Samaysara

Author(s): Kundkundacharya, Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/009847/1

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Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain

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Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra

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Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra Original 'Prakrit' text and Hindi translation excerpted from: Samayasara : Acharya Kundkund Pt. Balbhadra Jain (Ed.), 2nd Edition (1994), Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067. English translation by: Vijay K. Jain Edited by: Vijay K. Jain vikalpa

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Front cover illustration adapted from: Samayasara : Acharya Kundkund, 2nd Edition (1994), Kundkund Bharti, New Delhi-110067. Golden: nokarma - the quasi-karmic matter Cyan: dravya karma - the subtle karmic matter Orange: bhav karma - the psycho-physical karmic matter White: sudhatma - pure consciousness Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. English Translation, and Edited by: Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-3-X Rs. 350/ Published, in the year 2012, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv)

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FOREWORD Kundakundacharya needs no I 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 Samayasara which is self-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. Kundakundacharya is an unquestioned authority of Jaina dogmatics; and his position, especially among the Jain Teachers and Authors of the South, is unique. His very name has an auspicious significance, to be enumerated next only to that of Mahavira and Gautam Ganadhara. All his works are available in Prakrit which borders on Saurseni and contains some traits of Ardha-magadhi and hence called Jain-Saurseni. For example jo hi sudeNahigacchadi appANamiNaM tu kevalaM suddh| taM sudakevalimisiNo bhaNaMti loyppdiivyraa|| (1-9-9) The saints (who are the expounders of the Universe, call him a knower of scripture, who in reality, from knowledge of the scriptures, knows this very soul (to be) absolutely pure. Commentary: The author points out that although a Shruta-Kevali has

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Foreword full knowledge of all the scriptures, yet from real standpoint he can only be termed Shruta-Kevali, when he realizes the absolute and pure soul. It is so because the object of scriptural knowledge is to procure selfrealisation, which alone is the cause of internal and eternal peace and happiness and of shedding off of the karmas which hinder soul from attaining its full and perfect status. jo sudaNANaM savvaM jANadi sudakevaliM tamAhu jinnaa| sudaNANamAda savvaM jamhA sudakevalI tmhaa|| (1-10-10) The Conquerors call him a knower of scriptural knowledge who has all scriptural knowledge; because the soul (is) all knowledge, therefore it is also) the knower of the scriptural knowledge (Shruta-Kevali). Commentary: This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view. It is only with reference to his being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As knowledge of scriptures is not distinct from allknowledge, the attribute of the pure soul, this description from practical standpoint merely indicates that a Shruta-Kevali is really the knower of the self in its reality. The Essence of Samayasara edamhi rado NiccaM saMtuTTho hohi nniccmedmhi| edeNa hohi titto hohidi tuha uttamaM soNkkhN||1 (7-14-206) Have love always in this (soul's nature); be always contented therein. By this be satisfied. Then will the highest bliss be (thine). 1. This is also mentioned in the Gita as shown below: yastvAtmaratireva syAdAtmatRptazca maanvH| 31144Ria a piqeten caref 7 faedal - (Bhagwadgita, 3-17) But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone, verily there is no further work to be done by him. (vi)

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Foreword Spiritual Knowledge was derived first from Kshatriya - yatheyaM na prAktvattaH purA vidyA brAhmaNAn gcchti| tasmAttu sarveSu lokeSu kSatrasyaiva prshaasnmbhuut||2 - (Chandogyopanishad, 5/3/7) "As (to what) you have said to me, Gautama (Brahmana), this knowledge did not go to any Brahmana before you, and therefore this teaching belonged in all the worlds to the Kshatriya class alone." 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. Kundakundacharya's advice - remain a spectator, an observer, a witness to all that is happening in the physical world but do not become an actor, a doer, because the drama is being played by the aliens and you being a spectator have right knowledge, right faith and right conduct constituting 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 infinite glory. It has the innate ability to demolish the power of karmas, both auspicious (punya) as well as inauspicious (papa), which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. You have translated in English the great classical Jain text Samayasara composed by His Holiness Kundakundacharyaji. Your successful accomplishment of this job would play a vital role in evolving spiritual and moral values in the Jain society especially among the English knowing people. I highly appreciate your job and convey my auspicious blessings to you. 31131afa -Acharya Vidyanand Muni al fafu Had 2038 22-2-2012 2. #991 yifesto Hate 4641 -(Brahmanapurana, 2-14) (vii)

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EDITOR'S BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/ edited several books: "Marketing Management for Small Units', 'jaina dharma - maMgala paricaya', 'From IIM-Ahmedabad to Happiness'. 'T4T5 TUTT', and 'Tattvarthsutra (aratefa) with Hindi and English Translation'. He is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (viii)

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PREFACE I t was on a cold December day in 2010 when I reached Kundkund . Bharti, New Delhi, to seek the blessings of Acharya 108 Vidyanand ji Muniraj. The Acharya instructed me to reflect upon the following verse that appears in Samayasara1 by Acharya Kundkund: edamhi rado NiccaM saMtuTTho hohi Niccamedamhi / edeNa hohi titto hohidi tuha uttamaM sokkhaM // (7-14-206) (he bhavya!) tU isa jJAna meM sadA prIti kara, isI meM tU sadA santuSTa raha, isase hI tU tRpta raha / (jJAna - rati, santuSTi aura tRpti se) tujhe uttama sukha hogaa| Translated into English, it suggests: (O bhavya potential aspirant to liberation!) Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss (through knowledge-adoration, knowledgecontentment, and knowledge-fulfillment). I had earlier printed Samayasara for Kundkund Bharti in 1994 and had gone through, intently, all the pages of the treatise during the process of proofreading. Samayasara could not create any lasting impression on me. But it was different this time. Just one verse in the treatise impelled me to start the study of Samayasara in right earnest. I found in Samayasara answers to most intriguing riddles that agitate human mind. Why the treatise could not influence me then is explained most beautifully and authoritatively in Samayasara itself: satthaM NANaM Na havadi jamhA satthaM Na yANade kiMci / tamhA aNNaM NANaM aNNaM satthaM jiNA viMti // (10-83-390) zAstra jJAna nahIM hai kyoMki zAstra kucha nahIM jAnatA ; isalie jJAna anya hai, zAstra anya hai, aisA jinendradeva kahate haiN| (ix)

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Preface Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. Out of my ignorance, I had not understood then that all karmic influxes, virtuous and wicked, are other than the Self, impure, lead to bondage, and misery. Due to my erroneous thought dispositions, I was constantly involved in the adoption of karmic matter and, conditioned by karmic matter like delusion, I was instrumental in attracting impurities including nescience. To be able to grasp the essence of this profound treatise, one must exert to see the Self as pure, free from bondage, inseparable from the attributes of knowledge, faith etc., and distinct from all alien substances. Samayasara for a purposeful life Our wrong beliefs, passions and emotions are the causes which interfere with the dawn of knowledge. One debilitating phenomenon in our lives, almost universally, is that we live under the shadow of multitude of fear. Take a look at the kinds of fear that we entertain: Fear, perhaps, is the worst enemy of happiness; in extreme cases, it has the license to kill. As the world is marching ahead, as the means of communication are getting more potent than ever before, as the individual is getting involved in more and more activities, the scope and intensity of fear that we experience each day of our lives is increasing. Try to figure out a day, after your childhood days, which you have been able to spend without a tinge of fear tarnishing your natural happiness. There is the fear of failure, theft, gun, terrorist, accident, earthquake, flood, drought, tsunami, and so on. There is the fear of police, company law, central excise, labour law, income tax and sales tax. Future itself has become one big cause of fear - future health, security, relationships, old age, and, ultimately, death - termed appropriately as the fear of the unknown. We do not stop at thinking about possible mishaps till we are alive; we also entertain the fear of surety of our kin after our death. Even God has become an object of fear rather than of love and devotion. The list is indicative, not exhaustive.

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Preface Fear is the creature of ignorance and the cause and forerunner of death. The psychological effect of fear is terrible, beyond description. It paralyzes healthy action, generates worry, and is exceedingly pernicious to life. Worry corrodes and pulls down the organism; fear and worry will finally tear the body to pieces. Fear is the antithesis of self-composure, and the cause of cowardice and terror. Under its influence the countenance becomes pallid, the face is pulled down, and the chest drawn in. It paralyzes all the bodily muscles and consumes the vital force. 2 We make persistent efforts to allay fear, like buying insurance policies of various kinds including health, life, child education, and fire, investing in security of our homes and establishments, and financial planning. But all these efforts are entirely misplaced, and do not tackle the core problem - fear. Good health can never be ensured through a medical insurance. The process of getting a medical insurance for the most dreaded diseases starts with an unhealthy suggestion that we are going to suffer, sooner or later, from such diseases. We lose faith in our own powers, start paying hefty premium, and, in effect, get ready to welcome disease. What is true of physical health is also equally true of mental well-being, the rule governing them both being the same, namely, 'as one thinks, so one becomes'. Whether we get a dreaded disease or not, we remain a loser. In the former case, we may, however, get the satisfaction of being worldly 'smart'. It is naive to assume that availability of money will guarantee future education of a child. Our day-to-day experience tells us that people involved in meticulous financial planning are no securer and happier than those who adopt a carefree attitude toward financial matters. Samayasara offers an antidote for curing the problem of fear permanently: sammAdiTThI jIvA NissaMkA hoti NibbhayA tenn| sattabhayavippamukkA jamhA tamhA du nnissNkaa|| (7-36-228) samyagdRSTi jIva niHzaMka hote haiM, isaliye ve nirbhaya hote haiM; kyoMki ve saptabhaya se rahita hote haiM, isalie ve nizcaya hI niHzaMka hote haiN| (xi)

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Preface Souls with right belief are free from doubts and, therefore, they are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts. (The seven kinds of fear are enumerated as: 1) fear relating to this life, 2) fear relating to the next life, 3) fear of being without protection, 4) fear of losing what is possessed, 5) fear of pain, 6) fear of accident, and 7) fear of death.) 3 It is clear that our misconception because of which we consider alien substances as our own is the real cause of all our fears. Once we realize the distinction between the Self and alien substances, we renounce all attachment toward those substances and are at once at ease and at peace with the Self. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Salutations As my knowledge- and perception-covering karmas subside, I get the opportunity of having the darsana of the Most Learned Acharya Vidyanand ji Muniraj. The Muniraj has no worldly possessions and the three jewels of Right Faith, Right Knowledge, and Right Conduct radiate from his bare body. He has won over passions like attachment, observes stringent austerities, both external and internal, and endures afflictions with fortitude and equanimity. He is an ocean of knowledge; an institution of learning in himself. He has tender affection for all, especially for those engaged in the propagation of the teachings of Lord Jina. With every opportunity of having the darsana of the Muniraj and listening to his words of true wisdom, my knowledge- and perceptioncovering karmas get to quiescence and I seem to get an inspiration to study and reflect upon the sacred texts. He is thus the driving force behind the fruition of the present work; I salute him and make obeisance humble at his worshipful feet. (xii)

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Preface Many illuminated works and teachings of great thinkers and sages of the past have repeatedly told us that we need to be able to distinguish between valuable gems and valueless stones, both of which are scattered along our way. One such valuable gem that I could lay my hands on, about a decade-and-a-half ago, was that amazingly comprehensive yet precise treatise The Key of Knowledge 4, by Shri Champat Rai Jain. The book, first published in 1915, true to its title, has timeless pearls of wisdom in each of its 900-plus pages; one has only to have patience, and develop appreciation and understanding to pick them up. No other work that I know of treats of the great issues that confront humanity with the same simplicity, charm, ease, authority and freedom. As could be expected from a Barrister-at-Law of that era, he was a brilliant grammarian and logician; but more than that, he was a great philosopher. His singlemindedness of purpose has always astounded me, and I salute his noble soul. Prof. A. Chakravarti (1880-1960), a versatile scholar of Sanskrit, Prakrit, Tamil, and English had undertaken the stupendous task of providing us with the English Translation and Commentary on Acharya Kundkund's Samayasara 5, based upon Acharya Amritchandra's Atmakhyati. This excellent text has provided me with necessary support and impetus whenever I faced any stumbling blocks during the course of the present work. Another work of great scholarship is Reality 6, English Translation of Acharya Pujyapada's Sarvarthasiddhi, by Prof. S.A. Jain, first published in 1960. You cannot but marvel at the fineness, in terms of erudition as well as error-free printing in that era of letterpress technology, of the text. This text became extremely useful to me during my translation work of Samayasara. I remember Prof. S.A. Jain with gratitude and adoration. Dehradun February, 2012 Vijay K. Jain (xiii)

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Preface References and further suggested readings 1. Jain, Balbhadra (Ed.), 'Samaysara - Acharya Kundkund', (Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067, Second Edition, 1994). 2. Jain, Vijay K., From IIM-Ahmedabad To Happiness', (Vikalp Printers, Dehradun-248001, 2006, p. 37-38). 3. Jaini, J.L. (Ed.), 'Samayasara (The Soul Essence) by Shri Kunda Kunda Acharya', (The Central Jaina Publishing House, Ajitashram, Lucknow, 1930, p.138). 4. Jain, Champat Rai, The Key of Knowledge', (Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition, 1975). 5. Chakravarti, A. (Ed. & Tr.), 'Acarya Kundakunda's Samayasara', (Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi100003, Fifth Edition, 2008). 6. Jain, S.A., 'Reality: English Translation of Shri Pujyapada's Sarvarthasiddhi', (Vira Sasana Sangha, Calcutta-37, 1960). 7. Zaveri, Jethalal S., 'Acarya Kundakunda - Samayasara', (Jain Vishva Bharati University, Ladnun-341306, Rajasthan, India, First Edition, 2009). 8. Jain, Vijay K. (Ed.), 'Acharya Umasvami's Tattvarthsutra - With Hindi and English Translation', (Vikalp Printers, Dehradun-248001, 2011). (xiv)

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CONTENTS PAGE aha maMgalAyaraNaM Invocation 1. paDhamo jIvAdhiyAro The Soul --------- 2. dudiyo jIvAjIvAdhiyAro The Soul and the Non-Soul 3. tidiyo kattikammAdhiyAro The Doer and the Karma ------------ 4. cauttho puNNapAvAdhiyAro Merit and Demerit paMcamo AsavAdhiyAro Influx of Karmas 6. chaTTamo saMvarAdhiyAro Stoppage of Karmas sattamo NijjarAdhiyAro Shedding of Karmas aTThamo baMdhAdhiyAro Bondage of Karmas --------- 9. Navamo mokkhAdhiyAro The Liberation - 138 (xv)

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Contents 10. dahamo savvavisuddhaNANAdhiyAro The All-pure Knowledge ------------ 148 zabdAnukramaNikA ------------ Index ------------ (xvi)

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namaH samayasArAya siri kundakundAriya samaya pAhuDaM aha maMgalAyaraNaM vaMdittu savvasiddhe dhuvamacalamaNovamaM gadiM ptte| vaoNcchAmi samayapAhuDamiNamo sudkevliibhnnid|| (1-1-1) he bhavyajIvoM! maiM zAzvata, acala aura anupama (nikhilopamArahita) paMcama gati ko prApta sarva siddhoM ko namaskAra karake zruta kevaliyoM dvArA kahe gaye isa samayaprAbhRta ko khuuNgaa| vizeSa - vocchAmi pada kA prayoga AcArya kundakunda ne 'sudakevalIbhaNidaM' kI samIcIna saMgati ke lie kiyA hai| isa pada ke prayoga se unhoMne kahA hai ki maiM zrutakevalI praNIta kA vaktA mAtra hU~, kartA nhiiN| 'o' pada kA prayoga AcArya ne samasta bhavya prANiyoM ke saMbodhanArtha kiyA hai| INVOCATION O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the fifth state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprabhrita, which has been propounded by the all-knowing Masters of Scripture. Note: Acharya Kundkund has used the word vochhami in conjunction with sudkevalibhaaidam. He thus declares that this

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treatise has been propounded by the srutkevalis, the allknowing Masters of Scripture, and he himself is just a narrator. 'O' has been used to address all souls who have the potential to attain liberation.

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adhyAya - 1 paDhamo jIvAdhiyAro THE SOUL svasamaya aura parasamaya kA lakSaNa - jIvo carittadaMsaNaNANaThido taM hi sasamayaM jaanne| poMggalakammapadesaTThidaM ca taM jANa prsmyN|| (1-2-2) jo jIva zuddha darzana-jJAna-cAritra meM sthita hai, use nizcaya se svasamaya jaano| aura jo jIva paudgAlika karmapradezoM meM sthita hai, usako parasamaya jaano| vizeSa - yahA~ jANe pada mumukSuoM ke lie svecchApUrvaka jAnane ke Azaya meM prayukta huA hai, arthAt yaha pada icchAvAcaka hai aura jANa pada AjJAvAcaka hai| jo jIva zuddha AtmAzrita haiM, ve svasamaya kahalAte haiN| arihanta aura siddha hI svasamaya haiM, kSINamoha guNasthAna taka jIva parasamaya hai| Know that thejiva (soul) which rests on pure faith, knowledge, and conduct, alone is the Real Self. The one which is conditioned by the karmic matter is to be known as the impure self. Note: The word jane suggests voluntary understanding; jana implies a command. The souls which rest on the pure self are called the Real Self. Only the Arhats and the Siddhas are the Real Self. All other souls, up to the spiritual stage of destroyed delusion (Ksinmoha) are other than the Real Self.

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adhyAya - 1 'samaya' kI sundaratA - eyattaNicchayagado samao savvattha suMdaro loge| baMdhakahA eyatte teNa visaMvAdiNI hodi|| (1-3-3) ekatva nizcaya ko prApta (nizcaya se apane svabhAva meM sthita) zuddha AtmA hI loka meM sarvatra suMdara hai (zobhA ko prApta hotA hai), isalie ekatva meM (dUsare ke sAtha) bandha kI kathA visaMvAda karane vAlI hai| vizeSa - jIva apane svabhAva meM sthita rahane para hI zobhA ko prApta hotA hai| (yadyapi 'samaya' zabda se - dharma, adharma, AkAza, kAla, pudgala evaM jIva - sabhI dravya liye jAte haiM, tathApi yahA~ AtmA abhipreta hai| pudgala karma ke sAtha jIva kA bandha hone para jIva meM visaMvAda khar3A hotA hai| isI prakAra dharma, adharma Adi sabhI apane-apane svabhAva meM sthita hI sundara hote haiN|) The Real Self who has realized oneness with his own nature is the beautiful ideal in the whole universe. To associate this Self with bondage, therefore, will be a self-contradictory narration. Note: The jiva (soul) accomplishes true beauty when it is in harmony with its own nature. Although 'samaya'connotes all substances - the medium of motion, the medium of rest, space, time, matter, and jiva - what is intended here is the jiva (soul). Contradiction arises when the jiva is contaminated with the karmic matter. In the same way, the medium of motion, the medium of rest etc., look beautiful only when they rest on their own nature.

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adhyAya - 1 ekatva kI durlabhatA - sudaparicidANubhUdA savvassa vi kaambhogbNdhkhaa| eyattassuvalaMbho Navari Na sulaho vihttss|| (1-4-4) kAma (sparzana aura rasanA indriya), bhoga (ghrANa, cakSu aura zrotra) ina pA~coM indriyoM ke sambandha kI aura bandha kI kathA sabhI jIvoM kI sunI huI hai, paricita hai aura anubhava meM AI huI hai, kevala rAgAdi se bhinna ekatva kI prApti sulabha nahIM hai| vizeSa - sudaparicidANubhUdA-suda (jJAna), paricida (zraddhA), aNubhUdA (cAritra) arthAt isa pada se yahA~ mithyAjJAna, mithyAdarzana aura mithyAcAritra liye gaye haiN| Tales involving pleasures of five senses - kama (sensuous pleasures involving touch and taste), and bhog (sensuous pleasures involving smell, sight and hearing) - and of karmic attachment have been heard, known, and experienced by all. Only the attainment of Self that is free from all attachments is not easy. Note: The words - heard, known, and experienced - mentioned above, refer to wrong belief, knowledge, and conduct, respectively, in the verse. AcArya kI pratijJA - taM eyattavihattaM dAehaM appaNo svihvenn| jadi dAe~jja pamANaM cukkeMnja chalaM Na ghettvvN|| (1-5-5) (AcArya kundakunda kahate haiM ki) maiM usa ekatva vibhakta (abheda ratnatraya rUpa . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 1 AtmasvarUpa) ko AtmA ke nijavaibhava se dikhAtA hU~ / yadi maiM dikhAU~ to use pramANa maannaa| yadi maiM kahIM cUka jAU~ to viparIta abhiprAya grahaNa na kara lenA / vizeSa - vaktA ke kathana ke abhiprAya ko ulaTakara usa vAkya ke artha ko anartha meM parivartita kara denA 'chala' hai| (Acharya Kundkund says-) I will reveal that unified Self (impregnable Self with right faith, knowledge, and conduct) with the soul's own glory. If I succeed, accept it as a validation of truth, and if I miss out, do not misconstrue my intent. Note: To misinterpret the speaker in order to distract from the intended meaning is to misconstrue. zuddhAtmA kA svarUpa Na vi hodi appamatto Na pamatto jANago da jo bhAvo / evaM bhAMti suddhaM NAdo jo so du so ceva // (1-6-6) jo jJAyaka bhAva hai, vaha na hI apramatta hai aura na pramatta hai| isa prakAra use zuddha kahate haiM; aura jo (jJeyAkAra avasthA meM jJAyaka rUpa se) jJAta huA, vaha to (svarUpa jAnane kI avasthA meM bhI) jJAyaka hI hai| 6 The knowing consciousness is neither apramatta (vigilant of duties) nor pramatta (non-vigilant of duties) and is thus said to be pure. The subject of consciousness (in the state of knowing) remains the same when the ultimate truth is revealed.

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adhyAya - 1 vyavahAra aura nizcayanaya - vavahAreNuvadissadi NANissa carittadaMsaNaM nnaannN| Na vi NANaM Na carittaM Na daMsaNaM jANago suddho|| (1-7-7) jJAnI ke cAritra, darzana, jJAna ye tIna bhAva vyavahAra naya se kahe gaye haiN| nizcaya naya se na hI jJAna hai, na cAritra hai, na darzana hai| vaha to zuddha jJAyaka bhAva hai| Conduct, faith, and knowledge have been said to be the attributes of the knower, the Self, from the empirical point of view (vyavahara naya). From the transcendental point of view (nischaya naya), there is no knowledge, conduct or faith - just pure consciousness. vyavahAra kI AvazyakatA - jaha Na vi sakkamaNajjo aNajjabhAsaM viNA du gaaheduuN| taha vavahAreNa viNA prmtthuvdesnnmskk|| (1-8-8) jaise anArya ko anArya bhASA ke binA arthagrahaNa karAnA (Azaya samajhAnA) zakya nahIM hai, usI prakAra vyavahAra naya ke binA paramArtha kA upadeza karanA azakya hai| Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavahara naya).

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adhyAya - 1 zrutakevalI - jo hi sudeNahigacchadi appANamiNaM tu kevalaM suddh| taM sudakevalimisiNo bhaNaMti loyppdiivyraa|| (1-9-9) jo sudaNANaM savvaM jANadi sudakevaliM tamAhu jinnaa| sudaNANamAda savvaM jamhA sudakevalI tmhaa|| (1-10-10) jo jIva vAstava meM bhAvazruta se anubhavagocara kevala eka zuddha AtmA kA anubhava karatA hai, usako loka prakAzaka RSi (nizcaya) zrutakevalI kahate haiN| jo jIva samasta zrutajJAna ko (dvAdazAGga dravyazruta ko) jAnatA hai, use jinadeva (vyavahAra) zrutakevalI kahate haiN| kyoMki sampUrNa zrutajJAna (dravya zrutajJAna ke AdhAra se utpanna bhAvazruta) AtmA hai| isa kAraNa use zrutakevalI kahate haiN| The jiva who, through his faculty of scriptural consciousness, realizes the pure nature of the Real Self, is called a real, allknowing Master of Scripture (nischaya srutakevali) by the Rsis, the illuminators of the world. The jiva who comprehends the entire scriptural knowledge (comprising the twelve canonical works - angas) is called an empirical, all-knowing Master of Scripture (uyavahara srutakevali) by Lord Jina. As the entire scriptural knowledge (and the resultant scriptural consciousness) is the Real Self, he is called a srutakevali.

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nizcayanaya bhUtArtha hai aura vyavahAra naya abhUtArtha hai vavahAro'bhUdattho bhUdattho desido du suddhaNao / bhUdatthamassido khalu sammAdiTThI havadi jIvo // vyavahAra naya bhI prayojanavAna hai adhyAya - - vyavahAra naya abhUtArtha hai aura zuddhanaya bhUtArtha hai, (aisA RSiyoM ne) batAyA hai| jo jIva bhUtArtha ke Azrita hai - bhUtArtha kA Azraya letA hai, nizcaya hI vaha samyagdRSTi hai| suddho suddhAdeso NAdavvo paramabhAvadarisIhiM / vavahAradesidA puNa je du aparame ThidA bhAve // 1 The empirical point of view does not reveal the ultimate truth, and the pure, transcendental point of view reveals the ultimate truth. This has been said by the Rsis. The soul which takes refuge in the ultimate truth is surely the right believer. (1-11-11) (1-12-12) zuddhAtmabhAva ke darziyoM ke dvArA zuddha dravya kA kathana karane vAlA zuddhanaya-nizcayanaya jAnane yogya hai| aura jo jIva azuddha bhAva meM (zrAvaka kI apekSA zubhopayoga meM evaM pramatta - apramatta kI apekSA bhedaratnatraya meM) sthita haiM, unake lie vyavahAra naya kA upadeza kiyA gayA hai| The pure, transcendental point of view, expounded by those who have actually realized the ultimate truth about the real nature of substances, is worth knowing. And for those souls who are in 9

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adhyAya - 1 their impure state (like the householder engaged in virtuous activity, and the ascetic, vigilant or non-vigilant, in the ratnatrai - three jewels - of right faith, knowledge and conduct), the empirical point of view (vyavahara naya) is recommended. zuddhanaya se jAnanA samyaktva hai - bhUdattheNAbhigadA jIvAjIvA ya puNNapAvaM c| AsavasaMvaraNijjarabaMdho mokkho ya smmttN|| (1-13-13) zuddha nizcayanaya se jAne hue jIva, ajIva, puNya, pApa, Asrava, saMvara, nirjarA, bandha aura mokSa ye navatattva samyaktva haiN| (abhedopacAra se samyaktva kA viSaya aura kAraNa hone se samyaktva haiM athavA zuddhanaya se navatattvoM ko jAnane se AtmA kI anubhUti hotI hai, ataH samyaktva haiN|) vizeSa - inhIM navatattvoM ke AdhAra para samayasAra graMtha kI racanA kI gaI hai| Comprehension of these nine substances - soul, non-soul, merit, demerit, influx, stoppage, gradual dissociation, bondage, and liberation - through pure nischaya naya constitutes right belief. (Being the focal point of belief these nine substances are said to constitute right belief, and from the point of view of pure nischaya naya, the knowledge of these nine substances results into the realization of the Real Self, hence it is right belief.) Note: These nine substances are the subject matter of this treatise Samayasara. 10

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zuddhanaya kA lakSaNa jo passadi appANaM abaddhapuTThe aNaNNayaM NiyadaM / avisesamasaMjuttaM taM suddhaNayaM viyANAhi || -- jo AtmA ko dekhatA hai vahI jinazAsana ko jAnatA hai adhyAya - - jo naya zuddhAtmA ko bandha rahita, para ke sparza se rahita, anyatva rahita, niyata (calAcalatAdi rahita), jJAna darzanAdi ke bheda se rahita aura anya ke saMyoga se rahita aise chaha bhAvarUpa (AtmA meM) dekhatA hai, use zuddhanaya jaano| jo passadi appANaM abaddhapuTThe aNaNNamavisesaM / apadesa-saMta-majjhaM passadi jiNasAsaNaM savvaM // 1 The point of view which sees the soul as 1) free from bondage, 2) untouched by others, 3) distinct, 4) steady, 5) inseparable from its attributes of knowledge, faith etc., and 6 ) free from union with any other substance, is the pure point of view (suddha naya). (1-14-14) (1-15-15) jo bhavyAtmA AtmA ko abaddha, aspRSTa, ananya, avizeSa (tathA upalakSaNa se pUrvokta gAthA meM kathita niyata aura asaMyukta) niraMza - akhaNDa evaM parama zAnta bhAvasthita AtmA meM dekhatA hai, jAnatA hai, anubhava karatA hai vahI AtmA sampUrNa jinazAsana - svasamaya aura parasamaya ko jAnatA hai| - He who sees, knows, and experiences the soul as free from bondage, untouched by others, distinct, not other than itself (also steady, and free from union - as mentioned in the previous 11

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adhyAya verse), indivisible whole (incorporeal), and absorbed in its own blessedness, comprehends the whole Jaina doctrine, including the Real Self and non-self. - 1 ratnatraya hI AtmA hai - daMsaNaNANacarittANi sevidavvANi sAhuNA Nicca / tANi puNa jANa tiNNi vi appANaM ceva Nicchayado // sAdhu ko (vyavahAra naya se ) samyagdarzana, jJAna aura cAritra kI sadA hI upAsanA karanI cAhiye; aura una tInoM ko nizcaya naya se eka hI AtmA jaano| (1-16-16) From the empirical point of view (vyavahara naya), right faith, knowledge, and conduct, should always be cherished by the ascetic, but from the point of view of pure nischaya naya, these three are identical with the Self. ratnatraya ke sevana kA krama jaha NAma ko vi puriso rAyANaM jANidUNa sahadi / to taM aNucaradi puNo atthatthIo payatteNa // 12 (1-17-17) evaM hi jIvarAyA NAdavvo taha ya saddahedavvo / aNucaridavvo ya puNo so va du jaise koI dhana kA icchuka puruSa rAjA ko (chatra, camara Adi rAjacihnoM se) pahacAna makkhakAmeNa // ( 1-18-18)

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adhyAya - 1 kara zraddhAna-nizcaya karatA hai aura usake bAda prayatnapUrvaka usakI sevA karatA hai| isI prakAra mokSArthI puruSa ko jIva rUpI rAjA kA jJAna karanA cAhiye tathA usI kA zraddhAna karanA cAhiye; phira usI kA anucaraNa-anubhava karanA caahiye| Just as a man desirous of monetary benefits, after identifying the king by his crown and other insignia of royalty, exerts to serve him faithfully, in the same way, one who desires emancipation should know the soul as a king, put faith in it, and attend to it in right earnest. AtmA taba taka ajJAnI rahatA hai - kamme Nokammamhi ya ahamidi ahakaM ca kmmnnokmm| jA esA khalu buddhI appaDibuddho havadi taav|| (1-19-19) jaba taka isa AtmA kI dravyakarma, bhAvakarma aura zarIrAdi nokarma meM 'yaha maiM hU~' aura 'mujha meM karma aura nokarma haiM' aisI buddhi rahatI hai, taba taka yaha AtmA ajJAnI hai (rahatA hai)| So long as the soul believes that it comprises the karmic matter - the subtle karmic matter (dravya karma), the psycho-physical karmic matter (bhav karma), and the quasi-karmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development) (nokarma) - and that the subtle karmic matter and the body building karmic matter are its constituent parts, it remains lacking in discriminatory knowledge. 13

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adhyAya - 1 jJAnI aura ajJAnI jIva kI pahacAna - ahamedaM edamahaM ahamedasseva homi mama edN| aNNaM jaM paradavvaM saccittAcittamissaM vaa|| (1-20-20) Asi mama puvvamedaM ahamedaM cAvi puvvkaalmhi| hohidi puNo vi majjhaM ahamedaM cAvi hossaami|| (1-21-21) evaM tu asaMbhUdaM AdaviyappaM karedi sNmuuddho| bhUdatthaM jANaMto Na karedi du taM asNmuuddho|| (1-22-22) apane se anya jo strI-putrAdika cetana, dhana-dhAnyAdika acetana aura grAma-nagarAdi cetanAcetana paradravya haiM; inake sambandha meM aisA samajhe ki 'yaha maiM hU~', 'yaha dravya mujha svarUpa hai', 'maiM isakA hI hU~', 'yaha merA hai', 'yaha pUrva meM merA thA', 'pUrvakAla meM maiM bhI isa rUpa thA', 'bhaviSya meM bhI yaha merA hogA', 'bhaviSya meM maiM bhI isa rUpa hoU~gA', isa prakAra kA mithyA Atma vikalpa jo karatA hai, vaha ajJAnI (bahirAtmA) hai; aura jo paramArtha vastusvarUpa ko jAnatA huA vaisA jhUThA vikalpa nahIM karatA, vaha jJAnI antarAtmA hai| One who erroneously considers any alien object such as an animate being (wife, son etc.), an inanimate thing (riches such as gold and silver), and mixed animate-inanimate object (land, cattle etc.) as 'I am this substance', or 'It is me', or 'I am its', or 'It is mine', or 'It was mine in the past, or 'I was identical to it in the past', or 'It shall be mine in future also', and 'I shall also be like it in future', has only superficial awareness (bahiratma). But one who understands the real nature of the Self does not entertain such erroneous notions and, therefore, possesses intimate knowledge (antaratma). 14

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adhyAya - 1 AcArya dvArA pratibodha - aNNANamohidamadI majjhamiNaM bhaNadi paoNggalaM dvvN| baddhamabaddhaM ca tahA jIvo bhubhaavsNjutto|| (1-23-23) savvaNhuNANadiTTho jIvo uvaogalakkhaNo nniccN| kiha so poMggaladavvIbhUdo jaM bhaNasi mjjhminnN|| (1-24-24) jadi so poMggaladavvIbhUdo jIvattamAgadaM idrN| to sakkA vottu je majjhamiNaM poMggalaM dvvN|| (1-25-25) ajJAna se mohita buddhi vAlA aura mithyAtva rAgAdi aneka bhAvoM se yukta jIva kahatA hai ki yaha baddha-sambaddha dehAdi tathA abaddha deha se bhinna strI-putrAdi pudgala dravya merA hai; kintu sarvajJa ke jJAna meM dekhA gayA jo sadA upayogalakSaNa vAlA jIva hai, vaha pudgala dravya rUpa kaise ho sakatA hai, jo kahatA hai ki yaha pudgala dravya merA hai| yadi jIvadravya pudgala dravya rUpa ho jAye aura pudgala dravya jIvatva ko prApta ho jAye to kahA jA sakatA thA ki yaha pudgala dravya merA hai| The Self, deluded with wrong knowledge and influenced by wrong belief and passions, declares that physical objects like the ones intimately bound to him (the body) and the ones not so bound to him (wife, son etc.), belong to him. The Omniscient Lord has declared that consciousness is soul's distinctive characteristic. How can such an entity be regarded as physical matter? How can one say that a particular physical matter belongs to him? If it were possible for the soul to become a physical matter and for the physical matter to become a soul (having consciousness), then only it would have been right to say that a particular physical object belongs to the soul. 15

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adhyAya - 1 ziSya punaH zaMkA karatA hai - jadi jIvo Na sarIraM titthayarAyariyasaMthudI cev| savvA vi havadi micchA teNa du AdA havadi deho|| (1-26-26) (koI ajJAnI ziSya kahatA hai ki-) yadi jIva zarIra nahIM hai to tIrthaMkaroM aura AcAryoM kI stuti karanA sabhI mithyA ho jAegA, isalie (hama mAnate haiM ki) AtmA deha hI hai| (An ignorant disciple proclaims -) If the soul does not constitute the body, then worshipping the Tirthamkaras and the Acharyas will all be deceitful and, therefore, the soul must indeed be the body. AcArya uttara dete haiM - vavahAraNao bhAsadi jIvo deho ya havadi khalu eNkko| Na du Nicchayassa jIvo deho ya kadAvi eNkkttttho|| (1-27-27) (ziSya kA samAdhAna karate hue AcArya kahate haiM-) vyavahAra naya kahatA hai ki jIva aura deha vastutaH eka haiM aura nizcaya naya ke abhiprAya ke anusAra to jIva aura deha kabhI eka padArtha nahIM haiN| (The Acharya responds-) The empirical point of view (vyavahara naya) indeed holds that the soul and the body are the same, however, from the transcendental point of view (nischaya naya) the soul and the body are never the same (as they are made up of different substances). 16

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adhyAya - 1 vyavahAra naya se kevalI kI stuti - iNamaNNaM jIvAdo dehaM poggalamayaM thuNittu munni| maNNadi hu saMthudo vaMdido mae kevalI bhyvN| (1-28-28) jIva se bhinna isa pudgalamaya deha kI stuti karake muni aisA mAnatA hai ki maiMne kevalI bhagavAna kI stuti kI aura vaMdanA kii| By making obeisance to the body, which comprises physical matter and is different from the soul, the ascetic presumes that he has adored and worshipped the Omniscient Lord. nizcayanaya se kevalI kI stuti - taM Nicchaye Na juMjadi Na sarIraguNA hi hoMti kevlinno| kevaliguNe thuNadi jo so taccaM kevaliM thunndi|| __ (1-29-29) vaha stuti nizcaya naya meM ucita nahIM hai kyoMki zarIra ke (zukla kRSNAdi) guNa kevalI bhagavAna ke nahIM hote| jo kevalI bhagavAna ke guNoM kI stuti karatA hai, vaha paramArtha se kevalI bhagavAna kI stuti karatA hai| From the transcendental point of view (nischaya naya), this adoration is not proper as the attributes of the body (like its colouration) do not exist in the Omniscient Lord. Therefore, one who adores the divine attributes of the Omniscient Lord truly worships Him. 17

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adhyAya deha - stuti guNa - stuti nahIM hai - 1 - Nayarammi vaNNide jaha Na vi raNNo vaNNaNA kadA hodi / dehaguNe thuvvaMte Na kevaliguNA thudA hoMti // (1-30-30) jaise nagara kA varNana karane para bhI rAjA kA varNana kiyA huA nahIM hotA, isI prakAra deha ke guNoM kI stuti karane para kevalI bhagavAna ke guNoM kI stuti nahIM hotI / Just as the description of a city does not entail the description of its king, in the same way, eulogizing the body of the Omniscient Lord does not entail the adoration of His divine attributes. 18 AtmajJAnI hI jitendriya hai jo iMdiye jiNittA NANasahAvAdhiyaM muNadi AdaM / taM khalu jiniMdiyaM te bhAMti je NicchidA sAhU || (1-31-31) jo indriyoM ko jItakara jJAnasvabhAva se adhika ( zuddhajJAnacetanA guNa se paripUrNa ) AtmA ko jAnatA hai (anubhava karatA hai) usa puruSa ko jo nizcaya naya meM sthita sAdhu haiM, ve nizcaya hI jitendriya kahate haiN| The ascetic who, subjugating his senses, realizes his Real Self which is of the nature of pure knowledge-consciousness, is verily called a 'conqueror of the senses' by the saints who know the transcendental point of view (nischaya naya).

