Soul Science Part 02

Author(s): Parasmal Agrawal
Publisher: Kundakunda Gyanpith
Catalog link: https://jainqq.org/explore/034408/1

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SOUL SCIENCE
Samayasara by Jain Acarya Kundakunda
(Part-2)
(Stanzas 145-287)
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 (127-179 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 Ācārya 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 explanation of 143 stanzas of Samayasāra (stanza no. 145 to 287) using modern and scientific examples.

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SOUL SCIENCE
Samayasāra by Jain Ācārya Kundakunda
(Part-2)
(Stanzas 145-287)
English Translation and Annotations by
Dr. Paras Mal Agrawal
Kundakunda Jñānapītha 584, M.G. Road, Tukogunj, INDORE - 452001 INDIA

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Soul Science, Part-2
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. 81-86933-65-4
Edition
First 2018
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 - Payorite Print Media Pvt. Ltd.
Udaipur (Rajasthan)
Publisher-Kundakunda Jñānapītha
584, M.G. Road, Tukogunj, INDORE - 452001 INDIA 0731-2545421, 2545744 anupamjain3@rediffmail.com
(Note: For purchasing the book, one may contact the publisher by SMS, letter, or email)

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Publisher's note
After Tīrthamkara Mahāvīra and his chief disciple Gañadhara Gautama, the name of Ācārya Kundakunda is recited just before initiating any auspicious work by Digamber Jains. This is evident from the following popular verse which is recited:
Mamgalam Bhagavāna Vīro mamgalam Gautamo Gaṇī, Mamgalam Kundakundādyo Jaina dharmostu mamgalam.
Among all the scriptures written by Ācārya Kundakunda, Samayasāra is regarded as the best. Further, among all the available scriptures written by all the saints, Samayasāra is respected as the best scripture, in the spiritual area dealing with soul science, by the Jains. Samayasāra was written by Ācārya Kundakunda in Šaursenī Prāksta language. Its two commentaries in Samskrta - Ācārya Jayasena's Tātparyavṛtti and Ācārya Amstacandra's ĀtmaKhyāti – 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 Samayasāra in Hindi. The translations and commentaries written by these and other scholars and saints provide many valuable dimensions of spiritual science for contemplation and meditation for the persons knowing Indian languages.
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 past have come forward to translate Samayasāra in English. Ray Bahadur Shri J. L. Jaini initiated

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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-II has been published by Jain Vishva Bharati University, Ladnun. 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 flavour of the discussion and description provided by Acārya Jayasena and Acārya Amrtacandra. Some need to resolve the apparent contradiction between the facts mentioned by Ācārya 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 his book Soul Science (Part-1) published by us in 2014. It covered first 144 stanzas out of total 415 stanzas of Samayasāra.
We are happy to note that the book, Soul Science (Part-1), has been widely appreciated by scholars and readers all over the world. The book has also been recognized for a prestigious award, MuniBrahmagulal-Award, in 2014, by Shrutseva Nidhi Nyas, Firozabad (U.P.).
With painstaking efforts and enthusiasm, by now Professor Agrawal has completed the writing of translation and annotations of next 143 stanzas. These are being published in the form of this book - Soul Science: Samayasāra by Jain Ācārya Kundakunda, Part-2.
Dr. Agrawal is basically a physicist but he is equally interested in the spiritual aspects of life. As in Part-1, in this book also a reader would be able to see his interest, depth of understanding, and explanation with logical reasoning of a scientist cum teacher. The author has been in USA for more than 16 years as a scientist and visiting professor. One may note

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that the American experience of the author has also been valuable to this work in many ways.
This institute with its name as Kundakunda Jñānapīķha was formally founded on October 19, 1987, when the whole India was celebrating the 2000" birth year of Ācārya Kundakunda. It always feels glorified by having its association with Ācārya 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 Jñānapīțha as a member of Board of Directors (or as a member of the editorial board of its quarterly research journal, Arhat Vacana) since 1987. Therefore, by this scholarly work of international importance, this institute also feels glorified and we feel a great pleasure in publishing his work. 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 Sanjayji Kothari and his staff associated with the printing press - Payorite Print Media, Udaipur - 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 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 Principal, Govt. College Sanwer, Indore (M.P.)
& Executive Director, Kundakunda Jñānapītha, 584, M.G. Road, Indore (M. P.) anupamjain3@rediffmail.com

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Blessings from Acharya Shri Sunil Sagarji
डॉ. पारसमलजी अग्रवाल,
चतुर्थ पट्टाधीश आचार्य श्री सुनीलसागरजी का आशीर्वाद ।
आचार्य श्री कुंदकुंद और उनके समयसार के बिना जैन धर्म और भारतीय अध्यात्म अधूरा है । समयसार में मोक्षमार्ग के जिन रहस्यों को दिखाया गया है यदि उसका एक प्रतिशत भी अनुभव कर लिया जाये तो वर्तमान की सारी समस्याएँ, टेंशन, डिप्रेशन, बेरोजगारी, भुखमरी, आतंकवाद आदि खत्म हो जायेंगे ।
Soul Science में समयसार के जिन रहस्यों को आपने खोला है वह देखने लायक है। इसे सुन-सुनकर मन तृप्त ही नहीं होता है-ऐसी शैली है । समयसार पर हिन्दी और अंग्रेजी में कई टीकाएं हैं पर आचार्य अमृतचन्द और आचार्य जयसेन की प्राचीन टीकाओं का आधार लेकर जो आपने अंग्रेजी में लिखा है वह बेजोड़ और बेतोड़ है। गाथाओं का वैज्ञानिक स्पष्टीकरण गजब का है।
आचार्यश्री सुनीलसागरजी का पवित्र आशीर्वाद आपको और आपकी लेखनी को सदैव शक्ति और सुगंध देता रहेगा ।
उदयपुर 2.3.2018
गुरु आदेश से मुनि सम्बुद्धसागर

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Excerpts from the book 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, 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 Jīva (soul), a living being is a combination of Jīva (soul) and non-Jīva (non-soul).
(Taken from Introduction) Regarding a gold-mine, we are clear that the nature of the soil of a goldmine 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 the 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.
(Taken from Introduction) 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.
(Taken from Introduction) One may feed others, one may help others but in the heart one should understand that in reality he is not the doer of the helping actions. To have an inner attachment or ownership with such helping actions amounts to the wrong-belief-sin, and it comes in the category of possessiveness sin.
(Taken from annotations of stanzas 145-147)

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A soul with attachment gets bonded with Karma, and the detached one gets liberation. This has been preached by omniscient lords. Therefore, do not have attachment with Karma.
(Translation of stanza 150)
The understanding of not having any desire of earning auspicious Karma is likely to lead to the attainment of enlightenment, and the actions of an enlightened being are likely to increase the level of acts related with charity, welfare, kindness, non-violence, etc. in the world, which in turn are likely to result in the advancement of peace, love, and harmony in the world.
(Taken from annotations of stanzas 151-154)
A SamyagDrşti knows the actions of body and mind as the actions of the soul's close neighbor, not as his own (soul's) actions. He, as a soul, does not become the owner or doer of the actions of his body and mind.
(Taken from annotations of stanza 166)
In reality, the actions of non-souls are not the actions of the soul. But the ownership of the actions of non-souls wrongly accepted by the soul becomes an erroneous act of the soul.
(Taken from annotations of stanza 167)
The President seriously participates in making and executing the budget of the nation. But as a person he knows that any negative or positive balance of the national budget does not affect his personal bank account. In the same way, a SamyagDrşti person takes care of his personal finance and other aspects but at the same time he knows that any loss or gain of the money is not going to make his real-self (Self or soul) richer or poorer.
(Taken from annotations of stanzas 177-178)

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We know that by passing white light through a celluloid movie film the movie appears on the screen. We also know that the movie on the screen is not possible without the white light that passes through the film. However, on the top of all these we know that the celluloid film and the source of white light are separate and different. This analogy may be useful by taking the Upayoga of the soul as the white light, the celluloid film as physical body having memory-etc., and the movie screen as the vocal, mental and physical actions of the personality. We understand very well that the white light does not contain any recording of the fire, rain, train, fight, etc. appearing on the movie screen. In the same way, the Upayoga does not contain any memory, emotion, physical body, etc. .
(Taken from annotations of stanzas 181-183) Stanza 184 conveys a significant point that even an enlightened person may be under severe hardship due to fruition of the previously bonded Karma. However, an enlightened person has clear knowledge about the true nature of his Self even during the stressful circumstances. He has an understanding of the science-of-separation; he realizes that he is the soul which is separate from the difficulties associated with his physical body and emotions.
(Taken from annotations of stanzas 184-185) Question: If acts or thoughts of liking and disliking are different from the nature of the soul then why do these happen to living beings only? Why not to dead bodies? Answer: Let us take an example of a beautiful lake appearing blue (see Diagram-3). It is easy to check that the lake appears blue but its water is not blue. It can be verified by looking at the water taken out from the lake in a glass cup (see the inset in Diagram-3). On the basis of this observation, one can say that the color of the lake (blue) does not reveal the color of the water contained in the lake. One should accept the fact that water is not blue. Scientists know that the blue color of the lake is not possible without the water but they also know that the water is not

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blue. Even the bottom of the lake may not be blue. Physicists do not ask about the owner of the blue color of the lake. They are interested in knowing and exploring the reason of its blue appearance. They simply ask and answer, "Why does the water of the lake appear blue?"
(Taken from annotations of stanzas 198-200)
Scientists know that the dance, music, dialogues, etc. on the TV screen cannot appear without the electric power supply but the source of scenes and music from the TV is not the electric power supply. Scientists know that the 220 volt supply line does not possess such signals of dance, music, etc.
(Taken from annotations of stanzas 198-200)
The ego calls an achievement when someone acquires material prosperity and control over others, whereas the process of liberation starts with the acceptance of the truth. In the spiritual world, the acceptance of the truth as well as the true ownership of the soul is the most important achievement. The ownership over others and any desire of changing and controlling others go against the liberation.
(Taken from annotations of stanzas 203-204) In true sense, that which always stays with you is yours. Acarya Kundakunda is using this criterion to state that the Self is the possession of the Self. Further, it is well known that the physical body, house, jewelry, etc. do not stay with oneself forever. Therefore, a wise person, on the basis of this realization, does not consider house, jewelry, etc. as his possessions in the real sense.
(Taken from annotations of stanza 207)
An enlightened being does not commit any mistake of identifying others, such as physical body, as the Self. However, such an enlightened being as a person may have worldly liking and disliking. This stanza asserts that despite the presence of such liking and disliking, he as a soul remains unattached with these, i.e., he as a soul does not consider himself an owner of such liking and disliking.
(Taken from annotations of stanza 217)

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The ownership of the difficult circumstances frightens a person. The non-ownership or detachment may give a better perspective to respond to the situation.
(Taken from annotations of stanzas 218-219) Question: An enlightened person does not become the owner of his personality. After reading this point one question arises: Does it mean that a Jñānī would introduce himself as a soul while opening his bank account or while applying for a job? Answer: No, he is not expected to do so. Neither soul can be the doer of the job nor can open any bank account. Neither a soul can be hired nor is it hired by anyone. Therefore, for the job or bank account the relevant information regarding the person is required. A Jñānī knows himself as a soul and he also knows his role as a person. Even while a Jñānī is involved with his role of the person he is aware of his real identity (as a soul) which is eternal. Playing more than one role is not uncommon. Even in a non-spiritual context, the professionals such as collectors, judges, doctors do remember their personal identification beyond their professional titles even while they execute their professional tasks as collector/judge/doctor.
(Taken from annotations of stanzas 220-223) Some description is given by preceptors with a focus on the acts of the physical body and some description is given by the same preceptors with a focus on the soul. When a preceptor writes: “A householder Jñānī should carefully discharge his/her duty towards his/her parents, spouse, sons, daughters, family, office, nation, temple, teachers, saints, etc.," then the preceptor is describing the Jñānī as a person. When the same preceptor writes: “Even a householder Jñānī does not become the doer of any act of eating or earning or helping,” then the preceptor is describing the Jñānī as a soul.
(Taken from annotations of stanzas 220-223)

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If one is unable to visualize oneself (one's soul) as distinct, separate, and different from fear, desires, material possessions, etc. associated with the personality then he is not an enlightened person.
(Taken from annotations of stanza 228) It is well known that a healthy person has immunity which safeguards his physical body against sickness causing bacteria, virus, etc. This analogy may be applied in the spiritual area. An enlightened being is spiritually healthy and has the immunity that protects his spiritual health against all external alien aspects. This attribute of spiritual immunity protects him against external disturbances.
(Taken from annotations of stanzas 233-234) Regarding physical health, we also know that despite a good level of immunity, one may sometimes become sick. For example, one may get cold. But the body of a strong healthy person has inbuilt mechanism which helps him recover the health in a short time. In the same way, Ācārya Kundakunda in stanza 234 says that an enlightened being is capable of keeping oneself on the right spiritual path.
(Taken from annotations of stanzas 233-234) Just as a car needs not only accelerator but brakes also, in the same way one should have brakes also in one's notions regarding the limitations of results of helping others. After making sincere efforts, one should be able to accept the outcome that occurs in accordance with the arising Karma of the person concerned. Such an outcome may or may not be in agreement to our expectations, and may provide a point of research for the advancement in the future, but without recognizing the value of the arising Karma of the person, we are likely to end up in guilt, fear, frustration, ego, etc.
(Taken from annotations of stanzas 247-252) Just as various branches of natural science deal with basic facts, and various branches of engineering and medical sciences deal with their application; in the same way Dravyānuyoga of Jainology deals with the facts, and Caraņānuyoga of Jainology deals with their application. This scripture is to be considered as a scripture of Dravyānuyoga.
(Taken from annotations of stanzas 257-258)

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After reading two lines regarding the law of conservation of energy in the books of physics some persons may not be careful and may not make attempts to save the electricity. With this logic or apprehension the mention of the law of conservation of energy in the books of physics cannot be stopped.
(Taken from annotations of stanzas 257-258)
From stanzas 255 and 256 one can also learn to be fearless: One can learn that his life depends on his thoughts, feelings, and actions (present as well as past); others cannot harm, the harm happens in accordance with one's own present or past deeds (Karma).
(Taken from annotations of stanzas 262-265) These stanzas reveal that the external measures of the spiritual practices as described by the relative point of view can be achieved even by an Abhavya. The example of Abhavya highlights this point that if the realization of the soul as described by the real point of view does not happen then the liberation is impossible even though one can attain the peak of external conduct related to the physical body.
(Taken from annotations of stanzas 273-275) It is well known that the protection of six kinds of living beings is considered as the conduct from the relative point of view. If one goes deeper, one may have this view that the attitude of protecting six kinds of living beings is the conduct of the soul. Still deeper, one may say that the attitude of not disturbing anyone is the conduct of the soul. Still deeper, one may say that the act of relaxing of the soul in itself without any desire of disturbing others is the spiritual conduct. Still deeper, one may find that the conduct of the soul is to abide in the soul itself. In view of this depth, in stanza 277, Ācārya Kundakunda says that the real conduct of the soul is based on the soul only.
(Taken from annotations of stanzas 276-277) It may not be incorrect to assign the ownership even with the family, money, city, and country, from the relative point of view, with various

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‘ifs' and 'buts'. But in the real sense, the true ownership is that which continues forever. The real ownership as recognized by the real point of view does not change with time.
(Taken from annotations of stanzas 280-282) The Jain religion attaches high importance to non-violence and nontoxicity in accepting anything worth eating. Non-vegetarian food and eggs are not allowed. Even many vegetarian items such as onion, garlic, etc. are also forbidden. In scriptures, one may also find the concept of different expiry periods of different food items in different seasons. Thus the relative point of view takes care of health and physical non-violence in the best possible way.
(Taken from annotations of stanzas 286-287) We are soul, not the body. One gets pleasure, pain, birth, death as per one's own bonded Karma. For one's suffering, one's own deeds, not of others, are responsible. All events in one's life occur as per fruition of Karma bonded by oneself. The Kārmika bonding takes place mainly due to the false notion of identifying oneself as body and mind, the false notion of controlling others' destiny, and the false notion of being controlled by others.
(Taken from annotations of stanzas 286-287)
Remain always focused on the soul, remain always contented with the soul, and be totally saturated by this. The supreme bliss would happen to you.
(Taken from Appendix-8)

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CONTENTS
Blessings
VI
Excerpts from the book
VII
Foreword
XVI
Preface
XVIII
Acknowledgement
XXII
About transliteration, non-English terms, and stanzas
XXIV
Introduction
XXVII
Chapter 4. Virtue and Vice (Punya and Pāpa)
Chapter 5. Influx of Karma (Āsrava)
30
Chapter 6. Stoppage of influx of Karma (Samvara)
55
Chapter 7. Shedding of Karma (Nirjarā)
Chapter 8. Bonding of Karma (Bandha)
116
Appenendix-7. Five Sins
171
Appendix-8. Right Conduct
175
Subject index
181
Diagram-3
Diagram-4
160

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Foreword
The present volume, namely Soul Science Part II, is the continuation of earlier released Part I that presents Samayasāra (stanzas 1-144) by Jain Acārya Kundakunda together with annotations by Prof. Paras Mal Agrawal in English. This volume refers to stanzas 145-287 that covers the following important topics of Jain philosophy.
Chapter 4: Virtue and Vice (Punya and Pāpa) Chapter 5: Influx of Karma (Asrava) Chapter 6: Stoppage of influx of Karma (Samvara) Chapter 7: Shedding of Karma (Nirjarā) Chapter 8: Bonding of Karma (Bandha)
These topics have great significance as they categorize our activities as inauspicious (aśubha), auspicious (śubha) and pure (śuddha), and their resultant bondage with the soul. Ultimately there is inadequacy of both, inauspicious and auspicious, to attain bliss, true knowledge, and liberation of the soul from its worldly transmigration existence (Stanzas 145-148). The matter karmas bonded with the soul are inert as they are suppressed from action and hence do not matter to one with right vision. Activation/fructification of these inactive and bonded karmas produces impact/experience, but the one with right knowledge understands these as separate from his own nature and hence does not get further bondage. Such active karmas, like ripe fruits fall of the tree, also get separated from the soul after fructification.
Like a true teacher and in the tradition of Ācārya Kundakunda, Prof. Agrawal uses a number of real life examples to explain the minute difference in our activities which can be categorized as inauspicious, auspicious, and pure. Particularly, his use of examples of ordinary person's dealing with money and family matters to explain the philosophical cum spiritual message given by Ācārya Kundakunda is praiseworthy. Like Jain scriptures use Prāksta, common man's language,

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to bring home the doctrine, so does Prof. Agrawal use common man's English to enable lay practitioners understand the concepts.
I found this volume very interesting as it aroused more interest in me to go deeper in the subject and enhance my own understanding of auspicious and inauspicious activities resulting in bondage of meritorious and unmeritorious karmas, karmic influx, and bondage.
Prof. Agrawal had been associated with International School for Jain Schools as faculty member to teach soul and karma doctrines to overseas scholars. I always found him to be a serious dedicated practitioner cum inquisitive, truly imbibing the techniques indicated in Jain concept of Svādhyāya (self-study), for his own learning as well as teaching others. I wish Prof. Agrawal all the best in his untiring efforts to present this valuable scripture of Digambar Jains to English speaking audience.
Dr. Shugan C Jain
Chairman International School for Jain Studies D 28 Panchsheel Enclave, New Delhi 110017

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Preface Before the beginning of any auspicious task the following verse is recited by Digamber Jains. Even on wedding cards many devotees print this verse.
Mangalam Bhagawan Viro , Mangalam Gautamo Gani. Mangalam Kundakundadyo , Jain Dharmostu Mangalam.
This verse says that Tirthankar Mahavir, Ganadhar Gautam and Acharya Kundakund are auspicious. In this verse, recitation of the name of Acharya Kundakund just next to Lord Mahavir and his chief disciple Gautam reveals a lot about the status of Acharya Kundakund in the eyes of modern and ancient saints, scholars, and common people of Digamber Jain community. In this regard, it would also be appropriate to mention that in Jain temples on almost every Digamber Jain idol (Jin Pratima) having engraved details of its establishment, one would find the citation that this idol belongs to the tradition of Acharya Kundakund.
Amongst about 84 scriptures of Acharya Kundakund, today we possess a very few, and among all his scriptures five are considered as the-five-supreme-scriptures. Names of these five are: Pravachansaar, Niyamsaar, Panchastikaya Sangrah, Ashtapahud, and Samayasaar. It may be appropriate here to introduce these scriptures in brief:
Pravachansaar - It describes the source, function, nature, and holiness of omniscience, objects of the cosmos, helplessness and hopelessness of worldly pleasures, virtuous deeds, bliss, and the humble inspiration to be a decent monk.
Niyamsaar – This scripture is especially written for self-inspiration. It contains splendid blend of internal and external nature of monks. Six essentials (Aavashyak), deep meditation (ParamSamadhi), the supreme devotion (ParamBhakti), etc. have been elaborated from the real point of view (Nishchay Naya). In the end, Acharya Kundkund describes the knowing nature of omniscient Lords from the real as well as relative point of view.

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Panchastikaya Sangraha - This scripture covers five Astikaya - soul, matter (Pudgal), Dharm, Adharm, and space (Aakash); six Dravya - Kaal (time) and five Astikaya; and nine Tattva - soul, non-soul, virtue, vice or sin, Aasrav (influx of Karma), Samvar (stoppage of influx of Karma), Nirjaraa (partial shedding of previously bonded Karma), Bandha (bondage of Karma), and Moksha (liberation or complete shedding of all Karma) - in very simple manner. In the end, Acharya Kundakund describes the path of liberation from the real as well as relative point of view.
Ashtapaahuda - As its name indicates, this scripture has eight chapters. It describes essential philosophy and provisions which are helpful in maintaining internal and external conduct of a monk. Thus it provides guidelines to every monk as well as to Acharya (the head of a group of monks) to maintain internal as well as external discipline. This scripture has proved very much helpful in preventing the monks going away from the path of non-attachment.
Samayasaar - This is the most outstanding scripture. The objective of this scripture is to show pure soul. In stanza 5, Acharya Kundakund explicitly mentions that in this scripture he is going to show the indivisible soul separate and distinct from others. Oneness with the pure soul leads one to the way to liberation. The first commentary of Samaysaar in Sanskrit entitled Aatmakhyati was written by Acharya Amritchandra who walked on this earth nearly 1000 years before us and 1000 years after Acharya Kundakund. Nearly 300 years after Acharya Amritchandra, the next commentary entitled Tatparyavratti was written by Acharya Jayasen, again in Sanskrit. One may find the translation of Samayasaar in many Indian languages. Samayasaar means the soul in essence. In Kalash 244 of Aatmakhyati, Acharya Amritchandra writes, 'Na Khalu Samaysaarat uttaram Kinchit Asti.' [Meaning: In reality, nothing is greater than Samaysaar, i.e., Samaysaar is the best.]
It would be worthwhile to have a glimpse of different scriptures of Acharya Kundakund through some original stanzas together with their meanings:

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जो जाणदि अरहंतं दव्वत्तगुणत्तपज्जयत्तेहिं। सो जाणदि अप्पाणं मोहो खलु जादि तस्स लयं ।।
(Pravachansaar - 80)
Meaning: By understanding omniscient lord (Arahant) from three perspectives - soul substance of the Lord, attributes of the Lord, and past, present, and future states of the Lord - one understands the Self that leads to the destruction of delusion.
णियमेण य जं कज्जं तं नियमं णाणदंसणचरित्तं । विवरीयपरिहरत्थं भणिदं खलु सारमिदि वयणं ।।
(Niyamsaar -3)
Meaning: Niyam is that which is worth doing. NiyamSaar means only relevant and useful Niyam. Therefore, NiyamSaar means right belief, right knowledge, and right conduct.
उप्पत्ती व विणासो दव्वस्स य णत्थि अत्थि सब्भावो । विगमुप्पादधुवत्तं करेंति तस्सेव पज्जाया । ।
(Panchastikaya Sangraha – 11)
Meaning: A substance (Dravya) is neither created nor destroyed. Its states undergo creation and destruction together with sustainment of the substance (Dravya).
In Ashtapahud, 5th and 6th stanzas of SheelPahuda reveal the following:
गाणं चरित्तहीणं लिंगग्गहणं च दंसणविहूणं । संजमहीणो य तवो जइ चरइ णिरत्थयं सव्व ।। गाणं चरित्तसुद्धं लिंगग्गहणं च दंसणविसुद्धं । संजमसहिदो य तवो थोओ वि महाफलो होइ ।।
(Sheelpaahuda - 5 and 6)
Meaning: Without right conduct spiritual knowledge is meaningless, without right belief external conduct and marks of religious development are meaningless, and without self discipline and nonviolence penance is meaningless. Spiritual knowledge with right conduct, external conduct and marks of religious development with right belief, and penance with self discipline and non-violence (Sanyam), all these

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even in small amount, are very much fruitful.
अरसमरूवमगंधं अव्वत्तं चेदणागुणमसदं । जाण अलिंगग्गहणं जीवमणिद्दिट्ठसंठाणं ।।
(Samayasaar - 49) Meaning: Soul is tasteless, invisible, odorless, without sound, imperceptible to sensory organs, without any definite shape, with consciousness attribute, and realizable not by any mark or symbol.
Professor Paras Mal Ji Agrawal has been devoting his time in writing translation and annotations of Samayasaar in English for the last many years. The first part of his work has been published in 2014 as a book entitled Soul Science (Part-1). It covers 144 stanzas out of total 415 stanzas. When that book came to my hands, I turned over a few pages, and felt extremely delighted. I liked it so much that I devoted a major portion of my time to that book and completed the first round of reading in less than two weeks. I became excited to receive the next part.
I am thankful to Dr. Agrawal for sending to me the manuscript of Part-2 for my feedback. I am again very much impressed. I find that as in Part-1, here also he focused on the subject matter in an extraordinary way. His scientific and logical approach is neither traditional nor monotonous. The presentation is nicely tuned to the demand of the present scientific age. He explains the contents in minimum possible words in a simple way without reducing the philosophical depth. By adding heart touching examples related to day-to-day life as well as science he has really added charm in the philosophical description that otherwise appears dry to many. I believe that a reader wishing to understand the hard core concepts of Jain philosophy will surely satiate his hunger here, and would move ahead in the direction of enlightenment.
Sachin Jain Teerthdham Mangalayatan Sasani (Aligarh) UP 204216

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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 Samayasāra through the examples of modern science. Ācārya Sunil Sagarji encouraged me to deliver many talks on Samayasāra in his Sangh; the interest of Muni Shri Sambuddha Sagarji and Muni Shri Shrutansh Sagarji of his Sangh in reading and listening annotations of many stanzas from Soul Science has been a rewarding experience to me; and their feedback has been very much helpful in improving the manuscript. Dr Hukam Chandji Bharill motivated me to translate Samayasāra in English and provided the soft copy of his book to let me extract original stanzas of Acārya Kundakunda typed in Devanagari. I would also like to express my indebtedness to my father (late) Shri Bhanwarlalji Agrawal who taught me basics of Samskrta and Jainology besides other worldly lessons. In this regard, I also acknowledge the encouragement provided by Shri Pawanji Jain (Mangalayatan). I have no words to express my indebtedness to these personalities.
I acknowledge the detailed feedbacks from my friends: Br. Hemachandji Jain 'Hem' (Devalali), Pandit Sachinji Shastri (Mangalayatan), Dr. Kirit Gosaliya (Phoenix), and Dr. N. L. Kachhara (Udaipur). They devoted a lot of their valuable time in reading the whole manuscript very thoroughly and provided their comments and suggestions. Without their feedbacks the quality of the work would have been different. In this regard, I also remember the importance of feedback from Dr. Prem Suman Jain (Udaipur), Dr. Shugan C. Jain (New Delhi), and Dr. Anupam Jain (Indore). In addition to providing the valuable suggestions, Dr. Shugan C. Jain has been kind enough to write the 'Foreword', and Pandit Sachinji Shastri Jain has encouraged me by providing the ‘Preface to be included in this work. My hearty thanks to these friends for all they have done in the completion of this book.

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I also express my thankfulness to my close ones. Dr. Jayanti Lal Jain (Mangalayatan University), Dr. Veer Sagar Jain (Delhi), Dr. Jinendra Kumar Jain (Udaipur), Dr. S. L. Godawat (Udaipur), Shri Vimalji Jain (Udaipur), Mrs. Sheetal Vijen Shah (London), Shri I.S. Jain (Mumbai) and my family members (Manak Lal, Mahesh Kumarji, Nirmal Kumar, Kavita, Vishal, and Prateek) have been nice enough to go through the manuscript during different phases of its development and have provided encouragement and feedback that helped me a lot. My wife, Mrs. Pushpa Agrawal, encouraged and supported 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.
While expressing my thankfulness, I cannot forget the names of Dr AjitKumar Singhji Kasliwal, his father (late) Shri DevKumar Singhji Kasliwal and Kundakunda Jñānapīṭha (Indore) who have been instrumental in encouraging me to learn and spread the tenets of Jain philosophy in the past 30 years. I am also thankful to Kundakunda Jñānapīṭha (Indore) as well as its Executive Director, Dr. Anupam Jain, and his associates for the publication of this work. At this point, I am also happy to express my admiration for Shri Sanajayji Kothari and his team including Shri Dinesh Prajapat for printing this work in very efficient way.
Udaipur September 5, 2018
Paras Mal Agrawal
11 Bherava Dham Colony, Hiran Magri Sector 3, UDAIPUR (Rajasthan) INDIA parasagrawal@hotmail.com

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About transliteration, non-English terms, and stanzas
(1) In this work, the original stanzas of Samayasara written by Acarya Kundakunda have been first presented in the Devanagari script. Then their transliteration in English (in italics) has been written. Next, Samskṛta version of the stanzas in the Devanagari script provided by Acarya Amṛtacandra has been included.
(2) This book is the second part of the set of the three books on Soul Science (the third part is yet to be published). To avoid any confusion, the first Appendix in this book has been assigned number 7, as Appendix-1 to Appendix-6 have been included in Part-1. For assigning numbers to Diagrams and Chapters also the same criterion has been employed.
(3) There are many new terms of Samskṛta/Hindi for which exact English words are not available. In the interest of accuracy, many Samskṛta/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 in Part-1 of this series of books entitled Soul Science. 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 Samskṛta and Hindi terms have also been used.
(4) 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 'Bhava'. 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

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form. Similarly, whenever any confusion does not arise, many more Samskyta 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, Guņa, Indriya, Jina, Jīva, Jñānī, Kalasa, Karma, Kaşāya, Kāraka, Kevalī, Mithyādịşti, Naya, Nokarma, Paramāņu, Paramesthi, Paryāya, Pratyaya, Pudgala, Samaya, SamyagDrşti, Samyag Jñānī, sādhu, Sthāna, Siddha, Skandha, Spardhaka, Tattva, Tīrthamkara, Upādhyāya, Varga, Vargaņā,
Vikalpa, Yoga. (5) "Karma' word of Samskrta is a well known English word also.
However, the word Karma' used here is a technical word of Jain 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 Samskýta 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 (Appendix-1). (6) For the purpose of transliteration, the diacritical marks shown in the
following table have been employed.

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Diacritical Marks
Yox @
@ al
If
(0)
(gh)
(c)
(ch)
|
ñ)
(t)
(th)
(d)
(dh)
(ph)
(v)
श् (6)
3rar (m) See the note
विसर्ग
Note: In addition to the usual diacritical mark m for an Anusvāra, alternative marks - n, ñ, n, n, and m - have also been used, in view of the pronunciation by scholars. Further, if the last letter is 'm' in the transliteration of any word of any stanza written in this book, then that ‘m' is to be understood as the transliteration of the Anusvāra.

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Introduction
मंगलं भगवान् वीरो, मंगलं गौतमो गणी । मंगलं कुन्दकुन्दाद्यो, जैन धर्मोऽस्तु मंगलं । ।
XXVII
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 Gaṇadhara, and Acārya Kundakunda, etc., are auspicious. This shows the auspicious significance of Acārya Kundakunda's name which is enumerated next only to that of Lord Mahāvīra and his chief disciple Gautama Ganadhara. The level of reverence of Acarya Kundakunda can also be seen from the fact that Acārya Vidyanandji [1], Aryika Gyanmati Mataji [2], and many saints and scholars have written titles like 'Bhagavana' 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 Samayasara is considered as his most valuable scripture.
Samayasara and its importance
Acārya Kundakunda's Samayasara has been a scripture of immense interest to a large number of eminent scholars and saints including Acārya Amṛtacandra (10th century), Acārya Jayasena (12-13th century), Pt. Rajmallaji (16th century), Pandit Banarasidasji (16th century), Pandit Todarmalji (18th century), Pandit 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 Samayasara have been published [1-12].
Acārya Vidyasagarji [3] writes that every stanza of Samayasara is filled with nectar and nectar, and he drank and drank this nectar through

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his spiritual teacher Acarya Shri Gyansagarji. It resulted into an unprecedented Self realization. In his words, “जिसकी (समयसार की) प्रत्येक गाथा में अमृत ही अमृत भरा है और मैं पीता ही गया! पीता ही गया !! माँ के 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 essence of hundreds of thousands of scriptures; it is a pillar of Jainology; to a seeker it is a desire-fulfillingcow (Kamadhenu)... In his words, "
H
आगम है। लाखों शास्त्रों का सार इसमें है; जैन शासन का यह स्तम्भ है; साधक की यह कामधेनु है ...” [4, 5] He was so much impressed with this scripture that he gave 19 rounds of discourses [4] on Samayasara, 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 Acarya Kundakunada.
Acārya Mahaprajna, a well known Acarya from Svetamber Terapanth tradition very nicely summarizes the significance of Acārya Kundakunda and his Samayasara. He writes, "Jainism is seasoned with a mature tradition of metaphysics and spirituality. The name of Acarya Kundakunda shines like a resplendent constellation in the sky of this tradition. He was an author of many treatises, one of which is Samayasara, which is the most outstanding one in the field of spirituality. It is replete with many mystical ideas and many thoughts worth contemplation." [9(a)].
Muni Mahendra Kumarji in the preface of his book entitled "Acārya Kundakunda's Samayasara" 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. Acārya Kundakunda's Samayasara can be considered as one of the most important of such treatises, as far as the Jain authors are concerned. It has the same value in Jain tradition as the treatises/scriptures like Brahma

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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 coming to 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, 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 Jīva (soul), a living being is a combination of Jīva (soul) and non-Jīva (non-soul) (let us call this as concept-1).
Regarding a gold-mine, we are 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 the 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

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three, concept-3 encompasses concept-2 as well as concept-1. In treatise Samayasāra, Acārya Kundakunda has attempted to focus on concept-2 and concept-3. The literal meaning of Samayasara 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 Samayasara 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. At some places, Acārya Kundakunda has attempted to answer such questions (e.g., see stanza 206), however, in this scripture the main focus of Acarya Kundakunda is on the soul science, not on the soul engineering. Therefore, in this treatise we find more detailed answers regarding questions such as what can be done and what cannot be done by the soul, and what the soul is and what the soul is not. 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 Samayasara 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.
Those who are interested in the contemporary motivational speakers and authors such as Wayne Dyer [13], Deepak Chopra [14], Eckhart Tolle [15], Gary Zukav [16], Louise Hay [17], Caroline Myss [18], David Burns [19], 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 Samayasara leads to the clarity of his/her vision to such an extent that his/her worldly

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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 Samayasara does not become a victim of depression.
By formal training I am a physicist, but based on my studies and interest in Samayasara in the past 45 years, I felt an urge of writing such a book. The previous book, Soul Science (Part-1) [20], as well as 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 Acārya Amṛtacandra, Acārya 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 Tattvārthasutra [21], Ratnakaranda Śrāvakācāra [22], Gommaṭasāra [23] etc., and various scriptures written by Acarya Kundakunda [24]. 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 in Part-1 [20]. Some basic knowledge of six kinds of substances, eight types of Karma, Anekanta, Arahanta, Siddha, five kinds of sins, right conduct, 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 (Gāthā) 13. For the benefit of those who are interested in the original text, the original stanzas of Acarya Kundakunda in Prākṛta, their English transliteration with diacritical marks, and the Samskṛta version provided by Acarya Amṛtacandra have also been included.
In 2014, the first 144 stanzas have been published in the book Soul Science (Part-1) [20]. Now the next 143 stanzas are being covered
-

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in this book - Soul Science (Part-2). Hopefully, very soon it would be possible to complete the writing of the remaining 128 stanzas of this treatise - Samayasāra.
In stanza 5, Ācārya Kundakunda writes तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण। जदि दाएज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्वं ।।५।
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 Ācārya 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
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).
Ācārya Kundakunda's Samayasāra, commentary in Hindi by Ācārya Gyansagaraji with translation of stanzas in Hindi-verses by Ācārya Vidyasagaraji (Shri Digamber Jain Seva Samiti and Sakal Digamber Jain Samaj, Ajmer, 1994).
Pravacana Ratnakara, Part 1 to 11, Lectures delivered by Shri Kanji Swami on Samayasāra; translated by Pt. Ratan Chandji Bharill in Hindi (Pandit Todarmal Smarak Trust, Jaipur, 1981).
Ācārya Kundakunda's Samayasāra, commentary in Gujarati by Himmatlal Jethalal Shah and its Hindi translation by Pandit Parmesthidasji, (Shri Digamber Jain Swadhya Mandir, Songarh, Gujarat, 1974).
6.
(a) Ācārya Kundakunda's Samayasāra, Commentary in Hindi by Pandit Dr. Hukam Chandji Bharill (Pandit Todarmal Sarvodaya Trust, Jaipur, 2007)

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(b) Samayasāra Anushilan, Commentary in Hindi by Pandit Dr. Hukam Chandji Bharill (Pandit Todarmal Smarak Trust, Jaipur, 1995).
7.
Acārya Kundakunda's Samayasāra, Edited by Pandit Hemchandji Jain 'Hem', (Paras Mulchand Chatar Chritable Trust, Kota, 2010).
Acārya Kundakunda's Samayasāra, Edited by Pandit Pannalalji Jain (Shri Paramshrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agaas, Gujarat, 1997).
Ācārya Kundakunda's Samayasāra, Annotations 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, Edited and translated in English by Professor A. Chakravarti (Bharatiya Jnanpith, New Delhi, 1989).
11.
Ācārya 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)
12.
Samayasāra: 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 Samayasara:
"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

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below may be highly benefited by Samayasāra:
"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. e.g., see: The Seat of the Soul, Gary Zukav, (Simon & Schuster, N.Y., 1990). A person who is
interested in this reference with contents such as given below may be highly benefited by Samayasāra:
"Spiritual psychology allows the personality to detach itself from the illusion and, therefore, to see it from a knowledgeable perspective, to see it in action. Just as, for example, an intelligence with a knowledge of modern medicine would be able to live among the populations of Europe during the time of the bubonic plague and not be affected by it, a personality with knowledge of the illusion and how it works is able to live within it and not be affected by it.”
(Taken from Chapter 14, p. 207)
17. e.g., see: You Can Heal Your Life, Louise L. Hay, (Hay House, Santa Monica, CA, USA, 1984).
A person who is interested in this reference with contents such as given below may be highly benefited by Samayasāra:
"I believe that we choose our parents. Each one of us decides to incarnate upon this planet at particular points in time and space. We have chosen to come here to learn a particular lesson that will advance us upon our spiritual, evolutionary pathway. We choose our sex, our color, our country, and then we look around for the particular set of parents who will mirror the pattern we are bringing in to work on in this lifetime."
(Taken from Chapter 1, p.10)
18. e.g., see: Anatomy of the Spirit, Caroline Myss, (Three River Press, N.Y., 1996). A person who
is interested in this reference with contents such as given below may be highly benefited by Samayasāra:
"Again and again I have witnessed that healing is a matter of becoming conscious - not of the illness but of a life-force that the person has never before embraced.”
(Taken from Chapter 6, page 246)
19. e.g., see: Feeling Good, David D. Burns, (Signet, New York, 1981). A person who is interested
in this reference with contents such as given below may be highly benefited by Samayasāra:
"Acknowledge that everyone has one "unit of worth" from the time they are born until the time they die. As an infant you may achieve very little, and yet you are still precious and

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20.
(Taken from chapter IV, p. 302)
Soul Science (Part-1), Annotations and translation of stanzas 1-144 of Samayasara in English by Paras Mal Agrawal (Kundakunda Jñanapīṭha, Indore, 2014).
Tattvärthasutra, Acarya Umäsvāmī.
Ratnakaranda Śrāvakācāra, Acārya Samantabhadra.
23. Gommaṭasāra (a) Jīvakanda (b) Karmakanda, Acārya Nemicandra.
(a) Pravacansara (b) Niyamasara (c) Pancästikäya (d) Aṣṭapāhuda, Acarya Kundakunda.
21.
22.
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24.
worthwhile. And when you are old or ill, relaxed or asleep, or just doing "nothing," you still have "worth." Your "unit of worth" can't be measured and can never change, and it is the same for everyone."

