________________ Pancastikaya-samgraha activities, like anger (krodha), and does not give up what it inherently holds - knowledge (jnana) and perception (darsana). Undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarsana), knowledge of own-soul is right-knowledge (samyagjnana), and unwavering experience (anubhuti) of own-soul is right-conduct (samyakcaritra). These three - the indiscrete Three-Jewels (abheda ratnatraya) - constitute the real (niscaya) path to liberation (moksa). The soul (iva) with devotion to the Arhat, the Siddha, their idols (pratima), the Scripture (agama, sastra), the congregation of ascetics (munigana), and the knowledge (jnana), gets bound with excessive merit (punya). However, it (such devotion) does not destroy the karmas. The soul (jiva) which, with devotion to the Arhat, the Siddha, their idols (pratima) and the Scripture (agama, sastra, jinavani), observes supremerestraint (parama samyama) and performs austerities (tapa), goes to the celestial-world (devaloka). It would attain liberation (moksa) in another birth as a human being (manusya), after getting established in the puresoul-substance (suddhatmatattva). So, do not entertain even the slightest of attachment (raga) for any object. This way, the potential (bhavya) soul (jiva) becomes without-attachment (vitaraga) and crosses the ocean of worldly-existence (samsara). The soul (atma) attains, as never before, the state of liberation (Siddha). It darts up and reaches the end of the universe (loka). Such a soul (atma), on its own, becomes all-knowing (sarvajna), all-perceiving (sarvalokadarsi), and experiences sense-independent (atindriya) happiness that is infinite, without-impediment (avyabadha), self-born, and incorporeal (amurtika). The Siddha do not exhibit the attributes of the worldly-souls (jiva), though not altogether rid of these attributes. The liberated-souls (Siddha) are without the body and beyond description through words. We are fortunate in having access to two extremely helpful commentaries on Pancastikaya-samgraha. One, called 'Samayavyakhya', is by Acarya Amotacandra (circa 10th century Vikrama Samvatl (VS)]. This commentary is brief and to-the-point; at places, it is too technical and complex for the general reader. Two, called "Tatparyavrtti', is by Acarya 1 Gregorian Year 2000 CE corresponds with Year 2057 in the Vikrama Samvat (VS) calendar. .. . .. . . .. . . . . . . . . . . . .. . XVIII
