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 Samayasara, Acarya 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 Samayasara. The literal meaning of the word 'Samayasara' is 'soul in its essence'. Before the beginning of any auspicious work, Digamber Jains recite the name of Acarya Kundakunda next only to that of Lord Mahavira and his chief disciple Gautama Ganadhara. The treatise Samayasara is considered as the best work of Acarya Kundakunda. This book presents the English translation and explanation of 143 stanzas of Samayasara (stanza no. 145 to 287) using modern and scientific examples.

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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 Kundakunda Jnanapitha 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 (c) 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 Jnanapitha 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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III Publisher's note After Tirthamkara Mahavira and his chief disciple Ganadhara Gautama, the name of Acarya Kundakunda is recited just before initiating any auspicious work by Digamber Jains. This is evident from the following popular verse which is recited: Mamgalam Bhagavana Viro mamgalam Gautamo Gani, Mamgalam Kundakundadyo Jaina dharmostu mamgalam. Among all the scriptures written by Acarya Kundakunda, Samayasara is regarded as the best. Further, among all the available scriptures written by all the saints, Samayasara is respected as the best scripture, in the spiritual area dealing with soul science, by the Jains. Samayasara was written by Acarya Kundakunda in Saurseni Praksta language. Its two commentaries in Samskrta - Acarya Jayasena's Tatparyavrtti and Acarya Amstacandra's AtmaKhyati - have also been popular and have been source of inspiration to the Hindi scholars for writing the commentaries in Hindi. Pt. Jayachandji wrote the commentary in Dhundhari language (early version of the modern Hindi). Pt. Manoharlalji (from Padhan-Mainpuri), Pt. Pannalalji Sahityacharya (from Sagar), and Pt. Motichandji Kothari (from Falatan) also translated Samayasara in Hindi. The translations and commentaries written by these and other scholars and saints provide many valuable dimensions of 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 Samayasara in English may be a blessing. With this view many authors in the past have come forward to translate Samayasara in English. Ray Bahadur Shri J. L. Jaini initiated

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this task. His translation of Samayasara has been published in 1930 from Central India Publishing House, Lucknow. In 1950, Bharatiya Jnanpith, Delhi, published the English version of Samayasara, edited and translated by Professor A. Chakravarti. In 2009, the English translation of Samayasara 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 Samayasara 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 Acarya Jayasena and Acarya Amrtacandra. Some need to resolve the apparent contradiction between the facts mentioned by Acarya Kundakunda in this scripture from the relative point of view (Vyavahara Naya) and the real point of view (Niscaya 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 Samayasara. 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: Samayasara by Jain Acarya 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 Jnanapikha was formally founded on October 19, 1987, when the whole India was celebrating the 2000" birth year of Acarya Kundakunda. It always feels glorified by having its association with Acarya Kundakunda not only by its name but also by the activities which promote the philosophy elaborated by Acarya Kundakunda. Professor Agrawal has been serving this Jnanapitha 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 Jnanapitha, 584, M.G. Road, Indore (M. P.) anupamjain3@rediffmail.com

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VI Blessings from Acharya Shri Sunil Sagarji DaoN. pArasamalajI agravAla, caturtha paTTAdhIza AcArya zrI sunIlasAgarajI kA AzIrvAda / AcArya zrI kuMdakuMda aura unake samayasAra ke binA jaina dharma aura bhAratIya adhyAtma adhUrA hai / samayasAra meM mokSamArga ke jina rahasyoM ko dikhAyA gayA hai yadi usakA eka pratizata bhI anubhava kara liyA jAye to vartamAna kI sArI samasyAe~, TeMzana, Diprezana, berojagArI, bhukhamarI, AtaMkavAda Adi khatma ho jAyeMge / Soul Science meM samayasAra ke jina rahasyoM ko Apane kholA hai vaha dekhane lAyaka hai| ise suna-sunakara mana tRpta hI nahIM hotA hai-aisI zailI hai / samayasAra para hindI aura aMgrejI meM kaI TIkAeM haiM para AcArya amRtacanda aura AcArya jayasena kI prAcIna TIkAoM kA AdhAra lekara jo Apane aMgrejI meM likhA hai vaha bejor3a aura betor3a hai| gAthAoM kA vaijJAnika spaSTIkaraNa gajaba kA hai| AcAryazrI sunIlasAgarajI kA pavitra AzIrvAda Apako aura ApakI lekhanI ko sadaiva zakti aura sugaMdha detA rahegA / udayapura 2.3.2018 guru Adeza se muni sambuddhasAgara

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VII 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 Jiva (soul), a living being is a combination of Jiva (soul) and non-Jiva (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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VIII 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 SamyagDrsti 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 SamyagDrsti 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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X 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 Jnani 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 Jnani knows himself as a soul and he also knows his role as a person. Even while a Jnani 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 Jnani 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 Jnani as a person. When the same preceptor writes: "Even a householder Jnani does not become the doer of any act of eating or earning or helping," then the preceptor is describing the Jnani as a soul. (Taken from annotations of stanzas 220-223)

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XII 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, Acarya 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 Dravyanuyoga of Jainology deals with the facts, and Carananuyoga of Jainology deals with their application. This scripture is to be considered as a scripture of Dravyanuyoga. (Taken from annotations of stanzas 257-258)

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XIII 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, Acarya 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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XIV '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 Karmika 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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XV 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 Papa) Chapter 5. Influx of Karma (Asrava) 30 Chapter 6. Stoppage of influx of Karma (Samvara) 55 Chapter 7. Shedding of Karma (Nirjara) 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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XVI Foreword The present volume, namely Soul Science Part II, is the continuation of earlier released Part I that presents Samayasara (stanzas 1-144) by Jain Acarya 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 Papa) Chapter 5: Influx of Karma (Asrava) Chapter 6: Stoppage of influx of Karma (Samvara) Chapter 7: Shedding of Karma (Nirjara) Chapter 8: Bonding of Karma (Bandha) These topics have great significance as they categorize our activities as inauspicious (asubha), auspicious (subha) and pure (suddha), 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 Acarya 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 Acarya Kundakunda is praiseworthy. Like Jain scriptures use Praksta, common man's language,

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XVII 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 Svadhyaya (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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XVIII 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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XIX 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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XX jo jANadi arahaMtaM dvvttgunnttpjjyttehiN| so jANadi appANaM moho khalu jAdi tassa layaM / / (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. NiyameNa ya jaM kajjaM taM niyamaM NANadaMsaNacarittaM / vivarIyapariharatthaM bhaNidaM khalu sAramidi vayaNaM / / (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. uppattI va viNAso davvassa ya Natthi atthi sabbhAvo / vigamuppAdadhuvattaM kareMti tasseva pajjAyA / / (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: gANaM carittahINaM liMgaggahaNaM ca daMsaNavihUNaM / saMjamahINo ya tavo jai carai NiratthayaM savva / / gANaM carittasuddhaM liMgaggahaNaM ca daMsaNavisuddhaM / saMjamasahido ya tavo thoo vi mahAphalo hoi / / (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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XXI even in small amount, are very much fruitful. arasamarUvamagaMdhaM avvattaM cedaNAguNamasadaM / jANa aliMgaggahaNaM jIvamaNiddiTThasaMThANaM / / (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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XXU 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. Acarya Kanaknandhiji inspired me to express concepts of Samayasara through the examples of modern science. Acarya Sunil Sagarji encouraged me to deliver many talks on Samayasara 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 Samayasara in English and provided the soft copy of his book to let me extract original stanzas of Acarya 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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XXIII 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 Jnanapitha (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 Jnanapitha (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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XXIV 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, Samskrta version of the stanzas in the Devanagari script provided by Acarya Amrtacandra 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 Samskrta/Hindi for which exact English words are not available. In the interest of accuracy, many Samskrta/Hindi words have been adopted as such, and have been shown in italics in the text. Further, the glossary of various such words has been given as Appendix-1 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 Samskrta 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 'Bhava', for example, it may not be easy to visualize 'Bhavas' as the plural of 'Bhava'. It is felt that if we adopt in English the same word 'Bhava' 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 'Bhava' in singular as well as plural

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XXV 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: Acarya, Ajiva, Ajnani, Anu, Arahanta, Asrava, Bhava, Deva, Dravya, Gati, Gatha, Guna, Indriya, Jina, Jiva, Jnani, Kalasa, Karma, Kasaya, Karaka, Kevali, Mithyadisti, Naya, Nokarma, Paramanu, Paramesthi, Paryaya, Pratyaya, Pudgala, Samaya, SamyagDrsti, Samyag Jnani, sadhu, Sthana, Siddha, Skandha, Spardhaka, Tattva, Tirthamkara, Upadhyaya, Varga, Vargana, 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-Karaka (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 Samskyta 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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XXVI Diacritical Marks Yox @ @ al If (0) (gh) (c) (ch) | n) (t) (th) (d) (dh) (ph) (v) z (6) 3rar (m) See the note visarga Note: In addition to the usual diacritical mark m for an Anusvara, alternative marks - n, n, 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 Anusvara.

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Introduction maMgalaM bhagavAn vIro, maMgalaM gautamo gaNI / maMgalaM kundakundAdyo, jaina dharmo'stu maMgalaM / / 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 Mahavira, Gautama Ganadhara, and Acarya Kundakunda, etc., are auspicious. This shows the auspicious significance of Acarya Kundakunda's name which is enumerated next only to that of Lord Mahavira and his chief disciple Gautama Ganadhara. The level of reverence of Acarya Kundakunda can also be seen from the fact that Acarya Vidyanandji [1], Aryika Gyanmati Mataji [2], and many saints and scholars have written titles like 'Bhagavana' and 'His Holiness' before his name. Acarya 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 Acarya Kundakunda's Samayasara has been a scripture of immense interest to a large number of eminent scholars and saints including Acarya Amrtacandra (10th century), Acarya 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]. Acarya 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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XXVIII his spiritual teacher Acarya Shri Gyansagarji. It resulted into an unprecedented Self realization. In his words, "jisakI (samayasAra kI) pratyeka gAthA meM amRta hI amRta bharA hai aura maiM pItA hI gayA! pItA hI gayA !! mA~ ke samAna gurUvara apane anubhava aura milAkara, ghola - gholakara pilAte hI gaye, pilAte hI gaye / phalasvarUpa eka upalabdhi huI, apUrva vibhUti kI, AtmAnubhUti kI!" Satpurusha Shri Kanji Swami often used to comment that the scripture Samayasara 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 Agama hai| lAkhoM zAstroM kA sAra isameM hai; jaina zAsana kA yaha stambha hai; sAdhaka kI yaha kAmadhenu hai ..." [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. Acarya Mahaprajna, a well known Acarya from Svetamber Terapanth tradition very nicely summarizes the significance of Acarya 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 "Acarya 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. Acarya Kundakunda's Samayasara can be considered as one of the most important of such treatises, as far as the Jain authors are concerned. It has the same value in Jain tradition as the treatises/scriptures like Brahma

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XXIX Sutra in the Vaidika tradition and Visuddhimaggo in the Buddhist tradition. In short, we can say that for anyone to understand the essence of Jain philosophy, Samayasara has to be studied." [9(b)] Before coming to the contents of Samayasara, 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 Jiva (soul), a living being is a combination of Jiva (soul) and non-Jiva (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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XXX three, concept-3 encompasses concept-2 as well as concept-1. In treatise Samayasara, Acarya 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, Acarya 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, Acarya 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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XXXI 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 Samayasara together with my annotations to explain the concept related with the stanzas. While writing annotations, I have kept in mind the commentaries of Acarya Amrtacandra, Acarya 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 Tattvarthasutra [21], Ratnakaranda Sravakacara [22], Gommatasara [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 (Gatha) 13. For the benefit of those who are interested in the original text, the original stanzas of Acarya Kundakunda in Prakrta, their English transliteration with diacritical marks, and the Samskrta version provided by Acarya Amrtacandra 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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XXXII 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 - Samayasara. In stanza 5, Acarya Kundakunda writes taM eyattavihattaM dAehaM appaNo svihvenn| jadi dAejja pamANaM cukkejja chalaM Na ghettavvaM / / 5 / Meaning: I shall show the indivisible soul separate from others (Ekatva-Vibhakta soul) using my own spiritual wealth. If I show it, then you should accept it. If I miss, then you should not pick up any aberration. If a personality like Acarya Kundakunda expresses the possibility of missing something then where do I stand? What should I say? I apologize in advance for my shortcomings and request the learned readers for their comments and suggestions for the corrections. References and notes Acarya Kundakunda's Samayasara, with Hindi and English Translation, by Vijay K. Jain (Vikalp Printers, Deharadun, 2012). 2. Acarya Kundakunda's Samayasara, Commentary in Hindi by Aryika Gyanmati Mataji (Digamber Jain Trilok Shodha Samsthan, Hastinapur, UP, 1990). Acarya Kundakunda's Samayasara, commentary in Hindi by Acarya Gyansagaraji with translation of stanzas in Hindi-verses by Acarya 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 Samayasara; translated by Pt. Ratan Chandji Bharill in Hindi (Pandit Todarmal Smarak Trust, Jaipur, 1981). Acarya Kundakunda's Samayasara, commentary in Gujarati by Himmatlal Jethalal Shah and its Hindi translation by Pandit Parmesthidasji, (Shri Digamber Jain Swadhya Mandir, Songarh, Gujarat, 1974). 6. (a) Acarya Kundakunda's Samayasara, Commentary in Hindi by Pandit Dr. Hukam Chandji Bharill (Pandit Todarmal Sarvodaya Trust, Jaipur, 2007)

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XXXIII (b) Samayasara Anushilan, Commentary in Hindi by Pandit Dr. Hukam Chandji Bharill (Pandit Todarmal Smarak Trust, Jaipur, 1995). 7. Acarya Kundakunda's Samayasara, Edited by Pandit Hemchandji Jain 'Hem', (Paras Mulchand Chatar Chritable Trust, Kota, 2010). Acarya Kundakunda's Samayasara, Edited by Pandit Pannalalji Jain (Shri Paramshrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agaas, Gujarat, 1997). Acarya Kundakunda's Samayasara, 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. Acarya Kundakunda's Samayasara, Edited and translated in English by Professor A. Chakravarti (Bharatiya Jnanpith, New Delhi, 1989). 11. Acarya Kundakunda's Samayasara, 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. Samayasara: Niscaya Aur Vyavahara Ki Yatra, Acarya 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 Samayasara: "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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XXXIV below may be highly benefited by Samayasara: "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 Samayasara: "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 Samayasara: "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 Samayasara: "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 Samayasara: "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 Jnanapitha, Indore, 2014). Tattvarthasutra, Acarya Umasvami. Ratnakaranda Sravakacara, Acarya Samantabhadra. 23. Gommatasara (a) Jivakanda (b) Karmakanda, Acarya Nemicandra. (a) Pravacansara (b) Niyamasara (c) Pancastikaya (d) Astapahuda, Acarya Kundakunda. 21. 22. XXXV 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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Virtue and Vice (Punya and Papa) kammamasuhaM kusIlaM suhakammaM cAvi jANaha susIlaM / kaha taM hodi susIlaM jaM saMsAraM pavesedi / / 145 / / sovaNNiya pi NiyalaM baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM suhamasuhaM vA kadaM kammaM / / 146 / / tamhA du kusIlehi ya rAga mA kuNaha mA va sNsgg| sAhINo hi viNAso kusIlasaMsaggarAyeNa / / 147 / / Kammamasuham kusilam suhakammam cavi janah susilam. Kaha tam hodi susilam jam samsaram pavesedi. ||145||| Sovanniyam pi niyalam bandhadi kalayasam pi jaha purisam. Bandhadi evam jivam suhamasuham va kadam kammam.||146|| Tamha du kusilehi ya ragam ma kunaha ma va samsaggam Sahino hi vinaso kusilasamsaggarayena. ||147|| karma azubhaM kuzIlaM zubhakarma cApi jAnItha suzIlam / kathaM tadbhavati suzIlaM yatsaMsAraM pravezayati / / 145 / / sauvarNikamapi nigalaM badhnAti kAlAyasamapi yathA puruSam / badhnAtyevaM jIvaM zubhamazubhaM vA kRtaM karma / / 146 / / tasmAttu kuzIlAbhyAM ca rAgaM mA kuruta mA vA saMsargam / svAdhIno hi vinAza:kuzIlasaMsargarAgeNa / / 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 Jiva. [146]

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Soul Science : Samayasara by Jain Acarya Kundakunda 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, Acarya 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 Acarya teaches a lesson on the basis of the inference drawn from verses 145 and 146. In the first sentence of verse 145, the Acarya 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 (Asubha Karma) as it leads to the bonding of inauspicious Karma (Asubha 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, Acarya 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 (Samsara) 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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Virtue and Vice (Punya and Papa) hell are equal? Answer: The analogy given in verse 146 incorporates inequality as well as equality. In this verse Acarya 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 Acarya 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 SamyagDssti, 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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Soul Science : Samayasara by Jain Acarya Kundakunda 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, Acarya 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 Mithyatva sin or wrong-belief-sin. Among the list of five sins, Mithyatva sin falls in the category

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Virtue and Vice (Punya and Papa) 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, Acarya 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, Acarya 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, Acarya 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. Acarya Amstacandra in Atmakhyati 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 (Papa) 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 (Papa) 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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Soul Science : Samayasara by Jain Acarya Kundakunda 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, Acarya 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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Virtue and Vice (Punya and Papa) or right faith (SamyagDarsana). Further, in stanza 228, Acarya Kundakunda mentions that a person with right vision (SamyagDrsti) 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 SamyagDrsti. It may be noted that the fearlessness (Nisanka Guna) is described not only in this scripture in verse 228 but in various scriptures by other Acarya 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 SamyakCaritra is called right or truthful conduct. The conduct of realization of the Self and of 'abiding in the Self is SamyakCaritra. [Some aspects of SamyakCaritra and auspicious Karma from the relative as well as real point of view are described in Appendix-8.] SamyagDarsana, Samyagjnana, and SamyakCaritra have been described as three jewels of the path of liberation. It has also been described by Jain Acarya that SamyakCaritra is not possible without having SamyagDarsana; and for SamyagDarsana, it is essential to realize the ownership of Self only. As a helping person a SamyagDrsti 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 MithyaDisti (who is not SamyagDrsti) becomes the owner of the action of helping others. In stanza 147, Acarya Kundakunda teaches to avoid such attachment or association

