Soul Science Part 01

Author(s): Parasmal Agrawal
Publisher: Kundakunda Gyanpith
Catalog link: https://jainqq.org/explore/034407/1

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SOUL SCIENCE
Samayasāra by Jain Ācārya Kundakunda
(Part -1)
English Translation and Annotations by Dr. Paras Mal Agrawal

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About the book
A worldly soul is associated with physical body, pleasure, pain, emotions, etc. All such associates change with time. In the scripture Samayasāra, Ācārya Kundakunda (127179 A.D.) very minutely and logically tries to show what the eternal soul is and what is not. For the bliss, peace, and happiness, he suggests to realize I-ness only with the Samayasāra. The literal meaning of the word 'Samayasāra' is 'soul in its essence'. Before the beginning of any auspicious work, Digamber Jains recite the name of Acārya Kundakunda next only to that of Lord Mahāvīra and his chief disciple Gautama Ganadhara. The treatise Samayasāra is considered as the best work of Ācārya Kundakunda. This book presents the English translation and explaination of the first 144 stanzas of Samayasāra using modern and scientific examples.

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SOUL SCIENCE
Samayasāra by Jain Ācārya Kundakunda
(Part-1)
English Translation and Annotations by Dr. Paras Mal Agrawal
Kundakunda Jñānapitha 584, M.G. Road, Tukogunj, INDORE - 452 001 INDIA

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Soul Science, Part-1
Author - Dr. Paras Mal Agrawal
11 Bherava Dham Colony, Hiran Magri, Sector 3, UDAIPUR (Rajasthan) INDIA parasagrawal@hotmail.com (Mo.) 97847-05711
© author I.S.B.N. 81-86933-47-6
Edition
First 2014
Price -
(For India) Rs. 250=00 (Paper Back), Rs. 350=00 (Hard Bound) (For Abroad) Rs. 600=00 (Paper Back), Rs. 800=00 (Hard Bound)
Printer - Sugan Graphics
L.G. 11, Trade Center, South Tukoganj Indore-452001 0731-4065518
Publisher-Kundakunda Jñānapitha
584, M.G. Road, Tukogunj, INDORE - 452001 INDIA 0731-2545421, 2545744 anupamjain3@rediffmail.com

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Publisher's note
III
Ε
After Tirthamkara Mahāvīra and his chief disciple Ganadhara Gautama, the name of Acarya Kundakunda is recited just before initiating any auspicious work by Digamber Jains. This is evident from the following popular verse which is recited:
Mamgalam Bhagavana Vīro mamgalam Gautamo Gaṇī, Mamgalam Kundakundadyo Jain dharmostu mamgalam.
The scriptures written by Acarya Kundakunda before two millennia constitute great treasure of knowledge and inspiration for his disciples. The list of scriptures written by Acarya Kundakunda includes the following:
1. Samayasāra,
5. Rayaṇasāra
2. Pravacanasāra
6. Bārasāṇupekkhā
3. Pamcastikāya
7. 84-Pahuḍa including Aṣtapahuḍa
4. Niyamasara
8. Bhakti Samgraha
As regards the authorship of Mulācāra and Tirukkulara there is a lack of unanimity among the experts, but some scholars believe that Acarya Kundakunda authored Mulācāra and Tirukkulara also.
Among all the scriptures written by Acarya Kundakunda, Samayasara is regarded as the best. Further, among all the available scriptures written by all the saints, Samayasara is respected as the best scripture, in the spiritual area dealing with soul science, by the Jains. Samayasara was written by Acarya Kundakunda in Śaurseni Prākṛta language. Its two commentaries in Sanskṛta- Acarya Jayasena's Tātparyavṛtti and Acarya Amṛtacandra's AtmaKhyati - have also been popular and have been source of inspiration to the Hindi scholars for writing the commentaries in Hindi. Pt. Jayachandji wrote the commentary in Dhundhari language (early version of the modern Hindi). Pt. Manoharlalji (from Padhan-Mainpuri), Pt. Pannalalji Sahityacharya (from Sagar), and Pt. Motichandji Kothari (from Falatan) also translated Samayasara in Hindi. The translations and commentaries written by these and other scholars and saints provide many valuable dimensions of soul science for contemplation and meditation for the persons knowing Indian languages.

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With the advancement of technology, almost every community has now crossed its old geographical and lingual boundaries. Jains settled abroad need their scriptures in English. In the international universities all over the world, the multicultural environment has created a spirit of harmony that leads to the requirement of teachings of great saints of all religions. Many persons who are tired of materialistic attitude feel the need of spiritual environment and peace. For many such needy and thirsty persons the availability of Samayasāra in English may be a blessing. With this view many authors in the part have come forward to translate Samayasāra in English. Ray Bahadur Shri J. L. Jaini initiated this task. His translation of Samayasāra has been published in 1930 from Central India Publishing House, Lucknow. In 1950, Bharatiya Jnanpith, Delhi, published the English version of Samayasāra, edited and translated by Professor A. Chakravarti. In 2009, the English translation of Samayasāra with annotations by Shri J. S. Javeri assisted by Professor Muni Mahendra Kumarji has been published by Jain Vishva Bharati University, Ladnun. Recently in 2012, Shri Vikalpa Printers Deharadun published the English translation of Samayasāra written by Shri Vijay K. Jain.
All these publications in English by the renowned authors are valuable. However, many readers are interested in more details. For example, some readers are interested in finding the relevance and application of various stanzas of this scripture in their day-to-day life. Some readers want to have the flavor of the discussion and description provided by Ācārya Jayasena and Acārya Amộtacandra. Some need to resolve the apparent contradiction between the facts mentioned by Acārya Kundakunda in this scripture from the relative point of view (Vyavahāra Naya) and the real point of view (Niścaya Naya). In view of such requirements, one may be glad to note that Professor Paras Mal Agrawal has tried to fulfill such needs of the readers to some extent in this book.
Dr. Agrawal is basically a physicist but he is equally interested in the spiritual aspects of life. A reader would be able to see his interest, depth of understanding, and explanation with logical reasoning of a scientist cum teacher in this book. The author has been in USA for more than 16 years as a scientist and visiting professor. One may note that this American experience of the author has also been valuable to this work in many ways.

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This institute with its name as Kundakunda Jñanapitha was formally founded on October 19, 1987, when the whole India was celebrating the 2000th birth year of Ācārya Kundakunda. It always feels glorified by having its association with Acārya Kundakunda not only by its name but also by the activities which promote the philosophy elaborated by Ācārya Kundakunda. Professor Agrawal has been serving this Jñanapitha as a member of Board of Directors (or as a member of the editorial board of its quarterly research journal, Arhat Vacan) since 1987. Therefore, by this scholarly work of international importance, this institute also feels glorified and we feel a great pleasure in publishing this work. Out of 415 stanzas of Samayasāra, this book (Soul Science: Samayasāra by Jain Ācārya Kundakunda, Part I) covers first 144 stanzas. We look forward to publish the remaining stanzas as soon as possible, and are waiting for the completion of the work by the author.
We feel it our duty to express our thankfulness to Prof. Agrawal for providing us an opportunity to publish this work. We also acknowledge the personal efforts made by Shri Anil Kumar Tongya and his staff associated with the printing press -Messars Sugan Graphics- for an attractive, clean, and nice printing. In this task of bringing out this work in the present form, the personal interest taken and the encouragement provided by the dynamic President of this institute, Dr. Ajit Kumar Singhji Kasliwal, also deserve a special mention.
We hope the book would prove valuable to the curious readers, and we request for their feedback for our encouragement and further improvement.
Dr. Anupam Jain Professor of Mathematics,
& Honrary Secretary,
Kundakunda Jñanapitha, 584, M.G. Road, Indore (M. P.) anupamjain3@rediffmail.com

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VII
Blessings from Ācārya Kanakanandhījī
परम अध्यात्म स्वरूप, शुद्धात्मामय समयसार का वर्णन आचार्य कुन्दकुन्द देव ने समयपाहुड़ नामक ग्रन्थ में प्राकृत गाथा में किया है। इसकी संस्कृत टीका आचार्य अमृतचन्द्र सूरि ने प्रौढ़ गूढ संस्कृत में तथा सरल-बोधगम्य रूप से आचार्य जयसेन ने की है। आधुनिक विश्वमानव को लक्ष्य में रखकर प्रो. डॉ. पारसमलजी अग्रवाल ने अंग्रेजी में अनुवाद किया है। इसके लिये पारसमलजी साधुवाद के पात्र हैं। प्रो. अग्रवालजी भौतिक शास्त्र के, विशेषतः क्वाण्टम मेकेनिक्स के, विद्वान हैं फिर भी उनकी रुचि एवं आस्था अध्यात्म में अधिक है - यह एक आश्चर्यजनक, सुखद एवं प्रेरणादायी विषय है। वर्तमान काल में भौतिकविज्ञान के विद्वान भौतिक से परे नैतिक एवं नैतिक से परे आध्यात्मिक होते जा रहे हैं, यह विश्व के लिये मंगल-सूचक है। इसके अध्ययन, मनन, एवं आचरण से मानव महामानव एवं भगवान बनें-ऐसी मंगलकामनाओं के साथ....
आचार्य कनकनन्दी
बावलवाड़ा, उदयपुर (राज.) वीर नि. सं. - 2539, 4.12.2012

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Opinions of some experts of Jainology
Excellent literary work in the field of spirituality! I am amazed with the concise and user friendly work.
Samayasāra is the scripture of the absolute philosophical work. Samayasāra s considered to be the original scripture written by great saint Acarya Shri Kund Kund Swami, after visiting for eight days to Omniscient Lord Shri Simandhar Swami in Mahavideh Kshetra. Therefore, it is considered as the direct interpretation from Omniscient Lord. Up until now, there was lack of real good translation of Samayasāra verses and its English commentary. Dr. Paras Mal Agrawal undertook the big challenge and put forward this great literary work. While writing the translation and commentary of the stanzas, he makes sure to give glimpse of each stanza in the concise form without diluting its meaning. I am impressed by its easy flow which is very difficult to achieve on such subject. Dr. Agrawal has also used his knowledge of Physics to compare and give examples to suit the modern day science. Explanation of every verse makes one to think deeply for Jain philosophy. I am sure that this will be a great stepping stone for students of philosophy to dive into the vast ocean of the spiritual knowledge. My sincere congratulations to Dr. Agrawal for such a great work!
Dr. Kirit Gosalia (Cardiologist; Phoenix, USA) Author of English version of
Primer of Jain Principles
Amazed! Dr. Agrawal made an impossible task possible!
I am amazed at the work. Dr. Agrawal has really done the most valuable job. He has made an impossible task possible. I am thoroughly excited about this work. Great!
I have studied Jain religion for the last 20 years, rarely have I come across such an excellent piece of work, in English. In today's globalized world where English is the lingua franca, Prof. Agrawal has used simple English, taken important aspects of the commentaries written by Acharya Jayasen and Amritchandra, and made them concise and easy to comprehend with familiar examples, addressing everyday concerns in question and answer form to give a practical teaching from the treatise Samayasāra which is often referred to as the Jain-Philosophy-Bible. I am not only in awe of the result of two years of hard work and effort that Dr. Agrawal has put into this project, but I am also very excited that finally I can share the importance of this text with my dear ones.

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This work will greatly benefit all those seeking to understand this deep philosophy and way of life for their own self enlightenment.
I whole heartedly congratulate Dr. Agrawal for this outstanding work and wait in great anticipation for the completion of all the 415 stanzas.
Mrs. Sheetal Vijen Shah Coauthor of English version of Chhaha Dhaalaa
London (UK)
Dr Paras Mal Agrawal's outstanding and historic work
During the last two thousand years, many commentaries have been written on Samayasära and the same process will continue. The present work of Dr Agrawal is unique in so many ways. It is in English, and it also uses examples based on modern science, therefore, it satisfies the urge/query in young scientific mind on the usefulness of Samayasara in understanding of nature of substances and working of the universe. It is historical contribution in this sense. This work uses minimum of technical words. The subject of science of soul is discussed without prejudices of any type whatsoever. The subject matter is made simple and amenable to easy comprehension.
My association with Dr Agrawal has been quite old. In fact, during late 1970's, we were together at Oklahoma State University in USA. Dr Agrawal had a copy of Samayasära and we used to discuss the same on Sundays when we used to often meet, only to discuss Jain Philosophy. Since then, we have been in contact in some way or other on the subject and I am very happy to see that now he has written a book on the same subject. Based on that initial inspiration which grew very strong with passage of time, I submitted my Ph.D. thesis in 2005 on pure soul and its infinite treasure based on Samayasära, and later published by University of Madras in 2010. I mention it here as those were formative days of understanding which have resulted in an outstanding contribution by Dr Agrawal. His work is a culmination of experience of delving into the subject for more than three decades.
I am certain that the book will be quite useful to readers and students of Samayasara. English texts are necessary as the most readers and students of younger generations are likely to be weak in traditional languages. Samayasāra is now being taught in many universities in India and across the world. No serious discussion on the nature of soul is complete without reference to it. Even critics also refer with pride. The book will be most handy for everyone who is interested in the subject.
Dr Jayanti Lal Jain Director, Center of Philosophical Sciences Mangalayatan University, Aligarh UP

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Easily comprehensible and logical presentation
There is a tradition in Jainism of writing commentary on epic scriptural texts for explaining and interpreting the sutras in contemporary context. Commentary on Samayasāra, one of the brilliant expositions on soul, has been written by many scholars but no one has attempted it in scientific context. Dr Paras Mal Agrawal has splendidly fulfilled this need and has tried to explain the Gathas in an easily comprehensible simple scientific manner for appreciation of their deep meaning. The question-answer style of addressing the doubts is very impressive and helps in understanding the intricacies of the intended meaning.
I have closely known Dr Agrawal for the last many years in various capacities, as a scholar, as a fellow worker and as an ardent householder, and admire his deep understanding of Jain philosophy. The richness of his profound knowledge is reflected in this commendable commentary, which I am sure, will greatly benefit the readers interested in knowing about science of soul and those seeking peace and happiness in life through spiritual path.
Dr. Narayan Lal Kachhara Ex-Principal, Motilal Nehru Regional
Engineering College, Allahabad Author of Scientific Exploration of Jainology
Hats off! Touched by the wonderful work
I wish to congratulate Prof. Agrawal for the tremendous and most precious work he has done. Samayasāra contains four hundred and fifteen verses. The deep sense of these verses is not easy to understand. In this work, Dr. Agrawal has tried to explain the meaning in simple English with a minimum number of technical words. Thus the book will be very much helpful and valuable to the English knowing lay persons. Many of my doubts have also become clear after I had a thorough reading of the manuscript. I extend my heartiest greetings for the work he has done.
Dr. L. C. Jain
Ex. Professor of Physics Author of Jain Yoga Darpan, Jabalpur MP

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Excerpts from the book
Each Dravya may be considered as a packet of various attributes. Nobody can destroy or create any Dravya. A Dravya does not need any support of anybody for its existence. No any basic attribute of any Dravya can be destroyed or added.
(Taken from Appendix-3)
Let us take an example of a hydrogen molecule (H) formed by bonding of two hydrogen atoms. They are so restless that they tend to move away from and come close to each other 130 million times in one millionth fraction of a second.
(Taken from Appendix-4)
Imagine you are wearing a gold ring and are having a key ring made of iron in your hand. Suppose your gold ring comes in contact with the key ring with some pressure or friction. Due to this contact some electrons of gold and iron may get exchanged. Thus by this exchange an electron which was a constituent of gold may become a constituent of iron. Earlier, that electron belonging to gold could boast of being a part of gold and now it can feel sorry for being a constituent of iron. It may be noted that the electron got the status of gold due to bonding with the gold nucleus and the status of iron due to bonding with the nucleus of iron. Thus from this example it is clear that the status based on the bonding is very temporary. Sooner or later the next status of every entity in a bonding would be in variation with the present status.
(Taken from Appendix-4)
Here it is very important to note that if among the multiple views, any view is false then the whole Anekānta description would not be a true Anekānta (Samyak Anekanta), but it would become a false Anekānta (Mithya Anekānta).
(Taken from Appendix-5)

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The spiritual science narrated by Jain Tirthamkara reveals that Kārmika laws are always followed. There is no lawlessness. Ācārya Amặtacandra writes:
Sarvam sadaiva Niyatam Bhavati svakīya,
Karmodayanmaraṇajīvitadukhasaukhyam. (Samayasāra Kalasa 168)
According to this stanza, always, each and every event - birth, death, pleasure, or pain - happens in accordance with our own Karma and as per definite Kārmika laws.
(Taken from Appendix-6)
Question: People are suffering from poverty, health crisis, lack of love and respect, war, drought, and sufferings of 8.4 million Yonis (various kinds of past lives as insects, animals, hellish beings, etc.). Would it not be more appropriate for us to read that treatise which addresses these issues? Why to devote our precious time to learning about soul?
Answer: These issues were certainly in the mind of Acārya Kundakunda. We know this on the basis of his other writings in which he covered such aspects. But in this treatise Samayasāra, his description is not focused on going from one problem to another problem. Therefore, he first put all these problems of worldly beings in one bag with a tag, "Narrations of Sensual Enjoyment, Pleasure, and Bonding" (verse 4), or, “Movies of Temporary Associations” (verse 3). He wants us to know that the poverty is a baggage of bonding, the sickness is a baggage of bonding, and sufferings of 8.4 million Yonis are also movies of temporary associations. In short, all our worldly issues can be placed in one bag. The Acārya wants us to realize that we are separate and different from this baggage. Without this understanding, we would hate one bag and would crave for another bag. He wants us to experience the beauty of the indivisible, sovereign, and eternal soul. He wants to provide a Master-Key to open all kinds of locks to deal with all kinds of worldly sufferings. He knows that such realization would be very much powerful in reducing our worldly sufferings.
(Taken from annotations related with Stanza 5)

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A molecular scientist says that any molecule of water (H2O) in a gutter is a pure water molecule and exactly similar to a molecule of water in a distilled water bottle meant for the injection. When he explains this point, he never means that either you stop learning the science or start using the water of gutter for the purpose of injection. You are expected to make use of the knowledge appropriately.
(Taken from annotations related with Stanza 6)
Acārya Amṛtacandra in his commentary of Samayasara writes that both points of view (real and relative) are useful. If you leave the real point of view then you would lose the Tattva (the understanding of the real substance), and if you leave the relative point of view then you would lose the Tirtha (the sacred path).
(Taken from annotations related with Stanza 12)
The relative point of view (Vyavahāra Naya) narrates that the soul and the physical body of a living being are indeed one (same). But according to the real point of view (Niścaya Naya), the soul and the physical body are never the same substance.
(Translation of stanza 27)
In the strict sense, when we own a thing then it becomes our right not to lose it. Nobody else should be able to take away the things that we own. We should be able to control the things owned by us. These criteria lead us to the fact that, in true sense, we do not own our physical body, thoughts, emotions and feelings. Any answer with such criteria would be called an answer from the real point of view.
For the worldly relations, we have very different meaning of 'I'. In a commercial bank or school or anywhere, we do not write our name as 'soul'. Therefore, we need some other criteria to distinguish between 'my money' and 'your money'. The society and social scientists frame such criteria by

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taking into consideration various parameters. The relative point of view helps in accepting such criteria leading to distinction between 'my money' and 'your money' (see the next stanza, Gāthā 56).
(Taken from annotations related with Stanzas 50-55)
Without distinguishing 'my money' and 'your money', or 'my body' and 'your body', or 'my actions' and 'your actions', the life of a common person is not possible. In view of this necessity, though from the real point of view (see the previous stanzas) the physical body, etc., are not of Jiva (soul), yet at many places in the scriptures they have been accepted as belonging to Jiva (soul). Such an acceptance comes from the relative point of view.
(Taken from annotations related with Stanza 56)
In a laboratory, where the research on the development of a new rough and tough material is carried out, a scientist tests the new material to find its strength. After completing an experiment, the scientist reports the minimum impact necessary to break it. His emphasis is on the nature of the material. He knows that the material breaks according to its own nature. He understands that he is the instrumental cause to impart the impact. Even he speaks and writes sentences such as, "This particular variety of glass breaks with so much impact..." Thus, the scientist does not become the doer of the breaking of the glass. He knows that the glass has its own breaking parameters under which it breaks. In other words, from the view point of the scientist, the glass breaks according to its own nature which is being investigated by him.
(Taken from annotations related with Stanza 91)
In a cricket match, suppose a cricket player makes five sixes on five successive balls. Certainly, he deserves appreciation, credit, award, etc. But on the basis of these sixes, if his fellow citizens and fans say, "You did very good job. Now we know that you can make a six on every ball. Therefore, we request you to continue this practice. Please go on making such sixes. If you do this then we shall reward you, but if you do not continue making such sixes on

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every ball then we shall consider it a match fixing and we would criticize and punish you.” Would he agree to such a request by his fans? Would it be possible to make such sixes on all balls? At this point, the player may say, “It is not possible for me to make a six on every ball. The making of a six is a matter of circumstances based on the conditions of my body, mind, ball, etc., which are beyond my control.” This answer of the player seems reasonable. In effect, he is saying that he is not even an instrumental cause for the making of a six, but the conditions of his body, mind, and ball are the instrumental cause for such a happening., Therefore, it is not always possible to repeat the same.
In the technical language of scriptures, one can say that specific states (Paryāya) of an entity (Dravya) become the instrumental cause for happening of an event, not the entity (Drávya). The logic is simple: if a Dravya is en instrumental cause (Nimitta) then such a task can happen every time by that Dravya.
(Taken from annotations related with Stanza 100)
Question: What is advantage in learning this point that matter gets transformed on its own, or the matter cannot be compelled?
Answer: To answer this question we may recall the example of breaking of the glass as described with stanza 91. We can also take up the above mentioned example of selling sugar by a shopkeeper. From the relative point of view, a customer asks the shopkeeper to sell the sugar to him. But this information is incomplete. A customer is also expected to know the other side of the coin that the shopkeeper cannot be compelled to sell the sugar. Likewise, a successful shopkeeper also understands this point that a customer would buy sugar on his own accord. A customer cannot be compelled.
Just like 'freedom of customer and shopkeeper in this example, Acārya Kundakunda wants us to understand similar 'freedom' in connection with matter and soul.
(Taken from annotations related with Stanza 120)

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Verses 141 to 144 are valuable in many ways. These become helpful in learning the method of experiencing Samayasāra (the soul in its essence). From these stanzas and the related discussion by Ācārya Amstacandra it can be inferred that one first needs to understand about soul and basics of the soul science or spiritual science from different points of view. After such understanding, to be tuned to the Self, one needs to learn to restrict one's senses and mind. In this state of calmness, one neither pays any attention towards any reflective thought nor possesses any bias towards any point of view. Ācārya Amstacandra in Ātmakhyāti writes that in such a state the realization of the Samayasāra is possible.
(Taken from annotations related with Stanza 144)

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Foreword
Preface
CONTENTS
Acknowledgement
About transliteration, non-English terms and stanzas
Introduction
Chapter 1. Pre-view (Purva Ranga)
Chapter 2. Soul (Jiva) and non-soul (Ajiva)
Chapter 3. The Doer (Kartā) and the Deed (Karma)
Appendix-1 Glossary of Samskṛta and Hindi terms
Appendix-2 Arahanta, Siddha, and God
Appendix-3 Six kinds of substances (Dravya)
Appendix-4 Some examples from modern science to illustrate Gāthā- 3
Appendix-5 Anekānta and Naya of Adhyatma
Appendix-6 Doctrine of Karma
XVIII
XX
XXV
XXVII
XXIX
1
48
72
143
152
154
159
163
167
XVII

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Foreword
Acārya Kundakunda's Samayasāra is a treasure of Jain philosophy and soul science. Professor Paras Mal Agrawal in this book presents an English version of the first 144 stanzas of this great treatise. Besides the English translation of original stanzas, Dr. Agrawal has also attempted to explain the stanzas by using simple examples including some of those given by Acārya Amṛtacandra and Acārya Jayasena in their commentaries on Samayasara. The subject matter at some places requires a technical understanding of the basics of Jain metaphysics. This requirement has been fulfilled by a brief description of such concepts in the Appendices. A reader would note that this book deals with the philosophical concepts in a lucid, concise, and practical manner. It can be helpful to a person in making the life purposeful which may result in the reduction in unhappiness, fear, and tension.
In the past 30 years, on various occasions I had opportunities of sharing the stage with Dr Agrawal. His interest in the spiritual science, his indepth understanding of original Jain scriptures in Samskṛta and Prākṛta, and his convincing and logical style in simple language always impressed me. Here again one will note the same. While explaining Gāthā 6, Dr. Agrawal presents an example through a dialogue between a father and a son. Similarly, Gāthā 13 dealing with nine Padarthās has been illustrated by some examples: just as to identify the oranges placed in a basket with lemons, one not only needs the understanding of oranges but also needs an understanding of lemons, and just as to identify one's plot (a piece of land or a lot) one needs to understand the boundaries between one's own plot and those of neighbors, in the same way to understand the soul one also needs to understand non-souls. We see many such illustrations and similes in the book.
Acarya Kundakunda in this treatise Samayasāra provides the value of the relative point of view (Vyavahāra Naya) as well as the real point of view (Niścaya Naya) in understanding the Self (soul). Such an

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understanding of soul from both the points of view is expected to improve not only our spiritual life but it can also beautify our personal, social and official life by way of spiritual wisdom (SamyakDarśana). I am happy to say that this work of Dr. Agrawal fulfills a need of presenting the teachings of Ācārya Kundakunda in simple English with the help of classical as well as modern examples in very concise and nice form.
Dr. Prem Suman Jain Udaipur
Ex. Professor and Head, 20 April 2013
Prakrit and Jainology Department
MLS University, Udaipur Rajasthan & Ex. Director, Rashtriya Prakrit Samsthan,
Shravanbelagola, Karnataka

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Preface
बनावें पत्र कुन्दनना, रत्नोंना अक्षरो लखी। तथापि कुन्द सूत्रोना, अंकाये मूल्यना कदी।। जे स्वरूप समज्या बिना, पाम्यौ दुःख अनन्त। समजाव्यु ते पद नमुं, श्री सद्गुरू भगवन्त।।
The past 20th century has been the century of revolution at all fronts -scientific, economic, educational, democratic, spiritual, social, etc. Presently, we are running in the beginning of 21st century whereby more changes and developments in each field are likely to take place and that may further change our outlook completely. It may make us either more materialistic and selfish or more religious and fanatic or unprejudiced thinkers. In this age of materialism, it is very much startling thing that many persons are turning towards the spiritual science and spiritual way of life.
The scientific experiments have proved that diamond is nothing but a collection of carbon atoms arranged in the special order, and it is not impossible to transform carbon atoms of coal in the jewel form. It needs a change in their atomic arrangement. In the same way, it is possible for a living being in a mundane state to transform as an omniscient being in a blissful state forever. To achieve this one needs to start by correcting one's thinking and vision about the Self and nonSelf. What is your reality? Who are you in true and eternal sense? Do you know Bhagavāna (Paramātmā)? Can you define Bhagavāna? Do you want logical answers to such questions? Then study Samayasära. It will be helpful in letting you know - Bhagavāna is Self, and Self is Bhagavāna; both are similar like ore of gold and gold; the difference lies in the modes only. He is pure and we are in impure mode. To purify one should first realize the difference between the Self and non-Self. The spiritual science narrated by Acārya Kundakunda provides the path of attaining the bliss through right belief-knowledge-& conduct.
Acārya Kundakunda wrote as many as 84 books on spiritual science out of which five main scriptures are: Samayasāra, Pravacanasāra, Pancāstikāya, Niyamasāra, and Aştapāhuda. From the ancient times, Acārya Kundakunda is remembered with high reverence next only to Bhagavâna Mahaveer and Gandhar Gautam. In modern era, the reverence towards Acārya Kundakunda and his scriptures can be seen in many ways: e.g., many institutions including the organization from

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where this book is being published is named after Acārya Kundakunda, a beautiful and elegant temple ‘Mahaveer Paramaagam Mandir in Songad (Gujarat) has been built where the above mentioned five scriptures are engraved on its marble walls, and so on.
Samayasāra is one of the holiest spiritual scriptures on the soul science in the present times on this earth. It leads to the true vision of Self (soul) to an eager seeker of truth and reality. It was composed by the great Digamber Jain preceptor monk Kundakunda Acārya (127179 A.D.). In recent times, it has been highlighted prominently by Shri Kanji Swami (1890-1980 A.D.) who delivered discourses 19 times on this great treatise. The same are published as a set of books entitled as 'Pravacana Ratnākara' in Gujarati and Hindi languages. It has been my long cherished desire to explore the axioms and doctrines of Samayasāra in modern context for the benefit of the humanity. Similar thinking was going on in the mind of Dr. ParasMalji Agrawal. We met first in a seminar on the application of Anekāntavāda held in Gujarat Vidyapeeth, Amedabad in March 1993. We, finding our thoughts alike, became friends.
Dr. Agrawal continued working in this direction determinedly. He first comprehended the subject matter of Samayasāra and various other scriptures, and then wrote this book-'Soul Science'- in simple and lucid English along with his own annotations. Wherever needed he has explained the meaning of verses with simple examples. He also tried to clarify the possible doubts by raising and answering questions with scientific examples. I have gone through the entire manuscript thoroughly. This is really a very highly commendable work that has been done selflessly by Prof. Agrawal. I am sure this will prove a milestone in the history of Jain philosophy and will act as a beacon light to the curious young generations for ever. I whole heartedly congratulate my friend Prof. Agrawal for this adventurous deed and wish him success in the task of completion of the annotations of the remaining stanzas (145 to 415) as soon as possible.
Since now-a-days the medium of instruction in a large number of schools and colleges has become English, hence the curious young students, teachers, doctors, engineers, advocates, etc., all want some books on the spiritual science and spiritual way of life in English. Realizing this timely need, I also dared to translate some books on Jainism into English (viz. Laghu Jain Siddhant Praveshika, Dharma Ke Das Lakshan, Moksha Marga Prakashak, Prashnottar Ratna Malika, The Way to Real Happiness, Jainism, Samayika-Pratikraman Path, Barah Bhavanayen (Twelve contem-plations), Amulya Tattva

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Vichar, etc.] and wrote prologue of 'Samayasara' (published from Kota) covering a short history of Jain scriptures with the sum and substance of Samayasara. It is worth mentioning over here that in the past century many great Jain scholars (Barrister C. R. Jain, J. L. Jaini, S. C. Ghoshal, Prof. S. A. Jain, Prof. A. Chakravarti, Prof. A. N. Upadhye, etc.) conjecturing the inevitable need of future had already translated into English Ratnakaranḍa Śrāvakācāra, Dravya Samgraha, Tattvärtha Sūtra, Sarvārtha Siddhi, Samayasāra, Pancāstikāya, Niyamasāra, Pravacanasāra, Puruşartha Siddhyupaya, Iṣtopadeśa, etc. I am happy to see this book on soul science as an extremely valuable addition as it explores various basic issues in a scientific and logical manner and presents the matter in very illustrated as well as concise form.
Another notable aspect of this book is the scientific background of Dr. Agrawal. He is not merely a scientist by his initial training but he has taught and pursued scientific research for about forty years. His published research papers in the top notch journals such as Physical Review, Journal of Chemical Physics, Tribology International, and his recent (2013) paper entitled 'Quantum Mechanics and Human Decision Making' published in the prestigious journal, Operations Research, speak a lot about his scientific experience and outlook.
Many persons think that the religion and the modern science both are opposite to one another and the science seems to reduce the importance of religion and vice versa. But if seen in the light of reasoned knowledge and logic, both appear to be inextricably inseparable. Religion if divorced from science will make people superstitious and blind followers. In this regard, Einstein's remark is worth remembering that the religion without science is blind and the science without religion is lame. Religion is not the name of some lifeless rituals only but it is the discipline of the soul with live rituals, which exonerates oneself from miseries and places the living being in the self-dependent happiness forever. In fact, there is no friend like the true knowledge and no enemy like a false knowledge about the Self.
Science is the name of reasoned knowledge. The modern science is based on sensory knowledge, axioms, and experimental observations. Without axioms, the development of science is not possible. One finds the same trend in the science of soul. The science of soul also needs axioms, logic, and experimental observations. For the spiritual science all events being observed and experienced by us can be considered as experimental observations. Preceded by 23 Tirthankara, the soul science taught by the last 24th Tirthamkara Mahaveer (599-527 B.C.) and his followers like Acārya Bhadrabahu, Dharsen, Pushpadant, Bhutbali,

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Kundakunda, Umasvami, Samantbhadra, Veersen, Amrit-chandra, Jayasen, etc., essentially has following basic axioms: (i) There are six kinds of basic substances including souls. These
can neither be created nor destroyed. Only forms change. (See:
Appendix 3). (ii) Each and every event happens according to definite laws. (See:
Appendix 6). (iii) All souls are potentially divine and possess the power of becoming
*Jina' - Arahanta - Siddha (See: Appendix 2). (iv) Any false intention or belief of becoming dependent or making
other souls as dependent is a wrong belief. The wrong belief sustains wrong knowledge and wrong conduct. The causes of all sorts of pains, miseries and repeated births and deaths are wrong belief, wrong knowledge, and wrong conduct. Conversely, the causes of happiness and spiritual bliss and imperishable liberation are the right belief, right knowledge, and right conduct (called the triple jewels of liberation). (See: Stanzas 16, 147, 415, etc.)
Knowledge and belief both are inseparable traits of the soul. One may call knowledge and belief about soul as soul science and the way of life based on such knowledge as religion or spiritual engineering. In view of the above mentioned axioms of spiritual science, the spiritual engineering (i.e., a way of leading a life) can be developed. The spiritual engineering basically says, “Deal with causes not with effects. To keep a bucket under the drip is not the real cure for a leak in the roof.” The causes of all sorts of pains, miseries and repeated births and deaths are to be appropriately dealt. The philosophy of Tirthamkara Mahaveer is mainly concerned with the determination of the nature of substances and the right path of liberation. To a beginner, the spiritual engineering of Tirthamkara Mahaveer gives the caution that one should not indulge in gambling, eating meat, intoxication of any type, prostitution, hunting, theft, illicit sexual relationship, etc. When the doubts of an individual about the Self and non-Self are removed by the instruction of an enlightened teacher-Guru, he/she attains the right-belief (Samyaktva) with self realization but he/she may not yet be able to observe any of the vows (small or great vows) enjoined on the part of a layman (Śrāvaka). The details of advanced way of leading the practical spiritual life to adopt non-violence of the high order falls in the area of the soul engineering, which is beyond the scope of this book on the soul science.

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The soul science is not expected to give the description of soul in terms of material particles such as electrons, protons, and DNA. What we need is the ability to perceive what the soul is and what the soul is not. Based on my own personal experience, I believe that this book may be helpful in arriving at such an ability which in turn may be helpful in making the life more meaningful and happy. Let the truth prevail and peace reign in all living beings!
Devalali
23 April 2013
(Mahaveer Jayanti)
Veer Nirvan Samvat 2539
Br. Hemachand Jain 'Hem' Retired Sr. Manager
& Steam Turbine Engineer BHEL, Bhopal MP

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Acknowledgment
I feel that it is a right place to acknowledge my indebtedness for the help and encouragement received from my teachers, family members, and friends to complete this task:
Ācārya Kanaknandhiji inspired me to express concepts of Samayasära through the examples of modern science. Dr Hukum Chandji Bharill motivated me to write a book on Samayasăra in English and has provided the soft copy of his book in Hindi on Samayasāra to let me extract original stanzas of Kundakunda and Amstacandra typed in Devanāgari. I would also like to express my indebtedness to my father Shri Bhanwarlalji Agrawal who taught me basics of Samskrta and Jainology besides other worldly lessons. Even today at the age of ninety plus he takes interest in my spiritual progress.
Shri Pawanji Jain (Mangalayatan) introduced me to Mrs. Sheetal Vijen Shah (London) for reviewing the manuscript. Mrs. Shah carefully read the entire manuscript and provided many suggestions that lead to the improvement of the manuscript. Similarly, my friends, Dr. Kirit Gosaliya (Phoenix), Dr. Prem Suman Jain (Udaipur), Br. Hemachandji Jain 'Hem' (Bhopal), Dr. JayantiLal Jain (Mangalayatan University), Dr. N. L. Kachhara (Udaipur), and Dr. L. C. Jain (Jabalpur), have gone through the manuscript and have provided many comments and suggestions that helped me improve the work. In addition to providing the valuable suggestions, Dr. Prem Suman Jain has been kind enough to write the 'Foreword', and Br. Hemachandji Jain has encouraged me by providing the 'Preface' to be included in this work.
Dr. Veer Sagar Jain (Delhi), Dr. Anupam Jain (Indore), Shri Vivek Jain (Milpitas/Indore), Dr. R. C. Jain (Ujjain), Dr. Ravi Sheorey (Stillwater), Shri Vimalji Jain (Udaipur), late Shri Jagdish Chandraji Goyal (my maternal uncle, a scholar of Bhagavad Gita from Indore), and my family members (Manak Lal, Nirmal Kumar, Kavita, and Vishal) have been nice enough to go through the manuscript during different phases of its development and have provided their feedback that lead to the betterment of the work. My wife, Mrs. Pushpa Agrawal, encouraged and helped me in various ways. She took interest in discussing many stanzas with me, and she read a large number of pages of the manuscript. Her feedback specially helped me in making the language simpler.

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While expressing my thankfulness, I cannot forget the names of Dr Ajit Kumar Singhji Kasliwal, his father late Shri DevKumar Singhji Kasliwal, and Kundakunda Jñanapīṭha (Indore) who have been instrumental in encouraging me to learn and spread the tenets of Jain philosophy in the past 25 years. I am also thankful to Kundakunda Jñānapīṭha (Indore), its dynamic Secretary, Dr. Anupam Jain, and his associates for the publication of this work.
Udaipur 22 May 2013
Paras Mal Agrawal 11 Bherava Dham Colony, Hiran Magri, Sector 3, UDAIPUR (Rajasthan) INDIA
parasagrawal@hotmail.com (Mo.) 97847-05711

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About transliteration, non-English
terms and stanzas
(1) In this work, the original stanzas of Samayasāra written by Acārya
Kundakunda have been first presented in the Devanāgari script and then their transliteration in English (in italics) has been written. Next, Samskrta version of the stanzas in the Devanagari
script provided by Ācārya Amộtacandra has also been included. (2) There are many new terms of Samskrta/ Hindi for which exact
English words are not available. In the interest of accuracy, many Samskrta/Hindi words have been adopted as such, and have been shown in italics in the text. Further, the glossary of various such words has been given as Appendix-1. To reduce the need of referring to the glossary again and again, at many places in the text the English equivalents (as close as possible) with the corresponding Samskrta and Hindi terms have also been used.
(3) In English, there are many words like 'advice', 'food', 'fish',
knowledge', 'oxygen', 'police', 'deer', etc., which spell same in their singular as well as plural forms. To a reader familiar with the Samskrta word 'Bhāva', for example, it may not be easy to visualize 'Bhāvās' as the plural of 'Bhāva'. It is felt that if we adopt in English the same word 'Bhāva' in singular as well as plural form then there would not be any confusion or misinformation. Therefore, in the interest of simplification, it would be very appropriate to adopt the word 'Bhāva' in singular as well as plural form. Similarly, whenever any confusion does not arise, many more Samsksta words may be adopted with the same spelling in singular and plural forms. With such notion, the list of such words adopted in this work includes the following: Ācārya, Ajīva, Ajñānī, Aņu, Arahanta, Asrava, Bhāva, Deva, Dravya, Gati, Gāthā, Guna, Indriya, Jina, Jiva, Jñānī, Kalasa, Karma, Kaşāya, Kāraka, Kevali, Mithyādssti, Naya, Nokarma, Paramāņu, Paramesthi, Paryāya, Pratyaya, Pudgala, Samaya, Samyag Drşti, Samyag)ñāni, Sādhu, Sthāna, Siddha, Skandha, Spardhaka, Tattva, Tīrthamkara, Upādhyāya, Varga,
Vargaņā, Vikalpa, Yoga. (4) 'Karma' word of Samskrta is a well known English word also.
However, the word 'Karma' used here is a technical word of Jain

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metaphysics (see Appendix-6) and has somewhat different meaning. 'Karma' has also been used as "Karma-Kāraka (see Appendix-1). Similarly, a reader would note that the word 'Yoga' of Jain metaphysics has a meaning (see Appendix-1) very much different from its popular meaning. Therefore, if the meaning of a Samsksta term written in italics has not been clarified in the running text, then in that case it may be helpful for a reader to comprehend
the term by referring to the glossary. (5) For the purpose of transliteration, the diacritical marks shown in
the following table have been employed.
प्स
अनुस्वार
विसर्ग

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Introduction
मंगलं भगवान् वीरो, मंगलं गौतमो गणी।
मंगलं कुन्दकुन्दाद्यो, जैन धर्मोऽस्तु मंगलं ।। The above mentioned verse is recited by Jains (specially, by Digamber Jains) before the beginning of any auspicious work. In this verse, a devotee says that Lord Mahāvīra, Gautama Gañadhara, and Ācārya Kundakunda, etc., are auspicious. This shows the auspicious significance of Ācārya Kundakunda's name which is enumerated next only to that of Lord Mahāvīra and his chief disciple Gautama Gañadhara. The level of reverence of Ācārya Kundakunda can also be seen from the fact that Ācārya Vidyanandji [1], Aryika Gyanmati Mataji [2], and many saints and scholars have written titles like 'Bhagavāna' and 'His Holiness' before his name. Acārya Kundakunda is considered to be borne in the southern part of India in the second century. He wrote a large number of scriptures and Samayasāra is considered as his most valuable scripture.
Samayasāra and its importance
In the past, Ācārya Kundakunda's Samayasāra has been a scripture of immense interest to a large number of eminent scholars and saints including Ācārya Amrtacandra (10th century), Ācārya Jayasena (12-13th century), Pt. Rajmallaji (16th century), Pundit Banarasidasji (16th century), Pundit Todarmalji (18th century), Pundit Jayachandaji Chhabada (18th century), Shrimad Rajchandraji (19th century), etc., who all had studied this treatise in great detail and used it as a basis for their own respective works. In the past 50 years, a large number of commentaries and discourses of eminent saints and scholars on Samayasāra have been published (1-12].
Ācārya Vidyasagarji [3] writes that every stanza of Samayasāra is filled with nectar and nectar, and he drank and drank this nectar through his spiritual teacher Ācārya Shri Gyansagarji. It resulted into an unprecedented Self realization. In his words, “un (1994HR 17) प्रत्येक गाथा में अमृत ही अमृत भरा है और मैं पीता ही गया! पीता ही गया!! माँ के

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समान गुरूवर अपने अनुभव और मिलाकर, घोल-घोलकर पिलाते ही गये, पिलाते ही गये। फलस्वरूप एक उपलब्धि हुई. अपूर्व विभूति की, आत्मानुभूति की!"
Satpurusha Shri Kanji Swami often used to comment that the scripture Samayasāra contains the summary of hundreds of thousands
f scriptures; it is a pillar of Jainology: to a seeker it is a desire-fulfilling. cow (Kāmadhenu)... In his words, "76 H HR PF 31 T 31 है। लाखों शास्त्रों का सार इसमें है; जैन शासन का यह स्तम्भ है; साधक की यह
rhet .” [4, 5]. He was so much impressed with this scripture that he gave 19 rounds of discourses [4] on Samayasāra, and on the marble walls of a beautiful temple in Songarh (Gujarat) he got engraved all 415 stanzas of this scripture together with the stanzas of a few other scriptures written by Ācārya Kundakunada.
Ācārya Mahaprajna, a well known Ācārya from Svetamber Terapanth tradition very nicely summarizes the significance of Ācārya Kundakunda and his Samayasāra. He writes, “Jainism is seasoned with a mature tradition of metaphysics and spirituality. The name of Ācārya Kundakunda shines like a resplendent constellation in the sky of this tradition. He was an author of many treatises, one of which is Samayasāra, which is the most outstanding one in the field of spirituality. It is replete with many mystical ideas and many thoughts worth contemplation." [ 9(a)].
Muni Mahendra Kumarji in the preface of his book entitled "Acārya Kundakunda's Samayasāra" writes, “The ancient philosophical treatises which deal with the topic of deeper metaphysical and epistemological expositions have a very important place in the studies of Jain philosophy. Ācārya Kundakunda's Samayasāra can be considered as one of the most important of such treatises, as far as the Jain authors are concerned. It has the same value in Jain tradition as the treatises/ scriptures like Brahma Sutra in the Vaidika tradition and Visuddhimaggo in the Buddhist tradition. In short, we can say that for anyone to understand the essence of Jain philosophy, Samayasāra has to be studied.” [9(b)]
Before describing the contents of Samayasāra, it may be useful to introduce some philosophical concepts through an example. We know very well that a mine containing a large amount of non-gold and a small amount of gold is called a gold-mine. Regarding a gold-mine we are clear that a large portion of the soil of the mine is not gold but every particle of the soil of the mine is valuable. In the same way,

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spiritual teachers clearly know this concept that although every component of a living being is valuable but a living being in its entirety is not Jiva (soul), a living being is a combination of Jiva (soul) and nonJiva (non-soul) (let us call this as concept-1).
Regarding a gold-mine, we are also clear that the nature of the soil of a gold-mine is very different from the nature of gold. Further, the nature of soil varies from mine to mine but the nature of gold coming from a mine in USA is the same as that coming from a mine in India. Similarly, spiritual masters are clear about this concept that the nature of soul is very different from the nature of living beings, and the nature of living beings change with time and varies from species to species and individual to individual, but the nature of soul is invariant (let us call this as concept-2).
Again regarding a gold-mine we know very well that before carrying out any attempt to realize gold from gold-ore, we scientifically understand gold as well as associated non-gold, and attain an ability to differentiate between gold and non-gold. In the same way, spiritual teachers have clarity about this concept that the realization of the soul that leads to peace, happiness and bliss is not possible without understanding the soul (Self) and attaining the ability of visualizing the difference between the soul and the associated non-souls (let us call this as concept-3).
These three spiritual concepts are very important. Among these three, concept-3 encompasses concept-2 as well as concept-1. In treatise Samayasāra, Ācārya Kundakunda has attempted to focus on concept-2 and concept-3. The literal meaning of Samayasāra is the soul in its essence or the pure soul. It corresponds to gold (nothing other than gold) existing in the mine in the above mentioned analogy. It also relates to the visualization and recognition of the nature of gold (nothing other than gold) even when it is associated with non-gold in the gold-ore. A reader may note that it is rare to find other scriptures that have gone as deep as Samayasāra to describe concept-3 and concept-2.
What to do and what not to do for the purification of our souls? Such questions fall in the area of the soul engineering which is based on the soul science. Ācārya Kundakunda has attempted to answer such questions in chapter 3 (e.g., see stanza 73). However, in this scripture the main focus of Ācārya Kundakunda is on the soul science. Therefore, in this treatise we find more detailed answers regarding questions

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such as what can be done and what cannot be done by a soul. A realization of the nature related with the possible actions of the soul leads to the reduction in the ego which in turn leads to bliss.
With a detailed and systematic coverage regarding the soul, Acārya Kundakunda's Samayasāra is expected to be valuable to all those who are interested in soul philosophy, equanimity, harmony, and peace with a belief in the eternal soul associated with every living being. It would also be valuable to the academicians and scholars who are interested in Indian Philosophy. Persons who are interested in the contemporary motivational speakers and authors such as Wayne Dyer [13], Deepak Chopra [14], Eckhart Tolle (15), etc., may find, in this treatise, the basic foundation and a deeper understanding of various concepts mentioned by such authors. A reader may realize that the understanding of stanzas of Samayasāra leads to the clarity of his/her vision to such an extent that his/her worldly problems can be tackled and faced in a better way with a higher degree of confidence and fearlessness which may improve the level of his/her peace, equanimity, and happiness. It is very likely that a person with an interest in the scripture Samayasāra does not become a victim of depression.
By formal training I am a physicist, but based on my studies and interest in Samayasāra in the past 40 years, I felt an urge of writing such a book. This book is an attempt to present English version of stanzas of Samayasāra together with my annotations to explain the concept related with the stanzas. While writing annotations, I have kept in mind the commentaries of Ācārya Amstacandra, Ācārya Jayasena, and various versions published by modern scholars and saints. I also kept in mind the length and breadth of Jainology provided by other scriptures such as Tattvārthasūtra (16), Ratnakaranda Śravakācāra (17), Gommațasāra (18) etc., and various scriptures written by Ācārya Kundakunda (19]. In view of the accuracy it could not be possible to avoid the technical terms. However, I tried to minimize the use of technical terms and explained the terms at the appropriate places or in Appendix-1. Some basic knowledge of six kinds of substances, eight types of Karma, Anekānta, Arahanta, Siddha, etc., may also be helpful to some readers in understanding some stanzas. Therefore, these have been described in brief in the appendices. It may be added that a description of Tattva is also a basic requirement for understanding Jain tenets. Therefore, Tattva have been explained in the annotation of stanza (Gathā) 13. For the benefit of those who are interested in the

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original text, the original stanzas of Ācārya Kundakunda in Prāksta, their English transliteration with diacritical marks, and the Samskrta version provided by Ācārya Amstacandra have also been included.
This task was initiated in December 2007. Already more than two years of time have been devoted to this project in the past 5 years. In this duration, I could complete only 144 out of 415 stanzas. In view of the requirement of long time needed to make the text more and more concise, precise and comprehensible (by multiple reviewing), some of my friends suggested that instead of waiting for the completion of all 415 stanzas it is better to publish a part. I liked this suggestion and decided to publish 144 stanzas (three chapters) as Part-1.
In stanza 5, Ācārya Kundakunda writes तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण।
जदि दाएज्ज पमाणं चुक्केज्ज छलंण घेत्तव्वं ।।5।
Meaning : I shall show the indivisible soul separate from others (Ekatva-Vibhakta soul) using my own spiritual wealth. If I show it, then you should accept it. If I miss, then you should not pick up any aberration.
If a personality like Acarya Kundakunda expresses the possibility of missing something then where do I stand? What should I say? I apologize in advance for my shortcomings and request the learned readers for their comments and suggestions for the corrections.
References and notes
1. Ācārya Kundakunda's Samayasāra, with Hindi and English Translation, by Vijay
K. Jain (Vikalp Printers, Deharadun, 2012). 2. Ācārya Kundakunda's Samayasāra, Commentary in Hindi by Aryika Gyanmati
Mataji (Digamber Jain Trilok Shodha Samsthan, Hastinapur, UP, 1990). Äcārya Kundakunda's Samayasāra, commentary in Hindi by Acārya Gyansagaraji with translation of stanzas in Hindi-verses by Ācārya Vidhyasagaraji (Shri
Digamber Jain Seva Samiti and Sakal Digamber Jain Samaj, Ajmer, 1994). 4. Pravacana Ratnākara, Part 1 to 11, Lectures delivered by Shri Kanji Swami on
Sama yasära; translated by Pt. Ratan Chandji Bharill in Hindi (Pundit Todarmal Smarak Trust, Jaipur, 1981).