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adhyAya - 1 mohavijetA sAdhu - jo mohaM tu jiNittA NANasahAvAdhiyaM muNadi aadN| taM jidamohaM sAhuM paramaTTaviyANayA viti|| ____ (1-32-32) jo (sAdhu) moha ko jItakara jJAna svabhAva se adhika (zuddhajJAnacetanA guNa se paripUrNa) AtmA ko jAnatA hai (anubhava karatA hai), usa sAdhu ko paramArtha ke jAnane vAle pUrvAcArya mohavijetA kahate hai| The ascetic who, subjugating his delusion, realizes his Real Self which is of the nature of pure knowledge-consciousness, is verily called a 'conqueror of delusion' by the saints who know the ultimate truth. kSINamoha sAdhu - jidamohassa du jaiyA khINo moho hajja saahuss| taiyA hu khINamoho bhaNNadi so nnicchyvihiN|| (1-33-33) jaba jisane moha jIta liyA hai aise sAdhu kA moha kSINa ho jAtA hai, taba nizcaya ke jAnane vAle usa sAdhu ko nizcaya hI kSINamoha kahate haiN| When the deluding karma of the ascetic who has already conquered delusion is eradicated, he attains full knowledge of the ultimate truth, and is to be known as a 'destroyer of delusion (ksinmoha)'. 19

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adhyAya - 1 pratyAkhyAna jJAna hai - savve bhAve jamhA paccakkhAdI pare tti nnaaduunn| tamhA paccakkhANaM NANaM NiyamA munnedvvN|| (1-34-34) yataH saba bhAvoM ko para haiM yaha jAnakara tyAga detA hai| isa kAraNa pratyAkhyAna jJAna hI hai, aisA nizcaya se (mananapUrvaka) jAnanA caahie| Since one deliberately renounces all alien dispositions, considering these to be other than the Self, therefore, renunciation (pratyakhyana), in reality, be deemed as the knowledge of the Self.. jJAnI dvArA parabhAvoM kA tyAga - jaha NAma ko vi puriso paradavvamiNaM ti jANiduM muydi| taha savve parabhAve NAdUNa vimuMcade nnaannii|| (1-35-35) jaise loka meM koI puruSa yaha para dravya hai aisA jAnakara use tyAga detA hai, usI prakAra jJAnI puruSa samasta parabhAvoM ko, ye parabhAva haiM aisA jAna kara unheM chor3a detA hai| As a worldly person renounces a thing which does not belong to him, in the same way, an enlightened person renounces all alien dispositions considering these to be foreign to him. 20

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adhyAya - 1 moha se nirmamatva - Natthi mama ko vi moho bujjhadi uvaoga eva ahmeNkko| taM mohaNimmamattaM samayassa viyANayA viNti|| (1-36-36) jo aisA jAnatA hai ki moha merA kucha bhI nahIM hai, eka jJAna-darzanopayoga rUpa hI maiM hU~, isa prakAra jAnane ko siddhAnta yA AtmasvarUpa ke jJAtA pUrvAcArya moha se nirmamatva kahate haiN| The one who knows that delusion does not in any way belong to him, he is only knowledge- and faith-consciousness, is called 'free from delusion' by the saints well-versed in scriptural knowledge or who know the ultimate truth. dharmadravya se nirmamatva - Natthi hi mama dhammAdI bujjhadi uvaoga eva ahmeNkko| taM dhammaNimmamattaM samayassa viyANayA viti|| (1-37-37) jo aisA jAnatA hai ki dharma Adi dravya nizcaya hI mere nahIM haiM, eka jJAnadarzanopayoga rUpa hI maiM huuN| isa prakAra jAnane ko siddhAnta yA Atmatattva ke jAnane vAle pUrvAcArya dharmadravya se nirmamatva kahate haiN| The one who knows that substances such as medium of motion (dharma) do not in any way belong to him, he is only knowledgeand faith-consciousness, is called 'unconnected to dharma' by the saints well versed in scriptural knowledge or who know the ultimate truth. 21

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adhyAya - 1 upasaMhAra - ahamaeNkko khalu suddho daMsaNaNANamaio syaaruvii| Na vi asthi majjha kiMci vi aNNaM paramANumettaM pi|| (1-38-38) (jJAnI AtmA yaha jAnatA hai ki) maiM eka hU~, nizcaya hI zuddha hU~, darzana jJAnamaya hU~, (rUpa, rasa, gaMdha, sparza ke abhAva ke kAraNa) sadA arUpI hU~, koI bhI anya paradravya paramANumAtra bhI merA nahIM hai| The enlightened Self knows that he is unique, absolutely pure, of the nature of knowledge- and faith-consciousness, eternally non-material (due to the absence of attributes of matter like colour, taste, smell, and touch), and as such not even an atom of alien objects, whatsoever, belongs to him. idi paDhamo jIvAdhiyAro samatto 2.2

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adhyAya - 2 dudiyo jIvAjIvAdhiyAro THE SOUL AND THE NON-SOUL jIva ke sambandha meM vibhinna mAnyatAyeM - appANamayANaMtA mUDhA du parappavAdiNo keii| jIvaM ajjhavasANaM kammaM ca tahA pruuviNti|| (2-1-39) avare ajjhavasANesu tivvamaMdANubhAvagaM jiivN| maNNaMti tahA avare NokammaM cAvi jIvo tti|| (2-2-40) kammassudayaM jIvaM avare kmmaannubhaagmicchti| tivvattaNamaMdattaNa guNehi jo so havadi jiivo|| (2-3-41) jIvo kammaM uhayaM doNNi vi khalu ke vi jiivmicchti| avare saMjogeNa du kammANaM jiivmicchNti|| (2-4-42) evaMvihA bahuvihA paramappANaM vadaMti dummehaa| te Na paramaTTavAdI NicchayavAdIhi nniddhiaa|| (2-5-43) AtmA ko na jAnate hue paradravya AtmA ko kahane vAle mUr3ha ajJAnI to rAgAdi adhyavasAna ko aura karma ko jIva kahate haiN| anya kucha loga rAgAdi adhyavasAnoM meM tIvra-manda tAratamya svarUpa zakti-mAhAtmya ko jIva mAnate haiM; tathA anya koI nokarma-zarIrAdi ko bhI jIva hai aisA mAnate haiN| anya kucha loga karma ke udaya ko jIva mAnate haiN| kucha loga jo tIvratA-mandatA rUpa guNoM se bheda ko prApta hotA hai, vaha 23

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adhyAya - 2 jIva hai, isa prakAra karmoM ke anubhAga ko jIva hai aisA iSTa karate haiM - mAnate haiN| koI jIva aura karma donoM mile huoM ko hI jIva mAnate haiN| aura dUsare karma ke saMyoga se jIva mAnate haiN| isa prakAra ke tathA anya bhI bahuta prakAra ke mUr3ha loga para ko AtmA kahate haiN| aise ekAntavAdI paramArthavAdI nahIM haiM, aisA nizcayavAdiyoM ne kahA hai| Ignorant people, not knowing the true nature of the soul, maintain that the Self is but the non-self, and some uniformed people even say that the soul is identical with passions such as attachment and that it is indistinguishable from the karmic matter. Some others say that the psychic potency which determines the high or low intensity of passions, and their consequent effect on the conscious state, is the soul. Still others regard the soul as the quasi-karmic matter (nokarma). Some consider the fruition of karma as the soul and some consider the sensation resulting from the strength of the fruition - intense or mild - as the soul. Some believe that jiva and karma, taken together, constitute the soul, and some others consider the soul to be the result of the association of karma. In these and many other ways, ignorant people identify the Self with the non-self. Such absolutists are ignorant of the truth; say those who know the ultimate point of view. adhyavasAnAdi jIva nahIM haiM - ede savve bhAvA poNggldvv-prinnaamnnippnnnnaa| kevalijiNehi bhaNidA kiha te jIvo tti vuccNti|| (2-6-44) ye pUrvokta adhyavasAnAdika samasta bhAva pudgala dravyakarma ke pariNAma se utpanna hue 24

Page #42
adhyAya - 2 haiM, isa prakAra kevalI jinendra bhagavAna ne kahA hai| ve jIva haiM, aisA kisa prakAra kahA jA sakatA hai| The above mentioned affective states are all result of the manifestation of karmic matter, so says the Omniscient Lord. How can these be called thejiva or Pure Self? AThoM karma pudgalamaya haiM - aTTavihaM pi ya kammaM savvaM poMggalamayaM jiNA viNti| jassa phalaM taM vuccadi dukkhaM ti vipccmaannss|| (2-7-45) AThoM prakAra ke samasta karma pudgalamaya haiM, aisA jinendradeva kahate haiN| paka kara udaya meM Ane vAle jisa karma kA phala prasiddha duHkha hai, aisA kahA hai| As pronounced by the Omniscient Lord, all the eight kinds of karmas are subtle material particles, and that the fruition of these karmas results into suffering that everyone recognizes. vyavahAra naya se rAgAdi bhAva jIva haiM - vavahArassa darIsaNamuvadeso vaNNido jinnvrehi| jIvA ede savve ajjhavasANAdao bhaavaa|| (2-8-46) ye samasta adhyavasAnAdika bhAva jIva haiM aisA jinendradevoM ne jo upadeza diyA hai, vaha vyavahAra naya kA kathana hai| 25

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adhyAya - 2 It is only from the empirical point of view (vyavahara naya) that the Omniscient Lord has declared all these affective states to be of the nature of the Self. vyavahAra aura nizcaya se jIva kA kathana rAyA khu Niggado tti ya eso balasamudayassa aadeso| vavahAreNa du vuccadi tatthekko Niggado raayaa|| (2-9-47) emeva ya vavahAro ajjhavasANAdi annnnbhaavaannN| jIvo tti kado sutte tatthekko Nicchido jiivo|| (2-10-48) senA ke samUha ko (nikalate dekhakara) 'rAjA hI nikalA hai' isa prakAra kA jo kathana hai, vaha vyavahAra naya se kiyA jAtA hai| vAstava meM to vahA~ eka hI rAjA nikalA hai| isI prakAra jIva se bhinna adhyavasAnAdi bhAva jIva haiM, paramAgama meM yaha vyavahAra kiyA gayA hai (vyavahAra naya se kahA gayA hai), kintu nizcaya naya se una rAgAdi pariNAmoM meM jIva to eka hI hai| On seeing the royal entourage, if one says, "The king has come out," this statement is made from the empirical point of view (vyavahara naya). In reality, only one person in the whole entourage is the king. In the same way, scriptures declare, from the empirical point of view (vyavahara naya), that these affective states pertain to the Self, although they truly are different from the Self. From the transcendental point of view (nischaya naya), the Self is one, different from these passions (attachment etc.). 26

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adhyAya - 2 paramArtha jIva kA svarUpa - arasamaruvamagaMdhaM avvattaM cednnaagunnmsh| jANa aliMgaggahaNaM jiivmnnivisNtthaannN|| (2-11-49) jo rasarahita hai, rUparahita hai, gaMdharahita hai, indriyoM ke agocara hai, cetanA guNa se yukta hai, zabdarahita hai, kisI cihna yA indriya dvArA grahaNa nahIM hotA aura jisakA AkAra batAyA nahIM jA sakatA, use jIva jaano| The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and whose form or shape cannot be portrayed. varNAdi bhAva jIva ke pariNAma nahIM haiM - jIvassa Natthi vaNNo Na vi gaMdho Na vi raso Na vi ya phaaso| Na vi rUvaM Na sarIraM Na vi saMThANaM Na sNhnnnnN|| (2-12-50) jIvassa Natthi rAgo Na vi doso Neva vijjade moho| No paccayA Na kammaM NokammaM cAvi se nntthi|| (2-13-51) jIvassa Natthi vaggo Na vaggaNA Neva phaDDhayA keii| No ajjhappaTThANA Neva ya aNubhAgaThANA vaa|| (2-14-52) 27

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adhyAya - 2 jIvassa Natthi keI jogaTThANA Na baMdhaThANA vaa| Neva ya udayaTThANA Na maggaNaTThANayA keii|| (2-15-53) No ThidibaMdhaTThANA jIvassa Na saMkilesaThANA vaa| Neva visohiTThANA No saMjamaladdhiThANA vaa|| (2-16-54) Neva ya jIvaTThANA Na guNaTThANA ya atthi jiivss| jeNa du ede savve poMggaladavvassa prinnaamaa|| (2-17-55) jIva ke varNa nahIM hai, gaMdha bhI nahIM hai, rasa bhI nahIM hai, sparza bhI nahIM hai, rUpa bhI nahIM hai, zarIra bhI nahIM hai, saMsthAna (AkAra) bhI nahIM hai, saMhanana bhI nahIM hai| jIva ke rAga nahIM hai, dveSa bhI nahIM hai, moha bhI nahIM haiM, Asrava bhI nahIM hai, karma bhI nahIM hai, usake nokarma bhI nahIM hai| jIva ke varga nahIM hai, vargaNA nahIM hai, koI spardhaka bhI nahIM hai, adhyAtmasthAna bhI nahIM hai aura anubhAgasthAna bhI nahIM hai| jIva ke koI yogasthAna nahIM hai, baMdhasthAna bhI nahIM hai aura udayasthAna bhI nahIM hai, koI mArgaNAsthAna bhI nahIM hai| jIva ke sthitibaMdhasthAna bhI nahIM hai, saMklezasthAna bhI nahIM hai, vizuddhisthAna bhI nahIM hai, saMyamalabdhisthAna bhI nahIM hai aura jIvasthAna bhI nahIM hai aura jIva ke guNasthAna nahIM hai, kyoMki ye saba pudgala ke pariNamana haiN| In the pure soul there is no colour (varna), no smell (gandh), no taste (rasa), no touch (sparsa), no form (rupa), no body (sarira), no shape (samsthana), and no skeletal structure (samhanana). The soul has no attachment (raga), no aversion (dvesa), no delusion (moha), no influx of karmic matter (asrava), no karma (karma), and no quasi-karmic matter (nokarma). It has no class of potency of karmic matter (varga), no types of karmic molecules (vargana), no aggregates of karmic molecules 28

Page #46
jIva kA nayasApekSa svarUpa vavahAreNa du ede jIvassa havaMti vaNNamAdIyA / guNaThANatA bhAvA Na du keI NicchayaNayassa // 1 adhyAya (spardhaka), no ego-consciousness of different types (adhyatmasthana), and no karmic manifestations (anubhagasthana). There is no yoga activity (yogasthana), no bondage (bandhasthana), no fruition (udayasthana), and no variations according to the method of inquiry into its nature (marganasthana). The pure soul has no place for duration of bondage (sthitibandhasthana), no emotional excitement (samklesasthana), no self-purification (visuddhisthana), no selfrestraint (samyamlabdhisthana). It has no classes of biological development (jivasthana), and no stages of spiritual development (gunasthana), as all the above mentioned attributes are manifestations of material conditions. ye varNa se lekara guNasthAnaparyanta bhAva vyavahAra naya se jIva ke hote haiM, naya ke mata meM unameM se koI bhI jIva ke nahIM haiN| - 2 (2-18-56) parantu nizcaya The above mentioned attributes, from colour to stages of spiritual development, belong to the soul from the empirical point of view (vyavahara naya), but from the transcendental point of view (nischaya naya), none of these belongs to the soul. 29

Page #47
adhyAya - 2 jIva kA pudgala ke sAtha sambandha - edehi ya saMbaMdho jaheva khIrodayaM munnedvyo| Na ya hoMti tassa tANi du uvaogaguNAdhigo jmhaa|| (2-19-57) ina varNAdika bhAvoM ke sAtha jIva kA sambandha dUdha aura jala ke samAna (saMyoga-sambandha) mananapUrvaka jAnanA cAhiye; aura ve varNAdika bhAva jIva ke nahIM haiM kyoMki jIva upayogaguNa se paripUrNa hai| The association of the soul with these attributes, like colour etc., must be understood as the mixing of milk with water. These attributes are not part of the soul as the soul's characteristic is consciousness. jIva meM varNAdi kA kathana vyavahAra naya se hai - paMthe mussaMtaM passidUNa logA bhaNaMti vvhaarii| mussadi eso paMtho Na ya paMtho mussade koii|| (2-20-58) taha jIve kammANaM NokammANaM ca passiduM vnnnnN| jIvassa esa vaNNo jiNehi vavahArado utto|| (2-21-59) gaMdharasaphAsarUvA deho saMThANamAiyA je y| savve vavahArassa ya NicchayadaNhU vvdisNti|| (2-22-60) mArga meM kisI ko luTatA huA dekhakara vyavahArI jana kahate haiM ki yaha mArga luTatA hai, . . . . . . . . . . . . . . . . . . . . . . . . 30

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adhyAya - 2 kintu koI mArga nahIM luTatA (vastutaH pathika luTate haiM), isI prakAra jIva meM karmoM aura nokarmoM kA varNa dekhakara jIva kA yaha varNa hai, aisA jinendradeva ne vyavahAra se kahA hai| isI prakAra gaMdha, rasa, sparza, rUpa, zarIra aura jo saMsthAna Adi jIva ke haiM, ve saba vyavahAra se nizcayadarzI kahate haiN| When someone gets robbed on a road, people, conventionally, say, "This road gets robbed," but in actual, no road gets robbed (only the traveller gets robbed). In the same way, as an illustration, the Omniscient Lord describes, from the empirical point of view (vyavahara naya), the colour of the material entities of karma, and the quasi-karmic matter (nokarma), to be the attribute of the soul. Similarly, attributes like smell, taste, touch, form, body, and shape of the soul are predicated by the allknowing only from the empirical point of view (vyavahara naya). saMsArI jIvoM ke varNAdi kA sambandha - tattha bhave jIvANaM saMsAratthANa hoMti vnnnnaadii| saMsArapamukkANaM Natthi du vaNNAdao keii|| (2-23-61) saMsAra avasthA meM saMsArI jIvoM ke varNAdi bhAva hote haiN| saMsAra se mukta jIvoM ke to koI varNAdi nahIM haiN| So long as the souls have embodied existence in the world (samsara) attributes of colour etc., are said to be present in them. There are no attributes of colour etc. in liberated souls. 31

Page #49
adhyAya - 2 jIva aura varNAdi kA tAdAtmya mAnane meM doSa - jIvo ceva hi ede savve bhAva tti maNNase jadi hi| jIvassAjIvassa ya Natthi viseso du de koii|| (2-24-62) jIva kA varNAdi se tAdAtmya sambandha mAnane vAloM ko samajhAte hue kahate haiM- yadi tU aisA mAnatA hai ki ye samasta bhAva vAstava meM jIva hI haiM to tere mata meM jIva aura ajIva ke madhya koI bheda nahIM rhtaa| (Refuting those who assume that the soul and its colour etc. are but the same, the Acharya says -) If you maintain that all these attributes really pertain to the soul itself, then, in your opinion, there would be no difference, whatsoever, between the soul and the non-soul. pUrvokta kathana kA aura spaSTIkaraNa - aha saMsAratthANaM jIvANaM tujjha hoMti vnnnnaadii| tamhA saMsAratthA jIvA ruuvittmaavnnnnaa|| (2-25-63) evaM paoNggaladavvaM jIvo tahalakkhaNeNa muuddhmdii| NivvANamuvagado vi ya jIvattaM poMggalo ptto|| (2-26-64) athavA yadi tere mata meM saMsAra meM sthita jIvoM ke varNAdika (tAdAtmya rUpa se) hote haiM to isa kAraNa saMsAra meM sthita jIva rUpIpane ko prApta ho gye| isa prakAra he mUDhamate! rUpitva lakSaNa pudgala dravya kA hone se pudgala dravya hI jIva kahalAyA aura (saMsAra dazA meM hI nahIM) nirvANa prApta hone para bhI pudgala hI jIvatva ko prApta ho gyaa| 32

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jIvasthAna jIva nahIM hai adhyAya - - Or else, if you maintain that the colour etc. of worldly beings are indistinguishable from the attributes of the souls, then these souls will be assumed to be endowed with physical form. In this way, O deluded person, a soul endowed with physical form will be made up of physical matter and then, not only in its worldly existence but also in its emancipated state, physical matter will acquire the status of a jiva. 2 eNkkaM ca daNNi tiNNi ya cattAri ya paMcaiMdiyA jIvA / vAdarapajjattidarA payaDIo NAmakammassa // (2-27-65) edAhi ya NivvattA jIvaTTANA du karaNabhUdAhiM / payaDIhiM paggalamaihi tAhi kiha bhaNNade jiivo|| (2-28-66) ekendriya, doindriya, tInaindriya, cAraindriya, paMcendriya, vAdara, paryApta aura inase itara sUkSma aura aparyApta jIva ye nAmakarma kI prakRtiyA~ haiN| ina karaNabhUta prakRtiyoM se, jo paudgalika haiM unameM to jIvasthAna race gaye haiN| taba ve jIva kisa prakAra kahe jA sakate haiM? Living beings with one, two, three, four, and five senses, gross and fully developed, and their opposite, subtle and undeveloped, are classes based on their physique-making karma (nama karma). The classes of living beings (jivasthana) are the result of physique-making karma (nama karma) and since the causal conditions are physical in nature, how can these be identified with the nature of the soul? 33

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adhyAya - 2 deha kI jIva saMjJA vyavahAra se hai - pajjattApajjattA je suhamA vAdarA ya je jiivaa| dehassa jIvasaNNA sutte vavahArado uttaa|| (2-29-67) jo paryApta tathA aparyApta aura jo sUkSma tathA vAdara jIva kahe gaye haiM, ve deha kI apekSA jIva saMjJAe~ haiN| ve saba paramAgama meM vyavahAra naya se kahI gaI haiN| The developed and undeveloped, and subtle and gross, are classifications of living beings, termed jivas, from the standpoint of their physical constitution. And the scriptures convey this from the empirical point of view (vyavahara naya). guNasthAna jIva nahIM haiM - mohaNakammassudayA du vaNNidA je ime gunntttthaannaa| te kiha havaMti jIvA je NiccamacedaNA uttaa|| (2-30-68) jo ye guNasthAna haiM, ve mohanIya karma ke udaya se batalAye gaye haiN| jo nitya acetana kahe gaye haiM, ve jIva kisa prakAra ho sakate haiM? The stages of spiritual development (gunasthana) are stated to be the result of deluding karmas (mohaniya karma). How can these, which are eternally non-conscious, be identified with the consciousjiva? idi dudiyo jIvAjIvAdhiyAro samatto 34

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tidiyo kattikamAdhiyAro THE DOER AND THE KARMA jIva ke karma-bandha kaise hotA hai . - jAva Na vedi visesaMtaraM tu AdAsavANa donhaM pi / aNNANI tAva du so kohAdisu vaTTade jIvo // kohAdisa vaTTatassa tassa kammassa saMcao hodi / jIvassevaM baMdho bhaNido khalu savvadarisIhiM // adhyAya - 3 (3-1-69) (3-2-70) jIva jaba taka AtmA aura Asrava donoM ke hI ( bhinna-bhinna) lakSaNa aura bheda ko nahIM jAnatA hai, taba taka vaha ajJAnI krodhAdika AsravoM meM pravRtta rahatA hai| krodhAdika AsravoM meM vartate hue usake karmoM kA saMcaya hotA hai| vAstava meM jIva ke isa prakAra karmoM kA bandha sarvajJadevoM ne batAyA hai| So long as the soul (jiva) does not recognize the differences in the attributes of the Self and the influx of karmas, it remains ignorant, and indulges in baser emotions like anger. The Omniscients declare that while indulging in anger etc., the soul accumulates karmic matter and, in this manner, bondage takes place. 35

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adhyAya -3 jJAna se bandha kA nirodha - jaiyA imeNa jIveNa appaNo AsavANa ya thev| NAdaM hodi visesaMtaraM tu taiyA Na baMdho se|| (3-3-71) jaba yaha jIva AtmA kA aura AsravoM kA (bhinna-bhinna) lakSaNa aura bheda jAna letA hai, taba usake karmabandha nahIM hotaa| When the soul (jiva) is able to recognize the differences in the attributes of the Self and the influx of karmas, then fresh bondage does not take place. bhedajJAna se Asrava-nivRtti - NAdUNa AsavANaM, asucittaM ca vivarIdabhAvaM c| dukkhassa kAraNaM tti ya, tado NiyattiM kuNadi jiivo|| (3-4-72) AsravoM kA azucipanA, inakA viparIta bhAva aura ve du:kha ke kAraNa haiM, yaha jAnakara jIva unase nivRtti karatA hai| After knowing that karmic influxes are impure, of nature contrary to the Self, and the cause of misery, the Self abstains from them. 36

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Atma svabhAva meM sthiti se AsravoM kA kSaya ahamaeNkko khalu saddho ya Nimmamo NANadaMsaNasamaggo / tamhi Thido taccitto savve ede khayaM Nemi // - jJAnI AsravoM se nivRtta hotA hai (jJAnI vicAra karatA hai ki ) maiM nizcaya hI eka hU~, zuddha hU~, mamatvarahita hU~ aura jJAna-darzana se paripUrNa huuN| (ukta lakSaNa vAle) zuddhAtmasvarUpa meM sthita aura sahajAnanda svarUpa meM tanmaya huA maiM ina saba ( krodhAdika AsravoM) ko naSTa karatA huuN| - adhyAya - 3 (The well-informed asserts that -) I am really one, pure, free from possessive desires, and replete with knowledge and perception. Resting on pure consciousness (with the abovementioned attributes), and self-contented, I lead all the karmic influxes (like anger) to destruction. (3-5-73) jIvaNibaddhA ede adhuva aNiccA tahA asaraNAya / dukkhA dukkhaphalAtti ya NAdUNa Nivattade tehiM // (3-6-74) ye krodhAdi Asrava jIva ke sAtha nibaddha haiM, adhruva haiM, anitya haiM tathA azaraNa haiM (rakSA karane meM samartha nahIM haiM) aura ye duHkharUpa haiM aura duHkharUpa phala dene vAle haiN| yaha jAnakara (jJAnI) una AsravoM se nivRtta hotA hai| These influxes like anger are associated with the soul, destructible, evanescent, incapable of providing refuge, misery themselves, and result into misery. Knowing this, the wellinformed abandons them. 37

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adhyAya -3 jJAnI kI pahicAna - kammassa ya pariNAma Nokammassa ya taheva prinnaam| Na karedi edamAdA jo jANadi so havadi nnaannii|| (3-7-75) jo AtmA isa karma ke pariNAma ko, isI prakAra nokarma ke pariNAma ko nahIM karatA hai, apitu jo jAnatA hai, vaha jJAnI hai| The Self who does not get involved in the adoption of the karmic matter, and, in the same way, the quasi-karmic matter (nokarma), but is aware of these, is knowledgeable. jJAnI paradravya kI paryAyoM meM pariNamana nahIM karatA - Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANato vi hu paoNggalakammaM anneyvihN|| (3-8-76) jJAnI aneka prakAra ke paudgalika karmoM ko jAnatA huA bhI nizcaya se paradravya kI paryAyoM meM na una svarUpa pariNamana karatA hai, na unheM grahaNa karatA hai, na una rUpa utpanna hotA hai| The knower, while knowing the various kinds of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. 38

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adhyAya -3 jJAnI apane pariNAmoM ko jAnatA hai - Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANato vi hu sagapariNAma anneyvihN|| (3-9-77) jJAnI aneka prakAra ke apane pariNAmoM kA jAnatA huA bhI nizcaya se paradravya kI paryAyoM meM na to pariNamana karatA hai, na unheM grahaNa karatA hai, na una rUpa utpanna hI hotA hai| The knower, while knowing the various modes of his own thought-dispositions, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. jJAnI karma-phala ko jAnatA hai - Na vi pariNamadi Na giNhadi uppajjadi Na prdvvpjjaae| NANI jANato vi hu poggalakammaphalaM annNt|| (3-10-78) jJAnI paudgalika karmoM ke ananta phala kA jAnatA huA bhI nizcaya se paradravyoM ke paryAyoM meM na to pariNamana karatA hai, na unheM grahaNa karatA hai, na una rUpa utpanna hotA The knower, while knowing the various fruits of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. 39

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adhyAya - 3 pudgala dravya pararUpa pariNamana nahIM karatA Na vipariNamadi Na giNhadi uppajjadi Na paradavvapajjAe / poMggaladavvaM pi tahA pariNamadi sagehi bhAvehiM // (3-11-79) - pudgala dravya bhI paradravya kI paryAyoM meM usa rUpa na to pariNamana karatA hai, na unheM grahaNa karatA hai, na una rUpa utpanna hotA hai, kyoMki vaha to apane hI bhAvoM se pariNamana karatA hai| The physical matter too does not manifest itself in the modes of any foreign substance, or assimilate them, or transmute in their form, because it manifests in its own state or form. jIva aura pudgala ke pariNAmoM meM nimitta - naimittika bhAva hai jIva pariNAmaheduM kammattaM poMggalA pariNamati / paggalakammaNimittaM taheva jIvo vi pariNamadi // 40 (3-12-80) Na vikuvvadi kammaguNe jIvo kammaM taheva jIvaguNe / aNNaoNNNaNimitteNa du pariNAmaM jANa donhaM pi // edeNa kAraNeNa du kattA AdA sageNa bhAveNa / poMggalakampakadANaM Na du kattA savvabhAvANaM // (3-13-81) (3-14-82) pudgala jIva ke ( rAgAdi) pariNAma ke nimitta se karma rUpa se pariNamita hote haiN| isI prakAra jIva bhI (mohanIya Adi) pudgalakarma nimitta se (rAgAdi bhAva rUpa se)

Page #58
adhyAya -3 pariNamana karatA hai| jIva karma ke guNoM ko nahIM karatA hai| isI prakAra karma jIva ke guNoM ko nahIM karatA hai; parantu eka-dusare ke nimitta se ina donoM ke pariNAma jaano| isa kAraNa se AtmA apane hI bhAvoM se kartA hai, parantu pudgala karma ke dvArA kiye gaye samasta bhAvoM kA kartA nahIM hai| Physical matter gets transformed into karmic matter due to soul's passions like attachment. Similarly, jiva also, conditioned by karmic matter like delusion, gets transformed, showing tendencies of attachment etc. Jiva does not produce changes in the attributes of the karma, nor does the karma produce changes in the attributes of the jiva. It should be understood that these two get modified as a result of one conditioning the other due to mutual interaction. As such, the soul is the creator as far as its own attributes are concerned, but not the creator of all the attributes that are due to its association with karmic matter. nizcayanaya se AtmA apanA hI kartA aura bhoktA hai - NicchayaNayassa evaM AdA appANameva hi kredi| vedayadi puNo taM ceva jANa attA du attaannN|| (3-15-83) (nizcayanaya kA isa prakAra mata hai ki) AtmA apane ko hI karatA hai aura phira AtmA apane ko hI bhogatA hai, aisA tU jaan| From the pure, transcendental point of view (nischaya naya) - know that the Self produces only his own self, and, again, the Self enjoys his own self. 41

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adhyAya -3 vyavahAra se AtmA pudgala karmoM kA kartA aura bhoktA hai - vavahArassa du AdA poMggalakammaM karedi nneyvih| taM ceva ya vedayade poMggalakammaM anneyvih| (3-16-84) vyavahAra naya kA mata hai ki AtmA aneka prakAra ke pudgala karmoM ko karatA hai aura unhIM aneka prakAra ke pudgala karmoM ko bhogatA hai| It is only from the empirical point of view (vyavahara naya) that the Self is the creator of various kinds of karmic matter, and then enjoys the fruits thereof. vyavahAra kI mAnyatA meM doSa - jadi paoNggalakammamiNaM kuvvadi taM ceva vedayadi aadaa| dokiriyAvAdiritto pasajjade so jinnaavmdN|| (3-17-85) yadi AtmA isa pudgala karma ko karatA hai aura usI ko bhogatA hai to do kriyAoM se abhinna hone kA prasaMga AtA hai| aisA mAnanA jinendradeva ke mata ke viparIta hai| vizeSa - kriyA vastutaH pariNAma hai aura pariNAma kriyA ke kartA pariNAmI se abhinna hotA hai| jIva jisa prakAra apane pariNAma ko karatA hai aura usI ko bhogatA hai usI prakAra yadi vaha pudgalakarma ko kare aura usI ko bhoge to jIva apanI aura pudgala kI - donoM kI - kriyAoM se abhinna ho jaaegaa| do dravyoM kI kriyA eka dravya karatA hai, aisA mAnanA jinendradeva ke siddhAnta ke viruddha hai| If the Self creates the karmic matter and then enjoys the consequences thereof, it will lead to the hypothesis of a single 42

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adhyAya -3 cause producing two different effects. This is in conflict with the Jaina doctrine. Note: Action (kriya) actually leads to mode (paryaya) and the mode of a substance cannot be altogether different from the substance itself. As the Self produces his own modes, and, again, enjoys results thereof, and if he also creates the karmic matter and then enjoys the consequences thereof, then the Self will be no different from the two actions - of self and of karmic matter. To hypothesize that a single substance produces kriya in two substances is against the doctrine of the Omniscient Lord. do kiriyAvAdI mithyAdRSTi haiM - jamhA du attabhAvaM poMggalabhAvaM ca do vi kuvvNti| teNa du micchAdiTThI do-kiriyAvAdiNo hoNti|| (3-18-86) kyoMki AtmA, AtmA ke bhAva ko aura pudgala ke bhAva (pariNAma) ko - donoM ko - karatA hai| aisA mAnane ke kAraNa do-kiriyAvAdI (eka dravya dvArA do dravyoM ke pariNAma kiye jAte haiM, aisA mAnane vAle) mithyAdRSTi hote haiN| Those who believe that the jiva or the Self is the producer of modifications in both - his own self, and in the physical matter, i.e., one single substance producing modifications in two substances, are of erroneous faith. 43