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Soul Science : Samayasara by Jain Acarya Kundakunda as possessed by a MithyaDrsti. jaha NAma kovi puriso kucchiyasIlaM jaNaM viyANittA / doile du 43 for Tachu a 11148|| emeva kammapayaDIsIlasahAvaM ca kucchidaM NAeM / dwuifa treifa I driHHI HETGT ||149||| Jaha nama kovi puriso kucchiyasilam janam viyanitta. Vajjedi tena samayam samsaggam ragakaranam ca. ||148|| Emeva kammapayadisilasahavam ca kucchidam nadum. Vajjanti pariharanti ya tassansaggam sahavarada. ||149|| yathA nAma ko'pi puruSaH kutsitazIlaM janaM vijJAya / astafa do 940. Hef Tout a 11148|| evameva karmaprakRtizIlasvabhAvaM ca kutsitaM jJAtvA / 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 Karmika bonding, In the previous three verses (145-147), Acarya 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 (Asubha 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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Virtue and Vice (Punya and Papa) Now in these two verses, Acarya 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, Acarya 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 Acarya 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 MithyaDrsti gets fully convinced about the existence of the soul, its attributes and its separateness with other Tattva (see stanza 13) then he becomes a SamyagDrsti. 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 SamyagDrsti

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10 Soul Science: Samayasara by Jain Acarya Kundakunda 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 (Sraddhana) of every SamyagDrsti. Thus if we focus on the belief (Sraddhana), 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 SamyagDrsti 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 SamyagDrsti 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 MithyaDrsti to SamyagDrsti, the external conditions of family, job, wealth, etc. are likely to remain unchanged. A new SamyagDrsti 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 SamyagDrsti there may be a person who may go for renunciation of worldly

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Virtue and Vice (Punya and Papa) 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 SamyagDrsti, 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 SamyagDrsti for the first time, is less than or equal to Ardha-Pudgala-Paravartana-Kala (APPK). According to scriptures, it is impossible that a soul after becoming SamyagDrsti does not get liberation within time period Ardha-Pudgala-Paravartana-Kala (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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12 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Samsara. Thus with a broad vision of looking at the infinitely long time of soul's suffering, the time lapse between becoming SamyagDrsti 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 MithyaDrsti into a SamyagDrsti. Internally, a SamyagDrsti 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 (Sraddhana) 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-Paravartana-Kala (AAPK), after becoming SamyagDrsti for the first time. Technical question (A reader may skip the following question in the first reading.) Here at some places you have qualified SamyagDrsti with the phrase "for the first time'? Does it mean that one can become SamyagDrsti many times? Answer: Yes. If the SamyagDarsana attained is not by the total destruction of Darsana Mohaniya Karma then the SamyagDarsana attained may vanish in the course of time and

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Virtue and Vice (Punya and Papa) the soul may become MithyaDrsti again. Such a soul would regain SamyagDarsana in the course of time. Such an alteration may continue many times till the SamyagDarsana is achieved by the total destruction of Darsana Mohaniya. ratto baMdhadi kammaM muccadi jIvo viraagsNptto| ght futach) AFET AT YOU ||15011 Ratto bandhadi kammam muccadi jivo viragasampatto. Eso jinovadeso tamha kammesu ma rajja. ||150||| rakto badhnAti karma mucyate jIvo virAgasaMprAptaH / 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, Acarya 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). Acarya 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. paramaTTho khalu samao suddho jo kevalI muNI nnaannii| are feat Held Hforunt graifa focodrut 11151|||

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14 Soul Science : Samayasara by Jain Acarya Kundakunda paramaTThamhi du aThido jo kuNadi tavaM vadaM ca dhAredi / taM savvaM bAlatavaM bAlavadaM beMti savvaNhU / / 152 / / vadaNiyamANi dharaMtA sIlANi tahA tavaM ca kuvvNtaa| paramaTThabAhirA je NivvANaM te Na viMdati / / 153 / / paramaTThabAhirA je te aNNANeNa puNNamicchaMti / saMsAragamaNahetuM pi mokkhahetuM ajANatA / / 154 / / Paramattho khalu samao suddho jo kevali muni nani. Tamhi tthida sahave munino pavanti nivvanam. ||151||| Paramatthamhi du athido jo kunadi tavam vadam ca dharedi. Tam savvam balatavam balavadam bemti savvanhu. ||152|| Vadaniyamani dharanta silani taha tavam kuvvanta. Paramatthabahiraje nirvanam te na vindanti || 153|| Paramatthabahira je te annanena punnamicchanti. Samsaragamanahedum pi mokkhahedum ajananta. ||154| paramArthaH khalu samaya: zuddho yaH kevalI munirjJAnI / tasmin sthitA: svabhAve munayaH prApnuvaMti nirvANam / / 151 / / paramArthe tvasthitaH yaH karoti tapo vrataM ca dhArayati / tatsarvaM bAlatapo bAlavrataM bruvanti sarvajJAH / / 152 / / vrataniyamAn dhArayaMta: zIlAni tathA tapazca kurvaMtaH / paramArthabAhyA ye nirvANaM te na viMdati / / 153 / / paramArthabAhyA ye te ajJAnena puNyamicchaMti / saMsAragamanahetumapi mokSahetumajAnaMtaH / / 154 / / In reality, the supreme substance is the soul. [It may also be called as,] Pure, Kevali, Muni, [or] Jnani. 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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Virtue and Vice (Punya and Papa). 15 Those who do not abide in the supreme substance (Paramartha), 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 (Paramartha) 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, Acarya Kundakunda explains that the attainment of liberation is possible by ascetics anchored to the supreme or the Self. The use of 'ascetics' ('Munino' - plural of Muni, used in the second half of the stanza in Prakrta) 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, Acarya Kundakunda first introduced a few words - Samaya', 'pure', 'Kevali' (only consciousness), 'Muni'(one who has nature of existing as a knower or consciousness), Jnani (knower) - as synonyms of the supreme substance (Paramartha). From the commentaries of this scripture written by Acarya Amstacandra and Acarya 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, Acarya 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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16 Soul Science : Samayasara by Jain Acarya Kundakunda (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 Bala 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 Bala 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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Virtue and Vice (Punya and Papa) this ignorance even while practicing penance and vows they long for bondage with the auspicious Karma (Punya). In this stanza, Acarya 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 (Samsara). Acarya 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, Acarya 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 SamyagDrsti person anchored to the supreme substance (soul) does not consider oneself as the owner or doer of such auspicious Karma. Internally, a SamyagDrsti does not long for earning auspicious bondage for getting worldly comforts or heaven. As mentioned in the annotation of stanza 149, internally, a SamyagDrsti 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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18 Soul Science : Samayasara by Jain Acarya Kundakunda SamyagDrsti, it is very likely that there is an increase in the auspicious Karma and a decrease in the inauspicious Karma. Thus actions of a SamyagDrsti 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 Bala Vrata. This means that a person actually in 5th Gunasthana whose vows are not Bala Vrata must be abiding in the soul. But we know that a person in 5th Gunasthana may be a householder. He/she may be involved in trade, business, and various kinds of household activities. How can a householder of 5th Gunasthana 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 Gunasthana has genuine vows and is also a SamyagDrsti. 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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Virtue and Vice (Punya and Papa) 19 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 Gunasthana (or for that matter any SamyagDrsti) realizes and recognizes very well that the residential address of his soul is his eternal soul (Paramartha 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 (MithyaDrsti) 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 MithyaDrsti 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. jIvAdIsaddahaNaM sammattaM tesimadhigamo NANaM / II/IT416 4U GHI 4 HIGHE ||155|| Jivadisaddahanam sammattam tesimadhigamo nanam. Ragadipariharanam caranam eso du mokkhapaho. ||155|| jIvAdizraddhAnaM samyaktvaM teSAmadhigamo jJAnam /

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20 Soul Science: Samayasara by Jain Acarya Kundakunda rAgAdipariharaNaM caraNaM eSastu mokSapathaH ||15511 To believe in the soul-etc. is the right belief (SamyakDarshan), the knowing of them (soul-etc.) is the right knowledge (SamyakJnana), and the elimination of attachment-etc. is the right conduct (SamyakCaritra). These constitute the path of liberation. [155] Annotation In this stanza, Acarya 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 Acarya 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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Virtue and Vice (Punya and Papa) 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 Sraddhana 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 Acarya 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), Acarya 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 (Raga) and aversion (Dvesa) is the right conduct. In stanzas 151-153, it has been narrated that abiding in the eternal soul (Parmartha) 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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] mottUNa NicchayaTuM vavahAreNa vidusA pavaTTaMti / paramaTThamassidANa du jadINa kammakkhao vihio / / 156 || 22 Mottuna nicchayattham vavaharena vidusa pavattanti. Paramatthamassidana du jadina kammakkhao vihio. ||156|| muktvA nizcayArthaM vyavahAreNa vidvAMsaH pravartate / paramArthamAzritAnAM tu yatInAM karmakSayo vihitaH / / 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, 'vavaharena' (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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Virtue and Vice (Punya and Papa) 23 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 (Parmartha). 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 Vyavahara does not lead to the liberation but staying in the Parmartha leads to the liberation. It may be recalled that this stanza is in the chapter on Punya-Papa, and here Acarya Kundakunda wants to alert those seekers who consider the desire of bondage with the auspicious Karma as a good conduct. Vyavahara '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. vatthassa sedabhAvo jaha NAsedi mlmelnnaastto| HTEGTIMITEGOUT ME HE UTGOO ||157||| vatthassa sedabhAvo jaha NAsedi mlmelnnaastto| 3400||ACI TEGOUT TE U alfa Migodi ||158|| vatthassa sedabhAvo jaha NAsedi mlmelnnaastto| fahreddits ou aikai fo Ugod |115911 so savvaNANadarisI kammaraeNa NiyeNAvacchaNNo / HAKHHIQUUT u fagufa Hodal yoo 1116011

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24 Soul Science : Samayasara by Jain Acarya Kundakunda sammattapaDiNibaddhaM micchattaM jiNavarehi parikahiyaM / tassodayeNa jIvo micchAdiTThi tti NAdavvo / / 161 / / NANassa paDiNibaddhaM aNNANaM jiNavarehi parikahiyaM / tassodayeNa jIvo aNNANI hodi NAdavvo / / 162 / / cArittapaDiNibaddhaM kasAyaM jiNavarehi parikahiyaM / tassodayeNa jIvo acaritto hodi NAdavvo / / 163 / / Vatthassa sedabhavo jaha nasedi malamelanasatto. Micchattamalocchannam taha sammattam khu nadavvam. || 157|| Vatthassa sedabhavo jaha nasedi malamelanasatto. Annanamalocchanmam taha nanam hodi nadavvam. || 158|| Vatthassa sedabhavo jaha nasedi malamelanasatto. Kasayamalocchannam taha carittam pi nadavvam. ||159|| So savvananadarisi kammaraena niyenavacchanno. Samsarasamavanno na vijanadi savvado savvam. ||160|| Sammattapadinibaddham micchattam jinavarehi parikahiyam. Tassodayena jivo micchadithi tti nadavvo. ||161|| Nanassa padinibaddham annanam jinavarehi parikahiyam. Tassodayena jivo annani hodi nadavvo. ||162|| Carittapadinibaddham kasayam jinavarehi parikahiyam. Tassodayena jivo acaritto hodi nadavvo. ||163|| vastrasya zvetabhAvo yathA nazyati malamelanAsaktaH / mithyAtvamalAvacchannaM tathA samyaktvaM khalu jJAtavyam / / 157 / / vastrasya zvetabhAvo yathA nazyati malamelanAsaktaH / ajJAnamalAvacchannaM tathA jJAnaM bhavati jJAtavyam / / 158 / / vastrasya zvetabhAvo yathA nazyati malamelanAsaktaH / kaSAyamalAvacchannaM tathA cAritramapi jJAtavyam / / 159 / / sa sarvajJAnadarzI karmarajasA nijenaavcchnnH| saMsArasamApanno na vijAnAti sarvataH sarvam / / 160 / / samyaktvapratinibaddhaM mithyAtvaM jinavaraiH parikathitam /

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Virtue and Vice (Punya and Papa) 25 tasyodayena jIvo mithyAdRSTiriti jJAtavya: / / 161|| jJAnasya pratinibaddhaM ajJAnaM jinavaraiH parikathitam / tasyodayena jIvo'jJAnI bhavati jJAtavyaH / / 162 / / cAritrapratinibaddhaH kaSAyo jinavaraiH parikathitaH / tasyodayena jIvo'cAritro bhavati jJAtavyaH / / 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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Soul Science : Samayasara by Jain Acarya Kundakunda Acarya Kundakunda in these stanzas, it may be helpful to consider the Karma responsible for the wrong belief (Mithyatva), Karma responsible for the lack of knowledge, and Kasaya Karma responsible for the lack of true conduct. With such consideration, Acarya 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 Mithyatva Karma, the following points are worth noting: (a) Due to bondage with Mithyatva Karma, the right belief (SamyagDarsana) remains absent, just as the whiteness of a piece of cloth is absent by its attachment with dirt. [Stanza 157] (b) The bondage of Mithyatva Karma blocks the manifestation of the right belief. [Stanza 161] (c) Due to fruition (Udaya) of Mithyatva Karma, Jiva (soul) becomes MithyaDisti. [Stanza 161] (d) For the manifestation of SamyagDarsana the fruition of any Karma is not a requirement. Samyaktava is inherent with soul in absence of Mithyatva 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 Jnana (knowledge), just as a piece of cloth lacks its whiteness by its attachment with dirt. [Stanza 158]

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Virtue and Vice (Punya and Papa) 27 (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, Jiva (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 Kasaya Karma, the following points are worth noting: (a) Due to bondage with Kasaya 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 Kasaya Karma blocks the true conduct (perfect bliss) of soul. [Stanza 163] (c) Due to fruition (Udaya) of Kasaya Karma, Jiva (soul) becomes Acaritravana (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 Kasaya Karma. [Stanzas 159, 160, 163] (6) In these last seven stanzas of this chapter on virture and vice, Acarya 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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28 Soul Science : Samayasara by Jain Acarya Kundakunda Atmakhyati, Acarya Amitacandra 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 Karmika dust. Is it right? Answer: No, it is not possible. A soul free from any Karmika dust is a Siddha (see Appendix-2). Without wrong belief, ignorance, and inclination of attachment and aversion (Kasaya), there cannot be any new Karmika bonding. A pure soul (Siddha) always continues to be pure. Therefore, if a soul is associated with Karmika dust at present, then for that soul one can say that it was never free from Karmika dust in the past; and if a soul is free from Karmika 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-Karmika dust. Does it mean that Karmika 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 Karmika 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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Virtue and Vice (Punya and Papa) 29 question, it may also be kept in mind that the soul which is bonded at present was never free from the Karmika 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 Jiva (see stanza 84) from the relative point of view. As stated by Acarya 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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Influx of Karma (Asrava) micchattaM aviramaNaM kasAyajogA ya saNNasaNNA du| GEE ona ata 37000 TRUTHT 1116411 Micchattam aviramanam kasayajoga ya sannasanna du. Bahuvihabheya jive tasseva anannaparinama. ||164|| mithyAtvamaviramaNaM kaSAyayogau ca saMjJAsaMjJAstu / aefattar vita 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 (Mithyatva), vowlessness (Avirati), soul-soiling-passions (Kasaya), 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 Sajna and Asajna. Sajna refers to the distortions (Vikara) of soul. Asajna refers to the distortions of matter (Pudgala) in the form of Karmika dust that comes into fruition at the moment under consideration. (iii) Sajna type is to be considered as dispositions (Bhava) of soul only. (iv) There are many kinds of distortions of soul.

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Influx of Karma (Asrava). 31 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 Karmika dust. The wrong belief (Mithyatva) 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 Bhava-Karma and Dravya-Karma given in the annotations of stanzas 19 and 51, and in Appendix-1 may also be helpful. One may relate Sajna kind to Bhava-Karma and Asajna kind to Dravya-Karma. In this chapter on Asrava, Acarya Kundakunda describes the salient aspects of Asrava 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 (SamyagDarsana). In the previous chapters, Acarya 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 Karmika bonding, ineffectiveness of the bonded Karma for some duration known as Karmika-waiting-duration (Abadha Kala), 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 (Raga), aversion (Dvesa), and Pratyaya (Mithyatva, Avirati, Kasaya, 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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 Dvesa 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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Influx of Karma (Asrava) 33 Whether the wrong belief or Kasaya-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 Atmakhyati, Acarya Amstacandra has used the word "Cidabhasa' for such distortions of soul (Sajna Asrava). The literal meaning of 'Cidabhasa': '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 Cidabhasa is as follows: These Raga or Dvesa 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. NANAvaraNAdIyassa te du kammassa kAraNaM hoMti / afe fa alfa a J TIGHCHICO 11165|| Nanavaranadiyassa te du kammassa karanam Homti. Tesim pi hodi jivo ya ragadosadibhavakaro. ||165|| jJAnAvaraNAdyasya te tu karmaNaH kAraNaM bhvNti| aanufa wafa faza manifeHTah: 1116511 These (distortions of matter) become the [instrumental] cause for the [inflow and bonding of the Karmika dust corresponding to] Jnanavaraniya 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 Atmakhyati, Acarya Amrtacandra

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4 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Asajna 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. (Sajna Asrava) an ignorant soul becomes the instrumental cause for letting those Asajna kind of Pratyaya become the instrumental cause for the inflow and bonding of new Karma such as Jnanavaraniya Karma. In simple words, an ignorant living being considers oneself as the doer of dispositions of liking, disliking, and other emotions. This is Sajna Asrava. Again in simple words, Asajna kind of Pratyaya means the actions of matter related to the physical body. Asajna kind of Pratyaya become the instrumental cause for the inflow and bonding of new Karma, and in becoming the Asajna kind of Pratyaya as the instrumental cause, the Sajna Asrava becomes the instrumental cause. Technical details: In Atmakhyati, Acarya Amrtacandra has described the Asajna kind of Pratyaya as Asrava. He also mentions that Raga-DvesaMoha associated with an ignorant being are Asrava in more rigorous sense. For the inflow of the new Karmika particles towards soul, Acarya Amotacandra uses the word 'Asravana'. It may be noted that the word 'Asravana' used in this sense in this stanza in Atmakhyati is also commonly known as Asrava in the literature.

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Influx of Karma (Asrava) 35 Natthi du AsavabaMdho sammAdiTThissa aasvnniroho| Hd Yoafutales Jig Ha | 1166|| Natthi du asavabandho sammaditthissa asavaniroho. Sante puvvanibaddhe janadi so te abandhanto. ||166|| nAsti tvAsavabandhaH smygdRsstteraasrvnirodhH|| 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 SamyagDrsti 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 SamyagDrsti 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 Dusti? Answer: According to this stanza, when a Jiva 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 Jiva does not become the doer of any new Karmika bonding. Even a householder SamyagDrsti 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 SamyagDrsti is free from any new Karmika bonding?