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12.
5. Ācārya Kundakunda's Sama yasāra, commentary in Gujarati by Himmatlal Jethalal
Shah and its Hindi translation by Pundit Parmesthidasji, (Shri Digamber Jain
Swadhya Mandir, Songarh, Gujarat, 1974). 6. (a) Acārya Kundakunda's Samayasāra, Commentary in Hindi by Pundit Dr. Hukum
Chandji Bharill (Pundit Todarmal Sarvodaya Trust, Jaipur, 2007) (b) Samayasāra Anušilana, Commentary in Hindi by Pundit Dr. Hukum Chandji
Bharill (Pundit Todarmal Smarak Trust, Jaipur, 1995). Ācārya Kundakunda's Samayasāra, Edited by Pundit Hemchandji Jain 'Hem', (Paras Mulchand Chatar Chritable Trust, Kota, 2010). Ācārya Kundakunda's Samayasāra, Edited by Pundit Pannalalji Jain (Shri Paramshrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agaas, Gujarat,
1997). 9. Ācārya Kundakunda's Samayasāra, Commentary and translation in English by Shri
Jethalal S. Zaveri and Muni Mahendra Kumarji (Jain Vishva Bharati University,
Ladnun, Rajasthan, 2009); 9(a) page (iii), 9(b) page (v). 10. Ācārya Kundakunda's Samayasāra, Commentary and translation in English by
Professor A. Chakravarti (Bharatiya Jnanpith, New Delhi, 1989). 11. Acārya Kundakunda's Samayasāra, Commentary and translation in English by J.
L. Jaini (Sacred books of the Jainas, Vol. VIII, The Central Jain Publishing House, Ajitashram, Lucknow, UP, 1930) Samaya sāra: Niscaya Aur Vyavahāra Ki Yātrā, Ācārya Mahaprajna (Jain Vishva
Bharati Prakashan, Ladnun, Rajasthan, 1991). 13. e.g see: Your Sacred Self: Making the decision to be free, Wayne W. Dyer, (Harper
Paperbacks, 1995). A person who is interested in this reference with contents such as given below may be highly benefited by Samayasāra: "Make an attempt to describe yourself without using any labels. Write a few paragraphs in which you do not mention your age, sex, position, title, accomplishments, possessions, experiences, heritage or geographic data. Simply write a statement about who you are, independent of all appearances.”
(Taken from chapter 11, p: 269). 14. e.g., see: Seven Spiritual Laws of Success, Deepak Chopra, (Amber Allen
Publishing, 1994). A person who is interested in this reference with contents such as given below may be highly benefited by Samayasāra: "Your true Self, which is your spirit, your soul, is completely free of those things. It is immune to criticism, it is unfearful of any challenge, and it feels beneath no one. And yet, it is also humble and feels superior to no one, because it recognizes that everyone else is the same Self, the same spirit in different disguises."
(Taken from chapter 1, p.11-12). 15. e.g., see: A New Earth: Awakening to Your Life's Purpose, Eckhart Tolle, (Gale
Cenage Learning, 2005). A person who is interested in this reference with contents such as given below may be highly benefited by Samayasara:

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"So who is the experiencer? You are. And who are you? Consciousness. And what is consciousness? ... Although you cannot know consciousness, you can become conscious of it as yourself. You can sense it directly in any situation, no matter where you are."
(Taken from chapter 8, p.304-5). 16. Tattvārthasutra, Ācārya Umāsvāmi. 17. Ratnakaranda Śrāvakācāra, Ācārya Samantabhadra. 18. Gommațasāra (a) Jivakānda (b) Karmakānda, Ācārya Nemicandra. 19. (a) Pravacansāra (b) Niyamasāra (c) Pancästikāya (d) Astapāhuda, Ācārya Kundakunda.

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वंदित्तु सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते। वोच्छामि समयपाहुडमिणमो सुदकेवलीभणिदं।।1।।
Vandittu savvasiddhe dhuvamacalamaņovamam gadim patte. Vocchāmi samayapāhudamiņamo sudakevalībhanidam. ||1||| वंदित्वा सर्वसिद्धान् ध्रुवामचलामनौपम्यां गतिं प्राप्तान्। वक्ष्यामि समयप्राभृतमिदं अहो श्रुतकेवलिभणितम्।।1।।
Bowing to all liberated souls (Siddha) who have attained the permanent, invariant, and incomparable state of existence, O' listeners, I shall narrate the Samayapāhuda which has been told by Śruta Kevali (the great saints well versed in the entire scriptural knowledge). [1]
T1
Annotation
In this first stanza, Ācārya has expressed his intention of writing the scripture Samayapāhuda (also known as Samayaprābhsta as well as Samayasāra) with full gratitude and respect for the liberated souls (Siddha). His utter humility also leads him to express that whatever is going to be described here would not be new. He writes that it has already been narrated by Śruta Kevali (the great saints well versed in the entire scriptural knowledge) in the past.
By releasing all desires, fear, and inclination of attachment and aversion through penance, when the soul of a living being becomes successful in breaking all the worldly and Kārmika bonding, the soul attains liberation (Moksa). The soul in such a state experiences eternal bliss. Such a liberated soul is called

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Siddha. After acquiring this stage of Siddha, the soul continues to remain Siddha forever. The soul of Siddha is neither bonded with the Kärmika dust nor with the physical body. The region in the universe where such souls reach and stay forever after liberation is called Siddhalaya. An equivalent term for "Siddha" in English is not available but the closest word is "God" (See Appendix-2).
All Siddha are equal as regards their bliss and other infinite attributes. According to Jain philosophy, nobody in this cosmos is spiritually better than a Siddha. The word 'attained' in this stanza conveys that before becoming Siddha in the past every Siddha was a worldly being. Indirectly, it implies that sometimes in the future we can also become Siddha. Very positive!
जीवो चरित्तदंसणणाणट्ठिदो तं हि ससमयं जाण ।
पोग्गलकम्मपदेसट्ठिदं च तं जाण परसमयं ॥ 2॥
Jivo carittadansanaṇāṇatṭhido tam hi sasamayam jāņa. Poggalakammapadesatṭhidam ca tam jāņa parasamayam |12|| जीव: चरित्रदर्शनज्ञानस्थितः तं हि स्वसमयं जानीहि ।
पुद्गलकर्मप्रदेशस्थितं च तं जानीहि परसमयम् ॥21
The beings (Jiva) who stay in their [right] conduct (Căritra), belief (Darśana), and knowledge (Jñāna) are to be known as SelfSamaya, and those staying in Kärmika and Pudgala matter (external things) are to be known as non-Self-Samaya. [2]
Annotation
In the commentary named AtmaKhyati, Acārya Amṛtacandra has clearly explained the meaning of Samaya. He explained that Samaya means the soul (only soul or pure soul). In a living being, beyond physical body, mind, and emotions the soul is known as Samaya.
In this stanza, Acārya Kundakunda has classified Jiva into two categories: (1) Those staying in their own Self (soul or selfsoul), and (2) those staying outside themselves, i.e., in the non

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3
Self or external things. The first category of Jiva has been called as Self-Samaya and the latter category as non-Self-Samaya.
One can take a worldly example: Generally, there are two kinds of people: (1) Those having contentment with their own worldly belongings, (2) Those not having contentment with their own belongings and want to have the belongings of others. In the spiritual context only our Samaya is our own. Therefore, the spiritual equivalent of the above mentioned worldly example would be (1) Self-Samaya and (2) non-Self-Samaya.
We would see that such a classification of Jīva is very helpful in describing the importance of staying in one's own Samaya.
एयत्तणिच्छयगदो समओ सव्वत्थ सुन्दरो लोए ।
amelyet au fazianfu af 113||
Eyattanicchayagado samao savvatha sundaro loe Bandhakaha eyatte tena visamvadini hodi. 113 11 एकत्वनिश्चयगतः समयः सर्वत्र सुन्दरो लोके ।
बंधकथैकत्वे तेन विसंवादिनी भवति ॥3॥
Everywhere in the cosmos the view of each sovereign and indivisible Samaya uncontaminated with others is beautiful. The narration of bonding [with others] produces distortion [in the beauty]. [3]
Annotation
In Gāthā 2, two categories of Samaya (soul) have been defined. Here Acārya Kundakunda wants to highlight that out of the two categories (Self-Samaya and non-Self-Samaya), the Self-Samaya category is beautiful and the non-Self-Samaya category shows distortion. The non-Self-Samaya category has a concept of association or bonding with others.
The bonding is temporary. There is a starting time of a bond and an ending time for every bond. It may be noted that the truth is always beautiful and eternal. A lack of permanency

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indicates a lack of beauty. Therefore, a description of temporary encroachment of one Samaya into another or the notion of bonding of one with another produces the distortion in the above mentioned beauty. An encroachment violates the sovereignty.
In addition to this point, this stanza has more general applicability. In the commentary of this stanza, Ācārya Amstacandra has taken a broader meaning of the word 'Samaya'. Here by Samaya he means any eternal living or non-living substance (Dravya) (see Appendix-3 for details regarding Dravya). With this generalized meaning of Samaya, one gets a broader canvas to understand and appreciate this stanza.
A Dravya cannot be created and cannot be destroyed. It is eternal. If we focus our view at the level of an isolated Dravya, there is no wear and tear. Its survival does not depend on others. It is a sovereign entity. With this view, if we perceive each sovereign Dravya (Samaya) then we would see eternal beauty, everywhere, in each Dravya (Samaya). This stanza motivates us to visualize such beauty of each Dravya even when it appears in combination with others.
Question: We see beautiful flowers made by bonding of many
atoms and molecules. Does it contradict this stanza? Answer: No. So long as we focus on the bonding, we see a flower
having a temporary beauty. But we should not forget that it would be thrown away in a few hours/days from the vase.
Question: Everywhere, whether it is a family, or a society, or a
flower, or a house, we see the combinations or togetherness or the bonding. Does it mean that nothing is beautiful?
Answer: You see external beauty in your spouse or your child,
and in the name of bonding you want to ‘own' him or her. When you do so, you come across conflicts. When you recognize the presence of individual eternal soul, which is similar to yours, in each of them, you would avoid many conflicts and your family life would be more enjoyable.

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Ācārya Kundakunda wants to focus on the individual constituents (Samaya) of every composition even when they are in combination. Once you visualize the individual constituents you would realize that each constituent is eternal, sovereign, and has its identity. Then even in a fading flower you may note the presence of eternal ever fresh Pudgala Paramāņu (a Pudgala Paramāņu is smaller than atoms and molecules of modern science. By Pudgala Paramāņu we mean an ultimate indivisible unit of physical matter/energy). Each Pudgala Paramāņu is a Dravya (Samaya) and it does not become old with time. There is nothing like 'ageing of any Pudgala Paramāņu. A Pudgala Paramāņu is always fresh. In general, a Samaya is always fresh. When you focus on a composition or bonding, then you find some things as beautiful for some time and the same things as ugly or dirty on some other times. But when you focus on the individual eternal constituents of a composition then you are able to visualize the eternal beauty.
If we go still deeper, we would see that Ācārya also wants us to realize that a bonding is always a 'so called bonding' as it is never permanent. (For more details regarding the scientific aspects of bonding: see Appendix-4)
सुदपरिचिदाणुभूदा सव्वस्स वि कामभोगबंधकहा। एयत्तस्सुवलंभो णवरिण सुलहो विहत्तस्स॥4॥ Sudaparicidānubhūdă savvassa vi kāmabhogabandhakahā. Eyattassuvalambho navari na sulaho vihattassa. 114|| श्रुतपरिचितानुभूता सर्वस्यापि कामभोगबंधकथा। एकत्वस्योपलंभ: केवलं न सुलभो विभक्तस्य।।4।।
The narrations of sensual enjoyment and pleasure, and bonding have been heard, known, and experienced by all (hence these are easy). But only the realization of the Self as an indivisible entity separate from others is not easily available. [4]

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Annotation
In this stanza, Ācārya Kundakunda has described that all have heard, all are aware, and all have experienced sensual enjoyments and pleasures, and bonding. But it is not easy to achieve the realization of the indivisible Self separate from others. With the mention of the word 'heard' in the first part, the author also wants to indicate that even many might have not heard of the sovereign soul uncontaminated with others. First we hear, then we try to understand, and then we try to realize. The Ācārya is concerned that many people might not have heard of this concept.
If somebody goes to forest for achieving heaven for the sensual enjoyment and pleasure in the next life, then it would be called as an activity related with the sensual enjoyment and pleasure. Keeping this in mind right from the beginning, Ācārya Kundakunda is bringing the attention of his readers to the realization of the true Self.
In the next stanza, a word 'Eyattavihattam' has been introduced by the author. The same word in Samskrta as well as in Hindi has been translated as 'Ekatva-Vibhakta'. This word is used as an adjective of the soul. By the Ekatua-Vibhakta soul the Ācārya describes a soul separate from others (Vibhakta) and an indivisible, one, and sovereign entity in itself (Ekatua). Here, it would be appropriate to adopt the same word Ekatva-Vibhakta in English also. In this stanza, the author has expressed his observation that people are very much unaware of EkatvaVibhakta soul.
तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण। जदि दाएज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्यं ।।5।। Tam eyattavihattam dāeham appaņo savihaveņa. Jadi dāejja pamānam cukkejja chalam na ghettavvam. 11511 तमेकत्वविभक्तं दर्शयेहमात्मन: स्वविभवेन। यदि दर्शयेयं प्रमाणं स्खलेयं छलं न गृहीतव्यम्।।5।।

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I shall show the indivisible soul separate from others (EkatvaVibhakta soul) using my own spiritual wealth. If I show it, then you should accept it. If I miss, then you should not pick up any aberration. [5]
Annotation
In this stanza the author has specified his intention of showing the Ekatva-Vibhakta soul using his own spiritual wealth. He makes it clear that he is not going to convince us by any external attribute. In effect, he is saying that based on his own Self realization, he would show the Ekatua-Vibhakta soul.
The author has used word 'show'two times in this stanza. It indicates his high level of confidence. He anticipates that his readers would be able to see the presence of the Ekatva-Vibhakta soul which he is going to show.
In the second half of this stanza, he says that after studying this treatise, if you could ‘see the presence of the EkatvaVibhakta soul, then you should accept it. He further cautions that if he misses in showing the Ekatva-Vibhakta soul, then in such a situation one should not pick up any aberration or misconception.
Depending on the intellectual level and previous understanding of a reader, a description may be sufficient for some readers and the same description may not be sufficient to others. The differences may also be in the vocabulary or grammar or punctuation. Therefore, to a reader who needs more detailed explanation in an alternative way, the Ācārya conveys in advance that it is likely that he might have missed some thing. He is kind enough to give a note of caution to such readers that they should not go with any aberration or misconception.
This stanza concludes the introduction part. This introduction part is very scientific. Even in modern times, the introduction part of the scientific papers is written in this style: Invariably, in the introduction part of the scientific research papers, an author (s) first attempts to describe his research area, then he presents the importance of that area, then he describes the

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deficiency of some important things or knowledge in that area, and then he mentions how he is going to solve the problem.
Here also one notes the same scientific pattern. In stanza 2, the Ācārya has introduced the topic; then the author mentioned about the beauty of the Ekatva-Vibhakta Samaya, and the shortcomings of the narrations of bonding or movies of temporary associations (stanza 3). Next, he says that everybody has heard, understood, and experienced the narrations of bonding, but one rarely gets a chance to hear, understand, and experience the Ekatva-Vibhakta soul (stanza 4). Finally, here he writes that he is going to show the Ekatva-Vibhakta soul using his own spiritual wealth.
Question : It is O.K. It is clear that the approach of Ācārya
Kundakunda is scientific. But what is a big deal in it? People are suffering from poverty, health crisis, lack of love and respect, war, drought, and sufferings of 8.4 million Yonis (various kinds of past lives as insects, animals, hellish beings, etc.). Would it not be more appropriate for us to read that treatise which addresses these issues? Why to devote our
precious time to learning about soul? Answer: These issues were certainly in the mind of Ācārya
Kundakunda. We know this on the basis of his other writings in which he covered such aspects. But in this treatise Samayasāra, his description is not focused on going from one problem to another problem. Therefore, he first put all these problems of worldly beings in one bag with a tag, “Narrations of Sensual Enjoyment, Pleasure, and Bonding" (verse 4), or, "Movies of Temporary Associations” (stanza 3). He wants us to know that the poverty is a baggage of bonding, the sickness is a baggage of bonding, and sufferings of 8.4 million Yonis are also movies of temporary associations. In short, all our worldly issues can be placed in one bag. The Ācārya wants us to realize that we are separate and different from this baggage. Without this understanding, we would hate one bag and would crave for another bag. He wants us to experience the beauty of the indivisible, sovereign, and eternal soul. He wants to provide a Master-Key to open all kinds of locks to

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deal with all kinds of worldly sufferings. He knows that such realization would be very much powerful in reducing our worldly sufferings. ण वि होदि अप्पमत्तो ण पमत्तो जाणगो दु जो भावो। एवं भणंति सुद्धं णादो जो सो दु सो चेव।।6।। Na vi hodi appamatto na pamatto jāņago du jo bhāvo. Evam bhaṇanti suddham ņādo jo so du so ceva. 116 11 नापि भवत्यप्रमत्तो न प्रमत्तो ज्ञायकस्तु यो भावः । एवं भणंति शुद्धं ज्ञातो यः स तु स चैव।।6।।
The knower (Iñāyakabhāva), i.e., the soul is neither attentive (Apramatta) in the Self nor non-attentive (Pramatta) in the Self. in this way the soul is called pure. And the knower (soul) that is known is (always] one and the same. [6]
Annotation
This stanza narrates the soul from Niscaya Naya (i.e., the Real point of view). With this point of view, a soul is neither impure nor it undergoes the purification procedure. The impurity associated with the soul is not the soul. In this sense the soul is always pure. From this point of view, a soul is a soul, nothing else. It is knower, it was knower and it would always remain a knower.
In this stanza, two new words have been introduced: (1) Apramatta (2) Pramatta. In Jain philosophy, 14 stages of the spiritual growth of a soul have been described. The final stage of Siddha (a liberated soul) is attained immediately after reaching 14th stage. These stages are technically known as Gunasthāna. Guņasthāna literally means the position in the merit. For a rigorous and accurate description of Gunasthāna one needs to refer to the related scriptures (e.g., Gommațasāra). However, for an approximate idea of the Guņasthāna concept just sufficient to introduce Pramatta and Apramatta terms of this stanza, the following brief description is worth noting: A monk who has realization of the Self and does not have sensual desires and

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worldly possessions is considered to be swinging in 6th and 7th Guṇasthāna. Such a monk while involved in walking/talking/eating is likely to be in 6th Guṇasthāna. The same monk in a state of attentiveness in the Self (even while walking/talking/eating) is in 7th Gunasthana. A living being in the first Guṇasthāna is unaware of the true nature of the soul. The stages from Gunasthāna 1 to Guṇasthāna 6 are called Pramatta. The literal meaning of Pramatta is unattentive to the soul or lazy or non-vigilant. The stages from Guṇasthāna 7 to Guṇasthāna 14 fall in the category of Apramatta (the prefix 'A' with Pramatta makes Apramatta that means 'not Pramatta").
This stanza says that the soul is neither Pramatta nor Apramatta. The soul is only the knower. Acārya Kundakunda wants us to focus our attention on the indivisible soul separate from all others (Ekatva-Vibhakta soul) even when it appears to be bonded with the externals such as human body, Karma, greed, lust, etc. He wants us to realize the eternal soul, the knower, the same soul in every situation. This stanza leads us to visualize the same soul even when the externals surrounding the soul change.
Question: Consider a person busy in making money (in the first
Guṇasthāna) and a saint under deep meditative stage (Apramatta). Whether the difference in these two persons is only in externals? Whether internally both are same? Internally, a person busy in making money may be experiencing the tension and the saint may be in a blissful state. How can we say both as the same?
Answer: As persons, both are not the same, but the EkatvaVibhakta soul in the businessman is exactly same as that in the saint. Here Acārya Kundakunda has focused on the eternal and internal aspects beyond time, emotions, etc. In this treatise, in the next chapter we would learn that tension, greed, anger, etc., associated with a soul are not internal aspects of the soul in a true sense. A true internal aspect is not influenced by the external events or things. Greed, anger, etc., depend on externals.

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In stanza 5, Ācārya Kundakunda has stated that he would show Ekatva-Vibhakta soul in this treatise. Therefore, we should keep in our mind that he is going to write many stanzas in order to show the Ekatva-Vibhakta soul. We should be patient. One would have a better clarity after understanding the existence of the Ekatva-Vibhakta soul in every being
Question: We don't see any advantage in visualizing the same
pure soul in a saint and a thief. It may hinder our spiritual growth. How can this knowledge be useful?
Answer: (a) Imagine a young boy being coached by his father.
His father is a gold-smith. One day the boy noted that his father sold a beautiful necklace to a customer in exchange for an old fashioned ornament of nearly same weight. In cash, he received only a small sum of money as making charges. His father explains that the old fashioned ornament also has same quantity of gold in it. After hearing this explanation the boy says, “I do not see any advantage in seeing the existence of the equally valuable pure gold in a beautiful necklace and in the ugly-torn-old fashioned ornament. By explaining to me the existence of the same pure gold even in the ugly and old fashioned ornament, you are indirectly suggesting to me that I may choose that old fashioned ornament for my wife to wear. But I am sorry to say that I cannot agree with you as it may hurt my relations with my wife."
If you were his mentor, how would you respond? You may say to such a young boy that he should understand the facts related with the gold to be a successful gold-smith. But in making the decisions related to his wife, he should consider her choice. Just to fulfill her choice, he should not block the facts associated with gold. He can fulfill the choice of his wife without distorting the truth. In the same way, an understanding of the existence of the same pure soul in a saint and a thief does not prevent a judge from punishing any person as per laws of the land.

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A molecular scientist says that any molecule of water (HO) in a gutter is a pure water molecule and exactly similar to a molecule of water in a distilled water bottle meant for the injection. When he explains this point, he never means that either you stop learning the science or start using the water of gutter for the purpose of injection. You are expected to make use of the knowledge appropriately. In this regard, it may also be noted that this stanza does not approve any sin. (b) The truth narrated in this stanza is highly valuable. If it is understood correctly, then even a thief may also adopt a spiritual path and may no longer remain a thief. ववहारेणुवदिस्सदि णाणिस्स चरित्त दंसणं णाणं। ण विणाणं ण चरितं ण दंसणं जाणगो सुद्धो॥7॥ Vavāhareņuvadissadi ņāņissa caritta damsaņam ņāņam. Na vi nāņam na carittam na damsaņam jānago suddho. 11711 व्यवहारेणोपदिश्यते ज्ञानिनश्चरित्रं दर्शनं ज्ञानम्। 7 50 TUR: fi 140: TG:11711
From the relative point of view (Vyavahāra Naya), conduct, belief and knowldge are attributed to the knower (soul). [But from the real point of view. (Niścaya Naya)], there is neither knowledge, nor conduct, nor belief; the knower (soul) is pure. [7]
Annotation
In the previous stanza, it has been explained that (from the real point of view) the soul is always pure. Its purity never undergoes any change. Here, another important aspect related with the purity of the soul is being highlighted. This stanza says the following: according to the relative point of view a soul is described to have the attributes such as knowledge, conduct, and belief, but from the real point of view a soul is not to be considered as a combination of these attributes. A combination is impure whereas the soul is always pure.

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A house may have a bed-room, a kitchen, a living room, a store room etc. On the basis of such common experience, one may think that a soul also may have its different attributes as
ts parts at its different or all locations (Pradeśa) of the soul. To avoid this misconception, here Ācārya Kundakunda categorically wants to convey that one should experience the soul as a single and pure identity, and not as a mixture.
Question: What is harm in considering the soul as a mixture of
many attributes?
Answer: (1) It is not right to consider the soul as a combination
of many attributes. Different attributes such as conduct, belief, knowledge, etc., are not like jewels, and the soul is not like an ornament made by their combination. (2) Such a jewelornament-model of the soul would hinder the realization of a single and a whole soul in the deep meditative state. (3) Different attributes of the soul can never be separated. Regarding a white crystal of sugar, one cannot say that its sweetness (taste) and whiteness (color) exist separately.
Question: The Ācārya has already mentioned in the previous
stanza (Gāthā 6) that the soul is pure. What was the necessity
of saying it again in this stanza that the soul is pure? Answer: Ācārya Kundakunda wants to explain the concept of
the pure soul in this treatise from all possible angles. In stanza 6, the perspective was that the soul always remains unattached with others; therefore, the soul neither becomes less pure nor more pure. In other words, in Gāthā 6, it has been shown that the knower is not a mixture of the soul and the changing associates. A mixture cannot be pure. Therefore, here Ācārya further explains that the soul is not a mixture of its internal attributes (conduct, belief, knowledge, etc.)
Question: According to this Gāthā, the relative point of view
(Vyavahāra Naya) gives a description that contradicts the reality described by the real point of view (Niścaya Naya). From the relative point of view, a soul has attributes such as conduct, belief and knowledge, but from the real point of view the soul is not a mixture of such attributes. In view of this

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contradiction, we would like to know why do we need both? Should we not ignore the relative point of view which does
not agree with the reality given by the real point of view? Answer: The answer of this question has been provided by Ācārya
Kundakunda in stanzas 8 to 12. जह ण वि सक्कमणज्जो अणज्जभासं विणा दु गाहेहूँ। तह ववहारेण विणा परमत्थुवदेसणमसक्कं॥8॥ Jaha ņā vi sakkamanajjo anajjabhasam viņā du gähedum. Tah vavaharena vinā paramatthuvadesanamasakkam. 11811 यथा नापि शक्योऽनार्योऽनार्यभाषां विना तु ग्राहयितुम्। तथा व्यवहारेण विना परमार्थोपदेशनमशक्यम्॥8॥
Just as it is not possible to explain to a non-Aryan person without using his non-Aryan language, in the same way, it is not possible to explain the reality (to a common person] without using the relative point of view (Vyavahāra Naya). [8]
Annotation
There is a difference between the message and the language used to communicate the message. The main task is to convey the message. It requires an appropriate language. One cannot communicate the real contents of a message to a person without using the language understood by him. Therefore, in order to convey the message of the real point of view to a common person it becomes necessary to use the language of the relative point of view which he can understand. The real point of view contains the reality but we need the relative point of view as a means to explain it to a common person. In this sense the relative point of view is important.
It is not easy to explain the soul to a beginner. To a beginner, its description based on the real point of view would go over the top of his head. Before coming to such a stage, many other stages of teachings are essential. To a kid, first the difference between a living and non-living based on the body and senses is explained. Such an explanation requires the relative point of view. Then a

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stage comes when it is taught to him that the body associated with the living being is not the soul, but the thoughts of a person belong to the soul. This description is also based on the relative point of view as in reality the thoughts are different from the soul. Then the next stage, and the next stage..., etc.
This is not only as regards to the soul. Even in science, it is not easy to explain a concept as simple as electricity. The accurate description of electricity is very difficult. But one tries to explain it starting from electric bulb, electric wires, electric charges, electric appliances such as TV etc. But an advanced knowledgeable person knows that an electric wire or an electric bulb is not electricity.
जो हि सुदेणहिगच्छदि अप्पाणमिणं तु केवलं सुद्धं । तं सुदकेवलिमिसिणो भणंति लोयप्पदीवयरा॥७॥ जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा। UTUT 3709 710 Tel yachacht a-st 1 1011GHII
Jo hi sudenahigacchadi appānaminam tu kevalam suddham. Tam sudakevalimisino bhananti loyappadīvayarā. 1911 Jo sudanāņam savvam jāņadi sudakevalim tamahu jiņā. Nānam appā savvam jamhā sudakevali tamhä. 111011
यो हि श्रुतेनाभिगच्छति आत्मानमिमं तु केवलं शुद्धम्। तं श्रुतकेवलिनमृषयो भणंति लोकप्रदीपकराः ।।७।। यः श्रुतज्ञानं सर्वं जानाति श्रुतकेवलिनं तमाहुर्जिनाः। ज्ञानमात्मा सर्वं यस्माच्छुतकेवली तस्मात्।। 10||युग्मम्॥
One who knows only the pure soul through Bhāva-Śruta-Jñana is called the Śruta-Kevalī (from the real point of view] by the saints who are illuminators of the cosmos. [9]
One who has the knowledge of the scriptures in its entirety is called the Śruta-Kevali (from the relative point of view] by Tīrthamkara. As the entire knowledge is the soul, therefore, the person having the scriptural knowledge in its entirety is the ŚrutaKevali. [10]

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Annotation
In the commentary by Acarya Amṛtacandra it is clearly stated that the definition of Śruta-Kevali given in Gatha 9 is a definition from the real point of view, and that given in the first half of Gāthā 10 is a definition from the relative point of view.
Pre-view (Purva Ranga)
If somebody says that he understands the concepts of physical matter (this corresponds to the language of the real point of view) But if he says then it may be the abstract information for many. that he has read and understood such and such books of physics (this corresponds to the language of the relative point of view) then many persons would easily understand as to what he is saying.
In the same way, it is easy to understand the point that one has the knowledge of all scriptures (language of the relative point of view). But it is difficult to comprehend the abstract concept that one has an understanding of the soul (language of the real point of view) on the basis of Self contemplation and realization (Bhāva-Śruta-Jñāna). With these notions, Acārya Kundakunda explains in these stanzas that it is easier to explain the concept of Śruta-Kevali through the language of the relative point of view.
Further, in the second half of stanza 10, Acarya Kundakunda explains the link between both the points of view. He shows for this case that the main theme described by the real point of view is also implicitly described by the relative point of view.
These stanzas also indirectly convey a valuable point that the purpose of reading, listening, and understanding scriptures is to know the soul. In Gathā 15, we would see this concept in more explicit language.
ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ।
भूदत्थमस्सिदो खलु सम्मादिट्टी हवदि जीवो |11||
Vavahäroabhudattho bhudattho desido du suddhanao. Bhudatthamassido khalu sammādiṭṭhi havadi jīvo. 111111
व्यवहारोऽभूतार्थो भूतार्थो दर्शितस्तु शुद्धनयः ।
भूतार्थमाश्रितः खलु सम्यग्दृष्टिर्भवति जीवः ॥ 11 ॥

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The relative point of view reveals the unreal and the real point of view describes the real. A soul who takes refuge in the real point of view verily becomes SamyagDrști (a being with right belief). (11)
Annotation
Here the Ācārya is explicitly stating that the description given by the relative point of view is unreal and that given by the real point of view is real. It may sound contradictory to a beginner. Therefore, a more detailed description of both points of view (real and relative) is needed to remove the misconception. With this objective, both points of view are being described in more detail in Appendix-5.
For the sake of a quick understanding we would simply say here that many a times we need unreal description also as it serves some purpose (see stanza 8). For example, when a plastic bottle filled with milk is called a 'milk-bottle' then this unreal description (milk-bottle) of the plastic-bottle instead of the real description (plastic-bottle) also serves some purpose
When we explain to a kid the difference between a living and non-living on the basis of the movement of the body and functioning of the senses, then the identification of life on the basis of the body also serves some purpose. The real point of view describes the life on the basis of the soul only which is invisible. Thus starting from a description of the life by the relative point of view, we eventually reach the stage of understanding the invisible soul describcd by the real point of view.
Becoming a Samyag Drsti (a being with right vision or right belief) is regarded as one of the greatest achievements of life. It is also called a first step towards liberation. Only after becoming SamyagDrsti one is considered to be on the path of liberation. Here Ācārya is emphasizing the importance of the real point of view by explaining that in order to become a SamyagDșşti one must take refuge in the real point of view. The logic behind this is given in the first line of this stanza (the relative point of view reveals the unreal and the real point of view describes the real).

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18
Pre-view (Purva Ranga)
सुद्धा सुद्धादेसो णादव्वो परमभावदरिसीहिं ।
ववहारदेसिदा पुण जे दु अपरमे द्विदा भावे ॥12॥
Suddho suddhadeso ṇādavvo paramabhāvadarisihim. Vavahāradesidā puņa je du aparame ṭṭhidā bhāve. ||12|| शुद्धः शुद्धादेशो ज्ञातव्यः परमभावदर्शिभिः ।
व्यवहारदेशिताः पुनर्ये त्वपरमे स्थिता भावे ||12||
For those who experience the supreme state of the soul, the real point of view which describes the pure [soul] is knowable. Those who have not yet achieved the supreme state are to be addressed by the relative point of view. [12]
Annotation
This stanza explains that the relative point of view would be useful till one experiences the supreme stage. To a beginner, education through the relative point of view is helpful in understanding the soul (see Gāthā 8). A refuge in the real point of view leads to SamyagDarśana (see Gāthā 11). Even after becoming SamyagDṛşti, one may experience hunger, cold, emotions, pleasure and pain. During such spiritually advancing stages, through the relative point of view one can appropriately understand such impurities of thoughts and actions. Such knowledge becomes helpful in further spiritual development. In the supreme stage, one experiences the pure soul described by the real poit of view.
Acārya Amṛtacandra in his commentary of Samayasāra writes that both points of view (real and relative) are useful. If you leave the real point of view then you would lose the Tattva (the understanding of the real substance), and if you leave the relative point of view then you would lose the Tirtha (the sacred path).
भूदत्थेणाभिगदा जीवाजीवा य पुण्णपावं च ।
आसवसंवरणिज्जर बंधो मोक्खो य सम्मत्तं ॥13॥
Bhudattheṇābhigadā jīvājīvā ya puṇṇapāvam ca.
Asavasamvaranijjara bandho mokkho ya sammattam. ||13||
भूतार्थेनाभिगता जीवाजीवौ च पुण्यपापं च ।
आस्रवसंवरनिर्जरा बंधो मोक्षश्च सम्यक्त्वम् ॥13॥

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19
[The Tattva or elements of the path of liberation] - Jīva (soul), Ajiva (non-soul), Punya (virtue), Papa (vice or sin), Asrava (influx of Karma), Samvara (stoppage of influx of Karma), Nirjarā (partial shedding of previously bonded Karma), Bandha (bondage of Karma), and Mokṣa (liberation or complete shedding of all Karma)- comprehended from the real point of view amount to Samyag Darśana. [13]
Annotation
Jiva (soul), Ajiva (non-soul), Punya (virtue), Papa (vice or sin), Asrava (influx of Karma), Samvara (stoppage of influx of Karma), Nirjară (shedding of previously bonded Karma), Bandha (bondage of Karma), and Mokṣa (liberation) are known as nine-elements (Nava-Tativa or Nava-Padartha) related to the path of liberation.
These elements have been described by Acarya Kundakunda in this treatise in various chapters: Jīva and Ajiva in chapter 2 (verse nos. 39-68), Punya and Papa in chapter 4 (verse nos. 145163), Asrava in chapter 5 (verse nos. 164-180), Samvara in chapter 6 (verse nos. 181-192), Nirjara in chapter 7 (verse nos. 193-236), Bandha in chapter 8 (verse nos. 237-287), and Mokşa in chapter 9 (verse nos. 288-307). In addition to these chapters, chapter 3 (verse nos. 69-144) and chapter 10 (verse nos. 308-415) cover other very significant aspects.
It would be appropriate here to describe in short the meaning of these nine elements. Jiva (soul) means an eternal substance having attributes of perception, knowledge, etc. Each living being has an eternal soul. To a beginner, Acarya explains that instead of recognizing ourselves as human beings having a soul inside, each of us should understand that I am a soul associated with the physical body and experience of a human being. 'I am a soul', 'I am an eternal soul', such concepts have been explained in various stanzas in this treatise in various ways.
Ajiva (non-soul) means a substance which is not Jīva (soul). All chemicals, photons, phonons, protons, neutrons, electrons, etc., and their combinations such as table, chair, cup, pen, etc., are Ajiva.

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A living being under the influence of Ajīva feels/thinks/ experiences disturbance, pleasure, pain, etc. To most of the worldly beings such disturbance happens continuously at every moment. Such feelings/thoughts/reactions/experiences of disturbance, etc., are called Karma of the living being. According to Karma theory, by such reactions/feelings/thoughts the bonding of the Kārmika dust with the soul takes place. The influx of the Kārmika particles before bonding is called Asrava and the bonding with the soul is called Bandha. If the feelings/reactions, etc., are virtuous then the related Asrava and Bandha are called Punya Asrava and Punya Bandha. If these are sinful then the related Āsrava and Bandha are called Pāpa Āsrava and Pāpa Bandha.
The nature of Kārmika dust, duration of bonding of the Kārmika dust with the soul, the consequences of such bonding, etc., happen according to the complex but definite laws of the Karma theory.
By way of spiritual practice when the influx of Karma is stopped then such a stoppage at that moment is called Samvara. The partial shedding of pre-existing (bonded) Karma is called Nirjarā. It takes place in two ways: (a) the shedding of a particular Kārmika dust immediately after its fruition, and (b) the shedding by way of Tapa (penance) associated with the Self realization before the fruition.
When all the bonded Kārmika dust gets detached from the soul, then that state of the soul is called a liberated state (Mokşa). The soul in such a state experiences bliss forever. Such a liberated soul is called Siddha.
When the description of Punya, Pāpa, Āsrava, Samvara, Nirjarā, Bandha, and Mokșa is given on the basis of Kārmika dust particles then the related elements get an adjective Dravya, i.e., we use the terms Dravya Punya, Dravya Pāpa, Dravya Āsrava, Dravya Samvara, Dravya Nirjarā, Dravya Bandha, and Dravya Mokşa. But when we focus on the related state of the soul (e.g., related thoughts) then we use adjective Bhāva to these elements, i.e., we call Bhāva Punya, Bhāva Pāpa, Bhāva Asrava, Bhāva Samvara, Bhāva Nirjarā, Bhāva Bandha, and Bhāva Moksa. Let us take one example: to be free from bonding with all Karma or Kārmika dust is called the Dravya Mokșa and the bliss experience or total freedom

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experience of the soul is called the Bhāva Mokşa. (Analogy: A prisoner when comes out of the jail, then the act of physical freedom is called Dravya freedom, and his psychic experience of the freedom is called Bhāva freedom.)
Now we come to the concept knowing the nine elements from the real point of view'. One may ask: 'Is it not sufficient to know the soul alone from the real point of view?
The answer of this question would be very useful. For the purpose of having SamyagDarśana, or for knowing the soul, we need an understanding of all nine elements so that they help in understanding the soul very clearly. When we are to separate oranges and lemons placed in a basket then we need an understanding of lemons as well as oranges to the extent that we can differentiate the two. Similarly, the understanding of each of these elements helps in visualizing its difference with the soul. The realization of what the soul is not is also a part of knowing 'what the soul is'.
When we buy a residential house or a piece of land/plot/lot then the map of the property shown in the official sale deed document not only shows the main property but also shows the neighboring plots/houses/streets, etc. The description of neighboring houses serves a definite purpose. Each boundary in the related direction serves a purpose of highlighting the location of the main property. In the map of India, Indian Ocean, Bay of Bengal, the neighboring countries Pakistan, Nepal, Bangladesh, etc., are also shown. Here also the purpose behind showing other countries or ocean is to highlight the location of India.
The same analogy may be used for the soul (Jiva) and other elements. In the vision/picture/map of a SamyagDrști the soul remains highlighted and the concept of all other elements serves a purpose of highlighting the soul. The Ācārya calls such map/ vision/understanding as a knowing of nine elements from the real point of view.
Let us take another example of extracting pure gold from the gold mine. One needs an understanding of gold, soil of the

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Pre-view (Purva Ranga)
mine containing gold, coexistence of soil and gold in the mineral, the process of purification, etc. When the scientist and engineers research to develop the purification process then they remember very well their focus on gold. Their research about the soil and purification process can be made under a limit by keeping the focus on the gold extraction. Every act of research and development remains connectrd to the extraction of the gold. In the laboratory, mine, and everywhere the 'GOLD' gets prominence. The mine containing a large amount of non-gold and a small amount of gold is called the gold-mine.
We would find that in the remaining part of this sacred treatise, the description of each of the nine elements has been provided with a focus on the soul (the real point of view). For the detailed description of nine elements, from the relative point of view, one may refer to other scriptures. Since the description of all these nine elements in this treatise highlights the soul, Ācārya Amstacandra's commentary of this treatise has been named by him as Ātmakhyāti (Ātma+Khyāti; Ātma = soul, and Khyāti = highlighted). It is interesting to note that in Ātmakhyāti, Ācārya Amstacandra used this stanza (Gāthā 13) to introduce and explain the word “Ātmakhyāti'.
जो पस्सदि अप्पाणं अबद्धपुढे अणण्णयं णियदं। Bifici auguri funft 11 14|| Jo passadi appāņam abaddhaputham anaạnayam niyadam. Avisesamasamjuttam tam suddhanayam viyānīhi. ||14| यः पश्यति आत्मानम् अबद्धस्पृष्टमनन्यकं नियतम्। 31fata riyan a Tati Paunila 11 1411
A point of view that perceives the soul as unbonded and untouched (Abaddhasprsta), non-varying (Ananya), steady (Niyata), free from any division in terms of its attributes (Aviseșa), and uncombined (Asamyukta) is to be known as the pure (real) point of view. [14]

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23
Annotation
In this stanza Ācārya Kundakunda states that the pure (real) point of view perceives the following regarding the soul: (a) Unbonded and untouched (Abaddhasprşta): The real point
of view perceives that a soul is neither bonded nor touched by Kārmika and physical body. Such a knowing is very different from the understanding provided by the relative point of view. The relative point of view perceives that soul
of a worldly being is bonded by the Karma.. . Question: Can the soul of a worldly being having a physical
body be considered as unbonded or untouched with Kārmika dust or physical matter? Is it correct to have such
understanding? Answer: It is easy to understand that Kārmika particles and the
physical body associated with the soul of a worldly being occupy the same space as occupied by the soul. If we focus on this aspect then we would say that the soul is bonded and is not untouched. A point of view with such a focus is called the relative point of view. In Gāthā 4, Ācārya Kundakunda has stated that it is easy to have such a point of view where we perceive ourselves as bonded. Ācārya Kundakunda wants to show us from an angle where we can perceive the eternal aspect of the soul. He is pointing out the possibility of perceiving such aspects which do not depend on time. He wants us to see the Trikāli Dhruva (invariant with respect to time; i.e., same in present, pasi and future) soul. He is guiding us to comprehend the eternal and changeless dimension of our soul. When X-ray photograph is taken then the skin and flesh do not appear in the photograph. Such an X-ray photograph serves some purpose. Similarly, in this stanza we are getting a view of ours where we see only our soul, where we see only that which does not change with time. For understanding this point of view, we need to transcend time (just as a X-ray photograph transcends skin and flesh). While explaining this stanza Ācārya Amrtacandra in Kalasa 12 writes that with sincere efforts one should try to have such a clear vision where one

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can see oneself beyond the Kārmika association of present, past, and future.
After reading this, one may say, "One can accept all this if there is basis to see that there is no permanent effect of different physical bodies on the soul. What is the philosophical basis to perceive that Kārmika dust or physical bodies associated with a soul do not make any permanent effect on the soul?” Its answer is simple: the answer is based on the fact that all liberated souls experience similar infinite bliss, infinite knowledge, etc. The existence of identical infinite blissful state of all liberated souls proves that there has not been any permanent impact of the past associations of physical and Kārmika bodies.
For understanding other concepts of this stanza also above answer would be helpful. (b) Non-varying (Ananya): The real point of view perceives
that the soul is always the same soul. It does not change when it gets a human body or an animal body. When external physical body of a soul changes from an animal body to a human body in the next birth then by this transition also the soul does not change. It never becomes different (It is Ananya). A gold piece can have different forms such as a necklace, bracelet, bangle, etc., but the gold is invariant in all the forms. One can have an understanding of unchanging gold even when the form is changing
(c) Steady (Niyata): As we grow old, the shape, size, and
activities of the human body change, but the real point of view perceives the soul as time independent. From such
perspective the soul is always steady (Niyata). (d) Free from any division in terms of its attributes
(Aviseșa): From the relative point of view there are many attributes of soul, e.g., soul has knowledge, soul has perception, soul has bliss, etc. But from the pure (real) point of view a soul is a soul. The pure (real) point of view does not analyze the soul in fragments or does not view as a combination of many attributes, i.e., the pure (real) point of view perceives the soul as free from any division in terms of its attributes (Avisesa).

