 // appanam jhayamto damsanananamaio anannamao. lahadi acirena appanameva so kammapavimukkam..9 (Jaha) Just as (aggitaviyam pi kanayam tam kanayasahavam na pariccayadi) gold never abandons its nature-goldhood, even when intensely heated [melted] by fire, (taha) in the same way (kammodayatavido nani du nanittam 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 nani janadi) Thus, the enlightened person is aware of the [pure nature of the] self, (annana-tamocchannam annani adasahavam ayanamto ragamevadam 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 viyanamto jivo visuddhamevappayam lahadi) The soul which is aware of the pure [and perfect] nature of the self attains the pure self (du asuddham janamto asuddhamevappayam lahadi) while one who is unaware of the pure nature of the self attains defiled self. (Appanamappana do-punnapava-jogesu rumdhiduna dam -152

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Samayusara Chapter - 6 sana-nanumhi 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 icchavirado savvasamgamukko) renouncing all desires of attachment to aliens and renouncing all internal as well as external possessions (jo uppa appanamappana jhayadi) 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 (ceda eyattam cimtedi) such a soul endowed with such unique qualities contemplates and experiences solitariness; (so appanam jhayamto) and such a soul, again, with the self-meditation (damsanananamaio anannamao) totally absorbed in itself and its characteristic qualities-knowledge and intuition-acireng eva kammapavimukkam appanam lahadi) in a short time realizes itself in the pure state completely free from all karma. tesiM hedU bhaNidA ajjhavasANANi svvdrisiihiN| micchattaM aNNANaM aviradibhAvo ya jogo y||10|| tesim hedu bhanida ajjhavasanani savvadarisihim. micchattam annanam aviradibhavo ya jogo ya.. 10 heduabhAve NiyamA jAyadi NANissa aasvnniroho| AsavabhAveNa viNA jAyadi kammassa dunniroho||11|| heduabhave niyama jayadi nanissa asavaniroho. asavabhuvena vina jayadi kammassa du niroho.. 11 kammassAbhAveNa ya NokammANaM pi jAyadi nniroho| NokammaNiroheNa ya saMsAraNirohaNaM hodi||12|| kammassabhavena ya nokammanam pi jayadi niroho. nokammanirohena ya samsaranirohanam hodi.. 12 (Savvadarisihim tesim hedu micchattam unnanam ya aviradibhavo ya jogo ajjhavasanani bhanida) 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. (Nanissa hedu-abhave niyama asava-niroho jayadi) An - -: 153:-*

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Chapter - 6 Samayasara enlightened person is able to block the influx in the absence of the conditions of influx [i.e. absence of bhava asrava] (asrava-bhavena vina kammassa du niroho jayadi) and in the absence of influx there is no bondage; (ya kammassu bhavena nokammanam piniroho jayadi) and in the absence of bondage (of karmic body) there is no physical body; (ya nokamma virohena samsara nirohanam hodi) and in the absence of physical body there cannot be worldly existence [i.e. there is final emancipation]. (Idi chatthamo samvaradhiyaro samatto) [Here ends the sixth chapter on Samvara (Inhibition).] -000 -:154:-0

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Chapter - 7 Sattamo Nijjaradhiyaro Nirjara (Dissociation of Karma) Introduction Nirjara 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 nirjara and bhava or psychical nirjara. Alike dravya asrava, dravya nirjara 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 abudhakala), 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 nirjara. Thus, dravya nirjara belongs to the physical series in the psycho-physical relationship. Bhava nirjara, 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 bhava nirjara. 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 vipakajata (or vipakaja) nirjura, because the separation has taken place on the maturity (vipaka) 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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Chapter - 7 Samayasara 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--akama nirjara. Its opposite or purposeful sakama nirjara is the result of motivated and voluntary penances undertaken for purifying the soul. The means of motivated penances for achieving sakama nirjara 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 (anasana). (ii) Alimentary or dietary discipline by limiting the variety and/or quantity of nourishment (avamodarya or unodarika). (iii) Limiting/restricting quality of nourishment by eliminating tasty items (vrtti-parisamkhyana or vrttisamksepa). (iv) Abstaining from fatty and sweet items and delicacies (rasa-parityaga). (v) Secluded sleeping place and lonely living (viviktasayyasana), also self-control of senses, activities and passions (pratisamlinata). (vi) Deliberate training of the body by subjecting it to various hardships and practice of difficult postures (kayaklesa). 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 (prayascitta). (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 (vaiyavrtya). 0-156-0

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Samayasara Chapter - 7 (iv) Systematic study of scriptures and concentration of attention (svadhyaya). (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 (dhyana). Of all types of austerities, meditation is considered to be the most powerful means of nirjara. Process of Dissociation uvabhogamindiyehiM dvvaannmcednnaannmidraannN| jaM kuNadi sammadiTThI taM savvaM NijjarANimittaM // 1 // uvabhogamindiyehim davvanamacedananamidaranam. jam kunadi sammaditthi tam savvam nijjaranimittam.. I dabve uvabhujaMte NiyamA jAyadi suhaM ca dukkhaM vaa| taM suhadukkhamudiNNaM vedadi adha NijjaraM jaadi||2|| davve uvabhujjamte niyama jayadi suham ca dukkham va. tam suhadukkhamudinnam vedadi adha nijjaram jadi..2 (Sammaditthi) For the enlighened soul with right vision (indiyehim acedananam idaranam davvanam jam uvabhogam kunadi) the apparent enjoyment of sensuous pleasures by using animate or inanimate objects, (tam savvam nijjaranimittam) (in reality, become, the cause of dissociation of karma (instead of bondage). (Niyama) According to the law of karma, (davve uvabhujjamte) whenever (the soul) is infatuated with (sensuous] objects, (suham ca dukkham va jayadi) 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 jadi) which then gets dissociated from the soul. Exquisitive Virtue of Non-indulgence, resulting from Enlightenment - -: 157:

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Chapter - 7 Samayasara jaha visamuvabhujaMto vejjo puriso Na mrnnmuvyaadi| poggalakammassudayaM taha bhuMjadi Neva bajjhade nnaannii||3|| jaha visamuvabhujjamto vejjo puriso na maranamuvayadi. poggalakammassudayam taha bhumjadi neva bajjhade nani..3 jaha majjaM pivamANo aradibhAveNa Na majjade puriso| davvuvabhoge arado NANI viNa bajjhade thev||4|| jaha majjam pivamano aradibhavena na majjade puriso. davvuvabhoge arado nani vi na bajjhade taheva..4 sevaMto vi Na sevadi asevamANo vi sevago ko vi| . pagaraNaceTThA kassa vi Na ya pAyaraNo tti so hodi||5|| sevamto vi na sevadi asevamano vi sevago ko vi.. pagaranacettha kassa vi na ya payarano tti so hodi..5 udayavivAgo viviho kammANaM vaNNido jinnvrehiN| Na hu te majjha sahAvA jANagabhAvo da ahmekko||6|| udayavivago viviho kammanam vannido jinavarehim. na hu te majjha sahava janagabhavo du ahamekko..6 poggalakammaM rAgo tassa vivAgodao havadi eso| Na hu esa majjha bhAvo jANagabhAvo du ahmekko||7|| poggalakammam rago tassa vivagodao havadi eso. na hu esa majjha bhavo janagabhavo du ahamekko.. 7 evaM sammAdiTThI appANaM muNadi jANagasahAvaM / udayaM kammavivAgaM ca muyadi taccaM viyaannNto||8|| evam sammaditthi appanam munadi janagasahavam. udayam kammavivagam ca muyadi taccam viyanamto..8 (Jaha) Just as (vejjo puriso) a toxicologist (visamuvabhujjamto maranam na uvayadi) does not die inspite of handling and dealing with poisons, (taha) in the same way (nani poggalakammassudayam bhumjadi neva bajjhade) the enlightened soul, inspite of enjoying the fruits of karma, does not suffer bondage. (Jaha) Just as (puriso majjam pivamano) a person, in spite of indulging in alchoholic drinks, (aradi bhavena na majjade) does not get intoxicated because he has developed the capacity of controlling it, (taheva) in the same way (nani vi davvuvabhoge -@-:158 :-0

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Samayasara 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; (asevamano vi sevago) [on the other hand] there are others who (due to their intrinsic hankering] indulge (psychically) inspite of [physical) non-indulgence; (kassa vi pagaranacettha na ya so payarano 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 (kammanam udayavivago viviho vannido) have shown many varieties of the fruits of the rise of karma (te hu majjha sahava na) but they are not my attributes, (aham du ekko janagabhavo) [because) pure consciousness alone is my characteristic attribute (so contemplates the enlightened soul). (Rago poggalakammam) Affection is, being its mode, identical with karma (tassa vivagodao eso havadi) because affection is the fruit of its rise; (esa hu majjha bhavo na) it can never be my attribute (aham du ekko janagabhavo) pure consciousness alone is my characteristic attribute. (Evam sammaditthi appanam) In this manner, the enlightened soul (janagasahavam muoadi) identifies himself with nothing but pure consciousness (ca taccam viyanamto kammavivagam 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 paramANumettayaM pi hu rAgAdINaM tu vijjade jss| Na vi so jANadi appANayaM tu savvAgamadharo vi||9|| paramanumettayam pi hu ragadinam tu vijjade jassa. na vi so janadi appanayam tu savvagamadharo vi..9 appANamayANaMto aNappayaM cAvi so ayaannNto| kiha hodi sammadiTThI jIvAjIve ayaannNto||10|| appanamayanamto anappayam cavi so ayanamto. -*-: 159: mee.

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Chapter - 7 Samayasara kiha hodi sammaditthi jivajive ayanamto.. 10 (Hu jassa ragadinam tu paramanumettayam pi vijjade) Truly speaking, if there exists even an atom of affection (towards aliens] (so tu savvagamadharo vi) inspite of being well-versed in scriptures (appanayam na vi janadi) one does not know his true self through direct/immediate experience. (Appanayam ayanamto) And if one does not (really) know the true self (so anappayam cavi ayanamto) one is incompetent to know the non-self also. And so (jivajive ayanamto 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 mithyadrsti and mithyadarsana 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 samyagdarsana and the soul who attains it is called samyagdrsti, which are opposite of mithyadarsana and mithyadrsti 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 (raga) for alien objects, is very long and arduous. The term Vitaraga stands for total freedom from attachment of any kind and is thus exclusively related to self and nothing else whatsoever. It is this vitaraga 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 vitaraga, totally free from attachment. Thus, in most verses in this book the term samyagdrsti is synonymous with the term vitaraga -160:

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Samayasara Chapter - 7 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 vitaraga. 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 Adamhi davvabhAve apade mottUNa giNha taha nniydN| thiramegamimaM bhAvaM uvalabbhaMtaM shaavenn||11|| adamhi davvabhave apade mottuna ginha taha niyadam. thiramegamimam bhavam uvalabbhamtam sahavena.. 11 AbhiNisudohimaNakevalaM ca taM hodi ekkameva pdN| - THT MET i nieg furcafa Hafli 8711 abhinisudohimanakevalam ca tam hodi ekkameva padam. so eso paramatho jam lahidum nivvudim jadi../2 NANaguNeNa vihINA edaM tu padaM bahU vi Na lhNte| taM giNha NiyadamedaM jadi icchasi kammaparimokkhaM // 13 // nanagunena vihina edam tu padam bahu vi na lahamte. tam ginha niyadamedam jadi icchasi kammaparimokkham.. 13 edamhi rado NicvaM saMtuTTho hohi nniccmedmhi| edeNa hohi titto hohidi tuha uttamaM sokkhaM // 14 // edamhi rado riccam samtuttho hohi niccamedamhi. edena hohi titto hohidi tuha uttamam sokkham.. 14 (Adamhi davvabhave 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 sahavena uvalabbhamtam bhavam ginha) grasp what is eternal, indestructible, steady and unique as well as truly identifiable with the soul, viz., pure consciousness. -:161:

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Samayasara Chapter - 7 (Abhini-sudohi-mana-kevalam ca tam 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 jadi) and this faculty/capability is inherent in the soul and its emergence leads to final emancipation of the soul. (Nanagunenhi vihina bahu vi edam padam tu na lahamti) 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 (jnana) is the most powerful and unalienable capability of the three most precious faculties-three jewels-that constitute the path of emancipation. While faith/belief (darsana) and conduct (caritra) exhaust their potency of usefulness, once the soul has demolished the deluding (mohuniya) karma. Knowledge (jnana) 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 -*-: 162 :-

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Samayasara 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 (jnana) and intuition is the indeterminate consciousness (darsana). 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 sruta) 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-jnana-perceptual or sensuous cognition-is born with the help of the sense-organs and the mind. It includes intellect, memory, conceptual planning etc.. Sruta-jnana 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-jnana, one can intuit things which have shape or form (rupi). Manahparyaya-jnana, 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-jnana) is the consummation of all -:163-0

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Chapter - 7 Samayasara knowledge. It intuits all substances-rupi and arupi-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 . ko NAma bhaNejja buho paradavvaM mama idaM havadi davvaM / appANamappaNo parigahaM tu NiyadaM viyaannNto||15|| ko nama bhanejja buho paradavvam mama idam havadi davvam. appanamappano parigaham tuniyadam viyanamto..15 majjhaM pariggaho jadi tado ahamajIvadaM tu gcchejj| NAdeva ahaM jamhA tamhA Na pariggaho mjjhN||16|| majjham pariggaho jadi tado ahamajivadam tu gacchejja. nadeva aham jamha tamha na pariggaho majjham..16 chijjadu vA bhijjadu vA NijjaduvA ahava jAdu vippalayaM / jamhA tamhA gacchadu tahAvi Na pariggaho mjjhN||17|| chijjadu va bhijjadu va nijjadu va ahava jadu.vippalayam. jamha tamha gacchadu tahavi na pariggaho majjham.. 17 apariggaho aNiccho bhaNido NANI ya Necchade dhmm| apariggaho dudhammassa jANago teNa so hodi||18|| apariggaho aniccho bhanido nani ya necchade dhammam. apariggaho du dhammassa janago tena so hodi..18 apariggaho aNiccho bhaNido NANI ya Necchadi adhmm| apariggaho adhammassa jANago teNa so hodi||19|| apariggaho uniccho bhanido nani ya necchadi adhammam. apariggaho adhammassa janago tena so hodi..19 apariggaho aNiccho bhaNido asaNaM ca Necchade nnaannii| apariggaho du asaNassa jANago teNa so hodi||20|| apariggaho aniccho bhanido asanam ca necchade nani. apariggaho du asanassa janago tena so hodi..20 *@-: 164 :-@

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Samayasara craft forest uforat qui a otwa unit i apariggaho du pANassa jANago teNa so hodi // 21 // apariggaho aniccho bhanido panam ca necchade nani. apariggaho du panassa janago tena so hodi..21 Chapter - 7 emAdie du vivihe savve bhAve ya Necchade NANI / jANagabhAvo Niyado NIrAlaMbo du savvattha // 22 // emadie du vivihe savve bhave ya necchade nani. janagabhavo niyado niralambo du savvattha..22 (Appanam niyadam appano parigaham tu viyanamto) Having been convinced that the Self [and nothing else]) is the only real [eternal] asset, (ko nama 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 ahamajivadam gacchejja) then I [self] [inspite of being endowed with consciousness] would become identical to [becoming] inanimate; (jamha aham nadeva tamha pariggaho majjaham na) because I am only 'knower' [i.e., knowledge/consciousness is my own real asset], alien wealth etc. can never belong to me. (Chijjadu va bhijjadu va nijjadu va ahava vippalayam jadu jamha tamha gacchadu tahavi 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 bhanido) He who has no desire [for material wealth] is called renouncer [aparigrahi] (ya nani dhammam necchade) and he who is enlightened has no desire for auspicious karma (tena so dhammassa du apariggaho) hence, he may be called renouncer of auspicious karma; (janago hodi) he is aware [of the auspicious karma} but has no desire for it. (Apariggaho aniccho bhanido) He who has no desire [for material wealth] is called renouncer [aparigrahi] (ca nani asanam necchade) and he who is enlightened has no desire for foodstuffs, -: 165:

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Chapter - -7 Samayasara (tena so asanassa du apariggaho) hence, he may be called renouncer of food; (janago 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 [aparigrahi] (ya nani panam necchade) and he who is enlightened has no desire for drinks, (tena so panassa du apariggaho) hence, he may be called renouncer of drinks; (janago hodi) he is aware [of the drinks] but has no desire for them. (Emadie du vivihe savve bhave ya nani necchade) Thus, he who is enlightened has no desire for indulging in these and such other sensuous pleasures; (savvattha niralambo du niyado janagabhavo) 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 samjna-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 (ahara samjna), fear (bhaya samjna), sex (maithuna samjna) and possessive instinct (parigraha samjna) -:166-0

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Samayasara 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 papa 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 uppaNNodayabhogo viyogabuddhie tassa so nniccN| kaMkhAmaNAgadassa ya udayassa Na kuvvdennaannii||23|| - 167:-*

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Chapter - 7 Samayasara uppannodayabhogo viyogabuddhie tassa so niccam. kamkhamanagadassa ya udayassa na kuvvade nani..23 jo vedadi vedijjadi samaye-samaye viNassade uhayaM / taM jANago duNANI uhayaM pi Na kaMkhadi kyaadi||24|| jo vedadi vedijjadi samaye-samaye vinassade uhayam. tam janago du nani uhayam na kamkhadi kayadi..24 baMdhuvabhogaNimitte ajjhavasANodayesu nnaanniss| saMsAradehavisayesu Neva uppajjade raago||25|| bamdhuvabhoganimitte ajjhavasanodayesu nanissa. samsaradehavisayesu neva uppajjade rago..25 (So uppannodayabhogo) Enjoyment of the fruits of the karma which has come into rise (tassa niccam viyogabuddhie) is a matter of total indifference to the enlightened sage (Jnani] (ya nani anagadassa 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 vinassade) 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 janago du nani uhayam pi kayavi na kamkhadi) an enlightened sage is (always] aware of both (these states) but never has any desire for them. (Bamdhuvabhoganimitte samsaradehavisayesu ajjhavasanodayesu nanissa rago neva 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 (jnani). Distinction Between an Enlightened Sage and an Unenlightened Deluded Person NANI rAgappajaho hi savvadavvesu kmmmjjhgdo| No lippadi rajaeNa du kaddamamAjhe jahA knnyN||26|| -*-: 168:- -