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कम्ममसुहं कुसीलं सुहकम्मं चावि जाणह सुसीलं । कह तं होदि सुसीलं जं संसारं पवेसेदि ।। 145।। सोवण्णिय पि णियलं बंधदि कालायसं पि जह पुरिसं । बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं ।। 146।। तम्हा दु कुसीलेहि य राग मा कुणह मा व संसग्ग। साहीणो हि विणासो कुसीलसंसग्गरायेण ।।147।। Kammamasuham kusīlam suhakammam cāvi jāņah susīlam. Kaha tam hodi susīlam jam samsāram pavesedi. ||145||| Sovanniyam pi niyalam bandhadi kālāyasam pi jaha purisam. Bandhadi evam jīvam suhamasuham vā kadam kammam.||146|| Tamhā du kusīlehi ya rāgam mā kuņaha mā va samsaggam Sāhino hi vināso kusilasamsaggarāyena. ||147|| कर्म अशुभं कुशीलं शुभकर्म चापि जानीथ सुशीलम् । कथं तद्भवति सुशीलं यत्संसारं प्रवेशयति ।। 145।। सौवर्णिकमपि निगलं बध्नाति कालायसमपि यथा पुरुषम् । बध्नात्येवं जीवं शुभमशुभं वा कृतं कर्म ।। 146।। तस्मात्तु कुशीलाभ्यां च रागं मा कुरुत मा वा संसर्गम् । स्वाधीनो हि विनाश:कुशीलसंसर्गरागेण ।। 147।।
It is [commonly] known that a non-virtuous deed (Karma) is a bad conduct and a virtuous deed (Karma) is a good conduct. [But] how can that [virtuous Karma] become a good conduct which drags [soul] into cycles of birth and death? [145]
Just as a gold shackle, similar to an iron one, binds a person, virtuous as well as non-virtuous deeds bind a Jīva. [146]

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Therefore, do not have any inclination of attachment or association with [these] both types of bad conducts. The inclination of attachment or association with bad conducts leads to the destruction of the independence [of soul]. [147] Annotation
In verse 145, Ācārya Kundakunda raises one question with an implied answer. To strengthen the point raised in verse 145, he introduces an analogy in the next verse. Then in stanza 147, the Ācārya teaches a lesson on the basis of the inference drawn from verses 145 and 146.
In the first sentence of verse 145, the Ācārya describes that it is commonly known that a sinful action such as hurting others is a bad conduct, and a virtuous action such as helping others is a good conduct. Technically, a virtuous action is known as auspicious deed (Subha Karma) as it leads to the bonding of auspicious Karma (Subha Karma). Similarly, a sinful action of mind, speech, or body is known as inauspicious Karma (Aśubha Karma) as it leads to the bonding of inauspicious Karma (Aśubha Karma). The bonding of auspicious Karma brings fruits in the form of pleasant things, good physique, nice persons, and beautiful places. The next life in heaven may also be possible due to auspicious Karma.
As the life with pleasantries in heaven is also a life of mundane existence, and the heaven does not mean a ticket for the eternal happiness, therefore, Ācārya Kundakunda questions in the next half of verse 145 that how can the auspicious Karma that drags the soul in the world of mundane existence (Samsāra) be called a good conduct? He wants to say that an entry in the heaven or availability of worldly pleasures is different from the achievement of the eternal bliss by the soul. Therefore, its cause, i.e, an auspicious deed cannot be considered as a good conduct by a soul interested in the freedom and eternal bliss. Question: Does it mean that pleasures of heaven and sufferings of

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hell are equal? Answer: The analogy given in verse 146 incorporates inequality as
well as equality. In this verse Ācārya Kundakunda gives an analogy of shackles of gold and iron. No doubt, a gold shackle is more valuable and attractive than an iron shackle but as regards arresting a person a shackle is a shackle. It does not make much difference whether the shackle is made of gold or iron. The Ācārya wants to say that the freedom or eternal bliss is possible only when the soul is neither bonded by auspicious Karma (gold shackle) nor by inauspicious Karma (iron
shackle). Question: You may call it a gold shackle but would it not be good
to be in heaven with a lot of pleasantries? If I am given a choice, I would love to enjoy that gold shackle forever. To be honest, sometimes I realize that I am not even interested in thinking about the next life. If I can have peace and comforts
in this present life then also I would be satisfied. Answer: (i) As per scriptures, one cannot have abode in heaven
forever. The scriptures also say that almost all of us might have been in heaven, as well as hell, for millions and billions of times in previous lives. Further, according to the scriptures, the sensual comforts in heavens do not guarantee the mental peace. A lack of mental peace exists in heavens also. Here one may argue that scriptures also reveal that after some high positions in heavens a soul gets liberation immediately after the next birth in the human life. This may indicate that such high positions guarantee the liberation. But it may be noted that such high positions are attained by SamyagDșști, i.e., by those who neither have any ownership (inner attachment) with auspicious Karma and inauspicious Karma nor do they consider themselves as the doer of auspicious Karma and inauspicious Karma (e.g. stanzas 19, 35, 75, 77,

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126, etc.). In other words, according to scriptures, those who have ownership (inner attachement) with auspicious Karma are not on the path of liberation even if they are in heaven. (ii) Regarding the present life, it is a popular idea to wish and aim for comforts and peace in the present life. But if your peace and comforts depend on the behavior of other persons and the availability of good things as per your desire then you are dependent. The dependence in any form is likely to become a source of discomfort and worry. Some persons may say that it is OK to have mutual dependence. But such persons are also aware that it is impossible to have comforts and peace all the times even if dependence is mutual. The point is that it is almost impossible to fulfill desires of comforts and peace all the times with dependence. Yet there can be another class of advanced persons who simply want to help others without any sensual desire or any desire for physical comforts or title or fame for themselves. Such persons deserve appreciation by the society. Not many persons have such virtue. But in carrying out such tasks of helping others, one becomes dependent on others as well as on his/her own financial, physical and other resources. With this limitation, Acārya Kundakunda says in stanza 147 that there would be destruction of your (souls) independence if you have inclination of attachment or association with auspicious Karma or inauspicious Karma.
Question: Does it mean that one should stop helping others?
Answer: One should first try to reduce one's sinful actions. One
of the biggest sinful acts is to consider oneself, in real sense, as the owner of the physical body, and as a controller of others [technically it is called Mithyātva sin or wrong-belief-sin. Among the list of five sins, Mithyātva sin falls in the category

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of sin of possessiveness (Parigraha)] [See Appendix-7]. One may feed others, one may help others but in the heart one should understand that in reality he is not the doer of the helping actions. To have an inner attachment or ownership with such helping actions is the wrong-belief-sin, and it comes in the category of possessiveness sin. Therefore, Ācārya Kundakunda in stanza 147 emphasizes over this point that one should not have any inclination of attachment or association with auspicious Karma or inauspicious Karma.
Through many stanzas (e.g. stanzas 36, 38, 51, 81-83, 100, 113, etc.) narrated earlier in this treatise, Ācārya Kundakunda has clarified that soul cannot be doer and owner of others. But still some readers may think that it may be a good idea to become the doer and owner of auspicious deeds. To remove such bias, Ācārya Kundakunda has written this chapter. He first describes commonly known categories of deeds: one as auspicious and another as inauspicious. Then he says that as both lead to the destruction of soul's independence and both prolong the sufferings of the cycles of birth and death, therefore, in real sense both are not good and both are to be kept in the same category. Ācārya Amstacandra in Ātmakhyāti has described this point in a special way with a touch of a theatre play. In the beginning of this chapter, he gives entry to virtue (Punya) and sin (Pāpa) as two different actors on the stage, and at the end of this chapter he shows exit of one actor (Karma) with an understanding to the audience that virtue or auspicious deed (Punya) and sin or inauspiciosus deed (Pāpa) are not two distinct actors but actually there is one actor (deed or action or Karma) that appears to perform double role. Question: I have understood very well the meaning as well as the
purpose of these three verses. However, these are very delicate issues and by reading these verses one may think that there is no significant difference between auspiciosus Karma

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and inauspiciosus Karma, therefore, he may be inclined to enjoy the sensual pleasures without any sincere consideration for others. Would it not disturb the society? Would it not hurt the psychology of readers of these verses?
Answer: (i) It is very unlikely that after understanding previous
144 verses of this treatise, a reader would indulge in sensual enjoyment without being concerned over helping others. To care for those who have not understood well, Ācārya Kundakunda has already provided a caution in stanza 5 of this treatise. There, he has stated that 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 distortion/deception.' Thus he has cautioned that after reading this treatise if one has not comprehended the concept of Ekatva-Vibhakta soul then he should not pick up any distortion. Thus, in case one has not comprehended the Ekatva-Vibhakta soul then, he should reread and discuss with his spiritual teachers the meaning of various stanzas including these three stanzas.
(ii) In many books of great scholars we come across the teaching such as: ‘One should be fearless. One should not fear death.' After reading such lessons, if somebody tries to be fearless by not taking any care in driving, or by jumping into deep waters without knowing swimming, or by facing tigers and snakes without any defense mechanism then what would happen? To avoid such possibility, should we stop giving the message of becoming fearless? The answer is: No. We should not stop giving the lesson of becoming fearless but we should provide sufficient caution and insight.
It may be noted that one of the objectives of this scripture is to help the readers gain enlightenment, i.e., right vision

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or right faith (SamyagDarśana). Further, in stanza 228, Ācārya Kundakunda mentions that a person with right vision (SamyagDrști) becomes a fearless person. If somebody thinks that verses 145-147 may be misleading then such a person may also think the same for the fearlessness of SamyagDrşti. It may be noted that the fearlessness (Niśanka Guņa) is described not only in this scripture in verse 228 but in various scriptures by other
Acārya also. Question: Thanks for providing valuable points. These points have
enriched my understanding but still I am not ready to accept auspiciosus deed (Karma) as a bad conduct. If auspiciosus deed (Karma) is not a good conduct then what else has been
called by Jain preceptors as a good conduct? Answer: As per Jain preceptors, the SamyakCāritra is called right
or truthful conduct. The conduct of realization of the Self and of 'abiding in the Self is SamyakCāritra. [Some aspects of SamyakCāritra and auspicious Karma from the relative as well as real point of view are described in Appendix-8.] SamyagDarśana, Samyagjñāna, and SamyakCāritra have been described as three jewels of the path of liberation. It has also been described by Jain Ācārya that SamyakCāritra is not possible without having SamyagDarśana; and for SamyagDarśana, it is essential to realize the ownership of Self only. As a helping person a SamyagDrști helps others but does not realize the ownership of the helping task. He, as a soul, does not consider himself as the owner of such actions. On the other hand, a spiritually ignorant person known as MithyāDịşti (who is not SamyagDrști) becomes the owner of the action of helping others. In stanza 147, Ācārya Kundakunda teaches to avoid such attachment or association

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as possessed by a MithyāDrşti. जह णाम कोवि पुरिसो कुच्छियसीलं जणं वियाणित्ता । doile du 43 for Tachu a 11148|| एमेव कम्मपयडीसीलसहावं च कुच्छिदं णाएं । dwuifa treifa I driHHİ HETGT ||149||| Jaha ņāma kovi puriso kucchiyasilam janam viyāṇittā. Vajjedi teņa samayam samsaggam rāgakaraṇam ca. ||148|| Emeva kammapayadīsīlasahavam ca kucchidam ņādum. Vajjanti pariharanti ya tassaņsaggam sahāvaradā. ||149|| यथा नाम कोऽपि पुरुषः कुत्सितशीलं जनं विज्ञाय । astafa do 940. Hef Tout a 11148|| एवमेव कर्मप्रकृतिशीलस्वभावं च कुत्सितं ज्ञात्वा । afifa yrafa a chef FHTETIT: 114911
After knowing about the bad conduct of someone, just as a person gives up association and attachment with that person [148]; in the same way, after recognizing the harmful nature of Karma, those absorbed in their own nature (soul's nature) give up the association and attachment with Karma. [149] Annotation
It may first be noted that in these stanzas and at many other places the word Karma has also been used for thoughts, actions, or deeds responsible for Kārmika bonding,
In the previous three verses (145-147), Ācārya Kundakunda has focused on the following points: (i) In the path of liberation, the bonding with any kind of
Karma, whether auspicious Karma (Subha Karma) or inauspicious Karma (Aśubha Karma), is not to be
considered as good. (ii) Therefore, one should not have any association or
attachment with auspicious as well as inauspicious Karma.

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Now in these two verses, Ācārya Kundakunda further advances the lesson of giving up any association or attachment with Karma by giving an analogy. In verse 148, he first presents a worldly example and then he applies it to Karma in stanza 149. In these two verses, Ācārya Kundakunda explains that when a person realizes that a particular person is a bad person then he/she gives up any association or attachment with that bad person. In the same way, after the realization that Karma are harmful, as they destroy the independence of the soul and prolong the continuance of the soul with physical body and worldly sufferings, a person engrossed with the soul gives up any association or attachment with Karma. Question: Is there any time gap between the realization of the bad
nature of Karma and ending the association and attachment with Karma?
Answer: The analogy of terminating association or attachment
with a bad person described by Ācārya Kundakunda is very useful in getting the answer of this question. In our day-today life, after realization of the bad nature of a person, internally one terminates association or attachment with the harmful person immediately, and externally the termination may take some time. For example, if one owes a large sum of money to that person then the external association would continue till the debt is fully paid. Externally, the association cannot be stopped immediately due to the time required to pay the debt. In the same way when a MithyāDrști gets fully convinced about the existence of the soul, its attributes and its separateness with other Tattva (see stanza 13) then he becomes a SamyagDrşti. Such a realization of Tattva includes the realization that Karma, whether auspicious or inauspicious, are harmful and the association or attachment with Karma is not good. With such realization a SamyagDrști

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gets tuned to the soul internally and at that level he disowns and discards both types of Karma. In this regard it may be of interest to refer to stanza 34 also. Technically, in the language of scriptures this is described as non-association and detachment with Karma in the belief (Śraddhāna) of every SamyagDrști. Thus if we focus on the belief (Śraddhāna), then there is no gap between the realization of the bad nature of Karma and ending the association and attachment with Karma.
Question: What about the time gap between the time of becoming SamyagDrști and the time to be free from all kinds of associations and attachment with Karma, internally as well as externally?
Answer: To any person the transformation from MithyaDrsti to SamyagDrști is a very significant event. It is considered as the first ladder towards climbing the 'palace of liberation'. Therefore, the focus on the internal aspect described in the answer of the previous question is very important. One's concern regarding the actions of body and mind is also important. It may be noted that immediately after such transformation from MithyaDrști to SamyagDrşti, the external conditions of family, job, wealth, etc. are likely to remain unchanged. A new SamyagDrști may be a shopkeeper, may be a king, may be a warrior, ... Technically, all such associations with job, family, and body are known as the effects of fruition of Caritra Mohaniya Karma (see Appendix 6). A journey from an external state of a householder to an external state of no association with any type of Karma, in general, requires time. How much? We may consider extreme cases. Let us first consider a fast track mode. The fast track mode is a rare event but not impossible. Among many new SamyagDrști there may be a person who may go for renunciation of worldly

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possessions and may become a saint very soon. Further, though it is again rare but it is possible that very soon the new saint becomes so much absorbed in the Self that by body and mind also he does not consciously indulge in any association with Karma of any type. After this stage, the soul may become Arahanta and then after completing the present human life, the soul gets liberation and attains a state called Siddha. It may be noted that an Arahanta is a worldly living being in the state of omniscience and bliss whereas a Siddha is in the state of omniscience and bliss without any kind of physical body. One may refer to Appendix -2 for more details regarding Arahanta and Siddha.
11
It is important to note that after becoming SamyagDrști, a majority of souls take many rebirths to achieve a state of total absorption with the soul, devoid of any association with Karma. The scriptures reveal that the important milestones mentioned in above paragraph [i.e., (i) renunciation of worldly possessions, (ii) to get absorbed in the Self such that by body and mind also one does not consciously indulge in any association with Karma of any type, (iii) becoming Arahanta, and finally Siddha] are reached in the spiritual path of every soul attaining liberation.
Regarding other extreme corresponding to the slow track mode, scriptures reveal that the time required to complete this journey, after becoming SamyagDrști for the first time, is less than or equal to Ardha-Pudgala-Paravartana-Kāla (APPK). According to scriptures, it is impossible that a soul after becoming SamyagDrști does not get liberation within time period Ardha-Pudgala-Paravartana-Kāla (APPK). This time duration, APPK, is very long time; it is more than trillions of years. Although APPK is well defined, its value in terms of the number of years is difficult to compute. However, it may

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be noted in this regard that APPK time is negligibly small as compared to the long (infinite) time each soul has already been in this Samsāra. Thus with a broad vision of looking at the infinitely long time of soul's suffering, the time lapse between becoming SamyagDrști for the first time and the moment of achieving liberation is very small. It is well known that words small and long have relative meanings. The time required for the voice of a person to reach another person at a distance of 110 feet appears to be small (about 0.1 second), but it is nearly one million times large as compared to the time
required for the light to cover the same distance. Question: Does it mean that the realization of auspicious and
inauspicious Karma as undesirable does not lead to immediate
ending of association or attachment with Karma? Answer: The realization of auspicious and inauspicious Karma as
undesirable together with the knowledge of the Self transforms a MithyāDrști into a SamyagDrști. Internally, a SamyagDrști does not consider oneself as a doer of any activity of other Dravya. In this sense, there is immediate abandonment (see stanza 34) at internal or belief (Sraddhāna) level. As regards the total detachment (internal as well as external) leading to the state of omniscience, as mentioned in the answer of the previous question, it happens within the time duration Ardha-Pudgala-Parāvartana-Kāla (AAPK), after
becoming SamyagDrști for the first time. Technical question (A reader may skip the following question in
the first reading.) Here at some places you have qualified SamyagDrşti with the phrase "for the first time'? Does it mean
that one can become SamyagDrști many times? Answer: Yes. If the SamyagDarśana attained is not by the total
destruction of Darśana Mohaniya Karma then the SamyagDarśana attained may vanish in the course of time and

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the soul may become MithyāDrști again. Such a soul would regain SamyagDarśana in the course of time. Such an alteration may continue many times till the SamyagDarśana is achieved by the total destruction of Darśana Mohaniya. रत्तो बंधदि कम्मं मुच्चदि जीवो विरागसंपत्तो। ght futach) AFET AT YOU ||15011 Ratto bandhadi kammam muccadi jīvo virāgasampatto. Eso jiņovadeso tamhā kammesu mā rajja. ||150||| रक्तो बध्नाति कर्म मुच्यते जीवो विरागसंप्राप्तः । va fa-14.21: 0541 HT PRO 1115011
A soul with attachment gets bonded with Karma, and the detached one gets liberation. This has been preached by omniscient lords. Therefore, do not have attachment with Karma. [150] Annotation
In this stanza, in very simple language, Ācārya Kundakunda has stated a basic fact:- If one has attachment with Karma then the soul would be bonded with new Karma, and if there is detachment then it would result into liberation. To highlight the importance of this fact, he emphasizes that this has been preached by omniscient lords (Jinendra Deva).
Ācārya Kundakunda further provides a valuable lesson derived from this fact. He says that in view of the above mentioned fact, one should not keep any attachment with Karma. It may be noted that in stanza 147, he has already stated that one should not have any attachment with any type of Karma (auspicious or inauspicious). Here to convey the message clearly and in a general way he does not qualify Karma by any adjective - auspicious or inauspicious.
परमट्ठो खलु समओ सुद्धो जो केवली मुणी णाणी। are feat Held Hforunt graifa focodrut 11151|||

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परमट्ठम्हि दु अठिदो जो कुणदि तवं वदं च धारेदि । तं सव्वं बालतवं बालवदं बेंति सव्वण्हू ।। 152।। वदणियमाणि धरंता सीलाणि तहा तवं च कुव्वंता। परमट्ठबाहिरा जे णिव्वाणं ते ण विंदति ।।153।। परमट्ठबाहिरा जे ते अण्णाणेण पुण्णमिच्छंति । संसारगमणहेतुं पि मोक्खहेतुं अजाणता ।। 154।। Paramattho khalu samao suddho jo kevalī munī nanī. Tamhi tthida sahāve muniņo pāvanti ņivvānam. ||151||| Paramatthamhi du athido jo kunadi tavam vadam ca dhāredi. Tam savvam bālatavam bālavadam bemti savvanhū. ||152|| Vadaniyamāni dharantā sīlāni tahā tavam kuvvantā. Paramatthabāhiraje nirvānam te na vindanti || 153|| Paramațțhabāhirā je te aņņāņeņa puņņamicchanti. Samsāragamaņahedum pi mokkhahedum ajāṇantā. ||154| परमार्थः खलु समय: शुद्धो यः केवली मुनिर्ज्ञानी । तस्मिन् स्थिता: स्वभावे मुनयः प्राप्नुवंति निर्वाणम् ।। 151।। परमार्थे त्वस्थितः यः करोति तपो व्रतं च धारयति । तत्सर्वं बालतपो बालव्रतं ब्रुवन्ति सर्वज्ञाः ।।152।। व्रतनियमान् धारयंत: शीलानि तथा तपश्च कुर्वंतः । परमार्थबाह्या ये निर्वाणं ते न विंदति ।।153।। परमार्थबाह्या ये ते अज्ञानेन पुण्यमिच्छंति । संसारगमनहेतुमपि मोक्षहेतुमजानंतः ।।154।।
In reality, the supreme substance is the soul. [It may also be called as,] Pure, Kevalī, Muni, [or] Jñānī. By getting absorbed in the supreme nature, ascetics attain liberation. [151]
Omniscient lords say that one, who performs penance and takes vows without getting anchored to the supreme, is to be considered [as a person] engaged in childish penance and childish vows. [152]

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Those who do not abide in the supreme substance (Paramārtha), do not attain the liberation, even though they take vows and resolutions, follow the rules of good conduct, and perform penance. [153]
Those who are not anchored to the supreme substance (Paramārtha) do not know the cause of liberation; and due to ignorance, long for the bondage with auspicious Karma (Punya) which are cause of wandering in cycles of birth and death. [154] Annotation
In stanza 151, Ācārya Kundakunda explains that the attainment of liberation is possible by ascetics anchored to the supreme or the Self. The use of 'ascetics' ('Muņiņo' – plural of Muni, used in the second half of the stanza in Prākṛta) signify a basic tenet of Jain metaphysics that in the path of liberation the attainment of the monkhood is an essential stage.
In this stanza 151, Ācārya Kundakunda first introduced a few words - Samaya', 'pure', 'Kevali' (only consciousness), ‘Muni'(one who has nature of existing as a knower or consciousness), Jñānī (knower) – as synonyms of the supreme substance (Paramartha). From the commentaries of this scripture written by Ācārya Amstacandra and Ācārya Jayasena as well as on the basis of the context, it may be noted that the meaning written in this paragraph in the brackets of some of these synonyms is different from their conventional meaning.
In these four stanzas, Ācārya Kundakunda explains the importance of staying (or remaining absorbed or anchored or engrossed) in the supreme in various possible ways:
1. Stanza 151: The monks attain liberation by abiding in the
supreme substance (soul). 2. Stanza 152: Without abiding in the supreme substance

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(soul) any act of vow is not a true vow, but it is simply equivalent to a vow undertaken by an ignorant child who does not correctly understand the meaning and intention of his actions. In this stanza, it has been termed as Bāla Vrata. The literal meaning of Bala Vrata is 'vow undertaken by a child'. This stanza thus implies that for a vow to be a true vow for the purpose of the spiritual development, staying in the supreme substance (soul) is an essential component. 3. Stanza 152: Without staying in the supreme substance (soul) any act of penance is not a true penance, but it is simply equivalent to an act of penance undertaken by an ignorant child who does not correctly understand the meaning and intention of his actions. In this stanza, it has been termed as Bala Tapa. The literal meaning of Bāla Tapa is 'penance undertaken by an ignorant child'. This stanza thus implies that for an act of penance to be a true penance for the purpose of the spiritual development, staying in the supreme substance (soul) is an essential component.
4. Stanza 153: The converse of stanza 151 and inference drawn from stanza 152 have been highlighted in this stanza. This stanza states that those who do not abide in the supreme substance (soul) do not attain liberation even though they do all possible actions of physical body and mind by following the rules of good conduct, by practicing penance and vows.
5. Stanza 154: After reading stanza 153, a question may arise in a reader's mind. How can a person who follows the rules of good conduct, practices vows and acts of penance can remain out of the supreme substance (soul)? Its answer is provided in stanza 154. This stanza explains that all living beings who do not abide in the supreme substance (soul) are ignorant about the real cause of liberation, and due to

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this ignorance even while practicing penance and vows they long for bondage with the auspicious Karma (Punya). In this stanza, Acārya Kundakunda also provides a logic that any desire of bondage with auspicious Karma is a cause of wandering in the cycles of birth and death (Samsāra). Ācārya Kundakunda here does not talk about the desire of bondage with inauspicious Karma because he is referring to those nice persons who are following the
vows and rules of good conduct.
On reviewing all these four stanzas together, we find that the bottom line is stanza 154: A person who longs for the bondage with the auspicious Karma (Punya) is ignorant about the path of liberation and is not anchored to the supreme substance (soul). Question: How can the world advance without any desire of
bondage with auspicious Karma? Answer: The auspicious deeds are possible without any desire of
bondage with auspicious Karma. While writing this scripture and these stanzas, Ācārya Kundakunda was also knowing that his task of writing the scripture is an auspicious Karma (deed). Various rules of good conduct and vows directed towards the actions of mind and physical body followed by a person anchored to the supreme substance (soul) also fall under the category of auspicious Karma. But a SamyagDrşti person anchored to the supreme substance (soul) does not consider oneself as the owner or doer of such auspicious Karma. Internally, a SamyagDrști does not long for earning auspicious bondage for getting worldly comforts or heaven. As mentioned in the annotation of stanza 149, internally, a SamyagDrști does not have any association with auspicious Karma, but only when a Muni is close to becoming Arahanta, the internal as well as external association with auspicious Karma stops. Therefore, with the spiritual progress of a

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SamyagDrști, it is very likely that there is an increase in the auspicious Karma and a decrease in the inauspicious Karma. Thus actions of a SamyagDrşti effectively increase the level of charity, welfare, kindness, etc. In other words, the understanding of not having any desire of earning auspicious Karma is likely to lead to the attainment of enlightenment, and the actions of an enlightened being are likely to increase the level of acts related with charity, welfare, kindness, nonviolence, etc. in the world, which in turn are likely to result in
the advancement of peace, love, and harmony in the world. Question: Stanza 152 says that vows observed by a person who
does not stay in the supreme substance (soul) are Bāla Vrata. This means that a person actually in 5th Guņasthāna whose vows are not Bāla Vrata must be abiding in the soul. But we know that a person in 5th Guņasthāna may be a householder. He/she may be involved in trade, business, and various kinds of household activities. How can a householder of 5th Guņasthāna while present in the court of law in connection with some litigation can be considered as a person staying in
the soul? Answer: Let us first be clear that according to scriptures, a person
in 5th Guņasthāna has genuine vows and is also a SamyagDrşti. Therefore, as per stanza 152, he/she can be considered as a person anchored to the supreme substance (soul). One cannot prove this point by taking any photograph. One can either experience or can try to understand by taking some examples. In this regard, the following description may be helpful. Suppose in some formal setting a person present in the court of the law is asked, “What is your present residential address?” He answers, “51 Gandhi Street, City: ABCD, State: XYZ”, and suppose his answer matches with his home address

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in the record. At this answer, nobody argues. His answer becomes acceptable. No any wise person argues that at present he is ‘residing in the court premises, therefore, the above mentioned answer is incorrect as the address given by the person is not the address of the court premises. However, some ignorant persons with very limited intellect may fail to understand his answer. In the same way, a person in 5th Gunasthāna (or for that matter any SamyagDrști) realizes and recognizes very well that the residential address of his soul is his eternal soul (Paramārtha or Samaya) itself. The spiritually advanced persons recognize the value and truthfulness of this realization. However, spiritually ignorant persons see only the external actions of body and mind and may either fail to think of soul or may say that the soul is anchored to the litigation in the court of the law. A spiritually ignorant person (MithyāDrști) either does not recognize oneself as a soul or identifies himself with his physical and psychic actions dependent on the externals. Thus he is ignorant about the Self (soul) that may be anchored to the Self (soul) even while the personality is doing worldly tasks. It may be noted that though a MithyāDrști also is a soul but he is not aware of the same. He does not recognize himself as an eternal soul. He does not realize that the residential address of his soul is the soul itself. In other words he is ignorant about it and, therefore, he always realizes that he is a wanderer; he is not anchored to the soul. जीवादीसद्दहणं सम्मत्तं तेसिमधिगमो णाणं । II/IT416 4U GHI 4 HIGHE ||155|| Jīvādīsaddahaņam sammattam tesimadhigamo ņāņam. Rāgādīpariharaṇam caraņam eso du mokkhapaho. ||155|| जीवादिश्रद्धानं सम्यक्त्वं तेषामधिगमो ज्ञानम् ।

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रागादिपरिहरणं चरणं एषस्तु मोक्षपथः ||15511
To believe in the soul-etc. is the right belief (SamyakDarshan), the knowing of them (soul-etc.) is the right knowledge (SamyakJñāna), and the elimination of attachment-etc. is the right conduct (SamyakCaritra). These constitute the path of liberation. [155]
Annotation
In this stanza, Acārya Kundakunda first introduces right belief, right knowledge, and right conduct, and then states that this trio (right belief, right knowledge, and right conduct) also known as Ratnatraya (or three jewels) constitutes the path of liberation. Right belief has already been introduced by Acārya Kundakunda in stanza 13. Here he reviews it in very brief, and to be concise, here the nine Tattva mentioned in stanza 13 have been simply replaced by two words: 'soul' and 'etc.' Thus 'etc.' stands for the remaining eight elements described in stanza 13.
A true belief about an entity is not possible without sufficient knowledge about that entity. Which is first? Knowledge or belief? If a king's son gets kidnapped and after many years somebody brings one boy with this message that the boy is king's son, then how would the king believe? The king would first enquire about that boy in various possible ways. He would correlate various facts and check for their consistency and accuracy. The boy would be accepted as his son only when the king is fully satisfied and believes, without any doubt, that he is his son. There is a difference between the knowledge he had before such belief and the knowledge he has after his believing. Before the firm belief or right belief the knowing was doubtful (he was not recognizing the boy as his son), and after the belief the same knowing becomes the true knowing or the right knowledge. In this sense, the right knowledge follows the right belief (of course, without any time gap).

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Each living being has a soul but may not be aware of the same. Even if one is aware of the existence of the soul, he/she may not attach I-ness or oneness only with the soul. When through enlightened teachers, scriptures, and the self experience one has sufficient knowledge to the extent of getting fully convinced in the existence of the soul and I-ness with the soul, without any doubt, then such knowing leads to the right belief. Parallel to the above mentioned analogy, the right knowledge follows the right belief without any time gap. It may be noted that the description of the right belief presented here does not give sufficient details. It may be recalled that the right Śraddhāna of nine Tattva from the real point of view as mentioned in stanza 13 is required for attainment of right belief, and the nine Tattva are being explained by Acārya Kundakunda one by one in different chapters of this treatise. Thus his description of the right belief would require an understanding of all the nine Tattva described in the previous, current, and the following chapters. In this regard, a brief description as mentioned in the annotations of stanzas 13 and 83 may be helpful.
21
In the previous verses (stanzas 147, 149, and 150), Acārya Kundakunda has explained that any desire to have attachment even with auspicious Karma is not a good conduct. Therefore, it is natural for a reader to ask, "What is the right conduct?" To answer this question, Acarya Kundakunda has introduced the right conduct in this stanza. As the right conduct is not possible without the right belief and the right knowledge, and since the trio of right belief, right knowledge, and right conduct constitute the path of liberation, he covered all three in a single stanza. Regarding right conduct, he explains that the elimination of the attachment (Rāga) and aversion (Dveșa) is the right conduct. In stanzas 151-153, it has been narrated that abiding in the eternal soul (Parmārtha) is an essential component of the path of liberation, and without it even vows and penances undertaken are not the true vows and penances. From all these, one may infer that any attachment with Karma is

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not a right conduct; and the elimination of attachment and aversion, which cannot be possible without abiding in the eternal soul (Parmartha), is the right conduct. [For more details regarding right conduct, one may refer to Appendix-8]
मोत्तूण णिच्छयटुं ववहारेण विदुसा पवट्टंति ।
परमट्ठमस्सिदाण दु जदीण कम्मक्खओ विहिओ ।।156 ||
22
Mottuna nicchayaṭṭham vavahāreņa vidusā pavaṭṭanti. Paramaṭṭhamassidāņa du jadīņa kammakkhao vihio. ||156|| मुक्त्वा निश्चयार्थं व्यवहारेण विद्वांसः प्रवर्तते ।
परमार्थमाश्रितानां तु यतीनां कर्मक्षयो विहितः ।।156।।
[Many] scholars [without the true realization of the Self] leave aside the object of the real point of view (pure soul), and indulge in the path of the relative point of view (conduct based on body and mind). [But] the destruction of Karma is stated to take place to the monks absorbed in the supreme substance (pure soul). [156] Annotation
We find two versions of this stanza. The difference is due to the difference in the method of writing a word (or two words) of this stanza. In one version one writes, 'vavahāreņa' (as written above), and in the alternative version we find 'vavahare na'. Both versions are to be understood to be consistent with the inference drawn in the second half of this stanza. The alternative version has the following meaning:
"Scholars [with the true realization of the Self] do not leave aside the subject of the real point of view (pure soul), and do not indulge in the path of the relative point of view (conduct based on body and mind). The destruction of Karma is stated to take place to the monks absorbed in the supreme substance (pure soul)."
Despite the disagreement in the first line of the stanza of the two versions, the main point can be understood by assigning different meanings to 'scholars' used in the first line. In one case

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the scholars are those who have read the scriptures and are recognized as the scholars, but in reality they have not realized the Self and do not stay in the supreme substance, i.e., soul (Parmārtha). In another case the scholars are those who have really understood the Tattva and stay in the Self (Parmartha).
Both these versions convey the same basic point:- Staying in the Vyavahāra does not lead to the liberation but staying in the Parmārtha leads to the liberation. It may be recalled that this stanza is in the chapter on Punya-Pāpa, and here Ācārya Kundakunda wants to alert those seekers who consider the desire of bondage with the auspicious Karma as a good conduct. Vyavahāra 'includes' various auspicious Karma (deeds) and, therefore, some seekers are likely to consider them as worth desiring. But there is a large difference between 'desiring' and ‘including'. To understand this difference one can take an example. It is well known that the packing material of the cookies (biscuits) is worth including with the biscuits during their transportation and storage, but the packing material is not worth eating (desiring). The wrapper of the packet of the edible biscuits needs to be removed before eating the biscuits. The packing material is not to be considered as something worth eating at any point of time.
वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो।
HTEGTIMITEGOUT ME HE UTGOO ||157||| वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो। 3400||ACI TEGOUT TE U alfa Migodi ||158|| वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो। fahreddits ou aikai fo Ugod |115911 सो सव्वणाणदरिसी कम्मरएण णियेणावच्छण्णो । HAKHHIQUUT u fagufa Hodal yoo 1116011

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सम्मत्तपडिणिबद्धं मिच्छत्तं जिणवरेहि परिकहियं । तस्सोदयेण जीवो मिच्छादिट्ठि त्ति णादव्वो ।।161।। णाणस्स पडिणिबद्धं अण्णाणं जिणवरेहि परिकहियं । तस्सोदयेण जीवो अण्णाणी होदि णादव्वो ।। 162।। चारित्तपडिणिबद्धं कसायं जिणवरेहि परिकहियं । तस्सोदयेण जीवो अचरित्तो होदि णादव्वो ।। 163।। Vatthassa sedabhāvo jaha ņāsedi malamelaņāsatto. Micchattamalocchannam taha sammattam khu nādavvam. || 157|| Vatthassa sedabhāvo jaha ņāsedi malamelaņāsatto. Annānamalocchanmam taha nānam hodi nādavvam. || 158|| Vatthassa sedabhāvo jaha ņāsedi malamelaņāsatto. Kasāyamalocchannam taha cārittam pi ņādavvam. ||159|| So savvaņāņadarisi kammaraena niyeņāvacchaņņo. Samsārasamāvaņņo na vijānadi savvado savvam. ||160|| Sammattapadiņibaddham micchattam jiņavarehi parikahiyam. Tassodayeņa jīvo micchādithi tti ņādavvo. ||161|| Ņaņassa padiņibaddham aņņāņam jiņavarehi parikahiyam. Tassodayeņa jīvo añņāņī hodi ņādavvo. ||162|| Cārittapadiņibaddham kasayam jiņavarehi parikahiyam. Tassodayeņa jīvo acaritto hodi ņādavvo. ||163||
वस्त्रस्य श्वेतभावो यथा नश्यति मलमेलनासक्तः । मिथ्यात्वमलावच्छन्नं तथा सम्यक्त्वं खलु ज्ञातव्यम् ।। 157।। वस्त्रस्य श्वेतभावो यथा नश्यति मलमेलनासक्तः । अज्ञानमलावच्छन्नं तथा ज्ञानं भवति ज्ञातव्यम् ।।158।। वस्त्रस्य श्वेतभावो यथा नश्यति मलमेलनासक्तः । कषायमलावच्छन्नं तथा चारित्रमपि ज्ञातव्यम् ।।159।। स सर्वज्ञानदर्शी कर्मरजसा निजेनावच्छन्नः। संसारसमापन्नो न विजानाति सर्वतः सर्वम् ।।160।। सम्यक्त्वप्रतिनिबद्धं मिथ्यात्वं जिनवरैः परिकथितम् ।

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तस्योदयेन जीवो मिथ्यादृष्टिरिति ज्ञातव्य: ।।161|| ज्ञानस्य प्रतिनिबद्धं अज्ञानं जिनवरैः परिकथितम् । तस्योदयेन जीवोऽज्ञानी भवति ज्ञातव्यः ।।162 ।।
चारित्रप्रतिनिबद्धः कषायो जिनवरैः परिकथितः ।
तस्योदयेन जीवोऽचारित्रो भवति ज्ञातव्यः ।।163।।
It is to be known that just as the whiteness of cloth is obscured by its being attached with dirt, in the same way, the right belief [of soul is obscured] by the covering of dirt of wrong belief. [157]
It is to be known that just as the whiteness of cloth is obscured by its being attached with dirt, in the same way, the knowledge [of soul is obscured] by the covering of dirt of [spiritual] ignorance. [158]
It is to be known that just as the whiteness of cloth is obscured by its being attached with dirt, in the same way, the conduct [of soul is obscured] by the covering of dirt of soul- soiling-passions. [159]
[Though by nature] it (soul) is capable of knowing and perceiving all, but due to bondage with its own Karma it wanders in the cycles of birth and death and does not know all with their all aspects. [160]
It is narrated by omniscient lords that the wrong-belief-Karma blocks the right belief, and it is to be known that due to its rise, the living being becomes wrong believer. [161]
It is narrated by omniscient lords that the ignorance [Karma] blocks the knowledge, and it is to be known that due to its rise the living being becomes ignorant. [162]
It is narrated by omniscient lords that the soul- soiling-passion [Karma] blocks the conduct, and it is to be known that due to its rise the living being becomes devoid of [truthful] conduct. [163] Annotation
For the purpose of understanding the concepts introduced by

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Ācārya Kundakunda in these stanzas, it may be helpful to consider the Karma responsible for the wrong belief (Mithyātva), Karma responsible for the lack of knowledge, and Kaşāya Karma responsible for the lack of true conduct. With such consideration, Ācārya Kundakunda explains the following concepts through these stanzas: (1) By nature, a soul is capable of knowing all with their all
aspects. It has a potential of knowing all with all details. However, the omniscient nature of the soul is not manifested due to the ignorance-causing-Karma bonded
with the soul by the soul. [Stanza 160] (2) A soul bonded with Karma wanders in the cycles of birth
and death. [Stanza 160] (3) Regarding the bondage of soul with Mithyātva Karma, the
following points are worth noting: (a) Due to bondage with Mithyātva Karma, the right belief
(SamyagDarśana) remains absent, just as the whiteness of a piece of cloth is absent by its attachment with dirt.
[Stanza 157] (b) The bondage of Mithyātva Karma blocks the
manifestation of the right belief. [Stanza 161] (c) Due to fruition (Udaya) of Mithyātva Karma, Jīva (soul)
becomes MithyāDịşti. [Stanza 161] (d) For the manifestation of SamyagDarśana the fruition of
any Karma is not a requirement. Samyaktava is inherent with soul in absence of Mithyātva Karma. [Stanzas 157,
160, 161] (4) Regarding the bondage of soul with Karma responsible for
ignorance, the following points are worth noting: (a) Due to bondage with ignorance causing Karma, soul lacks
Jñāna (knowledge), just as a piece of cloth lacks its whiteness by its attachment with dirt. [Stanza 158]

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(b) The bondage of ignorance causing Karma blocks the
manifestation of the infinite knowledge (omniscience).
[Stanzas 160, 162] (c) Due to fruition (Udaya) of ignorance causing Karma, Jīva
(soul) becomes ignorant. To avoid any confusion, it may be noted that in these verses 160 and 162, the word
‘ignorant' refers to a livng being who is not omniscient. (d) A lack of omniscience is due to fruition [Udaya] of
ignorance causing Karma. But for the manifestation of the omniscience the fruition of any Karma is not a requirement. The omniscience is inherent within soul in absence of any ignorance causing Karma. [Stanzas 158,
160, 162] (5) Regarding the bondage of soul with Kaşāya Karma, the
following points are worth noting: (a) Due to bondage with Kașāya Karma, there is a loss in the
conduct (Caritra) of soul, just as there is a loss in the whiteness of a piece of cloth by its attachment with dirt.
[Stanza 159] (b) The bondage with Kașāya Karma blocks the true conduct
(perfect bliss) of soul. [Stanza 163] (c) Due to fruition (Udaya) of Kaşāya Karma, Jīva (soul)
becomes Acāritravāna (a soul with the lack of true
conduct). [Stanza 163] (d) For the manifestation of the purity in the conduct (perfect
bliss) the fruition of any Karma is not a requirement. The bliss is inherent with soul in absence of Kaşāya Karma.
[Stanzas 159, 160, 163] (6) In these last seven stanzas of this chapter on virture and
vice, Ācārya Kundakunda did not use the adjective auspicious or inauspicious with Karma. He simply used the word ‘Karma' at various places in these stanzas. In

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Ātmakhyāti, Ācārya Amịtacandra highlights this aspect by saying that this chapter ends with an inference that auspicious Karma and inauspicious Karma appearing as two entities in the beginning of the chapter, now appear as
one entity which can simply be called as Karma. Question: The analogy of whiteness of cloth given in stanzas 157
159 together with stanza 160 indicates the possibility that at some point of time in the past the soul might have been clean
and pure, i.e., without any Kārmika dust. Is it right? Answer: No, it is not possible. A soul free from any Kārmika dust
is a Siddha (see Appendix-2). Without wrong belief, ignorance, and inclination of attachment and aversion (Kaṣāya), there cannot be any new Kārmika bonding. A pure soul (Siddha) always continues to be pure. Therefore, if a soul is associated with Kārmika dust at present, then for that soul one can say that it was never free from Kārmika dust in the past; and if a soul is free from Kārmika dust at present, then for that soul one can say that it would never be bonded
again in the future. Question: Stanza 160 says that soul is not omniscient due to
bondage with the ignorance-causing-Kārmika dust. Does it mean that Kārmika dust can reduce the ability of soul? Further, stanza 83 says that soul is the doer of the transformations in the self and soul experiences only itself.
How do we see agreement between stanzas 83 and 160? Answer: In getting the answer of this question, the following
points may be helpful. (i) In reality, the past actions of the soul, not the Kārmika dust, are responsible for the lack of its omniscience. In this context, the words ‘own Karma' of stanza 160 are also worth noting. Further, as discussed in the answer of the previous

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question, it may also be kept in mind that the soul which is bonded at present was never free from the Kārmika dust earlier. (ii) In this regard, stanzas 87, 90, and the discussion in the question-answer format in the annotation related with stanza 90 may also be helpful. (iii) Despite the above mentioned facts, for the sake of convenience in communication in the worldly life, it may be helpful to describe Pudgala as the doer of Jīva (see stanza 84) from the relative point of view. As stated by Ācārya Kundakunda, the description of stanza 83 is according to the real point of view. The apparent disagreement between these two stanzas (83 and 160) is due to the difference in the points of view: stanza 83 considers the real point of view and another uses the relative point of view. (iv) In short, the following points are worth remembering: (a) A non-omniscient soul has never been omniscient in the past. (b) A non-omniscient soul may become omniscient, and after becoming omniscient it never becomes non-omniscient in the future. (c) The omniscience does not come from outside. (d) A non-omniscient soul is non-omniscient because of its own actions. However, on many occasions, it is helpful to use the relative point of view to say that the soul is not omniscient because of the fruition of the ignorance-causing-Karma bonded by the soul itself.