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(e) Uncombined (Asamyukta): From the relative point of view,
the soul of an angry person is considered as a soul contaminated with the anger. But the pure (real) point of view perceives the soul uncombined with all such temporary feelings, reflective thoughts, and emotions (A.samyukta). जो पस्सदि अप्पाणं अबद्धपुढे अणण्णमविसेसं। अपदेससंतमझं पस्सदि जिणसासणं सव्व।।15।। Jo passadi appāņam abaddhaputpham aņaņņamavisesam. Apadesasantmajjham passadi jinasāsaņam savvam. ||15|| यः पश्यति आत्मानम् अबद्धस्पृष्टमनन्यमविशेषम्। अपदेशसान्तमध्यं पश्यति जिनशासनं सर्वम्।।15।।
One who perceives one's soul as unbonded and untouched (Abaddhasprsta), non-varying (Ananya), and free from any division in terms of its attributes (Aviseșa), perceives the entire Jain doctrine which includes the external scriptural knowledge and the experiential internal knowledge of the soul. [15]
Annotation
This stanza implies that the Jain doctrine leads to the realization of the Self as viewed by the pure (real) point of view. In stanza 9 also, one notes the similar theme. The purpose of giving details in thousands of pages in Jain scriptures is also the same. It also highlights the importance of the concept provided by the pure (real) point of view. Question: Does it mean that Jain doctrine consists of only the
pure (real) point of view? Answer: Jain doctrine includes the relative point of view also.
One may recall stanza 8, where it has been stated that the relative point of view is also needed. It is not possible to explain the concept of the real point of view without the relative point of view. It goes without saying that a society needing food also needs kitchen, utensils, cook, farming, code of conduct, etc.

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Question: The previous Gāthā mentions five adjectives of a soul
but here we note only three. Does it mean that the remaining
two (Niyata and Asamyukta) are not important? Answer: All five are important. One who perceives the three
adjectives given here would also be able to perceive the remaining two, without special efforts. In the commentary of this stanza, Ācārya Amộtacandra has explicitly mentioned all five. Ācārya Jayasena has also mentioned in the commentary of this stanza that other two adjectives are to be included by way of context. दंसणणाणचरिताणि सेविदव्वाणि साहुणा णिच्चं। ताणि पुण जाण तिण्णि वि अप्पाणं चेव णिच्छयदो।। 16|| Damsaņaņāņącarittāņi sevidavvāņi sahuņā ņiccam. Taņi puņa jāņa tiņni vi appāņam ceva nicchayado. ||16|| दर्शनज्ञानचरित्राणि सेवितव्यानि साधुना नित्यम्। तानि पुनर्जानीहि त्रीण्यप्यात्मानं चैव निश्चयतः ।।16।।
The seekers (of eternal bliss) should always be devoted to [right] belief, knowledge, and conduct. However, it should be noted again that all these three are the soul from the real point of view. [16]
Annotation
To clarify the concepts from both the points of view (real and relative) and to correlate these two points of view, in many stanzas in this treatise, Ācārya Kundakunda has described one concept according to the relative point of view in the first half of the stanza, and then in the second half of the same stanza he has made some comments on the same point according to the real point of view. We have already seen this trend in stanzas 7 and 10.
From the relative point of view, in Jain scriptures, the path of liberation is usually described by way of explaining right belief, right knowledge, and right conduct. These three are popularly

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known as three-gems (Ratna-Traya) by the Jains. Ācārya Kundakunda has recognized the importance of these three-gems in the top line of this stanza. In the second line of this stanza, he wants to say that the description of the path of liberation in terms of the three-gems is consistent with the previous stanzas in which the knowing of the soul from the real point of view has been highlighted. To do so, he has stated that from the real point of view, these three-gems are nothing but the soul. We would learn more about the soul and the three-gems in the next two stanzas.
जह णाम को वि पुरिसो रायाणं जाणिऊण सद्दहदि। तोतं अणुचरदि पुणो अत्थत्थीओ पयत्तेण॥17॥ एवं हि जीवराया णादव्वो तह य सद्दहेदव्यो। 3tujufcato gont vita agar HTHOT 111811 Jaha ņāma ko vi puriso rāyāņam jāņiūņa saddahadi. To tam anucaradi puno atthathio payattena. ||17|| Evam hi jīvarāyā ņādavvo taha ya saddahedavvo. Aņucaridavvo ya puno so ceva du mokkhakāmeņa. ||18|| यथा नाम कोऽपि पुरुषो राजानं ज्ञात्वा श्रद्दधाति। ततस्तमनुचरति पुनरार्थिकः प्रयत्नेन ।।17।। एवं हि जीवराजो ज्ञातव्यस्तथैव श्रद्धातव्यः। अनुचरितव्यश्च पुनः स चैव तु मोक्षकामेन।। 18।।
Just as a person desirous of money serves a king by all efforts after knowing and believing in the king, in the same way, one who is desirous of attaining the liberation should make all efforts to know, believe in, and immerse in the soul-king. [17,18]
Annotation
It is well known that a person desirous of wealth serves the king after correctly knowing and believing in the king. In this process, all three aspects – knowing, believing, and serving - are related with the same king.

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Ācārya Kundakunda applies the analogy of king to the soul in stanza 18. Here he explains that one who is desirous of attaining the liberation should first know the soul. When one is convinced that the soul exists, when one knows the unchangeable soul, and knows that such a soul is me (self) then such a knowing leads to right belief (SamyakDarśana). With right belief the spiritual knowledge becomes the right knowledge (Samyakjñāna). After such beliuf and knoweldge the devotion to the soul or staying or immersing in the soul can be possible and it is called right conduct (SamyakCāritra).
Gāthā 18 elaborates stanza 16 where it has been stated that from the real point of view, the three-gems (SamyakDarsana, SamyakJñāna, and SamyakCāritra) are nothing but the soul. This stanza also motivates one to achieve these three-gems to attain liberation.
Question: The soul itself is the knower. Then why should one
make efforts to know the knower?
Answer: No doubt every soul has an attribute of knowing.
Everybody (whether a baby or an ignorant person or a scholar) experiences the manifestations of the soul in the form of knowing, secing, feeling easy and uneasy, etc. But the difficult part in this process is to identify the knower. A soul knows mind, body, emotions, pleasure and pains, etc. We experience the changing pattern of all things, thoughts, and emotions. Beyond all these, there is a changeless knower. When we focus on the changes then we miss the changeless. One is required to make efforts to comprehend this eternal and changeless soul within all of us.
In the next stanza, Ācārya Kundakunda describes a bottleneck in achieving such a realization of the soul. The knowledge of such a bottleneck would be helpful in making efforts in the right direction.
कम्मे णोकम्मम्हि य अहमिदि अहकं च कम्म णोकम्म। जा एसा खलु बुद्धी अप्पडिबुद्धो हवदि ताव।।19।।

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Kamme nokammamhi ya ahamidi ahakam ca kamma nokammam. Jā esā khalu buddhi appadibuddho havadi tāva. ||19|| कर्मणि नोकर्मणि चाहमित्यहकं च कर्म नोकर्म। यावदेषा खलु बुद्धिरप्रतिबुद्धो भवति तावत्।।19।।
So long as such an understanding persists regarding oneself that I am Karma, I am quasi-Karma (physical body and other material belongings), and the Kārmika and quasi-Kārmika matter constitute me, till then the living being is ignorant (Apratibuddha). [19]
Annotation
Karma are of two types: Dravya Karma and Bhāva Karma. The Kārmika dust associated with the soul is called Dravya Karma. The related emotions/thoughts (psychic dispositions) are called Bhāva Karma. The anger, lust, jealousy, deceit, etc., fall under Bhāva Karma.
Material belongings and the physical body are called NoKarma or quasi-Karma. Living beings, generally, have an understanding of identifying themselves with the emotions, thoughts, physical body, material belongings, etc. (Karma and quasi-Kārmika matter). This understanding or awareness constitutes perverse knowledge. If somebody considers oneself distinct from the physical body, but identifies oneself with emotions and thoughts, then also he is ignorant (spiritually ignorant). Earlier, Ācārya Kundakunda has clearly mentioned that from the real point of view the true understanding lies in identifying oneself with the eternal and changeless soul.
अहमेदं एदमहं अहमेदस्स म्हि अत्थि मम एदं। 3Tuuj Ti PGC pleutia RR 2T112011 आसि मम पुव्वमेदं एदस्स अहं पि आसि पुव्वं हि । Eller ut FAT GERRA TË PERIA 112111 एयं तु असब्भूदं आदवियप्पं करेदि संमुढो।
GRI HIIGT UT Afga Briyat112211

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Ahamedam edamaham ahamedassa mhi atthi mama edam. Anņam jam paradavvam saccittācittamissam vā.||20|| Asi mama puvvamedam edassa aham pi āsi puvvam hi. Hohidi puno mamedam edassa aham pi hossämi.||21|| Eyam tu asabbhūdam ādaviyappam karedi sammūdho. Bhüdattham jānanto na karedi du tam asammudho.||22|| अहमेतदेतदहं अहमेतस्यास्मि अस्ति ममैतत्। 3FYERGAT forfatfasi at||20||| आसीन्मम पूर्वमेतदेतस्याहमप्यासं पूर्वम्। भविष्यति पुनर्ममैतदेतस्याहमपि भविष्यामि।।21।। एतत्त्वसद् भूतमात्मविकल्पं करोति संमूढः । YGTE GHETTO I TR46: 112211
About other living beings (spouse, son, daughter, friend, etc.), non-living (house, gold, grain, etc.), or mixed objects (city, country, living being with ornaments, etc.), one may have notions that I am this, this is me, I belong to this, this is mine, in the past this was mine and I belonged to this, in the future this will be mine and I will belong to this. [20-21]
A deluded one has such false notions about oneself. (But] one who knows the reality does not have such wrong notions and is a Jñāni (an enlightened soul, or one with right belief and knowledge). [22]
Annotation
In day-to-day life everybody speaks sentences such as: This is my body. I am his son. This was my house. Soon we will have our baby..., and so on. One who knows the truth transcends such views. He does not identify himself with the body or house or family or possessions. A Jñāni person understands the real point of view. A Jñānī knows that he is not the physical body. He is eternal and changeless soul.
In short, to identify oneself with others (I-ness with others) (Ekatva) as well as to own others (my-ness with others) (Mamatva) is spiritually incorrect.

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Question: Does it mean that a real spiritual person (Jñāni) would not have family or Bank account?
Answer: Let us take an example: A cashier of a Bank knows that the money which he is giving to a customer does not belong to him. But does he give cash to any customer without counting? No, he is careful in transacting cash. Though the money does not belong to him but he understands his responsibility as a cashier. Both notions can go together. This is his Anekānta vision (a vision consisting of understanding of relative as well as real point of view) [see Appendix-5].
To a cashier during his training both concepts are explained. Though he is given a cabin and computer, and is allowed to call them as his cabin and his computer but it is also made clear to him that he is not the real owner of these things.
For the cashier, it is also important to realize that he should not keep the Bank-money in his pocket. Such learning is very essential for the smooth running of the Bank. In the same way, a householder Jñānī handles his family and finance with a clear understanding that in reality he is not the owner.
As regards the actions of the body and mind, even a householder Jñānī recognizes and speaks words such as 'my house', 'my spouse', 'my office', 'my body', etc. But in his internal understanding, he never forgets the fact that he is the soul and as a soul he is not a true owner of any person or any thing.
As regards the ownership of the spouse or Bank account or a house, the relative point of view also teaches many valuable lessons of morals and ethics: e.g., when the relative point of view accepts your spouse as your spouse then it also says that all others are not to be treated as your spouse; when it accepts your house as your house then it also teaches you to not treat yourself as an owner of other's house.
अण्णाणमोहिदमदी मज्झमिणं भणदि पोग्गलं दव्वं ।
बद्धमबद्धं च तहा जीवो बहुभावसंजुत्तो ॥ 23 ॥

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सव्वण्हुणाणदिट्ठो जीवो उवओगलक्षणो णिच्चं। कह सो पोग्गलदव्वीभूदो जं भणसि मज्झमिणं॥24|| जदि सो पोग्गलदव्वीभूदो जीवत्तमागदं इदरं। तो सक्को वत्तुं जे मज्झमिणं पोग्गलं दव्वं ।।25।। Anņāņamohidamadi majjhamiņam bhaņadi poggalam davvam. Baddhamabaddham ca tahā jīvo bahubhāvasamjutto. ||23||| Savvaņhuņāņaditthe. jīvo uvaogalakkhaņo ņiccam. Kaha so poggaladavvībhūdo jam bhanasi majjhamiņam. ||24|| Jadi so poggaladavvībhūdo jīvattamāgadam idaram. To sakko vattum je majjhamiņam poggalam davvam. 1|25| अज्ञानमोहितमतिर्ममेदं भणति पुद्गल द्रव्यम्। बद्धमबद्धं च तथा जीवो बहुभावसंयुक्तः ।।23।। सर्वज्ञज्ञानदृष्टो जीव उपयोगलक्षणो नित्यम्। कथं स पुद्गलद्रव्यीभूतो यद्भणसि ममेदम्॥24|| यदि स पुद्गलद्रव्यीभूतो जीवत्वमागतमितरत्। तच्छक्तो वक्तुं यन्ममेदं पुद्गल द्रव्यम्।।25।।
One with deluded intellect, thoughts, and emotions, etc., says that the bonded (physical body, etc.) and unbonded (wealth, house, etc.) Pudgala matter is mine. [23]
(To such a being Ācārya explains by raising a question:) When the omniscients have seen (and shown] that a Jiva is always associated with its characteristic attribute Upayoga (Upayoga comprises of perception and knowledge), then how can a Jīva be a Pudgala (material) substance, and on that basis how can you say that Pudgala (material wealth, physical body, etc.) is mine? [24]
If Jīva (soul substance) becomes Pudgala substance and Pudgala substance attains Jivatva (soul-ness), only then you can say that Pudgala substance is yours [but that is impossible). [25]

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Annotation
By highlighting the basic difference between soul and Pudgala (material objects and physical body), in these stanzas, Ācārya Kundakunda wants to show that one cannot be the owner of physical body and material objects. Ācārya explains that the material objects such as physical body, wealth, house, etc. do not have perception and knowledge (Upayoga), whereas the Upayoga (perception and knowledge) is an essential attribute of a soul.
Further, we know that a block of ice can be converted into water or the water can be converted into ice, therefore, we can say that the ice and water are same. But one cannot convert a soul into a material body and a material body into a soul,
efore, it should be realized that the soul is different from the material objects.
Here Ācārya Kundakunda also reminds the teachings of omniscient Tirthamkara to arrive at the conclusion that we cannot claim the material possessions and physical body to be ours.
At this point, one may not be fully satisfied with the citation of omniscients and may be interested in a more direct proof. To answer such curiousity, Ācārya Amộtacandra in his Ātmakhyāti writes a very beautiful verse (Kalasa 23) in which he suggests us to perform an experiment to arrive at the visualization of the soul different from the physical body and material objects. He suggests that for a Muhūrta (48 minutes) one should try to experience the Self by pretending oneself as a neighbor of one's physical body (and other related possessions). The word 'neighbor' used for the physical body is worth noting. One should neither own nor hate a neighbor.
This advice may be a boon to those who are having sleepless nights due to tension. The tension is generally due to the feeling of wrong I-ness and my-ness. For example, the feeling of myness with one's own business sometimes converts into I-ness, and a person starts thinking that any loss in his business is a loss of his own identity. Such a person would have instant relief, if he can experience himself as a neighbor of his business even

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for a few minutes. (Note: In Kalasa 34 of Atmakhyāti, Acārya Amṛtacandra suggests us to continue such experiments for 6 months for the realization of the soul.)
Visualizing the physical body as something different from us is not easy. One can have doubts. One doubt has been raised and answered in the next five stanzas.
जदि जीवो ण सरीरं तित्थयरायरियसंशुदी चेव ।
सव्वा वि हवदि मिच्छा तेण दु आदा हवदि देहो ||26||
Jadi jivo na sarīram titthayarāyariyasamthudi cev. Savva vi havadi miccha tena du ādā havadi deho. ||26|| यदि जीवो न शरीरं तीर्थकराचार्यसंस्तुतिश्चैव ।
सर्वापि भवति मिथ्या तेन तु आत्मा भवति देहः ||26||
[A question is raised by an ignorant person:] If Jiva is not the physical body, then the hymns and worship of [physical bodies of] Tirthamkara and Acārya would prove wrong. Therefore, soul must indeed be the physical body. [Is it not so?] [26]
Annotation
In Jain traditions, devotees worship five Parameṣṭhi (beings of very high spiritual status). They are Arahanta, Siddha, Acārya, Upadhyaya, and Muni or Sadhu. Those who have renounced the worldly possessions and follow a definite code of conduct are called Muni. Among a group of Muni, the head of the group is called the Acārya. An Upadhyāya is a Muni who is entrusted with the task of teaching the group. A liberated soul is called a Siddha. Just after becoming the omniscient, the Muni is called Arahanta. The title Arahanta continues till he attains the liberation and becomes a Siddha. Spiritually, an Arahanta is free from any Moha, inclination of attachment (Rīga) and aversion (Dveṣa). He is free from all pains and problems and is in the perfect bliss. But he still has a physical body.
In a Jain temple, the idols of Tirthankara are worshiped. Those idols represent the physical bodies of Tirthamkara while they were

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Arahanta. A devotee goes to a temple for his spiritual growth by learning through the scriptures, practicing meditation, and worshiping Tirthamkara.
There are many hymns and prayers where we find the praise of the spiritual virtues of the Arahanta. In many hymns and prayers we find the praise of physical bodies of Tīrthamkara, saints and Ācārya. A devotee thinks that such prayers have been written by Jñāni saints, the knower of the truth from all perspectives including the real point of view. Therefore, a devotee cannot accept that his worship related to the praise of the physical body of his spiritual masters can be meaningless or wrong. Further, with the belief in the importance of such hymns, he may believe that his prayers cannot be wrong because the physical body and Jīva (including the Jīva of Tirthamkara or Ācārya) are not different. With such belief, here a devotee wants to understand the validity of the previous stanzas where it has been stated that physical body and soul are different.
This stanza 26 indicates that even after reading previous 25 stanzas one can have such a doubt. The Ācārya is not scolding such a devotee. He is conveying the message that a reader should feel comfortable if he also has such a doubt. Such a doubter should not feel that his spiritual level is too low to comprehend this treatise.
The Ācārya now responds to this doubt/question in the next four stanzas.
ववहारणओ भासदि जीवो देहो य हवदि खलु एक्को। ण दु णिच्छयस्स जीवो देहो य कदा वि एक्कट्ठो।।27।। इणमण्णं जीवादो देहं पोग्गलमयं थुणित्तु मुणी। Huulfa ariyat faci as Bact Hud 1|28|| तं णिच्छये ण जुज्जदि ण सरीरगुणा हि होंति केवलिणो। gafasyurt yuild is ag taldi yuifc112911 णयरम्मि वण्णिदे जह ण वि रण्णो वण्णणा कदा होदि। देहगुणे थुव्वंते ण केवलिगुणा थुदा होति।।30॥

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Vavahāraṇao bhāsadi jīvo deho ya havadi khalu ekko. Na du nicchayassa jīvo deho ya kadā vi ekkațsho. ||27|| iņamannam jivādo deham poggalamayam thunittu muni. Mannadi hu samthudo vandido mae kevali bhayavam. ||28|| Tam nicchaye na jujjadi ņa sariraguna hi homti kevalino. Kevaliguno thunadi jo so taccam kevalim thunadi. 1|29||| Nayarammi vannide jaha na vi ranno vannaņā kada hodi. Dehagune thuvvante na kevaliguņā thudā homti. ||30||| व्यवहारनयो भाषते जीवो देहश्च भवति खल्वेकः । ao fraye vital desa aglathef: 112711 इदमन्यत् जीवाद्देहं पुद्गलमयं स्तुत्वा मुनिः। Hrud ud rgatafedt het doel 1915 1128|| तन्निश्चये न युज्यते न शरीरगुणा हि भवंति केवलिनः । safar yurt falla : dej Dalai palla 112911 नगरे वर्णिते यथा नापि राज्ञो वर्णना कृता भवति। देहगुणे स्तूयमाने न केवलिगुणाः स्तुता भवन्ति ॥30||
The relative point of view (Vyavahāra Naya) narrates that the soul and the physical body of a living being are indeed one (same). But according to the real point of view (Niścaya Naya), the soul and the physical body are never the same substance. [27]
By worshiping the physical body made of material substance, which is different from the soul substance, a monk believes that the lord Arahanta (or Kevalī) has been worshipped and adored by him. [28]
But from the real point of view the above (worship) is not appropriate, as the qualities of the body are different from those of Arahanta. One who worships the [spiritual] qualities of Arahanta really worships Arahanta. [29]
Just as a description of a city does not become the description of its king; in the same way, the worship of the qualities of the physical body of Arahanta does not become the worship of the (spiritual] qualities of Arahanta. [30]

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Annotation
Stanza 28 and the first line of stanza 27 are in the direction of agreement with the questioner of the question raised in the previous stanza. The worship of the physical body of the Arahanta is not entirely meaningless. Many devotees can say the same on the basis of their own personal experience. When a devotee goes to a temple and sees the peaceful image of lord Arahanta in the meditative posture then he also experiences the peace. The image of the physical body of the Arahanta also inspires a devotee in various ways. The relative point of view (Vyavahāra Naya) recognizes all such effects and gives green signal to worshiping the physical body of the Arahanta.
Other lines of these stanzas convey the concept that one should, however, not be satisfied with only this kind of worship. It should be kept in mind that a real worship is the worship of the inner qualities of the Arahanta.
In technical words, from the relative point of view one may say that the physical body and the soul are not different, but from the real point of view the soul and the physical body are not the same.
The analogy given in stanza 30 illustrates this point very well. From the relative point of view, the description of the kingdom of a king can be considered as a description of the king. But from the real point of view, the description of the kingdom cannot be understood as a description of the king.
While explaining these stanzas, Icārya Amṛtacandra in his commentary AtmaKhyati has emphasized the importance of understanding the doctrine of Naya (points of view). He explains that for a person knowing both Naya in the proper context, there would not be any confusion. (For more about Naya refer to Appendix-5)
After devoting five stanzas to the prayer of Arahanta, Acārya Kundakunda now writes three stanzas to describe some inner qualities of the spiritually advanced souls.

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जो इन्दिये जिणित्ता णाणसहावाधियं मुणदि आदं। तं खलु जिदिदियं ते भणंति जे णिच्छिदा साहू॥31॥ जो मोहं तु जिणित्ता णाणसहावाधियं मुणदि आदं। तं जिदमोहं साहुं परमट्ठवियाणया बेंति||32|| जिदमोहस्सदु जइया खीणो मोहो हविज्ज साहुस्स। तइया हु खीणमोहो भण्णदि सो णिच्छयविहिं।।33।। Jo indiye jiņittā ņāṇasahāvādhiyam munadi ādam. Tam khalu jidindiyam te bhaṇanti je nicchidā sāhū. ||31|| Jo moham tu jiņittā ņāṇasahāvādhiyam munadi ādam. Tam jidamoham sāhum paramatthaviyānayā bemti. 1132|| Jidamohassa du jaiyā khīņo moho havijja sāhussa. Taiya hu khinamoho bhanmadi so nicchayavidahim.||33|| य इंद्रियाणि जित्वा ज्ञानस्वभावाधिकं जानात्यात्मानम्। तं खलु जितेन्द्रियं ते भणन्ति ये निश्चिताः साधवः।।31।। यो मोहं तु जित्वा ज्ञानस्वभावाधिकं जानात्यात्मानम्। तं जितमोहं साधुं परमार्थविज्ञायका ब्रुवन्ति॥32|| जितमोहस्य तयदा क्षीणो मोहो भवेत्साधोः। तदा खलु क्षीणमोहो भण्यते स निश्चयविद्भिः।।33||
One who has conquered the senses and has realised oneself as a soul that has the knowing nature (Ināna-Svabhāva) which makes it different (from other substances) is called the conqueror of the senses (Jitendriya) by the reality knower saints. [31]
One who has conquered the Moha (delusion about Self and others, thought or inclination of attachment, liking or desiring, and thought or inclination of disliking or hatred or aversion) and has realised oneself as a soul that has the power of knowing nature (Jnana-Svabhāva) which makes it different [from other substances] is called the conqueror of the Moha (Jita-Moha) by the knowers of the reality. [32]
After becoming the conqueror of the Moha when the Moha of the saint is completely destroyed (forever) then he is called the destroyer of the Moha (Ksina-Moha) by the reality knowers. [33]

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39
Annotation
In these three stanzas the following three adjectives related with the internal qualitites of the spiritually advanced persons have been described. These are: (1) Jitendriya or the conqueror of the senses, (2) Jita-Moha or the conqueror of Moha, and (3) Kṣina-Moha or the destroyer of Moha.
In the course of the spiritual development, after realizing oneself as a soul having intrinsic knowing nature (JñānaSvabhāva), a stage comes when the inner desires associated with the senses (Bhāvendriya) do not arise. This happens when a being is absorbed in oneself to the extent that the sensual pleasure and pain become insignificant. Such an advanced soul deserves adoration with the title Jitendriya (the conqueror of the senses). By 'the conquest of the senses', one may also mean to be in a state in which the sensory organs, sensory perception, and the physical objects affecting the senses have no influence on the meditative state of that living being.
The followers of Tirthamkara are called Jains. It may be noted that the word 'Jain' is derived from the Samskṛta word 'Jita' which means 'conquering' (of sensual desires and Moha). The conqueror of the senses and Moha is also known as Jina, and the followers of 'Jina' are known as Jains.
The anger, greed, likings, dislikings, etc., constitute the Moha which exist with a person in the subconscious state even after achieving a high level of spiritual development. With further advancement, a stage comes when such Moha does not exist even at the subconscious level. One in such an advanced state where the Moha in any form is absent is called the Jita-Moha (the conqueror of Moha).
Just as the senses exist even after conquering the senses, similarly, the bonded deluding Karma (Moha Karma) may exist even after conquering the Moha. With more spiritual advancement it also happens that the Moha Karma is totally destroyed forever. One in such an advanced state is adored with an adjective Kṣīņa-Moha (destroyer of Moha). Thereafter, he also

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fully eliminates the knowledge-obscuring-Karma as well as perception-obscuring-Karma and hindrance causing Karma, and becomes an omniscient (Kevalajñānī or Kevalī) or Arahanta or Jina. [For more details regarding Arahanta, see Appendix-2].
Ācārya Amộtacandra in his commentary, Atmakhyāti, has added that these three adjectives, Jitendriya, Jita-Moha, and KșīņaMoha, are to be taken as examples to adore the inner qualities of the Arahanta. One can use many other adjectives: for example, one can say the conqueror of anger, the destroyer of anger, conqueror of ego, the destroyer of ego, etc. Question: How can we understand the difference between Jita
Moha and Kșīņa-Moha? Answer: Imagine a glass of clean water having some sediment
at the bottom, and a similar glass of clean water without any sediment. In both cases, the water is clean, but in the latter case there is a total elimination of the sediment. By imagining the Moha in place of sediment and the soul in place of water we can understand the difference between the two. This analogy, Jita-Moha as the water with sediment and KșiņaMoha as the water without any sediment, is just an analogy and it cannot be stretched too far. For these adjectives it may be noted that every Kșīņa-Moha soul (Arahanta or Siddha) is also Jita-Moha, but every Jita-Moha being may not be a KșīņaMoha soul. An Arahanta is a Kșīņa-Moha soul and he is also adored as a Jita-Moha and Jitendriya.
सव्वे भावे जम्हा पच्चक्खाई परे त्ति णादूणं।
-Et qergjuj uroj forrit gutece 1134||| जह णाम कोवि पुरिसो परदव्वमिणं ति जाणिदुं चयदि। TE HO PH out farised ut 113511 Savve bhāve jamhā paccakkhāi pare tti ņādūņam. Tamhā paccakkhāņam ņāņam niyamā muñedavvam. ||34||| Jaha ņāma kovi puriso paradavvaminam ti janidum cayadi. Taha savve parabhāve ņāūna vimuñcade ņāņi. ||35||

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सर्वान् भावान् यस्मात्प्रत्याख्याति परानिति ज्ञात्वा । तस्मात्प्रत्याख्यानं ज्ञानं नियमात् ज्ञातव्यम्।।34।। यथा नाम कोऽपि पुरुषः परद्रव्यमिदमिति ज्ञात्वा त्यजति। 744aFA RHIFFcgi fajula sint 1135|||
By knowing all Para-Bhāva (other objects, and reflective thoughts or Bhāva Karma caused by the Udaya of the previously bonded Karma) as others, one abandons them. Therefore, this knowing (Jñāna) is to be considered as the abandonment (Pratyākhyāna) itself. This should be understood as a rule. [34]
Just as a person (who is honest] gives up a thing belonging to another person after knowing that it is not his, in the same way the knower of the truth (Jñāni) renounces all Para-Bhāva (other objects, and reflective thoughts or Bhāva Karma caused by the Udaya of the previously bonded Karma) after knowing that these are non-Self. [35]
Annotation
The abandonment of worldly things has an important place in the spiritual growth in every tradition. Here in this stanza, the Ācārya is explaining the same from the real point of view. If one does not recognize others (other than one's own soul) as others, or if one intends to possess or control others, then there is no abandonment. From the perspective of the soul, the entire process of recognizing others as others and disowning them takes place at the level of awareness or knowledge. Therefore, it should be understood that from the real point of view, the very knowledge (that includes an awareness of others as others) constitutes the abandonment (Pratyākhyāna). Or, in short one can say that such awareness or knowledge amounts to the abandonment. This implies that according to the real point of view, the abandonment happens at the level of the awareness.
In the next stanza, the Ācārya gives a rationale and some details of the abandonment. We here consider a simple example given by Ācārya Amstacandra in Ātmakhyāti: Suppose some one named Suresh is wearing a cloth and another person named Dinesh comes to Suresh and says, “Suresh, you are not the true

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owner of the cloth which you are wearing. It belongs to me. You might have got it from the washer-man by mistake. Please abandon this cloth and return it to me.” After hearing these words, how would Suresh respond? Suresh would try to check some marks of identification to make sure that the cloth does not belong to him, and after making sure that it does not belong to him, he would agree to abandon the cloth soon. (As regar the time duration between the identification and the physical renunciation of the cloth, Ācārya Amstacandra has used the word 'Acirāta' that means 'not very long time'). The same rationale applies to Para-Bhāva (other objects, and reflective thoughts or Bhāva Karma caused by the Udaya of the previously bonded Karma).
Question: After knowing the fact that the body does not belong
to him, should one stop feeding the body? Answer: It would be appropriate to discuss this question from
the real as well as relative point of view. According to the real point of view, the intake of food is not possible by the soul. The real point of view says that the soul is not the owner or controller of others (including the body and food). Therefore, from this point of view, neither the soul can feed nor the soul can stop feeding the body
The relative point of view considers the physical body and the soul as one (see stanza 27) and it deals with the act of feeding. The consideration of non-violence, physical, emotional and mental health in context with the food is also covered by the relative point of view. As regards stopping of food by a Jñānī, from the relative point of view, the stopping of the food may or may not happen immediately. Depending on various factors, it may even take many life cycles. णत्थि मम को वि मोहो बुज्झदि उवओग एव अहमेक्को। तं मोहणिम्ममत्तं समयस्स वियाणया बेंति ॥36।। णत्थि मम धम्म आदी बुज्झदि उवओग एव अहमेक्को। तं धम्मणिम्ममत्तं समयस्स वियाणया बेंति ।।37।।

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Natthi mama ko vi moho bujjhadi uvaoga eva ahamekko. Tam mohanimmamattam samayassa viyānayā bemti.||36|| Natthi mama dhamma ādi bujjhadi uvaoga eva ahamekko. Tam dhammaņimmamattam samayassa viyāṇayā bemti.||37|| नास्ति मम कोऽपि मोहो बुध्यते उपयोग एवाहमेकः । तं मोहनिर्ममत्वं समयस्य विज्ञायका ब्रुवन्ति॥36।। नास्ति मम धर्मादिर्बुध्यते उपयोग एवाहमेकः । तं धर्मनिर्ममत्वं समयस्य विज्ञायका ब्रुवन्ति।।37।।
The Moha (delusion and inclination of attachment and aversion) is not mine in any way. I am only the Upayoga. This awareness is called as 'Moha-is-not-mine-awareness' (MohaNirmamtva) by the knowers of the pure soul. [36]
Substances like Dharma, etc., are not mine. I am only the Upayoga. This awareness is called as 'Dharma-is-not-mineawareness' (Dharma- Nirmamtva) by the knowers of the pure soul. [37]
Annotation
In stanza 36, Ācārya writes that the Moha (delusion and inclination of attachment and aversion) associated with a soul is not an attribute of the soul, whereas the Upayoga (perception and knowledge) is an attribute of every soul.
The distinction between the soul and material substances is some-what easy to comprehend. Similarly, the distinction between the Kārmika dust and the soul is also not difficult to understand. But it is somewhat difficult to realize that the soul is not the owner of the Moha caused by the Udaya of Karma.
The Moha in the form of thoughts or feelings of liking or desiring, and thoughts or feelings of disliking or hatred or aversion, and pain and pleasure associated with them are experienced by almost all the worldly beings. At first glance, it may appear that such a Moha is an attribute of the soul. But in this stanza 36, Acārya explains that this is not so. The association of Moha with the soul is a temporary phase.

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Acārya Amṛtacandra in Atmakhyāti has explained the difference between the Upayoga and the Moha by an example of the taste of sweet-yogurt/curd. He explains that by practice and experience one can learn to distinguish between the taste of the plain yogurt (curd) and the sweet taste of the added sugar while eating the sweet-yogurt (sweet-curd). In the same way, a knower of the truth (Jñāni) realizes the difference between the Moha and the Upayoga (perception and knowledge). On such realization one would agree that the thoughts and feelings of Moha are not of the soul, because they are different from the Upayoga.
Similarly, in stanza 37 we find that the soul is not the owner of the Dharma Dravya (substance) and other substances associated with the soul. In Jain metaphysics six kinds of substances (Dravya) have been described. These are: Jīva, Pudgala, Dharma, Adharma, Ākāśa and Kāla. A brief description of these is given in Appendix-3. Each Dravya is different from all other Dravya.
Question: A dead body does not become angry. It means the presence of the soul is essential for the existence of the anger. Does it not mean that the anger is an attribute of the soul? Answer: Let us first be clear that according to the relative point of view the soul owns anger, emotions and the physical body. Many arguments such as one raised here regarding the ownership of the anger by the soul are accepted by the relative point of view.
But by such arguments alone one cannot get a true picture of the soul. How? Let us consider one example. Imagine that a red lamp is placed near a crystal in box-1 and the crystal appears red. Imagine another similar crystal in another box (box-2) where a green lamp is placed and the crystal appears green. We clearly note the difference in the two crystals. By camera as well as by our own eyes we can check that the crystal of box-1 is red and the crystal of box-2 is green. We cannot deny this observation but assume that the crystal of box-1 is red and the crystal of box-2 is green. The relative point of view accepts this.

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Next: let us replace the red lamp of box-1 by a yellow lamp without touching the crystal. Now the same crystal would appear as yellow, and we would call this crystal as yellow. Here the question arises: Without making any change in the crystal of box-1, the red crystal has become yellow. Does it mean that there has been magic? A 10-year old child also would not accept it as magic. He would say that the change in the color of the crystal is due to the change in the color of the lamp. If we ask about the color of the crystal then the child would say that though it was appearing red earlier and yellow now, but in the real sense, the crystal was neither red earlier nor is yellow now. Thus, a child also accepts that though the crystal once looked red and then yellow, but in reality the red and yellow colors do not belong to the crystal. In other words, in our technical language, one can say that from the relative point of view red and yellow colors belong to the crystal but from the real point of view the crystal does not own red and yellow colors. One may or may not have such an experience of change in the colors of the crystal in day-to-day life, but everybody might be having experience of change in our own 'color'. In the morning we may find ourselves in very pleasing mood and just after receiving an unpleasant phone call, we may find ourselves angry. On another occasion, we may be very angry and a pleasing message or some news can make us very pleasant. Our spiritual teachers explain that such a change in our moods and conditions takes place at every moment in accordance with the then Karmodaya (the fruition or rise of the previously bonded Karma at the moment). Thus we experience a change in ourselves due to external changes, just as we see a change in the crystal due to a change in the color of the lamp placed near the crystal. Do we still need more proof to accept the words of Ācārya Kundakunda that in reality the anger, etc., are not of the soul? Yes, one may still have many concerns. Ācārya Kundakunda realizes our probable concerns and has attempted to answer various probable concerns in many stanzas in this treatise.

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अहमेक्को खलु सुद्धो दंसणणाणमइयो सदारूवी। ण वि अस्थि मज्झ किंचि वि अण्णं परमाणुमेत्तं पि॥38॥ Ahamekko khalu suddho daņsaņaņānamaiyo sadārūvi. Na vi atthi majjha kimchi vi anņam paramāṇumettam pi. ||38|| अहमेकः खलु शुद्धो दर्शनज्ञानमयः सदाऽरूपी। नाप्यस्ति मम किंचिदप्यन्यत्परमाणुमात्रमपि।।38||
In reality, I am always one, pure, invisible, and have [special attributes such as) perception and knowledge. Not even an iota (Paramāņu) of other substances is mine. [38]
Annotation
This stanza concludes the chapter and may be considered as the summary or the bottom-line of all that has been explained in the previous 37 stanzas. This stanza may also serve as an affirmation for daily use. It would prove beneficial to affirm it frequently to assimilate the concept even at subconscious level. It is interesting to note that it is written in the first person and in the present tense. The modern psychologists also say that such expression is important for an affirmation to be an effective affirmation.
The word 'always' used in this stanza highlights that whatever has been stated in this stanza was true in the would be true in the future and is true in the present. Thus by words 'always' and 'pure' we should visualize a purity which existed earlier, is existing now, and would continue to exist forever. Such purity has been described in stanza 6. In stanza 14 also we see some aspects of such ever existing purity.
To avoid any confusion regarding the term 'purity let us understand its two meanings: (1) Ever-existent purity (2) The purity obtained after a purification procedure. Let us consider one example: Initially the gold was impure in the mine as it was contaminated with other minerals and clay, and by some purification procedure we got pure gold. In such a description we talk of a purity which was once non-existent, i.e., such purity is different from the purity which is always existent. Similarly, we say that at present our soul is contaminated with the anger,

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greed, delusion, etc., but can become pure by our efforts like penance (Tapa) associated with the Self realization. In such a description the word 'pure conveys the meaning that the state (Paryāya) of our soul is not pure now but would be pure after the completion of the purification procedure. Such a purity of the state is different from the ever-existent purity of the soul described in this stanza.
In this stanza as well as in stanza 6, and at many places in this treatise, Ācārya Kundakunda has used the word 'pure' that signifies ‘always pure' with the objective of assigning I-ness to that which always exists. In other words, I-ness is not to be assigned to any state (Paryāya) which is temporary. The logic, advantage, and necessity of assigning such I-ness have also been discussed explicitly in this treatise (for example, see stanzas 6, 73, 186, etc. In stanza 186, Ācārya Kundakunda has described the attainment of the purity of the state of the soul from the realization of the ever-existent-purity of the soul.)
This stanza also affirms that I am always the same one. The world, 'one', signifies that I am the same one soul, i.e., I, as a soul, do not change, even when I, as a person, have changed from a baby to an adult. Or, as a living being, I might have been an animal earlier and now I am a human being, but as a soul, I am the same one.
The word, 'one', also implies that I am a single un-fragmented entity (see stanzas 7 and 14), i.e., I am not an assembly of various constituents.
In this stanza, one also notes an affirmation of the fact that I always have special attributes such as perception and knowledge (Upayoga). Further, by saying that I am always invisible, Ācārya Kundakunda explains that though, as living beings, our physical bodies are visible, we are not the physical bodies.
'What I am', and 'what I am not', both concepts have been explained in this stanza. In the next half of the stanza, we note that even an iota or a Paramāņu of any other substance is neither me nor belongs to me.

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अप्पाणमयाणंता मूढा दु परप्पवादिणो केई। जीवं अज्झवसाणं कम्मंच तहा परूवेंति॥39॥ अवरे अज्झवसाणेसु तिव्वमंदाणुभागगं जीवं। मण्णंति तहा अवरे णोकम्मं चावि जीवो त्ति॥4॥ कम्मस्सुदयं जीवं अवरे कम्माणुभागमिच्छंति। तिव्वत्तणमंदत्तणगुणेहिं जो सो हवदि जीवो॥41॥ जीवो कम्मं उहयं दोण्णि वि खलु केइ जीवमिच्छंति। अवरे संजोगेण दु कम्माणं जीवमिच्छंति॥42॥ एवंविहा बहुविहा परमप्पाणं वदंति दुम्मेहा। ते ण परमट्ठवादी णिच्छयवादीहिं णिद्दिट्ठा।।43॥
Appāṇamayāṇantā mūdhā du parappavādiņo kei. Jīvam ajjhavasāņam kammam ca tahā parūvemti. ||39||| Avare ajjhavasānesu tivvamandānubhagagam jīvam. Mannanti taha avare nokammam cāvi jīvo tti. ||40||| Kammassudayam jīvam avare kammānubhāgamicchanti. Tivwattanamandattanagunehim jo so havadi jivo. ||41|| Jīvo kammam uhayam donni vi khalu kei jīvamicchanti. Avare samjogena dukammānam jivamicchanti. ||42|| Evamvihā bahuvihā paramappāņam vadanti dummehā. Te na paramatthavadi nicchayavādihim nidditthā. ||43|| आत्मानमजानंतो मूढास्तु परात्मवादिनः केचित्। जीवमध्यवसानं कर्म च तथा प्ररूपयन्ति ।।39।।

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अपरेऽध्यवसानेषु तीव्रमंदानुभागगं जीवम् । Rid metsat that allo sta sfer 114011 कर्मण उदयं जीवमपरे कर्मानुभागमिच्छंति। fiscalerajurit: wafer fta: 1141|| जीवकर्मोभयं द्वे अपि खलु केचिच्जीवमिच्छंति । 3797 Faltag aufuli zitaftosfèt 114211 एवंविधा बहुविधाः परमात्मानं वदंति दुर्मेधसः । ata qarfallan: fageanleifer: 1143|||
The ignorant persons who do not know the Self (soul) declare a non-Self as the Self. Some ignorant persons describe the Adhyavasāna (thoughts of likings and disliking associated with wrong belief) as Jiva (soul) and some state that Karma is Jiva. [39]
Some identify Jīva (soul) as the intense and mild feelings in the form of Adhyavasāna. Some identify the physical body (Nokarma or quasi-Karma) as Jiva (soul). [40]
Some believe the rise (fruition) of Karma as Jīva (soul). Based on the [wrong] notion of the ability of Jiva becoming intense and mild, some believe that the strength of the fruition of Karma is Jiva. [41]
Some consider the combination of Jīva (which is unknown to them) and Karma as Jīva. Some believe that the association of [eight types of] Karma is Jīva. [42]
'In all these and many other wrongful ways, perverse-minded living beings identify the Self with non-Self. Those who subscribe to tae real point of view (who know the reality] do not regard all such ignorant living beings as the believers of the ultimate truth (the reality). [43]
Annotation
In these stanzas and in many other stanzas in this chapter, Ācārya Kundakunda has explained the soul by describing what the soul is not. Such description in the negation mode is also important and desirable. The erroneous concepts prevent the

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understanding and assimilation of a correct concept. In many situations, we find that the removal of dirt leads to the cleaning and shining. Acarya Kundakunda realized that for a correct understanding of the soul, it is very important to wash away the erroneous concepts. Therefore, he described in detail what the soul is not.
In Gāthā 4, Acārya has already expressed his concern that the description of sensual experiences, pains, pleasures, and bonding have been heard, observed, and experienced by all, but the realization of the Self (soul) as separate from others is difficult to achieve. Here he expands his concern to help us understand the Self which is beyond Kärmika bonding and physical body.
Question: Gāthā 43 states that all descriptions in stanzas 39 to 42 regarding the Self are untrue from the real point of view. Does it mean that some of these descriptions of the Self are meaningful from the relative point of view?
Answer: From the relative point of view, if somebody says the physical body of a living being is Jīva (life) and, therefore, he should not hurt others then it is a very meaningful message. However, without accepting the presence of the soul in the physical body the understanding of oneself would be incomplete and incorrect. Such an incorrect understanding would block the spiritual progress. The spiritual fearlessness is also not possible without the realization of the Self as an eternal soul.
Further, somebody may say, "I accept the presence of the soul and identify myself as a combination of the soul and the physical body (Gāthā 42)". Here again a question may arise, what is wrong with this view? If we explore this point, we find that this concept is also meaningful in some situations. But with such view, one may arrive at wrong conclusions. For example, with such belief, one may see one's own damage/loss with the damage/ loss of a limb or any organ of the physical body. On the other hand, the real point of view does not see any damge/loss with a damage/loss in the physical body.