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36 Soul Science : Samayasara by Jain Acarya Kundakunda Answer: A SamyagDrsti 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 'Karmika-Bank' keeps account of each and every soul, but does not open any account in the name of any non-soul (Note: The Karmika-Bank does not exist. It is just a model. The Karmika-Bank-account-model is being assumed here simply to convey the concept). In other words, the 'Karmika-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 SamyagDrsti 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 SamyagDrsti 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 SamyagDisti. The amount of bonding, duration of bonding, and intensity of bonding of the bonded Karma of a SamyagDrsti is, however, much less as compared to that of a MithyaDrsti. The difference between the

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Influx of Karma (Asrava) 37 bonding of a SamyagDrsti and a MithyaDrsti is so large that the bonding of a SamyagDrsti can be called as negligible as compared to that of a MithyaDrsti. The logic behind such small bonding would be discussed in stanzas 171 and 172. bhAvo rAgAdijudo jIveNa kado du baMdhago bhnnido| rufafanucchi 3GEM GUT Uaf 11167||| Bhavo ragadijudo jivena kado du bandhago bhanido. Ragadivippamukko abandhago janago navari. ||167|| bhAvo rAgAdiyuto jIvena kRtastu baMdhako bhaNitaH / 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 MithyaDrsti and the next half pertains to an enlightened being (SamyagDrsti). 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 MithyaDrsti 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 'Karmika-Bank' keeps account of each and every soul, but does not open any account in the name of any non-soul. The 'KarmikaBank' 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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 (Bhava) of identifying the Self with the physical body and mind is an erroneous act of the soul. The Bhava 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 Jiva, the Jiva is bonded by the new Karma. pakke phalamhi paDie jaha Na phalaM bajjhae puNo viMTe / jIvassa kammabhAve paDie Na puNodayamuvedi / / 168 / / Pakke phalamhi padie jaha na phalam bajjhae puno vimte. Jivassa kammabhave padie na punodayamuvedi. ||168|| 38 pakve phale patite yathA na phalaM badhyate punarvRntaiH / jIvasya karmabhAve patite na punarudayamupaiti / / 168 / / Just as a ripened fruit fallen from the tree does not get attached again with the tree, in the same way, the ripened KarmaBhava 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. Acarya 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. Acarya Amrtacandra brings out deeper insight from this stanza in Atmakhyati. The word 'Kammabhave' used in this stanza by Acarya Kundakunda means the KarmaBhava or the Bhava of considering the Self as the doer of actions of physical body and others. In other words, Karma-Bhava means MithyaDrsti-Bhava or wrong belief. Therefore, while discussing this stanza, Acarya Amrtacandra explains that after the detachment

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Influx of Karma (Asrava) 39 (shedding) of Karma-Bhava from the soul the Unana-Bhava are manifested. By Jnana-Bhava 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 Jiva is not bonded again by Karma-Bhava. [In the language of Karananuyoga, this applies to KsayikaSamyagDrsti who does not become MithyaDrsti again.] puDhavIpiMDasamANA puvvaNibaddhA du paccayA tss| o u g a Asl Hol fa unfort 11169||| Pudhavipimdasamana puvvaaibaddha du paccaya tassa. Kammasarirena du te baddha savve vi nanissa. ||169|| pRthvIpiMDasamAnAH pUrvanibaddhAstu pratyayAstasya / HARTMUT asla hasta gifts: 11169|| To an enlightened being all the previously bonded Karma (Pratyaya) assembled as Karmika body are like a clod of clay. [169] Annotation Let us consider a person who has just become a SamyagDrsti (enlightened). Immediately after becoming enlightened, the shedding of all the previously bonded Karmika dust does not take place. The soul remains associated with the previously bonded Karmika dust corresponding to four or lesser than four types of Pratyaya. For example, with a Upasama SamyagDrsti 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 Karmika dust related with Pratyaya does not have any effect on an enlightened soul. In other words, one can say that the material Karmika Pratyaya associated with a

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Soul Science: Samayasara by Jain Acarya Kundakunda SamyagDrsti (enlightened) are ineffective just like a clod of clay. cauviha aNeyabheyaM baMdhate NANadaMsaNaguNehiM / samae samae jamhA teNa abaMdho ti NANI du / / 170 / / jamhA du jahaNNAdo NANaguNAdo puNo vi pariNamadi / aNNattaM NANaguNo teNa du so baMdhago bhaNido / / 171 / / daMsaNaNANacarittaM jaM pariNamade jahaNNabhAveNa / NANI te du bajjhadi poggalakammeNa viviheNa / / 172 || 40 Cauviha aneyabheyam bandhante nanadamsanagunehim. Samae samae jamha tena abandho ti nani du. || 170|| Jamha du jahannado nanagunado puno vi parinamadi. Annattam nanaguno tena du so bandhago bhanido. || 171 || Damsanananacarittam jam parinamade jahannabhavena. Nani tena du bajjhadi poggalakammena vivihena. || 772|| caturvidhA anekabhedaM badhnaMti jJAnadarzanaguNAbhyAm / samaye samaye yasmAt tenAbaMdha iti jJAnI tu / 11701 yasmAttu jaghanyAt jJAnaguNAt punarapi pariNamate / anyatvaM jJAnaguNaH tena tu sa baMdhako bhaNita: / / 171 / / darzanajJAnacAritraM yatpariNamate jaghanyabhAvena / jJAnI tena tu badhyate pudgalakarmaNA vividhena ||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 (Jnana) and perception (Darsana) 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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Influx of Karma (Asrava) 41 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 "Karmika Bank account'. Technically, stanza 171 reveals that even by such disturbance in the soul the Karmika bonding takes place. As explained earlier, in case of an enlightened being (SamyagDrsti) the magnitude of duration (Sthiti) and intensity (Anubhaga) of such bonding is much less as compared to that of a spiritually ignorant (MithyaDisti). 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 Karmika 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 Karmika 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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42 Soul Science: Samayasara by Jain Acarya Kundakunda (i) One may think of smallness of the new bonding of an enlightened being (SamyagDrsti) as compared to the bonding that happens to a spiritually ignorant being (MithyaDrsti) with the fruition (Udaya) of four Pratyaya. It may be recalled that an enlightened being does not have fruition of Mithyatva Pratyaya. Thus an enlightened being has fruition of three or lesser than three types of Pratyaya. In case of an enlightened householder in 4th Gunasthana involved in various worldly activities, the bonding of various kinds of Karma Prakrti (43 Karma Prakrti) does not take place and the bonding of various kinds of Karma Prakrti (77 Karma Prakrti) 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 Tatparyavrtti). 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 (Dvesa) 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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Influx of Karma (Asrava) 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. savve puvvaNibaddhA du paccayA atthi sammadiTThissa / uvaogappA ogaM baMdhate kammabhAveNa || 173 || ho NiruvabhojjA taha baMdhadi jaha havaMti uvabhojjA / sattaTThavihA bhUdA NANAvaraNAdibhAvehiM / / 174 / / saMtA duNiruvabhojjA bAlA itthI jaheha purisassa / baMdhadi te uvabhojje taruNI itthI jaha Narassa / / 175 / / edeNa kAraNeNa du sammAdiTThI abaMdhago bhaNido / AsavabhAvAbhAve Na paccayA baMdhagA bhaNidA / / 176 / / Savve puvvanibaddha du paccaya atthi sammaditthissa. Uvaogappaogam bandhante kammabhavena. ||173|| Hodina niruvabhojja taha bandhadi jaha havanti uvabhojja. Sattatthaviha bhuda nanavaranadibhavehim. ||174|| Santa du niruvabhojja bala itthi jaheha purisassa. Bandhadi te uvabhojje taruni itthi jaha narassa. || 175 || Edena karanena du sammaditthi abandhago bhanido. asavabhavabhave na paccaya bandhaga bhanida. || 176|| sarve pUrvanibaddhAstu pratyayAH saMti samyagdRSTeH / 43 upayogaprAyogyaM badhnaMti karmabhAvena ||173 / / bhUtvA nirupabhogyAni tathA badhnAti yathA bhavaMtyupabhogyAni / saptASTavidhAni bhUtAni jJAnAvaraNAdibhAvaiH / / 174 / / saMti tu nirupabhogyAni bAlA strI yatheha puruSasya / badhnAti tAni upabhogyAni taruNI strI yathA narasya / / 175 / / etena kAraNena tu samyagdRSTirabaMdhako bhaNitaH / AsravabhAvAbhAve na pratyayA baMdhakA bhaNitAH / / 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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44 Soul Science : Samayasara by Jain Acarya Kundakunda bonding [on their fruition]. [But] the bonding happens in accordance with the Karma Bhava 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 Jnanavaraniya 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 Bhava (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 Karmika bonding the following points are to be considered: (a) Existence of the previously bonded Karma, (b) Fruition of the Karma, and (C) Asrava Bhava or Karma Bhava. The existing previously bonded Karmika dust leads to new bonding only when it comes in fruition and the Jiva at that moment of fruition has Asrava Bhava. This point is being explained by Acarya 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 Acarya Kundakunda to clarify the point.) Acarya 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 Karmika bonding if the soul does not have Asrava Bhava. In stanza 174, Acarya 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 Bhava bonding takes place, and without Asrava Bhava there cannot be Karmika bonding. Acarya Kundakunda then states in stanza 176 that in view of the above mentioned facts, a SamyagDrsti cannot be called as doer of new bonding because he does not have Asrava Bhava. One can also say that in absence of Asrava Bhava of the SamyagDrsti, the Pratyaya responsible for bringing the external circumstances at that moment do not lead to any bonding. Question: What do we mean by Asrava Bhava? Answer: The Bhava of a Jiva responsible for the bonding are known as Asrava Bhava. Moha, Raga, and Dvesa are Asrava Bhava. 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 Raga, and to consider others as harmful to the soul is Dvesa. We shall discuss about Raga and Dvesa in more detail in the next stanza (stanza 177). Raga and Dvesa 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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46 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Kasaya 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 Abadha time or Abadha Kala, and (ii) the time when the final installment is released. It is known as Sthiti." Technically, in short, Abadha time or Abadha Kala 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 Abadha time. rAgo doso moho ya AsavA Natthi smmditttthiss| GEET 34THaydu faune ac u yolun aifa 1117711 hedU caduvviyappo aTThaviyappassa kAraNaM bhaNidaM / af fo I TCT afheid u dosifa 11178||| Rago doso moho ya asava natthi sammaditthissa. Tamha asavabhavena vina heduna paccaya homti. ||177|| Hedu caduvviyappo atthaviyappassa karanam bhanidam.

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Influx of Karma (Asrava). 47 Tesim pi ya ragadi tesimabhave na bajjhanti. ||178|| rAgo dveSo mohazca AsravA na saMti smygdRsstteH| Glaidh fahr dat h et afat 1117711 hetuzcaturvikalpa: aSTavikalpasya kAraNaM bhaNitam / 949 TIGURITYTO 7 qezid 1117811 A SamyagDrsti does not possess inclination for attachment (Raga), aversion (Dvesa), and delusion (Moha). Therefore, without these Asrava Bhava 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 Raga-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 (Raga), aversion (Dvesa), and delusion (Moha) are Asrava Bhava. (ii) An enlightened person (SamyagDrsti) realizes that he is not the owner or doer of these Asrava Bhava. (iii) Four Pratyaya, as described in stanza 164, are considered as the cause of new bonding of Karma. Asrava Bhava is essential for the new Karmika bonding. In absence of Asrava Bhava there cannot be any new Karmika bonding to a SamyagDrsti. Question: Let us consider a householder SamyagDrsti in fourth Gunasthana. He may be engaged in trade, business, service, military job, or some other occupation. How can he/she do such worldly jobs without Asrava Bhava? Is it possible to protect one's family, property, and job without any liking (Raga) and disliking (Dvesa)? Answer: Let us consider an example. We know that the President

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48 Soul Science : Samayasara by Jain Acarya Kundakunda 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 SamyagDisti gets involved with worldly tasks as a person while recognizing the presence of soul and identifying oneself with the soul. A SamyagDrsti 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 SamyagDrsti 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 SamyagDrsti 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 (Raga) for the official profit and progress, and disliking (Dvesa) for the official loss and deterioration are not owned by the honest President as a person. Similarly, liking (Raga) for the personal profit and progress, and disliking (Dvesa) for the personal loss and deterioration belonging to the person are not owned by a SamyagDrsti as a soul. This describes the absence of Raga and Dvesa of a SamyagDrsti while doing the worldly tasks as a person. In this regard, it is important to note that as a person a SamyagDrsti 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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Influx of Karma (Asrava) 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 SamyagDrsti. 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 SamyagDrsti in fourth Gunasthana is free from any new bonding then why do Tirthamkara preach us to adopt additional restrictions and renunciation to progress beyond 4th Gunasthana. Answer: (i) As stated earlier in stanzas 171 and 172, a SamyagDrsti in fourth Gunasthana 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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50 Soul Science : Samayasara by Jain Acarya Kundakunda 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 SamyagDisti of 4th Gunasthana.) 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 Gunasthana. As compared to the state of 4th Gunasthana, in this higher state there is peace of higher kind. After attainment of 4th Gunasthana 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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Influx of Karma (Asrava) 51 path, the spiritual journey does not require burdening efforts (see Atmakhyati 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 SamyagDrsti is free from Asrava Bhava and free from the new bonding then what is the spiritual difference, in the technical language of scriptures, between a householder SamyagDrsti 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 SamyagDrsti in 4th Gunasthana and 6th Gunasthana. (ii) As discussed in the answer of the previous question, a person in 6th and 7th Gunasthana (one who is a SamyagDrsti and has also renounced the world experiences a higher degree of peace as compared to that experienced by a householder SamyagDrsti. (iii) Raga and Dvesa are due to Kasaya. Kasaya are of four types: anger, ego, deceit, and greed. Each type of Kasaya is of four kinds: Anantanubandhi, Apratyakhyana, Pratyakhyana, and Samjvalana. Thus in a simple language one can say that there are four kinds of Raga and Dvesa. These are:

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52 Soul Science : Samayasara by Jain Acarya Kundakunda Anantanubandhi Raga/Dvesa, Apratyakhyana Raga/Dvesa, Pratyakhyana Raga/Dvesa, and Samjvalana Raga/Dvesa. A SamyagDisti person in 4th Gunasthana does not have Anantanubandhi Raga/Dvesa but he remains associated with other three kinds. The new bonding in case of a SamyagDrsti is very small due to absence of Anantanubandhi Raga/Dvesa, but the same is not zero due to the association of these three types of Raga/Dvesa. Due to the presence of Apratyakhyana Raga/Dvesa one cannot take vows of a high class disciplined householder. A SamyagDrsti householder in 5th Gunasthana does not have Anantanubandhi Raga/Dvesa and Apratyakhyana Raga/Dvesa. Due to the absence of Apratyakhyana Riga/Dvesa, the level of purity of such person is higher and the new Karmika bonding is lesser than that of a SamyagDrsti in 4th Gunasthana. Further, due to the presence of Pratyakhyana Raga/Dvesa one cannot renounce all the worldly possessions. A SamyagDrsti in monkhood in 6th and 7th Gunasthana does not have Anantanubandhi Raga/Dvesa, Apratyakhyana Raga/Dvesa, and Pratyakhyana Raga/Dvesa. Due to the absence of these three kinds of Raga/Dvesa, the level of purity of such person is higher and the new Karmika bonding is lesser than that of a SamyagDrsti in 5th Gunasthana. Further, due to the presence of Samjvalana Raga/Dvesa the new bonding is not perfectly zero. (These technical details have also been described by Acarya Jayasena in Tatparyavrtti in connection with these stanzas.) jaha puriseNAhAro gahido pariNamadi so anneyvihN| HHHrefaciet ha 3GPITHET 1117911 taha NANissa du puvvaM je baddhA paccayA bahuviyappaM /

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Influx of Karma (Asrava). 53 dusid ohte a upraRolla a ia 1118011 Jaha purisenaharo gahido parinamadi so aneyaviham. Mamsavasaruhiradi bhave udarggisaojutto. ||179| Taha nanissa du puvvam je baddha paccaya bahuviyappam. Bajjhante kammam te nayaparihina du te jiva. ||180||| yathA puruSeNAhAro gRhItaH pariNamati so'nekavidham / Hihat FRICHI HA UGUHT: 1117911 tathA jJAninastu pUrvaM ye baddhAH pratyayA bahuvikalpam / aufa auf a terature a 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 Jnani 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 SamyagDarsana is also called as an attainment of enlightenment; and a person with SamyagDarsana is called a SamyagDrsti or a Jnani or an enlightened person. (ii) All persons in the fourth or higher Gunasthana are SamyagDrsti or enlightened or Jnani persons. (iii) SamyagDarsana is of three types: (i) Upasama

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54 Soul Science : Samayasara by Jain Acarya Kundakunda SamyagDarsana: Enlightenment with total suppression of belief-deluding Karma or spiritual-ignorance-Karma (Darsana Mohaniya Karma), (ii) Ksayopasamika SamyagDarsana: Enlightenment with some traces of insignificant spiritual ignorance and without total destruction of spiritual-ignorance-Karma, and (iii) Ksayika SamyagDarsana: 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 Upasama SamyagDarsana or Ksayopasamika Samyag Darsana may become a MithyaDisti again. Stanza 180 cautions to avoid such conversion of SamyagDarsana into MithyaDarsana 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 MithyaDrsti). 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 Acarya Kundakunda highlights one characteristic that an enlightened being (Jnani) 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, Acarya Amotacandra 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) uvaoge uvaogo kohAdisu Natthi ko vi uvogo| koho kohe ceva hi uvaoge Natthi khalu koho / / 181 / / aTThaviyappe kamme Nokamme cAvi Natthi uvogo| uvaogamhi ya kammaM NokammaM cAvi No asthi / / 182 / / evaM du avivarIdaM NANaM jaiyA du hodi jiivss| taiyA Na kiMci kuvvadi bhAvaM uvaogasuddhappA / / 183 / / Uvaoge uvaogo kohadisu natthi ko vi uvaogo. Koho kohe ceva hi uvaoge natthi khalu koho. ||181|| Athaviyappe kamme nokamme cavi natthi uvaogo. Uvaogamhi ya kammam nokammam cavi no atthi. || 182|| Edam du avivaridam nanam jaiya du hodi jivassa. Taiya na kinci kuvvadi bhavam uvaogasuddhappa. ||183|| upayoge upayoga: krodhAdiSu nAsti ko'pyupyogH| krodhaH krodhe caiva hi upayoge nAsti khalu krodhaH / / 181 / / aSTavikalpe karmaNi nokarmaNi cApi nAstyupayogaH / upayoge ca karma nokarma cApi no asti / / 182 / / etattvaviparItaM jJAnaM yadA tu bhavati jIvasya / tadA na kiMcitkaroti bhAvamupayogazuddhAtmA / / 183 / /

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56 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Jiva, 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 (SamyagDarsana). 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 Jiva; and anger, etc. find placement with Asrava. 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-Vijnana or the science-of-separation or the science-of-distinction or the science of differentiation.