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adhyAya -3 mithyAtvAdi bhAva do prakAra ke haiM - micchattaM puNa duvihaM jIvamajIvaM taheva annnnaannN| aviradi jogo moho kohAdIyA ime bhaavaa|| (3-19-87) punaH mithyAtva do prakAra kA hai - jIvamithyAtva aura ajiivmithyaatv| isI prakAra ajJAna, avirati, yoga, moha aura krodha Adi kaSAya - ye sabhI bhAva (jIva-ajIva ke bheda se) do-do prakAra ke haiN| Again, erroneous faith is of two kinds-one pertaining to the jiva or soul, and the other pertaining to ajiva or non-soul. Similarly, nescience (ajnana), non-abstinence (avirati), actions of the body, the organ of speech and the mind (yoga), delusion (moha), and passions (kasaya) like anger, are of two kinds (in respect of being jiva or ajiva) each. ajIva aura jIva mithyAtvAdi bhAva - poMggalakammaM micchaM jogo avirdi-annaannmjjiivN| uvaogo aNNANaM aviradi micchaM ca jIvo du|| (3-20-88) jo mithyAtva, yoga, avirati aura ajJAna ajIva haiM, ve pudgala karma haiM aura jo ajJAna, avirati aura mithyAtva jIva haiM, ve upayogarUpa haiN| Erroneous faith, actions of the body, the organ of speech and the mind, non-abstinence, and nescience, which are of the nature of ajiva, are karmic matter. And nescience, non-abstinence, and erroneous faith, which are of the nature of jiva, are modes of consciousness (upayogarupa). 44

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adhyAya -3 mohayukta jIva ke anAdikAlIna pariNAma - uvaogassa aNAI pariNAmA tiNNi mohjuttss| micchattaM aNNANaM aviradibhAvo ya nnaadvvo|| (3-21-89) moha se yukta upayoga ke tIna anAdikAlIna pariNAma haiN| ve (tIna pariNAma) mithyAtva, ajJAna aura aviratibhAva jAnane caahiye| The consciousness, conditioned by delusion, undergoes three different kinds of modifications perpetually. These three modifications must be known as erroneous faith, nescience, and non-abstinence. upayoga vikArI bhAva kA kartA hai - edesu ya uvaogo tiviho suddho NiraMjaNo bhaavo| jaM so karedi bhAvaM uvaogo tassa so kttaa|| (3-22-90) (mithyAtva, ajJAna aura avirati) ina tInoM kA nimitta milane para bhI AtmA kA upayoga (yadyapi nizcaya naya se) zuddha, niraMjana aura ekabhAva hai, phira bhI tIna prakAra ke pariNAma vAlA vaha upayoga jisa (vikArI) bhAva ko karatA hai, vaha usI bhAva kA kartA hotA hai| Although the consciousness of the soul is inherently pure, flawless, and of unified disposition, when conditioned by the above mentioned three impurities (erroneous faith, nescience, and non-abstinence), it becomes the causal agent of corresponding psychic imperfections. 45

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adhyAya -3 AtmA jisa bhAva ko karatA hai, vaha usa bhAva kA kartA hotA hai - jaM kuNadi bhAvamAdA kattA so hodi tassa bhaavss| kammattaM pariNamade tamhi sayaM paoNggalaM dvvN|| (3-23-91) AtmA jisa bhAva ko karatA hai, vaha usa bhAva kA kartA hotA hai| usake kartA hone para pudgala dravya svayaM karmarUpa pariNamita hotA hai| The soul itself is the causal agent of whatever impure modifications it undergoes. As the soul turns into a causal agent, physical matter gets transformed into karmic matter. ajJAna se karmoM kA kartRtva hai - paramappANaM kuvvaM appANaM pi ya paraM karaMto so| aNNoNamao jIvo kammANaM kArago hodi|| (3-24-92) para ko apane rUpa karatA huA aura apane ko pararUpa karatA huA vaha ajJAnI jIva karmoM kA kartA hotA hai| Believing non-self to be self, and self to be non-self, the ignorant soul becomes the causal agent of various karmas. 46

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jJAnI karmoM kA kartA nahIM hotA -- paramappANamakuvvaM appANaM pi ya paraM akuvvaMto / so NANamao jIvo kammANamakArago hodi // jo para ko apane rUpa nahIM karatA aura jo apane ko bhI para rUpa nahIM karatA, vaha jJAnI jIva karmoM kA kartA nahIM hotaa| ajJAnI apane vikArI bhAva kA kartA hai adhyAya - 3 The knowing Self, who does not engender feelings of non-self as self, and self as non-self; that Self does not become the causal agent of various karmas. - (3-25-93) tiviho suvaogo appaviyappaM karedi koho ha / kattA tassuvaogassa hodi so attabhAvassa // (3-26-94) yaha (mithyAtva, ajJAna aura avirati rUpa) tIna prakAra kA upayoga 'maiM krodha hU~' aisA Atmavikalpa karatA hai| vaha AtmA usa upayoga rUpa apane bhAva kA kartA hotA hai| The Self, conditioned by the three impurities (erroneous faith, nescience, and non-abstinence), indulges in such self-assertions as "I am anger". That Self becomes the causal agent of impure modifications in his consciousness. 47

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adhyAya -3 isI bAta ko vizeSa rUpa se kahate haiM - tiviho esuvaogo appaviyappaM karedi dhmmaadii| kattA tassuvaogassa hodi so attbhaavss|| (3-27-95) vaha (mithyAtva, ajJAna aura avirati rUpa) tIna prakAra kA upayoga 'maiM dharmAdika hU~' aisA Atmavikalpa karatA hai| vaha AtmA usa upayogarUpa apane bhAva kA kartA hotA Conditioned by the three impurities (erroneous faith, nescience, and non-abstinence), the Self indulges in such self-assertions as "I am dharma etc.". That Self becomes the causal agent of impure modifications in his consciousness kartRtva kA mUla ajJAna hai - evaM parANi davvANi appayaM kuNadi mNdbuddhiie| appANaM avi ya paraM karedi annnnaannbhaavenn|| (3-28-96) isa prakAra mandabuddhi (ajJAnI) ajJAnabhAva se paradravyoM ko apane rUpa karatA hai aura apane ko bhI pararUpa karatA hai| In this way, a person of dull intellect, due to his ignorance, considers alien substances to be the Self, and also the Self to be alien substances. 48

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adhyAya -3 jJAna se kartRtva kA tyAga hotA hai - edeNa du so kattA AdA NicchayavidUhiM prikhido| evaM khalu jo jANadi so muMcadi svvkttittN|| (3-29-97) isa pUrvokta kAraNa se nizcaya ke jJAtAoM ne vaha kartA kahA hai| isa prakAra vastutaH jo jAnatA hai, vaha saba kartRtva ko chor3a detA hai| Because of the aforesaid reason, the knowers of reality call such a soul as a causal agent of various karmas. Whoever realizes the truth, gives up all causal relationship with alien substances. vyavahArI janoM kA vyAmoha - vavahAreNa du AdA karedi ghddpddrdhaadidvvaanni| karaNANi ya kammANi ya NokammANIha vivihaanni|| (3-30-98) vyavahAra se (vyavahArI jana aisA mAnate haiM ki) jagata meM AtmA ghaTa-paTa-ratha Adi vastuoM ko aura indriyoM ko, aneka prakAra ke krodhAdi karmoM ko aura zarIrAdi nokarmoM ko karatA hai| The Self, in this worldly life, is identified, from the empirical point of view (vyavahara naya), as the producer of articles such as a pot, a cloth or a chariot, besides the sense organs, various types of karmas like anger, and the quasi-karmic matter (nokarma). 40

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adhyAya -3 vyApya-vyApaka bhAva se AtmA kartA nahIM hai - jadi so paradavvANi ya kareMjja NiyameNa tammao hoNjj| jamhA Na tammao teNa so Na tesiM havadi kttaa|| (3-31-99) yadi vaha (AtmA) paradravyoM ko kare to niyama se vaha tanmaya (paradravyamaya) ho jAe; kyoMki vaha tanmaya nahIM hotA, isa kAraNa vaha kartA nahIM hai| If the Self is the producer of these alien substances then, surely, he shall amalgamate with them; since this amalgamation does not take place, the Self cannot be their producer. nimitta-naimittika bhAva se bhI jIva kartA nahIM hai - jIvo Na karedi ghaDaM Neva paDaM Neva sesage dvve| joguvaogA uppAdagA ya tesiM havadi kttaa|| (3-32-100) jIva ghaTa ko nahIM karatA, na hI paTa ko karatA hai, na hI zeSa dravyoM ko karatA hai| jIva ke yoga aura upayoga ghaTAdi ke utpanna karane meM nimitta haiN| una yoga aura upayoga kA kartA jIva hai| The Self does not produce a pot, or cloth or any other substances. Only his yoga, the three-fold activity, and upayoga, the consciousness, are instrumental causes in producing the pot etc. The Self is responsible for these - yoga and upayoga. 50

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jJAnI jJAna kA hI kartA hai 1 je poMggaladavvANaM pariNAmA hoMti NANa - AvaraNA / Na karedi tANi AdA jo jANadi so havadi NANI // adhyAya - 3 (3-33-101) jo jJAnAvaraNAdika pudgala dravyoM ke pariNAma haiM, unheM jo AtmA nahIM karatA, jo) jAnatA hai, vaha jJAnI hai| ajJAnI ajJAna bhAvoM kA kartA hai jaM bhAvaM suhamasuhaM karedi AdA sa tassa khalu kattA / taM tassa hodi kammaM so tassa du vedago appaa|| (parantu The Self who does not engage in doing karmas, such as knowledge-obscuring karma, which are consequences of the karmic matter, but only knows these karmas, is the knower. (3-34-102) AtmA jisa zubha yA azubha bhAva ko karatA hai, vaha usa bhAva kA nizcaya hI kartA hotA hai| vaha bhAva usakA karma hotA hai, vaha AtmA usa bhAvarUpa karma kA bhoktA hotA hai| Whatever psychic disposition, virtuous or wicked, the Self engages in, he is definitely the author of the disposition. The disposition becomes his karma and he is the enjoyer of the fruits of this psycho-physical karmic matter (bhav karma). 51

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adhyAya -3 koI dravya parabhAva ko nahIM karatA - jo jamhi guNe davve so aNNamhi du Na saMkamadi dvve| so aNNamasaMkato kiha taM pariNAmae dvvN|| (3-35-103) jo vastu jisa dravya aura guNa meM (vartatI hai), vaha anya dravya (aura guNa) meM saMkramaNa nahIM krtii| anya meM saMkramaNa na karatI huI vaha vastu usa (anya) dravya ko kisa prakAra pariNamana karA sakatI hai| The matter and quality of a substance are not transmittable into the matter (and quality) of another substance. Being nontransmittable, how can a substance change the modes of another substance? AtmA pudgala karmoM kA kartA nahIM hai - davvaguNassa ya AdA Na kuNadi poMggalamayamhi kmmmhi| taM uhayamakuvvaMto tamhi kahaM tassa so kttaa|| (3-36-104) AtmA pudgalamaya karma meM (apane) dravya aura guNa kA (saMkramaNa) nahIM krtaa| usameM dravya aura guNa donoM kA (saMkramaNa) na karatA huA vaha (AtmA) usa pudgala karma kA kartA kisa prakAra ho sakatA hai? The soul does not transmit its matter and quality into karmic matter. How then, without transmitting its matter and quality, can it be considered a causal agent for producing the karmic matter? 52

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adhyAya -3 AtmA upacAra se pudgala karma kA kartA kahA hai - jIvamhi hedubhUde baMdhassa du passidUNa prinnaam| jIveNa kadaM kammaM bhaNNadi uvyaarmettenn|| (3-37-105) jIva ke nimittabhUta hone para jJAnAvaraNAdi bandha kA pariNamana dekhakara 'jIva ne karma kiyA' yaha upacAra mAtra se kahA jAtA hai| The soul is perceived as an extrinsic agent for the modifications of karmic bondages (knowledge-obscuring karma, etc.) and it is figuratively said that the karma has been produced by the soul. vyavahAra se karmoM kA kartRtva - jodhehi kade juddhe rAyeNa kadaM tti jaMpade logo| taha vavahAreNa kadaM NANAvaraNAdi jiivenn|| (3-38-106) yoddhAoM ke dvArA yuddha karane para 'rAjA ne yuddha kiyA' isa prakAra loga kahate haiN| usI prakAra jJAnAvaraNAdi karma jIva ne kiyA, yaha vyavahAra se kahA jAtA hai| A war is fought by the warriors, still it is figuratively said that the king is at war. Similarly it is said from the empirical point of view, that thejiva, or the soul, has produced the karma. 53

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adhyAya -3 vyavahAra se AtmA pudgala kA kartA hai - uppAdedi karedi ya baMdhadi pariNAmaedi giNhadi y| AdA poMggaladavvaM vavahAraNayassa vttvvN|| (3-39-107) AtmA pudgala dravya ko upajAtA hai, karAtA hai, bA~dhatA hai, pariNamana karAtA hai aura grahaNa karatA hai, yaha vyavahAra naya kA kathana hai| That the soul originates, produces, binds, changes the modes, and assimilates the karmic matter is said from the empirical point of view (vyavahara naya). dRSTAntapUrvaka vyavahAra kA kathana - jaya rAyA vavahArA dosaguNuppAdago tti aalvido| taha jIvo vavahArA davvaguNuppAdago bhnnido|| (3-40-108) jaise rAjA (prajA meM) doSa aura guNoM kA utpanna karane vAlA hai, yaha vyavahAra se kahA jAtA hai; usI prakAra jIva vyavahAra se dravya aura guNoM kA utpAdaka kahA gayA hai| As a king is metaphorically said to be the producer of vice or virtue in his subjects, similarly, the soul is said to be the producer of the substance and quality of the physical matter from the empirical point of view. 54

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adhyAya -3 karma-bandha ke cAra mUla kAraNa - sAmaNNapaccayA khalu cauro bhaNNaMti bNdhkttaaro| micchataM aviramaNaM kasAyajogA ya boddhvvaa|| (3-41-109) tesiM puNo vi ya imo bhaNido bhedo du tersviyppo| micchAdiTThI AdI jAva sajogissa crmNt|| (3-42-110) vAstava meM cAra sAmAnya pratyaya (mUlapratyaya-Asrava) bandha ke kartA kahe jAte haiN| (ve) mithyAtva, avirati, kaSAya aura yoga jAnane cAhiyeM aura phira unakA teraha prakAra kA bheda kahA gayA hai| (ve bheda) mithyAdRSTi se lekara sayoga kevalI ke carama samaya paryanta haiN| In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These must be understood to be wrong belief (mithyatva), nonabstinence (avirati), gross passions (kasaya), and actions of the body, the organ of speech and the mind (yoga). These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development (gunasthana), from misbeliever' (mithyadristi) to'omniscience with vibration' (sayogakevali). pratyaya karmoM ke kartA haiM - ede acedaNA khalu poMggalakammudayasaMbhavA jmhaa| te jadi karaMti kammaM Na vi tesiM vedago aadaa|| (3-43-111) 55

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adhyAya - 3 guNasaNNidA du ede kammaM kuvvaMti paccayA jamhA / tamhA jIvo'kattA guNA ya kuvvaMti kammANi // (3-44-112) ye mithyAtvAdi pratyaya nizcaya se acetana haiM kyoMki ye pudgala karma ke udaya se utpanna hote haiN| yadi ve pratyaya karma karate haiM to kareM, una karmoM kA bhoktA bhI AtmA nahIM hai; kyoMki ye guNasthAna nAmaka pratyaya karma karate haiM isalie (nizcaya naya se ) jIva karmoM kA kartA nahIM hai aura guNasthAna nAmaka pratyaya hI karmoM ko karate haiN| These conditions of influx of karmas resulting into bondages, like wrong belief etc., are, in reality, non-conscious (achetana) because they are brought about by the rise of the karmic matter. If these result into karmas, then the Self cannot be the enjoyer of the fruits thereof. Because the conditions called gunasthana produce karmas, therefore, from the pure point of view, the Self is not the producer of karmas, and only the conditions called gunasthana produce karmas. jIva aura pratyaya eka nahIM hai . jaha jIvassa aNaNNuvaogo koho vi taha jadi aNaNNo / jIvassAjIvassa ya evamaNaNNattamAvaNaM // (3-45-113) 56 evamiha jo du jIvo so ceva du Niyamado tahAjIvo / ayameyatte doso paccayaNokammakammANaM / / (3-46-114) aha puNa aNNo koho aNNuvaogappago havadi cedA / jaha koho taha paccaya kammaM Nokammamavi aNNaM / / (3-47-115 )

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adhyAya -3 jaise jIva ke jJAnadarzanopayoga abhinna haiM, usI prakAra yadi krodha bhI jIva se ananya ho to isa prakAra jIva aura ajIva kA ananyatva (ekatva) prApta ho gayA; aura aisA hone para isa loka meM jo jIva hai, vahI niyama se usI prakAra ajIva hogaa| pratyaya, karma aura nokarma ke ekatva meM bhI yahI doSa AtA, athavA (isa doSa ke bhaya se aisA mAno ki) krodha anya hai aura upayogasvarUpa AtmA anya hai to jaise krodha anya hai, usI prakAra pratyaya, karma aura nokarma bhI anya haiN| Knowledge- and perception-consciousness is inseparable from the Self; however, if we consider anger too as inseparable from the Self, then soul and non-soul will get amalgamated into one entity. This hypothesis will entail that all souls in this world will surely become non-soul too. Same misleading notion prevails if we consider karmic conditions, karmic matter, and quasi-karmic matter to be inseparable from the Self. Therefore, to dispel this misleading notion, as we regard anger to be distinct from the conscious Self, similarly, regard karmic conditions, karmic matter, and quasi-karmic matter also to be distinct from the conscious Self. sAMkhyamata kA nirAkaraNa - jIve Na sayaM baddhaM Na sayaM pariNamadi kmmbhaavenn| jadi poMggaladavvamiNaM appariNAmI tadA hodi|| (3-48-116) kammaiyavaggaNAsu ya apariNamaMtIsu kmmbhaavenn| saMsArassa abhAvo pasajjade saMkhasamao vaa|| (3-49-117) 57

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adhyAya -3 jIvo pariNAmayade paoNggladavvANi kmmbhaavenn| te sayamapariNamaMte kahaM tu pariNAmayadi cedaa|| (3-50-118) (3-50-118) aha sayameva hi pariNamadi kammabhAveNa poMggalaM dvvN| jIvo pariNAmayade kammaM kmmttmidimicchaa|| (3-51-119) NiyamA kammapariNadaM kammaM ciya hodi poMggalaM dvvN| taha taM NANAvaraNAipariNadaM muNasu tccev|| (3-52-120) yaha pudgala dravya jIva meM svayaM nahIM ba~dhA hai aura karmabhAva se svayaM pariNamana nahIM karatA hai - yadi aisA mAno, taba to vaha apariNAmI ho jaaegaa| athavA kArmaNa vargaNAe~ dravyakarmarUpa se pariNamana nahIM karatIM - aisA mAno to saMsAra ke abhAva kA prasaMga A jAegA athavA sAMkhyamata kA prasaMga A jaaegaa| jIva pudgala dravyoM ko karmabhAva se pariNamana karAtA hai - yadi aisA mAno to jIva unheM kisa prakAra pariNamana karA sakatA hai, jabaki ve pudgala dravya svayaM pariNamana nahIM karate; athavA yaha mAno ki pudgala dravya svayaM hI karmabhAva se pariNamana karatA hai to jIva karmarUpa pudgala ko karmarUpa pariNamana karAtA hai - yaha kahanA mithyA siddha hotA hai| isalie jaise niyama se karmarUpa (kartA ke kAryarUpa se) pariNata pudgala dravya karma hI hai, isI prakAra jJAnAvaraNAdi rUpa pariNamita pudgala dravya jJAnAvaraNAdi hI hai| aisA jaano| If you believe that physical matter does not get bound to the Self on its own accord, nor does it evolve into modes of karma on its own accord, then, it becomes immutable. Or else, if you believe that the karmic molecules (vargana) do not get transformed into various karmic modes, then this belief will lead to non-existence of the worldly state of the soul (samsara), identical with the 58

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Samkhya system. If you maintain that the Self transforms the karmic molecules into various karmic modes, then how can the Self cause transformation in a substance that, by nature, is immutable? Or else, if you believe that the physical matter, on its own accord, transforms into various modes of karmas, then it will be false to say that jiva causes transformation of karmic matter into karmic modes. Therefore, in reality, just as the karmic molecules which get transformed into various karmic modes are material substance, in the same way, karmic modifications like knowledge-obscuring karmas etc., are mutated states of the karmic substance. sAMkhyamatAnuyAyI ziSya ko saMbodhana sayaM baddho kamme Na sayaM pariNamadi kohamAdIhiM / jadi esa tujjha jIvo appariNAmI tadA hodi // apariNamaMtamhi sayaM jIve kohAdiehi bhAvehiM / saMsArassa abhAvo pasajjade saMkhasamao vA // paggalakammaM koho jIvaM pariNAmaedi kohattaM / taM sayamapariNamaMtaM kiha pariNAmayadi kohattaM // adhyAya - 3 aha sayamappA pariNamadi kohabhAveNa esaM de buddhI / koho pariNAmayade jIvaM kohattamidi micchA // (3-53-121) (3-54-122) (3-55-123) (3-56-124) 59

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adhyAya - 3 kohavajutto koho mANavajutto ya mANamevAdA | mAuvajutto mAyA lohuvajutto havadi loho // (3-57-125) (sAMkhyamatAnuyAyI ziSya ke prati AcArya kahate haiM ki - ) yadi terI aisI mAnyatA hai ki yaha jIva karma meM svayaM nahIM ba~dhA hai aura krodhAdi bhAvoM meM svayaM pariNamana nahIM karatA hai, taba to vaha apariNAmI siddha hotA hai (aura) krodhAdi bhAvarUpa se jIva ke svayaM pariNamana na karane para saMsAra ke abhAva kA prasaMga A jAegA athavA sAMkhyamata kA prasaMga A jaaegaa| ( yadi yaha kaho ki ) pudgala karmarUpa krodha jIva ko krodhabhAvarUpa pariNamAtA hai to svayaM pariNamana na karane vAle jIva ko krodharUpa kisa prakAra pariNamana karA sakatA hai? athavA AtmA svayaM krodhabhAva se pariNamana karatA hai, yadi terI aisI mAnyatA hai to krodha jIva ko krodhabhAva rUpa pariNamana karAtA hai yaha kahanA mithyA tthhregaa| (ata: siddha huA ki) krodha meM upayukta (jisakA upayoga krodhAkAra pariNamita huA hai aisA) AtmA krodha hI hai; mAna meM upayukta AtmA mAna hI hai; mAyA meM upayukta AtmA mAyA hai aura lobha meM upayukta AtmA lobha hai| (Addressing the disciple of the Samkhya philosophy, the Acharya says -) If you believe that the soul by itself is not bound by karmas, and that it does not have emotional modifications like anger, then it must, by nature, remain non-manifesting. And if the soul does not have emotional modifications like anger, then empirical life (samsara) will cease to be, akin to the Samkhya faith. If you maintain that karmic matter like anger, by its own, causes emotional modifications (like anger etc.) in the soul, then how is it possible for the karmic matter, like anger, to cause 60

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adhyAya -3 modification in the soul which, by nature, is immutable? If you believe that the soul undergoes emotional modification of anger on its own accord, then it will be false to say that the karmic matter of anger causes emotional modification (of anger) in the soul. (Therefore, it follows that-) The soul which manifests its consciousness in the psychic state of anger is anger itself; the soul which manifests its consciousness in the psychic state of pride is pride itself; the soul which manifests its consciousness in the psychic state of deceitfulness is deceitfulness itself; and the soul which manifests its consciousness in the psychic state of greed is greed itself. AtmA apane bhAvoM kA kartA hai - jaM kuNadi bhAvamAdA kattA so hodi tassa kmmss| NANissa du NANamao aNNANamao annaanniss|| (3-58-126) AtmA jisa bhAva ko karatA hai vaha usa bhAvakarma kA kartA hotA hai| jJAnI ke to jJAnamaya bhAva hotA hai aura ajJAnI ke ajJAnamaya bhAva hotA hai| Whatever psychic mode the soul manifests itself into, it is the causal agent of that mode. The knowledgeable soul manifests itself into a disposition that is abundant with knowledge, and the ignorant soul manifests itself into a disposition of unawareness. 61

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adhyAya -3 jJAna aura ajJAnamaya bhAva kA kArya - aNNANamao bhAvo aNANiNo kuNadi teNa kmmaanni| NANamao NANissa du Na kuNadi tamhA du kmmaanni|| (3-59-127) ajJAnI ke ajJAnamaya bhAva hotA hai, isa kAraNa vaha karmoM ko karatA hai, aura jJAnI ke to jJAnamaya bhAva hotA hai, isI kAraNa vaha karmoM ko nahIM karatA hai| The ignorant Self manifests himself in wrong knowledge and due to this wrong knowledge he does the karmas. But the Self, aware of his true nature, manifests himself in right knowledge and, therefore, due to this right knowledge he does not do the karmas. jJAnI ke saba bhAva jJAnamaya aura ajJAnI ke ajJAnamaya hote haiM - NANamayA bhAvAdo NANamao ceva jAyade bhaavo| jamhA tamhA NANissa savve bhAvA hu nnaannmyaa|| (3-60-128) aNNANamayA bhAvA aNNANo ceva jAyade bhaavo| jamhA tamhA bhAvA aNNANamayA annaanniss|| (3-61-129) kyoMki jJAnamaya bhAva se jJAnamaya hI bhAva utpanna hotA hai, isa kAraNa jJAnI ke saba bhAva vAstava meM jJAnamaya hote haiM; kyoMki ajJAnamaya bhAva se ajJAnamaya hI bhAva utpanna hotA hai, isa kAraNa ajJAnI ke saba bhAva ajJAnamaya hote haiN| 62

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adhyAya -3 Since manifestation of right knowledge can only lead to a disposition based on right knowledge, it follows that all dispositions of the knowledgeable Self are truly of the nature of right knowledge. Conversely, all dispositions of the ignorant Self are of the nature of wrong knowledge. dRSTAnta dvArA pUrvokta kA spaSTIkaraNa - kaNayamayA bhAvAdo jAyate kuMDalAdayo bhaavaa| ayamayayA bhAvAdo jaha jAyaMte du kddyaadii|| (3-62-130) aNNANamayA bhAvA aNANiNo bahuvihA vi jaayte| NANissa du NANamayA savve bhAvA tahA hoNti|| (3-63-131) jaise svarNamaya bhAva se kuNDala Adi bhAva utpanna hote haiM tathA lohamaya bhAva se kar3A Adi bhAva utpanna hote haiM; isI prakAra ajJAnI ke (ajJAnamaya bhAva se) aneka prakAra ke ajJAnamaya bhAva utpanna hote haiM tathA jJAnI ke (jJAnamaya bhAva se) samasta jJAnamaya bhAva hote haiN| Just as when we think of gold, earrings etc. come to mind, and when we think of iron, shackle etc. come to mind, in the same way, the ignorant Self engenders thought-activities based on wrong knowledge, and the knowledgeable Self engenders thought-activities based on right knowledge. 63

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adhyAya - 3 karmabandha ke cAra kAraNa - aNNANassa du udao jA jIvANaM ataccauvaladdhI / micchattassa du udao jIvassa asaddahANattaM // 64 udao asaMjamassa du jaM jIvANaM havedi aviramaNaM / jo du kalusovaogo jIvANaM so kasAudao // taM jANa jogaudayaM jo jIvANaM tu ciTTaucchAho / sohaNamasohaNaM vA kAdavvo viradibhAvo vaa|| (3-64-132) (3-65-133) (3-66-134) jIvoM ke jo viparIta jJAna (vastu-svarUpa kA ayathArtha jJAna) hai, vaha to ajJAna kA udaya hai; tathA jIva ke jo tattva kA azraddhAna hai, vaha mithyAtva kA udaya hai; aura jIvoM ke jo atyAgabhAva ( viSayoM se virata na honA) hai, vaha asaMyama kA udaya hai; aura jIvoM ke jo malina upayoga (krodhAdi kaSAya rUpa upayoga) hai, vaha kaSAya kA udaya hai; tathA jIvoM ke jo zubharUpa yA azubharUpa, pravRttirUpa athavA nivRttirUpa mana, vacana, kAya ke vyApAra meM utsAha hai, use yoga kA udaya jAno / Know that erroneous knowledge (of the nature of substances) in the Self is the rise of nescience (ajnana); flawed conviction (in soul and non-soul substances) is the rise of wrong belief (mithyatva), tendency not to abstain from sensual pleasures is the rise of non-restraint (asamyama), indulgence in perverted passions (like anger etc.) is the rise of passions (kasaya), and threefold activities (of the body, the organ of speech and the mind), whether meritorious or wicked, involved or uninvolved, is the rise of yoga.

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adhyAya -3 dravyakarma aura bhAvakarma kA nimitta-naimittika sambandha - edesu hedubhUdesu kammaiyavaggaNAgadaM jaM tu| pariNamade aTTavihaM nnaannaavrnnaadi-bhaavhiN|| (3-67-135) taM khalu jIvaNibaddhaM kammaiyavaggaNAgadaM jiyaa| taiyA du hodi hedU jIvo prinnaambhaavaannN|| (3-68-136) ina mithyAtva Adi udayoM ke hetubhUta hone para kArmaNa vargaNAoM ke rUpa meM AyA huA jo pudgala dravya hai, vaha jJAnAvaraNa Adi dravya karma ke rUpa meM ATha prakAra pariNamana karatA hai| vaha kArmaNavargaNAgata pudgala dravya jaba vAstava meM jIva ke sAtha ba~dhatA hai, usa kAla meM jIva apane ajJAnamaya pariNAAmarUpa bhAvoM kA kAraNa hotA hai| As a consequence of the rise of wrong belief (mithyatva) etc., the material substance that comes in the form of primary karmic matter gets modified into eight kinds of karmic matter like the knowledge-obscuring karma. The time when this primary karmic matter gets attached to the soul, during that period, the Self is the causal agent of his own ignorant dispositions. jIva kA pariNAma pudgala dravya se bhinna hai - jIvassa du kammeNa ya saha pariNAmA du hoMti raagaadii| evaM jIvo kammaM ca do vi raagaadimaavnnnnaa|| (3-69-137) ekassa du pariNAmo jAyadi jIvassa raagmaadiihiN| tA kammodayahedUhi viNA jIvassa prinnaamo|| (3-70-138) 65

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adhyAya -3 yadi jIva ke pudgala karma ke sAtha hI rAgAdi pariNAma hote haiM, aisA mAneM to jIva aura karma donoM hI rAgAdi bhAva ko prApta ho jAe~; kintu rAgAdi ajJAna pariNAma eka jIva ke hI hotA hai, isalie karma ke udayarUpa nimittakAraNa se pRthak hI jIva kA pariNAma hai| If we believe that both, the Self as well as the physical matter, produce modifications such as attachment, then both will be said to assume psychic modes like attachment. But only the Self assumes psychic modes like attachment and nescience, and, therefore, the Self is distinct from the connecting agent for the rise of karma, the physical matter. pudgala dravya kA pariNAma jIva se bhinna hai - jadi jIveNa sahacciya poMggaladavvassa kmmprinnaamo| evaM poggalajIvA hu do vi kmmttmaavnnnnaa|| (3-71-139) ekassa du pariNAmo poMggaladavvassa kmmbhaavenn| tA jIvabhAvahedUhi viNA kammassa prinnaamo|| (3-72-140) yadi jIva ke sAtha hI pudgala dravya kA karmarUpa pariNAma hotA hai, isa prakAra mAnA jAe to pudgala aura jIva donoM hI karmatva ko prApta ho jAe~ge; kintu karmabhAva se pariNAma eka pudgala dravya kA hI hotA hai| isalie jIva ke rAgAdi ajJAna pariNAmarUpa nimitta kAraNa se pRthaka hI pudgala dravya karma kA pariNAma hai| If we believe that both, the Self as well as the physical matter, transform into modes of various karmas, then both will be said 66

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adhyAya - 3 to assume the status of karma. But only the physical matter assumes modification as a result of karmic disposition and, therefore, this modification in physical matter is distinct from the psychic modes, like attachment and nescience, of the connecting agent, the Self. jIva ke sAtha karmoM kA sambandha jIve kammaM baddhaM pu cedi vavahAraNayabhaNidaM / suddhaNayassa du jIve abaddha havadi kammaM // (3-73-141) - jIva meM karma (usake pradezoM ke sAtha) ba~dhA huA hai aura use sparza karatA hai, yaha vyavahAra naya kA kathana hai aura jIva meM karma abaddha aura aspRSTa hai, yaha nizcayanaya kA kathana hai| The statement that the space-points of karmic molecules pervade the space-points of the soul, or that they touch the soul, has been made from the empirical point of view (vyavahara naya). From the transcendental point of view ( nischaya naya ), the soul neither gets bonded with nor touched by the karmic matter. samayasAra nayapakSoM se rahita hai kammaM baddhamabaddhaM jIve edaM tu jANa NayapakkhaM / NayapakkhAtikkaMto bhaNNadi jo so samayasAro // (3-74-142) 67

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adhyAya - 3 jIva meM karma ba~dhA hai athavA nahIM ba~dhA hai, yaha to nayapakSa jAno (isa prakAra kA koI bhI vikalpa nayapakSa hai, aisA jAno) aura jo nayapakSa se atikrAnta ( kisI bhI nayapakSa ke vikalpa se rahita ) kahalAtA hai, vaha samaya - sAra (nirvikalpa zuddha Atmatattva) hai| Thus, assertions that the soul gets bonded with the karmic matter, or that it does not get bonded with the karmic matter, are made from different points of view. But that which is independent of various points of view is the ultimate truth, the samayasara, pure and absolute consciousness. pakSAtikrAnta kA svarUpa doha vi NayANa bhaNidaM jANadi NavariM tu samayapaDibaddho / Na du NayapakkhaM giNhadi kiMci vi nnypkkhprihiinno|| - (3-75-143) (zrutajJAnI AtmA) donoM hI nayoM ke kathana ko kevalamAtra jAnatA hai| vaha (sahaja paramAnandaika svabhAva) AtmA kA anubhava karatA huA aura samasta nayapakSa ke vikalpoM se rahita huA kisI bhI nayapakSa ko kiMcinmAtra bhI grahaNa nahIM karatA (AtmAnubhAva ke samaya nayoM ke vikalpa dUra ho jAte haiN)| 68 The Self who knows the scriptures, only apprehends the states depicted by both the viewpoints. Experiencing the innate supreme bliss of the Self, and abjuring all viewpoints, he does not absorb even an iota of any viewpoint (Self-realization is free from all expressions of viewpoints).

