vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation

fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Vidyānanda Muni Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ (IV) Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN: 978-81-932726-0-2 Rs. 600/Published, in the year 2017, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun Vijay K. Jain Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation (V) eaxy vk'khokZn & ije iwT; fl1⁄4kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt vikdqoZfUr ;}kp% dk;okd~fpÙklEHkoe~ A dyÄefÄuka lks¿;a nsouUnh ueL;rs AA (1&15)ï õ & vkpk;Z 'kqHkpUae] Kkuk.kZo% vFkZ & ftuds opu thoksa ds eu] opu] dk; & rhuksa ls lEcfU/r loZ nks"kksa dks nwj djrs gSa] mu vkpk;Z nsoufUn (iwT;iknLokeh) dks ge ueLdkj djrs gSaA tSu /eZ dh vkpk;Z&ijEijk esa vkpk;Z nsoufUn iwT;ikn dk LFkku vñHkqr gSA mUgksaus gekjs loZrkseq[kh fodkl gsrq eu] opu vkSj dk; & rhuksa dks 'kq1⁄4 djus dh dyk fl[kkbZ gSA tSls b"Vksins'k ,oa lekf/ra=k ds }kjk eu'kqf1⁄4 dh dyk fl[kkbZ gS] tSusUae&O;kdj.k ls opu'kqf1⁄4 dh dyk fl[kkbZ gS vkSj vkjksX;'kkL=k ls dk;'kqf1⁄4 dk (VI) Samādhitaôtram Hkh mik; fl[kk;k gSA lekf/ra=k ,d egku vkè;kfRed xzaFk gSA blesa vkRe'kqf1⁄4 ij cgqr cy fn;k x;k gSA ckj&ckj dgk x;k gS fd vkRek gh vkRek dk xq# gS] nwljksa dks le>kus ds pDdj esa er iM+ks] nwljs dks le>kus vkSj nwljs ls le>us dk Hkko mUeÙkps"Vk gS & ikxyiu gSA lnk ,d vkRek dks gh tkuuk pkfg, vkSj mlh esa yhu gksuk pkfg,A jkx&}s"k:i ekufld fodYiksa dk uke vkf/ gS] Tojkfn 'kkjhfjd d"Vksa dk uke O;kf/ gS vkSj ckgjh >a>Vksa dk uke mikf/ gSA bu leLr vkf/] O;kf/] mikf/ ls jfgr n'kk dk uke lekf/ gSA lekf/ra=k esa blh lekf/ dk Js"B lk/u le>k;k x;k gSA vkpk;Z dqUndqUn Hkxou~ us Hkh vius xzaFkksa esa ;g mins'k fn;k gS fd 'kq1⁄4kRek gh Lo;a Kku rFkk lq[k:i ifj.keu djrk gSA izopulkj (xkFkk 68) esa mUgksaus funsZ'k fn;k gS &  tSls vkdk'k esa lw;Z vki gh vU; dkj.kksa ds fcuk rst:i gS] m".k gS vkSj nsoxfr ukedeZ ds mn; ls nso inoh dks /kj.k djus okyk gS] mlh izdkj bl txr esa 'kq1⁄4kRek Hkh KkuLo:i gS] lq[kLo:i gS vkSj nso vFkkZr~ iwT; gSA* blls ;g ckr fl1⁄4 gS fd vkRek LoHkko ls gh Kku] lq[k vkSj iwT; & bu rhuksa xq.kksa ds lfgr gSA vkRek Lo;eso Lo&ij dks izdkf'kr djus esa leFkZ lgt&laosnu ds lkFk rknkRe; gksus ls Kku gS] vkRer`fIr ls mRiUu vukdqy fLFkjrk ls lq[k gS vkSj vkRerÙo esa fl1⁄4Lo:i gksus ls Lrqfr ;ksX; nso gSA bfUae;ksa dk tks Kku o lq[k gS og ew£rd gS] og vkRek dk Kku o lq[k ugha gksrkA vkRek Lo;a gh Kku&lq[k LoHkko:i gSA vkRek dk Kku loZxr vFkkZr~ loZO;kid gS] vew£rd gS] gkfuòf1⁄4 ls jfgr lq[k:i gSA blfy, tks tho leLr ifjxzg ls jfgr gksrk gqvk vkRek ds }kjk vkRek dk gh è;ku djrk gS og 'kh?kz gh deks± ls jfgr vkRek dks gh izkIr djrk gSA ,slk 'kq1⁄4kRek gh iwT; gS vkSj HkO; thoksa ds fy, lkè; gSA /ekZuqjkxh Jh fot; dqekj th tSu us lekf/ra=k dh fgUnh o vaxzsth esa lqanj O;k[;k fy[kdj vkSj mls Lrjh; <+ax ls izdkf'kr dj ftuok.kh dh egku lsok dh gSA mUgsa esjk cgqr&cgqr eaxy vk'khokZn gSA vkpk;Z fo|kuUn eqfu vxLr 2017 dqUndqUn Hkkjrh] ubZ fnYyh CONT ENT S eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (V) PREFACE ----- (VIII) ACKNOWLEDGMENT ----- (XXXIX) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (XLII) Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation ----1-171 INDEX OF VERSES ----173 INDEX OF SCRIPTURAL EXCERPTS ----178 INDEX OF SANSKRIT TERMS ----184 GUIDE TO TRANSLITERATION ----192 (VI) Soul substance (jīva dravya) is ubiquitous but unseen. The driving force within each one of us, it has been, since time immemorial, a subject matter of research by philosophers, religious leaders and laity. Still, ambiguity and misconceptions prevail as regard its real nature. Some negate the existence of the soul and attribute consciousness to the union of four basic substances – earth (pÃthvī), water (jala), fire (agni), and air (vāyu); death leads to its annihilation. Some believe it to be momentary, devoid of self-existence. Still others consider it a product of illusion (māyā) or ignorance (avidyā) as all objects are manifestations of Brahma – often described as 'Existence-ThoughtBliss' (sat-cid-ānanda); only the one eternally undivided Brahma exists. All such conceptions are based on absolutism like: existence (bhāvaikānta) or non-existence (abhāvaikānta), non-dualism (advaita-ekānta) or separateness (pÃthaktva-ekānta), and permanence (nityatva-ekānta) or momentariness (kÈaõika-ekānta). Jaina epistemology goes beyond the superficial and examines the objects of knowledge from all possible points of view. It asserts that the entity (dharmī) and its attributes (dharma) are neither absolutely dependent (āpekÈika) nor absolutely independent (anāpekÈika). Only an entity which has general (sāmānya – concerning the substance, dravya) and particular (viśeÈa – concerning the mode, paryāya) attributes can be the subject of knowledge. Substance (dravya) without its attributes (guõa) and attributes without its substance cannot be the subject of valid knowledge; only their combination can be the subject of valid knowledge. Teachings contained in the Jaina Scripture revolve around the soul substance (jīva dravya), its attributes and modes, and its distinctiveness from other substances. Every statement is made from a particular point of view (naya) that must be ascertained to understand the true meaning of the assertion. P R E FA C E Important Tenets of Jaina Epistemology (VII) Samādhitaôtram Some important tenets of Jaina epistemology are described here as aid to understanding the profound teachings contained in the Holy Scripture 'Samādhitaôtram' by Ācārya Pūjyapāda. Without understanding and appreciating these tenets, the reader is likely to get confounded and even misguided. (IX) Preface Anekāntavāda and syādvāda A thing or object of knowledge has infinite characters (i.e., it is anekāntātmaka); each character can be analyzed and grasped individually. Each individual character is called a naya. A naya thus reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is achieved by the doctrine of conditional predications (syādvāda) wherein every viewpoint is able to retain its relative importance. Syādvāda, which literally signifies assertion of possibilities, seeks to ascertain the meaning of things from all possible standpoints. Its chief merit is the anekānta, or manysided view of logic. This, it would be seen at once, is most necessary in order to acquire full knowledge about anything. Ācārya Samantabhadra's Svayambhūstotra: ,dkUrn`f"Vizfr"ksf/ RkÙoa izek.kfl1⁄4a rnrRLoHkkoe~ A Ro;k iz.khra lqfo/s Lo/kEuk uSrRlekyh<ina RonU;S% AA (9&1&41) (ekānta) Anekāntavāda, the doctrine of non-absolutism, is the basic understanding of the complexity of reality and the necessity of looking at it from different points of view. Syādvāda is the expression of anekāntavāda in logical and predicational form. O Lord Suvidhinātha! With the light of your omniscience you had promulgated the nature of reality in a manner which contradicts the absolutistic point of view, well-founded, and incorporates the principle of predication involving both the affirmation and the negation, depending on the point of view. Others have not been able to view the nature of reality in such light. (X) The particle 'syāt' in a sentence qualifies the acceptance or rejection of the proposition or predication. It refers to a 'point of view' or 'in a particular context' or 'in a particular sense'. The 'vāda' presents a theory of logic and metaphysics. Syādvāda means a theory of predication of reality from different points of view, in different contexts or from different universes of discourse. Syādvāda is the expression of the pictures of reality obtained from different points of view in definitive and determinate logical predications. There is no uncertainty or vacillation in expression. Syādvāda promotes catholic outlook of many-sided approach to the problem of understanding reality. It is anti-dogmatic and presents a synoptic picture of reality from different points of view. Syādvāda expresses protest against the one-sided, narrow, dogmatic and fanatical approach to the problems of reality. It affirms that there are different facets of reality and these have to be understood from various points of view by the predications of affirmation, negation and indescribability. Ācārya Samantabhadra, in ĀptamīmāÚsā: L;k}kn% loZFkSdkUrR;kxkr~ dòÙkfpf}f/% A lIrHkaxu;kis{kks gs;kns;fo'ks"kd% AA (104) Discarding the absolutist (ekānta) point of view and observing the practice of using the word 'kathaôcit' – 'from a certain viewpoint', or 'in a respect', or 'under a certain condition' – is what is known as syādvāda – the doctrine of conditional predications. It embraces the seven limbs (saptabhaôga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. Syādvāda consists in seven vocal statements adorned by the qualifying clause 'in a way' – syāt. When in regard to a single entity – soul etc. – an enquiry is made relating to its attribute – existence etc. – with all-round examination, there is the possibility of seven statements, adorned with the term 'quodammodo' or 'in a way' (syāt). This is called the 'seven-nuance system' (saptabhaôgī). When Samādhitaôtram (XI) Preface something is stated about a substance, viewed through a flux of modifications, there would be seven modes of predication. Ācārya Samantabhadra, in ĀptamīmāÚsā: dFkf×pr~ rs lnsos"Va dFkf×pnlnso rr~ A rFkksHk;eokP;a p u;;ksxkUu loZFkk AA (14) O Lord ! In your reckoning, the object of knowledge is in a way existing (sat); in a way non-existing (asat); in a way both existing and non-existing (sat as well as asat – ubhaya); and in a way indescribable (avaktavya) [further, as a corollary, in a way existing (sat) and indescribable (avaktavya); in a way nonexisting (asat) and indescribable (avaktavya); and in a way existing (sat), non-existing (asat), and indescribable (avaktavya)]. These assertions are made in accordance with the speaker's choice of the particular state or mode of the object – naya. Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points of view from which the statements were made. For example, a man may be a father with reference to his son, and he may be a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and non-existent in another way, and so forth. Syādvāda examines things from seven points of view, hence the doctrine is also called saptabhaôgī naya (sevenfold method of relative comprehension). It is stated as follows: 1. L;kñ vfLr ,o (syād-asti-eva) In a way it simply is; this is the first 'nuance', with the notion of affirmation. 2. L;kñ ukfLr ,o (syād-nāsti-eva) In a way it simply is not; this is the second 'nuance', with the notion of negation. (XI) 3. L;kñ voDrO; ,o (syād-avaktavya-eva) In a way it is simply indescribable; this is the third 'nuance', with the notion of simultaneous affirmation and negation. 4. L;kñ vfLr ukfLr ,o (syād-asti-nāsti-eva) In a way it simply is, in a way it simply is not; this is the fourth 'nuance', with the notion of successive affirmation and negation. 5. L;kñ vfLr voDrO; ,o (syād-asti-avaktavya-eva) In a way it simply is, in a way it is simply indescribable; this is the fifth 'nuance', with the notion of affirmation and the notion of simultaneous affirmation and negation. 6. L;kñ ukfLr voDrO; ,o (syād-nāsti-avaktavya-eva) In a way it simply is not, in a way it is simply indescribable; this is the sixth 'nuance', with the notion of negation and the notion of simultaneous affirmation and negation. 7. L;kñ vfLr ukfLr voDrO; ,o (syād-asti-nāsti-avaktavya-eva) In a way it simply is, in a way it simply is not, in a way it is simply indescribable; this is the seventh 'nuance', with the successive notions of affirmation and negation, and the notion of simultaneous affirmation and negation. The primary modes of predication are three – syād-asti, syād-nāsti and syād-avaktavya; the other four are obtained by combining these three. The phrase 'in a way' (syāt) declares the standpoint of expression – affirmation with regard to own substance (dravya), place (kÈetra), time (kāla), and being (bhāva), and negation with regard to other substance (dravya), place (kÈetra), time (kāla), and being (bhāva). Thus, for a 'jar', in regard to substance (dravya) – earthen, it simply is; wooden, it simply is not. In regard to place (kÈetra) – room, it simply is; terrace, it simply is not. In regard to time (kāla) – summer, it simply is; winter, it simply is not. In regard to being (bhāva) – brown, it simply is; white, it simply is not. And the word 'simply' has been inserted for the purpose Samādhitaôtram (XII) Preface of excluding a sense not approved by the 'nuance'; for avoidance of a meaning not intended. The phrase 'in a way' is used to declare that the 'jar' exists in regard to its own substance etc. and not also in regard to other substance etc. Even where the phrase is not employed, the meaning is conceived by knowers of it in all cases from the sense; just as the word eva, having the purpose of cutting off the non-application. Every object admits of a four-fold affirmative predication (svacatuÈÇaya) with reference to its own substance (svadravya), own space (svakÈetra), own time (svakāla), and own nature (svabhāva). Simultaneously a four-fold negative predication is implied with reference to other substance (paradravya), other space (parakÈetra), other time (parakāla), and other nature (parabhāva). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other things. Without this distinction there cannot be true and clear perception of the object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svakÈetra, svakāla, and svabhāva, it also admits of the four-fold negation with respect to paradravya, parakÈetra, parakāla, and parabhāva. The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attributes are relegated to the background. There is conditional affirmation of a substance, from a particular point of view and conditional negation from another point of view. Two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting (XIV) situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predications (syādvāda) establishes the Truth. The seven modes of predication may be obtained in the case of pairs of opposite attributes like eternal and non-eternal, one and many, and universal and particular. These pairs of opposites can very well be predicated of every attribute of reality. In the case of contradictory propositions, we have two opposite aspects of reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. To the existence of an entity non-existence is indispensable; and to its non-existence the former. And the primariness or secondariness of the two depends on the standpoint or intent. When a single entity is designated by the two attributes, existence and non-existence, applied simultaneously as primary, from the impossibility of such a word, the entity is indescribable. The pair of qualities, existence and non-existence, cannot be stated together, as one thing, by the term 'existent' because that is incompetent for the expression of non-existence. Similarly, the term 'non-existent' cannot be used because that is incompetent for the expression of existence. Nor can a single conventional term express that since it can cause presentation of things only in succession. From lack of all forms of expression the entity is indescribable, but it stands out – overpowered by simultaneous existence and non-existence, both applied as primary. It is not in every way indescribable because of the consequence that it would then be undenotable even by the word 'indescribable'. It only refers to the impossibility of finding an idea which could include both, the thesis and the antithesis, at the same time. The remaining three are easily understood. That the complex nature of a real object or dravya is amenable to description by the seven and only seven propositions is made clear by Ācārya Kundakunda in Pańcāstikāya-Sāra: Samādhitaôtram fl; vfRFk .kfRFk mg;a vOoÙkOoa iq.kks ; rfÙkn;a A nOoa [kq lÙkHkaxa vknslols.k laHkofn AA (14) According as dravya is viewed from different aspects of reasoning it may be described by the following propositions: 1) in a way it is; 2) in a way it is not; 3) in a way it is both is and is not; 4) in a way it is indescribable; 5) in a way it is and is indescribable; 6) in a way it is not and is indescribable; and 7) in a way it is and is not and is indescribable. This seven-fold mode of predication (saptabhaôgī) with its partly meant and partly non-meant affirmation (vidhi) and negation (niÈedha), qualified with the word 'syāt' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syāt' before every statement of fact that he comes across, to warn him that it has been made from one particular point of view, which he must ascertain. The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites – absolute non-existence, manyness, non-permanence, and indescribability – corrupt the nature of reality while the use of the word 'syāt' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. Ācārya Samantabhadra's Svayambhūstotra: vuo|% L;k}knLro n`"Vs"Vkfojks/r% L;k}kn% A brjks u L;k}knks f}r;fojks/kUequh'ojkL;k}kn% AA (24&3&138) ā ā āõ È È O Supreme Sage! Being qualified by the word 'syāt' (meaning, conditional, from a particular standpoint), your doctrine of conditional predications (sy dv da) is flawless as it is not opposed to the two kinds of valid knowledge (pram a) – direct (pratyak a) and indirect (parok a). The wisdom propounded by others, not being qualified by the word 'syāt', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. (XV) Preface Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predications (syādvāda), certainly not by absolutistic views. Syādvāda and kevalajðāna are the foundational facts of knowledge. The difference between the two is that kevalajðāna is the complete and all-embracing knowledge of reality while syādvāda is the conditional predication of the individual propositions of the knowledge obtained in kevalajðāna. Kevalajðāna is the direct experience and syādvāda is its indirect expression. All scripturalknowledge (śrutajðāna), thus, is syādvāda. Ācārya Samantabhadra's ĀptamīmāÚsā: L;k}kndsoyKkus loZrÙoizdk'kus A Hksn% lk{kknlk{kkPp áoLRoU;rea Hkosr~ AA (105) Syādvāda, the doctrine of conditional predications, and kevalajðāna, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajðāna illumines directly, syādvāda illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). Ācārya AmÃtcandra, in PuruÈārthasiddhyupāya, has termed the doctrine of non-absolutism (anekāntavāda) as the root of the Jaina Scripture. Without a clear understanding of this gem of Jainism, men of this world are like the blind men of the parable (of six blind men and the elephant); they insist on their partial knowledge being accepted as the whole truth: ijekxeL; chta fuf"k1⁄4tkR;U/flU/qjfo/kue~ A ldyu;foyflrkuka fojks/eFkua uekE;usdkUre~ AA (2) I bow to anekānta (the doctrine of manifold points of view – (XVI) Samādhitaôtram Pramāõa and naya Ācārya Samantabhadra's ĀptamīmāÚsā: rÙoKkua izek.ka rs ;qxiRloZHkklue~ A ØeHkkfo p ;TKkua L;k}knu;laLÑre~ AA (101) O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramāõa (lit. the method of knowledge). Pramāõa is of two kinds: first, direct (pratyakÈa) – omniscience (kevalajðāna) – which knows the whole range of objects of knowledge simultaneously, without gradation – akramabhāvī, and second, indirect (parokÈa), which knows the objects of knowledge partially and in succession – kramabhāvī. Knowledge in succession features the doctrine of conditional predications – syādvāda, and ascertainment, without contradiction, of one particular state or mode of the object, called naya. The ordinary human being cannot rise above the limitations of his senses; his apprehension of reality is partial and it is valid only from a particular viewpoint. This leads to the nayavāda of the Jainas. When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is syādvāda, the doctrine of conditional predications. Thus the doctrine is the direct result of the strong awareness of the complexity of the object of knowledge and the limitations of human apprehension and expression. Pramāõa is the comprehensive view; naya is the partial view. relative pluralism), the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending reality through multiplicity of viewpoints. (XVI) Preface As regard the fruit of pramāõa, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of knowledge (or of pramāõa). Or the attainment of equanimity (upekÈā) and the destruction of ignorance (ajðāna) may be considered the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and rejected. Ācārya Samantabhadra's ĀptamīmāÚsā: /esZ /esZ¿U; ,okFkksZ /£e.kks¿uUr/eZ.k% A vfÄRos¿U;rekUrL; 'ks"kkUrkuka rnÄrk AA (22)õ õ Each individual attribute (dharma) of an entity (dharmī), having innumerable attributes, carries with it a particular meaning. When one attribute is treated as the primary attribute, the other attributes stay in the background as the secondary attributes. Objects possess innumerable attributes and may be conceived from as many points of view; i.e., objects truly are subject to all-sided knowledge (possible only in omniscience). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a sky-flower. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramāõa – valid knowledge – comprehends the object in its fullness. Pramāõa does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point of view and puts emphasis on a particular aspect of the object. Both pramāõa and naya are forms of knowledge; pramāõa is sakaladeśa – comprehensive and absolute, and naya is vikaladeśa – partial and relative. A naya looks at the object (XVII) Samādhitaôtram from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. A synthesis of different viewpoints is achieved by the doctrine of conditional predications (syādvāda) wherein every viewpoint is able to retain its relative importance. Conditional affirmative predication (vidhi) and conditional negative predication (niÈedha) together constitute valid knowledge (pramāõa). The speaker at any moment considers one particular attribute, the primary attribute, but does not deny the existence of other attributes, the secondary attributes. Partial knowledge from a particular point of view, under consideration, is the object of naya and it helps in accuracy of expression through illustration (dÃÈÇānta). A naya deals only with the particular point in view of the speaker and does not deny the remaining points of view, not under consideration at that time. Pramāõa is the source or origin of naya. It has been said in the Scripture, "On the acquisition of knowledge of a substance derived from pramāõa, ascertaining its one particular state or mode is naya." A naya is neither pramāõa nor apramāõa (not pramāõa). It is a part of pramāõa. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. A naya is a partial presentation of the nature of the object while pramāõa is comprehensive in its presentation. A naya does neither give false knowledge nor deny the existence of other aspects of knowledge. There are as many naya as there are points of view. Ācārya Samantabhadra's Svayambhūstotra: ; ,o fuR;{kf.kdkn;ks u;k feFkks¿uis{kk% Loijiz.kkf'ku% A r ,o rÙoa foeyL; rs equs% ijLijs{kk% Loijksidkfj.k% AA (13&1&61) O Unblemished Lord Vimalanātha! Those who hold the one- (XI) Preface sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (kÈaõika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of the substance, and, therefore, benefit self as well as others. A substance (dravya) is an inseparable consolidation of attributes expressed through all one-sided but relative comprehensions (naya) and their subdivisions (upanaya) pertaining to the three times (the past, the present, and the future). It is one with respect to the dravyārthika naya and many with respect to the paryāyārthika naya. That which has substance (dravya) as the object is the standpoint of substance – dravyārthika naya. Paryāya means particular, an exception or exclusion. That which has mode (paryāya) as the object is the standpoint of mode – paryāyārthika naya. Whatever condition or form a substance takes, that condition or form is called a mode. Modes partake of the nature of substance, and are not found without the substance. Jaina spiritual literature provides another broad classification of standpoints (naya): the transcendental point of view (niścaya naya) and the empirical point of view (vyavahāra naya). Niścaya naya – the transcendental point of view: It represents the true and complete point of view. There is no distinction between the substance (dravya) and its qualities (guõa) and there is no figurative (upacarita) suggestion in the statement. The soul is one with all the wealth of its attributes. Transcendental point of view (niścaya naya) has two main subdivisions: a) śuddha niścaya naya: It holds the self in its pure and unconditioned state (the nirupādhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory (X) Samādhitaôtram through its wealth of infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of śuddha niścaya naya – e.g., "Omniscience (kevalajðāna) is the soul." b) aśuddha niścaya naya: This naya contemplates the self as caught in meshes of material environment (the sopādhi state). The presence of karmic contamination makes it impure or aśuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences – e.g., "Sensory knowledge etc. (matijðānādi) is the soul," and "Attachment etc. (rāgādi) is the soul." Vyavahāra naya – the empirical point of view: The empirical point of view (vyavahāra naya) makes distinction between the substance (dravya) and its qualities (guõa) and there may be figurative (upacarita) suggestion in the statement. The term vyavahāra implies analysis of the substance (dravya) with differentiation of its attributes (guõa) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. Empirical point of view (vyavahāra naya), too, has two main subdivisions: a) sadbhūta vyavahāra naya: The term sadbhūta implies the intrinsic nature of the thing. Though essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guõa), modes (paryāya), nature (svabhāva) and agent (kāraka). This naya envisages distinction in an indivisible whole. Sadbhūta vyavahāra naya has two subcategories: a-1) anupacarita sadbhūta vyavahāra naya: This naya holds the self in its pure and uncontaminated state (nirupādhi state) but makes distinction between the substance (dravya) (XI) Preface and its attribute (guõa) – e.g., "Omniscience (kevalajðāna) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhūta vyavahāra naya: This naya holds the self as caught in the meshes of material environment (sopādhi state) and makes distinction between the substance (dravya) and its attribute (guõa) – e.g., "Sensory knowledge (matijðāna) is the attribute of the soul." b) asadbhūta vyavahāra naya: The term asadbhūta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhūta vyavahāra naya envisages oneness in essentially distinct substances. The expression under this naya is figurative – e.g., an 'earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhūta vyavahāra naya, too, has two subcategories: b-1) anupacarita asadbhūta vyavahāra naya: This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacārita has no metaphorical or figurative implication. For example, the statement, "This body is mine," is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, "Soul is the cause of material karmas (dravya-karma)." b-2) upacarita asadbhūta vyavahāra naya: Upacārita is usage sanctified by convention but has no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body – e.g., "My ornament." Only in a figurative sense can one call ornament as one's own or certain individuals, son or wife, as one's own. Identification of the self with other things is a figurative and transferred predication or upacārita asadbhūta vyavahāra naya. (XI) Samādhitaôtram Though the transcendental point of view (niścaya naya) and the empirical point of view (vyavahāra naya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point of view (niścaya naya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point of view (vyavahāra naya) is recommended. The beginner is first trained through the empirical point of view (vyavahāra naya). Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavahāra naya). However, the discourse is of no use if the learner knows only the empirical point of view (vyavahāra naya); the transcendental point of view (niścaya naya) must never be lost sight of. Just like for a man who has not known a lion, a cat symbolizes the lion, in the same way, a man not aware of the transcendental point of view (niścaya naya) wrongly assumes the empirical point of view (vyavahāra naya) as the Truth. The learner who after understanding true nature of substances from both the transcendental as well as the empirical points of view gets unbiased towards any of these gets the full benefit of the teachings. Ācārya AmÃtcandra, in PuruÈārthasiddhyupāya, expressed beautifully the indespensability of both points of view – niścaya and vyavahāra – to arrive at the Truth: ,dsukd"kZUrh 'yFk;Urh oLrqrÙoferjs.k A vUrsu t;fr tSuhuhfreZUFkkuus=kfeo xksih AA (225) Like a milkmaid who, while churning (to produce butter), pulls one end of the rope while loosening the other, the Jaina philosophy, using dual means – the pure, transcendental point of (XII) Preface Dravya, guõa and paryāya Ācārya Kundakunda's Pravacanasāra: vifjPpÙklgkos.kqIiknOo;/qoÙklac1⁄4a A xq.koa p liTtk;a ta ra nOoa fr oqPpafr AA (2&3) That which does not leave its own nature (of existence – sat), characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya), and endowed with modes (paryāya) and qualities (guõa), is a substance (dravya). Ācārya Umāsvāmi's Tattvārthasūtra: xq.ki;Z;oñ aeO;e~ AA (5&38) That which has qualities and modes is a substance. aeO;kJ;k fuxqZ.kk xq.kk% AA (5&41) Those that have substance (dravya) as their substratum and are not themselves the substratum of other qualities are qualities (guõa). That in which qualities (guõa) and modes (paryāya) exist is a substance (dravya). What are qualities and what are modes? Those characteristics which exhibit association (anvaya) with the substance are qualities. Those characteristics which exhibit distinction or exclusion (vyatireka) – logical discontinuity, "when the pot is not, the clay is," – are modes. A substance possesses both. That which makes distinction between one substance and another is called a quality, and the particular state of a substance is called a mode. The substance (dravya) is inseparable (residing in same substratum – ayutasiddha) from its qualities, and permanent (nitya). view (niścaya naya), and the empirical point of view (vyavahāra naya) – deals with the nature of substances, and succeeds in arriving at the Truth. (XIV) Samādhitaôtram That which distinguishes one substance from all others is its distinctive quality. Only the presence of this quality makes it a substance. If such distinctive characteristics were not present, it would lead to intermixture or confusion of substances. For instance, souls are distinguished from matter by the presence of qualities such as knowledge. Matter is distinguished from souls by the presence of form (colour) etc. Without such distinguishing characteristics, there can be no distinction between souls and matter. Therefore, from the general point of view, knowledge etc. are qualities always associated with the soul, and form etc. are qualities always associated with the matter. For instance, in living beings, these qualities are knowledge of pitcher, knowledge of cloth, anger, pride, etc., and in matter these qualities are intense or mild odour, colour, etc. Knowledge is a quality (guõa) of jīva substance (dravya) but it is subject to change; for example, it can change from sensory knowledge to scriptural knowledge. Such changes are modes (paryāya) of the quality (guõa) called knowledge. The collection or aggregate of qualities and modes, which somehow is considered different from these, is called a substance. If the aggregate were completely the same, it would negative both substance and qualities. From the point of view of designation (saÚjðā) etc., qualities are different from the substance. Yet, from another point of view, qualities are not different from the substance as they partake of the nature of substance and are not found without substance. Whatever condition or form a substance, such as the medium of motion, takes that condition or form is called its modification (pariõāma). It is of two kinds, without a beginning and with a beginning. Substance (dravya) forms the substratum of qualities (guõa) and modes (paryāya). Substance (dravya) and its qualities (guõa) are inseparable and yet the substance is not the same as its qualities nor the qualities same as the substance, though the substance manifests its nature through qualities. Substance without qualities and qualities dissociated from the underlying substance would all be meaningless abstractions. Hence, in the world of reality, there can be no existence (XV) Preface of either dravya or guõa independent of each other. Qualities (guõa) remain permanently in the substance (dravya) while modes (paryāya) change. General (sāmānya) and specific (viśeÈa) qualities (guõa): All objects have two kinds of qualities (guõa) – the general (sāmānya), and the specific (viśeÈa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanā) is a specific (viśeÈa) attribute of the soul when viewed in reference to nonsouls but a general (sāmānya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vÃkÈatva) as the general (sāmānya) attribute but each tree has specific (viśeÈa) attributes, distinguishing these as neem tree, oak tree or palm tree. Ācārya Samantabhadra's Svayambhūstotra: ;FkSd'k% dkjdeFkZfl1⁄4;s leh{; 'ks"ka Lolgk;dkjde~ A rFkSo lkekU;fo'ks"kekr`dk u;kLros"Vk xq.keq[;dYir% AA (13&2&62) Just as the two mutually supportive causes, the substantial cause (upādāna kāraõa) and the instrumental cause (nimitta kāraõa), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (sāmānya) and specific (viśeÈa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective. When our expression makes the general (sāmānya) aspect as its subject, the specific (viśeÈa) aspect becomes secondary and when the expression makes the specific aspect as its subject, the general aspect becomes secondary; this is achieved by using the word 'syāt' in (XVI) Samādhitaôtram expression. Ācārya Māilladhavala's Õayacakko: vfRFkÙka oRFkqÙka nOoÙk ies;Ùk vxq#ygqxÙka A nslÙk psnf.knja eqÙkeeqÙka fo;k.ksg AA (12) These ten qualities: existence (astitva), activity or arthakriyā (vastutva), power of changing modes (dravyatva), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradeśavattva), consciousness (cetanatva), lifelessness (acetanatva), corporealness – having a form (mūrtatva), and incorporealness – without having a form (amūrtatva) are general (sāmānya) qualities of substances. .kk.ka nal.k lqg lfÙk :ojl xa/ iQkl xe.kfBnh A oV~V.kxkg.kgsmeqÙkeeqÙka [kq psnf.knja p AA (13) These sixteen qualities: knowledge (jðāna), perception (darśana), happiness (sukha), strength (vīrya), colouration (rūpa), taste (rasa), smell (gandha), touch (sparśa), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanāhetutva), assistance in providing accommodation (avagāhanahetutva), corporealness – having a form (mūrtatva), incorporealness – without having a form (amūrtatva), consciousness (cetanatva), lifelessness (acetanatva) are specific (viśeÈa) qualities of substances. Every substance (dravya) has eight general (sāmānya) qualities; jīva dravya does not have qualities of lifelessness (acetanatva) and corporealness – having a form (mūrtatva) out of the ten mentioned above. Six specific (viśeÈa) qualities are present in jīva dravya – knowledge (jðāna), perception (darśana), happiness (sukha), strength (vīrya), incorporealness – without having a form (amūrtatva), and consciousness (cetanatva). Matter (pudgala) has six specific (viśeÈa) qualities: colouration (rūpa), taste (rasa), smell (gandha), touch (XVI) Preface (sparśa), corporealness – having a form (mūrtatva), and lifelessness (acetanatva). Dharma dravya has three specific (viśeÈa) qualities: assistance in motion (gatihetutva), incorporealness – without having a form (amūrtatva), and lifelessness (acetanatva). Adharma dravya has three specific (viśeÈa) qualities: assistance in rest (sthitihetutva), incorporealness – without having a form (amūrtatva), and lifelessness (acetanatva). Ākāśa dravya has three specific (viśeÈa) qualities: assistance in providing accommodation (avagāhanahetutva), incorporealness – without having a form (amūrtatva), and lifelessness (acetanatva). Kāla dravya has three specific (viśeÈa) qualities: assistance in continuity of being through gradual changes (vartanāhetutva), incorporealness – without having a form (amūrtatva), and lifelessness (acetanatva). Utpāda, vyaya and dhrauvya Substance (dravya) is endowed with origination (utpāda), destruction (vyaya) and permanence (dhrauvya), without leaving its essential character of existence (being or sat). Origination, destruction and permanence are simultaneous and interdependent and are not possible without the substance. Origination of new mode cannot take place without destruction of old mode, old mode cannot get destroyed without origination of new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. Ācārya Samantabhadra's ĀptamīmāÚsā: ?kVekSfylqo.kkZFkhZ uk'kksRiknfLFkfr"o;e~ A 'kksdizeksnekè;LF;a tuks ;kfr lgsrqde~ AA (59) (When a diadem is produced out of a gold jar –) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both – the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, (XVII) Samādhitaôtram destruction and permanence) are the causes of different responses. Soul is a substance (dravya). Manifestation of its consciousness (cetanā) is its quality (guõa) and its modes (paryāya) are worldly states – human, sub-human (plants and animals), infernal and celestial – before it may finally get to the state of liberation. Qualities (guõa) reside permanently in the substance but the modes (paryāya) keep on changing. These three – origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – take place in modes (paryāya); modes (paryāya), as a rule, dwell in substance (dravya), and, therefore, the three constitute the substance (dravya). Ācārya Kundakunda's Pravacanasāra: mIiknfV~BfnHkaxk foTtars iTt,lq iTtk;k A nOoa fg lafr f.k;na rEgk nOoa gofn lOoa AA (2&9) Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryāya); modes are possible only in substance (dravya), and, therefore, substance (dravya) forms the base for all of these. Although modes (paryāya) of a substance (dravya) undergo change in the form of origination (utpāda) and destruction (vyaya), the substance (dravya) itself does not give up its essential characteristic of existence (being or sat). There is no origination (utpāda) and destruction (vyaya) of the substance (dravya) itself. As an illustration, the seed (bīja), the sprout (aôkura), and the tree-ness (vÃkÈatva) are parts (aôśa) of the whole (aôśī), that is, the tree (vÃkÈa). These three parts (aôśa) are subject to origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – destruction of the seed entails origination of the sprout while tree-ness remains permanent. In other words, origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are the three parts (aôśa) pertaining to the modes (paryāya) of the whole (aôśī), that is, the substance (dravya). If it be imagined that origination (utpāda), destruction (vyaya) and (XIX) Preface permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) is imagined to take place in the substance (dravya), the substance – existence or sat – vanishes. If origination (utpāda) is imagined to take place in the substance (dravya), there will be creation of infinite substances from nowhere – creation of asat. If permanence (dhrauvya) is imagined to take place in the substance (dravya), there can be no modes (paryāya) and without existence of successive modes the substance itself cannot exist. Therefore, origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are dependent on modes (paryāya), not on substance (dravya). Modes (paryāya) witness origination (utpāda) and destruction (vyaya); also permanence (dhrauvya) with respect to substance. Modes (paryāya) are not aloof; these are parts of substance (dravya). There can certainly be no origination (utpāda), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharaviÈāõa). To the uninitiated, above statements may sound confounding but one needs to appreciate that different points of view make the bases of these statements. Ācārya Pūjyapāda – Master Composer of the Jaina Doctrine Ācārya Pūjyapāda's compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings. Three other names of Ācārya Pūjyapāda find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi. (X) Samādhitaôtram Ācārya Pūjyapāda was a Digambara ascetic of a high order, abounding in faith, knowledge, and conduct, the cornerstones of the path leading to liberation. He was a master grammarian and an authority on secular subjects including linguistics, poetics and Āyurveda. Ācārya Pūjyapāda was born in a Brahmin family of Karnataka. His parents were MādhavabhaÇÇa and Śridevī. Kanakagiri, a Jaina heritage centre situated at a distance of about 50 km from Mysore, Karnataka, was his abode. He lived around 5th century CE. He was a renowned Preceptor of the Nandi Sangha, a part of the lineage of Ācārya Kundakunda (circa 1st century BCE to 1st century CE). His writings reveal both the transcendental and the empirical points of view, and are helpful to the ascetics as well as the laity. He has expounded on the writings of Ācārya Kundakunda and Ācārya Umāsvāmi (alias Ācārya Umāswati). Deep influence of Ācārya Samantabhadra is conspicuous in his works. That Ācārya Pūjyapāda was held in great esteem by the subsequent Jaina pontiffs is evident from the following two excerpts from the writings of learned Jaina Ācāryas: Ācārya Jinasena in Ādipurāõa: dohuka rhFkZÑíso% drjka r=k o.;Zrs A fonq"kka okÄ~eyèoafl rhFk± ;L; opkse;e~ AA (1&52) How can one portray Ācārya Devanandi (alias Ācārya Pūjyapāda) who is like a ford-maker (Tīrthaôkara, the 'World Teacher') among the poets and whose sacred articulation removes the faults of verbal expression of the scholars? Ācārya Śubhacandra in JðānārõavaÍ: vikdqoZfUr ;}kp% dk;okd~fpÙklEHkoe~ A dyÄefÄuka lks¿;a nsouUnh ueL;rs AA (1&15)ï õ We make obeisance to Ācārya Devanandi (alias Ācārya Pūjyapāda) whose expressions wash away all dirt due to the (XI) Preface activities of the body, the speech, and the mind. It is mentioned in Jaina inscriptions and literature that Ācārya Pūjyapāda had the supernatural power to visit the Videha kÈhetra to make obeisance to the Tīrthaôkara Lord Seemandharasvāmi. It is believed that on account of his vast scholarship and deep renunciation, his feet were worshipped by the devas and, therefore, the name Pūjyapāda. The sacred water that anointed his feet could transform iron into gold. He used to visit holy places in celestial carriages and during one such occasion he lost his eyesight. He then composed ŚāntyaÈÇaka and regained his sight. But after this incident, he took to samādhi and courted voluntary, pious and passionless death by relinquishing his body. Ācārya Pūjyapāda composed several important Jaina texts: Jainendra Vyākaraõa – a comprehensive work on Sanskrit grammar, considered to be an essential reading for the student of Jaina literature. Sarvārthasiddhi – an authoritative commentary on Tattvārthasūtra by Ācārya Umāsvāmi, a compendium of Jaina metaphysics and cosmology. Samādhitaôtram (also known as Samādhiśataka) – a spiritual work consisting of 105 verses outlining the path to liberation for an inspired soul. Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the puresoul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extroverted-soul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions – imperfections like attachment and aversion, and soul-nature – is the introverted-soul (antarātmā). The knowledgeable introverted-soul (antarātmā) disconnects the body, including the senses, from the soul. The one who is (XI) Samādhitaôtram utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitaôtram expounds the method of realizing the pure-soul (paramātmā), the light of supreme knowledge, and infinite bliss. Realization of the pure-soul is contingent upon discriminatory knowledge of the soul and the non-soul, and meditating incessantly on the pure-soul, rejecting everything that is non-soul. Samādhitaôtram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. IÈÇopadeśa – a concise work of 51 didactic verses leading the reader from the empirical to the transcendental, from the mundane to the sublime, through an experiential process of self-realization, rather than through a metaphysical study of the soul-nature. IÈÇopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. Daśabhakti – a collection of the adoration of the essentials that help the soul in acquiring merit. The essentials include the Supreme Beings, the Scripture, the Perfect Conduct, and the sacred places like the Nandīśvara Dvīpa. Some other works, including ŚāntyaÈÇaka (hymn in praise of Lord Śāntinātha), SārasaÉgraha, Cikitsāśāstra and JainābhiÈeka, are also believed to have been authored by Ācārya Pūjyapāda. Lucid style, precise expression and masterly exposition of the subject accord all his compositions highly revered place in Jaina literature. What Ācārya Pūjyapāda has expounded is the word of the Omniscient Lord; his compositions are the never-setting sun that will (XII) Preface Ācārya Vidyānanda – On Path to Attaining the Pure-soul Surendra Upādhye (b. 22 April 1925, in Shedbal, Karnataka), at the young age of twenty, embarked on the virtuous path of Jaina asceticism by embracing the eleventh and the last stage – the uddiÈÇa tyāga pratimā – in the householder's path and became a kÈullaka on 15 April 1945, to be known henceforth as kÈullaka Pārśvakīrti varõī. He was inducted on to this pious course by Ācārya Mahāvīrkīrti in Tamadaddi, Karnataka. A kÈullaka renounces all that the world calls its own and, like a Digambara muni, keeps only a small whisk of the softest peacock feathers with which to remove insects from the person and books without causing them injury, a small bowl for water, and a few books on religion. He wears a loincloth (langoÇī) and a wrapper cloth. As regards food, the kÈullaka eats only once a day in the morning hours. He sits down while eating and eats only what he gets from one P ic b y V ij a y K . Ja in ( 2 5 J u ly 2 0 1 7 ) continue to illumine the ten directions for eternity. My introverted-soul makes obeisance humble at the holy feet of Ācārya Pūjyapāda, whose pure soul mastered the ocean that is the Scripture. (XIV) Samādhitaôtram household without asking or beckoning for food. While calling for food he only wishes the inmates dharma-lābha – 'May you obtain spiritual merit.' KÈullaka Pārśvakīrti varõī realized early that the soul, from the standpoint of its substance, is eternal, and only its form, in terms of the body or encasement that it is associated with, is subject to change. Supreme and everlasting state of knowledge, faith, bliss and power is our destination. Who in his senses would opt for this short life as a human being withered away in just acquiring, and then indulging in, the objects of sense-pleasures? It makes great sense to lead a seemingly difficult life of observing vows and austerities during one's incarnation as a human being. Not content with the observance of partial vows of a kÈullaka, and realizing the necessity of a more rigorous life of self-denial and austerities in his spiritual advancement, kÈullaka Pārśvakīrti varõī took to the arduous path of Jaina asceticism (muni dīkÈā) on 25 July 1963, in Delhi, when he was christened Muni Vidyānanda by his Preceptor Ācārya Deshabhūshaõa. He was now free from all vestiges of clothes. The only physical objects he kept with him were a featherwhisk (picchī), implement of compassion, a water-pot (kamaõçalu), implement of purity, and scriptural treatise (śāstra), implement of knowledge. He accepted pure food free from forty-six faults (doÈa), thirty-two obstructions (antarāya), and fourteen contaminations (maladoÈa), as far as it was possible in the present era. He discarded not only all external encumbrances, but also as much of the internal encumbrances as he could. He exerted himself to the observance of perfect vows, complete renunciation, and control of his mind, speech and body. And this he did most willingly and cheerfully as it was the only means of acquisition of that joyous feeling of self-elevation that is dear to the heart of every aspirant on path to liberation. He followed religiously the twenty-eight primary attributes of a Digambara ascetic comprising five supreme vows (mahāvrata), five regulations (samiti), five-fold control of the senses (paðcendriya nirodha), six essential duties (Èaçāvaśyaka), and seven rules or restrictions (niyama) which (XV) Preface comprise not taking bath, sleeping on the ground, renouncing clothes, plucking hair on the head and the face by hand, taking food only once in a day, not cleansing the teeth, and taking food in a steady, standing posture. The Three Jewels (ratnatraya) of right faith, right knowledge and right conduct became his prized possessions. He studied incessantly the Holy Scripture – sure means for control of wandering of the mind and the senses. Ācārya Deshabhūshaõa conferred on him the title of Upādhyāya (Preceptor) on 17 November 1974, in Delhi. Upādhyāya Vidyānanda took further strides in observance of faith, knowledge, conduct and austerities. He had unwavering faith that the pure Self was the only object belonging to the self and all other objects, including the karmic matter (dravyakarma and nokarma), were alien. He reckoned that the pure Self had no delusion (moha), and was distinct from attachment (rāga) and aversion (dveÈa). He cheerfully undertook penances with due control of the senses. He carried out all observances with full vigour and intensity, without concealing his true strength. On 28 June 1987, in Delhi, the four-fold congregation of the Jainas, under the direction of Ācārya Deshabhūshaõa, conferred the title of Ācārya (Chief Preceptor) on him. Endowed with great wisdom and experience about the conditions of existence on land, Ācārya Vidyānanda became an ideal guru to lead his congregation in all respects, including prescription of proper penances for transgressions by disciples and followers. By this time, he had mastered the nature and causes of all karmas that result into merit and demerit. He fully assimilated the knowledge contained in Ācārya Kundkund's Samayasāra, his favourite Scripture. He undertook the task of guiding bhavya jīvas, ascetics and laymen, on to the path to liberation. He keenly propagated, for the benefit of all, the teachings of Lord Jina. Ācārya Vidyānanda observes immaculately both the internal as well as the external austerities. With the shield of fortitude, he lets his naked body endure afflictions of extreme weather. Reflecting always on the transient nature of life, like that of the evening cloud, he treads (XVI) Samādhitaôtram firmly on the path to liberation. Having long ago renounced his worldly family and home, and realizing that the world is a storehouse of sufferings, he derives extreme contentment in treading the path shown by Lord Jina. Thinking always that there is no regime better than that expounded by Lord Jina, he dedicates himself firmly to the service of no one else but Lord Jina. He has no attachment to sense pleasures, to karmas, or even to his body. He has no aversion towards the objects of environment. He has won over desires with contentment and restraint, negligence or inadvertence with study and meditation, and anger with composure and compassion. Having no conflict or disagreement with any living being, human or plants and animals, he showers his blessings on all, as a mother blesses her child. He exerts, with extreme care, to save from injury the mobile (trasa) as well as the immobile (sthāvara) beings. He has fully grasped all realities including the soul and the non-soul, and his eyes are bright with the light of knowledge. In order to maintain steadiness of his body he accepts food that is pure, simple and free from faults. Although his body has weakened and frame shrunk due to severe austerities and age, his determination to conform to the rigors of meditation has not dimmed. His frail body exhibits rare glow and piousness, just as gold gets to brightness and preciousness on being severely heated. Having assimilated the ocean of profound knowledge contained in the Holy Scripture, he is today a living institution of learning. This year (2017) Ācārya Vidyānanda has entered the seventy-third year of initiation (dīkÈā) as a kÈullaka and fifty-fifth year of initiation as a Digambara muni. We are truly blessed to have such a pious soul in our midst. Only the darśana of his pious frame is capable of cutting the shackles of karmic bonds that have constrained us since long. Turning his soul inwards and avoiding all outward concerns, Ācārya Vidyānanda has established himself firmly in own nature. Engaged incessantly in Self-realization, he has no time or inclination to interact with external environment. External objects generally remain unnoticed by him, as he pays no attention to these. His (XVI) Preface interaction with people is minimal and without passion. For the few people he has to interact with occasionally, he engenders no lasting emotions of attachment or aversion. A yogī of few words, he chooses words that are sweet, positive and helpful. As soon as his interaction with outside world is over, he presents himself again to the service of the pure Self. I bow to him with extreme devotion. Your adoration has purified my speech, your contemplation has purified my mind, and bowing to you has purified my body. You have made me realize that I need to attend only to my soul, and to no one else. Among all publications on the holy text Samādhitaôtram by Ācārya Pūjyapāda that I could lay my hands on, I found the one by Paõçit Jugalkishore Mukhtar the most authentic. Hindi meaning of the verses given therein is precise translation of the original work in Sanskrit by Ācārya Prabhācandra. I have almost unhesitatingly excerpted the Hindi meaning of the verses from this publication. Author of several books on Jainism and distinguished scholar Prof. (Dr.) Veer Sagar Jain, Head, Department of Jaina Philosophy (Jaina Darśana), Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, has willingly, joyfully and swiftly proofread the non-English portion of this work. His deep knowledge of the language as well as the subject matter has led to the removal of many flaws and infelicities attributable to my inadequacy and inadvertence. My utmost gratitude for his contribution. Gratitude August 2017 Dehradun, India Vijay K. Jain (XVII) Samādhitaôtram 1iatqxyfd'kksj eq[rkj ^;qxohj* (1996)] Jheñ nsouU|ijuke& iwT;iknkpk;Z fojfpre~ lekf/ra=ke~ (vkpk;Z izHkkpUae Ñr laLÑr Vhdk lfgre~)] Jh Hkkjro"khZ; vusdkUr fo}r~ifj"kñ2vkpk;Z fo'kq1⁄4lkxj (2008)] lekf/ra=k vuq'khyu] dqUndqUn KkuihB] bUnkSj] e-iz3czãpkjh lhry izlkn (\)] lekf/'krd & Jh iwT;ikn vkpk;ZÑr4MkWt;dqekj tyt (2006)] vkpk;Z iwT;ikn Ñr lekf/rU=k] fgUnh xzUFk dk;kZy;] 9 ghjkckx] lhihVSad] eqEcbZ&4000045iatqxyfd'kksj eq[rkj ^;qxohj* (2009)] Jheñ&vferxfr&fojfpr ;ksxlkj&izkHk`r] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] prqFkZ laLdj.k6iaiUukyky lkfgR;kpk;Z (1992)] vkpk;Z dqUndqUn nso fojfpr dqUndqUnHkkjrh] leLr fnxEcj tSu lekt [ksdM+k (esjB)] f}rh;kòfÙk7fgUnh vuqoknd & iUukyky ckdyhoky (JhohjfuokZ.k laor~ 2495] fola2025 )] JheRdqUndqUn& Lokfefojfpr% iapkfLrdk;%] Jheñ jktpUae vkJe] vxkl (xqtjkr)] r`rh;kòfÙk8iaeuksgjyky (fola1969)] JheRdqUndqUnkpk;Zfojfpr% izopulkj%] Jh ijeJqr izHkkod e.My] cEcbZ&29czia- /eZpUn 'kkÐh (la2049)] vkpk;Z dqUndqUn fojfpr j;.klkj] Hkkjro"khZ; vusdkUr fo}r~ifj"kñ10fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] iafMrizoj vk'kk/j fojfpr ACKNOWL ED GMENT A ll that is contained in this book has been excerpted, adapted or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Samādhitaôtram, the Holy Scripture composed by Ā ā Pūjyapāda. Contribution of the following publications in preparation of the present volume is gratefully acknowledged: c rya (XIX) 16. Chakravarti Nayanar, A. (Prof.) (2009), " c rya Kundakunda's Pa c stik ya-S ra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 17. Chakravarti, A. (Prof.) (2008), " c rya Kundakunda's Samayas ra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Fifth Edition. Ā ā ô ā ā ā Ā ā ā 18. Jain, Champat Rai (1975), "The Key of Knowledge", Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition. 