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मिच्छत्तं अविरमणं कसायजोगा य सण्णसण्णा दु। GEE ona ata 37000 TRUTHT 1116411 Micchattam aviramaņam kasāyajogā ya saņņasaņņā du. Bahuvihabheyā jīve tasseva añannapariņāmā. ||164|| मिथ्यात्वमविरमणं कषाययोगौ च संज्ञासंज्ञास्तु । aefattar vità detalheu RUTAT: 11164||
Wrong belief, vowlessness, soul-soiling-passions, and Yoga (physical, vocal, and mental activities) are of two types: (i) distortions of soul (ii) distortions of Pudgala. There are many kinds of distortions of soul and all these are dispositions of soul only. [164] Annotation
This stanza spells out four points: (i) wrong belief (Mithyātva), vowlessness (Avirati), soul-soiling-passions (Kașāya), and Yoga (physical, vocal, and mental activities). Each of these is known as the cause of bonding and is of two types. (ii) These two types are Sajñā and Asajñā. Sajñā refers to the distortions (Vikāra) of soul. Asajñā refers to the distortions of matter (Pudgala) in the form of Kārmika dust that comes into fruition at the moment under consideration. (iii) Sajñā type is to be considered as dispositions (Bhāva) of soul only. (iv) There are many kinds of distortions of soul.

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Before proceeding further, it would be appropriate to be clear about wrong belief, vowlessness, soul soiling passions, and Yoga (physical, vocal, and mental activities). As mentioned in the annotation of stanza 51, thes are known as Pratyaya. Pratyaya leads to the influx and bonding of Kārmika dust. The wrong belief (Mithyātva) means the false world-view or the false view regarding oneself (soul) and others. Vowlessness (Avirati) means absence of spiritual vows. Soul-soiling-passions refer to anger, ego, deceit, and greed. Yoga refers to the physical, vocal, and mental activities. In this regard, the description of Bhāva-Karma and Dravya-Karma given in the annotations of stanzas 19 and 51, and in Appendix-1 may also be helpful. One may relate Sajñā kind to Bhāva-Karma and Asajñā kind to Dravya-Karma.
In this chapter on Āsrava, Ācārya Kundakunda describes the salient aspects of Āsrava with an emphasis from the real point of view. In stanza 13, he stated that the comprehension of nine elements (Tattva) from the real point of view is the right belief (SamyagDarśana). In the previous chapters, Ācārya Kundakunda has already described four elements. Now he takes up the fifth element, Asrava Tattva. We shall see that the description in this chapter includes the views of Jain philosophy regarding Kārmika bonding, ineffectiveness of the bonded Karma for some duration known as Kārmika-waiting-duration (Ābādhā Kāla), fruition of Karma, the conditions under which the new bonding of Karma takes place, the oneness of attachment and aversion with the soul as perceived by an ignorant being, the separateness of attachment and aversion with the soul as perceived by an enlightened being, etc. Question: As per stanza 51, attachment (Rāga), aversion (Dveșa),
and Pratyaya (Mithyātva, Avirati, Kaşāya, and Yoga), etc. are not of soul. But in this stanza, we find that these belong to soul. How can we resolve this apparent contradiction?

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Answer: In our day-to-day life also we come across such apparent contradictions. For example, for a rented flat, sometimes its tenant may say that it is his flat. For some privileges and responsibilities he is right in saying that he is the owner of that flat. But when any of his friends or relatives asks regarding the purchase details of the flat then without any hesitation he mentions that he is not the real owner of the flat, he is simply a tenant. In the language of Anekant and Naya, one can say that from the real-owner-point-of-view (one may call it the real-owner-Naya) he is not the owner of that flat, but from the tenant-occupancy-point-of-view (one may call it the tenantNaya) the flat belongs to him. This apparent contradiction is so common and acceptable that it is not called as a contradiction, and it does not need the mention of 'real-ownerNaya' and 'tenant-Naya' in our day-to-day life.
32
In the same way, in this scripture and elsewhere one may note apparently contradictory statements. An absence of the mention of the associated points of view (Naya), may create sometimes confusion or apparent contradiction. In such situation, one simply needs to understand the contradiction through some examples to see the associated points of view. Here in the light of the above mentioned example, one can say that the soul is not the real owner of any Raga or Dvesa or Pratyaya (see stanza 51), but just like the ownership of a tenant over the rented flat, these impurities associated with a worldly soul belong to the soul (see stanzas 87 to 90, 164, etc.). In the language of Naya and Anekanta (see Appendix- 5 for different points of view), one can say that from the pure real point of view the soul is not the real owner of Raga or Dveșa or Pratyaya but from the impure real point of view these impurities associated with a worldly soul belong to the soul.

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Whether the wrong belief or Kaşāya-etc. associated with the soul 'really belongs to the soul. This point has been discussed in detail, through an example of a crystal placed on a banana leaf, in the annotations of stanza 90. Further, an example of two peacocks given in the annotations of stanzas 87-88 to illustrate Pudgala type wrong belief and soul type wrong belief may also be helpful. In Atmakhyāti, Acārya Amstacandra has used the word “Cidābhāsa' for such distortions of soul (Sajñā Āsrava). The literal meaning of 'Cidābhāsa': 'That which is not an attribute of soul in true sense but that which simply appears to be consciousness or of soul.' The rationale behind using the word Cidābhāsa is as follows: These Rāga or Dveșa or Pratyaya of soul type are neither physical matter by nature nor are real (eternal) attributes of the soul, but these appear to be attributes of the soul. णाणावरणादीयस्स ते दु कम्मस्स कारणं होंति । afë fa alfa a J TIGHCHICO 11165|| Ņānāvaraṇādīyassa te du kammassa kāraṇam Homti. Tesim pi hodi jīvo ya rāgadosādibhāvakaro. ||165|| ज्ञानावरणाद्यस्य ते तु कर्मणः कारणं भवंति। aanufa wafa faza manifeHTah: 1116511
These (distortions of matter) become the [instrumental] cause for the [inflow and bonding of the Kārmika dust corresponding to] Jñānāvaraṇīya and other Karma; and by becoming the doer of dispositions of liking, disliking, etc., [an ignorant] soul becomes the [instrumental] cause for that. [165] Annotation
The following two points may be very useful in understanding this stanza: (i) By context it can be seen that this stanza refers to ignorant living beings only. In Ātmakhyāti, Ācārya Amrtacandra

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has also clarified this point. (ii) An analogy may also be useful in understanding this stanza. A duly filled cheque becomes the instrumental cause for the money transaction, but that cheque becomes the instrumental cause only when it is signed by an authorized person. In other words, the signature of the authorized person becomes the instrumental cause to let the duly filled cheque become an instrument for the money transaction.
The first half of this stanza says that Asajñā kind of Pratyaya become the instrumental cause for the inflow and bonding of the new Karma. The second half of this stanza further says that by becoming the doer of liking, disliking, etc. (Sajñā Āsrava) an ignorant soul becomes the instrumental cause for letting those Asajñā kind of Pratyaya become the instrumental cause for the inflow and bonding of new Karma such as Jñānāvaraṇīya Karma.
In simple words, an ignorant living being considers oneself as the doer of dispositions of liking, disliking, and other emotions. This is Sajñā Āsrava. Again in simple words, Asajñā kind of Pratyaya means the actions of matter related to the physical body. Asajñā kind of Pratyaya become the instrumental cause for the inflow and bonding of new Karma, and in becoming the Asajñā kind of Pratyaya as the instrumental cause, the Sajñā Āsrava becomes the instrumental cause. Technical details:
In Ātmakhyāti, Ācārya Amrtacandra has described the Asajñā kind of Pratyaya as Āsrava. He also mentions that Rāga-DveșaMoha associated with an ignorant being are Āsrava in more rigorous sense. For the inflow of the new Kārmika particles towards soul, Ācārya Amộtacandra uses the word 'Asravaņa'. It may be noted that the word 'Asravana' used in this sense in this stanza in Ātmakhyāti is also commonly known as Āsrava in the literature.

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णत्थि दु आसवबंधो सम्मादिट्ठिस्स आसवणिरोहो। Hd Yoafutales Jig Hà | 1166|| Ņatthi du āsavabandho sammāditthissa āsavaņiroho. Sante puvvaņibaddhe jāņadi so te abandhanto. ||166||
नास्ति त्वासवबन्धः सम्यग्दृष्टेरास्रवनिरोधः।। sifa yafua sifa whifa #draeth 1116611
In case of an enlightened person, the influx of Karma gets blocked, the influx of Karma does not lead to bonding; he knows the previously bonded Karma but does not get bonded with the new Karma. [166] Annotation
A SamyagDrști recognizes oneself as a soul, and as a soul he does not identify with the bonded Karma. He is simply the knower of the previously bonded Karma. Due to the fruition of the previously bonded Karma, there can be Dravya Asrava, but a SamyagDrști knows the difference between the soul and the Asrava. As a soul, he does not identify himself with the body or mind. Therefore, he does not become the doer of the tasks related to body and mind. Hence he is not bonded with the new Karma. Question: Does this stanza also relate to a householder
Samyag Dưști? Answer: According to this stanza, when a Jīva does not commit
any erroneous act of becoming the doer of liking actions or disliking actions or owner of the physical body, mind, or others, then the Jīva does not become the doer of any new Kārmika bonding. Even a householder SamyagDrști comes in such category. This point would be explained further in
stanzas 171, 172, 177, 178, 201, 202, 246, 279, and 280. Question: Does it mean that a SamyagDrști is free from any new
Kārmika bonding?

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Answer: A SamyagDrști knows the actions of body and mind as
the actions of the soul's close neighbor, not as his own (soul's) actions. He, as a soul, does not become the owner or doer of the actions of his body and mind. As explained in the annotations of stanza 127, the ‘Kārmika-Bank' keeps account of each and every soul, but does not open any account in the name of any non-soul (Note: The Kārmika-Bank does not exist. It is just a model. The Kārmika-Bank-account-model is being assumed here simply to convey the concept). In other words, the ‘Kārmika-Bank' does not keep track of actions of non-souls, but it gives credit/discredit in the form of bonding to the associated soul if the soul makes mistakes of becoming the owner or doer of the actions of non-souls (body and mind). Since a SamyagDrşti does not become the owner or doer of the actions of his body and mind, he does not get bonded (see stanza 71 also). At this point, a critical reader may raise some questions regarding some distortions of the soul of a SamyagDrști that may lead to bonding. To consider such probable questions, it may be appropriate to consider an example: It is well known that the distilled water available for injection does not have impurities. But a molecular scientist would not agree to it. He knows that as compared to the ordinary tap water or RO water, the distilled water is very pure. However, he also knows that the number of molecules of impurities present in the distilled water is not zero, i.e., the distilled water is also not the pure water in the true sense. In the same way, the spiritual masters also accept (e.g. see stanza 172) the bonding of a SamyagDịști. The amount of bonding, duration of bonding, and intensity of bonding of the bonded Karma of a SamyagDrști is, however, much less as compared to that of a MithyāDrşti. The difference between the

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bonding of a SamyagDrști and a MithyāDrști is so large that the bonding of a SamyagDrşti can be called as negligible as compared to that of a MithyāDrşti. The logic behind such small bonding would be discussed in stanzas 171 and 172. भावो रागादिजुदो जीवेण कदो दु बंधगो भणिदो। rufafanucchi 3GEM GUT Uaf 11167||| Bhāvo rāgādijudo jīveņa kado du bandhago bhanido. Rāgādivippamukko abandhago jāņago ņavari. ||167|| भावो रागादियुतो जीवेन कृतस्तु बंधको भणितः ।
rufafanythsalah 51214: Sam4 11167|||
Dispositions of liking-etc. done by soul are called as the cause of [new] bonding. Dispositions free from liking-etc. are dispositions of knowing only, [they are] not the doer of bonding. [167] Annotation
The first half of this stanza pertains to a MithyāDrşti and the next half pertains to an enlightened being (SamyagDrști). An enlightened being does not become doer of dispositions of liking or disliking. He, as a soul, does not become owner of the body and mind. He does not become owner of thoughts of liking and disliking happening at the psychic level. But a MithyāDrști considers oneself as the doer and owner of the actions of body and mind. He considers himself as the owner of thoughts of liking and disliking happening at the psychic level. A false ownership is a mistake and it leads to bonding.
As explained in the annotations of stanza 127 and 166, the ‘Kārmika-Bank' keeps account of each and every soul, but does not open any account in the name of any non-soul. The 'KārmikaBank' considers a soul responsible for its actions only. In reality, the actions of non-souls are not the actions of the soul. But the ownership of the actions of non-souls wrongly accepted by the soul

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becomes an erroneous act of the soul. The belief of owning the physical body and mind is an erroneous act of the soul. It is an illusion or ignorance or Moha. The dispositions (Bhāva) of identifying the Self with the physical body and mind is an erroneous act of the soul. The Bhāva of ownership of mind's emotions/thoughts/tendency of liking or disliking may be considered as the soul's delusion of becoming the doer and owner of liking (Raga) or disliking (Dvesa) actions. For all such erroneous acts of the Jīva, the Jiva is bonded by the new Karma.
पक्के फलम्हि पडिए जह ण फलं बज्झए पुणो विंटे ।
जीवस्स कम्मभावे पडिए ण पुणोदयमुवेदि । । 168।।
Pakke phalamhi padie jaha na phalam bajjhae puno vimte. Jivassa kammabhave padie na punodayamuvedi. ||168||
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पक्वे फले पतिते यथा न फलं बध्यते पुनर्वृन्तैः ।
जीवस्य कर्मभावे पतिते न पुनरुदयमुपैति ।।168।।
Just as a ripened fruit fallen from the tree does not get attached again with the tree, in the same way, the ripened KarmaBhāva after separation do not get bonded with the soul again. [168] Annotation:
It is well known that a ripened fruit after falling from the tree does not get attached with the tree. Acārya Kundakunda uses this analogy to explain this point that the Karma after separation from a Jiva do not get bonded again.
The above mentioned concept may appear trivial to many readers, but it is valuable. Acārya Amṛtacandra brings out deeper insight from this stanza in Atmakhyāti. The word 'Kammabhāve' used in this stanza by Acarya Kundakunda means the KarmaBhāva or the Bhāva of considering the Self as the doer of actions of physical body and others. In other words, Karma-Bhāva means MithyaDrṣti-Bhāva or wrong belief. Therefore, while discussing this stanza, Acārya Amṛtacandra explains that after the detachment

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(shedding) of Karma-Bhāva from the soul the Uñāna-Bhāva are manifested. By Jñāna-Bhāva we mean the dispositions of the soul of an enlightened being. An enlightened being considers oneself as the knower. He does not become the doer of bonding (see stanza 166 also), i.e., that Jīva is not bonded again by Karma-Bhāva. [In the language of Karaṇānuyoga, this applies to KṣāyikaSamyagDrști who does not become MithyāDrști again.]
पुढवीपिंडसमाणा पुव्वणिबद्धा दु पच्चया तस्स। o u g à Asl Hol fa unfort 11169|||
Pudhavipimdasamāņā puvvaạibaddhā du paccayā tassa. Kammasarīrena du te baddhā savve vi ņāņissa. ||169|| पृथ्वीपिंडसमानाः पूर्वनिबद्धास्तु प्रत्ययास्तस्य ।
HARTMUT asla hasta gifts: 11169||
To an enlightened being all the previously bonded Karma (Pratyaya) assembled as Kārmika body are like a clod of clay. [169] Annotation
Let us consider a person who has just become a SamyagDrşti (enlightened). Immediately after becoming enlightened, the shedding of all the previously bonded Kārmika dust does not take place. The soul remains associated with the previously bonded Kārmika dust corresponding to four or lesser than four types of Pratyaya. For example, with a Upasama SamyagDrști all the four types of Pratyaya remain associated with the soul (see stanzas 51 and 164 for the description of the four types of Pratyaya).
As discussed in stanza 166, an enlightened being does not become the doer of any activity of mind or body. He is free from any new bonding. Therefore, one can say that the existence of the above mentioned Kārmika dust related with Pratyaya does not have any effect on an enlightened soul. In other words, one can say that the material Kārmika Pratyaya associated with a

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SamyagDrști (enlightened) are ineffective just like a clod of clay. चउविह अणेयभेयं बंधते णाणदंसणगुणेहिं ।
समए समए जम्हा तेण अबंधो ति णाणी दु ।। 170।। जम्हा दु जहण्णादो णाणगुणादो पुणो वि परिणमदि । अण्णत्तं णाणगुणो तेण दु सो बंधगो भणिदो ।।171।। दंसणणाणचरित्तं जं परिणमदे जहण्णभावेण ।
णाणी ते दु बज्झदि पोग्गलकम्मेण विविहेण ।।172 ||
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Cauviha aneyabheyam bandhante naṇadamsanagunehim. Samae samae jamhā tena abandho ti nānī du. || 170|| Jamha du jahannado nanaguṇādo puno vi parinamadi. Annattam nānaguno tena du so bandhago bhanido. || 171 || Damsanaṇāṇacarittam jam parinamade jahannabhāvena. Nānī tena du bajjhadi poggalakammena vivihena. || 772||
चतुर्विधा अनेकभेदं बध्नंति ज्ञानदर्शनगुणाभ्याम् । समये समये यस्मात् तेनाबंध इति ज्ञानी तु । 11701 यस्मात्तु जघन्यात् ज्ञानगुणात् पुनरपि परिणमते । अन्यत्वं ज्ञानगुणः तेन तु स बंधको भणित: ।।171।। दर्शनज्ञानचारित्रं यत्परिणमते जघन्यभावेन ।
ज्ञानी तेन तु बध्यते पुद्गलकर्मणा विविधेन ||1721
At every moment, [to an unenlightened] four types of Pratyaya become cause of various kinds of bonding by [the erroneous state of the] knowledge (Jñāna) and perception (Darśana) attributes. Therefore, an enlightened being is free from [new] bonding. [170]
[At spiritual levels far from perfection,] due to low level of the knowledge attribute, the [level] of knowledge attribute fluctuates to different levels. It is [also] regarded as the cause of bonding. [171]
Because of the manifestation of the knowledge, perception,

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and conduct attributes in their low level states, an enlightened being [at a spiritual level far from perfection] gets bonded with various types of material Karma. [172] Annotation
In case of a worldly living being, not in the bliss state, there happens disturbance or fluctuation in the state of the soul. Without such disturbance, the soul would have become omniscient and have been in the perfect blissful state. The disturbance is also evident from the fact that the soul's attention shifts from one object to another. The soul's attention shifts from the Self. The magnitude of disturbance depends on the imperfection in the knowledge, perception, and conduct attributes. Such disturbance of the Self is continuously recorded in the “Kārmika Bank account'. Technically, stanza 171 reveals that even by such disturbance in the soul the Kārmika bonding takes place. As explained earlier, in case of an enlightened being (SamyagDrști) the magnitude of duration (Sthiti) and intensity (Anubhāga) of such bonding is much less as compared to that of a spiritually ignorant (MithyāDịști). It may be added that though an Arahanta has one Pratyaya named Yoga, yet he is completely free from the new bonding because he is in the supreme state of perfection of knowledge, perception, and conduct attributes. Question: Stanza 170 points out that an enlightened being with or
without imperfections is free from the new Kārmika bonding whereas stanza 172 points out that an enlightend being far from spiritual perfection gets bonded with new material
Karma? How can one resolve this apparent contradiction? Answer: Due to very little amount of the new Kārmika bonding an
enlightened person even far from spiritual perfection is called free from the new bonding. However, the new bonding is not zero to such enlightened being. In this regard the following points may also be helpful.

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(i) One may think of smallness of the new bonding of an enlightened being (SamyagDrști) as compared to the bonding that happens to a spiritually ignorant being (MithyaDṛṣti) with the fruition (Udaya) of four Pratyaya. It may be recalled that an enlightened being does not have fruition of Mithyātva Pratyaya. Thus an enlightened being has fruition of three or lesser than three types of Pratyaya. In case of an enlightened householder in 4th Gunasthāna involved in various worldly activities, the bonding of various kinds of Karma Prakṛti (43 Karma Prakṛti) does not take place and the bonding of various kinds of Karma Prakṛti (77 Karma Prakṛti) takes place such that duration and intensity of the bonding is much less as compared to that of a spiritually ignorant being (Reference: For example, refer to commentary of stanzas 173-176 written by Acarya Jayasena in Tatparyavṛtti). Due to these facts even an enlightened householder with the fruition of three or two Pratyaya with small bonding can be considered as the soul relatively free from new bonding.
(ii) No doubt, the soul of an enlightened being far from perfection gets bonded, but the new bonding is not induced by the Self due to his non-attachment with the inclination of liking (Raga) and disliking (Dveṣa) as explained in stanzas 166-167. Therefore, he is called as a non-doer of bonding. We shall have more about this point in stanza 176.
(iii) A worldly example may also be helpful here. Let a person in the past had borrowed a large sum of money from a commercial Bank. Suppose by now he has paid a large portion of the debt and has stopped taking any new debt. Further suppose, he is also trying to reduce his existing debt by regular payments. However, in the account books of such a person there would still be debit entries due to the small amount of interest on the small amount of unpaid loan. But

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what would the bank say about such person? Even with such debit entries of interest, the Bank may say that he is not taking any new loan and he is repaying his debt. सव्वे पुव्वणिबद्धा दु पच्चया अत्थि सम्मदिट्ठिस्स । उवओगप्पा ओगं बंधते कम्मभावेण || 173 || हो णिरुवभोज्जा तह बंधदि जह हवंति उवभोज्जा । सत्तट्ठविहा भूदा णाणावरणादिभावेहिं ।।174।। संता दुणिरुवभोज्जा बाला इत्थी जहेह पुरिसस्स । बंधदि ते उवभोज्जे तरुणी इत्थी जह णरस्स ।।175।। एदेण कारणेण दु सम्मादिट्ठी अबंधगो भणिदो ।
आसवभावाभावे ण पच्चया बंधगा भणिदा ।।176।।
Savve puvvanibaddha du paccaya atthi sammādiṭṭhissa. Uvaogappãogam bandhante kammabhāvena. ||173|| Hodina niruvabhojja taha bandhadi jaha havanti uvabhojjā. Sattatthavihā bhūdā nānāvaranādibhāvehim. ||174|| Santā du niruvabhojjā bālā itthī jaheha purisassa. Bandhadi te uvabhojje tarunī itthī jaha narassa. || 175 || Edeņa kāranena du sammāditthi abandhago bhanido. āsavabhāvābhāve na paccayā bandhagā bhanidā. || 176|| सर्वे पूर्वनिबद्धास्तु प्रत्ययाः संति सम्यग्दृष्टेः ।
43
उपयोगप्रायोग्यं बध्नंति कर्मभावेन ||173।।
भूत्वा निरुपभोग्यानि तथा बध्नाति यथा भवंत्युपभोग्यानि । सप्ताष्टविधानि भूतानि ज्ञानावरणादिभावैः ।। 174।।
संति तु निरुपभोग्यानि बाला स्त्री यथेह पुरुषस्य । बध्नाति तानि उपभोग्यानि तरुणी स्त्री यथा नरस्य ।।175।। एतेन कारणेन तु सम्यग्दृष्टिरबंधको भणितः ।
आस्रवभावाभावे न प्रत्यया बंधका भणिताः ।। 176 ।।
All the previously bonded Karma [even] in association with the soul of an enlightened being may become the cause of new

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bonding [on their fruition]. [But] the bonding happens in accordance with the Karma Bhāva of the soul in response [to the arising Karma][173]
Initially, they (the bonded Karma in existence) are not operative. But when they become mature they result in the [new] bonding of seven or eight types of Karma such as Jñānāvaraṇīya Karma-etc., in accordance with the soul's response to them. [174]
[The bonded Karma in existence] are non-functional just as a [married] female child is unfit for the man (her husband) for consummation; and those Karma become functional on maturity just as the same female attracts the man when she becomes adult [provided the man takes interest]. [175]
Therefore, an enlightened being (without any attachment with Karma] is called as the non-doer of bonding. Without Asrava Bhāva (soul's inclination of liking, disliking, and owning others), Pratyaya Karma [cannot cause bonding and, therefore,] are not regarded as the cause of bonding. [176] Annotation
Regarding the new Kārmika bonding the following points are to be considered: (a) Existence of the previously bonded Karma, (b) Fruition of the Karma, and (C) Asrava Bhāva or Karma Bhāva.
The existing previously bonded Kārmika dust leads to new bonding only when it comes in fruition and the Jīva at that moment of fruition has Āsrava Bhāva. This point is being explained by Ācārya Kundakunda through an analogy: Suppose, a female child gets married with a man. (Such a marriage is not common in the modern times but here we consider as an analogy provided by Ācārya Kundakunda to clarify the point.) Ācārya Kundakunda writes in stanza 175 that the consummation of the marriage by the husband cannot happen till she becomes adult; and even after her maturity when she attracts him then the union between the two cannot happen without the interest of the man.

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Influx of Karma (Asrava)
45
In the same way, the circumstances generated by the fruition of the pre-existing Karma cannot result into the new Kārmika bonding if the soul does not have Asrava Bhāva. In stanza 174, Ācārya Kundakunda explains that the bonding happens in accordance with the response of the soul to the external circumstances created by the fruition of Karma. With Asrava Bhāva bonding takes place, and without Asrava Bhāva there cannot be Kārmika bonding.
Ācārya Kundakunda then states in stanza 176 that in view of the above mentioned facts, a SamyagDrşti cannot be called as doer of new bonding because he does not have Āsrava Bhāva. One can also say that in absence of Āsrava Bhāva of the SamyagDrşti, the Pratyaya responsible for bringing the external circumstances at that moment do not lead to any bonding. Question: What do we mean by Asrava Bhāva? Answer: The Bhāva of a Jīva responsible for the bonding are
known as Āsrava Bhāva. Moha, Rāga, and Dveșa are Asrava Bhāva. Delusion about the Self is Moha. The word Moha includes the ignorance regarding the line of demarcation between the Self and non-Self. This also includes the ignorance about the role of the Self. To consider others as beneficial to the soul is Rāga, and to consider others as harmful to the soul is Dveșa. We shall discuss about Rāga and Dveșa in more detail in the next stanza (stanza 177). Rāga and Dveșa terms have broader meaning but at present we focus on
the meaning relevant to the present and next stanzas. Question: Stanza 174 says about the bonding of seven or eight
types of Karma. What is the significance of seven or eight? Answer: Basically there are eight types of Karma (see Appendix
6). Out of eight, life-span-determining-Karma (Ayu Karma) gets bonded only once in a lifetime. Therefore, for most of the times the new bonding with seven types of Karma takes place;

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and at the moment of bonding with the life-span-determining
Karma, the bonding with eight types of Karma takes place. Question: Besides the analogy of the married female child, is there
any technical detail regarding the requirement of some time
for a bonded Karma to become operative? Answer: Yes, the following description included in Appendix-6 is
worth noting: “At the time of bonding the Karma gets bonded for a specified time period known as 'Sthiti'. This duration depends on the Prakrti of the Karma as well as on Kaşāya that is responsible for the bonding. There are some schemes of depositing 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 is released. In case of Karma also there are two types of times: (i) The time that bonded Karma do not come in fruition or the time after which the release starts. It is known as Ābādhā time or Ābādhā Kāla, and (ii) the time when the final installment is released. It is known as Sthiti." Technically, in short, Ābādhā time or Ābādhā Kāla of any bonded Karma is the time required for the bonded Karma to become mature, i.e., a bonded Karma starts giving fruits only after the completion of its Ābādhā time. रागो दोसो मोहो य आसवा णत्थि सम्मदिट्ठिस्स। GEET 34THaydu faune ac u yolun aifa 1117711 हेदू चदुव्वियप्पो अट्ठवियप्पस्स कारणं भणिदं । af fo I TCT afheid u dosifa 11178||| Rāgo doso moho ya āsavā natthi sammāditthissa. Tamhā āsavabhāveņa viņā hedūņa paccayā homti. ||177|| Hedu caduvviyappo atthaviyappassa kāraṇam bhanidam.

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Influx of Karma (Asrava).
47
Tesim pi ya rāgādī tesimabhāve na bajjhanti. ||178|| रागो द्वेषो मोहश्च आस्रवा न संति सम्यग्दृष्टेः।
Glaidh fahr dat h et afat 1117711 हेतुश्चतुर्विकल्प: अष्टविकल्पस्य कारणं भणितम् । 949 TIGURITYTO 7 qezid 1117811
A SamyagDrşti does not possess inclination for attachment (Rāga), aversion (Dveșa), and delusion (Moha). Therefore, without these Āsrava Bhāva the Pratyaya cannot cause [new] bonding. [177]
Four types [of Pratyaya] have been mentioned as cause of bonding of eight types [of Karma]. However, without Rāga-etc. there cannot be any [new] bonding. [178] Annotation
These two stanzas explicitly describe the following facts which have also been mentioned earlier in this chapter: (i) Inclination for attachment (Rāga), aversion (Dveșa), and
delusion (Moha) are Āsrava Bhāva. (ii) An enlightened person (SamyagDrști) realizes that he is
not the owner or doer of these Āsrava Bhāva. (iii) Four Pratyaya, as described in stanza 164, are considered
as the cause of new bonding of Karma. Āsrava Bhāva is essential for the new Kārmika bonding. In absence of Āsrava Bhāva there cannot be any new Kārmika bonding
to a SamyagDrști. Question: Let us consider a householder SamyagDrști in fourth
Guņasthāna. He may be engaged in trade, business, service, military job, or some other occupation. How can he/she do such worldly jobs without Asrava Bhāva? Is it possible to protect one's family, property, and job without any liking
(Rāga) and disliking (Dveșa)? Answer: Let us consider an example. We know that the President

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of a country can play the role of the President keeping in mind his own private life and without considering the assets of the nation as his personal assets. In the same way, a SamyagDịști gets involved with worldly tasks as a person while recognizing the presence of soul and identifying oneself with the soul. A SamyagDrști householder acts as a person keeping in mind his own privacy as a soul. Further, he does not consider the assets and liabilities of the person as the assets and liabilities of the soul. As a person, the President knows that his official residence is not his personal property. In the same way a SamyagDrști knows that the physical body belonging to his personality is neither a liability nor an asset of the soul (Self). The President seriously participates in making and executing the budget of the nation. But as a person he knows that any negative or positive balance of the national budget does not affect his personal bank account. In the same way, a SamyagDrşti person takes care of his personal finance and other aspects but at the same time he knows that any loss or gain of the money is not going to make his real-self (Self or soul) richer or poorer. In technical language, liking (Rāga) for the official profit and progress, and disliking (Dveșa) for the official loss and deterioration are not owned by the honest President as a person. Similarly, liking (Rāga) for the personal profit and progress, and disliking (Dveșa) for the personal loss and deterioration belonging to the person are not owned by a SamyagDrști as a soul. This describes the absence of Rāga and Dveșa of a SamyagDrști while doing the worldly tasks as a person. In this regard, it is important to note that as a person a SamyagDrşti householder participates in various virtuous acts with enthusiasm but as a soul he does not consider oneself as the owner or doer of such acts. It may also be noted that the realization of the difference in the role as a President

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49
and the role as a person does not adversely affect the President's role. Similarly, the realization of the difference between the role as a person and the role as a soul does not adversely affect one's life. This analogy can be stretched one step further. To do so, we may consider an example of a President who is also a SamyagDrști. Such a person owns and signs for the official account as a President; as a person he does not own the official money but he owns the salary of the President deposited in his personal account; and as a soul he neither owns the official account nor the personal account. On many occasions, all the three roles can go together. While attending an official dinner, he attends as a President, the eaten food goes to his (person's) stomach, and the soul acts as an
observer (beyond mind and body). Question: If a SamyagDrști in fourth Guņasthāna is free from any
new bonding then why do Tīrthamkara preach us to adopt additional restrictions and renunciation to progress beyond 4th
Guņasthāna. Answer: (i) As stated earlier in stanzas 171 and 172, a
SamyagDrști in fourth Guņasthāna is not totally free from the new bonding (ii) Let us again consider the example of the President of a country. If a person recognizes and honors the difference between his personal property and the official/national property then he would be respected as an honest person. On the other hand, if the President deposits the official money in his personal account, due to ignorance or due to disrespect for the truth (law), then he gets lessons/punishment as per law. No doubt, the honesty is highly valuable and it is the first essential quality for a person taking the oath of the office of the President. But the honesty alone is not sufficient to make

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him an effective President and a happy person. Besides the qualities of a good President, he is also advised to take care of his personal health and family life. He is also advised to forget the pressure of his office by spending regularly some time in his home. This is not the wastage of time for the President. It makes him more efficient as a President. Parallel to this analogy, spiritual teachers also teach the following to balance the personal and spiritual life: (a) One should learn and realize the difference between the role of a person and the permanent role of a soul. One should identify oneself as a soul. (This corresponds to a state of a SamyagDịști of 4th Guņasthāna.) In the analogy of the President, this situation corresponds to the honesty or the realization of the difference between the personal wealth and the national wealth by the President. (b) In addition to the honesty, the care of personal health and spending some time in the home given in the analogy of the President can be used as follows: One should take care of one's own spiritual health and should spend some time in one's own spiritual home (Self). This corresponds to stopping worldly personal activities for some time, spending some time with the spiritual-family (spiritual teachers, spiritual colleagues, etc.), and getting tuned to the Self by way of prayer, worship, meditation, staying-in-the-Self, etc. with some vows. This state corresponds to 5th or higher Guņasthāna. As compared to the state of 4th Guņasthāna, in this higher state there is peace of higher kind. After attainment of 4th Guņasthāna such taste of peace of higher kind and other spiritual developments follow in due course of time (not necessarily in one lifetime). Water from a hill top comes down (by gravity) by directing it to a path leading to the downward slope. In the same way, after being in the right

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51
path, the spiritual journey does not require burdening efforts (see Ātmakhyāti Kalasa 94). In other words, the realization of the truth about the Self is like crossing the barrier. After crossing the barrier, further spiritual progress is like the journey of water on a downward slope. (iii) For more details, the answer of the next technical
question may also be helpful. Technical question:
(This technical question and its answer may be ignored in the first reading). If a householder SamyagDrşti is free from Āsrava Bhāva and free from the new bonding then what is the spiritual difference, in the technical language of scriptures, between a householder SamyagDrşti and a saint who has
renounced the world? Technical answer:
(i) Drinking water filtered by the reverse osmosis procedure (RO water) is called as pure water and the distilled water meant for injection is also pure water. But both are not of equal purity. In the eyes of a nano-scientist or molecular physicist neither of these is perfectly pure. Same can be said about the absence of the new bonding of a SamyagDrști in 4th Guņasthāna and 6th Guņasthāna. (ii) As discussed in the answer of the previous question, a person in 6th and 7th Guņasthāna (one who is a SamyagDrști and has also renounced the world experiences a higher degree of peace as compared to that experienced by a householder SamyagDrști. (iii) Rāga and Dveșa are due to Kașāya. Kaşāya are of four types: anger, ego, deceit, and greed. Each type of Kaṣāya is of four kinds: Anantānubandhī, Apratyākhyāna, Pratyākhyāna, and Samjvalana. Thus in a simple language one can say that there are four kinds of Rāga and Dveșa. These are:

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Anantānubandhi Rāga/Dveșa, Apratyākhyāna Rāga/Dveșa, Pratyākhyāna Rāga/Dveșa, and Samjvalana Rāga/Dveșa.
A SamyagDịști person in 4th Guņasthāna does not have Anantānubandhī Rāga/Dveșa but he remains associated with other three kinds. The new bonding in case of a SamyagDrști is very small due to absence of Anantānubandhi Rāga/Dveșa, but the same is not zero due to the association of these three types of Rāga/Dveșa. Due to the presence of Apratyākhyāna Rāga/Dveșa one cannot take vows of a high class disciplined householder.
A SamyagDrşti householder in 5th Guņasthāna does not have Anantānubandhi Rāga/Dveșa and Apratyākhyāna Rāga/Dveșa. Due to the absence of Apratyākhyāna Rīga/Dveșa, the level of purity of such person is higher and the new Kārmika bonding is lesser than that of a SamyagDrști in 4th Guņasthāna. Further, due to the presence of Pratyākhyāna Rāga/Dveșa one cannot renounce all the worldly possessions.
A SamyagDrști in monkhood in 6th and 7th Gunasthāna does not have Anantānubandhi Rāga/Dveșa, Apratyākhyāna Rāga/Dveșa, and Pratyākhyāna Rāga/Dveșa. Due to the absence of these three kinds of Rāga/Dveșa, the level of purity of such person is higher and the new Kārmika bonding is lesser than that of a SamyagDrști in 5th Guņasthāna. Further, due to the presence of Samjvalana Rāga/Dveșa the new bonding is not perfectly zero. (These technical details have also been described by Ācārya Jayasena in Tātparyavrtti in connection with these stanzas.) जह पुरिसेणाहारो गहिदो परिणमदि सो अणेयविहं। HHHrefaciet ha 3GPITHET 1117911 तह णाणिस्स दु पुव्वं जे बद्धा पच्चया बहुवियप्पं ।

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dusid ohte à upraRolla à ia 1118011 Jaha puriseņāhāro gahido pariņamadi so aneyaviham. Mamsavasāruhirādī bhāve udarggisaõjutto. ||179| Taha ņāņissa du puvvam je baddhā paccayā bahuviyappam. Bajjhante kammam te ņayaparihīņā du te jīvā. ||180||| यथा पुरुषेणाहारो गृहीतः परिणमति सोऽनेकविधम् । Hihat FRICHI HA UGUHT: 1117911 तथा ज्ञानिनस्तु पूर्वं ये बद्धाः प्रत्यया बहुविकल्पम् । aufa auf à terature à fai: 1118011
Just as the food eaten by a person transforms into flesh, blood, fat, etc. when that gets (appropriately] combined with digestive chemicals present in the stomach [179]; in the same way, the previously bonded Karma on their maturity become the cause of bonding of various types of [new] Karma to the Jñānī who has fallen from the [pure real] point of view. [180] Annotation
Stanza 179 provides an analogy to explain stanza 180. In this analogy, the food eaten corresponds to the fruition of the previously bonded Karma, the conversion of food into flesh, blood, etc. corresponds to the new bonding of seven/eight types of Karma, and the presence of digestive chemicals in the stomach (Udaragni) corresponds to the presence of the spiritual ignorance due to the lack of understanding of the soul and non-souls from the pure point of view.
Here the following technical details may be helpful: (i) The attainment of SamyagDarśana is also called as an
attainment of enlightenment; and a person with SamyagDarśana is called a SamyagDrști or a Jñānī or an
enlightened person. (ii) All persons in the fourth or higher Guņasthāna are
SamyagDrşti or enlightened or Jñānī persons. (iii) SamyagDarśana is of three types: (i) Upašama

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SamyagDarśana: Enlightenment with total suppression of belief-deluding Karma or spiritual-ignorance-Karma (Darśana Mohaniya Karma), (ii) Kṣāyopaśamika SamyagDarsana: Enlightenment with some traces of insignificant spiritual ignorance and without total destruction of spiritual-ignorance-Karma, and (iii) Kṣāyika SamyagDarśana: Enlightenment with total destruction of spiritual
ignorance-Karma. (iv) Out of these three, the enlightenment of the third type once
achieved exists forever. But the first two types of enlightenment can vanish and may reappear after some short or long time. In the technical language, a person with Upaśama SamyagDarśana or Kṣāyopaśamika Samyag Darśana may become a MithyāDịști again. Stanza 180 cautions to avoid such conversion of SamyagDarśana into MithyāDarśana by not abandoning the pure point of view. This stanza says that if one loses the understanding of the Self and others provided by the pure real point of view then he gets bonded with the new Karma (because with such loss he/she becomes a MithyāDrști). In other words, by forgetting the distinction between the soul and non-souls, as given by the pure point of view, an enlightened being turns back into an un-enlightened being.
There are many characteristics of an enlightened person. Here Ācārya Kundakunda highlights one characteristic that an enlightened being (Jñānī) is that who has not fallen from the understanding about the Self and others as provided by the pure real point of view. On the basis of this point, Ācārya Amộtacandra in Kalasa 122 emphasizes that one should not abandon the pure real point of view.
***

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Stoppage of influx of Karma
(Samvara)
उवओगे उवओगो कोहादिसु णत्थि को वि उवओगो। कोहो कोहे चेव हि उवओगे णत्थि खलु कोहो ।। 181।। अट्ठवियप्पे कम्मे णोकम्मे चावि णत्थि उवओगो। उवओगम्हि य कम्मं णोकम्मं चावि णो अस्थि ।। 182।। एवं दु अविवरीदं णाणं जइया दु होदि जीवस्स। तइया ण किंचि कुव्वदि भावं उवओगसुद्धप्पा ।।183।। Uvaoge uvaogo kohādisu ņatthi ko vi uvaogo. Koho kohe ceva hi uvaoge natthi khalu koho. ||181|| Athaviyappe kamme nokamme cāvi ņatthi uvaogo. Uvaogamhi ya kammam nokammam cavi no atthi. || 182|| Edam du avivarīdam ņāņam jaiyā du hodi jivassa. Taiyā ņa kiñci kuvvadi bhāvam uvaogasuddhappā. ||183||
उपयोगे उपयोग: क्रोधादिषु नास्ति कोऽप्युपयोगः। क्रोधः क्रोधे चैव हि उपयोगे नास्ति खलु क्रोधः ।।181।। अष्टविकल्पे कर्मणि नोकर्मणि चापि नास्त्युपयोगः । उपयोगे च कर्म नोकर्म चापि नो अस्ति ।।182।। एतत्त्वविपरीतं ज्ञानं यदा तु भवति जीवस्य । तदा न किंचित्करोति भावमुपयोगशुद्धात्मा ।।183।।

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Upayoga (pure cognitive attribute of soul) is in Upayoga (soul), it is not in anger etc; and anger is only in anger; certainly, anger is not in Upayoga (soul). [181]
Also, Upayoga is not in eight types of Karma and NoKarma; and Karma and NoKarma are also not in Upayoga. [182]
When such un-perverted knowledge prevails in a Jīva, then he, as a pure awareness having Upayoga attribute, does not become doer of any disposition [of anger etc.]. [183] Annotation
This chapter is on Samvara. Samvara is one of the nine elements introduced in stanza 13. There it has been mentioned that the nine elements comprehended from the real point of view amounts to enlightenment (SamyagDarśana). As explained there, Samvara means stoppage of influx of Karma.
For many living beings it is easy to see the combination of perception, knowledge, anger, greed, and other emotions with oneself. But an enlightened person realizes that knowledge and perception are eternal attributes of soul; whereas anger, greed, etc. are not eternal aspects of soul. Knowledge and perception are technically known as Upayoga. As explained earlier, [e.g. one may refer to stanza 14), anger, greed, etc. are different from the real attributes of soul. The realization of separation of Upayoga and anger, etc. leads to the realization of the true Self described from the pure real point of view. Among the nine elements described in stanza 13, knowledge and perception (Upayoga) get placement with Jīva; and anger, etc. find placement with Āsrava. One may also say that Upayoga is Self and anger is non-Self. In this stanza as well as at many places, Upayoga is also considered as the synonym of soul.
The knowledge of separateness of the Self and non-Self is technically known as Bheda-Vijñāna or the science-of-separation or the science-of-distinction or the science of differentiation.