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adhyAya -3 samayasAra jJAnadarzana svarUpa hai - sammaiMsaNaNANaM eso lahadi tti Navari vvdesN| savvaNayapakkharahido bhaNido jo so smysaaro|| (3-76-144) jo samasta nayapakSa se rahita kahA hai, vaha samayasAra hai| yaha samayasAra hI kevala samyagdarzanajJAna isa nAma ko pAtA hai| (samayasAra hI samyagdarzana aura samyagjJAna hai|) That which is free from all viewpoints is the samayasara. Only this samayasara is characterized by right faith and right knowledge (samayasara itself is right faith and right knowledge). idi tidiyo kattikammAdhiyAro samatto 69

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adhyAya - 4 cauttho puNNapAvAdhiyAro MERIT AND DEMERIT zubha karma bhI saMsAra kA kAraNa hai kammamasuhaM kusIlaM suhakammaM cAvi jANaha susIla / kiha taM hodi susIlaM jaM saMsAraM pavesedi // (4-1-145) azubha karma kuzIla (burA) hai aura zubha karma suzIla (acchA ) hai, aisA tuma jAnate ho; kintu jo karma jIva ko saMsAra meM praveza karAtA hai, vaha kisa prakAra suzIla (acchA ) ho sakatA hai? You know that wicked karma is undesirable, and virtuous karma is desirable. But how can the karma, which leads the jiva into the cycle of births and deaths (samsara), be considered desirable? zubhAzubha karmabandha ke kAraNa haiM sovaNiyaM pi NiyalaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM // 70 (4-2-146) jaise sone kI ber3I bhI puruSa ko bA~dhatI hai aura lohe kI ber3I bhI bA~dhatI hai| isI prakAra zubha yA azubha kiyA huA karma jIva ko bA~dhatA hai (donoM hI bandhanarUpa haiM ) /

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adhyAya -4 Just like a shackle, whether made of gold or iron, will be able to confine a man, similarly both - virtuous and wicked karmas - bind the Self (both are bondage). zubhAzubha donoM tyAjya haiM - tamhA du kusIlehi ya rAgaM mA kAhi mA va sNsggi| sAdhINo hi viNAso kusiil-sNsggi-raagenn|| (4-3-147) isalie zubha aura azubha ina donoM kuzIloM ke sAtha rAga mata karo tathA saMsarga bhI mata karo, kyoMki kuzIla ke sAtha saMsarga aura rAga karane se svAdhIna sukha kA vinAza hotA hai| Therefore, do not entertain any attachment for or association with both these types of undesirable karmas, virtuous or wicked, as any attachment for or association with the undesirable will lead to the destruction of innate bliss. - pUrvokta kA spaSTIkaraNa jaha NAma ko vi puriso kucchiyasIlaM jaNaM viyaannittaa| vajjedi teNa samayaM saMsagiMga rAgakaraNaM c|| (4-4-148) emeva kammapayaDI sIlasahAvaM hi kucchidaM nnaaeN| vajjati pariharaMti ya taM saMsaggi shaavrdaa|| (4-5-149) 71

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adhyAya -4 jaise koI puruSa kutsita svabhAva vAle puruSa ko jAnakara usake sAtha saMsarga aura rAga karanA chor3a detA hai, isI prakAra svabhAva meM rata jJAnI jIva karma-prakRti ke zIla-svabhAva ko kutsita jAnakara nizcaya hI usake sAtha saMsarga ko chor3a dete haiM aura (rAga ko) chor3a dete haiN| Just like a man, on becoming aware of the evil nature of someone, severs any association with or attachment for him, in the same way, a knowledgeable person, engaged in the innate nature of the Self, severs any association with or attachment for even the virtuous karmas, as he knows these to be of evil nature. he bhavya! tU karmoM meM rAga mata kara - ratto baMdhadi kammaM muMcadi jIvo viraagsNpnnnno| eso jiNovadezo tamhA kammesu mA rjj|| (4-6-150) rAgI jIva karmoM ko bA~dhatA hai aura virAgI jIva karmoM se chUTatA hai, yaha jinendra bhagavAna kA upadeza hai, isalie (he bhavya jIva!) tU karmoM meM rAga mata kara! The Self with the attribute of attachment suffers bondage of karmas, and the one with the attribute of non-attachment (detachment) sheds his karmas. This has been declared by the Omniscient Lord and, therefore, (O bhavya - potential aspirant to liberation!) do not have any attachment for the karmas. 72

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jJAna nirvANa kA kAraNa hai paramaTTho khalu samao suddho jo kevalI muNI NANI / tamhi TTidA sahAve muNiNo pAvaMti nnivvaannN|| adhyAya - 4 (4-7-151) nizcaya se jo paramArtha (AtmA) hai, vaha samaya (zuddha guNa- paryAyoM meM pariNamana karane vAlA) hai, zuddha (samasta nayapakSoM se rahita eka jJAnasvarUpa hone se zuddha) hai, kevalI (kevala cinmAtra vastusvarUpa hone se kevalI) hai, muni (kevala mananamAtra bhAvasvarUpa hone se muni) hai, jJAnI ( svayaM hI jJAnasvarUpa hone se jJAnI) hai| usa paramAtmasvabhAva meM sthita munijana nirvANa ko prApta karate haiN| Undoubtedly, the divine state of the soul is absolute consciousness (samaya ), pure (free from all viewpoints, only knowledge consciousness), omniscient (having attained its innate attributes), ascetic (absorbed only in the Self), and the knower (being knowledge by itself). The ascetics who position themselves in this divine state of the soul attain liberation (nirvana). ajJAnI kA vrata, tapa niSphala hai . paramaTTammi du aThido jo kuNadi tavaM vadaM ca dhaarydi| taM savvaM bAlatavaM bAlavadaM viMti savvaNhU // (4-8-152) jo paramArtha meM to sthita nahIM hai, kintu tapa karatA hai aura vrata dhAraNa karatA hai, usake usa samasta tapa aura vrata ko sarvajJadeva bAlatapa aura bAlavrata kahate haiN| Anyone who has not positioned himself in the divine state of the 73

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adhyAya - 4 soul, but performs austerities and observes vows, the allknowing call his austerities and observance of vows as childish austerities (baltapa) and childish observance of vows (balurata). ajJAnI ko nirvANa nahIM hai vadaNiyamANi dharatA sIlANi tahA tavaM ca kuvvaMtA / paramaTTabAhirA je NivvANaM te Na viMdati // vrata aura niyamoM ko dhAraNa karate hue tathA zIla aura tapa karate hue bhI jo paramArtha se bAhya haiM (jinheM paramArthabhUta jJAnasvarUpa AtmA kI anubhUti nahIM hai), ve nirvANa ko prApta nahIM krte| Those who although observe vows and rules of conduct as well as celibacy and austerities, but do not position themselves in the divine state of the soul of knowledge consciousness - do not attain liberation. puNya saMsAra kA kAraNa hai - - (4-9-153) paramaTTabAhirA je te aNNANeNa punnnnmicchNti| saMsAragamaNahetuM vi makkhahedu ayANaMtA // 74 (4-10-154) jo paramArtha se bAhya haiM (zuddha AtmasvarUpa kA jinheM anubhava nahIM hai), ve mokSa ke hetu ko na jAnate hue ajJAna se saMsAra - gamana ke bhI kAraNa puNya ko cAhate haiN|

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adhyAya -4 Those who are not anchored to the divine state of the soul (not living through pure consciousness), since they are not aware of the path to liberation, out of ignorance, they desire virtue (punya) which is the cause of the cycle of births and deaths (samsara). mokSamArga - jIvAdIsahahaNaM sammattaM tesimadhigamo nnaannN| rAgAdIpariharaNaM caraNaM eso du moNkkhpho|| (4-11-155) jIvAdika nau padArthoM kA zraddhAna karanA samyagdarzana hai| unhIM padArthoM kA saMzaya, vimoha aura vibhrama se rahita jJAna samyagjJAna hai| rAgAdika kA parityAga samyakcAritra hai| yahI mokSa kA mArga hai| Belief in the nine substances as they are is right faith (samyagdarsana). Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge (samyagjnana). Being free from attachment etc. is right conduct (samyakcharitra). These three, together, constitute the path to liberation. yati karmoM kA kSaya karatA hai - mottUNa NicchayuTuM vavahAreNa vidusA pvtttthti| paramaTThamassidANa du jadINa kammakkhao hodi|| (4-12-156) 75

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adhyAya -4 nizcayanaya ke viSaya ko chor3akara vidvAna vyavahAra ke dvArA pravRtti karate haiM; kintu nija zuddhAtmabhUta paramArtha ke Azrita yatiyoM ke hI karmoM kA kSaya hotA hai| Leaving aside the ultimate point of view, wise ones take on the empirical way, but the destruction of karmas takes place only to those ascetics who embrace the pure, ultimate nature of the Real Self. ratnatraya kI malinatA ke kAraNa - vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnnnno| micchattamalocchaNNaM taha sammattaM khu nnaadvvN|| (4-13-157) vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnnnno| aNNANamalocchaNNaM taha NANaM hodi nnaadvvN|| (4-14-158) vatthassa sedabhAvo jaha NAsadi mlvimelnnocchnnnno| kassAyamalocchaNNa taha cArittaM pi nnaadvvN|| (4-15-159) jaise maila se vyApta huA vastra kA zvetabhAva naSTa ho jAtA hai, usI prakAra mithyAtvarUpI maila se vyApta samyaktva nizcaya hI tirohita ho jAtA hai; aisA jAnanA caahiye| jisa prakAra maila se vyApta huA vastra kA zvetabhAva naSTa ho jAtA hai, usI prakAra ajJAnarUpI maila se vyApta jJAna tirohita ho jAtA hai; aisA jAnanA caahiye| jisa prakAra maila se vyApta huA vastra kA zvetabhAva naSTa ho jAtA hai, usI prakAra kaSAya se vyApta huA cAritra tirohita ho jAtA hai; aisA jAnanA chiye| 76

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adhyAya - 4 Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right faith gets destroyed when soiled with wrong belief. Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right knowledge gets destroyed when soiled with nescience. Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right conduct gets destroyed when soiled with passions. karma svayaM hI bandhasvarUpa hai -- so savvaNANadarisI kammarayeNa NieNAvacchaNNo / saMsArasamAvaNNo Na vijANadi savvado savvaM // (4-16-160) vaha AtmA (svabhAva se) sarvajJa aura sarvadarzI hai| (phira bhI vaha) apane karmarUpI raja se AcchAdita hai (ata: vaha ) saMsAra ko prApta huA hai| vaha samasta padArthoM ko saba prakAra se nahIM jaantaa| The Self, by his own nature, is all-knowing and all-perceiving. Still, being covered with the dirt of karmas, he is in the worldly state of births and deaths (samsara) and does not know all the substances and their various modes. 77

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adhyAya -4 ratnatraya ke pratibandhaka kAraNa - sammattapaDiNibaddhaM micchattaM jiNavarehi prikhidN| tassodayeNa jIvo micchAdiTTi ti nnaadvvo|| (4-17-161) NANassa paDiNibaddhaM aNNANaM jiNavarehi prikhidN| tassodayeNa jIvo aNNANI hodi nnaadvvo|| (4-18-162) cArittapaDiNibaddha kasAyamidi jiNavarehi prikhidN| tassodayeNa jIvo acaritto hodi nnaadvvo|| (4-19-163) samyaktva kA pratibandhaka (rokane vAlA) mithyAtva hai, yaha jinendradeva ne kahA hai| usake udaya se jIva mithyAdRSTi hotA hai, aisA jAnanA caahiye| jJAna kA pratibandhaka (rokane vAlA) ajJAna hai, yaha jinendradeva ne kahA hai| usake udaya se jIva ajJAnI hotA hai, aisA jAnanA caahiye| cAritra kA pratibandhaka (rokane vAlA) kaSAya hai, aisA jinendradeva ne kahA hai| usake udaya se jIva cAritrarahita hotA hai, aisA jAnanA chiye| As declared by the Omniscient Lord, right faith gets obstructed by wrong belief. When this happens, the Self becomes a wrong believer, so let it be known. As declared by the Omniscient Lord, right knowledge gets obstructed by nescience. When this happens, the Self becomes devoid of right knowledge, so let it be known. As declared by the Omniscient Lord, right conduct gets obstructed by passions. When this happens, the Self becomes devoid of right conduct, so let it be known. idi cauttho puNNapAvAdhiyAro samatto 78

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adhyAya -5 paMcamo AsavAdhiyAro INFLUX OF KARMAS do prakAra ke Asrava - micchataM aviramaNaM kasAyajogA saNNasaNNA du| bahuvihabhedA jIve tasseva annnnnnprinnaamaa|| (5-1-164) NANAvaraNAdIyassa te du kammassa kAraNaM hoNti| tesi pi hodi jIvo raagddosaadibhaavkro|| (5-2-165) mithyAtva, avirati, kaSAya aura yoga (bhAvapratyaya aura dravyapratyaya ke rUpa meM) cetana aura acetana do prakAra ke hote haiN| (jo cetana ke vikAra haiM ve) jIva meM aneka prakAra ke bheda vAle haiM aura ve jIva ke hI ananya pariNAma haiN| jo mithyAtva Adi pudgala ke vikAra haiM, ve jJAnAvaraNa Adi karmoM ke nimitta haiN| una mithyAtva Adi acetana vikAroM kA nimitta rAga-dveSa Adi bhAvoM kA kartA jIva hotA hai| Wrong belief (mithyatva), non-abstinence (avirati), passions (kasaya), and actions of the body, the organ of speech and the mind (yoga) are of two kinds - psychical (chetana) and material (achetana). Psychical modifications are of various kinds and they are modes exclusively of the Self. Material modifications, like wrong belief, lead to karmas, like knowledge-obscuring karma. The cause of material modifications, like wrong belief, is the Self when he gets involved in psychic states like attachment and aversion. 79

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adhyAya -5 samyagdRSTi ke AsravoM kA abhAva hai - Natthi du AsavabaMdho sammAdihissa aasvnniroho| saMte puvvaNibaddhe jANadi so te abNdhNto|| (5-3-166) samyagdRSTi ke Asravanimittaka bandha nahIM hai; kintu Asrava kA nirodha hai| navIna karmoM ko na bA~dhatA huA vaha sattA meM vidyamAna pUrva meM bA~dhe hue karmoM ko jAnatA hai| The right believer has no bondage due to influx of karmas; the influx is blocked. While free from bondage of new karmas, he is aware of the still existing, past bondage of karmas. rAgadveSa hI Asrava hai - bhAvo rAgAdijudo jIveNa kado du baMdhago hodi| rAgAdi-vippamukko abaMdhago jANago nnvri|| (5-4-167) jIva ke dvArA kiyA huA rAgAdiyukta bhAva to navIna karmoM kA bandha karane vAlA hotA hai aura rAgAdi se rahita bhAva bandha nahIM krtaa| vaha mAtra jJAyaka hai| Psychic modes, like attachment etc., of the Self result into bondage of fresh karmas. However, the Self devoid of such psychic modes is free from bondage; he is of the nature of the knower. 80

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adhyAya -5 nirjarita karma kA punaH bandha nahIM - pakke phalammi paDide jaha Na phalaM bajjhade puNo viNtte| jIvassa kammabhAve paDide Na punnodymuvedi|| (5-5-168) jaise pake hue phala ke (vRkSa se) girane para vaha phala punaH DaMThala meM nahIM jur3atA, usI prakAra jIva ke pudgala karmoM kI nirjarA hone para punaH ve udaya ko prApta nahIM hote (punaH ve jIva ke sAtha nahI bNdhte)| As the ripened fruit, once fallen (from tree), does not get reattached to the stalk, similarly, karmas (karmic matter), once dissociated from the Self, do not come to fruition again (do not again get bonded with the Self). jJAnI ke dravyAsrava kA abhAva hai - puDhavIpiMDasamANA puvvaNibaddhA du paccayA tss| kammasarIreNa du te baddhA savve vi nnaanniss|| (5-6-169) usa jJAnI ke pahale (ajJAna avasthA meM) ba~dhe hue sabhI (mithyAtvAdi dravya) pratyaya to pRthvI ke Dhele ke samAna haiM (akiMcitkara haiM); aura ve (apane pudgalasvabhAva se) kArmaNa zarIra ke sAtha ba~dhe hue haiN| In the Self with right knowledge, all previously bonded karmas (wrong belief etc., which got bonded when the Self was in the state of nescience), are like a lump of earth (i.e., practically inconsequential) and these (due to their physical nature), remain incorporated with the karmic body (karmana sarira). 81

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adhyAya - 5 jJAnaguNa se karma-bandha cahuviha aNeyabheyaM baMdhate NANadaMsaNaguNehiM / samaye samaye jamhA teNa abaMdho tti NANI du|| - kyoMki (mithyAtva, avirati, kaSAya aura yoga ) ye cAra prakAra ke dravyAstrava jJAna-darzana guNoM ke dvArA pratisamaya aneka prakAra ke karmoM ko bA~dhate haiM, ataH jJAnI to abandha hI hai| Since the four kinds of karmic influxes (wrong belief, nonabstinence, passions, and actions of the body, the organ of speech and the mind), due to the impure qualities of knowledge and faith in the Self, cause bondages of various kinds of karmas every instant, therefore, the Self with right knowledge is free from bondage. jJAnaguNa karma- -bandha kA kAraNa kyoM hai jaghanya bhAva kahA gayA hai| 82 (5-7-170) - jamhA du jahaNNAdo NANaguNAdo puNo vi pariNamadi / aNNattaM NANaguNo teNa du so baMdhago bhaNido // - kyoMki jJAnaguNa jJAnaguNa ke jaghanya bhAva ( kSAyopazamika jJAna) ke kAraNa punaH antarmuhUrta ke pazcAt anya rUpa se pariNamana karatA hai, isI kAraNa vaha (jJAnaguNa kA yathAkhyAta cAritra kI prApti se pUrva taka) karma kA bandha karAne vAlA (5-8-171) Since the quality of knowledge, due to its lowest stage of disposition (destruction-cum-subsidence), re-emerges, within

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adhyAya - 5 one muhurta*, in alternative modes, therefore, this cognitive quality (from the level of destruction-cum-subsidence to the level just before perfect conduct) has been said to be the cause of bondage of karmas. ratnatraya kA jaghanya bhAva karma-bandha kA kAraNa hai daMsaNaNANacarittaM jaM pariNamade jahaNNabhAveNa / NANI teNa du bajjhadi poMggalakammeNa viviheNa // (5-9-172) - darzana, jJAna aura cAritra jaghanya bhAva se jo pariNamana karate haiM, usake kAraNa jJAnI jIva aneka prakAra ke pudgala karmoM se bandha ko prApta hotA hai| The knowledgeable jiva, due to the modifications of knowledge, faith, and conduct, in their lowest stage of disposition (destruction-cum-subsidence), gets bondages of various kinds of karmic matter. samyagdRSTi ke karmabandha nahIM hotA - savve puvvaNibaddhA du paccayA saMti sammadiTThissa / uvaogappAogaM baMdhate kammabhAveNa // * muhurta is a measure of time equal to 48 minutes. (5-10-173) 83

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adhyAya -5 saMtA duNiruvabhAjjA bAlA itthI jaheva purisss| baMdhadi te uvabhojne taruNI itthI jaha nnrss|| (5-11-174) hodUNa NiruvabhojjAtaha baMdhadi jaha haMvati uvbhojjaa| sattaTTavihA bhUdA nnaannaavrnnaadibhaavhiN|| (5-12-175) edeNa kAraNeNa du sammAdiTThI abaMdhago bhnnido| AsavabhAvAbhAve Na paccayA baMdhagA bhnnidaa|| (5-13-176) samyagdRSTi jIva ke pUrva kI sarAga dazA meM bA~dhe hue sabhI dravyAsrava sattA meM vidyamAna haiN| ve upayoga ke prayogAnusAra karma bhAva ke dvArA (rAgAdi bhAva pratyayoM ke dvArA) bandha ko prApta hote haiN| sattA meM vidyamAna rahate haiM phira bhI udaya se pUrva ve bhogane yogya nahIM hote| jaise bAla strI puruSa ke lie bhogya nahIM hotii| ve hI karma udayakAla meM bhogane yogya hone para naye karmoM ko bA~dhate haiM; jisa prakAra taruNI strI puruSa ke lie (bhogya hotI hai aura puruSa ko rAgabhAva meM bA~dha letI hai)| ve pUrvabaddha karma bhogane ke ayogya hokara jaise bhogane yogya hote haiM, usI prakAra jJAnAvaraNa Adi rUpa se (Ayu karma ke binA) sAta prakAra ke aura (Ayu karma sahita) ATha prakAra ke karmoM ko bA~dhate haiN| isI kAraNa se samyagdRSTi jIva abandhaka (karma-bandha na karane vAlA) kahA gayA hai| rAgAdi bhAvAsrava ke abhAva meM dravya pratyaya bandhakAraka nahIM hote haiN| In the right believer, all previously bonded karmas, which got bonded when the Self was in the state of attachment, remain existent. They get bonded due to the manifestation of conscious dispositions of the Self, involving attachment etc. They are existent but are not fit for enjoyment till they mature; just as a child-wife is not fit for enjoyment by the husband. The same bonded karmas, when they mature, are fit for enjoyment and, in 84

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adhyAya - 5 the process, give rise to fresh bondages; just as an adult wife is fit for enjoyment by the husband and, in the process, generates his attraction. The previously bonded karmas transform from being unfit for enjoyment, to fit for enjoyment. On becoming operative, they give rise to bondages of seven kinds of karmas like knowledge-obscuring karma (but not the life-determining karma), or eight types of karmas (including the life-determining karma). The right believer, due to this very reason, is said to be a non-perpetrator of bondages; because of the absence of attachment etc. in him, the existent karmic matter cannot cause fresh bondages. bhAvapratyaya ke binA dravyapratyaya nahIM hotA rAgo doso moho ya AsavA Natthi sammadiTThissa / tamhA AsavabhAveNa viNA hedU Na paccayA hoMti / (5-14-177) hedU caduvviyappo aviyappassa kAraNaM havadi / tesiM piya rAgAdI tesimabhAve Na bajjhati // (5-15-178) rAga, dveSa aura moha ye Asrava samyagdRSTi ke nahIM hote| isalie rAgAdi bhAvAsrava ke binA dravya pratyaya karma-bandha ke kAraNa nahIM hote| mithyAtva Adi cAra prakAra ke hetu ATha prakAra ke karmoM ke kAraNa hote haiM aura una cAra prakAra ke hetuoM ke kAraNa jIva ke rAgAdi bhAva haiN| una rAgAdi bhAvoM kA abhAva hone ke kAraNa samyagdRSTi ke karma-bandha nahIM hotaa| In the right believer, there are no influxes of attachment, aversion, and delusion. Therefore, without these psychic states 85

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adhyAya - 5 pertaining to attachment etc., the existent karmic matter cannot cause fresh bondages. Four kinds of karmic influxes, such as wrong belief, cause bondages of eight kinds of karmas, and these four kinds of karmic influxes are due to the psychic states of the Self, pertaining to attachment etc. Because of the absence of these psychic states pertaining to attachment etc., the Self with right belief does not get fresh karmic bondages. zuddhanaya se cyuta jIva ke bandha hotA hai jaha puriseNAhAro gahido pariNamadi so aNeyavihaM / maMsavasAruhirAdI bhAve udaraggisaMjutto // (5-16-179) taha NANissa du puvvaM je baddhA paccayA bahuviyappaM / bajjhate kammaM te NayaparihINA da te jIvA // du 86 (5-17-180) jaise puruSa ke dvArA grahaNa kiyA huA AhAra udarAgni kA saMyoga pAkara vaha mAMsa, majjA, rudhira Adi ke rUpa se aneka rUpa meM pariNamana karatA hai; usI prakAra jJAnI ke pUrva meM baddha jo dravyAsrava the, ve aneka prakAra ke karmoM ko bA~dhate haiN| ve jIva zuddhanaya se cyuta haiM (zuddhanaya se cyuta hone para hI jJAnI jIva rAgAdi bhAvAsrava karatA hai| usase dravyAsrava aura karma - bandha hotA hai)| Just as food eaten by a man, and acted upon by his digestive system, gets metabolized into flesh, bone-marrow, blood etc., in the same way, the earlier influxes of karmic matter associated with the Self of the knowledgeable, cause various kinds of fresh karmic bondages. Such a knowledgeable Self is away from the

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37214 - 5 pure, transcendental point of view. (Only when the knowledgeable Self is away from the pure, transcendental point of view, he gets caught up in psychic states pertaining to attachment etc., which cause influxes and karmic bondages.) idi paMcamo AsavAdhiyAro samatto 87

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adhyAya -6 chaTTamo saMvarAdhiyAro STOPPAGE OF KARMAS bhedavijJAna hI saMvara kA upAya hai - uvaoge uvaogo kohAdisu Natthi ko vi uvogo| kohe koho ceva hi uvaoge Natthi khalu koho|| (6-1-181) aTTaviyappe kamme Nokamme cAvi Natthi uvogo| uvaogamhi ya kammaM NokammaM cAvi No atthi|| (6-2-182) edaM tu avivarIdaM NANaM jaiyA du hodi jiivss| taiyA Na kiMci kuvvadi bhAvaM uvogsuddhppaa|| (6-3-183) upayoga meM upayoga hai, krodha Adi meM koI bhI upayoga nahIM hai| aura krodha meM hI krodha hai, nizcaya hI upayoga meM krodha nahIM hai| ATha prakAra ke (jJAnAvaraNAdi) karmoM aura (zarIrAdi) nokarmoM meM bhI upayoga nahIM hai aura upayoga meM karma ora nokarma bhI nahIM hai| jisa kAla meM jIva ko aisA aviparIta (satyArtha) jJAna ho jAtA hai, taba upayoga-svarUpa zuddhAtmA upayoga ke atirikta anya kisI bhAva ko nahIM krtaa| Consciousness subsists on consciousness and there is no consciousness in anger etc. Anger subsists on anger and, surely, there is no anger in consciousness. There is no consciousness in eight kinds of karmas, like knowledge-obscuring karma, and the quasi-karmic matter (nokarma), and there is no karma and nokarma in consciousness. The time when the Self attains this 88

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discriminative knowledge, free from error, then the true nature of the Self, which is pure consciousness, manifests itself, and the Self then does not entertain any impure psychic dispositions. adhyAya - 6 bhAvavijJAna se zuddhAtmA kI prApti jaha kaNayamaggitaviyaM pi kaNayasahAvaM Na taM priccydi| taha kammodayatavido Na jahadi NANI du NANittaM // (6-4-184) - evaM jANadi NANI aNNANI muNadi rAgamevAdaM / aNNANatamacchaNNaM AdasahAvaM ayANaMto // (6-5-185) jaise agni meM tapAyA huA sonA apane suvarNa svabhAva ko nahIM chor3atA, isI prakAra (tIvra parISaha-upasargarUpa) karmodaya se tapta hotA huA jJAnI bhI apane jJAnIpane ke svabhAva ko nahIM chor3atA / isa prakAra jJAnI jAnatA hai aura ajJAnarUpa andhakAra se Acchanna ajJAnI AtmasvabhAva ko na jAnatA huA rAga ko hI AtmA mAnatA hai| Just as gold, on being intensely heated, does not lose its inherent quality, in the same way, the Self with right knowledge does not abandon his nature of true knowledge on being burnt (by way of hardship or torment) as a consequence of the rise of karmas. Thus, the knowledgeable Self realizes the true nature of the Self, while the ignorant, being camouflaged by nescience, gets associated with impure psychic states such as attachment. 89

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adhyAya -6 zuddhAtmA ke anubhava se saMvara hotA hai - suddhaM tu viyANaMto visuddhamevappayaM lahadi jiivo| jANaMto du asuddhaM asuddhamevappayaM lhdi|| (6-6-186) zuddha AtmA ko jAnatA huA jIva zuddha AtmA ko hI prApta karatA hai aura azuddha AtmA ko jAnatA huA jIva azuddha AtmA ko hI prApta karatA hai| The Self who knows the pure nature of the soul, dwells in the pure nature of the soul, but the Self who knows the impure nature of the soul, dwells in the impure nature of the soul. saMvara kI vidhi - appANamappaNA ruMdhidUNa dopunnnnpaavjogesu| dasaNaNANamhi Thido icchAvirado ya annnnmhi|| (6-7-187) jo savvasaMgamukko jhAyadi appANamappaNA appaa| Na vi kammaM NokammaM cedA ciMtedi eyttN|| (6-8-188) appANaM jhAyaMto daMsaNaNANamaio annnnnnmo| lahadi acireNa appANameva so kmmpvimukk|| (6-9-189) AtmA ko apanI AtmA ke dvArA puNya aura pApa ina donoM zubhAzubha yogoM se rokakara darzana aura jJAna meM sthita huA aura anya deha-rAgAdi meM icchA se virata huA tathA 90

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adhyAya -6 samasta bAhya-Abhyantara parigraha se rahita huA jo AtmA apanI AtmA ko apanI AtmA ke dvArA dhyAtA hai, (evaM) karma aura nokarma ko nahIM dhyAtA hai, aisA guNaviziSTa AtmA ekatva kA cintana (anubhava) karatA hai| vaha AtmA apanI AtmA kA dhyAna karatA huA darzana-jJAnamaya huA aura ananyamaya huA thor3e hI kAla meM karmoM se rahita AtmA ko prApta kara letA hai| The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter (nokarma); the Self with such distinctive qualities experiences oneness with the Self. Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas. saMvara kA krama - tesiM hedU bhaNidA ajjhavasANANi svvdrisiihiN| micchattaM aNNANaM aviradibhAvo ya jogo y|| (6-10-190) heduabhAve NiyamA jAyadi NANissa aasvnniroho| AsavabhAveNa viNA jAyadi kammassa dunniroho|| (6-11-191) 91

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adhyAya -6 kammassAbhAveNa ya NokammANaM pi jAyadi nniroho| NokammaNiroheNa ya saMsAraNirohaNaM hodi|| (6-12-192) sarvajJadeva ne (rAgAdi vibhAva karmarUpa) bhAvAtravoM ke kAraNa mithyAtva, ajJAna, aviratibhAva aura yoga ye cAra adhyavasAna kahe haiN| jJAnI ke hetuoM ke abhAva meM niyama se Asrava kA nirodha hotA hai| AsravabhAva ke binA karma kA bhI nirodha ho jAtA hai aura karma kA abhAva hone se nokarmoM kA bhI nirodha ho jAtA hai| nokarma kA nirodha hone se saMsAra kA nirodha hotA hai| The Omniscient Lord has declared that psychic imperfections (attachment etc.) are the causal agents of these four psychic responses - wrong belief, wrong knowledge, non-abstinence, and actions of the body, the organ of speech and the mind (yoga). Since the knowledgeable is free from these causal agents, he is, by rule, free from karmic influxes. Without influxes, there can be no karmic bondage. Without karmic bondage there can be no quasi-karmic matter (nokarma). And without quasi-karmic matter, the cycle of births and deaths ceases to exist. idi chaTTamo saMvarAdhiyAro samatto 92

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adhyAya -7 sattamo NijjarAdhiyAro SHEDDING OF KARMAS dravyanirjarA kA svarUpa - uvabhogamiMdiyehiM dvvaannmcednnaannmidraannN| jaM kuNadi sammadiTThI taM savvaM nnijjrnnimitt|| (7-1-193) samyagdRSTi jIva indriyoM ke dvArA acetana aura cetana dravyoM kA jo upabhoga karatA hai, vaha saba nirjarA kA nimitta hai| The enjoyment of sense-perceived objects - inanimate or animate - by the right believer leads to the shedding of karmas (nirjara). bhAvanirjarA kA svarUpa - davve uvabhujaMte NiyamA jAyadi suhaM ca dukkhaM vaa| taM suhadukkhamudiNNaM vedadi adha NijjaraM jaadi|| (7-2-194) paradravyoM kA (jIva ke dvArA) upabhoga karane para niyama se sukha athavA duHkha hotA hai| (jIva) udaya meM Aye hue usa sukha-duHkha kA anubhava karatA hai; phira (vaha) nirjarA ko prApta ho jAtA hai (jhar3a jAtA hai)| 93

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adhyAya - 7 The enjoyment (by the Self) of any alien substances inevitably results into pleasure or pain. The Self experiences this rise of pleasure or pain (due to the fruition of karmas) and then these karmas are shed. jJAnI ko karma-bandha nahIM hotA jaha visamuvabhujjato vejjo puriso Na maraNamuvayAdi / poMggalakammassudayaM taha bhuMjadi Neva bajjhade NANI // (7-3-195) jisa prakAra viSavaidya viSa kA upabhoga karatA huA bhI maraNa ko prApta nahIM hotA, usI prakAra jJAnI puruSa pudgala karma ke udaya ko bhogatA hai, tathApi vaha karma se nahIM bNdhtaa| Just as the handling of poison by an expert in toxicology does not lead to his death, in the same way, the knowledgeable person enjoys the fruits of rise of karmas, but does not attract bondages. vairAgya kI sAmarthya jaha majjaM pivamANo aradibhAveNa Na majjade puriso / davvavabhoge arado NANI vi Na bajjhade taheNa // - (7-4-196) jisa prakAra koI puruSa madya ko pItA huA tIvra aratibhAva kI sAmarthya se matavAlA 94

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adhyAya - 7 nahIM hotA, usI prakAra jJAnI puruSa bhI dravyoM ke upabhoga meM virakta rahatA huA (vairAgya kI sAmarthya se ) karmoM se nahIM ba~dhatA / Just as a person consuming alcoholic drink can still remain sober due to his strong sense of non-indulgence, similarly, the knowledgeable person, remaining detached from the enjoyment of alien substances, does not attract bondages. jJAnI aura ajJAnI meM antara sevato vi Na sevadi asevamANo vi sevago ko vi| pagaraNaceTThA kassa vi Na ya pAyaraNo tti so hodi // (7-5-197) koI samyagdRSTi (rAgAdi bhAva ke abhAva ke kAraNa ) viSayoM kA sevana karatA huA bhI unakA sevana nahIM karatA, ( aura ajJAnI viSayoM meM rAgabhAva ke kAraNa) unheM sevana na karatA huA bhI sevana karane vAlA hotA hai| jaise- kisI puruSa kI kAryasambandhI kriyA hotI hai, kintu vaha kArya karane vAlA nahIM hotaa| vizeSa - jaise koI munIma seTha kI ora se vyApAra kA saba kArya karatA hai, kintu usa vyApAra tathA usakI lAbha-hAni kA vaha svAmI nahIM hotaa| isI prakAra samyagdRSTi bhogoM kA sevana karatA huA bhI rAga na hone ke kAraNa usakA asevaka hai aura mithyAdRSTi sevana na karatA huA bhI rAga ke sadbhAva ke kAraNa usakA sevaka hai| The right believer (due to the absence of attachment etc.), while getting involved in sensualities, really does not indulge in them, but an ignorant person (due to the presence of attachment etc.), 95

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adhyAya -7 even if not involved in sensualities, really indulges in them. This is akin to a person performing certain acts but, in reality, is not responsible for them. Note: Just as an assistant, on behalf of the owner of a business, performs all duties, but is neither the owner of the business, nor shares its profit or loss. In the same way, the right believer, due to the absence of attachment etc., is non-indulgent, and the wrong believer, due to the presence of attachment etc., is indulgent. jJAnI kA sva-para viveka - udayavivAgo viviho kammANaM vaNNido jinnvrehiN| Na hu te majjha sahAvA jANagabhAvo du ahmeNkko|| (7-6-198) jinendradeva ne karmoM ke udaya ke phala aneka prakAra ke batAye haiN| ve to mere svabhAva nahIM haiN| maiM to eka jJAyaka bhAva huuN| The Omniscient Lord has enumerated various outcomes of the fruition of karmas. These outcomes are not my nature. I am just one, the knower. rAga pudgala karma hai - poggalakammaM rAgo tassa vivAgodao havadi eso| Na hu esa majjha bhAvo jANagabhAvo du ahmeNkko|| (7-7-199) 96

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adhyAya -7 rAga pudagalakarma hai| usake phalasvarUpa udaya se utpanna yaha rAgarUpa bhAva hai| yaha to merA bhAva nahIM hai| mai to eka TaMkotkIrNa jJAyaka bhAva huuN| Attachment is a physical karmic matter. When it manifests, it gives rise to the emotion of attachment. This is not my true nature. I am just one, the knower. samyagdRSTi jJAnavairAgya sampanna hotA hai - evaM sammAdiTThI appANaM mudi jaanngshaavN| udayaM kammavivAgaM ca muyadi taccaM viyaannNto|| (7-8-200) pUrvokta prakAra se samyagdRSTi apane-Apako (TaMkotkIrNa) jJAyaka svabhAva jAnatA hai aura Atmatattva ko jAnatA huA karmodaya ke vipAka se utpanna bhAvoM ko chor3a detA In the aforesaid manner, the right believer knows that he is just the one, the knower, and knowing the true nature of the Self, leaves aside all emotional states caused by the rise of karmas. rAgI jIva samyagdRSTi nahIM hai - paramANumattayaM pi hu rAgAdINaM tu vijjade jss| Na vi so jANadi appANayaM tu savvAgamadharo vi|| (7-9-201) ........................ 97

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adhyAya - 7 appANamayANaMto aNappayaM cAvi so ayANaMto / kiha hodi sammadiTThI jIvAjIve ayANaMto // vAstava meM jisa jIva ke rAgAdi ( ajJAna bhAvoM) kA paramANumAtra ( lezamAtra) bhI vidyamAna hai, vaha jIva sampUrNa zAstroM kA jJAtA hone para bhI AtmA ko nahIM jAnatA aura AtmA ko na jAnatA huA vaha anAtmA ko bhI nahIM jaantaa| isa prakAra jIva aura ajIva ko na jAnane vAlA kisa prakAra samyagdRSTi ho sakatA hai? In reality, the Self who entertains even a very small amount of attachment etc. (wrong dispositions), is not aware of the true nature of the soul, although he may have mastered all scriptures. And since he does not know the soul, he does not know the non-soul too. How can the one who does not know the soul and the non-soul be a right believer? jJAna hI AtmA kA pada hai (7-10-202) - 98 Amhi davvabhAve apade moMttUNa giNha taha NiyadaM / thiramegamimaM bhAvaM uvalabbhataM sahAveNa // (7-11-203) AtmA meM dravya aura bhAvoM ke madhya meM (atatsvabhAva se anubhava meM Ane vAle bhAva) apada haiM (kSaNika hone se AtmA kA sthAna nahIM le sakate); ataH unheM chor3akara niyata, sthira tathA eka svabhAva se anubhava karane yogya isa bhAva ko ( caitanyamAtra jJAnabhAva ko) grahaNa kara / In the midst of material and psychical karmas, the transitory dispositions that arise in the Self cannot take the place of the

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adhyAya -7 soul. Therefore, leaving aside all such dispositions, embrace only the knowledge-consciousness that is eternal, unchanging, and indivisible unity. jJAna se nirvANa prApta hotA hai - AbhiNisudohimaNakevalaM ca taM hodi eNkkameva pdN| so eso paramaTTho jaM lahiduM Nivvudi jaadi|| (7-12-204) matijJAna, zrutajJAna, avadhijJAna, manaHparyayajJAna aura kevalajJAna ye pA~coM jJAna eka hI pada haiM (eka jJAna nAma se jAne jAte haiN)| so yaha (jJAna) paramArtha hai (mokSa kA sAkSAt upAya hai) jise prApta karake AtmA nirvANa ko prApta hotA hai| Sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, all five, are but one - abode of knowledge. This (knowledge) is the ultimate truth, on whose acquisition the Self attains liberation. karmakANDa se jJAna prApta nahIM hotA - NANaguNehi vihINA evaM tu padaM bahU vi Na lhte| taM giNha NiyadamedaM jadi icchasi kmmprimokkhN|| (7-13-205) jJAnaguNa se rahita aneka puruSa (aneka karma karate hue bhI) jJAna svarUpa isa pada ko prApta nahIM karate; isalie (he bhavya !) yadi tU karmoM se mukti cAhatA hai to isa niyata pada-jJAna ko grahaNa kr| 99

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adhyAya - 7 Bereft of the virtue of knowledge, many people, even though put several efforts, are not able to attain this knowledge. As such (O bhavya - potential aspirant to liberation!) if you wish to be free from karmic bondages, embrace this eternal knowledge. jJAna se uttama sukha milatA hai - edamhi do NiccaM saMtuTTho hohi Niccamedamhi / edeNa hohi titto hohidi tuha uttamaM sokkhaM // (he bhavya!) tU isa jJAna meM sadA prIti kara, isI meM tU sadA santuSTa raha, isase hI tU tRpta rh| (jJAna-rati, santuSTi aura tRpti se ) tujhe uttama sukha hogaa| (O bhavya - potential aspirant to liberation!) Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss (through knowledge-adoration, knowledge-contentment, and knowledge-fulfillment). jJAnI apanI AtmA ko hI sva mAnatA hai (7-14-206) - koNAma bharNejja ho paradavvaM mama idaM havadi davvaM / appANamappaNo parigahaM tu NiyadaM viyANaMto // 100 apanI AtmA ko hI nizcita rUpa se apanA parigraha jAnatA huA kauna jJAnI puruSa kahegA ki yaha para dravya merA dravya hai? ... (7-15-207) After realizing that only the Self, and nothing else, belongs to him, which knowledgeable person will consider any alien substance as his own?