19. Jain, S.A. (1960), "Reality : English Translation of Shri Pūjyapāda's Sarvārthasiddhi", Vira Sasana Sangha, Calcutta-37. 20. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse", Vikalp Printers, Dehradun. /ekZèr (vuxkj)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBk laLdj.k11fl1⁄4kUrkpk;Z iaIkwQypUae 'kkÐh (2010)] vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k12Vhdk & vk£;dk fo'kq1⁄4efr ekrkth] lEiknu & cziajrupUn tSu ^eq[rkj* o MkWpsruizdk'k ikVuh (1974)] JheUusfepUae fl1⁄4kUrpØo£r fojfpr f=kyksdlkj] Jh 'kkfUrohj fnxEcj tSu laLFkku] Jhegkohjth (jktLFkku)13iaiUukykyth okdyhoky (1913)] fnxEcjtSukpk;ZJh'kqHkpUaefojfpr% Kkuk.kZo%] Jh ijeJqr&izHkkod&eaMy] cEcbZ] f}rh;kòfÙk%14fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] ekbYyèkoy&fojfpr .k;pDdks (u;pØ)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] ik¡pok¡ laLdj.k15txnh'kpUnz tSu (MkW-) (1992)] JhefYy"ks.klwfjiz.khrk L;k}kne×tjh] Jh ijeJqr izHkkod e.My] Jheñ jktpUae vkJe] vxkl&388130] iapekòfÙk- (XL) Samādhitaôtram 21. Jain, Vijay K. (2015), "Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara", Vikalp Printers, Dehradun. 22. Jain, Vijay K. (Ed.) (2011), "Āchārya Umāsvāmi's Tattvārthsūtra – with Hindi and English Translation", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (Ed.) (2012), "Āchārya Kundkund's Samayasāra – with Hindi and English Translation", Vikalp Printers, Dehradun. 25. Jain, Vijay K. (Ed.) (2013), "Ācārya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes", Vikalp Printers, Dehradun. 26. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 27. Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra – The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 28. Upadhye, A.N. (1935), "Śrī Kundakundācārya's Pravacanasāra – A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri – for the Parama-Śruta-Prabhavaka-Maõçala, Bombay. Acknowledgment (XLI) VIJAY K . JAIN – B IOGRA PHI CAL NOT E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and PostGraduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina scriptures: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Āchārya Umāsvāmi's Tattvārthsūtra – with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Āchārya Kundkund's Samayasāra – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twentyfour Tīrthaôkara (2015), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewelcasket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun, India. (XLI) Samādhitaôtram vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation .keks vfjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOk lkgw.ka l ;X n kZu ; E ' k e%u E;d~r l l i s u %e E; dp fj= k; l ~ k k u %e lE;XKkuk; ue% vgZfRl1⁄4kpk;ksZikè;k;loZlk/qH;ks ue% AA Lo;EHkqos ueLrqH;a AA Study (of the Scripture), indeed, bears the fruit of meditation and that of subjugation of senses and passions; so in the present fifth era (of the descending half-cycle – avasarpiõī) the essence of the Jaina Doctrine – the Jaina Scripture – should be studied. Ācārya Kundakunda's Rayaõasāra: vT>;.keso >k.ka iapsafn;f.kXxga dlk;a fi A rÙkks iape;kys io;.klkjCHkkleso dqTtkg AA95AA (vT>;.keso) vè;;u gh (>k.ka) è;ku gS 1bl è;ku lso (iapsafn;f.kXxga) iapsfUae;ksa dk fuxzg rFkk (dlk;a fi) d"kk; dk Hkh 1fuxzg gksrk gSo (rÙkks) blfy;s (iape;kys) 1orZekuo iapedky esa (io;.k&lkjCHkkleso) izopu&lkj & ftukxe vFkok ftuok.kh & dk vH;kl (dqTtkg) djuk pkfg;sA eaxykpj.k INVOCATION I make obeisance to the Siddha (the liberated soul), characterized by indestructible and infinite knowledge, who has known the (substance of) soul (ātmā, jīva) as nothing but the soul, and the non-soul (like the matter – anātmā, ajīva) as utterly distinct from the soul. ;sukRek¿cq1⁄4ÔrkReSo ijRosuSo pkije~ A v{k;kUkUrcks/k; rLeS fl1⁄4kReus ue% AA1AA vUo;kFkZ & (;su) ftlds }kjk (vkRek) vkRek (vkRek ,o) vkRek :i ls gh (vcq1⁄4Ôr) tkuk x;k gS (p) vkSj (vija) vU; dks & deZtfur euq";kfn&i;kZ;:i iqñxy dks & (ijRosu ,o) ij:i ls gh 1vcq1⁄4Ôro tkuk x;k gS (rLeS) ml (v{k;kUkUrcks/k;) vfouk'kh vuUrKku Lo:i (fl1⁄4kReus) fl1⁄4kRek dks (ue%) ueLdkj gksA 3 The divine voice (divyadhvani) of the ford-maker (Arhat, Arihanta, Tīrthaôkara) issues forth without any urge whatsoever, with no signs of vocalization like movement of the lips or the jaw, and is accompanied with divine splendours; victory to its grandeur. Obeisance to the Arhat – the Omniscient soul, still associated with the most auspicious body – who is known variously as Śiva – supremely propitious; Dh tra – Vidhātā or Brahmā, supporter of the world by promulgating the right path; Sugata – having attained excellent intellect and state of existence; ViÈõu – knower of the whole range of objects of ā t;fUr ;L;konrks¿fi Hkkjrh foHkwr;LrhFkZÑrksI;uhfgrq% A f'kok; /k=ks lqxrk; fo".kos ftuk; rLeS ldykReus ue% AA2AA vUo;kFkZ & (;L;) ftl (vuhfgrq% vfi) bPNk ls Hkh jfgr (rhFkZÑr%) rhFk±dj dh (vonr% vfi) u cksyrs gq, Hkh & rkyq&vks"B vkfn ds }kjk 'kCnksa dk mPpkj.k u djrs gq, Hkh (Hkkjrh foHkwr;%) ok.kh:ih foHkwfr;k¡ & vFkok ok.kh vkSj N=k&=k;kfnd foHkwfr;k¡ (t;fUr) t; dks izkIr gksrh gSa (rLeS) ml (f'kok;) f'ko:i & ije&dY;k.k vFkok ije lkS[;:i (/k=ks) fo/krk vFkok czã:i&lUekxZ ds mins'k }kjk yksd ds m1⁄4kjd (lqxrk;) lqxr:i & lñcqf1⁄4 ,oa lñxfr dks izkIr (fo".kos) fo".kq:i & dsoyKku ds }kjk leLr pjkpj inkFkks± esa O;kIr gksus okys (ftuk;) ftu:i & lalkj ifjHkze.k ds dkj.kHkwr deZ'k=kqvksa dks thrus okys (ldykReus) ldykRek dks & l'kjhj 'kq1⁄4kRek vFkkZr~ thoUeqDr vfjgUr ijekRek dks (ue%) ueLdkj gksA Samādhitaôtram 4 knowledge simultaneously; Jina – the Victor, destroyer of the inimical (ghāti) karmas. The 'World Teacher' – the Tīrthaôkara The self-enlightened (svayambhū) saviour of all living beings, destroys the four inimical varieties of karmas (ghāti karmas) – deluding (mohanīya), knowledge-obscuring (jðānāvarõīya), perception-obscuring (darśanāvarõīya), and obstructive (antarāya) – through pure concentration and attains the allembracing, supreme and standalone knowledge known as omniscience (kevalajðāna). As the soul attains omniscience, the other four kinds of knowledge – sensory knowledge (matijðāna), scriptural knowledge (śrutajðāna), clairvoyance (avadhijðāna), and telepathy (manaÍparyayajðāna) – which know the object of knowledge partially and in succession become redundant and their role vanishes. Lord Vardhamāna, thus became the 'World Teacher' or 'Arhat' or 'Āpta' or 'Jina' – the true guide to put us on the right path and worthy to be venerated and worshipped by the lords of the world. The Tīrthaôkara is worshipped by the lords of the devas and the men during the five most auspicious events (paðca kalyāõaka) that must take place in His life: 1. garbha kalyāõaka: when the soul of the Tīrthaôkara enters the Mother's womb. 2. janma kalyāõaka: on the birth of the Tīrthaôkara. 3. ī Èā kalyāõaka (or tapa-kalyāõaka): when the Tīrthaôkara renounces all worldly possessions and becomes an ascetic. 4. jðāna kalyāõaka: when the Tīrthaôkara attains omniscience (kevalajðāna). d k EXPLANATORY NOTE 5 Verse 2 5. mokÈa-kalyāõaka (or nirvāõa-kalyāõaka): when the Tīrthaôkara finally attains liberation (mokÈa or nirvāõa) and becomes a Siddha. The auspicious body (paramaudārika śarīra) of the World Teacher or Lord Jina acquires most splendid attributes, free from eighteen imperfections. He is possessed of forty-six distinctive and divine attributes. Peace and plenty must prevail wherever He goes. Naturally hostile animals become friends in His presence, and flowers and fruits bloom out of season. The divine attributes and splendours of the Arhat are described thus in the Scripture: The Arhat is free from these eighteen imperfections: 1. janma – (re)birth; 2. żarā – old-age; 3. tÃÈā – thirst; 4. kÈudhā – hunger; 5. vismaya – astonishment; 6. arati – displeasure; 7. kheda – regret; 8. roga – sickness; 9. viÈāda or śoka – grief; 10. mada – pride; 11. moha – delusion; 12. bhaya – fear; 13. nidrā – sleep; 14. cintā – anxiety; 15. sveda – perspiration; 16. rāga – attachment; 17. dveÈa – aversion; and 18. maraõa – death. Forty-six divine attributes of the Arhat comprise four 6 Samādhitaôtram infinitudes (ananta catuÈÇaya), thirty-four miraculous happenings (atiśaya), and eight splendours (prātihārya). The four infinitudes (ananta catuÈÇaya) are: 1. ananta jðāna – infinite knowledge; 2. ananta darśana – infinite perception; 3. ananta sukha – infinite bliss; and 4. ananta vīrya – infinite energy. Of the thirty-four miraculous happenings (atiśaya), ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajðāna), and the remaining fourteen are fashioned by the celestial devas. The eight splendours (prātihārya) are: 1. aśoka vÃkÈa – the Aśoka tree; 2. siÉhāsana – bejeweled throne; 3. chatra – three-tier canopy; 4. bhāmaõçala – halo of unmatched luminance; 5. divya dhvani – divine voice of the Lord without lip movement; 6. puÈpa-varÈā – shower of fragrant flowers; 7. cāmara – waving of sixty-four majestic flywhisks; and 8. dundubhi – dulcet sound of kettle-drums and other musical instruments. For the Lord's divine discourse the devas erect a heavenly Pavilion (samavasaraða) befitting His glory, and there the World Teacher sits, facing the East, a few inches above the huge golden lotus placed on a throne of heavenly gems. The Lord appears to be looking in all the four directions. His voice is without the movements of the glottis or lips, and is, therefore, termed anakÈarī (without letters). The Lord's divine voice, as a result of one of the eight splendours (prātihārya), is heard and enjoyed by all present in 7 Verse 2 their respective tongue (ardhamāgadhī bhāÈā). The World Teacher is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling tree (kalpavÃkÈa) for all those aspiring for liberation. Excerpted from: Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra", Vikalp Printers, p. 4-7. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: vukRekFk± fouk jkxS% 'kkLrk 'kkfLr lrks fgre~ A èouu~ f'kfYidjLi'kkZUeqjt% fdeis{krs AA (8) The World Teacher (Āpta) is free from attachment and, therefore, delivers His discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (mÃdaôga) long for as it makes sound on the touch of the drummer's hand? O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute! Your ways are inconceivable. dk;okD;eulka izòÙk;ks ukHkoaLro equsf'pdh"kZ;k A ukleh{; Hkor% izòÙk;ks /hj rkodefpUR;ehfgre~ AA (15&4&74) Ācārya Samantabhadra's Svayambhūstotra: 8 Samādhitaôtram Jqrsu  yxsu ;FkkRe'kfDr lekfgrkUr%dj.ksu lE;d~ A leh{; dSoY;lq[kLìgk.kka fofoDrekRekueFkkfHk/kL;s AA3AA vUo;kFkZ & (vFk) ijekRek dks ueLdkj djus ds vuarj eSa (fofoDre~ vkRekue~) deZey jfgr vkRek ds 'kq1⁄4 Lo:i dks (Jqrsu) 'kkL=k ds }kjk ( yxsu) vuqeku o gsrq ds }kjk (lekfgr vUr% dj.ksu) ,dkxz eu ds }kjk (lE;d~ leh{;) Hkyh izdkj vuqHko djds (dSoY;lq[kLìgk.kka) dSoY;in&fo"k;d vFkok fueZy vrhfUnz; lq[k dh bPNk j[kus okyksa ds fy, (;FkkRe'kfDr) viuh 'kfDr ds vuqlkj (vfHk/kL;s) dgw¡xkA Having bowed to the Supreme Lord, I shall now articulate – with the help of the Holy Scripture, inference using the mark or the middle term (li ga, hetu, s dhana), and careful investigation through deep reflection – the nature of the pure soul (rid of all karmic dirt) for the benefit of those longing to attain perfect happiness – self-born, stainless and sense-independent – appertaining to the liberated souls, to my potential. ô ā EXPLANATORY NOTE vkIrksiKeuqYya?;en`"Vs"Vfojks/de~ A rÙoksins'kÑRlko± 'kkL=ka dkiFk?kêuð e~ AA (9) That alone is true Scripture (āgama) which is the word of the Omniscient (Āpta), inviolable, not opposed to the two kinds of valid knowledge – direct (pratyakÈa) and indirect (parokÈa) – reveals the true nature of Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: 9 Verse 3 Scripture (āgama) and inference (anumāna) Omniscience (kevalajðāna) – self-born, perfect, pure, and nonsequential super-sensuous, direct (pratyakÈa) knowledge – embraces knowledge of all objects and their infinite modes, making its possessor the Omniscient (sarvajða, Arhat or Āpta). Objects that are minute (like atoms), past (like Lord Rama), and distant (like Mount Meru), being objects-of-inference (anumeya) and, therefore, also objects-of-knowledge (prameya), must be perceivable directly by someone; like the fire on the hill is an object of inference for a distant person but is perceived directly by the one who is in its proximity. The one who perceives directly objects of knowledge that are minute, past, and distant is the Omniscient (sarvajða). In AÈÇasahasrī, Ācārya Vidyānanda employs anumeya and prameya as synonymous terms; all objects-of-inference (anumeya) are objects-of-knowledge (prameya). It follows that minute, past, and distant objects are perceived directly (pratyakÈa) by the Omniscient, because these are anumeya. Sensory knowledge ascertains, in stages, nature of an object through use of the senses. The past and the future modes of the object remain beyond the scope of such knowledge as these do not reach the senses. Besides, minute objects like the atoms, distant objects like the heaven and Mount Meru, and non-material objects like the soul, virtue and vice, also remain beyond the scope of sensory knowledge. Only gross objects like the pot and the board are known by senses and, therefore, sensory knowledge is indirect (parokÈa), inadequate, and fit to be discarded. Those possessing sensory knowledge, to whatever degree, cannot be called the Omniscient (sarvajða). One source of valid-knowledge (pramāõa), though indirect (parokÈa), is the Scripture (āgama), the word of the Omniscient and, therefore, inviolable. Scriptural knowledge is not opposed to the two kinds of valid knowledge – direct (pratyakÈa) and indirect 10 Samādhitaôtram (parokÈa) and reveals the true nature of Reality. Other source of valid-knowledge is inference (anumāna) wherein knowledge is obtained of the sādhya (major term) – that which is to be proved – through the use of the sādhana (middle term) – statement of reason. The minor term, locus or abode (pakÈa) is that with which the reason or the middle term (hetu) is connected, and whose connection with the major term (sādhya) is to be proved. The minor term (pakÈa) is related to the major term (sādhya) through their common relation to the middle term (hetu). In a proposition (pratijðā) the subject is the minor term (pakÈa), and the predicate the major term (sādhya or liôgī). In an inference for the sake of others, the minor term (pakÈa), etc., must be explicitly set forth. Following is an inference for the sake of others: 1. This hill (minor term) is full of fire (major term). – pratijðā : proposition; statement of that which is to be proved. 2. Because it is full of smoke (middle term). – hetu : statement of reason. 3. Whatever is full of smoke is full of fire, as a kitchen. – dÃÈÇānta or udāharaõa : statement of a general rule supported by an example. 4. So is this hill full of smoke. upanaya : application of the rule to this case. 5. Therefore the hill is full of fire. nigamana : conclusion. The hetu or the reason consists in the statement of the mark or the sign (liôga) which being present in the subject or the minor term (pakÈa) suggests that the latter possesses a certain property predicated of it. It is the assertion of the middle term (hetu) by which the relation or not of the minor term (pakÈa) to the major 1 Verse 3 term (sādhya) is known. While the pratijðā is a proposition of two terms, the hetu is a one-term proposition. The middle term (hetu) has both, the association (anvaya) and the distinction (vyatireka), with the major term (sādhya). Association (anvaya) establishes the homogeneousness (sādharmya), and distinction (vyatireka) the heterogeneousness (vaidharmya) with the major term (sādhya). Association (anvaya) establishes logical connection (vyāpti) by positivity: "The hill is full of fire (major term) because it is full of smoke (middle term), as a kitchen," – presence of the major term (sādhya) is attended by presence of the middle term (hetu or sādhana) – presence-in-homologue (sādharmya). Distinction (vyatireka) establishes logical connection by contrariety: "The hill has no smoke (major term) because it has no fire (middle term), as a lake," – absence of the major term (sādhya) is attended by absence of the middle term (hetu or sādhana) – absence-in-heterologue (vaidharmya). Smoke has invariable togetherness (avinābhāva) with fire: smoke means existence of fire, and there is no smoke without fire. Fire, on the other hand, has no invariable togetherness (avinābhāva) with smoke as there can be fire without smoke. It cannot be said that fire must have smoke, and that without smoke there is no fire. 12 Samādhitaôtram cfgjUr% ij'psfr f=k/kRek loZnsfg"kq A mis;kÙk=k ijea eè;ksik;kñcfgLR;tsr~ AA4AA vUo;kFkZ & (loZnsfg"kq) loZ izkf.k;ksa esa (cfg%) cfgjkRek (vUr%) vUrjkRek (p ij%) vkSj ijekRek (bfr) bl izdkj (f=k/k) rhu izdkj dh (vkRek) vkRek gSA (r=k) vkRek ds mu rhu Hksnksa esa ls (eè;ksik;kr~) vUrjkRek ds mik; }kjk (ijea) ijekRek dks (mis;kr~) vaxhdkj djsa & lk/u djsa & vkSj (cfg%) cfgjkRek dk (R;tsr~) R;kx djsaA All living beings have three kinds of souls – the extroverted-soul (bahir tm ), the introverted-soul (antar ), and the puresoul (paramātmā). Out of these, have recourse to the introverted-soul (antarātmā) to attain the pure-soul (paramātmā), and let go of the extroverted-soul (bahirātmā). ā ā ātmā The yogī detached from sense-pleasures gets rid of karmas and the yogī attached to sense-pleasures gets bound with karmas, therefore, understand the distinction between the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). What more is there to say? Ācārya Kundakunda's Rayaõasāra: fol;fojÙkks eqapb fol;klÙkks .k eqap, tksbZ A cfgjarjijeIikHks;a tk.ksg  d cgq.kk AA (131) EXPLANATORY NOTE 13 Verse 4 Living beings have three kinds of souls – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). Taking refuge in the introverted-soul (antarātmā) and getting rid of the extroverted-soul (bahirātmā), one should meditate on the pure-soul (paramātmā). Ācārya Kundakunda's AÇÇhapāhuça: fri;kjks lks vIik ij Hkrjckfgjks nq gsmQ.ka A rRFk ijks >kbTtb varksok;s.k p;fg cfgjIik AA (6&4) The Omniscient Lord has expounded that one should get rid of, in all activities of the mind, the speech and the body, the extrovertedsoul (bahirātmā), take refuge in the introverted-soul (antarātmā), and meditate on the pure-soul (paramātmā). vk#gfo varjIik cfgjIik NafMmQ.k frfogs.k A >kbTtb ijeIik mobêa ò ft.ko jns g AA (6&7) 14 Samādhitaôtram cfgjkRek 'kjhjknkS tkrkReHkzkfUrjkUrj% A fpÙknks"kkRefoHkzkfUr% ijekRek¿frfueZy% AA5AA vUo;kFkZ & ('kjhjknkS tkrkReHkzkfUr% cfgjkRek) 'kjhjkfnd esa vkReHkzkfUr dks /jus okyk & mUgsa Hkze ls vkRek le>us okyk & cfgjkRek gS_ (fpÙknks"kkRefoHkzkfUr% vkUrj%) fpÙk ds] jkx}s"kkfnd nks"kksa ds vkSj vkRek ds fo"k; esa vHkzkUr jgus okyk & mudk Bhd foosd j[kus okyk vFkkZr~ fpÙk dks fpÙk:i ls] nks"kksa dks nks"k:i ls vkSj vkRek dks vkRe:i ls vuqHko djus okyk & vUrjkRek gS_ (vfrfueZy% ijekRek) tks vfr'kq1⁄4 o loZ deZey jfgr vR;Ur fueZy gS og ijekRek gSA The one who entertains delusion that the body and the like are but the soul is the extroverted-soul (bahir ), the one who entertains no delusion about mental states – imperfections like attachment and aversion, and the soul-nature – is the introverted-soul (antarātmā), and the one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). ātmā Senses, like the tactile sense – the indirect (parokÈa) sources of external knowledge – are termed the extroverted-soul (bahirātmā), internal dispositions and inclinations are termed the introvertedsoul (antarātmā), and the soul rid of karmic dirt is termed the pure-soul (paramātmā). The pure-soul (paramātmā) is the Supreme Being. Ācārya Kundakunda's AÇÇhapāhuça: vD[kkf.k ckfgjIik varjIik gq vIiladIiks A dEedyadfoeqDdks ijeIik Hk..k, nsoks AA (6&5) EXPLANATORY NOTE 15 Verse 5 fueZy% dsoy% 'kq1⁄4ks fofoDr% izHkqjO;;% A ijes'h ijkResfr ijekRes'ojks ftu% AA6AA vUo;kFkZ & (fueZy%) fueZy & deZey ls jfgr (dsoy%) dsoy & 'kjhjkfnd ijaeO; ds lEcU/ ls jfgr ('kq1⁄4%) 'kq1⁄4 & aeO; vkSj HkkodeZ ls jfgr ijefo'kqf1⁄4 dks izkIr (fofoDr%) fofoDr & 'kjhj o dekZfn ds Li'kZ ls jfgr (izHkq%) izHkq & bUnzkfndksa dk Lokeh (vO;;%) vO;; & vius vuUrprq"V;:i LoHkko ls P;qr u gksus okyk (ijes'h) ijes'h & bUnzkfnd }kjk oa|] ijein esa fLFkr (ijkRek) ijkRek & lalkjh thoksa ls mRÑ"V vkRek (bZ'oj%) bZ'oj & vU; thoksa esa vlEHko ,sls ije vkfRed ,s'o;Z dk /kjd vkSj (ftu%) ftu & Kkukoj.kkfn ldy deZ&'k=kqvksa dks thrus okyk (bfr ijekRek) ;s ijekRek ds okpd uke gSaA The param tm (the pure-soul or the Siddha) is also known by these names: nirmala – stainless, having washed off karmic impurities; kevala – rid of the body and other foreign matter; śuddha – utterly pure, having shed all karmas (dravya-karma and bhāva-karma); vivikta – untouched by the material body and the karmas; prabhu – lord of the devas; avyaya – established eternally in the supreme state; parameÈÇhī – the supreme soul, worshipped by the lords of the devas; parātmā – the soul that is superior to all worldly souls; īśvara – endowed with splendour that is impossible in other beings; Jina – victor of all karmaenemies. ā ā Ācārya Nemicandra's DravyasaÉgraha: EXPLANATORY NOTE f.kDdEek vêxò q.kk  dpw.kk pjensgnks fl1⁄4k A yks;XxfBnk f.kPpk mIikno;s g latqÙkk AA (14) 16 Samādhitaôtram You must meditate on the Soul that is Siddha, rid of the eight kinds 1of karmas and the five kinds of bodies , knower of the universe (loka) and the non-universe (aloka), having the figure of a man's body, and staying eternally at the summit of the universe. 1 The five kinds of bodies are: the gross physical body (aud rika ar ra) peculiar to men and animals, the transformable body (vaikriyika śarīra) made up of fine matter capable of modification in form and stature, the projectable or assimilative body (āhāraka śarīra), the luminous body (taijasa śarīra), and the karmic body (kārmaõa śarīra). ā ś ī The pure-soul (paramātmā) is rid of all karmic dirt, body and physical senses, is pristine, and with infinite knowledge. He is worshipped by the lords of the devas, victor of karma-enemies, benefactor for all worldly souls, imperishable, and established in the supreme state of liberation. Ācārya Kundakunda's AÇÇhapāhuça: eyjfgvks dypÙkks v .kfnvks dsoyks folq1⁄4Iik A ijesêhò ijeft.kks floadjks lklvks fl1⁄4ks AA (6&6) .kêêò dò Eensgks yks;kyks;Ll tk.kvks nêkò A iqfjlk;kjks vIik fl1⁄4ks T>k,g yks;flgjRFkks AA (51) The liberated souls (Siddha) are rid of eight kinds of karmas, possessed of eight qualities, have a form slightly less than that of the last body, reside eternally at the summit of the universe, and characterized by origination (utpāda) and destruction (vyaya). The liberated soul (Siddha) The liberated soul (Siddha) is rid of eight kinds of karmas, possessed of eight supreme qualities, has a form slightly less than 17 Verse 6 that of the last body, resides at the summit of the universe, and is characterized by permanence (dhrauvya), origination (utpāda) and destruction (vyaya). When the life-determining (āyuÍ) karma of the Omniscient Lord (sayogakevalī) is within one muhūrta (48 minutes), he embraces the highest order of pure concentration and annihilates the four non-destructive (aghāti) karmas – feeling producing (vedanīya), life-determining (āyuÍ), name-determining (nāma), and status-determining (gotra) – achieving the ultimate goal that the soul may aspire to reach, i.e., liberation (nirvāõa). Liberation signifies that there is nothing left to strive for or look forward to. His soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. He crosses the worldly ocean of transmigration. His soul darts up to the summit of the universe to remain there for eternity as a 'Siddha' with eight supreme qualities: 1. kÈāyika-samyaktva – infinite faith or belief in the tattvas or essential principles of Reality. It is manifested on the destruction of the faith-deluding (darśana mohanīya) karma. 2. kevalajðāna – infinite knowledge, manifested on the destruction of the knowledge-obscuring (jðānāvaraõīya) karma. 3. kevaladarśana – infinite perception, manifested on the destruction of the perception-obscuring (darśanāvaraõīya) karma. 4. anantavīrya – literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on the destruction of the obstructive (antarāya) karma. 5. sūkÈmatva – literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. 18 Samādhitaôtram It is manifested on the destruction of the name-determining (nāma) karma. 