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Samayasara nani ragappajaho hi savvadavvesu kammamajjhagado. no lippadi rajaena du kaddamamajjhe jaha kanayam..26 aNNANI puNa ratto hi savvadavvesu kammamajjhagado / lippadi kammarayeNa du kaddamamajjhe jahA lohaM // 27 // annani puna ratto hi savvadavvesu kammamajjhagado. lippadi kammarayena du kaddamamajjhe jaha loham..27 Chapter - 7 (Nani savvadavvesu ragappajaho) An enlightened sage is undoubtedly free from attachment for all [alien] objects, i.e., non-self, (kammamajjhagado rajaena du no lippadi) Hence, though enveloped by the environment of karmic matter, he is not defiled/ corrupted by its dust (jaha kaddamamajjhe kanayam) much in the same way as Gold, lying in slush, remains uncorroded. (Puna annani 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 kammarayena du lippadi) and is also enveloped by the environment of karmic matter, [and is indulging in threefold activities] is defiled/corrupted by its dust (jaha 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, (Jnani) 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 - 169:

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Chapter - 7 Samayasura 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 bhujaMtassa vi vivihe saccittAcittamissie dvve| saMkhassa sedabhAvo Na vi sakkadi kiNhago kaadN||28|| bhunjamtassa vi vivihe saccittacittamissie davve. samkhassa sedabhavo na vi sakkadi kinhago kadum.. 28 : Tulfurea falas afodalfanfafine coti bhujaMtassa vi NANaM Na sakkamaNNANadaM nnedN||29|| taha nanissa du vivihe saccittacittamissie davve. bhunjjamtassa vi nanam na sakkamannanadam nedum..29 jaiyA sa eva saMkho sedasahAvaM sayaM pjhiduunn| gacchejja kiNhabhAvaM taiyA sukkattaNaM pjhe||30|| jaiya sa eva samkho sedasahavam sayam pajahiduna. gacchejja kinhabhavam taiya sukkattanam pajahe..30 taha NANI viha jaiyA NANasahAvaM sayaM pjhidnn| aNNANeNa pariNado taiyA aNNANadaM gcche||31|| taha nani vi hu jaiya nanasahavam sayam pajahiduna. annanena parimado taiya annanadam gacche..31 (Bhumjamtassa vi vivihe saccittaccittamissie davve) Intakel consumption of various, animate, inanimate and combined objects (samkhassa sedabhavo kinhago kadum 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 saccittaccittamissie davve bhumjamtassa vi nanissa du nanam annanadam nedum na 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. (Jaiya) Just as when (sa eva samkho) the self-same conch (sedasahavam sayam pamjahiduna) itself abandons the intrinsic whiteness (kinhabhavam gacchejja) and assumes blackness (taiya sukkattanam pajahe) then and only then it ceases to be white. - -: 170:- -

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Samayasara Chapter - 7 (Taha) Much in the same way (nani vi jaiya hu nanasahavam sayam pajahiduna) only if a sage, himself, abandons his right knowledge (annanena parinado) and indulges in perversion (taiya annanadam 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 (Jnana) of the enlightened sage is not blackened to perverted knowledge (Ajnana). 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 puriso jaha ko vi ihaM vittiNimittaM tu sevade raayN| to so vi dedi rAyA vivihe bhoge suhuuppaade||32|| puriso jaha ko vi iham vittinimittam tu sevade rayam. to so vi dedi raya vivihe bhoge suhuppade..32 . emeva jIvapuriso kammarayaM sevade suhnnimittN| -*-:171:-

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Chapter - 7 Samayasara to so vi dedi kammo vivihe bhoge suhuuppaade||33|| emeva jivapuriso kammarayam sevade suhaaimittam. to so vi dedi kammo vivihe bhoge suhuppade..33 jaya puNa so cciya puriso vittiNimittaM Na sevade raayN| to so Na dedi rAyA vivihe bhoge suhuuppaade||34|| jaya puna so cciya puriso vittinimittam na sevade rayam. to so na dedi raya vivihe bhoge suhuppade.. 34 emeva sammadiTThI visayatthaM sevade Na kmmryN| to so Na dedi kammo vivihe bhoge suhuupyaade||35|| emeva sammadithi visayattham sevade na kammarayam. to so na dedi kammo vivihe bhoge suhuppade..35 (Jaha iham) Just as, in this worldly life (ko vi puriso vittinimittam tu rayam seved) if a person [faithfully) serves the king for his livelihood, (to so vi raya) then also that king (suhuppade vivihe bhoge dedi) (positively) favours him with various enjoyable facilities. (Emeva jivapuriso) 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]. (Puna jaha so cciya puriso) Again, just as if the selfsame person (vittinimittam rayam na sevade) does not care to serve the king for getting monetary reward (to so raya suhuppade 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 suhuppade 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 - -: 172:- -

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Samayasara 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 papa-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 sammAdiTThI jIvA NissaMkA hoti NibbhayA tenn| sattabhayavippamukkA jamhA tamhA du nnissNkaa||36|| sammaditshi jiva nissamka homti nibbhaya tena. sattabhayavippamukka jamha tamha du nissamka..36 jo cattAri vi pAye chiMdadi te kmmbNdhmohkre| so NissaMko cedA sammAdiTThI munnedvvo||37|| jo cattari vi paye chimdadi te kammabamdhamohakare. so nissamko ceda sammaditthi munedavvo..37 jo du Na karedi kaMkhaM kammaphale taha ya svvdhmmesu| so NikkaMkho cedA sammAdiTThI munnedvvo||38|| 1. Here, kammaraya and not kammuraya is given in the text. So we have interpreted it as karma-dust which is like a king. - - 173:

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Chapter - 7 Samayasara jo du na karedi kamkkham kammaphale taha ya savvadhammesu. so nikkamkho ceda sammaditthi munedavvo..38 jo Na karedi duguMchaM cedA savvesimeva dhmmaannN| so khalu NivvidigiMcho sammAdiTThI munnedvvo||39|| jo na karedi dugumcham ceda savvesimeva dhammanam. so khalu nivvidigimcho sammaditthi munedavvo..39 jo havadi asammUDho cedA saddiTTI svvbhaavesu| so khalu amUDhadiTThI sammAdiTThI munnedvo||40|| jo havadi asammudho ceda sadditthi savvabhuvesu. so khalu amadhaditthi sammaditthi munedavvo..40 jo siddhabhattijutto uvagRhaNago du svvdhmmaannN| so uvagRhaNagArI sammAdiTThI munnedvvo||41|| jo siddhabhattijutto uvaguhanago du savvadhammanam. so uvaguhanagari sammaditthi munedavvo..41 ummaggaM gacchaMtaM sagaM pi magge Thavedi jo cedaa| so ThidikaraNAjutto sammAdiTThI munnedvvo||42|| ummaggam gacchamtam sagam pi magge thavedi jo ceda. so thidikaranajutto sammaditthi munedavvo..42 jo kuNadi vacchalattaM tiNhaM sAhUNa mokkhmggmmi| so vacchalabhAvajutto sammAdiTThI munnedvvo||43|| jo kunadi vacchalattam tinham sahuna mokkhamaggammi. so vacchalabhavajutto sammaditthi munedavvo..43 vijjArahamArUDho maNorahapahesu bhamai jo cedaa| so jiNANANapahAvI sammAdiTThI munnedvvo||44|| vijjarahamarudho manorahapahesu bhamai jo ceda. so jinananapahavi sammaditthi munedavvo..44 (Sammaditthi jiva) Enlightened souls (nissamka homti) are free from doubts, (tena nibbhaya) and consequently are free from fear (jamha sattabhaya-vippamukka) and conversely, because they are free from seven types of fear, (tamha du nissamka) they are free from all doubts [scepsis]. (Jo ceda) The soul, which (kammabamdhamohakare te cattari -8~: 174 :

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Samayasara Chapter - 7 vi paye chimdadi) annihilates all the four basic conditions which produce the delusion of bondage, (so nisssamko sammaditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from scepsis. (Jo du ceda 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 sammadithi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from perverse proclivities. (Jo ceda savvesimeva dhammanam dugamcham na karedi) The soul, which is free from any kind of abhorrance towards all dharmas (i.e. attributes of objects), (so khalu nivvidigimcho) sammaditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, free from abhorrance. (Jo ceda savvabhavesu 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 amudhadithi sammaditthi munedavvo) is, undoubtedly, entitled to be recognised as enlightenedsamyagdrsti-soul, with unblurred vision (i.e., deep insight into Jain scripture]. (Jo siddhabhattijutto du savvadhammanam uvaguhanago) The soul which is replete with reverance towards the emancipated (siddhatmas) and is able to annihilate all affective emotions which are alien dispositions (so uvaguhanagari sammaditthi munedavvo) is, undoubtedly, entitled to be recognised as an enlightened-samyagdrsti-soul, which is upaguhanakari [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 thidikaranajutto sammaditthi munedavvo) is, undoubtedly, entitled to be recognized as an enlightened-samyagdrsti-soul, with steadfastness on the right path. (Jo mokkhamaggammi tinham sahuna vacchalattam kunadi) The soul, which is deeply devoted to the services of the trio (three -: 175:

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Chapter - 7 Sumayasara jewels or three levels of ascetics] (so vacchalabhavajudo sammaditthi munedavvo) is, undoubtedly, entitled to be recognised as an enlightened-samyagdrsti-soul, replete with vatsalyabhava (i.e., devotional disposition). (Jo ceda vijjarahamarudho manorahapahesu bhamadi) The soul which has mounted on the chariot of knowledge and which is cruising around the path of manoratha (self-knowledge) (so jinananapahavi sammaditthi 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 nijjaradhiyaro samatto. [Here ends the seventh chpter on Nirjara (Dissociation of Karma).] -000-- -*-: 176:-*

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Chapter - 8 Atthamo Bamdhadhiyaro : 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 asrava etc., bondage is also of two categories: (1) Psychical Bondage or Bhava 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 Bhava.

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Chapter - 8 Samayasara The above analogy emphasizes the fact that in the absence of ultimate condition of desire or attachment etc., bhava bandha, which is equivalent to tackiness-there can certainly be no karmic bondagedravya bandha. Earlier, we had identified four causal conditionsperverted world-view (mithyatva), non-abstinence (avirati), passions (kasaya), 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 bhava 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 qua 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 amurtu 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. -: 178:- -

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Samuyasara Chapter - 8 (ii) & (iii) Bondage qua Duration-Sthitibandha is the determination of the length of time. Bondage qua Intensity Anubhagabandha (also called anubhavabandha 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 (anantanubandhi) 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 qua Quantum-Pradesabandha 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 (vedaniya) 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 Granthamala, p. 121. -*-:179 :-

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Chapter - 8 Samayasara 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-Abadhakala. 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 (vipakodaya) and inefficient rise (pradesodaya). 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 (anubhaga) 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 (samyagdarsana) is distorted by the deluding (mohaniya) karma and omniscience is obscured by knowledge-obscuring (jnanavarniya) 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 -180-0

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Samayasara Chapter - 8 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, Bhavabandha jaha NAma ko vi puriso habbhatto du reNubahulammi / ThANammi ThAidUNa ya karedi satthehi vAyAmaM // 1 // jaha nama ko vi puriso nehabbhatto du renubahulammi. thanammi thaiduna ya karedi satthehi vayamam..1 chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi davvANamuvaghAdaM // 2 // chimdadi bhimdadi ya taha talitalakayalivamsapimdio. saccittacittanum karedi davvanamuvaghadam..2 uvaghAdaM kuvvaMtassa tassa NANAvihehiM karaNehiM / Nicchayado ciMtejja hu kiM paccayago du rayabaMdho // 3 // uvaghadam kuvvamtassa tassa nanavihehim karanehim. nicchayado cimtejja hu kim paccayago du rayabamdho..3 jo so du NehabhAvo tamhi Nare teNa tassa rayabaMdho / Nicchayado viNNeyaM Na kAyacedvAhi sesAhiM // 4 // jo so du nehabhavo tumhi nare tena tassa rayabamdho. nicchayado vinneyam na kayacetthahi sesahim..4 evaM micchAdiTThI vaTTaMto bahuvihAsu ciTThAsu / rAyAdI uvaoge kuvvato lippadi rayeNa // 5 // evam micchaditthi vattamto bahuvihasu citthasu. rayadi uvaoge kuvvamto lipadi rayena..5 jaha puNa so ceva Naro Nehe savvamhi avaNide saMte / reNubahulamma ThANe karedi satthehi vAyAmaM // 6 // jaha puna so ceva naro nehe savvamhi avanide samte. renubahulammi thane karedi satthehi vayamam..6 1. See foot-note on p. 9 3-:181:-cha

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Chapter - 8 Samayasara chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi dvvaannmuvghaadN||7|| chimdadi bhimdadi ya taha talitalakayalivamsapimdio. succittucittanam karedi davvanamuvaghadum.. 7 uvaghAdaM kuvvaMtassa tassa NANAvihehi krnnehiN| Nicchayado ciMtejja da kiM paccayago Na rybNdho||8|| uvaghayain kuvvamtassa tassa nanavihehi karanehim. nicchayado cimtejja du kim paccayago na rayabamdho..8 jo so du NehabhAvo tamhi Nare teNa tassa rybNdho| Nicchayado viNNeyaM Na kAyaceTThAhi sesaahiN||9|| jo so du nehabhavo tamhi nare tena tassa rayabamdho. nicchayado vinneyam na kayacetthahi sesahim..9 evaM sammAdiTThI varseto bahuvihesu jogesu| akaraMto uvaoge rAgAdI Na lippadi ryenn||10|| evam sammaditthi vattamto bahuvihesu jogesu. akaramto uvaoge ragadi na lippadi rayena.. 10 (Jaha nama ko vi puriso nehabbhatto du) Just as a person, applying oil (over his bodyl (renubahulammi thanammi thaiduna satthehim vayamam karedi) is engaged in physical/martial exercises with appliances (fit for doing such exercises), in a place full of dust. (Jaha tuli-tala-kayali-vamsapindio chimdadi ya bhimdadi) and slashing down cuts up bundles of banana, palm tree, bamboo and the like (saccittuccittanam davvunamuvaghadam karedi) and destroys various kinds of animate and inanimate objects by violently playing with them. (Nanavihehim karanehim uvaghadam 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 nehabhavo 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 (sesahim kayacetthahim na) - 182:- -

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Samayasara Chapter - 8 and not the movements/activities of his body; (nicchayado vinneyam) this ultimate fact must be realized. , (Evam bahuvihasu citthasu vatnamto micchaditthi uvaoge rayadi kuvvamto rayena 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 nehe avanide samte) Just as, the afore-mentioned person, after wiping off his body completly from oil, (renu-bahulammi thane satthehim vayamam karedi) is engaged in physical/martial exercises with appliances (fit for doing such exercises) in a place full of dust, (taha ya tali-tala-kayalivamsapimdio chimdadi ya bhimdadi) and slashes down and cuts up bundles of palm, banana, bamboo and the like, (saccittaccittanam davvanamuvaghadam karedi) and various kinds of animate and inanimate objects by violently playing with them. (Nanavihehi karanehim uvaghadam kuvvamtassa tassa) Thus using a variety of appliances, he does a number of violent actions; (du kim paccayago rayabandho na Nicchayado cimtejja) think carefully [about such person-) what is the ultimate reason that his body did not get smeared up with dust. . (Jo so du nehabhavo tamhi nare) It was the tackiness of oil applied on his body (tena tassa rayabamdho) that was (ultimately] responsible for the bondage of dust (sesahim kayacetthahim na) and not the movements/activites of his body; (nicchayado vinneyam) this ultimate fact must be properly understood. (Evam sammaditthi bahuvihesu jogesu vattamto uvaoge ragadi akaramto rayena 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 ratd33630.se

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Chapter - 8 Samayasara 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 jo maNNadi hiMsAmi ya hiMsijjAmi ya parehi sattehiM / At yei zrovnaft vnost gat z faditat || ?? || -184-0

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Samayasara Chapter - 8 jo mannadi himsami ya himsijjami ya parehi sattehim. so mudho annani nani etto du vivarido.. 11 AukkhayeNa maraNaM jIvANaM jiNavarehi pnnnnttN| AuMca Na harasi tumaM kiha te maraNaM kdNtesiN||12|| aukkhayena maranam jivanam jinavarehi pannattam. aum ca na harusi tumam kiha te maranam kadam tesim.. 12 AukkhayeNa maraNaM jIvANaM jiNavarehi pnnnnttN| AuM Na harati tuhaM kiha te maraNaM kadaM tehiN||13|| aukkhayena maranam jivanam jinavarehi pannattam. aum na harati tuham kiha te maranam kadam tehim.. 13 jo maNNadi jIvemi ya jIvissAmi ya parehi sttehiN| so mUDho aNNANI NANI eto du vivriido||14|| jo mannadi jivemi ya jivissami ya parehi sattehim. so mudho annani nani etto du vivarido..14 AuudayeNa jIvadi jIvo evaM bhaNaMti svvnnhuu| AuMca Na desi tumaM kahaM tae jIvidaM kadaM tesiN||15|| auudayena jivadi jivo evam bhanamti savvanhu. aum ca na desi tumam kaham tae jividam kadam tesim..15 AuudayeNa jIvadi jIvo evaM bhaNaMti svvnnhuu| AuMNa deMti tuhaM kahaM Nu te jIvidaM kadaM tehiM // 16 // auudayena jivadi jivo evam bhanamti savvanhu. aum na demti tuham kaham nu te jividam kadam tehim.. 16 (Jo mannadi himsami) He, who believes/thinks that he can kill (others] (ya parehi sattehim himsijjami) or can be killed by others, (so mudho annani) is deluded and his vision is perverted (du etto vivarido nani) while he, who holds diametrically opposite belief/views is with right knowledge. (Jivanam maranam ayukkhayena jinavarehi 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 ayum na 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? @~: 185:-@