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adhyAya -7 paradravya merA nahIM hai - majhaM pariggaho jadi tado ahamajIvadaM tu gcchejj| NAdeva ahaM jamhA tamhA Na pariggaho mjh|| (7-16-208) yadi parigraha (paradravya) merA ho taba to (caitanya svabhAva vAlA) maiM ajIvatA ko prApta ho jAU~ kyoMki maiM jJAtA hI hU~, isa kAraNa paradravyarUpa parigraha merA nahIM hai| If the alien substance is mine, then, I (having the attribute of consciousness) will become inanimate; because I am a knowing Self, therefore, no alien substance can belong to me. jJAnI kA nizcaya - chijjadu vA bhijjadu vA Nijjadu vA ahava jAdu vipplyN| jamhA tamhA gacchadu tahAvi Na pariggaho mjjh|| (7-17-209) cAhe chida jAe, cAhe bhida jAe, cAhe koI le jAe athavA naSTa ho jAe, cAhe jisa kAraNa se calA jAe, tathApi parigraha merA nahIM hai| The alien substance may get cut, or split, or stolen, or destroyed; whatever the reason of its riddance, it is not my possession. 101

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adhyAya -7 jJAnI ke dharma kA parigraha nahIM hai - apariggaho aNiccho bhaNido NANI ya NeMcchade dhmm| apariggaho da dhammassa jANago teNa so hodi|| (7-18-210) jisake icchA nahIM hai, vaha aparigrahI kahA hai aura jJAnI dharma ko - puNya ko nahIM cAhatA, isalie vaha dharma kA parigrahI nahIM hai, (kintu vaha) dharma kA jJAyaka hai| The one who is devoid of desire is said to be free from attachment, and the knower does not desire virtue or merit, therefore, he is not a possessor of virtue; he is just its knower. jJAnI ke adharma kA parigraha nahIM hai - apariggaho aNiccho bhaNido NANI ya NeMcchadi adhmm| apariggaho adhammassa jANago teNa so hodi|| (7-19-211) jisake icchA nahIM hai, vaha aparigrahI kahA hai aura jJAnI adharma ko - pApa ko nahIM cAhatA, isalie vaha adharma kA parigrahI nahIM hai, kintu jJAyaka hai| The one who is devoid of desire is said to be free from attachment, and the knower does not desire vice or demerit, therefore, he is not a possessor of vice; he is just its knower. 102

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jJAnI ke bhojana kA parigraha nahIM hai - apariggaho aNiccho bhaNido asaNaM ca rNecchade nnaannii| apariggaho du asaNassa jANago teNa so hodi // (7-20-212) adhyAya - 7 jisake icchA nahIM hai, vaha aparigrahI kahA hai aura jJAnI bhojana ko nahIM cAhatA, isalie vaha bhojana kA parigrahI nahIM hai, (kintu vaha) jJAyaka hai| jJAnI ke pAna kA parigraha nahIM hai The one who is devoid of desire is said to be free from attachment, and the knower does not desire food, therefore, he is not a possessor of food; he is just its knower. - apariggaho aNiccho bhaNido pANaM ca NeMcchade NANI / apariggaho du pANassa jANago teNa so hodi // (7-21-213) jisake icchA nahIM hai, vaha aparigrahI kahA hai aura jJAnI pAna ko nahIM cAhatA, isalie vaha pAna kA parigrahI nahIM hai, (kintu vaha) jJAyaka hai| The one who is devoid of desire is said to be free from attachment, and the knower does not desire drink (or beverage), therefore, he is not a possessor of drink; he is just its knower. 103

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adhyAya -7 jJAnI ke parabhAvoM kA parigraha nahIM hai - emAdie du vivihe savve bhAve ya NeMcchade nnaannii| jANagabhAvo Niyado NIrAlaMbo du svvtth|| (7-22-214) ityAdika nAnA prakAra ke samasta bhAvoM ko jJAnI nahIM caahtaa| sarvatra nirAlamba vaha pratiniyata (TaMkotkIrNa) jJAyaka bhAva hI hai| The knower has no psychic dispositions that desire these and other external objects. Independent all over, he is solely of the nature of the knower. jJAnI ko trikAla ke bhogoM kI AkAMkSA nahIM hai - uppaNNodayabhogo viyogabuddhie tassa so nnicc| kaMkhAmaNAgadassa ya udayassa Na kuvvade nnaannii|| (7-23-215) vaha vartamAna kAla ke karmodaya kA bhoga jJAnI ke sadA hI viyoga buddhi se hotA hai aura jJAnI AgAmI kAla ke udaya kI AkAMkSA nahIM krtaa| (jJAnI to mokSa kI bhI icchA nahIM karatA, taba vaha anya padArthoM kI icchA kyoM karegA?) The knower always enjoys the consequences of the rise of existing karmas with detached temperament, and does not long for the enjoyment of karmas that would rise in future. (The knower does not long even for liberation, therefore, the question of his having desire for alien substances does not arise.) 104

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adhyAya -7 jJAnI vedya-vedaka bhAva kI AkAMkSA nahIM karatA - jo vedadi vedijjadi samaye samaye viNassade uhyN| taM jANago du NANI uhayaM pi Na kaMkhadi kyaavi|| (7-24-216) jo anubhava karatA hai (aisA vedaka bhAva), jo anubhava kiyA jAtA hai (aisA vedyabhAva), ye donoM bhAva (arthaparyAya kI apekSA) samaya-samaya meM naSTa ho jAte haiN| aisA jAnane vAlA jJAnI una donoM bhAvoM kI kadApi AkAMkSA nahIM krtaa| The one who experiences (the psychic state of being a subject), and the experience itself (the psychic state of getting influenced), both dispositions are transitory (in terms of their mode). The knower of this reality never longs for any of these two dispositions. saMsAra, zarIra, bhoga se virakta - baMdhuvabhogaNimitte ajjhavasANodayesu nnaanniss| saMsAradehavisayesu Neva uppajjade raago|| (7-25-217) bandha aura upabhoga ke nimittabhUta saMsAra-sambandhI aura deha-sambandhI rAgAdi adhyavasAnoM ke udaya meM jJAnI ke rAga utpanna nahIM hotaa| Karmic bondage, and enjoyment of karmas, lead to the rise of worldly and bodily attachments; the knower does not have any desire for such conditions. 105

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adhyAya -7 jJAnI aura ajJAnI meM antara - NANI rAgappajaho hi savvadavvesu kmmmjjhgdo| No lippadi rajaeNa du kaddamamajhe jahA knnyN|| (7-26-218) aNNANI puNa ratto hi savvadavvesu kmmmjjhgdo| lippadi kammarayeNa du kaddamamajhe jahA lohN|| (7-27-219) jJAnI saba dravyoM meM nizcaya hI rAga kA tyAgI (vItarAga) hotA hai, karmoM ke madhya par3A huA bhI karmarUpI raja se lipta nahIM hotA hai, jisa prakAra kIcar3a ke madhya par3A huA sonA (kIcar3a meM lipta nahIM hotaa)| punaH ajJAnI saba paradravyoM meM nizcaya hI rAgI hotA hai, (ataH vaha) karmoM ke madhya par3A huA karmarUpI raja se lipta hotA hai, jisa prakAra kIcar3a ke madhya par3A huA lohA (kIcar3a-jaMga se lipta hotA hai)| The knower surely renounces attachment for all substances; while stationed in the midst of karmas, he is not soiled by the karma-dirt - just like gold in the midst of mire (gold remains uncontaminated). On the other hand, the ignorant surely remains attached to all alien substances; therefore, while stationed in the midst of karmas, he gets soiled by the karmadirt-just like iron in the midst of mire (iron gets contaminated). zaMkha ke dRSTAnta dvArA pUrvokta kA samarthana - bhujaMtassa vi vivihe saccittAcittamissie dvve| saMkhassa sedabhAvo Na vi sakkadi kiNhago kaadN|| (7-28-220) 106

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adhyAya -7 taha NANissa du vivihe saccittAcittamissie dvve| bhuMjaMtassa vi NANaM Na sakkamaNNANadaM nneduN|| (7-29-221) jaiyA sa eva saMkho sedasahAvaM sayaM pjhiduunn| gacchejja kiNhabhAvaM taiyA sukkattaNaM pjhe|| (7-30-222) taha NANI vi hu jaiyA NANasahAvaM sayaM pjhiduunn| aNNANeNa pariNado taiyA aNNANadaM gcche|| (7-31-223) aneka prakAra ke sacitta, acitta aura mizrita dravyoM kA upabhoga karane vAle zaMkha kA zvetabhAva kRSNa nahIM kiyA jA sktaa| isI prakAra aneka prakAra ke sacitta, acitta aura mizrita dravyoM kA upayoga karate hue jJAnI ke jJAna ko ajJAnarUpa nahIM kiyA jA sktaa| jaba vahI zaMkha apane zveta svabhAva ko svayaM chor3akara kRSNabhAva ko prApta hotA hai, tabhI vaha zuklatva ko chor3a detA hai| isI prakAra jJAnI bhI jaba apane jJAnasvabhAva ko svayaM chor3akara ajJAnarUpa pariNamita hotA hai, taba vaha ajJAnabhAva ko prApta ho jAtA The whiteness of the shell of a conch, which assimilates all kinds of animate, inanimate and mixed substances, cannot be changed into black; in the same way, the knowledge of the knower, who consumes all kinds of animate, inanimate and mixed substances, cannot be changed into nescience. The same conch, when it, on its own, discards the whiteness of 107

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adhyAya -7 its shell and adopts blackness, it loses its white character. Similarly, the knower also when he, on his own, discards his knowledge-character and dwells into ignorance, it acquires nescience. jJAnI niSkAma karma karatA hai - puriso jaha ko vi ihaM vittiNimittaM tu sevade raayN| to so vi dedi rAyA vivihe bhoge suhuppaade|| (7-32-224) emeva jIvapuriso kammarayaM sevade suhnnimittN| to so vi dedi kammo vivihe bhoge suhppaade|| (7-33-225) jaya puNa socciya puriso vittiNimittaM Na sevade raayN| to so Na dedi rAyA vivihe bhoge suhuppaade|| (7-34-226) emeva sammadiTThI visayatthaM sevade Na kmmryN| to so Na dedi kammo vivihe bhoge suhuppaade|| (7-35-227) (7-35-227) jisa prakAra isa loka meM koI puruSa AjIvikA ke lie rAjA kI sevA karatA hai, to vaha rAjA bhI use sukha dene vAle nAnA prakAra ke bhoga detA hai| isI prakAra jIva puruSa sukha ke lie karmaraja kI sevA karatA hai to vaha karma bhI use sukha dene vAle nAnA prakAra ke bhoga detA hai| 108

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adhyAya -7 punaH jaise vahI puruSa AjIvikA ke lie rAjA kI sevA nahIM karatA, to vaha rAjA use sukha dene vAle nAnA prakAra ke bhoga nahIM detA hai| isI prakAra samyagdRSTi viSayoM ke lie karmaraja kA sevana nahIM karatA to vaha karma use sukha dene vAle nAnA prakAra ke bhoga nahIM detaa| Just as a worldly man, for the sake of his livelihood, serves a king, and the king, in return, provides him with various kinds of pleasure-giving objects, in the same way, when the Self, like a worldly man, serves the karmic matter, then karmas also, in return, provide him with various kinds of pleasure-giving objects. Further, if the worldly man does not serve the king, then the king does not provide him with various kinds of pleasure-giving objects. In the same way, when the right believer does not serve the karmic matter for the sake of sensual pleasures, the karmas also do not provide him with various kinds of pleasure-giving objects. samyagdRSTi saptabhaya mukta hotA hai - sammAdiTThI jIvA NissaMkA hoMti NibbhayA tenn| sattabhayavippamukkA jamhA tamhA du nnissNkaa|| (7-36-228) samyagdRSTi jIva ni:zaMka hote haiM, isaliye ve nirbhaya hote haiM; kyoMki ve saptabhaya se rahita hote haiM, isalie ve nizcaya hI ni:zaMka hote haiN| Souls with right belief are free from doubts and, therefore, they ........................ 109

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adhyAya - 7 are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts. ni:zaMka samyagdRSTi kA svarUpa jo cattAri vi pAye chiMdadi te kammabaMdhamohakare / so Nissako cedA sammAdiTThI muNedavvo / (7-37-229) jo AtmA karma-bandha kA bhrama utpanna karane vAle una cAroM hI (mithyAtva, avirati, kaSAya aura yogarUpa cAroM hI) pAyoM ko kATatA hai, use niHzaMka samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which cuts all the four feet (wrong belief, nonabstinence, passion, and yoga), that create the notion of karmic bondage, must be understood to be a non-doubting right believer. ni:kAMkSita samyagdRSTi jo du Na karedi kakhaM kammaphale taha ya savvadhammesu / so NikkaMkho cedA sammAdiTThI muNedavvo / 110 (7-38-230) jo AtmA karmoM ke phala kI tathA samasta dharmoM kI kAMkSA (icchA) nahIM karatA, , use niSkAMkSa samyagdRSTi mananapUrvaka jAnanA caahiye|

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adhyAya - 7 The soul which does not desire for the fruits of various karmas, and for any attributes of physical things, must be understood to be a desire-free right believer. nirvicikitsA aMga kA lakSaNa jo Na karedi duguMchaM cedA savvesimeva dhammANaM / so khalu NivvidigiMcho sammAdiTThI muNedavvo // jo AtmA sabhI dharmoM ke prati jugupsA ( glAni ) nahIM karatA hai use vastutaH nirvicikitsa samyagdRSTi mananapUrvaka jAnanA caahiye| (7-39-231) The soul which does not exhibit revulsion (disgust) for attributes of physical things must be understood to be a revulsion-free right believer. amUDhadRSTi kA kathana jo havadi asammUDho cedA saddiTTi savvabhAvesu / so khalu amUDhadiTThI sammAdiTThI muNedavvo / - (7-40-232) jo AtmA samasta bhAvoM meM amUr3ha aura yathArtha dRSTi vAlA hotA hai, use vastutaH amUDhadRSTi samyagdRSTi mananapUrvaka jAnanA cAhiye / 111

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adhyAya - 7 The soul which exhibits, in all dispositions, a view that is free from errors, and conforming to reality, must be understood to be a non-deluded right believer. upagUhana kA svarUpa jo siddhabhatti jutto uvagUhaNago du savvadhammANaM / so uvagUhaNagArI sammAdiTThI muNedavvo / jo AtmA (zuddhAtma bhAvanArUpa) siddhabhakti se yukta hai aura samasta rAgAdivibhAva dharmoM kA upagUhaka (nAza karane vAlA) hai, use upagUhanakArI samyagdRSTi mananapUrvaka jAnanA caahiye| (7-41-233) The soul which is full of contemplation and devotion to the Omniscient Lord and is the annihilator of all contrary dispositions such as attachment etc., must be understood to be an annihilator right believer. sthitikaraNa aMga ummaggaM gacchaMtaM sagaM pi magge Thavedi jo cedA / so ThidikaraNAjutto sammAdiTThI muNedavvo // 112 (7-42-234) jo AtmA unmArga meM jAte hue svayaM apanI AtmA ko bhI zivamArga meM sthApita karatA hai, use sthitikaraNa yukta samyagdRSTi mananapUrvaka jAnanA caahiye|

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adhyAya -7 The soul which, when going astray, re-establishes firmly on the path to liberation, must be understood to be an unwavering right believer. vAtsalya aMga kI paribhASA - jo kuNadi vacchalattaM tiNhaM sAhUNa mokkhmggmmi| so vacchalabhAvajudo sammAdiTThI munnedvvo|| (7-43-235) jo AtmA mokSamArga meM tIna - samyagdarzana, samyagjJAna aura samyakacAritra - ina tIna sAdhanoM athavA mokSamArga ke sAdhaka tIna sAdhuoM - AcArya, upAdhyAya aura sAdhuoM - ke prati vAtsalya karatA hai, use vAtsalyabhAva se yukta samyagdRSTi mananapUrvaka jAnanA caahiye| The soul which shows tenderness and affection toward the three cornerstones of the path to liberation - right faith, right knowledge, and right conduct - and the three explorers of the path to liberation - chief preceptor, preceptor, and ascetic- must be understood to be a right believer endowed with tenderness. AtmajJAnavihArI jinajJAna prabhAvI hai - vijjArahamArUDho maNorahapahesu bhamadi jo cedaa| so jiNaNANapahAvI sammAdiTThI munnedvvo|| (7-44-236) 113

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adhyAya -7 jo AtmA vidyA (jJAna) rUpI ratha meM Arur3ha huA manoratha - mArga meM bhramaNa karatA hai, use jinendradeva ke jJAna kI prabhAvanA karane vAlA samyagdRSTi (mananapUrvaka ) jAnanA caahiye| The soul which, mounted on the 'chariot' of learning (knowledge), moves on course to the desired goal, must be understood to be a right believer, promulgating the teachings of the Omniscient Lord. 114 idi sattamo NijjarAdhiyAro samatto

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adhyAya -8 aTTamo baMdhAdhiyAro BONDAGE OF KARMAS rAgAdi se karma-bandha hotA hai - jaha NAma ko vi puriso Nehabbhatto du rennbhulmmi| ThANammi ThAidUNa ya karedi satthehi vaayaam|| (8-1-237) chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi dvvaannmuvghaadN|| (8-2-238) uvaghAdaM kuvvaMtassa tassa NANAvihehiM krnnehiN| Nicchayado ciMteMnna hu kiM paccayago du rybNdho|| (8-3-239) jo so du NehabhAvo tamhi Nare teNa tassa rybNdho| Nicchayado viNNeyaM Na kAyaceTThAhi sesaahiN|| (8-4-240) evaM micchAdiTThI vaTTato bahuvihAsu citttthaasu| rAyAdI uvaoge kuvvaMto lippadi ryenn|| (8-5-241) jisa prakAra koI puruSa zarIra meM tela lagAkara aura bahuta dhUla vAle sthAna meM rahakara zastroM se vyAyAma karatA hai, aura tAr3a, tamAla, kadalI aura bA~sa ke samUha ko chedatA aura bhedatA hai tathA sacitta ora acitta dravyoM kA upaghAta karatA hai; nAnA prakAra ke 115

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adhyAya -8 karaNoM ke dvArA upaghAta karate hue usake dhUli kA bandha kisa kAraNa se hotA hai| yaha nizcaya se vicAra kro| usa manuSya ke zarIra para vaha jo tela kI cikanAhaTa hai, usake kAraNa usa manuSya ke dhUli-bandha hotA hai, kAya kI zeSa ceSTAoM se nahIM hotA - yaha nizcaya se jAnanA caahiye| isI prakAra nAnA prakAra kI ceSTAoM meM pravartamAna mithyAdRSTi upayoga meM rAgAdi bhAvoM ko karatA huA karma-raja se lipta hotA hai| A man, living in a place full of dust and with oil applied on his body, exercises with weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tamal, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he attracts dust particles onto his body while performing such destructive activities. The stickiness of oil applied on his body is the reason for him attracting dust particles; know for sure that this attraction is not due to his bodily actions. In the same way, a wrong believer, while engaged in various activities, attracts karmic dust due to dispositions like attachment. rAgAdi ke abhAva meM karma-bandha kA abhAva - jaha puNa so ceva Naro Nehe savvamhi avaNide sNte| reNubahulammi ThANe karedi satthehi vaayaam|| (8-6-242) 116

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adhyAya -8 chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi dvvaannmuvghaad| (8-7-243) uvaghAdaM kuvvaMtassa tassa NANAvihehiM krnnehiN| Nicchayado ciMtejja du kiM paccayago Na rybNdho|| (8-8-244) jo so du NehabhAvo tamhi Nare teNa tassa rybNdho| Nicchayado viNNeyaM Na kAyaceTTAhi sesaahiN|| (8-9-245) evaM sammAdiTThI vaTTato bahuvihesu jogesu| akaraMto uvaoge rAgAdI Na lippadi ryenn|| (8-10-246) jisa prakAra punaH vahI manuSya samasta tela ke dUra kiye jAne para bahuta dhUla vAle sthAna meM zastroM se vyAyAma karatA hai tathA tAr3a, tamAla, kadalI aura bA~sa ke samUha ko chedatA aura bhedatA hai, sacitta aura acitta dravyoM kA upaghAta karatA hai| nAnA prakAra ke karaNoM se upaghAta karate hue usake kisa kAraNa se dhUli kA bandha nahIM hotA, nizcaya se yaha vicAra kro| usa manuSya ke zarIra para vaha jo tela kI cikanAI thI, usake kAraNa usake dhUli kA bandha hotA thA, kAya kI zeSa caSTAoM se dhUli-bandha nahIM hotA, yaha nizcayapUrvaka jaano| isI prakAra samyagdRSTi jIva nAnA prakAra ke yogoM meM vartana karate hue upayoga meM rAgAdi bhAvoM ko nahIM karatA; isalie vaha karma-raja se lipta nahIM hotaa| Further, the same person, living in a place full of dust but after removing all oil that was sticking to his body, exercises with ........................ 117

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adhyAya - 8 weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tamal, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he does not attract dust particles onto his body while performing such destructive activities. The stickiness of oil applied on his body was the reason for him attracting dust particles; know for sure that this attraction was not due to his bodily actions. In the same way, a right believer, while engaged in various activities, does not attract karmic dust due to the absence of dispositions like attachment. jJAnI aura ajJAnI kI pahacAna jo maNNadi hiMsAmi ya hiMsijjAmi ya parehi sattehiM / so mUDho aNNANI NANI to du vivarIdo | - (8-11-247) jo puruSa mAnatA hai ki maiM parajIva ko mAratA hU~ aura dUsare jIvoM ke dvArA maiM mArA jAtA hU~, vaha puruSa mohI aura ajJAnI hai; aura jo isase viparIta hai ( jo aisA nahIM mAnatA), vaha jJAnI hai| 118 The man who believes that he kills other beings and gets killed by other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower.

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Ayukarma ke kSaya se hI maraNa hotA hai AukkhayeNa maraNaM jIvANaM jiNavarehi paNNattaM / AuM ca Na harasi tumaM kiha te maraNaM kadaM tesiM // AukkhayeNa maraNaM jIvANaM jiNavarehi paNNattaM / AuM Na haraMti tuhaM kiha te maraNaM kadaM tehiM // adhyAya - 8 (8-12-248) (8-13-249) jIvoM kA maraNa Ayukarma ke kSaya se hotA hai, jinendradeva ne aisA batAyA hai, aura tU unake Ayukarma ko haratA nahIM hai, taba tUne una parajIvoM kA maraNa kisa prakAra kiyaa| jIvoM kA maraNa Ayukarma ke kSaya se hotA hai, jinendradeva ne aisA batAyA hai; parajIva terA Ayukarma harate nahIM haiM, taba unhoMne terA maraNa kisa prakAra kiyaa| The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot snatch the life-determining karma of any beings, then, how have you caused their death? The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can snatch your life-determining karma, then, how have they caused your death? 119

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adhyAya -8 ajJAnI aura jJAnI - jo maNNadi jIvemi ya jIvissAmi ya parehi sttehiN| so mUDho aNNANI NANI etto du vivriido|| (8-14-250) jo puruSa aisA mAnatA hai ki maiM parajIvoM ko jilAtA hU~ aura parajIva mujhe jilAte haiM, vaha puruSa mohI hai aura ajJAnI hai aura jo isase viparIta hai (jo aisA nahIM mAnatA), vaha jJAnI hai| The man who believes that he causes other beings to live, and that he lives because of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower. Ayukarma ke udaya se hI jIvana hai - AuudayeNa jIvadi jIvo evaM bhaNaMti svvnnhuu| AuM ca Na desi tumaM kahaM tae jIvidaM kadaM tesiN|| (8-15-251) AuudayeNa jIvadi jIvo evaM bhaNaMti svvnnhuu| AuM Na deMti tuhaM kahaM Nu te jIvidaM kadaM tehiN|| (8-16-252) jIva Ayukarma ke udaya se jItA hai, aisA sarvajJadeva kahate haiN| tU anya jIvoM ko Ayukarma nahIM detA, taba tUne una parajIvoM ko kisa prakAra jIvita kiyaa| 120

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adhyAya - 8 jIva Ayukarma ke udaya se jItA hai, aisA sarvajJadeva kahate haiN| parajIva tujhe Ayukarma dete nahIM, taba una parajIvoM ne tujhe jIvita kisa prakAra kiyaa| The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot give life-determining karma to any beings, then, how have you given them life? The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can give you life-determining karma, then, how have they given you life? ajJAnI aura jJAnI kA antara jo appaNA du maNNadi dukkhidasuhide karemi satte tti / so mUDho aNNANI NANI to du vivarIdo // -- (8-17-253) jo aisA mAnatA hai ki maiM apane dvArA (apane sambandha se hI) parajIvoM ko dukhI aura sukhI karatA hU~, vaha mohI aura ajJAnI hai| jo isase viparIta mAnatA hai, vaha jJAnI hai| The man who believes that he is the cause of misery or happiness of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower. 121

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adhyAya -8 jIva karma ke udaya se dukhI-sukhI hote haiM - kammodayeNa jIvA dukkhidasuhidA havaMti jadi svve| kammaM ca Na desi tumaM dukkhidasuhidA kiha kadA te|| (8-18-254) kammodayeNa jIvA dukkhidasuhidA havaMti jadi svve| kammaM ca Na diti tumaM kadosi kiha dukkhido tehiN|| __(8-19-255) kammodayeNa jIvA dukkhidasuhidA havaMti jadi svve| kammaM ca Na diti tumaM kiha taM suhido kado tehiN|| (8-20-256) yadi karma ke udaya se saba jIva dukhI aura sukhI hote haiM aura tU unheM karma to detA nahIM hai, taba ve jIva tUne dukhI aura sukhI kisa prakAra kiye| yadi sabhI jIva karma ke udaya se dukhI aura sukhI hote haiM aura ve tujhe karma dete nahIM, taba tujhe una jIvoM ne kisa prakAra dukhI kiyaa| yadi sabhI jIva karma ke udaya se dukhI aura sukhI hote haiM aura ve jIva tujhe karma to dete nahIM haiM, taba unhoMne tujhe sukhI kaise kiyaa| If all living beings become miserable or happy due to the fruition of karmas, and since you do not give them karmas, how have you made them miserable or happy? If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they 122

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adhyAya -8 made you miserable? If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they made you happy? maraNa aura du:kha karmodaya se hotA hai - jo maradi jo ya duhido jAyadi kammodayeNa so svvo| tamhA du mArido de duhAvido cedi Na hu micchaa|| (8-21-257) jo Na maradi Na ya duhido so vi ya kammodayeNa khalu jiivo| tamhA Na mArido No duhAvido cedi Na hu micchaa|| (8-22-258) jo maratA hai ora jo dukhI hotA hai, vaha saba karma ke udaya se hotA hai; isalie maiMne amuka ko mAra diyA aura maiMne amuka ko dukhI kiyA' aisA terA abhiprAya kyA vAstava meM mithyA nahIM hai? jo na maratA hai aura na jo dukhI hotA hai, vaha jIva bhI vAstava meM karma ke udaya se hI hotA hai| isalie ise maiMne nahIM mArA aura ise maiMne dukhI nahIM kiyA' aisA terA abhiprAya kyA mithyA nahIM hai? If one dies or becomes miserable, all this is due to the fruition of karmas. Therefore, your view that you have killed or caused suffering to somebody, is it not erroneous? 123

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adhyAya -8 If one does not die or does not become miserable, all this also is due to the fruition of karmas. Therefore, your view that you have not killed or not caused suffering to somebody, is it not erroneous? mUr3habuddhi bandha kA kAraNa hai - esA du jA madI de dukkhidasuhide karemi satte tti| esA de mUDhamadI suhAsuhaM baMdhade kmm|| (8-23-259) terI yaha jo buddhi hai ki maiM jIvoM ko dukhI-sukhI karatA hU~, yaha terI mUr3ha buddhi hI zubhAzubha karmoM ko bA~dhatI hai| Your conviction that you give misery or happiness to other living beings is a delusion which engenders bondages of karmas resulting into merit or demerit. mithyAdhyavasAna bandha kA kAraNa hai - dukkhidasuhide satte karemi jaM evamajhavasidaM te| taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi|| (8-24-260) mAremi jIvavemi ya satte jaM evamajjhavasidaM te| taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi|| (8-25-261) (8-25-261) 124

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adhyAya - 8 maiM jIvoM ko dukhI aura sukhI karatA hU~, isa prakAra kA jo terA (rAgAdi) adhyavasAna hai, vaha adhyavasAna pApa kA bandha karane vAlA athavA puNya kA bandha karane vAlA hai| maiM jIvoM ko mAratA hU~, aura jilAtA hU~, isa prakAra kA jo terA (rAgAdi ) adhyavasAna hai, vaha adhyavasAna pApa kA bandha karane vAlA athavA puNya kA bandha karane vAlA hai| That you give misery or happiness to other living beings, your disposition (involving attachment etc.) of this kind is the cause of bondage-resulting into either demerit or merit. That you kill other beings or cause them to live, your disposition (involving attachment etc.) of this kind is the cause of bondageresulting into either demerit or merit. nizcayanaya se bandha kA kAraNa ajjhavasideNa baMdho satte mArehi mA va mArehi / eso baMdhasamAso jIvANaM NicchayaNayassa || -- (8-26-262) jIvoM ko mAro athavA na mAro, karma-bandha adhyavasAna se hotA hai| yaha nizcayanaya se jIvoM ke bandha kA saMkSepa hai| Whether you kill or do not kill living beings, bondage takes place due to your own disposition. This is the cause of bondage of living beings, from the pure, transcendental point of view, in a nutshell. 125

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adhyAya -8 adhyavasAna se pApa, puNya kA bandha - evamaliye adatte abaMbhacere pariggahe cev| kIradi ajjhavasANaM jaM teNa du bajjhade paavN|| (8-27-263) taha vi ya sacce datte bahe apariggahattaNe cev| kIradi ajjhavasANaM jaM teNa du bajjhade punnnnN|| (8-28-264) (8-28-264) isI prakAra (hiMsA ke adhyavasAna ke samAna) asatya meM, corI meM, abrahmacarya meM aura parigraha meM jo adhyavasAna kiyA jAtA hai, usase pApa kA bandha hotA hai| aura isI prakAra satya meM, acaurya meM, brahmacarya meM aura aparigraha meM jo adhyavasAna kiyA jAtA hai, usase puNya kA bandha hotA hai| In the same way (like the disposition pertaining to injury or violence), dispositions of involvement in falsehood, stealing, unchastity, and possessions, cause bondage resulting into demerit. And in the same way, dispositions of involvement in truthfulness, non-stealing, celibacy, and renunciation, cause bondage resulting into merit. bandha vastu se nahIM hotA - vatthu paDucca taM puNa ajjhavasANaM tu hodi jiivaannN| Na hi vatthudo du baMdho ajjhavasANeNa baMdho tti| (8-29-265) 126

Page #144
adhyAya -8 punaH (cetanAcetana bAhya) vastu kA Alambana lekara jIvoM ke vaha rAgAdi adhyavasAna hotA hai| vAstava meM vastu se bandha nahIM hotA, adhyavasAna se hI bandha hotA hai| Further, the Self, conditioned by objects (external - animate and inanimate), entertains dispositions of attachment etc. In reality, objects are not the cause of bondage; it is only due to dispositions. moha-buddhi nirarthaka hai - dukkhidasuhide jIve karemi baMdhemi taha vimocemi| jA esA mUDhamadI NiratthayA sA hu de micchaa|| (8-30-266) maiM jIvoM ko dukhI-sukhI karatA hU~, unheM ba~dhavAtA hU~, chur3AtA hU~, terI jo aisI mUDhabuddhi hai vaha nirarthaka hai, ata: vAstava meM vaha mithyA hai| That I am responsible for making the other living beings miserable or happy, cause them to be bound or released, this assertion of yours is fraught with delusion, is futile, and, therefore, erroneous, for sure. para kartRtva kA ahaMkAra nirarthaka hai - ajjhavasANaNimittaM jIvA bajhaMti kammaNA jadi hi| muccaMti maoNkkhamagge ThidA ya te kiM karosi tumN|| (8-31-267) 127