6. avagāhana – inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on the destruction of the lifedetermining (āyuÍ) karma. 7. agurulaghutva – literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on the destruction of the status-determining (gotra) karma. 8. avyābādha – it is undisturbed, infinite bliss, manifested on the destruction of the feeling-producing (vedanīya) karma. The liberated soul has no material body and assumes the size that is slightly less than the last body. One may argue that since the soul in transmigratory condition is of the extent of the body then, in the absence of the body, the soul should expand to the extent of the universe as it is as extensive as the universe with regard to spacepoints. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nāma-karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha śilā, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha śilā is given in Ācārya Nemicandra's Trilokasāra, verses 556, 557, 558: At the top of the three worlds is the eighth earth called ±Èatprāgbhāra which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha kÈetra (Siddha śilā) in the form of a canopy (chatra), white like silver and with 19 Verse 6 diameter equal to that of the human region (45,00,000 yojana long and as many broad). It is eight yojana thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvātavalaya) of this Siddha kÈetra reside the liberated pure souls, Siddhas, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as saÉsāra, which is to be crossed with the aid of the Supreme Teacher. Though there is no origination or destruction by external causes in the liberated soul, there is origination and destruction by internal causes. Internal causes are described thus by the authority of the Scripture: Each substance (dravya) has this attribute called the 'agurulaghu-guõa'. Due to this attribute the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise (ÈaçhānivÃddhi). This wave-like process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes. Adapted from: Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra", Vikalp Printers, p. 7-10. 20 Samādhitaôtram cfgjkResfUae;}kjSjkReKkuijkÄ~eq[k% A LiqQfjr% LokReuks nsgekReRosukè;oL;fr AA7AA vUo;kFkZ & 1;r%o pw¡fd (cfgjkRek) cfgjkRek (bfUae;}kjS%) bfUae;&}kjksa ls (LiqQfjr%) cká&inkFkks± ds xzg.k djus esa izòÙk gqvk (vkReKkuijkÄ~eq[k%) vkReKku ls ijkÄ~eq[k 1Hkofr rr%o gksrk gS blfy, (LokReu% nsga) vius 'kjhj dks (vkReRosu vè;oL;fr) vkRe:i ls fu'p; djrk gS & viuk vkRek le>rk gSA The extroverted-soul (bahir ) is turned away from the knowledge of the Self, and endeavours, through the faculty of his senses, to reach out to only the external, material objects. He, therefore, assumes his body to be his soul. ātmā Ācārya Kundakunda's AÇÇhapāhuça: cfgjRFks iQqfj;e.kks bafn;nkjs.k f.k;l:opqvks A f.k;nsga vIik.ka vT>olfn ew<fnêhò vks AA (6&8) EXPLANATORY NOTE The extroverted-soul (bahir ) is continually engaged in external objects and beings. He is not able to see his soul-nature due to activities of his senses, and mistakes his body for the soul. ātmā deluded; his mind is 21 Verse 7 ujnsgLFkekRekuefo}ku~ eU;rs uje~ A fr;Z×pa fr;ZxÄLFka lqjkÄLFka lqja rFkk AA8AAõ õ ukjda ukjdkÄLFka u Lo;a rÙorLRkFkk Aõ vuUrkuUr/h'kfDr% Lolaos|ks¿pyfLFkfr% AA9AA vUo;kFkZ & (vfo}ku~) ew<+ cfgjkRek (ujnsgLFke~) euq"; nsg esa fLFkr (vkRekue~) vkRek dks (uje~) euq";] (fr;ZxÄLFka) fr;Z×p 'kjhj esa õ fLFkr vkRek dks (fr;Z×pa) fr;Z×p] (lqjkÄLFka) nso 'kjhj esa fLFkr õ vkRek dks (lqja) nso (rFkk) vkSj (ukjdkÄLFka) ukjd 'kjhj esa fLFkr õ vkRek dks (ukjda) ukjd (eU;rs) ekurk gSA fdUrq (rÙor%) okLro esa & 'kq1⁄4 fu'p;u; dh n`f"V ls (Lo;a) deksZikf/ ls jfgr Lo;a vkRek (rFkk u) euq";] fr;Z×p] nso vkSj ukjd :i ugha gSA 1rÙorLrqo fu'p;u; ls rks ;g vkRek (vuUrkuUr/h'kfDr%) vuUrkuUr Kku vkSj vuUrkuUr 'kfDr:i oh;Z dk /kjd gSA (Lolaos|%) LokuqHkoxE; gS & vius }kjk vki vuqHko fd, tkus ;ksX; gS vkSj (vpyfLFkfr%) vius mDr LoHkko ls dHkh P;qr u gksus okyk & mlesa lnk fLFkj jgus okyk & gSA The ignorant, extroverted-soul (bahir ) assumes that the soul in the body of a human being is human, in the body of a plant or animal is plant or animal, in the body of a celestial being is celestial, and in the body of an infernal being is infernal. But in reality, from the pure point of view, the soul itself is not human being, plant or animal, celestial being, or infernal being. From the same point of view, the soul has infinite knowledge and infinite strength, to be experienced by the Self, and it maintains eternally its pure nature. ātmā 2 Samādhitaôtram Lonsgln`'ka n`'~ok ijnsgepsrue~ A ijkRekf/f'ra ew<% ijRosukè;oL;fr AA10AA vUo;kFkZ & (ew<%) vKkuh cfgjkRek (ijkRekf/f'ra) vU; dh vkRek lfgr (vpsrue~) psruk jfgr (ijnsge~) nwljs ds 'kjhj dks (Lonsgln`'ka) vius 'kjhj ds leku bfUae;&O;kikj rFkk opukfn O;ogkj djrk gqvk (n`'~ok) ns[k dj (ijRosu) ij dk vkRek (vè;oL;fr) eku ysrk gSA The dim-witted extroverted-soul (bahir ), as he sees the other person's inanimate body – the dwelling of that person's soul – perform activities of the senses and the speech like he himself performs through own body, mistakes that person's body for his soul. ātmā 23 Verse 10 Loijkè;olk;su nsgs"ofofnrkReuke~ A orZrs foHkze% iqalka iq=kHkk;kZfnxkspj% AA11AA vUo;kFkZ & (vfofnrkReuke~ iqalka) vkRek ds Lo:i dks ugha le>us okys euq";ksa ds (nsgs"kq) 'kjhjksa esa (Loijkè;olk;su) viuh vkSj nwljksa dh vkReekU;rk ls (iq=kHkk;kZfnxkspj%) iq=k] L=kh vkfn ds lEcU/ esa (foHkze% orZrs) foHkze fo|eku gksrk gSA The men who do not understand the real nature of the soul mistake their bodies for their souls and, as a result, carry misapprehension about worldly relations like the son and the wife. At dusk, birds from different directions and regions get themselves perched on trees, but at the break of the day, fly off, in their pursuits, to different directions and destinations. fnXns'ksH;% [kxk ,R; laolfUr uxs uxs A LoLodk;Zo'kk|kfUr ns'ks fn{kq izxs izxs AA (9) Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE Entities, like the body, the house, the wealth, the wife, the son, the friend, and the foe, have attributes which are distinct from the soul; still, a deluded person considers these as his own. oiqx`Zga èkua nkjk% iq=kk fe=kkf.k 'k=ko% A loZFkkU;LoHkkokfu ew<% Lokfu izi|rs AA (8) 24 Samādhitaôtram Ācārya Kundakunda's Samayasāra: vgesna ,nega vgesnLlso gksfe ee ,na A v..ka ta ijnOoa lfPpÙkkfpÙkfeLla ok AA (1&20&20) vkfl ee iqOoesna vgesna pkfo iqOodkyfEg A gksfgfn iq.kks fo eT>a vgesna pkfo gksLlkfe AA (1&21&21) ,oa rq vlaaHkwna vknfo;Iia djsfn laew<ks A HkwnRFka tk.karks .k djsfn nq ra vlaew<ks AA (1&22&22) One who erroneously considers any alien objects such as an animate being (wife, son), an inanimate thing (riches such as gold and silver), and mixed animate-inanimate object (land, cattle) as 'I am this substance,' or 'It is I,' or 'I am its,' or 'It is mine,' or 'It was mine in the past,' or 'I was identical to it in the past,' or 'It shall be mine in future also,' and 'I shall also be like it in future,' has only superficial awareness (bahirātmā). But one who understands the real nature of the Self does not entertain such erroneous notions and, therefore, possesses intimate knowledge (antarātmā). v..kk.keksfgnenh eT>fe.ka Hk.kfn iksWXxya nOoa A c1⁄4ec1⁄4a p rgk thoks cgqHkkolatqÙkks AA (1&23&23) lOo.gq.kk.kfnV~Bks thoks movksxyD[k.kks f.kPpa A fdg lks iksWXxynOohHkwnks ta Hk.kfl eT>fe.ka AA (1&24&24) tfn lks iksWXxynOohHkwnks thoÙkekxna bnja A rks lDdk oksWÙkq ts eT>fe.ka iksWXxya nOoa AA (1&25&25) The Self, deluded with wrong knowledge and influenced by wrong belief and passions, declares that physical objects like the ones 25 Verse 11 intimately bound to him (the body) and the ones not so bound to him (the wife, the son), belong to him. The Omniscient Lord has declared that consciousness is soul's distinctive characteristic. How can such an entity be regarded as physical matter? How can one say that a particular physical matter belongs to him? If it were possible for the soul to become a physical matter and for the physical matter to become the soul (having consciousness), then only it would have been right to say that a particular physical object belongs to the soul. The soul and the body The soul (jīva) is eternal. It is incorporeal and formless (amūrta). It is different from the body or the sense organs. But it is coextensive with the body it occupies. The term jīva represents a living being. It denotes a spiritual entity. Its essential nature is cetanā or consciousness. It has lived in the past, lives in the present and will continue to live in the future. Thus it is beginningless and has an unending continuous existence of a spiritual nature. The soul that lives in the concrete world of biological kingdom, associated with a gross body as well as the subtle karmic body, is the saÉsārī jīva. The soul that has transcended the cycle of saÉsāra and has attained its nature of intrinsic purity as a result of destruction of the associated karmic mire is the liberated soul, the Siddha jīva. This conception of jīva may be said to be the central doctrine of the Jaina philosophy. All saÉsārī jīvas are embodied according to their individual spiritual status, and are subject to the cycle of births and deaths. The body, associated with each soul, is subject to growth, old age, decay and death. Death entails that the soul must quit the existing body to acquire a fresh body consistent with and determined by the record of the karmic conditions, of which the soul itself is a 26 Samādhitaôtram repository. One of the most contentious issues in metaphysics is the relationship between the soul and the body. The Jaina metaphysics holds that the two are entirely different entities but live together for a certain period of time and then depart. The forms of physical matter are characterized by touch, taste, smell and colour. The soul of a saÉsārī jīva is associated with bodies – gross and subtle – fashioned by the karmic matter which is essentially physical in nature. Owing to the presence of internal causes due to karmas, and with the instrumentality of external causes that are seen in the external world, the feelings of delight or anguish, amenity or affliction, pleasure or pain, are produced. The soul and the physical karmic matter are so intricately woven that we fail to distinguish between the functions or attributes of the two. The soul is non-material from a non-absolutistic sense only. It is not true that the soul is only non-material. From the point of view of the modes in bondage, owing to the influence of karmas, the soul is corporeal in the embodied state. From the point of view of its pure nature, the soul is incorporeal. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The corporeal nature of the soul is predicated in the non-absolutistic or relativistic sense only. From one point of view the soul is incorporeal, but from another point of view it is corporeal. A person is deluded when he identifies an animate object, soul (jīva), as inanimate, and an inanimate object, non-soul (ajīva), as animate. The consciousness of different classes of jīvas manifests in different degrees. Earth, water, fire, air, and plants have the lowest level of consciousness – only tactual sensation. Their consciousness level is so low that to many these beings may seem to be lifeless. The Omniscients and the liberated souls possess the highest degree of consciousness. In between these two extremes, 27 Verse 11 there are jīvas having senses from two to five, such as the worm, the ant, the bee, and the man, each manifesting successively higher degree of consciousness. The deluded person breeds attachment to the body which is intimately bound to him, and with persons or objects like friends, clothes, houses, riches and geographical territories, which are not so bound to him. He desires their possession, ownership and company, and their separation brings about grief to him. He spends his whole life acquiring and then protecting these, and their inevitable separation causes him unbearable misery. Excerpted from: Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 28-31. 28 Samādhitaôtram vfo|klafKrLrLekRlaLdkjks tk;rs n`<% A ;su yksdks¿Äeso Loa iqujI;fHkeU;rs AA12AAõ vUo;kFkZ & (rLekr~) mDr foHkze ls (vfo|klafKr%) vfo|k uke dk laLdkj (n`<%) n`<+ & etcwr ;k xk<+k (tk;rs) gks tkrk gS (;su) ftlds dkj.k (yksd%) vKkuh tho (iqujfi) tUekUrj esa Hkh (vÄeso) 'kjhj õ dks gh (Loa vfHkeU;rs) vkRek ekurk gSA As a result of the above mentioned impression of what is termed as illusion (avidyā) that the worldly man carries with him gets deeper; he then keeps on believing, for many births, that the body only is the soul. misapprehension, the 29 Verse 12 nsgs Locqf1⁄4jkRekua ;quDR;srsu fu'p;kr~ A LokReU;sokRe/hLrLekf};kst;fr nsfgue~ A13AA vUo;kFkZ & (nsgs Locqf1⁄4%) 'kjhj esa vkRecqf1⁄4 j[kus okyk cfgjkRek (fu'p;kr~) fu'p; ls (vkRekua) viuh vkRek dks (,rsu) 'kjhj ds lkFk (;qufDr) tksM+rk@ck¡/rk gSA fdUrq (LokRefu ,o vkRe/h%) viuh vkRek esa gh vkRecqf1⁄4 j[kus okyk vUrjkRek (nsfgue~) viuh vkRek dks (rLekr~) 'kjhj ds lEcU/ ls (fo;kst;fr) ìFkd~ ekurk@le>rk gSA The extroverted-soul (bahirātmā) who mistakes the body for the soul, for sure, mingles his soul with his body. However, the introverted-soul (antarātmā) whose focus is only on the soul discriminates between the soul and the body. n`';rs Kk;rs  dfpñ ;n{kSjuqHkw;rs A rRloZekReuks ckáa fou'ojepsrue~ AA (2&44) EXPLANATORY NOTE Whatever is seen, known, and experienced through the senses is external to the soul, perishable, and without consciousness. Ācārya Amitagati's Yogasāra PrābhÃta: 30 Samādhitaôtram nsgs"okRef/;k tkrk% iq=kHkk;kZfndYiuk% A lEifÙkekReuLrkfHkeZU;rs gk gra txr~ AA14AA vUo;kFkZ & (nsgs"kq) 'kjhjksa esa (vkRef/;k) vkRecqf1⁄4 gksus ls (iq=kHkk;kZfndYiuk%) ^esjk iq=k*] ^esjh L=kh* vkfn dYiuk,¡ (tkrk%) mRiÂ gksrh gSaA (gk) nq%[k dh ckr gS fd (txr~) cfgjkRe&Lo:i txr~ (rkfHk%) mu dYiukvksa ds dkj.k (lEifÙk%) mu iq=k&L=kh vkfn lEink dks (vkReu%) viuh lEink (eU;rs) ekurk gS vkSj bl izdkj ;g txr~ (gra) u' gks jgk gSA Due to misapprehension that bodies constitute souls, notions like 'my son', 'my wife' are formed. Alas! Such notions generate sense of ownership (with son, wife and the like) and, as a result, the world is getting ruined. Man falls when he considers transient objects as permanent; karmas are bound due to association of animate soul with inanimate and transient objects like the body, and consequent enjoyment of pleasure and pain, with psychic dispositions of attachment and aversion towards such objects. You had thus expounded the reality of substances, for the redemption of mankind. vpsrus rRÑrcU/ts¿fi p eesnfeR;kfHkfuosf'kdxzgkr~ A izHkÄ~xqjs LFkkojfu'p;su p {kra txÙkÙoeftxzg‰oku~ AA (4&2&17) Ācārya Samantabhadra's Svayambhūstotra: EXPLANATORY NOTE 31 Verse 14 {kqnkfnnq%[kizfrdkjr% fLFkfruZ psfUae;kFkZizHkokYilkS[;r% A rrks xq.kks ukfLr p nsgnsfguksfjrhnfeRFka Hkxoku~ O;ftKir~ AA (4&3&18) By constantly feeding the body to subdue inflictions like hunger, and by indulging in transient pleasures of the senses, neither the body nor the soul remains unscathed. Such deeds thus benefit neither the body nor the soul; O Lord Abhinandananātha, you had thus expounded the true nature of reality. 32 Samādhitaôtram ewya lalkjnq%[kL; nsg ,okRe/hLrr% A R;DRoSuka izfo'ksnUrcZfgjO;kìRksfUae;% AA15AA vUo;kFkZ & (nsgs) bl tM+ 'kjhj esa (vkRe/h% ,o) vkRecqf1⁄4 dk gksuk gh (lalkjnq%[kL;) lalkj ds nq%[kksa dk (ewya) dkj.k gSA (rr%) blfy, (,uka) 'kjhj esa vkReRo dh feF;k dYiuk dks (R;DRok) NksM+dj (cfgjO;kìRksfUae;%) cká fo"k;ksa esa bfUnz;ksa dh izòfÙk dks jksdrk gqvk (vUr%) vUrjax esa vFkkZr~ vkRek esa gh (izfo'ksr~) izos'k djsA Mistaking inanimate body for the soul is the cause of worldly suffering. Therefore, leaving aside the notion that the body is the soul and withdrawing from indulgence in external sense objects, one should enter into the soul within. As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Supārśvanātha, this is your benign precept. vtÄea tÄeus;;U=ka ;Fkk rFkk tho/`ra 'kjhje~ Aõ õ chHkRlq iwfr {kf; rkida p Lusgks òFkk=ksfr fgra Roek[;% AA (7&2&32) Ācārya Samantabhadra's Svayambhūstotra: EXPLANATORY NOTE 3 Verse 15 The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. r`".kk£p"k% ifjngfUr u 'kkfUrjklk& fe"VsfUae;kFkZfoHkoS% ifjòf1⁄4jso A fLFkR;So dk;ifjrkigja fufeÙk& feR;kReoku~ fo"k;lkS[;ijkÄ~eq[kks¿Hkwr~ AA (17&2&82) 34 Samādhitaôtram eÙk'P;qRosfUae;}kjS% ifrrks fo"k;s"oge~ A rku~ izi|k¿gfefr eka iqjk osn u rÙor% AA16AA vUo;kFkZ & (vga) eSa (iqjk) vukfndky ls (eÙk%) vkReLo:i ls (P;qRok) P;qr gksdj (bfUae;}kjS%) bfUnz;ksa ds }kjk (fo"k;s"kq) fo"k;ksa esa (ifrr%) ifrr gqvk gw¡ & vR;klfDr ls izòÙk gqvk gw¡ (rr%) bl dkj.k (rku~) mu fo"k;ksa dks (izi|) midkjh le> dj eSaus (rÙor%) okLro esa (eka) vkRek dks (vga bfr) eSa gh vkRek gw¡] bl :i ls (u osn) ugha tkuk & vFkkZr~ ml le; 'kjhj dks gh vkRek le>us ds dkj.k eq>s vkRek ds ;FkkFkZ Lo:i dk ifjKku ugha gqvkA From infinite time past, not realizing the true nature of the soul, I have fallen into excessive indulgence in sense objects; believing such indulgence to be beneficial, I have not been able to fathom that 'I am the soul'. 35 Verse 16 ,oa R;DRok cfgokZpa R;tsnUrj'ks"kr% A ,"k ;ksx% leklsu iznhi% ijekReu% AA17AA vUo;kFkZ & (,oa) vkxs dgs tkus okyh jhfr ds vuqlkj (cfgokZpa) ckákFkZ&okpd opu izòfÙk dks (R;DRok) R;kx dj (vUr%) vUrjax opu izòfÙk dks Hkh (v'ks"kr%) iw.kZr;k (R;tsr~) NksM+ nsuk pkfg;sA (,"k) ;g & ckákH;Urj :i ls tYiR;kx y{k.k okyk (;ksx%) ;ksx & Lo:i esa fpÙk&fujks/ y{k.kkRed lekf/ gh (leklsu) la{ksi esa (ijekReu%) ijekRek ds Lo:i dk (iznhi%) izdk'kd gSA As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramātmā). 36 Samādhitaôtram ;Ue;k n`';rs :ia rÂ tkukfr loZFkk A tkuUu n`';rs :ia rr% dsu czohE;ge~ AA18AA vUo;kFkZ & (e;k) eq>s (;r~) tks (:ia) 'kjhjkfnd :ih inkFkZ (n`';rs) fn[kkbZ nsrk gS (rr~) og vpsru gksus ls (loZFkk) dqN Hkh (u tkukfr) ugha tkurk vkSj (tkuu~ :ia) tks inkFkks± dks tkuus okyk pSrU;&:i gS og (u n`';rs) eq>s fn[kkbZ ugha nsrkA (rr% vga) blfy, eSa (dsu) fdlds lkFk (czohfe) okrkZyki d:¡\ Objects with form – like the body – that I am able to see are inanimate and utterly without knowledge; I am not able to see the knowing substance (the soul). Therefore, whom shall I talk to? Inanimate objects with form that I see do not apprehend anything; I (the soul), who knows, am without form, hence not visible to others. How can conversation take place between the two? (It is better to keep quiet.) Ācārya Kundakunda's AÇÇhapāhuça: ta e;k fnLlns :oa r..k tk.kkfn lOogk A tk.kxa fnLlns .ka ra rEgk taisfe ds.k ga AA (6&29) EXPLANATORY NOTE 37 Verse 18 ;RijS% izfrik|ks¿ga ;Rijku~ izfrikn;s A mUeÙkpsf'ra rUes ;nga fu£odYid% AA19AA vUo;kFkZ & (vga) eSa (ijS%) nwljksa ds }kjk vFkkZr~ mikè;k; vkfndksa ls (;r~ izfrik|%) tks dqN izfrikfnr fd;k tkrk gw¡ vkSj (ijku~) nwljksa dks vFkkZr~ f'k";kfndksa dks (;r~ izfrikn;s) tks eSa izfriknu djrk gw¡ (rr~) og lc (es) esjh (mUeÙkpsf'ra) mUeÙk ps'k,a gSa (;nga) D;ksfd eSa (fu£odYid%) fodYi jfgr gw¡ & okLro esa bu lHkh opu&fodYiksa ls vxzká gw¡A Getting elucidation from others and giving elucidation to others about the 'Self' are my insane actions; the 'Self' is one whole (with the wealth of infinite, inseparable attributes), beyond description in words. 38 Samādhitaôtram ;nxzkáa u x`Êkfr x`ghra ukfi eq×pfr A tkukfr loZFkk lo± rRLolaos|eLE;ge~ AA20AA vUo;kFkZ & (;r~) tks 'kq1⁄4kRek (vxzkáa) xzg.k u djus ;ksX; dks (u x`Êkfr) xzg.k ugha djrk gS vkSj (x`ghra vfi) xzg.k fd, x, vuUrKkukfn xq.kksa dks (u eq×pfr) ugha NksM+rk gS rFkk (lo±) lEiw.kZ inkFkks± dks (loZFkk) lc izdkj ls (tkukfr) tkurk gS (rr~) ogh (Lolaos|a) vius }kjk gh vuqHko esa vkus ;ksX; pSrU;&aeO; (vga) eSa (vfLe) gw¡A The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self', to be experienced by the Self. 39 Verse 20 mRiÂiq#"kHkzkUrs% LFkk.kkS ;}f}psf're~ A r}Ues psf'ra iwo± nsgkfn"okRefoHkzekr~ AA21AA vUo;kFkZ & (LFkk.kkS) LFkk.kq (ò{k dk Bw¡B) esa (mRiÂiq#"kHkzkUrs%) mRiUu gks xbZ gS iq#"kius dh HkzkfUr ftldks & ,sls O;fDr dh (;}r~) ftl izdkj (fopsf're~) foÑr vFkok foijhr ps'k gksrh gS (r}r~) mlh izdkj dh (nsgkfn"kq) 'kjhjkfnd ijinkFkks± esa (vkRefoHkzekr~) vkRek dk Hkze gksus ls (iwo±) iwoZ esa & vkReKku ls igys (es) esjh (psf'ra) ps'k FkhA My exertion in the past – when I had mistaken the soul for the body – was misdirected like the exertion of a person who has mistaken the tree stump for a man. 40 Samādhitaôtram ;Fkk¿lkS ps'rs LFkk.kkS fuòÙks iq#"kkxzgs A rFkk ps'ks¿fLe nsgknkS fofuòÙkkRefoHkze% AA22AA vUo;kFkZ & (vlkS) ogh ( (LFkk.kkS) LFkk.kq (ò{k dk Bw¡B) esa (iq#"kkxzgs fuòÙks) iq#"kius dk vkxzg u"V gksus ij (;Fkk) ftl izdkj muls vius midkjkfn dh dYiuk R;kxus dh (ps'rs) ps'k djrk gS mlh izdkj (nsgknkS) 'kjhjkfnd esa (fofuòÙkkRefoHkze%) vkReius ds Hkze ls eqDr gqvk eSa Hkh (rFkk ps'% vfLe) oSls gh 'kjhjkfnd esa vius midkjkfn dh ps'k dks NksM+us esa izòÙk gqvk gw¡A iq#"k) As the efforts of a person who no more mistakes tree stump for a man get righteous, in the same way, I too, having got rid of delusion about the soul and the body turn to righteous efforts. The empirical point of view (vyavahāra naya) indeed holds that the soul and the body are the same, however, from the transcendental point of view (niścaya naya) the soul and the body are never the same (as they are made up of different substances). oogkj.kvks Hkklfn thoks nsgks ; gofn [kyq ,WDdks A .k nq f.kPN;Ll thoks nsgks ; dnkfo ,WDdV~Bks AA (1&27&27) Ācārya Kundakunda's Samayasāra: EXPLANATORY NOTE Reflection on distinctness of the soul – the anyatva bhāvanā To reflect that the self is distinct and separate from the body is the contemplation of distinctness or differentiation. 'Though I am one 41 Verse 22 with the body from the point of view of bondage, yet I am different from it, as we possess different characteristics. The body is made up of sense-organs, but I am devoid of the senses. The body is devoid of knowledge, but I am of the essence of knowledge. The body is perishable, but I am imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, hundreds of thousands of bodies of mine have perished. I am different from all these bodies. Oh, dear! When such is the case, what relation is there between me and external objects?' He who contemplates thus is free from attachment towards his body and other things. This leads to supreme detachment based on true knowledge, which helps the self to attain emancipation. Excerpted from: Jain, S.A (1960), "Reality – Shri Pūjyapāda's Sarvārthasiddhi", Vira Sasana Sangha, p. 247. 42 Samādhitaôtram ;sukReuk¿uqHkw;s¿gekReuSokReuk¿Refu A lks¿ga u rUu lk uklkS uSdks u }kS u ok cgq% AA23AA vUo;kFkZ & (;su) ftl (vkReuk) pSrU;Lo:i ls (vga) eSa (vkRefu) viuh vkRek esa gh (vkReuk) vius Lolaosnu Kku ds ekè;e ls (vkReuSo) viuh vkRek dks vki gh (vuqHkw;s) vuqHko djrk gw¡ (l%) ogh ('kq1⁄4kReLo:i) (vga) eSa (u rr~) u rks uiqald gw¡] (u lk) u L=kh gw¡] (u vlkS) u iq#"k gw¡] (u ,dks) u ,d gw¡] (u }kS) u nks gw¡] (ok) vkSj (u cgq%) u cgqr gw¡A (eSa fu£odYi] 'kq1⁄4 pSRkU;Lo:i gksus ls yxHksn] opuHksn vkfn ls ijs gw¡A) That pure soul-consciousness which I experience in my soul through soul-knowledge in own soul is not neuter, not feminine, not masculine, not one, not two, not many. (Since I am pure consciousness, I cannot be expressed through gender or number, which essentially are attributes of the body.) 43 Verse 23 ;nHkkos lq"kqIrks¿ga ;‰kos O;qfRFkr% iqu% A vrhfUae;efunsZ';a rRLolaos|eLE;ge~ AA24AA vUo;kFkZ & (;r~ vHkkos) ftl 'kq1⁄4kReLo:i ds vHkko esa (vga) eSa (lq"kqIr%) vc rd xk<+ fuaek esa iM+k jgk gw¡ & eq>s inkFkks± dk ;FkkFkZ ifjKku u gks ldk (iqu%) vkSj (;r~ Hkkos) ftl 'kq1⁄4kReLo:i dh miyfC/ gksus ij eSa (O;qfRFkr%) tkx`r gqvk gw¡ & ;Fkkor~ oLrqLo:i dks tkuus yxk gw¡A (rr~) og 'kq1⁄4kReLo:i (vrhfUae;e~) bfUnz;ksa dss }kjk xzká ugha gS (vfunsZ';a) opuksa ds Hkh vxkspj gS & dgk ugha tkrkA og rks (Lolaos|e~) Lo;a ds }kjk Lo;a ds vuqHko djus ;ksX; gSA mlh 'kq1⁄4kReLo:i (vga vfLe) eSa gw¡A Devoid of the experience of pure soul-consciousness, I was under a spell of deep sleep – spiritual ignorance. Now I am awake to that experience. That experience of pure soul-consciousness can neither be got through the senses nor expressed in words. That must be experienced by the Self through the Self. I am pure soulconsciousness. 4 Samādhitaôtram {kh;Urs¿=kSo jkxk|kLrÙorks eka izi';r% A cks/kRekua rr% df'pÂ es 'k=kquZ p fiz;% AA25AA vUo;kFkZ & (;r%) D;ksafd (cks/kRekua) 'kq1⁄4 KkuLo:i (eka) vkRek dks (rÙor% izi';r%) OkLrqr% vuqHko djus okys ds (v=k ,o) bl tUe esa gh (jkxk|k%) jkx&}s"k vkfn nks"k ({kh;Urs) u' gks tkrs gSa (rr%) blfy, (es) esjk (u df'pr~) u dksbZ ('k=kq%) 'k=kq gS (u p) vkSj u dksbZ (fiz;%) fe=k gSA Since the real experience of soul's pure knowledgeconsciousness destroys imperfections like attachment and aversion in this life itself, therefore, I have no foe, no friend. Ācārya Kundakunda's Pravacanasāra: nsgk ok nfo.kk ok lqgnqD[kk ok/ lÙkqfeÙkt.kk A thoLl .k lafr /qok /qoksovksxIixks vIik AA (2&101) The body, wealth, happiness or misery brought forth by the senses, friends or enemies, are not eternal associates of the soul; the only thing eternal about the soul is the manifestation of consciousness – concomitant with knowledge and faith. EXPLANATORY NOTE lelÙkqca/qoXxks lelqgnqD[kks ilal .knleks A leyksV~Bqdap.kks iq.k thfonej.ks leks le.kks AA (3&41) For the ascetic there is no difference between the enemy and the member of the family, happiness and misery, praise and censure, a clod of earth and (a lump of) gold, and even life and death. 