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Chapter - 8 Samayasaru (Jivanam maranam ayukkhuyena jinavarehi pannatam) The Jinendra Deva has proclaimed that the end of life-span is the cause of death of living organisms (tuham ayum 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 jivemi ya) He, who believes/thinks that he can save others from death (ya parehi sattehim jivissami) or that others can save me from death (so mudho annani) is deluded and his vision is perverted, (du etto vivarido nani) while he who holds diametrically opposite belief/view is with right knowledge. (Jivo au-udayena jivadi evam savvanhu bhanamti) Omniscients have declared that a living organism continues to live on account of the rise of its (own) life-span; (tumam aum 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? (Jivo au-udayena jivadi evam savvanhu bhanamti) Omniscients have declered that a living organism lives on account of the rise of its (own) life-span, (tuham aum na demti) nobody is able to give life-span to you; (tehim te jividam kaham nu kadam) then how can anybody be regarded as having saved your life? In the Ultimate Analysis, Nobody can make another Happy or Miserable jo appaNA du maNNadi dukkhidasuhide karemi satte tti| so mUDho aNNANI NANI etto du vivriido||17|| jo appana du mannadi dukkhidasuhide karemi satte tti. so mudho unnani nani etto du vivarido.. 17 kammodayeNa jIvA dukkhidasuhidA havaMti jadi svve| kammaM ca Na desi tumaM dukkhidasuhidA kiha kadA te||18|| kammodayena jiva dukkhidasuhida havamti jadi savve. kammam ca na desi tumam dukkhidasuhida kaha kada te.. 18 kammodayeNa jIvA dukhdisuhidA havaMti jadi svve| kammaM ca Na diti tumaM kadosi kiha dukkhido tehiN||19|| _ *-: 186: For Private & Personal. Use Only

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Samayasara Chapter - 8 kammodayena jiva dukkhidasuhida havamti jadi savve. kammam ca na dimti tumam kadosi kiha dukkhido tehim.. 19 kammodayeNa jIvA dukkhidasuhidA havaMti jadi svve| kammaM ca Na diti tumaM kiha taM suhido kado tehiN||20|| kammodayena jiva dukkhidasuhida havamti jadi savve. kammam ca na dimti tumam kiha tam suhido kado tehim..20 (Jo appanna 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 mudho annani) is deluded and has perverted vision; (du etto vivarido nani) while he, who holds diametrically opposite belief/view, is with right knowledge/vision. (Jadi savve jiva kammodayena dukkhida-suhida 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-suhida kiha kada) then how can you be regarded to have made anybody happy or miserable? (Jadi savve jiva kammodayena dukkhida-suhida 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 jiva kammodayena dukkhida-suhida havamti). Since all living organisms become happy or miserable as a result of the fruition of their own] karma (ca tumam kammam na 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 jo maradi jo ya duhido jAyadi kammodayeNa so svvo| tamhA du mArido de duhAvido cedi Na hu micchaa||21|| jo maradi jo ya duhido jayadi kammodayena so savvo. *-: 187:- -

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Chapter - 8 Sumayasara tumha du marido de duhavido cedi na hu miccha ..21 jo Na maradi Na ya duhido so vi ya kammodayeNa khalu jiivo| tamhA Na mArido No duhAvido cedi Na hu micchaa||22|| jo na maradi na ya duhido so vi ya kammodayena khalu jivo. tamha na marido no duhavido cedi na hu miccha ..22 (Jo maradi ya jo duhido so savve kammoduyena jayadi) One who dies and one who suffers miseries, is because of the rise of [one's own karma); (tamha du marido ca duhavido idi de na hu miccha), 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 jivo khalu kammodayena) it is also undoubtedly the result of the rise of (one's own] karma (tamha na marido ca no duhido idi na hu miccha) 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 esA dujA madI de dukkhidasuhide karemi satte tti| esA de mUDhamadI suhAsuhaM baMdhade kammaM // 23 // esa du ja madi de dukkhidasuhide karemi satte tti. esa de mudhamudi suhasuham bamdhade kammam..23 dukkhidasuhide satte karemi jaM evamajhavasidaM te| taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi // 24 // dukkhidasulide satte kuremi jam evamajjhavasidam te. tam pavabamdhagam va punnassa va bamdhagam hodi..24 mAremi jIvavemi ya satte jaM evamajhavasidaM te| taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi||25|| mareini jivavemi ya satte jurn evamajjhavasidam te. tam pavabamdhagam va punnassa va bumdhagam hodi..25 (De esa du ja madi satte dukkhida-suhide karemi tti) Your conviction that you can make other organisms happy or miserable (esa de mudhamadi suhasuham kammam bardhade) is a delusion which is the cause of bondage of auspicious and inauspicious karma. 9-188:- -

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Samuyasaru 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 pavabamdhagam va punnassa bandhugam hodi) and they (these feelings] become the causes of bondage of inauspicious as well as auspicious karmu. (Satte maremi ya jivavemi) "I am killing or saving other organisms"-(jamevam te ajjhavasidum) such dispositions are your affective feelings; (tam pavabandhagam punnassa bandhagam hodi) and they (these feelings] become the causes of the bondage of inauspicious (papa) 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 (vyuvahara) aspect. From the transcendental aspect, however, life-span-determining (ayusya 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 ayusya 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 (vyavahara nuya). But again, from the transcendental aspect the sole determinant of one's misery 1. Ayusya is of two types: Sopakrami and nirupakrumi. In the case of sopakrumi ayusya, death can occur prematurely through an accident. In the case of nirupukrumi ayusya its totally analterable once it is determined.

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Chapter - 8 Samayasara 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 karina 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 (Upadana) 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 ayusya 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 (papa) 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 - 190:

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Samayasara Chapter - 8 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 ajjhavasideNa baMdho satte mArehi mA va mArehi / eso baMdhasamAso jIvANaM NicchayaNayassa // 26 // ajjhavasidena bamdho satte marehi ma va marehi. eso bamdhasamaso jivanam nicchayanayassa..26 evamaliye adatte abaMbhacere pariggahe ceva / kIradi ajjhavasANaM jaM teNa du bajjhade pAvaM // 27 // evamaliye adatte abambhacere pariggahe ceva. kiradi ajjhavasanam jam tena du bajjhade pavam..27 taha viya sacce datte bamhe apariggahattaNe ceva / kIradi ajjhavasANaM jaM teNa du bajjhade puNNaM // 28 // taha vi ya sacce datte bamhe apariggahattane ceva. kiradi ajjhavasanam jam tena du bajjhade punnam..28 vatthaM paDucca taM puNa ajjhavasANaM tu hodi jIvANaM / ufe areataient 3-garotor den fall 28 11 vatthum paducca tam puna ajjhavasanam tu hodi jivanam. na hi vatthudo du bamdho ajjhavasanena bamdho tti..29 (Satte marehi va ma marehi) Whether one kills or saves other organisms, (bandho ajjhavasidena) the bondage results from feelings/impulses, (eso nicchayanayassa jivanam bamdhasamaso) 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 ajjhavasanam kiradi) the instincts [underlying all these acts] (tena du pavam bajjhade) are the causes of the bondage of inauspicious karma [papa]. (Taha vi ya) In the same way, (sacce datte bamhe ceva apariggahatane jam ajjhavasanam kiradi) the instincts underlying [the activities of] truth, non-stealing, celibacy and renunciation of possessions (tena du punnam bajjhade) are the causes of the bondage of auspicious karma [punya]. -191-0

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Chapter - 8 Samayasara (Puna vatthum paducca jivanam tu tam ajjhavasanam 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 (ajjhuvesanena 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-sarira), 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 Kasaya. The interaction of the psychic expression with kasaya results in the formation of the field of primal instincts called Adhyavasaya, 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-Bhava. 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 - -:192:- -

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Samayasara 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 (bhava, Adhyavasaya of Microbody Soul Karma System-Passions a (kasaya) 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 - 193-0 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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Chapter - 8 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. Samayasara parathyronds pineal body 0-194-0 testes hypophysis hyroid thymus adrenals ovaries Delusion and Arrogance of Altruistic Actions is Futile dukkhidasuhide jIve karemi baMdhemi taha vimocemi / jA esA mUDhamadI NiratthayA sA hu de micchA // 30 // dukkhidasuhide jive karemi bamdhemi taha vimocemi. ja esa mudhamadi niratthaya sa hu de miccha..30 dhammAdhammaM ca tahA jIvAjIve alogalogaM ca / savve karedi jIvo ajjhavasANeNa appANaM // 33 // dhammadhammam ca taha jivajive alogalogam ca. savve karedi jivo ajjhavasanena appanam..33 Dencress ajjhavasANaNimittaM jIvA bajjhati kammaNA jadi hi / mucvaMti mokkhamagge ThidA ya te kiM karosi tumaM // 31 // ajjhavasananimittam jiva bajjhamti kammana jadi hi. muccamti mokkhamagge thida ya te kim karosi tumam..31 savve karedi jIvo ajjhavasANeNa tiriyaNeraiye / devamaNuve ya savve puNNaM pAvaM aNeyavihaM // 32 // savve karedi jivo ajjhavasanena tiriyaneraiye. devamanuve ya savve punnam pavam aneyaviham..32

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. Sunayasara Chapter - 8 edANi Natthi jesiM ajjhavasANANi evmaadiinni| te asuheNa suheNa ya kammeNa muNI Na lippNti||34|| edani natthi jesim ajjhavasanani evamadini. te asuhena suhena ya kammena muni na lippumti..34 buddhI vavasAo vi ya ajjhavasANaM madI ya vinnnnaannN| ekkaTThameva savvaM cittaM bhAvo ya prinnaamo||35|| buddhi vavasao vi ya ajjhavasanam mudi ya vinnanain. ekkatthameva savvam cittam bhavo ya parinamo..35 (Jive dukkhida-suhide karemi) "I make other organisms happy or miserable; (bamdhemi taha vimocemi) I bind them and I frec them" (de ja esa mudhamadi sa nirutthaya du micca) this delusion of yours is false and futile, in fact, it is perverted, (jadi hi) because in reality, (ajjhavasaNGamittam jiva kammana vajjhamti) every soul determines its bondage with karma because of its own feelings/ instincts, (ya mokkhamagge thida 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? (Jivo ajjhavasanena) Every soul, through its own feelings, (tiriya-neraiye ya devamunuve savve aneyaviham-punnam pavam 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. (Taha ca jivo ajjhavasanena dhammadhammam jivajive alogalogam ca savve appunam 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). (Edani evamadini ajjhavasanani jesim natthi te muni) 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. (Buddha vavasao vi ya ajjhavasanam madi ya vinnanam cittam bhavo ya parinamo savvam ikkatthumeva) Intellect resolving, instinct/feeling, thinking, perception, citta-psychic dispositions and

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Chapter - 8 Suincyusuru parinamu are all synonymous (words with the same meaning). Transcendental Aspect gives the Ultimate Truth which leads to Final Emancipation evaM vavahAraNao paDisiddho jANa nnicchynnyenn| NicchayaNayAsidA puNa muNiNo pAvaMti nnivvaannN||36|| evam vavaharanao padisiddho jana nicchayanayenu. nicchayanayasida puna munino pavumti nivvanam..36 (Evam vavaharanco nicchayanuyena padisiddho) Hence, the empirical aspects are rejected by the transcendental aspect, (punah nicchuyanayasidu munino nivvanam pavamti) and again, the ascetic who takes refuge in the transcendental attains the final liberation. vadasamidIguttIo sIlatavaM jiNavarehi paNNattaM / kuvvaMto vi abhavvo aNNANI micchadiTThI du||37|| vadusamidiguttio silatavain jinavarehi pannattam. kuvvamto vi abhuvvo annani micchaditthi du...37 mokkhaM asaddahaMto abhaviyasatto du jo adhiiyejj| pATho Na karedi guNaM asaddahaMtassa NANaM tu||38|| mokkham asaddahamto abhaviyasatto du jo adhiyejja. patho na karedi gunam asaddahamtassa nanam tu..38 saddahadi ya pattiyadi ya rocedi ya taha puNo vi phAsedi y| dhammaM bhogaNimittaM Na hu so kammakkhayaNimittaM // 39 // saddahadi ya pattiyadi ya rocedi ya taha puno vi phasedi ya. dhammam bhoganimittam na hu so kammukkhayanimittam..39 (Jinavarehi pannatam vadu-samidi-guttio-sila-tavam kuvvamto vi abhavvo annani micchadithi) 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 nanam asaddahamtassa patho guna na -: 196:

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Samuyasara 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-aimittam dhammain saddahadi ya pattiyadi rocedi ya taha puno vi phasedi 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 kaminakkhayu-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-samyagdarsana and is able to stop the influx of karmic matter through the largest opening mithyatva. 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-samyagdarsana-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 asrava. But since the largest opening of mithyatva 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 -: 197:-

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Chapter - 8 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 AyArAdI NANaM jIvAdI daMsaNaM ca vinnnneyN| chajjIvaNikaM ca tahA bhaNadi carittaM tu vvhaaro||40|| ayaradi nanam jivadi damsanam ca vinneyam. chajjivanikam ca taha bhanadi carittam tu vavaharo..40 AdA hu majjha NANaM AdA me daMsaNaM carittaM c| AdA paccakkhANaM AdA me saMvaro jogo||41|| ada hu majjha nanam ada me dansanam carittam ca. ada paccakkhanam ada me samvaro jogo..41 (Ayaradi nanam) (Scriptures such as] Acaranga etc. constitute right knowledge, (jivadi damsana ca) faith in tattvas such as jiva etc. is right world-view (ca chajjiva-nikam carittam) and (nonviolence towards] six types of jivas is right conduct; (taha tu vavaharo bhanadi) such is the teaching of vavyahara aspect. (Hu majjha ada) Transcendentally, self alone is (nanam) right knowleddge, (me ada damsanam carittam ca) right world-view and right conduct; (ada paccakkhanam) self again is vow and (me ada 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--vyavahara naya, three elements-knowledge (jnana), belief (darsana), and conduct (caritra) are indispensable and all the three must be of right sort. Thus, right knowledge (samyagjnana) 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 Acaranga. Unshakable faith/ belief in the true nature of reality-self and non-self-is right world-view (samyugdarsana). Self and non-self-jivu and ajiva-are the - 198:- -

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Samayasara Chapter - 8 mulatattvas 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 (ahimsa). 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 (paramatma) 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 caritra 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 jaha phalihamaNi visuddho Na sayaM pariNamadi raagmaadiihiN| raMgijjadi aNNehiM da so rattAdIhi dvvehiN||42|| jaha phalihamani visuddho na sayam parinamadi ragamadihim. ramgijjadi annehim du so rattadihim davvehim..42 evaM NANI suddho Na sayaM pariNamadi raagmaadiihiN| rAgijjadi aNNehiM du so rAgAdIhi dosehiN||43|| evam nani suddho na sayam parinamadi ragamadihim. ragijjadi annehim du so ragadihim dosehim..43 Na vi rAgadosamohaM kuvvadi NANI kasAyabhAvaM vaa| sayamappaNo ya so teNa kArago tesi bhaavaannN||44|| na vi ragadosamoham kuvvadi nani kasayabhavam va. sayamappano na so tena karago tesi bhavanam..44 rAgamhi ya dosamhi kasAyakammesu ceva je bhaavaa| teMhiM du pariNamaMto rAgAdI baMdhadi puNo vi||45|| ragamhi ya dosamhi ya kasayakammesu ceva je bhava. tehim du parinamamto ragadi bamdhadi puno vi..45 -*-: 199:-*

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Chapter - 8 Samayasara rAgamhi ya dosamhi ya kasAyakammesu ceva je bhAvA / hiMdu pariNamaMto rAgAdI baMdhade cedA // 46 // ragamhi ya dosamhi ya kasayakammesu ceva je bhava. tehim du parinamamto ragadi bamdhade ceda..46 (Jaha phalihamani visuddho) Just as jewel is pure and colorless, (ragamadihim sayam na parinamadi) and does never becomes tainted with red etc. (du so annehim rattadihi davvehim ramgijjadi) but appears to assume red tints from other red objects. (Evam nani suddho) Similarly an enlightened sage is pure by itself (ragamadihim sayam na parinamadi) and does not become transformed into attachment etc., (du so annehim ragadihi dosehim ragijjadi) but appears to assume attachment etc. because of infection by alien objects. (Nani na vi raga-dosa-moham kasayabhavam va sayam appano kuvvadi) An enlightened sage does not assimilate in itself-attachment, aversion, delusion or passions; (tena so tesi bhavanam karago na) that is why it does not become the producer (karta) of these dispositions. (Ragamhi ya dosamhi ya kasaya-kammesu ceva je bhava tehim du parinamamto) [The unenlightened soul] determines its dispositions affected by the [rise and fruition of] attachment, aversion, passions and karma; (ragadi puno vi bamdhadi) [consequently] repeatedly undergoes bondage of attachment and the like. (Ragamhi ya dosamhi ya kasaya-kammesu ceva je bhava tehim du parinamamto) [the rise and fruition of] attachment, aversion, passions and (dravya) karma produce dispositions of attachment etc. (ceda ragadi 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 raga 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 bhava karma. Desire, affection etc. create vicious -:200:

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Samayasura Chapter - 8 circle-the fruition of dravya karma leads to affective states of the soul [which is bhava 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 sphatika (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 (vitaraga) becomes free from delusion and is unaffected by attachment, aversion and the like and that is why a vitaraga 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. Darsana, jnana 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 Pratikramana -201