Page #145
adhyAya -8 yadi vAstava meM adhyavasAna ke nimitta se jIva karmoM se ba~dhate haiM aura mokSamArga meM sthita ve karmoM se mukta hote haiM, taba tU kyA karatA hai? (arthAt dUsaroM ko bA~dhane-chor3ane kA terA adhyavasAna niSprayojana rhaa)| If, in reality, the living beings get bondages of karmas due to dispositions, and, treading on the path to liberation, they get dissociated from such bondages, then what is your role? (Meaning thereby that your dispositions concerning binding or releasing others are useless.) jIva nija ko pararUpa mAnatA hai - savve karedi jIvo ajjhavasANeNa tiriynneriye| devamaNuve ya savve puNNaM pAvaM anneyvihN|| (8-32-268) dhammAdhammaM ca tahA jIvAjIve alogalogaM c| savve karedi jIvo ajjhavasANeNa appaannN|| (8-33-269) (8.22.7 jIva adhyavasAna ke dvArA tiryaJca, nAraka, deva aura manuSya ina saba rUpa aura aneka prakAra ke puNya aura pApa ina saba rUpa apane Apako karatA hai| tathA usI prakAra jIva adhyavasAna ke dvArA dharma-adharma, jIva-ajIva, loka aura aloka ina saba rUpa apane ko karatA hai| The Self, due to his dispositions, identifies himself with various . . . . . . . . . . . . . . . . . . . . . . . . 128

Page #146
adhyAya -8 states of existence - subhuman (plants and animals), infernal, celestial, and human beings - and various kinds of bondages involving merit and demerit. Similarly, due to his dispositions, he identifies himself with the medium of motion and the medium of rest, the soul and the nonsoul, and the universe and beyond. jinake adhyavasAna nahIM, unake karma-bandha nahIM - edANi Natthi jesiM ajjhavasANANi evmaadiinni| te asuheNa suheNa ya kammeNa muNI Na lippNti|| (8-34-270) ye pUrva meM kahe gaye adhyavasAna tathA isI prakAra ke anya bhI adhyavasAna jinake nahIM haiM, ve muni azubha aura zubha karma se lipta nahIM hote haiN| The ascetics who do not entertain the aforementioned, and similar other, dispositions remain free from bondages of karmas that result into merit or demerit. adhyavasAna ke nAmAntara - buddhI vavasAo vi ya ajjhavasANaM madI ya vinnnnaannN| eNkkaTThameva savvaM cittaM bhAvo ya prinnaamo|| (8-35-271) 129

Page #147
adhyAya -8 buddhi, vyavasAya, adhyavasAna, mati, vijJAna, citta, bhAva aura pariNAma ye saba ekArthaka haiM (arthAt jIva kA pariNAma adhyavasAna hai)| Intellect, resolution, disposition, opinion, logic, reflection, emotion, and manifestation, all denote the same thing (meaning that the manifestation of jiva is due to dispositions). nizcayAzrita hI nirvANa ko pAte haiM - evaM vavahAraNao paDisiddho jANa nnicchynnyenn| NicchayaNayAsidA puNa muNiNo pAvaMti nnivvaannN|| ___(8-36-272) isa prakAra vyavahAranaya nizcayanaya ke dvArA niSiddha jAno; punaH nizcayanaya ke Azrita muni nirvANa prApta karate haiN| Therefore, the empirical point of view (vyavahara naya) is contradicted by the transcendental point of view (nischaya naya). The ascetics adopting the transcendental point of view attain liberation. abhavya kA cAritra vyartha hai - vadasamidIguttIo sIlatavaM jiNavarehi pnnnnttN| kuvvaMto vi abhavvo aNNANI micchadiTThI du|| (8-37-273) 130

Page #148
adhyAya -8 jinendradeva ke dvArA kathita vrata, samiti, gupti, zIla aura tapa ko karatA huA bhI abhavya jIva ajJAnI mithyAdRSTi hI hai| Those incapable of attaining liberation, even though they may observe vows, carefulness, control, supplementary vows, and practice austerities as prescribed by the Omniscient, remain without knowledge and are wrong believers. abhavya kA zAstra-pATha guNakArI nahIM hai - mokkhaM asaddahato abhaviyasatto du jo adhiimeNjj| pATho Na karedi guNaM asaddahaMtassa NANaM tu|| (8-38-274) jo abhavyajIva hai vaha zAstra to par3hatA hai, kintu mokSatattva kA zraddhAna nahIM karatA to jJAna kA zraddhAna na karane vAle usa abhavya jIva kA zAstra-pATha koI lAbha nahIM karatA The abhavya (one incapable of attaining liberation), even though he may have studied the scriptures, but having no faith in the substance (tattva) called liberation (moksa), then, not having faith in true knowledge, his study of the scriptures is of no use. abhavya kI zraddhA nirarthaka hai - sadahadi ya pattiyadi ya rocedi ya taha puNo vi phAsedi y| dhammaM bhogaNimittaM Na hu so kmmkkhynnimittN|| (8-39-275) 131

Page #149
adhyAya -8 vaha abhavya jIva bhoga ke nimittabhUta dharma kA hI zraddhAna karatA hai, (usI kI) pratIti karatA hai, (usI kI) ruci karatA hai tathA punaH (usI kA) sparza karatA hai, parantu karma-kSaya ke nimittarUpa (dharma kI zraddhA, pratIti, ruci aura sparza) nahIM krtaa| Such a person (incapable of attaining liberation), has faith in the dharma only to the extent of achieving worldly pleasures; he loves it, takes interest in it, and touches it. But for the dharma that is instrumental in dissociation of karmas, he does not have faith, love, interest or tactile-feeling. vyavahAra aura nizcaya kA svarUpa - AyArAdI NANaM jIvAdI daMsaNaM ca vinnnneyN| chajjIvaNikaM ca tahA bhaNadi carittaM tu vvhaaro|| (8-40-276) AdA hu majjha NANaM AdA me dasaNaM carittaM c| AdA paccakkhANaM AdA me saMvaro jogo|| (8-41-277) AcArAMga Adi zAstra jJAna hai, jIvAdi tattva darzana jAnanA cAhiye aura chaha jIvanikAya cAritra hai - isa prakAra to vyavahAranaya kahatA hai| nizcaya se merI AtmA hI jJAna hai, merI AtmA hI darzana aura cAritra hai, merI AtmA hI pratyAkhyAna hai aura merI AtmA hI saMvara aura yoga hai (yaha nizcayanaya kA kathana hai)| 132

Page #150
adhyAya - 8 (Understanding of) the scriptures (Acharang) is knowledge, (belief in) substances like jiva is faith, and (protection of) six kinds of organisms is conduct; this is the empirical point of view (vyavahara naya). Surely, the Self is knowledge, the Self is faith and conduct, the Self is renunciation, and the Self is stoppage of karmas, and yoga; this is the transcendental point of view (nischayanaya). bhAvakarma se rAgAdi pariNati jaha phalihamaNi visuddho Na sayaM pariNamadi rAgamAdIhiM / raMgijjadi aNNehiM da so rattAdIhi davvehiM // evaM NANI suddho Na sayaM pariNamadi rAgamAdIhiM / gijjadi aNNehiM da so rAgadIhi dosehiM // (8-42-278) (8-43-279) jaise sphaTika maNi vizuddha hai, vaha svayaM lAla Adi varNa rUpa se pariNata nahIM hotI; parantu vaha anya lAla Adi varNa vAle dravyoM se lAla Adi rUpa pariNamana karatI hai| isI prakAra jJAnI (AtmA svayaM to) zuddha hai| vaha rAgAdi rUpa svayaM pariNamana nahIM karatA; parantu vaha anya rAgAdi doSoM se rAga rUpa pariNamana karatA hai| Just as a crystal, which is pure, does not alter its colour by itself, but when in proximity with coloured (like red) objects, seems to acquire red tinge, similarly the knowledgeable Self is pure, and does not acquire modifications like attachment by itself. But due to dispositions like attachment, its purity gets tainted. 133

Page #151
adhyAya -8 jJAnI rAgAdi kA kartA nahIM hai - Na vi rAgadosamohaM kuvvadi NANI kasAyabhAvaM vaa| sayamappaNo Na so teNa kArago tesi bhaavaannN|| (8-44-280) jJAnI rAga, dveSa, moha ko athavA kaSAya bhAva ko svayaM nijarUpa nahIM karatA hai, isalie vaha una bhAvoM kA kartA nahIM hai| The knowledgeable Self does not, on his own accord, produce in himself dispositions like attachment, aversion, delusion or passions. Therefore, he is not the causal agent for these dispositions. ajJAnI rAgAdi kA kartA hai - rAgamhi ya dosamhi ya kasAyakammesu ceva je bhaavaa| tehiM du pariNamaMto rAgAdI baMdhadi puNo vi|| (8-45-281) rAga ke hAne para, dveSa ke hone para aura kaSAya karmoM ke hone para jo bhAva hote haiM. una rUpa pariNamana karatA huA (ajJAnI) rAgAdi ko bAra-bAra bA~dhatA hai| Due to dispositions of attachment, aversion, and passions, the psychic manifestations of the ignorant cause bondages of such karmas, time and again. 134

Page #152
adhyAya -8 rAgAdi se karmabandha hotA hai - rAgamhi ya dosamhi ya kasAyakammesu ceva je bhaavaa| tehiM du pariNamaMto rAgAdI baMdhade cedaa|| (8-46-282) rAga, dveSa aura kaSAya karmarUpa (dravyakarma ke udaya) hone para jo rAgAdi pariNAma hote haiM, una rUpa pariNamana karatA huA AtmA rAgAdi ko bA~dhatA hai| (niSkarSa yaha hai ki karma-bandha ke kAraNa rAgAdi bhAva hote haiM aura rAgAdi bhAva karma-bandha kA kAraNa haiN|) On the fruition of material karmas pertaining to attachment, aversion, and passions, the psychic manifestations (like attachment) of the Self cause bondages of karmas. (The inference is that karmic bondages cause dispositions, like attachment; and dispositions, like attachment, cause karmic bondages.) pratikramaNa kA svarUpa - appaDikamaNaM duvihaM apaccakkhANaM taheva vinnnneyN| edeNuvadeseNa du akArago vaNNido cedaa|| (8-47-283) appaDikamaNaM duvihaM davve bhAve apaccakkhANaM pi| edeNuvadeseNa du akArago vaNNido cedaa|| vdaa|| (8-48-284) 135

Page #153
adhyAya - 8 jAva Na paccakkhANaM appaDikamaNaM ca davvabhAvANaM / kuvvadi AdA tAva du kattA so hodi NAdavvo // ( 8-49-285) (pUrvAnubhUta viSayarAgAdirUpa) apratikramaNa do prakAra kA hai| isI prakAra (bhAvI viSayAkAMkSArUpa) apratyAkhyAna (do prakAra kA ) jAnanA caahiye| isa upadeza se AtmA akAraka kahA gayA hai| apratikramaNa aura apratyAkhyAna bhI dravya aura bhAvarUpa se do prakAra kA hai| isa upadeza se AtmA akAraka kahA gayA hai| jaba taka AtmA dravya aura bhAva kA pratyAkhyAna nahIM karatA aura pratikramaNa nahIM karatA, taba taka vaha AtmA (karmoM kA) kartA hotA hai, aisA jAnanA caahiye| Non-repentance (of past perversions like attachment) is of two kinds. Similarly, non-renunciation (of future perversions like desire) is of two kinds. This teaching entails that the Self is not their causal agent. Non-repentance and non-renunciation are also of two kinds each - physical and psychical. This teaching entails that the Self is not their causal agent. Know that so long as the Self does not follow renunciation and repentance, of physical and psychical dispositions, till then he is the causal agent of the karmas. jJAnI muni ko AhAra nimittaka bandha nahIM hai - AdhAkammAdIyA poMggaladavvassa je ime dosA / ki te kuvvadi NANI paradavvaguNA du je Nicca // 136 (8-50-286)

Page #154
AdhAkammaM uddesiyaM ca poMggalamayaM imaM davvaM / kiha taM mama hodi kadaM jaM NiccamacedaNaM vRttaM // adhyAya - 8 (8-51-287) adha:karma Adi jo ye pudgaladravya ke doSa haiM, unako jJAnI (AtmA) kisa prakAra kara sakatA hai, jo ki sadA paradravya ke guNa haiN| yaha adha:karma aura auddezika pudgalamaya dravya haiN| vaha merA kiyA kisa prakAra ho sakatA hai jo sadA acetana kahA gayA hai| How can a knowledgeable Self be responsible for the results of actions like preparing food for family and saint, adhahkarma, which are defects of the material substances, having qualities alien to those of the Self? Results of actions like adhahkarma, and food prepared specially for saint (auddesik), are material in nature. How can these be my doings as these are perennially devoid of consciousness? aTTama baMdhAdhiyAro samatto 137

Page #155
adhyAya -9 Navamo mokkhAdhiyAro THE LIBERATION bandha ke jJAnamAtra se mokSa nahIM - jaha NAma ko vi puriso baMdhaNayamhi cirkaalpddibddho| tivvaM maMdasahAvaM kAlaM ca viyANade tss|| (9-1-288) jadi Na vi kuvvadi chedaM Na muccade teNa baMdhaNavaso sN| kAleNa du bahugeNa vi Na so Naro pAvadi vimokkhN|| (9-2-289) iya kammabaMdhaNANaM padesapayaDiTTidI ya annubhaag| jANato vi Na muccadi muccadi savve jadi visuddho|| (9-3-290) jaise bandhana meM bahuta samaya se ba~dhA huA koI puruSa usa bandhana ke tIvra-manda svabhAva ko aura usake kAla ko jAnatA hai, yadi vaha usa bandhana ko nahIM kATatA hai to vaha usa bandhana se nahIM chUTatA aura bandhana ke vaza huA vaha manuSya bahuta kAla meM bhI chuTakArA nahIM paataa| isI prakAra jIva karma-bandhanoM ke pradeza, prakRti, sthiti aura anubhAga ko jAnatA huA bhI karma-bandha se nahIM chuutttaa| yadi vaha rAgAdi ko dUrakara zuddha hotA hai to sampUrNa karma-bandha se chUTa jAtA hai| . . . . . . . . . . . . . . . . . . . . . . . . 138

Page #156
adhyAya -9 A man, bound in shackles for a long time, knows the nature of his bondage, intense or feeble, and also its duration. He cannot get rid of the bondage till the time he is able to break the shackles. Without such an effort, he cannot get freedom for a very long time. In the same way, the Self, while knowing the nature of the karmic bondages - quantity of space-points, species, duration, and fruition - does not get rid of these bondages (till he makes an effort). If he attains purity by abandoning attachment etc., he can get rid of all karmic bondages. bandha kI cintAmAtra se mokSa nahIM - jaha baMdhe ciMtaMto baMdhaNabaddho Na pAvadi vimokkhN| taha baMdhe ciMtaMto jIvo vi Na pAvadi vimokkhN|| (9-4-291) jisa prakAra bandhana meM par3A huA koI puruSa usa bandhana kI cintA karatA huA (cintA karane mAtra se) chuTakArA nahIM pAtA, usI prakAra jIva bhI karma-bandha kI cintA karatA huA (cintA karane mAtra se) mukti nahIM paataa| Just as a man, bound in shackles, cannot get rid of the bondage merely by worrying about it, similarly, a man cannot get liberated from karmic bondage merely by worrying about it. 139

Page #157
adhyAya -9 karma-bandha ke kSaya se mokSa hotA hai - jaha baMdhe chattUNa ya baMdhaNabaddho du pAvadi vimokkhN| taha baMdhe ,ttUNa ya jIvo saMpAvadi vimokkhN|| (9-5-292) jisa prakAra bandhana meM par3A huA koI puruSa bandhanoM ko kATakara avazya hI mukti prApta karatA hai, usI prakAra jIva karma-bandha ko kATakara mokSa prApta karatA hai| Just as a man, bound in shackles, can surely get rid of the bondage by breaking the shackles, similarly, a man can get liberated if he makes efforts to get rid of the karmic bondage. bheda-vijJAna se mokSa hotA hai - baMdhANaM ca sahAvaM viyANiduM appaNo sahAvaM c| baMdhesu jo virajjadi so kammavimokkhaNaM kunndi|| (9-6-293) bandhoM ke svabhAva ko aura AtmA ke svabhAva ko jAnakara jo puruSa bandhoM ke prati virakta hotA hai, vaha karmoM se mukta hotA hai| After knowing the nature of the karmic bondages and also the nature of the Self, the man who keeps at bay all karmic bondages, gets liberated. 140

Page #158
adhyAya -9 prajJA se bheda-vijJAna hotA hai - jIvo baMdho ya tahA chijaMti salakkhaNehi nniydehi| paNNAchedaNaeNa du chiNNA nnaannttmaavnnnnaa|| (9-7-294) jIva tathA bandha ye donoM apane-apane nizcita lakSaNoM ke dvArA pRthak kiye jAte haiN| prajJA rUpI churI ke dvArA chede hue (pRthak kiye hue) ye nAnArUpa ho jAte haiM (pRthak ho jAte haiN)| The Self and the karmic bondage are differentiated on the basis of their own intrinsic nature. These two are chiselled (separated) with the help of the instrument of selfdiscrimination. bheda-vijJAna hone para jIva kA karttavya - jIvo baMdho ya tahA chijjaMti salakkhaNehi nniydehiN| baMdho chededavvo suddho appA ya ghettvvo|| (9-8-295) jIva tathA bandha apane-apane nizcita lakSaNoM ke dvArA pRthak kiye jAte haiN| vahA~ bandha ko to (AtmA se) pRthak kara denA cAhiye aura zuddha AtmA ko grahaNa karanA caahiye| The Self and the karmic bondage are differentiated (and separated) on the basis of their own intrinsic nature. The karmic bondage should be discarded and the pure soul ought to be realized. 141

Page #159
adhyAya -9 prajJA ke dvArA hI AtmA ko grahaNa karanA cAhiye - kiha so gheppadi appA paNNAe so du ghuppade appaa| jaha paNNAi vihatto taha paNNAe va ghettvyo|| (9-9-296) (ziSya gurU se pUchatA hai) vaha zuddha AtmA kaise grahaNa kiyA jA sakatA hai? (AcArya uttara dete haiM) vaha zuddha AtmA prajJA ke dvArA grahaNa kiyA jAtA hai| jaise (pahale) prajJA ke dvArA vibhakta kiyA thA, usI prakAra prajJA ke dvArA hI grahaNa karanA caahiye| (The disciple asks -) "How can one realize that pure soul?" (The Acharya replies -) "That pure soul can be realized through selfdiscrimination. As earlier the pure soul was separated from the karmic bondage through self-discrimination, in the same way, the pure soul is realized through self-discrimination." maiM cidAtmA hU~ - paNNAe ghettavvo jo cedA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti nnaadvvaa|| (9-10-297) prajJA ke dvArA isa prakAra grahaNa karanA cAhiye ki jo cidAtmA hai, nizcaya se vaha maiM hU~; zeSa jo bhAva haiM, ve mujhase para haiM, yaha jAnanA caahiye| Through self-discrimination, one must realize that 'I' is really the 'pure consciousness'; and, further, that all other dispositions are not part of oneself. 142

Page #160
adhyAya -9 maiM dRSTA mAtra hU~ - paNNAe ghettavvo jo dRTThA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti nnaadvvaa|| (9-11-298) prajJA ke dvArA isa prakAra grahaNa karanA cAhiye ki jo dekhane vAlA dRSTA hai, nizcaya se vaha maiM hU~; zeSa jo bhAva haiM, ve mujhase para haiM, yaha jAnanA caahiye| Through self-discrimination, one must realize that I' is really the 'seer' who sees; and, further, that all other dispositions are not part of oneself. maiM jJAtAmAtra hU~ - paNNAe ghettavvo jo NAdA so ahaM tu nnicchydo| avasesA je bhAvA te majjha pare tti nnaadvvaa|| (9-12-299) prajJA ke dvArA isa prakAra grahaNa karanA cAhiye ki jo jAnane vAlA jJAtA hai, nizcaya se vaha maiM hU~; zeSa jo bhAva haiM, ve mujhase para haiM, yaha jAnanA caahiye| Through self-discrimination, one must realize that 'l' is really the 'knower' who knows; and, further, that all other dispositions are not part of oneself. 143

Page #161
adhyAya -9 cinmAtra bhAva hI apane haiM - ko NAma bhaNejja buho NAduM savve parAie bhaave| majjhamiNaM ti ya vayaNaM jANaMto appayaM suddh|| (9-13-300) AtmA ko zuddha jAnatA huA, zeSa saba bhAvoM ko para jAnakara kauna buddhimAna 'ye bhAva mere haiM' aise vacana khegaa| Knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, "These dispositions belong to me.'? sAparAdha aura niraparAdha AtmA - theyAdI avarAhe kuvvadi jo so sasaMkido hodi| mA bajjhe haM keNa vi coro tti jaNamhi viyrNto|| __(9-14-301) jo Na kuNadi avarAhe so NissaMko du jaNavade bhmdi| Na vi tassa bajjhiduM je ciMtA uppajjadi kayA vi|| (9-15-302) evaM hi sAvarAho bajjhAmi ahaM tu saMkido cedaa| jo puNa NirAvarAho NissaMko haM Na bjjhaami|| (9-16-303) 144

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adhyAya - 9 jo puruSa corI Adi aparAdhoM ko karatA hai, vaha puruSa sazaMkita rahatA hai ki manuSyoM ke bIca ghUmate hue 'cora hai' aisA jAnakara kisI ke dvArA maiM bA~dha na liyA jaauuN| jo puruSa aparAdha nahIM karatA, vaha to deza meM ni:zaMka ghUmatA hai kyoMki usake mana meM ba~dhane kI cintA kabhI utpanna nahIM hotii| isI prakAra aparAdhI AtmA zaMkita rahatA hai ki maiM (jJAnAvaraNAdi karmoM se) bandha ko prApta houuNgaa| yadi vaha nirAparAdha ho to niHzaMka rahatA hai ki maiM nahIM bNdhuuNgaa| A man who commits crimes, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crimes, roams around in the midst of people without fear of getting caught and arrested. In the same way, a guilty soul is afraid of getting bondage of karmas (like knowledge-obscuring karma). If the soul is not guilty, it remains unafraid of getting any karmic bondage. niraparAdha AtmA niHzaMka hotA hai - - saMsiddhirAdhasiddhaM sAdhidamArAdhidaM ca eytttth| avagadarAdho jo khalu cedA so hodi avarAdho // (9-17-304) jo puNa NirAvarAdho cedA Nissakido du so hodi / ArAhaNAi NiccaM vaTTadi ahamidi viyaannNto|| (9-18-305) saMsiddhi, rAdha, siddha, sAdhita aura ArAdhita ye saba ekArthaka haiN| jo AtmA rAdharahita hai (nija zuddhAtmA kI ArAdhanA se rahita hai), vaha AtmA aparAdha hotA hai; aura jo 145

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adhyAya 9 AtmA niraparAdha hotA hai, vaha ni:zaMka hotA hai| aisA AtmA 'maiM (upayoga-svarUpa eka zuddha AtmA) hU~' isa prakAra jAnatA huA (zuddhAtmasiddhirUpa) ArAdhanA se sadA hI vartatA hai| Attainment, self-devotion, fulfillment, achievement, and adoration are synonymous. The soul which is devoid of selfdevotion is a guilty soul. Only that soul which is not guilty is free from fear. Such a soul, knowing its true nature (pure consciousness), is always engrossed in the accomplishment of its pure nature. viSakumbha aura amRtakumbha paDikamaNaM paDisaraNaM paDiharaNaM dhAraNA NiyattI ya / jiMdA garuhA sohI aTThaviho hodi visakuMbho // apaDikamaNamapaDisaraNamappaDihAro adhAraNA ceva / aNiyattI ya aNiMdAgaruhAsohI amayakuMbho // (9-19-306) (9-20-307) pratikramaNa, pratisaraNa, parihAra, dhAraNA, nivRtti, nindA, garhA aura zuddhi - yaha ATha prakAra kA viSakumbha hai ( kyoMki isameM kartRtva buddhi hotI hai) / 146 apratikramaNa, apratisaraNa, aparihAra, adhAraNA, anivRtti, anindA, agarhA aura azuddhi - ye ATha amRtakumbha haiM ( kyoMki isameM kartRtva kA niSedha hai)|

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adhyAya - 9 Repentance (of past sins), pursuit (of virtue), abandonment (of attachment etc.), concentration, abstinence, self-censure, confession, and purification (by expiation), these eight constitute the poison-pot (because in these the soul is comprehended to be a doer). Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, nonconfession, and non-purification, these eight constitute the nectar-pot (because these forbid the soul to be a doer). idi vo makkhAdhiyAro samatto 147

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adhyAya - 10 dahamo savvavisuddhaNANAdhiyAro THE ALL-PURE KNOWLEDGE jIva apane pariNAmoM kA kartA hai - daviyaM jaM uppajjadi guNehi taM tehi jANasu annnnnnN| jaha kaDayAdIhiM du ya pajjaehi knnymnnnnnnmih|| (10-1-308) jIvassAjIvassa ya je pariNAmA du desidA sutte| taM jIvamajIvaM vA tehimaNaNNaM viyaannaahi|| (10-2-309) Na kudoci vi uppaNNo jamhA kajjaM Na teNa so aadaa| uppAdedi Na kiMci vi kAraNamavi teNa Na so hodi|| (10-3-310) kammaM paDucca kattA kattAraM taha paDucca kmmaanni| uppajjate NiyamA siddhI du Na dissade annnnaa|| (10-4-311) jo dravya jina guNoM se utpanna hotA hai, use una guNoM se ananya jaano| jaise loka meM kaTaka Adi paryAyoM se svarNa bhinna nahIM hai| jIva aura ajIva ke jo pariNAma sUtra meM kahe haiM, una pariNAmoM se usa jIva aura ajIva ko ananya jAno; kyoMki vaha AtmA kisI se utpanna nahIM huA, isalie vaha kisI kA kArya nahIM hai; kisI anya ko . . . . . . . . . . . . . . . . . . . . . . . . 148

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adhyAya - 10 utpanna nahIM karatA, isa kAraNa vaha kisI kA kAraNa bhI nahIM hai| niyama se karma kA Azraya karake kartA hotA hai tathA kartA kA Azraya karake karma utpanna hote haiN| kartA-karma kI anya koI siddhi nahIM dekhI jaatii| The qualities that produce a substance are no different from the substance itself; like gold in the form of a bracelet is no different from gold. Whatever modifications of the soul and the non-soul have been enumerated in the scripture, know that the soul and the non-soul are no different from these modifications. Since the soul is not produced by anything whatever, therefore, it is not an effect; it does not produce anything whatever, and, therefore, it is not a cause either. Only with reference to its conditioning by karmas the soul is said to be a doer, and, as a result, karmas are produced. Only this relationship of cause-effect, as a doer of karmas, gets established. AtmA aura karma-prakRti kA nimitta-naimittika sambandha - cedA du payaDIyaTTha uppajjadi vinnssdi| payaDI vi cedayaTTha uppajjadi vinnssdi|| (10-5-312) evaM baMdho ya doNhaM pi aNNoNNapaccayA hve| appaNo payaDIe ya saMsAro teNa jaayde|| (10-6-313) yaha AtmA prakRti ke nimitta se utpanna hotA hai aura naSTa hotA hai tathA ve karma-prakRtiyA~ bhI AtmA ke nimitta se utpanna hotI haiM aura vinAza ko prApta hotI 149

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adhyAya - 10 haiN| isa prakAra eka dUsare ke nimitta se AtmA aura karma-prakRtiyA~ - donoM kA bandha hotA hai| usa bandha se saMsAra hotA hai| The (psychic states of) soul are produced and destroyed by the operation of various species of karmas. Also, various species of karmas are produced and destroyed by the (psychic states of) soul. In this way, the soul and various species of karmas get bonded to each other. This bond is the cause of worldly cycle of births and deaths. jJAtA, dRSTA, muni kaise hotA hai? jA esa payaDIyaLaM cedago Na vimuNcdi| ayANago have tAvaM micchAdiTThI asNjdo|| (10-7-314) jadA vimuMcade cedA kmmphlmnnNtyN| tadA vimutto havadi jANago passago munnii|| (10-8-315) jaka taka yaha AtmA karmaprakRti ke nimitta se hone vAle utpatti aura vinAza ko nahIM chor3atA, taba taka vaha ajJAnI, mithyAdRSTi aura asaMyata (rahatA) hai| jaba AtmA ananta karmaphala ko chor3a detA hai, taba vaha bandha se mukta huA jJAtA, dRSTA aura saMyata (ho jAtA) hai| So long as the Self does not renounce this cycle of origination and destruction due to his association with various species of 150

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adhyAya - 10 karmas, till then he remains ignorant, wrong believer, and unrestrained. When the Self renounces the infinite fruits of karmas, he becomes free from karmas - knowledgeable, right believer, and restrained. jJAnI karma-phala ko jAnatA hai aNNANI kammaphalaM payaDisahAvaTTido du vededi / NANI puNa kammaphalaM jANadi udidaM Na vededi // (10-9-316) ajJAnI prakRti ke svabhAva meM sthita huA (harSa, viSAda se tanmaya huA) karma ke phala ko bhogatA hai aura jJAnI udaya meM Aye hue karma ke phala ko jAnatA hai, bhogatA nahIM hai| The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas (in the form of pleasure and pain), and the knowledgeable is aware of the fruits of karmas but does not enjoy them. abhavya apane svabhAva ko nahIM chor3atA Na muyadi payaDimabhavvo suThu vi ajjhAidUNa satthANi / guDaduddhaM pi pitA Na paNNayA NivvisA hoMti // - (10-10-317) 151

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adhyAya - 10 abhavya jIva zAstroM ko bhalIbhA~ti par3hakara bhI prakRti svabhAva ko nahIM chor3atA / jaise sarpa gur3amizrita dUdha ko pIte hue viSarahita nahIM hote / The one incapable of attaining liberation, even though wellversed in scriptures, does not give up his attachment for various species of karmas, like a snake does not give up its poisonous nature even after drinking sweetened (jaggery-mixed) milk. jJAnI karma-phala ko nahIM bhogatA NivveyasamAvaNNo NANI kammapphalaM viyANAdi / mahuraM kaDuyaM bahuvihamavedago teNa so hodi // vairAgya ko prApta jJAnI madhura, kaTuka aneka prakAra ke karmaisalie vaha karma-phala kA bhoktA nahIM haiN| (10-11-318) - phala ko jAnatA hai, The knowledgeable, fixed in non-attachment, knows the sweetbitter nature of the fruition of karmas; he, therefore, remains a non-enjoyer. 152 jJAnI puNya, pApa ko jAnatA hai vikuvvaNi vi vedadi NANI kammAi bahuppayArAI / jANadi puNa kammaphalaM baMdhaM puNNaM ca pAvaM ca // (10-12-319)

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adhyAya - 10 jJAnI bahuta prakAra ke karmoM ko na to karatA hai, na bhogatA hI hai; kintu vaha puNya aura pAparUpa karma-bandha ko aura karma-phala ko jAnatA hai| The knowledgeable does neither produce nor enjoy the fruits of various kinds of karmas, but he knows the karmic bondages involving merit or demerit, and the results of their fruition. jJAnI kartA bhoktA nahIM hai - diTThI sayaM pi NANaM akArayaM taha avedayaM cev| jANadi ya baMdhamokkhaM kammadayaM NijjaraM cev|| (10-13-320) (jaise) netra (dRzya se bhinna hone se vaha dRzya ko na karatA hai, na anubhava karatA hai) usI prakAra jJAna (karma se bhinna hone ke kAraNa) svayaM karmoM kA kartA nahIM hai aura unakA bhoktA bhI nahIM hai| (vaha to) bandha, mokSa, karma ke udaya aura nirjarA ko jAnatA hai| vizeSa - aba isase Age grantha ke anta taka cUlikA kA vyAkhyAna karate haiN| (vizeSa vyAkhyAna, ukta, anukta vyAkhyA athavA uktAnukta artha kA saMkSipta vyAkhyAna (sAra) cUlikA kahalAtI hai|) Just like an eye, being different from the scene it is viewing, neither performs the scene nor enjoys it, similarly, knowledge, being different from the karmas, neither performs the karmas nor enjoys them. It only knows bondage, liberation, rise of karmas and their shedding. 153

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adhyAya - 10 Note: Now onwards, till the end of this scripture, is contained the chulika. (A synopsis of explicit or inexplicit explanations and meanings of the subject matter is termed a chulika.) kartRtva mAnane vAloM ko mokSa nahIM logassa kudi vihU suraNArayatiriyamANuse satte / samaNANaM pi ya appA jadi kuvvadi chavvihe kAye // (10-14-321) logasamaNANamevaM siddhaMtaM paDi Na dissadi viseso / logassa kudi vihU samaNANaM appao kuNadi // (10-15-322) evaM Na ko vi makkho dissadi logasamaNANaM donhaM pi / NiccaM kuvvaMtANaM sadevamaNuyAsure loge // (10-16-323) loka ke mata meM sura, nAraka, tiryaJca aura manuSya prANiyoM ko viSNu karatA hai aura yadi zramaNoM ke matAnusAra bhI AtmA chaha kAya ke jIvoM ko (jIvoM ke kAryoM ko) karatA hai to isa prakAra loka ora zramaNoM meM siddhAntoM kI dRSTi se koI antara nahIM diikhtaa| loka ke mata meM viSNu karatA hai aura zramaNoM ke mata meM AtmA karatA hai| isa prakAra deva, manuSya aura asura lokoM ko sadA karate hue (kartAbhAva se pravarttamAna) loka aura zramaNa donoM kA bhI koI mokSa dikhAI nahIM detaa| 154 According to ordinary people, Visnu is the creator of celestial-,

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adhyAya - 10 infernal-, subhuman-, and human-beings. If the monks also believe that soul is the creator of six kinds of organic bodies (earth, water, fire, air, plants, and mobile beings), then there is no difference in the viewpoints of ordinary people and monks. In the opinion of ordinary people, Visnu is the creator, and in the opinion of monks, soul is the creator. Thus, there seems to be no liberation for any of the two - ordinary people and monks - as they are ever engaged in the creation (karmic dispositions) of worlds-celestial, human, or infernal. jJAnI kI mAnyatA - vavahArabhAsideNa du paradavvaM mama bhaNaMti vididtthaa| jANaMti NicchayeNa du Na ya maha prmaannumettmvi|| ___ (10-17-324) (ajJAnI jana) vyavahAra naya se 'paradravya merA hai' aisA kahate haiM aura padArtha ke svarUpa ko jAnane vAle jJAnI jana to jAnate haiM ki nizcayanaya se isa saMsAra meM paramANumAtra kucha bhI merA nahIM hai| From the empirical point of view, (the ignorant) people call the non-self substance as their own, but knowledgeable people, who know the real nature of substances, say that, in reality, even an atom of alien substance is not theirs. 155