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Samvara is not possible without the science-of-separation (BhedaVijñāna). Therefore, Acārya Kundakunda provides the description of Samvara from the real point of view by highlighting the science-of-separation (Bheda-Vijñāna) in the first 12 stanzas of this
57
chapter.
Stanzas 181-183 convey the following points from the real point of view:
(i) Pure cognitive attribute of soul (Upayoga) does not exist in the externals such as physical body (NoKarma), emotions (anger-etc.), and the Kārmika dust associated with the soul. Upayoga manifested as knowledge and perception attributes of the soul is separate and different from anger
etc.
(ii) Neither anger has knowledge/perception attribute nor knowledge/perception attribute contains anger. Similarly, neither knowledge/perception attribute of soul possesses physical body nor physical body has knowledge/perception attribute of soul. (iii) To a common person a mixture of anger and knowledge/perception attributes appears in various activities of a living being. Therefore, he believes that anger contains knowledge/perception attribute and knowledge/perception attribute contains anger. Acārya Kundakunda says that this is a perverted or wrong belief. Similarly, the belief that physical body contains knowledge/perception attribute is also a perverted or wrong belief. When a living being realizes the separation of anger and knowledge/perception attribute in the apparent mixed state, when a living being realizes the separation between the physical body and knowledge/ perception attribute even during occupation of the same space points by the physical body and soul, then he has true spiritual knowledge, and

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one can say that he is an enlightened person or Jñānī or SamyagDrști. Such an enlightened person realizes oneself as a soul with knowledge/perception attribute. He realizes the associated anger and associated physical body as separate and different from his real identity (true Self). With such realization he (as a soul) does not become doer of anger or doer of any intention or desire of doing any task of physical body, etc.
(iv) The use of 'etc.' with the word 'anger' in stanza 181 shows that other emotions (Asrava Bhāva) are also to be included with the word 'anger' in understanding these
stanzas.
Question: Does it mean that a SamyagDrști does not have any desire of eating food? Does it mean that a SamyagDrști does not eat food? Does it mean that a SamyagDrști never becomes angry?
Answer: If a person sees the non-separateness of the physical body and the soul, then he also sees that the soul is eating food. Such a person not only sees this for himself but also sees for all others. But a SamyagDrști sees differently. He visualizes the separateness of the soul and physical body even though both occupy the same space (Lokākāśa Pradeśa). He also visualizes the desire arising in the mind for the food as well as the act of eating the food. He is also aware of the anger and other emotions arising in the associated physical body and mind. In the midst of all such tasks of his personality he knows the science-of-separateness (Bheda-Vijñāna) that reveals the separateness of his soul from emotions as well as physical body. As mentioned earlier, a SamyagDrști identifies oneself as a soul only, and as a soul he does not become doer of these tasks or doer of intention of doing these tasks. As a soul he becomes simply a knower. In this regard, to avoid any

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confusion, discussion presented in stanzas 126-127 and 167 is worth noting. There it has been discussed that a MithyāDịşti becomes owner and doer of Bhāva Karma, therefore, he
acquires the new Kārmika bonding. Question: Many times we become angry or sad when we get some
unexpected disturbing information. How can we say that the
knowledge/perception attribute is not the source of anger? Answer: The information, memory, and emotions associated with
mind are not to be confused with the knowledge/perception attribute (Upayoga) of the soul. The soul transcends the physical body and mind. Let us consider an analogy of a movie appearing on the screen. We know that by passing white light through a celluloid movie film the movie appears on the screen. We also know that the movie on the screen is not possible without the white light that passes through the film. However, on the top of all these we know that the celluloid film and the source of white light are separate and different. This analogy may be useful by taking the Upayoga of the soul as the white light, the celluloid film as physical body having memory-etc., and the movie screen as the vocal, mental and physical actions of the personality. We understand very well that the white light does not contain any recording of the fire, rain, train, fight, etc. appearing on the movie screen. In the same way, the Upayoga does not contain any memory, emotion, physical body, etc. Through the above mentioned analogy the separateness between the pure Upayoga and emotions can be visualized. However, it should be noted that it is just an analogy and cannot be stretched too far. An analogy covers only some aspects. Many aspects such as the link between the emotions and the soul as described by the relative point of view cannot be found in this analogy.

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Each Siddha is omniscient. The soul of each Siddha became a Siddha after an infinitely long worldly journey. Souls of different Siddha in their past worldly lives have been associated with different experiences and associations, but there does not appear any difference in the omniscience and purity of all Siddha. This is possible only if the soul of each Siddha remains intact and undamaged during all worldly associations in all the past worldly lives. This implies that the pure cognitive attribute of the soul (Upayoga) of a worldly living being remains untouched with various kinds of associated emotions and physical bodies (see Stanzas 14, 15). जह कणयमग्गितवियं पि कणयभावं ण तं परिच्चयदि। TE HTG afaci u gale VI GUIDOTTI 111841 एवं जाणदि णाणी अण्णाणी मुणदि रागमेवादं। अण्णाणतमोच्छण्णो आदसहावं अयाणतो ।। 185।। Jaha kaņayamaggitaviyam pi kaņayabhāvam na tam pariccayadi. Taha kammodayatavido na jahadi ņāņi du ņāņittam. ||184|| Evam jāņadi ņāņī aņņāņī munadi rāgamevādam. Aņņāņatamocchanno ādasahāvam ayāṇanto. ||185|||
यथा कनकमग्नितप्तमपि कनकभावं न तं परित्यजति । 7911 HTCYCH a Elfa Hit SIA 111841 एवं जानाति ज्ञानी अज्ञानी मनुते रागमेवात्मानम् । 345141SCtga: 3416H HTC451471118511
Just as gold does not lose its nature of gold even while it is red hot under fire, in the same way an enlightened being does not lose his knowing-nature even while he is under burning-hardship due to the fruition of [the previously bonded] Karma. [184]
An enlightened person knows the above mentioned point, but an ignorant one clouded by the darkness of ignorance considers the inclination of attachment (Rāga) as soul because he does not know soul's nature. [185]

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Annotation
Here Ācārya Kundakunda first describes an analogy of gold under intense fire. It is well known that gold does not lose the nature or qualities of gold by fire. Using this analogy, Ācārya Kundakunda explains that an enlightened person realizes that similar to the gold unaffected by fire, his true nature cannot be affected even by the difficult and painful circumstances due to the fruition of the previously bonded Karma. Ācārya Kundakunda further writes that on the contrary an ignorant living being does not know soul's nature and identifies oneself with his attachments and emotions. Due to such identification an ignorant being realizes that he is in trouble when his possessions and emotions are not in a good shape. Whereas an enlightened being identifies oneself with the eternal soul only; he realizes oneself unaffected by the external conditions, physical body, and emotions.
Stanza 184 conveys a significant point that even an enlightened person may be under severe hardship due to fruition of the previously bonded Karma. However, an enlightened person has clear knowledge about the true nature of his Self even during the stressful circumstances. He has an understanding of the science-of-separation; he realizes that he is the soul which is separate from the difficulties associated with his physical body and emotions.
सुद्धं तु वियाणंतो सुद्धं चेवप्पयं लहदि जीवो। GUCE 374 374 shquy ||186||| Suddham tu viyāṇanto suddham cevappayam lahadi jīvo. Jāņanto du asuddham asuddhamevappayam lahadi. ||186|| शुद्धं तु विजानन् शुद्धं चैवात्मानं लभते जीवः । GHESI CHTIGHAICHI CHA 11186||

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By knowing the pure nature [of the soul], a Jīva attains the pure soul. By knowing that the soul is impure, a Jīva attains only impure soul. [186]
62
Annotation
In the first half of this stanza Acārya Kundakunda conveys that even in the impure state (Paryaya) of the soul, the recognition of the true nature of the soul - the purity of the soul - leads to the purity in the state (Paryaya) of the soul. Further, the second half emphasizes the importance of this point by saying that the recognition of the false nature of the soul leads to the impurity in the state (Paryaya) of the soul. The recognition of the pure nature of the soul is the truth. The awareness of the science-of-separation is the true awareness. The science-of-separation recognizes the soul as pure and distinct from emotions, Karma, physical body, etc. [see stanzas 14, 181, 182, etc.].
With this recognition, the new Karmika bonding to an enlightened person does not take place and the decrease in the old Kärmika dust takes place. With the continuance of such decrease, soon such soul becomes free from Kärmika dust, i.e., the state of the soul becomes pure.
Since the process of stoppage of new Karmika bonding amounts to Samvara, therefore, one can say that the realization of the Self as the pure soul different from the emotions, physical body, etc. amounts to Samvara.
The next half of the stanza conveys that the Samvara cannot be achieved by the recognition of the associated impurities such as emotions and physical body as the soul. In other words, the second half of the stanza explicitly denies the possibility of Samvara by identification of the associated emotions as the soul. This fact has also been highlighted by Ācārya Amṛtacandra in Ātmakhyāti in the opening statement related with this stanza 186. In this statement, Acārya Amṛtacandra points out that for Samvara, the realization of

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the soul as pure is necessary. We would come across such emphasis in other stanzas also. For example, in stanzas 201-202 Ācārya Kundakunda reveals that acceptance of even an iota of inclination of attachment (Rāga) as the soul keeps one away from becoming enlightened.
अप्पाणमप्पणा रुंधिऊण दोपुण्णपावजोगेसु । दसणणाणम्हि ठिदो इच्छाविरदो य अण्णम्हि ।।187।। जो सव्वसंगमुक्को झायदि अप्पाणमप्पणो अप्पा। ण वि कम्मं णोकम्मं चेदा चिंतेदि एयत्तं ।। 188।। अप्पाणं झायंतो दंसणणाणमओ अणण्णमओ। लहदि अचिरेण अप्पाणमेव सो कम्मपविमुक्कं ।। 189।। Appāṇamappaņā rumdhiūņa dopuņņapāvajogesu. Damsananānamhi thido icchāvirado ya annamhi. ||187|| Jo savvasangamukko jhāyadi appānamappano appā. Navi kammam nokammam ceda cintedi eyattam. || 188|| Appānam jhāyanto damsananānamao ananmamao. Lahadi acireņa appāņameva so kammapavimukkam. ||189|||
आत्मानमात्मना रुन्ध्वा द्विपुण्यपापयोगयोः । दर्शनज्ञाने स्थितः इच्छाविरतश्चान्यस्मिन् ।। 187।। यः सर्वसंगमुक्तो ध्यायत्यात्मानमात्मनात्मा। नापि कर्म नोकर्म चेतयिता चिंतयत्येकत्वम् ।। 188।। आत्मानं ध्यायन् दर्शनज्ञानमयोऽनन्यमयः । लभतेऽचिरेणात्मानमेव स कर्मप्रविमुक्तम् ।।189।।
By one's own soul, one who keeps one's soul away from acts of virtue (Punya) and vice (Pāpa); one who abides in perception and knowledge; one who remains isolated from the desires for other things [187]; one who experiences [oneself as] the soul unattached from all the associations; [one who] meditates over soul by the soul; [one who] does not pay any attention to Karma and NoKarma; [one who] concentrates over the solitariness [188]; [and one who] keeps on immersed in perception and knowledge

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and in none other than the Self by being absorbed in the Self; such a being becomes the pure soul free from Karma very soon. [189] Annotation
As mentioned earlier, Samvara means stoppage of new Kārmika bonding. Samvara starts with the realization of the science-of-separation between the soul and non-souls (emotions, Kārmika particles, physical body, etc.). With the spiritual advancement an increase in soul's devotion towards the soul takes place. In a highly advanced stage, one gets fully absorbed in the soul. What happens in the state of very high stage of Samvara? These stanzas answer this question. Ācārya Kundakunda writes that in a very high stage of Samvara one does not get associated with persons or things or desires. Even he does not get involved with any virtuous activity (helping others or praying). Then what does he do? He meditates over the Self. He experiences the solitariness of the Self and gets immersed in the perception and knowledge attributes of the Self. The second half of stanza 189 says that the occurrence of this level of spiritual development indicates that the liberation of such person is going to happen very soon.
तेसिं हेदू भणिदा अज्झवसाणाणि सव्वदरिसीहिं । मिच्छत्तं अण्णाणं अविरयभावो य जोगो य ।।190।। हेदुअभावे णियमा जायदि णाणिस्स आसवणिरोहो।। आसवभावेण विणा जायदि कम्मस्स वि णिरोहो।।191।। कम्मस्साभावेण य णोकम्माणं पि जायदि णिरोहो । UN CHARORATI HARPUREUT ETRE 1119211 Tesim hedū bhanidā ajjhavasānāni savvadarisīhim. Micchattam aņņāņam avirayabhāvo ya jogo ya. ||190|| Heduabhāve niyamā jāyadi nānissa āsavaniroho. Āsavabhāveņa viņā jāyadi kammasa vi ņiroho. ||191|| Kammassābhāvena ya nokammānam pi jāyadi niroho.

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65
Ņokammaņiroheņa ya samsāraņirohaņam hodi. ||192|| तेषां हेतवो भणिता अध्यवसानानि सर्वदर्शिभिः । fuezahshufaaHrana UTHIRE |19011 हेत्वभावे नियमाज्जायते ज्ञानिन आस्रवनिरोधः। 34THaylda fahr fred adfunt sfa ALTE: 1119111 कर्मणोऽभावेन च नोकर्मणामपि जायते निरोधः ।
ehfATT E HARATH Hafat 1119211
Adhyavasāna – false belief (Mithyātva), spiritual ignorance (Ajñāna), lack of self restraint (Avirati), and mental-physical-vocal activities (Yoga) - have been described by omniscient lords as the source of them (psychic-Kārmika influx). [190]
As a rule, the absence of these in a Jñānī leads to the blockage of psychic-Kārmika influx (Asrava Bhāva), and the absence of Asrava Bhāva leads to the blockage of material-Kārmika influx [191].
The absence of material-Kārmika bonding leads to the blockage of NoKarma, and the absence of NoKarma leads to the stoppage of the worldly wandering. [192] Annotation
In these stanzas Ācārya Kundakunda explains the sequence of cause-effect relationship that is responsible for the stoppage of the cycles of birth and death. The finest level of Samvara is that which blocks all the worldly sufferings and leads to liberation or bliss forever. In these three stanzas it has been explained that by the absence of Adhyavasāna one can achieve the liberation.
False belief (Mithyātva), spiritual ignorance (Ajñāna), lack of self restraint (Avirati), and mental-physical-vocal activities (Yoga), all these are Adhyavasāna. These are different and separate from the eternal soul stuff (Dravya). This realization is called the realization of the science-of-separation (Bheda-Vijñāna). While explaining these stanzas, Acārya Amộtacandra in Atmakhyāti

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writes that the realization of the Self through the realization of the science-of-separation leads to the absence of Adhyavasāna. Further, through stanzas 191 and 192 we learn that the absence of these leads to the blockage of Asrava Bhāva inclination of attachment, inclination of aversion, and delusion about Self and others); without Asrava Bhāva there cannot be Kārmika bonding; and without Kārmika bonding there cannot be any physical body that becomes the source of worldly suffering (pain and pleasure).
Since the science-of-separation (Bheda-Vijñāna) described in the first six stanzas in this chapter is the key of Samvara, this chapter on Samvara has been concluded by Ācārya Amstacandra in Ātmakhyāti by Kalasa 131 and 132 with an emphasis on the importance of the science-of-separation. In Kalasa 131, Ācārya Amstacandra very nicely summarizes the significance of the science-of-separation (Bheda-Vijñāna):- he writes that all liberated souls got liberation by the realization of the science-of-separation, and all beings who have not yet realized the science-of-separation are suffering from the worldly bondage.
***

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7
Shedding of Karma (Nirjarā)
उवभोगमिंदियेहिं दव्वाणमचेदणाणमिदराणं । जं कुणदि सम्मदिट्ठी तं सव्वं णिज्जरणिमित्तं ।। 193।। Uvabhogamindiyehim davvāṇamacedaņāņamidarāņam. Jam kunadi sammaditthi tam savvam nijjaranimittam. ||193|||
उपभोगमिंद्रियैः द्रव्याणामचेतनानामितरेषाम् ।
pela yeyiçe: doyd ARTA AT4 1119311
To an enlightened being every experience of association or consumption (Upabhoga) of animate or inanimate object through the senses becomes the cause of shedding of Karma (Nirjarā). [193] Annotation
At every moment the Karma which come in fruition give rise to some experience to the living being. Immediately after that these Karma responsible for that experience get detached from the soul. Such detachment takes place at every moment to every worldly living being whether MithyāDrști or SamyagDrşti. However, while experiencing the Kārmika fruition a MithyāDrşti realizes oneself as the owner and doer of that experience. Therefore, a MithyāDrști gets bonded with the new Karma. Thus the advantage of detachment of the old Karma is lost by the bonding of the new Karma in case of a MithyāDrşti. But as explained in stanzas 71, 166, 176, etc., an enlightened being (SamyagDrşti) does not

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become owner or doer of any experience associated with mind and body, therefore, he does not attract new Kārmika bonding. Thus, in case of a SamyagDrști, Karma which come in fruition at every moment get detached after delivering the fruits, and the new Kārmika bonding does not take place. Therefore, there is a decrease in the net stock of the bonded Karma. In short, we can say that in case of an enlightened being (SamyagDrşti) there is shedding of Karma or decrease in the stock of the bonded Karma or Nirjarā at every moment even while he/she experiences association of animate or inanimate objects through the senses as per Kārmika fruition.
दव्वे उवभुंजते णियमा जायदि सुहं व दुक्खं वा। di Yagraufauoi aale 379 foroute wife 1119411 Davve uvabhuñjante șiyamā jāyadi suham va dukkham vā. Tam suhadukkhamudiņņam vedadi adha nijjaram jādi. ||194||| द्रव्ये उपभुज्यमाने नियमाज्जायते सुखं वा दुःखं वा। Trycy:Cyclui aced 379 Asti ufà 1119411
As per [Kārmika] laws, the experience of association or consumption (Upabhoga) produces pain or pleasure. [A worldly living being] experiences pain or pleasure (due to the fruition of the previously bonded Karma] which then get shedded. [194] Annotation
This stanza conveys the following: (i) Due to the fruition of the previously bonded Karma a
living being experiences association or consumption of
animate or inanimate objects. (ii) The association or consumption of external objects due to
the fruition of the previously bonded Karma produces the
feelings and thoughts of pain or pleasure. (iii) The feelings and thoughts of pain or pleasure get
dissociated after that experience.

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69
These points imply that thoughts and feelings occur as per fruition of Karma. The previous stanza refers to the shedding of the material Karma (known as Dravya-Nirjarā) whereas this stanza focuses on the shedding of Kārmika thoughts and feelings, i.e., Bhāva-Nirjarā.
This stanza applies to all worldly beings whether MithyāDrști or SamyagDrști. However, in view of the previous stanza and the following six stanzas it may be added that in case of an enlightened being (SamyagDrşti), at every moment, the shedding of the Karma takes place after their fruition without new bonding. जह विसमुवभुंजतो वेज्जो पुरिसो ण मरणमुवयादि ।
HEIGT CE sifa una dusa un |119511 जह मज्ज पिबमाणो अरदीभावेण मज्जदि ण पुरिसो। दव्वुवभोगे अरदो णाणी वि ण बज्झदि तहेव ।।196।। Jaha visamuvabhuñjanto vejjo puriso na maraṇamuvayādi. Poggalakammassudayam taha bhuñjadi ņeva bajjhade ņāņi. ||195||| Jaha majjam pibamāņo aradībhāveņa majjadi na puriso. Davvuvabhoge arado ņāņī vi na bajjhadi taheva. ||196|| यथा विषमुपभुंजानो वैद्यः पुरुषो न मरणमुपयाति । yould4u sai aerat ta and Fift 1119511 यथा मद्यं पिबन् अरतिभावेन माद्यति न पुरुषः । samuST FRI 7 qeyd eta |196||
Just as a medical practitioner does not die by using poison [in a medically appropriate way], in the same way by experiencing the fruits of the previously bonded material Karma an enlightened being does not get bonded. [195]
Just as a [special] person taking wine without any longing does not become intoxicated, in the same way by consuming things without any longing for them an enlightened being does not get bonded. [196] Annotation
These two stanzas provide valuable analogies to support the

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point described in stanza 193. Ācārya Kundakunda says that just as a medical doctor does not die due to the appropriate handling of poisonous medicine, or just as there may be some special persons who do not get intoxicated by the intake of some amount of wine without any desire for getting intoxicated, in the same way an enlightened being (SamyagDrști) does not get bonded with the new Kārmika bonding even while he/she is engaged in experiencing or consuming the animate or inanimate object as the fruits of the previously bonded Karma.
It is very rare and difficult to survive after consuming poison and it is also very rare and difficult to remain sober after taking wine. In this sense these rare analogies convey that it is very rare and difficult for a worldly being to remain un-bonded with new Karma at the time of experiencing the fruits of the previously bonded Karma. Ācārya Kundakunda writes that such rare events happen only to the spiritually developed beings who realize that they are not the owner or doer of the actions of body and mind.
Through these two stanzas Ācārya Kundakunda also wants to show that just as it is not impossible for some persons to survive even after consuming poison or just as it is not impossible for some persons to remain sober even after consuming wine without any desire to get intoxicated, in the same way it is not impossible for some special living beings to be free from new Kārmika bonding even while consuming or experiencing the fruits of the previously bonded Karma. Who are such special ones? As discussed earlier, Ācārya Kundakunda says that enlightened beings (SamyagDrști or Jñānī) have such special characteristics.
सेवंतो वि ण सेवदि असेवमाणो वि सेवगो कोई। TRYGT *fa un PRUT fer hafa 1119711 Sevanto vi na sevadi asevamāṇo vi sevago koī. Pagaranacetthā kassa vi na ya pāyarano tti so hodi. ||197||| सेवमानोऽपि न सेवते असेवमानोऽपि सेवकः कश्चित् ।

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Vaheure Et CR 7 a yahut fa hafa 119711
Some do not indulge sin a task] even while participating [in that task]; some indulge [in a task] even while not participating [in that task]. [For example, an employee] does a task [for his employer) but does not become the real doer [by not becoming the owner]. [197] Annotation
It is well known that the profit or loss of a transaction carried out by an employee on behalf of the employer goes to the employer. An employer may not physically involve in the act of the transaction but owns the outcome. Even at the time of performing the work the employee knows that he is not the real owner or doer. He does it on behalf of the employer for the employer.
Here Ācārya Kundakunda wants to explain that someone may appear to be the doer but he may not be the real doer. Similarly, someone may not appear to be the doer but may be the real doer.
An enlightened being (SamyagDrşti) may appear to be involved with the tasks of his physical body but as a soul he does not become the owner or doer of such tasks. He identifies oneself with the soul. He does not become the owner of the actions of his physical body
A MithyāDrşti also has the soul of the same nature. In real sense, the soul of a MithyāDrşti also is not the doer of the actions of the physical body, but he is not aware of this fact. He falsely identifies oneself with the physical body and becomes the owner and doer of the actions of the physical body.
उदयविवागो विविहो कम्माणं वण्णिदो जिणवरेहिं । ug à 45HETAT GUPTATET 3464 11198|| पोग्गलकम्मं रागो तस्स विवागोदओ हवदि एसो। U ETA HOT HTC HUMTHIC 34647 1119911

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एवं सम्मद्दिट्टी अप्पाणं मुणदि जाणगसहावं । 3GP sofaari a pufa dan faulua 1120011 Udayavivāgo viviho kammāņam vannido jiņavarehim. Ņa du te majjha sahāvā jāņagabhāvo du ahamekko. ||198|| Poggalakammam rāgo tassa vivāgodao havadi eso. Ņa du esa majja bhāvo jaņagabhavo hu ahamekko. ||199||| Evam sammadditthī appānam munadi jāņagasahāvam. Udayam kammavivāgam ca muyadi taccam viyāṇanto. ||200|||
उदयविपाको विविधः कर्मणां वर्णितो जिनवरैः। 779 HH FahTaT: 5149fchrauch: 11198|| पुद्गलकर्म रागस्तस्य विपाकोदयो भवति एषः।
de Tar ra: Gd64: 1119911 एवं सम्यग्दृष्टिः आत्मानं जानाति ज्ञायकस्वभावम् । 3G tufayidh a jafd drei fashn|120011
As described by omniscient lords, various kinds of fruits due to rise of Karma do not reveal my (souls) nature. I am simply a knower. [198]
Desire or liking for something is (due to] Pudgala Karma on their maturity; it (Rāga) is not my nature. In reality, I am simply a knower (soul). [199]
In this way an enlightened being knows oneself as the knower (soul). By knowing such facts he disowns the fruits of the rising Karma on their maturity. [200] Annotation
Stanzas 198 and 199 reveal the following concepts: (1) Pain, pleasure, and emotions such as anger experienced by
a living being at any moment are due to the fruition of a fraction of the previously bonded Karma. Just like a scene on the movie screen depends on the part of the film being exposed by white light in a movie theatre, the quality of pain and pleasure depend on the quality of the Karma undergoing fruition. The quality of pain and pleasure does

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not depend on the nature of the soul just as the scene on the movie screen does not depend on the nature of the white light. In this regard, it may also be noted that the nature of the soul does not change with time. But the
feelings and emotions change with time. (2) I am the soul, the knower. “To know is the nature of the
soul. Liking or disliking associated with the knowing is not the nature of the soul. Liking or disliking appearing at any moment depends on the quality of the Karma undergoing fruition at that moment. "The soul is simply a knower' - this fact is so much valuable that Ācārya Kundakunda has stated it in these stanzas as well as in
various other stanzas in this treatise. (3) The fruition of the rising Karma in the form of pain,
pleasure, desire, hatred, etc. do not reveal the nature of the soul. Due to this fact these may be considered as non
souls. The focus of Ācārya Kundakunda in these stanzas is to highlight this point that the knowing nature of the soul is different from the nature of pain, pleasure, desire, hatred, anger, etc. Question: If acts or thoughts of liking and disliking are different
from the nature of the soul then why do these happen to living
beings only? Why not to dead bodies? Answer: Let us take an example of a beautiful lake appearing blue
(see Diagram 3). It is easy to check that the lake appears blue but its water is not blue. It can be verified by looking at the water taken out from the lake in a glass cup (see the inset in Diagram 3). On the basis of this observation, one can say that the color of the lake (blue) does not reveal the color of the water contained in the lake. One should accept the fact that water is not blue. Scientists know that the blue color of the lake is not possible without the water but they also know that

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the water is not blue. Even the bottom of the lake may not be blue. Physicists do not ask about the owner of the blue color of the lake. They are interested in knowing and exploring the reason of its blue appearance. They simply ask and answer, Why does the water of the lake appear blue?' Just as the acceptance of the two facts - (i) lake appearing as blue, and (ii) the water in the lake is not blue - may go together; in the same way the acceptance of the two facts: (i) the existence of thoughts of liking and disliking in a living being, and (ii) the thoughts of liking and disliking are not of the soul, may go together. In short, in a worldly living being, colors of attachment and aversion appear with the living being, but in reality the soul is free from any color of attachment or aversion.
Diagram 3: Water of the lake appears blue but in reality the water taken out from the lake in a glass cup reveals that it is not blue (see the inset). Scientists know that the blue color of the lake is not possible without water, but they also know that the water is not blue. In the same way, in a worldly living being, colors of attachment and aversion appear with living beings, but in reality the soul is not colored by attachment or aversion.

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Let us consider another example. Two facts - (i) The appearance of snow, fire, etc. on the movie screen, and (ii) the white light employed in the movie projector is free from the scenes of snow, fire, etc. – may go together. Scientists know that the snow, fire, etc. on the movie screen cannot appear without the white light source but they also know that the source of scenes of snow, fire, etc. on the screen is the film, not the white light. We can take one more example: While watching dance, music, faces of actors and actresses on the TV screen, if the power (AC 220 volt) goes off then the screen on TV does not show all such scenes. Does it mean that all such dance, music, faces of actors, etc. come from the power line? We know that its answer is 'No'. Here again scientists know that the dance, music, dialogues, etc. on the TV screen cannot appear without the electric power supply but the source of scenes and music from the TV is not the electric power supply. Scientists know that the 220 volt supply line does not possess such signals of dance, music, etc.
We are discussing Nirjarā. Nirjarā means partial shedding of the previously bonded Karma. Ācārya Kundakunda is logically explaining the core part of the shedding. For the physical shedding of Karma the shedding at the conceptual level is a necessary requirement. To explain the same, Ācārya Kundakunda in stanza 200 says that an enlightened being knows that he is a soul or knower and disowns the pain, pleasure, liking, disliking, etc. These are considered as the fruition of Karma. (Just as white light or AC power line in the above examples disowns the signals of fire, snow, dance, etc. appearing on the screen. Scientists know that the sources of signals of fire, snow, dance, etc. are different from the white light or AC power.)
परमाणुमित्तयं पि हु रागादीणं तु विज्जदे जस्स।

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ufa HT Fifa 37041421 g Hool Tett fa 1120111 अप्पाणमयाणंतो अणप्पयं चावि सो अयाणंतो। che alla fagt starta 3PM 120211 Paramāņumittayam pi hu rāgādīņam tu vijjade jassa. Na vi so jāņadi appāņayam tu savvāgamadharo vi. ||201||| Appānamayānanto anappayam cāvi so ayānanto. Kaha hodi sammaditthū jīvājīve ayāṇanto. ||202||
परमाणुमात्रमपि खलु रागादीनां तु विद्यते यस्य । HIGH GHICIE THAT IS 1120111 आत्मानमजानन् अनात्मानं चापि सोऽजानन् । Fiej wafa Hepçesitaisaiagh 120211
If in one's [belief] an iota of inclination for attachment-etc. exists, then he does not know the soul even if he might have read all scriptures. [201]
If he does not know the soul then [it implies that] he does not know non-souls also. How can he be an enlightened (SamyagDrști) without knowing soul and non-souls? [202] Annotation
In stanza 13, Ācārya Kundakunda has stated that an enlightened being (SamyagDrști) is the one who has comprehended, from the real point of view, nine elements including soul (Jīva) and matter (non-living or Ajīva). Here in
za 202, Acārya Kundakunda says that without comprehension of the soul, the comprehension of non-living or non-souls is also not possible; and without a true or clear understanding of the difference between soul and non-soul one cannot be an enlightened being (SamyagDrști).
At this juncture, a question arises about the diagnostic tests of not understanding the soul. One of such tests is given in stanza 201. As mentioned in stanzas 198 and 199, pleasure, pain, liking, disliking, etc. are beyond the true nature of the soul. Even if these
stanza

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appear to be associated with the soul, they cannot be considered as the attributes of the soul substance. Here Acārya Kundakunda says that if one does not know this fact then he has not understood the soul. If in one's knowing, there exists, in real sense, an iota of attachment, hatred, pleasure, pain, etc. in the soul then he is mistaken. The identification of soul plus something else as a soul shows an erroneous knowing about the soul. A person having such knowledge has a false understanding about the soul and he is not an enlightened being (SamyagDrști).
To avoid any confusion and to emphasize the point, Acārya Kundakunda also implicitly reveals through stanza 201 that one should not measure oneself as the knower of the soul simply by one's reading of scriptures. One can be a learned person and might have studied many scriptures but if in his knowing, pain, pleasure, attachment, etc. are the real attributes of the soul then he is mistaken and he is not an enlightened being (SamyagDrști).
आदम्हि दव्वभावे अपदे मोत्तूण गिण्ह तह णियदं । थिरमेगमिमं भाव उवलब्भतं सहावेण || 203 ।। आभिणिसुदोधिमणकेवलं च तं होदि एक्कमेव पदं । सो ऐसो परमट्ठो जं लहिदुं णिव्वुदिं जादि || 204 ।। Adamhi davvabhāve apade mottuna ginha taha niyadam. Thiramegamimam bhavam uvalabbhantam sahāvena. ||203|| Abhinisudodhimaṇakevalam ca tam hodi ekkameva padam. So aiso paramaṭṭho jam lahidum nivvudim jādi. ||204||
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आत्मनि द्रव्यभावानपदानि मुक्त्वा गृहाण तथा नियतम् । स्थिरमेकमिमं भावमुपलभ्यमानं स्वभावेन । । 203 ।। आभिनिबोधिक श्रुतावधिमन:पर्ययकेवलं च तद्भवत्येकमेव पदम् । स एष परमार्थो यं लब्ध्वा निर्वृत्तिं याति ।।204।।
The seats of Dravya Karma and Bhāva Karma are inappropriate for the soul; these are to be abandoned; and the one, permanent, and non-varying disposition realizable by the soul itself

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is to be grasped. [203]
Knowledge based on sense perception (Matijñāna), scriptural knowledge (Srutajñāna), knowledge by clairvoyance (Avadhi Jñāna), mind reading (ManaḥParyayajñāna), and omniscience (Kevalajñāna), all these mean the same seat of knowledge. Such a knowledge-seat is the supreme; by achieving that one attains liberation. [204] Annotation
Let us first consider one short story which may be helpful in assimilating the concept of these stanzas: One day a wise person meets a young boy in a forest. He recognized that this young boy is the prince who got lost a few years back. The wise person starts chatting with the young boy. At one point the young boy asks a question to the wise person, "Sir, I have been offered a job of a hunter as well as a cook by my group leader. I have an option to select one of these two jobs. Which position would be better for my career?” The wise person answered, “You are a talented person. You belong to the Royal family. You are the prince of the kingdom. The positions of hunter and cook are not for you. The throne of the kingdom is your seat. It is vacant for you. It is very simple for you to get the throne...."
In this regard Kalasa 138 written by Ācārya Amstacandra just before stanza 203 is also worth noting. In Kalasa 138, Ācārya Amộtacandra addresses the worldly beings who are not aware of the soul. He says that the living beings intoxicated by the attachment have been sleeping with their worldly positions/seats. They are blind about their true status. They are eternally pure soul full of consciousness and they should grasp that position/seat of eternal purity of the soul.
In stanza 203, Ācārya Kundakunda intends to convey the following:
(i) The psychic and physical states of pain, pleasure,

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attachment, hatred, etc. in which the soul has been associating itself are inappropriate and unacceptable positions/seats (Apada) for the soul.
(ii) All such seats/positions are to be abandoned.
(iii) One should grasp the soul which always remains the same, i.e., eternal and non-varying. For achieving such status, one does not need anything else. It is realizable by the soul by its own nature.
Further, this point has been elaborated in stanza 204 which conveys the following:
The permanent position/seat achievable by one is one's faculty of knowledge (JñanaPada). It is the supreme seat (Paramartha). The faculty of knowledge can be recognized by its various forms: (a) Knowledge associated with the sensual perception (MatiJñāna), (b) Knowledge associated with the contemplation of the scriptures and the input received through senses (ŚrutaJñāna), (c) Knowledge associated with the clairvoyance (AvadhiJñāna), (d) Knowledge associated with the ability of reading someone else's mind (ManaḥParyayaJñāna), and (e) Omniscience (KevalaJñāna).
It may be noted that here focus is not on the form or the name of the form of the knowledge. Acārya Kundakunda wants to point out that the soul's faculty of knowledge is eternal. The form changes but the faculty of knowledge is eternal. A soul whether in an insect life or in a less advanced form never becomes devoid of this knowledge faculty. Therefore, one should try to associate Iness with this eternal faculty. One should remain absorbed with this supreme seat (see stanza 151 also). This would lead to liberation.
Question: It sounds very strange that realization of the eternal knowledge faculty and its grasping leads to the liberation. Am I missing some hidden facts behind it?

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Answer: This stanza indirectly conveys that acquisition of wealth, political status, etc. does not lead to liberation. The question raised here has come from the ego which views the liberation as an external achievement. The ego calls an achievement when someone acquires material prosperity and control over others, whereas the process of liberation starts with the acceptance of the truth. In the spiritual world, the acceptance of the truth regarding the true ownership of the soul is the most important achievement. The ownership over others and any desire of changing and controlling others go against the liberation. Further, the realization of the faculty of knowledge (JñanaPada) does not need any external object as it exists with every soul all the times. Thus the acceptance of the knowledge faculty (JñanaPada) as the Self is the truthful and the supreme acceptance. By accepting and grasping the pure Self one becomes the pure Self [stanza 186]. In other words, it amounts to the truthful realization of the Self, and it leads to the liberation.
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In this regard, it may also be appropriate to add a few points: (a) The soul has the faculty of knowledge whereas other kinds of substances such as matter do not have this faculty. Therefore, the focus on the eternal knowledge faculty is significant for the focus on the eternal Self. (b) Here we are not talking of the quantity or quality of the knowledge possessed by a living being at this moment or any other moment. We are talking of the ever existing knowledge attribute of the soul. (c) The grasping of soul includes the practice (penance) of grasping the soul. The development of the personality also takes place during the practice of grasping the soul. The development of the personality entails reduction in desires, possessions, fear, etc. of the personality. Such a development is also commonly known as the spiritual development. (In the rigorous sense, the concept given in stanza 6

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always holds good.)
णाणगुणेण विहीणा एवं तु पदं बहु वि ण लहते। ä fiue fecha sifa zooft HYRHTC 1120511 एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि।
aut alle fall alal TE 3HH HITS 1120611 Ņāņaguņeņa vihīņā edam tu padam bahu vi na lahante. Tam ginha niyadamedam jadi icchasi kammaparimokkham. ||205|| Edamhi rado niccam santuttho hohi niccamedamhi. Edeņa hohi titto hohadi tuha uttamam sokkham. ||206||
ज्ञानगुणेण विहीना एतत्तु पदं बहवोऽपि न लभते । OGTETUT Fridag oofh of R47877 1120511 एतस्मिन् रतो नित्यं संतुष्टो भव नित्यमेतस्मिन् ।
da ha qui faufa dalah HCM |120611
Without [realizing] the knowledge attribute [of the soul] many [seekers] have been unable to achieve that seat (Pada). [Therefore,] if you desire the liberation from Karma then grasp this steady [seat of knowledge). [205]
Remain always focused on this (seat of knowledge or pure soul or Self], remain always contented with this [soul], [and] be totally satisfied (Trpta) by this [soul]. The supreme bliss would happen to you. [206] Annotation
One may come across many kinds of persons who are engaged in various kinds of activities to seek the liberation. In the name of efforts and penance, many persons believe in inflicting pain to the physical body for getting liberation. Some persons like to depend on the mercy of some other persons. In stanzas 152 and 153, Ācārya Kundakunda has already clarified that without abiding in the eternal pure Self (the supreme substance or Paramarthā), the external penance is not going to lead to the liberation. Here he reiterates and elaborates the concept provided in stanzas 151-153

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regarding identification of the eternal soul by the faculty of knowledge. To be specific, in stanza 205 Acārya Kundakunda conveys the following:
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(i) Many persons have tried to get liberation through the path that ignores their attention over their own soul, and they have failed.
(ii) Therefore, if you wish to be free from the bondage of Karma then you should pay attention to your own soul by grasping the soul's eternal and steady faculty of knowledge.
To emphasize the above mentioned point, Acārya Kundakunda further provides the following in stanza 206:
(a) You should always remain focused on the soul, i.e., the soul's faculty of knowledge.
(b) You do not need anything else. You should have contentment with the soul.
(c) You should remain fully satisfied and saturated by your own soul.
(d) By such conduct you would experience the supreme bliss. कोणाम भणिज्ज हो परदव्वं मम इमं हवदि दव्वं ।
अप्पाणमप्पणो परिगहं तु णियदं वियाणंतो || 207 ।।
Ko nama bhanijjam buho paradavvam mama imam havadi davvam. Appanamappano parigaham tu niyadam viyāṇanto. ||207||
को नाम भणेद्बुधः परद्रव्यं ममेदं भवति द्रव्यम् ।
आत्मानमात्मनः परिग्रहं तु नियतं विजानन् || 207।।
After knowing the fact that the Self is the possession of the Self, which kind of knowledgeable person will say that other substances are mine? [207]
Annotation
In true sense, that which always stays with you is yours. Acārya Kundakunda is using this criterion to state that the Self is

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the possession of the Self. Further, it is well known that the physical body, house, jewelry, etc. do not stay with oneself forever. Therefore, a wise person, on the basis of this realization, does not consider house, jewelry, etc. as his possessions in the real sense. Question: This point has already been conveyed in stanzas such as
stanza 38. What is special in this stanza? Answer: First, this is a valuable concept, therefore, Ācārya
Kundakunda wants to elaborate it by providing a simple logic through this stanza. Let us see this logic in short in the language of mathematics in the following box:
If
X is the possession of X, Y is the possession of Y, Z is the possession of Z, and so on, then Y cannot be the possession of X, Y cannot be the possession of Z, Z cannot be the possession of X, Z cannot be the possession of Y, X cannot be the possession of Y, X cannot be the possession of Z, and so on. Application of this logic: By saying that the Self is the possession of the Self in this stanza, Ācārya Kundakunda is also saying that an atom is the possession of the atom itself, and so on. Therefore, an atom cannot be the possession of the soul; thus, in general, only the soul is the possession of the soul; nothing else can be the possession of the soul.
One may see this view of independence of each and every Dravya in this scripture at many places. For example, one may refer to stanzas 81, 103, 308-310, and 372.