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Chapter - 8 appaDikamaNaM duvihaM apaccakhANaM taheva viSNeyaM / edeNuvadeseNa du akArago vaNNido cedA // 47 // appadikkamanam duviham apaccakhanam taheva vinneyam. edenuvadesena du akarago vannido ceda..47 Samayasara appaDikamaNaM duvihaM davve bhAveM apaccakhANaM pi / devadeseNa du akArago vaNNido cedA // 48 // appadikkamanam duviham davve bhave apaccakkhanam pi. edenuvadesena du akarago vannido ceda.. 48 jAva Na paccakkhANaM appaDikamaNaM ca davvabhAvANaM / kuvvadi AdA tAvadu kattA so hodi NAdavvo // 49 // java na paccakkhanam appadikkamanam ca davvabhavanam. kuvvadi ada tava du katta so hodi nadavvo..49 AdhAkammAdIyA poggaladavvassa je ime dosA / kiha te kuvvadi NANI paradavvaguNA du je NiccaM // 50 // adhakammadiya poggaladavvassa je ime dosa. kiha te kuvvadi nani paradavvaguna du je niccam..50 AdhAkammaM uddesiyaM ca poggalamayaM imaM davvaM / kiha taM mama hodi kadaM jaM NiccamacedaNaM vRttaM // 51 // adhakammam uddesiyam ca poggalamayam imam davvam. kiha tam mama hodi kadam jam niccamacedanam vuttam..51 (Appadikamanam duviham taheva appaccakkhanam vinneyam) Know that apratikramana and apratyakhyana are of two types, (edenuvadesena du ceda akarago vannido) this tenet leads to the passivity of the soul. (Appadikamanam duviham davva bhave appaccakkhanam pi) Apratikramana and apratyakhyana are of two types-physical and psychical (edenuvadesena du ceda akarago vannido) this tenet leads to the passivity of the soul. (Java ada davvabhavanam paccakkhanam na kuvvadi) So long the soul does not practise both types [-physical as well as psychical-] of pratyakhyana (abstinence) and so long as the soul does not perform both types[-physical and psychical-] of pratikramana [confession and repentance of past deeds], (tava du so -202

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Samayasara Chapter - 8 katta hodi nadavvo) it must be believed that the soul continues the bondage of karma. (Adhakammadiya je ime poggaladavvassa dosa) Adhakarma and the like are the transgressions determined by material substance; (te nani kiha kuvvadi je du niccam paradavvaguna) how can an enlightened sage perpetrate them when these are aliens? (Imam udhakammam ca uddesiyam poggalamayam davvam) [The transgression such as) adhakarma and auddesika 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 apratyakhyana. 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, pratyakhyana means resolving for abstinence from a desire for future sensual enjoyment or any evil act. Apratyakhyana, therefore, implies 'not to practise pratyakhyana'. 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 apratyakhyana are the material karmic conditions responsible for the corresponding bhava apratikrumana and bhava apratyakhyana-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 apratyakhyana. Now, Acarya 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 - -:203:10 -

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Chapter - 8 Samayasara 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 karta or the causal agent of those experiences. In the last two verses of the chapter, the author cites an example of the transgression like adhakarma and auddesika. 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. Adhakarma means-"A type of udgama dosa (blemish of bhiksa (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 dosa (blemish of bhiksa (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 dana (offering) to the nirgranthas (i.e., the Jain ascetics) by indulging in arambha (violence) and samarambha (assualt etc.)." Both the above transgressions should be avoided by the ascetic. Now Acarya Kundakunda cites these transgressions as an example of apratikramana and apratyakhyana. The ascetic, who knows that adhakarma and auddesika 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 karta 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 apratikramana, apratyakhyana, adhakarma and auddesika. On the other hand, all these are committed by the ascetic who forgets the dictum of the scriptures. 1. Jain Paribhasika Sabdakosa, Praneta Acarya Mahaprajna. 2. Ibid. ""] -: 204

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Samayasara Chapter - 8 It is very important that one should not misinterpret the dictum of the scriptures. When transcendentally the pure Self is not the karta of apratikramana etc., it should not be interpreted then that pratikramana and pratyakhyana are meaningless for the ascetic, or there is no harm in accepting food infested with the transgression like adhakarma and auddesika. The ascetic can maintain the unconcernedness and indifference of the pure Self only by the practice of pratikramana and pratyakhyana, 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 pratyakhyana, 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 bamdhadhiyaro samatto) [Here ends the eighth chapter on Bamdha (Bondage).] 0004 1. Samayasara, Eng. Commentary by Prof. A. Chakravarti, p. 178. _ *-: 205 :-* -

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Chapter - 9 Navamo Mokkhadhiyaro 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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Samayasara Chapter - 9 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-Vedanta, Samkhya 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 purusas, side by side with an unconscious everevolving substance called prakrti. On the other side are non-absolutist Jains who believe in infinite number of conscious principles called jivas side by side with unconscious karmic matter. Both jiva and matter are mutable. Worldly state of existence (bondage) is intimate association of soul with matter, while the liberated state is the pure consciousness (jiva) which is free from all associations with matter. Each jiva is numerically -:207 :

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Chapter - 9 Samayasara different from all others but otherwise identical to them in all respects, i.e., it maintains its individuality even in the liberated unembodied state. According to the law of anekanta (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 jnana : pure and total knowledge/direct experience of the entire reality. (2) Ananta/kevala darsana : pure and perfect intuition (3) Atmika sukha : self generated blissfulness (4) Ananta virya : 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 Prajna 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 -*-: 208 :-* -

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Samayasara Chapter - 9 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 (kayotsarga) 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 -:209-0

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Chapter - 9 Samayasara 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 (svabhava) of the pure soul, but distortions (vibhava) 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. Bhedvijnana-(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 bhedavijnana. 2. Prajna-Discriminative Wisdom. Prajna 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 prajna is used to emphasize -210-0

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Samayasara Chapter - 9 spiritual faculty, wisdom and sagacity are considered to be intellectual qualities, We shall, in this work, translate prajna as wisdom or discriminatory wisdom. Effort for Liberation is essential for Final Emancipation jaha NAma ko vi puriso baMdhaNayamhi cirkaalpddibddho| tivvaM maMdasahAvaM kAlaM ca viyANade tss||1|| jaha nama ko vi puriso bamdhanayamhi cirakalapalibaddho. tivvam mamdasahavam kalam ca viyanade tassa.. 1 jadi Na vi kuvvadi chedaM Na maccade teNa baMdhaNavaso sN| kAleNa du bahugeNa vi Na so Naro pAvadi vimokkhaM // 2 // jadi na vi kuvvadi chedam na muccade tena barndhanavaso sain. kalena du bahugena vi na so naro pavadi vimokkham..2 iya kammabaMdhaNANaM padesapayaDiTThidI ya annubhaag| jANato vi Na muccadi muccadi savve jadi visuddho||3|| iya kaminabaindhananam padesapayaditthidi ya anubhagam janamto vi na muccadi muccadi savve jadi visuddho..3 jaha baMdhe citaMto baMdhaNabaddho Na pAvadi vimokkhN| taha baMdhe citaMto jIvo vi Na pAvadi vimokkhaM // 4 // jaha bamdhe cimtamto bamdhanabaddho na pavadi viinokkham. taha bamdhe citumto jivo vi na pavadi vimokkham..4 jaha baMdhe chettUNa ya baMdhaNabaddho du pAvadi vimokkhN| taha baMdhe chettaNa ya jIvo saMpAvadi vimokkhN||5|| jaha bamdhe chettuna ya bamdhanabuddho du pavadi vimokkham. tuha bumdhe chettuna ya jivo sampavadi vimokkham..5 (Jaha nama ko vipuriso) Just as a person, (bandhanayamhi cirakalapadibaddho) who is in fetters for a long time, (viyanade) becomes [fully] aware (tassa tivvam mamdasahavam) about the strength or weakness of his bondage, (ca) and (kalam) 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 pavadi vimokkhum) (and consequently) cannot become free even after a very long period of --07:211 :-@

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Chapter - 9 Samayasara time. (Iya) Much in the same way (kammabamdhananam) a soul in bondage of karma, (janamto vi) inspite of being (fully) aware and conversant with the (padesapayaditthidiyaanubhagam) [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 pavadi vimokkham) cannot achieve freedom (bamdhacitamto) by merely worrying or contemplating his misfortune of bondage, (taha) so also (jivo) a soul [in bondage of karma] (na pavadi 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, (pavadi vimokkham) achieves freedom, (bandhe chettuna) [as soon as] he cuts off the fetters [by a concerted effort], (taha) so also (jiva) a soul (sampavadi vimokkham) achieves liberation (bamdhe chettuna) [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 (moksa). 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-Acarya Kundakunda-does not ~:212:~

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Samayasara 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., atinika virya 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-kevalajnana-the soul has to destroy the residual karma by the application of spiritual energy called sukladhyana. Thus, pure knowledge is futile without kriya; at the same time, kriya is futile without knowledge, which is consistent with the popular saying, "knowledge without kriya is cripple and kriyu 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 Virya: 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 atmika virya: pure psychic or spiritual energy which is normally obstructed by energy-obstructing (antaraya) 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 Suyagado, part I. -*-:213 :-* -

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Chapter - 9 Samayasara 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 (pradesa bandha), its nature (prakrti bandha), its duration (sthiti bandha) and the intensity of its fruition (anubhaga 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 baMdhANaM ca sahAvaM viyANiduM appaNo sahAvaM c| badhesu jo virajjadi so kammavimokkhaNaM kunndi||6|| bamdhanam ca sahavam viyanidum appano sahavam ca. bamdhesu jo virajjadi so kammavimokkhanam kunadi..6 jIvo baMdho ya tahA chijjati salakkhaNehi nniydehiN| paNNAchedaNaeNa du chiNNA nnaannttmaavnnnnaa||7|| 1. For detailed discussion of four types of bandha see Introduction of Chapter 8. - - -:214:- -

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Samayasara jivo bandho ya taha chijjamti salakkhanehi niyadehim. pannachedanaena du chinna nanattamavanna..7 jIvo baMdho ya tahA chijjaMti salakkhaNehi NiyadehiM / baMdhI chededavvo suddho appA ya ghettavvo // 8 // jivo bamdho ya taha chijjamti salakkhanehi niyadehim. bamdho chededavvo suddho appa ya ghettavvo..8 kiha so gheppadi appA paNNAe so du gheppade appA | jaha paNNAi vihatto taha paNNA eva ghettavvo // 9 // kiha so gheppadi appa pannae so du gheppade appa. jaha pannai vihatto taha panna eva ghettavvo..9 Chapter - 9 (Jo) A person (viyanidum) who acquires the knowledge [of the basic difference] (appano sahavam ca bamdhanam ca sahavam) 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 kammavimokkhanam kunadi) achieves liberation from the bondage of karma [and is emancipated]. (Jivo bamdho ya taha 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]; (pannachedanaena du chinna) by the use of an instrument/tool called prajn a-discriminative wisdom, (nanattamavanna) they can be separated. [One] (Jivo) the self (taha 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 appa ghettavo) realize and collect the isolated pure self. [To a query by a junior disciple]-(Kiha so gheppadi appa) "How can one collect the soul?," [the acarya replies]-(pannae so du gheppade appa) The self is collected by wisdom; (jaha pannai vihatto) The same tool which separated and isolated the soul, viz the wisdom (prajna), (taha pannaeva ghettavo) must be used to -215-0

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Chapter - 9 Samayasara realize, i.e., to collect it after separation. Further exposition of the Technique of Self-realization by Discriminative Wisdom (PRAJNA) paNNAe ghettavvo jo cedA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti NAdavvA // 10 // pannae ghettavvo jo ceda so aham tu nicchayado. avasesa je bhava te majjha pare tti nadavva..10 paNNAe ghettavvo jo daTThA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti NAdavvA // 11 // pannae ghettavvo jo dattha so aham tu nicchayado. avasesa je bhava te majjha pare tti nadavva..11 paNNAe ghettavvo jo NAdA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti NAdavvA // 12 // pannae ghettavvo jo nada so aham tu nicchayado. avasesa je bhava te majjha pare tti nadavva..12 * ko NAma bhaNejja buho NAduM savve parAie bhaave| majjhamiNaM ti ya vayaNaM jANaMto appayaM suddhaM // 13 // ko nama bhanejja buho nadum savve paraiye bhave. majjhaminam ti ya vayanam janamto appayam suddham..13 (Pannae) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo ceda) that which is (pure and eternal] consciousness, (nicchayado) is, in actual reality, (so tu aham) the Self; (and also] (avasesa je bhava te majjha pare tti nadavva) it should be known (realized) that whatever other psychic states were left behind are alien to the Self (i.e., are non-self). (Pannae) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo dattha) that which is 'seer', (nicchayado) is, in actual reality, (so tu aham) the Self; [and also) (avasesa je bhava te majjha pare tti nadavva) it should be known (realized) that whatever other psychic states were left behind are alien to the Self (i.e., are non-self). (Pannae) By instrument of discriminative wisdom, (ghettavvo) (one) should apprehend [that] (jo nada) that which is 'knower', - -:216:-*

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Samayasara Chapter - 9 (nicchayado) is, in actual reality, (so tu aham) the Self; (and also] (avasesa je bhava te majjha pare tti nadavva) 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 janamto) Knowing [the ultimate truth] that the Self is the pure (Self and nothing else] (savve bhave paraie nadum) and having known that all (other) psychic dispositions are alien, (i.e., non-self), (ko nama 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 Bhedavijnana. 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 - -:217:

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Chapter - 9 Samayasara 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 (Prajna). And how is this wonderful instrument, discriminative wisdom (prajna) 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, (bahiratma), the interior self (antaratma), and the transcendental self (paramatma). 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 - -:218:- -

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Samayasara Chapter - 9 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 (paramatma). 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 Rupatita Dhyana. 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. --:219:- -

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Chapter - 9 Samayasara 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 Acarya 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 anekanta, even the pure self cannot be abstracted from all its attributes as is believed by the absolutist philosophies (e.g. Vedanta). Here Acarya 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 anekanta, the author prescribes the technique for grasping and recovering the self. (1) - - 220:

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Samayasara Chapter 9 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 mA bajjhe haM keNa vi coro tti jaNamhi viyrNto||14|| theyadi uvarahe kuvvadi jo so susamkido hodi. ma bajjhe ham kena vi coro tti janamhi viyaramto.. 14 jo Na kuNadi avarAhe so NissaMko du jaNavade bhmdi| Na vi tassa bajjhiduM je ciMtA uppajjadi kayA vi||15|| jo na kunadi avarahe so nissamko du janavade bhainadi. nu vi tassa bajjhiduin je cimta uppajjadi kaya vi..15 __ evaM hi sAvarAho bajjhAmi ahaM tu saMkido cedaa| jai puNa NirAvarAho NissaMko haM Na bjjhaami||16|| evain hi savaraho bujjhami ahain tu samkido ceda. jai puna niravaraho nissamko ham na bujjhami..16 (Jo) A person (theyadi avarahe kuvvai) who has committed the crime such as theft, (so sasamkido hodi (I junamhi viyaramto. coro tti kena vi hain ma 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 (avarahe na kunai) who has not committed any crime, ( so du janavae nissamko bhamadi) moves about freely in the public places among the crowds, [free from a guilty conscience] (je) and therefore (tussa bajjhiduin cimta na kayai 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). - 221:- -

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Chapter - 9 Samayasara (Evam hi) In the same way, (savaraho ceda) the soul which is guilty (of longing for alien possession), (samkido [] uham tu bajjhami 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 punu) on the other hand, if (niravaraho) the soul is (innocent and) guiltless, (nissamko ham na bujjhami) 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 -*-:222:-

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Sumayasara 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 (arupi) attributes of the transcendental self which leads to the realization of the intermediate stage-the interior self (unturatma). In the succeeding verses, the author identifies the final stage of selfmeditation with self-adoration and also elaborates upon the term guilt (aparadha) Clarification of some Technical Terms used in the Scriptures saMsaddhirAdhasiddhaM sAdhidamArAdhidaM ca eyhuuN| avagadarAdho jo khalu cedA so hodi avraadho||17|| samsaddhiradhusiddham sadhidamaradhidam ca eyathain. avagudarudho jo khalu cedu so hodi avaradho..17 jo puNa NirAvarAdho cedA NissaMkido du so hodi| ArAhaNAi NiccaM vaTTadi ahamidi viyaannNto||18|| jo puna niravaradho ceda nissumkido du so hodi. arahanai niccam vattadi ahumidi viyunamto..18 (Samsiddhi-radha-siddham ca) [The terms] (Samsiddhi) achievement, Radha (devotion to self), Siddha (Consummation of fulfillment), Sadhitam (attainment) and Aradhitam (adoration), (eyattham) are synonymous; (jo khalu ceya) that soul which is indeed (avagayaradho) without adoration/devotion to Pure Self is, (without doubt). a spiritual crime/guilt. (Puna jo ceda) And the soul (niravaradho) which is free from guilt (so du nissamkido hodi) is also free from doubt, fear and anxiety; (ahamidi viyanamto) the soul, realizing that "I am (myself the Pure self in the form of pure consciousness)" (arahanai 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). - -: 223:-9