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Stoppage of influx of Karma (Samvara) Samvara is not possible without the science-of-separation (BhedaVijnana). Therefore, Acarya Kundakunda provides the description of Samvara from the real point of view by highlighting the science-of-separation (Bheda-Vijnana) 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 Karmika 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. Acarya 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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58 Soul Science: Samayasara by Jain Acarya Kundakunda one can say that he is an enlightened person or Jnani or SamyagDrsti. 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 Bhava) are also to be included with the word 'anger' in understanding these stanzas. Question: Does it mean that a SamyagDrsti does not have any desire of eating food? Does it mean that a SamyagDrsti does not eat food? Does it mean that a SamyagDrsti 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 SamyagDrsti sees differently. He visualizes the separateness of the soul and physical body even though both occupy the same space (Lokakasa Pradesa). 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-Vijnana) that reveals the separateness of his soul from emotions as well as physical body. As mentioned earlier, a SamyagDrsti 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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Stoppage of influx of Karma (Samvara) confusion, discussion presented in stanzas 126-127 and 167 is worth noting. There it has been discussed that a MithyaDisti becomes owner and doer of Bhava Karma, therefore, he acquires the new Karmika 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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Soul Science : Samayasara by Jain Acarya Kundakunda 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). jaha kaNayamaggitaviyaM pi kaNayabhAvaM Na taM priccydi| TE HTG afaci u gale VI GUIDOTTI 111841 evaM jANadi NANI aNNANI muNadi raagmevaadN| aNNANatamocchaNNo AdasahAvaM ayANato / / 185 / / Jaha kanayamaggitaviyam pi kanayabhavam na tam pariccayadi. Taha kammodayatavido na jahadi nani du nanittam. ||184|| Evam janadi nani annani munadi ragamevadam. Annanatamocchanno adasahavam ayananto. ||185||| yathA kanakamagnitaptamapi kanakabhAvaM na taM parityajati / 7911 HTCYCH a Elfa Hit SIA 111841 evaM jAnAti jJAnI ajJAnI manute rAgamevAtmAnam / 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 (Raga) as soul because he does not know soul's nature. [185]

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Stoppage of influx of Karma (Samvara) Annotation Here Acarya 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, Acarya 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. Acarya 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. suddhaM tu viyANaMto suddhaM cevappayaM lahadi jiivo| GUCE 374 374 shquy ||186||| Suddham tu viyananto suddham cevappayam lahadi jivo. Jananto du asuddham asuddhamevappayam lahadi. ||186|| zuddhaM tu vijAnan zuddhaM caivAtmAnaM labhate jIvaH / GHESI CHTIGHAICHI CHA 11186||

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Soul Science: Samayasara by Jain Acarya Kundakunda By knowing the pure nature [of the soul], a Jiva attains the pure soul. By knowing that the soul is impure, a Jiva attains only impure soul. [186] 62 Annotation In the first half of this stanza Acarya 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 Karmika dust takes place. With the continuance of such decrease, soon such soul becomes free from Karmika 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 Acarya Amrtacandra in Atmakhyati in the opening statement related with this stanza 186. In this statement, Acarya Amrtacandra points out that for Samvara, the realization of

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Stoppage of influx of Karma (Samvara) the soul as pure is necessary. We would come across such emphasis in other stanzas also. For example, in stanzas 201-202 Acarya Kundakunda reveals that acceptance of even an iota of inclination of attachment (Raga) as the soul keeps one away from becoming enlightened. appANamappaNA ruMdhiUNa dopuNNapAvajogesu / dasaNaNANamhi Thido icchAvirado ya aNNamhi / / 187 / / jo savvasaMgamukko jhAyadi appANamappaNo appaa| Na vi kammaM NokammaM cedA ciMtedi eyattaM / / 188 / / appANaM jhAyaMto daMsaNaNANamao annnnnnmo| lahadi acireNa appANameva so kammapavimukkaM / / 189 / / Appanamappana rumdhiuna dopunnapavajogesu. Damsanananamhi thido icchavirado ya annamhi. ||187|| Jo savvasangamukko jhayadi appanamappano appa. Navi kammam nokammam ceda cintedi eyattam. || 188|| Appanam jhayanto damsanananamao ananmamao. Lahadi acirena appanameva so kammapavimukkam. ||189||| AtmAnamAtmanA rundhvA dvipuNyapApayogayoH / darzanajJAne sthitaH icchAviratazcAnyasmin / / 187 / / yaH sarvasaMgamukto dhyaaytyaatmaanmaatmnaatmaa| nApi karma nokarma cetayitA ciMtayatyekatvam / / 188 / / AtmAnaM dhyAyan darzanajJAnamayo'nanyamayaH / labhate'cireNAtmAnameva sa karmapravimuktam / / 189 / / By one's own soul, one who keeps one's soul away from acts of virtue (Punya) and vice (Papa); 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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Soul Science : Samayasara by Jain Acarya Kundakunda 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 Karmika bonding. Samvara starts with the realization of the science-of-separation between the soul and non-souls (emotions, Karmika 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. Acarya 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. tesiM hedU bhaNidA ajjhavasANANi savvadarisIhiM / micchattaM aNNANaM avirayabhAvo ya jogo ya / / 190 / / heduabhAve NiyamA jAyadi NANissa aasvnniroho|| AsavabhAveNa viNA jAyadi kammassa vi nniroho||191|| kammassAbhAveNa ya NokammANaM pi jAyadi Niroho / UN CHARORATI HARPUREUT ETRE 1119211 Tesim hedu bhanida ajjhavasanani savvadarisihim. Micchattam annanam avirayabhavo ya jogo ya. ||190|| Heduabhave niyama jayadi nanissa asavaniroho. Asavabhavena vina jayadi kammasa vi niroho. ||191|| Kammassabhavena ya nokammanam pi jayadi niroho.

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Stoppage of influx of Karma (Samvara) 65 Nokammanirohena ya samsaranirohanam hodi. ||192|| teSAM hetavo bhaNitA adhyavasAnAni sarvadarzibhiH / fuezahshufaaHrana UTHIRE |19011 hetvabhAve niyamAjjAyate jJAnina aasrvnirodhH| 34THaylda fahr fred adfunt sfa ALTE: 1119111 karmaNo'bhAvena ca nokarmaNAmapi jAyate nirodhaH / ehfATT E HARATH Hafat 1119211 Adhyavasana - false belief (Mithyatva), spiritual ignorance (Ajnana), lack of self restraint (Avirati), and mental-physical-vocal activities (Yoga) - have been described by omniscient lords as the source of them (psychic-Karmika influx). [190] As a rule, the absence of these in a Jnani leads to the blockage of psychic-Karmika influx (Asrava Bhava), and the absence of Asrava Bhava leads to the blockage of material-Karmika influx [191]. The absence of material-Karmika 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 Acarya 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 Adhyavasana one can achieve the liberation. False belief (Mithyatva), spiritual ignorance (Ajnana), lack of self restraint (Avirati), and mental-physical-vocal activities (Yoga), all these are Adhyavasana. These are different and separate from the eternal soul stuff (Dravya). This realization is called the realization of the science-of-separation (Bheda-Vijnana). While explaining these stanzas, Acarya Amotacandra in Atmakhyati

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66 Soul Science : Samayasara by Jain Acarya Kundakunda writes that the realization of the Self through the realization of the science-of-separation leads to the absence of Adhyavasana. Further, through stanzas 191 and 192 we learn that the absence of these leads to the blockage of Asrava Bhava inclination of attachment, inclination of aversion, and delusion about Self and others); without Asrava Bhava there cannot be Karmika bonding; and without Karmika bonding there cannot be any physical body that becomes the source of worldly suffering (pain and pleasure). Since the science-of-separation (Bheda-Vijnana) described in the first six stanzas in this chapter is the key of Samvara, this chapter on Samvara has been concluded by Acarya Amstacandra in Atmakhyati by Kalasa 131 and 132 with an emphasis on the importance of the science-of-separation. In Kalasa 131, Acarya Amstacandra very nicely summarizes the significance of the science-of-separation (Bheda-Vijnana):- 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 (Nirjara) uvabhogamiMdiyehiM davvANamacedaNANamidarANaM / jaM kuNadi sammadiTThI taM savvaM NijjaraNimittaM / / 193 / / Uvabhogamindiyehim davvanamacedananamidaranam. Jam kunadi sammaditthi tam savvam nijjaranimittam. ||193||| upabhogamiMdriyaiH dravyANAmacetanAnAmitareSAm / pela yeyice: 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 (Nirjara). [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 MithyaDrsti or SamyagDrsti. However, while experiencing the Karmika fruition a MithyaDrsti realizes oneself as the owner and doer of that experience. Therefore, a MithyaDrsti 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 MithyaDrsti. But as explained in stanzas 71, 166, 176, etc., an enlightened being (SamyagDrsti) does not

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Soul Science : Samayasara by Jain Acarya Kundakunda become owner or doer of any experience associated with mind and body, therefore, he does not attract new Karmika bonding. Thus, in case of a SamyagDrsti, Karma which come in fruition at every moment get detached after delivering the fruits, and the new Karmika 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 (SamyagDrsti) there is shedding of Karma or decrease in the stock of the bonded Karma or Nirjara at every moment even while he/she experiences association of animate or inanimate objects through the senses as per Karmika fruition. davve uvabhuMjate NiyamA jAyadi suhaM va dukkhaM vaa| di Yagraufauoi aale 379 foroute wife 1119411 Davve uvabhunjante siyama jayadi suham va dukkham va. Tam suhadukkhamudinnam vedadi adha nijjaram jadi. ||194||| dravye upabhujyamAne niyamAjjAyate sukhaM vA duHkhaM vaa| Trycy:Cyclui aced 379 Asti ufa 1119411 As per [Karmika] 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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Shedding of Karma (Nirjara) 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-Nirjara) whereas this stanza focuses on the shedding of Karmika thoughts and feelings, i.e., Bhava-Nirjara. This stanza applies to all worldly beings whether MithyaDrsti or SamyagDrsti. However, in view of the previous stanza and the following six stanzas it may be added that in case of an enlightened being (SamyagDrsti), at every moment, the shedding of the Karma takes place after their fruition without new bonding. jaha visamuvabhuMjato vejjo puriso Na maraNamuvayAdi / HEIGT CE sifa una dusa un |119511 jaha majja pibamANo aradIbhAveNa majjadi Na puriso| davvuvabhoge arado NANI vi Na bajjhadi taheva / / 196 / / Jaha visamuvabhunjanto vejjo puriso na maranamuvayadi. Poggalakammassudayam taha bhunjadi neva bajjhade nani. ||195||| Jaha majjam pibamano aradibhavena majjadi na puriso. Davvuvabhoge arado nani vi na bajjhadi taheva. ||196|| yathA viSamupabhuMjAno vaidyaH puruSo na maraNamupayAti / yould4u sai aerat ta and Fift 1119511 yathA madyaM piban aratibhAvena mAdyati na puruSaH / 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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70 Soul Science : Samayasara by Jain Acarya Kundakunda point described in stanza 193. Acarya 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 (SamyagDrsti) does not get bonded with the new Karmika 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. Acarya 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 Acarya 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 Karmika bonding even while consuming or experiencing the fruits of the previously bonded Karma. Who are such special ones? As discussed earlier, Acarya Kundakunda says that enlightened beings (SamyagDrsti or Jnani) have such special characteristics. sevaMto vi Na sevadi asevamANo vi sevago koii| TRYGT *fa un PRUT fer hafa 1119711 Sevanto vi na sevadi asevamano vi sevago koi. Pagaranacettha kassa vi na ya payarano tti so hodi. ||197||| sevamAno'pi na sevate asevamAno'pi sevakaH kazcit /

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Shedding of Karma (Nirjara) 71 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 Acarya 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 (SamyagDrsti) 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 MithyaDrsti also has the soul of the same nature. In real sense, the soul of a MithyaDrsti 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. udayavivAgo viviho kammANaM vaNNido jiNavarehiM / ug a 45HETAT GUPTATET 3464 11198|| poggalakammaM rAgo tassa vivAgodao havadi eso| U ETA HOT HTC HUMTHIC 34647 1119911

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Soul Science : Samayasara by Jain Acarya Kundakunda evaM sammaddiTTI appANaM muNadi jANagasahAvaM / 3GP sofaari a pufa dan faulua 1120011 Udayavivago viviho kammanam vannido jinavarehim. Na du te majjha sahava janagabhavo du ahamekko. ||198|| Poggalakammam rago tassa vivagodao havadi eso. Na du esa majja bhavo janagabhavo hu ahamekko. ||199||| Evam sammadditthi appanam munadi janagasahavam. Udayam kammavivagam ca muyadi taccam viyananto. ||200||| udayavipAko vividhaH karmaNAM varNito jinvraiH| 779 HH FahTaT: 5149fchrauch: 11198|| pudgalakarma rAgastasya vipAkodayo bhavati essH| de Tar ra: Gd64: 1119911 evaM samyagdRSTiH AtmAnaM jAnAti jJAyakasvabhAvam / 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 (Raga) 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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Shedding of Karma (Nirjara) 73 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 Acarya 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 Acarya 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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Soul Science : Samayasara by Jain Acarya Kundakunda 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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Shedding of Karma (Nirjara) 75 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 Nirjara. Nirjara means partial shedding of the previously bonded Karma. Acarya 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, Acarya 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.) paramANumittayaM pi hu rAgAdINaM tu vijjade jss|

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76 Soul Science : Samayasara by Jain Acarya Kundakunda ufa HT Fifa 37041421 g Hool Tett fa 1120111 appANamayANaMto aNappayaM cAvi so ayaannNto| che alla fagt starta 3PM 120211 Paramanumittayam pi hu ragadinam tu vijjade jassa. Na vi so janadi appanayam tu savvagamadharo vi. ||201||| Appanamayananto anappayam cavi so ayananto. Kaha hodi sammaditthu jivajive ayananto. ||202|| paramANumAtramapi khalu rAgAdInAM tu vidyate yasya / HIGH GHICIE THAT IS 1120111 AtmAnamajAnan anAtmAnaM cApi so'jAnan / Fiej wafa Hepcesitaisaiagh 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 (SamyagDrsti) without knowing soul and non-souls? [202] Annotation In stanza 13, Acarya Kundakunda has stated that an enlightened being (SamyagDrsti) is the one who has comprehended, from the real point of view, nine elements including soul (Jiva) and matter (non-living or Ajiva). Here in za 202, Acarya 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 (SamyagDrsti). 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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Shedding of Karma (Nirjara) appear to be associated with the soul, they cannot be considered as the attributes of the soul substance. Here Acarya 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 (SamyagDrsti). To avoid any confusion and to emphasize the point, Acarya 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 (SamyagDrsti). Adamhi davvabhAve apade mottUNa giNha taha NiyadaM / thiramegamimaM bhAva uvalabbhataM sahAveNa || 203 / / AbhiNisudodhimaNakevalaM ca taM hodi ekkameva padaM / so aiso paramaTTho jaM lahiduM NivvudiM jAdi || 204 / / Adamhi davvabhave apade mottuna ginha taha niyadam. Thiramegamimam bhavam uvalabbhantam sahavena. ||203|| Abhinisudodhimanakevalam ca tam hodi ekkameva padam. So aiso paramattho jam lahidum nivvudim jadi. ||204|| 77 Atmani dravyabhAvAnapadAni muktvA gRhANa tathA niyatam / sthiramekamimaM bhAvamupalabhyamAnaM svabhAvena / / 203 / / Abhinibodhika zrutAvadhimana:paryayakevalaM ca tadbhavatyekameva padam / sa eSa paramArtho yaM labdhvA nirvRttiM yAti / / 204 / / The seats of Dravya Karma and Bhava 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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78 Soul Science : Samayasara by Jain Acarya Kundakunda is to be grasped. [203] Knowledge based on sense perception (Matijnana), scriptural knowledge (Srutajnana), knowledge by clairvoyance (Avadhi Jnana), mind reading (ManahParyayajnana), and omniscience (Kevalajnana), 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 Acarya Amstacandra just before stanza 203 is also worth noting. In Kalasa 138, Acarya Amotacandra 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, Acarya Kundakunda intends to convey the following: (i) The psychic and physical states of pain, pleasure,

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Shedding of Karma (Nirjara) 79 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 (JnanaPada). It is the supreme seat (Paramartha). The faculty of knowledge can be recognized by its various forms: (a) Knowledge associated with the sensual perception (MatiJnana), (b) Knowledge associated with the contemplation of the scriptures and the input received through senses (SrutaJnana), (c) Knowledge associated with the clairvoyance (AvadhiJnana), (d) Knowledge associated with the ability of reading someone else's mind (ManahParyayaJnana), and (e) Omniscience (KevalaJnana). It may be noted that here focus is not on the form or the name of the form of the knowledge. Acarya 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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 (JnanaPada) does not need any external object as it exists with every soul all the times. Thus the acceptance of the knowledge faculty (JnanaPada) 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. 80 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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Shedding of Karma (Nirjara) 81 always holds good.) NANaguNeNa vihINA evaM tu padaM bahu vi Na lhte| a fiue fecha sifa zooft HYRHTC 1120511 edamhi rado NiccaM saMtuTTho hohi nniccmedmhi| aut alle fall alal TE 3HH HITS 1120611 Nanagunena vihina edam tu padam bahu vi na lahante. Tam ginha niyadamedam jadi icchasi kammaparimokkham. ||205|| Edamhi rado niccam santuttho hohi niccamedamhi. Edena hohi titto hohadi tuha uttamam sokkham. ||206|| jJAnaguNeNa vihInA etattu padaM bahavo'pi na labhate / OGTETUT Fridag oofh of R47877 1120511 etasmin rato nityaM saMtuSTo bhava nityametasmin / 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, Acarya Kundakunda has already clarified that without abiding in the eternal pure Self (the supreme substance or Paramartha), 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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Soul Science: Samayasara by Jain Acarya Kundakunda regarding identification of the eternal soul by the faculty of knowledge. To be specific, in stanza 205 Acarya Kundakunda conveys the following: 82 (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, Acarya 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. koNAma bhaNijja ho paradavvaM mama imaM havadi davvaM / appANamappaNo parigahaM tu NiyadaM viyANaMto || 207 / / Ko nama bhanijjam buho paradavvam mama imam havadi davvam. Appanamappano parigaham tu niyadam viyananto. ||207|| ko nAma bhaNedbudhaH paradravyaM mamedaM bhavati dravyam / AtmAnamAtmanaH parigrahaM tu niyataM vijAnan || 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. Acarya Kundakunda is using this criterion to state that the Self is

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Shedding of Karma (Nirjara) 83 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, Acarya 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, Acarya 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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Soul Science: Samayasara by Jain Acarya Kundakunda Question: Does it mean that it is meaningless to talk of one's bank account, one's house, one's spouse, etc.? 84 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. majjhaM pariggaho jadi tado ahamajIvadaM tu gacchejja / NAdeva ahaM jamhA tamhA Na pariggaho majjha || 208 / / Majjham pariggaho jadi tado ahamajivadam tu gacchejja. Nadeva aham jamha tamha na pariggaho majjha. ||208|| mama parigraho yadi tato'hamajIvatAM tu gaccheyam / jJAtaivAhaM yasmAttasmAnna parigraho mama || 208 / / If possessions are mine then I become non-living entity. [But]