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Question: Does it mean that it is meaningless to talk of one's bank account, one's house, one's spouse, etc.?
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Answer: No, it is not meaningless to talk of one's bank account, one's house, one's spouse, etc.. Day-to-day worldly life, law and order, etc. cannot be possible if we do not recognize persons and their lawful worldly possessions. The relative point of view accepts such possessions as one's possessions. To clarify this point let us consider one example:
A collector (the highest Govt. official of the district) named Rajesh has 10 million rupees in his official account. One day his teenage son requests him to withdraw one million rupees from this account to buy a car for him. Rajesh responds by 'No'. Rajesh explains that he is simply a custodian of Govt. money. He is not the real owner of these 10 million rupees. It is not his personal wealth. It belongs to public.
At this response, his son asks, "Does it mean that the bank account in your name as the collector is meaningless?" Rajesh answers, "That account or the related money is not to be considered as my personal possession, but it is not meaningless. it is meaningful for the public."
In the same way this question is being answered with the remark that personal bank accounts and possessions are not to be considered as the possession of the soul.
मज्झं परिग्गहो जदि तदो अहमजीवदं तु गच्छेज्ज । णादेव अहं जम्हा तम्हा ण परिग्गहो मज्झ || 208 ।।
Majjham pariggaho jadi tado ahamajivadam tu gacchejja. Nädeva aham jamhā tamhā na pariggaho majjha. ||208||
मम परिग्रहो यदि ततोऽहमजीवतां तु गच्छेयम् ।
ज्ञातैवाहं यस्मात्तस्मान्न परिग्रहो मम || 208।।
If possessions are mine then I become non-living entity. [But]

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I am only knower. Therefore, possessions cannot be mine. [208] Annotation
After explaining the fact that the possession of the Self is the Self only, here in this stanza Acarya Kundakunda advances the same point in a different manner by saying the following:
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(i) If substances other than the Self (soul) become my possessions then I become a non-living entity.
(ii) But I am only a knower, I always have consciousness, I never become a non-living entity, therefore, the so called possessions cannot be mine.
Question: When someone says that this particular house is mine then how would he become a non-living entity simply by such acceptance?
Answer: (i) When one accepts in true sense that he is the owner of a house (or for that matter owner of jewelry, physical body, etc.) then he also accepts that he is a person in true sense, not a soul. After accepting oneself as a person, one automatically accepts the death of that person at some point of time. Thus he not only sees his identity as a living person in the present but he also sees his identity as a non-living or dead person in near or distant future. In short, when one realizes (in true sense) that this house or this thing is mine then he is also realizing that he is a person in true sense. It means he is also realizing that at some instant he would become non-living or dead. Thus in his realization he is going to become non-living entity at some point of time.
(ii) If one visualizes oneself as the soul and recognizes the personality associated with him as a 'combination of his soul and the physical body then the story becomes different. Such a being may also utter such words that this house or thing or the physical body is 'mine'. But he knows and realizes that his 'mine' is not mine in true sense. He knows that his 'mine'

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means 'so called mine' or the ‘mine from the relative point of view'. An enlightened person (Jñānī) even engaged in business and household activities knows very well that he is a soul as described in stanzas 38, 51, 73, etc. छिज्जदु वा भिज्जदु वा णिज्जदु वा अहव जादु विप्पलयं । GET CEI "TEIG TE a EU YRWIET HEST 11209||| Chijjadu vā bhijjadu vā ņijjadu vă ahava jādu vippalayam. Jamhā tamhā gacchadu taha vi hu ņa pariggaho majjha. ||209||
छिद्यतां वा भिद्यतां वा नीयतां वाथवा यातु विप्रलयम्। HAHI "TEIT al ag TRUET HH 1120911
Any possession whether it gets pierced or cut or dragged away or destroyed or undergoes deformity in whatever manner, even then it is not mine. [209] Annotation
In this stanza Ācārya Kundakunda conveys that in the true sense an enlightened being does not become owner of anything other than his own soul. This stanza asserts that such nonownership of other substances is unconditional, i.e., it does not depend on the condition of the substance under consideration. Question: Does it mean that an enlightened person ignores his
physical body and other belongings to the extent of their
physical destruction? : Answer: This stanza simply says about the ownership of the
physical body and other so called possessions. Depending on the level of one's spiritual advancement, the care of the physical body, house, jewelry, etc. by the person can happen without accepting their ownership by the soul. अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे धम्मं । 374 TET GEHTY GITT U H af 1121011 अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदि अधम्म ।

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अपरिग्गहो अधम्मस्स जाणगो तेण सो होदि ।।211।। अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे असणं । अपरिग्गहो दु असणस्स जाणगो तेण सो होदि ।।212।। अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे पाणं । अपरिग्गहो दु पाणस्स जाणगो तेण सो होदि ।।213।। एमादिए दु विविहे सव्वे भावे य णेच्छदे णाणी। जाणगभावो णियदो णीरालंबो दु सव्वत्थ ।।214।। Apariggaho aniccho bhanido ņānī ya ņecchade dhammam. Apariggaho dudhammassajanago tena so hodi. ||210|| Apariggaho aniccho bhanido ņāni ya necchade adhammam. Apariggaho adhammassa jāņago teņa so hodi. ||211|| Apariggaho aniccho bhanido ņāņi ya necchade asanam. Apariggaho du asanassa jānago tena so hodi. ||212|| Apariggaho aniccho bhanido ņāņi ya ņecchade pāņam. Apariggaho du pānassa jāņago tena so hodi. ||21311 Emādie du vivihe savie bhāve ya ņecchade ņāņī. Jāņagabhāvo niyado ņīrālambo du savvattha. ||214||| अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छति धर्मम् । अपरिग्रहस्तु धर्मस्य ज्ञायकस्तेन स भवति ।।210।। अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छत्यधर्मम् । अपरिग्रहोऽधर्मस्य ज्ञायकस्तेन स भवति ।।211।। अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छत्यशनम् । अपरिग्रहस्त्वशनस्य ज्ञायकस्तेन स भवति ।।212।। अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छति पानम् । अपरिग्रहस्तु पानस्य ज्ञायकस्तेन स भवति ।।213।। एवमादिकांस्तु विविधान् सर्वान् भावांश्च नेच्छति ज्ञानी। ज्ञायकभावो नियतो निरालंबस्तु सर्वत्र ।।214।।
One without desire is known as non-possessor. An enlightened being does not have any desire for virtues (Dharma). Therefore, he is the non-possessor of virtues; he is the knower of them. [210]
____One without desire is known as non-possessor. An enlightened being does not have any desire for sins (Adharma).

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Therefore, he is the non-possessor of sins; he is the knower of them. [211]
One without desire is known as non-possessor. An enlightened being does not have any desire for food. Therefore, he is the non-possessor of food; he is the knower of that. [212]
One without desire is known as non-possessor. An enlightened being does not have any desire for the liquid food. Therefore, he is the non-possessor of the liquid food; he is the knower of that. [213]
An enlightened being does not desire any of many kinds of such dispositions (Bhāva). [He realizes that] he as always a knower and does not depend on all these. [214] Annotation
Stanza 210 says that an enlightened being is a non-possessor of virtues because he does not desire virtues. He is simply the knower of the virtues associated with him. He does not consider his soul as owner and doer of virtuous activities. He recognizes himself a soul and as a soul he simply remains the knower of the virtues.
In stanzas 211-213, Ācārya Kundakunda writes exactly similar words except that the word 'virtues' is replaced by 'vice' in stanza 211, by 'food' in stanza 212, and by ‘liquid food' in stanza 213.
After describing four aspects – virtue, vice, food, and liquid food – in stanzas 210-213, Ācārya Kundakunda intends to describe many similar aspects (such as anger, greed, sensual pleasure, etc.) which are not desired by an enlightened being. To do so, in stanza 214, Ācārya Kundakunda says that an enlightened being does not have desire for any of many kinds of such inclinations (Bhāva). He further asserts that an enlightened being realizes the knowing nature of his soul. He further qualifies this nature by saying that this nature is invariant and does not depend on others.

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To elaborate various kinds of dispositions, Ācārya Amstacandra in Ātmakhyāti writes that these four aspects - virtue, vice, food, and liquid food – are just some examples. One may write 16 similar stanzas by using aspects such as anger, greed, sensual pleasure, etc. in place of virtue or sin or food or liquid food.
From these stanzas one can also infer that even if a person does not possess a particular thing but if he has a desire for that thing, then in the spiritual sense he is the possessor of that thing because he intends to possess the same.
Earlier while discussing stanzas 207-209, we have seen that an enlightened being may appear to possess house, money, etc., but still Ācārya Kundakunda has used the word ‘non-possessor' for him. Why? An enlightened being recognizes himself a soul (a knower) and does not become owner of the physical body and the so called temporary possessions of the physical body. The actions of his personality including the feelings of pain and pleasure, vocal actions, mental contemplation, etc. are not recognized by an enlightened being as his own actions, because he identifies himself a soul.
The same reasoning may be helpful here in assimilating this point that an enlightened being may appear to be making choice for his food, but here Ācārya Kundakunda says that he, as a soul, does not have any desire for the food, he as a soul is simply the knower of the act of eating the food. Question: An enlightened person and an unenlightened person
both are eating same food on the same table. What difference does it make if one is called as the non-possessor of the food
and another as the possessor of the food? Answer: In worldly life such titles may not be helpful or
unhelpful. Spiritually, there is a large difference between the two. The difference between the two persons gets reflected in

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their Karmika accounts also. One may refer to stanzas 193 and 197 also to note the difference between the two persons at the spiritual level.
उप्पण्णोदय भोगो वियोगबुद्धीए तस्स सो णिच्चं ।
I
कंखामणागदस्स य उदयस्स ण कुव्वदे णाणी ||215 ।।
Uppannodaya bhogo viyogabuddhie tassa so niccam. Kamkhamanagadassa ya udayassa na kuvvade ṇānī. ||215||
उत्पन्नोदयभोगो वियोगबुद्ध्या तस्य स नित्यम् ।
कांक्षामनागतस्य च उदयस्य न करोति ज्ञानी ।। 215 ||
An enlightened being always has detachment with the consumption of the fruition of Karma in the present; and he does not long for any Karmika fruition for the future. [215] Annotation
In this stanza Acārya Kundakunda explains that an enlightened being (Jñāni) experiences the fruits of the previously bonded Karma without any attachment. He also does not have any desire for any physical comfort, fame, etc. for the future.
What about past experiences? Answer: Any memory or emotion in the present related with the past is recognized by an enlightened being as something different from him. He identifies himself with the soul. As such he does not become owner of all such memories, emotions, and physical things associated with his personality.
जो वेददि वेदिज्जदि समए समए विणस्सदे उभयं ।
तं जागो दु णाणी उभयं पि ण कंखदि कयावि ।। 216 ||
Jo vedadi vedijjadi samae samae viņassade ubhayam.
Tam jānago du nānī ubhayam pi na kamkhadi kayāvi. ||216||
यो वेदयते वेद्यते समये समये विनश्यत्युभयम् ।
तद्ज्ञायकस्तु ज्ञानी उभयमपि न कांक्षति कदापि ।। 216।।
Both, Vedya Bhava (a desire of having a particular

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experience) and Vedaka Bhāva (the experience of fulfillment of that desire in future), vanish at their own times. An enlightened being is knower of [nature of] both, and never desires them. [216] Annotation
This stanza contains two new technical words: (i) Vedya Bhāva (ii) Vedaka Bhāva. Desire of having a particular outcome or experience for the future is called Vedya Bhāva, and the experience of fulfillment of that desire, when it happens, is known as Vedaka Bhāva. Ācārya Kundakunda in this stanza says that these two aspects are not simultaneous, and a particular desire as well as the corresponding experience of fulfillment are not permanent, they vanish. An enlightened being knows this state of affairs. Such temporariness is not attractive to him.
An enlightened person, as a person, may also experience many sets of such fulfilled and un-fulfilled desires one after another. However, an enlightened being realizes his I-ness with the soul and as a soul he remains simply a knower of such Vedya and Vedaka Bhāva. As a soul he does not have any attachment or ownership with desires.
This stanza focuses on the point that an enlightened being may have desires as a person but considers oneself a soul, and as a soul he does not have any attachment with any desire or the fulfillment of any desire
We may also learn from this stanza to contemplate to see how many desires does a person make for future one after other; and out of that how many times does a person enjoy the anticipated outcome at the time of fulfillment? Do we notice that many times the experience of enjoyment of fulfillment is destroyed by the creation of the new desires at that time? Many times one loses interest in the delayed outcome. This stanza may provide a new outlook to see the nature of generation of desires and the experience of the fulfillment of the same.

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Further, this stanza may provide some relief to those who suffer from the anxiety produced by the creation of new desires at the time of fulfillment of old desires. The remedy is in recognizing oneself a soul and in not having any attachment (ownership) with the creation as well as the fulfillment of the desires. Besides the spiritual development, this spiritual remedy may be a recipe of happiness as it may reduce the anxiety which very much depends on the ownership of the desires.
बंधुवभोगणिमित्ते अज्झवसाणोदएसु णाणिस्स । संसारदेहविसएसु णेव उप्पज्जदे रागो ।।217।।
92
Bandhuvabhoganimitte ajjhavasānodaesu ṇāņissa. Samsaradehavisaesu neva uppajjade rāgo. ||217|| बंधोपभोगनिमित्तेषु अध्यवसानोदयेषु ज्ञानिनः ।
संसारदेहविषयेषु नैवोत्पद्यते राग: ।।217।।
An enlightened being does not have any attachment (Rāga) for the rise of Adhyavasana-Karma (liking, disliking, etc.) which are instrumental cause for the bondage and pleasures of the physical body and worldly life. [217]
Annotation
This stanza has a technical word: Adhyavasana. Here Adhyavasana means thoughts and feelings associated with liking and disliking (Vikārī Bhāva). In this stanza Acarya Kundakunda conveys the following:
(i) The Karmika fruition in the form of Adhyavasana in a worldly living being becomes the instrumental cause for physical and psychological pain and pleasure. This also becomes the instrumental cause for association with the worldly things, other living beings, and places.
(ii) Adhyavasana are instrumental cause for the new Karmika bonding.
(iii) An enlightened being (Jñānī or SamyagDrști) does not

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have any longing or attachment for Kārmika fruition in the form of Adhyavasāna. He considers himself a soul, and as a
soul he neither needs nor desires Adhyavasāna.
It may be recalled that an enlightened being does not commit any mistake of identifying others, such as physical body, as the Self. However, such an enlightened being as a person may have worldly liking and disliking. This stanza asserts that despite the presence of such liking and disliking, he as a soul remains unattached with these, i.e., he as a soul does not consider himself an owner of such liking and disliking.
णाणी रागप्पजहो सव्वदव्वेसु कम्ममज्झगदो। un fyfa TGVUT G €445HET HURT 1121811 अण्णाणी पुण रत्तो सव्वदव्वेसु कम्ममज्झगदो। fayfa aparegut g +€44557 ET CIE 1121911 Ņāņi rāgappajaho savvadavvesu kammamajjhagado. Ņo lippadi rajaena du kaddamamajjhe jahā kanayam. ||218|| Annani puna ratto savvadavvesu kammamajjhagado. Lippadi kammaraena du kaddamamajjhe jahā loham. ||219|||
ज्ञानी रागप्रहायकः सर्वद्रव्येषु कर्ममध्यगतः। À forced GH I 4644 811 794 1121811 अज्ञानी पुना रक्त: सर्वद्रव्येषु कर्ममध्यगतः। froed after
g et felt MEH 1121911 Just as gold placed in mud does not get corroded by mud, [in the same way] an enlightened person even immersed in Kārmika dust does not get contaminated by the dust, as [from his inner belief] he has abandoned attachment with all substances and living beings. [218]
Just as iron placed in mud gets corroded by mud, [in the same way] a spiritually ignorant person immersed in Kārmika dust gets contaminated by the dust, as [in his inner belief] he has attachment with all substances and living beings. [219]

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Annotation
In this chapter on Nirjarā, Ācārya Kundakunda has been explaining the non-ownership experienced by an enlightened being with all things other than his own Self (e.g., one may refer to stanzas 198-201, 203, 207-217). This point of non-ownership has also been narrated in various stanzas in previous chapters (e.g., one may refer to stanzas 34, 36-38, 51, 73, 177, 186, etc.). Here in these two stanzas, Ācārya Kundakunda wants to convey this point that due to such non-ownership, an enlightened being does not get bonded with new Karma, even while he is immersed in the circumstances which lead an un-enlightened (Ajñānī) person to heavy Kārmika bonding.
We all know that at every moment circumstances appear in one's life in accordance with the fruition of the arising Karma. An enlightened person engaged in the tasks of maintenance of his family, physical body, etc. is to be recognized as a person immersed in the circumstances created by the fruition of the previously bonded Karma. In other words, he may be considered as an enlightened person (Jñānī) immersed in Kārmika mud. Ācārya Kundakunda in stanza 218 says that the enlightened person in such circumstances, as a soul, does not have any ownership of the Kārmika fruition (i.e. circumstances). Therefore, he does not get bonded with the new Karma. To illustrate the point, Ācārya Kundakunda takes an example of non-deterioration of a piece of gold placed in mud. He compares this behavior of gold with that of an enlightened person.
Further, to show the contrast, Ācārya Kundakunda writes stanza 219 to explain that a spiritually ignorant person (Ajñānī) gets bonded with the new Karma in similar circumstances because an un-enlightened person has attachment with the physical and psychological pain and pleasures as wells as things and persons associated with the circumstances. An un-enlightened person

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responds in this manner due to his ignorance. Due to ignorance he does not recognize that his true identity is his eternal soul which transcends physical pain and pleasure. Many persons may believe in soul but a mere belief in the soul is not sufficient for the enlightenment. In the context of this scripture, so far as the meaning of the word 'Ajñānī or un-enlightened is concerned, if one realizes that his Self is the owner of the physical or psychological pain and pleasure then he is un-enlightened (see stanzas 39-44, 51, etc. for a description about the non-ownership of soul).
To illustrate this point of bondage of Ajñānī, in stanza 219 Ācārya Kundakunda gives an example of rusting of a piece of iron placed in mud. Ācārya Kundakunda compares this behavior of iron in mud with that of an Ajñānī (spiritually ignorant) in the Kārmika mud.
These stanzas may also provide a strong motivation to a person to rise above the fearful and difficult circumstances. The ownership of difficult circumstances frightens a person. The nonownership or detachment may give a better perspective to respond to the situation.
भुजंतस्स वि विविहे सच्चित्ताचित्तमिस्सिए दव्वे । HOT ACHTC ut fà Honfa fabugun og 1122011 तह णाणिस्स वि विविहे सच्चित्ताचित्तमिस्सिए दव्वे। भुजंतस्स वि णाणं ण सक्कमण्णाणदं णेदुं ।।221।। जइया स एव संखो सेदसहावं तयं पजहिदूण । गच्छेज्ज किण्हभावं तइया सुक्कत्तणं पजहे ।।222।। तह णाणी वि हु जइया णाणसहावं तयं पजहिदूण । 3TUUTTUTUT TRUGT 541 340U|TG "TEES 122311 Bhuñjantassa vi vivihe saccittācittamissie davve. Samkhassa sedabhāvo na vi sakkadi kinhago kādum. ||220|| Taha nānissa vi vivihe saccittācittamissie davve. Bhuñjantassa vi nāņam na sakkamannāņadam nedum. ||221|| Jaiyā sa eva samkho sedasahāvam tayam pajahidūna.

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Gacchejja kinhabhāvam taiyā sukkattaņam pajahe. ||222|| Taha ņāņī vi hu jaiyā ņānasahāvam tayam pajahidūņa. Annānena parinado taiyā annānadam gacche. ||223||| भुंजानस्यापि विविधानि सचित्ताचित्तमिश्रितानि द्रव्याणि । Pige paahta Hifa ya 2,0014: at 1122011 तथा ज्ञानिनोऽपि विविधानि सचित्ताचित्तमिश्रितानिद्रव्याणि । भुंजानस्याऽपि ज्ञानं न शक्यमज्ञानतां नेतुम् ।।221।। यदा स एव शंख: श्वेतस्वभावं तकं प्रहाय । "TEROCE 2014ra a card SE 1122211 तथा ज्ञान्यपि खलु यदा ज्ञानस्वभावं तकं प्रहाय । 31511-4- Truderiai 3451461 TTEITE 11223|||
A conch (shellfish with a large spiral shell) consumes and interacts with various kinds of - inanimate, animate, and mixed - things. But whiteness of its shell cannot be blackened [by any of such things]. [220]
In the same way, an enlightened being also consumes and interacts with various kinds of - inanimate, animate, and mixed – things, but his state of enlightenment cannot be perverted [by any of such things]. [221]
When the same conch gives up its whiteness [on its own accord] and tends to turn black then it loses its whiteness. [222]
In the same way, in reality, when an enlightened being disowns his knowing nature and transforms himself into ignorance, then he gains ignorance. [223] Annotation
The previous two stanzas suggest that the response to the circumstances is far more meaningful than the circumstances. This point is further strengthened by these stanzas.
Stanza 221 explicitly conveys this point that others cannot convert an enlightened person (Jñānī) into an un-enlightened person (Ajñānī); and stanza 223 says that whenever a Jñānī becomes Ajñānī then it happens by his own actions.
The analogy of conch given in stanzas 220 and 222 may be

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helpful to all those who are familiar with the behavior of conch. Though a conch consumes various kinds of black, white, and colored food but the conch does not become black by the black food. Through this analogy the Acārya wants to explain that just as a white conch does not become non-white by consuming the nonwhite food, a Jñānī also does not become Ajñānī by his interaction with others. In other words, a Jñānī who is Jñānī due to the realization of the clear distinction between the Self (his soul) and non-Self does not become Ajñānī simply due to his interaction or consumption or enjoyment with non-Self.
It may be added that the same Jñānī would become Ajñānī if he forgets this distinction and considers him as owner and doer of others. Thus, it is he, not others, who transforms himself into Ajñānī. Ācārya Kundakunda explains this point with the analogy of a conch in stanza 223, where he writes that it is the conch who itself becomes black.
Ācārya Kundakunda goes to the extent of saying that the consumption or interaction of a Jñānī person with other things or persons does not convert a Jñānī into an Ajñānī. As a word of caution, it may be noted that here the objective of Ācārya is not of showing the difference between the appropriate and inappropriate food, or the appropriate and inappropriate activities of a householder Jñānī. A Jñānī is expected to know such difference. Here the focus of Ācārya Kundakunda is to convey this point that other things/persons cannot compel an enlightened to become an un-enlightened one.
While undergoing appropriate physical actions, if a Jñānī as a soul becomes the owner of physical ability or doer of those actions such as the task of eating the food, then in the language of stanza 223 one would say that the Jñānī has become Ajñānī on his own accord. Question: An enlightened person does not become the owner of

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his personality. After reading this point one question arises: Does it mean that a Jñānī would introduce himself as a soul
while opening his bank account or while applying for a job? Answer: No, he is not expected to do so. Neither soul can be the
doer of the job nor can open any bank account. Neither a soul can be hired nor is it hired by anyone. Therefore, for the job or bank account the relevant information regarding the person is required. A Jñānī knows himself as a soul and he also knows his role as a person. Even while a Jñānī is involved with his role of the person he is aware of his real identity (as a soul) which is eternal. Playing more than one role is not uncommon. Even in a non-spiritual context, the professionals such as collectors, judges, doctors do remember their personal identification beyond their professional titles even while they
execute their professional tasks as collector/judge/doctor Question: According to stanza 223, a Jñānī becomes an Ajñānī on
his own accord. What about an Arahanta? Answer: An Arahanta never becomes an Ajñānī. Anyone who has
become Kṣāyika SamyagDrști by way of total annihilation of Darśana Mohaniya Karma (see Appendix-6 and annotations of stanzas 179-180) does not and cannot become Ajñānī or MithyāDrști again. Without attaining Kṣāyika SamyagDarśana one does not become Arahanta, Therefore, the question of an Arahanta becoming Ajñānī does not arise. In this regard, it may also be noted that even a householder may also be a Kṣāyika SamyagDrști. For example, the emperor Bharata (son of the first Tīrthamkara Adinātha) was a Kṣāyika SamyagDrști householder even when he was an
emperor. Question: Stanza 221 says that an enlightened person (Jñānī) does
not become un-enlightened (Ajñānī) even by enjoying a

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variety of things and persons. Does it mean that one should
not bother to reduce one's consumption? Answer: (i) There are advantages in the reduction and moderation
of consumption. The reduction in the consumption in itself is an important area which has been covered by Ācārya Kundakunda and many other preceptors elsewhere. (ii) One of the main objectives of this stanza 221 is to reveal the fact that may be valuable in dealing with the circumstances without any fear of becoming non-spiritual. This stanza assures an enlightened householder to become fearless even to the extent of participating in the defense of
the country. Question: Verses (Kalasa) 150 and 151 of Ātmakhyāti written by
Ācārya Amặtacandra in context with these stanzas of Ācārya Kundakunda appear to possess some contradiction regarding the consumption/use/enjoyment of external things. It appears that verse (Kalasa) 150 does not provide any brake on the consumption whereas verse 151 appears to impart a strong
brake. How can we resolve the apparent contradiction? Answer: To resolve the contradiction, one is required to keep in
mind that the act of eating food or doing any task by a Jñānī as a person and his realization of the separateness of the body and the soul with his I-ness with the soul can go together. Some description is given by preceptors with a focus on the acts of the physical body and some description is given by the same preceptors with a focus on the soul. When a preceptor writes: "A householder Jñānī should carefully discharge his/her duty towards his/her parents, spouse, sons, daughters, family, office, nation, temple, teachers, saints, etc.,” then the preceptor is describing the Jñānī as a person. When the same preceptor writes: "Even a householder Jñānī does not become

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the doer of any act of eating or earning or helping," then the preceptor is describing the Jñānī as a soul. In reality, a Jñānī recognizes oneself as an eternal soul and as a soul does not eat the food even while he as a person appears to be eating (basis of Kalasa 150). If he realizes that he in reality is eating the food then he is identifying oneself as a physical body. In that case he is not a Jñānī because he has a false sense of his identification (basis of Kalasa 151). पुरिसो जह को वि इहं वित्तिणिमित्तं तु सेवदे रायं । तो सो वि देदि राया विविहे भोगे सुहुप्पाए ।।224।। एमेव जीवपुरिसो कम्मरयं सेवदे सुहणिमित्तं । तो सो वि देदि कम्मो विविहे भोगे सुहुप्पाए ।।225।। जह पुण सो च्चिय पुरिसो वित्तिणिमित्तं ण सेवदे रायं । तो सो ण देदि राया विविहे भोगे सुहप्पाए ।।226।। एमेव सम्मदिट्ठी विसयत्थं सेवदे ण कम्मरयं । तो सो ण देदि कम्मो विविहे भोगे सुहप्पाए ।।227।। Puriso jaha ko vi iham vittinimittam tu sevade rāyam. To so vi dedi rāyā vivihe bhoge suhuppāe. ||224||| Emeva jivapuriso kammarayam sevade suhaņimittam. To so vi dedi kammo vivihe bhoge suhuppāe. ||225|| Jaha puna so cciya puriso vittiņimittam na sevade rāyam. To so na dedi rāya vivihe bhoge suhuppāe. ||226|| Emeva sammaditthi visayattham sevade na kammarayam. To so na dedi kammo vivihe bhoge suhuppae. ||227||| पुरुषो यथा कोऽपीह वृत्तिनिमित्तं तु सेवते राजानम् । तत्सोऽपि ददाति राजा विविधान् भोगान् सुखोत्पादकान् ।।224।। एवमेव जीवपुरुष: कर्मरजः सेवते सुखनिमित्तम्। तत्तदपि ददाति कर्म विविधान् भोगान् सुखोत्पादकान् ।।225।। यथा पुन: स एव पुरुषो वृत्तिनिमित्तं न सेवते राजानम् । तत्सोऽपि न ददाति राजा विविधान् भोगान् सुखोत्पादकान् ।।226।। एवमेव सम्यग्दृष्टिः विषयार्थं सेवते न कर्मरजः। तत्तन्न ददाति कर्म विविधान् भोगान् सुखोत्पादकान् ।।227।।
If a person serves [appropriately] a king for the livelihood then the king also provides various kinds of comfort producing

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things. [224]
In the same way, if a living being serves [appropriately] the Karmika matter for getting pleasures, then the Kärmika matter also provides various kinds of [sensual] pleasure producing objects. [225]
Again, if that person does not serve the king for his livelihood, then the king also does not provide various kinds of comfort producing things. [226]
In the same way, [since] an enlightened being does not serve the Kärmika matter for the sensual pleasure, the Karmika matter also does not provide various kinds of sensual pleasure producing objects. [227]
Annotation
Stanzas 224 and 226 provide simple analogies to illustrate the facts mentioned in stanzas 225 and 227 which reveal the following: (i) An un-enlightened person (MithyaDrști) believes in the happiness derivable from the pleasure producing objects. He makes efforts to achieve pleasure producing things for his happiness. Based on his actions, attitude, and the fruition of the Karma he may get things that become instrumental cause for his sensual pleasure. It may be noted that these stanzas are silent about physical and emotional suffering of un-enlightened persons. The existence of suffering with an un-enlightened person is implied. Acārya Kundakunda already wrote about suffering in stanzas 45, 72, 74, etc.
(ii) Acārya Jayasena in his commentary of these stanzas considers two cases of enlightened beings (SamyagDrști): (a) A SamyagDrşti absorbed in the Self to such extent that he does not have any attention towards his physical body and external things, and (b) A SamyagDrști engaged in the worldly tasks (such as earning livelihood for the family).

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It is easy to see that a SamyagDrşti of former type has no desire for food, sensual comforts, etc., even as a person. In such state Kārmika bonding responsible for the objects of sensual pleasure (as well as pain) does not take place. Such a person in the advanced state of sainthood is free from experiencing any worldly inconvenience even when the circumstances of worldly comforts may not exist. In case of a SamyagDrști of later type, though Kārmika bonding in response to the actions of mind and body is negligible (see stanza 172), yet only an enlightened person (SamyagDịști), not an un-enlightened person (MithyāDrști), gets Kārmika bonding which provides high positions such as Tīrthamkara, Baladeva, etc. Such high positions appear to contain worldly comforts but an enlightened person remains unattached with the worldly
gains and comforts associated with such high positions. (iii) A Jñānī who neither needs sensual pleasures nor serves
Kārmika matter by mind, physical body or words is the one who neither eats nor keeps any possession. He is a great saint engaged in meditation. These stanzas convey this fact that the Kārmika laws are such that he is not disturbed by the availability of physical comforts through Indra or any
god (Deva) at the time of penance. (iv)An enlightened person as a soul neither becomes doer of
Kārmika matter nor becomes recipient of any Kārmika
fruition. सम्माद्दिट्ठी जीवा णिस्संका होंति णिब्भया तेण । hahayu HTET METG frict 11228|| Sammāditthī jīvā ņiassamkā homti ņibbhayā teņa. Sattabhayavippamukkā jamhā tamhā du ņissamkā. ||228|| सम्यग्दृष्टयो जीवा निश्शंका भवंति निर्भयास्तेन । Hufanya HAFT FA2911: 11228||

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Enlightened beings are non-skeptical, therefore, they are fearless. Since they do not have seven kinds of fear, therefore, they are non-apprehensive. [228] Annotation
Stanzas 228 to 236 describe eight special attributes of an enlightened being (SamyagDrști). These eight attributes are also known as eight organs of SamyagDarśana.
This and the next stanza describe an attribute which is known as Niśanka attribute in Samskrta. The literal meaning of this word is 'absence of skepticism'. Another meaning of this word is absence of apprehensiveness.
The first half of this stanza says that a SamyagDrşti is nonskeptical (Niśanka), therefore, he is fearless, i.e., he does not have any kind of fear. The second line of this stanza reveals the following: A SamyagDrști does not have seven kinds of fear, therefore, he is non-apprehensive (Nišanka).
A SamyagDrşti has this realization that any cause of fear of any kind does not affect his soul. The list of seven kinds of fear as given by Ācārya Amộtacandra in Atmakhyāti is as follows:
(i) Fear related to the present life, i.e., the present world. (ii) Fear related to the life after death, i.e., the next world. (iii) Fear of pain or sickness (Vedanā). (iv) Fear of insecurity (Asurakṣā). (v) Fear of lack of privacy (Agupti). (vi) Fear of death (Maraṇa). (vii) Fear of casual happening (Akasmāta).
Ācārya Amrtacandra has nicely described these seven kinds of fear in Ātmakhyāti in verses 155 to 160. In these verses, Ācārya Amstacandra explains that a soul does not possess any physical body; a soul is eternal; nothing can damage a soul; soul's world is its world of consciousness... Therefore, problems of death, sickness, insecurity, etc. do not arise to a soul.

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Question: Does it mean that an enlightened (SamyagDrști)
householder never experiences any anxiety? Does it mean that he is not afraid of a tiger or a snake or fire...? Does an enlightened person (SamyagDrști) not take any measure to
avoid or minimize any danger? Answer: An enlightened (SamyagDrşti) householder as a person
may have anxiety and may try to protect his physical body from tiger, snake, fire, etc. He, as a person, may plan in advance to avoid or minimize the probable losses. However, he is called fearless or non-apprehensive on the basis of his conviction and firm knowing that in reality he is an eternal soul and as a soul neither he owns nor experiences the fear, anxiety, etc. In other words, an enlightened person is internally fearless but may have fear in his actions of body and mind, i.e., as a person he may have fear, but as a soul he
does not have any fear. Question: What is the advantage in saying that an enlightened
(SamyagDrști) person is fearless when he as a person may
have fear? Answer: In this treatise, specially, in this chapter, Ācārya
Kundakunda intends to explain the vision of an enlightened person (SamyagDrști) from the soul's point of view. An unenlightened (MithyāDrşti) may not have even an iota of such visualization that a person may be fearful but his soul may be fearless. A MithyāDrşti does not have such realization because he identifies himself with his body, mind, and their actions. But a SamyagDrști is well aware of his true identity which is beyond any fear, insecurity, sickness, death, etc. Thus there is a large difference between a MithyāDịşti and a SamyagDịşti. Besides the spiritual peace, this realization and awareness of one's true identity may also prove beneficial to the personality of the SamyagDrști.

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Therefore, such stanzas may be helpful for a person to assess one's own visualization. This is more important for those who are devoting a lot of time to achieve spiritual development. If one is unable to visualize oneself (one's soul) as distinct, separate, and different from fear, desires, material possessions, etc. associated with the personality then he is not an enlightened person. In other words, such stanzas may also prove as diagnostic tools to assess one's lack of spiritual understanding जो चत्तारि वि पाए छिंददि ते कम्मबंधमोहकरे । Ht foreich der High Hutcod 1122911 Jo cattāri vi pāe chindadi te kammabandhamohakare. So nissanko cedā sammāditthi muñedavvo. ||229||| यश्चतुरोऽपि पादान् छिनत्ति तान् कर्मबंधमोहकरान् । a frigada Hepçiedot: 1122911
A living being who dismantles the four legs related to the delusion and Kārmika bonding, is to be known as an enlightened being without skepticism. [229] Annotation
As discussed in the annotation of stanza 164, we come across the four causes of Kārmika bonding: (i) The first cause is Mithyātva or wrong belief or delusion
or spiritual ignorance or misunderstanding regarding the distinction between the Self and non-Self. According to the scriptures, living beings in Guņasthāna 4 and higher
do not have Mithyātva. (ii) The second cause is vowlessness (Avirati) or lack of
spiritual vows for disciplining the self. Due to lack of efforts and confidence in the physical and psychological strength, one may hesitate to take vows. One of the objectives of taking any spiritual vow is to reduce the dependence of oneself on others. Many vows have been

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described in scriptures. To illustrate, here we may consider an example: A householder can take a vow to not make any deliberate attempt to harm any living being with senses two or higher than two (TrasaKāyika living beings). This vow is called as the minor vow of nonviolence. There may be many persons who adopt such non-violence but are not ready to adopt it with a vow. It may be noted that as per scriptures, the true spiritual vows are possible only to an enlightened being. The enlightened beings without any vow are considered as
living beings in fourth Guņasthāna. (iii) The third cause is known as Kaņāya (anger, deceit, pride
or ego, greed). For the Kārmika bonding Kaṣāya is necessary. As per scriptures, the total elimination of Kaşāya takes place in 12th Guñasthāna. Imeddiately after the total elimination of Kaşāya a person becomes
Arahanta (13th Guņasthāna). (iv) The fourth cause is known as Yoga. Here Yoga means
the vibratory activity of the Pradeśa of the soul associated with the activity of the mind, speech, or body. There are three kinds of Yoga. The thinking activity is known as mind-Yoga, the speaking activity is called vocal-Yoga, and the movement of the physical body is called physical-body-Yoga. Yoga exists even with
Arahanta (13th Guņasthāna). This stanza says that one who dismantles the above mentioned four legs is to be known as an enlightened being (SamyagDrști) without doubt or skepticism. In other words, a SamyagDrști does not have any doubt in the description of soul as given in scriptures, e.g. as given in stanza 14. He knows very well that the above mentioned four legs related to Karma are separate from his realSelf. He has no delusion that these four are non-separate from his real-self. In Samsksta this organ of SamyagDarśana is known as

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Nisankita Amga or Nisanka attribute of a SamyagDṛşti.
Question: Based on the above description of four legs of Karmika bonding it appears that only beings in 14th Gunasthāna are free from these four legs. Does it mean that beings of 14th Gunasthāna are only to be called as SamyagDrști with doubtlessness (Nisanka attribute)?
Answer: A SamyagDrști of 4th Guṇasthāna also visualizes the separateness between the soul and these four legs of Karmika bonding. Therefore, such a person is also a SamyagDrști with doubtlessness. This stanza says that anybody who has broken the attachment of Self with these four legs of Karmika bonding is to be known as SamyagDrști having Nisanka attribute.
Question: What is correlation between the breaking of the four legs of Karmika bonding and doubtlessness?
Answer: The philosophy of the path of liberation deals with the pure Self and the breaking of these four legs of Karmika bonding. An understanding of the detachment of the soul with these four legs shows an understanding of the entire basic philosophy (see stanza 15 also). The understanding of the entire basic philosophy results into the absence of doubt or skepticism. Further, if one has any doubt regarding the separateness of his real Self with any of these four legs of Kärmika bonding then he is not a SamyagDrşti.
This stanza in combination with the previous stanza thus shows that Nisanka attribute of an enlightened being describes two qualities: (a) Fearlessness or absence of apprehensiveness, and (b) Doubtlessness or absence of skepticism.
In next stanzas we would come across more attributes of a Samyag Drşti.
जो दु ण करेदि कंखं कम्मफलेसु तह सव्वधम्मेसु ।

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सो णिक्कंखो चेदा सम्मादिट्ठी मुणेदव्वो ।। 230।।
Jo du na karedi kankham kammaphalesu taha savvadhammesu. So nikkankho ceda sammādiṭṭhī munedavvo. ||230||
यस्तु न करोति कांक्षां कर्मफलेषु तथा सर्वधर्मेषु ।
स निष्कांक्षश्चेतयिता सम्यग्दृष्टिर्ज्ञातव्यः ।। 230 ।।
A living being who does not have any desire for any Karmika fruition as well as for any attribute [of other entities] is to be known as an enlightened being without desires. [230]
Annotation
This stanza describes another attribute of an enlightened being (SamyagDrști). In Samskṛta it is known as NiḥKāmkṣita attribute. The literal meaning of this word is 'absence of desire'.
An enlightened being realizes that he is a soul, and the soul is whole and complete by itself. He knows that there is no any need for anything else to make his soul more complete. Therefore, as a soul he does not desire for any specific Karmika fruition for himself or for any change in anything or any living being. This characteristic of a SamyagDrști is known as an attribute of absence of desires.
Question: How can be possible for a worldly person to not have any desire?
Answer: Similar question can be raised in context with many stanzas of this scripture. We already have raised and answered similar question earlier in the annotations of stanza 228. As mentioned there, such descriptions are to be considered in context with the soul. It is to be remembered that an enlightened being also becomes hungry as a person and may desire food as a person. Even while an enlightened being as a person desires or eats food, he realizes that in reality he is a soul and his soul neither becomes hungry nor desires nor eats food. An un-enlightened being (MithyaDrṣti)

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does not realize the difference between the person and soul. A MithyāDrști associates I-ness to his personality. Therefore, according to a MithyāDrşti the survival of the person is equivalent to the survival of his identity and the actions of the
physical body are his actions. Question: As a person, an enlightened being (SamyagDrști) may
have desires though as a soul he does not have any desire.
What is the advantage in talking about such absence of desire? Answer: It may be useful in many ways in one's life. As
mentioned earlier (annotations of stanza 228) the message of this stanza may also be helpful in assessing one's own realization by seeking the answer of the questions: “Have I ever considered myself as a soul free from any desire? Do I consider myself a soul free from any desire?” Through this stanza, Ācārya Kundakunda says that if one is enlightened then it is sure that the answer of such questions would be 'yes'. Further, the realization of I-ness with the soul, and not to one's personality, makes a lot of difference in one's life. It is very likely that the desires of the personality also may get modified. With time the personality of an enlightened being gains a tendency to be aligned with his soul. This alignment or reduction in desires at the level of the physical body may be gradual or fast. (For details one may refer to a discussion about the time gap between the time of becoming SamyagDrști and the time to be free from all kinds of associations and attachment with Karma, internally and externally, in the annotation of stanzas 148-149.) In short, the detachment with desires occurs in two phases. First, one gets unwavering faith that he is a soul, and as a soul he is separate and different from physical body, etc. The first phase is all or none, i.e., either one has faith in the eternal soul

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or does not have faith. The second phase leads to reduction in desires at the level of the physical body. As narrated above, this phase may be gradual or fast. जो ण करेदि दुगुंछं चेदा सव्वेसिमेव धम्माणं । Hefurahite HEHIGET TUTGOOT 123111
जो हवदि असम्मूढो चेदा सद्दिट्ठि सव्वभावेसु । H ar 3446fast arhifce quoat |123211 Jo ņa karedi dunguncham cedā savvesimeva dhammāņam. So khalu nivvidigiccho sammāditthi munedavvo. ||231|| Jo havadi asammūdho cedā sadditthi savvabhāvesu. So khalu amūờhaditthi sammādithi muñedavvo. ||232||| यो न करोति जुगुप्सां चेतयिता सर्वेषामेव धर्माणाम् । H a Afalferoch: Yeliçrezida: 1123111 यो भवति असंमूढः चेतयिता सदृष्टिः सर्वभावेषु ।
073446Çie: Hrefiçrezida: 11232||
A living being who does not have any abhorrence towards any attribute [of anything or living being] is to be known as an enlightened being without abhorrence. [231]
A living being who is free from stupidity and has clarity of vision regarding all attributes [of things and living beings] is undoubtedly to be known as an enlightened being with the nonstupid vision. [232] Annotation
These stanzas narrate another two attributes of an enlightened being. Stanza 231 describes an attribute which in Samsksta is known as Nirvicikitsā attribute. The literal meaning of this word is 'absence of abhorrence'. Stanza 232 describes an attribute which in Samsksta is known as AmūụhaDịşti attribute. The literal meaning of this word is ‘non-stupid vision' or 'un-blurred vision'.
A householder enlightened being may be interested in improving his own personality, family, city, country, etc. However, while doing so, as a soul he is comfortable with each and every

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constituent of the cosmos and does not have any abhorrence with any attribute of any substance or any living being. Stanza 231 underlines such attribute of an enlightened being (SamyagDrști). This attribute in technical words is known as the absence of abhorrence or non-abhorrence attribute of an enlightened being.
Further, as a soul, an enlightened being does not have any illusion or ignorance of owning or manipulating any attribute of anything or living being. He, as a soul, visualizes constituents of the cosmos without any motive of controlling or manipulating. This attribute is known as an attribute of having non-stupid vision or un-blurred vision or vision without follies.
जो सिद्धभत्तिजुत्तो उवगूहणगो दु सव्वधम्माणं । सो उवगूहणकारी सम्मादिट्ठी मुणेदव्वो । | 233।। उम्मग्गं गच्छतं सगं पि मग्गे ठवेदि जो चेदा ।
सो ठिदिकरणाजुत्तो सम्मादिट्ठी मुणेदव्वो । | 234 ।।
Jo siddhabhattijutto uvaguhaṇago du savvadhammāṇam.
So uvaguhaṇakāri sammādiṭṭhī munedavvo. ||233|| Ummaggam gacchatam sagam pi magge thavedi jo cedā. So thidikaraṇājutto sammādiṭṭhī muṇedavvo. ||234||
111
यः सिद्धभक्तियुक्तः उपगूहनकस्तु सर्वधर्माणाम् ।
स उपगूहनकारी सम्यग्दृष्टिर्ज्ञातव्यः ।। 233 ।।
उन्मार्ग गच्छंतं स्वकमपि मार्गे स्थापयति यश्चेतयिता ।
स स्थितिकरणयुक्तः सम्यग्दृष्टिर्ज्ञातव्यः ।। 234।।
A living being who has reverence for emancipated souls and who safeguards [oneself] against all alien aspects is to be known as an enlightened being endowed with the attribute of safeguarding. [233]
A living being who keeps oneself on [right] path even in an adverse situation of slipping towards wrong path is to be known as an enlightened being endowed with the steadfastness. [234] Annotation
Four attributes of enlightened beings have been described in

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the previous five stanzas. Here Stanza 233 presents the fifth attribute which in Samsksta is known as Upagūhana. The literal meaning of Upagūhana is 'to safeguard against alien aspects'. Stanza 234 describes 6th attribute named as Sthitikarana in SamskȚta. The literal meaning of this word is ‘steadfastness for staying on the right path'.
It is well known that a healthy person has immunity which safeguards his physical body against sickness causing bacteria, virus, etc. This analogy may be applied in the spiritual area. An enlightened being is spiritually healthy and has the immunity that protects his spiritual health against all external alien aspects. This attribute of spiritual immunity protects him against external disturbances. For example, if somebody tells him that there is nothing like the existence of soul then he is not misled. This attribute of spiritual immunity is called as the attribute of safeguarding (Upagūhana).
Regarding physical health, we also know that despite a good level of immunity, one may sometimes become sick. For example, one may get cold. But the body of a strong healthy person has inbuilt mechanism which helps him recover the health in a short time. In the same way, Ācārya Kundakunda in stanza 234 says that an enlightened being is capable of keeping oneself on the right spiritual path. This ability of keeping oneself on the right path even at the moment of deviating towards wrong path is called as an attribute of steadfastness.
Here one may ask: What about helping other enlightened persons to keep them on the right spiritual path? Scriptures describing these eight attributes from the relative point of view answer this question in affirmation. For example, Ācārya Samantabhadra in Ratnakaranda Śrāvakācāra in stanzas 1.15 and 1.16 explains that an enlightened (SamyagDịşti) householder has a tendency of helping other enlightened beings also. An enlightened

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person not only helps to keep other enlightened beings on the right path but also does not make any publicity of any incidence of deviation from the right path by another enlightened being. Question: Stanza 233 related with Upagūhana attribute also writes
that an enlightened being has reverence for the emancipated souls (Siddha). It is a trivial quality of an enlightened being.
What was the necessity of specifying this trivial aspect here? Answer: Let us consider the analogy of health and immunity
Regarding the physical health and protection against external virus and bacteria when we talk of immunity then we also like to describe the cause of such immunity present in the physical body. In the same way, for the spiritual immunity one needs to describe the cause (the instrumental cause). जो कुणदि वच्छलत्तं तिण्हं साहूण मोक्खमग्गम्हि । HÌ qt66cf4fds/GI KHIfc31 TUIGHT (1235|| विज्जारहमारूढो मणोरहपहेसु भमइ जो चेदा। HI GUTUTUYET HIS LUGO123611 Jo kunadi vacchalattam tinham sāhūna mokkhamaggamhi. So vacchalabhāvajudo sammādithī munedavvo.||235|| Vijjārahamārūdho maņorahapahesu bhamai jo cedā. So jiņaņāņapahāvi sammādithī muñedavvo. ||236|| यः करोति वत्सलत्वं त्रयाणां साधूनां मोक्षमार्गे । Harichraya: Hargieafdel: 1123511 विद्यारथमारूढ़ः मनोरथपथेषु भ्रमति यश्चेतयिता । a fa5169HTC Heliçisidet: 11236||
One who has affection for the sacred trio on the path of liberation is to be known as the enlightened being endowed with the affection attribute.[235]
[Even while] cruising around the mind-chariot-path a living being who is mounted on the chariot of knowledge is to be to be known as an enlightened being propagating the preaching of omniscient Jinendra Deva. [236]

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Annotation
Here Stanza 235 presents the seventh attribute which in Samskrta is known as Vātsalya. The literal meaning of Vātsalya is “to have affection or to serve with affection'. Stanza 236 describes the eighth attribute named as Prabhāvanā in Samskrta. The literal meaning of this word is 'to glorify or propagate the goodness'.
Many persons do not like their job but they do their job with the hope that they would be happy after becoming rich or after getting promotion by doing the job which is not of their liking. Such persons may also have this notion that the religious persons are also doing their activities without any liking but with the hope that in the next life they would get the reward in terms of worldly pleasures. Stanza 235 clarifies that this thinking is not right. It says that an enlightened being (SamyagDrşti) has affection for his spiritual path.
The last stanza of this chapter, stanza 236, says that an enlightened being is mounted on the chariot of the knowledge, and his life itself propagates the preaching of the omniscient Jinendra Deva. His life sets an example before many due to his inner qualities of fearlessness (absence of negativity), non-attachment with the desires, affection for his path, clarity of vision, realization of the soul as Self, steadfastness, etc.
In stanza 235, we come across words: ‘affection for the sacred trio in the path of liberation'. Question arises about the meaning of “sacred trio'. Ācārya Jayasena in Tātparyavrtti as well as Acārya Amộtacandra in Ātmakhyāti answers this question by saying that SamyagDarśana, Samyagjñāna, and SamyagCāritra are the sacred trio of the path of liberation. Stanza 235 highlights that an enlightened being (SamyagDrști) has affection for these three jewels of the path of liberation.
From the relative point of view three kinds of saints – Ācārya, Upādhyāya, Sādhū- are also considered as the sacred trio.