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Chapter - 9 Sumayasura 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 paDikamaNaM paDisaraNaM paDiharaNaM dhAraNA NiyattI y| NiMdA garuhA sohI aTThaviho hodi viskuNbho||19|| padikamanam padisaranam padihuranam dharana niyatti yu. nimda guruha sohi atrhaviho hodi visakumbho..19 apaDikamaNamapaDisaraNamappaDihAro adhAraNA cev| aNiyattI ya aNiMdAgaruhAsohI amykuNbho||20|| apadikamanamapadisaranamappadiharo adharana ceva. uniyatti ya animdagaruhasohi amayakumbho..20 (Padikamanam) Repentance for past transgression (pratikramuna), (padisaranumn) pursuit of the benevolent (pratisaranam) (parihura) abandoning the evil (parihara] (dharana) deep concentration, (niyatti) renunciation of material objects (nivrtti), (nimda) self-deprecation (ninda], (garuha) act of confessing one's transgression before the guru (garha), (sohi) expiation for purification (suddhi]-(atthaviho visakumbho hodi) these are the eight pots of poison. (Apadikamana) Non-repentance for past transgressions, (upratikramana), (apadisarana) non-pursuit of the benevolent, (apariharo) non-abandunce of the evil (aparihara),(adharana) non-concentration, (aniyatti ya) non-renunciation of material objects (anivrtti], (aniinda) non-self-deprecation saninda], (ceva ugaruhasohi) non-confession before the guru sagarha] and non-expiation for purification (asuddhi]-these are the eight pots of nectar. Annotations : - -: 224:

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Samayasara 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 Acarya 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. Pratikramana-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. Parihara-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. Dharana-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.. 0-225:

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Chapter - 9 Samayasara 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. Ninda-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. Garha-act of confession to an elder, generally the Acarya. This is complementary to no. 6 above. While ninda is self-confession, garha 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 - -:226:

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Samayasara 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 mokkhadhiyaro samatto) [Here ends the ninth chapter on Moksa (Self-realization)/Total Liberation.] -000 - -227:- -

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Chapter - 10 Dahamo Savvavisuddhananadliyaro Wholly Pure Knowledge Introduction/Preamble "Nothing surpasses the excellence of Samayasara-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 Samayasara. In the preceding chapters the ultimate as well as the conventional nature of the nine padarthas (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 padarthas, 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 padarthas-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-srutakevalis-who learn and fully comprehend the entire contents of these scriptures, to transfer

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Samuyasara Chapter - 10 this knowledge through canonical literature of various categories called, ungabulyu. 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 angabahya-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, Acarya Kundakunda, had, therefore, clarified at the beginning that the present work is the reiteration of what has been propounded by the srutakevali 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 anekantavada 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 (culika) 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 (srumunubhasas). Apparently about the time of Acarya Kundakunda, some Jain thinkers and even ascetics must have developed leanings towards other philosophies-Sarnkhya 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 Samkhya Darsana which is an -0-229:

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Chapter - 10 Samuyusaru absolutist philosophy and does not accept the non-absolutist doctrine of the Jains. In particular, Samkhya 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 kosumaya. (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 Samayasara, 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 daviyaM jaM uppajjadi guNehi taM tehi jANasu annnnnnN| jaha kaDayAdIhiMdu ya pajjaehi kaNayamaNaNNamiha // 1 // daviyam jam uppajjadi gunehi tam tehi janasu anannam. jaha kadayadihim du ya pajjaehi kanayamanunnamiha.. 1 jIvassAjIvassa ya je pariNAmA du desidA sutte| jaM jIvamajIvaM vA tehimaNaNNaM viyaannaahi||2|| -*-: 230:- -

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Sumayasara jivassajivassa ya je parinama du desida sutte. jam-jivamajivam va tehimanannam viyanahi..2 Na kudoci vi uppaNNo jamhA kajjaM Na teNa so AdA / uppAdedi Na kiMci vi kAraNamavi teNa Na so hodi // 3 // na kudoci vi uppanno jamha kujjam na tena so ada. uppadedi na kimci vi karanamavi tena na so hodi..3 kammaM paDucca kattA kattAraM taha paDucca kammANi / upajjate NiyamA siddhI du Na dissade aNNA // 4 // kammam paducca katta kattaram taha paducca kammani. uppajjamte niyama siddhi du na dissade anna..4 cedA du payaDIyaTThe uppajjadi viNassadi / payaDI vi cedaya uppajjadi viNassadi // 5 // ceda du payadiyattham uppajjadi vinassadi. payadi vi cedayattham uppajjadi vinassadi..5 Chapter - 10 evaM baMdho ya doNhaM pi aNNoNNapaccayA have / appaNI payaDIe ya saMsAro teNa jAyade // 6 // evam bamdho ya donham pi annonnapaccaya have. appano payadie ya samsaro tena jayade..6 (Janasu) Know ye (jam davvam gunehi uppajadi tam tehi anannam) a substance is not (absolutely) different from the attributes/qualities/states of which it is the substratum; (jaha ya kadayadihim pajjaehi du kanayamanannamiha) just as, in the worldly life, gold is not (absolutely) different from the bangles/ bracelets etc. made from it. (Viyanahi) Know ye: [in the same way] (jivassajivassaiya je parinama du sutte desida) the (characteristic) attributes of the psychical and the physical orders of existence as described in the scriptures (tehim tam jivamajivam va anannam) are not (absolutely) different from these existents respectively. (Jamha) Since (so ada kudoci vi na uppanno) the soul is not created by (or from) anything, (tena kajjam na) it is not a product/ effect; (kimci vi na uppadedi tena) and since it does not create/ produce anything, (so karanamavi na hodi) it is not a cause. -231-0

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Chapter - 10 Samayasara (Niyama) According to the law [of causation], (kammam paducca katta) every effect which is manifested reveals the nature of its cause; (taha kattaram paducca kammani uppajamte) conversely the cause determines the nature of effect. [This law of cause and effect is observed] (anna siddhi du na dissade) and there is no other law which is evident. (Ceda du payadiyattham uppajjadi vinassadi) The psychic states are produced and demolished by various species of karma, [conversely] (payadi vi cedayattham uppajjadi vinassadi) various species of karma are produced and demolished by the psychic states. (Evam ya annonnapaccaya 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 samsaro jayade) 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 anekanta (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 qua 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 (upadana karana) of its own modification/change but the services of subsidiary of external causes (nimitta karana) 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 -: 232:

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Samayasara Chapter - 10 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 (karta), whereas, in reality, it is non-producer (akarta). 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. -:233

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Chapter - 10 Samayasara The conscious substance (jiva) is not the subject of physical states and vice versa. Thus, there is no subject-object, (karta-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 (karana) are essential to bring about an effect, viz. (i) internal or material cause (upadana karana) and (ii) external or auxiliary cause (nimitta karana). 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 karana. 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 samsara, 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 jiva or soul-one physical and the other non physical and psychical. -:234-0

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Samuyasura 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 samsara. The verses are, therefore, an explanation of the perpetuity of the worldly state of existence... The True Ascetic jA esa payaDIyaTuM cedago Na vimunycdi| ... ayANago have tAvaM micchAdiTThI asNjdo||7|| ja esa payadiyattham cedugo na vimuncadi. ayanago have tavam micchaditthi asamjado.. 7 jadA vimuJcade cedA kmmphlmnnNtyN| tadA vimutto havadi jANago passago munnii||8|| jada vimuscade cedu kaminaphalamanamtuyam. tuda vimutto havadi janago passago muni..8 aNNANI kammaphalaM payaDisahAvaTThido du vededi| NANI puNa kammaphalaM jANadi udidaM Na vededi||9|| - 9-235:- --

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Chapter - 10 Sumuyasura annani kammuphalain puyadisahavatthido du vededi. nani punu kaminaphalum janadi udidam na vededi..9 (Ja 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, (tava ayanago micchudithi asamjado have) it continues its perverse cognition, perverted world-vicw and inabstinence; (that is, it remains unenlightened). (Jadu ceda unamtayam kammaphalam vimuincude) But when the soul is able to transcend (renounce) its beginningless desire for enjoying the fruition of karma, (tada) then and only then (vimutto janago 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]. (Annuni du) The unenlightened soul, (payadisahavarthido) establishing himself in the nature of karmu-prakrti (karmic species), (kaminaphalam vededi) enjoys or suffers the fruits of karina; (puna nani) and the enlightened one (udidain kammuphalam janudi) (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 ajnani, 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 - -: 236:- -

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Samayasara - 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 muyadi payaDimabhavvo suDDu vi ajjhAidUNa satthANi / guDaduddhaM pi pibaMtA Na paNNayA NivvisA hoMti // 10 // na muyadi payadimabhavvo sutthu vi ajjhaiduna satthani. gudaduddham pi pibamta na pannaya nivvisa homti..10 (Abhavvo satthani sutthu ajjhaiduna vi payadim 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; (pannaya gudaduddham pibamta pi nivvisa na 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 NivveyasamAvaNNo NANI kammaphalaM viyANAdi / mahuraM kaDuyaM bahuvihamavedago teNa so hodi // 11 // nivveyasamavanno nani kammaphalam viyanadi. -:237:-6

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Chapter - 10 Sumayasara mahuram kaduyam bahuvihamavedago tena so hodi..11 Na vi kuvvadi Na vi vedadi NANI kammai bhuppyaaraaii| jANadi puNa kammaphalaM baMdhaM puNNaM ca pAvaM c||12|| na vi kuvvadi na vi vedadi nani kammai bahupayaraim. janadi puna kammaphalam bamdham punnam ca pavam ca..12 diTThI sayaM piNANaM akArayaM taha avedayaM cev| jANadi ya baMdhamokkhaM kammudayaM NijjaraM cev||13|| ditthi sayam pi nanam akarayam taha avedayam ceva. janadi ya bamdhamokkham kammudayam nijjaram ceva..13 (Nivveyasamavanno nani) 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, (viyanadi) (though] he is very well aware of them. (Nani) The enlightened soul (bahuppayuraim kammai na vi kuvvadi na vi vedadi) neither does nor enjoys or suffers various types of karma; (puna) but [he] (punnam ca pavam ca bamdham kammaphalam janadi) 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 akarayam 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, (ranam) knowledge/consciousness, [being distinct from karma, does neither bring it into existence nor does it enjoy its fruit]; (bamdha-mokham ya kammudayam nijjaram ceva janadi) (he is] merely aware of the various stages such as bondage (bandha), fruition (udaya), partial dissociation (nirjara] and total demolition (moksa] [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 - 9-238:

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Samayasara Chapter - 10 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 akaraka-not a cause, and also avedaka-non-enjoyer of bondage (bandha), Rise (udaya), partial dissociation (nirjara) and final liberation (moksa), 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 -:239:

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Chapter - 10 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 vairagya) he avoids new bondage and gets rid of the old one. Those who believe in 'Creator and Creation' do not desire Emancipation logassa kuNadi viNhU suraNArayatiriyamANuse stte| samaNANaM pi ya appA jadi kuvvadi chavvihe kaaye||14|| logassa kunadi vinhu suranarayatiriyamanuse satte. samananam pi ya appa jadi kuvvadi chavvihe kaye..14 logasamaNANamevaM siddhaMtaM paDi Na dissadi viseso| logassa kuNadi viNhU samaNANaM appao kunndi||15|| logasamananamevam siddhamtam padi na disadi viseso. logassa kunadi vinhu samananamn appao kunadi..15 evaM Na ko vi mokkho dIsadi loyasamaNANaM doNhaM pi| . NiccaM kuvvaMtANaM sadevamaNuyAsure loge||16|| evam na ko vi mokkho disadi loyasamananam donhain pi. riccam kuvvamtanam sadevamanuyasure loge.. 16 (Logassa) The popular, i.e., common people's [belief is that] (sura-naraya-tiriya-manuse satte vinhu kunadi) heavenly, hellish, sub-human and human are all created by Visnu; (ya) and (jadi) if (samananam pi) the Jain ascetics, also [believe that] (uppa) the soul (chavvihe kaye kuvvadi) is the creator of six types of organic bodies, [then, in principle], (lokasamananam 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 vinhu kunadi, samananum 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-manuyasure loge niccam kuvvantanain loga-samananam dohnam pi) if common people as - 0-240 :

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Samayasara 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-prthavikaya, (ii) Wate-bodied, upkaya, (iii) Fire-bodied-tejaskaya, (iv) Air-bodied-vayukaya, (v) Plantsvanaspatikaya. These five types are sthavara or living beings incapable of undertaking locomotion; the sixth type consists of organisms capable of undertaking locomotion and are called trasakaya. - -: 241:- -

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Chapter - 10 Samayasara __ vavahArabhAsideNa du paradavvaM mama bhaNaMti vididtthaa| jANaMti NicchayeNa duNa ya iha prmaannumettmvi||17|| vavaharabhasidena du paradavvam mama bhanamti vididattha. janamti nicchayena du na ya iha paramanumettamavi..17 jaha ko vi Naro jaMpadi amhANaM gaamvisynnyrrttuN| Na ya hoMti tANi tassa du bhaNadi ya moheNa so appaa||18|| jaha ko vi naro jampadi amhanam gamavisayanayararattham. na ya homti tani tassa du bhanadi ya mohena so appa..18 emeva micchadiTThI NANI NissaMsayaM havadi eso| jo paradavvaM mama idi jANato appayaM kunndi||19|| emeva micchaditthi nani nissamsayam havadi eso. jo paradavvam mama idi janamto appayam kunadi..19 tamhA Na me tti NaccA doNhaM edANa kttivvsaao| paradabve jANaMto jANejjA dittirhidaannN||20|| tamha na me tti nacca donham edana kattivavassao. paradavve janamto janejja ditthirahidanam..20 [The non-enlightened ones] (vavaharabhasidena du paradavvam mama bhanamti) assert, from the empirical aspect, "the alien substance (body etc.) belongs to me [i.e., the self];" (ya vididattha du janamti) 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 paramanu 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 saro jampadi (-)) if a person states that (amhanam gama-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](tani tussa na ya homti) none of these belong to/possessed by him, (ya) and (so appa mohena bhanadi) statements of that soul are the result of his infatuation for these objects. (Emeva) Similarly, (jo nani paradavvam mama' idi janamto) a (so called) enlightened person, (through self-delusion], believing non-self [alien objects) to be possessed by him (appayam kunadi) - -:242:-*

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Samayasara Chapter - 10 identifies himself with them, (eso nissamsayam micchadithi havadi) such person, undoubtedly, has false or perverted belief and [is, in reality unenlightened)]. (Tamha) For this reason, (na me tti nacca) having known that these alien substances [i.e., non-self) do not belong to the self, (edana donhum paradavve kattivavasao janamto jannejja aditthirahidanam) [and] knowing the (false) vyavasaya [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 vyavasaya (conviction) is) of those who are possessed of perverted belief. The Soul (Self) is the Causal Agent for producing Psychic Dispositions (Bhava Karma) micchattaM jadi payaDI micchAdiTThI karedi appaannN| tamhA acedaNA de payaDI NaNu kAragA pttaa||21|| micchattam jadi payali micchaditthi karedi appunam. tamha acedana de payadi nanu karaga patta..21 - ahavA eso jIvo poggaladavvassa kuNadi micchttN| tamhA poggaladavvaM micchAdiTThI Na puNa jiivo||22|| ahava eso jivo poggaladavvassa kunadi micehattam. tamha poggaladavvam micchaditthi na puna jivo..22 aha jIvo payaDI taha poggaladavvaM kuNaMti micchttN| tamhA dohi kadaM taM doNhi vi bhuMjaMti tassa phlN||23|| aha jivo payali taha poggaladavvam kunamti micchattam. tamha dohi kadam tam donhi vi bhumjamti tassa phalam..23 aha Na payaDI Na jIvo poggaladavvaM karedi micchttN| tamhA poggaladavvaM micchattaM taM tu Na hu micchaa||24|| aha na payali na jivo poggaladavvam karedi micchattam. tamha poggaladavvam micchattam tam tu na hu miccha..24 (Jadi) If [the soul is absolutely immutable and a non-producer [according to your belief) and] (micchattam payadi appanam micchaditthi karedi) it is the rise of mithyatva prakrti (species qua perversity) of deluding karma responsible for making the soul mithyadrsti [i.e., one with pervered belief]-[it is alone responsible - -:243 :-* -

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Chapter - 10 Samayasara for producing perverted/wrong world-view in the soul], (tamha de) then, on the basis of this belief, according to your own view, (acedana payadi nanu karaga patta) prakrti which is acetanadevoid of consciousness-assumes the role of the producer (karta). (Ahava) Alternatively, (eso jivo 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, (tamha) then (poggaladavvam micchaditthi) it is the physical substance that turns out to be perverted (na puna jivo) and not the soul. (Aha) Again, (jivo taha payadi poggaladevvam micchattam kunamti) if the (conscious) soul and the inanimate prakrti jointly produced the perverted belief out of the physical substance (karmic matter), (tamha dohi kadam tam bhumjamti) then both of them are liable to enjoy the fruition of the (joint) action. (Aha) And, [finally], (na payadi na jivo poggaladavvam micchattam karedi) if neither the soul nor the prakrti produce the perverted belief out of the physical substance, (tamha 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 antuife i kammehi suvAvijjadi jaggAvijjadi taheva kammehiM // 25 // kammehi du annani kijjadi nani taheva kammehim. kammehi suvavijjadi jaggavijjadi taheva kammehim..25 kammehi suhAvijjadi dukkhAvijjadi taheva kammehi / kammehi yamicchattaM Nijjadi ya asaMjamaM ceva // 26 // kammehi suhavijjadi dukkhavijjadi taheva kammehi. kammehi ya micchattam nijjadi ya asamjamam ceva..26 kammehi bhamADijjadi uDDamahaM cAvi tiriyaloyaM ca / anife da fanwifa yenye afari fafa11 2011 kammehi bhamadijjadi uddhamaham cavi tiriyaloyam ca. kammehi ceva kijjadi suhasuham jettiyam kimci..27 -: 244