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Shedding of Karma (Nirjara) 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: 85 (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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86 Soul Science : Samayasara by Jain Acarya Kundakunda means 'so called mine' or the 'mine from the relative point of view'. An enlightened person (Jnani) even engaged in business and household activities knows very well that he is a soul as described in stanzas 38, 51, 73, etc. chijjadu vA bhijjadu vA Nijjadu vA ahava jAdu vippalayaM / GET CEI "TEIG TE a EU YRWIET HEST 11209||| Chijjadu va bhijjadu va nijjadu va ahava jadu vippalayam. Jamha tamha gacchadu taha vi hu na pariggaho majjha. ||209|| chidyatAM vA bhidyatAM vA nIyatAM vAthavA yAtu viprlym| 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 Acarya 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. apariggaho aNiccho bhaNido NANI ya Necchade dhammaM / 374 TET GEHTY GITT U H af 1121011 apariggaho aNiccho bhaNido NANI ya Necchadi adhamma /

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Shedding of Karma (Nirjara) 87 apariggaho adhammassa jANago teNa so hodi / / 211 / / apariggaho aNiccho bhaNido NANI ya Necchade asaNaM / apariggaho du asaNassa jANago teNa so hodi / / 212 / / apariggaho aNiccho bhaNido NANI ya Necchade pANaM / apariggaho du pANassa jANago teNa so hodi / / 213 / / emAdie du vivihe savve bhAve ya Necchade nnaannii| jANagabhAvo Niyado NIrAlaMbo du savvattha / / 214 / / Apariggaho aniccho bhanido nani ya necchade dhammam. Apariggaho dudhammassajanago tena so hodi. ||210|| Apariggaho aniccho bhanido nani ya necchade adhammam. Apariggaho adhammassa janago tena so hodi. ||211|| Apariggaho aniccho bhanido nani ya necchade asanam. Apariggaho du asanassa janago tena so hodi. ||212|| Apariggaho aniccho bhanido nani ya necchade panam. Apariggaho du panassa janago tena so hodi. ||21311 Emadie du vivihe savie bhave ya necchade nani. Janagabhavo niyado niralambo du savvattha. ||214||| aparigraho'niccho bhaNito jJAnI ca necchati dharmam / aparigrahastu dharmasya jJAyakastena sa bhavati / / 210 / / aparigraho'niccho bhaNito jJAnI ca necchatyadharmam / aparigraho'dharmasya jJAyakastena sa bhavati / / 211 / / aparigraho'niccho bhaNito jJAnI ca necchatyazanam / aparigrahastvazanasya jJAyakastena sa bhavati / / 212 / / aparigraho'niccho bhaNito jJAnI ca necchati pAnam / aparigrahastu pAnasya jJAyakastena sa bhavati / / 213 / / evamAdikAMstu vividhAn sarvAn bhAvAMzca necchati jnyaanii| jJAyakabhAvo niyato nirAlaMbastu sarvatra / / 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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88 Soul Science : Samayasara by Jain Acarya Kundakunda 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 (Bhava). [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, Acarya 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, Acarya 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, Acarya Kundakunda says that an enlightened being does not have desire for any of many kinds of such inclinations (Bhava). 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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Shedding of Karma (Nirjara) 89 To elaborate various kinds of dispositions, Acarya Amstacandra in Atmakhyati 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 Acarya 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 Acarya 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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90 Soul Science: Samayasara by Jain Acarya Kundakunda 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. uppaNNodaya bhogo viyogabuddhIe tassa so NiccaM / I kaMkhAmaNAgadassa ya udayassa Na kuvvade NANI ||215 / / Uppannodaya bhogo viyogabuddhie tassa so niccam. Kamkhamanagadassa ya udayassa na kuvvade nani. ||215|| utpannodayabhogo viyogabuddhyA tasya sa nityam / kAMkSAmanAgatasya ca udayasya na karoti jJAnI / / 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 Acarya Kundakunda explains that an enlightened being (Jnani) 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. jo vedadi vedijjadi samae samae viNassade ubhayaM / taM jAgo du NANI ubhayaM pi Na kaMkhadi kayAvi / / 216 || Jo vedadi vedijjadi samae samae vinassade ubhayam. Tam janago du nani ubhayam pi na kamkhadi kayavi. ||216|| yo vedayate vedyate samaye samaye vinazyatyubhayam / tadjJAyakastu jJAnI ubhayamapi na kAMkSati kadApi / / 216 / / Both, Vedya Bhava (a desire of having a particular

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Shedding of Karma (Nirjara) 91 experience) and Vedaka Bhava (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 Bhava (ii) Vedaka Bhava. Desire of having a particular outcome or experience for the future is called Vedya Bhava, and the experience of fulfillment of that desire, when it happens, is known as Vedaka Bhava. Acarya 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 Bhava. 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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. baMdhuvabhogaNimitte ajjhavasANodaesu NANissa / saMsAradehavisaesu Neva uppajjade rAgo / / 217 / / 92 Bandhuvabhoganimitte ajjhavasanodaesu nanissa. Samsaradehavisaesu neva uppajjade rago. ||217|| baMdhopabhoganimitteSu adhyavasAnodayeSu jJAninaH / saMsAradehaviSayeSu naivotpadyate rAga: / / 217 / / An enlightened being does not have any attachment (Raga) 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 (Vikari Bhava). 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 (Jnani or SamyagDrsti) does not

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Shedding of Karma (Nirjara) 93 have any longing or attachment for Karmika fruition in the form of Adhyavasana. He considers himself a soul, and as a soul he neither needs nor desires Adhyavasana. 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. NANI rAgappajaho savvadavvesu kmmmjjhgdo| un fyfa TGVUT G EUR445HET HURT 1121811 aNNANI puNa ratto savvadavvesu kmmmjjhgdo| fayfa aparegut g +EUR44557 ET CIE 1121911 Nani ragappajaho savvadavvesu kammamajjhagado. No lippadi rajaena du kaddamamajjhe jaha kanayam. ||218|| Annani puna ratto savvadavvesu kammamajjhagado. Lippadi kammaraena du kaddamamajjhe jaha loham. ||219||| jJAnI rAgaprahAyakaH sarvadravyeSu krmmdhygtH| A forced GH I 4644 811 794 1121811 ajJAnI punA rakta: sarvadravyeSu krmmdhygtH| 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 Karmika 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 Karmika 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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94 Soul Science : Samayasara by Jain Acarya Kundakunda Annotation In this chapter on Nirjara, Acarya 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, Acarya 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 (Ajnani) person to heavy Karmika 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 (Jnani) immersed in Karmika mud. Acarya Kundakunda in stanza 218 says that the enlightened person in such circumstances, as a soul, does not have any ownership of the Karmika fruition (i.e. circumstances). Therefore, he does not get bonded with the new Karma. To illustrate the point, Acarya 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, Acarya Kundakunda writes stanza 219 to explain that a spiritually ignorant person (Ajnani) 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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Shedding of Karma (Nirjara) 95 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 'Ajnani 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 Ajnani, in stanza 219 Acarya Kundakunda gives an example of rusting of a piece of iron placed in mud. Acarya Kundakunda compares this behavior of iron in mud with that of an Ajnani (spiritually ignorant) in the Karmika 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. bhujaMtassa vi vivihe saccittAcittamissie davve / HOT ACHTC ut fa Honfa fabugun og 1122011 taha NANissa vi vivihe saccittAcittamissie dvve| bhujaMtassa vi NANaM Na sakkamaNNANadaM NeduM / / 221 / / jaiyA sa eva saMkho sedasahAvaM tayaM pajahidUNa / gacchejja kiNhabhAvaM taiyA sukkattaNaM pajahe / / 222 / / taha NANI vi hu jaiyA NANasahAvaM tayaM pajahidUNa / 3TUUTTUTUT TRUGT 541 340U|TG "TEES 122311 Bhunjantassa vi vivihe saccittacittamissie davve. Samkhassa sedabhavo na vi sakkadi kinhago kadum. ||220|| Taha nanissa vi vivihe saccittacittamissie davve. Bhunjantassa vi nanam na sakkamannanadam nedum. ||221|| Jaiya sa eva samkho sedasahavam tayam pajahiduna.

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96 Soul Science : Samayasara by Jain Acarya Kundakunda Gacchejja kinhabhavam taiya sukkattanam pajahe. ||222|| Taha nani vi hu jaiya nanasahavam tayam pajahiduna. Annanena parinado taiya annanadam gacche. ||223||| bhuMjAnasyApi vividhAni sacittAcittamizritAni dravyANi / Pige paahta Hifa ya 2,0014: at 1122011 tathA jJAnino'pi vividhAni sacittAcittamizritAnidravyANi / bhuMjAnasyA'pi jJAnaM na zakyamajJAnatAM netum / / 221 / / yadA sa eva zaMkha: zvetasvabhAvaM takaM prahAya / "TEROCE 2014ra a card SE 1122211 tathA jJAnyapi khalu yadA jJAnasvabhAvaM takaM prahAya / 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 (Jnani) into an un-enlightened person (Ajnani); and stanza 223 says that whenever a Jnani becomes Ajnani then it happens by his own actions. The analogy of conch given in stanzas 220 and 222 may be

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Shedding of Karma (Nirjara) 97 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 Acarya wants to explain that just as a white conch does not become non-white by consuming the nonwhite food, a Jnani also does not become Ajnani by his interaction with others. In other words, a Jnani who is Jnani due to the realization of the clear distinction between the Self (his soul) and non-Self does not become Ajnani simply due to his interaction or consumption or enjoyment with non-Self. It may be added that the same Jnani would become Ajnani if he forgets this distinction and considers him as owner and doer of others. Thus, it is he, not others, who transforms himself into Ajnani. Acarya 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. Acarya Kundakunda goes to the extent of saying that the consumption or interaction of a Jnani person with other things or persons does not convert a Jnani into an Ajnani. As a word of caution, it may be noted that here the objective of Acarya is not of showing the difference between the appropriate and inappropriate food, or the appropriate and inappropriate activities of a householder Jnani. A Jnani is expected to know such difference. Here the focus of Acarya 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 Jnani 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 Jnani has become Ajnani on his own accord. Question: An enlightened person does not become the owner of

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98 Soul Science : Samayasara by Jain Acarya Kundakunda his personality. After reading this point one question arises: Does it mean that a Jnani 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 Jnani knows himself as a soul and he also knows his role as a person. Even while a Jnani 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 Jnani becomes an Ajnani on his own accord. What about an Arahanta? Answer: An Arahanta never becomes an Ajnani. Anyone who has become Ksayika SamyagDrsti by way of total annihilation of Darsana Mohaniya Karma (see Appendix-6 and annotations of stanzas 179-180) does not and cannot become Ajnani or MithyaDrsti again. Without attaining Ksayika SamyagDarsana one does not become Arahanta, Therefore, the question of an Arahanta becoming Ajnani does not arise. In this regard, it may also be noted that even a householder may also be a Ksayika SamyagDrsti. For example, the emperor Bharata (son of the first Tirthamkara Adinatha) was a Ksayika SamyagDrsti householder even when he was an emperor. Question: Stanza 221 says that an enlightened person (Jnani) does not become un-enlightened (Ajnani) even by enjoying a

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Shedding of Karma (Nirjara) 99 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 Acarya 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 Atmakhyati written by Acarya Amatacandra in context with these stanzas of Acarya 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 Jnani 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 Jnani 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 Jnani as a person. When the same preceptor writes: "Even a householder Jnani does not become

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100 Soul Science : Samayasara by Jain Acarya Kundakunda the doer of any act of eating or earning or helping," then the preceptor is describing the Jnani as a soul. In reality, a Jnani 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 Jnani because he has a false sense of his identification (basis of Kalasa 151). puriso jaha ko vi ihaM vittiNimittaM tu sevade rAyaM / to so vi dedi rAyA vivihe bhoge suhuppAe / / 224 / / emeva jIvapuriso kammarayaM sevade suhaNimittaM / to so vi dedi kammo vivihe bhoge suhuppAe / / 225 / / jaha puNa so cciya puriso vittiNimittaM Na sevade rAyaM / to so Na dedi rAyA vivihe bhoge suhappAe / / 226 / / emeva sammadiTThI visayatthaM sevade Na kammarayaM / to so Na dedi kammo vivihe bhoge suhappAe / / 227 / / Puriso jaha ko vi iham vittinimittam tu sevade rayam. To so vi dedi raya vivihe bhoge suhuppae. ||224||| Emeva jivapuriso kammarayam sevade suhanimittam. To so vi dedi kammo vivihe bhoge suhuppae. ||225|| Jaha puna so cciya puriso vittinimittam na sevade rayam. To so na dedi raya vivihe bhoge suhuppae. ||226|| Emeva sammaditthi visayattham sevade na kammarayam. To so na dedi kammo vivihe bhoge suhuppae. ||227||| puruSo yathA ko'pIha vRttinimittaM tu sevate rAjAnam / tatso'pi dadAti rAjA vividhAn bhogAn sukhotpAdakAn / / 224 / / evameva jIvapuruSa: karmarajaH sevate sukhnimittm| tattadapi dadAti karma vividhAn bhogAn sukhotpAdakAn / / 225 / / yathA puna: sa eva puruSo vRttinimittaM na sevate rAjAnam / tatso'pi na dadAti rAjA vividhAn bhogAn sukhotpAdakAn / / 226 / / evameva samyagdRSTiH viSayArthaM sevate na krmrjH| tattanna dadAti karma vividhAn bhogAn sukhotpAdakAn / / 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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101 Shedding of Karma (Nirjara) things. [224] In the same way, if a living being serves [appropriately] the Karmika matter for getting pleasures, then the Karmika 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 Karmika 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 (MithyaDrsti) 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. Acarya Kundakunda already wrote about suffering in stanzas 45, 72, 74, etc. (ii) Acarya Jayasena in his commentary of these stanzas considers two cases of enlightened beings (SamyagDrsti): (a) A SamyagDrsti absorbed in the Self to such extent that he does not have any attention towards his physical body and external things, and (b) A SamyagDrsti engaged in the worldly tasks (such as earning livelihood for the family).

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102 Soul Science : Samayasara by Jain Acarya Kundakunda It is easy to see that a SamyagDrsti of former type has no desire for food, sensual comforts, etc., even as a person. In such state Karmika 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 SamyagDrsti of later type, though Karmika bonding in response to the actions of mind and body is negligible (see stanza 172), yet only an enlightened person (SamyagDisti), not an un-enlightened person (MithyaDrsti), gets Karmika bonding which provides high positions such as Tirthamkara, 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 Jnani who neither needs sensual pleasures nor serves Karmika 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 Karmika 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 Karmika matter nor becomes recipient of any Karmika fruition. sammAddiTThI jIvA NissaMkA hoMti NibbhayA teNa / hahayu HTET METG frict 11228|| Sammaditthi jiva niassamka homti nibbhaya tena. Sattabhayavippamukka jamha tamha du nissamka. ||228|| samyagdRSTayo jIvA nizzaMkA bhavaMti nirbhayAstena / Hufanya HAFT FA2911: 11228||

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Shedding of Karma (Nirjara) 103 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 (SamyagDrsti). These eight attributes are also known as eight organs of SamyagDarsana. This and the next stanza describe an attribute which is known as Nisanka 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 SamyagDrsti is nonskeptical (Nisanka), therefore, he is fearless, i.e., he does not have any kind of fear. The second line of this stanza reveals the following: A SamyagDrsti does not have seven kinds of fear, therefore, he is non-apprehensive (Nisanka). A SamyagDrsti 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 Acarya Amotacandra in Atmakhyati 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 (Vedana). (iv) Fear of insecurity (Asuraksa). (v) Fear of lack of privacy (Agupti). (vi) Fear of death (Marana). (vii) Fear of casual happening (Akasmata). Acarya Amrtacandra has nicely described these seven kinds of fear in Atmakhyati in verses 155 to 160. In these verses, Acarya 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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104 Soul Science : Samayasara by Jain Acarya Kundakunda Question: Does it mean that an enlightened (SamyagDrsti) 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 (SamyagDrsti) not take any measure to avoid or minimize any danger? Answer: An enlightened (SamyagDrsti) 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 (SamyagDrsti) person is fearless when he as a person may have fear? Answer: In this treatise, specially, in this chapter, Acarya Kundakunda intends to explain the vision of an enlightened person (SamyagDrsti) from the soul's point of view. An unenlightened (MithyaDrsti) may not have even an iota of such visualization that a person may be fearful but his soul may be fearless. A MithyaDrsti does not have such realization because he identifies himself with his body, mind, and their actions. But a SamyagDrsti is well aware of his true identity which is beyond any fear, insecurity, sickness, death, etc. Thus there is a large difference between a MithyaDisti and a SamyagDisti. Besides the spiritual peace, this realization and awareness of one's true identity may also prove beneficial to the personality of the SamyagDrsti.