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Ācārya Samantabhadra goes to the extent of saying in stanza 1-17 of Ratnakaranda Śrāvakācāra (Ratnakaranda Śrāvakācāra is a classic scripture related with the code of conduct of householders) that a SamyagDrști has affection for all the living beings on the path of liberation. Regarding the description of Prabhāvanā attribute from the relative point of view stanza 1-18 of Ratnakaranda Śrāvakācāra is also worth noting. There Ācārya Samantabhadra says that an enlightened being makes efforts to enlighten others by appropriately removing the darkness of ignorance through the preaching of the omniscient Jinendra Deva.
In the commentary Tātparyavrtti written by Ācārya Jayasena, a few words of stanza 236 are somewhat different from what has been written in ĀtmaKhyāti by Ācārya Amrtacandra. The stanza mentioned above describes the version of ĀtmaKhyāti. In Tātparyavrtti, the stanza is as follows:
Vijjārahamārūdho maņoraharaesu haņadi jo cedā. So jiņaņāņapahāvi sammāditthī muñedavvo. ||236||
Meaning: A living being who is mounted on the chariot of knowledge and destroys the [oneness with the] desires arising in the mind-chariot is to be known as the enlightened being propagating the preaching of omniscient Jinendra Deva.
It may be noted that both the versions reveal a common theme that by keeping oneself on the chariot of knowledge an enlightened being propagates the preaching of Jinendra Deva.
As an instrumental cause, the life of a SamyagDrști creates some effect on the persons who interact with him. Ācārya Kundakunda says that the effect amounts to the propagation of preaching of Jinendra Deva. In other words, the happiness (as well as response to the occasional adverse circumstances) reflected by the life of a SamyagDrști in itself may become the source of inspiration to those who come in contact with him/her.
***

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जह णाम को वि पुरिसो णेहब्भत्तो दु रेणुबहुलम्मि। ठाणम्मि ठाइदूण य करेदि सत्थेहिं वायामं ।।237।। छिंददि भिंददि य तहा तालीतलकयलिवंसपिंडीओ। सच्चित्ताचित्ताणं करेदि दव्वाणमुवघाद ।।238।। उवघादं कुव्वंतस्स तस्स णाणाविहेहिं करणेहिं । णिच्छयदो चिंतेज्ज हु किं पच्चयगो दु रयबंधो ।।239।। जो सो दुणेहभावो तम्हि णरे तेण तस्स रयबंधो। णिच्छयदो विण्णेयं ण कायचेट्ठाहिं सेसाहिं ।।240।। एवं मिच्छादिट्ठी वट्टतो बहुविहासु चिट्ठासु । रागादी उवओगे कुव्वंतो लिप्पदि रएण ।।241।। Jaha ņāma ko vi puriso nehabbhatto du renubahulammi. Thāṇammi thāidūņa ya karedi satthehim vāyāmam. ||237|| Chindadi bhindadi ya tahā tālītalakayalivamsapiņdīo. Saccittācittāṇam karedi davvāņamuvaghādam. ||238||| Uvaghādam kuvvantassa tassa ņāņāvihehim karanehim. Nicchayado cintejja hu kim paccayago du rayabandho. ||239|| Jo so du nehabhāvo tamhi nare teņa tassa rayabandho. Nicchayado vinmeyam na kayacetthahim sesāhim. ||240|| Evam micchāditthi vattanto bahuvihasu citthāsu. Rāgādi uvaoge kuvvanto lippadi raeņa. ||241|| यथा नाम कोऽपि पुरुषः स्नेहाभ्यक्तस्तु रेणुबहुले । स्थाने स्थित्वा च करोति शस्त्रैर्व्यायामम् ।।237।।

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छिनत्ति भिनत्ति च तथा तालीतलकदलीवंशपिण्डीः। afeTaani elfa say17449104 11238|| उपघातं कुर्वतस्तस्य नानाविधैः करणैः। Agaeafirai un for your chi laa: 1123911 यः स तु स्नेहभावस्तस्मिन्नरे तेन तस्य रजोबंधः। fraudt fastai 7 14 #gif#: start: 1124011 एवं मिथ्यादृष्टिवर्तमानो बहुविधासु चेष्टासु । tridiguelghaful freed TAHT 11241|||
Consider a man with oil on his body exercises with martial art equipments in a place having a lot of dust; and cuts and breaks trees such as palm, Tamāla, plantain, bamboo, Asoka, and destroys in-animate and animate objects. [237, 238]
Think about the real cause of deposition of dust [on his body] while destroying these in many ways by appliances. [239]
The deposition of the dust happens due to the oil on the body. In reality, it (the deposition of dust) is not due to other factors and actions of the body. [240]
In the same way, an un-enlightened gets bonded with Kārmika dust while doing various activities having attachment, etc. in his Upayoga (pure cognitive attribute of soul). [241] Annotation
In this chapter on Kārmika bondage, Ācārya Kundakunda discusses various aspects of bondage. In the first five stanzas he first explains the real cause of bonding in case of an unenlightened being [MithyāDịşti]. To illustrate the point, he considers an example of a person engaged in exercising with martial appliances with following details:
(i) The person has applied oil on his body. (ii) He is exercising at the place having a lot of dust. (iii) He cuts and breaks various kinds of trees while exercising

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with the martial appliances.
(iv) As a consequence dust gets deposited on his body.
After describing this, in stanza 239 Acārya Kundakunda asks a question to consider the real cause of deposition of dust on his body. The question is answered in stanza 240 that says that the deposition of the dust is due to oil on his body. Other actions are not the real cause.
Using this analogy in stanza 241, Acārya Kundakunda explains that the real cause of Karmika bondage is the attachment of the soul with the actions of physical body and mind. Or, the 'oil' responsible for the Karmika bondage is the false realization of oneness of oneself with the actions of the physical body and mind. In other words, one can say that the cause of bondage is the placement or attachment of actions of body and mind with the soul by an un-enlightened person (MithyaDrști).
Through these stanzas the Acārya also wants to compare the actions of body and mind of a MithyaDrști with the actions of cutting and breaking of trees by the person doing exercise. For dust deposition, such actions are not the real cause. In the same way, for the deposition of the Karmika dust, the actions of body and mind are not the real cause.
In chapter 2 and elsewhere, it has already been discussed that the soul is not the owner of the body and mind. Therefore, the ownership of actions of mind and body is false. This falsehood or the departure from the truth acts as 'oil' for the purpose of Karmika bonding.
Question: What about the sinful acts of the body and mind?
Answer: A MithyaDrṣti has oneness with body and mind. A MithyaDrşti considers oneself as the doer of such actions. He, therefore, gets bonded.
The point raised in these stanzas is not yet complete. The

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value of analogy and inference drawn through these stanzas would become more clear after going through the next five stanzas.
जह पुण सो चेव णरो णेहे सव्वम्हि अवणिदे संते। रेणुबहुलम्मि ठाणे करेदि सत्येहिं वायामं ।।242।। छिंददि भिंददि य तहा तालीतलकयलिवंसपिंडीओ। सच्चित्ताचित्ताणं करेदि दव्वाणमुवघादं ।।243।। उवघादं कुव्वंतस्स तस्स णाणाविहेहिं करणेहिं । णिच्छयदो चिंतेज्ज हु किं पच्चयगो ण रयबंधो ।।244।। जो सो दुणेहभावो तम्हि णरे तेण तस्स रयबंधो । णिच्छयदो विण्णेयं ण कायचेट्ठाहिं सेसाहिं ।।245।। एवं सम्मादिट्ठी वर्सेतो बहुविहेसु जोगेसु । अकरंतो उवओगे रागादी ण लिप्पदि रएण ।।246।। Jaha puna so ceva naro nehe savvamhi avanide sante. Reņubahulammi thāạe karedi satthehim vāyāmam. ||242|| Chindadi bhindadi ya tahā tālītalakayalivamsapiņdio. Saccittācittānam karedi davvānamuvaghādam. |243|| Uvaghādam kuvvantassa tassa ņāņāvihehim karanehim. Nicchayado cintejja hukim paccayago na rayabandho. ||244|| Jo so du nehabhāvo tamhi nare tena tassa rayabandho. Nicchayado vinmeyam na kāyacetthahim sesāhim. ||245|| Evam sammăditthi vattanto bahuvihesu jogesu. Akaranto uvaoge rāgādī ņa lippadi raeņa. ||246|| यथा पुन: स चैव नरः स्नेहे सर्वस्मिन्नपनीते सति । रेणुबहुले स्थाने करोति शस्त्रैर्व्यायामम् ।।242।। छिनत्ति भिनत्ति च तथा तालीतलकदलीवंशपिंडीः । सचित्ताचित्तानां करोति द्रव्याणामुपघातम् ।।243।। उपघातं कुर्वतस्तस्य नानाविधैः करणैः । निश्चयतश्चिंत्यतां खलु किं प्रत्ययिको न रजोबन्धः ।।244।। यः स तु स्नेहभावस्तस्मिन्नरे तेन तस्य रजोबन्धः।

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Pagaleat fantei a freakfH: 191f91: 11245|| एवं सम्यग्दृष्टिवर्तमानो बहुविधेषु योगेषु । Baghdayun kriicht a feed THT 11246||
Again just as the same person, after removing the oil from his body, exercises with martial appliances in the place having lot of dust; and cuts and breaks trees such as palm, Tamāla, plantain, bamboo, Asoka, and destroys in-animate and animate objects. [242, 243]
Think about the real cause of non-deposition of dust [on his body] while she is) destroying these in many ways by appliances. [244]
[As mentioned earlier,] the deposition of the dust happens due to the oil on the body. In reality, it (the deposition of dust) is not due to all other factors and actions of the body. [245]
In the same way, an enlightened [SamyagDrști] does not get bonded with Kārmika dust while doing various activities without attachment and the like in his Upayoga. [246] Annotation
The inference drawn by Ācārya Kundakunda in stanza 240 regarding the cause of deposition of the dust on the body and the cause of deposition of the Kārmika dust in the previous example has been strengthened further by these stanzas. Here, the Ācārya takes an example of the same man in the same situation doing similar exercise with similar appliances. Here also he cuts and breaks various kinds of trees. But here in this example, the person is without oil on his body. Thus here the person exercises after removing the oil. The Ācārya says that the absence of oil becomes the cause of non-deposition of the dust on this person's body.
The inference drawn from this example is given in stanza 245 which says that in reality, the deposition of dust is due to oil, not due to other factors. It may be noted that stanza 245 is exactly the

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same as stanza 240, and stanza 243 is also exactly the same as stanza 238.
In stanza 246, Acārya
compares the analogy of the person without oil on his body with an enlightened person (SamyagDrști) who does not attach his I-ness with the activities of his body and mind. It may be recalled that an enlightened person considers oneself a soul, and as a soul does not consider oneself a doer of any action of body or mind. He perceives that his Upayoga (pure cognitive attribute of soul) is separate and distinct from the psychic liking, disliking, etc. With such perception, despite the actions of the body and mind, he does not attract Karmika bonding. Question: Does it mean that a SamyagDrști of fourth spiritual development stage (Gunasthana) does not undergo any new Kärmika bondage?
Answer: There happens very small bondage. This question has been discussed in detail earlier. For example, one may refer to annotations of stanzas 177-178 (also 166, 171-172).
Question: If this point is already discussed then what is new in these stanzas?
Answer: While writing the commentary of these stanzas in Atmakhyāti, Acārya Amṛtacandra has very nicely written Kalasa 165 to narrate some valuable concepts described by these stanzas. Kalasa 165 says the following:
The cosmos is filled with Kärmika dust. Let it be. A living being performs physical, vocal, and mental actions. Let them be. There is disturbance/destruction of material things and living organism by a living being. Let it be. (All these may happen with an enlightened person also). However, an enlightened person (SamyagDrști) does not bring his thoughts (Bhava) of liking-etc. (pain, pleasure, loss, gain, fear, guilt, anxiety, worry, hate, sickness ...) on the 'soil' of his Upayoga (soul). He identifies his oneness with his knowing nature. By being so, he does not get any new Kärmika bondage.

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(Note: Regarding the small amount of new bondage to an enlightened person with imperfections, stanzas 171-172 and the related annotations may be referred.)
जो मण्णदि हिंसामि य हिंसिज्जामि य परेहिं सत्तेहिं । सो मूढो अण्णाणी णाणी एत्तो दु विवरीदो।। 247।। आउक्खयेण मरणं जीवाणं जिणवरेहिं पण्णत्तं । आउं ण हरेसि तुम कह ते मरणं कदं तेसिं ।।248।। आउक्खयेण मरणं जीवाणं जिणवरेहिं पण्णत्तं । आउं ण हरंति तुहं कह ते मरणं कदं तेहिं ।।249।। जो मण्णदि जीवेमि य जीविज्जामि य परेहिं सत्तेहिं । सो मूढो अण्णाणी णाणी एत्तो दु विवरीदो।।250।। आऊदयेण जीवदि जीवो एवं भणंति सव्वण्ह। आउं च ण देसि तुम कहं तए जीविदं कदं तेसिं ।। 251।। आऊदयेण जीवदि जीवो एवं भणंति सव्वण्हू । आउं च ण दिति तुहं कह णु ते जीविदं कदं तेहिं ।।252।। Jo mannadi himsāmi ya himsijjāmi ya parehim sattehim. So mūdho annānī nānī etto du vivarīdo. ||247|| Aukkhayeņa maranam jīvānam jiņavarehim pannattam. Aum na haresi tumam kaha te maranam kadam tesim. ||248|| Aukkhayeņa maranam jīvānam jiņavarehim paņņattam. Aum na haranti tuham kaha te maranam kadam tehim. ||249|| Jo mannadi jīvemi ya jīvijjāmi ya parehim sattehim. So midho amāni nāmi etto du vivarido. ||250|| Āūdayeņa jīvadi jīvo evam bhaṇanti savvaņhū. Aum ca na desi tumam kaham tae jividam kadam tesim. ||251|| Āūdayeņa jīvadi jīvo evam bhaṇanti savvanhū. Āum ca ņa dinti tuham kaham ņu te jīvidam kadam tehim. ||252|| यो मन्यते हिनस्मि च हिंस्ये च परैः सत्त्वैः। स मूढोऽज्ञानी ज्ञान्यतस्तु विपरीतः ।।247।।

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आयुःक्षयेण मरणं जीवानां जिनवरैः प्रज्ञप्तम् । आयुर्न हरसि त्वं कथं त्वया मरणं कृतं तेषाम् ।।248।। आयु:क्षयेण मरणं जीवानां जिनवरैः प्रज्ञप्तम् ।। आयुर्न हरंति तव कथं ते मरणं कृतं तैः ।।249।। यो मन्यते जीवयामि च जीव्ये च परैः सत्त्वैः । स मूढोऽज्ञानी ज्ञान्यतस्तु विपरीतः ।।250।। आयुरुदयेन जीवति जीव एवं भणंति सर्वज्ञाः । आयुश्च न ददासि त्वं कथं त्वया जीवितं कृतं तेषाम् ।।251।। आयुरुदयेन जीवति जीव एवं भणंति सर्वज्ञाः। आयुश्च न ददति तव कथं नु ते जीवितं कृतं तैः ।।252।।
One, who has this perception, "I can kill [others] and can be killed by other living beings,” is deluded and spiritually ignorant, while the opposite of that is enlightened. [247]
Jinendra Deva revealed that the death of living beings happens due to the completion of their life-span Karma. You cannot reduce [their] life-span Karma, therefore, how can you be the doer of their death? [248]
Jinendra Deva revealed that the death of living beings happens due to the completion of their life-span Karma. Your lifespan Karma cannot be reduced by others, therefore, how can they be the doer of your death? [249] ___One, who has this perception:- “Others are alive due to me and I am alive due to others,” is deluded and spiritually ignorant, while the opposite of that is enlightened. [250]
Omniscient lords revealed that a living being remains alive due to his life-span Karma. You cannot provide life-span Karma. Therefore, how can you be the doer of their survival? [251]
Omniscient lords revealed that a living being remains alive due to his life-span Karma. Others cannot provide life-span Karma to you. Therefore, how can they be the doer of your survival? [252]

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Annotation
Before discussing these stanzas, I (the author of the annotations) want to describe one experience that happened nearly two decades back during a train journey. In the upper class coach my co-passenger was a senior person and was looking sad. For the sake of further description let me call this person Anantji (not his real name). In that compartment there were not many passengers. Anantji initiated conversation with me and soon he expressed his desire to express his personal problem. On my green signal he took about one and half hours to describe his problem. I listened to him carefully with full attention.
He first took about 15 minutes to introduce himself. He mentioned as follows: "I am Anant Agrawal (Name changed here, and live in ... There, I am the president of the Lions club. I have factories that manufacture products such as ... I am the founder president of a college for girls in my city ..."
Before arriving at the main problem he expressed the gravity of his problem in words such as the following: “I was having a very pleasant and comfortable life in my city with my family that includes my son, daughter-in-law, and a grandson. Six months back, a misfortune spoiled our life. Since then I could not sleep well even for a single night. All my family members do their best to make me happy but it has not worked. My family members and relatives also arranged many meetings with various renowned saints and scholars but nothing has worked so far..."
Anantji was describing his feelings in detail in very emotional and sad voice. I continued my patience as I thought that he is a smart, intelligent, and rational person, therefore, I should not make any haste, I should allow him to speak in the way he wants. After a long time he arrived at his main problem. In brief, the problem was as given below:
“My grandson died due to illness. He was treated by expert

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doctors in the best hospital of the state. Doctors were hopeful. They did not warn us about the danger. Otherwise, we could have taken him to the USA for the treatment. Due to technical reasons, I don't see any possibility of any next child in my family. I feel guilty for not providing proper treatment to my grandson. I feel guilty for the death of my grandson. I feel guilty for the sufferings of my daughter-in-law..."
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Regarding the current status of his daughter-in-law, he said, "It appears my pain is many times more than that of my son or daughter-in-law. Even my daughter-in-law consoles come."
After speaking all this, when he looked at me for some helpful tips to reduce his sufferings, the train was very noisy due to high speed. I told him to wait for the reduction in the noise. This wait gave me some time to think. I thought Anantji has already contacted many renowned saints and scholars who might have consoled him with the words such as: 'Your grandson died but his soul is immortal', 'Everything happens as per the wishes of the Superpower', ... I contemplated that such valuable words have not worked for Anantji, therefore, he needs some more powerful, logical, and explicit messages from the scriptures to lift the load of guilt from his head. Suddenly, I recalled these stanzas of Acārya Kundakunda, and I tried to convey the message of these stanzas to Anantji in an appropriate way. Before presenting these stanzas of Acarya Kundakunda to Anantji, I weighed pros and cons and made sure in my mind that this gentleman is not going to pick up any wrong meaning from these stanzas.
With some introduction, recitation and explanation of some Samskṛta and Hindi verses from Hindu and Jain tradition I mentioned the following points:
(i) You know very well that the soul is eternal. Your grandson's soul is also eternal.
(ii) You have made efforts as much as you could think of. But

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none among us is omnipotent. We have our limitations. (iii) We all experience pain and pleasure as per the fruition of
our Karma. The same event gives suffering and pain of different quality to different persons. You are suffering according to the rise of your Karma, not due to Karma of others. Your wife, son, and daughter-in-law are also suffering but their suffering is in accordance with the rise of their Karma, not due to your Karma. Though we don't know about the current status of that departed soul, but we know so much that at this moment the departed soul might be in pleasant or un-pleasant situation as per rise of his Karma. Family members, doctors, etc. were Nimitta (instrumental cause) for the medical treatment, care, and comforts of the child. But the effect of all these on your grandson happened according to the rise of Karma of that
child. While explaining I also recited stanzas 247 and 250 in Hindi in verse form with their meaning with this remark that Ācārya Kundakunda is one of the greatest Ācārya of the Jain tradition. He has written these stanzas nearly 2000 years back and it appears that he wrote these lines exactly for the persons like you.
I might have taken about half an hour to explain these points. I noted that as soon as the message of these stanzas of Ācārya Kundakunda entered his logical mind he said, “It appears, today I will get a sound sleep. For the first time in the past six months I am feeling a great relief as if a heavy burden from my head has been removed.”
Now we come to the main topic. In stanzas 248 and 249, Ācārya reveals an important fact of the philosophy: One survives in accordance with the provisions of the bonded life-span Karma (Āyu Karma). It would be incorrect to have this notion that somebody got killed by him without the completion of that

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person's life-span Karma (Āyu Karma). Similarly, it would be incorrect to have this notion that others can kill him without the completion of his life-span Karma.
Similarly, stanzas 251 and 252 reveal that a living being remains alive in accordance with the provisions of the previously bonded life-span Karma. Others cannot increase or decrease the life-span beyond that bonded by the concerned living being.
In view of these concepts of Karma theory and independence of each and every soul at the deeper level, Ācārya Kundakunda reveals the following in stanzas 247 and 250: (a) A spiritually deluded and ignorant person has this notion
that he can kill others and can be killed by others. An enlightened person (SamyagDrști) does not have such notion. An enlightened person knows that he cannot kill
others and cannot be killed by others. (b) A spiritually deluded and ignorant person has this notion
that he can save the life of others and others can save his life, whereas an enlightened person (SamyagDrști) has this notion that he cannot save others and others cannot save him from his death without the life-span Karma (Āyu
Karma) balance of the person concerned. Question: Such stanzas may prove counter-productive. If a
medical doctor or nurse or any member of family or any friend has this notion that he cannot save others then he may become indifferent and lazy. If many persons in the society have such notion then there would be a collapse of the health system and hospitals. The system would be very different when many persons start adopting this attitude that he cannot
make a difference in other person's life. Would it not be so? Answer: No, it would not be so, if the stanzas are properly
understood. These stanzas do not lead to the collapse of the health system. These stanzas indirectly caution everybody that

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one should not take or give 100% guarantee, because the helper does not know the Karma which are going to arise at the moment. Further, it may be noted that this is the chapter on bondage, and through these stanzas Ācārya Kundakunda is explaining to avoid the bondage by not accepting oneself as the 'doer' of tasks of other living beings in a deep sense.
Before going further, it is also to be kept in our mind that when we talk about the death and life then we are in the regime of the relative point of view, whereas from the real point of view there is nothing like death and birth.
It may be noted that almost all philosophers and spiritual masters have advised the masses to help others. The importance of helping others has also been described by Acarya Kundakunda in the scriptures. Even in this chapter in stanza 260 he clearly mentions that the desire and acts of helping others are virtuous Karma (Punya).
The helping attitude is like an accelerator. Without recognizing the value of efforts a person with worldly desires may become lazy and indifferent. The scriptures, in general, do not approve such lazy and irrational persons who have worldly desires but do not want to make efforts. It is a sin to be lazy or nonsincere in discharging one's duty. A doctor who does not believe in making change in other's health does not qualify to work as a doctor. Such a doctor should also not believe in expecting any fee from others, i.e., one cannot say that he believes in stanza 251 in one way and stanza 252 in another way.
But just as a car needs not only accelerator but brakes also, in the same way one should have brakes also in one's notions regarding the limitations of results of helping others. After making sincere efforts, one should be able to accept the outcome that occurs in accordance with the arising Karma of the person concerned. Such an outcome may or may not be in agreement to our expectations, and may provide a point of research for the

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advancement in the future, but without recognizing the value of the arising Karma of the person, we are likely to end up in guilt, fear, frustration, ego, etc.
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In this regard it may also be worth noting that in the name of improving the life of others many quarrels take place between husband and wife, son and father, and so on. Psychologists know that many quarrels happen because of not realizing the independence of others in an appropriate way. These stanzas and similar stanzas (253, 256, 259, etc.) may be helpful in keeping the balance.
Question: If one dies according to the provisions of the life-span Karma (Ayu Karma) bonded by the person concerned then why does a murderer get punishment?
Answer: The punishment by the court of the law is given according to the laws framed by the parliament. See the next question also.
Question: Why does the parliament frame such laws?
Answer: Not only the parliament but the Karmika laws also 'punish' a murderer though the victim might have died as per his own Karma. The Karmika bondage to the murderer takes place due to each of the following reasons:
(i) The killer had a wrong notion that he can kill others.
(ii) The killer had an intention of disturbing life of other persons (intention of committing crime).
(iii) The killer made attempts to achieve that inappropriate goal (attempts to commit a crime).
We shall discuss more details in this regard in the annotations related with stanzas 262-265.
जोअप्पणा दु मण्णदि दुक्खिदसुहिदे करेमि सत्ते त्ति।
सो मूढो अण्णाणी णाणी एतो दु विवरीदो | | 253।।

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कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे । कम्मं च ण देसि तुमं दुक्खिदसुहिदा कह कया ते ।।254।। कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे । कम्मं च ण दिति तुहं कदोसि कहं दुक्खिदो तेहिं ।।255।। कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे । कम्मं च ण दिति तुहं कह तं सुहिदो कदो तेहिं ।। 256।। Jo appaņā du maņņadi dukkhidasuhide karemi satte tti. So midho annāni nāni etto duvivarido. ||253|| Kammodaena jīvā dukkhidasuhidā havanti jadi savve. Kammam ca na desi tumam dukkhidasuhidā kaha kayā te. ||254|| Kammodaena jīvā dukkhidasuhidā havanti jadi savve. Kammam ca na dinti tuham kadosi kaham dukkhido tehim. ||255|| Kammodaena jīvā dukkhidasuhidā havanti jadi savve. Kammam ca na dinti tuham kaha tam suhido kado tehim. ||256||
य आत्मना तु मन्यते दुःखितसुखितान् करोमि सत्त्वानिति । स मूढोऽज्ञानी ज्ञान्यतस्तु विपरीतः ।।253।। कर्मोदयेन जीवा दुःखितसुखिता भवंति यदि सर्वे । कर्म च न ददासि त्वं दुःखितसुखिताः कथं कृतास्ते ।।254।। कर्मोदयेन जीवा दुःखितसुखिता भवंति यदि सर्वे । कर्म च न ददति तव कृतोऽसि कथं दुःखितस्तैः ।।255।। कर्मोदयेन जीवा दुःखितसुखिता भवंति यदि सर्वे । कर्म च न ददति तव कथं त्वं सुखितः कृतस्तैः ।।256।।
One, who has this perception that - I make other living beings unhappy or happy – is deluded and spiritually ignorant, while the opposite of that is enlightened. [253]
Whereas living beings become unhappy or happy in accordance with the fruition of [their own] Karma, and you cannot give Karma [to them), then how can you be the doer of their unhappiness or happiness? [254]

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Whereas living beings become unhappy or happy in accordance with the rise of [their own] Karma, and others cannot give Karma to you, then how can they be the doer of your unhappiness? [255]
Whereas living beings become unhappy or happy in accordance with the rise of [their own] Karma, and others cannot give Karma to you, then how can they be the doer of your happiness? [256] Annotation
In the previous six stanzas Ācārya Kundakunda mentioned that each one is the master of one's own destiny regarding survival and death. Here in these stanzas he is generalizing this point. Here Ācārya Kundakunda says that each one becomes unhappy or happy in accordance with the rise of one's own Karma at that moment.
These stanzas highlight some useful concepts such as follows. Besides providing a clarity in the vision, these concepts may also be helpful in reducing the guilt, anger, ego, and fear. (i) Each living being is independent in the sense that one
becomes unhappy or happy in accordance with one's own Karma. A person is un-enlightened if he does not understand
this basic independence. (ii) An enlightened person understands very well that he cannot
control happiness of others and others cannot control his
happiness. (iii) The Kārmika bonding is non-transferable. Question: It appears that according to these stanzas, Karma can do
something which other souls cannot. Does it mean that Karma
are more powerful than any other soul? Answer: These stanzas do not compare the power of soul with that
of Karma. These stanzas convey this message that it is the power of the soul ‘A’, not of any other person or thing, which controls the destiny of ‘A’. Here Ācārya Kundakunda writes

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about the bonded Karma, and the bonded Karma means the Karma bonded by the soul concerned. For the Karmika bonding of soul 'A', the actions of 'A' are responsible. In verse (Kalasa) 168 written along with the commentary of these stanzas in Atmakhyāti, Acārya Amṛtacandra explicitly writes that every occurrence of death, life, unhappiness, and happiness happens in accordance with the rise of the Karma bonded by oneself, not by others.
Question: Can the fruition of bonded Karma alone bring the food on the table?
Answer: (i) Karma theory cannot be applied to hypothetical
situations.
(ii) When a commercial bank says that an account holder can get money in accordance with the rules of the bank and the balance available in his account, then it does not mean that for getting money from one's account from the bank, an ATM machine or the help of a cashier is not needed. Here the emphasis is over this point that one gets money as per one's own balance in the account.
(iii) Through these stanzas Acārya Kundakunda also wants us to realize similar roles of ours, sometimes as a 'cashier' and sometimes as a 'customer', in various walks of life. Just as a cashier of a bank knows that a customer receives money through him in accordance with the bank balance of the customer and the rules of the bank, just as he knows that he does not give money from his pocket, in the same way while doing one's duty one should also keep in mind the relationship of others' happiness and unhappiness with their own Karma. (iv) Further, in the example of commercial banks, sometimes one may not get money from the bank despite one's ample balance in the account, but the Karmika bank is such an

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efficient and lawful system that one gets unhappiness, happiness, etc. exactly in accordance with the fruition of the
then arising Karma. Question: If a cook is also a Nimitta and the arising Karma are
also Nimitta then why do we give credit to Karma only? Answer: We should be thankful to cook, host, cashier, etc. also.
However, when work is done by us for others or others could not do work for us then this logic of Karma may be useful in reducing our ego, anger, guilt, fear, etc. These stanzas are not meant to make any list of recipients of 'thanks'. The main theme of these stanzas is to express this point that just as in the transaction of money between a customer and a cashier, the cashier neither gives money from his pocket nor puts any money in his pocket; in the same way, in a deeper sense, during all worldly interactions, one cannot control happiness of other persons. (Despite such independence, through stanzas 259 and 260 we would learn further that one gets bonded by sin Karma if one desires to make others unhappy and one gets bonded by virtuous Karma if one desires to make others happy.) To illustrate this point further, we may consider one eample: Mahesh gets a gift voucher from Suresh and enjoys dinner in a restaurant with his family. The dinner is served by a waiter, Bunty. In this scenario we ask a question: Who is to be considered as the provider of the dinner? Suresh or Bunty? Their five-year old child may name Bunty, his wife may name Suresh, and here these stanzas name 'the fruit of their Karma'. Depending on the objective/purpose of the questioner, different answers may be appropriate in our day-to-day life. For example, for paying the tip, the appropriate answer would be Bunty. However, the answer provided by these stanzas is highly valuable in resolving various kinds of conflicts and

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unrest in one's mind. जो मरदि जो य दुहिदो जायदि कम्मोदएण सो सव्वो। deg hifal celladt afa og fHTET 1257|| जो ण मरदि ण य दुहिदो सो वि य कम्मोदएण चेव खलु । JEET U HIRCI U alat af up a fHTET 11258|| Jo maradi jo ya duhido jāyadi kammodaeņa so savvo. Tamhā du mārido de duhāvido cedi na hu micchā. ||257|| Jo na maradi ņa ya duhido so vi ya kammodaeņa ceva khalu. Tamhā ņa mārido no duhāvido cedi na hu micchā. ||258||
यो म्रियते यश्च दुःखितो जायते कर्मोदयेन स सर्वः। THE HIG:faasala a acf277T 11257|| यो न म्रियते न च दुःखितः सोऽपि च कर्मोदयेन चैवखलु । THE HIT Àg:faarafa ac f4271|1258||
One dies or one becomes unhappy, all such events happen in accordance with the rise of [one's own] Karma. Therefore, are you not wrong (in having this opinion) that he died because of you or he is unhappy because of you? [257]
One does not die [but survives] or one does not become unhappy [but remains happy], all such events happen in accordance with the rise of [one's own] Karma. Therefore, are you not wrong sin having this notion) that he did not die [but survived] because of you or he is not unhappy [but is happy] because of you? [258] Annotation
Many times it appears that one has harmed or helped another living being. The events of helping or harming may be intentional or un-intentional. In these two stanzas Ācārya Kundakunda states that, one dies or one becomes unhappy in accordance with the rise of one's own Karma. Similarly, the survival of a living being or the happiness of a living being at any moment also happens in

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accordance with the rise of one's own Karma.
Ācārya Kundakunda further says that it is an erroneous thinking that you can be doer of others' unhappiness or happiness or death or survival. Question: Will such stanzas not make a person irresponsible? Answer: (i) For the guidance two stanzas are insufficient. In the
next two stanzas Ācārya Kundakunda reveals that one gets bonded by sin Karma if one desires to make others unhappy, and one gets bonded by virtuous Karma if one desires to make others happy. A proper understanding of all such stanzas is required in becoming ‘responsible' and ‘kind to the self as well as to others. These stanzas (257 and 258) may be helpful in reducing complaints, guilt, fear, anger, ego, etc. (ii) It may be noted that in this scripture Ācārya Kundakunda is not focused on prescribing any ideology or code of conduct. He is describing the basic philosophy. He is describing the basic facts. Just as various branches of natural science deal with basic facts, and various branches of engineering and medical sciences deal with their application; in the same way Dravyānuyoga of Jainology deals with the facts, and Caraṇānuyoga of Jainology deals with their application. This scripture is to be considered as a scripture of Dravyānuyoga. After reading two lines regarding the law of conservation of energy from the books of physics some persons may not be careful and may not make attempts to save the electricity. With this logic or apprehension the mention of the law of conservation of energy in the books of physics cannot be stopped. (iii) In this regard, the story of Anantji and the related discussion in the annotations of stanzas 247-252 may also be helpful.