45 Verse 25 ekei';Â;a yksdks u es 'k=kquZ p fiz;% A eka izi';Â;a yksdks u es 'k=kquZ p fiz;% AA26AA vUo;kFkZ & (eka) esjs vkReLo:i dks (vi';u~) ugha ns[krk gqvk (v;a yksd%) ;g vK ykSfdd izk.kh (u es 'k=kq%) u esjk 'k=kq gS (u p fiz;%) vkSj u fe=k gS rFkk (eka) esjs vkReLo:i dks (izi';u~) ns[krk gqvk (v;a yksd%) ;g izcq1⁄4 ykSfdd izk.kh (u es 'k=kq%) u esjk 'k=kq gS (u p fiz;%) vkSj u fe=k gSA The ignorant worldly being who does not see my soul-nature can neither be my foe nor friend; the knowledgeable worldly being who sees my soul-nature can neither be my foe nor friend. i';kE;psrua xk=ka ;rks u iqujkReu% A fuxzgkuqxzgkS rs"kka rrks¿ga fon/s dFke~ AA (5&14) EXPLANATORY NOTE I am able to see only the inanimate body and not the souls of others (friends and foes, relations, acquaintances); how can I have disposition of either revulsion or attraction towards them? Ācārya Amitagati's Yogasāra PrābhÃta: 46 Samādhitaôtram R;DRoSoa cfgjkRekueUrjkReO;ofLFkr% A Hkko;sRijekRekua loZladYio£tre~ AA27AA vUo;kFkZ & (,oa) bl izdkj (cfgjkRekua) cfgjkReius dks (R;DRok) NksM+dj (vUrjkReO;ofLFkr%) vUrjkRek esa fLFkr gksrs gq, (loZladYio£tre~) loZ ladYi&fodYiksa ls jfgr gksdj (ijekRekua) ijekRek dk (Hkko;sr~) è;ku djuk pkfg,A Leaving aside the extroverted-soul (bahirātmā) and getting established in the introverted-soul (antarātmā) by renouncing all volitions, one should meditate on the pure-soul (paramātmā). The ascetic who observes his essential duty ( va yaka karma) – meditation on the Self – is the introverted-soul (antarātmā). The ascetic who fails to observe his essential duty (āvaśyaka karma) is the extroverted-soul (bahirātmā). ā ś vkokl,.k tqÙkks le.kks lks gksfn varjaxIik A vkokl;ifjgh.kks le.kks lks gksfn cfgjIik AA (149) Ācārya Kundakunda's Niyamasāra: EXPLANATORY NOTE The ascetic who is competent to observe these two kinds of concentration – the virtuous (dharmya) and the pure ( ukla) – also the introverted-soul (antarātmā). Know that the ascetic who is devoid of (such) concentration is the extroverted-soul (bahirātmā). ś is tks /EelqDd>k.kfEg ifj.knks lks fo varjaxIik A >k.kfogh.kks le.kks cfgjIik bfn fotk.khfg AA (151) 47 Verse 27 Ācārya Pūjyapāda's IÈÇopadeśa: The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self. la;E; dj.kxzkeesdkxzRosu psrl% A vkRekuekReoku~ è;k;snkReuSokRefu fLFkre~ AA (22) Soul itself is the real knowledge The soul is characterized by its essential attribute of knowledge, and the knowledge and the knowable have equal extension and magnitude. The soul when characterized by knowledge remains at its own place but it emanates its brilliance so as to cover the entire range of knowables. This relationship between the soul and the knowledge on the one hand, and between the knowledge and the knowable on the other, is nature-born. As an eye catches the form of an object but does not get transformed into the form of that object, in the same way, knowledge knows the knowable without getting transformed into the identity of the knowable. When perfect and full knowledge dawns in a soul as a result of the total destruction of the obstructive (ghāti) karmas, it continues to shine endlessly enlightening the contents of the universe – all objects of the past, the present, and the future. Such knowledge knows no obstruction and it is par excellence; it comprehends all objects directly and simultaneously and does not suffer from successive manifestation of knowledge. The pure and conscious identity of the soul can be felt, albeit momentarily, by one who is attentive to it and has completely suspended the activity of the senses and the mind. Such a shortlived glimpse of the Ideal can be experienced by a practitioner in the course of his effort in the direction of self-realization. The ideal 48 Samādhitaôtram soul, free from attachment and aversion, can also be known through unblemished scriptural knowledge by those who possess such inclination and also the cognitive capacity to think about the reality. The association of attachment and aversion with the soul vitiates its purity and, therefore, the quality of knowledge. And, as a result, the purity of conduct also gets vitiated. Hence, to attain the purity of conduct in the soul, knowledge must not be contaminated with attachment and aversion and also delusion, manifested in the form of passions like anger, pride, deceitfulness and greed. Violence, falsehood, theft, unchastity, and attachment for possessions flee away, without leaving a trace behind, from knowledge which has attained the form of the pure soul. Passions are highly inimical to the pure functioning of knowledge. Hence, elimination of passions from knowledge is a prerequisite to attain the purity of the soul. It is a grave mistake to lose interest in the spiritual purity of the soul and get allured by the outside objects of sense-gratification. Only the Three Jewels (ratnatraya) comprising right faith, right knowledge and right conduct, have the power to lead the soul to its final goal of emancipation. The man who aims at realizing the purity of his soul must steadfastly remain engaged in meditating on the pure Self. Then alone will he be able to cast off the dust of karmas clung to his soul from beginningless time. Meditating on the pure Self is the only certain and unfailing means to achieve the highest aim of human life. Life in other forms is not sufficiently evolved to achieve the supreme status of self-realization. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 65-66. 49 Verse 27 lks¿gfeR;kÙklaLdkjLrfLeu~ Hkkou;k iqu% A r=kSo n`<laLdkjkŠHkrs ákRefu fLFkfre~ AA28AA vUo;kFkZ & (rfLeu~) ml ijekRein esa (Hkkou;k) Hkkouk djrs jgus ls (l% vga) ^og vuUrKkuLo:i ijekRek eSa gw¡* (bfr) bl izdkj ds (vkÙklaLdkj%) laLdkj dks izkIr gqvk Kkuh iq#"k (iqu%) ckj&ckj ml ijekRein vkReLo:i dh Hkkouk djrk gqvk (r=kSo) mlh ijekReLo:i esa (n`<laLdkjkr~) laLdkj dh n`<+rk ds gks tkus ls (fg) fu'p; ls (vkRefu) vius 'kq1⁄4 pSrU;Lo:i esa (fLFkfre~ yHkrs) fLFkjrk dks izkIr gksrk gSA Reflecting constantly on the pure-soul (paramātmā), the knowledgeable man trains himself to come to realization that 'I am the pure-soul (paramātmā)'; on persistent meditation, as his realization gets refined, he is sure to get established in his pure soul. 50 Samādhitaôtram ew<kRek ;=k fo'oLrLrrks ukU;‰;kLine~ A ;rks HkhrLrrks ukU;nHk;LFkkuekReu% AA29AA vUo;kFkZ & (ew<kRek) vKkuh cfgjkRek (;=k) ftu nsg] iRuh] iq=k vkfn ckáinkFkks± esa (fo'oLr%)  ;s esjs gSa] eSa budk gw¡* ,slk fo'okl djrk gS (rr%) mu ckáinkFkks± ls (vU;r~) vkSj dksbZ (Hk;kLine~ u) Hk; dk LFkku ugha gS vkSj (;r%) ftl ijekReLo:i ds vuqHko ls (Hkhr%) Hk;Hkhr jgrk gS (rr% vU;r~) mlds flok; nwljk (vkReu%) vkRek ds fy, (vHk;LFkkua u) fuHkZ;rk dk LFkku ugha gSA There is no source of fear for the soul other than the external objects (like the body, the relations), which the ignorant, extroverted-soul (bahirātmā) believes as his own; there is no source of security other than the experience of the pure soul, which the ignorant soul dreads. 51 Verse 29 losZfUae;kf.k la;E; fLrfersukUrjkReuk A ;R{k.ka i';rks Hkkfr rÙkÙoa ijekReu% AA30AA vUo;kFkZ & (losZfUae;kf.k) lEiw.kZ (ik¡pksa) bfUnz;ksa dks (la;E;) la;fEkr djus ij (fLrfersu) fLFkj gq, (vUrjkReuk) vUr%dj.k ds }kjk ({k.ka i';r%) {k.kek=k ds fy, vuqHko djus okys tho ds (;r~) tks fpnkuUnLo:i (Hkkfr) izfrHkkflr gksrk gS (rr~) ogh (ijekReu%) ijekRek dk (rÙoa) Lo:i gSA Momentary feeling (of supreme bliss) that the soul experiences in its being as it gets established in the Self after controlling all (five) senses is the true nature of the pure-soul (paramātmā). The self-born knowledge that spreads over every object, stainless, and free from the stages of sensory knowledge – apprehension (avagraha), speculation (īhā), perceptual judgment (avāya) and 1retention (dhāraõā) – is absolute happiness ; the Omniscient Lord has proclaimed this. tkna l;a leÙka .kk.ke.karRFkfoRFkMa foeya A jfg;a rq vksXxgkfn g lqga fr ,xafr;a Hkf.k;a AA (1&59) Ācārya Kundakunda's Pravacanasāra: EXPLANATORY NOTE 1 world. Real happiness consists in destroying the karmas and attaining omniscience, the very nature of the soul. Ignorance, the result of knowledge-obscuring karmas, is misery in this 52 Samādhitaôtram ;% ijkRek l ,okga ;ks¿ga l ijeLrr% A vgeso e;ksikL;ks ukU;% df'pfnfr fLFkfr% AA31AA vUo;kFkZ & (;%) tks (ijkRek) ijekRek gS (l ,o) og gh (vga) eSa gw¡ vkSj (;%) tks LokuqHkoxE; (vga) eSa g¡w (l) ogh (ije%) ijekRek gS (rr%) blfy, & tc ijekRek vkSj vkRek esa vHksn gS (vga ,o) eSa gh (e;k) esjs }kjk (mikL;%) mikluk fd;s tkus ds ;ksX; gw¡ (df'pr~ vU;% u) nwljk dksbZ esjk mikL; ugha gS (bfr fLFkfr%) bl izdkj gh vkjkè;&vkjk/d Hkko dh fLFkfr gSA That pure-soul (paramātmā) is nothing but 'I'; that 'I' is nothing but the pure-soul (paramātmā). As 'I' and the pure-soul (paramātmā) are one and the same, 'I' alone is to be adored by me, no one else. This is the Truth. 53 Verse 31 izP;kO; fo"k;sH;ks¿ga eka e;So ef; fLFkre~ A cks/kRekua iziÂks¿fLe ijekuUnfuòZre~ AA32AA vUo;kFkZ & (vga) eSa (ef; fLFkre~) vius gh esa fLFkr (ijekuUnfuòZre~) ijekuUn ls ifjiw.kZ (eka) viuh vkRek dks (fo"k;sH;%) i×psfae;ksa ds fo"k;ksa ls (izP;kO;) NqM+k dj (e;k ,o) vius gh }kjk (iziÂks¿fLe) vkRe&Lo:i dks izkIr gqvk gw¡A I have realized my soul-nature by establishing myself in own soul that is of the nature of supreme bliss, and by staying it clear of the pleasures of the senses. The man who, not drinking the nectar of knowledge acquisition, concentration and study that is found in own soul but engages himself in the enjoyment of sense-pleasures is, for sure, the extroverted-soul (bahirātmā). Ācārya Kundakunda's Rayaõasāra: f.k; vIi.kk.k>k.kT>;.k lqgfe;jlk;.kIik.ka A eksWÙkw.kD[kk.klqga tks Hkqatb lks gq cfgjIik AA (132) EXPLANATORY NOTE Sense-pleasures are poisonous like the ripe fruit 'kiÉpāka phala' – akin to the poison-mixed sweetmeat 'laççū' – that is good to look at and pleasing to taste buds, but kills.  dik;iQya iDda folfefLlneksnfeo pk#lqga A ftCHklqga fnfV~Bfi;a tg rg tk.kD[klksWD[ka fo AA (133) 54 Samādhitaôtram ;ks u osfÙk ija nsgknsoekRekueO;;e~ A yHkrs l u fuokZ.ka rIRok¿fi ijea ri% AA33AA vUo;kFkZ & (,oa) mDr izdkj ls (;%) tks (vO;;e~) vfouk'kh (vkRekua) vkRek dks (nsgkr~) 'kjhj ls (ija u osfÙk) fHkUu ugha tkurk gS (l%) og (ijea ri% rIRok¿fi) ?kksj ri'pj.k djds Hkh (fuokZ.ka) eks{k dks (u yHkrs) izkIr ugha djrk gSA As stated, the one who fails to realize that the immortal soul is utterly distinct from the body does not attain liberation even after performing severe austerity. 5 Verse 33 vkRensgkUrjKkutfurkÈknfuòZr% A rilk nq"Ñra ?kksja Hkq×tkuks¿fi u f[k|rs AA34AA vUo;kFkZ & (vkRensgkUrjKkutfurkÈknfuòZr%) vkRek vkSj nsg ds Hksn&foKku ls mRiÂ gq, vkuUn esa Mwck gqvk O;fDr (rilk) ri ds }kjk & }kn'k izdkj ds ri }kjk & mn; esa yk;s gq, (?kksja nq"Ñra) ?kksj iwoZ&nq"deks± ds iQy dks (Hkq×tkuks¿fi) Hkksxrk gqvk Hkh (u f[k|rs) [ksn dks izkIr ugha gksrk gSA The man established in delight brought about by the knowledge of discrimination between the soul and the body does not get to grief as the fruition of his dreadful evil karmas of the past takes place on observance of austerity. 56 Samādhitaôtram jkx}s"kkfndŠksySjyksya ;Ueuks tye~ A l i';R;kReuLrÙoa l rÙoa* usrjks tu% AA35AA vUo;kFkZ & (;Ueuks tye~) ftldk eu&:ih ty (jkx}s"kkfn& dŠksyS%) jkx&}s"k vkfn ygjksa ls (vyksya) papy ugha gksrk (l%) ogh O;fDr (vkReu% rÙoa) vkRek ds ;FkkFkZ Lo:i & vkRerÙo & dks (i';fr) ns[krk gS & vuqHko djrk gS 1rr~o (rÙoa) ml vkRerÙo dks (brjks tu% u) vU; dksbZ & jkx&}s"k vkfn dŠksyksa ls vkdqfyrfpÙk & O;fDr ugha ns[k ldrk gSA Only the man whose mind – by way of explanation, water – is not disturbed by the waves of imperfections like attachment and aversion can see (experience) the pure soul-nature; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see the pure soul-nature. * rÙoa ikBkUrj & rr~ Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE jkx}s"k};h nh?kZus=kkd"kZ.kdeZ.kk A vKkukr~ lqfpja tho% lalkjkCèkkS HkzeR;lkS AA (11) Our soul, due to nescience (ajðāna), keeps on pulling either end of the long rope – one end symbolizing attachment (rāga) and the other aversion (dveÈa) – and, as a consequence, whirls around in the cycle of births and deaths (saÉsāra) for a very long time. 57 Verse 35 vfof{kIra euLrÙoa fof{kIra HkzkfUrjkReu% A /kj;sÙknfof{kIra fof{kIra ukJ;sÙkr% AA36AA vUo;kFkZ & (vfof{kIra) vfof{kIr & jkx&}s"k:i ifj.kfr ls jfgr rFkk nsg vkSj vkRek dks ,d ekuus :i feF;k vfHkizk; ls jfgr tks Lo:i esa fLFkj gS (eu%) ogh eu 1vkReu%o vkRek dk (rÙoa) okLrfod :i gS vkSj (fof{kIra) jkxkfn&:i ifj.kr gqvk rFkk nsg vkSj vkRek ds HksnKku ls 'kwU; eu (vkReu% HkzkfUr%) vkRek dk foHkze gS & vkRek dk fut:i ugha gS (rr%) blfy, (rr~ vfof{kIra) ml jkx&}s"kkfn ls jfgr eu dks (/kj;sr~) /kj.k djuk pkfg;s vkSj (fof{kIra) jkx&}s"kkfn ls {kqC/ gq, eu dks (u vkJ;sr~) vkJ; ugha nsuk pkfg;sA The mind that is composed – rid of attachment and aversion, and with ability to discriminate between the body and the soul – is itself the pure soul-nature. Distracted mind that is sullied with attachment and aversion and not able to discriminate between the body and the soul is an illusion of the soul-nature. Therefore, realize the mind that is tranquil and discerning, and relinquish the mind that is agitated and bewildered. 58 Samādhitaôtram vfo|kH;kllaLdkjSjo'ka f{kI;rs eu% A rnso KkulaLdkjS% LorLrÙos¿ofr'rs AA37AA vUo;kFkZ & (vfo|kH;kllaLdkjS%) 'kjhjkfnd dks 'kqfp] fLFkj vkSj vkReh; ekuus :i tks vfo|k] vKku gS mlds iqu%&iqu% izòfÙk&:i vH;kl ls mRiUu laLdkjksa ds }kjk (eu%) eu (vo'ka) Lok/hu u jgdj (f{kI;rs) fof{kIr gks tkrk gS & jkxh&}s"kh cu tkrk gS vkSj (rnso) ogh eu (KkulaLdkjS%) nsg vkSj vkRek ds HksnKku ds laLdkjksa ds }kjk (Lor%) Lo;a gh (rÙos) vkReLo:i esa (vofr'rs) fLFkj gks tkrk gSA As a result of persistent illusive training, the mind becomes uncontrolled and gets distracted; the same mind when trained in right knowledge establishes itself in real soul-nature. 59 Verse 37 viekukn;LrL; fo{ksiks ;L; psrl% A ukiekukn;LrL; u {ksiks ;L; psrl% AA38AA vUo;kFkZ & (;L; psrl%) ftlds fpÙk dk (fo{ksi%) jkx&}s"kkfn&:i ifj.keu gksrk gS (rL;) mlds (viekukn;%) viekukfnd gksrs gSaA (;L; psrl%) ftlds fpÙk dk ({ksi% u) jkx&}s"kkfn&:i ifj.keu ugha gksrk gS (rL;) mlds (viekukn;% u) viekukfnd ugha gksrs gSaA The mind that is distracted – sullied with attachment and aversion – experiences affective states like dishonour or disgrace. The mind that is composed – rid of attachment and aversion – does not experience affective states like dishonour or disgrace. 60 Samādhitaôtram ;nk eksgkRiztk;srs jkx}s"kkS rifLou% A rnSo Hkko;sRLoLFkekRekua 'kkE;r% {k.kkr~ AA39AA vUo;kFkZ & (;nk) ftl le; (rifLou%) fdlh riLoh vUrjkRek ds (eksgkr~) eksguh; deZ ds mn; ls (jkx}s"kkS) jkx&}s"kkfnd (iztk;srs) mRiÂ gks tk,a (rnk ,o) mlh le; og riLoh (LoLFke~ vkRekua) vius 'kq1⁄4 vkRe&Lo:i dh (Hkko;sr~) Hkkouk djsA blls os jkx&}s"kkfnd ({k.kkr~) {k.k Hkj esa ('kkE;r%) 'kkUr gks tkrs gSaA Whenever the ascetic – introverted-soul (antarātmā) – notices that due to the fruition of deluding karmas imperfections like attachment and aversion are taking him over, he should immediately start contemplating on the pure nature of his soul. This way the imperfections die away instantly. Fortifying the soul The man who distinguishes between the substance of the soul and all 'other' substances meditates on the pure, effulgent state of his soul through the instrument of his soul imbued with the Three Jewels (ratnatraya) of the path to liberation. He reckons that no substance other than the soul is potent to either assist or obstruct the functioning of his soul. Our body, relations, friends, appurtenances, attachments and aversions, passions, and so many adjuncts of worldly life are but substances other than the soul. The yogī builds a shield around his soul to protect it from the influence of these extraneous substances. The question of deriving pleasure or pain from these substances does not arise. EXPLANATORY NOTE 61 Verse 39 If sense-gratification be the only form of enjoyment to be found in Nature, perfection in happiness cannot be thought of in connection with the soul. Fortunately, however, there is another kind of joy which is possible for living beings. This consists in the natural 'pulsation' of pure delight, which becomes an inseparable companion of the soul the moment the individual establishes himself fully in own pure Self. The greatest obstacle in the way of spiritual progress of the soul is delusion which is due to its association with karmas. The soul's pure faculties of faith, knowledge and conduct get perverted; its understanding of what is desirable and what is not gets clouded. As soon as delusion is liquidated, the soul is fit to regain its purity. On removal of delusion, riddance of the soul from all extraneous substances becomes easy. Realization dawns that nothing but the pure soul is the truly worthy object to reflect and meditate upon. To attain excellent meditation one should turn all his faculties inwards. To reach this stage it is necessary to check all activities of the body, the mind and the speech that bring disquietude to the soul. Clinging to the idea of self-realization, the Self meditates upon the pure Self with controlled senses to wash off the karmic dust. The person equips himself with 'saÉvara', fortification around the Self against karmas, desirable and undesirable. Instead of diverting attention to environmental objects, he fixes his thoughts on the Self. Control of the senses is necessary for reflection upon the Self. Under such circumstances, one is sure to attain the purity of the Self by completely washing off the karmic dust. 62 Samādhitaôtram ;=k dk;s equs% izse rr% izP;kO; nsfgue~ A cq1⁄4Ôk rnqÙkes dk;s ;kst;sRizse u';fr AA40AA vUo;kFkZ & (;=k dk;s) ftl nsg ds izfr (equs%) eqfu dk & vUrjkRek dk (izse) izse&Lusg gS (rr%) mlls (cq1⁄4Ôk) Hksn&foKku ds vk/kj ij (nsfgue~) vkRek dks (izP;kO;) ìFkd~ djds (rnqÙkes dk;s) ml mÙke ;kuh fpnkuUne; dk; esa & vkReLo:i esa (;kst;sr~) yxkos & dsfUnzr djsA ,slk djus ls (izse u';fr) nsg ds izfr mitk izse u' gks tkrk gSA Using his discriminating intellect, after disintegrating his body – the source of fondness – from his soul, the ascetic – the introverted-soul (antarātmā) – should meditate on the pure soul. This way the fondness for the body is destroyed. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: EXPLANATORY NOTE fo"k;k'kko'kkrhrks fujkjEHkks¿ifjxzg% A Kkuè;kuriksjDrLriLoh* l% iz'kL;rs AA (10) That preceptor or guru is laudable who is not controlled by the desires of the senses, who has renounced all worldly occupations, is without attachment or possessions, and is ever engaged in the trio of knowledge-acquisition, meditation, and austerity. 63 Verse 40 * ikBkUrj & Kkuè;kuriksjRuLriLoh vkRefoHkzeta nq%[kekReKkukRiz'kkE;fr A uk¿;rkLr=k fuokZfUr ÑRok¿fi ijea ri% AA41AA vUo;kFkZ & (vkRefoHkzeta) 'kjhjkfnd esa vkRecqf1⁄4:i foHkze ls mRiUu gksus okyk (nq%[ka) nq%[k&d"V (vkReKkukr~) 'kjhjkfn ls ìFkd~ vkReLo:i ds vuqHkou djus ls (iz'kkE;fr) 'kkUr gks tkrk gSA vr,o tks iq#"k (r=k) Hksn&foKku ds vk/kj ij vkReLo:i dh izkfIr djus esa (v;rk%) ;Ru'khy ugha gksrs gSa os (ijea) mRÑ' ,oa nq1⁄4Zj (ria) ri dks (ÑRok vfi) djus ij Hkh (u fuokZfUr) fuokZ.k dks izkIr djus esa leFkZ ugha gksrs gSaA Misery caused due to inability to discriminate between the body and the soul gets alleviated as one reflects on the soul-nature – that the soul is utterly distinct from the body. Those who do not make effort to thus realize their soul-nature do not attain liberation even after observing severe austerity. Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE The soul, due to its association with the non-soul body and the like, has to live through many afflictions. I, therefore, renounce all such association, along with the activities of the mind, the speech and the body. nq%[klanksgHkkfxRoa la;ksxkfng nsfguke~ A R;tkE;sua rr% lo± euksokDdk;deZfHk% AA (28) 64 Samādhitaôtram 'kqHka 'kjhja fnO;ka'p fo"k;kufHkok×Nfr A mRiÂkReefrnsZgs rÙoKkuh rr'P;qfre~ AA42AA vUo;kFkZ & (nsgs mRiÂkReefr%) 'kjhj esa ftldks vkReRocqf1⁄4 mRiUu gks xbZ gS ,slk cfgjkRek ri djds ('kqHka 'kjhja p) lqUnj 'kjhj vkSj (fnO;ku~ fo"k;ku~) mÙkeksÙke vFkok LoxZ ds fnO;&Hkksxksa dh (vfHkok×Nfr) dkeuk djrk gS vkSj (rÙoKkuh) rÙoKkuh vUrjkRek (rr%) 'kjhj vkSj rRlEcU/h fo"k;ksa ls (P;qfre~) eqDr gksuk pkgrk gSA The extroverted-soul (bahirātmā) who mistakes the body for the soul wishes to attain, through austerity, beautiful body and divine pleasures of celestial beings. The knowledgeable, the introverted-soul (antarātmā), however, wishes to free himself from the body and pleasures appertaining to it. 65 Verse 42 ij=kkgEefr% LoLekPP;qrks cèukR;la'k;e~ A LofLeÂgEefr'P;qRok ijLekUeqP;rs cq/% AA43AA vUo;kFkZ & (ij=k vgEefr%) 'kjhjkfnd ijinkFkks± esa ftldh vkRecqf1⁄4 gks jgh gS ,slk cfgjkRek (LoLekr~) vius vkReLo:i ls (P;qr%) P;qr gksrk gqvk (vla'k;e~) fuf'pr :i ls (cèukfr) vius dks deZcU/u ls c1⁄4 djrk gS vkSj (LofLeu~ vgEefr%) viuh vkRek ds Lo:i esa gh vkRecqf1⁄4 j[kus okyk (cq/%) vUrjkRek Kkuh (ijLekr~) 'kjhjkfnd ijinkFkks± ds lEcU/ ls (P;qrok) P;qr gksdj (eqP;rs) deZcU/u ls eqDr gks tkrk gSA The extroverted-soul (bahirātmā), mistaking his body for the soul and retreating from his soul-nature, for sure, binds himself with karmas; the knowledgeable, introverted-soul (antarātmā), establishing himself in his soul-nature and retreating from external objects like the body, gets released from bondage of karmas. 6 Samādhitaôtram n`';ekufena ew<fL=kfyÄeocqè;rs Aõ bnfeR;ocq1⁄4Lrq fu"iÂa 'kCno£tre~ AA44AA vUo;kFkZ & (ew<%) vKkuh cfgjkRek (bna n`';ekua) bl fn[kkbZ nsus okys 'kjhj dks (f=kfyÄe~ vocqè;rs) L=kh] iq#"k] uiqald ds Hksn ls ;g õ vkRe&rÙo f=k yx&:i gS ,slk ekurk gS] (rq) fdUrq (vocq1⁄4%) vkReKkuh vUrjkRek (bna) bl vkRe&rÙo dks (fu"iÂa) ifjiw.kZ & vius xq.kksa ls iw.kZ] vukfn lafl1⁄4 & rFkk ('kCno£tre~) ukekfnd fodYiksa ls jfgr & 'kCnksa dh dYiuk ls jfgr (bfr) ,slk le>rk gSA The extroverted-soul (bahirātmā) classifies soul on the basis of three genders – female, male and neuter – of the body that he sees; however, the knowledgeable, the introverted-soul (antarātmā) sees the soul as one indivisible whole – eternally pure and perfect – and not amenable to verbal expression. Ācārya Kundakunda's Samayasāra: EXPLANATORY NOTE vjle:oexa/a vOoÙka psn.kkxq.kelía A tk.k v yxXxg.ka thoef.kfíêlò aBk.ka AA (2&11&49) The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and whose form or shape cannot be portrayed. 67 Verse 44 tkuÂI;kReuLrÙoa fofoDra Hkko;Âfi A iwoZfoHkzelaLdkjkñ Hkzk Ur Hkw;ks¿fi xPNfr AA45AA vUo;kFkZ & vUrjkRek (vkReu% rÙoa) vius vkRek ds 'kq1⁄4 pSrU; Lo:i dks (tkuu~ vfi) tkurk gqvk Hkh (fofoDra Hkko;u~ vfi) vkSj mls 'kjhj vkfn ijinkFkks± ls fHkÂ vuqHko djrk gqvk Hkh (iwoZfoHkzelaLdkjkr~) iwoZ cfgjkRekoLFkk esa gksus okys HkzkfUr laLdkjksa ds dkj.k (Hkw;ks¿fi) iqujfi & fiQj Hkh] ckn esa Hkh (Hkzk Ur xPNfr) HkzkfUr dks izkIr gks tkrk gSA The introverted-soul (antarātmā) though knows well the pure soul-nature and experiences it as utterly different from external objects like the body, still, at times, gets bewildered due to the effect of the long-standing faulty impressions of his earlier stage of the extroverted-soul (bahirātmā). Many ignorant, deluded persons, although aware of the soulnature, get away from their real-self, and, enamoured by the sensepleasures, whirl around in the world in four states of existence. EXPLANATORY NOTE Ācārya Kundakunda's AÇÇhapāhuça: vIik .kkÅ.k .kjk dsbZ lCHkkoHkkoiCHkêkð A  gMafr pkmjaxa fol,lq foeksfg;k ew<k AA (6&67) 68 Samādhitaôtram vpsrufena n`';en`';a psrua rr% A Do #";kfe Do rq";kfe eè;LFkks¿ga HkokE;r% AA46AA vUo;kFkZ & vUrjkREkk rc viuh fopkj&ifj.kfr dks bl :i djs & (bna n`';a) ;g tks n`f"Vxkspj inkFkZ&lewg gS og lc (vpsrua) vpsru] tM+ gS vkSj tks (psrua) pSrU;&:i vkRek gS og (vn`';a) vn`'; gS & bfUae;ksa ds }kjk fn[kkbZ ugha nsrk gS (rr%) blfy, eSa (Do #";kfe) fdl ij rks Øks/ d:¡ vkSj (Do rq";kfe) fdl ij lUrks"k d:¡\ (vr% vga eè;LFk% Hkokfe) blfy, eSa rks vc jkx&}s"k ds ifjR;kx&:i eè;LFk Hkko dks /kj.k djrk gw¡A (When bewildered, the introverted-soul (antarātmā) should contemplate thus –) Objects that I am able to see are inanimate – unconscious – and the soul that has consciousness is not visible to me. Whom shall I get angry with? Whom shall I get pleased with? I, therefore, adopt equanimity – neither attachment nor aversion – towards all. 69 Verse 46 R;kxknkus cfgewZ<% djksR;è;kReekRefor~ A ukUrcZfg#iknkua u R;kxks fuf'rkReu% A47AA vUo;kFkZ & (ew<%) vKkuh cfgjkRek (cfg%) cká inkFkks± dk (R;kxknkus djksfr) R;kx vkSj xzg.k djrk gS vFkkZr~ }s"k ds mn; ls ftls vfu' le>rk gS mls NksM+ nsrk gS vkSj jkx ds mn; ls ftls b' le>rk gS mls xzg.k dj ysrk gS rFkk (vkRefor~) vkRe&Lo:i dk Kkrk vUrjkRek (vè;kRea) 1R;kxknkus djksfro vkè;kfRed R;kx vkSj xzg.k djrk gS & vUrjax jkx&}s"k dks R;kxrk gS vkSj lE;Xn'kZu] lE;XKku] lE;d~pkfj=k :i fut Hkkoksa dks xzg.k djrk gSA ysfdu (fuf'rkReu%) 'kq1⁄4&Lo:i esa vofLFkr tks ÑrÑR; ijekRek gS mlds (vUr% cfg%) vUrjax vkSj cfgjax fdlh Hkh inkFkZ dk (u R;kx%) u R;kx gksrk gS vkSj (u miknkua) u xzg.k gksrk gSA The ignorant extroverted-soul (bahirātmā), due to his aversion or attachment towards external objects, rejects or accepts these; the knowledgeable introverted-soul (antarātmā) rejects or accepts internal dispositions, but the pure-soul (paramātmā), established in own soul-nature, neither rejects nor accepts external objects and internal dispositions. 70 Samādhitaôtram ;q×thr eulk¿¿Rekua okDdk;kH;ka fo;kst;sr~ A eulk O;ogkja rq R;ts}kDdk;;ksftre~ AA48AA vUo;kFkZ & (vkRekua) vkRek dks (eulk) eu vFkkZr~ fpÙk ds lkFk (;q×thr) la;ksftr djs & fpÙk vkSj vkRek dk vHksn :i ls vè;olk; djs (okDdk;kH;ka) opu vkSj dk; ls (fo;kst;sr~) vyx djs & mUgsa vkRek u le>s (rq) vkSj (okDdk;;ksftre~) opu vkSj dk; }kjk fd, x, (O;ogkja) O;ogkj dks (eulk) fpÙk ls (R;tsr~) NksM+ nsos & muesa fpÙk dks u yxkosA (To achieve this –) The soul should be inseparably united with mental disposition and separated from the speech and the body. Actions of the speech and the body should be performed with an apathetic mental disposition – detached and unabsorbed. Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE The yog who is established firmly in self-identity does not speak while speaking, does not walk while walking, and does not see while seeing. ī czqoÂfi fg u czwrs xPNÂfi u xPNfr A fLFkjhÑrkRerÙoLrq i';Âfi u i';fr AA (41) 71 Verse 48 txñnsgkRen`'huka fo'okL;a jE;eso p A LokReU;sokRen`"Vhuka Do fo'okl% Do ok jfr% AA49AA vUo;kFkZ & (nsgkRen`'huka) 'kjhj esa vkRen`f"V j[kus okys feF;kn`f"V cfgjkRekvksa dh (txr~) ;g txr & L=kh&iq=k&fe=kkfn dk lewg:i lalkj (fo'okL;a) fo'okl ds ;ksX; (p) vkSj (jE;a ,o) je.kh; gh yxrk gSA ijUrq (LokRefu ,o vkRen`"Vhuka) vius vkRek esa gh vkRen`f"V j[kus okys le;Xn`f"V vUrjkRekvksa dks (Do fo'okl%) bu L=kh&iq=k&fe=kkfn ijinkFkks± esa dgk¡ fo'okl gks ldrk gS (ok) vkSj (Do jfr%) dgk¡ vklfDr gks ldrh gS\ The deluded extroverted-soul (bahirātmā) who mistakes the body for the soul finds the world – the wife, the son, the friends and the like – trustworthy and pleasant. How can the nondeluded introverted-soul (antarātmā) whose eyes are set on own soul have faith on this world – the wife, the son, the friends and the like? And, how can he have fondness for it? The one who mistakes external entities like the body, the wife, the son, and the friend, and aberrant tendencies, like attachment, for the nature of the soul is the extroverted-soul (bahirātmā). Ācārya Kundakunda's Rayaõasāra: nsgdyÙka iqÙka feÙkkb fogkopsn.kk :oa A vIil:oa Hkkob lks pso gob cfgjIik AA (134) EXPLANATORY NOTE 72 Samādhitaôtram lijT>olk,.ka nsgslq ; vfofnnRFkeIik.ka A lq;nkjkbZfol, e.kq;k.ka oM~<, eksgks AA (6&10) Ācārya Kundakunda's AÇÇhapāhuça: Those who have not understood the real soul-nature mistake the body for the soul and, as a result, remain deluded in regard to their worldly relations like the son and the wife. 73 Verse 49 vkReKkukRija dk;± u cq1⁄4kS /kj;sfPpje~ A dq;kZnFkZo'kk Rdfp}kDdk;kH;kerRij% AA50AA vUo;kFkZ & vUrjkRek dks pkfg;s fd og & (vkReKkukRija) vkReKku ls fHkUu nwljs (dk;±) dk;Z dks (fpja) vf/d le; rd (cq1⁄4kS) viuh cqf1⁄4 esa (u /kj;sr~) /kj.k ugha djsA ;fn (vFkZo'kkr~) Lo&ij ds midkjkfn&:i iz;kstu ds o'k (okDdk;kH;ka) opu vkSj dk; ls ( dfpr~ dq;kZr~) dqN djuk gh iM+s rks mls (vrRij%) vuklDr gksdj djsA The introverted-soul (antarātmā) should not deliberate for long on any task that does not contribute to soul-knowledge. If due to compulsion of rendering help to self or others he must undertake some activity of speech and body, that ought to be performed with indifference. Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE The whole world appears illusory to the yog engaged in the process of self-realization. If ever he gets entangled in any worldly object, he expiates his transgression. ī fu'kke;fr fu''ks"kfeUaetkyksiea txr~ A Lìg;R;kReykHkk; xRokU;=kkuqrI;rs AA (39) 74 Samādhitaôtram ;Ri';kehfUae;SLrUes ukfLr ;fÂ;rsfUae;% A vUr% i';kfe lkuUna rnLrq T;ksfr#Ùkee~ AA51AA vUo;kFkZ & vUrjkRek dks fopkjuk pkfg;s fd & (;r~) tks dqN & 'kjhj vkfn cká inkFkZ (bfUae;S%) bfUae;ksa ds }kjk (i';kfe) eSa ns[krk gw¡ & vuqHko djrk gw¡ (rr~) og (es) esjk Lo:i (ukfLr) ugha gS] fdUrq (fu;rsfUae;%) bfUnz;ksa dks cká fo"k;ksa ls jksddj Lok/hu djrk gqvk (;r~) ftl (mÙkea) mRÑ"V vrhfUae; (lkuUna T;ksfr%) vkuUne; Kkuizdk'k dks (vUr%) vUrjax esa (i';kfe) eSa ns[krk gw¡ & vuqHko djrk gw¡ (rr~) ogh (vLrq) esjk okLrfod Lo:i gSA (The introverted-soul (antarātmā) should contemplate thus –) External objects – the body etc. – that my senses see and feel do not constitute my nature; overpowering the senses, the supreme, blissful light of knowledge that I see and feel in my being is my true nature. 75 Verse 51 lq[kekjC/;ksxL; cfgnqZ%[keFkkRefu A cfgjsoklq[ka lkS[;eè;kRea HkkforkReu% AA52AA vUo;kFkZ & (vkjC/;ksxL;) ftlus vkReHkkouk dk vH;kl djuk vHkh 'kq# fd;k gS ml euq"; dks & vius iqjkus laLdkjksa ds dkj.k (cfg%) cká fo"k;ksa esa (lq[ka) lq[k ekywe gksrk gS (vFk) izR;qr blds (vkRefu) vkReLo:i dh Hkkouk esa (nq%[ka) nq%[k izrhr gksrk gSA ysfdu (HkkforkReu%) ;Fkkor~ vkReLo:i dks tkudj mldh Hkkouk ds vPNs vH;klh dks (cfg% ,o) cká fo"k;ksa esa gh (vlq[ka) nq%[k tku iM+rk gS vkSj (vè;kRea) vkReLo:i ds fpUru esa gh (lkS[;e~) lq[k dk vuqHko gksrk gSA The novice who has just begun to meditate on the soul-nature, due to his prior wrong notions, experiences happiness in external sense-objects and, on the other hand, experiences discontent in contemplation of the soul-nature. The seasoned practitioner who understands well the nature of the soul, however, experiences discontent only in external sense-objects and happiness only in contemplation of the soul-nature. 76 Samādhitaôtram rñ czw;kÙkRijku~ ìPNsÙkfnPNsÙkRijks Hkosr~ A ;suk¿fo|ke;a :ia R;DRok fo|ke;a oztsr~ AA53AA vUo;kFkZ & vkReHkkouk dk vH;kl djus okyk O;fDr & (rr~ czw;kr~) ml vkReLo:i dk dFku djs (rr~ ijku~ ìPNsr~) ml vkReLo:i ds ckjs esa nwljs & vkReKkfu;ksa ls & iwNs (rr~ bPNsr~) ml vkREkLo:i dh bPNk djs & mldh izkfIr dks viuk b"V cukos vkSj (rRij% Hkosr~) ml vkREkLo:i dh Hkkouk esa lko/ku gqvk vknj c<+kos (;su) ftlls (vfo|ke;a :ia) og vKkue; cfgjkRe:i (R;DRok) NwVdj (fo|ke;a oztsr~) Kkue; ijkReLo:i dh izkfIr gksosA To get rid of the unknowing extroverted-soul (bahirātmā) and get established in the knowing pure-soul (paramātmā), the practitioner of meditation (on the soul-nature) should talk – and recite – the soul-nature, put questions to others about it, long for its attainment, and reflect on it incessantly and devoutly. 7 Verse 53 'kjhjs okfp pkRekua lU/Ùks okd~'kjhj;ks% A HkzkUrks¿HkzkUr% iquLrÙoa ìFkxs"kka fucqè;rs AA54AA vUo;kFkZ & (okd~ 'kjhj;ks% HkzkUr%) opu vkSj 'kjhj esa ftldh HkzkfUr gks jgh gS & tks muds okLrfod Lo:i dks ugha le>rk ,slk cfgjkRek (okfp 'kjhjs p) opu vkSj 'kjhj esa (vkRekua lU/Ùks) vkRek dk vkjksi.k djrk gS vFkkZr~ opu vkSj 'kjhj dks vkRek ekurk gS (iqu%) fdUrq (vHkzkUr%) opu vkSj 'kjhj esa vkRek dh HkzkfUr u j[kus okyk ,slk vUrjkRek (,"kka rÙoa) bu opu vkSj 'kjhj ds Lo:i dks (ìFkd~) vkRek ls fHkUu (fucqè;rs) tkurk gSA The extroverted-soul (bahirātmā), not knowing the true nature of the speech and the body, mistakes these for soul; the introverted-soul (antarātmā), however, knowing the true nature of the speech and the body does not confound these with the soul. Pançita Āśādhara's DharmāmÃta-Anagāra: ukUrja okÄ~euks¿I;fLe  d iquckZáeÄxh% Aõ rr~ dks¿Älaxts"oSD;Hkzeks es¿ÄkÄtkfn"kq AA (8&9)õ õ õ EXPLANATORY NOTE Affective speech (bhāva-vacana) and affective mind (bhāva-mana) are internal substances; affective speech is manifestation of internal thought-process (antarjalpa) and affective mind of internal reckoning (vikalpa). When 'I' am not the same as affective speech and affective mind, how can 'I' be the same as material body (dravya-śarira) and material speech (dravya-vacana), both 78 Samādhitaôtram noticeably material substances? In this situation, how can there be any doubt that relations like son, who come into being due to union of bodies, are same as 'I'? 79 Verse 54 u rnLrhfUae;kFksZ"kq ;R{kseÄjekReu% Aï rFkkfi jers ckyLr=kSokKkuHkkoukr~ AA55AA vUo;kFkZ & (bfUae;kFksZ"kq) ik¡pksa bfUnz;ksa ds fo"k; esa (rr~) ,slk dksbZ inkFkZ (u vLrq) ugha gS (;r~) tks (vkReu%) vkRek dk ({kseÄj) ï Hkyk djus okyk gks (rFkkfi) rks Hkh (cky%) vKkuh cfgjkRek (vKkuHkkoukr~) fpjdkyhu feF;kRo ds laLdkjo'k (r=kSo) mUgha bfUnz;ksa ds fo"k;ksa esa (jers) vklDr jgrk gSA There is no sense-object that can do good to the soul, still the ignorant, the extroverted-soul (bahirātmā), due to his delusion, remains engrossed in the objects of the senses. The ignorant man gets engrossed in sense-objects and sensepleasures without realizing that these pleasures result into great misery. Not being able to arrive at the reality, he only is the extroverted-soul (bahirātmā). Ācārya Kundakunda's Rayaõasāra: bafn;fol;lqgkblq ew<ebZ jeb .k ygb rPpa A cgqnqD[kfefn .k  prb lks pso gosb cfgjIik AA (135) EXPLANATORY NOTE ta ta vD[kk.klqga ra ra frOoa djsb cgqnqD[ka A vIik.kfefn .k  prb lks pso gosb cfgjIik AA (136) All sense-pleasures result into severe misery of varied kinds for the soul. The one who does not reflect in this manner is the extroverted-soul (bahirātmā). 80 Samādhitaôtram Just as the creature born in excrement feels attracted towards excrement, similarly the extroverted-soul (bahirātmā) feels attracted towards external sense-objects and pleasures. ts l vesT>eT>s mIi..kk.ka gosb rRFk #bZ A rg cfgjIik.ka cfg jfn;fol,lq gksb ebZ AA (137) 81 Verse 55 fpja lq"kqIrkLrefl ew<kReku% dq;ksfu"kq A vukReh;kReHkwrs"kq eekgfefr tkxzfr AA56AA vUo;kFkZ & (ew<kReku%) ;s ew[kZ vKkuh tho (refl) feF;kRo:ih va/dkj ds mn;o'k (fpja) vukfndky ls (dq;ksfu"kq) fuR;&fuxksnkfnd dq;ksfu;ksa esa (lq"kqIrk%) lks jgs gSa & tM+rk dks izkIr gks jgs gSaA ;fn dnkfpr~ laKh izkf.k;ksa esa mRiUu gksdj dqN tkxrs Hkh gSa rks (vukReh;kReHkwrs"kq ee vga) vukReh;Hkwr ;kuh L=kh&iq=kkfnd esa ^;s esjs gSa* & eedkj & vkSj vukReHkwr ;kuh 'kjhjkfndksa esa viuh vkRek ls Hksn u ekudj  eSa gh bu :i gw¡]*  eSa lqUnj gw¡* & vgadkj (bfr tkxzfr) ,slk vè;olk; djus yxrs gSaA Ignorant living beings engulfed in darkness of delusion have been slumbering, since infinite time past, in undeveloped birthforms like subtle, one-sensed nigoda jīva. If, on getting birth as five-sensed being with mind, one gets out of slumber but still tends to apprehend erroneously other objects or beings (the wife, the son) as one's own, "These are mine," and attributes of other objects (the body) as those of own soul, "I am beautiful." Note: Delusion gives rise to a) sense-of-mine (mamakāra) in objects or things, like the body, that are not the soul but are results of fruition of karmas – 'This body is mine'; and b) self-consciousness (ahaÉkāra) in regard to objects or things that definitely do not belong to the soul but are considered as own in thought – 'I am the king.' EXPLANATORY NOTE Ācārya Kundakunda's Pravacanasāra: tks .kfo tk.kfn ,oa ijeIik.ka lgkoeklsTt A dhjfn vT>olk.ka vga eesna fr eksgknks AA (2&91) 82 Samādhitaôtram .kkga gksfe ijs l .k es ijs lfUr .kk.kegesDdks A bfn tks >k;fn >k.ks lks vIik.ka gofn >knk AA (2&99) 'I (the pure-soul) do not belong to others (the body etc.), nor do others belong to me; I am singularly knowledge (rid of all dispositions);' he, who meditates thus with due concentration, meditates on the pure-soul. He, who fails to ascertain the true nature of the soul and the nonsoul, does not differentiate between the Self and the non-Self, and, overwhelmed by delusion, conceives external objects as 'I am this,' and 'This is mine.' 83 Verse 56 i';sfÂjarja nsgekReuks¿ukRepsrlk A vijkRef/;k¿U;s"kkekRerÙos O;ofLFkr% AA57AA vUo;kFkZ & vUrjkRek dks pkfg, fd& (vkRerÙos) vius vkReLo:i esa (O;ofLFkr%) fLFkr gksdj (vkReu% nsga) vius 'kjhj dks (vukRepsrlk)  ;g 'kjhj esjk vkRek ugha* ,slh vukRecqf1⁄4 ls (fujarja i';sr~) lnk ns[ks & vuqHko djs vkSj (vU;s"kka) nwljs izkf.k;ksa ds 'kjhj dks (vijkRef/;k) ^;g 'kjhj ij dk vkRek ugha* ,slh vukRecqf1⁄4 ls 1i';sr~o lnk voyksdu djsA The introverted-soul (antarātmā) should, having established himself in the soul-nature, always visualize that his body is utterly distinct from his soul and that the bodies of others are utterly distinct from their souls. Not knowing the inanimate nature of his and others' bodies, the man visualizes his soul as own body and souls of others as their bodies. vpsruRoeKkRok Lonsgijnsg;ks% A Lodh; ijdh;kRecqf1⁄4rLr=k orZrs AA (3&18) Ācārya Amitagati's Yogasāra PrābhÃta: EXPLANATORY NOTE Ācārya Kundakunda's Rayaõasāra: flfo.ks fo .k Hkaqtb fol;kba nsgkb fHk..kHkkoebZ A Hkaqtb f.k;Ii:oks flolqgjÙkks nq efT>eIiks lks AA (138) 84 Samādhitaôtram The one, who considers the body as utterly distinct from the soul, does not enjoy, even in a dream, sensual pleasures, experiences incessantly the soul-nature, and savours ambrosial happiness derived from the Self, is the introverted-soul (antarātmā). 85 Verse 57 vKkfira u tkufUr ;Fkk eka Kkfira rFkk A ew<kRekuLrrLrs"kka òFkk es KkiuJe% AA58AA vUo;kFkZ & LokRekuqHkoeXu vUrjkRek fopkjrk gS fd& (;Fkk) tSls (ew<kReku%) ;s ew[kZ] vKkuh tho (vKkfira) fcuk crk, gq, (eka) esjs vkReLo:i dks (u tkufUr) ugha tkurs gSa (rFkk) oSls gh (Kkfira) cryk;s tkus ij Hkh ugha tkurs gSaA (rr%) blfy;s (rs"kka) mu ew<+ thoksa dks (es KkiuJe%) esjk crykus dk ifjJe (òFkk) O;FkZ gS] fu"iQy gSA (The introverted-soul (antarātmā) thinks thus –) Deluded men, by themselves, do not comprehend my soul-nature. After I explain my soul-nature to them, still they do not comprehend it. Therefore, my effort of explaining the soul-nature to them is futile. 86 Samādhitaôtram ;ñ cks/f;rqfePNkfe rÂkga ;nga iqu% A xzkáa rnfi ukU;L; rfRdeU;L; cks/;s AA59AA vUo;kFkZ & (;r~) ftl fodYi ds }kjk vkReLo:i dks vFkok nsgkfnd dks (cks/f;rq) le>kus dh (bPNkfe) eSa bPNk djrk gw¡ (rr~) og (vga u) eSa ugha gw¡ & vkRek dk okLrfod Lo:i ugha gw¡A (iqu%) vkSj (;r~) tks fpnkuUne;h Lo;a vuqHko djus ;ksX; vkReLo:i (vga) eSa gw¡ (rnfi) og Hkh (vU;L;) nwljs thoksa ds (xzkáa u) mins'k }kjk xzká ugha gS & og rks Lolaosnu ds }kjk vuqHko fd;k tkrk gS (rr~) blfy;s (vU;L;) nwljs thoksa dks (fde~ cks/;s) eSa D;k le>kÅ¡\ Pure soul-nature that I wish to explain to others is beyond description; no words can express pure soul-nature. Soul-nature that is eternally blissful, to be experienced by the Self alone, cannot be grasped by others through dialogue. Therefore, what can I talk about? 87 Verse 59 cfgLrq";fr ew<kRek fifgrT;ksfrjUrjs A rq";R;Ur% izcq1⁄4kRek cfgO;kZòÙkdkSrqd% AA60AA vUo;kFkZ & (vUrjs fifgrT;ksfr%) vUrjÄ esa ftldh KkuT;ksfr eksg ls õ vkPNkfnr gkss jgh gS & ftls vkReLo:i dk foosd ugha & ,slk (ew<kRek) cfgjkRek (cfg%) cká 'kjhjkfn ijinkFkks± esa gh (rq";fr) vkuUn ekurk gS fdUrq (izcq1⁄4kRek) izcks/ dks izkIr gks x;k gS vkRek ftldk ,slk Lo:i&foosdh vUrjkRek (cfgO;kZòÙkdkSrqd%) cká 'kjhjkfn ijinkFkks± esa vuqjkx&jfgr gqvk (vUr%) vius vUrjax vkReLo:i esa gh (rq";fr) vkufUnr jgrk gSA The extroverted-soul (bahirātmā) whose inner light of knowledge is obscured by delusion seeks enjoyment in external objects like the body; the knowledgeable introverted-soul (antarātmā), however, gets indifferent to external objects and seeks enjoyment in own soul. Pançita Āśādhara's DharmāmÃta-Anagāra ifjeqP; dj.kxkspjejhfpdkeqfT>rkf[kykjEHk% A R;kT;a xzUFke'ks"ka R;DRokijfueZe% Lo'keZ Hktsr~ AA (4&106) EXPLANATORY NOTE Abandoning sense-pleasures, which are like chasing a mirage, one should also discard all worldly undertakings. Leaving external entities (the home, the wife) that are possible to discard, one must discard attachment to entities (the body) that cannot be such discarded, and enjoy happiness emanating from the soul. 8 Samādhitaôtram u tkufUr 'kjhjkf.k lq[knq%[kkU;cq1⁄4;% A fuxzgkuqxzgf/;a rFkkI;=kSo dqoZrs AA 61AA vUo;kFkZ & vUrjkRek fopkjrk gS& ('kjhjkf.k) ;s 'kjhj (lq[knq%[kkfu u tkufUr) tM+ gksus ls lq[kksa rFkk nq%[kksa dks ugha tkurs gSa (rFkkfi) rks Hkh & ;s tks tho (v=kSo) bu 'kjhjksa esa gh (fuxzgkuqxzgf/;a) miokl vkfn (n.M&:i) fuxzg dh vkSj vyaÑr djus (midkj&:i) vuqxzg dh cqf1⁄4 (dqoZrs) /kj.k djrs gSa 1rso os tho (vcq1⁄4;%) ew<+cqf1⁄4 & cfgjkRek gSaA (The introverted-soul (antarātmā) contemplates thus –) The body and the like, being inanimate, do not know happiness and misery, therefore, those who believe in inflicting sanctions (like fasting) and furnishing favours (like adornment) to the body are dim-witted extroverted-souls (bahirātmā). 89 Verse 61 Locq1⁄4Ôk ;koñx`Êh;kr~ dk;okd~psrlka =k;e~ A lalkjLrkonsrs"kka HksnkH;kls rq fuòZfr% AA62AA vUo;kFkZ & (;kor~) tc rd (dk;okd~psrlka =k;e~) 'kjhj] opu vkSj eu bu rhuksa dks (Locq1⁄4Ôk) vkReius dh cqf1⁄4 ls (x`Êh;kr) xzg.k fd;k tkrk gS (rkor~) rHkh rd (lalkj%) lalkj gS (rq) vkSj tc (,rs"kka) bu 'kjhj] opu vkSj eu dk (HksnkH;kls) vkRek ls fHkÂ gksus :i vH;kl fd;k tkrk gS rc (fuòZfr%) eqfDr dh izkfIr gksrh gSA As long as the body, the speech, and the mind are perceived to be the soul there is whirling around in the cycle of births and deaths – saÉsāra – and when one practices to perceive these three to be different from the soul, liberation is achieved. I am none of these: the body, the mind, the speech; I am not their cause; I am not their doer – kÃta; I do not commission their activity – kārita; I do not approve of their activity – anumodanā. .kk.ka nsgks .k e.kks .k pso ok.kh .k dkj.ka iq.kks rs l A dÙkk .k .k dkjf;nk v.kqeaÙkk .kso dÙkh.ka AA (2&68) Ācārya Kundakunda's Pravacanasāra: EXPLANATORY NOTE nsgks ; e.kks ok.kh iksXxynOoIix fÙk f.kfnêkò A iksXxynOoa fg iq.kks  iMks ijek.kqnOok.ka AA (2&69) 90 Samādhitaôtram The Omniscient Lord has proclaimed that activities (yoga) of the body, the mind, and the speech are material substances (pudgala dravya) and these material substances manifested in the form of activities (yoga), in turn, are modes of the atomic substance (paramāõu dravya). I (consciousness) am not inanimate atomic matter (pudgala); I do not turn the atomic matter into its modes – material substances manifested in the form of activities (yoga) of the body, the mind, and the speech; therefore, surely, I am neither the body nor the doer of the body. .kkga iksXxyebvks .k rs e;k iksXxyk d;k  iMa A rEgk fg .k nsgks¿ga dÙkk ok rLl nsgLl AA (2&70) Right conduct (samyakcāritra) is achieved by abjuring all sinful activities of the body, the speech, and the mind. It is devoid of all passions, untainted, unattached to any alien substance, and very nature of the soul. pkfj=ka Hkofr ;r% leLrlko|;ksxifjgj.kkr~ A ldyd"kk;foeqDRka fo'kneqnklhuekRe:ia rr~ AA (39) Ācārya AmÃtcandra's PuruÈārthasiddhyupāya: Do not make bodily movements, nor utter any words, nor dilute the focus of mind; remaining engrossed in your pure Self is real meditation. ek fpêgò ek taig ek  prg  dfo ts.k gksb fFkjks A vIik vIifEe jvks b.keso ija gos T>k.ka AA (56) Ācārya Nemicandra's DravyasaÉgraha 91 Verse 62 Many mendicants perform austerities with the desire for worldly gains like the son, the wealth, and the happiness in this life and beyond, but you, O Lord, with right knowledge and desire to attain freedom from births and old-age, controlled the three-fold yoga (activities of the mind, the speech, and the body). viR;foÙkksÙkjyksdr`".k;k rifLou% dspu deZ dqoZrs A Hkoku~ iqutZUetjkftgkl;k =k;ha izò Ùk le/hjok#.kr~ AA (10&4&49) Ācārya Samantabhadra's Svayambhūstotra: 92 Samādhitaôtram ?kus oL=ks ;Fkk¿¿Rekua u ?kua eU;rs rFkk A ?kus Lonsgs¿I;kRekua u ?kua eU;rs cq/% AA63AA vUo;kFkZ & (;Fkk) ftl izdkj dksbZ (oL=ks ?kus) xk<+k & eksVk] iq"V & oL=k igu ysus ij (vkRekua) vius dks & vius 'kjhj dks (?kua) xk<+k & eksVk] iq"V (u eU;rs) ugha ekurk gS (rFkk) mlh izdkj (Lonsgs¿fi ?kus) vius 'kjhj ds Hkh xk<+k & eksVk] iq"V & gksus ij (cq/%) cqf1⁄4eku iq#"k & vUrjkRek Kkuh (vkRekua) vius thokRek dks (?kua u eU;rs) iq"V ugha ekurk gSA (In order to strengthen perception that the body is different from the soul, the Ācārya avers –) Just as on wearing thick dress one does not consider the body to have turned stout, in the same way, as his body turns stout, the knowledgeable introverted-soul (antarātmā) does not consider the soul to have turned stout or robust. 93 Verse 63 th.ksZ oL=ks ;Fkk¿¿Rekua u th.k± eU;rs rFkk A th.ksZ Lonsgs¿I;kRekua u th.k± eU;rs cq/% AA64AA vUo;kFkZ & (;Fkk) ftl izdkj dksbZ (oL=ks th.ksZ) igus gq, oL=k ds th.kZ & cksnk & gksus ij (vkRekua) vius dks & vius 'kjhj dks (th.k±) th.kZ (u eU;rs) ugha ekurk gS (rFkk) mlh izdkj (Lonsgs¿fi th.k±) vius 'kjhj ds Hkh th.kZ gksus ij (cq/%) cqf1⁄4eku iq#"k & vUrjkRek Kkuh (vkRekua) vius thokRek dks (th.k± u eU;rs) th.kZ ugha ekurk gSA Just as when the dress gets old and worn out one does not consider the body to have become old and worn out, in the same way, as his body gets old and worn out, the knowledgeable introverted-soul (antarātmā) does not consider the soul to have become old and worn-out. 94 Samādhitaôtram u's oL=ks ;Fkk¿¿Rekua u u'a eU;rs rFkk A u's Lonsgs¿I;kRekua u u'a eU;rs cq/% AA65AA vUo;kFkZ & (;Fkk) ftl izdkj dksbZ (oL=ks u's) igus gq, oL=k ds u"V gksus ij (vkRekua) vius dks & vius 'kjhj dks (u'a) u"V gqvk (u eU;rs) ugha ekurk gS (rFkk) mlh izdkj (Lonsgs¿fi u's) vius 'kjhj ds Hkh u"V gksus ij (cq/%) cqf1⁄4eku iq#"k & vUrjkRek Kkuh (vkRekua) vius thokRek dks (u'a u eU;rs) u"V gqvk ugha ekurk gSA Just as on destruction of the dress one does not consider the body to have been destroyed, in the same way, on destruction of his body, the knowledgeable introverted-soul (antarātmā) does not consider the soul to have been destroyed (died). 95 Verse 65 jDrs oL=ks ;Fkk¿¿Rekua u jDra eU;rs rFkk A jDrs Lonsgs¿I;kRekua u u'a eU;rs cq/% AA66AA vUo;kFkZ & (;Fkk) ftl izdkj dksbZ (oL=ks jDrs) iguk gqvk oL=k yky gksus ij (vkRekua) vius dks & vius 'kjhj dks (jDra) yky gqvk (u eU;rs) ugha ekurk gS (rFkk) mlh izdkj (Lonsgs¿fi jDrs) vius 'kjhj ds Hkh yky gksus ij (cq/%) cqf1⁄4eku iq#"k & vUrjkRek Kkuh (vkRekua) vius thokRek dks (jDra u eU;rs) yky gqvk ugha ekurk gSA Just as on wearing red dress one does not consider the body to be red, in the same way, on seeing red colour of his body, the knowledgeable introverted-soul (antarātmā) does not consider the soul to be red. 96 Samādhitaôtram ;L; lLiUnekHkkfr fu%LiUnsu lea txr~ A vizKefØ;kHkksxa l 'kea ;kfr usrj% AA67AA vUo;kFkZ & (;L;) ftl Kkuh tho dks (lLiUna txr~) vusd fØ;kvksa vkSj ps'kvksa dks djrk gqvk 'kjhjkfn :i ;g lalkj (fu%LiUnsu lea) fu"ps'] dk"B&ik"k.kkfn ds leku (vizKa) psruk&jfgr tM+ vkSj (vfØ;kHkksxa) fØ;k vkSj lq[kkfn vuqHko:i Hkksx ls jfgr (vkHkkfr) izrhr gksus yxrk gS (l%) og tho ('kea ;kfr) ije&ohrjkxrke; ml 'kkfUr&lq[k dk vuqHko djrk gS ftlesa eu&opu&dk; dk O;kikj rFkk bfUae;&}kjksa ls fo"k; dk Hkksx ugha fd;k tkrk gS (brj% u) mlls fHkÂ tho & nwljk cfgjkRek tho & ml 'kfUr&lq[k dk vuqHko ugha djrk gSA The knowledgeable man, when he starts perceiving this throbbing world as listless – inanimate, unmoving and unpleasant – experiences in his being tranquility characterized by supreme equanimity independent of activities of the mind, the speech and the body, and pleasures of the senses. Others cannot experience such tranquility. Ācārya Nemicandra's DravyasaÉgraha EXPLANATORY NOTE Lord Jina has proclaimed, that stoppage of all activities, external and internal, undertaken by the knowledgeable soul to attain liberation is Right Conduct. from the real point of view, cfgjCHkarjfdfj;kjksgks Hkodkj.kIi.kklêòa A .kkf.kLl ta ft.kqÙka ra ijea lEepkfjÙke~ AA (46) 97 Verse 67 'kjhjd×pqdsukRek laòrKkufoxzg% A ukRekua cqè;rs rLekñHkzeR;frfpja Hkos AA68AA vUo;kFkZ & ('kjhjd×pqdsu) dkekZ.k&'kjhj :ih dkapyh ls (laòrKkufoxzg% vkRek) <dk gqvk gS Kku&:ih 'kjhj ftldk ,slk cfgjkRek (vkRekua) vkRek ds ;FkkFkZ Lo:i dks (u cqè;rs) ugha tkurk gS vkSj (rLekr~) mlh vKku ds ÝQYkLo:i (vfrfpja) cgqr dky rd (Hkos) lalkj esa (Hkzefr) Hkze.k djrk gSA The extroverted-soul (bahirātmā) whose karma-body envelops the knowledge-body does not realize the true soul-nature and, as a result, whirls around in the world for a very long time. 98 Samādhitaôtram izfo'kñxyrka O;wgs nsgs¿.kwuka lekÑrkS A fLFkfrHkzkUR;k izi|Urs rekRekuecq1⁄4Ô% AA69AA vUo;kFkZ & (vcq1⁄4Ô%) vKkuh cfgjkRek tho (izfo'kñxyrka v.kwuka O;wgs nsgs) ijek.kqvksa ds lewg:i ds 'kjhj esa izos'k djrs jgus vkSj ckgj fudyrs jgus ij (lekÑrkS) 'kjhj dh vkÑfr leku :i ls cus jgus ij (fLFkfrHkzkUR;k) dkykUrj&LFkkf;Ro rFkk ,d{ks=k esa fLFkfr gksus ds dkj.k 'kjhj vkSj vkRek dks ,d le>us ds :i tks HkzkfUr gksrh gS mlls (re~) ml 'kjhj dks gh (vkRekua) vkRek (izi|Urs) le> ysrs gSaA In state of worldly existence the body and the soul occupy the same space-points and particles of physical matter fit for transformation into quasi-karmic (nokarma) and karmic (kārmāõa) bodies are taken in – and cast off – incessantly. However, since the ignorant extroverted-souls (bahirātmā) fail to perceive (in the short run) these changes in the gross body, they mistake the body for the soul. The gross body (audārika śarira of humans, plants and animals), the transformable body (vaikriyika śarira of celestial and infernal beings), the luminous body (taijasa śarira), the projectable or assimilative body (āhāraka śarira), and the karmic body (kārmaõa śarira) are all formed of matter (pudgala). (Therefore, these are different from the soul.) vksjkfyvks ; nsgks nsgks osmfOovks ; rstbvks A vkgkj; dEebvks iqXxynOoIixk lOos AA (2&79) Ācārya Kundakunda's Pravacanasāra: EXPLANATORY NOTE 9 Verse 69 The soul, though stationed, all the time, in the midst of matter (pudgala), it neither accepts nor abandons material karmas. Surely, it is also not the doer of material karmas. xs.gfn .kso .k eqapfn djsfn .k fg iksXxykf.k dEekf.k A thoks iqXxyeT>s oê.ð .kfo lOodkysl q AA (2&93) 10 Samādhitaôtram xkSj% LFkwy% Ñ'kks ok¿gfeR;Äsukfo'ks"k;u~ Aõ vkRekua /kj;sfÂR;a dsoyKfIrfoxzge~ AA70AA vUo;kFkZ & (vga) eSa (xkSj%) xkSjk gw¡ (LFkwy%) eksVk gw¡ (ok Ñ'k%) vFkok iryk gw¡ (bfr) bl izdkj (vÄsu) 'kjhj ds lkFk (vfo'ks"k;u~) õ ,d:i u djrs gq, (fuR;a) lnSo (vkRekua) vius vkRek dks (dsoyKfIrfoxzge~) dsoyKkuLo:i vFkok :ikfn&jfgr ,oa mi;ksx&lfgr (/kj;sr~) vius fpÙk esa /kj.k djsaA Shunning thoughts such as, 'I am fair-skinned,' 'I am stout,' and 'I am skinny,' one should disconnect the body and the soul, and reflect incessantly on the nature of the pure soul, characterized by infinite knowledge and perception. 10 Verse 70 eqfDrjsdkfUrdh rL; fpÙks ;L;kpyk /`fr% A rL; uSdkfUrdh eqfDr;ZL; ukLR;pyk /`fr% AA71AA vUo;kFkZ & (;L;) ftl iq#"k ds (fpÙks) fpÙk esa (vpyk) vkReLo:i dh fu'py (/`fr%) /kj.kk gS (rL;) mldh (,dkfUrdh eqfDr%) vfuok;Zr% & fu;e ls & eqfDr gksrh gSA (;L;) ftl iq#"k dh (vpyk /`fr% ukfLr) vkReLo:i esa fu'py ,slh /kj.kk ugha gS (rL;) mldh (,dkfUrdh eqfDr% u) vfuok;Zr% & fu;e ls & eqfDr ugha gksrh gSA The man who has unwavering faith on the real soul-nature must, as a rule, attain liberation; the man who does not have unwavering faith on the real soul-nature cannot, as a rule, attain liberation. Undoubtedly, the soul is purified by the knowledge of the soul. Those who wish to purify the soul by other objects or means suffer from delusion and are wrong believers. vkRekocks/rks uwuekRek 'kq1⁄4Ôfr ukU;r% A vU;r% 'kqf1⁄4fePNUrks foijhrn`'kks¿f[kyk% AA (6&28) Ācārya Amitagati's Yogasāra PrābhÃta: EXPLANATORY NOTE 102 Samādhitaôtram tusH;ks okd~ rr% LiUnks eulf'pÙkfoHkzek% A HkofUr rLekRlalxZ tuS;ksZxh rrLR;tsr~ AA72AA vUo;kFkZ & (tusH;ks) yksxksa ds lalxZ ls (okd~) opu dh izòfÙk gksrh gS (rr%) mllss (LiUn% eul%) fpÙk pyk;eku gksrk gS vkSj (rLekr~) fpÙk dh papyrk ls (fpÙkfoHkzek% HkofUr) fpÙk esa ukuk izdkj ds fodYi gksus yxrs gSa & eu {kqfHkr gks tkrk gS (rr%) blfy;s (;ksxh) ;ksxh & ;ksx esa layXu vUrjkRek lk/q & dks pkfg, fd og (tuS% lalxZ R;tsr~) ykSfdd tuksa ds lalxZ dk ifjR;kx djs & ,sls LFkku ij ;ksxkH;kl u djs tgk¡ ij ykSfdd tuksa dk vkokxeu cuk jgrk gksA Interaction with people leads to the activity of speech, activity of speech stimulates mind, and stirred-up mind gets perplexed and deluded. Therefore, the yogī – the introverted-soul (antarātmā) established in the soul-nature – must shun interaction with people. The yogī whose mind is without perturbation and is established in the knowledge of the Self should diligently practice meditation on the nature of the soul, in solitude. vHkofPpÙkfo{ksi ,dkUrs rÙolafLFkr% A vH;L;snfHk;ksxsu ;ksxh rÙoa futkReu% AA (36) Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE bPNR;sdkUrlaokla futZua tfurknj% A futdk;Zo'kkfRdf×pnqDRok foLejfr aeqre~ AA (40) 103 Verse 72 For getting established in the soul-nature, these six external essentials are required: enthusiasm, determination, perseverance, contentment, right faith, and seclusion. mRlkgks fu'p;ks /S;± larks"kLrÙon'kZue~ A tuinkR;;% "kks<k lkexzh;a cfgHkZok AA (7&41) Ācārya Amitagati's Yogasāra PrābhÃta: The yogī longs for solitude and distances himself from interaction with men. If due to some reason he has to communicate with them, he soon puts it out of his mind. Place and posture for meditation Environmental disturbances can generate disquiet in the mind of the yogī and, therefore, solitude is recommended. The Masters have stipulated full control of the mind, the speech, and the body for real self-contemplation. Ācārya Jinasena in Ādipurāõa has recommended that the physical environment as well as the posture of the yogī should be conducive for meditation: The yogī, well-versed in the Scripture, chooses for meditation a place that is not a thoroughfare and free from disturbances. A vacant house, a burial ground, a thin forest, the bank of a river, a hilltop, a cave, the hollow of a tree, or any other place which is pious and pleasant like a temple, can be chosen. The place should be free from excessive sunlight, heat or cold, strong wind, persistent rain, small creatures, and waterfall. Gentle breeze is a help. Seated on an even ground in the paryaôka āsana (also known as padmāsana), the yogī keeps his body relaxed and still during 104 Samādhitaôtram the course of meditation. In the sitting posture of paryaôka āsana, the legs are interlocked, with the right one placed on the left thigh and the left on the right. The open right hand is placed on the open left hand and the palms face upwards. Keeping the eyes just about open and fixed on the nose, breathing softly, and aligning the lower jaw with the upper jaw, the yogī controls the rambling of the mind. As per his convenience and training, he may fix his mind on the heart, top of the head, forehead, navel, or any other place. He remains unmoved by the afflictions or sufferings and, with a tranquil mind, concentrates on the nature of substances, the souls and the non-souls, as revealed in the Scripture. The yogī should get himself perched on an even ground which allows the body to remain steady and the mind to concentrate on the desired object. The sitting posture, the paryaôka āsana, is recommended. The standing posture, the kāyotsarga āsana, is also recommended. In this āsana, the yogī stands upright with feet firmly planted on the ground, at a distance of about two inches from each other. The arms, with open hands, hang naturally by the sides maintaining a slender distance from the body. Both these postures are most conducive to bodily steadiness and firmness. Adapted from: "Ācārya Jinasena's Ādipurāõa", Bharatiya Jnanpith, Tenth Edition (2004), p. 480-481. 