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adhyAya - 10 paradravya ko apanA mAnane vAlA jJAnI mithyAdRSTi hai - jaha ko vi Naro jaMpadi amhANaM gaamvisynnyrtttth| Na ya hoMti tANi tassa du bhaNadi ya moheNa so appaa|| (10-18-325) emeva micchAdiTThI NANI NissaMsayaM havadi eso| jo paradavvaM mama idi jANato appayaM kunndi|| (10-19-326) tamhA Na me tti NaccA doNhaM edANa kttivvsaao| paradavve jANaMto jANejjA divirhidaannN|| (10-20-327) jaise koI puruSa kahatA hai ki yaha hamArA grAma, janapada, nagara aura rASTra hai kintu vastutaH ve usake nahIM haiM, tathApi vaha AtmA moha se aisA kahatA hai| isI prakAra jo jJAnI 'paradravya merA hai' yaha jAnatA huA paradravya ko nijarUpa kara letA hai, vaha jJAnI ni:sandeha mithyAdRSTi hai| isalie 'ye paradravya mere nahIM haiM' yaha jAnakara loka aura zramaNa ina donoM ke paradravya meM kartRtva ke vyavasAya ko jAnate hue samajho ki yaha vyavasAya mithyAdRSTiyoM kA hai| A person may say that this village, town, city, or nation, is his, but, in reality, these do not belong to him; he utters such words only due to his delusion. In the same way, a person, who considers an alien substance to be his own, and then identifies himself with it, is, without doubt, a wrong believer. Therefore, believe that these alien substances do not belong to you, and that the involvement of the Self in creation of non-self substances, as 156

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adhyAya - 10 asserted by ordinary people and monks, is the view of the wrong believers. bhAva karma kA kartA jIva hai - micchattaM jadi payaDI micchAdiTThI karedi appaannN| tamhA acedaNA de payaDI NaNu kAragA pttaa|| (10-21-328) ahavA eso jIvo poggaladavvassa kuNadi micchttN| tamhA poMggaladavvaM micchAdiTThI Na puNa jiivo|| __(10-22-329) aha jIvo payaDI taha poMggaladavvaM kuNaMti micchtt| tamhA dohi kadaM taM doNhi vi bhuMjaMti tassa phlN|| (10-23-330) aha Na payaDI Na jIvo poMggaladavvaM karedi micchttN| tamhA poggaladavvaM micchattaM taM tu Na hu micchaa|| (10-24-331) yadi (mohanIya karma kI) mithyAtva prakRti AtmA ko mithyAdRSTi karatI hai, isa mAnyatA se tere matAnusAra acetana prakRti nizcaya hI mithyAtva bhAva kI kartA ho gii| athavA yaha jIva pudgala dravya ke mithyAtva ko karatA hai, aisA mAnA jAe to pudgala dravya mithyAdRSTi siddha hogA, jIva nahIM; athavA jIva tathA prakRti - ye donoM pudgala dravya ko mithyAtvarUpa karate haiM, aisA mAnane se donoM ke dvArA kiye gaye mithyAtva ke 157

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adhyAya - 10 phala ko ve donoM hI bhogeMge; athavA na to prakRti aura na jIva pudgala dravya ko mithyAtvarUpa karatA hai, aisA mAnane se pudgala dravya ko (mithyAtva bhAva kA prasaMga A jAegA); kyA vaha vAstava meM mithyA nahIM hai? If you believe that karmic matter (of the nature of deluding karmas) makes the Self a wrong believer, then your belief amounts to attributing the non-conscious karmic matter the ability to create delusion in the Self. Or if you believe that the Self creates delusion in the physical substance, then your belief amounts to attributing wrong belief to the physical substance and not to the Self. If you believe that both, the Self and the nature of the karmic matter, create delusion in the physical substance, then they both must enjoy the fruits of their action. Further, your contention that neither the Self nor the nature of the karmic matter creates delusion in the physical substance will amount to attributing wrong belief to the physical substance; is it not really an erroneous belief? karma hI kartA hai, jIva nahIM, yaha mithyA hai - kammehi du aNNANI kijjadi NANI taheva kmmehiN| kammehi suvAvijjadi jaggAvijjadi taheva kmmehiN|| (10-25-332) kammehi suhAvijjadi dukkhAvijjadi taheva kmmehi| kammehi ya micchattaM Nijjadi ya asaMjamaM cev|| (10-26-333) 158

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kammehi bhamADijjadi uDDhamahaM cAvi tiriyaloyaM ca / kammehi ceva kijjadi suhAsuhaM jettiyaM kiMci // adhyAya - 10 (10-27-334) jamhA kammaM kuvvadi kammaM de di haraditti jaM kiMci / tamhA savve jIvA akAragA hoMti aavnnnnaa|| (10-28-335) (pUrva pakSa-) 'karmoM ke dvArA jIva ajJAnI kiyA jAtA hai, usI prakAra karmoM ke dvArA jJAnI hotA hai| karmoM ke dvArA jIva sulAyA jAtA hai, usI prakAra karmoM ke dvArA jagAyA jAtA hai| karmoM ke dvArA jIva sukhI hotA hai, usI prakAra karmoM ke dvArA dukhI hotA hai| karmoM ke dvArA jIva mithyAtva aura asaMyama ko prApta hotA hai; aura karmoM ke dvArA jIva Urdhvaloka, adholoka aura tiryagloka meM bhramaNa karatA hai / karmoM ke dvArA hI jo kucha jitanA zubha aura azubha hai vaha hotA hai; kyoMki karma karatA hai, karma detA hai, isa prakAra jo kucha hai, use karma hI haratA hai; isalie sabhI jIva akartA siddha hote haiN|' (The aforementioned belief amounts to -) "The Self is made ignorant by the karmas and, likewise, he is made knowledgeable by the karmas. Karmas send the Self to sleep and, likewise, he is awakened by the karmas. Karmas make the Self happy and, likewise, he is made miserable by the karmas. It is by the karmas that the Self is brought to wrong belief and non-discipline, and is made to wander in the upper, middle, and lower worlds. All virtuous or wicked happenings are the handiwork of the karmas. Because the karma does, karma gives, and it is the karma that takes away; therefore, all souls are proved to be without any action.' 159

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adhyAya - 10 AtmA ko akartA mAnane kA duSpariNAma purisitthiyAhilAsI itthIkammaM ca purisamahilasadi / esA AyariyaparaMparAgadA erisI du sudI || tamhA Na ko vi jIvo abaMbhayArI du tumhamuvadese / jamhA kammaM ceva hi kammaM ahilasadi jaM bhaNidaM // jamhA ghAdedi paraM pareNa ghAdijjade ya sA payaDI / deNattheNa du kira bhaNNadi paraghAdaNAme tti // (10-29-336) (10-30-337) (10-31-338) tamhA Na ko vi jIvovaghAdago atthi tumha uvadese / jamhA kammaM ceva hi kammaM ghAdedi jaM bhaNidaM // 160 (10-32-339) (pUrvokta mata vAle yaha bhI mAnate haiM ki - ) 'puruSa vedakarma strI kI abhilASA karatA hai, aura strI vedakarma puruSa kI abhilASA karatA hai, AcArya - paramparA se AI huI aisI zruti hai; isalie tumhAre mata meM koI bhI jIva abrahmacArI nahIM hai| kyoMki jo dUsare ko mAratA hai aura dUsare ke dvArA mArA jAtA hai, vaha bhI karma hai| isI artha meM paraghAta nAmakarma kahA jAtA hai; isalie tumhAre mata meM koI jIva upaghAta karane vAlA nahIM hai, kyoMki karma hI karma ko mAratA hai, yaha kahA hai / ' (It also amounts to -) "The karmic matter of the nature of male

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adhyAya - 10 sex-passion creates a longing for woman and the karmic matter of the nature of female sex-passion creates a longing for man; this has come about from the ancient teachings of the Acharyas, and, as per this doctrine, there is no soul which is unchaste. Then, killing others and getting killed by others will also be attributed to the nature of karma. The name karma of injury by others (parghata) implies this meaning, and, therefore, as per your doctrine, no soul can cause injury as it is only the material karma which kills the material karma.' AtmA ko akartA mAnane vAle zramaNa nahIM haiM - evaM saMkhuvadesaM je du parUviMti erisaM smnnaa| tesiM payaDI kuvvadi appA ya akAragA svve|| (10-33-340) (AcAryadeva kahate haiM ki-) isa prakAra sAMkhyamata kA aisA upadeza jo zramaNa (zramaNAbhAsa) karate haiM, unake mata meM prakRti hI karatI hai aura saba AtmA akAraka hai (aisA siddha hotA hai)| (Says the Acharya -) If any monks preach such doctrine of the Samkhya system, then, in their view, the material karmas do everything, and, hence, it follows that all souls are inactive. 161

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adhyAya - 10 apekSA- bheda se AtmA kartA aura akartA hai - ahavA maNNasi majjhaM appA appANamappaNo kuNadi / eso micchasahAvo tumhaM evaM bhaNaMtassa // appA NiccAsaMkhejjapadeso desido du samayamhi / Na vi so sakkadi tatto hINo ahiyo va kAduM je // jIvassa jIvarUvaM vittharado jANa logamittaM hi / tatto so kiM hINo ahiyo ya kadaM bhaNasi davvaM // (10-34-341) 162 (10-35-342) (10-36-343) aha jANago du bhAvo NANasahAveNa atthi de di madaM / tamhA Na vi appA appayaM tu samayappaNo kuNadi // (10-37-344) athavA (kartRtva kA pakSa siddha karane ke lie) aisA mAno ki merA AtmA apane dravyarUpa AtmA ko karatA hai| aisA kahane vAle terA yaha mithyAtva bhAva hai, kyoMki paramAgama meM AtmA ko nitya aura asaMkhyAta pradezI kahA gayA hai| AtmA usase hIna yA adhika nahIM kiyA jA sakatA / vistAra kI apekSA jIva kA jIvarUpa nizcaya se lokamAtra jaano| AtmA usase kyA hIna athavA adhika hotA hai jo tU kahatA hai ki AtmA ne dravyarUpa AtmA ko kiyA; athavA agara terA aisA mata hai ki jJAyaka bhAva to jJAnasvabhAva se sthita hai to isase bhI AtmA svayaM apane AtmA ko nahIM karatA (yaha siddha hotA hai)|

Page #180
adhyAya - 10 Or (in order to substantiate your theory that the karmas do everything -) if you hold, "My soul transforms itself by itself," then this opinion of yours is perverse thinking. Soul has been described in sacred scriptures as eternal and having innumerable points of space. The soul, on its own accord, is incapable of increasing or decreasing its spatial points. Know that, from the point of view of extension, the soul is coextensive with the universe. Since the soul, on its own accord, is incapable of increasing or decreasing its spatial points, how can you say that the soul transforms itself by itself? If you accept that the knowing substance exists with its knowing nature, then also it is established that the soul does not transform itself by itself. vastu nityAnityAtmaka hai - kehici du pajjayehiM viNassade Neva ci du jiivo| jamhA tamhA kuvvadi so vA aNNo va nneyNto|| (10-38-345) kehici du pajjayehiM viNssade Neva kehici du jiivo| jamhA tamhA vedadi so vA aNNo va nneyNto|| (10-39-346) jo ceva kuNadi so ceva vedago jassa esa siddhNto| so jIvo NAdavvo micchAdiTThI annaarihdo|| (10-40-347) aNNo karedi aNNo paribhuMjadi jassa esa siddhNto| so jIvo NAdavvo micchAdiTThI annaarihdo|| (10-41-348) 163

Page #181
adhyAya - 10 kyoMki jIva kitanI hI paryAyoM se naSTa hotA hai aura kitanI hI paryAyoM se naSTa nahIM hotA isalie (jo bhogatA hai), vahI karatA hai yA anya karatA hai, aisA ekAnta nahIM hai; kyoMki jIva kitanI hI paryAyoM se naSTa hotA hai aura kitanI hI paryAyoM se naSTa nahIM hotA; isalie (jo karatA hai), vahI bhogatA hai athavA anya bhogatA hai, aisA ekAnta nahIM hai| jo jIva karatA hai, vahI bhogatA hai, jisakA yaha siddhAnta hai, vaha jIva mithyAdRSTi, Arhata mata kA na mAnane vAlA jAnanA cAhiye / koI anya karatA hai, koI anya bhogatA hai, jisakA aisA siddhAnta hai, vaha jIva mithyAdRSTi, Arhata mata kA na mAnane vAlA jAnanA caahiye| Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul (that enjoys) is the same as the doer, or else, some other is the doer, is not tenable. Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul (that acts) is the same as the enjoyer (of fruits thereof), or else, some other is the enjoyer, is not tenable. The one who believes that the soul that acts is the same as the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord. The one who believes that the soul that acts is absolutely different from the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord. 164

Page #182
adhyAya - 10 jIva pariNamana karatA huA bhI anya dravyarUpa nahIM hotA - jaha sippio du kammaM kuvvadi Na ya so du tammao hodi| taha jIvo vi ya kammaM kuvvadi Na ya tammao hodi|| (10-42-349) jaha sippiu karaNehiM kuvvadi Na ya so du tammao hodi| taha jIvo karaNehiM kuvvadi Na ya tammao hodi|| (10-43-350) jaha sippiu karaNANi ya giNhadi Na ya so du tammao hodi| taha jIvo karaNANi ya giNhadi Na ya tammao hodi|| (10-44-351) jaha sippiu kammaphalaM bhuMjadi Na ya so du tammao hodi| taha jIvo kammaphalaM bhuMjadi Na ya tammao hodi|| (10-45-352) jaise svarNakAra Adi zilpI kuNDala Adi karma karatA hai, parantu vaha unase tanmaya nahIM hotaa| usI prakAra jIva bhI jJAnAvaraNAdi pudgala karma ko karatA hai, kintu vaha unase tanmaya nahIM hotaa| jaise zilpI (svarNakAra Adi) hathaur3A Adi upakaraNoM se kuNDala Adi banAtA hai, kintu vaha unase tanmaya nahIM hotaa| usI prakAra jIva bhI mana-vacana-kAyarUpa karaNoM ke dvArA jJAnAvaraNAdi karma karatA hai; kintu vaha unase tanmaya nahIM hotaa| 165

Page #183
adhyAya - 10 jaise svarNakAra Adi zilpI upakaraNoM ko grahaNa karatA hai, kintu vaha unase tanmaya nahIM hotA; usI prakAra jIva bhI mana-vacana-kAyarUpa karaNoM ko grahaNa karatA hai; kintu vaha unase tanmaya nahIM hotaa| jaise svarNakAra Adi zilpI kuNDalAdi karmoM ke phala ko bhogatA hai; kintu vaha usa phala se tanmaya nahIM hotA, usI prakAra jIva bhI karma ke sukha-duHkha rUpa phala ko bhogatA hai, kintu vaha usa phala se tanmaya nahIM hotaa| Just as an artisan (a goldsmith, for example), does his work to produce earrings etc. but does not become identical with it, so also the Self produces karmic matter like knowledge-obscuring karma, but does not become identical with it. Just as an artisan (a goldsmith, for example), uses tools like a mallet to produce earrings etc. but does not become identical with them, so also the Self acts through the instruments of mind-, speech- and physical-activity to produce karmic matter like knowledge-obscuring karma, but does not become identical with them. Just as an artisan (a goldsmith, for example), takes up tools but does not become identical with them, so also the Self adopts instruments of mind-, speech- and physical-activity but does not become identical with them. Just as an artisan (a goldsmith, for example) enjoys the fruits of his work (earrings etc.) but does not become identical with the fruits, so also the Self enjoys the fruits of karmas (in the form of pleasure and pain) but does not become identical with them. 166

Page #184
adhyAya - 10 sUcanikA gAthA - evaM vavahArassa du vattavvaM dasaNaM smaasenn| suNu Nicchayassa vayaNaM pariNAmakadaM tu jaM hodi|| (10-46-353) isa prakAra to vyavahAra naya kA mata saMkSepa meM kahane yogya hai| Age nizcayanaya kA vacana suno, jo apane pariNAmoM ke dvArA kiyA huA hotA hai| The above perspective, from the empirical point of view (vyavahara naya), is worth speaking; now listen to the transcendental point of view (nischaya naya) which is the result of the modifications of the Self. jIva apane bhAvakarmoM meM tanmaya hone se dukhI hotA hai - jaha sippio du ceMjeM kuvvadi havadi ya tahA aNaNNo so| taha jIvo vi ya kammaM kuvvadi havadi ya aNaNNo so|| __ (10-47-354) jaha ceMjeM kuvvaMto du sippio Niccadukkhido hodi| tatto siyA aNaNNo taha ceMDhto duhI jiivo|| (10-48-355) jaise svarNakArAdi zilpI (kuNDalAdi aisA banAU~gA, isa prakAra mana meM) ceSTA 167

Page #185
adhyAya - 10 karatA hai tathA usa ceSTA se vaha tanmaya ho jAtA hai| usI prakAra jIva bhI rAgAdi bhAvakarma karatA hai aura vaha usa bhAvakarma se tanmaya ho jAtA hai| jaise svarNakArAdi zilpI ceSTA karatA huA nitya dukhI hotA hai aura usa duHkha se ananya (tanmaya) hotA hai, usI prakAra jIva harSa-viSAda rUpa ceSTA karatA huA dukhI hotA hai (aura usa duHkha se vaha ananya hai)| Just as an artisan (a goldsmith, for example) makes his mind up to undertake the task (of making earrings etc.), gets engrossed and becomes one with the task, similarly, the Self also gets engrossed and becomes one with his psychic dispositions like attachment. Just as an artisan (a goldsmith, for example), while performing the task, suffers all the time and becomes one with that suffering, similarly, the Self, kindled by pleasure and pain due to his psychic dispositions, suffers all the time and becomes one with that suffering. jIva ke jJAna-darzana-cAritra paryAyoM kA nizcaya svarUpa - jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha jANago du Na parassa jANago jANago so du|| (10-49-356) jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha passago du Na parassa passago passago so du|| (10-50-357) 168

Page #186
adhyAya - 10 jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha saMjado du Na parassa saMjado saMjado so du|| (10-51-358) jaha seDiyA du Na parassa seDiyA seDiyA ya sA hodi| taha daMsaNaM du Na parassa daMsaNaM daMsaNaM taM tu|| (10-52-359) jaise saphedI-khaDiyA para kI (dIvAla Adi rUpa) nahIM hai, saphedI vaha to saphedI hI hai (vaha apane svarUpa meM hI rahatI hai); usI prakAra jJAyaka (AtmA) para kA (jJeyarUpa) nahIM hai| jJAyaka vaha to jJAyaka hI hai (para ko jAnatA huA bhI apane svarUpa meM rahatA hai)| jaise saphedI-khaDiyA para kI nahIM hai, saphedI vaha to saphedI hI hai; usI prakAra darzaka (AtmA) para kA nahIM hai, darzaka (dRSTA) vaha to darzaka hI hai| jaise saphedI-khar3iyA para kI nahIM hai, saphedI vaha to saphedI hI hai; usI prakAra saMyata (AtmA) para kA (parigrahAdi rUpa) nahIM hai| saMyata vaha to saMyata hI hai| jaise saphedI-khaDiyA para kI (dIvAla Adi rUpa) nahIM hai, saphedI vaha to saphedI hI hai; usI prakAra darzana (zraddhAna) para kA nahIM hai| darzana vaha to darzana hI hai| Just as chalk, when applied to a board etc., does not become one with that board etc., but retains its own identity characterized by whiteness, similarly, the knower Self, while knowing an object, does not become one with that known object, but retains his own identity as a knower. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, ........................ 169

Page #187
3724 - 10 the perceiver Self, while perceiving an object, does not become one with that perceived object, but retains his own identity as a perceiver. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with restraint, while exercising restraint from an external object, does not become one with that object, but retains his own identity as possessor of restraint. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with right faith, while ascertaining an external object as it is, does not become one with that object, but retains his own identity as possessor of right faith. 4 f4ch 111941 - evaM tu NicchayaNayassa bhAsidaM nnaanndNsnncritte| Hu daerUTKY arloa A HATHUTII (10-53-360) isa prakAra jJAna, darzana aura cAritra ke viSaya meM nizcaya naya kA kathana huA; aura aba usake viSaya meM saMkSepa meM vyavahAra naya kA kathana suno| Knowledge, faith, and conduct, from the transcendental point of view, have thus been described. Now listen to their brief description from the empirical point of view. 170

Page #188
adhyAya - 10 samyagdRSTi svabhAva se dekhatA, jAnatA aura tyAgatA hai - jaha paradavvaM seDadi hu seDiyA appaNo shaavenn| taha paradavvaM jANadi NAdA vi saeNa bhaavenn|| (10-54-361) jaha paradavvaM seDadi hu seDiyA appaNo shaavenn| taha paradavvaM passadi jIvo vi saeNa bhaavenn|| (10-55-362) jaha paradavvaM seDadi hu seDiyA appaNo shaavenn| taha paradavvaM vijahadi NAdA vi saeNa bhaavenn|| (10-56-363) jaha paradavvaM seDadi hu seDiyA appaNo shaavenn| taha paradavvaM saddahadi sammAdiTThI shaavenn|| (10-57-364) jaise saphedI-khar3iyA apane svabhAva se hI paradravya (dIvAla Adi) ko sapheda karatI hai, usI prakAra jJAtA AtmA bhI apane svabhAva se paradravya ko jAnatA hai| jaise saphedI-khar3iyA apane svabhAva se hI paradravya (dIvAla Adi) ko sapheda karatI hai, usI prakAra jIva bhI apane svabhAva se paradravya ko dekhatA hai| jaise saphedI-khar3iyA apane svabhAva se hI paradravya (dIvAla Adi) ko sapheda karatI hai, usI prakAra jJAtA AtmA bhI apane svabhAva se paradravya ko tyAgatA hai| jaise saphedI-khar3iyA apane svabhAva se hI paradravya (dIvAla Adi) ko sapheda karatI hai, usI prakAra samyagdRSTi apane svabhAva se paradravya kA zraddhAna karatA hai| 171

Page #189
3724 - 10 Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the knower Self knows the alien substance because of his intrinsic nature of being a knower. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the perceiver Self perceives the alien substance because of his intrinsic nature of perception. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the Self who knows renounces the alien substance because of his intrinsic nature of non-attachment. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the Self with right faith ascertains the alien substance as it is because of his intrinsic nature of right faith. jIva kI anya paryAyoM kA vyavahAra svarUpa - evaM vavahArassa du viNicchao nnaanndNsnncritte| ufuICI 340utu fa qoutere Tha Ullgati (10-58-365) isa prakAra jJAna, darzana aura cAritra ke viSaya meM vyavahAra naya kA nirNaya kahA hai| anya paryAyoM meM bhI isI prakAra jAnanA caahiye| Knowledge, faith, and conduct, from the empirical point of view, have thus been described. The other modes (of consciousness) should be understood similarly. 172

Page #190
adhyAya - 10 AtmA ke guNa paradravya meM nahIM haiM - dasaNaNANacarittaM kiMci vi Natthi du acedaNe vise| tamhA kiM ghAdayade cedayidA tesu visesu|| (10-59-366) dasaNaNANacarittaM kiMci vi Natthi du acedaNe kmme| tamhA kiM ghAdayade cedayidA tammi kmmmmi|| (10-60-367) dasaNaNANacarittaM kiMci vi Natthi du acedaNe kaaye| tamhA kiM ghAdayade cedayidA tesu kaayesu|| (10-61-368) darzana, jJAna aura cAritra acetana viSaya meM kiMcinmAtra bhI nahIM haiM; isalie AtmA una viSayoM meM kyA ghAta karegA? darzana, jJAna aura cAritra acetana karma meM kiMcinmAtra bhI nahIM haiM; isalie AtmA usa karma meM kyA ghAta karegA? darzana, jJAna aura cAritra acetana kAya meM kiMcinmAtra bhI nahIM haiM; isalie AtmA una kAyoM meM kyA ghAta karegA? There is no faith, knowledge, and conduct whatsoever in the non-conscious sense-objects, therefore, what can the soul destroy in such objects? There is no faith, knowledge, and conduct whatsoever in the non-conscious matter of karmas, therefore, what can the soul destroy in such karmas? There is no faith, knowledge, and conduct whatsoever in the non-conscious body, therefore, what can the soul destroy in such bodies? 173

Page #191
adhyAya - 10 jJAnAdi kA ghAta hone para pudgala kA ghAta nahIM hotA - NANassa daMsaNassa ya bhaNido ghAdo tahA crittss| Na vi tamhi ko vi paoNggaladavve ghAdo du nniddittttho|| (10-62-369) jJAna, darzana aura cAritra kA ghAta batAyA hai, (kintu) usa pudgala dravya meM koI ghAta nahIM khaa| Destruction of knowledge, faith, and conduct, has been mentioned; (but) destruction of physical matter has not been indicated. samyagdRSTi ko viSayoM meM rAga nahIM hai - jIvassa je guNA keI Natthi te khalu paresu dvvesu| tamhA sammAdiTThissa Natthi rAgo du visesu|| (10-63-370) jIva ke jo koI guNa haiM, ve vAstava meM paradravyoM meM nahIM haiM; isalie samyagdRSTi ko viSayoM meM rAga nahIM hai| The attributes of the soul do not exist in alien substances; therefore, the right believer has no attachment for the senseobjects. 174

Page #192
adhyAya - 10 jIva ke rAgAdi pariNAma paradravya meM nahIM haiM - rAgo doso moho jIvassa du te annnnnnprinnaamaa| edeNa kAraNeNa du saddAdisu Natthi raagaadii|| (10-64-371) rAga, dveSa, moha ve jIva ke ananya pariNAma haiN| isa kAraNa rAga Adi (pariNAma) zabda Adi meM nahIM haiN| Attachment, aversion, and delusion, are the soul's own immutable modes; for this reason, sound (and other senseobjects) do not possess attachment etc. paradravya jIva meM rAgAdi utpanna nahI karatA - aNNadaviyeNa aNNadaviyassa No kIrade gunnuppaado| tamhA du savvadavvA uppajjaMte shaavenn|| (10-65-372) anya dravya ke dvArA anya dravya ke guNoM kI utpatti nahIM kI jA sakatI; isalie (yahI kAraNa hai ki) saba dravya apane-apane svabhAva se utpanna hote haiN| The qualities of a substance cannot be produced by another substance; therefore, all substances are produced by their own, individual nature. 175

Page #193
adhyAya - 10 pudgala zabda ko sunakara roSa-toSa karanA ajJAna hai - NiMdida da vayaNANi poMggalA pariNamaMti bahugANi / tANi suNidUNa rUsadi tUsadi ya puNo ahaM bhaNido // (10-66-373) poMggaladavvaM saddattapariNadaM tassa jadi guNo aNNo / tamhA Na tumaM bhaNido kiMci vi kiM rUsasi abuddho // (10-67-374) pudgala aneka prakAra ke niMdA aura stuti ke vacanoM ke rUpa meM pariNamita hote haiN| una vacanoM ko sunakara 'mujhako kahA hai' yaha mAnakara tU ruSTa aura tuSTa hotA hai| pudgaladravya zabdarUpa pariNamita huA hai| usakA guNa yadi tujhase anya hai, to phira he ajJAnI! tujhako kucha bhI nahIM kahA hai; phira tU kyoM ruSTa hotA hai? 176 Particles of physical matter get transformed into spoken communication containing words of censure or praise. On hearing those words you get angry or pleased thinking, "I have been addressed thus." Particles of physical matter have got transformed into spoken words, and if it (physical matter) has qualities entirely different from your own, these words cannot address you. Why then, O ignorant person, do you get angry?

Page #194
adhyAya - 10 AtmA apane svarUpa se zabda ko sunatA hai - asuho suho va saddo Na taM bhaNadi suNasu maM ti so cev| Na ya edi viviggahiduM sodavisayamAgadaM sh|| (10-68-375) azubha yA zubha zabda tujhe nahIM kahatA hai ki 'tU mujhako sun'| vaha AtmA bhI zrotra indriya ke viSaya meM Aye hue zabda ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant spoken word does not beckon you and say, "Hear me." When the word reaches your organ of hearing, the soul does not move to apprehend the incoming word. AtmA apane svarUpa se rUpa ko dekhatA hai - asuhaM suhaM va rUvaM Na taM bhaNadi peMccha maM ti so cev| Na ya edi viNiggahiduM cakkhuvisayamAgadaM ruuvN|| (10-69-376) azubha yA zubha rUpa tujhako yaha nahIM kahatA ki 'tU mujhako dekha' aura AtmA bhI cakSu indriya ke viSaya meM Aye hue rUpa ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant visual form does not beckon you and say, "See me." When the visual form reaches your organ of sight, the soul does not move to apprehend the incoming visual form. 177

Page #195
adhyAya - 10 AtmA apane svarUpa se gandha ko sUMghatA hai - asuho suho va gaMdho Na taM bhaNadi jiggha maM ti so cev| Na ya edi viNiggahiduM ghANavisayamAgadaM gNdhN|| (10-70-377) azubha yA zubha gandha tujhako yaha nahIM kahatA ki 'tU mujhe sUMgha' aura AtmA bhI ghrANendriya ke viSaya meM Aye hue gandha ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant odour does not beckon you and say, "Smell me." When the odour reaches your organ of smell, the soul does not move to apprehend the incoming odour. AtmA apane svarUpa se rasa ko cakhatA hai - asuho suho va raso Na taM bhaNadi rasaya maM ti so cev| Na ya edi viNiggahiduM rasaNavisayamAgadaM tu rsN|| (10-71-378) azubha yA zubha rasa tujhe yaha nahIM kahatA ki 'tU mujhe cakha' aura AtmA bhI rasanA indriya ke viSaya meM Aye hue rasa ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant flavour does not beckon you and say, "Taste me." When the flavour reaches your organ of taste, the soul does not move to apprehend the incoming flavour. 178

Page #196
adhyAya - 10 AtmA apane svarUpa se sparza karatA hai asuho suho va phAso Na taM bhaNadi phAsa maM ti so ceva / Naya edi viNiggahiduM kAyavisayamAgadaM phAsaM // (10-72-379) azubha yA zubha sparza tujhe yaha nahIM kahatA ki 'tU mujhe sparza kara' aura AtmA bhI sparzana indriya ke viSaya meM Aye hue sparza ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant physical contact does not beckon you and say, "Touch me." When the contact reaches your organ of touch, the soul does not move to apprehend the incoming contact. AtmA apane svarUpa se guNa ko jAnatA hai asuho suho va guNo Na taM bhaNadi bujjha maM ti so ceva / Naya edi viNiggahiduM buddhivisayamAgadaM tu guNaM // (10-73-380) azubha yA zubha guNa tujhe yaha nahIM kahatA ki 'tU mujhe jAna' aura AtmA bhI buddhi ke viSaya meM Aye hue guNa ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant quality of a substance does not beckon you and say, "Know me." When the quality reaches your mind, the soul does not move to apprehend the incoming quality. 179

Page #197
adhyAya - 10 AtmA apane svarUpa se dravya ko jAnatA hai - asuho suho va davvaM Na taM bhaNadi bujjha maM ti so cev| Na ya edi viNiggahiduM buddhivisayamAgadaM dvvN|| ___ (10-74-381) azubha yA zubha dravya tujhe yaha nahIM kahatA ki 'tU mujhe jAna' aura AtmA bhI buddhi ke viSaya meM Aye hue dravya ko grahaNa karane ke lie nahIM jaataa| Unpleasant or pleasant substance does not beckon you and say, "Know me." When the substance reaches your mind, the soul does not move to apprehend the incoming substance. para meM sva buddhi kA pariNAma - evaM tu jANidUNa ya uvasamaM Neva gacchade muuddho| NiggahamaNA parassa ya sayaM ca buddhi sivmptto|| ___ (10-75-382) isa prakAra (zabda, rUpa, gandha, rasa, sparza, paraguNa aura dravya ko) jAnakara bhI mUDhajIva upazama (zAnti) ko prApta nahIM hotaa| vaha para ke grahaNa karane kA mana karatA hai aura svayaM use kalyANakArI buddhi (samyagjJAna) kI prApti nahIM huii| Thus, even after knowing the true nature (of spoken word, visual form, odour, flavour, physical contact, quality of a substance, and substance itself) the ignorant person does not achieve tranquility. He makes up his mind to acquire the nonSelf and, as such, remains devoid of propitious comprehension (right knowledge). 180

Page #198
adhyAya - 10 nizcaya pratikramaNa kA svarUpa - kammaM jaM puvvakayaM suhaasuhmnneyvitthrvisesN| tatto Niyattade appayaM tu jo so pddikkmnnN|| (10-76-383) pUrva meM kiye hue (mUlottara prakRti rUpa se) aneka vistAra vAle jo zubha aura azubha karma haiM, unase jo jIva apane ko dUra kara letA hai, vaha jIva hI pratikramaNa hai| The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance. nizcaya pratyAkhyAna kA svarUpa - kammaM jaM suhamasuhaM jamhi ya bhAvamhi bajjhadi bhvissN| tatto Niyattade jo so paccakkhANaM havadi cedaa|| ___(10-77-384) aura bhaviSyakAla meM jo zubhAzubha karma jisa bhAva ke hone para ba~dhatA hai, usa bhAva se jo AtmA nivRtta hotA hai, vaha AtmA pratyAkhyAna hotA hai| And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, virtuous or wicked, is certainly the real renunciation 181

Page #199
adhyAya - 10 nizcaya AlocanA kA svarUpa - jaM suhamasuhamudiNNaM saMpaDi ya anneyvitthrvisesN| taM dosaM jo cedadi so khalu AloyaNaM cedaa|| (10-78-385) vartamAna kAla meM udaya meM Aye hue (mUlottara prakRti ke rUpa meM) aneka vistAra vAle jo karma haiM, usa doSa ko jo jIva (bhedarUpa) anubhava karatA hai, vaha jIva vAstava meM AlocanA hai| The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession. nizcaya cAritra kA svarUpa - NiccaM paccakkhANaM kuvvadi NiccaM pi jo pddikkmdi| NiccaM Aloceyadi so hu carittaM havadi cedaa|| (10-79-386) jo AtmA nitya pratyAkhyAna karatA hai, nitya hI jo pratikramaNa karatA hai, jo nitya AlocanA karatA hai, vaha AtmA nizcaya se cAritra hai| The Self who is always engaged in renunciation, who is always engaged in repentance, and who is always engaged in confession, is certainly the right conduct. 182

Page #200
adhyAya - 10 ajJAnacetanA hI karma-baMdha kA kAraNa hai - vedaMto kammaphalaM appANaM jo du kuNadi kmmphlN| so taM puNo vi baMdhadi bIyaM dukkhassa attttvihN|| (10-80-387) vedaMto kammaphalaM maye kadaM jo du muNadi kmmphlN| so taM puNo vi baMdhadi bIyaM dukkhassa attttvih|| ___(10-81-388) vedaMto kammaphalaM suhido duhido ya havadi jo cedaa| so taM puNo vi baMdhadi bIyaM dukkhassa attttvihN|| (10-82-389) karma ke phala kA vedana karatA huA jo AtmA karma ke phala ko nijarUpa karatA hai (mAnatA hai) vaha du:kha ke bIja ATha prakAra ke karma ko phira bhI bA~dhatA hai| karma ke phala kA vedana karatA huA jo AtmA 'karma kA phala maiMne kiyA aisA mAnatA hai, vaha du:kha ke bIja ATha prakAra ke karma ko phira bhI bA~dhatA hai| karma ke phala kA vedana karatA huA jo AtmA sukhI aura dukhI hotA hai, vaha du:kha ke bIja ATha prakAra ke karma ko phira bhI bA~dhatA hai| Experiencing the fruits of karmas, the Self who identifies himself with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas. Experiencing the fruits of karmas, the Self who believes that he is the creator of those fruits of karmas, bonds himself again with ___ 183

Page #201
adhyAya - 10 the seeds of misery in the form of eight kinds of karmas. Experiencing the fruits of karmas, the Self who gets happy or miserable with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas. zAstra jJAna se bhinna hai - satthaM NANaM Na havadi jamhA satthaM Na yANade kiMci / tamhA aNNaM gANaM aNNaM satthaM jiNA viMti // (10-83-390) zAstra jJAna nahIM hai kyoMki zAstra kucha nahIM jAnatA, isalie jJAna anya hai, zAstra anya hai, aisA jinendradeva kahate haiN| Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. 184 zabda jJAna se bhinna hai so gANaM Na havadi jamhA saddo Na yANade kiMci / tamhA aNNaM NANaM aNNaM saddaM jiNA viMti / (10-84-391)