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Sumayasara Chapter - 10 jamhA kammaM kuvvadi kammaM de di haradi tti jaM kiMci / tamhA savve jIvA akAragA hoMti AvaNNA // 28 // jamha kammam kuvvadi kammam de di haradi tti jam kimci. tamha savve jiva akaruga homti avanna..28 (Kammehi du annani kijjadi) It is the karma that produces wrong cognition-ajnana-in the soul; (taheva kummehim nani) it is the karma that makes the soul-the knower; (kammehi suvavijjadi) it is the karma that makes the soul to go to sleep and again; (tahevu kammehim jaggavijjadi) it is the karma that awakens the soul. (Kammehi suhavijjadi) It is the karina that makes the soul happy/contented; (taheva kammehim dukkhavijjadi) 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 cavi tiriyaloyam bhamadijjadi ca) It is the karma that makes the soul wander in the upper, lower, and the middle worlds; (kammehi eva jettiyam kimci suhasuham kijjadi) it is the karma that brings out whatever is good or evil in the soul. (Jamha 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; (tamha savve jiva akaraga avanna homti) hence, all souls are proved to be inactive/non-doers (akaraka). Unbelievably Absurd Conclusions resulting from the above False Beliefs purisitthiyAhilAsI itthIkammaM ca purismhilsdi| esA AyariyaparaMparAgadA erisI du sudii||29|| purisitthiyahilasi ithikammam ca purisamahilasadi. esa ayariyaparamparagada erisi du sudi..29 tamhA Na ko vi jIvo abaMbhayArI du tumhmuvdese| jamhA kammaM ceva hi kammaM ahilasadi jaM bhnnidN||30|| tamha na ko vi jivo abambhayari du tumhamuvadese. jamha kammam ceva hi kammam ahilasadi jam bhanidam..30 - 245:

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Chapter - 10 jamhA ghAdedi paraM pareNa ghAdijjade ya sA payaDI / edeNattheNa du kira bhaNNadi paraghAdaNAme tti // 31 // jamha ghadedi param parena ghadijjade ya sa payadi. edenatthena du kira bhannadi paraghadaname tti..31 mhANa ko vi jIvo vaghAdago atthi tumha uvadese / jamhA kammaM ceva hi kammaM ghAdedi jaM bhaNidaM // 32 // Samayasara tamha na ko vi jivo vagghadago atthi tumha uvadese. jamha kammam ceva hi kammam ghadedi jam bhanidam..32 [The aforementioned heretics further believe-(purisitthiyahilasi itthikammam 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; (esa ayariyaparamparagada erisi du sudi) if this is what the preceptors have, traditionally, preached/ taught through the scriptures. (Tamha na ko vi jivo avambhayari du tumhamuvadese) Then, according to the heretical view, not a single soul indulges in the sexual act (jamha 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). (Jamha param ghadedi ya parena ghadijjade sa payadi) (And, again) If it is one sub-type of karma which is the killer/kills and another sub-type which is being killed-(edenatthena du kira paraghadaname tti bhannadi) this is the meaning of paraghatanamakarma. (Tamha tumha uvadese ko vi jivo vaghadago na 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 (jamha kammam ceva hi kammam ghadedi 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 evaM saMkhuvadesaM je du parUviMti erisaM samaNA / siM payaDI kuvvadi appA ya akAragA savve // 33 // evam samkhuvadesam je du paruvimti erisam samana. -:246:

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Samayasara Chapter - 10 tesim puyadi kuvvadi appa ya akaraga savve..33 ahavA maNNasi majjhaM appA appANamappaNo kunndi| ___ eso micchasahAvo tumhaM evaM bhnnNtss||34|| ahava mannasi majjham appa appanamappano kunadi. eso micchasahavo tumham evam bhanamtassa..34 appA NiccAsaMkhejjapadeso desido du smymhi| Na vi so sakkaditatto hINo ahiyo va kAdaM je||35|| appa niccasamkhejjupadeso desido du samayamhi. na vi so sakkadi tatto hino ahiyo va kadum je..35 jIvassa jIvarUvaM vittharado jANa logamittaM hi| tatto so kiMhINo ahiyo ya kadaM bhaNasi davvaM // 36 // jivassa jivaruvam vittharado juna logumittam hi. tatto so kim hino ahiyo ya kadam bhanasi davvam..36 aha jANago du bhAvo NANasahAveNa asthi de di mdN| tamhA Na vi appA appayaM tu sayamappaNo kunndi||37|| aha janago du bhavo nanasahavena atthi de di madam. tamha na vi appa appayam tu sayamappano kunadi..37 [Presenting the above false preaching by Samkhya system as given in the preceding verses, the author says) (Evam du erisam sainkhuvadesam je samana paruvimi) In this way, some pseudo-ascetics (sramanabhasa) preach and propagate the false beliefs held by the Samkhya system, (tesim payadi kuvvadi) according to which [it is proved that) prakrti (the physical substance) is the only active agent (ya) and (savve appa akaraga) all the souls (conscious entities) are inactive/non-doers (akarta). (Ahava) Or alternatively (mannasi 'majjham appa appano uppanam kunadi) [if] you (state and) maintain [that] 'my soul transforms itself by itself and produces the conscious substance', (evam bhanattassa tumham eso micchasahavo) then also, (you] making such statement, your belief becomes perverted. [Refuting the above belief of Sarnkhya, the author continues, [Since] (samyamhi du appa nicca samkhejjupadeso desidi) according to the (original and true] scriptures, the soul is an -247:

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Chapter - 10 Sumayasaru (uncreated] eternal substance, having innumerable soul-units (pradesas.)' (Je so tatto hino ya ahiyo kadum nu vi sukkadi) Not a single pradesa of the soul, can be reduced or added (either by itself or by anything else). (Vittharado jivassa jivarupam logamittam juna) 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 janago du bhavo nanasahavena atthi de di madurn) And again if you believe and accept that consciousness remains of the nature of knowledge, (tamhu appa sayam uppano 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, Samkhya School appears to be closest to Jains and it seems that, about the time of Acarya Kundakunda, some Jain thinkers and even ascetics must have had leanings towards Samkhya views. Such ascetics were called pseudo-ascetics (srumanabhasa) or the Jain heretics. We shall, very briefly, review the Samkhya doctrine. Samkhya School recognizes two primordial categories, viz., purusu (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 purusa 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 purusa appears to have become one with prakrti and to enjoy it. Everything, good or bad, belongs to the prakrti, and the purusa 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 pradesa. The soul has innumerable pradesas. Q-: 248:

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Samayusara Chapter - 10 attainment of final enlightenment. Purusa is inactive consciousness iitelligizing the praksti. Final enlightenment is a state of the prakrti comprehending the truth of the separate identity of purusa from itself. Although the purusa 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-samsara. Hence the conclusions derived from the Samkhya doctrine are contradicted by actual experience and are, therefore, unbelievable absurd. The Samkhya 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. Acarya 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 Samkhyas. How can consciousness be without knowledge and the knowing buddhi without consciousness? How can the purusa enjoy the prakrti if he is absolutely immutable? In particular, Samkhya 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 - 249:- -

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Chapter - 10 Samayasara 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 (vyavahara 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 Samkhya purusa. What then is the difference between the two schools of thought? It is clear from the above discussion that the absolutist Samkhya, 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 prakrti 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 ~:250:

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Samayasara Chapter - 10 change/mutation of the soul as real. The author is perfectly justified in refuting the Samkhya 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 kehicidupajjayehiM viNassade Neva kehici du jIvo / jamhA tamhA kuvvadi so vA aNNo va NeyaMto // 38 // kehici du pajjayehim vinassade neva kehici du jivo. jamha tamha kuvvadi so va anno va neyamto..38 afafa e umaufe faurena ula afefa z Gitar i jamhA tamhA vedadi so vA aNNo va NeyaMto // 39 // kehici du pajjayehim vinassade neva kehici du jivo. jamha tamha vedadi so va anno va neyamto..38 jo va kuNadi so ceva vedago jassa esa siddhaMto / Hvitat uncoat fucrfagt zromfect || 80 || jo ceva kunadi so ceva vedago jassa esa siddhamto. so jivo nadavvo micchaditthi anarihado..40 aNNo karedi aNNo paribhuMjadi jassa esa siddhaMto / Hi citat uncoat funfact conftet || 82 ||| anno karedi anno paribhumjadi jassa esa siddhamto. so jivo nadavvo micchaditthi anarihado..41 (Jamha) [Since] (jivo kehici du pajjayehim vinassade kehici du neva) the soul ceases to exist from one aspect [change/ modification/paryayarthika naya] but continues to exist--is eternal from another aspect [persistence/dravyarthika naya); (tamha) therefore, [persistence-through-modes being the nature of soul] (so va kuvvadi va anno 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. (Jamha) [Since] (jivo kehici du pajjayehim vinassade kehici du neva) the soul ceases to exist from one aspect, but continues to exist from the other; (tamha) therefore [persistence-through-modes being the nature of the soul], (so va vedadi va anno neyamto) it invalidates the [absolutist] view that the soul, that acts, is -251-0

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Chapter - 10 Samayasara (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 jivo micchaditthi anarihado nadavvo) shoud be known as one who is not a true believer of Jain (Arhata) 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 jivo micchaditthi anarihado nadavvo) shoud be known as one who is not a the believer of Jain (Arhata) faith, as his faith is perverted. Annotations : In the preceding verses, we saw how the author refuted the absolutist doctrines of Samkhya 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. *-:252:-

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Samayasara 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 Samkhya 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 jaha sippio du kammaM kuvvadi Na ya so du tampao hodi| taha jIvo vi ya kammaM kuvvadi Na ya tammao hodi||42|| jaha sippio du kammam kuvvadi na ya so du tammao hodi. taha jivo vi ya kammam kuvvadi na ya tammao hodi..42 jaha sippiu karaNehiM kuvvadi Na ya so du tammao hodi| taha jIvo karaNehiM kuvvadi Na ya tammao hodi||43|| *-: 253:-*

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Chapter - 10 Samayasara jaha sippiu karanehim kuvvadi na ya so du tammao hodi. taha jivo karanehim kuvvadi na ya tammao hodi..43 jaha sippiTa karaNANi ya giNhadi Na ya so du tammao hodi| taha jIvo karaNANi ya giNhadi Na ya tammao hodi||44|| jaha sippiu karanani ya ginhadi na ya so du tammao hodi. taha jivo karanani ya ginhadi na ya tammao hodi..44 jaha sippiu kammaphalaM bhuMjadi Na ya so du tammao hodi| taha jIvo kammaphalaM bhuMjadi Na ya tammao hodi||45|| jaha sippiu kammaphalam bhumjadi na ya so du tammao hodi. taha jivo 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 jivo vi ya) so also the soul (kaminam kuvvadi) produces various species (knowledge-obscuring etc.) of karina (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 jivo 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), (karanani 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 jivo vi ya) so also the soul (karanani 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 jivo vi ya) so also the -*-: 254:

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Samayasara Chapter - 10 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 evaM vavahArassa du vattavvaM daMsaNaM samAseNa / suNu Nicchayassa vayaNaM pariNAmakadaM tu jaM hodi // 46 // evam vavaharassa du vattavvam damsanam samasena. sunu nicchayassa vayanam parinamakadam tu jam hodi..46 jaha sippio du ceTTaM kuvvadi havadi ya tahA aNaNNo so / taha jIvo vi ya kammaM kuvvadi havadi ya aNaNNo so // 47 // jaha sippio du chettham kuvvadi havadi ya taha ananno so. taha jivo vi ya kammam kuvvadi havadi ya ananno so..47 jaha ceTTaM kuvvaMto du sippio Niccadukkhido hodi / azt faeen zturuuni ag agat get citat || 86 || jaha cettham kuvvamto du sippio niccadukkhido hodi. tatto siya ananno taha cetthamto duhi jivo..48 (Evam du vavaharassa damsanam samasena vattavvam) The following statements briefly describe the doctrine of the soul's modification in accordance with the empirical (vyavahara) aspect (nicchayassa vayanam sunu parinamakadam 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 ananno) and becomes totally involved and one with the plan, (taha jivo vi ya) so also the soul (kammam kuvvadi) first produces suitable psychic tendencies [bhava karma, such as attachment etc.] (ya so anahno 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 -:255-0

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Chapter - 10 Samayasara hodi) [and] becomes miserable with worrying about the work (tatto siya unanno) (and) becomes one with the worry and misery, (taha jivo) 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 --:256:

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Samayasara 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 jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| . taha jANago du Na parassa jANago jANago so du||49|| jaha sediya du na parassa sediya sediya ya sa hodi. taha janago du na parassa janago janago so du..49 jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha passago du Na parassa passago passago so du||50|| jaha sediya du na parassa sediya sediya ya sa hodi. taha passago du na parussa passago passago so du..50 jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| - -:257 :

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Chapter - 10 Samayasara taha saMjado duNaM parassa saMjado saMjado so du||51|| jaha sediya du na parassa sediya sediya ya sa hodi. taha samjado du na parassa samjado sumjado so du..51 jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha daMsaNaM du Na parassa daMsaNaM dasaNaM taM tu||52|| jaha sediyu du na parassa sediya sediya ya sa hodi. taha damsanam du na parassa damsanam damsanam tam tu..52 evaM tu NicchayaNayassa bhAsidaM nnaanndNsnncritte| suNu vavahAraNayassa ya vattavvaM se smaasenn||53|| evam tu nicchayanayassa bhasidam nanadamsanacaritte. sunu vavaharanayassa ya vattavvam se samasena..53 (Jaha sediya du parassa na, sediya sa ya sediya 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 janago du parassa na, janago so du janago) 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 sediya du parassa na, sediya sa ya sediya 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 na, 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 sediya du parassa na, sediya sa ya sediya 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 na, 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 sediya du parassa na, sediya sa ya sediya hodi) Just as a whitening agent (while transferring its characteristic whiteness - -: 258:- -

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Samayasara 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 na, damsanam so du damsanam) so also the soul in the process of its right belief in the tattvas] retains its identity as the possessor of the right faith, but does not become one with the external tattvas. __(Evam tu) Thus, (nana-damsana-caritte) the triple characteristic attributes of an enlightened soul, viz, knowledge, faith and conduct, (nicchayanayassa bhasidam) have been described from the transcendental/ultimate aspect; (now] (se samasena vavaharanayassa vattavam sunu) listen to the same topic, briefly, from the other-empirical or vyavahara-aspect also. The Soul's Characteristic Attributes-Empirical Aspect jaha paradavvaM seDadi seDadi hu seDiyA appaNo shaavenn| taha paradavvaM jANadi NAdA vi saeNa bhaavenn||54|| jaha paradavvam sedadi sedadi hu sediya aprano sahavena. taha parudavvam janadi nada vi saena bhavena..54 jaha paradavvaM seDadi seDadi hu seDiyA appaNo shaavenn| taha paradavvaM passadi jIvo vi saeNa bhaavenn||55|| jaha paradavvam sedadi sedadi hu sediya appano sahavena. taha paradavvam passadijivo vi.saena bhavena..55 jaha paradavvaM seDadi seDadi hu seDiyA appaNo shaavenn| taha paradavvaM vijahadi NAdA vi saeNa bhaavenn||56|| jaha paradavvam sedadi sedadi hu sediya appano sahavena. taha paradavvam vijahadi nada vi saena bhavena..56 jaha paradavvaM seDadi seDadi huseDiyA appaNo shaavenn| taha paradavvaM saddahadi sammAdiTThI shaavenn||57|| jaha paradavvum sedadi sedadi hu sediya appano sahavena. taha paradavvam saddahadi sammaditthi sahavena..57 evaM vavahArassa du viNicchao nnaanndNsnncritte| bhaNido aNNesu vi pajjayesu emeva nnaadvvo||58|| evam vavaharassa du vinicchao nanadamsanacaritte. . bhanido annesu vipajjayesu emeva nadavvo..58 - - ~:259:-@ -

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Chapter - 10 Samayasara (Jaha sediya appano sahavena hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impact whiteness], (taha nada vi) so also the knower/soul (saena bhavena paradavvam janadi) knows the external objects because of its own inherent nature [capability of knowing]. (Jaha sediya appano sahavena hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impart whiteness], (taha jivo vi) so also the soul (saena bhavena paradavvam passadi) perceives external objects because of its own inherent nature [capability of perceiving]. (Jaha sediya appano sahavena hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature (to impart whiteness), (taha nada vi) so also the knower [soul] (saena bhavena paradavvam vijahadi) renounces external objects/possessions because of its own inherent nature [capability of renouncing]. (Jaha sediya appano sahavena hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall) because of its own inherent nature [to impart whiteness], (taha samaditthi) so also the enlightened soul (sahavena paradavvam saddahadi) believes in the external reality/tattavas because of its own inherent nature [capability of right belief]. (Evam du) Thus, (vavaharassa vinicchao bhanido) the triple characteristic attributes of the soul, viz., knowledge, faith and conduct (nanadamsanacaritte) have been described, briefly from the empirical/vyavahara aspect; (annesu vi pajjayesu emeva nadavvo) 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 (niscaya)/truth nor the empirical (vyavahara) 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 -:260:

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Samuyasara 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 (tattvas), 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 _ *-:261 :-*

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Chapter - 10 Samayasara 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 Vedanta, Buddhism etc. We shall see, briefly, how the author refutes their views. The ultimate reality, according to the monist Vedantist, 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 Brahmana-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 Vedantist 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 maya 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 (jnana), 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. - 262 :- -

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Samayasara 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 daMsaNaNANacarittaM kiMci vi Natthi du acedaNe vise| tamhA kiM ghAdayade cedayidA tesu visesu||59|| damsanananacarittam kimci vi natthi du acedane visae. tamha kim ghadayade cedayida tesu visaesu..59 daMsaNaNANacarittaM kiMci vi Nathi du acedaNe kmme| tamhA kiM ghAdayade cedayidA tammi kmmmmi||60|| damsanananacarittam kimci vi natthi du acedane kamme. tamha kim ghadayade cedayida tammi kammammi..60 dasaNaNANacarittaM kiMci vi Natthi du acedaNe kaaye| tamhA kiM ghAdayade cedayidA tesu kaayesu||61|| damsunananacarittam kimci vi natthi du acedane kaye. tamha kim ghadayade cedayida tesu kayesu..61 (Damsanananacarittam 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, (cedayida tesu visaesu kiin ghadayade) what can then the soul destroy in the physical objects? (Damsanananacarittam acedane kamme du kimci vi natthi) Since the karmic matter is totally devoid of the triple characteristics-belief, knowledge and conduct-of the soul, (cedayida tammi kammammi kim ghadayade) what can then the soul destroy in these karmas? (Damsanananacarittam acedane kaye 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, (cedayida tesu kayesu kim ghadayade) what can then the soul destroy in these bodies? -*-:263 :