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एसा दु जा मदी दे दुक्खिदसुहिदे करेमि सत्ते त्ति । एसा दे मूढमदी सुहासुहं बंध कम्मं || 259 || दुक्खिदसुहिदे सत्ते करेमि जं एवमज्झवसिदं ते । तं पावबंधगं वा पुण्णस्स व बंधगं होदि || 260 ।। मारिमि जीवावेमि य सत्ते जं एवमज्झवसिदं ते ।
तं पावबंधगं वा पुण्णस्स व बंधगं होदि || 261 ||
Esa du ja madi de dukkhidasuhide karemi satte tti. Esā de mūdhamadi suhāsuham bandhade kammam || 259|| Dukkhidasuhide satte karemi jam evamajjhavasidam te.
Tam pāvabandhagam vā punņassa va bandhagam hodi. || 260 || Mārimi jīvāvemi ya satte jam evamajjhavasidam te. Tam pāvabandhagam vā punņassa va bandhagam hodi. || 261 | | | एषा तु या मतिस्ते दुःखितसुखितान् करोमि सत्त्वानिति ।
एषा ते मूढमतिः शुभाशुभं बध्नाति कर्म || 259 ।। दुःखितसुखितान् सत्त्वान् करोमि यदेवमध्यवसितं ते । तत्पापबंधकं वा पुण्यस्य वा बंधकं भवति || 260 11 मारयामि जीवयामि वा सत्त्वान् यदेवमध्यवसितं ते ।
तत्पापबंधकं वा पुण्यस्य वा बंधकं भवति ।।261।।
'I make other living beings miserable or happy' - such conviction of yours, O' deluded one!, leads you to bonding with inauspicious or auspicious Karma. [259]
‘I [intend to] make other living beings miserable or happy'such erroneous disposition of yours becomes the cause of bonding with sin-Karma or virtuous-Karma. [260]
'I [intend to] kill or protect other living beings' – such erroneous disposition of yours becomes the cause of bonding with sin-Karma or virtuous-Karma. [261]
Annotation
Stanza 259 reveals that it is a delusion to have this notion that one can make another unhappy or happy. Such a deluded thinking

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leads to inauspicious or auspicious Kārmika bonding.
Stanza 260 says that disposition (Adhyavasāna) of making others miserable or happy is erroneous. Such a disposition leads to sinful or virtuous Kārmika bonding.
From stanza 261 we learn that disposition (Adhyavasāna) of killing or protecting others is erroneous. Such a disposition leads to sinful or virtuous Kārmika bonding.
In this treatise in chapter 4 (stanzas 145 to 147), we have already seen that Ācārya Kundakunda considers not only the bondage of sin-Karma as a handcuff but the bondage of virtuousKarma also as a handcuff. Ācārya Kundakunda calls former as a handcuff of iron and later as a handcuff of gold. Here also in these three stanzas we notice that the focus of Ācārya Kundakunda is not to make distinction between the sin-Karma and virtuous-Karma but to show that the erroneous thinking or disposition (Adhyavasāna) leads to bondage which may be inauspicious or auspicious. Question: Can't we distinguish between the cause of inauspicious
and auspicious bonding? Answer: (i) Yes, we shall see in stanzas 263 and 264.
(ii) Ācārya Kundakunda mentions two names of bondage, (a) sinful or inauspicious ('Pāva' or 'Asuha’ in Prākyta) (b) virtuous or auspicious (Punna' or 'Suha' in Prāksta), in these three stanzas. Ācārya Kundakunda used adjectives ‘gold' and ‘iron' with handcuff in stanza 146 for these two types of bondage. In Caraņānuyoga one finds more detailed distinction and instructions to avoid sin. Caraṇānuyoga highlights in detail that helping others leads to bondage with auspicious Karma and making others unhappy leads to bondage with inauspicious Karma. However, here the focus is on showing the cause of bondage. If one does not recognize the independence of another living being then he is going to get

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Kārmika bondage. In Ātmakhyāti also, Ācārya Amrtacandra has explicitly emphasized over such focus of Ācārya Kundakunda.
अज्झवसिदेण बंधो सत्ते मारेउ मा व मारेउ । एसो बंधसमासो जीवाणं णिच्छयणयस्स ।।262।। एवमलिए अदत्ते अबंभचेरे परिग्गहे चेव । कीरदि अज्झवसाणं जं तेण दु बज्झदे पावं ।।263।। तह वि य सच्चे दत्ते बंभे अपरिग्गहत्तणे चेव। कीरदि अज्झवसाणं जं तेण दु बज्झदे पुण्णं ।।264।। वत्थु पडुच्च जं पुण अज्झवसाणं तु होदि जीवाणं । ण य वत्थुदो दु बंधो अज्झवसाणेण बंधोत्थि ।।265।। Ajjhavasideņa bandho satte māreu mā va māreu. Eso Bandhasamāso jivānam nicchayanayassa. ||262|| Evamalie adatte abambhacere pariggahe ceva. Kīradi ajj havasānam jam tena du bajjhade pāvam. ||263||| Taha vi ya sacche datte bambhe apariggahattane ceva. Kīradi ajjhavasānam jam tena du bajjhade punnam. ||264|| Vatthum paducca jam puņa ajjhavasāņam tu hodi jīvānam. Na ya vatthudo du bandho ajjhavasānena bandhotthi. ||265|| अध्यवसितेन बंधः सत्त्वान् मारयतु मा वा मारयतु । एष बंधसमासो जीवानां निश्चयनयस्य ।। 262।। एवमलीकेऽदत्तेऽब्रह्मचर्ये परिग्रहे चैव । क्रियतेऽध्यवसानं यत्तेन तु बध्यते पापम् ।।263।। तथापि च सत्ये दत्ते ब्रह्मणि अपरिग्रहत्वे चैव। क्रियतेऽध्यवसानं यत्तेन तु बध्यते पुण्यम् ।।264।। वस्तु प्रतीत्य यत्पुनरध्यवसानं तु भवति जीवानाम् । न च वस्तुतस्तु बन्धोऽध्यवसानेन बन्धोऽस्ति ।।265।।
Whether one kills or does not kill other living beings, the bondage is due to Adhyavasāna. This is the essence of the theory

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of bondage of living beings from the real point of view. [262]
Similarly, in case of actions of falsehood, stealing, noncelibacy, and possessiveness, the bondage of inauspicious Karma takes place due to the related Adhyavasāna. [263]
In the same way, due to Adhyavasāna of not to lie, not to steal, celibacy, and renunciation, the bondage of virtuous Karma takes place. [264]
Again, in living beings Adhyavasāna happen with the involvement of other objects. However, in reality, the bondage is due to Adhyavasāna, not due to other objects. [265] Annotation
In these four stanzas one of the important keywords is Adhyavasāna. This word has been explained in the glossary (Appendix-1). However, here it may be appropriate to review its meaning in context with these stanzas: Thoughts, feelings, emotions, desires, inclination of liking some things, events, and persons, and disliking some other things, events, and persons, with spiritual ignorance (Mithyātva) are known as Adhyavasāna. Further, in addition to this meaning at some places in the scriptures this word is also used to mean liking and disliking without spiritual ignorance.
There are five kinds of sins: (i) violence (ii) falsehood (iii) stealing (iv) non-celibacy (v) possessiveness [see Appendix -7]. According to stanza 265, for the bonding of any type of Karma corresponding to any kind of sin other objects are not responsible but the Adhyavasāna of the concerned soul are responsible. Adhyavasāna cannot happen in absence of other objects or living beings in thoughts or feelings. However, other objects and living beings cannot be held responsible. Other objects and cause of disturbance may continue to exist but the continuance of disturbance at psychic level can be absent even in the presence of

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external objects.
Stanza 262 may be considered as the essence of the theory of Kārmika bonding. Here the Ācārya emphasizes this point that for the Kārmika bondage of sin Karma, the harm of another living being is not necessary. If one intends to harm another living being then one gets bonded whether or not another living being suffers (see stanzas 263 and 265). Similarly, if one has an intention or desire of helping or protecting another living being then the auspicious Kārmika bonding takes place (see stanzas 264 and 265) whether or not another living being receives the outcome. The point which Ācārya Kundakunda wants to highlight is that the Kārmika bonding to soul 'A' does not depend on the outcome to soul 'B', but it depends on Adhyavasāna of ‘A’(stanza 265).
Regarding the outcome to soul 'B', Ācārya Kundakunda already mentioned in stanzas 254-256 that it depends on the rise of Karma of 'B'. The Karma of 'B' were acquired by 'B' at some point of time in the present or past life by his own actions.
The relative point of view describes the interdependence of living beings 'A' and 'B' based on the cause-effect formulas of the natural and social sciences. However, the independence of souls of ‘A’ and 'B' continues to exist at the spiritual level, from the impure real point of view, in the following way:
(i) ‘A’ gets bonded as per Adhyavasāna of ‘A’ (stanza 265). (ii) The outcome to 'B' happens in accordance with the rise of
Karma of 'B' (see stanzas 254-256). Killing someone is a sin and Adhyavasāna of protecting someone is an auspicious Karma (Punya). In the same way the thought/desire of telling a lie is a sin and the thought/desire of not telling a lie is an auspicious Karma. However, it may be noted that the thought/desire of killing is Adhyavasāna and the thought/desire of not killing is also Adhyavasāna. Similarly, the thought/desire of telling a lie is Adhyavasāna and the thought/desire of not telling a

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lie is also Adhyavasāna. Adhyavasāna of killing leads to bonding with inauspicious Karma and Adhyavasāna of protecting leads to bonding with auspicious Karma. In the same way, Adhyavasāna of telling a lie leads to bonding with inauspicious Karma and Adhyavasāna of not telling a lie leads to bonding with auspicious Karma.
Similarly, one can say that Adhyavasāna of stealing or Adhyavasāna of non-celibacy or Adhyavasāna of possessiveness leads to bonding with inauspicious Karma; and Adhyavasāna of non-stealing, Adhyavasāna of celibacy, or Adhyavasāna of nonpossessiveness leads to bonding with auspicious Karma.
In short, any desire of controlling or manipulating others in auspicious or inauspicious way is Adhyavasāna and leads to auspicious or inauspicious Kārmika bonding.
These stanzas may be useful in various ways in a householder's day-to-day life also. For example, from these stanzas one may infer that if a man has illicit intention regarding another woman and even if that woman is not affected and is unaware about it, then also the sinful bonding takes place to that man. Similarly, if a woman has illicit intention regarding another man and even if that man is not affected and is unaware about it, then also the sinful bonding takes place to that woman. Further, from stanzas 255 and 256 one can also learn to be fearless: One can learn that his life depends on his thoughts, feelings, and actions (present as well as past); others cannot harm, the harm happens in accordance with one's own present or past deeds (Karma).
दुक्खिदसुहिदे जीवे करेमि बंधेमि तह विमोचेमि। GT GAT Gud for rent H e fHTEN 1126611
अज्झवसाणणिमित्तं जीवा बज्झंति कम्मणा जदि हि । quifa hilayot fogt y a foto of JH 1126711 Dukkhidasuhide jīve karemi bandhemi taha vimocemi.

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Jā esā mūdhamadī ņiratthayā sā hu de micchā. ||266|| Ajjhavasānanimittam jīvā bajjhanti kammanā jadi hi. Muccanti mokkhamagge țhidā ya tā kim karesi tumam. ||267|| दुःखितसुखितान् जीवान् करोमि बन्धयामि तथा विमोचयामि । I get ofa: fefefont a f422|126611 अध्यवसाननिमित्तं जीवा बध्यंते कर्मणा यदि हि। qaid Harf Ferata Ta for tallet af 1126711
'I make [other) living beings happy and unhappy. I bind and set them free. Such deluded conviction of yours is (spiritually] futile and, in reality, is erroneous. [266]
If [other] living beings get Kārmika bondage due to Adhyavasāna and get released from Karma by staying on the path of liberation, then what is your role? [267] Annotation
Before coming to the main point, I would like to share an experience. Long back, one of my close acquaintances Mr Dayachand (name changed) casually mentioned, “I made Dr. Mogra (name changed) as Professor. He became professor because of me.”
Prof. Mogra was a well known reputed professor in the university. I was surprised by this remark of Dayachand. I asked him, "How?” He calmly replied, “Sir, I was the chief clerk in the process of his recruitment. I devoted a lot of time in the process of advertisement of the vacancy and in receiving and processing his application for the job. I was the person who typed his interview letter and many other letters to the members of the selection committee. I typed his appointment letter. During the process of recruitment I did various kinds of paper work at every stage. To complete such tasks in the minimum time, as desired by my boss, I had to work in the office till 10 PM on many occasions. How can I forget this hard work and pain that resulted into the recruitment of Prof. Mogra?”

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After hearing so much I responded with a smile, “Oh, now I understood the meaning of your remark.” I did not argue with him. I was realizing that neither he was expecting nor was it possible for him to get anything in return from that past event. To me it appeared simply an erroneous and futile conviction.
To make this story of Dayachand more meaningful in the context of these stanzas, I want to add here two paragraphs to narrate an imaginary event that might have happened after a few months.
On some other day during our gossip, Dayachand mentioned about the opening of a new grocery store named Model Provision Store in his neighborhood. He admired the price, services, and quality of the goods. He also mentioned that he gets all his kitchen requirements from that store. At this, I jokingly commented, “Oh, Model Provision Store provides you your food material. You eat the food provided by Model Provision Store.” He did not like this joking comment of mine. He got irritated and said, “What do you mean by this? Nobody provides me my food. I eat my hard earned food.”
At this point, in a joking tone I said, "If you can make Dr. Mogra as Prof. Mogra then why can't you accept that Model Provision Store provides you your food.” He realized my point and said, “Yes, you are right. You have opened my eyes. I did my duty of the clerk and received my salary as well as reward for the excellent work from my employer. Just as I eat my earning, Dr. Mogra also became professor by virtue of his own ability. My ego is baseless and futile. It is not helping me in any way.”
One may ignore or laugh at the notion of Dayachand. But Ācārya Kundakunda wants to explain through these stanzas that many of us become Dayachand and by ignorance take credit (or discredit) in providing the worldly happiness (or unhappiness) to others. Through these stanzas Ācārya Kundakunda clarifies that for

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all worldly happiness or unhappiness or spiritual growth of any living being that living being is responsible. It is futile to have the deluded conviction of recognizing oneself as the owner or doer of the happiness or unhappiness or the spiritual growth of others.
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When one is capable of realizing the existence of soul and Kārmika laws then in every event he sees the independence of every soul as mentioned earlier. He sees that in every interaction between two persons, 'A' and 'B', 'A' gets new Karmika bonding as per Adhyavasana of 'A' and gets fruits (happiness or unhappiness) as per rise of his own Karma; and similarly, at every instant, 'B'gets new Karmika bonding as per Adhyavasana of 'B' and gets fruits (happiness or unhappiness) as per rise of his own Karma.
From the real point of view, it is very easy to understand this point that soul 'A' cannot control soul 'B'. In this regard, the annotation of stanza 100 written in this work may also be helpful. Further, an understanding from the relative point of view may also be helpful. One should keep in mind that every person has limitations. Nobody is omnipotent, therefore, even from the relative point of view, nobody can claim with 100% certainty that he can provide happiness or unhappiness to others.
To clarify these stanzas further we shall now illustrate some points by raising and answering a few questions: Question: If one cannot provide happiness or unhappiness to others then would it be appropriate to ignore the importance of the role of a god-father in one's life?
Answer: From the relative point of view, we see the effect of the actions of a god-father. (Stanza 98 describes the effect of actions of a person from the relative point of view.) The placement of a right person at right place is not an easy task. One who is helped in acquiring the right chair or help by the kindness of someone usually feels thankful to him. Any helper

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may be understood as god-father for the purpose of understanding the point. A cancer patient considers his doctor as 'god' when he gets cured. An accused in the prison considers his lawyer as “god when he gets the judgment for his release. But such successful outcome does not always happen with every doctor and lawyer. Many times an influential and powerful god-father also becomes unsuccessful in achieving the objectives. These stanzas are going to be very useful to those who feel that they are powerful and are helping and making lives of many persons pleasant. To all helpers and persons devoted to the progress of their fellow beings these stanzas may be helpful. For deriving the benefit one is required to keep in mind the following: (i) He should not forget that despite his efforts and influence the outcome would be in accordance with the rise of Karma of the person or persons concerned. With this notion he would be less egoist on the success and less guilty on the failure. (ii) He should not ignore moral and ethics in his actions. It is he who would pay the price of violating moral and ethics in the form of Kārmika bonding to him. (iii) On the top of all the worldly tasks he should realize that in true sense he is not the physical body. In reality he is a soul and as a soul he neither owns his body nor he can make anybody happy or unhappy. He should realize that he, as a soul, is not the doer of the events which appear to be happening through his personality. He is neither the doer nor the owner of the actions of his body. Thus he should realize that his notion of making other living beings happy or unhappy is incorrect in the true sense. He should be clear that his role as a soul is to know. (We would see more about this role in stanza 320.)

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Question: Everywhere we are taught that we should try to help and please others. If nobody can make others happy or unhappy, then what about the actions of a householder enlightened person (Jñānī)?
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Answer: We are also taught that we should give charity by one hand in such a way that even the other hand does not know it. If we keep this teaching also in our mind then it would be easy to understand the help on one hand and the notion of realizing oneself as the non-doer of happiness or unhappiness on the other hand.
Jain preceptors including Acarya Kundakunda have also taught to help others. Jain scriptures have described four kinds of charity (a) to provide food (b) to provide medical support (c) to provide scriptures/knowledge/books (d) to provide security for the benefit of others. The protection of even a small insect is also taught. A householder Jñānī who knows and believes in the philosophy of these stanzas may also be seen doing the act of generosity and help. Mythological scriptures are filled with examples of enlightened kings who believed, knew, and followed the philosophy described in these stanzas and were still engaged in the tasks of public benefit. The point is that one should not have this impression that after believing in such phisosophy the actions of mind and physical body cannot be in the direction of helping others.
—
As explained in chapter 3, a Jñānī does not consider himself as the doer of actions of his physical body and mind. However, the actions of the physical body of a Jñānī happen in accordance with the rise of his own Karma. Karma bonded earlier due to his inclination of helping and serving others in the past when come to fruition then the actions of serving and helping take place through the physical resources and intellect available. A seed grown in the form of a tree does not need

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permission of the soil at the time of giving its fruits.
Question: According to stanza 267 a living being achieves liberation on his own. Does it mean that even an Arahanta or Tīrthamkara can't provide liberation to his devotees or to the persons of his choice?
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Answer: Yes. As stated elsewhere (for example, see Appendix-2) an Arahanta or Tirthamkara does not favour or disfavour any living being. Further, the law of independence works everywhere. One gets Karmika bondage or liberation according to one's own actions.
सव्वे करेदि जीवो अज्झवसाणेण तिरियणेरइए । देवमणुए य सव्वे पुण्णं पावं च णेयविहं । । 268।। धम्माधम्मं च तहा जीवाजीवे अलोगलोगं च ।
सव्वे करेदि जीवो अज्झवसाणेण अप्पाणं । । 269 ||
Savve karedi jīvo ajjhavasaņeņa tiriyaneraie. Devamanue ya savve punņam pāvam ca neyaviham. ||268|| Dhammādhammam ca tahā jīvājīve alogalogam ca. Savve karedi jīvo ajjhavasanena appāṇam. ||269||
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सर्वान् करोति जीवोऽध्यवसानेन तिर्यङ्ङ्गैरयिकान् ।
देवमनुजांश्च सर्वान् पुण्यं पापं च नैकविधम् ।।268।।
धर्माधर्मं च तथा जीवाजीवौ अलोकलोकं च ।
सर्वान् करोति जीवः अध्यवसानेन आत्मानम् । । 26911
By Adhyavasana a soul makes oneself a living being of Tiryamca realm (animal, insect, bacteria, plant, etc.), hell realm, celestial realm, human realm, and a living being of various auspicious and inauspicious kinds. [268]
Similarly, by Adhyavasāna a soul makes oneself all types of substances Dharma Dravya, Adharma Dravya, animate, inanimate, cosmos, and trans-cosmos. [269]

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Annotation
Here one of the important keywords is Adhyavasāna which has been explained in the annotation of stanzas 263-265. As explained there, for the purpose of these stanzas, thoughts, feelings, emotions, desires, inclination of liking some things, events, and persons, and inclination of disliking some other things, events, and persons, with spiritual ignorance (Mithyātva) are known as Adhyavasāna.
Stanza 268 says that the Adhyavasāna leads to the false resume of the Self. For a soul having oneness with violent Adhyavasāna one can say that the soul is making oneself violent at that time. In the same way, when there is the rise of Adhyavasāna of oneness with human realm then one can say that the soul is making oneself a human being. Such identification is not permanent. When the same soul has Adhyavasāna of hellish being then he is making oneself as a living being of hell realm, and so on. By mentioning four realms - Tiryamca, hell, celestial, and human - Ācārya Kundakunda has covered living beings of all realms.
Further, even while identifying oneself as a living being of a particular realm (say, human being) one makes oneself sometimes a pious and sometimes a sinful being in accordance with one's Adhyavasāna. There can be a variety of ways of piousness and sinfulness. Ācārya Kundakunda in stanza 268, therefore, writes that by Adhyavasāna one also makes oneself pious and sinful in various ways.
Through stanza 269, Ācārya Kundakunda indicates another probable mistake that is based on the attachment with other entities which come in one's knowing. In reality though the soul is the knower (Jñāyaka) yet one can have Adhyavasāna of oneness with many entities other than one's own soul. For example, an entity may come in the knowing of the soul, and by Adhyavasāna of oneness the soul may make oneself that entity. The names of such

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entities as mentioned in this stanza are: animate, inanimate, cosmos (Lokākāśa), trans-cosmos (Alokākāśa), Dharma Dravya, and Adharma Dravya substances (see Appendix-3, and stanzas 37 and 95 for more details regarding Lokākāśa, Alokākāśa, Dharma Dravya, and Adharma Dravya). Question: If one knows about the existence of atoms and
molecules then how does that knowing make him atoms and
molecules? Answer: The knowing of any entity does not make anybody that
entity. It is the Adhyavasāna that leads to the falsehood. If one realizes one's existence or one's worth on the basis of knowledge of physics then he is making himself a physicist. According to his Adhyavasāna his worth depends on his knowledge of atoms and molecules or on the acceptance of his hypothesis and research outcome about atoms and molecules. Such a dependence on atoms and molecules amounts to making atoms and molecules as a part of his identity.
If we review these and some of the previous stanzas then we arrive at the following types of erroneous concepts regarding one's identity: (i) One's worth or existence depends on the associated
physical body and the quality of one's thoughts and
actions. (ii) One's worth or existence depends on one's ability to help
or influence other living beings. (iii) One's worth or existence is measured by the knowledge
of external objects. One may note that during many mutual interaction and transactions in day-to-day worldly life of common persons the worth measured by the above mentioned criteria may be meaningful (and hence acceptable by the relative point of view) but that is not the end of the story.

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One should be aware of the real worth which is beyond the above mentioned criteria. By pointing out the error in the above criteria Acārya Kundakunda wants us to realize our true identification. Through stanza 269, Acārya Kundakunda wants to highlight that our true or real identity is beyond physical body and the knowledge of externals gained through the physical body. By including these points in this chapter on bondage, Acārya Kundakunda conveys that such false identification of the Self becomes the source of Karmika bondage.
दाणि णत्थि जेसिं अज्झवसाणाणि एवमादीणि ।
150
असुण सुण व कम्मेण मुणी ण लिप्पंति ||27011
Edāni natthi jesim ajjhavasāṇāni evamādīņi.
Te asuhena suheņa va kammena muni na lippanti. ||270|| एतानि न संति येषामध्यवसानान्येवमादीनि ।
शुभे शुभेन वा कर्मणा मुनयो न लिप्यते ||27011
Those saints, who do not have such (as described in previous stanzas) and any other type of Adhyavasana, do not get bonded by any auspicious or inauspicious Karma. [270]
Annotation
While concluding the annotation part of the previous stanzas, Adhyavasana have been described as three kinds of erroneous concepts/thoughts. Further, in the first paragraph of annotations of stanzas 262-265, it has been pointed out that desires associated with liking and disliking without spiritual ignorance are also considered as Adhyavasana. This stanza says that saints who do not have any type of Adhyavasana are not bonded by any kind of Karma whether auspicious or inauspicious.
A householder SamyagDrști, i.e. an enlightened being associated with home, money, family, etc., does not have Adhyavasana with spiritual ignorance, but he remains associated with desires of liking and disliking without spiritual ignorance. A

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saint in the meditative state who is free from home, money, family, desires, etc. is free from all kinds of Adhyavasana. According to this stanza, such saints do not attract any Karmika bondage. Question: Here we learn that a saint without any Adhyavasana does not get bonded. Thus this stanza indicates that a householder SamyagDrști gets Kärmika bondage; whereas stanzas 71, 166, 176, 195, 246, etc. reveal that a SamyagDrşti does not get new Karmika bondage. How can we resolve this (apparent) contradiction?
151
Answer: This point has been discussed in detail by raising a similar question in the annotations of stanzas 170-172
बुद्धी ववसाओ वि य अज्झवसाणं मदी य विण्णाणं ।
एक्कट्ठमेव सव्वं चित्तं भावो य परिणामो ||271||
Buddhi vavasão vi ya ajjhavasanam madi ya viņṇānam. Ekkaṭṭhameva savvam cittam bhavo ya parināmo. ||271||
बुद्धिर्व्यवसायोऽपि च अध्यवसानं मतिश्च विज्ञानम् ।
एकार्थमेव सर्वं चित्तं भावश्च परिणाम: ||271।।
Buddhi, Vyavasaya, Adhyavasāna, Mati, Vijñāna, Citta, Bhāva, and Parinama, all [these words] have same meaning. [271] Annotation
When a soul abides in the soul itself (see stanza 73) then there is absence of new bonding. Further, in such state there also happens shedding of the previously bonded Karma. In other situations, as explained in the previous stanza, there is presence of Adhyavasana and there happens new Karmika bonding. As the previous stanza highlights the significance of Adhyavasana, Acarya Kundakunda considers appropriate to elaborate the meaning and scope of Adhyavasana by stating synonyms of Adhyavasana in this stanza.
How to translate eight synonyms by using eight words in

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English? When words have same meaning then we are in the area of thesaurus. Normally two different words in any language cannot be mathematically equal just as 5 equals 3+2. It also becomes difficult to say that for the first word the appropriate word in English is this and for the second word the appropriate word is not the first one. In view of this fact for writing the synonymous words in English, here we consider the previous stanza (stanza 270) and keep in mind that any synonym chosen must be able to illustrate the word 'Adhyavasana' as used in stanza 270. With such consideration we can write as follows:
152
This stanza says that contemplation, resolution, Adhyavasāna, opinion, logic, reflection, emotion, feeling, etc. all these words have the same meaning. Further, in context with an un-enlightened person one can say that all these words are synonymous in the sense that they all become the cause of bonding.
It may be noted that earlier also in stanza 151, to highlight a particular concept, Acārya Kundakunda has highlighted a word by giving its synonyms.
एवं ववहारणओ पडिसिद्धो जाण णिच्छयणएण ।
णिच्छयणयासिदा पुण मुणिणो पावंति णिव्वाणं || 272 ||
Evam vavaharanao padisiddho jana nicchayanaeṇa. Nicchayaṇayasida puna munino pavanti nivvāņam. ||272||
एवं व्यवहारनयः प्रतिषिद्धो जानीहि निश्चयनयेन ।
निश्चयनयाश्रिताः पुनर्मुनयः प्राप्नुवंति निर्वाणम् || 272
And know that the relative point of view is not accepted by the real point of view. Further, saints who take refuge in [the soul as described by] the real point of view attain liberation. [272]
Annotation
This stanza conveys following points:
(i) The relative point of view is not accepted by the real point

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of view. (ii) The liberation is attained by those saints who take refuge in
the soul described by the real point of view. Here we explicitly note the importance of the real point of view over the relative point of view in attaining the liberation. This point is further emphasized by Acārya Kundakunda in the next three stanzas. (For details regarding real and relative points of view one may refer to Appendix-5) Question: In the previous two stanzas Ācārya Kundakunda
describes bondage due to Adhyavasāna. Now abruptly he comes to the real and relative points of view. Is there any
connection of this stanza with the previous ones? Answer: The previous two stanzas say that Adhyavasāna or
contemplation, resolution, opinion, logic, reflection, emotion, feeling, etc. leads to Kārmika bonding. In each of these, the basic element is the dependence of soul on others. This dependence of soul on others comes in the area of relative point of view. In the commentary of this stanza Ācārya Amstacandra as well as Ācārya Jayasena writes that the real point of view means refuge in the Self and the relative point of view means refuge in non-Self. In other words, there is a close connection between Adhyavasāna and the relative point of view. वदसमिदीगुत्तीओ सीलतव जिणवरेहि पण्णत्तं । grodat fa 37402 3uurruft fuesfest 1127311 मोक्खं असद्दतो अभवियसत्तो दु जो अधीएज्ज। GTC U Triple qui hedha TV 1127411 सद्दहदि य पत्तेदि य रोचेदि य तह पुणो य फासेदि । Etro MORHEIU GHI HFCUPOTTAR 1127511 Vadasamidīguttio sīlatava jiņavarehim pannattam.

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Kuvvanto vi abhavvo annānī micchadiṭṭhi du. ||273|| Mokkham asaddahanto abhaviyasatto du jo adhiejja. Patho na karedi gunam asaddahantassa ṇāņam tu. ||274|| Saddahadi ya pattedi ya rochedi ya taha puno ya phasedi. Dhammam bhoganimittam na du so kammakkhayanimittam. ||275||
व्रतसमितिगुप्तयः शीलतपो जिनवरैः प्रज्ञप्तम् । कुर्वन्नप्यभव्योऽज्ञानी मिथ्यादृष्टिस्तु ।।273।। मोक्षमश्रद्दधानोऽभव्यसत्त्वस्तु योऽधीयीत ।
पाठो न करोति गुणमश्रद्दधानस्य ज्ञानं तु || 274 || श्रद्दधाति च प्रत्येति च रोचयति स तथा पुनश्च स्पृशति ।
धर्मं भोगनिमित्तं न तु स कर्मक्षयनिमित्तम् ||2751
A soul incapable-of-liberation-forever remains spiritually ignorant with perverted spiritual vision even by adopting vows, carefulness, restraints, rules of good conduct, and penance as preached by omniscient lords. [273]
A soul incapable-of-liberation-forever lacks faith in the liberation. He may study scriptures but it does not benefit him due to lack of faith in the soul. [274]
[A soul incapable-of-liberation-forever] believes in, accepts, becomes interested in, and touches Dharma as an instrument for achieving physical pleasures [for the present or next life], not for shedding the Kärmika bondage. [275]
Annotation
Souls are of two types: (i) Those who would never attain liberation, neither in this life time nor in any future life. Such souls are known as souls incapable-of-liberation-forever. These are called Abhavya in Samskṛta, (ii) Those who are not Abhavya. These are called Bhavya in Samskṛta. The scriptures also reveal that most of the souls are Bhavya.
These stanzas reveal the following facts regarding souls incapable-of-liberation-forever (Abhavya):

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(i) An Abhavya always remains spiritually ignorant. An Abhavya never gets enlightenment, i.e., he always remains MithyāDṛşti. He remains spiritually ignorant even while he is involved with spiritual practices through his physical body as preached by omniscient lords (Jinendra Deva). For example, an Abhavya may go to the extent of adopting vows (Vrata), carefulness (Samiti), restraints (Gupti), good external conduct (Sila) and penance in accordance with the preaching of omniscient lords (Jinendra Deva). In other words, stanza 273 says that the actions of physical body of an Abhavya may be in accordance with the preaching of omniscient lords (Jinendra Deva) but still it is certain that internally he is not on the spiritual path. (ii) It is also possible that an Abhavya may devote a lot of time in reading holy scriptures. Stanza 274 says that internally even such a well read Abhavya does not have faith in the soul, and cannot be on the right track as far as the spiritual realization is concerned.
155
(iii) Internally an Abhavya considers and adopts the spiritual practices as means of acquiring physical pleasures for the present or future. (stanza 275)
(iv) An Abhavya does not have any interest in the spiritual liberation. (stanza 275)
Question: Is there any connection between these stanzas and the previous stanza (stanza 272) which says that the liberation is possible to those saints who take refuge in the soul described by the real point of view?
Answer: Yes. These stanzas reveal that the external measures of the spiritual practices as described by the relative point of view can be achieved even by an Abhavya. The example of Abhavya highlights this point that if the realization of the soul as described by the real point of view does not happen then the liberation is impossible even though one can attain the

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peak of external conduct related to the physical body. Thus these stanzas strengthen the importance of the real point of
view revealed in the previous stanza. Question: Even after the realization of the soul as described by
the real point of view one cannot attain the liberation without undergoing renunciation process as described by the relative point of view! Does it not mean that the relative point of view
is also valuable? Answer: Yes, the relative point of is also valuable. To avoid any
confusion, it is important to keep in mind the value of the relative point of view as described by Ācārya Kundakunda in stanzas 11 and 12. Stanzas 11, 12, and 272 are not inconsistent. Further, stanza 13 is also to be kept in mind that shows that even attainment of SamyagDarśana (4th Guņasthāna) is not possible without comprehending nine Tattva as described by the real point of view. It may also be noted that earlier also in various stanzas such as stanzas 1415, 73, 151-154, 180, 186, and 206, Ācārya Kundakunda has highlighted the importance of the realization of the soul as described by the real point of view. All such descriptions become helpful in understanding the real point of view and relative point of view in proper perspective. आयारादी णाणं जीवादी दंसणं च विण्णेयं । Egvulla forats a Ta Huile arai I QUERT 1127611 आदा खु मज्झ णाणं आदा मे दंसणं चरित्तं च । 3116T YUPONT 341CT #FORT GT 11277|| Āyārādī nāņam jīvādī damsanam ca viņneyam. Chajjīvaņikam ca tahā bhaņadi carittam tu vyavahāro. ||276|| Ādā khu majjha ņāņam ādā me damsaņam carittam ca. Ādā paccakkhāņam ādā me samvaro jogo. ||277||

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आचारादि ज्ञानं जीवादि दर्शनं च विज्ञेयम् ।
षड्जीवनिकायं च तथा भणति चरित्रं तु व्यवहारः ||276 ||
आत्मा खलु मम ज्ञानमात्मा मे दर्शनं चरित्रं च ।
आत्मा प्रत्याख्यानमात्मा मे संवरो योगः । 127711
157
[The reading of scriptures] Acārāmga-etc. is the knowledge, [the understanding of] Jiva-etc. is the faith, [the protection of] six kinds of living beings is the conduct these are statements of the relative point of view. [276]
In reality, my soul is the knowledge, my soul is the faith and conduct, my soul is renunciation, my soul is stoppage of Karmika bondage (Samvara) and meditation (Yoga). [277]
Annotation
Through these stanzas one may learn some significant aspects from the relative point of view as well as the real point of view. A physics teacher considers it necessary to convey to his students that the electric wiring, switches, bulb, tube-light, etc. associated with electricity are not electricity in true sense. But the electric current is the electricity in the true sense. In the same way, Acārya Kundakunda considers it necessary to describe what real spiritual knowledge, belief, and conduct are, and what are not.
It is well known that the protection of six kinds of living beings is considered as the conduct from the relative point of view. If one goes deeper, one may have this view that the attitude of protecting six kinds of living beings is the conduct of the soul. Still deeper, one may say that the attitude of not disturbing anyone is the conduct of the soul. Still deeper, one may say that the act of relaxing of the soul in itself without any desire of disturbing others is the spiritual conduct. Still deeper, one may find that the conduct of the soul is to abide in the soul itself. In view of this depth, in stanza 277, Acārya Kundakunda says that the real conduct of the soul is based on the soul only. Any description that says that the

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spiritual conduct of the soul is based on the protection of six kinds of living beings is an outer description of the spiritual conduct and comes in the regime of the description from the relative point of view. In stanza 273 Ācārya Kundakunda has already pointed out that such conduct of protecting others is possible even by an Abhavya who, by definition, cannot have spiritually right conduct or right knowledge or right faith.
Similarly, one can see the difference between the study or memorization of scriptures and the knowing about the Self. The former indicates the knowledge from the relative point of view and the later shows the spiritual knowledge in true sense.
In the scriptures nine Tattva, Jīva-etc. (see stanza 13), are described. The memorization of the names and definitions, and exploration of various details of these nine Tattva does not guarantee the true faith, therefore, the faith based on the reading or contemplation may not be the true faith. In contrast, in reality the true faith is that state where there is faith in the existence of eternal soul and the belief that "I am nothing but soul”. It may be noted that the process of exploration of nine Tattva may take place before the realization of the soul but there is a large difference between the contemplation of nine Tattva and the faith based on the realization of the Self.
We all know the difference between the packing material and the diamond packed within the packing case. These stanzas provide the motivation to visualize beyond the packing case and to find the real stuff associated with the packing case.
Stanza 277 conveys a lot in a few words. It explicitly conveys this point that various specialties such as spiritual knowledge, faith, conduct, renunciation, stoppage of Kārmika bondage (Saņvara) and Yoga are neither away nor different from the soul.

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जह फलिहमणी सुद्धो ण सयं परिणमदि रागामादीहिं । रंगिज्जदि अण्णेहिं दु सो रत्तादीहिं दव्वेहिं | | 278 || एवं णाणी सुद्धो ण सयं परिणमदि रागमादीहिं। राइज्जदि अण्णेहिं दु सो रागादीहिं दोसेहिं | | 279||
Jaha phalihamani suddho na sayam pariņamadi rāgāmādīhim. Rangijjadi aņnehim du so rattādihim davvehim. || 278 || Evam nānī suddho na sayam parinamadi rāgamādīhim. Rāijjadi anņehim du so rāgādihim dosehim. || 279 ||
यथा स्फटिकमणिः शुद्धो न स्वयं परिणमते रागाद्यैः ।
रज्यतेऽन्यैस्तु स रक्तादिभिर्द्रव्यैः ।।278।।
एवं ज्ञानी शुद्धो न स्वयं परिणमते रागाद्यैः ।
रज्यतेऽन्यैस्तु स रागादिभिर्दोषैः ।। 279।।
159
Just as a transparent-jewel-crystal is pure, and it does not become red or so on its own, but appears red or so due to other objects [in the surrounding] [278]; in the same way, an enlightened soul is pure, and does not become tainted with attachment, etc. on its own, but gets tainted with attachment, etc. by the external causes. [279]
Annotation
Here in stanza 278, Acarya Kundakunda first presents an analogy and then in the next stanza he applies it to explain an important spiritual concept. Various aspects of the analogy and the spiritual concept are being illustrated in the following table and the Diagram 4:

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Analogy (Stanza 278)
Concept (Stanza 279)
1
A pure transparent-jewel-crystal An enlightened worldly soul appears tainted red in presence of appears tainted with attachment or another red object [Diagram-4(b)]. aversion in presence of external (Physics)
Kārmika causes of attachment or aversion. (Meta-Physics)
The crystal in itself is pure, not The soul in itself is pure. red. The redness is not the nature | Attachment or aversion is not the of the crystal. [Diagram-4(a)]. nature of the soul.
The crystal does not appear tainted red on its own. It appears due to the presence of external red objects in the surrounding.
The soul does not get tainted on its own. By Kārmika fruition it gets tainted.
4
For the sake of further discussion, it may be appropriate to be familiar with two technical words Upādāna and Nimitta: For such transformation the crystal is called Upādāna and the associated externals are called Nimitta.
For the sake of further discussion, it may be appropriate to be familiar with two technical words Upādāna and Nimitta: For such transformation the soul is called Upādāna and the associated externals are called Nimitta.
(a)
(b) Diagram 4. The diagram on the left shows a pure transparent-jewel-crystal. When the photograph of the same with an additional red paper nearby (not shown) is taken then we get the red tinge in the crystal as shown on the right. It has been observed that the crystal does not get tainted red on its own but gets tainted by the presence of surrounding objects [stanza 278]. Similarly, a worldly enlightened soul is pure and does not become tainted with the attachment or aversion on its own, but appears tainted with attachment or aversion due to the rise of the previously bonded Karma (stanza 279).

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Question: Here it is explained that an enlightened soul does not
get tainted on its own, but by Kārmika fruition it gets tainted. Does it mean that Nimitta (Karma) is more powerful than
Upādāna (soul)? Answer: Let us consider the analogy. In this analogy, the crystal
is Upādāna and the surrounding red objects are Nimitta. The crystal becomes red in presence of surrounding red objects because it has the ability of becoming red in presence of surrounding red objects [Diagram-4]. Instead, a wooden block does not have such ability and as such it does not appear red by the presence of surrounding red objects. In other words, without the ability of the Upādāna any transformation in the Upādāna cannot be possible. In the same way, it should be kept in mind that it is the ability of the soul (Upādāna) of becoming tainted with attachment or aversion in the presence of external Kārmika causes (Nimitta). It may also be noted that the crystal (Upādāna) has this ability that it does not become red on its own, and the enlightened soul has this ability that it does not become tainted with attachment or aversion on its own. This answer is based on the commentary of these stanzas by Ācārya Amộtacandra as well as Ācārya Jayasena. Kalaśa 175 written by Acārya Amộtacandra also
nicely touches this point. Question: Again, if Kārmika Nimittacan lead to the
transformation then what is the value of this point that the enlightened soul does not get tainted with attachment or
aversion on its own? Answer: The value of this point is to learn that it is not appropriate
to become owner of the dispositions of attachment or aversion associated with the soul. This non-ownership is a valuable spiritual truth known as the science of separation. On one hand, by realizing that his soul is tainted with attachment or

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aversion due to his own ability an enlightened being does not curse Karma; and on the other hand, by recognizing this point that the tainting has not been done by the soul on its own, the enlightened being does not become owner or doer of the same. This opens the gate of equanimity and the path of liberation. We will see more details in the next three stanzas.
ण य रागदोसमोहं कुव्वदि णाणी कसायभावं वा । सयमप्पणो ण सो तेण कारगो तेसिं भावाणं । । 280 ।।
रागम्हि य दोसम्हि य कसायकम्मेसु चेव जे भावा। तेहिं दु परिणमंतो रागादि बंधदि पुणो वि || 281।। रागम्हि य दोसम्हि य कसायकम्मेसु चेव जे भावा । तेहिं दु परिणमंतो रागादी बंधदे चेदा || 282৷৷
Na ya ragadosamoham kuvvadi ṇāṇī kasāyabhāvam vā. Sayamappano na so tena kārago tesim bhāvānam || 280 || Ragamhi ya dosamhi ya kasayakammesu ceva je bhāvā. Tehim du parinamanto rāgādi bandhadi puno vi. || 281 || Ragamhi ya dosamhi ya kasayakammesu ceva je bhāvā. Tehim du parinamanto rāgādi bandhade ceda || 282 | |
न च रागद्वेषमोहं करोति ज्ञानी कषायभावं वा ।
स्वयमात्मनो न स तेन कारकस्तेषां भावानाम् ।।280।।
रागे च द्वेषे च कषायकर्मसु चैव ये भावाः ।
तैस्तु परिणममानो रागादीन् बध्नाति पुनरपि । । 281 ।।
रागे च द्वेषे च कषायकर्मसु चैव ये भावाः ।
तैस्तु परिणममानो रागादीन् बध्नाति चेतयिता | 282
An enlightened being does not do dispositions (Bhāva) of attachment, aversion, delusion, and Kaşaya in the soul on his own accord; therefore, he is not the doer of such dispositions. [280]
[An unenlightened soul] gets bonded again with [new Karma corresponding to ] attachment-etc. by [the false notion of]

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becoming the doer of dispositions [of attachment-etc.) happening due to the rise of [the previously bonded] Karma corresponding to attachment, aversion, and Kaşāya. [281]
[In general, an unelightened] soul gets bonded with [Karma corresponding to] attachment-etc. by [the false notion of] becoming the doer of dispositions (of attachment-etc.] happening due to the rise of Karma corresponding to attachment, aversion, and Kaṣāya. [282] Annotation
In stanza 279, it has been revealed that an enlightened living being may appear to possess dispositions (Bhāva) of attachmentetc., but he is not the doer of those dispositions. He knows that such dispositions are happening due to the rise of the previously bonded Karma. Now in stanza 280 this point is being strengthened. Here Ācārya Kundakunda says that an enlightened being does not do dispositions of attachment, aversion, delusion, and Kaşāya in the soul on his own accord. In the second half of this stanza he further emphasizes this point by saying the following: “Therefore, he is not the doer of such dispositions (Bhāva).”
Stanza 281 extends this point by showing the contrasting aspect that happens with an unenlightened being: Though the dispositions of attachment, aversion, and Kașāya happen due to the rise of the previously bonded Karma, an unenlightened being believes that he is the doer of such dispositions, and by becoming the doer of the dispositions of attachment-etc. he again gets bonded by the new Karma.
Stanza 282 conveys the same point with a different emphasis. One may note that stanzas 281 and 282 are exactly the same except that “puno vi' (meaning: ‘again') words of stanza 281 have been replaced by a word 'Ceda' (meaning: ‘soul') in stanza 282. The absence of “puno vi’ in stanza 282 generalizes the concept that the false belief of becoming the doer leads to bonding.