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एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा। walifuft uforetage at sitat for gorift 114411 Ede savve bhāvā poggaladavvaparināmanippannā. Kevelijinehim bhaniyā kaha te jivo tti vuccanti. ||44|| एते सर्वे भावाः पुद्गलद्रव्यपरिणामनिष्पन्नाः। shalatortafforar: ret at tila slaid114411
It is stated by omniscients (Jinendra Deva) that the aforementioned characteristics are the effects of physical matter (Pudgala), then how can they be called as Jīva (soul)? [It means, none of these can be called as Jīva]. [44]
Annotation
In Gāthā 43, it has been stated that the description of the soul given in Gāthā 39 to 42 is not true. Why so? Here in this stanza a logic has been advanced. Here Ācārya says that all these entities listed in stanzas 39-42 are the outcomes that depend on the physical matter such as Kārmika dust, physical body, food, house, etc. Therefore, they cannot qualify to be the soul (Jiva). In this stanza, Ācārya emphasizes that this fact has been revealed by omniscients (Jinendra Deva).
In Appendix-3, six kinds of eternal substances (Dravya) have been described. Two of these six are Pudgala (matter) and Jiva (soul). According to the Jain philosophy, the cosmos is a collection of these six kinds of substances. Any other type of eternal entity does not exist. A Dravya can neither be created nor destroyed. The conversion of one type of Dravya into other type is not possible. With this background, the logic advanced in this stanza can be easily understood. If we understand that all entities described from verses 39 to 42 depend on Pudgala then we can logically infer that none of these entities is Jīva (soul).
To clarify further, let us take one macro example. Suppose a peacock is standing infront of a mirror. The image of the peacock changes according to the activities of the peacock. Thus the image is an outcome of the activities of the object peacock. We know that the image of the peacock could not be possible without

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mirror, but we also know the difference between the image and the mirror. In the same way based on changes in the externals, we experience changes in the Adhyavasāna (thoughts of liking, disliking, etc.) but on this basis we cannot consider Adhyavasāna as the soul. We need to understand difference between Adhyavasāna and the soul. Other entities, described from Gathā 39 to 42, can also be similarly understood as different from the soul. (We shall see more about this analogy of peacock and mirror in Gāthā 87-88)
In the commentary Ātmakhyāti, Ācārya Amstacandra emphasizes that the above mentioned point explained by omniscients has been verified by all those who have realized the Self. Further, through Atmakhyāti Kalasa 34 he assures us that by a simple practice one can experience the Self within a small duration of six months.
अट्ठविहं पि य कम्मं सव्वं पोग्गलमयं जिणा बेंति। जस्स फलं तं वुच्चदि दुक्खं ति विपच्चमाणस्स॥45॥ Asphaviham pi ya kammam savvam poggalamayam jiņā bemti. Jassa phalam tam vuccadi dukkham ti vipaccamānassa.]|45|| अष्टविधमपि च कर्म सर्वं पुद्गलमयं जिना ब्रुवन्ति । AT 961 gadgafafa faydar ||45||
The omniscients (Jinendra Deva) say that all the eight types of Karma are matter (Pudgala) by nature; and these material Karma on their maturity become the cause of suffering. [45]
Annotation
There are eight kinds of Karma (see Appendix-6 for details). A bonded Kārmika dust particle (Dravya Karma) remains attached with the soul till its maturity time. On maturity, it gives the fruition in the form of Bhāva Karma (psychic dispositions, i.e., feelings, emotions, etc.) and Nokarma (physical body, food, house, family, friends, environment, etc., known as Nokarma or quasiKarma) and then gets detached from the soul. At any moment, a living being experiences the pleasure and pain according to his

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Bhāva Karma and Nokarma at that moment. Based on the new actions, again the soul is bonded with the new Kārmika particles.
In this stanza, Ācārya is not distinguishing between pleasure and pain. He simply considers both as suffering. As compared to the spiritual bliss, the so called worldly or heavenly pleasure is also a suffering as it obstructs the bliss. This stanza says that the suffering is due to the Karma.
ववहारस्स दरीसणमुवएसो वण्णिदो जिणवरेहि। oftar e Hodt 3Tu$TAHTUITGBTT STAT 114611 Vavahārassa darīsaņamuvaeso vaņņido jiņavarehim. Jīvā ede savve ajjhavasāņādao bhāvā. ||46|| व्यवहारस्य दर्शनमुपदेशो वर्णितो जिनवरैः । stargat a szaHHICUT ATAT: 114611
"All these Adhyavasāna etc., are Jiva," this has been proclaimed by Jinendra Deva (also], [but that is) from the relative point of view. [46]
Annotation
To avoid any confusion, Ācārya Kundakunda is making it clear that even some Jain scriptures agree with the views expressed in Gāthā 39 to 42. For example, one may find the statements like: 'Don't hurt the physical body of any being because it is also a Jiva,' 'Don't be sinful by thoughts of hatred, greed, lust...,..., etc. All such statements imply that physical body, Adhyavasāna etc., are Jīva. Ācārya Kundakunda accepts all such statements as the narrations by omniscients (Kevalī Jina). But he makes it clear that such descriptions are to be understood as the narrations from the relative point of view.
Such narrations from the relative point of view are also valuable. For example, these concepts are helpful in the spiritual practices of observing non-violence and remaining sin-free. Question: The real point of view says that the physical body is
not the Self whereas the relative point of view says that it is

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Soul (Jiva) and non-soul (Ajiva)
the Self. Can both be true? How can we obtain the true picture
from these two contradictory views? Answer: We shall find the answer of this question in the next
two stanzas. राया हु णिग्गदो त्ति य एसो बलसमुदयस्य आदेसो। QERUTTIof pearch formigt TTT 114711 एमेव य ववहारो अज्झवसाणादि अण्णभावाणं । oftat for at het apercrant falforget oftat 114811 Rāyā hu niggado tri ya eso balasamudayasya ādeso. Vavahāreņa du uccadi tatthekko niggado rāyā. ||47||| Emeva ya vavahāro ajjhavasāņādi annabhāvāņam. Jīvo tti kado sutte tattheko nicchido jīvo. 1148|| राजा खलु निर्गत इत्येष बलसमुदयस्यादेशः ।
abitur cand at Affat xet ||47|| एवमेव च व्यवहारोऽध्यवसानाद्यन्यभावानाम् । ofta sfat pra: met acht Arant afta: 114811
For the procession of a king with his army, one may exclaim, "The king is going out! Such a statement comes from the relative point of view, because sin true sense in the entire procession of army] the king is only one (not the entire army). [47]
In the same way, from the relative point of view, others such as Adhyavasāna etc., are called as Jiva in the scriptures. But, in reality Jīva is only one (not many associated Adhyavasāna). [48]
Annotation
Regarding the procession of a king with his army, a common man easily accepts the following two views: (1) The procession of the king with his army is called as the
procession of the king. (2) In reality, the king is only one among the procession of the
army and the king.

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A common man is so much familiar with these statements that he easily accepts both. He does not see the contradiction in these two statements, therefore, he does not question the correctness of the two statements.
Ācārya Kundakunda has chosen this example to convey that though among a Jiva and its close associates (physical body, Adhyavasāna, etc.), the Jiva is only one, yet it is acceptable to call Adhyavasāna, etc., as Jīva from the relative point of view. Question: While the king and his army are described as the
king, we do not really mean it. We always mean and know that the king is different from his army. Why should we emphasize over what we speak? Should we not emphasize on what we mean?
Answer: Yes, we should emphasize over what we actually mean.
We should make sure that we understand correctly. It should be very clear that the Adhyavasāna etc., are not Jiva.
If we end the answer to this question without explaining further, then it may lead to a misunderstanding regarding the relative point of view. It may be noted that any attempt to harm the king's army is considered as an attempt to harm the king. It is not only a matter of words, the punishment is also decided by this consideration. We can take many other examples to show that the relative point of view is not only a matter of words but has practical significance too. As stated earlier, the physical body of a living being is a Jiva and should not be hurt. This concept of the relative point of view has a great significance. For the spiritual growth also, the practice of non-violence and the purification of thoughts based on the relative point of view are vital.
However, a majority of persons are confused about this king (Jīva). Many persons have been recognizing the army of Jiva as the king Jiva. Therefore, Ācārya Kundakunda is trying to highlight the real king who is different from his army.
अरसमरूवमगंधं अव्वत्तं चेदणागुणमसदं। FIT F eui ofta foresti TOT 114911

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Soul (Jiva) and non-soul (Ajiva)
Arasamarūvamagandham avvattam cedaņāgunamasaddam. Jāņa alingaggahanam jīvamanidditthasamthanam. ||49|| अरसमरूपमगंधमव्यक्तं चेतनागुणमशब्दम्। जानीहि अलिंगग्रहणं जीवमनिर्दिष्टसंस्थानम् ।।49।।
Know that Jīva (soul) is without taste, invisible, without odor, without sound, imperceptible [to sensory organs or instruments), without definite shape, realizable not by any mark or symbol, and characterized by the consciousness attribute (Cetanā). [49]
Annotation
After clarifying in Gathā 47 the difference between the actual king and the king with his army, in Gāthā 48 Ācārya Kundakunda indicated the difference between the actual Jīva and Jīva as a combination of Jiva, Karma, emotions, mind, physical body, etc. Now he states that though taste, color, smell, touch, sound, etc., are associated with the physical body of a living being yet these cannot be considered as attributes of Jīva. A Jiva is different from the associated physical body. Here Ācārya highlights that the essential attribute of Jiva (soul) is its consciousness (Cetanā). The word 'Guņa' used in the stanza signifies that it is an attribute which is always present.
It may be noted that this stanza is so significant that it has also been included by Ācārya Kundakunda in his Pravacansāra (as stanza-172), Niyamasāra (as stanza-46), Pancāstikāya (as stanza127), and Astapāhuda (as stanza-64).
According to the Jain metaphysics, taste, color, smell, and touch, are specific attributes of matter (Pudgala). They are not found in any Jīva. Similarly, the sound consists of matter (Pudgala). It is not an attribute of a Jīva.
As a Jīva is a Dravya (substance), it is expected to cover some volume, i.e., it must have some shape and size. A Jīva may be of a size of an ant in this birth and in other birth it can have the shape and size of an elephant. (According to the Jain metaphysics, the size and shape of the soul of a living being is close to the size and shape of the associated physical body). This

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57
feature regarding the size and shape of a Jiva has been expressed in this stanza by the word 'AnirdiṣtaSamsthānam' that means indefinite shape and size (because its shape varies according to the body it occupies).
We know various technologies of detecting the material things. For example, ultrasound, X-rays, infrared, gamma rays, etc., are used to detect things which are invisible to naked eyes. This stanza says that the non-physical soul cannot be physically identified by any present or future technology or device. Acārya Kundakunda has highlighted this point by stating that the soul is invisible and cannot be expressed (Avvattam or Avyaktam) by any physical analogy.
Here one nay ask a question: If the soul cannot be physically identified by any technology or senses then how can it be known? To answer this question, Acārya uses a powerful word 'Alimgaggahanam'. Through this word Acārya Kundakunda says that the soul can be realized without any mark (Linga). In other words, the soul can be realized without the inference based on the sense perception, i.e., it is possible by direct experience of the soul by the soul.
जीवस्स णत्थि वण्णो ण वि गंधो ण वि रसो ण वि य फासो ।
ण विरूवं ण सरीरं ण वि संठाणं ण संहणणं ॥50॥ जीवस्स णत्थि रागो ण वि दोसो णेव विज्जदे मोहो । णो पच्चया ण कम्मं णोकम्मं चावि से णत्थि ॥51॥ जीवस णत्थि वग्गण वग्गणा णेव फड्ढया केई । णो अज्झप्पट्ठाणा व य अणुभागठाणाणि ॥52॥ जीवस्स णत्थि केई जोयट्ठाणा ण बंधठाणा वा ।
वय उदयट्ठाणा ण मग्गणट्ठाणया केई ॥53॥ णो ठिदिबंधट्ठाणा जीवस्स ण संकिलेसठाणा वा । व विसोहिट्ठाणा णो संजमलद्धिठाणा वा ॥54॥ वय जीवट्ठाणा ण गुणट्ठाणा य अत्थि जीवस्स । जे दु दे सव्वे पोलदव्वस्स परिणामा ||55|

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Jivassa natthi vanno na vi gandho na vi raso na vi ya phāso. Ņa vi rūvam na sarīram na vi samthānam na samhananam.||50||| Jīvassa natthi rāgo na vi doso neva vijjade moho. No paccayā na kammam nokammam cavi se natthi. ||51|| Jivassa ņatthi vaggo na vaggaņā ņeva phaddhayā kei. No ajjhappatthana neva ya anubhāgathānani.||52|| Jivassa ņatthi kei joyatthāņā ņa bandhathāņā vā. Neva ya udayatthānā na magganatthānayco kei.||53|| Ņo thidibandhathāņā jīvassa na samkilesathāņā vā. Neva visohitthānā no samjamaladdhithānā vā.||54|| Ņeva ya jīvatthāņā na gunatthāņā ya atthi jīvassa. Jena du ede savve poggaladavvassa parināmā.||55|| जीवस्य नास्ति वर्णो नापिगंधोनापिरसोनापि च स्पर्शः। नापि रूपं न शरीरं नापि संस्थानं न संहननम् ॥501 जीवस्य नास्ति रागो नापि द्वेषो नैव विद्यते मोहः । नो प्रत्यया न कर्म नोकर्म चापि तस्य नास्ति॥1॥ जीवस्य नास्ति वर्गोन वर्गणा नैव स्पर्धकानि कानिचित्। नो अध्यात्मस्थानानि नैव चानुभागस्थानानि ॥2॥ जीवस्य न संति कानिचिद्योगस्थानानि न बंधस्थानानि वा। नैव चोदयस्थानानि न मार्गणास्थानानि कानिचित्।।53।। नो स्थितिबंधस्थानानि जीवस्य न संक्लेशस्थानानि वा। नैव विशुद्धिस्थानानि नो संयमलब्धिस्थानानि वा॥54।। नैव च जीवस्थानानि न गुणस्थानानि वा संति जीवस्य । येन त्वेते सर्वे पुद्गलद्रव्यस्य परिणामाः।।55॥
Color, odour, taste, touch, visible form, body, Samsthāna (bodily configuration), and Samhanana (skeletal structure) are not of Jiva (soul). [50]
___Raga (inclination of attachment) and Dvesa (inclination of aversion), Moha, Pratyaya, Kārmika matter, and Nokarma (physical body and other material possessions) are also not of Jiva (soul). [51]

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Varga, Vargaņā, any Spardhaka, AdhyātmaSthāna, and AnubhāgaSthāna are also not of Jiva (soul). [52]
Any Yoga-Sthāna, Bandha-Sthāna, Udaya-Sthāna, and Mārgaņāsthāna are also not of Jiva (soul). [53]
Stithi-Bandha-Sthāna, Samklesa-Sthāna, Visuddhi-Sthāna, and Samyama-Labdhi-Sthāna are also not of Jīva (soul). [54]
JivaSthāna and Guņasthāna are also not of Jīva (soul). All these are the outcomes of Pudgala (material substance). [55]
Annotation
In these six stanzas, 29 characteristics have been described with an emphasis over one point that none of these characteristics is of Jīva (soul). These 29 are: color, smell, taste, touch, visible form, body, bodily configuration (Samsthāna), skeletal structure (Samhanana), inclination of attachment (Rāga), inclination of aversion (Dvesa), Moha, Pratyaya, Kārmika matter. Nokarma (physical body and other material possessions), Varga, Varganā, Spardhaka, AdhyātmaSthāna, Anubhāgasthāna, Yoga-Sthāna, BandhaSthāna, Udaya-Sthāna, MārganāSthāna, Stithi-Bandha-Sthāna, SamklesaSthāna, Visuddhi-Sthāna, Samyama-Labdhi-Sthāna, Jīvasthāna, and Gunasthāna.
The meanings of color, smell, taste, touch, visible form, and body are known to everyone. Bodily configuration (Samsthāna) refers to the shape of the physical body. There are six kinds of bodily configurations (Samsthāra): (a) Samacaturasra, (b) Nyagrodhaparimamdala, (c) Svāti, (d) Kubjaka, (e) Vāmana, and (f) Hundaka. A perfectly symmetrical body is known as Samacaturasra. Nyagrodhaparimamdala refers to a body that is top-heavy. Svāti refers to a body that is long and thin. Kubjaka is used to signify a body that is hunch-backed, a dwarfish body is called Vāmana, and Hundaka means an ugly body.
Skeletal structure (Samhanana) specifies the nature of joints of the bones. There are six types of joints: (a) VajraVrşabhaNārāca, (b) VajraNārāca, (c) Nārāca, (d) ArdhaNārāca, (e) Kīlika, and (f) Asamprāptāsșapātikā.

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A thought or feeling of liking or desiring (Rāga), a thought or feeling of disliking or hatred or aversion (Dveşa), and the delusion (Moha) due to which a living being cannot recognize the real Self are the consequences of the Kārmika matter.
Pratyaya leads to the influx and bonding of the Kārmika dust. There are four kinds of Pratyaya: (a) Mithyātva, (b) Avirati, (c) Kaşāya, and (d) Yoga. Mithyātva means a false belief or a false view of the Self and others. Avirati means a lack of the abstinence or vowlessness. Kaşāya means soul-soiling emotions and thoughts, and Yoga refers to the physical, vocal, and mental activities.
Karma are of eight types (see Appendix-6). The Kārmika dust known as Dravya Karma is clearly matter. The emotions, reflective thoughts, and feelings of a living being are due to Udaya of the bonded Kārmika matter. These are known as Bhāva Karma. Nokarma (quasi-Karma) refers to the physical body and other material possessions of a living being.
The terms Varga, Vargaņā, Spardhaka, and Anubhāga are also related to the Kārmika matter. The potency of a Kārmika dust particle is defined in terms of the number of units (Avibhāga Praticcheda) of different attributes. A group with same potency is a Varga. A collection of many Varga is known as a Vargaņā, and a collection of many Vargaņā is known as Spardhaka.
All thoughts and feelings with a sense of oneness with external things (body, etc.) are known as AdhyātmaSthāna. The degree of potency of fruits of Karma bonded with soul is indicated by Anubhāgasthāna.
The grades of physical, vocal, and mental actions are known as Yoga-Sthāna. The kinds of Kārmika bondage are known as Bandhasthāna. The fruit-yielding manifestations of Karma, on its maturity, are known as Udaya-Sthāna.
The living beings are classified on the basis of 14 MārgaņāSthāna: (a) Gati, (b) Indriya (physical senses), (c) Kāya (physical body), (d) Yoga, (e) Veda (sex), (f) Kaşāya, (g) Jñāna (knowledge), (h) Samyama (abstinence), (i) Darśana, (j) Leśya, (k) Bhavyatva, (1) Samyaktva, (m) Samjnā, and (n) Āhāra (food).

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Each of the bonded Karma stays with the soul till it matures. On maturity it gives its fruit and then it gets detached. The duration of bondage of each Karma is known as Stithi-BandhaSthāna.
Intense Kaşāya (soul-soiling emotions and thoughts) leads to heavy soiling of the soul. It makes the soul highly restless. This characteristic is known as Samkleśa-Sthāna. As against this, the Visuddhi-Sthāna refers to mild Kaşāya.
In the path of liberation, the level of self-restraint goes on increasing. This characteristic is known as Samyama-LabdhiSthāna.
In the scriptures, Jīva are also classified on the basis of senses (one sense, two senses, three senses, four senses, five senses, mind, size, etc.) JīvaSthāna refers to such specifications of Jīva.
The spiritual development of a Jiva is characterized by GunaSthāna. There are 14 GuņaSthāna. For example: an omniscient soul with the physical body is known as Arahanta and is considered in 13th GuņaSthāna; just before liberation and becoming Siddha (the librated soul) the soul attains 14th GuņaSthāna for a very short time. In the first GunaSthāna a living being is ignorant about the Self. A Samyag Drsti house holder having a clear understanding and realization of the Self with an understanding of the difference between the Self and non-Self but not practicing any abstinence (i.e., not observing any formal vow) is considered in fourth GuņaSthāna.
In these stanzas, Ācārya Kundakunda explains that all these 29 characteristics are not of Jiva. All these are the outcomes of Pudgala (Kārmika dust, physical body, and associated things are nothing but the physical matter, i.e., Pudgala). Question: It is easily understandable that the physical body is
comprised of the material substance. Therefore, it cannot be called as a Jiva in the rigorous sense. But what is wrong in saying that the physical body associated with my soul is mine? What about our feelings and emotions? Are these really not ours?

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Soul (Jīva) and non-soul (Ajiva)
Answer: In the strict sense, when we own a thing then it becomes
our right not to lose it. Nobody else should be able to take away the things that we own. We should be able to control the things owned by us. These criteria lead us to the fact that, in true sense, we do not own our physical body, thoughts, emotions and feelings. Any answer with such criteria would be called an answer from the real point of view.
For the worldly relations, we have very different meaning of ‘T'. In a commercial bank or school or anywhere, we do not write our name as 'soul. Therefore, we need some other criteria to distinguish between 'my money' and 'your money'. The society and social scientists frame such criteria by taking into consideration various parameters. The relative point of view helps in accepting such criteria leading to distinction between 'my money' and 'your money' (see the next stanza, Gāthā 56).
The spiritual teachers explain that if we do not mean to own the physical body in the real sense then there is no problem in saying that it is my physical body. Is the physical body associated with my soul is mine? This question can be answered in 'yes' as well as 'no'. As explained above, from the real point of view, the answer is 'no', and from the relative point of view, the answer is 'yes'. We find both these answers in the scriptures.
In our day-to-day life also this concept of not owning is useful. For example, modern psychologists explain that your spouse is yours but you should not have a feeling of owning her/him.
Here in these stanzas, Ācārya Kundakunda teaches us that we should neither have a feeling of owning any thing other than our own soul (see Gāthā 38 also), nor have a feeling of owning some thing which exists because of others. In Ātmakhyāti, while explaining these 29 characteristics, Ācārya Amrtacandra has explained that we cannot own them because they have material origin. Further, immediately after explaining these stanzas, Ācārya Amộtacandra writes Kalasa 37 in which he has described that the characteristics - color etc, and Rāga and Moha, etc.- are different from those of a soul. Therefore, when one looks oneself

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from the internal perspective then he sees only the Self, not these characteristics. In this Kalasa 37, the description of all 29 characteristics in two sets ((1) color, etc. (2) Rāga and Moha, etc.] is worth noting. It may be noted that some characteristics (set 1) are purely of Pudgala, and some characteristics (set 2) are due to Pudgala (Kārmika matter).
ववहारेण दु एदे जीवस्स हवंति वण्णमादीया। गुणठाणंता भावा ण दु केई णिच्छयणयस्स।।56॥ Vavahārena du ede jīvassa havanti vannamādīyā. Gunathāṇantā bhāvā ņa du kei nicchayaņayassa.||56|| व्यवहारेण त्वेते जीवस्य भवंति वर्णाद्याः । gorennia HTAT 15 a fazautyft 115611
The aforementioned characteristics starting from color and ending with GuņaSthāna (as described in the previous stanzas] belong to Jiva (soul) from the relative point of view. But from the real point of view none of them belongs to Jīva. [56]
Annotation
Without distinguishing 'my money' and 'your money', or ‘my body' and 'your body', or ‘my actions' and 'your actions, the life of a common person is not possible. In view of this necessity, though from the real point of view (see the previous stanzas) the physical body, etc., are not of Jiva (soul), yet at many places in the scriptures they have been accepted as belonging to Jīva (soul). Such an acceptance comes from the relative point of view.
Ācārya Kundakunda here makes it clear that wherever in scriptures one finds that the physical body or Rāga etc., are of Jīva (soul), there one should understand that such a statement has been made from the relative point of view.
It is to be noted that if some money belongs to Suresh, and somebody says that this money belongs to Dinesh, then such a statement would be incorrect even from the relative point of view. One can apply this point to all 29 characteristics.

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64
Soul (Jiva) and non-soul (Ajiva)
एदेहि य सम्बन्धो जहेव खीरोदयं मुणेदव्वो। ण य होंति तस्स ताणि दु उवओगगुणाधिगो जम्हा॥57॥ Edehim ya sambandho jaheva khīrodayam munedavvo. Na ya homti tassa tāni du uvaogagunādhigo jamhā.||57||| एतैश्च सम्बन्धो यथैव क्षीरोदकं ज्ञातव्यः। न च भवंति तस्य तानि तूपयोगगुणाधिको यस्मात् ।।57॥
The association of a Jiva (soul) with these [color etc.] characteristics is just like the association of milk with water. A Jīva does not have any of these characteristics. A Jīva differs from these by its Upayoga (knowledge and perception) attribute. [57]
Annotation
Here the combination of Jīva with all 29 characteristics described in stanzas 50 to 55 has been compared with a combination of milk and water. Everyone knows that in the combination of milk and water, the water remains water, the water does not become milk.
In Ātmakhyāti, Ācārya Amstacandra adds an example of heat and fire while explaining this stanza. He explains that heat is always associated with fire. Therefore, we can say that the associated heat is of fire. In the same way, since Upayoga is always associated with soul, we can say that Upayoga is of soul. The milk-water relationship is not like the relationship of heat and fire. Just as water is not of milk or milk is not of water, these 29 characteristics are also not of Jīva (soul).
पंथे मुस्संतं पस्सिदूण लोगा भणंति ववहारी। मुस्सदि एसो पंथो ण य पंथो मुस्सदे कोई।।58॥ तह जीवे कम्माणं णोकम्माणं च पस्सिदुं वण्णं । जीवस्स एस वण्णो जिणेहिं ववहारदो उत्तो॥5॥ गंधरसफासरूवा देहो संठाणमाइया जे य। सव्वे ववहारस्स य णिच्छयदण्हू ववदिसंति॥6॥

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Panthe mussantam passidūņa logā bhaṇanti vavahāri. Mussadi eso pantho na ya pantho mussade koi.||58|| Taha jive kammāņam nokammānam ca passidum vannam. Jivassa esa vanno jinehim vavahārado utto.||59||| Gandharasaphāsarūvā deho samthāņamäiyā je ya. Savve vavahārassa ya ņicchayadaṇhū vavadisanti.||60|| पथि मुष्यमाणं दृष्ट्वा लोका भणंति व्यवहारिणः । मुष्यते एष पंथा न च पंथा मुष्यते कश्चित् ॥58।। तथा जीवे कर्मणां नोकर्मणां च दृष्ट्वा वर्णम् । starte auf Atalabka: 37: 115911 गंधरसस्पर्शरूपाणि देहः संस्थानादयो ये च । सर्वे व्यवहारस्य च निश्चयद्रष्टारो व्यपदिशंति।।60॥
On seeing a traveler getting robbed on a road, common people say from the relative point of view, “This road is robbed.” But in reality the road is never robbed [it is the traveler who is robbed). [58]
:
In the same way, on the basis of the color of the physical body and the Kārmika matter associated with Jiva (soul), Jina (the omniscient lords) explain from the relative point of view that the color is of Jīva (soul). [59].
Similarly, the knowers of the real point of view describe from the relative point of view that odour, taste, touch, visible form, physical body, Samsthāna, etc., are of Jīva (soul). (60]
Annotation
In Gāthā 58, Ācārya Kundakunda highlights that the understanding of the real point of view with the use of relative point of view in the communication is found in day-to-day life of ordinary persons also. An ordinary person knows very well that it is the traveler who is robbed, not the road, yet he uses the phrase that the road is robbed (looted). So long as that person understands the reality there is no problem in speaking the language of the relative point of view. If somebody fails to understand the real message that it is the person, not the road,

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Soul (Jiva) and non-soul (Ajiva)
that is looted, then he would be ignorant about the reality and may be at a loss.
In the light of this learning we should follow the teachings of Jina. The omniscients reveal the truth through the real point of view as well as the relative point of view. We find some descriptions from the real point of view and some from the relative point of view in the scriptures. An understanding of all such descriptions in their proper perspective leads to a true and complete picture. If we do not understand the reality revealed by the real point of view, and simply take the literal meaning of the teachings described from the relative point of view, then we would be missing the truth and would be at a loss.
तत्थ भवे जीवाणं संसारत्थाण होंति वण्णादी। संसारपमुक्काणं णत्थि हु वण्णादओ केई॥61॥ जीवो चेव हि एदे सव्वे भाव त्ति मण्णसे जदि हि। जीवस्साजीवस्स य णत्थि विसेसो दु दे कोई ॥62॥ अह संसारत्थाणं जीवाणं तुज्झ होंति वण्णादी। तम्हा संसारत्था जीवा रूवित्तमावण्णा॥63॥ एवं पोग्गलंदव्वं जीवो तहलक्खणेण मूढमदी। णिव्वाणमुवगदो वि य जीवत्तं पोग्गलो पत्तो॥64॥ Tattha bhave jīvānam samsārtthāna homti vannādi. Samsārapamukkānam natthi hu vannādao kei.||61|| Jivo ceva hi ede savve bhāva tti mannase jadi hi. Jivassājivassa ya natthi viseso du de koi. ||62|| Aha samsāratthāņam jivāņam tujjha homti vaņņādī. Tamhā samsāratthā jīvā rūvittamāvannā.||63|| Evam poggaladavvam jīvo tahalakkhanena mūdhamadi. Ņivvānamuvagado vi ya jīvattam poggalo patto.||64|| तत्र भवे जीवानां संसारस्थानां भवंति वर्णादयः। संसारप्रमुक्तानां न सन्ति खलु वर्णादयः केचित्॥61॥ जीवश्चैव ह्येते सर्वे भावा इति मन्यसे यदि हि। जीवस्याजीवस्य च नास्ति विशेषस्तु ते कश्चित्।।62।।

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अथ संसारस्थानां जीवानां तव भवंति वर्णादयः JATHAREIT HAT CATET: 1163|| एवं पुद्गलद्रव्यं जीवस्तथालक्षणेन मूढमते। Aafunguunts for a stari gauct: MH: 116411
Mundane Jīva (living beings) have color etc. Liberated souls do not have color etc. (Therefore, in reality, the color etc., are not of Jīva.] [61]
If you believe that all these characteristics (color etc.) are [really of] Jiva, then there would remain no difference, whatsoever, between Jīva and non-Jīva in your belief. [62].
Or, if you believe that mundane Jiva have color etc., then all mundane Jīva will be endowed with visible form etc. [63]
Since visible form etc., are the characteristics of matter (Pudgala), therefore, oh, deluded one!, [in that case) the matter substance (Pudgala) [of the physical body of a living being] would be called as Jiva, and on liberation the same very matter (the physical body recognized as a mundane Jīva) would attain the soulness (Jivatva).[64]
Annotation
It has been explained in the previous stanzas that color etc., are of Jīva from the relative point of view. Here in Gāthā 61, it is further added that even from the relative point of view this is applicable to mundane souls only, because a liberated soul (Siddha) is not associated with a physical body or any of those previously mentioned 29 characteristics.
This Gāthā also conveys that a mundane soul becomes free from color, smell, physical body, etc., on liberation. Therefore, it is clear that 29 characteristics such as color, smell, physical body, etc., do not remain associated with a soul forever. As such a soul should not be considered as the real owner of these characteristics. An owner of a characteristic in the real sense is supposed to own that characteristic permanently.

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Gāthā 62 says that if you consider that all these characteristics are Jiva (or of Jīva) then there would be no difference between Jīva and matter (Pudgala) because physical form etc., are the characteristics of matter (Pudgala).
Again in this regard, we find an additional point in Gāthā 63 and 64. If we accept that color etc. are the characteristics of a mundane sou, then the mundane soul would become matter (Pudgala) as these are the characteristics of the matter. Then the liberation would be interpreted as the liberation of the matter. In this scenario, a mundane soul which is matter (the owner of color etc.) before liberation, becomes a pure soul (free from color, physical body etc.) on liberation. Thus, this scenario leads to the transformation of matter into soul. But such transformation is inconsistent with the basic principle that one type of Dravya can never be transformed into any other type of Dravya. Therefore, to avoid all such inconsistencies, one should accept the following: neither these 29 characteristics described in Gāthā 50-55 are Jiva, nor can a Jiva own these in real sense.
एक्कं च दोण्णि तिण्णि य चत्तारि य पंच इन्दिया जीवा। argeuwage 9451317 0114664116511 एदाहि य णिव्वत्ता जीवट्ठाणा उ करणभूदाहिं पयडीहिं पोग्गलमइहिं ताहिं कहं भण्णदे जीवो॥66॥ पज्जत्तापज्जत्ता जे सुहुमा बादरा य जे चेव। het Tahun TT CERCT 3TIT |16711 Ekkam ca donni tinni ya cattāri ya pamch indriyā jīvā. Bādarapajjattidarā payadio ņāmakammassa.||65|| Edāhi ya nivvatta jīvatthāņā u karaṇabhūdāhim. Payadīhim poggalamaihim tāhim kaham bhannade jīvo.||66|| Pajjattāpajjattā je suhumā bādara ya je ceva. Dehassa jīvasaņņā sutte vavahārdo uttā.||67|| एकं वा द्वे त्रीणि च चत्वारि च पंचेन्द्रियाणि जीवाः । बादरपर्याप्तेतराः प्रकृतयो नामकर्मणः।।65।।

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69
एताभिश्च निर्वृत्तानि जीवस्थानानि करणभूताभिः ।
प्रकृतिभिः पुद्गलमयीभिस्ताभिः कथं भण्यते जीवः 116611 पर्याप्तापर्याप्ता ये सूक्ष्मा बादराश्च ये चैव ।
देहस्य जीवसंज्ञाः सूत्रे व्यवहारतः उक्ताः ॥67॥
[The diversity of living beings such as] living beings with one, two, three, four, and five senses, macro living beings (Badara), fully developed living beings (Paryāpta), and their opposites (micro living beings, underdeveloped living beings) [is] due to the physique-determining Karma (Nama Karma). [65]
These [variations in physical bodies of living beings known as] Jiva Sthāna are due to [Karmika] matter (Nama Karma). How can the outcome of the matter be called as Jīva (soul)? [66]
Fully developed living beings (Paryāpta), under developed living beings (Aparyāpta), micro living beings (Sūkṣma), macro living beings (Bādara), etc., are descriptions of physical bodies of the living beings. In scriptures they are described as characteristics of Jiva from the relative point of view. [67]
Annotation
Jiva Sthāna refers to the classification of Jiva on the basis of the number of senses, shape, size etc., of the physical bodies of the living beings. A disciple may think that the term 'Jivasthāna' contains the word 'Jiva', therefore, it may either be Jīva or may be of Jiva. To clarify any such doubt, it is explained here that JivaSthāna is due to body-designer Karma (Nama-Karma), a Karma that is responsible for the shape, size, number of senses, etc., of the physical body of a living being. The Karmika particles associated with a mundane soul are material particles. Neither Karma can become Jīva nor Jīva can become owner of the effects of Karma. As mentioned earlier, the owner of a thing in true sense is that who owns it forever, whereas the effects of Karma are temporary. Therefore, a Jiva cannot be the owner of JivaSthāna in real sense.
At many places in scriptures, the above mentioned features are ascribed to Jiva. To avoid any misunderstanding, Acārya Kundakunda accepts such narrations with a caution that they are acceptable from the relative point of view.

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Soul (Jiva) and non-soul (Ajiva)
Question: This description implies that a particular type of physical body is designed by Karma and not by Jīva. Whereas
a controls its destiny; a Jiva bonds specific Karma according to the deeds of oneself, and gets the fruits of such deeds. Then why should one give any credit to Karma?
Answer: A Jiva controls its destiny. This has been accepted in
the scriptures. Many stanzas (e.g., 46, 48, 56, 59, 60, and 67) imply that the bonding, truition, etc., are in the realm of the relative point of view. In addition to this, the following points are also worth noting: (1) By bringing Karma into picture in these stanzas, Ācārya
Kundakunda is indirectly indicating that nothing happens by chance, i.e., nothing is random. Every thing happens according to definite universal laws (e.g., Karma theory accounts for the happening with the living beings).
There is no lawlessness in this cosmos. (2) By emphasizing that the physical body is not Jīva or the
physical body is not of Jīva, Ācārya is showing the reality. He wants us to realize the difference between a real owner and a so-called-owner. If one's ownership appears to be
temporary then he cannot be a real owner. (3) As seen in Gātha 47-48, Ācārya Kundakunda wants us to
see the difference between a king and his kingdom. Specially, if the king recognizes everybody else in the kingdom as the king or a part of the king, but does not recognize himself as the king, then it becomes very
essential to explain the reality to such king. मोहणकम्मस्सुदया दु वण्णिया जे इमे गुणट्ठाणा। a che afa oftar ut foel4TGUIT STIT |16811 Mohaņakammasudayā du vaạniyā je ime guņathāņā. Te kaha havanti jīvā je ņiccamacedaņā utta. ||68|| मोहनकर्मण उदयात्तु वर्णितानि यानीमानि गुणस्थानानि । After saft fat if CHHIRT 116811

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The GuņaSthāna (fourteen stages of spiritual growth) have been described in the scriptures) on the basis of the deluding Karma (Moha Karma) which is always non-Jīva (Pudgala). Then how can they (fourteen stages of spiritual growth) be identified as Jīva (soul)? [68]
Annotation
The progress in the spiritual journey is described by GuņaSthāna (see Gāthā 55 and its related annotation). Different GuņaSthāna are related with the Udaya (fruition) of deluding Karma (Mohanīya Karma).
Moha (to recognize others as Self), Rāga (inclination of attachment), and Dveşa (inclination of aversion) are due to Mohanīya Karma. This stanza says that as Mohanīya Karma is non-soul, the Moha, Rāga, and Dveşa are non-soul. Therefore, GuņaSthāna which specifies the degree of Rāga, Dveșa, and Moha cannot be considered as Jīva or of Jīva.
In previous stanzas (Gāthā 65-67) the distinction between Jiva and physical body etc., was made on the basis of material NāmaKarma. The same logic is extended here to make a distinction between Jīva and Rāga etc., on the basis of material Mohaniya Karma.
It may be easy to understand the distinction and separation between the soul and the physical body. But it is difficult to comprehend the distinction and the separation between the soul and Rāga, between the soul and Dveşa, between the soul and Moha. One may have very strong views about this point that these are characteristics of the soul. In Gāthā 36 and its annotation also we discussed in detail that the Moha is not of the soul. That explanation may be helpful here.
Identification of the Self with the associated physical body, Rāga, Dveșa, Moha, etc., is called Ekatva (I-ness) of Jīva with these characteristics, and a sense of ownership is known as Mamatua (my-ness). In this chapter 2, Ācārya Kundakunda has taught us that in the real sense (from the real point of view), such I-ness and my-ness concepts of the Self (soul) with these characteristics are unacceptable.

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The Doer (Kartā) and the Deed (Karma)
जाव ण वेदि विसेसंतरं तु आदासवाण दोडं पि। अण्णाणी ताव दु सो कोहादिसु वदे जीवो॥6॥ कोहादिसु वटुंतस्स तस्स कम्मस्स संचओ होदी। जीवस्सेवंबंधो भणिदो खलु सव्वदरिसीहिं॥7॥ Jāva ņa vedi visesantaram tu ādāsavāņa dohņam pi. Annanī tāva du so kohādisu vattade jīvo.||69||| Kohādisu vastantassa tassa kammassa samcao hodi. Jivassevam bandho bhanido khalu savvadarisihim.||70|| यावन्न वेत्ति विशेषांतरं त्वात्मानवयोर्द्वयोरपि। अज्ञानी तावत्स क्रोधादिषु वर्तते जीवः।।69।। क्रोधादिषु वर्तमानस्य तस्य कर्मणः संचयो भवति। जीवस्यैवं बंधो भणितः खलु सर्वदर्शिभिः॥7॥
So long as one does not know the difference and the separateness between the (pure) soul and the Asrava (influx of Bhāva Karma in the form of psychic dispositions such as emotions of anger etc.) [associated with the soul] till then he is [spiritually] ignorant and indulges himself with anger etc. [69]
By indulging oneself with anger etc., such a living being accumulates Karma. Omniscients say that, in reality, through this process a soul gets bonded (with the new Kārmika matter).
[70]

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Annotation
In Gāthā 69, there is an emphasis on the difference and separateness between the soul and the associated Āsrava (influx of Bhāva Karma in the form of psychic dispositions such as emotions of anger etc.). It may be noted that as compared to identifying oneself as different and separate from the physical body, the task of realizing the difference and separateness between the soul and Asrava (anger etc.) is very difficult.
Perception and knowledge are essential attributes of a soul. Just as heat is always associated with fire, perception and knowledge are always associated with a soul. Anger and other emotions do not fall in that category. These are temporary and depend on the fruition (Udaya) of the previously bonded material Karma. The perception and knowledge exist even wiien the soul becomes free from all material Karma, but the anger and emotions (psychic dispositions or Bhāva Karma) do not exist when the soul becomes free from all material Karma.
This stanza provides a test for recognizing our spiritual ignorance: If someone does not know that his soul and the associated emotions of anger etc., are different and separate then that living being is spiritually ignorant. Earlier also (e.g., see Gāthā 36, 68), Ācārya Kundakunda has described the separateness and difference between the soul and anger.
In Gāthā 70, Ācārya Kundakunda further says that with such an identification of the Self with the anger etc., a living being indulges in the anger etc. Such an ignorant being knows very well that the anger etc., are his deeds and he is the doer. Such a relationship, between the soul and the anger etc., is known as a doer-deed (Kartā-Karma) relationship. An indulgence with the anger etc. or an acceptance of such a doer-deed relationship leads to the bonding of material Karma with the soul.
जइया इमेण जीवेण अप्पणो आसवाण य तहेव। णादं होदि विसेसंतरं तु तइया ण बंधो से।।71॥ Jaiyā imeņa jīveņa appaņo āsavāņa ya taheva. Nādam hodi visesantaram tu taiyā na bandho se.||71||

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74
The Doer (Kartā) and the deed (Karma)
यदानेन जीवेनात्मनः आसवाणां च तथैव । ज्ञातं भवति विशेषांतरं तु तदा न बन्धस्तस्य ।।71॥
When the difference and the separateness between the soul and the Asrava (influx of Bhāva Karma in the form of psychic dispositions such as emotions of anger etc.) are known by a living being then that being does not get bonded (with the new Kārmika matter]. [71]
Annotation
In Gāthā 69 and 70, Ācārya Kundakunda explained that the ignorance regarding the separateness between the soul and Āsrava leads to bonding of Karma. Now here in this Gāthā he is saying that if such ignorance does not exist then the bonding would not take place. Question: Is it not true that if there is anger there would be
bonding of Karma in accordance with the anger? Answer: For the same external expression of the anger, the
quality and quantity of the bonding of Karma would depend on the internal state. Internally, one living being may be ignorant regarding the separateness between the soul and Āsrava, and another being might not be ignorant about this point. Due to this difference there would be difference in the bonding. To make the point clear we can take a worldly example:
Suppose you are the chief executive officer (CEO) of a corporate. If as a CEO you accept an expenditure incurred by an employee as the expenditure incurred by the company then the Accountant and Cashier of the company would make payment of the bill submitted by that employee. However, if you do not identify an expenditure incurred by an employee as an expenditure of the company then the Accountant and Cashier would not pay the related bill.
In other words, so long as the credit card owned by an employee is recognized as the credit card owned by the company, the company would be liable to make payment. In

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the same way, if one owns the Asrava (anger etc.) then he would be billed in the form of bonding with new material Karma.
Here one may raise a question: In such situation would the employee not resign? Its answer would be, 'yes'. It may be noted that Ācārya Kundakunda is showing us the path that leads to the resignation of Asrava. If as a CEO one is afraid to lose a particular employee then he would hesitate to ignore that employee. Similarly, if we think that Āsrava (anger etc.) are valuable and good then we would hesitate to be free from Asrava. In view of this possibility, next Gāthā has been written. Question: Here it is explained that the soul and Asrava are
different. We now krow on the basis of this explanation that they are different. With this knowledge, are we now free from
any bonding? Answer: In this context, knowing means more than having
information. When one is convinced on the basis of the realization of the Self by the Self then that would amount to the knowing. This point of bonding would be discussed in more detail in Chapter V on Āsrava. णादूण आसवाणं असुचित्तं च विवरीयभावं च। दुक्खस्स कारणं ति य तदो णियत्तिं कुणदि जीवो॥72।। Ņādūņa āsavāņam asucittam ca vivarīyabhāvam ca. Dukkhassa kāraṇam ti ya tado niyattim kuņadi jīvo.||72||| ज्ञात्वा आम्रवाणामशुचित्वं च विपरीतभावं च। geparuifar a at Agfoi afasta: 117211
Āsrava are unclean, contrary, and the source of misery. With this knowledge a living being does not indulge with them. [72]
Annotation
Without clarity of understanding, one can be biased. A biased person becomes somewhat blind. If somebody sees advantage in having Asrava then he may be biased and may not be able to realize the separateness and difference between the soul and

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the Asrava. In view of this possibility, Ācārya wants to make sure that we understand well that Āsrava (anger etc.) are the source of misery. In this stanza, Ācārya Kundakunda has highlighted three features of Asrava: (1) Āsrava are unclean, (2) The nature of Asrava is contrary to that of soul, and (3) Asrava are source of misery for living beings.
While writing the Ātmakhyāti commentary of this Gāthā, Ācārya Amstacandra has compared the soul and Asrava to show that they aro contrary to each other. He further writes that each soul is divine and clean whereas Āsrava are unclean, soul is Cetana whereas Asrava are non-Cetana, and soul is not a source of misery whereas Asrava are the source of misery
The worldly problems of poverty, sickness, insecurity, conflicts, etc., do not need any description. Almost everyone is familiar with these problems. Beyond these problems also, one may experience restlessness. While eating delicious food, initially we feel pleasure and want to increase our pleasure by eating more and more, but very soon we need to put a brake. While visiting a good scenic place, initially we feel pleasure and want to maintain the pleasure by remaining there for a long time but sooner or later we think of returning to our hotel room or home. The same applies to visiting theatres, meeting friends and relatives, enjoying good sleep, etc. Every day we experience that we never arrive at a situation where we can say that we want only this forever. We shift from one source of pleasure to another source of pleasure. In many cases, the same source of pleasure becomes boring after some time. Such shifting, sometimes by circumstances and sometimes by our choice, indicates our dissatisfaction and restlessness or misery. The circumstances, activities of mind and body, etc., are due to the fruition of the previously bonded material Karma (Asrava). Therefore, the Ācārya says that Asrava are the source of misery.
This Gāthā further says that with an understanding of Āsrava as the source of misery a person would not indulge with them. A person identifying himself as rich or poor, intelligent or retarded, male or female, old or young is said to be identifying or measuring oneself (as well as others) on the basis of Asrava. This is

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indulgence with Āsrava. On the other hand, a truly knowledgeable person (Samyag Drști or Jñāni) who does not indulge with Āsrava identifies every living being with the divine soul, a divine soul that never becomes inferior or superior. Such a Jñānī also sees and may experience worldly sufferings and pleasures, but in the depth of his understanding, a Jñāni does not identify himself on the basis of the activities of mind, body, and possessions.
How can one be free from Asrava? This question is being answered in the next stanza.
अहमेक्को खलु सुद्धो णिम्ममओ णाणदंसणसमग्गो। afe fogt afvertit Hodge aujot 117311 A’amekko khalu suddho nimmamao ņāņadamsaņasamaggo. Tamhi thido taccitto savve ede khayam ņemi.||73|| अहमेकः खलु शुद्धः निर्ममतः ज्ञानदर्शनसमग्रः। aftur feucah: AC 2T17311
(A knowledgeable person contemplates that] in reality, I am one, pure, without any my-ness (with Āsrava), and full of perception (Darśana) and knowledge (Iñāna). By abiding and being absorbed in such Self (soul), I bring about all these (Asrava) to destruction. [73]
Annotation
This stanza describes that the soul is (1) one, (2) pure, (3) without any ownership of anger or physical body or other things, and (4) full of knowledge (Iñāna) and perception (Darsana). With this knowing, by staying and being absorbed in such Self a Jñānī (truly knowledgeable person) brings about to the destruction of Āsrava (anger etc.)
Just as we see a friend Suresh at different times in a day in different clothes but we know very well that the friend Suresh is the same Suresh. Despite the change of clothes our friend Suresh is the same Suresh. In the same way, a Jñānī finds the Self in different dresses of physical bodies and anger etc., but visualizes oneself as the same one soul. From the infinite past to infinite future there would be infinite states of the soul but a Jñāni

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visualizes the same or 'one soul in all these infinite states. By this description of 'one' it should be clear that Ācārya wants to focus our attention towards the substance soul which is eternal, not on the states (Paryāya) of the soul which change with time.
Here the pure soul means a soul distinct and separate from others. While explaining the purity, Ācārya Amrtacandra in Ātmakhyāti as well as Ācārya Jayasena in Tātparyavrtti has given a very powerful explanation of the purity. They explain that the soul is distinct and separate from others in all possible ways: The soul is neither doer of any activity of others nor others are doers of any activity of the soul (Kartā Kāraka). The soul is neither the object of others nor others are the objects of the soul (Karma Kāraka). The soul is neither instrumental to make change in others nor others are instrumental to make change in the soul (Karana Kāraka). The soul is neither for others nor others are for the soul (Sampradāna Kāraka). Neither others come from the soul nor the soul comes from others (Apādāna Kāraka). Neither the soul is base for others, nor others are base for the soul (Adhikaraņa Kāraka).
Question: We know that the soul of Lord Mahāvīra or of any
Siddha does not intend to change us. But by worshiping Lord Mahāvīra we get advantages in various ways such as inspiration, Punya, etc. If we accept this fact then we should admit that the soul of a Siddha becomes instrumental for
our purification. Is it right? Answer: It is correct from the relative point of view. But from
the real point of view a soul (one Dravya) cannot make any change in other Dravya. One may find that different persons get different amount of inspiration from the same prayer in the same temple. Why is it so? More details related with this point would be discussed later (e.g., Gāthā 100, 104, etc.).
Regarding the ownership of anger, physical body and other things, we have discussed in detail in the previous chapter that a soul does not own any thing other than the soul itself.
This stanza also highlights the positive aspects of the soul. Ācārya reminds us that our soul is full of perception and

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knowledge. The phrase 'samaggo' (means 'full') has been used by Ācārya Kundakunda to emphasize this point that the soul is full of perception and knowledge.
One also finds a recipe to be free from Asrava from this stanza. In the second half of the stanza, Ācārya says that Āsrava would vanish when one visualizes and keeps focus on the Self as a soul different from any impurity, stays in the Self, and remains absorbed in such Self.
Modern psychologists reveal that the repeated visualization of an outcome leads to the desired results, though they talk of worldly outcomes. In the first half of this Gāthā, the focus is on the eternal purity of the soul, and in the second half the Ācārya relates this to the purification of the state of the soul. In Gāthā 186, Ācārya Kundakunda would generalize this concept. There we would learn that we become what we visualize: if we visualize ourselves as eternally pure soul Dravya, then we attain purity in Paryāya (state), and if we visualize impurity then we get impurity.
Question: Modern psychologists suggest to visualize the
intended outcome which does not exist now. In the same way, is Ācārya Kundakunda teaching us to visualize and focus over
the purity of our soul which does not exist now? Answer: The teaching of this stanza is deeper than that given
by the modern psychologists. Ācārya Kundakunda is teaching us to visualize and focus on the eternal truth. In the first half of the stanza, when he talks of the pure soul, then he is not focusing on the present, past, or future state (Paryāya) of the soul. He is considering the timeless dimension of the soul. He is focusing on the eternal separateness of the Self from all others. He is talking of the eternal purity (for more details regarding the eternal purity, it may be useful to refer to Gāthā 6).
जीवणिबद्धा एदे अध्रुव अणिच्चा तहा असरणा य। दुक्खा दुक्खफल त्ति य णादूण णिवत्तदे तेहिं।।74।।

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Jivanibaddhā ede adhruva anicca tahā asaraņā ya. Dukkhā dukkhaphala tti ya ņādūņa ņivattade tehim. ||74|| जीवनिबद्धा एते अध्रुवा अनित्यास्तथा अशरणाश्च । gafa g:04 sfat a altrat Pada AzT: 117411
These (Asrava) associated with Jiva (soul) are impermanent, non-eternal, unprotected, painful, and cause of misery. Having known so much, one does not indulge with them. [74]
Annotation
It may be helpful to discuss some points related with this stanza in the question-answer form. Question: In Gāthā 73, it has been stated that a Jñānī leads to
the destruction of Asrava. But the destruction may be associated with a creation. We know that a substance is characterized by destruction, creation, and permanency. In view of this, can we say that after destruction, Asrava
reappears in another form? Answer: Āsrava (Bhāva Āsrava, e.g., anger) is not a substance.
Therefore, it is not eternal. Only six kinds of substances (Dravya) are characterized by creation, destruction, and permanency. Asrava does not fall under any of the six kinds of substances. Therefore, Asrava cannot be eternal. This stanza emphasizes this point that Āsrava has temporary existence in the form of association with the soul. Like an eternal Dravya, Asrava is not self supported. Nobody else is going to preserve or support Asrava when it vanishes from a Jiva. One can recognize Asrava by the restlessness in many forms (misery, pleasure, pain, anger etc.) associated with a living being.
After fruition of a specific Karma at one instant the related experience vanishes, but in the next moment, another Karma in the queue gives fruition and the Jīva experiences again restlessness (misery/pleasure/anger, etc.). This chain of experiences of Āsrava continues till the spiritual ignorance persists.