Page #202
adhyAya - 10 zabda jJAna nahIM hai kyoMki zabda kucha nahIM jAnatA; isalie jJAna anya hai, zabda anya hai, aisA jinendradeva kahate haiN| Spoken word is not knowledge because spoken word does not comprehend anything. Therefore, knowledge is one thing and spoken word another; this has been proclaimed by the Omniscient Lord. rUpa jJAna se bhinna hai - rUvaM NANaM Na havadi jamhA rUvaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM rUvaM jiNA viNti|| (10-85-392) rUpa jJAna nahIM hai kyoMki rUpa kucha nahIM jAnatA; isalie jJAna anya hai, rUpa anya hai, aisA jinendradeva kahate haiN| Visual form is not knowledge because visual form does not comprehend anything. Therefore, knowledge is one thing and visual form another; this has been proclaimed by the Omniscient Lord. varNa jJAna se bhinna hai - vaNNo NANaM Na havadi jamhA vaNNo Na yANade kiNci| tamhA aNNaM NANaM aNNaM vaNNaM jiNA viti|| (10-86-393) 185

Page #203
adhyAya - 10 varNa jJAna nahIM hai kyoMki varNa kucha nahIM jAnatA; isalie jJAna anya hai, varNa anya hai, aisA jinendradeva kahate haiN| Colour (sight) is not knowledge because colour does not comprehend anything. Therefore, knowledge is one thing and colour another; this has been proclaimed by the Omniscient Lord. gandha jJAna se bhinna hai - gaMdho NANaM Na havadi jamhA gaMdho Na yANade kiNci| tamhA aNNaM NANaM aNNaM gaMdhaM jiNA viNti|| (10-87-394) gandha jJAna nahIM hai, kyoMki gandha kucha nahIM jAnatA; isalie jJAna anya hai, gandha anya hai, aisA jinendradeva kahate haiN| Smell (odour) is not knowledge because smell does not comprehend anything. Therefore, knowledge is one thing and smell another; this has been proclaimed by the Omniscient Lord. rasa jJAna se bhinna hai - Na raso du hodi NANaM jamhA du raso Na yANade kiNci| tamhA aNNaM NANaM rasaM ca aNNaM jiNA viti|| (10-88-395) 186

Page #204
adhyAya - 10 rasa jJAna nahIM hai, kyoMki rasa to kucha nahIM jAnatA; isalie jJAna anya hai aura rasa anya hai, aisA jinendradeva kahate haiN| Taste (flavour) is not knowledge because taste does not comprehend anything. Therefore, knowledge is one thing and taste another; this has been proclaimed by the Omniscient Lord. sparza jJAna se bhinna hai - phAso NANaM Na havadi jamhA phAso Na yANade kiNci| tamhA aNNaM NANaM aNNaM phAsaM jiNA viNti|| (10-89-396) sparza jJAna nahIM hai, kyoMki sparza kucha nahIM jAnatA; isalie jJAna anya hai, sparza anya hai, aisA jinendradeva kahate haiN| Touch (physical contact) is not knowledge because touch does not comprehend anything. Therefore, knowledge is one thing and touch another; this has been proclaimed by the Omniscient Lord. karma jJAna se bhinna hai - kammaM NANaM Na havadi jamhA kammaM Na yANade kiNci| tamhA aNNaM NANaM aNNaM kammaM jiNA viti|| (10-90-397) 187

Page #205
adhyAya - 10 karma jJAna nahIM hai, kyoMki karma kucha nahIM jAnatA hai; isalie jJAna anya hai, karma anya hai, aisA jinendradeva kahate haiN| Karma is not knowledge because karma does not comprehend anything. Therefore, knowledge is one thing and karma another; this has been proclaimed by the Omniscient Lord. dharmadravya jJAna se bhinna hai - dhammo NANaM Na havadi jamhA dhammo Na yANade kiNci| tamhA aNNaM NANaM aNNaM dhammaM jiNA viti|| (10-91-398) dharmadravya jJAna nahIM hai, kyoMki dharmadravya kucha nahIM jAnatA hai; isalie jJAna anya hai, dharmadravya anya hai, aisA jinendradeva kahate haiN| Medium of motion (dharma - the non-soul substance) is not knowledge because medium of motion does not comprehend anything. Therefore, knowledge is one thing and medium of motion another; this has been proclaimed by the Omniscient Lord. adharmadravya jJAna se bhinna hai - NANamadhammo Na havadi jamhAdhammo Na yANade kiNci| tamhA aNNaM NANaM aNNamadhammaM jiNA viti|| (10-92-399) 188

Page #206
adhyAya - 10 adharma dravya jJAna nahIM hai, kyoMki adharma dravya kucha nahIM jAnatA hai; isalie jJAna anya hai, adharma dravya anya hai, aisA jinendradeva kahate haiN| Medium of rest (adharma - the non-soul substance) is not knowledge because medium of rest does not comprehend anything. Therefore, knowledge is one thing and medium of rest another; this has been proclaimed by the Omniscient Lord. kAla dravya jJAna se bhinna hai - kAlo NANaM Na havadi jamhA kAlo Na yANade kiNci| tamhA aNNaM NANaM aNNaM kAlaM jiNA viti|| (10-93-400) kAla dravya jJAna nahIM hai, kyoMki kAla dravya kucha nahIM jAnatA hai; isalie jJAna anya hai, kAla dravya anya hai, aisA jinendradeva kahate haiN| Time (kala - the non-soul substance) is not knowledge because time does not comprehend anything. Therefore, knowledge is one thing and time another; this has been proclaimed by the Omniscient Lord. AkAza dravya jJAna se bhinna hai - AyAsaM pi Na NANaM jamhAyAsaM Na yANade kiNci| tamhAyAsaM aNNaM aNNaM NANaM jiNA viNti|| (10-94-401) 189

Page #207
adhyAya - 10 AkAza dravya jJAna nahIM hai, kyoMki AkAza dravya kucha nahIM jAnatA hai| isalie AkAza dravya anya hai, jJAna anya hai, aisA jinendradeva kahate haiN| Space (akas - the non-soul substance) is not knowledge because space does not comprehend anything. Therefore, knowledge is one thing and space another; this has been proclaimed by the Omniscient Lord. adhyavasAna jJAna nahIM hai - NAjhavasANaM NANaM ajjhavasANaM acedaNaM jmhaa| tamhA aNNaM NANaM ajjhavasANaM tahA annnnN|| (10-95-402) adhyavasAna jJAna nahIM hai, kyoMki adhyavasAna acetana hai; isalie jJAna anya hai tathA adhyavasAna anya hai| Thought-activity is not knowledge because thought-activity is non-conscious. Therefore, knowledge is one thing and thoughtactivity another. jJAna hI dIkSA hai - jamhA jANadi NiccaM tamhA jIvo du jANago nnaannii| NANaM ca jANayAdo avvadirittaM munnedvvN|| (10-96-403) 190

Page #208
adhyAya - 10 NANaM sammAdiSTuiM du saMjamaM suttmNgpuvvgdN| dhammAdhammaM ca tahA pavvajaM abbhuvetti buhaa|| (10-97-404) kyoMki jIva sadA jAnatA hai, isalie jJAyaka jIva jJAnI hai aura jJAna jJAyaka se abhinna hai, aisA jAnanA caahiye| jJAnIjana (gaNadharadeva) jJAna ko hI samyagdRSTi, saMyama, aMgapUrvagata sUtra, dharma aura adharma tathA dIkSA mAnate haiN| Because the soul always knows, therefore, the knower soul is enlightened. It must be understood that knowledge is not separate from the knower. Those who know (Ganadhardeva - the primary disciple Acharyas of Lord Jina) consider knowledge to be same as right belief, self-restraint, sacred sutras of anga-purva, merit and demerit, and asceticism. AtmA anAhAraka hai - attA jassa amutto Na hu so AhArago havadi evN| AhAro khalu mutto jamhA so poMggalamao du|| (10-98-405) Na vi sakkadi ghettuM jaM Na vi mottuM ceva jaM paraM dvvN| so ko vi ya tassa guNo pAoggiya vissaso vA vi|| (10-99-406) 191

Page #209
adhyAya - 10 tamhA du jo visuddho cedA so Neva giNhade kiNci| Neva vimuMcadi kiMci vi jIvAjIvANa dvvaannN|| (10-100-407) isa prakAra jisakI AtmA AmUrtika hai, vaha nizcaya hI AhAraka nahIM hai| vAstava meM AhAra mUrtika hai, kyoMki AhAra pudgalamaya hai| usa AtmA kA vaha koI prAyogika athavA vaisrasika guNa hai ki vaha paradravya ko na grahaNa kara sakatA hai, na chor3a sakatA hai, ataH (anAhAraka hone ke kAraNa) jo vizuddha AtmA hai, vaha jIva-ajIva paradravyoM meM na to kucha grahaNa hI karatA hai aura na kucha chor3atA hI hai| Since the soul is incorporeal, it is certainly non-assimilative (of food). In reality food is corporeal, comprising physical matter. There is no attribute, acquired or natural, in the soul that it can either assimilate or discard any alien substance. Therefore (being non-assimilative) the pure soul neither assimilates nor discards any alien substances - animate or inanimate. bAhyaliMga mokSa kA mArga nahIM hai - pAsaMDiyaliMgANi ya gihiliMgANi ya bhuppyaaraanni| ghettuM vaMdati mUDhA liMgamiNaM mokkhamaggo tti|| (10-101-408) Na du hodi maoNkkhamaggo liMgaM jaM dehaNimmamA arihaa| liMgaM muittu daMsaNaNANacarittANi sevNte|| (10-102-409) 192

Page #210
adhyAya - 10 aneka prakAra ke sAdhu-veSa aura gRhastha- veSa dhAraNa karake ajJAnI jana yaha kahate haiM ki veSa hI mokSa kA mArga hai; kintu dravyaliMga mokSa kA mArga nahIM hai; kyoMki arhantadeva deha se mamatvahIna hue (bAhya) liMga ko chor3akara darzana, jJAna, cAritra kA sevana karate haiN| Ignorant persons adopt various kinds of alleged external insignia of monks and householders and claim that adoption of these insignia leads to liberation. But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct. darzana - jJAna - cAritra mokSamArga hai Na viesa makkhamaggo pAsaMDiyagihimayANi liMgANi / daMsaNaNANacarittANi makkhamaggaM jiNA viMti / / (10-103-410) tamhA jahittu liMge sAgAraNagAriye hi vA gahide / daMsaNaNANacaritte appANaM juMja makkhapahe // (10-104-411) sAdhu aura gRhastha ke liMga yaha bhI mokSa-mArga nahIM haiN| darzana, jJAna aura cAritra mokSa-mArga haiM, aisA jinendradeva kahate haiM; isalie gRhastha aura sAdhuoM dvArA grahaNa kiye hue liMgo ko chor3akara apanI AtmA ko darzana, jJAna aura cAritrasvarUpa mokSa - mArga meM lgaao| 193

Page #211
adhyAya - 10 Insignia of monks and householders do not constitute the path to liberation. The Omniscient Lords declare that right faith, knowledge, and conduct (together) constitute the path to liberation. Therefore, discarding all alleged external insignia of monks and householders, lead your soul to the path to liberation by immersing it in right faith, knowledge, and conduct. mokSamArga meM vihAra kara makkhapa appANaM Thavehi cedayahi jhAyahi taM ceva / tattheva vihara NiccaM mA viharasu aNNadavvesu // (he bhavya !) mokSa-patha meM apanI AtmA ko tU sthApita kara, usI kA anubhava kara aura usI kA dhyAna kara, vahIM para sadA vihAra kara; anya dravyoM meM vihAra mata kr| (10-105-412) (Obhavya-potential aspirant to liberation!) Establish your soul on to the path to liberation. That only ought to be experienced, meditated upon, and always trod; do not tread in other objects. liMga ke mohI samaya-sAra ko nahIM jAnate pAsaMDiyaliMgesu va gihiliMgesu va bahuppayAresu / kuvvaMti je mamattaM tehi Na NAdaM samayasAraM / 194 (10-106-413)

Page #212
adhyAya - 10 jo loga bahuta prakAra ke sAdhu-liMgoM meM athavA gRhastha-liMgoM meM mamatva karate haiM, unhoMne samaya-sAra ko (zuddhAtma svarUpa ko) nahIM jaanaa| Those who exhibit attachment to insignia of various kinds of monks and householders have not understood the samayasara (pure and absolute consciousness). liMga ke sambandha meM donoM nayoM kA mata - vavahArio puNa Nao doNNi vi liMgANi bhaNadi moNkkhphe| NicchayaNao du Necchadi mokkhapahe svvliNgaanni|| (10-107-414) vyavahAra naya donoM hI liMgoM ko mokSa kA mArga kahatA hai aura nizcaya naya to samasta liMgoM ko mokSa-mArga meM iSTa nahIM maantaa| Although the empirical point of view claims both kinds of insignia to be the path to liberation, the transcendental point of view does not consider any insignia whatsoever to be desirable for the path to liberation. upasaMhAra - jo samayapAhuDamiNaM paDhidUNa ya atthataccado nnaad| atthe ThAhidi cedA so hohidi uttamaM soNkkhN|| (10-108-415) 195

Page #213
adhyAya - 10 anta meM AcArya kundakunda upasaMhAra karate hue samayapAhuDaM grantha kA mAhAtmya batalAte haiM - jo bhavyAtmA isa samayaprAbhRta ko par3hakara aura ise artha aura tattva se jAnakara arthabhUta zuddhAtmA meM ThaheragA, vaha uttama saukhyasvarUpa ho jaaegaa| Acharya Kundkund concludes this scripture with a mention of its significance - The bhavya (potential aspirant to liberation) who, after reading this Samayaprabhrita and understanding its meaning and essence, would establish himself in pure and absolute consciousness shall attain supreme bliss. idi dahamo savvavisuddhaNANAdhiyAro samatto idi sirikundakundAiriyapaNIdaM samayapAhuDaM 196

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akAraka 136, 161 agarhA 146 acetana 14, 34, 56, 79, 93, 137, 157, 173, 190 acitta 107, 115, 117 ajIva 10, 32, 44, 57, 98, 101, 128, 148, 192 ajIvamithyAtva 44 adha:karma 137 adharma 4, 102, 188, 189, 191 adhAraNA 146 adholoka 159 zabdAnukramaNikA adhyavasAna 23, 24, 25, 26, 92, 105, 125, 126, 127, 128, 129, 130, 190 adhyAtmasthAna 28 ananya 11, 57, 79, 91, 148, 168, 175 anAhAraka 192 anindA 146 anivRtti 146 anubhAgasthAna 28 antarAtmA 14 anyatva 11 aparigraha 102, 103, 126 aparihAra 146 apratisaraNa 146 apratikramaNa 136, 146 apratyAkhyAna 136 apramatta 6, 9 abaddha 11, 15, 67 amUDhadRSTi 111 amRtakumbha 146 arahanta 3 aloka 128 avadhijJAna 99 avirati 44, 45, 47, 48, 55, 79, 82, 92, 110 avizeSa 11 azuddhi 146 asaMyata 150 asatya 126 asura 154 aspRSTa 11, 67 ajJAna, ajJAnI 13, 14, 15, 16, 23, 35, 44, 45, 46, 47, 48, 51, 61, 62, 63, 64, 65, 66, 73, 74, 76, 78, 81, 89, 92, 95, 98, 105, 107, 118, 120, 121, 131, 134, 150, 151, 155, 159, 176, 183, 193 AkAza 4, 189, 190 Ayu karma 84, 119, 120, 121 ArAdhita 146 AlocanA 182 197

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zabdAnukramaNikA Asrava 10, 28, 35, 36, 37, 55, 79, 80, | gare 146 85, 92, guNasthAna 3, 28, 29, 34, 56 audezika 137 gupti 131 indriya 5, 18, 27, 33, 49, 93, 177, 178, 179 ghrANa 5, 178 udayasthAna 28 upagUhana 112 upaghAta 115, 116, 117, 160 upayoga 15, 30, 44, 45, 47, 48, 50, 57, | 60, 64, 84, 88, 116, 117, 146 cAritra 3, 5, 7, 12, 75, 76, 78, 82, 83, 113, 130, 132, 168, 170, 172, 173, 174, 182, 193 citta 130 cetanA 14, 18, 19, 27, 127, 183 cUlikA 153 corI 126, 145 Urdhvaloka 159 ekatva 4, 5, 57,91 karmapradeza 3 karma-raja 116, 117 kaSAya 44, 55, 64, 76, 78, 79, 82, 110, ___ 134, 135 kAMkSA 104, 105, 110, 136 kAma 5 kAla 4, 189 kAla dravya 189 kundakunda, AcArya 1, 5, 196 kevalajJAna 99 kevalI (bhagavAna) 8, 17, 18, 25, 55, 73 krodha 35, 37, 44, 47, 49, 57, 60, 64, 88 jIva 3, 4, 8, 9, 10, 13, 14, 15, 16, 17, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 40, 41, 42, 44, 45, 46, 47, 50, 53, 54,56.57, 58,60, 64, 65,66, 67,68, 70, 72, 75, 78, 79,80, 81, 83,84, 85,86, 88, 90, 93, 97, 98, 108, 109, 117, 118, 119, 120, 121, 122, 123, 124, 125, 127, 128, 130, 131, 132, 138, 139, 140, 141, 148, 152, 154, 157, 158, 159, 160, 162, 164, 165, 166, 167, 168, 171, 172, 174, 175, 180, 181, 182, 191, 192 jIvatva 15, 32 jIvadravya 15 jIvanikAya 132 jIvamithyAtva 44 jIvasthAna 28, 33 gandha 22, 27, 28, 31, 178, 180, 186 . . . . . . . . . . . . . . . . . . . . . . . . 198

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jugupsA 111 tapa 73, 74, 131 tiryagloka 159 tiryaJca 128, 154 darzana 3, 5, 7, 11, 12, 21, 22, 37, 57, 69, 75, 82, 83, 90, 91, 113, 132, 168, 169, 170, 172, 173, 174, 193 darzanopayoga 21, 57 dIkSA 191 deva 128, 154 dravyakarma 13, 24, 58, 65, 66, 135 dravyaliMga 193 dravyazruta 8 dravyAsrava 81, 82, 84, 86 28, 79, 80, 85, 134, 135, 175 dharma 4, 21, 102, 128, 132, 188, 191 dhAraNA 146 ni:zaMka 109, 110, 145, 146 nirjarA 10, 81, 93, 153 nirbhaya 109 nirvANa 32, 73, 74, 99, 130 nirvicikitsA 111 nizcaya naya 7, 9, 10, 12, 16, 17, 18, 26, 29, 41, 45, 56, 67, 76, 125, 130, 132, 155, 167, 170, 195 nAmakarma 33, 160 zabdAnukramaNikA nokarma 13, 23, 28, 38, 57, 88, 91, 92 paramArtha 7, 14, 17, 19, 24, 27, 73, 74, 76, 99 parasamaya 3 paryApta 33, 34 parigraha 91, 100, 101, 102, 103, 104, 126, 169 pariNAma 24, 26, 38, 39, 40, 41, 42, 43, 45, 51, 66, 79, 130, 135, 148, 175 pudgala 4, 15, 17, 24, 25, 28, 30, 32, 40, 41, 42, 43, 44, 46, 51, 52, 53, 54, 56, 58, 60, 65, 66, 79, 81, 83, 94, 96, 97, 137, 157, 158, 165, 174, 176, 192 puNya 10, 74, 90, 102, 125, 126, 128, 153 pratikramaNa 136, 146, 181, 182 pratisaraNa 146 pratyaya 55, 56, 57, 79, 81, 84, 85 pratyAkhyAna 20, 132, 136, 181, 182 prabhAvanA 114 pramatta 6, 9 prajJA 141, 142, 143 pAna 103 10, 90, 102, 125, 126, 128, 152, 153 paudgAlika 3 baMdhasthAna 28 4, 5, 10, 11, 35, 36, 53, 55, 64, 199

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zabdAnukramaNikA 70, 77, 80, 81, 82, 83, 84, 85, 156, 157, 175 86, 94, 105, 115, 116, 117, 124, | mokSa 10, 74, 75, 99, 104, 113, 128, 125, 126, 127, 129, 135, 136, 138, 139, 140, 153, 154, 192, 138, 139, 140, 141, 145, 150, 193, 194, 195 153 bahirAtmA 14 yathAkhyAta cAritra 82 bAlatapa 73 yoga 44, 50, 55, 64, 79, 82, 92, 110, bAlavrata 73 117, 132 brahmacarya 126 yogasthAna 28ratnatraya 5, 9, 12, 76, 78, 83 buddhi 13, 15, 48, 104, 124, 127, 130, 146, 179, 180 rasa 22, 27, 28, 31, 178, 180, 186, 187 bhAvakarma 13, 61, 65, 133, 168 rAga 5, 15, 23, 25, 26, 28, 40, 66, 71, bhAvAsrava 84, 85, 86, 92 72, 75, 79, 80, 84, 85, 86, 89, 90, 92, 95, 96, 97, 98, 105, 106, bhoga 5, 95, 104, 105, 108, 109, 132 112, 115, 116, 117, 125, 127, bhojana 103 133, 134, 135, 136, 138, 168, 174, 175 matijJAna 99 rAdha 145 mAna 60 rUpa 22, 27, 28, 31, 32, 177, 180, 185 mAyA 60 liMga 193, 194, 195 mArgaNAsthAna 28 loka 128, 159, 162 mithyAtva 15, 44, 45, 47, 48, 55, 56, lobha 60 64, 65, 76, 78, 79,81, 82, 85, 92, 110, 157, 158, 159, 162 lohA 63, 70, 106 mithyAcAritra 5 mithyAdarzana 5 varga 28 mithyAdRSTi 43, 55, 78, 95, 131, 150, vargaNA 28, 58, 65 156, 157, 164 vrata 73, 74, 131 mithyAjJAna 5 vyavasAya 130, 156 muni 17, 73, 129, 130, 136, 150 vyavahAra naya 7, 9, 12, 16, 17, 25, 26, moha, mohanIya, mohI 19, 21, 28, 34, 40, 29, 30, 34, 54, 67, 155, 167, 44, 45, 85, 118, 120, 121, 134, 170, 172, 195 . . . . . . . . . . . . . . . . . . . . . 200

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vastusvarUpa 14 vAtsalya 113 vAdara 33, 34 viSNu 154 vizuddhisthAna 28 vijJAna 130 vedaka bhAva 105 vedyabhAva 105 vairAgya 95, 97, 152 zaMkha 107 zabda 27, 175, 176, 177, 180, 185 zarIra 13, 16, 17, 23, 28, 31, 49, 81, 88, 105, 115, 116, 117 zAstra 98, 131, 132, 152, 184 zIla 72, 74, 131 zuddha AtmA 3, 4, 8, 90, 141, 142, 146 zuddhanaya 9, 10, 11, 86 zuddhAtmA 6, 8, 11, 88, 89, 90, 145, 146, 196 zuddhi 146 SHUT 154, 156, 161 zrutavalI 1, 8 zrutajJAna 8, 68, 99 saMklezasthAna 28 saMyama 191 saMyamalabdhisthAna 28 saMvara 10, 88, 90, 91, 132 saMsiddhi 145 saMhanana 28 sacitta 107, 115, 117 saptabhaya 109 zabdAnukramaNikA samayaprAbhRta 1, 196 samayasAra 10, 68, 69, 195 samiti 131 samyakcAritra 75, 113 samyaktva 10, 76, 78 samyagdarzana 12, 69, 75, 113 samyagjJAna 69, 75, 113, 180 siddha 1, 3, 112, 145 sAdhita 146 sAMkhyamata 58, 60, 161 sura 154 sonA 70, 89, 106 spardhaka 28 sparza 5, 11, 22, 28, 31, 179, 180, 187 sphaTika maNi 133 sthitikaraNa 112 sthitibaMdhasthAna 28 svasamaya 3, 11 hiMsA 126 kSINamoha guNasthAna 3, 19 3, 5, 7, 8, 11, 12, 13, 15, 18, 19, 20, 21, 22, 37, 49, 51, 57, 61, 62, 63, 64, 65, 66, 69, 73, 74, 75, 76, 78, 82, 83, 88, 90, 91, 97, 98, 99, 100, 107, 113, 114, 201

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zabdAnukramaNikA 131, 132, 153, 152, 168, 170, 172, 173, 174, 184, 185, 186, 187, 188, 189, 190, 191, 193 jJAnAvaraNa 51,53,58,65,79,84,88, 145, 165 jJAyaka 6, 7, 80, 96, 97, 102, 103, 104, ___162, 169, 191 202

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INDEX auddesik - food prepared specially for saint 137 austerities 74, 131 avirati - non-abstinence 44, 55, 79 abhavya - one incapable of attaining liberation 131 abstinence 147 achetana - non-conscious 56, 79 achievement 146 adhahkarma - actions like preparing food for family and saint 137 adhyatmasthana - types of ego consciousness 29 adoration 17, 18, 100, 146 ajiva - non-soul 44 ajnana - nescience 44, 64 akas - space 190 anger 35, 37, 44, 47, 49, 57, 60, 61, 64,88 animate 14, 93, 107, 116, 118, 127, 192 antaratma 14 anubhagasthana - karmic manifestations 29 apramatta - vigilant of duties 6 Arhat 3 asamyama - non-restraint 64 asceticism 191 asrava - influx 28 attachment 5, 24, 26, 28, 41, 66, 67, 71, 72, 75, 79, 80, 84, 85, 86, 87, 89, 91, 92, 95, 96, 97, 98, 102, 103, 105, 106, 112, 116, 118, 125, 127, 133, 134, 135, 136, 139, 147, 152, 168, 172, 174, 175, 193, 195 bahiratma 14 baltapa - childish austerities 74 balurata - childish observance of vows 74 bandhasthana - bondage 29 belief 5, 10, 15, 55, 56, 58, 64, 65, 75, 77, 78, 79, 81, 82, 86, 92, 109, 110, 133, 158, 159, 191 bhav karma - psycho-physical karmic matter 13, 51 bhog - sensuous pleasures 5 bondage 4, 10, 11, 29, 35, 36, 53, 55, 56, 71, 72, 80, 82, 83, 85, 86, 87, 92, 94, 95, 100, 105, 110, 115, 124, 125, 126, 127, 128, 129, 134, 135, 139, 140, 141, 142, 145, 153, 181 celestial 129, 154, 155 celibacy 74, 126 chalk 169, 170, 172 chulika - synopsis 154 clairvoyance 99 concentration 147 conch 107 confession 147, 182 consciousness 6, 7, 8, 15, 18, 19, 21, 22, 27, 29, 30, 37, 44, 45, 47, 203

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Index 48, 50, 57, 61, 68, 73, 74, 75, 88, 89, 99, 101, 137, 142, 146, 172, 195, 196 crystal 133 fear 110, 145, 146 food 103 fruition of karma 24, 25, 94, 96, 122, 123, 124, 152 fulfillment 100, 146 death 70, 75, 77, 92, 94, 119, 150 deceitfulness 61 delusion 3, 19, 21, 28, 41, 44, 45, 75, 85, 118, 120, 121, 124, 127, 134, 156, 158, 175 demerit 10, 70, 91, 102, 124, 125, 126, 129, 153, 191 disposition(s) 20, 39, 45, 51, 61, 63, 65, 67, 82, 83, 84, 89, 98, 99, 104, 105, 112, 116, 118, 125, 126, 127, 128, 129, 130, 133, 134, 135, 136, 142, 143, 144, 155, 168 doubt(s) 75, 109, 110 dravya karma - subtle karmic matter 13 drink 95, 103 dvesa - aversion 28 Ganadhardeva - the primary disciple Acharyas of Lord Jina 191 gandh - smell 28 gold, goldsmith 14, 63, 71, 89, 106, 149, 166, 168 gradual dissociation (of karma) 10 greed 61 gunasthana - stages of spiritual development 29, 34, 55, 56 happiness 121, 124, 125 householder 10, 193, 194, 195 human beings 129, 155 emotion 29, 35, 60, 61, 97, 130 empirical point of view (uyavahara naya) 7, 9, 10, 12, 16, 26, 29, 31, 34, 42, 49, 53, 54, 67, 130, 133, 155, 167, 170, 172, 195 erroneous faith 43, 44, 45, 47, 48 expiation 147 impure self 3 inanimate 14, 93, 101, 107, 116, 118, 127, 192 incorporeal 12, 192 infernal 129, 155 influx 10, 28, 35, 36, 37, 55, 56, 79, 80, 82, 85, 86, 87, 92 intellect 48, 130 iron 63, 71, 106 faith 3, 6, 7, 10, 11, 12, 21, 22, 43, 44, 45, 47, 48, 69, 75, 77, 78, 82, 83, 86, 91, 113, 133, 170, 172, 173, 174, 193, 194 falsehood 126 jiva - soul 3, 4, 8, 24, 25, 29, 33, 34, 35, 36, 41, 43, 44, 53, 59, 70, 83, 130, 133 jivasthana - biological development 29, 33 204

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Index mithyatva - wrong belief 55, 64, 65, 79 moha - delusion 28, 44 moksa - liberation 131 muhurta - forty-eight minutes 83 kala - time 189 kama - sensuous pleasures involving touch and taste 5 karmana sarira - karmic body 81 karmic matter 3, 4, 13, 24, 25, 28, 31, 35, 38, 39, 41, 42, 43, 44, 46, 49, 51, 52, 54, 56, 57, 59, 60, 61, 65, 67, 68, 81, 83, 85, 86, 88, 91, 92, 97, 109, 158, 160, 161, 166 kasaya - passions 44, 55, 64, 79 knower 7, 38, 39, 51, 73, 80, 96, 97, 102, 103, 104, 105, 106, 107, 108, 118, 120, 121, 143, 169, 172, 191 knowledge-obscuring karma 51, 53, 59, 65, 79, 85, 88, 145, 166 kriya - action 43 ksinmoha - destroyed delusion 3, nama karma - physique-making karma 33 nectar-pot 147 nescience 44, 45, 47, 48, 64, 66, 67, 77, 78, 81, 89, 107, 108 nirjara - shedding of karmas 93 nirvana - liberation 73 nischaya naya - see transcendental point of view nischaya srutakevali 8 nokarma - quasi-karmic matter 13, 24, 28, 31, 38, 49, 88, 91, 92 non-abstinence 44, 45, 47, 48, 64, 79, 92, 147 non-assimilative 192 non-attachment 72, 152, 172 non-renunciation 136 non-repentance 136, 147 non-restraint 64 non-soul 10, 32, 44, 57, 64, 98, 149, 188, 189, 190 19 liberation 1, 2, 10, 72, 73, 74, 75, 99, 104, 112, 128, 130, 131, 132, 138, 152, 153, 155, 193, 194, 195, 196 life-determining karma 85, 119, 121 logic 130 manifestation 25, 29, 63, 84, 130, 134, 135 medium of motion (dharma) 4, 21, 48, 129, 188 medium of rest (adharma) 4, 129, 189 merit 10, 70, 91, 102, 124, 125, 126, 129, 153, 191 odour 178, 180, 186 omniscience 55, 99 Omniscient 15, 17, 18, 25, 26, 31, 35, 43, 72, 73, 78, 92, 96, 112, 114, 119, 121, 131, 164, 184, 185, 186, 187, 188, 189, 190, 193, 194 opinion 130, 155, 163 205

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Index 78, 81, 82, 89, 113, 180 rupa - form 28 parghata - injury by others 161 paryaya - mode 43 passion(s) 15, 24, 26, 41, 44, 55, 64, 77, 78, 79, 82, 110, 134, 135, 161 perception 37, 57, 172 physical matter 15, 17, 33, 40, 41, 43, 46, 54, 58, 59, 66, 67, 174, 176, 192 poison-pot 147 pramatta - non-vigilant of duties 6 pratyakhyana - renunciation 20 pride 61 psychical 79, 98, 136 punya - virtue 75 pure point of view 11, 56 quasi-karmic matter 13, 24, 28, 31, 38, 49, 57, 88, 91, 92 Samayaprabhrita 1, 196 samayasara 10, 68, 69, 195 samhanana - skeletal structure 28 Samkhya 59, 60, 161 samklesasthana - emotional excitement 29 samsara - cycle of births and deaths 31, 58, 60, 70, 75, 77 samsthana - shape 28 samyamlabdhisthana - self restraint 29 samyagdarsana - right faith 75 samyaginana - right knowledge 75 samyakcharitra - right conduct 75 sarira - body 28 sayogakevali - omniscience with vibration 55 scriptural knowledge 8, 21, 99 self-censure 147 self-devotion 146 self-discrimination 141, 142, 143 Self-realization 68 sense(s) 5, 18, 27, 33, 49, 93, 173, 174, 175 sense-objects 173, 175 sensory knowledge 99 sex-passion 161 shackle 63, 71, 139, 140 Siddha 1,3 smell 5, 22, 27, 28, 31, 178, 186 soul 2, 3, 4, 6, 9, 10, 11, 13, 15, 16, 17, 22, 23, 24, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 41, 44, 46, 49, 57, 58, 61, 64, 65, 67, raga - attachment 28 rasa - taste 28 ratnatrai - three jewels of right faith, knowledge and conduct 10 Real Self 3, 4, 8, 10, 12, 18, 19, 76 reflection 130 renunciation 20, 126, 133, 136, 181, 182 resolution 130 right believer 9, 80, 84, 85, 93, 95. 96, 97, 98, 109, 110, 111, 112, 113, 114, 118, 151, 174 right conduct 75, 77, 78, 113, 182 right faith 6, 10, 12, 69, 75, 77, 78, 86, 91, 113, 170, 172, 193, 194, right knowledge 62, 63, 69, 75, 77, 206

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Index unchastity 126 upayoga - consciousness 44, 50 upayogarupa - modes of consciousness 44 varga - potency of karmic matter 28 68, 73, 74, 75, 90, 98, 99, 109, 110, 111, 112, 113, 114, 129, 141, 142, 145, 146, 147, 149, 150, 155, 159, 161, 163, 164, 173, 174, 175, 177, 178, 179, 180, 188, 189, 190, 191, 192, 194 space (akas) 4, 190 spardhaka - aggregate of karmic molecules 29 sparsa - touch 28 spoken word 176, 177, 180, 185 srutkevali 2, 8 stealing 126 sthitibandhasthana - place for duration of bondage 29 stoppage (of karma) 10, 86, 133 subhuman 129,155 vargana - types of karmic molecules 28, 58 varna - colour 28 Visnu 154, 155 visuddhisthana - self purification 29 virtuous activity (karma) 10, 71, 72, 91, 159, 181, 182 visual form 177, 180, 185 vows 74, 131 vyavahara naya - see empirical point of view vyavahara srutakevali 8 taste 5, 22, 27, 28, 31, 178, 187 tattva - substance 131 telepathy 99 thought-activity 190 time (kala) 4, 189 Tirthamkara 16 touch 5, 22, 28, 31, 179, 187 transcendental point of view (nischaya naya) 7, 9, 16, 17, 18, 26, 29, 41, 67, 87, 125, 130, 133, 167, 170, 195 wicked activity (karma) 51, 64, 70, 71, 91, 159, 181, 182 wrong belief, wrong believer 5, 15, 55, 56, 64, 65, 77, 78, 79, 81, 82, 86, 92, 96, 110, 116, 131, 151, 156, 157, 158, 159, 164 yoga - actions of the body, the organ of speech and the mind 29, 44, 50, 55, 64, 79, 92, 110, 133 yogasthana - yoga activities 29 udayasthana - fruition 29 ultimate truth 6, 9, 19, 21, 68, 99 207

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya umAsvAmI viracita tattvArthasUtra Foreword by: Acharya 108 Vidyanand Muni 208 * * Another sacred Jain text from Vikalp Printers: * * * Edited by: Vijay K. Jain Published: 2011 Hard Bound Printed on Art Paper Pages: xii + 163 Size: 16 x 22.5 cm Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArtha sUtra Wan parasparopagraho jIvAnAm Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain ISBN 81-903639-2-1 Rs. 250/ Available at: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971

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"Samayasara is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious (punya) as well as inauspicious (papa), which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul." - Acharya 108 Vidyanand Muni ISBN 81-903639-3-X new son g Rs.: 350/ vikalpa Vikalp Printers Publishing Section E-mail: vikalp_printers@rediffmail.com