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Shedding of Karma (Nirjara) 105 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 jo cattAri vi pAe chiMdadi te kammabaMdhamohakare / Ht foreich der High Hutcod 1122911 Jo cattari vi pae chindadi te kammabandhamohakare. So nissanko ceda sammaditthi munedavvo. ||229||| yazcaturo'pi pAdAn chinatti tAn karmabaMdhamohakarAn / a frigada Hepciedot: 1122911 A living being who dismantles the four legs related to the delusion and Karmika 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 Karmika bonding: (i) The first cause is Mithyatva 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 Gunasthana 4 and higher do not have Mithyatva. (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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106 Soul Science : Samayasara by Jain Acarya Kundakunda 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 (TrasaKayika 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 Gunasthana. (iii) The third cause is known as Kanaya (anger, deceit, pride or ego, greed). For the Karmika bonding Kasaya is necessary. As per scriptures, the total elimination of Kasaya takes place in 12th Gunasthana. Imeddiately after the total elimination of Kasaya a person becomes Arahanta (13th Gunasthana). (iv) The fourth cause is known as Yoga. Here Yoga means the vibratory activity of the Pradesa 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 Gunasthana). This stanza says that one who dismantles the above mentioned four legs is to be known as an enlightened being (SamyagDrsti) without doubt or skepticism. In other words, a SamyagDrsti 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 SamyagDarsana is known as

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107 Shedding of Karma (Nirjara) Nisankita Amga or Nisanka attribute of a SamyagDrsti. Question: Based on the above description of four legs of Karmika bonding it appears that only beings in 14th Gunasthana are free from these four legs. Does it mean that beings of 14th Gunasthana are only to be called as SamyagDrsti with doubtlessness (Nisanka attribute)? Answer: A SamyagDrsti of 4th Gunasthana also visualizes the separateness between the soul and these four legs of Karmika bonding. Therefore, such a person is also a SamyagDrsti 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 SamyagDrsti 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 Karmika bonding then he is not a SamyagDrsti. 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 Drsti. jo du Na karedi kaMkhaM kammaphalesu taha savvadhammesu /

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108 Soul Science: Samayasara by Jain Acarya Kundakunda so NikkaMkho cedA sammAdiTThI muNedavvo / / 230 / / Jo du na karedi kankham kammaphalesu taha savvadhammesu. So nikkankho ceda sammaditthi munedavvo. ||230|| yastu na karoti kAMkSAM karmaphaleSu tathA sarvadharmeSu / sa niSkAMkSazcetayitA samyagdRSTirjJAtavyaH / / 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 (SamyagDrsti). In Samskrta it is known as NihKamksita 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 SamyagDrsti 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 (MithyaDrsti)

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Shedding of Karma (Nirjara) 109 does not realize the difference between the person and soul. A MithyaDrsti associates I-ness to his personality. Therefore, according to a MithyaDrsti 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 (SamyagDrsti) 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, Acarya 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 SamyagDrsti 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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110 Soul Science : Samayasara by Jain Acarya Kundakunda 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. jo Na karedi duguMchaM cedA savvesimeva dhammANaM / Hefurahite HEHIGET TUTGOOT 123111 jo havadi asammUDho cedA saddiTThi savvabhAvesu / H ar 3446fast arhifce quoat |123211 Jo na karedi dunguncham ceda savvesimeva dhammanam. So khalu nivvidigiccho sammaditthi munedavvo. ||231|| Jo havadi asammudho ceda sadditthi savvabhavesu. So khalu amuohaditthi sammadithi munedavvo. ||232||| yo na karoti jugupsAM cetayitA sarveSAmeva dharmANAm / H a Afalferoch: Yelicrezida: 1123111 yo bhavati asaMmUDhaH cetayitA sadRSTiH sarvabhAveSu / 073446Cie: Hreficrezida: 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 Nirvicikitsa attribute. The literal meaning of this word is 'absence of abhorrence'. Stanza 232 describes an attribute which in Samsksta is known as AmuuhaDisti 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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Shedding of Karma (Nirjara) 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 (SamyagDrsti). 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. jo siddhabhattijutto uvagUhaNago du savvadhammANaM / so uvagUhaNakArI sammAdiTThI muNedavvo / | 233 / / ummaggaM gacchataM sagaM pi magge Thavedi jo cedA / so ThidikaraNAjutto sammAdiTThI muNedavvo / | 234 / / Jo siddhabhattijutto uvaguhanago du savvadhammanam. So uvaguhanakari sammaditthi munedavvo. ||233|| Ummaggam gacchatam sagam pi magge thavedi jo ceda. So thidikaranajutto sammaditthi munedavvo. ||234|| 111 yaH siddhabhaktiyuktaH upagUhanakastu sarvadharmANAm / sa upagUhanakArI samyagdRSTirjJAtavyaH / / 233 / / unmArga gacchaMtaM svakamapi mArge sthApayati yazcetayitA / sa sthitikaraNayuktaH samyagdRSTirjJAtavyaH / / 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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112 Soul Science : Samayasara by Jain Acarya Kundakunda the previous five stanzas. Here Stanza 233 presents the fifth attribute which in Samsksta is known as Upaguhana. The literal meaning of Upaguhana is 'to safeguard against alien aspects'. Stanza 234 describes 6th attribute named as Sthitikarana in SamskTta. 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 (Upaguhana). 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, Acarya 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, Acarya Samantabhadra in Ratnakaranda Sravakacara in stanzas 1.15 and 1.16 explains that an enlightened (SamyagDisti) householder has a tendency of helping other enlightened beings also. An enlightened

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Shedding of Karma (Nirjara) 113 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 Upaguhana 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). jo kuNadi vacchalattaM tiNhaM sAhUNa mokkhamaggamhi / HI qt66cf4fds/GI KHIfc31 TUIGHT (1235|| vijjArahamArUDho maNorahapahesu bhamai jo cedaa| HI GUTUTUYET HIS LUGO123611 Jo kunadi vacchalattam tinham sahuna mokkhamaggamhi. So vacchalabhavajudo sammadithi munedavvo.||235|| Vijjarahamarudho manorahapahesu bhamai jo ceda. So jinananapahavi sammadithi munedavvo. ||236|| yaH karoti vatsalatvaM trayANAM sAdhUnAM mokSamArge / Harichraya: Hargieafdel: 1123511 vidyArathamArUr3haH manorathapatheSu bhramati yazcetayitA / a fa5169HTC Helicisidet: 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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114 Soul Science : Samayasara by Jain Acarya Kundakunda Annotation Here Stanza 235 presents the seventh attribute which in Samskrta is known as Vatsalya. The literal meaning of Vatsalya is "to have affection or to serve with affection'. Stanza 236 describes the eighth attribute named as Prabhavana 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 (SamyagDrsti) 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'. Acarya Jayasena in Tatparyavrtti as well as Acarya Amotacandra in Atmakhyati answers this question by saying that SamyagDarsana, Samyagjnana, and SamyagCaritra are the sacred trio of the path of liberation. Stanza 235 highlights that an enlightened being (SamyagDrsti) has affection for these three jewels of the path of liberation. From the relative point of view three kinds of saints - Acarya, Upadhyaya, Sadhu- are also considered as the sacred trio.

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Shedding of Karma (Nirjara) 115 Acarya Samantabhadra goes to the extent of saying in stanza 1-17 of Ratnakaranda Sravakacara (Ratnakaranda Sravakacara is a classic scripture related with the code of conduct of householders) that a SamyagDrsti has affection for all the living beings on the path of liberation. Regarding the description of Prabhavana attribute from the relative point of view stanza 1-18 of Ratnakaranda Sravakacara is also worth noting. There Acarya 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 Tatparyavrtti written by Acarya Jayasena, a few words of stanza 236 are somewhat different from what has been written in AtmaKhyati by Acarya Amrtacandra. The stanza mentioned above describes the version of AtmaKhyati. In Tatparyavrtti, the stanza is as follows: Vijjarahamarudho manoraharaesu hanadi jo ceda. So jinananapahavi sammaditthi munedavvo. ||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 SamyagDrsti creates some effect on the persons who interact with him. Acarya 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 SamyagDrsti in itself may become the source of inspiration to those who come in contact with him/her. ***

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Bonding of Karma (Bandha) jaha NAma ko vi puriso Nehabbhatto du rennubhulmmi| ThANammi ThAidUNa ya karedi satthehiM vAyAmaM / / 237 / / chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi davvANamuvaghAda / / 238 / / uvaghAdaM kuvvaMtassa tassa NANAvihehiM karaNehiM / Nicchayado ciMtejja hu kiM paccayago du rayabaMdho / / 239 / / jo so duNehabhAvo tamhi Nare teNa tassa rybNdho| Nicchayado viNNeyaM Na kAyaceTThAhiM sesAhiM / / 240 / / evaM micchAdiTThI vaTTato bahuvihAsu ciTThAsu / rAgAdI uvaoge kuvvaMto lippadi raeNa / / 241 / / Jaha nama ko vi puriso nehabbhatto du renubahulammi. Thanammi thaiduna ya karedi satthehim vayamam. ||237|| Chindadi bhindadi ya taha talitalakayalivamsapindio. Saccittacittanam karedi davvanamuvaghadam. ||238||| Uvaghadam kuvvantassa tassa nanavihehim karanehim. Nicchayado cintejja hu kim paccayago du rayabandho. ||239|| Jo so du nehabhavo tamhi nare tena tassa rayabandho. Nicchayado vinmeyam na kayacetthahim sesahim. ||240|| Evam micchaditthi vattanto bahuvihasu citthasu. Ragadi uvaoge kuvvanto lippadi raena. ||241|| yathA nAma ko'pi puruSaH snehAbhyaktastu reNubahule / sthAne sthitvA ca karoti zastrairvyAyAmam / / 237 / /

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Bonding of Karma (Bandha) 117 chinatti bhinatti ca tathA taaliitlkdliivNshpinnddiiH| afeTaani elfa say17449104 11238|| upaghAtaM kurvatastasya nAnAvidhaiH krnnaiH| Agaeafirai un for your chi laa: 1123911 yaH sa tu snehabhAvastasminnare tena tasya rjobNdhH| fraudt fastai 7 14 #gif#: start: 1124011 evaM mithyAdRSTivartamAno bahuvidhAsu ceSTAsu / 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, Tamala, 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 Karmika dust while doing various activities having attachment, etc. in his Upayoga (pure cognitive attribute of soul). [241] Annotation In this chapter on Karmika bondage, Acarya 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 [MithyaDisti]. 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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118 Soul Science: Samayasara by Jain Acarya Kundakunda with the martial appliances. (iv) As a consequence dust gets deposited on his body. After describing this, in stanza 239 Acarya 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, Acarya 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 (MithyaDrsti). Through these stanzas the Acarya also wants to compare the actions of body and mind of a MithyaDrsti 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 MithyaDrsti has oneness with body and mind. A MithyaDrsti 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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Bonding of Karma (Bandha) 119 value of analogy and inference drawn through these stanzas would become more clear after going through the next five stanzas. jaha puNa so ceva Naro Nehe savvamhi avaNide sNte| reNubahulammi ThANe karedi satyehiM vAyAmaM / / 242 / / chiMdadi bhiMdadi ya tahA taaliitlkylivNspiNddiio| saccittAcittANaM karedi davvANamuvaghAdaM / / 243 / / uvaghAdaM kuvvaMtassa tassa NANAvihehiM karaNehiM / Nicchayado ciMtejja hu kiM paccayago Na rayabaMdho / / 244 / / jo so duNehabhAvo tamhi Nare teNa tassa rayabaMdho / Nicchayado viNNeyaM Na kAyaceTThAhiM sesAhiM / / 245 / / evaM sammAdiTThI varseto bahuvihesu jogesu / akaraMto uvaoge rAgAdI Na lippadi raeNa / / 246 / / Jaha puna so ceva naro nehe savvamhi avanide sante. Renubahulammi thaae karedi satthehim vayamam. ||242|| Chindadi bhindadi ya taha talitalakayalivamsapindio. Saccittacittanam karedi davvanamuvaghadam. |243|| Uvaghadam kuvvantassa tassa nanavihehim karanehim. Nicchayado cintejja hukim paccayago na rayabandho. ||244|| Jo so du nehabhavo tamhi nare tena tassa rayabandho. Nicchayado vinmeyam na kayacetthahim sesahim. ||245|| Evam sammaditthi vattanto bahuvihesu jogesu. Akaranto uvaoge ragadi na lippadi raena. ||246|| yathA puna: sa caiva naraH snehe sarvasminnapanIte sati / reNubahule sthAne karoti zastrairvyAyAmam / / 242 / / chinatti bhinatti ca tathA tAlItalakadalIvaMzapiMDIH / sacittAcittAnAM karoti dravyANAmupaghAtam / / 243 / / upaghAtaM kurvatastasya nAnAvidhaiH karaNaiH / nizcayatazciMtyatAM khalu kiM pratyayiko na rajobandhaH / / 244 / / yaH sa tu snehabhAvastasminnare tena tasya rjobndhH|

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120 Soul Science : Samayasara by Jain Acarya Kundakunda Pagaleat fantei a freakfH: 191f91: 11245|| evaM samyagdRSTivartamAno bahuvidheSu yogeSu / 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, Tamala, 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 [SamyagDrsti] does not get bonded with Karmika dust while doing various activities without attachment and the like in his Upayoga. [246] Annotation The inference drawn by Acarya Kundakunda in stanza 240 regarding the cause of deposition of the dust on the body and the cause of deposition of the Karmika dust in the previous example has been strengthened further by these stanzas. Here, the Acarya 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 Acarya 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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121 Bonding of Karma (Bandha) same as stanza 240, and stanza 243 is also exactly the same as stanza 238. In stanza 246, Acarya compares the analogy of the person without oil on his body with an enlightened person (SamyagDrsti) 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 SamyagDrsti of fourth spiritual development stage (Gunasthana) does not undergo any new Karmika 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 Atmakhyati, Acarya Amrtacandra 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 Karmika 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 (SamyagDrsti) 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 Karmika bondage.

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122 Soul Science : Samayasara by Jain Acarya Kundakunda (Note: Regarding the small amount of new bondage to an enlightened person with imperfections, stanzas 171-172 and the related annotations may be referred.) jo maNNadi hiMsAmi ya hiMsijjAmi ya parehiM sattehiM / so mUDho aNNANI NANI etto du vivriido|| 247 / / AukkhayeNa maraNaM jIvANaM jiNavarehiM paNNattaM / AuM Na haresi tuma kaha te maraNaM kadaM tesiM / / 248 / / AukkhayeNa maraNaM jIvANaM jiNavarehiM paNNattaM / AuM Na haraMti tuhaM kaha te maraNaM kadaM tehiM / / 249 / / jo maNNadi jIvemi ya jIvijjAmi ya parehiM sattehiM / so mUDho aNNANI NANI etto du vivriido||250|| AUdayeNa jIvadi jIvo evaM bhaNaMti svvnnh| AuM ca Na desi tuma kahaM tae jIvidaM kadaM tesiM / / 251 / / AUdayeNa jIvadi jIvo evaM bhaNaMti savvaNhU / AuM ca Na diti tuhaM kaha Nu te jIvidaM kadaM tehiM / / 252 / / Jo mannadi himsami ya himsijjami ya parehim sattehim. So mudho annani nani etto du vivarido. ||247|| Aukkhayena maranam jivanam jinavarehim pannattam. Aum na haresi tumam kaha te maranam kadam tesim. ||248|| Aukkhayena maranam jivanam jinavarehim pannattam. Aum na haranti tuham kaha te maranam kadam tehim. ||249|| Jo mannadi jivemi ya jivijjami ya parehim sattehim. So midho amani nami etto du vivarido. ||250|| Audayena jivadi jivo evam bhananti savvanhu. Aum ca na desi tumam kaham tae jividam kadam tesim. ||251|| Audayena jivadi jivo evam bhananti savvanhu. Aum ca na dinti tuham kaham nu te jividam kadam tehim. ||252|| yo manyate hinasmi ca hiMsye ca paraiH sttvaiH| sa mUDho'jJAnI jJAnyatastu viparItaH / / 247 / /

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Bonding of Karma (Bandha) 123 AyuHkSayeNa maraNaM jIvAnAM jinavaraiH prajJaptam / Ayurna harasi tvaM kathaM tvayA maraNaM kRtaM teSAm / / 248 / / Ayu:kSayeNa maraNaM jIvAnAM jinavaraiH prajJaptam / / Ayurna haraMti tava kathaM te maraNaM kRtaM taiH / / 249 / / yo manyate jIvayAmi ca jIvye ca paraiH sattvaiH / sa mUDho'jJAnI jJAnyatastu viparItaH / / 250 / / Ayurudayena jIvati jIva evaM bhaNaMti sarvajJAH / Ayuzca na dadAsi tvaM kathaM tvayA jIvitaM kRtaM teSAm / / 251 / / Ayurudayena jIvati jIva evaM bhaNaMti srvjnyaaH| Ayuzca na dadati tava kathaM nu te jIvitaM kRtaM taiH / / 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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124 Soul Science : Samayasara by Jain Acarya Kundakunda 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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Bonding of Karma (Bandha) 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..." 125 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 Acarya 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 Samskrta 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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126 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Acarya Kundakunda is one of the greatest Acarya 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 Acarya 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, Acarya reveals an important fact of the philosophy: One survives in accordance with the provisions of the bonded life-span Karma (Ayu Karma). It would be incorrect to have this notion that somebody got killed by him without the completion of that

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Bonding of Karma (Bandha) 127 person's life-span Karma (Ayu 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, Acarya 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 (SamyagDrsti) 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 (SamyagDrsti) has this notion that he cannot save others and others cannot save him from his death without the life-span Karma (Ayu 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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128 Soul Science: Samayasara by Jain Acarya Kundakunda 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 Acarya 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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Bonding of Karma (Bandha) 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. 129 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. joappaNA du maNNadi dukkhidasuhide karemi satte tti| so mUDho aNNANI NANI eto du vivarIdo | | 253 / /

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130 Soul Science : Samayasara by Jain Acarya Kundakunda kammodaeNa jIvA dukkhidasuhidA havaMti jadi savve / kammaM ca Na desi tumaM dukkhidasuhidA kaha kayA te / / 254 / / kammodaeNa jIvA dukkhidasuhidA havaMti jadi savve / kammaM ca Na diti tuhaM kadosi kahaM dukkhido tehiM / / 255 / / kammodaeNa jIvA dukkhidasuhidA havaMti jadi savve / kammaM ca Na diti tuhaM kaha taM suhido kado tehiM / / 256 / / Jo appana du mannadi dukkhidasuhide karemi satte tti. So midho annani nani etto duvivarido. ||253|| Kammodaena jiva dukkhidasuhida havanti jadi savve. Kammam ca na desi tumam dukkhidasuhida kaha kaya te. ||254|| Kammodaena jiva dukkhidasuhida havanti jadi savve. Kammam ca na dinti tuham kadosi kaham dukkhido tehim. ||255|| Kammodaena jiva dukkhidasuhida havanti jadi savve. Kammam ca na dinti tuham kaha tam suhido kado tehim. ||256|| ya AtmanA tu manyate duHkhitasukhitAn karomi sattvAniti / sa mUDho'jJAnI jJAnyatastu viparItaH / / 253 / / karmodayena jIvA duHkhitasukhitA bhavaMti yadi sarve / karma ca na dadAsi tvaM duHkhitasukhitAH kathaM kRtAste / / 254 / / karmodayena jIvA duHkhitasukhitA bhavaMti yadi sarve / karma ca na dadati tava kRto'si kathaM duHkhitastaiH / / 255 / / karmodayena jIvA duHkhitasukhitA bhavaMti yadi sarve / karma ca na dadati tava kathaM tvaM sukhitaH kRtastaiH / / 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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Bonding of Karma (Bandha) 131 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 Acarya 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 Acarya 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 Karmika 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 Acarya Kundakunda writes