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This chain however does not continue very long for a Jñānī. As described in stanza 71. a Jñāni is not bonded with new Karma. Therefore, there is a continuous decrease in the net balance of the bonded Karma. Due to such reduction in Karma and an additional factor (Nirjarā), eventually a time comes when the kārmika bonding reduces to zero and the soul attains the bliss of Siddha forever.
कम्मस्स य परिणामं णोकम्मस्स य तहेव परिणाम। UT ants PHGT Gufe at gala unuft 117511 . Kammassa ya pariņāmam nokammassa ya taheva pariņāmam. Ņa karei eyamādā jo jāņadi so havadi nāṇī. ||75||| कर्मणश्च परिणामं नोकर्मणश्च तथैव परिणामम्। TAHISATT FHifa yaf 51117511
A soul who does not become a doer of operations of Karma and quasi-Karma (physical body and material possessions) but is only aware of them is Jñānī (an enlightened one). [75]
Annotation
In Gāthā 19, we have described Karma (Dravya Karma and Bhāva Karma) and quasi-Karma (physical body and material possessions). In Gāthā 19,69 and elsewhere we have come across descriptions of spiritually ignorant living beings (Ajñāni). Here we find the description of a knowledgeable person (Jñāni). From stanza 69, we have learned that a spiritually ignorant being does not know the separateness and difference between the soul (Self) and anger etc. (psychic dispositions). There we have also discussed that an ignorant being believes that he/she is the doer of anger etc., and anger etc. are his deeds.
Here Ācārya is explicitly saying that a spiritually knowledgeable person does not believe in such doer-deed (KartāKarma) relationship with anger etc. Such a person knows that the soul is only the knower of the operations of Karma and quasiKarma, not the doer of such operations (anger, pleasure, pain, eating, cooking, earning, parenting, etc.).

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ण विपरिणमदिण गिण्हदि उप्पज्जदिण परदव्वपज्जाए। णाणी जाणंतो वि हु पोग्गलकम्मं अणेयविहं।।76॥ ण वि परिणमदिण गिण्हदि उप्पजदि ण परदव्वपजाए। णाणी जाणंतो वि हु सगपरिणामं अणेयविहं।।77॥ ण विपरिणमदिण गिण्हदि उप्पजदिण परदव्वपजाए। णाणी जाणंतो वि हु पोग्गलकम्मप्फलमणतं॥78॥ ण विपरिणमदिण गिण्हदि उप्पजदिण परदव्वपज्जाए। पोग्गलदव्वं पि तहा परिणमदि सएहिं भावहिं॥79॥ Ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. Nanijananto vihupoggalakammam aneyaviham. ||76|| Ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. Nanijananto vi hu sagaparinamam aneyaviham. ||77|| Ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. Nani.jananto vi hu poggalakammapphalamanantam.||78|| Ņa vi pariņamadi na ginhadi uppajjadi na paradavvapajjāe. Poggaladavvam pi tahā parinamadi saehim bhāvehim.||79|| नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये । ज्ञानी जानन्नपि खलु पुद्गलकर्मानेकविधम् ।।76।। नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये। ज्ञानी जानन्नपि खलु स्वकपरिणाममनेकविधम् ।।77।। नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये । ज्ञानी जानन्नपि खलु पुद्गलकर्मफलमनंतम्।।78।। नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये। पुद्गलद्रव्यमपि तथा परिणमति स्वकैर्भावैः ।।79॥
While knowing various kinds of material Karma, in reality a Jñāni (an enlightened one) neither transforms nor manifests the Self into the modifications of other substances, and nor acquires other substances. [76]
While knowing various kinds of operations of the Self, in reality a Jñānī (an enlightened one) neither transforms nor manifests the Self into the modifications of other substances, and nor acquires other substances. [77]

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While knowing the infinite varieties of (pleasant and unpleasant] fruits of material Karma, in reality a Jñānī (an enlightened one) neither transforms nor manifests the Self into the modifications of other substances, and nor acquires other substances. [78]
Similarly, a material substance (Pudgala) also undergoes changes in its form by its own ability (and while undergoing such changes in itself] a material substance (Pudgala) also neither transforms nor manifests itself into the modifications of other substances, and nor acquires other substances. [79]
Annotation
These four stanzas convey one basic law of this cosmos that each Dravya is a sovereign and eternal entity. (For details regarding Dravya, one may refer to Appendix-3.) One Dravya cannot acquire another Dravya, one Dravya cannot cause any change in another Dravya, and one Dravya cannot become another Dravya. It may be noted that this concept is described from the real point of view, and a Jñānī knows it well. Question: Does it mean that a Jīva cannot cause any change in
another material but a Jiva can cause some change in another Jīva?
Answer: No, this is not true. For a Jiva (soul) another Jīva (soul)
is another Dravya. Therefore, according to stanzas 76-78, one Jiva cannot cause any change in another Jiva or any Pudgala Paramāņu. Similarly, for one Pudgala Paramāņu (material substance) another Pudgala Paramāņu is another Dravya. Therefore, according to stanza 79, one Pudgaia Paramāņu
cannot cause any change in another Jiva or Pudgala Paramāņu. Question: Does it mean that a person cannot eat the food? Answer: Whatever we see every day is valuable in some context.
However, for our spiritual development our understanding about eating is to be made clear. Eating does not mean acquiring a group of Pudgala Paramāņu of the food by another group of Pudgala Paramāņu of the human body. In reality

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each Pudgala Paramāņu of the food as well as each Pudgala Paramāņu of the human body is sovereign and eternal. Not a single Pudgala Paramānu can be acquired or destroyed or manipulated by anybody else.
Question: Does it mean that the medicine cannot cure a person? Answer: Again, whatever we see every day is valuable in some context. However, for our spiritual development our understanding about cure and sickness is to be made clear. In all such everyday happenings including a medical recovery, basically, arrangement and locations of various Pudgala Paramāņu and souls change. (Formation of new compounds is nothing but the change in the arrangement and locations of related Pudgala Paramāņu. In case of births and deaths of living beings, there is a change in the arrangement and locations of related souls and Pudgala Paramāņu.) But here a question arises: Who is/are responsible for such changes? The answer given by the relative point of view may appear different from that given by the real point of view. When we speak the language of the relative point of view, then we say that one thing can trigger a change in the location of other things. On the other hand, the real point of view emphasizes that a change in the location of a Paramāņu or soul is possible by the ability of that Paramāņu or soul. The apparent difference in this case in the two points of view can be resolved by understanding the details. Therefore, for a better understanding, let us consider one example:
In the production of hydroelectricity, engineers, water, gravity, labor force, politicians, etc., are involved. Somebody may give credit to all these factors for the production of electricity. But from the view point of Physics, there has not been a production of energy in the real sense. According to Physics, energy can neither be created nor be destroyed. There is simply a conversion of energy from one form to another. In this process, the energy was once in the sun, then it reached a water drop and became potential energy when the drop from the earth evaporated, then through rain and water dam it became kinetic energy, and then through

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turbines and other equipments it became electricity. In the language of philosophy, one would see that in this process the energy was the Upādāna cause (substantive cause), and engineers, labor force, etc., are not the causes in the true sense, they are just like instruments and are named as instrumental cause (Nimiita cause).
In the next stanza we would find some description on the basis of the relative point of view.
जीवपरिणामहेतुं कम्मत्तं पोग्गला परिणमति ।
पोग्गलकम्मणिमित्तं तहेव जीवो वि परिणमदि ॥80॥
विकुव्वदि कम्मगुणे जीवो कम्मं तहेव जीवगुणे । अण्णोष्णणिमित्तेण दु परिणामं जाण दोन्हं पि ॥1॥ देण कारण दु कत्ता आदा सएण भावेण । पोग्गलकम्पकदाणं ण दु कत्ता सव्वभावाणं ॥ 821
85
Jivapariņāmahedum kammattam poggalā parinamanti. Poggalakammanimittam taheva jivo vi parinamadi. ||80|| Na vi kuvvadi kammagune jīvo kammam taheva jīvaguṇe. Annonnanimittena du parināmam jāna donham pi. || 87 || Edeņa kāraṇeņa du kattā ādā saeņa bhāveṇa. Poggalakammakadānam na du kattā savvabhāvānam ||2||
परिणामहेतुं कर्मत्वं पुदगलाः परिणमति । पुद्गलकर्मनिमित्तं तथैव जीवोऽपि परिणमति ॥8०॥ नापि करोति कर्मगुणान् जीवः कर्म तथैव जीवगुणान् । अन्योन्यनिमित्तेन तु परिणामं जानीहि द्वयोरपि॥81॥ एतेन कारणेन तु कर्ता आत्मा स्वकेन भावेन । पुद्गलकर्मकृतानां न तु कर्ता सर्वभावानाम् ॥82॥
Pudgala (matter/energy) transform into Kärmika matter [of eight kinds] by Nimitta of Jiva's actions. A Jīva also undergoes changes by Nimitta of Pudgala Karma. [80]
Jiva cannot produce any attribute of Karmika matter and Kärmika matter cannot produce any attribute of Jīva. One should learn that in their transformations they are Nimitta to each other [81]

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Therefore, the Self is a doer of one's own transformations, and it cannot be a doer of any transformation in Pudgala-Karma [82]
Annotation
In Gäthā 80, we find a word Nimitta. Let us first talk about this concept by taking one example of making Roti (pancake made of wheat or other kind of flour). In the transformation of whe flour into Roti, the wheat flour is called Upādāna (substantial cause), and the related cooking appliances, cook, etc., are called Nimitta (instrumental causes). In general, one that gets transformed is known as substantive cause (Upādāna) for its transformation. The list of the instrumental causes (Nimitta) can be very long. For example, in the cooking of the Rotī, not only the cook, even the person for whom it has been cooked can also be called as a Nimitta, and even the gravity of earth can also be in this list of Nimitta as it also becomes instrumental in this transformation.
The real point of view recognizes the substantial cause (Upādāna) as the doer of the transformation. The real point of view does not recognize Nimitta as the doer due to the logic given in Gāthā 81: A Nimitta does not transfer its attribute to an Upādāna (and the Upādāna does not transfer its attribute to the Nimitta).
In Gāthā 80, Ācārya says that when a Jiva undergoes any activity then material particles get bonded with the soul as Karma (Dravya Karma). For the transformation of each material particle, the substantial cause (Upādāna) is the material particle itself, and the soul is the instrumental cause. Similarly, for the actions of a Jīva 'influenced by Karma, the Jīva is Upādāna and the related Karma are Nimitta.
Therefore, one can say that neither the soul is a doer of any action of Pudgala-Karma nor Pudgala-Karma are doer of any action of Jīva. In the next two stanzas, we would note the difference in the descriptions of the real and relative points of view in this regard.

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87
णिच्छयणयस्स एवं आदा अप्पाणमेव हि करेदि। agula guitata HILUT SATT SKAITOT 118311 Nicchayaņayassa evam ādā appāṇameva hi karedi. Vedayadi puno tam ceva jāņa attā du attāņam. ||83||| निश्चयनयस्यैवमात्मात्मानमेव हि करोति। वेदयते पुनस्तं चैव जानीहि आत्मा त्वात्मानम् ॥83।।
From the real point of view, the Self (soul) is the doer of the transformations only in the Self. Further, it may be noted that the Self experiences only the Self. [83]
Annotation
From this stanza we learn that from the real point of view, (1) the Self is the doer of the transformations in the Self only, and (2) the Self experiences only the Self. This description also implies that neither the Self is doer of material Karma nor the Self experiences material Karma. This Gāthā 83 not only affirms the description of Gāthā 82 but adds additional information regarding what the Self experiences.
At this stage, the following points are to be remembered in this context: (1) From the real point of view, Kārmika material and myself
(soul) are not one, i.e., there does not exist oneness (Ekatva) of myself with Kārmika matter (Gātha 19, 43).
(2) From the real point of view, Kārmika material are not mine,
i.e., thei e does not exist any my-ness (Mamatva) with Kārmika
matter (Gāthā 20-22, 56). (3) From the real point of view, I (soul) am not the doer of any
activity of Kārmika matter, i.e., I do not have any attribute of doing (Kartstva) any change in Kārmika matter (Gāthā 82, 83).
(4) From the real point of view, I (soul) do not experience or
endure any effect of Kārmika matter, i.e., I do not have any attribute of experiencing (Bhoktstva) Kārmika matter (Gāthā 83).

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ववहारस्स दु आदा पोग्गलकम्मं करेदि णेयविहं। तं चेव पुणो वेयइ पोग्गलकम्मं अणेयविहं॥84॥ जदि पोग्गलकम्ममिणं कुव्वदितं चेव वेदयदि आदा। दोकिरियावादिरित्तो पसजदे सो जिणावमदं॥85॥ जम्हा दु अत्तभावं पोग्गलभावं च दो वि कुव्वंति। तेण दु मिच्छादिट्ठी दोकिरियावादिणो हुँति॥86॥ Vavahārassa du ādā poggalakammam karedi ņeyaviham. Tam ceva puno veyaipoggalakammam aneyaviham.||84|| Jadi poggalakammaminam kuvvadi tam ceva vedayadi ādā. Dokiriyavadiritto pasajjade so jināvamadam.||85|| Jamhā du attabhāvam poggalabhāvam ca do vi kuvvanti. Tena du micchāditthi dokiriyāvādino humti.||86|| व्यवहारस्य त्वात्मा पुद्गलकर्म करोति नैकविधम् । तच्चैव पुनर्वेदयते पुद्गलकर्मानेकविधम् ॥84।। यदि पुद्गलकर्मेदं करोति तच्चैव वेदयते आत्मा। द्विक्रियाव्यतिरिक्तः प्रसजति स जिनावमतम्॥85।। यस्मात्त्वात्मभावं पुद्गलभावं च द्वावपि कुर्वति । तेन तु मिथ्यादृष्टयो द्विक्रियावादिनो भवंति॥86॥
From the relative point of view, the soul is a doer of the transformations in the Kārmika matter in many ways and the soul endures (experiences) Kārmika matter in many ways. [84]
If the soul can do actions of Pudgala-Karma, if the soul can endure (experience) Pudgala-Karma, then the soul would be performing functions of the two (soul as well as Pudgala). It is against the teachings of Jina (omniscient Arahanta). [85]
Those who believe in this erroneous doctrine of dual-function that – the soul can do functions of a soul as well as Pudgala (matter) - are wrong believers (Mithyā-Drsti). [86]
Annotation ___Did you cook this food? No, I did not, but my younger sister Vimala did. Did you enjoy the lecture? Yes, I enjoyed it. Are you

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experiencing the cold? Yes, I need a blanket. Every day we come across such conversations. All such talks serve some purpose. Without such language our day-to-day life would be difficult. Gāthā 84 allows us to accept such communication from the relative point of view. Gāthā 84 says that the soul can be a doer of the transformations in the Kārmika matter and can experience or endure the Kārmika matter in many ways, according to the relative point of view.
As mentioned earlier, the statements of the relative point of view are to be understood in appropriate context as these are not true in the real sense. In Gātha 85 and 86, we find the logic to clarify that the notions of the relative point of view described in Gāthā 84 are not true in the real sense. Ācārya says that from the teachings of Jina we know that one Dravya cannot be a doer of transformation in another Dravya, and one Dravya cannot experience another Dravya. Each Dravya is capable of experiencing only oneself. If somebody believes that a soul can do functions of soul as well as Pudgala (matter) then he is a false believer. His belief is false because in real sense a soul cannot do functions of the two (soul and matter).
Question: What is wrong in accepting a visible fact that Vimala
cooked the food?
Answer: The relative point of view accepts this fact. However,
for understanding the reality one should know more details It is important to know that a collection of the soul of Vimala and many molecules of the physical body of Vimala have been instrumental in making transformations in the molecules of the raw material of the food. If in the raw material there is one stone particle then it would not cook. This shows that the cooking cannot take place without the ability of the material which is being cooked.
Question: If the raw material got cooked because of its own
ability then why did it wait for the cook Vimala? Does Vimala not deserve any credit for it?
Answer: Yes, Vimala deserves credit in worldly sense. But
neither Vimala nor her family members should consider her

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as a doer in the real sense. Otherwise, it may complicate their worldly life. We come across many situations in our life where we get negative effects on our life due to such wrong notions. For example, many parents feel from the bottom of their hearts that they deserve full credit for the success of their children. With such notion they may feel frustrated when their children behave differently. To such parents, the reality described by the real point of view may be very much helpful. मिच्छत्तं पुण दुविहं जीवमजीवं तहेव अण्णाणं। afarla at HTET Tersitet # 4TaT118711 पोग्गलकम्मं मिच्छं जोगो अविरदि अणाणमज्जीवं । उवओगो अण्णाणं अविरदि मिच्छं च जीवो दु॥88॥ Micchattam puna duviham jīvamajīvam taheva annānam. Aviradi jogo moho kohādīyā ime bhāvā. |87|| Poggalakammam miccham jogo aviradi aņāṇamajjīvam. Uvaogo annāņam aviradi miccham ca jīvo du.||88|| मिथ्यात्वं पुनर्द्विविधं जीवोऽजीवस्तथैवाज्ञानम् । syfarfarefit Ats: SWEET F# HTAT: 1187|| पुद्गलकर्म मिथ्यात्वं योगोऽविरतिरज्ञानमजीवः । उपयोगोऽज्ञानमविरतिर्मिथ्यात्वं च जीवस्तु॥86।।
Again, wrong belief is of two types: soul-wrong-belief and nonsoul-wrong-belief. Similarly, ignorance, vowless-ness, Yoga, Moha, and anger, etc., are also of two types. [87]
The Kārmika matter (related to) wrong belief, Yoga, vowlessness, and ignorance, [etc.] correspond to the non-soul type. The Upayoga (perception and knowledge) of the soul related to wrong belief, Yoes, vowlessness, and ignorance, etc.] corresponds to the soul-type. [88]
Annotation
The soul can do functions of a soul as well as Pudgala (matter) - this doctrine of dual-function is erroneous and believers of this doctrine are wrong believers (Mithyā-Dșsti). We have seen such

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description in stanza 86. To elaborate the wrong belief further, here it is discussed which actions are to be considered as actions of the soul and which transformations are to be considered as the transformations outside the soul.
From these stanzas we learn that the Kārmika matter (material particles) related with the false belief is to be considered as the non-soul type false belief or Ajīva false belief or Dravya false belief; and the Upayoga (perception and knowledge) of the soul related to wrong belief is to be considered as the soul-type false belief or Jiva false belief or Bhāva false belief.
For vowlessness (lack of self restraint), Yoga (vibration or motion associated with actions of mind, words, and body), Moha, anger, etc., also, the above description can be given. Thus the motion of the physical body is the non-soul Yoga, and the
Diagram 1: A peacock is standing in front of a mirror. We see two peacocks: one is the peacock itself and another is the image due to the mirror. Ācārya Amstacandra in Ātmakhyāti uses this analogy by taking mirror as the soul, the external peacock as the Kārmika matter, and the image of the peacock as the corresponding Upayoga of the soul.

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associated vibratory activity of the soul's pradesa (soul's space points) is the Yoga of the soul.
While explaining two types of wrong beliefs (and two types of ignorance, vowlessness,Yoga, Moha, etc.) occurring in these stanzas, Ācārya Amstacandra in Ātmakhyāti has given very beautiful example. In this example, there is a peacock in front of a mirror (see Diagram 1). Due to reflection in the mirror there is an image of the peacock. Thus, we see two peacocks: one external to the mirror and another (as the image) inside the mirror. Acārya Amstacandra uses this analogy by taking mirror as the soul, the external peacock as the Kārmika matter (non-soul-type wrong belief etc.), and the image of the peacock as the corresponding Upayoga of the soul (soul- type wrong belief etc.). Besides demonstrating the two types by two types of pecocks, the Ācārya wants to convey through this example that the 'inner' peacock is not a real peacock, and it may be considered as the 'impurity (vikāra) of the cleanliness' of the mirror (soul).
उवओगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स। मिच्छत्तं अण्णाणं अविरदिभावो य णादव्वो॥89॥ एदेसु य उवओगो तिविहो सुद्धो णिरंजणो भावो। जंसो करेदि भावं उवओगो तस्स सो कत्ता॥9॥ जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स। कम्मत्तं परिणमदे तम्हि सयं पोग्गलं दव्वं ॥91॥
Uvaogassa aņāi pariņāmā tinni mohajuttassa.
Micchattam annānam aviradibhāvo ya nādavvo.189|| Edesu ya uvaogo tiviho suddho niramjamo bhāvo. Jam so karedi bhāvam uvaogo tassa so kattā. ||90|| Jam kunadi bhāvamādā kattā so hodi tassa bhāvassa. Kammattam parinamade tamhi sayam poggalam davvam..|91|||
उपयोगस्यानादयः परिणामास्त्रयो मोहयुक्तस्य । मिथ्यात्वमज्ञानमविरतिभावश्च ज्ञातव्यः ।।89॥ एतेषु चोपयोगस्त्रिविधः शुद्धो निरंजनो भावः। यं स करोति भावमुपयोगस्तस्य स कर्ता ॥90।।

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यं करोति भावमात्मा कर्ता स भवति तस्य भावस्य । कर्मत्वं परिणमते तस्मिन् स्वयं पुद्गलं द्रव्यम् ।।91।।
There are three forms of the Upayoga associated with Moha. These are false belief, ignorance, and vowlessness. It is to be understood that these three exist from the beginning-less time.[89]
By nature Upayoga is pure and flawless but (from the beginningless time) it has three [impure) forms. Whatever Bhāva is done by the Upayoga, it (Upayoga) becomes the doer of that Bhāva. [90]
Whatever Bhāva is done by the soul, the soul becomes the doer of that Bhāva, and due to this (instrumental cause] the matter transforms of its own into Kārmika form. [91]
Annotation
In Gāthā 88, it has been described that the soul-type false belief, ignorance, and vowlessness are Upayoga of soul. For further clarification, here in stanza 89, Ācārya qualifies such Upayoga as the Upayoga associated with Moha. This indicates that there is a possibility of the Upayoga without Moha, and in stanza 90, we see the description of Upayoga without Moha. A question now arises: when did the Upayoga without Moha transformed into the Upayoga with Moha? This stanza answers this question. It says that there does not exist any starting time of such transformation. The Upayoga was with Moha from the beginningless time. One can also say that false belief, ignorance, and vowlessness have existed in every soul from the beginningless time. It may be added that in case of most o the living beings, Moha is still associated with their souls, and there are many souls (e.g., Arahanta and Siddha) who are free from Moha.
From Gathā 90, we learn that the three forms of Upayoga (false belief, ignorance, and vowlessness) with Moha are due to the ability of the soul or Upayoga. The Upayoga is the doer of such Bhāva with Moha. Further, Gāthā 91 shows that for the transformation of matter into the Kārmika form the matter is the

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doer. Here, the matter is the Upādāna and the soul is the instrumental or Nimitta cause.
In this connection a basic concept is worth remembering that the doer, deed, and action, all three, refer to the same Dravya (substance). In Kalasa 51 of Atmakhyāti, Ācārya Amṛtacandra describes this concept very well.
The following discussion in the question-answer form provides additional concepts contained in these stanzas.
Question: Gāthā 90 says that by nature the Upayoga is pure and flawless but it also exists in impure forms. Does it mean that the Upayoga can be a doer of something which is beyond its nature? If the ability of becoming impure is also due to its nature then how can one say that it is pure and flawless by nature?
Answer: Before going for an answer, one point should be clear that our saying depends on the context. More important is to understand the truth behind all spoken or written words.
Acārya Amṛtacandra in AtmaKhyati as well as Ācārya Jayasena in Tätparyavṛtti has given a nice example in connection with Gāthā 89. To comprehend the answer of this question one can use that example in a simple form as follows:
It is well known that a perfectly pure and flawless crystal put on a black leaf looks black. When it is put on a green banana leaf then it appears green. When it is put on a golden plate then it looks yellow. One can say that in reality the crystal is not green but it becomes green due to the presence of the green leaf. The green leaf is the instrumental cause to transform the crystal into a crystal of green shade. This transformation in the crystal has been due to its own ability; in the same situation, instead of the crystal if one puts a wooden piece on the banana leaf then it would not appear green because the wood does not have that ability.
The foregoing example highlights the following points:

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A. In reality the crystal is not green, though it appears green when it is put on the banana leaf.
B. The crystal becomes green (or appears green) when it is put on the banana leaf.
C. The green look of crystal is due to its ability to appear as green in association with a green thing like a green leaf.
D. The green leaf is the instrumental cause for the crystal appearing as green.
At this point, one can say, "It is not correct to say that the crystal has become green. Even when it appears green it is the same pure flawless crystal." There can be a lot of discussion over this issue. To resolve this issue, some one may propose to consult some innocent children to know what they observe regarding the color of this crystal placed on the banana leaf. Those children would unanimously say that the crystal looks green.
Is it a matter of experience? Those children have very limited experience. Their views depend on the fact that they might have never visualized the isolated crystal, and did not realize the effect of the banana leaf on the crystal earlier. They are missing the deeper truth. But the knowledgeable persons would say that even when the crystal appears green, the crystal has not become green in the real sense.
In the same way, spiritually ignorant persons, just like the children in the foregoing example, always experienced Upayoga in association with Moha. To remove such ignorance, Acārya Kundakunda has explained the separateness between Moha and Upayoga (or soul) in many previous stanzas (e.g., Gāthā 36, 51, 69, 73, etc.). It has been explained that due to ignorance and the false belief, living beings are unable to comprehend the separateness between the Moha and the soul
Gāthā 90 focuses on two points: (1) Similar to the above mentioned point C of the example, one should learn that the impure transformation of the Upayoga is due to its own ability, and (2) Similar to the above mentioned point A of the example,

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one should learn that in reality or by nature the Upayoga is pure.
As regards any inconsistency in the spoken or written words, it is to be resolved by understanding the view points. In the present context there are two view points: (a) The Upayoga is understood as impure. It is to be interpreted
as the descriptiton based on the impure real view point
(Aśuddha Niścaya Naya). (b) The Upayoga is visualized as separate from Moha. It is to be
interpreted as the descritpiton based on the pure real view point (suddha Niścaya Naya). From this point of view the Upayoga is always pure.
In this regard it is also important to elaborate Gāthā 91. We shall do so by taking up an example in the question-answer form. It may be noted that Bhāva in this stanza refers to the Bhāva with Moha, i.e., the Bhāva related with false belief, ignorance, or vowlessness (The commentary by Ācārya Jayasena clarifies this point just before introducing this Gāthā.) Question: When a child throws a stone on a glass window, then
we say that the child has broken the glass. We do not say that the glass itself has broken the glass. Similarly, due to action of the soul the Kārmika dust gets bonded to the soul, i.e., the matter is transformed into Kārmika matter by the soul. But here, Ācārya says that the matter is the doer of such transformation (not the soul). Why should we not call the soul as the doer of this transformation of matter into Kārmika matter?
Answer: From the relative point of view we accept that the child
has broken the glass window. For the sake of teaching the lesson to the child, and maintaining the law and order it is important to have this point of view. In case of soul also, according to Gāthā 84, from the relative point of view one can say that the soul is the doer of Kārmika transformations. However, for a better and deeper understanding we here go further by taking a scientific example.

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In a laboratory, where the research on the development of a new rough and tough material is carried out, a scientist tests the new material to find its strength. After completing an experiment, the scientist reports the minimum impact necessary to break it. His emphasis is on the nature of the material. He knows that the material breaks according to its own nature. He understands that he is the instrumental cause to impart the impact. Even he speaks and writes sentences such as, “This particular variety of glass breaks with so much impact ...” Thus, the scientist does not become the doer of the breaking of the glass. He knows that the glass has its own breaking parameters under which it breaks. In other words, from the view point of the scientist, the glass breaks according to its own nature which is being investigated by him.
Just like breaking of the glass, in this stanza 91 we see that in real sense, the transformation of the matter into Kārmika matter takes place according to the nature of the matter (Pudgala), and the soul becomes instrumental cause for such a transformation.
In the language of the scriptures, we call the instrumental cause as Nimitta. Any happening in an Upādāna, in accordance with the definite laws of nature, due to one or more than one Nimitta is technically known as an outcome due to NimittaNaimittika relationship. The phrase 'Nimitta-Naimittika relationship' of scriptures may be understood as the happening of transformation in accordance with definite laws of nature.
परमप्पाणं कुव्वं अपाणं पि य परं करितो सो। अण्णाणमओ जीवो कम्माणं कारगो होदि॥92॥ परमप्पाणमकुव्वं अप्पाणं पि य परं अकुव्वंतो। सो णाणमओ जीवो कम्माणमकारगो होदि।॥93॥ Paramappāņam kuvvam appāņam pi ya param karinto so. Annāṇamao jīvo kammāņam kārago hodi. ||92|| Paramappānamakuvvam appāņam pi ya param akuvvanto. So ņāņamao jīvo kammāṇamakārago hodi. |93|||

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परमात्मानं कुर्वनात्मानमपि च परं कुर्वन् सः । 391114211 ofta: Stafuri arch saft 119211 परमात्मानमकुर्वन्नात्मानमपि च परमकुर्वन् ।
t a: futh Shich wafat 119311 An ignorant being who considers a non-Self as the Self and the Self as a non-Self becomes the doer of Karma (Bhāva Karma). [92]
A Jñānī (an enlightened being), who neither considers a nonSelf as the Self nor the Self as a non-Self, does not become the doer of Karma (Bhāva Karma). [93]
Annotation
From Gāthā 92 and 93 one can learn that a spiritually ignorant being (Ajñānī) becomes the doer of psychic Karma (Bhāva Karma) and a knowledgeable being (Jñāni) does not become the doer of psychic Karma (Bhāva Karma). As regards Dravya Karma (material Karma), it has already been explained earlier (e.g., see Gāthā 82 and 91) that a Jīva cannot be considered as a doer of any transformation in the matter.
An ignorant person does not understand the distinction between the Self and non-Self with full accuracy. Therefore, he commits mistakes in identifying the Self as well as the non-Self. For example, one can identify one's physical body as the Self. This is an erroneous understanding, and due to this false understanding that being remains ignorant (Mithyādrsti or Ajñānī). Further, if another being identifies one's physical body as the non-Self but the anger associated with him as the Self, then this is also an erroneous understanding (e.g., see Gāthā 39, 51) and due to this false understanding, that being also remains spiritually ignorant (Mithyādrsti or Ajñāni). Gāthā 92 says that the spiritually ignorant being (Ajñāni) is the doer of psychic Karma (Bhāva Karma).
A Jñāni even recognizes that the Upayoga or the Self is separate from any Rāga (inclination of attachment) or Dveșa (inclination of aversion) (e.g., see Gāthā 36, 38, 71, 75). A Jñānī understands the difference between the Self and non-Self. Gāthā

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99
93 says that the Jñāni is the non-doer of psychic Karma (Bhāva Karma). Question: According to Gāthā 87, Rāga-Dveşa associated with a
Jīva are of two types: (1) Jiva type and (2) Ajiva type. If we consider Jīva type Rāga-Dveșa then according to Gāthā 82, Jiva
should be the doer of such Räga-Dveșa. Is it right? Answer: Gātha 82 should be understood properly in the light of
other stanzas. One should also keep in mind the view points (Naya). The emphasis of Gāthā 82 is that a Jīva can never be the doer of actions of matter. While writing the commentary of Gāthā 82, Ācārya Amstacandra has highlighted that a Jīva under some context may be considered as the doer of its own Bhāva Karma. Gāthā 92 and 93 provide additional information in this matter. Here Ācārya Kundakunda explains that a Jñāni is not to be considered as the doer of Bhāva Karma, whereas
an Ajñānī becomes the doer of Bhāva Karma. Question: Due to the fruition of Dravya Karma there may be
anger, etc. A Jñānī does not identify oneself as the doer of anger etc., but he is involved with the anger etc. How can he
be called as the non-doer of anger? Answer: For an answer in the modern, simple, and logical
language, let us consider a worldly example. Suppose a person named Dinesh is driving a car carefully and a motor cyclist named Suresh hits his car from the back. Due to this collision, Suresh lost the balance and fell down. This resulted into the
loss of life of Suresh. One can now ask some questions. Question: Is it true that Suresh died as a result of collision
with the car driven by Dinesh?
Answer: Yes. Question: Is it true that the car of Dinesh was involved in the
collision?
Answer: Yes. Question: Should Dinesh feel sorry for this collision and death
of Suresh in which he was involved ?

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Answer: Dinesh may feel sorry for the death of Suresh' with
this knowing that it happened by Suresh's mistake. Question: Should Dinesh feel responsible for the death of
Suresh?
Answer: No. Question: Would Dinesh be punished? Answer: No.
Question: Would Dinesh be considered as a doer of the accident
in any way?
Answer: Here the answer would depend on the point of view.
For a police officer and newspaper correspondent, it would be important to include his name while describing the accident. But a jury/judge will give the verdict that Dinesh is innocent (not responsible for the death of Suresh, or, nondoer of the accident).
This example shows that if we do not care to know the whole story and simply emphasize only a part of the story [Suresh died in a road accident because of the car driven by Dinesh; or, Dinesh feels sorry for the death of Suresh; or, Dinesh involved in the fatal accident was set free by the jury) then it would not lead us to the truth. From this example, we learn that we need to understand not only about involvement of soul, but we also need to understand about Kārmika bonding or non-bonding. In case of Jñānī, who knows the distinction between Asrava (anger etc., i.e., actions of body and mind) and the Self, there would not be Kārmika bonding (see Gāthā 71 and 72). Therefore, a Jñāni is to be considered as the non-doer of anger. It is comparable with the involvement of Dinesh but no punishment to him as seen in this example. The judge sees him involved but a non-doer of the accident.
Another example can also be given in which in place of Dinesh we consider a driver named Deepak who is driving carelessly and due to Deepak's fault, an accident takes place and the motor cyclist dies. In such case, we can say that not only Deepak is

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involved in the accident but he also gets the punishment as the judge sees him as a doer of the accident. This example would be helpful in understanding the doership (involvement and Kārmika bonding) of an Ajñāni.
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The concept described in these stanzas is very important and it would be emphasized in the next three stanzas as well as in other chapters (for example, see Gāthā 246, and ātmaKhyāti Kalasa 165 and 205).
तिविहो एसुवओगो अप्पवियप्पं करेदि कोहोऽहं । कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ॥94॥ तिविहो एसुवओगो अप्पवियप्पं करेदि धम्मादी । कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ॥951 एवं पराणि दव्वाणि अप्पयं कुणदि मंदबुद्धीओ । अप्पाणं अवि य परं करेदि अण्णाणभावेण ॥1961 Tiviho esuvaogo appaviyappam karedi kohoham. Kattā tassuvaogassa hodi so attabhāvassa. ||94|| Tiviho esuvaogo appaviyappam karedi dhammādī. Katta tassuvaogassa hodi so attabhāvassa.||95|| Evam parāni davvāņi appayam kunadi mandabuddhio. Appānam avi ya param karedi annānabhāvena. 1196||
त्रिविध एष उपयोग आत्मविकल्पं करोति क्रोधोऽहम् । कर्ता तस्योपयोगस्य भवति स आत्मभावस्य ||94|| त्रिविध एष उपयोग आत्मविकल्पं करोति धर्मादिकम् । कर्ता तस्योपयोगस्य भवति स आत्मभावस्य ॥1951 एवं पराणि द्रव्याणि आत्मानं करोति मंदबुद्धिस्तु । आत्मानमपि च परं करोति अज्ञानभावेन ॥196||
Upayoga having the aforementioned three forms has notions such as 'I am anger'. With such Upayoga the Self becomes the doer of such Upayoga of the Self. [94]
Upayoga having the aforementioned three forms has notions such as 'I am Dharmastikāya, etc'. With such Upayoga the Self becomes the doer of such Upayoga of the Self. [95]

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In this way, due to ignorance a being of dull intellect becomes the doer of viewing others as the Self and the Self as others. [96] Annotation
In these stanzas, Acārya Kundakunda wants to explain that the ignorance is responsible for the false notions such as, 'I am anger', 'I am Dharmastikāya', etc.
The word 'anger' has been chosen to specify all impure thoughts, feelings, and emotions such as greed, pride, deception, etc. The word 'Dharmastikāya' has been chosen to specify all substances other than the Self (soul). There are six kinds of substances (Dravya): Jīva, Pudgala, Dharma, Adharma, Ākāśa and Kāla. A brief description of these is given in Appendix-3. All substances except one's own soul are non-Self. Attribution of 'I' to any non-Self is a mistake.
These stanzas also provide a direct test to evaluate oneself. If somebody realizes oneself other than the soul (Self) then at the spiritual level he/she is mistaken. Even if somebody identifies oneself with emotions such as anger, greed, pride, etc., associated with his soul then also he is mistaken. Such a mistake gives rise to three impure forms of Upayoga (see Gāthā 89), and the being with such Upayoga becomes the doer of these impure forms of Upayoga.
देण दुसो कत्ता आदा णिच्छयविदूर्हि परिकहिदो ।
एवं खलु जो जाणदि सो मुञ्चदि सव्वकत्तितं ॥ 97॥
Edena du so kattā ādā ṇicchayavidūhim parikahido. Evam khalu jo jāṇadi so muñcadi savvakattitam. 11971|
एतेन तु स कर्तात्मा निश्चयविद्भिः परिकथितः ।
एवं खलु यो जानाति सो मुंचति सर्वकर्तृत्वम् ||971
In view of the aforementioned doership, the knowers of reality say that the (ignorant) being becomes the doer [of Bhāva Karma]. One, who understands this point from the real point of view, gives up becoming the doer [of such mis-identification of the Self and others]. [97]

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Annotation
Due to ignorance the actions of non-Self are considered by a mundane being as the actions of the Self. Due to ignorance hel she identifies oneself with the impure thoughts, feelings, and emotions such as greed, pride, deception, etc. Though in reality the Self is only a knower but such a false identification makes the Self as a doer. For example, an ignorant being may think that he is earning and sustaining his family by his hard work. By such thinking he (as a soul) cannot become the doer of the physical tasks of earning and sustaining the family but he (as a soul) becomes the doer of such ignorant and false thinking (Ajñāna Bhāva).
On the other hand, a Jñānī identifies oneself with the soul, and knows the distinction between the Self and others. A Jñāni knows that the knower does not become the doer of anything else. This Gāthā motivates us to become a Jñānī. This Gāthā also provides us one way of testing oneself: If in reality one thinks that he is a doer of others then he is not a Jñānī.
Question: Does a Jñānī never become angry? Answer: In Ātmakhyāti, Ācārya Amrtacandra has touched this point
while discussing this Gātha. From that discussion one can learn that a Jñānī also becomes angry sometimes, but he as a soul does not identify himself with the anger. He as a soul does not become owner of the anger.
Question: Does it mean that even when somebody is harmed
by a Jñānī, then also he would say that he has not harmed anybody?
Answer: The personality of a Jñāni cannot be an irresponsible
personality. It is more likely that the personality of the Jñāni would admit his/her mistake more easily. Harming others is a sin. This point is taught at very early stage. On the top of this point of not harming others, one is being taught this philosophy for the spiritual growth. Without arriving at the distinction between one's personality and one's soul, one cannot have the real understanding. A Jñāni knows the distinction between his personality and his soul. In real sense,

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he identifies himself with his soul. As a soul, the Jñānī does not become the doer of any action of his personality including occasional anger that may harm others. However, after such anger as a person he may repent, he may apologize, he may pay compensation, or he may do whatever becomes necessary to rectify the loss. The person harmed by such Jñānī may also create such situations that the Jñāni is required to apologize
or pay compensation. Question: How can one be a doer of an event from one
perspective and a non-doer from another perspective? Answer: Let us take a worldly analogy for a better
understanding. A judge may give a judgment imposing a penalty of one million Rupees in the court of law against somebody. After giving such unpleasant judgment, can he say that he (as a person) has not punished anybody by this judgment? The answer is 'yes'. He can say that he as a person has not punished anybody. He knows that the punishment has been given by the judge. He knows the distinction between 'he as a person' and 'he as a judge'. In reality, he does not own any action of the judge as his personal action. One can think of many other examples such as a professor as an examiner, an executive as a decision maker of a company, a doctor performing a surgery, etc. They are supposed to keep a distinction between their professional deeds and their deeds as a person. If they do not learn to have such distinctions in their mind then they may be very tense and their personal life may be very unpleasant. Similarly, a Jñānī knows the distinction between 'he as a person' and 'he as a soul'. Whatever task is done as a person, as a soul he does not become the doer of that task. To make this paragraph more complete, we can say that a (spiritually) Uñāni judge knows the distinction among 'he as a judge', 'he as a person', and 'he as a soul'. ववहारेण दु आदा करेदि घडपडरधाणि दव्वाणि। करणाणि य कम्माणि य णोकम्माणीह विविहाणि॥98॥ जदि सो परदव्वाणि य करेज्ज णियमेण तम्मओ होज। जम्हा ण तम्मओ तेण सो ण तेसिं हवदि कत्ता॥99॥

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जीवोण करेदि घडं णेव पडं णेव सेसगे दव्वे।
hath JUTGITT af gala TT 1110011 Vavahāreņa du ādā karedi ghadapadaradhāņi davvāņi. Karanāni ya kammāņi ya nokammānīha vivihāņi. ||98||| Jadi so paradavvāņi ya karejja niyamena tammao hojja. Jamhā ņa tammao teņa so na tesim havadi kattā.||99|| Jivo na karedi ghadam ņeva padam ņeva sesage davve. Joguvaogā uppādagā ya tesim havadi kattā.||100||| व्यवहारेण त्वात्मा करोति घटपटरथान् द्रव्याणि। करणानि च कर्माणि च नोकर्माणीह विविधानि ॥98।। यदि स परद्रव्याणि च कुर्यान्नियमेन तन्मयो भवेत् । YHTE THAT dai vafa af 119911 जीवो न करोति घटं नैव पटं नैव शेषकानि द्रव्याणि। attiautogauigant a cut fafar Araf 1110011
From the relative point of view, a soul becomes the doer of pitcher, cloth, chariot, senses, and various types of Kārmika matter and Nokarma (physical body, material possessions), etc. [98]
If a soul can do something in another substance (Dravya) then in accordance with the law (of the same substance in the evolving entity and the evolved product) the soul becomes one with the other substance (Dravya). But the soul does not become one (with other substances), therefore, a soul cannot be a doer of other substances. [99]
A soul cannot be a doer of a pitcher, cloth, or any other substance. The Yoga and Upayoga of the soul are involved (as instrumental cause) in the making of these (pitcher, cloth, etc.), and the soul is the doer of these two (Yoga and Upayoga). [100]
Annotation
Let us understand these stanzas by taking an example. Let us consider a goldsmith named Hiralal. Let us think of an act of making of a bangle out of a gold coin by Hiralal.