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In this regard, it may be remembered that an unenlightened being is spiritually ignorant and he believes that he is doer, enjoyer, and owner of the fruits of arising Karma.
164
Question: Dispositions of attachment-etc. are due to the rise of the previously bonded Karma by the soul. Thus the past actions of the soul are responsible for the present dispositions of attachment-etc. If it is so then how can we say that the soul is not the doer of the present dispositions of attachment-etc.? Answer: (i) The rise of Karma bonded in the past does not compel the soul to become the owner and doer in the present. In the present, Karma on their rise deliver the fruits, but it is for the soul to become doer and owner or non-doer and non-owner of such fruits. (ii) The bonding of the Karma in the past took place because of the false belief that he is the doer and owner of the dispositions of attachment-etc. If in the present also one continues to have such belief then he gets bonded again. Therefore, to be free from the new bonding one has to understand this truth that he is not the owner of these dispositions of attachment, aversion, etc. The perspective which shows non-ownership also leads one to realize that he is non-doer.
In this regard, it may also be added that it may not be incorrect to assign the ownership even with the family, money, city, and country, from the relative point of view, with various 'ifs' and 'buts'. But in the real sense, the true ownership is that which continues forever. The real ownership as recognized by the real point of view does not change with time.
अप्पडिकमणं दुविहं अपच्चखाणं तहेव विष्णेयं । एदेणुवदेसेण य अकारगो वण्णिदो चेदा ।।283।। अप्पडिकमणं दुविहं दव्वे भावे अपच्चखाणं पि । एदेणुवदेसेण य अकारगो वण्णिदो चेदा ।।284।।

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165
जावं अप्पडिकमणं अपच्चखाणं च दव्वभावाणं । chodfa 375gt ad a half ugod|128511 Appadikamaņam duviham apaccakhāņam taheva viņneyam. Edeņuvadeseņa ya akārago vaņņido cedā. ||283||| Appaţikamaņam duviham davve bhāve apaccakhāņam pi. Edeņuvadeseņa ya akārago vaņņido cedā. ||284|| Jāvam Appadikamanam apaccakhānam ca davvabhāvānam. Kuvaddi āda tāvam katta so hodi ņādavvo. ||285|||
अप्रतिक्रमणं द्विविधमप्रत्याख्यानं तथैव विज्ञेयम् । Vallastat Ellblecht afofaraalrat 1128311 अप्रतिक्रमणं द्विविधं द्रव्ये भावे तथाऽप्रत्याख्यानम् । yd-l462all 412 cal affasadRTAT 1128411 यावदप्रतिक्रमणमप्रत्याख्यानं च द्रव्यभावयोः।
cerchi aracchaf g hafa stdal: 1128511
It is to be known that Apratikramaņa as well as Apratyākhyāna is of two types. By this tenet the soul is described as non-doer [of attachment-etc.]. [283]
Apratikramaņa is of two types: Dravya-Apratikramaņa and Bhāva-Apratikramaņa; and similarly, Apratyākhyāna is [of two types: Dravya-Apratyākhyāna and Bhāva-Apratyākhyāna]. By this tenet the soul is described as non-doer [of attachment-etc.]. [284]
So long as a soul continues to be the doer of DravyaApratikramaņa, Bhāva-Apratikramaņa, Dravya-Apratyākhyāna, and Bhāva-Apratyākhyāna the soul is to be considered as the doer [of attachment-etc.]. [285] Annotation
These stanzas have two technical words: Apratikramana and Apratyākhyāna. First, it would be appropriate to discuss their meaning in brief:
Apratikramaņa: The interaction with other living beings and

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things that took place in the past (for example, past events of vacationing, litigation, wedding, cooking, etc.); and the related psychic concern.
Apratyākhyāna: The interaction with other living beings and things likely to happen in the future (for example, events of vacationing, litigation, wedding, cooking, etc. likely to happen in the future); and the related psychic concern.
The first sentence of stanza 283 reveals that Apratikramaņa as well as Apratyākhyāna is of two types. Further, the first sentence of stanza 284 describes that Apratikramaņa is of two types: (i) Dravya-Apratikramaņa – It refers to the things and other living beings related with the Apratikramaņa, and (ii) BhāvaApratikramaņa which may be understood as psychic Apratikramaņa, i.e., the psychic experience related with the Apratikramana. This sentence of stanza 284 similarly describes that Apratyākhyāna is of two types: (a) Dravya- Apratyākhyāna - It refers to the things and other living beings related with the Apratyākhyāna, and (b) Bhāva-Apratyākhyāna which may be understood as psychic Apratyākhyāna, i.e., the psychic experience related with the Apratyākhyāna.
The second sentence of stanza 283 is the same as that of stanza 284. It clarifies this point that the acceptance of these two types of Apratikramaņa and Apratyākhyāna implies that the soul is not the doer of Apratikramaņa and Apratyākhyāna. How? Logic? Answer: Dravya-Apratikramaņa and Dravya-Apratyākhyāna indicate things and other living beings, i.e., non-Self; and BhāvaApratikramaņa and Bhāva-Apratyākhyāna relate to thoughts of attachment, aversion, emotions, etc. which are also different from the soul, i.e., non-Self (for example, see stanza 51). In other words, both types of Apratikramaņa as well as both types of Apratyākhyāna are not in the jurisdiction of the Self (soul) in the true sense.

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The contents of the above paragraph are based on the nature of the eternal soul which is different from the material things, material Karma, and psychic Karma. One who realizes this fact is an enlightened being or a SamyagDrşti or a Jñānī. Ācārya Kundakunda is not ending this description here. In stanza 285, he is covering that point which might be coming in the minds of many readers. Here Ācārya Kundakunda says that if one identifies oneself, in real sense, with psychic Karma, emotions, material things or physical body then he is a doer. He is a MithyāDrști or unenlightened because he is not realizing the tenet described in the stanza, stanza 284. Such a being thinks that he has been the doer of many good and bad actions with other persons and things in the past and shall do so in the future also. In this way by ignorance he becomes the doer of Apratikramaņa and Apratyākhyāna. As explained earlier (see stanza 282) he gets Kārmika bondage due to such ignorance of doership. आधाकम्मादीया पोग्गलदव्वस्स जे इमे दोसा।
groafa Uruf 4 God Junge for ai 1128611 आधाकम्मं उद्देसियं च पोग्गलमयं इमं दव्वं । che 8 - alle der vi foolhaGU qai 1128711 Ādhākammādīyā poggaladavvassa je ime dosā. Kaha te kuvvadi ņāņī paradavvaguņā du je ņiccam. ||286||| Adhākammam uddesiyam ca poggalamayam imam davvam. Kaha tam mama hodi kayam jam ņiccamacedaņam vuttam. ||287||
अध:कर्माद्या: पुद्गलद्रव्यस्य च इमे दोषाः । Fii ang Shelfe in cougat A L1128611 अध:कर्मोद्देशिकं च पुद्गलमयमिदं द्रव्यं । the drug hafa gode afacutadt4 1128711
Adhaḥ-Karma and the like are the transgressions of matter. Then how can an enlightened soul be the doer of these which are

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always [described as] attributes of matter? [286]
Adhah-Karma and Uddešika are matter. How can these, which are always described as non-living, be my creation? [287] Annotation
These stanzas have two technical words: Adhah-Karma and Uddesika. First, it would be appropriate to discuss their meaning in brief:
Adhaḥ-Karma: It is used in context with food (and sometimes with accommodation). Actions related with the production and preparation of food are known as Adhaḥ-Karma.
Uddeśika: This word is also used in context with food. If the food is cooked for a particular person or persons then it is Uddeśika food for that person or persons.
To avoid any misunderstanding or confusion, before coming to the main theme of the stanzas, it would be appropriate to explain in brief some points related with food as preached by Jain preceptors from the relative point of view. (i) With the spiritual development, the personality of an
enlightened person may advance to such a high level (level of a monk) that he neither participates in Adhaḥ-Karma nor
eats Uddeśika food. (ii) A monk neither is expected to participate in Adhaḥ-Karma
nor is expected to eat Uddeśika food. In other words, a monk neither cooks nor eats the food cooked for him. But, a householder is expected to cook some extra food for the unexpected guests, and should be ready to offer the food to monks who may happen to pass through the area in the vicinity of his/her residence. Both these objectives are practically met by the standard procedure described in the
scriptures. (iii) If the householder has this concept in his/her mind that
he/she is cooking to offer a part of the food to some

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specific monk then that food is considered as the Uddesika food for that monk. On the other hand, if he/she has cooked the food without any specific monk (or monks) in his/her mind then that food is not considered as Uddesika food for that monk (or monks).
(iv) The Jain religion attaches high importance to non-violence and non-toxicity in accepting anything worth eating. Nonvegetarian food and eggs are not allowed. Even many vegetarian items such as onion, garlic, etc. are also forbidden. In scriptures, one may also find the concept of different expiry periods of different food items in different seasons. Thus the relative point of view takes care of health and physical non-violence in the best possible way.
Now we come to the main theme of these stanzas. In the previous stanzas it has been mentioned that one who becomes doer of Apratikramana and Apratyākhyāna is not an enlightened soul. An enlightened soul does not become doer of Apratikramana and Apratyākhyāna. At this point, one may be interested in knowing more about Apratikramana and Apratyākhyāna through some examples. Acārya Kundakunda takes an example of food and says in these stanzas that an enlightened being does not become doer of Apratikramana or Apratyākhyāna related with food. He also provides a logic that an enlightened being (Jñāni) knows that food is Pudgala (matter), i.e., it is different from the soul and, therefore, he as a soul is neither owner nor doer of food.
Question: This is the last stanza of the chapter on Bonding of Karma. Therefore, this question pertains to the theme of the whole chapter. The real point of view does not accept any Karmika bonding with soul, then what is the significance of writing so many stanzas on Karmika bonding?
Answer: One may ask similar question for some other chapters also. The answer would be almost the same and it would be as

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follows. (i) To show indivisible soul separate from others (Ekatvavibhakta-soul), Ācārya Kundakunda in this scripture presents a comprehensive or Anekānta description of who we are and why we are suffering. It is important to learn not only about the eternal reality but also about the source of delusion and suffering from the impure real point of view (see Appendix5). The impure real point of view covers the impure dispositions of soul that includes bondage and suffering. (ii) Some enlightened beings may not need to revisit these stanzas. However, many enlightened beings may like to read such stanzas again and again to be refreshed. What about unenlightened (MithyāDrști) living beings? For those unenlightened beings who intend to become enlightened to be free from their suffering and restlessness due to greed, hatred, anger, envy, poor relationship, inferiority complex, etc., it becomes useful to learn various concepts such as the following, as described in this chapter and in other chapters: We are soul, not the body. One gets pleasure, pain, birth, death as per one's own bonded Karma. For one's suffering, one's own deeds, not of others, are responsible. All events in one's life occur as per fruition of Karma bonded by oneself. The Kārmika bonding takes place mainly due to the false notion of identifying oneself as body and mind, the false notion of controlling others' destiny, and the false notion of being controlled by others.
***

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Appendix-7
Five sins
Basically, any act or thought of harming oneself or any other living being is a sin. This is a very broad definition of sin. With this definition, even a thought of any attachment or hatred towards any living being or anything would become a sin. In fact, Acarya AmṛtaCandra [1] has described the sin of violence as follows:
Apradurbhavaḥ khalu rāgādīnām bhavatyahimseti.
Teṣamevotpattirhimseti jināgamasya samkṣepaḥ.
Meaning: Non-occurrence of dispositions (Bhāva) of liking (Rāga) or disliking (Dveşa) amounts to non-violence; and an occurrence of them is violence; this is to be considered as the essence of Jain scriptures.
At the level of belief, each enlightened person does not become owner of any thought of attachment or hatred. Therefore, at the level of belief an enlightened person is non-violent. However, at the level of mind and body, zero level of non-violence happens to highly advanced enlightened persons who are very close to the attainment of omniscience. In general, the attainment of such advanced state of zero level of sins happens in a gradual manner. In view of this, scriptures have also described sins from the perspective of beginners. Here in this appendix, we shall describe sins in very elementary fashion mainly from the relative point of view. For details and depth one may refer to advanced scriptures. Five kinds of sins have been mentioned in the scriptures. These are as follows:
(1) Violence (Himsa)
Violence means oppression of other creatures, inflicting pain on them, or killing; delusion, attachment, hatred, or any desire to harm or hurt any living being is also violence; to hurt the self is also violence; to harm or hurt the self or others unknowingly by the laziness (Pramāda) is also violence.
There are two types of violence: psychic or internal violence (Bhāva Himsa), and external or physical violence (Dravya Himsa). Four kinds of soulsoiling-passions (Kāṣāya) - anger, greed, ego, and deceit - are internal violence. To torture or kill or hurt others or self is physical violence. Both types of

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violence are sins.
In an alternate classification, there are four kinds of violence: (i) Violence in defense (Virodhi Himsa), (ii) Violence in agriculture, industry, and business (Udyogi Himsa), (iii) Violence incurred during essential chores (Arambhi Himsa), and (iv) Intentional violence (Sankalpi Himsa).
It is not possible for a householder to be totally free from the first three kinds of above mentioned violence related to defense, trade and industry, and essential chores of day-to-day life. But the fourth kind, intentional violence, does not serve any essential purpose. Therefore, for householders, preceptors prescribe to totally avoid the intentional violence and to minimize the other three. It may be seen that hunting, fishing, consuming non-vegetarian food, etc fall in the list of intentional violence. Further, in a large number of cases, planning and execution of any fight with one's near and dear well wishers also fall in the category of intentional violence. Similarly, harming or hurting others by negligence or laziness also needs to be avoided.
Suicide is a sinful and cowardly act of intentional violence, and it is to be totally avoided in all situations. The Sallekhanā prescribed in scriptures is not to be understood as suicide. While describing Sallekhanā, Ācārya SamantaBhadra explicitly writes [2] that a person undergoing Sallekhanā should not have the following five: (i) desire to live, (ii) desire to die, (iii) fear of pain or death or of any kind, (iv) remembrance of friends and relatives, and (v) any materialistic wish for the present or next life. One finds almost similar description in Tattvārthasutra [3].
(2) Falsehood (Asatya)
Not to say what has been seen, known, or heard, but to say it otherwise, is falsehood. To mislead someone by telling the partial truth is also falsehood. To assert any point without understanding it correctly is also a sin of falsehood.
If one hears from some ignorant person that the violence is not bad, and it can be a part of the religious practice, then the propagation of this wrong information also amounts to falsehood.
It is necessary that one understands, verifies, and knows the truth reasonably well before preaching the truth. Question: (a) While entering my office one of my colleagues says, “Good
morning. How are you today?” At that time I am suffering from headache. Would it be a sin of falsehood if I say, "Thanks, I am fine." (b) In a dinner party, I am served ten items. I liked eight and did not like two. The enthusiastic hostess casually asks, "Did you like the food?" Would it be a sin of falsehood if I say, "Oh yes, I liked it very much." (c) What about the harm to others by one's words?

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Answer: Regarding the first two questions, almost all the readers would agree to
the view that it would not be a sin of falsehood. Further, in stanza 55 of Ratnakarandaśrāvakācāra Ācārya Samantabhadra writes that a householder having vows of speaking truth does not speak with any intention of harming others. An elaborate understanding of this stanza and the related Sūtra 7.5 of Tattvārtha Sūtra may be useful in this matter. Further, in this regard, it is needless to say that a householder has to keep
in mind the minimization of all the five sins in every task. (3) Stealing (Corī)
To pickup somebody's forgotten, misplaced, or fallen thing without his/her permission, or to give the picked up thing to someone else is the sin of stealing. Even any desire of stealing is also the sin of stealing. (4) Illicit relationship (Kuśīla)
Desire to satisfy the craving of five senses, specially the sense of touch, by wrong means amounts to illicit-relationship sin (Kuśīla).
(5) Possessiveness (Parigraha)
To collect or to have desire for the collection of things, or to have attachment for anything is the sin of possessiveness. The belief that the soul can own others or other things is also the sin of possessiveness.
14]. Four kinds of sou
There are twenty-four types of possessiveness sin. Mithyātva (wrong belief) is the very first one in this list of twenty-four [4]. Four kinds of soulsoiling-passions (anger, ego, deceit, and greed) are also in this list of 24. Possessions at the psychic level are called as internal possessions, and possessions such as house, ornaments, utensils, servants, etc. are known as external possessions.
A householder needs money, family, clothing, etc. for his/her sustenance. In this regard, scriptures provide guidance to householders in two ways:
(i)
From soul's perspective one should realize that the soul cannot be the owner of even a single atom [5].
(ii) One should neither keep nor should have any desire for limitless
possessions. One should make a sincere attempt to decide a limit. For example, one can decide an upper limit of possession of clothing, ornaments, vehicles, .., and an upper limit of total monetary value of his/her material possessions. It may be noted that based on the past and present circumstances such a limit may vary from person to person. The requirements of a king and a teacher to play their worldly roles cannot be the same. Therefore, preceptors have not prescribed the upper limit to householders. Scriptures suggest each individual to decide one's own upper limit of possessions. Further, in

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the interest of spiritual development one should try to reduce this limit with time.
Before concluding this elementary description of sins, it may also be noted that to motivate or to ask other person to do any sin is also a sin. Similarly, an admiration or endorsement of any sinful act is also a sin. This applies to all kinds of sins.
References
1. Acārya AmrtaCandra, PuruşārthaSiddhyupāya, verse 44. 2. Acārya SamantaBhadra, Ratnakaranda Srāvakācāra, verse 129. 3. Ācārya Umāswamī, Tattvārthasutra, Sūtra VII.37. 4. Acārya AmrtaCandra, PuruşārthaSiddhyupāya, verse 116. 5. Acārya Kundakunda, Samayasāra, stanza 38.

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Appendix-8 Right Conduct
In stanza 18 we noted: One who is desirous of attaining the liberation should make all efforts to know, believe in, and immerse in the soul. Similarly, in stanza 155 one finds: The right belief, the right knowledge, and the right conduct constitute the path of liberation. Without the attainment of perfection in the right conduct the liberation is not possible. The path of liberation starts from the attainment of the right belief (SamyagDarśana). The right knowledge (SamyagJñāna) happens just immediately after the attainment of the right belief, just as light in the room appears immediately after lighting the lamp. However, the completion or perfection in the right conduct (SamyagCaritra) may take a long time even after attaining the right belief.
For understanding the right conduct, the following points explicitly mentioned in various stanzas in this scripture are worth noting:
(i) In reality, the supreme substance is the soul. By abiding (staying) in such supreme the ascetics attain liberation. [Stanza 151]
(ii) Those who do not abide in the supreme substance do not attain the liberation even though they take vows and resolutions, follow the rules of good character, and perform penance. [153]
(iii) Many scholars without the true realization of the soul leave aside the object of the real point of view (pure soul), and indulge in the actions of body and mind. But the destruction of Karma takes place to those saints who are absorbed in the supreme substance (pure soul). [156]
(iv) One who experiences unattached from all the associations; one who meditates over one's own soul and does not pay any attention over Karma and physical body, etc., one who concentrates over the solitariness [188]; one who keeps on immersed in perception and knowledge and in none other than the soul by being absorbed in the soul; such a being becomes the pure soul free from Karma very soon. [189]
(v) Remain always focused on the soul, remain always contented with the soul, and be totally saturated by this. The supreme bliss would happen to you. [206]

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(vi) Know that the relative point of view is not accepted by the real point
of view. The saints who take refuge in the soul as described by the
real point of view attain liberation. [272] The summary of above mentioned stanzas in a single sentence may be written as follows: the right conduct of the soul is to abide in the soul.
In this regard, verse 111 of ĀtmaKhyāti written by Ācārya Amrtacandra is also worth noting:
मग्नाः कर्मनयावलंबनपरा ज्ञानं न जानंति यत् मग्ना ज्ञाननयैषिणोऽपि यदतिस्वच्छंदमंदोद्यमाः। विश्वस्योपरि ते तरंति सततं ज्ञानं भवंतः स्वयं ये कुर्वंति न कर्म जातु न वशं यांति प्रमादस्य च ।।
Meaning: Those who only depend on actions of body are immersed as they do not know the soul; persons desiring the real point of view are also
rsed due to laziness and lack of discipline [of body, speech, and mind). Those who realize themselves as soul, do not become doer of physical tasks, and never become lazy, float on the world.
A traditional ladder of spiritual conduct for householders
To streamline the gradual progress of enlightened householders, preceptors have described eleven stages of spiritual progress. These eleven stages are known as eleven Pratimā. Before coming to the explicit description of these eleven stages, the following points may also be noted in this regard: (a) The brief description of eleven Pratimā presented here is based on
details given in the scripture entitled, 'Ratnakarandaśrāvakācāra' written by Ācārya Samantabhadra (120-185 A.D.). Acārya Kundakunda also mentioned these 11 stages in the same order in stanza 22 in CāritraPāhuda: दसण वय सामाइय पोसह सचित्त रायभत्ते य।
बंभारंभपरिग्गह अणुमण उद्दिट्ठ देसविरदो य।। (b) We shall see that in the list of 11 Pratimā, the first 10 can be possible
without renouncing one's home, but 11" Pratimā cannot be possible in one's home. One may stop at any stage, and somebody may go beyond these 11 stages even before the formal adoption of these stages. If one wants to travel beyond these, then he/she may like to become a monk or
nun. (d) The attainment of SamyagDarśana without adopting any vow
indicates that the soul is in 4th Gunasthāna.
(c)

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(e)
(f)
(g)
A SamyagDrşti with these Pratimā is considered in 5th Gunasthāna. Gunasthāna higher than 5 indicate the spiritual progress beyond 11th Pratimā. Time required for switching from one stage to another may be short or long. After attainment of SamyagDarśana, some may not be able to achieve any Pratima in many lifetimes; and some may very quickly transcend all these 11 stages. The transition directly from 4th to 7th Guņasthāna is uncommon, but as per scriptures such a possibility cannot be ruled out. Those who prefer to gradually climb the ladder are advised to go one after another, i.e., one is not advised to take vows of 7th Pratimā without having vows of previous 6 Pratimā. However, if one has vows of first two Pratimā and if he/she wants to practice celibacy (7th Pratimā) then he/she can do so with this consideration that he/she is in second Pratimā, not in 7th. In other words, if a person has adopted first and second Pratimā, and without adopting third to sixth Pratimā if he/she has the vow of celibacy, then he/she is considered as a person of second Pratimā.
h
In practice, the adoption of this ladder needs a guide and more details from the scriptures. It may be added that the adoption of any Pratimā depends on various factors such as will and strength of the person concerned, family condition, social environment/culture, guide's approval, etc. This is a less travelled road; in recent years, hardly one percent followers of Lord Mahāvīra might be travelling on this ladder. One should keep in mind that the main objective of climbing on this ladder is to reduce, not to increase, the ego. To some seekers, even an informal practice of some good points of this ladder, as per one's circumstances and choice, may be helpful.
()
Eleven stages of spiritual progress (1) Pratimā 1 or stage 1: It is called Darśana Pratimā.
A SamyagDrsti not interested in worldly physical pleasures, and ready to Ik on the spiritual path through the adoption of vows to minimize the necessities and diversions of body and mind, is to be considered at stage 1. The intensity of soul-soiling-passions is very less in this state as compared to that of a SamyagDrști without vows in 4" Guņasthāna.
It may also be noted that at this stage or before this stage the person becomes pious enough in terms of his/her conduct. For example, he/she is not

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having following seven bad habits: (i) Gambling (ii) meat eating (iii) intoxication (iv) prostitution (v) hunting (vi) stealing in any form (vii) illicit relationship with other's spouse. (2) Pratimā 2 or stage 2: It is called Vrata Pratimā.
At this stage one adopts five Aņuvrata, three Guņavrata, and four Sikşāvrata. A brief introduction of these 12 vows is as follows:
Five Aņuvrata
How to avoid five kinds of sins, described in Appendix-7, leads to five kinds of vows. There are two version of avoidance of sins: (a) Mega version (Mahāvrata) (b) Mini version (Aņuvrata). It is not possible to adopt mega version without renunciation. In other words, mega version is for monks and nuns, and the mini version is for householders.
(i) Ahimsā-Aņuvrata ( vow of adopting mini version of non-violence )
A person takes a vow of not harming any life including oneself with an intention of harming. Even without any intention of harming other lives, in many tasks such as defense, earning, cooking, etc., there happens some violence. A householder having a vow of mini nonviolence leads his life such that he performs such necessary activities; however, he/she takes care that there happens disturbance
to other lives as small as possible. (ii) Satya-Anuvrata (vow of adopting mini version of truthfulnes). (iii) Acaurya-Aņuvrata (vow of adopting mini version of non-stealing). (iv) Brahmacarya-Anuvrata (vow of not having extra-marital
relationship). (v) Parigraha-parimāņa-Aņuvrata (vow of having the possessions
within a pre-decided limit).
Three Guņavrata (vi) Dig-vrata (vow of not travelling beyond a pre-decided boundary in
all ten directions). (vii) Anartha-Danda-vrata (vow of non-indulgence in purposeless
disturbance/harm to other living beings). (viii) Bhogopabhoga-parimāna-vrata (vow of having sensual pleasures
and consumption within a pre-decided limit). Four Śikṣāvrata (ix) Desa-vrata on the top of the limit of the travel set by vow (vi),
under this vow the limit of travel for a specified time is reduced further). Sāmāyika (vow to have a regular period of contemplation and silence everyday).

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SP
(xi) Proșadhopavāsa (vow to observe fasts on 8th as well as 14th day of
every lunar-calendar-semi-month, i.e., four fasts in a lunar-month). (xii) Vaiyāvratya (vow to devote time and resources in serving the
spiritually advanced persons). (3) Pratimā 3 or stage 3: It is called Sāmāyika Pratimā.
Vow to have regular periods of contemplation and silence three times, morning-noon-evening, everyday. (4) Pratimā 4 or stage 4: It is called Proșadha Pratimā.
Vow to observe fasts on gth and 14th day of every lunar-calendar-semimonth, i.e., four fasts in a lunar-month; and to devote such days of fasting towards spiritual objectives. (5) Pratimā 5 or stage 5: It is called Sacitta Tyāga Pratimā.
Not to eat or drink any food which has life in any form. It may be noted that even a green vegetable in its raw form has life and fresh tap water also has life. The boiled water, freshly prepared juice, steamed or boiled small pieces of permissible vegetables and fruits, grains, pulses, etc. are permissible. It may be added that honey and various root vegetables, etc. are not permissible even at first stage.
(6) Pratimā 6 or stage 6: It is called Rātri-Bhukti-Tyāga Pratimā.
Not to eat any food including water in night hours. Even medicine is not taken in the night. Persons at this stage do not even cook in the night. To be more rigorous, a person at this stage does not apply any ointment or oil or medicine on one's body in the night.
(7) Pratimā 7 or stage 7: It is called Brahmacarya Pratimā.
Vow of adopting sexual abstinence. (8) Pratimā 8 or stage 8: It is called Ārambha-Tyāga Pratimā.
Not to indulge in any worldly task such as service, agriculture, business, etc. (9) Pratimā 9 or stage 9: It is called Parigraha-Tyāga Pratimā.
At this stage, one keeps only the minimum essentials such as limited number of clothes, bed, books, etc., and relinquishes all his/her worldly possessions such as house, ornaments, cash, credit or debit cards, or bank deposits, etc. (It is assumed that he is not having a burden of loan on him/her.) (10) Pratimā 10 or stage 10: It is called Anumati-Tyāga Pratimā.
At this stage, the person may live in the family but relinquishes all controls over other members. Even he/she does not keep in his control any approval or permission to any one regarding any worldly task.

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(11) Pratimā 11 or stage 11: It is called Uddiṣṭa-Ahāra-Tyāga Pratimā.
At this stage the person does not live with his family. He/she relinquishes all connections with his/her family and lives with the spiritual master with a new name. The name of this Pratima shows that he/she does not eat the food cooked for him/her; there is a well defined procedure of getting the food such that such a person neither has to ask/request nor he/she gets invitation in advance.
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Question: Is it justified for a person to undergo penance or to follow the path of renunciation with a burden on the society and family? Is it not better to utilize one's physical and mental strength to do some creative work to earn and enrich the family and society?
Answer: Similar questions can be asked for sports, fine arts, and scientific pursuits in the field of subatomic particles, cosmology, etc. If one recognizes the value of peace, non-violence, love, brotherhood, virtuous acts, reduction in ego then he/she should also recognize the value of spiritual seekers and masters.
Question; How do actions of body and mind of a SamyagDrşti be called as right conduct of soul?
Answer: At the level of soul a SamyagDrști does not become doer of any act of body and mind. Any transformation in the soul happens due to soul's own ability. However, as discussed in the annotations of stanzas 171-172, in case of a worldly enlightened persons (SamyagDrști), not in the bliss, there happens disturbance or fluctuation in the state (Paryaya) of the soul. Without such disturbance, the soul would have become omniscient and have been in the perfect blissful state. The disturbance is also evident from the fact that the soul's attention shifts from one object to another. The soul's attention shifts from the Self. Stanza 171 reveals that even by such disturbance in the soul the Kärmika bonding takes place. In case of a SamyagDrști, the new Karmika bonding depends on the magnitude of disturbance or fluctuation in the state of the soul. The spiritual vows are such that they decrease the need of sensual pleasures as well as need of controlling, harming, liking (Raga), or disliking (Dvesa) others; and such a decrease becomes an instrumental cause to a decrease in the fluctuation or disturbance, corresponding to Raga and Dveșa in the state of the soul. Question: What is beyond 11th Pratimā?
Answer: Beyond this stage the conduct of monks and nuns starts. The description of such conduct is beyond the scope of this appendix. It may be noted that the conduct of monk falls in 6th and 7th Gunasthana. The perfection in the conduct takes place in 12th Gunasthana; the omniscience starts from 13th, and the soul just before liberation is considered in 14th Gunasthāna. A liberated soul (Siddha) is beyond 14th Guṇasthāna.
***

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Subject Index Ābādhā Kāla, 31, 46
| Asrava, 30, 31, 33, 34, 35, 44, 45, Ābādhā time, (see Ābādhā 47, 51, 56, 58, 65, 66 Kāla)
Asrava Bhāva, 44, 45, 47, 51, 58, Abhavya, 154, 155, 158
65, 66 Ācārāmga, 157
Aśubha Karma, 2,8 Ācārya Amrtacandra, 5, 15, 28, Ātmakhyāti, 5, 28, 33, 34, 38, 51,
33, 34, 38, 54, 62, 66, 78, 89, 62, 65, 66, 89, 99, 103, 114, 99, 103, 114, 115, 121, 132, 115, 121, 132, 138, 176 138, 153, 161, 176
auspicious, 2, 3, 4, 5, 7, 8, 9, 12, Ācārya Jayasena, 42, 52, 101, 13, 15, 17, 21, 23, 27, 136, 137, 114, 115, 153, 161
140, 141, 147, 150 Acārya Samantabhadra, 112, 115, Avadhijñāna, 79 173, 176
aversion, 21, 28, 31, 32, 33, 34, Ācārya Umāswamī, 174
38, 42, 45, 47, 48, 51, 52, 66, Adhaḥ-Karma, 167, 168
74, 160, 161, 162, 163, 164, Adharma Dravya, 147, 149
166, 171, 180 Adhyavasāna, 65, 92, 93, 137,
Avirati, 30, 31, 65, 105 138, 139, 140, 141, 142, 144, Āyu Karma, 45, 126, 127, 129 147, 148, 149, 150, 151, 152, bad conduct, 1, 2, 7, 8 153
Bāla Tapa, 16 Ajñānī, 94, 95, 96, 97, 98
Bandha, 116 Alokākāśa, (see trans-cosmos)
belief, 4, 10, 12, 20, 21, 25, 26, AmūdhaDrşti, 110
30, 31, 33, 38, 54, 57, 65, 76, Anantānubandhī, 51, 52
93, 95, 157, 158, 163, 164, 171, anger, 31, 51, 56, 57, 58, 59, 72,
173, 175 73, 88, 89, 106, 131, 133, 135,
Bhavya, 154 170, 171, 173
Bheda-Vijñāna, (see scienceanimate, 67, 68, 70, 96, 117, 120, of-separation) 147, 149
bliss, 2, 3, 11, 27, 41, 65, 81, 82, Aņuvrata, 178
175, 180 Apratikramaņa, 165, 166, 167, bonded Karma, 31, 35, 36, 39, 43, 169
44, 46, 53, 61, 68, 70, 72, 75, Apratyākhyāna, 51, 52, 165, 166, 90, 94, 132, 151, 160, 163, 164, 167, 169
170 Arahanta, 11, 17, 41, 98, 106, 147 Caraṇānuyoga, 135, 137 Ardha-Pudgala-Parāvartana
celestial realm, 147 Kāla, 11, 12
charity, 18, 146 Asajñā, 30, 31, 34
Cidābhāsa, 33

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182
Soul Science : Samayasara by Jain Acarya Kundakunda
clairvoyance, 78, 79 consciousness, 15, 33, 78, 85, 103 consumption, 67, 68, 90, 97, 99,
178 contentment, 82 cosmos, 111, 121, 147, 149 Darśana, 12, 40, 54, 98, 177 delusion, 38, 47, 66, 105, 106,
136, 162, 163, 170, 171 dependence, 4, 105, 149, 153 detachment, 10, 12, 13, 38, 67, 90,
95, 107, 109 Dharma Dravya, 147, 149 Dravyānuyoga, 135 Dveșa, (see aversion) Ekatva-Vibhakta, 6 eleven stages of spiritual progress,
176, 177, 178, 179, 180 emotions, 34, 38, 56, 57, 58, 59,
60, 61, 62, 64, 72, 90, 139, 148,
152, 153, 166, 167 emperor Bharata, 98 enlightenment, 6, 18, 53, 54, 56,
95, 96, 155 envy, 170 equanimity, 162 example
atoms and molecules, 149 Bank account, 48, 84, 98 Bank balance, 132 clerk taking credit, 142 clod of clay, 39, 40 collector, 84, 98 conch, 96, 97 consummation, 44 credit to waiter, 133 custodian of Govt. money, 84 digestive chemicals, 53 dinner party, 172 distilled water, 36, 51 donate and forget, 146
example
eating same food, 89 facing tigers, 6 god-father, 144, 145 gold in mud, 93, 94 gold shackle, 1, 3 gold under fire, 60 ignorant child, 16 intoxication and wine, 69, 70 iron in mud, 93, 95 iron shackle, 1 jewel-crystal, 159, 160 jumping into deep waters, 6 Kārmika independence of living
beings, 140 Kārmika-Bank model, 36, 37 king's missing son, 20 lake appearing blue, 73 loss of grandson, 124, 125 medical practitioner, 69 movie on the screen, 59 need of brakes, 128 official and personal life, 50 packing material, 23, 158 physical exercise, 117 protection from snakes, 6 punishment to murderer, 129 repayment of debt, 9, 43 residential address, 18, 19 rewards from the king, 100 seed, fruits, and help, 146 tenant-Naya, 32 the movie projector, 75 throne of the kingdom, 78 TV screen, 75 whiteness of cloth, 25, 28 falsehood, (see sin: falsehood) fear, 6, 7, 80, 99, 103, 104, 105,
114, 121, 129, 131, 133, 135, 141, 172
Count. does, do
Bank

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Subject Index food
expiry period of edibles, 169 forbidden, 169 non-vegetarian, 172, 178 Uddeśika, 168, 169
vegetarian, 169 fruition of Karma, 10, 26, 27, 29,
30, 31, 35, 42, 44, 45, 46, 53, 60, 61, 67, 68, 69, 72, 73, 75, 90, 92, 93, 94, 101, 102, 108, 126, 130, 132, 133, 146, 160,
161, 170 frustration, 129 greed, 31, 51, 56, 88, 89, 106,
170, 171, 173 guilt, 121, 125, 129, 131, 133, 135 Guņasthāna, 18, 19, 42, 47, 49,
50, 51, 52, 53, 105, 106, 107,
121, 156, 176, 177, 180 Guņavrata, 178 happiness, 2, 92, 101, 115, 130,
131, 132, 133, 134, 135, 143,
144, 146 heaven, 2, 3, 4, 17 hell, 3, 147, 148 help, 4, 5, 6, 128, 132, 144, 146,
149 honesty, 49, 50 householder. 10. 18. 35. 42. 47.
48, 51, 52, 97, 98, 99, 104, 106, 110, 112, 141, 146, 150, 151,
168, 172, 173, 178 human realm, 147, 148 hunting, 172, 178 illicit relationship, (see sin:
illicit relationship) inauspicious, 2, 3, 4, 5, 8, 9, 12,
13, 17, 18, 27, 136, 137, 139, 141, 147, 150
183 independence, 2, 4, 5, 9, 83, 127,
129, 131, 133, 137, 140, 144,
147 I-ness, 21, 79, 91, 99, 109, 121 influx of Karma, 35, 55, 56 instrumental cause, 34, 92, 101,
113, 115, 126, 133, 160, 161,
180 intoxication, 178 Jinendra Deva, 13, 113, 114, 115,
123, 155 Jñāna-Bhāva, 39 JñānaPada, 79, 80 Jñānāvaraṇīya, 33, 34, 44 Jñānī, 14, 15 Kalaśa, 51, 54, 66, 78, 99, 100,
121, 132, 161 Karaṇānuyoga, 39 Karma Prakrti, 42 Karma-Bhāva, 38 Kārmika bonding
four causes, 105 Kārmika dust, 28, 30, 31, 33, 39,
44, 57, 62, 93, 117, 118, 120,
121 Kașāya, (see soul-soiling
passions) Kaṣāya Karma, 26, 27 Kevalajñāna, 78, 79 Kevalī, 14 Kṣāyika SamyagDarśana, 98 liberation, 3, 7, 8, 10, 11, 13, 14,
15, 16, 17, 20, 21, 23, 64, 65, 66, 78, 79, 80, 81, 82, 107, 113, 114, 115, 142, 147, 152, 153, 154, 155, 156, 162, 175, 176,
180 life-span Karma, 123, 126, 127,
129 Lokākāśa, 58, 149 ManaḥParyayajñāna, 78, 79

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184
Soul Science : Samayasara by Jain Ācarya Kundakunda
MatiJñāna, 78, 79 Mithyātva, (see wrong belief) Moha, 34, 38, 45, 47 Mohaniya Karma, 10, 12, 54, 98 monk, (see Muni) Muni, 14, 15, 17, 22, 168, 169,
178, 180 NiḥKāmkṣita, 108 Nimitta, (see instrumental
cause) Nirjarā, 67, 68, 69, 75, 94 Nirvicikitsā, 110 Niśanka, 7, 103, 107 NoKarma, 56, 57, 63, 65 non-celibacy, 139, 141 non-souls, 36, 37, 53, 54, 64, 73,
76 non-violence, 18, 106, 169, 171,
178, 180 non-virtuous, 1 omnipotent, 126, 144 omniscient, 13, 25, 26, 27, 28, 29, 41, 60, 65, 72, 113, 114, 115,
154, 155, 180 Paryāya, 62, 180 Pāpa, (see sin: Pāpa) Parigraha, (see possession) perception, 40, 41, 56, 57, 59, 63,
64, 78, 79, 121, 123, 130, 175 physics, 135, 149, 157 possession, 5, 82, 83, 84, 85, 86,
102, 173, 178, 179 Prabhāvanā, 114, 115 Prākṣta, 15, 137 Pratyākhyāna, 51, 52 Pratyaya, 31, 32, 33, 34, 39, 40,
41, 42, 44, 45, 47
Pudgala, 11, 29, 30, 33, 72, 169 Punya, 1, 5, 15, 17, 23, 63, 128,
140 PuruşārthaSiddhyupāya, 174 Rāga, 21, 31, 32, 33, 34, 38, 42,
45, 47, 48, 51, 52, 60, 63, 72,
92, 171, 180 Ratnakaranda Śrāvakācāra, 112,
115 real point of view, 7, 21, 22, 29,
31, 32, 54, 56, 57, 76, 128, 139, 140, 144, 152, 153, 155, 156,
157, 164, 169, 170, 175, 176 relationship, 65, 132, 170, 173,
178 relative point of view, 22, 29, 59,
84, 86, 112, 114, 128, 140, 144, 149, 152, 153, 155, 156, 157,
158, 164, 168, 169, 171, 176 renunciation, 10, 11, 49, 139, 156,
157, 158, 178, 180 right conduct, 20, 21, 158, 175,
176, 180 right faith, 7, 158 right vision, 6 Sādhū, 114 Sajñā, 30, 31, 33, 34 Samaya, 15, 19 Samjvalana, 51, 52 Samskrta, 103, 106, 108, 110,
112, 114, 125, 154 Samvara, 55, 56, 57, 62, 64, 65, Samvara. 55.
66, 157, 158 SamyagCāritra, 114, 175
science-of-separation, 56, 58,61, : 62, 64, 65, 66
Siddha, 11, 28, 60, 113, 180 Śikṣāvrata, 178

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185 virtuous, 1, 2, 48, 64, 88, 128,
133, 135, 136, 137, 139, 180 vow, 16, 105, 106, 176, 177, 178,
179 vowlessness, 30, 31, 105 worry, 4, 121 wrong belief, 4, 25, 26, 28, 30, 31,
33, 38, 57, 105, 173 Yoga, 30, 31, 41, 65, 106, 157,
158
***
Subject Index sin falsehood, 118, 139, 149,172,
173 five sins, 4, 171, 173 illicit relationship, 173, 178 Pāpa, 1 possessiveness, 5, 139, 141,
173 stealing, 139, 141, 173, 178 violence, 106, 139, 169, 171,
172, 178 soul-soiling-passions, 25, 26, 27,
28, 30, 31, 33, 46, 51, 106, 162,
163, 171, 173, 177 Sraddhāna, 10, 12, 21 Śrutajñāna, 78, 79 stealing, (see sin: stealing) Sthiti, 41, 46 Sthitikaraṇa, 112 stoppage of influx of Karma,
(see Samvara) Subha Karma, 2,8 supreme substance, 14, 15, 16, 17,
18, 22, 23, 81, 175 Tātparyavrtti, 42, 52, 114, 115 Tattvārthasutra, 172, 174 Tīrthamkara, 49, 98, 102, 147 Tiryamca realm, 147 trans-cosmos, 147, 149 Trasa Kāyika, 106 Udaya, 26, 27, 42 Uddešika, (see food: Uddesika) Upādāna, 160, 161 Upādhyāya, 114 Upagūhana, 112, 113 Upaśama SamyagDarśana, 54 Vātsalya, 114 Vedaka Bhāva, 91 Vedya Bhāva, 90, 91

Page #223

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 the USA. In the 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. Regarding Jainology, he extensively studied original texts of all the four branches of Jain scriptures, and published more than 120 articles, ten book-chapters, and three books. He is a popular speaker and is associated with various Universities and Jain organizations. He is recipient of various awards in the field of science as well as Jainism including the prestigious Jain Laureate award by the Gyansagar Science Foundation, New Delhi.

Page #224
समयसार पर हिन्दी और अंग्रेजी में कई टीकाएं हैं पर आचार्य अमृतचन्द और आचार्य जयसेन की प्राचीन टीकाओं का आधार लेकर जो डॉ. अग्रवाल ने अंग्रेजी में लिखा है वह बेजोड़ और बेतोड़ है / गाथाओं का वैज्ञानिक स्पष्टीकरण गजब का है। गुरुवर आचार्यश्री सुनीलसागरजी के आदेश से, मुनि सम्बुद्धसागरजी Congratulations to Dr. Agrawal upon very good illustration and highly commendable annotations for the scientific oriented brains. Br. Hemchandji Jain 'Hem' (Devalali) This book would be helpful in modifying the views of attachment of common people towards material things. Congratulations to Prof. Agrawal upon this literary achievement in the field of spirituality. Prof. Premsuman Jain (Udaipur) An excellent blend of science and philosophy, and the best English version of Acarya Kundakunda's Samayasara. The logical explanation of the deep concepts of Jain philosophy through simple examples makes the subject easy to comprehend. Prof. Anupam Jain (Indore) Dr. Paras Mal Agrawal has very eminently put before us the clear meaning of the writings of learned Acharya Kundakunda in a scientific way using logical arguments and examples to express the difficult subject in a simple way. Dr. N. L. Kachhara (Udaipur) It aroused more interest in me to go deeper in the subject and enhance my own understanding of ..., karmic influx and bondage. Dr. Shugan C. Jain (New Delhi) By adding heart touching examples related to day-to-day life as well as science, Prof. Agrawal has really added charm in the philosophical description that otherwise appears dry to many. I believe that a reader wishing to understand the hard core concepts of Jain philosophy will surely satiate his hunger here. Pandit Sachin Shastri (Mangalayatan) Kundakunda Jnanapikha 584, M.G. Road, Tukogunj, INDORE - 452001 INDIA