105 Verse 72 xzkeks¿j.;fefr }s/k fuoklks¿ukRen£'kuke~ A n`'kReuka fuoklLrq fofoDrkReSo fu'py% AA73AA vUo;kFkZ & (vukRen£'kuke~) ftUgsa vkRek dh miyfC/ & mldk n'kZu vFkok vuqHko ugha gqvk gS mUgsa (xzke% vj.;a) ;g xk¡o gS vkSj ;g taxy gS (bfr }s/k fuokl%) bu nks izdkj ds fuoklksa ds fodYi gksrs gSa (rq) fdUrq (n`'kReuka) ftUgsa vkReLo:i dk vuqHko gks x;k gS ,sls Kkuh iq#"kksa ds fy, (fofoDr) jkxkfn&jfgr fo'kq1⁄4 vkSj (fu'py%) fu'py & fpÙk dh vkdqyrk jfgr] Lo:i esa fLFkr & (vkRek ,o) vkRek gh (fuokl%) jgus dk LFkku gSA Those who have not yet envisioned the soul reckon their dwelling as either a village or a forest. However, those who have envisioned the soul reckon that only the pure soul – rid of attachment and aversion, and steady – established in own nature – is their dwelling. 106 Samādhitaôtram nsgkUrjxrschZta nsgs¿fLeÂkReHkkouk A chta fonsgfu"iÙksjkReU;sokReHkkouk AA74AA vUo;kFkZ & (vfLeu~ nsgs) deksZn;o'k xzg.k fd;s gq, bl 'kjhj esa (vkReHkkouk) vkRek dh tks Hkkouk gS & 'kjhj dks gh vkRek ekuuk gS & ogh (nsgkUrjxrs%) HkokUrj esa Hkh 'kjhj ds izkIr gksrs jgus dk (chta) ewy dkj.k gS vkSj (vkRefu ,o) viuh vkRek esa gh (vkReHkkouk) vkRek dh tks Hkkouk gS & vkRek dks gh vkRek ekuuk gS & og (fonsgfu"iÙks%) 'kjhj ds loZFkk R;kx:i eqfDr dk (chta) ewy dkj.k gSA The belief that this karma-generated body is nothing but the soul is the cause of assuming a new karma-generated body on culmination of life, i.e., such belief leads to wandering in the world. To develop belief on the pure soul through contemplation on own soul is the source of getting rid of the karma-generated body i.e., such belief leads to eschewing the karma-generated body forever and thereby attaining liberation. So long as the soul tainted with karmas does not give up infatuation towards external sense-objects, the foremost of which is the body, it acquires life-essentials (prāõa) again and again. vknk dEeefyelks /jsfn ik.ks iq.kks iq.kks v..ks A .k p;fn tko eeÙka nsgi/k.kslq fol;slq AA (2&58) Ācārya Kundakunda's Pravacanasāra: EXPLANATORY NOTE 107 Verse 74 There is always a difference between the body and the soul as even the knowledge about the two is obtained from different sources; the body is known with the help of the senses and the soul is known by self-awareness, that is, by the soul itself. nsgkReuks% lnk Hksnks fHkUuKkuksiyEHkr% A bfUae;SKkZ;rs nsgks uwuekRek Lolafonk AA (9&48) Ācārya Amitagati's Yogasāra PrābhÃta: Dispositions of the extroverted-soul (bahirātmā) regarding the nature of reality lead to rebirths in four states of existence, and to suffering. Ācārya Kundakunda's Rayaõasāra: pmxblalkjxe.kdkj.kHkw;kf.k nqD[kgsmQ.kh A rkf.k gos cfgjIik oRFkql:okf.k Hkkokf.k AA (142) Ācārya Pūjyapāda's IÈÇopadeśa: Believing matter to be soul, the ignorant gets attached to it and, as a result, matter does not leave the soul in its four states of existence (caturgati). vfo}ku~ iqñxyaeO;a ;ks¿fHkuUnfr rL; rr~ A u tkrq tUrks% lkehI;a prqxZfr"kq eq×pfr AA (46) 108 Samādhitaôtram u;R;kRekuekReSo tUe fuokZ.keso p A xq#jkRekReuLrLekÂkU;ks¿fLr ijekFkZr% AA75AA vUo;kFkZ & (vkRek ,o) vkRek gh (vkRekua) vkRek dks (tUe u;fr) nsgkfnd esa ew<+ vkReHkkouk ds dkj.k tUe&ej.k&:i lalkj esa Hkze.k djkrk gS (p) vkSj (fuokZ.keso u;fr) vkRek esa gh vkRecqf1⁄4 ds izd"kZo'k eks{k izkIr djkrk gSA (rLekr~) blfy, (ijekFkZr%) fu'p; ls (vkReu% xq#%) vkRek dk xq# (vkRek ,o) vkRek gh gS (vU;% u vfLr) nwljk dksbZ ugha gSA The soul itself (due to wrong belief that the body is nothing but the soul) is the cause of its wandering in the world. The soul itself (when established in own nature) is the cause of its liberation. Therefore, from the transcendental (pure) point of view, the soul is its own preceptor. As the soul longs for own well-being (liberation), promulgates the path that leads to it, and engages in its realization, therefore, it is its own preceptor. LofLeu~ lnfHkykf"kRoknHkh"VKkidRor% A Lo;a fgriz;ksDr`RoknkReSo xq#jkReu% AA (34) Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE The soul is its own preceptor In the true sense, the soul indeed is the real path to liberation. Well established in itself, it neither perceives alien objects as its own, nor 109 Verse 75 gives up its intrinsic nature. Faith, knowledge and conduct, together, constitute the intrinsic nature of the soul. As the object and its qualities are not distinct, the soul is described as identical with the constitutive elements of faith, knowledge and conduct. These elements also constitute the path to liberation. Hence the intrinsic nature of the soul is the real path to liberation; it does not stand in need of an outside preceptor to either know the truth or the path to be followed. The perfected soul becomes all-knowing and all-perceiving. Right understanding of the pure soul is attained by the soul itself, not by any other means. Those who expect the purity of the soul to come from anything outside entertain perverted vision. The soul is absolutely not touched or purified by other substances howsoever propitious these may seem. It is in this context that the practice of renunciation of all external concomitances of the soul is considered so worthwhile. We all experience knowledge in our souls. There is no distinction between knowledge and the owner of knowledge. The soul is known by itself and not by the indirect, sensory knowledge as the senses do not constitute knowledge. Persons with vitiated intellect know the knowable but not the knower. How can a lamp not be perceived by the light it emits? Knowledge and soul are indistinguishably identical to one another as heat to the sun. It is the nature of the soul to enlighten the Self as well as the outside objects simultaneously. All learning of the Scripture leads to this one conclusion: meditation on the Self is the only sure means to achieve the goal of self-realization. Excerpted from: Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 93-94. 10 Samādhitaôtram n`<kRecqf1⁄4nsZgknkoqRi';Âk'kekReu% A fe=kkfnfHk£o;ksxa p fcHksfr ej.kkñHk`'ke~ AA76AA vUo;kFkZ & (nsgknkS n`<kRecqf1⁄4%) nsgkfnd esa ftldh vkRecqf1⁄4 n`<+ gks jgh gS ,slk cfgjkRek (vkReu% uk'ka) 'kjhj ds NwVus :i vius ej.k (p) vkSj (fe=kkfnfHk% fo;ksxa) fe=kkfn lEcfU/;ksa ds fo;ksx dks (mRi';r~) ns[krk gqvk (ej.kkr~) ejus ls (Hk`'ke~) vR;Ur (fcHksfr) Mjrk gSA The extroverted-soul (bahirātmā) who considers the body as the soul is extremely fearful of death as he sees the destruction of his body and the passing away of friends and relatives. 1 Verse 76 vkReU;sokRe/hjU;ka 'kjhjxfrekReu% A eU;rs fuHkZ;a R;DRok oÐa oÐkUrjxzge~ AA77AA vUo;kFkZ & (vkRefu ,o vkRe/h%) vkReLo:i esa gh ftldh vkRecqf1⁄4 gS ,slk vUrjkRek ('kjhjx r) 'kjhj ds fouk'k dks vFkok cky&;qok vkfn:i mldh ifj.kfr dks (vkReu% vU;ka) vius vkRek ls fHkÂ (eU;rs) ekurk gS & 'kjhj ds mRikn&fouk'k esa vius vkRek dk mRikn&fouk'k ugha ekurk & vkSj bl rjg og èR;q ds volj ij (oÐa R;DRok oÐkUrjxzge~) ,d oÐ R;kx dj nwljk oÐ xzg.k djus dh rjg (fuHkZ;a) fuHkZ; jgrk gSA The introverted-soul (antarātmā), established in the soulnature, regards transformations in his body – stages like childhood, youth, old age and destruction – as not pertaining to his soul and, therefore, remains fearless at the time of death; he deems death to be just the change of clothes. Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE I do not die; what should I fear death for? I do not suffer from disease; what can cause me pain? I am not a child; I am not an old man; I am not a young man. All these attributes are found only in physical matter. u es èR;q% dqrks HkhfruZ es O;kfèk% dqrks O;Fkk A ukga ckyks u ò1⁄4ks¿ga u ;qoSrkfu iqñxys AA (29) 12 Samādhitaôtram Body dies, not the soul The body and the soul are two entirely distinct substances. The body is made up of sense organs but the soul is devoid of the senses. The body is devoid of knowledge but the soul is the essence of knowledge. The body is perishable as it experiences birth, survival and extinction but the soul is imperishable. The body has a beginning and an end but the soul has neither beginning nor end. Our desires for the gratification of the senses – touch, taste, and the rest – cause us injury, bondage, disgrace, and anguish, which are responsible for plunging the soul into the ocean of misery. In different incarnations, due to bondage, the soul has suffered millions of afflictions. In the course of its mundane existence, innumerable bodies have been discarded by the soul. He who contemplates thus is alarmed at the transient nature of the body and miseries of transmigration. When a man turns his consciousness exclusively to the Ideal of the pure soul, he is saved from indulging in activities that result into perennial entrapment in the world. Knowing the body as unconscious, mortal, and a product of karmas, one who does not undertake activities pertaining to the body performs the essentials of detachment from the body. The soul has the intrinsic attribute of darting upward and the body, being physical matter, is an instrument of pulling the soul downward. The body, being a direct outcome of karmas, is absolutely worth dissociation and detachment for anyone who is treading the path to liberation. Only with such discrimination between the soul and the body can one develop interest and inclination towards the soul and disinterest and disinclination towards anything that is antithetical to the soul. 13 Verse 77 O;ogkjs lq"kqIrks ;% l tkxR;kZRexkspjs A tkx£r O;ogkjs¿fLeu~ lq"kqIr'pkRexkspjs AA78AA vUo;kFkZ & (;%) tks dksbZ (O;ogkjs) izòfÙk&fuòR;kfn:i yksd O;ogkj esa (lq"kqIr%) lksrk gS & vuklDr ,oa viz;Ru'khy jgrk gS (l%) og (vkRexkspjs) vkRek ds fo"k; esa (tkx£r) tkx`r & vkRekuqHko esa rRij & jgrk gS (p) vkSj tks (vfLeu~ O;ogkjs) bl yksd O;ogkj esa (tkx£r) tkx`r & mldh lk/uk esa rRij & jgrk gS og (vkRexkspjs) vkRek ds fo"k; esa (lq"kqIr%) lksrk gS & vkRekuqHko esa viz;Ru'khy jgrk gSA One who is unconscious of worldly undertakings is conscious of soul-realization; one who is conscious of worldly undertakings is unconscious of soul-realization. Ācārya Kundakunda's AÇÇhapāhuça: tks lqÙkks oogkjs lks tksbZ tXx, ldTtfEe A tks tXxfn oogkjs lks lqÙkks vIi.ks dTts AA (6&31) EXPLANATORY NOTE One who sleeps in regard to worldly preoccupations is awake in regard to soul-realization; one who is awake in regard to worldly preoccupations sleeps in regard to soul-realization. 14 Samādhitaôtram vkRekueUrjs n`"V~ok n`"V~ok nsgkfnda cfg% A Rk;ksjUrjfoKkuknH;klknP;qrks Hkosr~ AA79AA vUo;kFkZ & (vUrjs) vUrjax esa (vkRekue~) vkRek ds okLrfod Lo:i dks (n`"V~ok) ns[k dj vkSj (cfg%) cká esa (nsgkfnda) 'kjhjkfnd ijHkkoksa dks (n`"V~ok) ns[k dj (Rk;ks%) vkRek vkSj 'kjhjkfnd nksuksa ds (vUrjfoKkukr~) HksnfoKku ls rFkk (vH;klkr~) vH;kl }kjk & ml HksnfoKku esa n`<+rk izkIr djus ls (vP;qrks Hkosr~) ;g tho eqDr gks tkrk gSA By first acquiring discriminatory knowledge that the soul is the core that needs to be realized and the body etc. are external to the core, and then strengthening this discriminatory knowledge through constant practice, the soul attains liberation. 15 Verse 79 iwo± n`'kRerÙoL; foHkkR;qUeÙkoTtxr~ A LoH;LrkRef/;% i'pkr~ dk'ik"kk.k:ior~ AA80AA vUo;kFkZ & (n`'kRerÙoL;) ftls vkRen'kZu gks x;k gS ,sls ;ksxh tho dks (iwo±) ;ksxkH;kl dh izkFkfed voLFkk esa (txr~) ;g txr~ & izkf.klewg (mUeÙkor~) mUeÙk ljh[kk (foHkkfr) izrhr gksrk gS fdUrq (i'pkr~) ckn esa tc ;ksx dh fu"iUukoLFkk gks tkrh gS rc (LoH;LrkRef/;%) vkReLo:i ds vH;kl esa ifjiDocqf1⁄4 gq, vUrjkRek dks (dk'ik"kk.k& :ior) ;g txr~ dkB rFkk iRFkj ds leku izrhr gksrk gSA To the yogī treading the path to soul-realization, in the initial stage, the world seems furious and wild as if inebriated, and later, as he gets to perfection, the world seems listless as if made of wood or stone. 16 Samādhitaôtram Ük`.oÂI;U;r% dkea onÂfi dysojkr~ A ukRekua Hkko;sf‰Âa ;koÙkkoÂ eks{kHkkd~ AA81AA vUo;kFkZ & vkRek dk Lo:i (vU;r%) mikè;k; vkfn xq#vksa ds eq[k ls (dkea) th Hkj dj & [kwc bPNkuqlkj (Ük`.oÂfi) lquus ij rFkk (dysojkr~) vius eq[k ls (onÂfi) nwljksa dks crykrs gq, Hkh (;kor~) tc rd (vkRekua) vkReLo:i dks (fHkUua) 'kjhjkfn ijinkFkks± ls fHkÂ (u Hkko;sr~) Hkkouk ugha dh tkrh (rkor~) rc rd (eks{kHkkd~ u) ;g tho eks{k dk vf/dkjh ugha gks ldrkA Listening, to one's heart's content, discourses on the nature of the soul, and explaining the nature of the soul to others – without first developing faith through contemplation that the soul is utterly distinct from all external objects like the body – do not provide one the right to liberation. 17 Verse 81 rFkSo Hkko;sísgkñO;kòR;kRekuekRefu A ;Fkk u iqujkRekua nsgs LoIus¿fi ;kst;sr~ AA82AA vUo;kFkZ & vUrjkRek dks pkfg, fd og (nsgkr~) 'kjhj ls (vkRekua) vkRek dks (O;kòR;) fHkÂ vuqHko djds (vkRefu) vkRek esa gh (rFkSo) ml izdkj ls (Hkko;sr~) Hkkouk djs (;Fkk iqu%) ftl izdkj ls fiQj (LoIus¿fi) LoIu esa Hkh (nsgs) 'kjhj dh miyfC/ gksus ij mlesa (vkRekua) vkRek dks (u ;kst;sr~) ;ksftr u djs & 'kjhj dks vkRek u le> cSBsA After apprehending distinctiveness of the body and the soul, the introverted-soul (antarātmā) should practice contemplation on the soul in a manner that even in a dream he should be able to set the body apart from the soul. Discrimination between the soul (jīva) and the matter (pudgala) Qualities that are perceived by the senses characterize material substances, and manifold are mūrta or corporeal qualities; colour, taste, smell and touch are found in matter, from the finer molecule to the gross earth. Sound is also material and of various kinds. Substances that do not exhibit such qualities are to be known as amūrta or incorporeal. All substances (dravya) other than the matter (pudgala) are incorporeal (amūrta). As per the transcendental point of view (niścaya naya), the soul is devoid of five colours, five kinds of taste, two kinds of smell, and eight kinds of touch and, therefore, incorporeal. When it is sullied with karmic dirt, only then, from the empirical point of view (vyavāhara naya), the soul is said to be having corporeal form. EXPLANATORY NOTE 18 Samādhitaôtram The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and its form or shape cannot be portrayed. The empirical point of view (vyavahāra naya) indeed holds that the soul and the body are the same; however, from the transcendental point of view (niścaya naya) the soul and the body are never the same as these are made up of different substances. The soul is nonmaterial in a non-absolutistic sense only. It is not true that the soul is only non-material. From the point of view of the modes in bondage, owing to the influence of karmas, the soul is corporeal in the embodied state. From the point of view of its pure nature, the soul is incorporeal. One may argue that since the soul becomes one with the body because of the influence of karmas it must not be considered separate from the body. This is not true. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The soul (jīva) and the matter (pudgala) are two different substances. The former is conscious and incorporeal and the latter is unconscious and corporeal. Every embodied self (saÉsārī jīva) has a soul and a body. It has a gross body, and a karmic body (kārmaõa śarīra) comprising extremely subtle particles of matter. Both these bodies vanish as the soul attains liberation. On destruction of darkness, that is ignorance, the Self attains the power of discrimination between what needs to be accepted and rejected. Self-knowledge thus leads to the science-ofdiscrimination (bheda-vijðāna) – the soul is distinct from the matter and the matter is distinct from the soul. Excerpted from: Jain, Vijay K. (2017), "Soul Substance (jīva dravya) – As Expounded In DravyasaÉgraha", Prakrit International Conference, Shravanabelagola (Karnataka), India, 3-6 November, 2017. 19 Verse 82 viq.;eozrS% iq.;a ozRkSeksZ{kLr;ksO;Z;% A vozrkuho eks{kkFkhZ ozrkU;fi rrLR;tsr~ AA83AA vUo;kFkZ & (vozrS%)  glk] >wB] pksjh] dq'khy vkSj ifjxzg:i ik¡p vozrksa ds vuq"Bku ls (viq.;e~) iki dk cU/ gksrk gS vkSj (ozRkS%)  glkfnd ik¡p ozrksa ds ikyus ls (iq.;a) iq.; dk cU/ gksrk gS (r;ks%) iki rFkk iq.; nksuksa deks± dk (O;;%) tks fouk'k gS ogh (eks{k%) eks{k gS (rr%) blfy, (eks{kkFkhZ) eks{k ds bPNqd HkO; iq#"k dks pkfg;s fd (vozrkuh bo) vozrksa dh rjg (ozrkfu vfi) ozrksa dks Hkh (R;tsr~) NksM+ nsosA Non-observance of vows – non-injury, truthfulness, nonstealing, chastity, and non-attachment – is the cause of demerit (pāpa), and observance of vows is the cause of merit (puõya). Liberation involves the destruction of both, demerit and merit. Therefore, the man desirous of liberation should not only shed non-observance of vows but also observance of vows. Ācārya Kundakunda's Samayasāra: EXPLANATORY NOTE lksof..k;a fi f.k;ya ca/fn dkyk;la fi tg iqfjlaA ca/fn ,oa thoa lqgelqga ok dna dEeaAA (4&2&146) You know that wicked karma is undesirable, and virtuous karma is desirable. But how can the karma, which leads the j va into the cycle of births and deaths (saÉsāra), be considered desirable? ī 120 Samādhitaôtram Ācārya Kundakunda's Pravacanasāra: ifj.kefn tnk vIik lqgfEg vlqgfEg jkxnksltqnks A ra ifolfn dEej;a .kk.kkoj.kkfnHkkos g AA (2&95) When the soul, under imperfections of attachment and aversion, gets involved in auspicious or inauspicious dispositions, at the 1same time, the karmic dust, in the form of eight types of karmas , including knowledge-obscuring, pours into it. 1 Eight kinds of karmas are: knowledge-obscuring , perception-obscuring (darśanāvaraõīya), feeling-producing (vedanīya), deluding (mohanīya), life-determining (āyuÍ), name-determining or physique-making (nāma), status determining (gotra) and obstructive (antarāya). (jðānāvaraõīya) 12 Verse 83 vozrkfu ifjR;T; ozrs"kq ifjfuf'r% A R;tsÙkkU;fi lEizkI; ijea inekReu% AA84AA vUo;kFkZ & (vozrkfu)  glkfnd vozrksa dks (ifjR;T;) NksM+ djds (ozrs"kq) v glkfnd ozrksa esa (ifjfuf'r%) fu'koku jgs vFkkZr~ mudk n`<+rk ls ikyu djs] fiQj (vkReu%) vkRek ds (ijea ina) jkx&}s"k jfgr ije ohrjkx in dks (lEizkI;) izkIr djds (rkfu vfi) mu ozrksa dks Hkh (R;tsr~) NksM+ nsosA Abandoning non-observance of vows, the yogī should earnestly take to the vows. After attaining the supreme status of his soul that is free from attachment and aversion, he should abandon the observance of vows too. 12 Samādhitaôtram ;nUrtZYilaìDreqRizs{kktkyekReu% A ewya nq%[kL; rÂk'ks f'k'fe'a ija ine~ AA85AA vUo;kFkZ & (vUrtZYilaìDra) vUrjax esa opu O;kikj dks fy;s gq, (;r~ mRizs{kktkya) tks vusd izdkj dh dYiukvksa dk tky gS ogh (vkReu%) vkRek ds (nq%[kL;) nq%[k dk (ewya) ewy dkj.k gS (rr~ uk'ks) ml ladYi&fodYi&:i dYiuk&tky ds u' gksus ij (b"Va) fgrdkjh vkSj fiz; (ija ina) ije in dh izkfIr gksuk (f'k'a) dgk x;k gSA The maze of thoughts, accompanied by internal impulse to talk, is the root cause of suffering by the soul. On destruction of this maze of thoughts, the soul attains the adorable supreme status. He, who indulges impetuously in talking, both internally (with self) and externally (with others), is the extroverted-soul (bahirātmā). He, who does not indulge in such talking, is the introverted-soul (antarātmā). varjcfgjtIis tks oêbð lks gosb cfgjIik A tIislq tks .k oêbð lks mPpb varjaxIik AA (150) Ācārya Kundakunda's Niyamasāra: EXPLANATORY NOTE 123 Verse 85 vozrh ozreknk; ozrh Kkuijk;.k% A ijkReKkulEiÂ% Lo;eso ijks Hkosr~ AA86AA vUo;kFkZ & (vozrh)  glkfnd vozrksa esa vuqjDr gqvk tho (ozra vknk;) ozrksa dks /kj.k djds vozrkoLFkk esa gksus okys fodYiksa dk uk'k djs] rFkk (ozrh) v glkfnd ozrksa dk /kjd (Kkuijk;.k%) KkuHkkouk esa yhu gksdj ozrkoLFkk esa gksus okys fodYiksa dk uk'k djs vkSj fiQj vjgar&voLFkk esa (ijkReKkulEiÂ%) dsoyKku ls ;qDr gksdj (Lo;eso) Lo;a gh fcuk fdlh ds mins'k ds (ij% Hkosr~) ijekRek gksos & fl1⁄4Lo:i dks izkIr djsA Abandoning harmful thought-activity, the non-observer of vows should become an observer of vows. The observer of vows should engage himself in knowledge-acquisition. The soul engaged incessantly in knowledge-acquisition becomes the Arhat, the Omniscient. The Arhat, on his own, without help from others, becomes a Siddha, the liberated soul. Ācārya Māilladhavala's Õayacakko: EXPLANATORY NOTE vlqgs.k jk;jfgvks o;kbjk;s.k tks gq latqÙkks A lks bg Hkf.k; ljkvks eqDdks nks.ga fi [kyq b;jks AA (331) Conduct of the ascetic not attached to non-commendable activity like injury, cause of demerit (pāpa), but attached to commendable activity like observance of vows, cause of merit (puõya), is conductwith-attachment (sarāga-cāritra). The ascetic, attached to neither non-commendable nor commendable activities, is the victor-ofattachment (vītarāga). 124 Samādhitaôtram fyÄa nsgkfJra n`"Va nsg ,okReuks Hko% Aõ u eqP;Urs HkokÙkLekÙks ;s fyÄÑrkxzgk% AA87AAõ vUo;kFkZ & (fyÄa) tVk /kj.k djuk vFkok uXu jguk vkfn ckgjh os"k õ (nsgkfJra n`"Va) 'kjhj ds vkfJr ns[kk tkrk gS (nsg ,o) vkSj 'kjhj gh (vkReu%) vkRek dk (Hko%) lalkj ;kuh cU/u gS (rLekr~) blfy, (;s fyÄÑrkxzgk%) ftUgsa fyÄ dk gh vkxzg gS & cká os"k /kj.k djus ls õ õ eqfDr gS ,slk gB gS (rs) os iq#"k (Hkokr~) lalkj ls (u eqP;Urs) eqDr ugha gksrs gSaA External symbols (wearing braided hair, remaining naked) are body-dependent. Acquisition of the body is the wandering of the soul in the world. Therefore, those who insist only on external symbols do not attain liberation. As the body is different from the soul and external symbols are based on the body, these external symbols cannot lead to liberation. Objects that are considered worth giving up by those who know the Reality surely do not help in attaining liberation. If external symbols – themselves product of karmas – are assumed to be leading to liberation, then how can one get rid of karmas? 'kjhjekReuks fHkUua fyÄa ;su rnkRede~ Aõ u eqfDrdkj.ka fyÄa tk;rs rsu rÙor% AA (5&59)õ ;Ueq Dr xPNrk R;kT;a u eqfDrtkZ;rs rr% A vU;Fkk dkj.ka deZ rL; dsu fuorZrs AA (5&60) Ācārya Amitagati's Yogasāra PrābhÃta: EXPLANATORY NOTE 125 Verse 87 Ignorant persons adopt various kinds of alleged external insignia of monks and householders and claim that adoption of these insignia leads to liberation. But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct. Ācārya Kundakunda's Samayasāra: iklafM; yxkf.k ; fxfg yxkf.k ; cgqIi;kjkf.k A ?ksWÙkqa onafr ew<k  yxfe.ka eksWD[keXxks fÙk AA (10&101&408) .k nq gksfn eksWD[keXxks  yxa ta nsgf.kEeek vfjgk A  yxa eqbÙkq nal.k.kk.kpfjÙkkf.k lsoars AA (10&102&409) The extroverted-soul (bahirātmā), adopting external symbols, gets rid of sense-pleasures but dies performing religious rituals; this way he takes birth again and again. Ācārya Kundakunda's Rayaõasāra: /fj;m ckfgj yxa ifjgfj;m cfgjD[klkSD[ka fg A dfj;m fdfj;k dEea efj;m tfj;m cfgjIiftm AA (68) 126 Samādhitaôtram tkfrnsZgkfJrk n`"Vk nsg ,okReuks Hko% A u eqP;Urs HkokÙkLekÙks ;s tkfrÑrkxzgk% AA88AA vUo;kFkZ & (tkfr%) czkã.k] {kf=k; vkfn tkfr;k¡ (nsgkfJrk n`"Vk) 'kjhj ds vkfJr ns[kh x;h gSa (nsg ,o) vkSj 'kjhj gh (vkReu%) vkRek dk (Hko%) lalkj ;kuh cU/u gS (rLekr~) blfy, (;s tkfrÑrkxzgk%) ftUgsa tkfr dk gh vkxzg gS & veqd tkfr ls gh eqfDr gS ,slk gB gS (rs) os iq#"k (Hkokr~) lalkj ls (u eqP;Urs) eqDr ugha gksrs gSaA Castes (brāhmaõa, kÈatriya) are body-dependent. Acquisition of the body is the wandering of the soul in the world. Therefore, those who insist only on caste do not attain liberation. 127 Verse 88 tkfrfyÄfodYisu ;s"kka p le;kxzg% Aõ rs¿fi u izkIuqoUR;so ijea inekReu% AA89AA vUo;kFkZ & (;s"kka) ftu thoksa dk (tkfrfyÄfodYisu) tkfr vkSj os'k õ ds fodYi ls eqfDr gksrh gS ,slk (le;kxzg%) vkxe&lEcU/h vkxzg gS & czkã.k vkfn tkfr esa mRiUu gksdj ;k veqd os"k /kj.k djus ls gh eqfDr gksrh gS & ,slk vkxekuqcfU/ gB gS (rs vfi) os iq#"k Hkh (vkReu%) vkRek ds (ijea ina) ije in dks (u izkIuqoUR;so) izkIr ugha dj ldrs gSa & lalkj ls eqDr ugha gks ldrs gSaA Those who insist, citing scriptural testimony, that caste and external symbol are essential to attaining liberation, also do not attain liberation. Note: The Scripture mentions, from the empirical point of view (vyavahāra naya), that caste and external symbol are instrumental causes (nimitta kāraõa) for the soul to attain liberation. From the transcendental point of view (niÈcaya naya), however, the soul itself is the substantial cause (upādāna kāraõa) for attaining liberation. Moreover, assertions in the Scripture are based on the doctrine of conditional predications (syādvāda) which affirms that there are different facets of reality and these have to be understood from various points of view by the predications of affirmation, negation and indescribability. Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predications (syādvāda), certainly not by absolutistic views. 128 Samādhitaôtram The extroverted-soul (bahirātmā) whose focus is on the body endures, without first getting rid of delusion, great physical hardship for the sake of attaining liberation. How can he ever attain liberation? Ācārya Kundakunda's Rayaõasāra: eksWD[kf.kfeÙka nqD[ka ogsb ijyks;fnfê ò r.kqnaMh A fePNkHkko .k fPNTtb  d ikob eksWD[k&lksWD[ka fg AA (69) EXPLANATORY NOTE The extroverted-soul (bahirātmā) does not penalize passions like the anger but, instead, penalizes his body through austerity; how can he destroy karmas? Does the snake get killed on destroying the snake-hole? .k gq naMb dksgkba nsga naMsb dga [kob dEea A lIiks  d eqob rgk oEehm ekfj, yks, AA (70) As per the teaching of the Omniscient Lord, the yogī who mortifies his body through severe self-denial and privation but is overwhelmed by delusion cannot reach the blissful state of liberation (nirvāõa). frOoa dk;fdysla dqOoarks fxPN HkkolatqÙkks A lOo..kqo,ls lks f.kOok.klq[ka .k xPNsbZ AA (103) Focus on objects external to the soul is the outcome of delusion, and all endeavours of deluded persons – including endurance of physical hardship – are misdirected. 129 Verse 89 ;Ù;kxk; fuorZUrs HkksxsH;ks ;nokIr;s A izh r r=kSo dqoZfUr }s"keU;=k eksfgu% AA90AA vUo;kFkZ & (;r~ R;kxk;) ftl 'kjhj ds R;kx ds fy;s & mlls eeRo nwj djus ds fy;s & vkSj (;r~ vokIr;s) ftl ije ohrjkx in dks izkIr djus ds fy;s (HkksxsH;%) bfUnz;ksa ds Hkksxksa ls (fuorZUrs) fuòÙk gksrs gSa vFkkZr~ mudk R;kx djrs gSa (r=kSo) mlh 'kjhj vkSj bfUnz;ksa ds fo"k;ksa esa (eksfgu%) eksgh tho (izh r) izhfr vkSj (vU;=k) ohrjkxrk vkfn ds lk/uksa esa (}s"ka dqoZfUr) }s"k djrs gSaA Sensual pleasures are abandoned for getting rid of infatuation for the body, and as a means to acquire the supreme status. Those taken over by delusion, in contrast, exhibit infatuation for the body, and aversion for the means to acquire the supreme status. 