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Gāthā 98 says that according to the relative point of view Hiralal is the maker or doer of the bangle. We know that this information is very useful in the factory where Hiralal works. Without such information Hiralal would not be able to get his wages. This shows the necessity and importance of the relative point of view.
If an ignorant person seriously asks, “Dear Hiralal, you are a wonderful person. We heard that you can make a bangle of gold. Is it right? Can you make a few bangles for us?” Then the serious answer of Hiralal would be, "No, I cannot make gold. If you want me to make bangles, you should provide sufficient gold, some instruments and my wages to me.” 'Hiralal cannot make gold' is one of the main points of Gāthā 99.
As regards such inability of Hiralal, almost everybody would agree to it. There may not be many ignorant persons who expect Hiralal to make gold. But for understanding the importance of Gāthā 99 in one's own life, one should search for one's own ignorance by exploring some other issues. For example, a mother might be ignorant in thinking that she could 'produce' a baby. Gāthā 98 says that the mother may be correct according to the relative point of view, but she is not correct in the real sense. Gāthā 99 cautions that in real sense, the mother cannot produce even a single molecule.
Gātha 99 reminds us of a basic principle that in the evolving entity and the evolved product there exists the same substance (using the words of Ātmakhyāti, one may call it the principle of Vyāpya-Vyāpaka Bhāva). To be more specific, in context with the soul, Gāthā 99 says that the soul can neither be the doer of o five kinds of substances nor it can be the doer of other souls.
Gāthā 100 gives finer aspects. According to Gāthā 100, in the transformation of gold coin into the bangle, Hiralal's soul got involved as a doer of his soul's Yoga and Upayoga. By Yoga, we here mean the motion of the soul Pradeśa while the hands a other parts of body of Hiralal were functioning in the making process. By Upayoga we here mean the perception and knowledge of Hiralal's soul associated with the desire and thought activity (Rāga Bhāva) of Hiralal's brain. This Gāthā says that Hiralal's

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soul may be called as a doer of such Yoga and Upayoga, and such Yoga and Upayoga are the instrumental cause for the transformation of the gold coin into the bangle.
Ācārya Amstacandra in Ātmakhyāti has given some more valuable insight in connection with this stanza 100. Ācārya says that in a deeper sense, Hiralal's soul should not even be considered as the instrumental cause (Nimitta) for the transformation of the coin into the bangle, but the appropriate Yoga and Upayoga associated with the soul are to be considered as the instrumental cause (Nimitta). If we accept Hiralal's soul as an instrumental cause then one can expect from Hiralal's soul at all times to become the instrumental cause (Technically, it is called Nitya Kartstva which means 'always doer'). Many persons do not understand this fact and invite frustration. For example, Hiralal may feel great by his capability of making the bangle, but the same Hiralal would feel frustrated when he would not be able to make the bangle due to loss of his strength or skill due to sickness or old age. If Hiralal understands the concept given in this stanza then he would not have such frustration.
The concept is so important that it would be worthwhile to explain it by giving one additional example:
In a cricket match, suppose a cricket player makes five sixes on five successive balls. Certainly, he deserves appreciation, credit, award, etc. But on the basis of these sixes, if his fellow citizens and fans say, “You did very good job. Now we know that you can make a six on every ball. Therefore, we request you to continue this practice. Please go on making such sixes. If you do this then we shall reward you, but if you do not continue making such sixes on every ball then we shall consider it a match fixing and we would criticize and punish you.” Would he agree to such a request by his fans? Would it be possible to make such sixes on all balls?
At this point, the player may say, “It is not possible for me to make a six on every ball. The making of a six is a matter of circumstances based on the conditions of my body, mind, ball, etc., which are beyond my control.” This answer of the player seems reasonable. In effect, he is saying that he is not even an

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instrumental cause for the making of a six, but the conditions of his body, mind, and ball are the instrumental cause for such a happening. Therefore, it is not always possible to repeat the same.
In the technical language of scriptures, one can say that specific states (Paryāya) of an entity (Dravya) become the instrumental cause for happening of an event, not the entity (Dravya). The logic is simple: if a Dravya is an instrumental cause (Nimitta) then such a task can happen every time by that Dravya
जे पोग्गलदव्वाणं परिणामा होंति णाणआवरणा। of anafa allot BIGT AT Huile at aala onuft 1110111
Je poggaladavvāņam pariņāmā homti ņāņaāvaraņā. Ņa karedi tāņi ādā jo jāņadi so havadi ņāņi.||101|| ये पुद्गलद्रव्याणां परिणामा भवंति ज्ञानावरणानि । Folf arc h ifa wafa 1110111
Iñānāvaraṇīya Karma (knowledge obscuring Karma) etc., are the effect of operations of matter (Pudgala in the form of Kārmika dust). One who knows that the Self does not become the doer of these is the Jñānī. [101]
Annotation
We have seen similar concept, in general form, in Gāthā 75. Here Ācārya elaborates the same by giving one specific example of Jñānāvaraṇīya Karma (knowledge obscuring Karma).
Jñānāvaraṇīya Karma is just an example. While explaining this stanza, Ācārya Amộtacandra as well as Ācārya Jayasena has mentioned that one can use many other similar examples. For example, one can replace the word Jñānāvaranīya by Darśanāvaraṇīya and can understand this stanza again. These authors have given a list of such 23 terms. These are: 7 other Karma, 5 senses, 4 Kaşāya (anger, ego, deception, greed), Moha (delusion), Rāga (a thought or feeling of liking or desiring ), Dveşa (a thought or feeling of disliking or hatred or aversion), Nokarma, mind, body, and spoken words.

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भावं सुमहं करेदि आदा स तस्स खलु कत्ता ।
तं तस्स होदि कम्मं सो तस्स दु वेदगो अप्पा ॥1021
Jam bhavam suhamasuham karedi ādā sa tassa khalu kattä. Tam tassa hodi kammam so tassa du vedago appa. ||102||
यं भावं शुभमशुभं करोत्यात्मा स तस्य खलु कर्ता ।
तत्तस्य भवति कर्म स तस्य तु वेदक आत्मा ।।1021
Whatever virtuous or sinful Bhāva are done by the soul, the soul in fact becomes the doer of those Bhāva. Those Bhāva become the actions of the soul, and those Bhāva are endured (experienced) by the soul. [102]
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Annotation
Before going further, let us understand the meaning of Subha and Asubha Bhāva used in this stanza. There are two kinds of Bhāva:
(1) Pure or Suddha Bhāva, and (2) Impure or Asuddha Bhāva.
Again Asuddha Bhāva are of two kinds: (i) Subha (virtuous) Bhāva, and (ii) Asubha (sinful) Bhāva.
To experience the Self as a knower and pure (different from Bhāva of liking or disliking or Bhāva of making any change) is a pure or Suddha Bhāva. A Bhāva of liking or disliking or making any change is an impure Bhāva. It is impure because it is tainted with inclination for changing other material things and beings. If the desire of making any change is sinful then it is an Asubha Bhāva. If it is virtuous then it is a Subha Bhāva.
Based on Gāthā 92, 93, 101 and others (for example, see Gāthā 126, 127) one can see that Subha and Asubha Bhāva are done by a spiritually ignorant being (Ajñānī), and a spiritually ignorant being (Ajñānī) becomes the doer of such Bhāva. The commentary of this Gatha by Acārya Amṛtacandra also suggests that in this

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stanza Ācārya Kundakunda is referring to Ajñānī. Thus from this stanza we learn that Subha and Aśubha Bhāva are done by an ignorant being (Ajñāni) and the same are experienced by him/ her. Further, the śubha-Asubha Bhāva are the actions or Bhāva Karma of the spiritually ignorant being.
This stanza conveys this message that even an Ajñāni who has been called here as a doer becomes the doer of his/her own subha-Asubha Bhāva. He/she cannot be a doer of any material particle or any other being.
Question: What about a Jñānī? Can one see śubha and Aśubha
Bhāva associated with a Jñānī? . Auswer: A high level Jñāni (an omniscient) has only pure Bhāva.
A house holder Jñānī or a monk at initial stage has pure Bhāva as well as Subha-Aśubha Bhāva. Such a Jñānī, however, is the knower of such Bhāva. He/she does not identify oneself with these Bhāva, and as explained in stanza 93, a Jñāni does not become the doer of such Bhāva. जो जम्हि गुणे दव्वे सो अण्णम्हि दुण संकमदि दव्वे। Ht Hour richat the infomag God: 1110311 दव्वगुणस्स य आदाण कुणदि पोग्गलमयम्हि कम्मम्हि। Jungheint after a TRT HATIT 1110411
Jo jamhi gune davve so annamhi du na samkamadi davve. So aạnamasamkanto kaha tam pariņāmae davvam.||103|| Davvagunassa ya ādā na kunadi poggalamayamhi kammamhi. Tam ubhayamakuvvanto tamhi kaham tassa so kattā.||1041 यो यस्मिन् गुणे द्रव्ये सोऽन्यस्मिंस्तु न संक्रामति द्रव्ये। HISZIGHSHIT: SR as forefat 5044 11103||| द्रव्यगुणस्य चात्मा न करोति पुद्गलमये कर्मणि। ng 44gdhaifu Draf 11104||
The attributes and substance (Dravya) of any substance (Dravya) do not change into those of another substance (Dravya). Without such change, how can one substance (Dravya) transform another substance (Dravya)? (103]

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A soul does not do any attribute and substance (Dravya) of Kārmika matter (Pudgala). Without doing these two how can a soul be the doer of that (Kārmika matter)? [104]
Annotation
Gāthā 103 reminds us that each Dravya is eternal and the attributes of every Dravya are also eternal. This Gāthā says that as attributes of a Dravya do not get transformed into the attributes of another Dravya and as a Dravya cannot be partially or fully transformed into another Dravya, therefore, one cannot be considered as a doer of any change in another Dravya.
To explain some points of stanza 103, Ācārya Amstacandra has taken an example of a potter. Ācārya explains that the potter cannot create any clay or any attribute of clay. Therefore, in reality, the potter cannot be called as the doer of the pot.
In Gāthā 104, we see an application of the general concept described in Gathā 103. In this example, in place of one Dravya, the Ācārya considers a soul and in place of another Dravya he takes a Pudgala Dravya. Ācārya says that neither a soul can make a Pudgala nor it can do any attribute of a Pudgala Dravya. Therefore, it cannot be considered as a doer of Pudgala Karma. Question: Let us consider an example of formation of curd
(yogurt) from milk. We know that a small amount of curd is added to a cup of warm milk and after a few hours one finds that the milk has become yogurt.
In the example of the potter given above, it is clear that the potter does not make clay or any attribute of clay. But here in this example, we see that a small amount of yogurt is converting a large amount of milk into yogurt. Can we not say that the small amount of yogurt has been the doer of a
large amount of yogurt? Answer: From the relative point of view the answer of the
question can be 'yes'. For getting a more accurate answer of the question we need to look at many Dravya involved in the question. We should first understand very well that each

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Pudgala Paramāņu is one Dravya. Therefore, one cup of milk or a small amount of yogurt is a collection of many Dravya (many Pudgala Paramāņu).
Before going further, let us consider an example of a show performed by many boys in an inaugural ceremony of Olympic Games. Imagine a group of 1000 boys standing on the ground such that they look like a peacock to the audience at a distance. Next, let us imagine an entry of 100 boys on the ground. Let these 100 boys stand in such a way that they look like an elephant to the audience at a distance. Now these 1100 boys mingle in such a way that in a few seconds they appear like one big elephant. At this point, the viewers of the show clap. They have seen that a small elephant mingled with a peacock and in a few seconds all got transformed into a big elephant. Do the viewers really think that they are seeing an elephant? No, they are realizing very well that initially there were many boys and at the end of the show there were same number of boys. They are knowing that there has not been any change in any of these boys. They also know that neither there was any peacock nor any elephant in the real sense.
In case of the formation of yogurt by milk this example may be helpful. Just as there have been some changes in the arrangement of 1100 boys, here also there have been some changes in the arrangement of many Pudgala Paramāņu. Modern science confirms that such a conversion from the milk to curd (yogurt) is nothing but some changes in the arrangement of many chemical atoms present in the process. To strengthen this scientific aspect, it may be appropriate to add that the author of these paragraphs has written these lines on the basis of his own first hand knowledge. He has published a large number of research papers which are based on this basic notion that a chemical reaction is constituted by one or more changes in the arrangement of the related atoms.
The change based on the arrangement of Pudgala Paramāņu that we notice is very meaningful in various ways. Without its importance one would not spend one's time in performing this
•

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process of converting milk into yogurt. The relative point of view recognizes all these. But these stanzas and the real point of view go beyond such gross view and provide a deeper reality. In context with the show performed in the inaugural ceremony, we know that if a child is unable to see the boys in the elephant then it becomes the duty of his guardian to explain the fact that there were many boys, there has not been any change in any boy, and the number of boys remains same. Similar to such explanation from the guardian to his child, here we are getting a valuable lesson from Ācārya Kundakunda through these stanzas that there has not been any change in any Pudgala Paramāņu by another Pudgala Paramāņu in the conversion of milk into yogurt (curd).
जीवम्हि हेदुभूदे बंधस्स दु पस्सिदूण परिणामं । faut ane a quife sauraitor ||10511 जोधेहिं कदे जुद्धे राएण कदं ति जंपदे लोगो। Taartor Te Thai uulapunila sidor 1110611 Jivamhi hedubhūde bandhassa du passidūņa pariņāmam. Jivena kadam kammam bhannadi uvayāramettena.||105|| Jodhehim kade juddhe rāena kadam ti jampade logo. Vavahārena taha kadam nānāvaraņādi jīvena.||106|| जीवे हेतुभूते बंधस्य तु दृष्ट्वा परिणामम् । oida nii taf goed 348RHITOT ||10511 योधैः कृते युद्ध राज्ञा कृतमिति जल्पते लोकः । Quarter Dent i Hakua sida ||106||
By seeing the bonding of Karma due to Nimitta of a Jīva, it is only figuratively spoken that the bonding of [the material] Karma has been done by the Jīva.[105]
A war is fought by soldiers but people say that the war has been fought by the king. In the same way, from the relative point of view it is spoken that the Jñānāvaraṇīya Karma etc., are done by the Jīva. [106]
Annotation
At various places in the scriptures one finds that Kārmika

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particles are bonded by the soul. Such statements may create a belief that the soul is a doer of such bonding. There is nothing wrong in making statements figuratively, there is nothing wrong in making statements in accordance with the relative point of view, and many times it becomes necessary to speak and write statements of the relative point of view, but it is wrong to accept such statements literally.
To avoid any misconception, Ācārya Kundakunda is emphasizing here that a Jiva should not be considered as a doer of any activity of material Kārmika particles.
It may be useful to explain to a common person with the help of a simple example. Therefore, in Gāthā 106, the Ācārya says that though a war is fought by soldiers yet the people say that the war has been fought by the king. With the help of this example, the Ācārya wants to convey the message that many statements are not to be interpreted literally. “The Jñānāvaraṇīya Karma etc., are bonded by the soul," is a similar statement that should not be interpreted literally. It is a statement of the relative point of view. The reality described in stanzas 91, 101, 104, etc., is to be kept in mind while listening or reading such statements given by the relative point of view.
उप्पादेदि करेदि य बंधदि परिणामएदि गिण्हदि य। Brat atunci acerore apoi 1110711 जह राया ववहारा दोसगुणुप्पादगो त्ति आलविदो। तह जीवो ववहारा दव्वगुणुप्पादगो भणिदो॥108॥
Uppadedi karedi ya bandhadi parināmaedi ginhadi ya. Adā poggaladavvam vavahāraṇayassa vattavvam.||107|| Jaha rāyā vavahārā dosagunuppādago tti ālavido. Taha jīvo vavahārā davvaguņuppādago bhanido.||108||
उत्पादयति करोति च बध्नाति परिणामयति गृह्णाति च। 37TCAT TENSIERi 2476Kurathon |110711 यथा राजा व्यवहारात् दोषगुणोत्पादक इत्यालपितः । per fat alderra sarguitenrant forat: 1110811

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It is a statement from the relative point of view that the soul produces, makes, binds, transforms, and assimilates the matter (Pudgala). [107]
From the relative point of view a king is said to be the producer of vice or virtue [in his subjects). In the same way, from the relative point of view a soul is said to be the producer of (other) substance (Dravya) and its attributes. [108]
Annotation
'A Jīva leads to the bonding of Karma. A Jiva earns, maintains the family, builds the house, etc.'At many places in the scriptures as well as in the discourses of many learned persons, one comes across such statements. Here in Gathā 107, Ācārya Kundakunda is clarifying that all such statements are statements of the relative point of view. These are figurative statements. For understanding the reality these are not to be interpreted literally.
Even the statements made by a large number of persons may be figurative and one should not take such statements literally, To convey this point powerfully to his readers, Ācārya Kundakunda has presented an analogy in Gāthā 106. Here again in Gāthā 108 we find one new example: It is a common notion and saying that a king is the producer of vice or virtue in his subjects. Many learned persons have written that a king co the character of his public. Ācārya says that such a statement is a statement of the relative point of view, and it does not describe the reality. If one takes such statement literally then one would think that in the kingdom of a dishonest king all his subjects would be dishonest. But the reality may be different. Even in the kingdom of a dishonest king one may find many honest persons, and in the kingdom of an honest king there may be many dishonest persons.
Thus, through stanzas 104 to 108, the Ācārya has explained that in the discourses and scriptures one would find many statements of the relative point of view that reveal that a Jīva is a doer of material Karma and material things. The Ācārya cautions that all such statements are of the relative point of view and are to be understood in the proper context. One should always

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remember that in the real sense one Dravya cannot be a doer of another Dravya ( Gāthā 99, 100, 103, etc.).
सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तारो। मिच्छत्तं अविरमणं कसायजोगा य बोद्धव्वा॥109॥ तेसिं पुणो वि य इमो भणिदो भेदो दु तेरसवियप्पो। मिच्छादिट्ठी आदी जाव सजोगिस्स चरमंतं॥110॥ एदे अचेदणा खलु पोग्गलकम्मुदयसंभवा जम्हा। .. ते जदि करेंति कम्मंण वितेसिं वेदगो आदा॥11॥ गुणसण्णिदा दु एदे कम्मं कुव्वंति पच्चया जम्हा। तम्हा जीवोऽकत्ता गुणा या कुव्वंति कम्माणि॥112।।
Sāmaņņapaccayā khalu cauro bhannanti bandhakattāro. Micchattam aviramaņam kasāyajogā ya boddhavvā.||109|| Tesim puno vi ya imo bhanido bhedo du terasaviyappo.
Micchāditthi adi java sajogissa caramantam. ||110|| Ede acedaņā khalu poggalakammudayasambhava jamhā. Te jadi karemti kammam na vi tesim vedago ādā.||111|| Gunasannidā du ede kammam kuvvanti paccayā jamhā. Tamhā jīvokattā guņā ya kuvvanti kammāņi. ||112|| सामान्यप्रत्ययाः खलु चत्वारो भण्यंते बंधकर्तारः। मिथ्यात्वमविरमणं कषाययोगौ च बोद्धव्याः।।109।। तेषां पुनरपि चायं भणितो भेदस्तु त्रयोदशविकल्पः । मिथ्यादृष्ट्यादिः यावत् सयोगिनश्चरमान्तः।।110।। एते अचेतनाः खलु पुद्गलकर्मोदयसंभवा यस्मात् । ते यदि कुर्वंति कर्म नापि तेषां वेदक आत्मा॥111।। गुणसंज्ञितास्तु एते कर्म कुर्वति प्रत्यया यस्मात् । तस्माज्जीवोऽकर्ता गुणाश्च कुर्वति कर्माणि।।112॥
Wrong belief, vowlessness (Avirati), Kasāya, and Yoga, are four common doors for Kārmika influx (Pratyaya). Indeed, these Pratyaya are said to be responsible for Karmika bonding. [109]
These four Pratyaya have been further divided into thirteen kinds of Pratyaya, beginning from Mithyādsști (Gunasthāna 1) and ending with Sayogi Kevali (Gunasthāna 13). [110]

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According to the real point of view, these Pratyaya are nonsouls because these are due to effect of fruition of the bonded material Karma. If these Pratyaya lead to the bonding of Karma then let it be so; the soul does not endure (experience) the Karma. [111]
These (thirteen)Pratyaya named Guņasthāna lead to bonding. Therefore, a Jiva is not the doer of bonding of the Karma but Gunasthāna are the doer. [112]
Annotation
In the analogy given in Gātha 106, a soul has been compared with a king. Gāthā 106 says that a war is fought by soldiers but people say that it has been fought by the king. After hearing so much from the Acārya, a reader may be interested in knowing about the 'soldiers' in the analogy. One may ask, "OK, let us agree to the fact that the soul is not the doer of Karma. But we know that worldly souls are bonded with Karma. Therefore, we would like to know about the doer of such bonding. Who is the doer of such bonding?” For an answer of this question these stanzas would prove helpful.
In Gathā 109, we come across a technical word 'Pratyaya'. There are four kinds of Pratyaya: (a) Mithyātva, (b) Avirati, (c) Kaṣāya, and (d) Yoga. Mithyātva means a false belief or a false view of the Self and others. Avirati means vowlessness or an absence of the abstinence. Kaşāya means soul-soiling emotions and thoughts, and Yoga refers to mental, vocal and physical activities. Gāthā 109 says that these Pratyaya are responsible for bonding of Karma
In Gāthā 110, the four Pratyaya are further divided into 13 kinds: Gunasthāna 1 (Mithyādssti), Guņasthāna 2, ..., Guņasthāna 12, and Guņasthāna 13 (Sayogi Kevalī) (see explanation related to Gathā 55). In this list, Guņasthāna 14 has not been included because in Guņasthāna 14, neither of these four Pratyaya (Mithyātva, Avirati, Kaşāya, and Yoga ) exists.
Gathā 111 says that according to the real point of view, Pratyaya are non-souls (devoid of attributes of a soul) because

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these arise due to the effect of the fruition of the bonded material Karma. Here one may think, 'It is very unfortunate that these Kārmika Pratyaya can create problems and a Jiva has to suffer.' To avoid such misconception, in Gāthā 111, Ācārya has clarified from the real point of view that a Jiva does not experience or realize any effect of Karma so bonded, i.e., a Jīva does not suffer. From the real point of view, neither a Jiva leads to bonding nor experiences any effect of bonding. (In this regard it may be useful to refer to the annotation related to Gāthā 83. There it has been discussed that a Jiva does not have Ekatva, Mamatva, Kartstva, and Bhoktstva relationship with Karma.)
The inclusion of the word 'if in Gāthā 111 is very meaningful. It suggests that the message of this Gāthā is not to focus on the source of bonding but to convey a point that a soul does not experience any effect of bonded Karma. ___As a summary, in Gatha 112, Acārya again writes that these 13 Pratyaya named as Guņasthāna are the doer of bonding and a Jīva is not the doer of bonding.
जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो। जीवस्साजीवस्स य एवमणण्णत्तमावण्णं॥113॥ एवमिह जो दु जीवो सो चेव दुणियमदो तहाऽजीवो। अयमेयत्ते दोसो पच्चयणोकम्मकम्माणं॥114॥ अह दे अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा। जह कोहो तह पच्चय कम्मंणोकम्ममवि अण्णं॥115॥ Jaha jīvassa añaņņuvaogo koho vi taha jadi aņaņņo. Jivassajivassa ya evamanannattamāvannam.||113|| Evamiha jo du jīvo so ceva du niyamado tahājīvo. Ayameyatte doso paccayamokammakammānam. ||114|| Aha de anno koho annuvaogappago havadi cedā. Jaha koho taha paccaya kammam nokammamavi annam.||115||| यथा जीवस्यानन्य उपयोगः क्रोधोऽपि तथा यद्यनन्यः । जीवस्याजीवस्य चैवमनन्यत्वमापन्नम्।।113॥ एवमिह यस्तु जीवः स चैव तु नियमतस्तथाऽजीवः । अयमेकत्वे दोषः प्रत्ययनोकर्मकर्मणाम्।।1140

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अथ ते अन्यः क्रोधोऽन्यः उपयोगात्मको भवति चेययिता ।
यथा क्रोधस्तथा प्रत्ययाः कर्म नोकर्माप्यन्यत् ||115||
119
If anger is also non-different from the soul just as Upayoga is non-different from the soul, then the soul and non-soul become non-different. [113]
Then, with such a rule, a soul also becomes a non-soul [and it is an unacceptable concept], [and] a similar discrepancy occurs in [accepting] the oneness of the soul with Pratyaya, Nokarma, and Karma. [114]
Therefore, [to avoid this discrepancy] if in your [opinion] anger and the soul having Upayoga become different, then in the same way, Pratyaya, Nokarma, and Karma also become different from the soul. [115]
Annotation
Just as Upayoga, anger does not have permanent association with the soul. In other words, there is oneness of Upayoga and the soul, but such oneness of anger and the soul does not exist [see Gāthā 36, 51, 57].
If by some logic one thinks of oneness of the soul and anger (non-soul) then the same logic may lead to oneness of the soul with other non-souls such as Pratyaya, Nokarma, and Karma. For example, from the relative point of view anger and the soul may be one, but this point of view may also lead to the oneness of the soul with a non-soul. Therefore, from the relative point of view, Pratyaya, Nokarma and Karma can have oneness with the soul.
It may be noted that the conclusion given in stanza 115 is based on the real point of view. The real point of view makes a sharp distinction and does not accept oneness between a soul and a non-soul such as anger, Pratyaya, Nokarma, or Karma. This Gāthā says that anger, Pratyaya, Nokarma, and Karma are different from the soul.
For more details regarding the names of various points of view showing the oneness of the soul with anger, Pratyaya,

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Nokarma, and Karma, one may refer to the commentary of these stanzas by Acārya Jayasena in Tātparyavṛtti.
जीवेण सयं बद्धं ण सयं परिणमदि कम्मभावेण । जड़ पोग्गलदव्वमिणं अप्परिणामी तदा होदि । 116 | कम्मइयवग्गणासु य अपरिणमंतीसु कम्मभावेण । संसारस्स अभावो पसज्जदे संखसमओ वा ॥ 117॥ जीवो परिणामयदे पोग्गलदव्वाणि कम्मभावेण । ते सयमपरिणमंते कहं णु परिणामयदि चेदा ।।118॥ अह सयमेव हि परिणमदि कम्मभावेण पोग्गलं दव्वं । जीवो परिणामयदे कम्मं कम्मत्तमिदि मिच्छा ॥119॥ णियमा कम्मपरिणदं कम्मं चिय होदि पोग्गलं दव्वं । तह तं णाणावरणाइपरिणदं मुणसु तच्चेव ||120|
Jive na sayam baddham na sayam pariṇamadi kammabhāvena. Jai poggaladavvaminam apparināmī tadā hodi. || 116 || Kammaiyavaggaṇāsu ya apariṇamantīsu kammabhāveṇa. Samsārassa abhāvo pasajjade samkhasamao vā. ||117|| Jivo pariņāmayade poggaladavvāņi kammabhāveṇa. Te sayamaparinamante kaham nu parināmayadi cedā. || 118 || Aha sayameva hi parinamadi kammabhāvena poggalam davvam. Jivo parināmayade kammam kammattamidi micchā. ||119|| Niyamā kammaparinadam kammam ciyam hodi poggalam davvam. Taha tam nānāvaranāiparinadam munasu tacceva. ||120||
जीवे न स्वयं बद्धं न स्वयं परिणमते कर्मभावेन । यदि पुद्गलद्रव्यमिदमपरिणामि तदा भवति ॥ 116 ।। कार्मणवर्गणासु चापरिणममानासु कर्मभावेन । संसारस्याभाव: प्रसजति सांख्यसमयो वा ||117|| जीवः परिणामयति पुद्गलद्रव्याणि कर्मभावेन । तानि स्वयमपरिणममानानि कथं नु परिणामयति चेतयिता ॥118॥ अथ स्वयमेव हि परिणमते कर्मभावेन पुद्गलं द्रव्यम् । जीवः परिणामयति कर्म कर्मत्वमिति मिथ्या ||119|| नियमात्कर्मपरिणतं कर्म चैव भवति पुद्गलं द्रव्यम् । तथा तद्ज्ञानावरणादिपरिणतं जानीत तच्चैव ॥1201

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If Pudgala is not bonded with soul on its own, if Pudgala does not transform into Kärmika modes on its own, then Pudgala would be proved as incapable of (such) transformation. [116]
By the incapability of (such) transformation of Kārmika matter (Pudgala) into Kārmika modes (Kārmika Bhāva), the absence of Samsāra (mundane existence of the soul) or Sāmkhya doctrine would be proved. (117]
If (one says that) soul transforms matter into Kārmika modes (Kārmika Bhāva), then a question arises: How can soul transform that which is non-transformable? [118]
Or, if matter transforms into Kārmika modes (Kārmika Bhāva) on its own then it would be wrong to say that soul transforms the Kārmika matter into Kārmika modes (Kārmika Bhāva). [119]
Therefore,] as a rule it is to be known that Karma is Pudgala Dravya transformed into Karma, and Jñānāvaraniya or other kind of Karma is also Pudgala Dravya transformed into Jñānāvaraṇīya or other kind of Karma. [120]
Annotation
If by the conversion of a piece of gold, the gold becomes a necklace then one can say that the gold is now necklace. In the same way, when the matter (Pudgala) gets transformed into Jñānāvaranīya Karma then one can say that the matter is now Jñānāvaranīya Karma. Or, when the matter is transformed into Darśanāvaraniya Karma then one can say that the matter is now Darśanāvaraņiya Karma, and so on.
If a piece of gold is non-transformable then it can never become a necklace. One should not think that a goldsmith can transform a piece of non-transformable gold into a necklace. Similarly, if Pudgala is non-transformable then it can never be transformed into Kārmika form. It would be incorrect to think that a soul can transform the Pudgala which is nontransformable.
The point conveyed by Gathā 117 is very useful. The Gāthā says that if there is no bonding then there would not be any

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difference between a liberated soul and a mundane soul. A mundane soul means a soul bonded by Karma. A view point that sees the soul as a 'mundane soul must be able to visualize the bonding. The relative point of view provides such insight. The Jain philosophy does not depend on a single point of view (Ekānta). Anekānta helps in having an overall view. Ācārya Kundakunda would discuss many aspects of bonding and non-bonding of Karma with the soul in other stanzas.
Question: If a piece of gold gets transformed into a necklace on
the basis of its own ability then why would one say that the goldsmith transformed it?
Answer: One may like to refer to a similar example of goldsmith
Hiralal described in the explanation of Gātha 98-100 for the requirement of saying that the goldsmith has transformed it. The relative point of view takes care of such necessity. There it has also been described that in addition to the information provided by the relative point of view, we also need the real point of view to get a real picture. The real point of view does not agree to the statement that the goldsmith can transform it.
Question: It is easy to understand that a piece of gold is
transformable into a necklace form. But it is difficult to visualize that gold gets transformed into a necklace form on its own. Similarly, it is difficult to visualize that matter gets transformed into Kārmika form on its own. Please explain the meaning of 'on its own' under this context.
Answer: While explaining Gāthā 90-91, we discussed an example
of the breaking of a glass window by a stone thrown by a child. There, in detail it has been discussed that a scientist can perform experiments and can know the conditions or the amount of impact necessary for the breaking of the glass. The scientist also knows that whenever those conditions are met with, the glass breaks.
Before going further, let us consider another example of a shop keeper who sells sugar. He exhibits the selling rate (say, Rs.40/ per kg) and he without any hesitation and reservation

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gladly gives one packet of sugar to a customer after receiving Rs.40/. In such transaction we would say that the shopkeeper gives the packet to the customer by his own choice. We also would say that the shop keeper has not been compelled to give sugar to the customer. Just as we say that the shop keeper has not been compelled to give the packet after receiving the price demanded by him, one can similarly say that the glass piece of the window has not been compelled to break. It broke on its own accord after receiving the necessary amount of impact required for this task. In case of transformation of gold into necklace also we may apply the same logic. In this transformation there have been multiple changes and for each change one can say that the gold has not been compelled. Similarly, for the transformation of matter into Kārmika form, we can apply the same logic and can understand that for this transition matter has not been
compelled. The matter gets transformed on its own. Question: What is advantage in learning this point that matter
gets transformed on its own, or the matter cannot be compelled?
Answer: To answer this question we may recall the example of
breaking of the glass as described with stanza 91. We can also take up the above mentioned example of selling sugar by a shopkeeper. From the relative point of view, a customer asks the shopkeeper to sell the sugar to him. But this information is incomplete. A customer is also expected to know the other side of the coin that the shopkeeper cannot be compelled to sell the sugar. Likewise, a successful shopkeeper also understands this point that a customer would buy sugar on his own accord. A customer cannot be compelled.
Just like 'freedom of customer and shopkeeper in this example, Ācārya Kundakunda wants us to understand similar 'freedom' in connection with matter and soul. In these stanzas, he describes that according to the real point of view, matter gets transformed on its own. In the next five stanzas we would learn other part of the story. We shall learn about the transformation of soul on its own.

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ण सयं बद्धो कम्मेण सयं परिणमदि कोहमादीहिं । जइ एस तुज्झ जीवो अप्परिणामी तदा होदि|121m अपरिणमंतम्हि सयं जीवे कोहादिएहिं भावहिं। संसारस्स अभावो पसज्जदे संखसमओ वा॥122॥ पोग्गलकम्मं कोहो जीवं परिणामएदि कोहत्तं । तं सयमपरिणमंतं कहं णु परिणामयदि कोहो॥123।। अह सयमप्पा परिणमदि कोहभावेण एस दे बुद्धी। कोहो परिणामयदे जीवं कोहत्तमिदि मिच्छा।।1241 कोहुवजुत्तो कोहो माणुवजुत्तो य माणमेवादा। माउवजुत्तो माया लोहुवजुत्तो हवदि लोहो॥125॥ Na sayam baddho kamme na sayam parinamadi kohamādihim. Jai esa tujjha jivo apparinami tadā hodi. ||121|| Aparinamantmhi sayam jīve kohādiehim bhāvehim. Samsārassa abhāvo pasajjade samkhasamao vā.||122||| Poggalakammam koho jivam pariņāmaedi kohattam. Tam sayamaparinamantam kaham nuparināmayadi koho.||123|| Aha sayamappā pariņamadi kohabhāveņa esa de buddhi. Koho parināmayade jīvam kohattamidi micchä.||124|| Kohuvajutto koho māņavajutto ya māṇamevādā. Māuvajutto māyā lohuvajutto havadi loho. ||125||| न स्वयं बद्धः कर्मणिन स्वयं परिणमते क्रोधादिभिः। यद्येषः तव जीवोऽपरिणामी तदा भवति।।121॥ अपरिणममाने स्वयं जीवे क्रोधादिभि: भावैः। संसारस्याभाव: प्रसजति सांख्यसमयो वा।।122|| पुद्गलकर्म क्रोधो जीवं परिणामयति क्रोधत्वम् । तं स्वयमपरिणममानं कथं नु परिणामयति क्रोधः।।123॥ अथ स्वयमात्मा परिणमते क्रोधभावेन एषा ते बुद्धिः । क्रोधः परिणामयति जीवं क्रोधत्वमिति मिथ्या।।124।। क्रोधोपयुक्तः क्रोधो मानोपयुक्तश्च मान एवात्मा। मायोपयुक्तो माया लोभोपयुक्तो भवति लोभः ।।1251

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If Jiva is not bonded with Karma on its own, if Jiva does not get transformed into modes such as anger etc., on its own, then Jiva would be proved as incapable of [such] transformations. [121]
By the incapability of [such] transformations of Jiva into anger etc., on its own, the absence of Samsara (i.e., the absence of mundane existence of soul) or Samkhya doctrine would be proved. [122]
If [one says that] Pudgala Karma corresponding to anger transforms Jiva into anger then a question arises: How can Pudgala Karma transform the non-transformable Jiva into anger mode? [123]
Or, if it is your thinking that the Self gets transformed into anger on its own then it would be wrong to say that Kärnika matter corresponding to anger transforms Jīva into anger mode. [124]
[Therefore,] a soul having its Upayoga in anger state is anger, in ego state is ego, in deceipt state is deceipt, and in greed mode is greed. [125]
Annotation
These stanzas are parallel to Gāthā 116-120. In Gāthā 116120 the transformation of matter into Kārmika form on its own has been described. There it has been emphasized that a Jiva cannot compel the matter for the transformation. While explaining stanzas 116-120 we have discussed the example of selling of sugar by a shopkeeper. There we discussed that neither the shopkeeper can be compelled to sell nor the customer can be compelled to buy. Both do their jobs simultaneously but the process of buying as well as selling takes place according to their own accord.
The same applies to the bonding of Karma with soul. Just as matter gets transformed into bonded Karma on its own (Gāthā 116-120), here Acārya says that Jiva cannot be compelled into anger or ego or deceit or greed mode by Karma or others. Whenever it happens it happens on Jiva's own accord.

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This is a very powerful message. These stanzas are very helpful to correct the views of those living beings who think that others are responsible for their anger or other emotions. These stanzas provide the command of liberation and bonding of a soul to the soul itself.
Parallel to Gāthā 120, here we have Gātha 125. In Gātha 120 we note that the matter transforming into Jñānāvaraṇīya Karma: (etc.) is Jñānāvaraṇīya Karma (etc.). It is similar to the common notion that a piece of gold transformed into a necklace is a necklace. Here in Gāthā 125, Ācārya Kundakunda says that if the Upayoga of a soul transforms into anger then the soul is anger. Similarly, a soul can be ego, deceit, or greed. Question: What do we mean by the statement, 'soul is anger”? Answer: The statement, 'this piece of gold is necklace', conveys
that the piece of gold is in a necklace form at this moment. Since it is a form, therefore, this form may change. That piece of gold might have not been in the necklace form a few days earlier or it may not remain the necklace after a few days. For gold to be necklace it is an essential condition that its form resembles with that of a necklace. Similarly, for a Jiva to be called as anger it is essential that there is anger in the Upayoga of the Jīva at that moment. (For more insight and significance regarding the ‘presence or absence of anger in the Upayoga' Gāthā 246 and Kalasa 165 may be helpful.)
It may also be noted that when one person says that this piece of gold is necklace, another person may say for the same piece of gold that it is heavy, somebody else may say, 'it is beautiful', or ‘it is yellow'... Each one may be correct. Each one is describing some aspect of the gold piece under consideration. In the same way, a Jiva can be anger as well as ego etc.
जं कुणदि भावमादा कत्ता सो होदि तस्स कम्मस्स। un for MIUTA317 31001101317 Stonfürer 1112611 अण्णाणमओ भावो अणाणिणो कुणदि तेण कम्माणि । UT1079317 Unfort G ut quifa afet G 3044fOT 1112711

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Jam kunadi bhāvamādā kattā so hodi tassa kammassa. Ņānissa sa ņānamao annānamao anāņissa.||126|| Annāṇamao bhāvo aņāņiņo kunadi teņa kammāņi. Ņāṇamao ņāņissa du na kuņadi tamhā du kammāni.||127|| यं करोति भावमात्मा कर्ता स भवति तस्य कर्मणः। STIPA: H USEITSI : 1112611 अज्ञानमयो भावोऽज्ञानिनः करोति तेन कर्माणि । TH-42T P EL alifa afil *4ffor ||12711
A soul becomes the doer of the Bhāva of the soul. These Bhāva of Jñāni (one with right knowledge) are filled with Jñāna (right knowledge) and those of spiritually ignorant being (Ajñānī) are filled with spiritual ignorance (Ajñāna). [126]
Due to Bhāva filled with spiritual ignorance (Ajñāna) an ignorant being (Ajñāni) becomes the doer of Karma, and due to Bhāva filled with Jñāna a Jñāni does not become the doer of Karma. [127]
Annotation
Whatever happens in the Upayoga of the soul is to be considered as the activity or the Bhāva of the soul. It may be noted that the Upayoga is different from the physical body and mind. The first line of Gāthā 126 says that a soul becomes the doer of the Bhāva of the soul.
A Jñānī has true understanding and trust in the basic spiritual principles (Tattva). One who is not jñānī is an Ajñānī. The second line of Gāthā 126 says that the Bhāva 'of a Jñānī are filled with Jñāna (true knowing), and those of Ajñānī are filled with Ajñāna (spiritual ignorance or erroneous knowing).
A Jñāni has true understanding regarding the Self and others. He identifies himself with his own soul or Upayoga, not with physical body and mind (Gāthā 36, 38, 75). An Ajñānī has false understanding or ignorance regarding the Self and others. An Ajñāni identifies oneself with the physical body, mind and others. Therefore, he considers actions of the body and mind as his own actions. Due to such false ownership, the Bhāva of an Ajñāni are filled with Ajñāna or false notions.

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If a medical doctor does not have an understanding and trust in the basic principles of the medical science, then he would make wrong diagnosis and would write wrong prescriptions. His all actions related with the medical treatment can be considered as erroneous. Similarly, due to the false identification of the Self and others, an Ajñānī makes false judgment regarding the Self and others. At spiritual level, this makes every action of an Ajñāni erroneous.
Due to Ajñāna, an Ajñānī identifies anger, greed, ego, etc., with the Self (soul). Thus he brings anger etc., in the Upayoga. This leads to bonding of the Karma (see also Kalasa 165, and Gāthā 70 and 92). Thus an Ajñāni becomes the doer of Karma (Bhāva Karma).
A Jñānī understands the distinction between mind/body and the Self. The physical and emotional actions of body and mind are not identified as actions of the Self by a Jñāni (see also Gāthā 75). Or, a Jñānī does not bring anger etc., in the Upayoga. This makes a big difference. Due to this Jñāna (true knowing), he is not bonded by the Karma (see also Kalasa 165, and Gāthā 71 and 93), and therefore, a Jñānī is not called as the doer of anger etc. It may be noted that one cannot be bonded by the Karma for the actions of others. Question: How can one escape from the responsibility of actions
of one's own body and mind? Answer: In the worldly life, the law of the land and the society
would make a person responsible for the actions of one's own body and mind. In such a life, transactions and contracts are made by the persons (not by the isolated souls), therefore, the persons are responsible for the actions of their mind and body. In scriptures, the relative point of view takes care of such situations.
But we need to go somewhat deeper. To do so, let us take an example of a person named Suresh. Suppose Suresh is the President of a country. Suppose a corporate executive gives him a DD (demand draft of a Bank) for one million dollars for the Flood Relief Fund. In the Bank, there can be

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one account of the President Suresh and another account of the person Suresh (Suresh as a person). For all receipts in the account of the President Suresh, the person Suresh is not taxed. After receiving this DD, the president deposits it in the account of the President Suresh. Suresh neither puts this money in his personal account nor pays any income tax for such a receipt.
Though his hands and mind are involved in receiving the DD, yet in the views of the tax authorities, the person Suresh is not a true receiver. Though Suresh might have appealed for the donations, and though a photograph or video may show that the person Suresh received the DD, yet all these are considered as actions of the President, not of the person Suresh. In other words, here we note that the person Suresh is escaping from the responsibility of the actions of his mind and body.
The above mentioned description is sufficient to show that in some cases one transcends action of one's own body and mind. However, for the sake of gaining more insight let us go one step deeper. Let us imagine a Kārmika Bank. There does not exist any Kārmika Bank building at any location under control of any authority, but this Kārmika-Bank-model may be helpful in understanding the concept. In this Bank, the account holder is neither the President Suresh nor the person Suresh. Here the account holder is the soul of Suresh, and the deposits and debits would neither be according to the actions of the President Suresh nor of the person Suresh, but they would be according to the actions of the soul. From these stanzas we learn that if the soul owns the actions of Sures. or the President or anybody else then it would be a false ownership and the Kärmika Bank would record all such actions in that soul's account.
णाणमया भावाओ णाणमओ चेव जायदे भावो। HET AFET uniforen Hod at UNUTART||12811
अण्णाणमया भावा अण्णाणो चेव जायदे भावो। GEET 17ET TOT 3TUUTIOTUT unfort 1112911

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The Doer (Kartā) and the deed ( Karma )
कणयमया भावादो जायंते कुण्डलादओ भावा । अयमयया भावादो जह जायंते दु कडयादी ||1301 अण्णाणमया भावा अणाणिणो बहुविहा वि जायंते । णाणिस्स दुणाणमया सव्वे भावा तहा होंति ।। 131॥
Nāṇamayā bhāvāo ṇāṇamao ceva jāyade bhāvo. Jamhā tamhā nānissa savve bhāvā hu nānamayā. ||128|| Annānamayā bhāvā annāno ceva jāyade bhāvo. Jamhā tamhā bhāvā annānamayā anānissa. ||129 || Kaṇayamayā bhāvādo jayante kunḍalādao bhāvā. Ayamayayā bhāvādo jaha jāyante du kadayādī. ||130 || Anṇāṇamayā bhāvā aṇṇāṇiņo bahuvihā vi jāyante. Nānissa du nānamayā savve bhāvā tahā homti. || 137 ||
ज्ञानमयाद्भावात् ज्ञानमयश्चैव जायते भावः ।
यस्मात्तस्माज्ज्ञानिनः सर्वे भावाः खलु ज्ञानमयाः ।।128।।
अज्ञानमयाद्भावादज्ञानश्चैव जायते भावः ।
यस्मात्तस्माद्भावा अज्ञानमया अज्ञानिनः ||129॥
कनकमयाद्भावाज्जायंते कुंडलादयो भावाः ।
अयोमयकाद्भावाद्यथा जायंते तु कटकादयः ।।130ll
अज्ञानमया भावा अज्ञानिनो बहुविधा अपि जायते ।
ज्ञानिनस्तु ज्ञानमयाः सर्वे भावास्तथा भवंति ||131॥
Since from the right knowledge (Jñāna), only Bhāva with right knowledge are produced, therefore, all Bhāva of a right knower (Jñānī) are full of Jñāna. [128]
Since from the ignorance (Ajñāna), only Bhāva of ignorance are produced, therefore, Bhāva of an ignorant (Ajñānī) are full of Ajñāna. [129]
Just as from gold, earrings, etc., (gold-ornaments), are produced, and from iron, chains etc., (things of iron ), are produced, in the same way, in case of an ignorant, there happens a variety of Bhāva replete with Ajñāna, and in case of a rightknower (Jñānī) all Bhāva are full of Jñāna. [130-131]

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Annotation
One may have this notion or doubt that sometimes some Bhāva of a Jñāni may lack Jñana. Based on some physical, vocal, and mental activities of a Jñānī, an Ajñānī may have such notion. Since an Ajñānī identifies a soul with the associated body and mind, therefore, an Ajñānī may have such doubt. To clarify this point, in Gāthā 128, Acarya explains that all Bhāva of a Jñānī are full of Jñāna. A Jñānī never considers any activity of body, mind, and other externals as an activity of the Self, and his soul never considers itself as the doer of activities of the associated body, mind, and other externals, therefore, there cannot be any Ajñāna Bhāva. An Ajñāna Bhāva is that Bhāva which considers the Self as the owner or doer of activities of mind, body, or other externals (see Gāthā 127, 92, 75, 19, etc., in this regard). It may be noted that if at any moment any living being has Bhāva of identifying the Self as the doer or owner of activities of mind, body, or other externals then he is not a Jñānī at that moment.
Similarly, Gāthā 129 clarifies this point that Bhāva of an Ajñānī are filled with Ajñāna.
To explain these points further, Acarya has written Gāthā 130 and 131. In these stanzas he gives an analogy. He wants to say that anything made of gold has characteristics of gold, and anything made of iron has characteristics of iron. In this analogy, if we put Jñāna for gold and Ajñāna for iron then we would say that in case of a Jñānī, Bhāva filled with Jñāna are produced, and in case of an Ajñānī, Bhāva filled with Ajñāna are produced.
अण्णाणस्स स उदओ जा जीवाणं अतच्चउवलद्धी । मिच्छत्तस्स दु उदओ जीवस्स असद्दहाणत्तं ।। 132॥ उदओ असंजमस्सदु जं जीवाणं हवेइ अविरमणं । जो दु कलुसोवओगो जीवाणं सो कसाउदओ ।।133॥ तं जाण जोग उदयं जो जीवाणं तु चिट्ठउच्छाहो । सोहणमसोहणं वा कायव्वो विरदिभावो वा ।। 134 ॥ एदेसु हेदुभूदेसु कम्मइयवग्गणागदं जं तु । परिणमदे अट्ठविहं णाणावरणादिभावेहिं ।।135॥

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तं खलु जीवणिबद्धं कम्मइयवग्गणागदं जड़या । तइया दु होदि हेदू जीवो परिणामभावाणं ।।136।।
Annāṇassa sa udao jā jīvānam ataccauvaladdhi. Micchattassa du udao jivassa asaddahānattam. ||132|| Udao asamjamassa du jam jīvāṇam havei aviramaṇam. Jo du kalurovaogo jīvānam so kasāudao. || 133 || Tam jāņa joga udayam jo jīvānam tu citthaucchāho. Sohanamasohanam vā kāyavvo viradibhāvo vā. ||134|| Edesu hedubhūdesu kammaiyavaggaṇāgadam jam tu. Parinamade atthaviham nānāvaranādibhāvehim. ||735|| Tam khalu jīvanibaddham kammaiyavaggaṇāgadam jaiyā. Taiyā du hodi hedu jivo parināmabhāvānam||136 || अज्ञानस्य स उदयो या जीवानामतत्त्वोपलब्धिः । मिथ्यात्वस्य तूदयो जीवस्याश्रद्दधानत्वम् ।।132।। उदयोऽसंयमस्य तु यज्जीवानां भवेदविरमणम् । यस्तु कलुषोपयोगी जीवानां स कषायोदयः ।।133।। तं जानीहि योगोदयं यो जीवानां तु चेष्टोत्साहः । शोभनोऽशोभनो वा कर्तव्यो विरतिभावो वा ।।134॥ एतेषु हेतुभूतेषु कार्मणवर्गणागतं यत्तु । परिणमतेऽष्टविधं ज्ञानावरणादिभावैः ।।135।।
तत्खलु जीवनिबद्धं कार्मणवर्गणागतं यदा ।
तदा तु भवति हेतुर्जीवः परिणामभावानाम् ।।136
In Jiva, the erroneous knowing or ignorance about the basic spiritual principles (Tattva) is due to the fruition of Ajñāna, and the lack of faith in the basic spiritual principles is due to the fruition of Mithyātva (deluding Karma ). [ 132]
In Jiva, the vowlessness (Avirata) is due to the fruition of non-restraint, and the soiling of Upayoga is due to the fruition of Kasāya. [133]
Know ye that the impulse of Jiva to perform good or bad actions of indulgence or restraint is due to the fruition of Yoga. [134]

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[The fruition of these] become the instrumental cause for the transformation of Pudgala Kārmika dust into eight types of Karma such as Jñānāvaraṇīya Karma etc. [135]
Indeed, when that (Pudgala) in the form of Kārmika dust is bonded with a Jiva, then the Jiva (not Pudgala) becomes the [real] cause for the [ignorant] Bhāva of the Jīva. [136]
Annotation
These stanzas relate the fruition of the previously bonded Karma, the ignorant Bhāva of Jiva, and the bonding with new Karma. Further, from these stanzas, one may learn that for the transformation in Pudgala the real cause (Upādāna cause) is the Pudgala itself, and for the transformation in Jiva the real cause or Upādāna cause is the Jiva itself. However, in such transformations, Jīva and Pudgala become instrumental cause for each other.
Verses 132 to 134 relate different kinds of Bhava of a Jīva with different kinds of Karma. These stanzas clarify that Karma are the instrumental cause (Nimitta cause) for the Bhāva of a Jīva.
These stanzas also describe the mechanism of continuance of bonding of an ignorant being. At this point in Tätparyavṛtti, Acarya Jayasena raises one point:- If a Jiva always continues to be ignorant due to the fruition of the previously bonded Karma which are instrumental cause, then the bonding of the new Karma would continue and this chain would continue forever. Thus a soul would never be liberated. After raising this point, the Acārya explains that the situation is not so bad. For a Jiva it is not necessary to remain spiritually ignorant due to the fruition of the previously bonded Karma. A Jiva can become Jñānī, and this chain breaks for a Jñānī. Gāthā 136 says that the (Upādāna) cause for the Bhāva of the soul is the soul itself. In other words, the soul is responsible for the Bhāva of the soul. A Jñānī does not identify oneself with the fruition of the Karma. A Jñāni knows that he is a soul and as a soul he is only a knower of the activities of the associated body, mind, and other externals. He also knows that as a soul he neither experiences nor makes any change in

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others. In short, he does not become owner or doer of the actions of the body, mind, and other externals. With such true knowing, there would not be new bonding (see also stanzas 71 and 93). Thus, the chain of bonding breaks by becoming a Jñānī.
जीवस्स दुकम्मेण य सह परिणामा हु होंति रागादी। एवं जीवो कम्मंच दो वि रागादिमावण्णा॥137॥ (139) एकस्स दु परिणामो जायदि जीवस्स रागमादीहिं। ता कम्मोदयहेदूहि विणा जीवस्स परिणामो॥1380 (146) जइ जीवेण सह च्चिय पोग्गलदव्वस्सकम्मपरिणामो। एवं पोग्गलजीवा हु दो वि कम्मत्तमावण्णा॥139॥ (137)" एकस्स दु परिणामो पोग्गलदव्वस्स कम्मभावेण। ता जीवभावहेदूहि विणा कम्मस्स परिणामो॥1400 (138) Jivassa du kammeņa ya saha pariņāma hu homti rāgādī. Evam jīvo kammam ca do vi rāgādimāvannā. ||137|| 1113911 Ekassa du pariņāmo jāyadi jīvassa rāgamādīhim. Tā kammodayahedūhim viņā jīvassa pariņāmo.||138|| ||140116 Jai jīveņa saha cciya poggaladavvassakammapariņāmo. Evam poggalajīvā hu do vi kammuttamāvannā. ||139||||137|1o Ekassa du pariņāmo poggaladavvassa kammabhāveņa. Tā jīvabhāvahedūhim viņā kammassa pariņāmo.||140|| ||138|| जीवस्य तु कर्मणा च सह परिणामाः खलु भवंतिरागादयः एवं जीवः कर्म च द्वे अपि रागादित्वमापन्ने॥13711139100 एकस्य तु परिणामो जायते जीवस्य रागादिभिः। तत्कर्मोदयहेतुभिर्विना जीवस्य परिणामः ।।138॥ ॥14000 यदि जीवेन सह चैव पुद्गलद्रव्यस्य कर्मपरिणामः । एवं पुद्गलजीवौ खलु द्वावपि कर्मत्वमापन्नौ ॥139|| ||137॥ एकस्य तु परिणामः पुद्गलद्रव्यस्य कर्मभावेन। तज्जीवभावहेतुभिर्विना कर्मणः परिणामः॥140111138110
If Bhāva of attachment (Rāga) etc., are produced by the combination of Jīva and Kārmika matter, then both Jīva and Karmika matter would have Bhava of attachmentetc. [137] [139]@

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But Bhāva of attachment etc., happen to Jiva only. Therefore, Bhāva of attachment etc., are to be considered as Bhāva of Jiva without [any consideration of] the fruition of Karma which is an instrumental (Nimitta) cause. (1381 [140]@
(Similarly,] if Kärmika characteristics are produced by the combination of Pudgala and Jiva then both Pudgala and Jiva would attain Kärmika characteristics. [139] [137]@
But Kārmika characteristics are attained only by Pudgala, therefore, the Kārmika characteristics are to be considered as the characteristics of Pudgala without any consideration of] Jīva who is an instrumental cause. [140] [138]
@ Note: A look at different versions of this treatise shows that these stanzas with serial numbers 137 to 140 have been numbered in two ways. Both the ways have been indicated here.
Annotation
To understand these stanzas let us first take an example given by Ācārya Amộtacandra in Atmakhyāti:- Lime is white and turmeric is yellow, but when they are combined then we get a new combination which is red. Here a question arises: Out of two which one has become red? Lime or turmeric? The answer is: Both have become red. In this case lime and turmeric have formed a new combination which is neither lime nor turmeric. In the language of Jain metaphysics, one can say that a Skandha (lime) of color white on combination with another Skandha (turmeric) of color yellow has become a new Skandha which is
red.
Based on this example, a reader may think that Jīva and Pudgala both may similarly get combined, and in this combination both (Jīva as well as Pudgala) may have Bhāva of attachment (Rāga) etc., (Gāthā 137) and both may have Kārmika characteristics (Gāthā 139). Ācārya does not agree to such thinking. Through Gāthā 138 and 140 Ācārya wants to clarify that Jiva and Pudgala do not lose their identity in this association. Here neither Pudgala gets Bhāva of attachment (Rāga) etc., nor does Jīva gain Kārmika characteristics.

