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divisions and sub-divisions of the six-fold eternal austerities and six-fold internal austerities are enumerated.
Chapter XXIX is Samyaktva Par krama and contains 73 questions and answers on Right Exertion. The chapter is very important for understanding right exertion and illustrates the fruit of each act of exertion enumerated and their spiritual significance. The soul has been exerting since time immemorial but it has always been in the wrong direction. This chapter gives minute details of exerting in the right direction with right understanding and right faith.
Chapter XXXI is Cara avidhi and is like a mini encyclopedia of Right Conduct. Beginning with one to number thirty three it enumerates the strengths and the impediments on the path of emancipation as follows, 1 kind of non-restraint, 2 types of bondages, 3 kinds of punishments etc, 4 kinds of contemplations etc, 5-fold passions etc., 6-fold life forms etc., 7 types of fears etc., 8 kinds of pride, 9-fold celibacy, 10-fold virtues, 11-fold advanced spiritual practices of a householder, 12-fold advanced spiritual practices of an ascetic, 13 kinds of activities, 14 kinds of life forms, 15 kinds of evil gods, 16 chapters of Samay y nga, 17 types of non-restraint, 18-fold celibacy, 19 chapters of Jn tadharma kath, 20 places of disturbances, 21 defilements, 22 afflictions, 23 remaining chapters of Sutrak tanga, 24 kinds of celestial beings, 25 contemplations of five Mah vratas, 26 chapters of three agamas viz Da asrutaskandha, Brhatkalpa and Vyavahara Sutra, 27 qualities of an ascetic, 28 chapters of crA ga, 29 subjects of false knowledge, 30 places of delusion producing karma, 31 qualities of Siddhas, 32 points on Yoga and 33 disrespects are mentioned. Notes on these are spread in different gamas particularly Samay y nga, va yaka, etc.
Chapter XXXIII is an exposition of the eight-fold karma theory with its multifold divisions (148). The concept of karma has been thoroughly analyzed and enumerated with the minutest details in Jaina canonical literature and also in post canonical literature and Digambara literature. Knowledge and right understanding of the karma theory inspires one to be responsible and to exert for self-realization and purification without delay. The Arihantas and Siddhas serve as role models and inspire the aspirants to discover and tap the latent potential of Godhood.
Chapter XXXIV elucidates the six kinds of le y s under eleven heads. Le y s are painting thoughts or colouring the soul in transmigration. Passions and vibrations of mind, body and speech build the aura of every individual. Colour taste, smell, touch etc. of each le y is cited by various similes. Black le y (K a) is associated with violence, cruelty and lack of restraint: blue (Nila) with jealousy, anger, ignorance, deceit and greed: grey (Kapota) with crookedness, hypocrisy and impoliteness; red (Tejo) with humility, calmness, righteousness; yellow (Padma) with gradual disappearance of passions such as anger, conceit, deceit and greed 28), white (ukla) with purity, spotlessness, equanimity and passionless state.
Chapter XXXVI is about living and non-living and is the longest of all the chapters containing 268 verses. It begins with a mention of the universe (Loka) and its six constituents, viz principle of motion (Dharm stik ya), principle of rest (Adharm stik ya), space (Ak s stik ya), time (Kala), matter (Pudgal stikaya) and living beings (Jiv stik ya) and goes to elaborate each one in detail. The discussion on non-living and matter begins with verse 10 and ends with verse 47 and the elaboration on living things begin with verse 48 and ends with 249. The characteristics of liberated and bonded beings are enumerated at great length. The 249th verse says that knowing the nature of living and non-living, one must logically understand them from different aspects and exercise self-restraint. Thus progressing from right knowledge, one is advised to have faith in the above revelations and take to rational conduct in order to realize and release oneself. The chapter concludes with a note on Sallekhan i.e. the art of dying. It discusses the contemplations associated with death that are to be nurtured to make death meaningful and life successful.
The last verse of this chapter and of the Uttar dhyayana S tra records that thus the enlightened allknowing omniscient of the Jñ tra van a expounded the above teachings for the welfare of all living beings so that they may all accomplish and manifest their true potential and achieve eternal happiness and bliss. Thus we see that Jainism starts with a pessimistic note, progresses through
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