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Chapter - 10 Samuyasara Destruction of Matter is never indicated NANassa daMsaNassa ya bhaNido ghAdo tahA crittss| Na vi tamhi ko vi poggaladavve ghAdo dunniddiddho||62|| nanussu damsanassu ya bhanido ghado taha carittassa. na vi tumhi ko vi poggaludavve ghado du niddittho..62 (Nanussa dumsanassa taha ya carittassa bhanido ghado) [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 ghado 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 jIvassa je guNA keI Natthi te khalu paresu dvvesu| tamhA sammAdiTThissa Natthi rAgo du visesu||63|| jivassa je guna kei nutthi te khalu paresu davvesu. tumha saminaditthissa natthi rago du visuesu..63 (Jivassa je guna kei natthi te khalu puresu davvesu tamha) Since there is total absence of any psychic attribute/state, whatsoever, in the alien substance (physical objects), (sammaditthissa visuesu rago 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 rAgo doso moho jIvassa du te annnnnnprinnaamaa| edeNa kAraNeNa du saddAdisu Natthi raagaadii||64|| rago doso moho jivassu du te anannaparinama. edena karanenu du saddadisu natthi ragadi..64 aNNadaviyeNa aNNadaviyassa No kIrade gunnuppaado| tamhA du savvadavvA uppajjate sahAveNa // 65 // annudaviyena annadaviya.ssa no kirade gunuppado. tamha du savvudavva uppajjamte sahavena..65 - -:264 :

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Samayasara Chapter - 10 (Rago doso moho te jivassa du anannaparinama) The psychic states-attachment, aversion, and delusion-are the soul's own attributes [before enlightenment] (edena karanena du ragadi saddadisu natthi) and that is why the sound etc. [which are the characteristics of the physical existence] do not possess attachment and the like. (Annadaviyena annadaviyassa gunuppado no kirade) A substance can never produce qualities/attributes of another substance, [according to the metaphysical law]; (tamha du savvadavva sahavena 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. -:265-8

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Chapter - 10 Samayasara 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 anekanta, 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. -: 266

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Samuyasara 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 anekanta 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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Chapter - 10 Samayasara 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 NiMdidasaMdhudavayaNANi poggalA pariNamaMti bahugANi / anfor yfuigur mufa qufa a yui 31? HIDIGT || EE || nimdidasamthudavayanani poggala parinamamti bahugani. tani suniduna rusadi tusadi ya puno aham bhanido..66 poggaladavvaM saddattapariNadaM tassa jadi guNo aNNo / tamhA Na tumaM bhaNido kiMci vi kiM rUsasi abuddho // 67 // poggaladavvam saddattaparinadam tassa jadi guno anno. tamha na tumam bhanido kimci vi kim rusasi abuddho..67 (Poggala bahugani nimdida-samthuda-vayanani parinamamti) 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 bhasa vargana]. (Tani suniduna) On hearing them, (puno aham bhanido) and thinking [presuming] that they are addressed to "me", (rusadi tusadi) 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), (tamha 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. aho suho va saddoNa taM bhaNadiM suNasu maM ti so ceva / ya edi viNiggahiduM sodavisayamAgadaM saddaM // 68 // asuho suho va saddo na tam bhanadi sunasu mam ti so ceva. ~:268:

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Samayasara Chapter - 10 na ya edi viniggahidum sodavisayainagadam saddam.. 68 asuhaM suhaM va rUvaM Na taM bhaNadi peccha maM ti so ceva / Naya edi viNiggahidaM cakkhuvisayamAgadaM rUvaM // 69 // asuham suham va ruvam na tam bhanadi peccha mam ti so ceva. na ya edi viniggahidum cakkhuvisayamagadam ruvam..69 asuho suho va gaMdho Na taM bhaNadi jiggha maM ti so ceva / ya edi viNiggahiduM ghANavisayamAgadaM gaMdhaM // 70 // asuho suho va gamdho na tam bhanadi jiggha mam ti so ceva. na ya edi viniggahidum ghanavisayamagadam gamdham..70 aho suho va rasoNa taM bhaNadi rasaya maM ti so ceva / yadi viNiggahiduM rasaNavisayamAgadaM tu rasaM // 71 // asuho suho va raso na tam bhanadi rasaya mam ti so ceva. na ya edi viniggahidum rasanavisayamagadam tu rasam..71 asuho suho va phAso Na taM bhaNadi phAsa maM ti so ceva / ya edi viNiggahiduM kAyavisayamAgadaM phAsaM // 72 // asuho suho va phaso na tam bhanadi phasa mam ti so ceva. na ya edi viniggahidum kayavisayamagadam phasam..72 aho suho va guNo Na taM bhaNadi bujjha maM ti so ceva / yadi viNiggahiduM buddhivisayamAgadaM tu guNaM // 73 // asuho suho va guno na tam bhanadi bujjha mam ti so ceva. na ya edi viniggahidum buddhivisayamagadam tu gunam..74 asuhaM suhaM va davvaM Na taM bhaNadi bujjha maM ti so ceva / Naya edi viNiggahiduM buddhivisayamAgadaM davvaM // 74 // asuham suham va davvam na tam bhanadi bujjha mam ti so ceva. na ya edi viniggahidum buddhivisayamagadam davvam..74 evaM tu jANidUNa ya uvasamaM Neva gacchade mUDho / NiggahamaNA parassaya sayaM ca buddhiM sivamapatto // 75 // evam tu janiduna ya uvasamam neva gacchade mudho. niggahamana parassa ya sayam ca buddhim sivamapatto..75 (Asuho suho va saddo tam ti na bhanadi mam sunasu) Neither inauspicious (unpleasant) nor auspicious (pleasant) words invite you, by themselves, "hear us", (so ceva sodavisayamagadam sad -:269 :

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Chapter - 10 Samayasara dain viniggahidum 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 ruvam tam ti na bhanadi mam peccha) Neither an unpleasant nor a pleasant sight, by itself, invites you "see me"; (so ceva cakkhuvisayamagadam ruvam 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 ghanavisayamagadam gamdham viniggahidum na ya edi) that soul also does not go [leaving its place) to apprehend the 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 rasanavisayamagadam tu rasum 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 taste reaches the organ of taste, it cannot forcibly compel your faculty to perceive it). (Asuho suho va phaso tam ti na bhanadi mam phasa) Neither an unpleasant nor a pleasant touches, by itself, invites you "touch me"; (so ceva kayavisayamagadam phasam 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 guno tam ti na bhanadi mam bujjha) Neither an unpleasant nor a pleasant quality (of a physical object), by itself, invites you "know [think of] me"; (so ceva buddhivisayamagadam tu gunam vinigguhidum na ya edi) that soul also does not go [leaving its place) to apprehend the quality that has reached the instrument - -:270:

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Sumayasara Chapter - 10 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 buddhivisayamagadam davvam viniggahidum na 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 janiduna ya muoho uvasamam neva 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 niggahamana) 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 (matijnana) and scriptural (srutajnana) 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 - -:271 :

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Chapter - 10 Samayasara -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 sensory 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.. -272:- -

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Samayasara Chapter - 10 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. -:273:-0

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Chapter - 10 Samayasara 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 bhasa vargana, 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 kammaM jaM puvvakayaM suhaasuhmnneyvitthrvisesN| tattoM Niyattade appayaM tu jo so pddikkmnnN||76|| kammam jam puvvakayam suhasuhamaneyavittharavisesam. tatto niyattade appayam tu jo so padikkamanam..76 kammaM jaM suhamasuhaM jamhi ya bhAvamhi bajjhadi bhvissN| . tatto Niyattade jo so paccakkhANaM havadi cedaa||77|| kammam jam suhamusuham jamhi ya bhavamhi bajjhadi bhavissam. tatto niyattade jo so paccakkhanam havadi ceda..77 jaM suhamasuhamudiNNaM saMpaDi ya anneyvitthrvisesN| taM dosaM jo cedadi so khalu AloyaNaM cedA / / 78 // jam suhamasuhamudinnam sampadi ya aneyavittharavisesam. tam dosam jo cedadi so khalu aloyanam ceda..78 NiccaM paccakkhANaM kuvvadi NicvaM pi jo pddikkmdi| NiccaM Aloceyadi so hu carittaM havadi cedaa||79|| - -:274:-6

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Samuyasara Chapter - 10 niccam paccakkhanam kuvvadi niccam pi jo padikkumadi. niccam aloceyadi so hu carittam havadi ceda..79 (Puvvakayamaneyavittharuvisesam jam suhasuham 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 bhavamhi bajjhadi tatto jo ceda niyattade so paccakakhanam 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) (pratyakhyana) [but a routine act is not real pratyakhyana). (Sampadi ya udinnam jam aneyavittharavisesam suhamasuham tam dosam jo ceda cedadi so khalu aloyanam) (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) (alocuna] [but a routine act is not real alocana]. (Jo ceda niccam paccakkhanam kuvvadi niccam pi pudikkamadi niccam aloceyadi 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 (pratyakhyanu) and confession (alocana]-is real (right) conduct [curitra) [but the routine act is not real curitra). 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 - -:275:-*

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Chapter - 10 Samayasara 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 vyavahara 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 caritra. 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 Acarya 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 vedato kammaphalaM appANaM jo du kuNadi kammaphalaM / i qui fa dufa aici gorer44 31gfag 11 2011 vedamto kammaphalam appanam jo du kunadi kammaphalam. so tam puno vi bamdhadi biyam dukkhassa atthaviham..80 vedaMto kammaphalaM maye kadaM jo du muNadi kammaphalaM / so taM puNo vi baMdhadi bIyaM dukkhassa aTThavihaM // 81 // vedamto kammaphalam maye kadam jo du munadi kammaphalam. so tam puno vi bamdhadi biyam dukkhassa atthaviham..81 vedato kammaphalaM suhido duhido ya havadi jo cedA / so taM puNo vi baMdhadi bIyaM dukkhassa aTThavihaM // 82 // vedamto kammaphalam suhido duhido ya havadi jo ceda. -:276-0

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Samayasara so tam puno vi bamdhadi biyam dukkhassa atthaviham..82 (Kammaphalam vedamto jo du kammaphalam appanam kunadi) He who identifies the self with the fruit of past karma, at the time of enjoying the fruits, (so dukkhassa biyam atthaviham 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 munadi) He who believes that the fruition of past karma now being experienced by me, has been brought about by myself, (so dukkhassa biyam atthaviham 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 ceda suhido duhido ya havadi) He who feels happy or miserable while experiencing the fruit of past karma, (so dukkhassa biyam 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-suddha jnana cetana. 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 (jnanavarana) karma, but it is also perverted by nescience produced by the deluding (mohaniya) 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-ajnana cetana-is twofold, karma cetana and karmaphala cetana. 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 cetana. The false conscious belief that the fruits of its efforts are enjoyed by the soul is karmaphala cetana. Experience of pleasure and pain is the common charac -:277:-0

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Chapter - 10 Samayasara 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 cetana-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 (samsara). Thus, the eradication of the duo of nescient consciousness (ainana cetana) 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 (karta) of the karma etc. nor the enjoyer (bhokta) 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-ajnana cetanaresults in the realization of pure and perfect consciousness-suddha jnanu cetana of knowledge which is its characteristic. The Infallible Criterion for Pure Knowledge satthaM NANaM Na havadi jamhA satthaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM satthaM jiNA viti||83 // sattham nanam na havadi jamha sattham na yanade kimci. tamhu annam nanam annam sattham jina vinii..83 saddo NANaM Na havadi jamhA saddo Na yANade kiNci| tamhA aNNaM NANaM aNNaM sadaM jiNA viNti||84|| saddo nanam na havadi jamha saddo na yanade kimci. tamha annam nanam annam saddam jina vimti..84 rUvaM NANaM Na havadi jamhA rUvaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM rUvaM jiNA viNti||85|| ruvam nanam na havadi jamha ruvam na yanade kimci. tamha annam nanam annam ruvam jina vinti..85 vaNNo NANaM Na havadi jamhA vaNNo Na yANade kiNci| tamhA aNNaM NANaM aNNaM vaNNaM jiNA viNti||86|| - -:278:-* -

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Samayasara Chapter - 10 vanno nanam na havadi jumha vanno na yanade kimci. tamna annam nanam annam vannam jina vinti..86 gaMdho NANaM Na havadi jamhA gaMdho Na yANade kiNci| tamhA aNNaM NANaM aNNaM gaMdhaM jiNA viNti||87|| gamdho nanam na havadi jamha gamdho na yanade kimci. tamha annam nanam annan gamdham jina vinti..87 Na raso du hodi NANaM jamhA du raso Na yANade kiNci| tamhA aNNaM NANaM rasaM ca aNNaM jiNA viNti||88|| na raso du hodi nanam jamha du raso na yanade kimci. tamka annam nanam rasam ca annam jina vimti..88 phAso NANaM Na havadi jamhA phAso Na yANade kiNci| tamhA aNNaM NANaM aNNaM phAsaM jiNA viNti||89|| phaso nanam na'havadi jamha phaso na yanade kimci. tamha annam nanam annam phasam jina vinti..89 kammaM NANaM Na havadi jamhA kammaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM kammaM jiNA viNti||90|| kammam nanam na havadi jamha kammarn na yanade kimci. tamhd annam nanam annam kammam jina vimti..90 dhammo NANaM Na havadi jamhA dhammo Na yANade kiNci| tamhA aNNaM NANaM aNNaM dhammaM jiNA viNti||91|| dhammo nanam na havadi jamha dhamino na yanade kimci. tamhu annam nanam annam dhammam jina vinti..91 NANamadhammo Na havadi jamhAdhammo Na yANade kiNci| tamhA aNNaM NANaM aNNamadhammaM jiNA viNti||12|| nanamadhammo na havadi jamhadhammo na yanade kimci. tamha annam nanam annamadhamam jina vinti..92 kAlo NANaM Na havadi jamhA kAlo Na yANade kiNci| tamhA aNNaM NANaM aNNaM kAlaM jiNA viNti||93|| kalo nanam na havadi jamha kalo na yanade kimci. tamha annam nanam annam kalam jina vimti..93 AyAsaM pi Na NANaM jamhAyAsaM Na yANade kiNci| tamhAyAsaM aNNaM aNNaM NANaM jiNA viMti // 94 // -@-:279:- -- -

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Chapter - 10 Samayasara ayasam pi na nanam jamhayasam na yanade kimci. tamhayasam annam annam nanam jina vimti..94 NajjhavasANaM NANaM ajjhavasANaM acedaNaM jmhaa| tamhA aNNaM NANaM ajjhavasANaM tahA aNNaM // 95 // najjhavasanam nanam ajjhavasanam acedanam jamha. tamha unnam nanam ajjhavasanam taha annam..95 jamhA jANadi NiccaM tamhA jIvo du jANago nnaannii| NANaM ca jANayAdo avvadirittaM muNedavvaM // 96 // jamha janadi niccam tamha jivo du janago nani. nanam ca janayado avvadirittam munedavvam..96 NANaM sammAdiTThi du saMjamaM suttmNgpuvvgdN| dhammAdhammaM ca tahA pavvajja abbhuvetti buhA // 97 // nanam sammaditthi du samjamam suttamamgapuvvagadam. dhammadhammam ca taha pavvajjam abbhuvetti buha..97 (Sattham nanam na havadi) The scripture is not knowledge, (jarnha sattham kimci na yanade) because the scripture, [being non-conscious,] is incapable of knowing anything; (tamha nanam annam satthamn annam jina vimti) and, therefore, the omni-scient have declared that knowledge is different from scripture. (Suddo nanam na havadi) Sound is not knowledge, (jamha saddo kimci na yanade) because sound, [being non-conscious,) is incapable of knowing anything; (tumha nanam annam saddarn annam jina vinti) and, therefore, the omniscient have declared that knowledge is different from sound. (Ruvam nanam na havadi) Visual form is not knowledge, (jamha ruvam kimci na yanade) because visual form, [being nonconscious,] is incapable of knowing anything; (tamha nanamannam ruvam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from visual form. (Vanao nanam na havadi) Colour is not knowledge, (jamha vanno kimci na yanade) because colour, [being non-conscious,] is incapable of knowing anything; (tamhu nanam annai vannam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from colour. --:280:

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Samayasara Chapter - 10 (Gamdho nanam na havadi) Odour is not knowledge, (jamha gamdho kimci nu yanade) because odour, [being non-conscious,] is incapable of knowing anything, (tamha nanam annam gamdham unnam jina vimti) and, therefore, the omniscient have declared that knowledge is different from odour. (Raso du nanam na hodi) Taste is not knowledge, (amha raso du kimci na yanade) because taste, [being non-conscious,] is incapable of knowing anything; (tamha nanam annam ca rasam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from taste. (Phaso nanam na havadi) Touch is not knowledge, (jamha phaso kimci na yanade) because touch, [being non-conscious,) is incapable of knowing anything; (tamha nanam annam phasam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from touch. (Kammain nanam na havadi) Karma is not knowledge, (jamha kammam kimci na yanade) because karma, [being non--conscious,] is not capable of knowing anything; (tamha nanam annam kammam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from karma. (Dhammo nanam na havadi) Dharmastikaya, [the substance which assists motion) is not knowledge, (jamha dhammo kimci na yanade) because, [being non-conscious,] it is incapable of knowing anything; (tamha nanam annam dhaminam annam jina vimti) and, therefore, the omniscients have declared that knowledge is different from dharmastikaya. (Adhammo nanam na havadi) Adharmastikaya, (the substance which assists rest] is not knowledge, (jamha adhammo kimci na yanade) because, [being non-conscious,] it is incapable of knowing anything; (tamha nanamannam adhammam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from adharmastikaya. (Kalo nanam na havadi) Time is not knowledge, (jamha kalo kimci na yanade) because time, [being non-conscious,] is not capable of knowing anything; (tamha nanam unnam kalo annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from time. @-281:- -