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The Doer (Kartā) and the deed (Karma)
From these stanzas we learn that Jiva gets Bhāva of attachment (Rāga) etc., and in this process Kārmika matter becomes the instrumental cause (Nimitta). Similarly, Pudgala matter gets Kārmika characteristics and in this process Jīva becomes the instrumental cause. From Gāthā 138 and 140 one can also learn that the transformation produced in an Upādāna is of Upādāna, not of Nimitta. The Bhāva of attachment etc., are to be considered as Bhāva of Jiva, not of the Karma which is a Nimitta cause. Similarly, the Kārmika characteristics (Dravya Karma) are to be considered as characteristics of Pudgala, not of Jīva who is a Nimitta (instrumental cause).
Further, to understand some relevant aspects related with Upādāna and Nimitta in a simple way, we may consider an example related with gold and goldsmith: It is well known that for the transformation of a gold piece into a necklace a goldsmith is the instrumental cause (Nimitta) and the gold is the Upādāna cause. Here, the shining, design, color, weight, etc., of the necklace are of the gold (Upādāna), not of the goldsmith.
It may also be noted in this regard that Gāthā 138 and 140 describe the view of the Aśuddha Niscaya Naya (see Appendix5). For some related aspects based on other points of view in this regard various other Gāthā (e.g., Gāthā 113, 57, 51, 36) are also worth noting. It is very important to understand the difference in the descriptions given by different points of view. Further, one needs to have an overall concept that incorporates and transcends the differing points of view. With these objectives, Ācārya Kundakunda highlights such differences and directs us to the overall concept in the next four stanzas.
जीवे कम्मं बद्धं पुढे चेदि ववहारणयभणिदं। Magureas of race Fala 11141||| कम्मं बद्धमबद्धं जीवे एवं तु जाण णयपक्खं। Corallecanat got goufe ut at HATART ||14211 Jive kammam baddham putham cedi vavahāraņayabhanidam. Suddhaņayassa du jīve abaddhapuțgham havadi kammam.||141|| Kammam baddhamabaddham jīve evam tu jāņa ņayapakkham. Pakkhādikkanto puna bhannadi jo so samayasāro.||142||

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वे कर्म बद्धं स्पृष्टं चेति व्यवहारनयभणितम् । शुद्ध यस्य तु जीवे अबद्धस्पृष्टं भवति कर्म ॥141|| कर्म बद्धमबद्धं जीवे एवं तु जानीहि नयपक्षम् । पक्षातिक्रांतः पुनर्भण्यते यः स समयसारः ।। 142।।
137
From the relative point of view, Karma are bonded with a [mundane] Jiva, and Karma touch the Jiva. But from the real point of view neither Karma are bonded with the Jīva, nor Karma touch the Jīva. [141]
"Karma are bonded with a [mundane] Jīva," is to be understood from one point of view. "Karma are not bonded with a [mundane] Jiva," is to be understood from another point of view. But whatever is said (experienced) after transcending these points of view is Samayasara (the soul in its essence). [142]
Annotation
In stanzas 132 to 136, it has been explained that for the Bhāva of attachment (Raga) etc., the material Karma is instrumental cause but the substantive or Upādāna cause is Jiva itself. To clarify this concept further, Acārya Kundakunda wrote next four stanzas (Gāthā 137 to 140). These stanzas are helpful in understanding the fact that Jiva and Karma have independent existence even when they are together. They do not act as a combination. The Bhāva of attachment (Rīga) etc., happen to Jīva only, not to material Karma.
Earlier in Gāthā 83 and 84, it has been explained that Jiva can be considered as a doer of material Karma according to the relative point of view, but from the real point of view Jīva neither experiences material Karma nor can make any change in material Karma. Subsequently, this concept has been elaborated in various verses. After learning such concepts, a reader may ask:
(1) From the relative point of view we get some information, but from the real point of view we get different information which seems contradictory to former one. How to deal with such contradictions?

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(2) For the Bhāva of attachment (Rāga) etc., of a Jiva, the
associated Karma becomes the instrumental cause (Nimitta). Therefore, there is some significance of bonded Karma in our life. How much importance is to be given to Nimitta Karma in having the realization of the Self?
In view of the possibility of such questions in the mind of the readers, and for the sake of providing the method of handling different points of view for the spiritual development, Ācārya Kundakunda has written four stanzas (Gathā 141 to 144). To let the readers feel comfortable, Ācārya first indicated the difference in the two points of view in Gāthā 141. Gāthā 141 explicitly points out the contradiction between the two points of view:- From the relative point of view Jīva is bonded with Karma, and Karma touch Jīva, but from the real point of view neither Jīva is bonded with Karma, nor Karma touch Jīva (see Gāthā 14 also).
In Gāthā 142, Ācārya says that for the realization of Samayasāra (the soul in its essence), one needs to transcend both points of view. If a worldly living being continues to think that his soul is bonded with Karma then he would not be able to experience the true Self or Samayasāra. Similarly, if someone continues to think that his soul is not bonded with Karma then also he would not be able to experience or realize Samayasāra. The former har a bias towards the relative point of view and the later has a bias towards the real point of view. Both are biased. The act of thinking or bias prevents one from experiencing the true Self. After knowing and exploring all relevant aspects of soul and Karma, the experience of Samayasāra is possible when one becomes free from all kinds of Vikalpa (reflective thought, contemplation, or exploration).
It is not possible to describe an experience of such a kind. However, to provide some indication of a concept, Ācārya says that if somebody wants to describe Samayasāra then he would be required to transcend both points of view. Question: Does a contradiction between the two points of view
exist only in the matter of bonding of Karma with soul as described in Gāthā 141?

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Answer: No. In Atmakhyāti Acārya Amṛtacandra has written 23 stanzas (Kalasa) between Gāthā 142 and 143. Out of these, 20 stanzas narrate different kinds of contradictions. For example, Kalasa 74 points out the contradiction regarding 'doer' and 'non-doer' characteristics. Kalasa 83 presents the contradiction regarding 'eternal' and 'non-eternal', etc.
While elaborating Gāthā 142, in Kalasa 69, Acārya Amṛtacandra has indicated that the bliss is not possible without transcending all such contradictions given by different points of view. For the realization of the Self and bliss it is essential that one is free from all kinds of Vikalpa (refllective thought, contemplation, or exploration).
Question: One is required to set aside both points of view. Does it mean that the description provided by each point of view is not valuable?
Answer: It is essential to have an understanding of both points of view. A person who is ignorant about any (relative or real) point of view would not be able to transcend these points of view.
One should not think that we are to transcend these points of view, therefore, an accurate understanding of any point of view is not essential. Without a true understanding of both the points of view, one would not be able to transcend these points of view. For transcending to reach the stage of realization of the truth, it is essential that one first understands each point of view accurately. A good understanding of different points of view reduces the contradictions. At deeper level, if there are contradictions, then one would not be able to transcend these points of view.
There is a large difference between the description (experience) before and after transcending both points of view. Acarya says that the description or experience which comes after transcending both points of view is Samayasāra.
In the next Gāthā, we would see that Acārya does not ignore the importance of descriptions given by different points of view.

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The Doer (Kartā) and the deed (Karma)
Further, as the transcendence is very important, therefore, he also discussed this concept in the next two stanzas. Question: Is it possible to reduce the contradictions? Answer: Yes. Let us take a very simple example by taking two
statements: (i) The number 8 is large; (ii) The number 8 is small. These two statements appear to be contradictory. But if we say that the number 8 is larger than 7 and the same number 8 is smaller than 9 then we would say that there does not exist any contradiction in thïs detail. Similarly, sometimes we are taught that soul is eternal, and sometimes we are taught that soul is non-eternal. Due to such teaching we may experience contradictions in our thoughts. However, we should understand the detailed meaning of these statements in the following ways: (a) Soul as a substance is eternal, therefore, it is described
as eternal,
(b) State (Paryāya or form) of a soul changes, therefore, it is
described as non-eternal. दोण्ह वि णयाण भणिदं जाणदि णवरं तु समयपडिबद्धो। UT TUNTURei fituela farfa fa urrucrauferunt 1114311
Donha vi ņayāņa bhaạidam jāņadi ņavaram tu samayapadtbaddho. Na du nayapakkham ginhadi kimci vi nayapakkhaparihīno.||143||
द्वयोरपि नययोर्भणितंजानाति केवलंतु समयप्रतिबद्धः । 77 +998 Tafa Perfecft 749299RE7: 11143||
A being who has transcended the bias towards both the points of view is the one who gets tuned to Samaya (the soul or the real Self); such a being knows the descriptions provided by both the points of view but does not possess an iota of bias towards any point of view. [143]
Annotation
In Gāthā 142 the transcendence from both the points of view (real and relative points of view) has been described as an

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essential condition for the realization of the Self. To avoid any confusion, the Acārya has emphasized here that a person who is in such a state of transcendence from both the points of view has following special merits:
(1) He is well aware of the views provided by both the points of view.
141
(2) He is tuned to Samaya (the Self or the soul), i.e., his attention is towards the soul. In other words, his attention is absorbed in the Self.
(3) He knows the facts provided by different points of view in the appropriate perspective, but does not have an iota of bias towards any point of view.
सम्मदंसणणाणं एसो लहदि त्ति णवरि ववदेसं ।
सव्वणयपक्खरहिदो भणिदो जो सो समयसारो ॥144॥
Sammaddamsanaṇāṇam eso lahadi tti navari vavades am Savvanayapakkharahido bhanido jo so samayasaro.||144||
सम्यग्दर्शनज्ञानमेष लभत इति केवलं व्यपदेशम् ।
सर्वनयपक्षरहितो भणितो यः स समयसारः ।। 144।।
[The Self] described without any bias towards any point of view is Samayasara (the soul in its essence). [Realization of] this alone is entitled to be called as Samyag Darśana (right belief) and SamyagJñāna (right knowledge). [144]
Annotation
It has been explained in the previous stanzas that one can experience Samayasara by proceeding as follows: (i) First, understand the Self from different points of view, (ii) next, transcend all the points of view and get tuned to the Self. This also amounts to not having any Vikalpa (reflective thought, contemplation, or exploration). From Gathā 142 we also learned that if one can give a description of the Self in such a state of realization then that would be the description of Samayasara. Here in this stanza, Acārya Kundakunda emphasizes that Samayasāra is devoid of any bias towards any point of view.

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The Doer (Kartā) and the deed (Karma)
Verses 141 to 144 are valuable in many ways. These become helpful in learning the method of experiencing Samayasāra (the soul in its essence). From these stanzas and the related discussion by Ācārya Amstacandra it can be inferred that one first needs to understand about soul and basics of the soul science or spiritual science from different points of view. After such understanding, to be tuned to the Self, one needs to learn to restrict one's senses and mind. In this state of calmness, one neither pays any attention towards any reflective thought nor possesses any bias towards any point of view. Ācārya Amstacandra in Ātmakhyāti writes that in such a state the realization of the Samayasāra is possible. He further writes that due to such realization or knowing or experience, the Samayasāra alone is called as SamyagDarśana (right belief) and Samyag Jñāna (right knowledge).

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Appendix - 1
Glossary of SamskȚta and Hindī terms
Note (1): English equivalents described in this glossary are not exact; these are approximate in most of the cases.
Note (2): Regarding the plural forms of nouns of Samsksta and Hindī used in this work, a reader is advised to refer to the the section 'About non-English terms, stanzas, and transliteration' in the beginning of this book.
Adharmāstikāya: (Also known as Adharma Dravya) One of six kinds of substances v'hich becomes instrumental cause in the stopping of material objects and beings.
Adhikarana Kāraka: See Kāraka.
Adhyavasāna: Thoughts and feelings of likings and disliking associated with wrong belief; Volitions responsible for Kārmika bonding; Emotions; Desires.
Adhyātmasthāna: A description related with thoughts and feelings with a sense of oneness with external things (body, etc.) (Reference: Commentary of Gāthā 52 in Atmakhyāti)
Ajīva: Non-living.
Ajñāna: Spiritual ignorance; Ignorance. Ajñānī: Spiritually ignorant being. Alimgaggananam: Realization without any mark or symbol.
Ananya: One who does not become different; Non-varying.
Anekānta: Multiple points of view.
AnirdistaSamsthānam: Without any definite shape and size.
Antarāya Karma: Hindrance causing Karma.
Anubhāga: The intensity or potency of the fruits of bonded Karma.
Anubhāgasthāna: Degree of potency of the fruits of bonded Karma.
Apādāna Kāraka: See Kāraka.

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Appendix
Apramatta: A state of soul in which the soul is attentive in the Self; The name of seventh Gunasthāna.
Apratibuddha: Away from (spiritual) wisdom.
Arahanta: (Also spelled as Arihanta) An omniscient soul with physical body; One who has destroyed all obscuring Karma.
ArdhaNārāca: A kind of bone joint.
Asamprāptāsșapātikā: A kind of bone joint.
Asamyukta: Uncombined.
Aśubha: Inauspicious; Opposite of Subha; Sinful.
Aśuddha: Impure.
Ācārya: Head of a group of Jain saints. Ākāśa: Space.
Āsrava: Influx of Karma.
Ātmakhyāti: A treatise written by Ācārya Amrltacandra. In this scripture, the commentary of Samayasāra has been presented in Samskrta. The literal meaning of this word is the identification (Khyāti) of soul (Atma) or to highlight soul.
Ātmā: Soul; Self.
Āyu Karma: Life span determining Karma.
Avibhāga Praticcheda: A measure to describe the potency of a Kārmika particle.
Avirati: (also spelled as Avirata) Vowlessness. Aviseșa: General; Non-special.
Avvattam: Invisible; Inexpressible.
Bandha: Bondage
BandhaSthāna: Kinds of Kārmika bondage. Bhāva: Nature; Reflections; Feelings; Thoughts; Intention; Dispositions. Bhäva Karma: Impure thoughts and feelings, Psychic dispositions. Bhāva-Śruta-Jñāna: See Śruta-Jñāna. Bhāvendriya: See Indriya.

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Bhavyatva: A Jiva capable of attaining the liberation in near or distant future is called a Bhavya Jiva. This potential of a Jīva is called Bhavyatva. A very small fraction of Jiva who will never attain liberation are called Abhavya Jiva.
Bhoktṛtva: Ability of experiencing or enjoying or enduring; Feeling or thought of enjoying/using/consuming/enduring a thing or person.
Cetana: Conscious; Jīva.
Cetana: Consciousness.
Darśana: Philosophy; Belief; Faith; Perception attribute of a soul.
Darśanavaraṇīya Karma: Perception obscuring Karma.
Dharma: Spirituality; Nature; An attribute of soul; See also Dharmästikāya.
Dharmastikāya: (Also known as Dharma Dravya) One of six kinds of substances which becomes instrumental cause for the motion of material objects and beings. Dhruva: Invariant; one which remains the same; Eternal substance; Constant; Permanent.
Dveșa: Inclination of aversion; Aversion; Hatred; Disliking.
Ekatva: Oneness.
Ekatva-Vibhakta: Separate from others and an indivisible sovereign entity in
itself.
Ekānta: Consideration of only one aspect instead of many other relavant aspects (therefore, it may be an incomplete description).
Eyattavihattam: Ekatva-Vibhakta (See Ekatva-Vibhakta).
Gati: Realm; State of existence. There are four possible realms (Gati) of worldly beings: (a) Human being (b) Hellish (c) Deva (celestial being, ghost, etc.) (d) Animal, insect, bacteria, plant, etc.
Gāthā: Stanza; Verse.
Gotra Karma: Status determining Karma.
Guna: Attribute; Trait; A short form of Gunasthana (see Gunasthāna).
Guṇasthāna: (also spelled as Guṇasthānaka) 14 stages of the spiritual growth of a soul have been described as 14 Guṇasthāna. The final stage of Siddha (a liberated soul) is attained immediately after reaching 14th stage. These stages are technically known as Guṇasthāna. Gunasthāna literally means the position in the merit.

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Appendix
Indriya: Senses. Five senses. When focus is on the physical aspect of senses then it is called Dravya-Indriya or Dravyendriya, and when focus is on the psychic aspect then it is called Bhāvendriya.
Jina: See Jinendra.
Jinendra: One who has conquered all internal enemies such as ignorance, hatred, greed, deceipt, anger, etc.; A supreme soul; Arahanta or Siddha.
Jinendra Deva: See Jinendra. Deva indicates the supreme divineness.
Jita-Moha: Conqueror of the delusion.
Jitendriya: Conqueror of the senses.
Jīva: Soul; Living being:
JivaSthāna: Various categories of bodies of living beings (such as one sensed, two sensed, ..., five sensed ... ) are known as JivaSthāna.
Jñāna: Knowledge; Faculty of knowledge. Jñānāvaraṇīya Karma: Knowledge obscuring Karma.
Jñāni: A knowledgeable being; A being who has the realization of difference between the Self and others.
JñāyakaBhāva: Knower; One who has the nature of knowing or knowingness.
Karma: (1) Here one needs to understand three terms: Dravya Karma, Bhāva Karma, and Nokarma (or quasi-Karma). The actions of a living being attract Kārmika dust which is present everywhere. The Kārmika dust gets bonded with the soul if the soul is associated with Kaşāya. A bonded Kārmika dust particle (Dravya Karma) remains attached with the soul till its maturity time. On maturity, it gives the fruition in the form of Bhāva Karma (psychic dispositions, i.e., feelings, emotions, etc.) and Nokarma (physical body, food, house, family, friends, environment, etc., known as Nokarma or quasi-Karma) and then gets detached from the soul. At any moment, a living being experiences the pleasure and pain according to his Bhāva Karma and Nokarma at that moment. Based on the new actions, again the soul is bonded with the new Kārmika particles.
(2) As used in Karma Kāraka (see Kāraka).
Karma Kāraka: see Kāraka.
Kārmika: Related with Karma.
Kartā Kāraka: See Kāraka.

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Kartā-Karma: Subject-object; Doer-deed. Kartstva: Act of doing; Action; Deed. Kașāya: A very common technical word of Jain philosophy to denote emotions, attachment, or any thought or feeling of liking or disliking any thing or living being; Soul soiling passions (anger, ego or pride, deceipt, and greed).
Kāla Dravya: There are innumerable Kāla Dravya. One Kāla Dravya is known as a Kālāņu. In the smallest possible cell (Pradeśa) of the Lokākāśa there exists one Kālāņu. Every moment whatever modification in Jiva or Pudgala or any other Dravya takes place, the Kālāņu present at that location become Nimitta. This aspect of becoming Nimitta in the transformation is a special attribute of Kāla Dravya.
Kāraka: In a sentence, the relationship of the verb with a noun or pronoun is characterized by Kāraka in Samskrta / Hindi grammar. Kāraka is very much similar to 'case' of English grammar. The use of six or eight Kāraka can be seen in Samskrtal Hindi grammar. The list of six Kāraka is: (1) Kartā Kāraka (Nominative case), (2) Karma Kāraka (Accusative case), (3) Karana Kāraka (Instrumental case), (4) Sampradāna Kāraka (Dative case), (5) Apādāna Kāraka (Ablative case), and (6) Adhikaraņa Kāraka (Locative case). In the list of eight, in addition to these six, one has Sambandha Kāraka (Genitive case), and Sambodhana Kāraka (Vocative case) also.
Kevalajñāni: Kevali (see Kevalī).
Kevali: Omniscient; Jina.
Khyāti: Fame; Highlighted; Identification.
Kīlika: Name of a kind of bone joint.
Mārganästhāna: Subject of investigation or analysis of living beings, e.g., analysis on the basis of number of senses, Gati, etc.
Mithyādrsti: A living being with wrong belief.
Mithyātva: Wrong belief.
Moha: Moha includes delusion about Self and others, thought or inclination of attachment, liking or desiring, and thought or inclination of disliking or hatred or aversion
Mohaniya Karma: Deluding Karma. It is of two types: (1) Belief deluding Karma (2) Conduct deluding Karma.
Mokşa: Liberation from the worldly sufferings for ever.

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Appendix
Nāma Karma: Physique determining Karma.
Nārāca: Name of a kind of a bone joint.
Nirjarā: Shedding of Karma (partial or total).
Niścaya Naya: Real point of view.
Nitya Kartstva: Always capable of becoming doer.
Niyata: Steady; Fix.
Nokarma: Quasi-Karma; Physical body, house, family, wealth, and other externals which come in our life as a result of our Karma.
Nyagrodhaparimamdala: One of the six kinds of bodily configurations.
Paramāņu: The smallest building block of all material things (particles, energy) is Pudgala Paramānu. It is also called as Paramāņu, or indivisible Paramāņu, or Anu.
Paramesthi: One who is at the supreme or at very high spiritual state.
Paryāya: State of a soul or of any entity; Modification.
Pāpa: Sin; Vice; Inauspicious dispositions.
Pradeśa: One unit of space; A cell occupying one unit of space; A part.
Pramatta: Non-attentive; Name of Sixth Gunasthāna.
Pratyaya: Door/doors for Kārmika influx; Causes of Kārmika influx.
Pratyākhyāna: Abandonment; Resolution of not committing sins; Not becoming the doer of sins in future..
Pudgala: One of six kinds of substances; Material substance such as table, chair, electron, photon, book, etc.; Physical matter and energy are Pudgala.
Punya: Virtue; Auspicious dispositions.
Ratna-Traya: Three-gems (related with the path of liberation). These are right belief (SamyagDarśana), right knowledge (Samyag Jñāna), and right conduct (Samyag Caritra). Rāga: Inclination for attachment; Attachment; Desire for something.
Samacaturasra: One of six kinds of bodily configurations.
Samaya: Pure soul; Jīva Dravya; Dravya; A unit of time; Time.

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Samayapāhuda: One of the names of the scripture Samayasāra. See also Samayasāra.
Samayaprabhịta: One of the names of the scripture Samayasāra. See also Samayasāra.
Samayasāra: One of the names of the original scripture (written by Ācārya Kundakunda in Praksta language) of this book; Pure soul; Essential nature of soul; Eternal essential nature of the soul-substance; Soul in its essence.
Sampradāna Kāraka: See Kāraka.
Samyag Darśana: (Also known as SamyakDarśana, Samkita, Samyaktva) Right belief; One of the three gems of the path of liberation.
SamyagDsști: One with right belief.
S.imyagjñāna: (Also known as SamyakJñāna) Right knowledge; One of the three gems of the path of liberation. Samyag Căritra: (Or SamyakCāritra) Right conduct; One of the three gems of the path of liberation.
Samyaktva: See Samyag Darśana.
Samyama: Self restraint; Abstinence; Care and protection of living beings; Control over senses.
Samhanana: Skeletal structure. Samjñā: One of 14 subjects of investigation (MārgaņāSthāna) to describe living beings.
Samklesa-Sthāna: Intense Kaşāya leads to heavy soiling of the soul. This characteristic is known as Samkleśa-Sthāna.
Samsthāna: Bodily configuration.
Samvara: Stopping of Kärmika influx.
Samyama-Labdhi-Sthāna: Samyama means restraint in consumption and sensual pleasures and activities that disturb the self and others. Labdhi means gain. Sthāna means place or position. Samyama-Labdhi-Sthāna indicates the level of the development of spiritual conduct or self restraint.
Sayogi Kevali: Arahanta; An omniscient soul with physical body.
Sādhu: Saint or saint-like person.
Siddha: A liberated soul; An omniscient soul without physical body.

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Siddhālaya: A region in this cosmos (at the top of the Lokākāśa) where Siddha reside forever.
Skandha: A combination of two or more than two Pudgala Paramāņu.
Spardhaka: A measure related with the amount of Kārmika dust.
Śruta-Jñana: (Also spelled as Śrutajñāna) The information of objects gained through senses and mind is called Mati-Jñāna . The knowledge based on the interpretation, analysis, comparison, etc., of that information (Mati-Jñāna) is known as Śruta-Jñāna. The knowledge based on reading or listening to any lecture or information is also called Sruta-Jñāna. The narration of scriptures or information in verbal or written form is called Dravya-Śruta-Jñāna. The Jñana based on the Self-realization or contemplation is Bhāva-Śruta-Jñāna.
Śruta Kevali: A great saint well versed in the entire Śruta-Jñāna (see ŚrutaJñāna).
Subha: Auspicious; Lucky.
Subha Bhāva: Virtuous or auspicious thought; Bhāva of a living being focused on great souls or with focus on the welfare of others; Bhāva which leads to bonding of Punya.
Suddha Bhāva: Bhāva which is neither virtuous nor sinful; Bhāva without any attachment, liking, or disliking.
Svabhāva: Nature; Bhäva of one's own; Inherent or intrinsic characteristics.
Tapa: Penance; Austerity. Tattva: Element(s) of the path of liberation; Principle; Reality. Tātparyavstti: Commentary of scripture Samayasāra written by Acārya Jayasena in Samskrta. Tirtha: Holy place; Holy path.
Tirthamkara: A great human being who renounces worldly pleasures and attains omniscience and bliss, and shows the path of liberation to a very large number of living beings after becoming omniscient.
Trikali Dhruva: The word 'Trikāli' means three types of times (present, past, future). The word 'Dhruva' means invariant or unchanging. Each Dravya (soul or any substance) is eternal, but its state changes with time. In the midst of continuous change in its state, when we focus our attention on the changeless or eternal dimension of each Dravya then such invariant aspect is known as Trikāli Dhruva.

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Udaya: Rise; Fruition of bonded Karma. Udaya of a specific bonded Karma means the Karma is mature to deliver its effect.
Upayoga: The defining characteristic of soul is known as Upayoga, and it is of two kinds: perception (Darśana) and knowledge (Iñāna).
Upādāna: Substantive cause.
Upādhyāya: In a group of Jain saints, a learned saint recognized by the Acārya by assigning the additional duites of teaching/studying is known as Upādhyāya.
Vedaniya Karma: Feeling producing Karma.
Vikalpa: Inclinataion towards any thought or thing; Contemplation; Exploration; Any mental activity; Feeling of attachment or aversion.
Vyavahāra Naya: Relative point of view.
Vyāpya-Vyāpaka Bhāva: According to the concept of Vyāpya-Vyāpaka Bhāva described by Acārya Amstacandra in the commentary of Gāthā 99, in an evolving entity and the evolved product there exists the same substance (Dravya). The Paryāya is called Vyāpya and its holder (Dravya) is called Vyāpaka.
Yoga: Physical, mental, and vocal activities; Vibrations of soul Pradeśa associated with physical, mental, and vocal activities; Plus.

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Appendix - 2
Arahanta, Siddha, and God
A worldly living being is a combination of a physical body and a soul. This combination, on death, gets dissociated but its constituent entities such as soul and Paramāņu of the physical body never die. After death, the soul gets associated with a new body. The new body and location is decided by the laws of nature. Just as a signal of the cell phone reaches another mobile phone according to the definite laws of nature, a soul also reaches and attains another body immediately after death as per definite laws of nature. The laws of nature related with souls are technically termed as Kärmika laws.
A pure and liberated soul experiences bliss and is called the supreme soul (ParamAtma). Such a soul is also called Siddha. Each soul is capable of becoming a Siddha. The liberated soul reaches a region in this universe which is called Siddhälaya. Its location is described in Appendix-3. All Siddha have been worldly souls before attaining the liberation. In physical sense, there is nothing any special in Siddhalaya. Souls in Siddhälaya do not have any physical body. Therefore, flowers or good food or so called sources of worldly pleasures have no meaning for Siddha.
A pure soul without body living in the Siddhalaya is known as Siddha. There are many (infinite!) Siddha in the Siddhālaya. All such Siddha enjoy bliss without any physical body. They have no desire of any kind. Each Siddha is omniscient. Before becoming Siddha, a soul in the blissful and omniscient state in this world with a physical body is known as Arahanta. Siddha and Arahanta do not possess any liking or disliking for any person or thing. They are free from Raga (liking/ craving/attachment/attraction) and Dveşa (disliking/ aversion/hatred/repulsion). As regards the shape and size of the soul of a Siddha, Siddha's invisible soul has almost the same shape and size as of the last physical body (human being) of Arahanta at the time of leaving of the soul from the body.
Creator and controller
All Siddha and Arahanta are equivalent as regards their spiritual bliss. Neither any Arahanta nor any Siddha controls the world. According to Jain philosophy, there is an automatic procedure run by the universal laws for all worldly affairs. The fate of every living being is decided by oneself as per Kärmika laws. Earthquakes, rains, storms, and all events happen as per laws of nature. As regards creation, each constituent of this cosmos is eternal. It can neither be created nor

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be destroyed. The details of basic constituents of the cosmos are presented in Appendix-3 Question: What about God in Jain philosophy?
Answer: The answer of this question depends on the definition of God. If God
means the Governor/Controller then the Jain philosophy would say that each constituent functioning under the non-changeable universal laws is the Governor/Controller of itself. If God means a soul in the most blissful state then each Arahanta as well as each Siddha is God. A Siddha is known as Paramātmā (the supreme soul) without physical body. An Arahanta is known as Paramātmā (the supreme soul) with physical body. Bhagavāna is another popular word in Jain philosophy for Paramātmā. An equivalent term for "Siddha" or Arahanta or Paramātmā or Bhagavāna in English is not available, but the closest word is “God”. With such equivalence, we can say that to a common Jain, each Arahanta as well as each Siddha is God. Idols of Arahanta are worshipped in sacred Jain centers known as Jain temples or Jina-Mandira. It may also be noted that the most sacred Mantra of Jains is known as Namokāra Mantra. This Mantra has five sentences. The meaning of its first sentence is: Obeisance to all Arahanta. The meaning of the second sentence is: Obeisance to all Siddha. In the remaining three sentences of this Mantra a devotee speaks of obeisance to all those saints who have renounced
worldly possessions and are following the path of liberation. Question: Why do Jains worship Arahanta and Siddha if they cannot give any
advantage to devotees? Answer: The followers of Arahanta and Siddha have sacred places such as temples
where persons worship Arahanta and Siddha to seek inspiration. Arahanta and Siddha do not control the fate of the worshipers but they are ideals. Therefore, the act of prayer and worship changes the psychological and spiritual health of devotees. Such a change in the state of mind creates good luck for devotees as per Kārmika laws.

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Appendix - 3
Six kinds of substances (Dravya)
Everybody wants to have a world view of all that we see with our eyes and all that we cannot see with our eyes. The purpose of having such a would view may be different for different persons. In the spiritual world, the main purpose is to realize the truth which leads to happiness and bliss. In this appendix we propose to provide such view with an emphasis on eternal Dravya and temporary combinations.
The smallest constituent of the matter is called Pudgala Paramäņu in the Jain vocabulary. All material things (such as table, chair, water ...), particles (such as atoms, protons, neutrons, mesons, electrons ...), and energy (such as light, sound, heat, etc.) known by the scientists so far can be considered as the combinations of innumerable Pudgala Paramāņu. According to Jain metaphysics, in this cosmos the number of souls as well as the number of Pudgala Paramāņu remains constant. Nobody can create and nobody can destroy any soul or any Pudgala Paramāņu. The law of conservation of energy accepted by the modern science is in agreement with the basic concept of conservation of Pudgala Paramāņu of Jain metaphysics. Thus science as well as Jain Metaphysics says that in the real sense, nothing can be created and nothing can be destroyed.
It does not mean that there is absence of words, creation' and 'destruction', in the dictionary of modern science or Jain metaphysics. Modern science as well as Jain metaphysics talks of creation and destruction also. When a goldsmith converts a bangle of gold into a necklace then we say that there has been destruction of the bangle and creation of the necklace. The modern science as well as Jain metaphysics would also say the same. But if we focus our attention on the substance gold then we would say that neither it is created nor it is destroyed. Only the form has changed. The gold which was initially in the form of the bangle has changed into the necklace form. Just like the permanency of gold to a common person, for scientists it is always important to look for that which remains permanent or eternal or conserved. Similarly, the philosophers have also been interested in observing that which remains permanent.
Definition of Dravya
In this regard the following Sutrā written by Acārya Umāsvamī are worth noting:

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Sat dravyalakṣaṇam
(Tattvärthasutra 5.29)
Utpada-vyaya-dhrauvya-yuktam sat.
(Tattvärthasütra 5.30)
Meaning: That which is Sat is Dravya (substance), and that which is associated with the creation, destruction and permanence is called Sat.
It may be noted that each unit of Dravya is Sat. Therefore, each unit of Dravya is eternal, and even in a single unit of Dravya there is a continuous change in the states of the Dravya. This continuous change in the states of a Dravya is recognized as the destruction of the old state and the creation of the
new state.
Six kinds of Dravya
In all there are six kinds of Dravya: (1) Jiva (2) Pudgala (3) Dharma (4) Adharma (5) Ākāśa (6) Kāla. It may be noted that this number (six) gives the number of kinds of Dravya, not the total number of Dravya, i.e., the total number of Dravya in this cosmos is not six. Since each soul is one Dravya, each Pudgala Paramāņu is one Dravya, there are infinite number of Dravya in this cosmos.
Jiva (soul) means an eternal substance having special attributes of perception, knowledge, etc.
Pudgala Dravya (Pudgala Paramāņu) means an eternal substance having special attributes of color, taste, smell, and touch. As mentioned earlier, each Pudgala Paramāņu is one Pudgala Dravya.
Akāśa Dravya signifies space. As per definition of a Dravya, Äkäŝa Dravya is also eternal. It was never created by anybody and would never vanish. The Akāśa Dravya has a special attribute of accommodating all other Dravya.
In one part of Akāśa, in addition to the Akasa itself all other Dravya also reside. Such part of Akäsa is known as Lokākāśa (see Diagram A.1). Within Lokākāśa in the highest region, Siddha reside. This region where Siddha reside is called Siddhälaya. The volume of Lokākāśa is 343 cubic Raju. (The Raju is a unit of length. How many light years are equal to one Raju? The answer of this question needs a deeper study and research.)

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Aloke
Vata Valayas
5
3.5
3.5
Loka
7
Aloka
7
Upper Loka
Region of
Mobile Beings (Trasa Nadi)
7
-Middle Loka
Lower Loke
Aloka
Aloka
Appendix
Diagram A.1: Space within the boundary shows the Lokākāśa. The infinite space outside the boundary represents Alokākāśa. (Taken from Dr. N. L. Kachhara and included here with his kind permission)
The remaining part of infinite space that surrounds the Lokākāśa is called Alokākāśa. The volume of Alokākāśa is infinite. In the Alokākāśa, no any Dravya other than Ākāśa exists.
In the whole Lokākāśa there exists one Dharma Dravya and one Adharma Dravya. The Dharma Dravya as well as the Adharma Dravya is of the size and shape of Lokākāśa. Like all Dravya, Dharma Dravya and Adharma Dravya are also eternal. The Dharma Dravya has a property of becoming a Nimitta in the motion of Jiva and Pudgala Dravya. It may be noted that it is just an inert Nimitta. It does not motivate or inspire any Pudgala or Jiva Dravya to move. Similarly, the Adharma Dravya becomes Nimitta in bringing a moving Jiva or Pudgala Dravya to a halt. Again, it may be noted that Adharma Dravya neither motivates nor inspires any Jiva or Pudgala Dravya to stop.
Each Dravya may be considered as a collection of various attributes. Nobody can destroy or create any Dravya. A Dravya does not need any support of anybody

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for its existence. No any basic attribute of any Dravya can be destroyed or added.
There are innumerable Kāla Dravya. One Kāla Dravya is known as a Kālāņu. In the smallest possible cell (Pradeśa) of the Lokākāśa there exists one Kālāņu. Every moment whatever modification in Jīva or Pudgala or any other Dravy takes place, the Kālāņu present at that location(s) become Nimitta. This aspect of becoming Nimitta in the transformation is a special attribute of Kāla Dravya. There is difference between 'Kālāņu' and 'Samaya'. A Kālānu is an eternal Dravya. It is called Niscaya Kāla (Kāla Dravya in rigorously true sense). The word 'Samaya' signifies the smallest possible interval of time (a kind of quantum of time), and it is also considered as the smallest unit of measurement of time. The conventional time measured by Samaya is known as Vyavahāra Kāla. Vyavahāra Kāla is also measured in bigger units such as second, minute, hour, day, month, year, etc. It may be noted that this meaning of Samaya is different from that used in Gāthā 3 or elsewhere in this treatise (Samayasāra).
A combination is temporary but each Dravya is eternal Question: Is it correct to say that a gold atom is a Pudgala Dravya? Answer: If by this statement we want to say that gold is not Jiva but Pudgala,
then in this context the statement is correct. But if this statement is used to highlight the point that gold is a Dravya and therefore it is Sat (eternal), then this statement would be incorrect in this regard. One should note that an atom of gold is a combination of many innumerable) Pudgala Paramāņu, i.e., it is a Skandha. Even according to modern science, an atom of gold has 79 protons, 79 electrons, and 118 neutrons. A combination can always break. A combination cannot be eternal. In this sense a gold atom is not a Dravya. In true sense, an indivisible Pudgala Paramāņu is ever existent (eternal)
and, therefore, a Pudgala Paramāņu is a Dravya.. Question: When a bangle of gold is converted into a necklace then the form of
gold changes but the gold has neither been createa nor destroyed. But when the coal burns then we see the destruction of coal. Is there any entity whicu
remains permanent during such a destruction of coal? Answer: According to modern science, the main part of the coal is carbon that
burns and produces heat. When a carbon atom burns in the air then carbon dioxide and heat energy are produced. An expert of chemistry says that in this burning process, not a single atom gets destroyed or created. In other words, one can say that during the burning of coal, neither new atoms are created nor existing atoms are destroyed.

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Question: Does it mean that atoms are eternal? Answer: No. Even an atom is not permanent. Even a gold atom is not permanent.
For seeking permanent constituents, we are required to go further deep to visualize a Pudgala Paramānu. (It may be noted that the Hindi equivalent for word 'atom' as 'Paramāņu' has been coined by the experts who were not familiar with the 'Paramānu' word used in Jain scriptures. Therefore, persons familiar with such equivalence are cautioned to ignore the equivalence of atom and Paramānu.)
Question: Is there any smallest particle known to the modern science which can
be considered as the ultimate building block of all material things?
Answer: No. The modern science has not yet attained such advancement. With
the advancement of high energy physics we know the existence of various elementary particles such as quarks and gluons. Further advancements may lead to the smallest building block. According to Jain scriptures, the smallest building block of all material things/ particles/energy is Pudgala Paramānu. It is also called as Paramāņu, or indivisible Paramānu, or Aņu.
The Jain metaphysics uses a technical word 'Skandha' to describe a combination of two or more than two Paramāņu. Even a particle like light photon or a photon of radio waves is a Skandha consisting of innumerable Pudgala Paramānu. Similarly, the smallest atom of chemistry (Hydrogen atom) is also a Skandha. Jain metaphysics also talks of particles of Kārmika dust (called Kārmika Vargaņā) which are also Skandha. A Skandha of Kārmika dust is smaller than any particle known to modern science.

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Appendix - 4
Some examples from modern science to illustrate Stanza-3
According to Acarya Amṛtacandra, the word 'Samaya' in Gäthä-3 means any Dravya (eternal substance) living or non-living. Therefore, we can attempt to illustrate the theme of this Gatha from the point of view of modern Physics
also.
In the spiritual world, it is well known that every soul is eternal. A soul does not burn. A soul cannot be cut by a sword, and... so on. In this Gathā, Ācārya wants us to recognize similar beauty of eternal nature in all living and non-living substances. Did you ever think of any material thing that cannot be burned and cannot be cut by a sword? This Gäthä leads us to contemplate and have such realization. Do you know that even in the burning of a piece of coal all the basic constituents of the coal are not burning? Can you visualize that the basic constituents of coal are eternal? When you do visualize such non-burning eternal entities in coal, then it would be easier to appreciate the beauty of Samaya as revealed in this Gāthā. So long as we are unable to visualize the eternal nature of the basic constituents of coal, our vision would be limited to the creation and destruction, i.e., to the movie of the bonding.
Question: The burning of coal is real and we see by our own eyes. How can we visualize non-burning at the time of burning (or so called burning)? Is it simply a jugglery of words?
Answer: No, it is not at all a jugglery of words. The answer of this question is expected to enrich one's world view. If one uses the eyes of modern physics then he would note that the burning of coal is expressed by the following equation:
Carbon + Oxygen from air =
Carbon dioxide gas + Heat energy
In the chemical equation form it is written as follows:
C+012 = CO2+ Heat energy,
i.e., in the burning of coal one atom of carbon combines with one molecule of oxygen of air, and as a product one molecule of carbon dioxide gas and heat energy are formed. This is a simple description of the burning process. Now let us investigate at nano-level.