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132 Soul Science: Samayasara by Jain Acarya Kundakunda 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 Atmakhyati, Acarya Amrtacandra 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 Acarya 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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Bonding of Karma (Bandha) 133 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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134 Soul Science : Samayasara by Jain Acarya Kundakunda unrest in one's mind. jo maradi jo ya duhido jAyadi kammodaeNa so svvo| deg hifal celladt afa og fHTET 1257|| jo Na maradi Na ya duhido so vi ya kammodaeNa ceva khalu / JEET U HIRCI U alat af up a fHTET 11258|| Jo maradi jo ya duhido jayadi kammodaena so savvo. Tamha du marido de duhavido cedi na hu miccha. ||257|| Jo na maradi na ya duhido so vi ya kammodaena ceva khalu. Tamha na marido no duhavido cedi na hu miccha. ||258|| yo mriyate yazca duHkhito jAyate karmodayena sa srvH| THE HIG:faasala a acf277T 11257|| yo na mriyate na ca duHkhitaH so'pi ca karmodayena caivakhalu / THE HIT Ag: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 Acarya 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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Bonding of Karma (Bandha) 135 accordance with the rise of one's own Karma. Acarya 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 Acarya 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 Acarya 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 Dravyanuyoga of Jainology deals with the facts, and Carananuyoga of Jainology deals with their application. This scripture is to be considered as a scripture of Dravyanuyoga. 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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136 Soul Science: Samayasara by Jain Acarya Kundakunda esA du jA madI de dukkhidasuhide karemi satte tti / esA de mUDhamadI suhAsuhaM baMdha kammaM || 259 || dukkhidasuhide satte karemi jaM evamajjhavasidaM te / taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi || 260 / / mArimi jIvAvemi ya satte jaM evamajjhavasidaM te / taM pAvabaMdhagaM vA puNNassa va baMdhagaM hodi || 261 || Esa du ja madi de dukkhidasuhide karemi satte tti. Esa de mudhamadi suhasuham bandhade kammam || 259|| Dukkhidasuhide satte karemi jam evamajjhavasidam te. Tam pavabandhagam va punnassa va bandhagam hodi. || 260 || Marimi jivavemi ya satte jam evamajjhavasidam te. Tam pavabandhagam va punnassa va bandhagam hodi. || 261 | | | eSA tu yA matiste duHkhitasukhitAn karomi sattvAniti / eSA te mUDhamatiH zubhAzubhaM badhnAti karma || 259 / / duHkhitasukhitAn sattvAn karomi yadevamadhyavasitaM te / tatpApabaMdhakaM vA puNyasya vA baMdhakaM bhavati || 260 11 mArayAmi jIvayAmi vA sattvAn yadevamadhyavasitaM te / tatpApabaMdhakaM vA puNyasya vA baMdhakaM bhavati / / 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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Bonding of Karma (Bandha) 137 leads to inauspicious or auspicious Karmika bonding. Stanza 260 says that disposition (Adhyavasana) of making others miserable or happy is erroneous. Such a disposition leads to sinful or virtuous Karmika bonding. From stanza 261 we learn that disposition (Adhyavasana) of killing or protecting others is erroneous. Such a disposition leads to sinful or virtuous Karmika bonding. In this treatise in chapter 4 (stanzas 145 to 147), we have already seen that Acarya Kundakunda considers not only the bondage of sin-Karma as a handcuff but the bondage of virtuousKarma also as a handcuff. Acarya 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 Acarya Kundakunda is not to make distinction between the sin-Karma and virtuous-Karma but to show that the erroneous thinking or disposition (Adhyavasana) 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) Acarya Kundakunda mentions two names of bondage, (a) sinful or inauspicious ('Pava' or 'Asuha' in Prakyta) (b) virtuous or auspicious (Punna' or 'Suha' in Praksta), in these three stanzas. Acarya Kundakunda used adjectives 'gold' and 'iron' with handcuff in stanza 146 for these two types of bondage. In Carananuyoga one finds more detailed distinction and instructions to avoid sin. Carananuyoga 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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138 Soul Science : Samayasara by Jain Acarya Kundakunda Karmika bondage. In Atmakhyati also, Acarya Amrtacandra has explicitly emphasized over such focus of Acarya Kundakunda. ajjhavasideNa baMdho satte mAreu mA va mAreu / eso baMdhasamAso jIvANaM NicchayaNayassa / / 262 / / evamalie adatte abaMbhacere pariggahe ceva / kIradi ajjhavasANaM jaM teNa du bajjhade pAvaM / / 263 / / taha vi ya sacce datte baMbhe apariggahattaNe cev| kIradi ajjhavasANaM jaM teNa du bajjhade puNNaM / / 264 / / vatthu paDucca jaM puNa ajjhavasANaM tu hodi jIvANaM / Na ya vatthudo du baMdho ajjhavasANeNa baMdhotthi / / 265 / / Ajjhavasidena bandho satte mareu ma va mareu. Eso Bandhasamaso jivanam nicchayanayassa. ||262|| Evamalie adatte abambhacere pariggahe ceva. Kiradi ajj havasanam jam tena du bajjhade pavam. ||263||| Taha vi ya sacche datte bambhe apariggahattane ceva. Kiradi ajjhavasanam jam tena du bajjhade punnam. ||264|| Vatthum paducca jam puna ajjhavasanam tu hodi jivanam. Na ya vatthudo du bandho ajjhavasanena bandhotthi. ||265|| adhyavasitena baMdhaH sattvAn mArayatu mA vA mArayatu / eSa baMdhasamAso jIvAnAM nizcayanayasya / / 262 / / evamalIke'datte'brahmacarye parigrahe caiva / kriyate'dhyavasAnaM yattena tu badhyate pApam / / 263 / / tathApi ca satye datte brahmaNi aparigrahatve caiv| kriyate'dhyavasAnaM yattena tu badhyate puNyam / / 264 / / vastu pratItya yatpunaradhyavasAnaM tu bhavati jIvAnAm / na ca vastutastu bandho'dhyavasAnena bandho'sti / / 265 / / Whether one kills or does not kill other living beings, the bondage is due to Adhyavasana. This is the essence of the theory

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Bonding of Karma (Bandha) 139 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 Adhyavasana. [263] In the same way, due to Adhyavasana of not to lie, not to steal, celibacy, and renunciation, the bondage of virtuous Karma takes place. [264] Again, in living beings Adhyavasana happen with the involvement of other objects. However, in reality, the bondage is due to Adhyavasana, not due to other objects. [265] Annotation In these four stanzas one of the important keywords is Adhyavasana. 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 (Mithyatva) are known as Adhyavasana. 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 Adhyavasana of the concerned soul are responsible. Adhyavasana 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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140 Soul Science : Samayasara by Jain Acarya Kundakunda external objects. Stanza 262 may be considered as the essence of the theory of Karmika bonding. Here the Acarya emphasizes this point that for the Karmika 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 Karmika bonding takes place (see stanzas 264 and 265) whether or not another living being receives the outcome. The point which Acarya Kundakunda wants to highlight is that the Karmika bonding to soul 'A' does not depend on the outcome to soul 'B', but it depends on Adhyavasana of 'A'(stanza 265). Regarding the outcome to soul 'B', Acarya 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 Adhyavasana 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 Adhyavasana 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 Adhyavasana and the thought/desire of not killing is also Adhyavasana. Similarly, the thought/desire of telling a lie is Adhyavasana and the thought/desire of not telling a

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Bonding of Karma (Bandha) 141 lie is also Adhyavasana. Adhyavasana of killing leads to bonding with inauspicious Karma and Adhyavasana of protecting leads to bonding with auspicious Karma. In the same way, Adhyavasana of telling a lie leads to bonding with inauspicious Karma and Adhyavasana of not telling a lie leads to bonding with auspicious Karma. Similarly, one can say that Adhyavasana of stealing or Adhyavasana of non-celibacy or Adhyavasana of possessiveness leads to bonding with inauspicious Karma; and Adhyavasana of non-stealing, Adhyavasana of celibacy, or Adhyavasana of nonpossessiveness leads to bonding with auspicious Karma. In short, any desire of controlling or manipulating others in auspicious or inauspicious way is Adhyavasana and leads to auspicious or inauspicious Karmika 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). dukkhidasuhide jIve karemi baMdhemi taha vimocemi| GT GAT Gud for rent H e fHTEN 1126611 ajjhavasANaNimittaM jIvA bajjhaMti kammaNA jadi hi / quifa hilayot fogt y a foto of JH 1126711 Dukkhidasuhide jive karemi bandhemi taha vimocemi.

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142 Soul Science : Samayasara by Jain Acarya Kundakunda Ja esa mudhamadi niratthaya sa hu de miccha. ||266|| Ajjhavasananimittam jiva bajjhanti kammana jadi hi. Muccanti mokkhamagge thida ya ta kim karesi tumam. ||267|| duHkhitasukhitAn jIvAn karomi bandhayAmi tathA vimocayAmi / I get ofa: fefefont a f422|126611 adhyavasAnanimittaM jIvA badhyaMte karmaNA yadi hi| 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 Karmika bondage due to Adhyavasana 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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Bonding of Karma (Bandha). 143 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 Acarya 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 Acarya Kundakunda clarifies that for

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Soul Science: Samayasara by Jain Acarya Kundakunda 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. 144 When one is capable of realizing the existence of soul and Karmika 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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Bonding of Karma (Bandha). 145 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 Karmika 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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 (Jnani)? 146 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 Jnani 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 Jnani does not consider himself as the doer of actions of his physical body and mind. However, the actions of the physical body of a Jnani 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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Bonding of Karma (Bandha) 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 Tirthamkara can't provide liberation to his devotees or to the persons of his choice? 147 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. savve karedi jIvo ajjhavasANeNa tiriyaNeraie / devamaNue ya savve puNNaM pAvaM ca NeyavihaM / / 268 / / dhammAdhammaM ca tahA jIvAjIve alogalogaM ca / savve karedi jIvo ajjhavasANeNa appANaM / / 269 || Savve karedi jivo ajjhavasanena tiriyaneraie. Devamanue ya savve punnam pavam ca neyaviham. ||268|| Dhammadhammam ca taha jivajive alogalogam ca. Savve karedi jivo ajjhavasanena appanam. ||269|| bez Y sarvAn karoti jIvo'dhyavasAnena tiryaGGgairayikAn / devamanujAMzca sarvAn puNyaM pApaM ca naikavidham / / 268 / / dharmAdharmaM ca tathA jIvAjIvau alokalokaM ca / sarvAn karoti jIvaH adhyavasAnena AtmAnam / / 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 Adhyavasana a soul makes oneself all types of substances Dharma Dravya, Adharma Dravya, animate, inanimate, cosmos, and trans-cosmos. [269]

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148 Soul Science : Samayasara by Jain Acarya Kundakunda Annotation Here one of the important keywords is Adhyavasana 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 (Mithyatva) are known as Adhyavasana. Stanza 268 says that the Adhyavasana leads to the false resume of the Self. For a soul having oneness with violent Adhyavasana one can say that the soul is making oneself violent at that time. In the same way, when there is the rise of Adhyavasana 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 Adhyavasana 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 - Acarya 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 Adhyavasana. There can be a variety of ways of piousness and sinfulness. Acarya Kundakunda in stanza 268, therefore, writes that by Adhyavasana one also makes oneself pious and sinful in various ways. Through stanza 269, Acarya 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 (Jnayaka) yet one can have Adhyavasana 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 Adhyavasana of oneness the soul may make oneself that entity. The names of such

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Bonding of Karma (Bandha) 149 entities as mentioned in this stanza are: animate, inanimate, cosmos (Lokakasa), trans-cosmos (Alokakasa), Dharma Dravya, and Adharma Dravya substances (see Appendix-3, and stanzas 37 and 95 for more details regarding Lokakasa, Alokakasa, 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 Adhyavasana 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 Adhyavasana 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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Soul Science: Samayasara by Jain Acarya Kundakunda One should be aware of the real worth which is beyond the above mentioned criteria. By pointing out the error in the above criteria Acarya Kundakunda wants us to realize our true identification. Through stanza 269, Acarya 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, Acarya Kundakunda conveys that such false identification of the Self becomes the source of Karmika bondage. dANi Natthi jesiM ajjhavasANANi evamAdINi / 150 asuNa suNa va kammeNa muNI Na lippaMti ||27011 Edani natthi jesim ajjhavasanani evamadini. Te asuhena suhena va kammena muni na lippanti. ||270|| etAni na saMti yeSAmadhyavasAnAnyevamAdIni / zubhe zubhena vA karmaNA munayo na lipyate ||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 SamyagDrsti, 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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Bonding of Karma (Bandha) 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 SamyagDrsti gets Karmika bondage; whereas stanzas 71, 166, 176, 195, 246, etc. reveal that a SamyagDrsti 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 buddhI vavasAo vi ya ajjhavasANaM madI ya viNNANaM / ekkaTThameva savvaM cittaM bhAvo ya pariNAmo ||271|| Buddhi vavasao vi ya ajjhavasanam madi ya vinnanam. Ekkatthameva savvam cittam bhavo ya parinamo. ||271|| buddhirvyavasAyo'pi ca adhyavasAnaM matizca vijJAnam / ekArthameva sarvaM cittaM bhAvazca pariNAma: ||271 / / Buddhi, Vyavasaya, Adhyavasana, Mati, Vijnana, Citta, Bhava, 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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, Adhyavasana, 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, Acarya Kundakunda has highlighted a word by giving its synonyms. evaM vavahAraNao paDisiddho jANa NicchayaNaeNa / NicchayaNayAsidA puNa muNiNo pAvaMti NivvANaM || 272 || Evam vavaharanao padisiddho jana nicchayanaena. Nicchayanayasida puna munino pavanti nivvanam. ||272|| evaM vyavahAranayaH pratiSiddho jAnIhi nizcayanayena / nizcayanayAzritAH punarmunayaH prApnuvaMti nirvANam || 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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Bonding of Karma (Bandha) 153 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 Acarya 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 Acarya Kundakunda describes bondage due to Adhyavasana. 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 Adhyavasana or contemplation, resolution, opinion, logic, reflection, emotion, feeling, etc. leads to Karmika 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 Acarya Amstacandra as well as Acarya 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 Adhyavasana and the relative point of view. vadasamidIguttIo sIlatava jiNavarehi paNNattaM / grodat fa 37402 3uurruft fuesfest 1127311 mokkhaM asaddato abhaviyasatto du jo adhiiejj| GTC U Triple qui hedha TV 1127411 saddahadi ya pattedi ya rocedi ya taha puNo ya phAsedi / Etro MORHEIU GHI HFCUPOTTAR 1127511 Vadasamidiguttio silatava jinavarehim pannattam.

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154 Soul Science: Samayasara by Jain Acarya Kundakunda Kuvvanto vi abhavvo annani micchaditthi du. ||273|| Mokkham asaddahanto abhaviyasatto du jo adhiejja. Patho na karedi gunam asaddahantassa nanam tu. ||274|| Saddahadi ya pattedi ya rochedi ya taha puno ya phasedi. Dhammam bhoganimittam na du so kammakkhayanimittam. ||275|| vratasamitiguptayaH zIlatapo jinavaraiH prajJaptam / kurvannapyabhavyo'jJAnI mithyAdRSTistu / / 273 / / mokSamazraddadhAno'bhavyasattvastu yo'dhIyIta / pATho na karoti guNamazraddadhAnasya jJAnaM tu || 274 || zraddadhAti ca pratyeti ca rocayati sa tathA punazca spRzati / dharmaM bhoganimittaM na tu sa karmakSayanimittam ||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 Karmika 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 Samskrta, (ii) Those who are not Abhavya. These are called Bhavya in Samskrta. 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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Bonding of Karma (Bandha) (i) An Abhavya always remains spiritually ignorant. An Abhavya never gets enlightenment, i.e., he always remains MithyaDrsti. 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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156 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Acarya 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 SamyagDarsana (4th Gunasthana) 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, Acarya 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. AyArAdI NANaM jIvAdI daMsaNaM ca viNNeyaM / Egvulla forats a Ta Huile arai I QUERT 1127611 AdA khu majjha NANaM AdA me daMsaNaM carittaM ca / 3116T YUPONT 341CT #FORT GT 11277|| Ayaradi nanam jivadi damsanam ca vinneyam. Chajjivanikam ca taha bhanadi carittam tu vyavaharo. ||276|| Ada khu majjha nanam ada me damsanam carittam ca. Ada paccakkhanam ada me samvaro jogo. ||277||

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Bonding of Karma (Bandha) AcArAdi jJAnaM jIvAdi darzanaM ca vijJeyam / SaDjIvanikAyaM ca tathA bhaNati caritraM tu vyavahAraH ||276 || AtmA khalu mama jJAnamAtmA me darzanaM caritraM ca / AtmA pratyAkhyAnamAtmA me saMvaro yogaH / 127711 157 [The reading of scriptures] Acaramga-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, Acarya 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, Acarya 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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158 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Acarya 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, Jiva-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 Karmika bondage (Sanvara) and Yoga are neither away nor different from the soul.

