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itself towards its real goal. Having understood the secret of this, the Jain Acharyas have tried to preach the common people to enable them to uplift their souls. Revered Umāswami in his 'Tattwārthasūtra'i has pointed out that the real 'Dharma' is one, which is having all the ten aspects told in the verse and following this 'Dharma' the Jivātmā' can become 'Paramātmā'. This is the sum and substance of the verse.
The soul in pure form is without any attachment and is in eternal or permanent pleasure. But the man, through his five organs and four "Kaşāyas' forgets his real goal and does not remember the real things to do and takes it for granted that real 'He' means his outward body. He is caught in the illusion and believes that his youth, his wife and children and his property are permanent and will give him pleasure for ever. This means he believes in the things which are not permanent, which do not give him pleasures forever and also which will not lift his soul towards the real goal. This means the man forgets the right and believes the 'False' and being in this condition he suffers in this 'Samsara'. For the sake of his physical pleasures, to achieve his selfish mottoes, he does not hesitate to decieve, to abuse, to beat, to kill other people or any being and with ego that he is the only hero or the best person, he follows the wrong path to achieve his ends, following the wrong paths. He does not care to tell lies and he becomes a cruel man through anger. All this means that the soul being caught in this 'Sai jisāra' becomes a victim to 'Kashāyas', untruth and forgets the above said real 'Dharma' having ten aspects. Following this wrong path, this Jivātmā' goes round and round in the cycle of births and deaths through the four forms. But the soul wishing for its welfare, it should put itself in the right path and should go on trying to follow the 'Dharma' having ten aspects. This means the man should try to live without giving scope to hurt other beings and follow the non-injurious 'Dharma' If this effort is continuous, such souls can achieve a place in ‘Siddhaśjla' though after a long long period and taking good number of births and deaths.
Now we can deal only with one aspect, out of the ten aspects of 'Dharma' viz., 'Uttama Satya' (Best Truth).
Uttama Satya : When talking about truth, the very first question will be the problem of talking that is the capacity of talking. Those beings which cannot talk, there is no problem of truth or untruth. This problem comes only in the beings which are capable of talking. Though the birds and beasts have all the five organs like man and though they understand what we talk, they have no capacity or the fortune to express their thinking or views in terms of words just like man. They do produce voice but that voice does not change into the form of speech. The 'Jaina Acāryas' have divided the ‘Karmāņus' into twenty divisions and have explained their action and effect etc. Out of these 'Karmāņus'. 'Vacanarüpakarmaņu' is also one 'Karmāņu dravya'. It should be remembered here that 'Karmāņu-dravya' is matter. Because of this effect of Vacanarūpa Karmāņu’, the voice is produced. The voice thus produced is turned into
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