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At nano-level, carbon atom has 6 protons, 6 neutrons, and 6 electrons. An oxygen molecule has 16 protons, 16 neutrons, and 16 electrons. Thus, before the burning there were 22 protons, 22 neutrons, and 22 electrons. After burning we get a carbon dioxide molecule. Let us see the inventory of this product. A carbon dioxide molecule also has 22 protons, 22 neutrons, and 22 electrons. Thus, when we see with our new insight provided by physics then we find that all the constituents remain intact. None of these protons, electrons, and neutrons has disappeared. Only the relative locations of these 66 particles have changed. Nothing among these material particles has vanished. If we ask any of these protons or neutrons about the burning, they would say that they have not witnessed any burning. [Without any damage or loss of any electron or proton or neutron we get heat energy in this process because of conversion of the chemical energy into heat energy due to change in the relative locations of these 66 particles.]
At this point, one may be tempted to ask, 'Does it mean that protons, neutrons and electrons are eternal?' Let us explore this point to seek the answer. In the chemical reactions the protons, neutrons and electrons are neither destroyed nor formed. But in nuclear reactions they get transformed into other entities. In this sense these are not eternal. As a matter of fact, even a neutron or proton or an electron is a composition (Skandha). A composition is never permanent. The ultimate smallest constituents are expected to be eternal. Acārya Kundakunda has used the word 'Samaya' to specify such eternal smallest constituent. In case of matter, the 'Samaya' is a Pudgala Paramāņu.
When we are able to visualize the presence of such eternal individual Pudgala Paramānu in every material particle, then we would be able to see and appreciate the eternal beauty of nature as revealed in this Gathā. Then we also would see that in burning or even in an atomic explosion neither any Pudgala Paramāņu has been created nor has any Pudgala Paramānu been destroyed. For a Pudgala Paramāņu, one can say that it cannot be burnt by fire, it cannot be cut by sword, it cannot be destroyed by atomic weapon, and so on. At material level the recognition of Pudgala Paramāņu even in dust, mud, sand, gold ... is beautiful. Can we visualize the presence of such Pudgala Paramāņu all around us? If we could, then it would be very easy to realize the eternal nature or beauty of a soul. Ācārya Kundakunda says that without such awareness we would continue to come across the narrations of bonding.or movies of temporary associations, bond breaking and bond forming one after the other. Such movies may be miserable some times, and pleasant on other occasions, but these can never be beautiful in real sense.

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Bonding and restlessness
According to Quantum Physics when two atoms are bonded together, they are always restless. They vibrate. Due to zero point energy, it is impossible for them not to vibrate. During vibration they try to come close together. After coming somewhat close both atoms experience a force of repulsion and due to this they start moving away from each other. But soon after, they again experience attraction and start coming close to each other. This process goes on forever till they remain bonded. How fast does it happen? Let us take an example of a hydrogen molecule (H) formed by bonding of two hydrogen atoms. They are so restless that they tend to move away from and come close to each other 130 million times in one millionth fraction of a second.
Bonding is always temporary
A bond in the nature is always temporary. Two hydrogen atoms forming a hydrogen molecule (H,) which are bonded together at this moment of time were separate from each other before some time (long or short) and would again get separated after some time (long or short). Further they have a tendency to be free (dissociated). As soon as they get a chance to gain sufficient energy, they acquire the energy and become free.
Bonding without glue or stick
A lay person might be wondering about a chemical bond. One may think of some glue or some nano-stick to make a chemical bond. But it is not so. In case of bonding of two hydrogen atoms in a hydrogen molecule there does not exist any glue or stick to make them stay together. There exist only two hydrogen atoms with togetherness due to electromagnetic forces. One can see such togetherness in many situations. Depending on the situation or the nature of forces the togetherness may get different names such as nuclear bonding, chemical bonding, etc.
Preservation of self identity
If we somehow pick up a hydrogen atom from a sugar molecule and a hydrogen atom from a water molecule and compare both hydrogen atoms, then we would not notice any difference. The hydrogen atom coming from the sugar molecule would not be sweeter. It would not have any trace of any property of sugar. It would have only properties of hydrogen.

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Appendix
This is a very crude example. The message of this example gets clearer as we go to smaller particles. For visualizing the preservation of identity of a single Samaya one needs to consider the togetherness/ bonding of Pudgala Paramānu.
Bonding related statements change with time
Imagine you are wearing a gold ring and are having a key ring made of iron your hand. Suppose your gold ring comes in contact with the key ring with some pressure or friction. Due to this contact some electrons of gold and iron may get exchanged. Thus by this exchange an electron which was a constituent of gold may become a constituent of iron. Earlier, that electron belonging to gold could boast of being a part of gold and now it can feel sorry for being a constituent of iron. It may be noted that the electron got the status of gold due to bonding with the gold nucleus and the status of iron due to bonding with the nucleus of iron. Thus from this example it is clear that the status based on the bonding is very temporary. Sooner or later the next status of every entity in a bonding would be in variation with the present status.
For pleasure and pain also one can say the same, i.e., they are temporary and a change is inevitable. A rich may become poor and a poor may become rich. Both, boasting and worry are not beautiful. These are related with the movies of bonding. The status based on bonding is temporary.
The foregoing description is focused on the scientific aspects related with material particles. In case of material particles, one can describe many advantages and disadvantages of the processes related with bonding. Further, the narration of bonding in context with Jiva has its own significance, and we all are very much familiar with many details of pleasures and pains associated with bonding. Beyond the pleasures and pains of bonding, the talk of the concept of eternal beauty of each Samaya is very rare. Therefore, Ācārya Kundakunda has introduced this concept from the very beginning (Stanza 3) of this treatise.

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Appendix - 5
Anekanta and Naya of Adhyatma
The Jain philosophy considers relevant aspects of a thing or event through multiple view points. A popular term in Samskṛta is known as Anekānta which means multiple view points. We very well know that a single picture/blue print of a house drawn by an architect is not sufficient. The architect provides as many pictures as necessary so that a good engineer can understand all the necessary details of the house. A test of the completeness of the set of pictures drawn by the architect and the ability of the engineers can be as follows: A house constructed by a good engineer in city A and that constructed by another engineer in city B on the basis of the same set of blue prints of the house would be the exactly
same.
This example of house can further be employed to highlight another aspect of the Anekanta: A picture of the house from the south may show many windows and another picture of the same house taken from the east may not show even a single window. Thus different pictures of the same house may even appear contradictory. In the same way, in the spiritual world, descritpitons of the path of liberation, soul, Arahanta, etc., require many statements from various points of view. Out of many statements, one may appear to be in contradiction with another. For example, one view point can talk about the birth and death of a Jiva, and another view point may consider the same Jiva as eternal.
Here it is very important to note that if among the multiple views, any view is false then the whole Anekanta description would not be a true Anekänta (Samyak Anekanta), but it would become a false Anekänta (Mithya Anekänta). For example, if among multiple pictures given by a photographer, a picture of an already built house taken from the south shows three windows and if we do not find three windows when we visit that house then the set of pictures given by the photographer would be questionable.
There is a term 'Naya' in Samskṛta for the phrase 'view point'. In general, there can be many (say, infinite) Naya. In scriptures we find many kinds of Naya. For example, Umäsvāmī in TattvärthaSutra (Sütra 1.33) describes seven kinds of Naya. However, when we limit our attention to Adhyatma (spiritual knowledge or the knowledge concerned with soul) then we find two kinds of Naya:

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(i) Niścaya Naya (Real point of view).
(ii) Vyavahāra Naya (Relative point of view).
Gāthā 11 of Samayasara may be considered as a stanza that provides the definitions of these two Naya. In this Gāthā, the term 'Suddha Naya' has been used as a synonym of Niścaya Naya. We find many stanzas in Samayasara (e.g., Gāthā 7, 11, 14, 27, 48, 141, 272, 324, 353, 360, 414, etc.) where we can find various aspects of these Naya.
From a sacred scripture named Pancadhyāyi, we learn that Niścaya Naya is of one kind only. However, we find further classification of Niścaya Naya in various texts (e.g., Vṛahada Dravya Samgraha, Ālāpa Paddhati, Naya Cakra, etc.). Through various texts, we learn that Niścaya Naya is of two kinds: (a) Suddha Niścaya Naya and (b) Asuddha Niścaya Naya. Further, Śuddha Niścaya Naya is of three kinds: Parama Suddha Niścaya Naya, Sākṣāta Śuddha Niścaya Naya (it is also sometimes called as Suddha Niścaya Naya), and Ekadeśa Suddha Niścaya Naya. Thus in all we have four types of Niścaya Naya:
Parama Suddha Niścaya Naya (Perfectly pure real point of view). Sākṣāta Śuddha Niścaya Naya (Explicitly pure real point of view). Ekadeśa Suddha Niścaya Naya (Partially pure real point of view).
(i)
(ii)
(iii)
(iv)
Asuddha Niścaya Naya (Impure real point of view).
The Suddha Naya described in stanzas 6, 7, and 14 of Samayasara can be considered as Parama Suddha Niścaya Naya. There is timelessness in the Parama Śuddha Niścaya Naya. Or, the Parama Suddha Niścaya Naya considers the time independent pure Dravya. According to the Parama Suddha Niścaya Naya, the soul belonging to Lord Mahāvīra and the soul belonging to an ant are exactly the same. This Naya does not 'see' any difference or change in any soul with time. In technical terms, this Parama Suddha Niścaya Naya ignores time dependent states (Paryāya). Furhter, the Parama Suddha Niścaya Naya sees only uncombined, un-fragmented, and invariant soul (see stanzas 7, 14, and 15 of Samayasāra). It may also be noted that the Niścaya Naya of Pancādhyāyi corresponds to the Parama Suddha Niscaya Naya.
The remaining three kinds of Niscaya Naya takes into account time dependent states of soul. Aśuddha Niścaya Naya ignores the combination of soul with body, but does not ignore the presence of distortions (Vikāra) such as anger, arrogance, deception, greed, etc., associated with soul. Terms such as angry soul, Mithyādṛṣti soul, etc., exist in the dictionary of Asuddha Niścaya Naya.
Ekadeśa Suddha Niścaya Naya focuses on the partial purity of a soul. "The soul of an enlightened householder is a Samyagdṛști soul' - this is a statement of Ekadeśa Suddha Niścaya Naya. Sākṣāta Śuddha Niścaya Naya focuses on the

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total pure state of a soul (liberated). "The soul of a Siddha is pure'. This is a statement of Sākṣāta Suddha Niścaya Naya.
Broadly, Vyavahāra Naya is of two kinds: (a) Asadbhūta (b) Sadbhūta. Further, each is divided into two types: Upacarita and Anupacarita. Thus we have four kinds of Vyavahāra Naya: (a) Upacarita Asadbhūta Vyavahāra Naya. (b) Anupacarita Asadbhūta Vyavahāra Naya. (c) Upacarita Sadbhūta Vyavahāra Naya. (d) Anupacarita Sadbhūta Vyavahāra Naya.
'Sadbhūta' literally means that which exists. 'Asadbhūta' literally means that which does not exist. 'Upacarita' literally means 'so called'. 'Anupacarita' literally means that which is not Upacarita.
“This is my house. This is my son. This is my city.' All such statements are of Upacarita Asadbhūta Vyavahāra Naya. 'This is my body,' is a statement of Anupacarita Asadbhūta Vyavahāra Naya. 'I was angry. I am angry. I am greedy. I am the doer of anger.' Such statements are of Upacarita Sadbhūta Vyavahāra Naya.
Each soul is a single and sovereign unit which cannot be broken into parts. In true sense, it cannot be considered as a mixture of many attributes. But Anupacarita Sadbhūta Vyavahāra Naya sees an indivisible unit in terms of a number of fragments. For example, sometimes we say that soul has Jnāna, soul has Darśana, soul has Caritra (see stanza 7 of Samayasāra)... All such statements are the statements of Anupacarita Sadbhūta Vyavahāra Naya.
Question: You mentioned that Pancādhyāyi accepts only Parama Suddha Niscaya
Naya as Niscaya Naya. In such framework what would happen to the other three types of Niścaya Naya?
Answer: In the framework of Pancādhyāyī, the other three are considered as
Vyavahāra Naya. Question: You mentioned that Suddha Naya described in stanzas 7 and 11 of
Samayasāra is Parama Suddha Niścaya Naya. How do we know this? How to understand the difference among various nomenclatures?
Answer: To answer this question, we shall consider an example: My name is
Paras Mal Agrawal, but I am also called and addressed as Paras, Paras Agrawal, P. M. Agrawal, Mr. Agrawal, Dr. Agrawal, Prof. Agrawal, etc. Sometimes, a letter in the name of 'Mr. Agrawal' may belong to me and another letter in the same name ("Mr. Agrawal) may belong to my father. In such cases, we use other information and logic to identify the actual recipient

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of the letter. We do not discard any letter simply due to the name written in the short hand notations. We know our objective and we do our best to achieve that objective. In case of letters, our objective is to deliver the contents to the right person. In case of scriptures, the purpose of reading scriptures is to understand the truth with the objective of finding the correct path in one's own life. In the same way, we need to resolve any issue related with Naya by keeping in mind our objective.
Question: How to reconcile the diffe.ence among different view points?
Answer: To answer this question, here again, we shall consider an example: One
worldly being may say, 'My soul is the owner of the body.' Another worldly soul may say, 'My soul is not the owner of the body.' Who is right? They can argue for many years over this issue and may fail in resolving the issue. If they go to an impartial judge, then he would give his judgment on the basis of the definitions of 'my soul' and 'owner'. But there may be disagreement regarding the definitions. If they further go to a wise person then he would say, "Why are you fighting over words? What is the real issue? If you are interested in a claim for the compensation due to any damage to your physical body then there would be one type of answer, and if you are interested in the meditation to be free from tension then there would be another type of answer." Table A-3.1: Illustration of different kinds of Niscaya and
Vyavahāra Naya of Adhyātma
Description
Naya The soul of an ant and the soul of Lord Parama Suddha Mahāvīra are similar.
Niścaya Naya The soul of Lord Mahāvīra is pure.
Sākşāta Suddha Niscaya Naya The soul of an enlightened householder is Ekadeśa Suddha Niscaya a Samyagdssti soul.
Naya I want to get rid of anger from my angry soul. Aśuddha Niścaya Naya This is my house. This is my son.
Upacarita Asadbhūta This is my city.
Vyavahāra Naya This is my body.
Anupacarita Asadbhūta
Vyavahāra Naya My soul is a greedy soul.
Upacarita Sadbhūta
Vyavahāra Naya A soul has many attributes such as Jñāna, Anupacarita Sadbhūta Darśana, Caritra, ...
Vyavahāra Naya

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Appendix - 6
Doctrine of Karma
The spiritual science narrated by Jain Tirthamkara reveals that Kārmika laws are always followed. There is no lawlessness. Ācārya Amstacandra writes:
Sarvam sadaiva Niyatam Bhavati svakīya,
Karmodayanmaranajivitadukhasaukhyam.
(Samayasāra Kalaśa No.168) According to this stanza, always, each and every event - birth, death, pleasure, or pain - happens in accordance with our own Karma and as per definite Kārmika laws.
Jain preceptors also explain that one does not get any reward or punishment through any administrator or governor, but one gets the fruits of one's actions according to definite Kārmika laws. Just as the laws of physics are functional without any administrator, the Kārmika laws also continue to be functional without any manager. To a believer or a scholar, it may be a matter of great interest to learn about the Karma theory. In scriptures, ŞațaKhandāgama, Kaşāyapāhuda, Gommatasära, Tattvārthasūtra, commentaries of Tattvārthasūtra (TattvärthaşlokaVārtika, Tattvārtha-Rājavārtika, etc.), and commentaries of ŞațaKhandāgama (Dhawala, MahāDhawala, JayaDhawala), etc., the preceptors have described various aspects of the Karma theory. Based on these scriptures we shall attempt to present some essential aspects of the Karma theory.
Kārmika bondage
For learning about Kārmika bondage, we need to learn about Asrava and Bandha in more detail (see also annotations related with Gāthā-13). The actions of mind, body/speech are known as Asrava Tativa, as defined by Ācāryu Umāsvāmī in Tattvārthasūtra: 7
Kāyavāmgmanah karma Yogaḥ. Sa Āsravaḥ.
(Tattvārthasūtra: 6.1 and 6.2) It may be very useful to be familiar with some technical words. The Asrava Tattva has been classified in three ways: (1) Sāmparāyika Asrava and Iryāpatha Asrava, (2) Punya Asrava and Pāpa Asrava, (3) Bhāva Asrava and Dravya Asrava. For the present purpose, we consider the third one. The impure thoughts of a

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living being such as hatred, anger, greed, ..., are known as Bhāva Asrava, and the influx of material Kārmika particles into the soul region is known as Dravya Asrava. Technically, each material Kārmika particle is a Skandha, i.e., a combination of many Pudgala Paramānu. Kārmika particles are also known as Kārmika-dust or Kārmika-Varganā.
Depending on the nature of Bhāva Asrava and the attachment with those actions of mind/body/speech these Kārmika particles get bondeu with the soul (Bandha Tattva). These Kārmika particles stay together with the soul for some time (may be for a moment or millions of years). The Kārmika particles bonded with the soul function like the computer coded information that affects the destiny. These Kārmika particles go away from the soul after bringing the pleasant or painful circumstances at the appropriate time. Depending on the nature of the future actions, before bringing the pleasant or painful circumstances, some of these Kārmika particles may go away or may be substituted by another kind of Kārmika particles. For details one may refer to the scriptures such as Gommatasāra. In Tattvārthasūtra, Ācārya Umāsvāmī writes:
SakaṣāyātvājJīvaḥ karmaṇo YogyānPudgalānādatte sa bandhah. Praksti-sthityanubhāgaPradeśāstadvidhayah.
(Tattvārthasūtra: 8.2 and 8.3) According to these Sūtrā, a living being with Kasāya gets bonded with Kārmika particles. There are four aspects of bonding: (A) Prakrti (B) Pradeśa (C) Sthiti (D) Anubhāga. (A) Prakrti Bandha (Nature/quality of bonded Karma)
Let us consider an analogy. When we invest some money through a financial institution, then we decide the nature of instrument (gold bond, retirement fund, fix deposit, etc.). In the same way, we choose the nature of the bonded Karma. This selection depends on the nature of actions of the mind, body, and speech. The nature of bonded Karma can be placed into eight categories. Acārya Umāsvāmī writes: Ādyo jñānaDarśanāvarana Vedaniyamohanīyāyurnāmagotrāntarāyāḥ.
(Tattvārthasūtra: 8.4) This Sūtra gives names of the eight kinds of Karma: (1) Jñānāvaraṇīya (Knowledge obscuring Karma) [5).
Darśanāvaraṇīya (Perception obscuring Karma) [9].
Vedaniya (Feeling producing Karma) [2]. (4) Mohanīya (Deluding Karma) [28].
(2)

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(5)
(6)
(7)
(8)
Ayu (Life span in the four realms determining Karma) [4].
Nama (Physique determining Karma) [93].
Gotra (Status determining Karma) [2].
169
Antarāya (Hindrance causing Karma) [5].
Out of these, four are called Ghatiya Karma (obscuring Karma), and remaining are known as Aghātiyā Karma (Non-obscuring Karma). Karma which obscure strength of some attributes of the soul are known as obscuring Karma. These are Jñānāvaraṇīya, Darśanavaraṇīya, Mohaniya, and Antarāya. The remaining four Karma affect the physical body (and its association with external things), not the soul. These are known as non- obscuring. It may be noted in this regard that an Arahanta is free from all the four obscuring Karma and a Siddha is free from all the eight Karma.
In the above list of 8 Karma or 8 Prakṛti of Karma, the number written in the bracket at the end of every name gives the number of Uttara Prakṛti (subPrakṛti) of the related Karma. Thus there are 5 Uttara Prakṛti of Jnānāvaraṇīya Karma, 9 Uttara Prakṛti of Darśanāvaraṇīya, ..., 93 Uttara Prakṛti of Năma Karma, and 5 Uttara Prakṛti of Antarāya Karma. In all there are 148 Uttara Prakṛti.
(1) Jñānāvaraṇīya (Knowledge obscuring Karma): Due to the fruition (Udaya) of this Karma the knowing ability of the soul is reduced. In absence of this Karma the soul would have infinite knowledge.
(2) Darśanāvaraniya (Perception obscuring Karma): Due to the fruition (Udaya) of this Karma the perception ability of the soul is obscured. In absence of this Karma the soul would have infinite perception.
(3) Vedaniya (Feeling Karma): Due to the fruition (Udaya) of this Karma the feeling of pain and pleasure is produced. In absence of this Karma there would not be any sensual pain or pleasure. So long as physical body exists, this Karma also exists, and so long as this Karma exists, the pain and pleasure associated with the physical body may also exist (However, despite the Udaya of Vedaniya Karma, an Arahanta does not experience pain or pleasure due to the total destruction of Mohaniya Karma).
(4) Mohaniya (Deluding Karma): It is of two types: (i) Darśana Mohaniya (belief deluding) (ii) Caritra Mohaniya (conduct deluding). Due to the fruition (Udaya) of the Darśana Mohaniya Karma, the soul forgets the Self and believes in its I-ness with the associated body, mind, emotions, wealth, etc.
Due to the fruition (Udaya) of the Caritra Mohaniya Karma, the living being

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feels and seeks pleasure in fulfilling the needs of the physical body. In absence of this Mohanīya Karma, the soul experiences infinite bliss. Immediately after the complete destruction of the Mohanīya Karma, Jnānāvaraniya, Darśanāvaranīya, and Antarāya Karma also get entirely destroyed and the Arahanta state is attained by the soul. (5) Āyu (Life span in the four realms determining Karma): The fruition (Udaya) of this Karma is responsible for the life span in one of the four realms (Gati) of mundane existence [hell (Naraka), Tiryamca, human, and Deva]. The Tiryamca Gati includes five sensed animal life, and life with senses less than five, i.e., ant, mosquito, plant, etc. All celestial beings of four categories including heavenly Deva belong to Deva Gati. More about Deva Gati can be studied from Chapter 4 of Tattvārthasūtra. In absence of this Ayu Karma, there would not be any association of the soul with the physical body of any kind. (6) Nāma (Physique determining Karma): This Karma becomes instrumental in providing the physical body and its details such as the nature of organs, senses, skin, etc. For example, the difference in the color of the eyes of two persons is due to the difference in their Nāma Karma. In absence of this Karma, there would not be any association of the soul with any kind of physical body. (7) Gotra (Status determining Karma): The fruition (Udaya) of this Karma is instrumental in providing the quality of status of the family. In absence of this Karma, there would not be any high or low status.
(8) Antarāya (Hindrance causing Karma): Due to the fruition (Udaya) of this Karma, a living being experiences hindrances in pursuing charity, receiving gains, enjoying things and persons, and experiences a lack in vitality (spiritual). (B) Pradeśa Bandha (Quantity of the bonded Karma)
Let us take the same example: When we invest some money through a financial institution, then we not only choose the nature of the instruments, but we also choose the amount to be invested. At any instant, depending on the nature of the bonded Karma and the nature of the actions of mind, body, and speech, the quantity of the bonded Karma may vary. This selection of the quantity of the bonded Karma (Pradeśa Bandha) depends on the nature of actions of the mind, body, and speech. (C) Sthiti Bandha (Duration of the bonding)
Let us take the same example to understand this term: When we put money in a financial institution, for example, in the fix deposit scheme, then we also select the duration (maturity period). Similarly, the bonded Karma at the time of bonding gets bonded for a specified time period known as 'Sthiti'. This duration

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depends on the Prakrti of the Karma as well as on Kaşāya that is responsible for the bonding. There are some schemes of depositing the money in a financial institution under which the deposited money cannot be released for some time, and after completing that period it is continuously released in many installments. Thus there are two times: (i) when the release starts, and (ii) when the whole deposit gets released. In case of Karma also there are two types of times: (i) The time when the release starts. It is known as Abādhā time or Abādhā Kāla , and (ii) the time when the final installment is released. It is known as Sthiti.
(D) Anubhāga Bandha (Intensity of the bonding)
Let us take the same example to understand this term: When we put money in a financial institution, we also select the strength or magnitude of each kind of deposit. As mentioned above, each bonded Karma remains 'inert' or 'inactive' for some time. This time is known as Ābādhā time or Ābādhā Kāla. After this Ābādhā time, the bonded Karma starts giving the fruits in the form of adverse or pleasant circumstances. The intensity or strength of such adverse or pleasant situations depends on the Anubhāga aspect of the bonded Karma. The Anubhāga depends on the Kaşāya responsible for the bonding at the time of bonding.
Actions responsible for Kārmika bonding
We may like to learn about the actions which are responsible for Asraval bonding of different kinds of Karma. On the basis of the description provided by Ācārya Umāsvāmī in Tattvārthasūtra, we shall here discuss this point in brief.
(1) Jñānāvaranīya (Knowledge obscuring Karma): What causes its Āsrava/ bonding? Ācārya Umāsvāmī writes:
Tatpradoşa-nihnava-mātsaryāntarāyāsādanopaghātā jñāna-Darşanāvaranayoh.
(Tattvārthasūtra - 6.10) According to this Sütra the following six reasons lead to the Asrava of Jñānāvaranīya as well as Darśanāvaranīya Karma: (i) Pradosa: To criticize and focus on finding the faults.
(ii) Nihnava: To hide one's own knowledge with bad intentions.
(iii) Mätsarya: Not to impart knowledge and information with the intention of
blocking the academic and spiritual progress of other beings.
(iv) Antarāya: To interfere with or to create obstacles to the academic and
spiritual growth of oneself and other beings.

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(v) Āsādana: To attempt to block the truthful academic and spiritual message
of other beings.
(vi) Upaghāta: To attempt to destroy the truth by saying that it is false. (2) Darśanāvaraṇīya (Perception obscuring Karma):
What causes its Asrava/bonding? The answer is the same as given above for urānāvaranīya Karma. (3) Vedaniya (Feeling Karma): Ācārya Umāsvāmī writes: Dukha- śoka-tāpākrandana-vadha-paridevanā-nyātmaparo bhaya-sthānānyasadavedyasya.
(Tattvārthasūtra - 6.11) According to this Sūtra the following reasons lead to the Asrava of pain feeling (Asātā) Vedaniya Karma: (i) Suffering (Dukha): The experience/thought/feeling of misery. (ii) Sorrow (śoka): The experience/thought/feeling of sorrow or sadness. (iii) Agony (Tāpa): The experience/thought/feeling of agony (feeling bad about
our loss/insult). (iv) Crying (Akrandana): The actions/thought/feeling of weeping out loudly. (v) Injury (Vadha): The actions/thought/feeling of injury to oneself or others. (vi) Lamentation (Paridevana): Weeping out loudly to attract attention and
sympathy from others.
Ācārya Umāsvāmi further writes:
Bhuta-vratyanukampā dāna-sarāga-samyamādi-yogaḥ kṣāntihśauchamiti sadvedyasya.
(Tattvārthasūtra - 6.12) According to this Sūtra the following reasons lead to the Asrava of pleasure feeling (Sätā) Vedaniya Karma:
(i) Compassion (Anukampā): The experience/thought/ feeling of compassion
towards all beings. (ii) Compassion towards the spiritually advanced persons (Anukampā towards
Vrti): The experience/ thought feeling of compassion towards those who
are on the spiritual path of liberation with some renunciation and vows. (iii) Charity (Dāna): To gift food, medicine, education material, time, polite
and kind words, etc.

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(iv) Self-restraint with auspicious conduct (Sarāga Samyama): To limit the activities
of mind/body/speech so as to protect other living beings and to limit the
sensual desires and needs. (v) Other: After writing the self-restraint, in this Sūtra, 'Adi' has been written.
Ādi' means 'etc.' Here by ‘etc.' one may mean the prayer and other activities of mind, body, and speech meant for the spiritual progress of oneself and welfare of others. 'Yoga' written in the Sūtra means actions of body, speech,
and, mind related with all these virtues written here. (vi) Equanimity/forgiveness (Kşānti): The virtuous state of mind related with
equanimity and forgiveness. (vii) Purity (Saucha): The actions to pursue purity (reduction in the greed of
having more and more). (4) Mohanīya (Deluding Karma): Ācārya Umāsvāmī writes: Kevali-śruta-sangha-dharma-devāvarņavādo darśanamohasya.
(Tattvärthasūtra -6.13) According to this Sūtra, the distortion or attribution of faults to the following is responsible for the Asrava of Darśana Mohaniya Karma: (i) Omniscient souls (Arahanta and Siddha), (ii) scriptures, (iii) congregation of ascetics, (iv) Dharma, and (v) Deva (celestial beings). Ācārya Umāsvāmī further writes: Kaşāyodayāttīvrapariņāmaścāritramohusya.
(Tattvārthasūtra - 6.14) According to this Sūtra, the intense feeling/experience/ thought due to the fruition of Kaṣāya (anger, ego, deceit, greed) leads to the Asrava of Cāritra Mohanīya Karma. (5) Āyu (Life sp.in in the four realms determining Karma): Ācārya Umāsvāmi
writes:
Bahvārambha-parigrahtvam nārakasyāyuşaḥ.
(Tattvārthasūtra - 6.15)
Māyā tairyagyonasya.
(Tattvārthasūtra - 6.16)
Alpārambha-parigrahatvam mānusyasya.
(Tattvārthasūtra -6.17)
Svabhāvamārdavam ca.
(Tattvārthasūtra -6.18)

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Sarāgāsamyama-samyamāsamyamākāmanirjarābālatapāmsi devasya. Samyaktvam ca.
(Tattvārthasūtra - 6.20 and 6.21) According to these Sütrās, the Asrava of life-span in different realms is due to the following:
(i)
Hell: Excessive activities that disturb others and the self, and excessive possessions are responsible for the hell Gati in the next life.
1
.
(ii) firyamca: Deceitfulness becomes responsible for the Asrava of Tiryamca
Gati. (iii) Human being: Activities causing disturbance to others and oneself at low
level as well as possessions at low level become responsible for the Human Gati in the next life. A soft hearted nature also becomes the source of Asrava
of Human Gati. (iv) Deva Gati: The following are responsible for the Asrava of Deva Gati:
Self-restraint with auspicious conduct, minor vows, Akāma Nirjarā (to face difficult circumstances with patience), austerities and penance with ignorance, i.e., austerities and penance without true understanding of the soul and others. Further, Sūtra 6.21 reveals that a being with SamyagDarśana is also likely to have next life in Deva Gati (in the heaven). (For more details, Sūtra 6.19 of Tattvārthasūtra is also worth noting.)
(6) Nāma (Physique determining Karma): Acārya Umāsvāmī writes in Sūtra
6.22 and 6.23 that crooked activities of mind, body, and speech cause the Āsrava of the inauspicious-physique determining Karma. To motivate and inspire others to promote crooked activities also lead to the Asrava of the inauspicious physique determining Karma. The reverse of such actions lead to the Asrava of auspicious-physique determining Karma. Further, in Sūtra 6.24, Ācārya Umāsvāmī explains the actions/ thoughts/feelings that are responsible for the Asrava of physique of Tirthamkara. He narrates 16 causes. One of them is Vätsalyama which means unconditional love and affection for all living beings. It may also be noted that the first in this list of 16 causes is Darśana Visuddhi which in itself is different from SamyakDarsana
(right belief) but it requires the presence of SamyakDarsana. (7) Gotra (Status determining Karma): Ācārya Umāsvāmī writes in Sūtra 6.25
and 6.26 that if one condemns others or treats others with contempt and praises ownself then it leads to the Asrava of low status determining Karma, and the reverse (i.e., humility and concern for the respect of others) would be responsible for the high status determining Karma.

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(8) Antarāya (Hindrance causing Karma): Ācārya Umāsvāmi writes in Sūtra
6.27 that creation of the hindrance or obstacles in the development of others with ill will would lead to the Asrava of Antarāya Karma.
This description highlights that there is an automation in the effect of our actions through the natural Kārmika laws. One may try to reduce the Kārmika bonding by knowing the cause of bonding of each type of Karma. One should learn to assign I-ness with Jiva Tattva, not with Kārmika particles, and other Tattva.
Ten states of Karma
In addition to the details of the bondage given in the previous section, one needs to understand some more basics of Karma theory. Various complexities are grouped in the following 10 categories which are known as 10 states are 10 Karana.
(1) Bandha (Bondage) (2) Sattā (Existence) (3) Udaya ( Rise or fruition) (4) Udiraņā (Premature fruition) (5) Utkarşaņa (Upward push) (6) Apkarşaņa (Downward push) (7) Sankramana (Transformation) (8) Upśānta (Suppression)
Nidhatti (Inability to undergo modification or premature fruition, but
can undergo upward as well as downward push). (10) Nikācita (Inability to undergo modification, premature fruition,
upward, or downward push). The details of these may be read from the advanced scriptures such as Gommatasāra.
***

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Subject Index
Abaddhaspṛṣta, 22, 23, 25 abstinence, 60, 61, 117 Adharma, 44, 102, 143, 155, 156 AdhyatmaSthāna, 59, 60, 143 Adhyavasāna, 49, 52, 53, 54, 55, 143 affirmation, 46, 47
Ajñānī, 81, 98, 99, 101, 109, 110, 127, 128, 130, 131, 143
Akāśa, 44, 102, 144, 155, 156 Alimgaggahanam, 57, 143 Alokākāśa, 156
Amṛtacandra Acārya, 2, 4, 16, 18, 22, 23, 26, 33, 34, 37, 40, 41, 42, 44, 52, 62, 64, 76, 78, 91, 92, 94, 99, 103, 107, 108, 109, 111, 135, 139, 142, 144, 151, 159, 167 Anekanta, 31, 122, 143, 163 AnirdiştaSamsthānam, 57, 143 Antaraya, 143, 169, 170, 171, 175 AnubhāgaSthāna, 59, 60, 143 Aparyāpta, 69
Apramatta, 9, 10, 144
Arahanta, 34, 35, 36, 37, 40, 61, 88, 93, 144, 146, 149, 152, 153, 163, 169, 170, 173
Asrava, 19, 20, 72, 73, 74, 75, 76, 77, 79, 80, 100, 144, 167, 168, 171, 172, 173, 174, 175 Aṣṭāpāhuḍa, 56
Atmakhyāti, 2, 22, 33, 34, 37, 40, 41, 44, 52, 62, 64, 76, 78, 91, 92, 94, 101, 103, 106, 107, 135, 139, 142, 143, 144
attachment, (see Raga)
Avirati, 60, 116, 117, 144 Ayu, 144, 169, 170, 173 Bādara, 69
Bandha, 19, 20, 59, 144, 167, 168, 170, 171, 175
Bandha-Sthana, 59
belief, 2, 12, 13, 17, 26, 28, 30, 35, 50,
60, 67, 89, 90, 91, 92, 93, 95, 96, 114, 116, 117, 141, 142, 147, 148, 149, 169, 174
Bhāva Karma, 29, 41, 42, 52, 53, 60, 72, 73, 74, 81, 98, 99, 102, 110, 128, 144, 146
Bhoktṛtva, 87, 88, 89, 117, 118, 145 bias, 138, 140, 141, 142
bliss, 2, 20, 24, 26, 34, 53, 81, 139, 150, 152, 154, 170
bodily configuration, 58, 59, 148 calmness, 142
conduct, 2, 12, 13, 25, 26, 28, 34, 148, 149, 169, 173, 174
consciousness, 56 Darśanavaraniya, 108, 145, 168, 169, 170, 171, 172
delusion, 38, 43, 47, 60, 108, 146, 147 Dharmastikāya, 101, 102, 145 Dhawala, 167
doer-deed, 73, 81
Dravya, 4, 5, 20, 21, 29, 44, 51, 52, 56, 60, 68, 78, 79, 80, 81, 83, 86, 89, 91, 94, 98, 99, 102, 105, 108, 110, 111, 112, 115, 116, 121, 136, 143, 145, 146, 147, 148, 150, 151, 154, 155, 156, 157, 159, 164, 167, 168 dual-function, 88, 90 Dvesa, 1, 34, 38, 43, 58, 59, 60, 71, 98, 99, 108, 145, 147, 151, 152 Ekatva, 6, 7, 8, 10, 11, 30, 71, 87, 118, 145
Ekatva-Vibhakta, 6, 7, 8, 10, 11, 145 endure, (see Bhokṭrtva) enlightened, (see SamyagDrști) equanimity, 173
example
beautiful flowers, 4
car accident, 99 cashier, 31

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child throwing a stone, 96
Gommațasāra, 9, 167 compensation by Jñāni, 103 Gotra, 145, 169, 170, 174 cooking, 86, 89
Gunasthāna, 9, 10, 59, 116, 117, 118, credit card payment, 74
144, 145, 148 cricket game, 107
heaven, 6, 174 crystal and the light source, 44 hell, 170, 174 crystal on a banana leaf, 94, 95 ignorant, 28, 29, 34, 49, 61, 66, 72, 73, damage to body, 50
74, 81, 95, 98, 102, 103, 106, 109, development of tough glass, 97 110, 127, 130, 133, 139, 143 doctor performing a surgery, 104 I-ness, 30, 33, 47, 71, 169, 175 earning, 10
instrumental cause, 78, 85, 86, 89, 93, eating, 83
94, 95, 97, 105, 107, 108, 133, 135, effect of a king, 115
136, 137, 138, 143, 145, 170 electric appliances, 15
JayaDhawala, 167 examiner, 104
Jayasena Ācārya, 26, 78, 94, 96, 108, gold extraction, 21
120, 133, 150 income tax, 129
Jiva, 2, 3, 19, 21, 32, 34, 35, 44, 48, jewel and ornament, 13
49, 50, 51, 53, 54, 55, 56, 57, 58 Kārmika Bank, 129
59, 61, 63, 64, 65, 67, 68, 69, 70, lime and turmeric, 135
71, 80, 83, 85, 86, 91, 98, 99, 102, map of India, 21
113, 114, 115, 117, 118, 125, 126, medicine and cure, 84
132, 133, 134, 135, 136, 137, 138, milk-bottle, 17
145, 146, 147, 148, 155, 156, 157, one cannot make gold, 106
162, 163, 175 oranges and lemons, 21
JivaSthāna, 59, 61, 69, 146 owning the spouse?, 4
Jñānāvaranīya, 108, 113, 114, 121, peacock and mirror, 92
126, 133, 146, 168, 169, 170, 171, procession of a king, 54
172 production of hydroelectricity, 84 | Jñāni, 30, 31, 35, 41, 42, 44, 77, 80, punishment by a judge, 104
81, 82, 83, 98, 99, 100, 103, 104, sale deed document, 21
108, 110, 127, 128, 130, 131, 133, show performed by many boys, 112 134, 146 sugar shop keeper, 122
Kāla, 44, 102, 147, 155, 157, 171 sweet-yogurt/curd, 44
Kāraka, 78, 143, 146, 147, 149 transformation of gold, 122 Karma, 10, 19, 20, 23, 29, 39, 40, 41 traveler getting robbed, 65
42, 43, 45, 49, 52, 53, 56, 60, 61, two types of persons, 90, 147, 169 69, 70, 71, 72, 73, 74, 75, 76, 78, unqualified doctor, 128
80, 81, 82, 83, 85, 86, 87, 88, 98, war, 113, 114, 117
99, 108, 111, 113, 114, 115, 117, water molecule, 12
118, 119, 120, 121, 122, 125, 126, X-ray photograph, 23
127, 128, 132, 133, 135, 136, 137, yogurt (curd) formation, 112
138, 143, 144, 145, 146, 147, 148, forgiveness, 173
151, 167, 168, 169, 170, 171, 172, God, 2, 152, 153
173, 174, 175

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178
Subject Index
146
Kārmika bonding, 1, 50, 100, 101, 116, Aśuddha, 96, 136, 164, 166 143, 171, 175
Ekadeśa Suddha, 164, 166 Kārmika dust, 2, 20, 23, 24, 29, 43, 51, Parama Suddha, 164, 165
52, 60, 61, 96, 108, 133, 146, 150, Sākṣāta Suddha, 164, 166 158
Suddha, 96, 164 Kartstva, 87, 118, 147
Nitya Kartrtva, 107, 148 Kaşāya, 60, 61, 108, 116, 117, 132, Niyamasāra, 56
146, 147, 149, 168, 171, 173 Nokarma, 29, 49, 52, 53, 58, 59, 60, KaşāyaPāhura, 167
105, 108, 119, 120, 146, 148 knower, 9, 10, 12, 13, 28, 35, 38, 41, non-Aryan, 14. 44, 81, 103, 109, 110, 130, 133, Padārtha, 19 .
Pancāstikāya, 56 knowledge, 2, 8, 11, 12, 13, 15, 16, 18, Paryāpta, 69
19, 24, 25, 26, 28, 29, 30, 32, 33, | Paryāya, 47, 78, 79, 108, 140, 148, 40, 41, 43, 44, 46, 47, 60, 64, 73, 151, 164 75, 77, 79, 90, 91, 106, 108, 112, physics, 16, 158, 159, 160, 167 127, 130, 141, 142, 146, 148, 150, Pradeśa Bandha, 170 151, 155, 163, 169, 171
Prakrti Bandha, 168 liberation, 1, 2, 17, 19, 26, 27, 28, 34, Pramatta, 9, 10, 148
61, 67, 68, 126, 145, 148, 149, 150, Pratyākhyāna, 41, 148 152, 153, 163, 172
Pratyaya, 58, 59, 60, 116, 117, 118, Lokākāśa, 147, 150, 155, 156, 157
119, 148 Maha-Dhawala, 167
Pravacanasāra, 56 Mahāvīra Tirthamkara, 78, 164, 166 | psychologists, 46, 62, 79 MārganāSthāna, 59, 60, 147, 149 Pudgala Paramānu, 5, 83, 84, 112, metaphysics, 44, 56, 135, 154, 158
113, 148, 150, 154, 155, 157, 158, Mithyātva, 49, 60, 90, 91, 92, 117, 132, 160, 162, 168 143, 147
Rāga, 1, 34, 38, 43, 58, 59, 60, 62, 63, Mohaniya, 71, 147, 168, 169, 170, 173 71, 98, 99, 106, 108, 134, 135, 136, Moksa, 1, 19, 20, 21, 147
137, 138, 147, 148, 150, 151, 152, my-ness, 30, 33, 71, 77, 87
168 . Nāma, 69, 71, 148, 169, 170, 174 real point of view, (see Niscaya Naya) Naya, 9, 12, 13, 14, 36, 37, 99, 148, realization, 5, 6, 7, 9, 13, 16, 20, 21, 151, 163, 164, 165, 166
25, 28, 34, 44, 47, 50, 56, 61, 75, Nimiita, (see instrumental cause)
138, 139, 141, 142, 146, 150, 159 Nirjarā, 19, 20, 81, 148, 174
relative point of view, (see Vyavahāra Niscaya Naya, 12, 13, 14, 15, 16, 17, Naya)
18, 19, 21, 22, 23, 24, 25, 26, 27, Samaya, 2, 3, 4, 5, 8, 140, 141, 148, 28, 29, 30, 31, 35, 36, 37, 41, 42, 157, 159, 160, 162 45, 49, 50, 53, 62, 63, 65, 66, 71, Samayapāhuda, 1, 149 78, 83, 84, 86, 87, 90, 102, 113, Samayaprābhrta, 1 117, 118, 119, 122, 123, 137, 138, Samayasāra, 1, 8, 18, 137, 138, 139, 164
141, 142, 144, 149, 150, 157, 164, 165, 167

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Samhanana, 58, 59, 149
Upayoga, 32, 33, 43, 44, 47, 64, 90, Samklesa-Sthāna, 59, 61, 149
91, 92, 93, 94, 95, 96, 98, 101, 102, Samsthāna, 58, 59, 65, 149
105, 106, 107, 119, 125, 126, 127, Samvara, 19, 20, 149
128, 132, 151 Samyag Cāritra, 28, 148, 149
Varga, 59, 60 SamyagDarśana, 18, 19, 21, 28, 141, Vargaņā, 59, 60, 158, 168 142, 148, 149, 174
Vedanīya, 151, 168, 169, 172 Samyag Drști, 17, 18, 21, 61, 77, 149 virtue, 19, 115 Samyag Jñāna, 28, 141, 142, 148, 149 Visuddhi-S hãna, 59, 61
vowlessness, 60, 90, 91, 92, 93, 96, ŞațaKhandāgama, 167
116, 117, 132 science, 5, 7, 8, 12, 15, 22, 96, 97, 112, | Vyāpya-Vyāpaka Bhāva, 106, 151
122, 128, 142, 154, 157, 158, 159, Vyavahāra Naya, 12, 13, 14, 15, 16, 162, 167
17, 18, 22, 23, 24, 25, 26, 31, 36, scriptural knowledge, 1, 15, 25
37, 42, 44, 45, 50, 53, 54, 55, 62, sensual, 5, 6, 8, 9, 39, 50, 149, 169, 63, 65, 66, 67, 69, 70, 78, 84, 85, 173
88, 89, 96, 105, 106, 111, 113, 114, Siddha, 1, 2, 9, 20, 34, 40, 61, 67, 78, 115, 119, 122, 123, 128, 137, 138
81, 93, 145, 146, 149, 150, 152, Anupacarita Asadbhūta, 165, 166 153, 155, 165, 169, 173
Anupacarita Sadbhūta, 165, 166 sin, 12, 19, 53, 103
Upacarita Asadbhūta, 165, 166 skeletal structure, 58, 59
Upacarita Sadbhūta, 165, 166 soul-soiling emotions, (see Kaşāya) wrong belief, (see Mithyātva) Spardhaka, 59, 60, 150
Yoga, 59, 60, 90, 91, 92, 105, 106, 107, Śruta Kevali, 1, 15, 150
116, 117, 132, 151, 173 Śruta-Jñāna, 15, 16, 144, 150
Yoga-Sthāna, 59, 60 Stithi-Bandha-Sthāna, 59, 61 substance, (see Dravya) substantive cause, 85, 86, 94, 97, 133,
136, 137, 151 suffering, 8, 9, 77, 147 Sūksma, 69 Tapa, 20, 47, 150 Tātparyavrtti, 78, 94, 120, 133, 150 Tattva, 18, 19, 127, 132, 150, 167, 168,
175 Tattvārtha-Rājavärtika, 167 TattvārthaślokaVārtika, 167 three-gems, 27, 28, 148, 149 transcendence, 137, 138, 139, 140, 141 Udaya-Sthāna, 59, 60 universal, 70, 152, 153 Upādāna, (see substantive cause)

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Dr Paras Mal Agrawal (1946; Jawad MP India; M. Sc. (Physics), Ph.D.) served as Lecturer, Reader, and Professor in India (Bhilwara, Kota, Jhalawar, Ajmer, Ujjain), and as Visiting Professor, and Research Professional in USA. In USA he served for 16 years till September 2010 in Oklahoma State University, Stillwater OK. He has published more than four books and 70 research papers in the top-notch research journals (Journal of Chemical Physics, Physical Review B, Operations Research, etc.) in the field of Molecular Dynamics, Nano-Science, Chemical Physics, and Quantum Mechanics. From the early age, he used to enjoy studying philosophical and self improvement literature written by Jain, Vedic, Christian, and western authors. As regards Jainism, he extensively studied original texts of all the four branches (Anuyoga) of Jain scriptures, and published more than 100 articles, ten bookchapters, and two books. He is a popular speaker and is associated with various Universities and Jain organizations.

Page #217
Excellent literary work in the field of spirituality! I am amazed with the concise and user friendly work. Dr. Kirit Gosalia Author of English version of Primer of Jain Principles (Phoenix, USA) I have studied Jain religion for the last 20 years, rarely have I come across such an excellent piece of work, in English. Sheetal Vijen Shah Coaeuthor of English version of Chhaha Dhaalaa (London, UK) The subject of science of soul is discussed without prejudices of any type whatsoever. The subject matter is made simple and amenable to easy comprehension. Dr. Jayanti L. Jain Director, Center of Philosophical Sciences, Mangalayatan University, Aligarh UP This book will greatly benefit the readers interested in knowing about science of soul and those seeking peace and happiness in life through spiritual path. Dr. Narayan Lal Kachhara Author of Scientific Exploration of Jainology, Udaipur (Raj.) Kundakunda Jnanapitha 584, M.G. Road, INDORE (India) I.S.B.N. - 81-86933-47-6 Sugan/0930 212 55 94