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Bonding of Karma (Bandha) jaha phalihamaNI suddho Na sayaM pariNamadi rAgAmAdIhiM / raMgijjadi aNNehiM du so rattAdIhiM davvehiM | | 278 || evaM NANI suddho Na sayaM pariNamadi raagmaadiihiN| rAijjadi aNNehiM du so rAgAdIhiM dosehiM | | 279|| Jaha phalihamani suddho na sayam parinamadi ragamadihim. Rangijjadi annehim du so rattadihim davvehim. || 278 || Evam nani suddho na sayam parinamadi ragamadihim. Raijjadi annehim du so ragadihim dosehim. || 279 || yathA sphaTikamaNiH zuddho na svayaM pariNamate rAgAdyaiH / rajyate'nyaistu sa raktAdibhirdravyaiH / / 278 / / evaM jJAnI zuddho na svayaM pariNamate rAgAdyaiH / rajyate'nyaistu sa rAgAdibhirdoSaiH / / 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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160 Soul Science : Samayasara by Jain Acarya Kundakunda 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) Karmika 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 Karmika fruition it gets tainted. 4 For the sake of further discussion, it may be appropriate to be familiar with two technical words Upadana and Nimitta: For such transformation the crystal is called Upadana and the associated externals are called Nimitta. For the sake of further discussion, it may be appropriate to be familiar with two technical words Upadana and Nimitta: For such transformation the soul is called Upadana 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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Bonding of Karma (Bandha) 161 Question: Here it is explained that an enlightened soul does not get tainted on its own, but by Karmika fruition it gets tainted. Does it mean that Nimitta (Karma) is more powerful than Upadana (soul)? Answer: Let us consider the analogy. In this analogy, the crystal is Upadana 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 Upadana any transformation in the Upadana cannot be possible. In the same way, it should be kept in mind that it is the ability of the soul (Upadana) of becoming tainted with attachment or aversion in the presence of external Karmika causes (Nimitta). It may also be noted that the crystal (Upadana) 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 Acarya Amotacandra as well as Acarya Jayasena. Kalasa 175 written by Acarya Amotacandra also nicely touches this point. Question: Again, if Karmika 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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162 Soul Science: Samayasara by Jain Acarya Kundakunda 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. Na ya rAgadosamohaM kuvvadi NANI kasAyabhAvaM vA / sayamappaNo Na so teNa kArago tesiM bhAvANaM / / 280 / / rAgamhi ya dosamhi ya kasAyakammesu ceva je bhaavaa| tehiM du pariNamaMto rAgAdi baMdhadi puNo vi || 281 / / rAgamhi ya dosamhi ya kasAyakammesu ceva je bhAvA / tehiM du pariNamaMto rAgAdI baMdhade cedA || 2824/4/ Na ya ragadosamoham kuvvadi nani kasayabhavam va. Sayamappano na so tena karago tesim bhavanam || 280 || Ragamhi ya dosamhi ya kasayakammesu ceva je bhava. Tehim du parinamanto ragadi bandhadi puno vi. || 281 || Ragamhi ya dosamhi ya kasayakammesu ceva je bhava. Tehim du parinamanto ragadi bandhade ceda || 282 | | na ca rAgadveSamohaM karoti jJAnI kaSAyabhAvaM vA / svayamAtmano na sa tena kArakasteSAM bhAvAnAm / / 280 / / rAge ca dveSe ca kaSAyakarmasu caiva ye bhAvAH / taistu pariNamamAno rAgAdIn badhnAti punarapi / / 281 / / rAge ca dveSe ca kaSAyakarmasu caiva ye bhAvAH / taistu pariNamamAno rAgAdIn badhnAti cetayitA | 282 An enlightened being does not do dispositions (Bhava) of attachment, aversion, delusion, and Kasaya 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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Bonding of Karma (Bandha) 163 becoming the doer of dispositions [of attachment-etc.) happening due to the rise of [the previously bonded] Karma corresponding to attachment, aversion, and Kasaya. [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 Kasaya. [282] Annotation In stanza 279, it has been revealed that an enlightened living being may appear to possess dispositions (Bhava) 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 Acarya Kundakunda says that an enlightened being does not do dispositions of attachment, aversion, delusion, and Kasaya 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 (Bhava)." Stanza 281 extends this point by showing the contrasting aspect that happens with an unenlightened being: Though the dispositions of attachment, aversion, and Kasaya 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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Soul Science: Samayasara by Jain Acarya Kundakunda 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. appaDikamaNaM duvihaM apaccakhANaM taheva viSNeyaM / edeNuvadeseNa ya akArago vaNNido cedA / / 283 / / appaDikamaNaM duvihaM davve bhAve apaccakhANaM pi / edeNuvadeseNa ya akArago vaNNido cedA / / 284 / /

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Bonding of Karma (Bandha) 165 jAvaM appaDikamaNaM apaccakhANaM ca davvabhAvANaM / chodfa 375gt ad a half ugod|128511 Appadikamanam duviham apaccakhanam taheva vinneyam. Edenuvadesena ya akarago vannido ceda. ||283||| Appatikamanam duviham davve bhave apaccakhanam pi. Edenuvadesena ya akarago vannido ceda. ||284|| Javam Appadikamanam apaccakhanam ca davvabhavanam. Kuvaddi ada tavam katta so hodi nadavvo. ||285||| apratikramaNaM dvividhamapratyAkhyAnaM tathaiva vijJeyam / Vallastat Ellblecht afofaraalrat 1128311 apratikramaNaM dvividhaM dravye bhAve tathA'pratyAkhyAnam / yd-l462all 412 cal affasadRTAT 1128411 yAvadapratikramaNamapratyAkhyAnaM ca drvybhaavyoH| cerchi aracchaf g hafa stdal: 1128511 It is to be known that Apratikramana as well as Apratyakhyana is of two types. By this tenet the soul is described as non-doer [of attachment-etc.]. [283] Apratikramana is of two types: Dravya-Apratikramana and Bhava-Apratikramana; and similarly, Apratyakhyana is [of two types: Dravya-Apratyakhyana and Bhava-Apratyakhyana]. 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 DravyaApratikramana, Bhava-Apratikramana, Dravya-Apratyakhyana, and Bhava-Apratyakhyana the soul is to be considered as the doer [of attachment-etc.]. [285] Annotation These stanzas have two technical words: Apratikramana and Apratyakhyana. First, it would be appropriate to discuss their meaning in brief: Apratikramana: The interaction with other living beings and

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166 Soul Science : Samayasara by Jain Acarya Kundakunda things that took place in the past (for example, past events of vacationing, litigation, wedding, cooking, etc.); and the related psychic concern. Apratyakhyana: 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 Apratikramana as well as Apratyakhyana is of two types. Further, the first sentence of stanza 284 describes that Apratikramana is of two types: (i) Dravya-Apratikramana - It refers to the things and other living beings related with the Apratikramana, and (ii) BhavaApratikramana which may be understood as psychic Apratikramana, i.e., the psychic experience related with the Apratikramana. This sentence of stanza 284 similarly describes that Apratyakhyana is of two types: (a) Dravya- Apratyakhyana - It refers to the things and other living beings related with the Apratyakhyana, and (b) Bhava-Apratyakhyana which may be understood as psychic Apratyakhyana, i.e., the psychic experience related with the Apratyakhyana. 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 Apratikramana and Apratyakhyana implies that the soul is not the doer of Apratikramana and Apratyakhyana. How? Logic? Answer: Dravya-Apratikramana and Dravya-Apratyakhyana indicate things and other living beings, i.e., non-Self; and BhavaApratikramana and Bhava-Apratyakhyana 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 Apratikramana as well as both types of Apratyakhyana are not in the jurisdiction of the Self (soul) in the true sense.

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Bonding of Karma (Bandha) 167 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 SamyagDrsti or a Jnani. Acarya 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 Acarya 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 MithyaDrsti 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 Apratikramana and Apratyakhyana. As explained earlier (see stanza 282) he gets Karmika bondage due to such ignorance of doership. AdhAkammAdIyA poggaladavvassa je ime dosaa| groafa Uruf 4 God Junge for ai 1128611 AdhAkammaM uddesiyaM ca poggalamayaM imaM davvaM / che 8 - alle der vi foolhaGU qai 1128711 Adhakammadiya poggaladavvassa je ime dosa. Kaha te kuvvadi nani paradavvaguna du je niccam. ||286||| Adhakammam uddesiyam ca poggalamayam imam davvam. Kaha tam mama hodi kayam jam niccamacedanam vuttam. ||287|| adha:karmAdyA: pudgaladravyasya ca ime doSAH / Fii ang Shelfe in cougat A L1128611 adha:karmoddezikaM ca pudgalamayamidaM dravyaM / the drug hafa gode afacutadt4 1128711 Adhah-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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168 Soul Science : Samayasara by Jain Acarya Kundakunda always [described as] attributes of matter? [286] Adhah-Karma and Uddesika 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: Adhah-Karma: It is used in context with food (and sometimes with accommodation). Actions related with the production and preparation of food are known as Adhah-Karma. Uddesika: This word is also used in context with food. If the food is cooked for a particular person or persons then it is Uddesika 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 Adhah-Karma nor eats Uddesika food. (ii) A monk neither is expected to participate in Adhah-Karma nor is expected to eat Uddesika 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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Bonding of Karma (Bandha) 169 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 Apratyakhyana is not an enlightened soul. An enlightened soul does not become doer of Apratikramana and Apratyakhyana. At this point, one may be interested in knowing more about Apratikramana and Apratyakhyana through some examples. Acarya Kundakunda takes an example of food and says in these stanzas that an enlightened being does not become doer of Apratikramana or Apratyakhyana related with food. He also provides a logic that an enlightened being (Jnani) 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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170 Soul Science : Samayasara by Jain Acarya Kundakunda follows. (i) To show indivisible soul separate from others (Ekatvavibhakta-soul), Acarya Kundakunda in this scripture presents a comprehensive or Anekanta 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 (MithyaDrsti) 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 Karmika 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 AmrtaCandra [1] has described the sin of violence as follows: Apradurbhavah khalu ragadinam bhavatyahimseti. Tesamevotpattirhimseti jinagamasya samksepah. Meaning: Non-occurrence of dispositions (Bhava) of liking (Raga) or disliking (Dvesa) 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 (Pramada) is also violence. There are two types of violence: psychic or internal violence (Bhava Himsa), and external or physical violence (Dravya Himsa). Four kinds of soulsoiling-passions (Kasaya) - 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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172 Soul Science : Samayasara by Jain Acarya Kundakunda 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 Sallekhana prescribed in scriptures is not to be understood as suicide. While describing Sallekhana, Acarya SamantaBhadra explicitly writes [2] that a person undergoing Sallekhana 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 Tattvarthasutra [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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Appendix 173 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 Ratnakarandasravakacara Acarya 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 Sutra 7.5 of Tattvartha Sutra 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 (Cori) 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 (Kusila) Desire to satisfy the craving of five senses, specially the sense of touch, by wrong means amounts to illicit-relationship sin (Kusila). (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. Mithyatva (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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174 Soul Science : Samayasara by Jain Acarya Kundakunda 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. Acarya AmrtaCandra, PurusarthaSiddhyupaya, verse 44. 2. Acarya SamantaBhadra, Ratnakaranda Sravakacara, verse 129. 3. Acarya Umaswami, Tattvarthasutra, Sutra VII.37. 4. Acarya AmrtaCandra, PurusarthaSiddhyupaya, verse 116. 5. Acarya Kundakunda, Samayasara, 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 (SamyagDarsana). The right knowledge (SamyagJnana) 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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176 Soul Science : Samayasara by Jain Acarya Kundakunda (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 AtmaKhyati written by Acarya Amrtacandra is also worth noting: magnAH karmanayAvalaMbanaparA jJAnaM na jAnaMti yat magnA jJAnanayaiSiNo'pi ydtisvcchNdmNdodymaaH| vizvasyopari te taraMti satataM jJAnaM bhavaMtaH svayaM ye kurvaMti na karma jAtu na vazaM yAMti pramAdasya ca / / 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 Pratima. 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 Pratima presented here is based on details given in the scripture entitled, 'Ratnakarandasravakacara' written by Acarya Samantabhadra (120-185 A.D.). Acarya Kundakunda also mentioned these 11 stages in the same order in stanza 22 in CaritraPahuda: dasaNa vaya sAmAiya posaha sacitta rAyabhatte y| baMbhAraMbhapariggaha aNumaNa uddiTTha desavirado y|| (b) We shall see that in the list of 11 Pratima, the first 10 can be possible without renouncing one's home, but 11" Pratima 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 SamyagDarsana without adopting any vow indicates that the soul is in 4th Gunasthana. (c)

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Appendix 177 (e) (f) (g) A SamyagDrsti with these Pratima is considered in 5th Gunasthana. Gunasthana higher than 5 indicate the spiritual progress beyond 11th Pratima. Time required for switching from one stage to another may be short or long. After attainment of SamyagDarsana, 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 Gunasthana 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 Pratima without having vows of previous 6 Pratima. However, if one has vows of first two Pratima and if he/she wants to practice celibacy (7th Pratima) then he/she can do so with this consideration that he/she is in second Pratima, not in 7th. In other words, if a person has adopted first and second Pratima, and without adopting third to sixth Pratima if he/she has the vow of celibacy, then he/she is considered as a person of second Pratima. 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 Pratima 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 Mahavira 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) Pratima 1 or stage 1: It is called Darsana Pratima. 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 SamyagDrsti without vows in 4" Gunasthana. 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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178 Soul Science : Samayasara by Jain Acarya Kundakunda 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) Pratima 2 or stage 2: It is called Vrata Pratima. At this stage one adopts five Anuvrata, three Gunavrata, and four Siksavrata. A brief introduction of these 12 vows is as follows: Five Anuvrata 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 (Mahavrata) (b) Mini version (Anuvrata). 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) Ahimsa-Anuvrata ( 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-Anuvrata (vow of adopting mini version of non-stealing). (iv) Brahmacarya-Anuvrata (vow of not having extra-marital relationship). (v) Parigraha-parimana-Anuvrata (vow of having the possessions within a pre-decided limit). Three Gunavrata (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-parimana-vrata (vow of having sensual pleasures and consumption within a pre-decided limit). Four Siksavrata (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). Samayika (vow to have a regular period of contemplation and silence everyday).

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Appendix 179 SP (xi) Prosadhopavasa (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) Vaiyavratya (vow to devote time and resources in serving the spiritually advanced persons). (3) Pratima 3 or stage 3: It is called Samayika Pratima. Vow to have regular periods of contemplation and silence three times, morning-noon-evening, everyday. (4) Pratima 4 or stage 4: It is called Prosadha Pratima. 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) Pratima 5 or stage 5: It is called Sacitta Tyaga Pratima. 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) Pratima 6 or stage 6: It is called Ratri-Bhukti-Tyaga Pratima. 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) Pratima 7 or stage 7: It is called Brahmacarya Pratima. Vow of adopting sexual abstinence. (8) Pratima 8 or stage 8: It is called Arambha-Tyaga Pratima. Not to indulge in any worldly task such as service, agriculture, business, etc. (9) Pratima 9 or stage 9: It is called Parigraha-Tyaga Pratima. 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) Pratima 10 or stage 10: It is called Anumati-Tyaga Pratima. 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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Soul Science: Samayasara by Jain Acarya Kundakunda (11) Pratima 11 or stage 11: It is called Uddista-Ahara-Tyaga Pratima. 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. 180 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 SamyagDrsti be called as right conduct of soul? Answer: At the level of soul a SamyagDrsti 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 (SamyagDrsti), 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 Karmika bonding takes place. In case of a SamyagDrsti, 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 Dvesa in the state of the soul. Question: What is beyond 11th Pratima? 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 Gunasthana. A liberated soul (Siddha) is beyond 14th Gunasthana. ***

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Subject Index Abadha Kala, 31, 46 | Asrava, 30, 31, 33, 34, 35, 44, 45, Abadha time, (see Abadha 47, 51, 56, 58, 65, 66 Kala) Asrava Bhava, 44, 45, 47, 51, 58, Abhavya, 154, 155, 158 65, 66 Acaramga, 157 Asubha Karma, 2,8 Acarya Amrtacandra, 5, 15, 28, Atmakhyati, 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, Acarya Jayasena, 42, 52, 101, 13, 15, 17, 21, 23, 27, 136, 137, 114, 115, 153, 161 140, 141, 147, 150 Acarya Samantabhadra, 112, 115, Avadhijnana, 79 173, 176 aversion, 21, 28, 31, 32, 33, 34, Acarya Umaswami, 174 38, 42, 45, 47, 48, 51, 52, 66, Adhah-Karma, 167, 168 74, 160, 161, 162, 163, 164, Adharma Dravya, 147, 149 166, 171, 180 Adhyavasana, 65, 92, 93, 137, Avirati, 30, 31, 65, 105 138, 139, 140, 141, 142, 144, Ayu Karma, 45, 126, 127, 129 147, 148, 149, 150, 151, 152, bad conduct, 1, 2, 7, 8 153 Bala Tapa, 16 Ajnani, 94, 95, 96, 97, 98 Bandha, 116 Alokakasa, (see trans-cosmos) belief, 4, 10, 12, 20, 21, 25, 26, AmudhaDrsti, 110 30, 31, 33, 38, 54, 57, 65, 76, Anantanubandhi, 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-Vijnana, (see scienceanimate, 67, 68, 70, 96, 117, 120, of-separation) 147, 149 bliss, 2, 3, 11, 27, 41, 65, 81, 82, Anuvrata, 178 175, 180 Apratikramana, 165, 166, 167, bonded Karma, 31, 35, 36, 39, 43, 169 44, 46, 53, 61, 68, 70, 72, 75, Apratyakhyana, 51, 52, 165, 166, 90, 94, 132, 151, 160, 163, 164, 167, 169 170 Arahanta, 11, 17, 41, 98, 106, 147 Carananuyoga, 135, 137 Ardha-Pudgala-Paravartana celestial realm, 147 Kala, 11, 12 charity, 18, 146 Asajna, 30, 31, 34 Cidabhasa, 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 Darsana, 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 Dravyanuyoga, 135 Dvesa, (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 Karmika independence of living beings, 140 Karmika-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 Uddesika, 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 Gunasthana, 18, 19, 42, 47, 49, 50, 51, 52, 53, 105, 106, 107, 121, 156, 176, 177, 180 Gunavrata, 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 Jnana-Bhava, 39 JnanaPada, 79, 80 Jnanavaraniya, 33, 34, 44 Jnani, 14, 15 Kalasa, 51, 54, 66, 78, 99, 100, 121, 132, 161 Karananuyoga, 39 Karma Prakrti, 42 Karma-Bhava, 38 Karmika bonding four causes, 105 Karmika dust, 28, 30, 31, 33, 39, 44, 57, 62, 93, 117, 118, 120, 121 Kasaya, (see soul-soiling passions) Kasaya Karma, 26, 27 Kevalajnana, 78, 79 Kevali, 14 Ksayika SamyagDarsana, 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 Lokakasa, 58, 149 ManahParyayajnana, 78, 79

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184 Soul Science : Samayasara by Jain Acarya Kundakunda MatiJnana, 78, 79 Mithyatva, (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 NihKamksita, 108 Nimitta, (see instrumental cause) Nirjara, 67, 68, 69, 75, 94 Nirvicikitsa, 110 Nisanka, 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 Paryaya, 62, 180 Papa, (see sin: Papa) 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 Prabhavana, 114, 115 Praksta, 15, 137 Pratyakhyana, 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 PurusarthaSiddhyupaya, 174 Raga, 21, 31, 32, 33, 34, 38, 42, 45, 47, 48, 51, 52, 60, 63, 72, 92, 171, 180 Ratnakaranda Sravakacara, 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 Sadhu, 114 Sajna, 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 SamyagCaritra, 114, 175 science-of-separation, 56, 58,61, : 62, 64, 65, 66 Siddha, 11, 28, 60, 113, 180 Siksavrata, 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 Papa, 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 Sraddhana, 10, 12, 21 Srutajnana, 78, 79 stealing, (see sin: stealing) Sthiti, 41, 46 Sthitikarana, 112 stoppage of influx of Karma, (see Samvara) Subha Karma, 2,8 supreme substance, 14, 15, 16, 17, 18, 22, 23, 81, 175 Tatparyavrtti, 42, 52, 114, 115 Tattvarthasutra, 172, 174 Tirthamkara, 49, 98, 102, 147 Tiryamca realm, 147 trans-cosmos, 147, 149 Trasa Kayika, 106 Udaya, 26, 27, 42 Uddesika, (see food: Uddesika) Upadana, 160, 161 Upadhyaya, 114 Upaguhana, 112, 113 Upasama SamyagDarsana, 54 Vatsalya, 114 Vedaka Bhava, 91 Vedya Bhava, 90, 91

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Dr Paras Mal Agrawal [1946; Jawad MP India; M. Sc. (Physics), Ph.D.] served as Lecturer, Reader, and Professor in India (Bhilwara, Kota, Jhalawar, Ajmer, Ujjain), and as Visiting Professor, and Research Professional in 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.

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samayasAra para hindI aura aMgrejI meM kaI TIkAeM haiM para AcArya amRtacanda aura AcArya jayasena kI prAcIna TIkAoM kA AdhAra lekara jo DaoN. agravAla ne aMgrejI meM likhA hai vaha bejor3a aura betor3a hai / gAthAoM kA vaijJAnika spaSTIkaraNa gajaba kA hai| guruvara AcAryazrI sunIlasAgarajI ke Adeza se, muni sambuddhasAgarajI 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