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Chapter - 10 Samayasara (Ayasam pi nanam na) Space is not knowledge, (jamha ayasam kimci na yanade) because space, [being non-conscious,] is not capable of knowing anything; (tamha ayasam annam nanam annam jina vimti) and, therefore, the omniscient have declared that knowledge is different from space. (Ajjhavasanam nanam na) An impulse is not knowledge, (jamha ajjhavasanam acedanam) because impulse, [being nonconscious,] is not capable of knowing anything; (tamha nanam annam taha ajjhavasanam annam) and, therefore, the omniscient have declared that knowledge is different from impulse. (Jamha niccam janadi tamha janago jivo du nani) Since the soul always knows, the knower soul is possessed of knowledge, [absence of knowledge is unnatural to soul] (nanam janayado avvadirittam munedavvam) [and that is why] one should understand that the knowledge is never different from the knower. (Buha nanam du sammaditthim samjamam amgapuvvagadam suttam dhammadhammam ca taha pavvajjam abbhuvetti) And the wise [ganadharas] believe that [right] knowledge itself is identical to right belief, spiritual discipline (samyama), the original twelve scriptures (angapravista) which include the purva, dharma, [the right path] and adharma [its opposite] and the asceticism (pravrajya). 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. -: 282-0

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Samayasara 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 attA jassa amutto Na hu so AhArago havadi evN| AhAro khalu mutto jamhA so poggalamao du||98|| atta jassa amutto na hu so aharago havadi evam. aharo khalu mutto jamha so poggalamao du..98 Na vi sakkadi ghettuM jaMNa vimottuM ceva jaM paraM davvaM / so ko vi ya tassa guNo pAoggiya vissaso vA vi||99|| -*-: 283:

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Chapter - 10 Samayasara na vi sakkadi ghettum jam na vimottum ceva jam param davvam. so ko vi ya tassa guno paoggiya vissaso va vi..99 tamhA du jo visuddha cedA so ceva giNhade kiMci / uta faysafa fanfa fa sitasitaru garui || 200 || tamha du jo visuddho ceda so ceva ginhade kimci. neva vimuncadi kimci vi jivajivana davvanam..100 (Evam jassa atta amutto so hu aharago na havadi) In this way, one whose soul is (eternally) non-corporeal is definitely not taker of food; (khalu aharo mutto jamha so du poggalamao) foodstuff is, in fact, corporeal, because the foodstuff is material. (Tassa ya so ko vi paoggiya vissaso va vi guno) 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. (Tamhadu jo visuddho ceda so jivajivana davvanam kimci vi neva ginhade kimci vi neva 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 Aupanisadika doctrine that the soul is annamayakosa and pranamayakosa. External Symbols and Insignia have no Significant Validity in the Path of Liberation arfsafeimfor a fufefeimfor a aguaRifor ghettuM vadaMti mUDhA liMgamiNaM mokkhamaggo tti // 101 // pasamdiyalimgani ya gihilimgani ya bahuppayarani. ghettum vadamti mudha limgaminam mokkhamaggo tti..101 Na hu hodi mokkhamaggo liMga jaM dehaNimmamA arihA / liMgaM muittu daMsaNaNANacarittANi sevate // 102 // na hu hodi mokkhamaggo limgam jam dehanimmama ariha. limgam muittu damsanananacarittani sevamte..102 . Na vi esa mokkhamaggo pAsaMDiyagihimayANi liMgANi / ?avunoraktanfor vaguni forum fafa 11 203 11 -: 284:

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Samayasara Chapter - 10 na vi esa mokkhamuggo pasamdiyagihimayani limgani. damsanananacarittuni mokkhamaggam jina vinti.. 103 tamhA jahittu liMge sAgAraNagAriye hi vA ghide| daMsaNaNANacaritte appANaM juJja mokkhphe||104|| tamha jahittu limge sagaranagariye hi va gahide. damsanananacaritte appanam junja mokkhapahe..104 mokkhapahe appANaM Thavehi cedayahi jhAhi taM cev| tattheva vihara NiccaM mA viharasu annnndvvesu||105|| mokkhapahe appanam thavehi cedayahi jhahi tam ceva. tattheva vihara niccam ma viharasu aanadavvesu.. 105 pAsaMDiyaliMgesu va gihiliMgesu va bhuppyaaresu| . kuvvaMti je mamattaM tehi Na NAdaM smysaarN||106|| pasamdiyalimgesu va gihilimgesu va bahuppayaresu. kuvvamti je mamattam tehi na nadam samayasaram.. 106 vavahArio puNa Nao doNNi vi liMgANi bhaNadi mokkhphe| NicchayaNao duNecchadi mokkhapahe svvliNgaanni||107|| vavahario puna nao donni vi limgani bhanamdi mokkhapahe. nicchayanao du necchadi mokkhapahe savvalimgani..107 (Bahuppayarani pasamdiya-limgani ya gihilimgani ya ghettuum mudhu tti vadamti) The ignorant ones don various types of symbols and external insignia of pseudo-ascetics or laymen [householders), maintaining that (inam 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 ariha dehanimmama limgam muittu damsanananacarittani sevamtte) the Arhatas themselves, discard not only the bodily symbols but the body itself, and remain absorbed only in right belief, knowledge and conduct. (Pasamdiya-gihimayani liingani eva vi mokkhamaggona) The external insignia either of pseudo-ascetics or of the householders can never constitute the path of liberation; (damsana-nana-carittuni mokkhamaggam jina vinti) and because the omniscients, themselves declare that right faith, knowledge, and conduct jointly comprise - -:285:-*

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Chapter - 10 Samayasara the path of liberation, (tamha sagaranagariyehi va gahide limge jahittu) abandon the symbols donned by the householders as well as the homeless ascetics (appannam damsana-nana-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 appanam thaveti) establish your Self in the path of emancipation, (cedayahi) experience only (the Self] (tam ceva jhayahi) practise self-concentration (and be absorbed only in the self,) (tattheva Niccam vihara) move in and with the self; (annadavvesu ma viharasu) do not move in and with the alien objects. (Je bahuppayaresu pasamdiya-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 samayasaram na nadam) have not realized the real pure nature of the Self (Samayasara). (Vavahario nao donni vi limgani 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 savvalimgani mokkhupahe necchadi) 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 -3-286:- -

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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. Acarya 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 moksa 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 jo samayapAhuDamiNaM paDhidUNa ya atthataccado NAduM / atthe ThAhidi cedA so hohidi uttamaM sokkhaM // 108 // jo samayapahudaminam padhiduna ya atthataccado nadum. atthe thahidi ceda so hohidi uttamam sokkham..108 (Jo ceda inam samayapahudam padhiduna) [Only] that soul, who having studied this book, Samaya Pahuda, (ya atthataccado nadum) and having grasped and comprehended its real meaning and its truth [would firmly hold the eternal truth] (atthe thahidi) 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 Acarya Kundakunda has dealt with the ultimate conscious reality called Samayasara, 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 -:287:

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Chapter - 10 Samayasara between the empirical (practical) or vyavaharika and transcendental (absoulute) or parmarthika 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 vyavaharika 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 realitySamayasara. 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 savvvisuddhananadhiyaro samamatto) (Here ends the tenth chapter on the topic of 'Wholly Pure Knowledge'.) (Iti siri kundakundairiya-panidam Samayapahudam) [Here ends the Samayapahuda composed by Sri Kundakundacarya.). -000 - -:288::

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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 Acarya 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,

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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 Samayasara 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 -:290:

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Samayasara 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, -:291:

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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 -3-: 292:- -

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INDEX II SANSKRIT AND PRAKRIT WORDS A:- . abaddha 38 abadhakala 111,147,155,180 abhavya 197 acala 13 acaranga 198 acarya 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 adhakarma 203, 204, 205 adharma 1,27,282 adharmastikaya 27,281 adhikarana 86 adhyavasana 15 adhyavasaya 15,49, 192, 193, 194 aghati 120 ahara 63,166 ahara samjna 166 ahimsa 199 ajnana 15, 39,81,82,84,132, 133, 134, 171,277,278 ajnani 14 ajnana cetana 277,278 akama nirjara 156 akarma 213 akarta 233,247 akaraka 239,245 akasa 1 akasaya 137 amala 13 amurta 16,17,27,35,68,178 ananta virya 208 anantanubandhi 31,98,137,143 anasana 156 anekantavada 6,78, 104, 105,229 angapravista 27,228, 229,282 angabahya 229 annamaya 230 antaratma 37,218,223 antaraya karma 51,213 anubhaga 180,214 anubhagabandha 179 anupacarita 88 anupacarita-asadbhuta-vyavaharanaya 89 anupacarita-sadbhuta-vyavaharanaya 88,89 aparadha 223 aparyapta 15,63 apkaya 241 apramatta 14 apratyakhanavarana 98 apratyakhyanavarana 137 apratikramana 202,203, 204, 205, 224 apratyakhyana 202, 203,204 arambha 204 arhata 252 arihanta 15 artha paryaya 2 arupi 17,45,64,223 arupi 17,45,164,223 asadbhuta vyavahara 88,89 asava 30,68, 142, 146, 153: asave 68 asrava 30,68,69,70,80,119,136, 137, 138, 139, 140, 141, 148, 149, 154, 155,177,197 asubha 120, 123, asubha yoga 123 asuddha 12,32 asuddha niscaya naya 12 atmika sukha 208 atmika virya 213 audayika bhava 111 auddesika 203, 204, 205 avadhi-jnana 26,27,163 avamaudarya 156

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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 asrava 68,80,140,141,149,155 ayusya 189 dravya bandha 177,178 ayusya 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 bahiratma 37,218 dravya nirjara 155 bala vrata 128 dravyarthika naya 11,251 bala tapa 128 dravya sruta 27,28 bhasa 63,268,274 dravya-sruta-kevali 28 bhasa vargana 268,274 dvesa 97,134 bhava asrava 68,69,70,80,140,141, 149, 154 garha 224, 226 bhava bandha 177, 178 gati 63 bhava karma 57,68,75,76,80,81,101, ghati 97,98,119,120 108,111,112,114,115,143, 146, 147,149,200 gotra karma 51 bhava pratyayas 178 guana 1,7 bhava sruta 27 gunasthana 54,55,56,96,97,98 bhavya atma 10 -:I:bhaya samjna 166 indriya 63 bhedavijnana 151,210,217 -:J:bhiksa 204 jati 62 bhoga 20,197 jina 15 bhokta 278 jinendra bhagavana 50 brahma 207 jinendra deva 15,78,50,51,57,176,185, buddhi 36,103,104,106,195,249 225 jiva 1,2,3,5,16,17,19,23,24,30,32,38, caritra 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 caritra-mohaniya 111,137,139 jivastikaya 40,79 cetana 2,17,68,277,278 jnana 9,15 culika 229 jnani 14 w:K:darsana 18,19,20,21,31,35,82,94,119, kala 1 132, 162, 163,198,201 kama 20 darsanamoha 132, 133 karma 9,10,15,18,20,26,30,43,47,48, darsana-mohaniya 111,131.137, 139 49,50,51,55,57,61,62,63,64,67,68,69, darsanavarana 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, dharmastikaya 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, dhyana 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, - -:294 :

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153,155, 156, 157, 158, 159, 160, 162, 163, 239,287 165, 167, 168, 169, 172, 173, 175, 176, mukta jiva 3 177, 178, 179, 180, 183, 184,187,188, 189, muni 125, 127,236 190, 191, 192, 193, 195, 197,200,201,203, murta 17,27 205,209,210,212,213, 214, 215,217, -:N:219,221,222,223,228, 230, 232, 233, nama 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 nayavada 33,40 karma cetana 18, 277 nimitta karana 75,90,91,99.232.234 karmana 4,18,36,57,100,118,142 ninda 224,226 karmaphala 18,48,74,187,190,277,278 nirgranthas 204 karmaphala cetan8 18,277 nirguna 1 karma-nirjara 127 nirjara 30, 124, 127,155, 156, 157,199 karmapudgala 114 niscaya 24,32,33,40,57,255,260,276 karmaraja 172, 173 niscaya naya 5,11,12,14,24,29,32,33, karta 86 34,39 kasaya 97,98, 123, 133, 136, 137, 139, nivrtti 224, 226 140,178,192 nokarma 40,73, 101 karmana sarira 4,18,142 ~: P:karmana vargana 4 padartha 30,31, 129, 131,228 kayaklesa 156 pahuda 16 kayotsarga 209 papa 30,119,120,123,167,189, 190, 191 kevala-jnana 4,15,26,27, 163, 208 paramanu 3 kevali 4,14,16,26,27,28,38,41,42,45, paramartha 24 97,125, 127,164, paramatma 37,199,218,219 kosamaya 230 parasamaya 13,14 kriya 78,86,213 paricida 21 ~:M: parigraha samjna 166 mahavratas 127 parihara 224,225 maithuna samjna 166 parinama 50,53,54,75,81,91,92,112, manah 63 113,196,231 manahparyaya-jnana 26,27,163 paroksa 26 maya 103, 104,262 paryapta 63 mithya caritra 82 paryaya 1,2,7,26,79 . mithya darsana 82,160 paryayarthika naya 11,251 mithyadssti gunasthana 97 pradesa 248 mithya jnana 82 pradesabandha 179 mithyatva 8,9,10,39,97,98,110,132, pradesodaya 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 mohaniya kurma 10,50,51,63, 132, 136, prakrtibandha 178 137,162,180,277 pramada 98, 136,137 moksa 30,31,130,206,212,227,238, pramana 21 - -:295:

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pramatta 14 pratikramana 201,202,203,205,225, 226,275 pratisamlinata 156 pratisarana 225 pratyakhyanavarana 137 pratyaksa 26 pratyayavadharana 133 prayascitta 156 prthvikaya 241 pudgala 1,2,3,17,19,20,30,54,55,59,60, 80,106,135 pudgalastikaya 40,79,94 punya 30,93,119,120,121,123, 124, 126, 167, 173, 189, 190, 191, 197 punyabandha 124 punyaphala 124,167 purusa 1,31, 105, 106, 107, 113,248, 249, 250 ~:R:raga 97,160,200 rasabandha 179 rasa-parityaga 156 ratna-trayi 33 rupatita dhyana 219 ~:S:sadbhuta 88 sadbhuta vyavahara 88 sakama nirjara 156 sakasa 86 samarambha 204 samaya 13,16,19,127,287 samaya-pahuda 16 samayasara 117,118,205,228,230,286, 287,288 Samkhya 101, 102, 103, 104, 105, 106, 107,113,140,207,229,230,247, 248, 249, 250,251,252, 253 Samkhya-yoga 1,31,81 samsaru 10,58,97,126,130,154,201, 232, 234, 235,249,278 samsara cakra 97 samsari jiva 125 samvara 30,137, 138, 150, 151, 154,199 samyag-darsana 31, 130, 132, 133,160, 180,197,198 samyagjnana 133, 198 samyaktva 9,30, 132, 137, 142 sanjvalana 137 sara 16 sarira 41,63,73,75, 142, 192, 193 sarvajna 15 satta 145, 146, 147, 148, 180 savvasiddhe 13,16 sayogi kevali 97 sayogi kevali gunasthana 97 siddha 13, 14, 223 siddhahood 1 siddhi 224, 231, 232 sphatika 201 sraddhana 9,133 sramanabhasa 229,247, 248 sruta-jnana 8,26,27,163 srutakevali 14, 16,228, 229 sthavara 241 sthiti 180,214 sthitibandha 147,179 subha 120, 123, subha yoga 123 suda 20,21,25 suddha 12,32,33,278 suddha jiana cetana 277,278 suddha niscaya naya 12,33 suddhi 224,226 sukladhyana 213 suksma-badara/Paryapta-aparyapta 15 svabhava 210 svadhyaya 157 svasamaya 13,14 svasochvasa 63 -:T:taijasa sarira 4,18 tapas 127 tattvas 29,30,31,123,131,198, 199,259, 261 tattvaruci 133 tejaskaya 241 tirthankara 15 trasakaya 241 - -:296:

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udaya 68,77,111,146, 147, 148, 155, 180, 238, 239 udgama dosa 204 udvartana 180 unodarika 156 upacarita 88,89,95 upacarita-asadbhuta-vyavaharanaya 89 upacarita-sadbhuta-vyavaharanaya 89 upadanakarana 75 upadhis 37 upayoga 39,91,100,135, 138, 146, 151, 163 upadana 76,84,90,91,94, 114, 115, 140, 190,232, 234 - V:vairagya 31,240 vaiyavrtya 156 vanaspatikaya 241 vayukaya 241 vedaniya karma 51,179 vedanta 1,80,207,220,262 vedantists 11 vibhava 210 vinaya 156 vipaka 155 vipakaja 155 vipakajata 155 vipakodaya 180 viparyaya 132 virati 9,137 vitaraga 15, 160, 161,201 vivikta-sayyasana 156 vocchami 16 vrtti-parisamkhyana 156 vrttisamksepa 156 vyavahara 12,24,25,40,57,79,88,89,95, 189,255,260 vyavahara naya 5,11,14,24,32,33,34, 39,40,88, 189, 198,250,276 vyanjana paryaya 2 vyutsarga 157 -:Y:yoga 1,31,80,81,91,98,123, 136, 137, 139, 140, 178,194,198 --000_ - -:297:- -

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NANassa sAramAyAro JAIN VISHVA BHARATI UNIVERSITY LADNUN-341 306 (RAJ.) ISBN: 978-81-89667-12-2