130 Samādhitaôtram vuUrjK% lU/Ùks n` "V iÄks;ZFkk¿U/ds Aõ la;ksxkr~ n`f"VeÄs¿fi lU/Ùks r}nkReu% AA91AAõ vUo;kFkZ & (vuUrjK%) HksnKku u j[kus okyk iq#"k (;Fkk) ftl izdkj (la;ksxkr~) la;ksx ds dkj.k Hkzfer gksdj & y¡xM+s vkSj va/s dh fØ;kvksa dks Bhd u le>dj (iÄks% n` "V) y¡xM+s dh n`f"V dks (vU/ds) va/s õ iq#"k esa (lU/Ùks) vkjksfir djrk gS & ;g le>us yxrk gS fd va/k Lo;a ns[kdj py jgk gS (r}r~) mlh izdkj (vkReu% n` "V) vkRek dh n`f' dks (vÄs¿fi) 'kjhj esa Hkh (lU/Ùks) vkjksfir djrk gS & ;g le>us õ yxrk gS fd 'kjhj gh ns[krk&tkurk gSA (Two crippled travellers, one lame and the other blind, decide to cover the distance by the lame man sitting up on the shoulders of the blind man, and the former guiding the latter.) The ignorant observer, confused by the union of their respective characteristics, mistakes the eyes of the lame for the eyes of the blind. Similarly, confused by the union of the respective characteristics of the soul and the body, he also mistakes the characteristics of the soul for the characteristics of the body. 13 Verse 91 n`"VHksnks ;Fkk n` "V iÄksjU/s u ;kst;sr~ Aõ rFkk u ;kst;sísgs n`"VkRek n`f"VekReu% AA92AA vUo;kFkZ & (n`"VHksn%) tks y¡xM+s vkSj va/s ds Hksn dks rFkk mudh fØ;kvksa dks Bhd le>rk gS og (;Fkk) ftl izdkj (iÄks% n` "V) y¡xMs+ õ dh n`f"V dks (vU/s) va/s iq#"k esa (u ;kst;sr~) ugha tksM+rk & va/k Lo;a ns[kdj py jgk gS ,slk ugha le>rk (rFkk) mlh izdkj (n`"VkRek) vkRek dks 'kjhjkfn ijinkFkks± ls fHkUu vuqHko djus okyk vUrjkRek (vkReu% n` "V) vkRek dh n`f' dks & mlds Kku&n'kZu LoHkko dks (nsgs) 'kjhj ls (u ;kst;sr~) ugha tksM+rk gS & 'kjhj dks Kkrk&n`"Vk ugha ekurk gSA The discerning observer who knows the characteristics of the two travellers, the lame and the blind, does not mistake the eyes of the lame for the eyes of the blind. Similarly, the knowledgeable introverted-soul (antarātmā) does not mistake the characteristics of the soul for the characteristics of the body. 132 Samādhitaôtram lqIrksUeÙkk|oLFkSo foHkzeks¿ukRen£'kuke~ A foHkzeks¿{kh.knks"kL; lokZoLFkk¿¿Ren£'ku% AA93AA vUo;kFkZ & (vukRen£'kuke~) vkReLo:i dk okLrfod ifjKku ftUgsa ugha gS ,sls cfgjkRekvksa dks (lqIrksUeÙkkfn voLFkk ,o) dsoy lqIr vkSj mUeÙk gksus dh voLFkk,¡ gh (foHkze%) Hkze:i ekywe gksrh gSa ysfdu (vkRen£'ku%) vkRekuqHkoh vUrjkRek dks (v{kh.knks"kL;) eksgkØkUr cfgjkRek dh (lokZoLFkk) lHkh voLFkk,¡ & lqIr vkSj mUeÙkkfn voLFkkvksa dh rjg tkxzr vkSj izcq1⁄4 voLFkk,¡ Hkh (foHkze%) Hkze:i ekywe gksrh gSaA The extroverted-souls (bahirātmā) who do not have right knowledge of the nature of the soul perceive that only in states of slumber and intoxication do they go astray. The introverted-soul (antarātmā) who has right knowledge of the nature of the soul, however, perceives that the deluded extroverted-soul (bahirātmā) goes astray in all states, including when he is awake and watchful. 13 Verse 93 fofnrk'ks"k'kkL=kks¿fi u tkxznfi eqP;rs A nsgkRen`f"VKkZrkRek lqIrksUeÙkks¿fi eqP;rs AA94AA vUo;kFkZ & (nsgkRen`f"V%) 'kjhj esa vkRecqf1⁄4 j[kus okyk cfgjkRek (fofnrk'ks"k'kkL=k% vfi) lEiw.kZ 'kkL=kksa dk Kkrk gksus ij Hkh vkSj (tkxzr~ vfi) tkxrk gqvk Hkh (u eqP;rs) deZ&cU/u ls eqDr ugha gksrk gS] fdUrq (KkrkRek) ftlus vkRek ds Lo:i dks 'kjhj ls fHkUu vuqHko dj fy;k gS ,slk foosdh vUrjkRek (lqIrksUeÙk% vfi) lksrk vkSj mUeÙk voLFkk esa Hkh (eqP;rs) deZ&cU/u ls eqDr gksrk gS & fof'k"V :i ls deks± dh futZjk djrk gSA The extroverted-soul (bahirātmā) who mistakes the body for the soul does not release himself from bondage of karmas even on mastering all scriptures and even at times when he is awake. The introverted-soul (antarātmā) who knows the nature of the soul and perceives it as distinct from the body releases himself from the bondage of karmas even in states of slumber and intoxication. Ācārya Kundakunda's Samayasāra: EXPLANATORY NOTE ijeêfò Ee nq vfBnks tks dq.kfn roa ona p /kjsbZ A ra lOoa ckyroa ckyona  ofr lOo.gw AA (4&8&152) Anyone who has not positioned himself in the divine state of the soul, but performs austerities and observes vows, the all-knowing call his austerities and observance of vows as childish austerities (bālatapa) and childish observance of vows (bālavrata). 134 Samādhitaôtram tLl fgn;s .kqesÙka ok ijnOofEg foTtns jkxks A lks .k fotk.kfn le;a lxLl lOokxeèkjks fo AA (167) Ācārya Kundakunda's Paôcāstikāya-Sāra The man who entertains even an iota of attachment in his heart towards external substances does not understand the real soulnature, although he may be well versed in all scriptures. rEgk f.kOoqfndkeks jkxa lOoRFk dq.knq ek  dfp A lks rs.k ohnjkxks Hkfovks Hkolk;ja rjfn AA (172) (Since virtuous activities with attachment lead only to worldly pleasures, including celestial enjoyments –) The bhavya (potential aspirant to liberation) soul should shun all attachment towards external objects, living or non-living, virtuous or wicked, desirable or undesirable; this way he becomes the victor-of-attachment (vītarāga) and is able to sail across the ocean of saÉsāra. 135 Verse 94 ;=kSokfgr/h% iqal% J1⁄4k r=kSo tk;rs A ;=kSo tk;rs J1⁄4k fpÙka r=kSo yh;rs AA95AA vUo;kFkZ & (;=k ,o) ftl fdlh fo"k; esa (iqal%) iq#"k dks (vkfgr/h%) nÙkko/ku cqf1⁄4 gksrh gS & cqf1⁄4 lko/ku gksrh gS (r=k ,o) mlh fo"k; esa mldks (J1⁄4k tk;rs) J1⁄4k mRiUu gks tkrh gS vkSj (;=k ,o) ftl fo"k; esa (J1⁄4k tk;rs) J1⁄4k mRiUu gks tkrh gS (r=k ,o) mlh fo"k; esa (fpÙka yh;rs) mldk eu yhu gks tkrk gS & rUe; cu tkrk gSA Man develops interest and faith in the subject that attracts his attentive cognition, and his mind becomes focused on the subject of his interest. (This focus of mind toward the soul protects him from going astray even in states of slumber and intoxication.) 136 Samādhitaôtram ;=kkukfgr/h% iqal% J1⁄4k rLekfÂorZrs A ;LekfÂorZrs J1⁄4k dqrf'pÙkL; rYy;% AA96AA vUo;kFkZ & (;=k) ftl fo"k; esa (iqal%) iq#"k dh (vukfgr/h%) cqf1⁄4 nÙkko/ku:i ugha gksrh (rLekr~) mlls (J1⁄4k) J1⁄4k & #fp (fuorZrs) gV tkrh gS & nwj gks tkrh gS (;Lekr~) ftlls (J1⁄4k) J1⁄4k & #fp (fuorZrs) gV tkrh gS mlesa (fpÙkL;) fpÙk dh (rYy;% dqr%) yhurk dSls gks ldrh gS\ vFkkZr~ ugha gksrh gSA Man loses interest and faith in the subject that does not attract his attentive cognition. How can his mind remain focused on the subject that is of no interest to him? (This disinclination of mind toward the body protects him from going astray even in states of slumber and intoxication.) 137 Verse 96 fHkÂkRekueqikL;kRek ijks Hkofr rkn`'k% A o£rnhZia ;FkksikL; fHkÂk Hkofr rkn`'kh AA97AA vUo;kFkZ & (vkRek) ;g vkRek (fHkÂkRekua) vius ls fHkÂ vfjgUr] fl1⁄4:i ijekRek dh (mikL;) mikluk&vkjk/uk djds (rkn`'k%) mUgha ds leku (ij% Hkofr) ijekRek gks tkrk gS (;Fkk) ftl izdkj (fHkÂk o£r%) nhid ls fHkÂ vfLrRo j[kus okyh ckrh (nhia mikL;) nhid dh mikluk djds & mldk lkehI; izkIr djds (rkn`'kh) mlh dh rjg & nhid Lo:i (Hkofr) gks tkrh gSA Through adoration of the Supreme Beings – the Arhat and the Siddha – non-self identities, the soul attains the status of the Supreme Being (paramātmā). The analogy is of the wick, which although external to the lamp, due to its closeness with the lamp turns itself into the lamp. Adoration of the Omniscient Lord Each morning, the ascetic performs, with devotion, adoration of the Supreme Beings – the Arhat and the Siddha. Through this EXPLANATORY NOTE Ācārya Kundakunda's Pravacanasāra: tks tk.kfn vjgara nOoÙkxq.kÙkiTt;Ùks g A lks tk.kfn vIik.ka eksgks [kyq tkfn rLl y;a AA (1&80) He, who knows the Omniscient Lord (Arhat) with respect to substance (dravya), qualities (guõa), and modes (paryāya), knows his soul (ātmā), and his delusion, for certain, gets destroyed. 138 Samādhitaôtram adoration, he controls his mind, speech, and body, and thus prepares himself for accomplishing concentration of mind (dhyāna), stepping-stone for becoming the pure-soul (paramātmā). He performs adoration of the Supreme Beings through thoughtactivity (bhāva-pūjā) and not through material-things (dravyapūjā); adoration through material-things (dravya-pūjā) involves worldly-activity (ārambha) that the ascetic must avoid. The ascetic is ever engaged in study (svādhyāya) and concentration (dhyāna). Study (svādhyāya) engenders knowledge (jðāna), and steadiness of knowledge is concentration (dhyāna). Steadiness of concentration (dhyāna), when directed towards the Self, is soul-meditation (samādhi). Soul-meditation (samādhi) is the highest goal that the ascetic aims at. Soul-meditation (samādhi) bestows on him whatever he wishes to attain. Excerpted and translated into English from: "Pançita Āśādhara's DharmāmÃta-Anagāra", p. 650. Ācārya Samantabhadra's Svayambhūstotra: pUaeizHka pUaeejhfpxkSja pUaea f}rh;a txrho dkUre~ A oUns¿fHkoU|a egrkè"khUaea ftua ftrLokUrd"kk;cU/e~ AA (8&1&36) With complexion bright as the rays of the moon, you had radiated knowledge like another moon. You are worshipped by the eminent beings; you are the Lord of the learned ascetics; and you had conquered all your karmas and internal passions. I bow to you, O Lord Candraprabha, the possessor of the moonlike splendour. RoeqÙkeT;ksfrjt% Do fuòZr% Do rs ijs cqf1⁄4yoks1⁄4o{krk% A rr% Lofu%Js;lHkkoukijScqZ/izosdS£tu 'khrysMÔls AA (10&5&50) 139 Verse 97 O Lord Śītalanātha! There is no comparison between you, having effulgent omniscience, freedom from rebirth, and ineffable bliss, and other deities, overwhelmed by the vain of their little knowledge. You only, therefore, are worshipped by the venerable ascetics engaged in soul-development. (12&1&56) f'koklq iwT;ks¿H;qn;fØ;klq Roa oklqiwT;fL=kn'ksUaeiwT;% A e;kfi iwT;ks¿Yif/;k equhUnz nhik£p"kk  d riuks u iwT;% AA O Lord of the Apostles! You are really Vāsupūjya; you were worshipped by the lords of the devas and the men during the five most auspicious events in your life (paðca kalyāõaka), starting from your descending from the heaven and entering your Mother's womb. Endowed with little intellect, I also undertake to worship you. Is the sun not worshipped by the insignificant light of the lamp? u iwt;kFkZLRof; ohrjkxs u fuUn;k ukFk fookUroSjs A RkFkkfi rs iq.;xq.kLèfruZ% iqukfr fpÙka nqfjrk×tusH;% AA O Wise Lord! You had conquered all attachment and, therefore, do not pay heed to worship; you entertain no aversion and, therefore, do not pay heed to calumny. Still, just the thought of your auspicious qualities washes the evil mire of karmic matter from our hearts. (12&2&57) ;LekUequhUae ro yksdfirkegk|k fo|kfoHkwfrdf.kdkefi ukIuqofUr A rLekñHkoUreteizfres;ek;kZ% LrqR;a LrqofUr lqf/;% LofgrSdrkuk% AA (17&5&85) 140 Samādhitaôtram Lrqfr% Lrksrq% lk/ks% dq'kyifj.kkek; l rnk HkosUek ok LrqqR;% iQyefi rrLrL; p lr% A fdesoa Lok/hU;kTtxfr lqyHks Jk;liFks Lrq;kUu Roka fo}kUlrrefHkiwT;a ufeftue~ AA (21&1&116) The worship of Lord Jina must result in propitious outcomes for the worthy and noble worshipper, whether or not the Lord being worshipped is present (with reference to time and space) and whether or not the worshipper is bestowed with boons (like heavenly abode) by the Lord. Even after the availability of such a ā self-dependent path to emancipation, which wise man will not engage himself in the praise of the supremely worshipful Lord Namin tha Jina? Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: nsokf/nsopj.ks ifjpj.ka loZnq%[kfugZj.ke~ A dkenqfg dkenkfgfu ifjfpuq;knkn`rks fuR;e~ AA (119) In order to get rid of all kinds of distress, the householder should, with great reverence, worship daily the Holy Feet of the Tīrthaôkara – wish-fulfilling, and destroyers of lustful cravings. O Supreme Sage! Since the worldly gods are not able to get to even an iota of your knowledge and splendour, the intelligent and learned ascetics, striving after the well-being of their souls, worship only you who is free from rebirth, possessor of the infinitudes and adorable. 14 Verse 97 mikL;kRekuesokRek tk;rs ijeks¿Fkok A efFkRok¿¿RekuekReSo tk;rs¿fXu;ZFkk r#% AA98AA vUo;kFkZ & (vFkok) vFkok (vkRek) ;g vkRek (vkRekue~) vius fpRLo:i dks gh (mikL;) fpnkuUne;&:i ls vkjk/u djds (ije%) ijekRek (tk;rs) gks tkrk gS (;Fkk) tSls (r#%) ck¡l dk ò{k (vkRekue~) vius dks (vkReSo) vius ls gh (efFkRok) jxM+dj (vfXu%) vfXu:i (tk;rs) gks tkrk gSA Alternatively, through adoration of the supreme status of own soul – self identity, characterized by pure consciousness – the soul attains the status of the Supreme Being (paramātmā). The analogy is of the bamboo tree, which on rubbing against self, turns itself into fire. The soul alone is the real cause of liberation Factors-of-action (kāraka) are of six kinds: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaõa), 4) the bestowal (saÚpradāna), 5) the dislodgement (apādāna), and the substratum (adhikaraõa). Each of these is of two kinds: empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) and transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). When the accomplishment of work is through external instrumental causes (nimitta kāraõa) it is the empirical sixfold factors-of-action (vyavahāra Èatkāraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upādāna kāraõa), it is the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). The EXPLANATORY NOTE 142 Samādhitaôtram empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is based on what is called as upacāra asadbhūta naya and, therefore, untrue; the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is untrue. And since the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) accomplishes the work of the self, in the self, through the self, it is true. An illustration of the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) can be as under: the independent performer of the activity, the potter, is the doer (kartā); the work that is being performed, the making of the pot, is the activity (karma); the tool used for the performance of the action – the wheel – is the instrument (karaõa); the end-use of the work performed – the storage vessel – is the bestowal (saÚpradāna); the change of mode from one state to the other, from clay to pot, is the dislodgement (apādāna); and the bedrock of activity, the clay, is the substratum (adhikaraõa). In this case, the doer (kartā), the activity (karma), the instrument (karaõa), the bestowal (saÚpradāna), the dislodgement (apādāna), and the substratum (adhikaraõa) are different entities and, therefore, the empirical sixfold factors-ofaction (vyavahāra ÈaÇkāraka) is established only from empirical point of view and not true. The transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) takes place in the self and, therefore, true. The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajðāna) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent or svayambhū). Intrinsically possessed of infinite knowledge and energy, the soul, depending on self, performs the activity of 143 Verse 98 attaining its infinite knowledge-character and, therefore, the soul is the doer (kartā). The soul's concentration on its own knowledgecharacter is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karaõa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (saÚpradāna). As the soul gets established in its pure nature at the same time destruction of impure subsidential knowledge etc. takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraõa). This way, from the transcendental point of view, the soul itself, without the help of others, is the sixfold factors-of-action (niścaya ÈaÇkāraka) in the attainment of omniscience through pure concentration (śuddhopayoga). Excerpted from: Jain, Vijay K. (2016) "Ācārya Samantabhadra's ĀptamīmāÚsā", Vikalp Printers, p. 48-50. 14 Samādhitaôtram brhna Hkko;sfÂR;eokpkaxkspja ine~ A Lor ,o rnkIuksfr ;rks ukorZrs iqu% AA99AA vUo;kFkZ & (bfr) mDr izdkj ls (bna) Hksn&vHksn:i vkReLo:i dh (fuR;a) fujUrj (Hkko;sr~) Hkkouk djuh pkfg,A ,slk djus ls (rr~) ml (vokpkaxkspja ine~) vfuoZpuh; ijekRe&in dks (Lor ,o) Lo;a gh ;g tho (vkIuksfr) izkIr gksrk gS (;r%) ftl in ls (iqu%) fiQj (u vkorZrs) ykSVdj vkuk ugha gksrk gS & iqutZUe ysdj lalkj esa Hkze.k djuk ugha iM+rk gSA Thus, one must incessantly adore the supreme status of the soul through non-self as well as self identities. This way, the soul, on its own, attains the ineffable status of the Supreme Being (paramātmā) that is eternal and signifies end of transmigration. Ācārya Kundakunda's Samayasāra: EXPLANATORY NOTE vIik.keIi.kk #af/nw.k nksiq..kikotksxslqA nal.k.kk.kfEg fBnks bPNkfojnks ; v..kfEgAA (6&7&187) tks lOolaxeqDdks >k;fn vIik.keIi.kk vIikA .k fo dEea .kksdEea psnk  prsfn ,;ÙkaAA (6&8&188) vIik.ka >k;arks nal.k.kk.kebvks v.k..kevksA ygfn vfpjss.k vIik.keso lks dEeifoeqDdaAA (6&9&189) The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and 145 Verse 99 stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter (nokarma); the Self with such distinctive qualities experiences oneness with the Self. Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas. Power of discrimination leads to the acquisition of right faith and right knowledge Jainism lays great emphasis on the acquisition of right faith to be able to make any progress on the path leading to liberation. When accompanied by wrong faith, knowledge and conduct too get vitiated. Faith and knowledge arise in the soul simultaneously. For instance, when the clouds disappear, both the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence, destruction, or destruction-cum-subsidence of faith-deluding karmas, right sensory knowledge and right scriptural knowledge are attained by the soul at the same time by the removal of wrong sensory and wrong scriptural knowledge. It is on the basis of right faith that knowledge acquires the attribute 'right'. Knowing substances, souls and non-souls, as these actually are is right knowledge. The attribute 'right' is intended to ward off uncertainty, doubt and error in knowledge. Right knowledge provides the foundation that is necessary for the conduct to be 'right'. It is clear that wrong knowledge results due to the soul's association with wrong faith, and right knowledge results from the 146 Samādhitaôtram soul's association with right faith. What causes the comprehension of reality otherwise is wrong faith. Wrong faith irrigates the garden of karmas and extends transmigration. The Self overwhelmed by wrong faith considers the true nature of a substance as a wrong one, falters in his assessment of the reality, and engages in conduct that is harmful to spiritual progress. Just as an inebriated man loses his power of discrimination, wrong faith distorts ocular perception. Those who do not understand the difference between the soul and the non-soul become blind to discrimination between the beneficial and the non-beneficial and yearn for the pleasures of the present alone. The very first requisite for self-exertion that leads to removal of the veils of karmic matter from the soul is right faith, since people live up to their beliefs. The most malignant passions (kaÈāya) prevent the acquisition of right faith and, as a consequence, right knowledge. Without right faith and right knowledge, conduct cannot be thought of as 'right'. It is thus mandatory to venerate and adore right faith which is like a beacon light to guide the barge of life. Right faith involves an unwavering mental assent and belief in the nature of substances, soul and non-soul, as per the teachings of Lord Jina. Only through the devotion to the Ideal, and not through fanatical doting on a chimerical idol, can one ever hope to acquire right faith. The Tīrthaôkaras, who not only have Themselves achieved the divine status of omniscience and supreme bliss but also shown the world the right path to reach to the same status, are just the right Ideals to receive our devotion and daily adoration. Right faith needs to be reinforced by right knowledge derived from study, meditation and listening to the discourses of the true saints. Ācārya Amitagati, in Yogasāra PrābhÃta, has emphasized the importance of proper discrimination between the right and the wrong while acquiring knowledge: 147 Verse 99 KkuL; KkueKkueKkuL; iz;PNfr A vkjk/uk Ñrk ;Lekñ fo|ekua iznh;rs AA (6&34) Adoration of (right) knowledge results in the gain of (right) knowledge and adoration of wrong knowledge results in the gain of wrong knowledge for only that can be given which one possesses. No man endowed with the capacity of thinking and the power of discrimination will ever want to make prolonged, concerted efforts for accomplishing a goal in a particular direction only to realize later that the efforts were misdirected. We must, therefore, earnestly seek right faith and right knowledge as we embark on the spiritual path. In the life of the man who has acquired right faith and right knowledge, the observance of the prescribed rules of conduct becomes a natural course. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 67-96. 148 Samādhitaôtram v;Rulkè;a fuokZ.ka fpÙkÙoa Hkwrta ;fn A vU;Fkk ;ksxrLrLekÂ nq%[ka ;ksfxuka Dofpr~ AA100AA vUo;kFkZ & (fpÙkÙoa) psruk y{k.k okyk ;g tho rÙo (;fn Hkwrta) ;fn Hkwrt gS & pkokZd&er ds vuqlkj ìFoh] ty] vfXu vkSj ok;q :i Hkwrprq"V; ls mRiUu gqvk gS vFkok lka[;&er ds vuqlkj lgt 'kq1⁄4kRe&Lo:i ls mRiUu gS & ml 'kq1⁄4kRe&Lo:i ds laosnuk }kjk yC/kRe:i gS rks (fuokZ.ka) fuokZ.k & eks{k (v;Rulkè;a) ;Ru ls fl1⁄4 gksus okyk ugha jgsxkA vFkkZr~ pkokZd&er dh vis{kk] tks fd 'kjhj ds NwV tkus ij vkRek esa fdlh fof'k"V voLFkk dh izkfIr dk vHkko crykrk gS] ej.k:i 'kjhj dk fouk'k gksus ls vkRek dk vHkko gks tk,xk vkSj ;gh vHkko fcuk ;Ru dk fuokZ.k gksxk] tks b"V ugha gks ldrkA vkSj lka[;&er dh vis{kk LoHkko ls gh lnk 'kq1⁄4kRe&Lo:i dk ykHk eku ysus ls eks{k ds fy;s è;kukfnd dksbZ mik; djus dh Hkh vko';drk ugha jgsxh] vkSj bl rjg fu#ik; eqfDr dh izflf1⁄4 gksus ls fcuk ;Ru ds gh fuokZ.k gksuk Bgjsxk tks ml er ds vuq;kf;;ksa dks Hkh b"V ugha gSA (vU;Fkk) ;fn pSrU; vkRek Hkwrprq"V;&tU; rFkk lnk 'kq1⁄4kRe&Lo:i dk vuqHko djus okyk fuR;eqDr ugha gS rks fiQj (;ksxr%) ;ksx ls Lo:i&laosnukRed&fpÙkòfÙk ds fujks/ dk n`<+ vH;kl djus ls & ldy foHkkoifj.kfr dks gVkrs gq, & gh fuokZ.k dh çkfIr gksxh (rLekr~) pw¡fd oLrq&rÙo dh ,slh fLFkfr gS blfy;s (;ksfxuka) fuokZ.k ds fy;s ç;Ru'khy ;ksfx;ksa dks (Dofpr~) fdlh Hkh voLFkk esa & nq1⁄4Zjkuq"Bku ds djus rFkk Nsnu&Hksnukfn :i milxZ ds mifLFkr gksus ij (nq%[ka u) dksbZ nq%[k ugha gksrk gSA If the soul-substance – characterized by consciousness – is produced, as the Cārvāka believe, by the union of four basic substances – earth (pÃthvī), water (jala), fire (agni), and air 149 Verse 100 (vāyu) – then death must lead to its annihilation and this annihilation would amount to attainment of liberation. Or, if it is produced, as SāÉkhya believe, by the eternally pure soulnature then it must remain pure in all states and conditions, including after death. Both hypotheses lead to the conclusion that no special effort is required to attain the state of liberation; this conclusion is not gratifying to either. Therefore, rejecting both hypotheses, the right believer concludes that one can attain liberation only through persistent effort to suppress undesirable activities of the body, the speech and the mind, and through meditation on the pure soul. The yogī, therefore, does not have any sense of suffering while observing severe austerities, while meditating, and on occurrence of calamities. The soul substance – myth and reality Incalculably long years ago, the kingdom of Alkāpuri was celebrating birthday of its great king Mahābala, the tenth earlier incarnation of the first Tīrthaôkara Lord Ādinātha. A great thinker, Mahābala was not only extremely handsome but highly virtuous and had won over the hearts of his subjects by his extraordinary personality and sense of justice. He had four ministers – Mahāmati, Sambhinnamati, Śatamati and Svayambuddha – all extremely intelligent, caring, and far-sighted. While Svayambuddha was a right-believer (samyagdÃÈÇi), the other three were wrong-believers (mithyādÃÈÇi). All four were dear to king Mahābala. King Mahābala was seated, with much pomp and grandeur, in his court, surrounded by ministers, chieftains, kings and courtiers. Finding King Mahābala in extremely good mood, Svayambuddha, endowed with sharp intellect and pleasing manners, started the EXPLANATORY NOTE 150 Samādhitaôtram conversation that he thought would please his master: "O Master of kings, enjoying supernatural powers! I would say something that would be propitious to you. The splendour, prosperity and divine powers that you enjoy today are due to merit you had acquired in your previous births. Only through dharma – virtuous conduct – one acquires wealth, noble family, strength and beauty of the body, good intellect, long and healthy life, and happiness. Just as no effect (kārya) can take place without the cause (kāraõa) – no light without the lamp, no bud without the seed, no rains without the cloud, no shadow without the canopy – in the same way, no wealth or prosperity can be got without dharma. Let me explain dharma. Its root is compassion or non-violence (ahiÉsā). Self-restraint, forbearance, non-injury, austerity, giving of gifts, conduct, concentration, and non-attachment are all signs of dharma. Desisting from injury, falsehood, stealing, unchastity and attachment, constitutes dharma. Recognizing that the glory of the present is the fruit of the past good deeds, dharma should unremittingly be kept in mind in all enterprise." Mahāmati, disturbed by the prudent words of Svayambuddha, broke in with the Cārvāka doctrine of bhūtavāda that relies on the bhūtacatuÈka (quartet of earth, water, fire, and air): "Dharma can become a matter of discussion only in the presence of the possessor-of-dharma (dharmī); when the presence of the soul cannot be established, there is no point discussing dharma. The union of four basic substances – earth (pÃthvī), water (jala), fire (agni), and air (vāyu) – produces consciousness, that you call the soul, just as the union of substances like nectar-rich flowers of the mahuā, jaggery (guça) and water produces an intoxicating effect. There is no separate identity of the soul; it is non-existent like a sky-flower. Consciousness is destroyed with the destruction of the body. 15 Verse 100 How can the effect of virtuous or wicked activities in this birth be conceived in the next birth? Those who bear hardship in this birth wishing for happiness in the next, do this out of their foolishness." As Mahāmati completed his dialogue, Sambhinnamati could not resist the temptation to intervene with his doctrine of momentariness – vijðānavāda: "There is no distinctive substance that you call the soul since its existence cannot be established. Whole world is transitory and momentary; there is existence only of internal objects-ofknowledge (artha), i.e., of cognition arrived at through the subjective act of mind. The world is just this cognition of momentary, inter-connected events (vijðāna). Everything is momentary. Had the substances been independent, these would have also exhibited permanence in their character. But as we see, nothing is permanent in this world. This cognition of momentary, inter-connected events is without parts, it gets destroyed immediately on origination, illumines without the knower or the object-of-knowledge, and is without emotion. This cognition cannot be known by any other source, it knows nothing external and is destroyed in a moment. Before destruction, it leaves a never-ceasing series of momentary ideas (santāna, lit. offspring, meaning 'series' of successive events); this leads to remembrance. The santāna is not different from its parent cognition. But since the substances is destroyed each 1moment, how to explain recognition or pratyabhijðāna ? The 1 Recognition (pratyabhijðāna), in general, means knowing the thing as that which was known before. It consists in knowing not only that a thing is such and such but that it is the same thing that was seen before. Recognition is the conscious reference to the past and a present cognition of the same object. I see a jar, recognize it as something that was perceived before, and say, "This is the same jar that I saw earlier." 152 Samādhitaôtram answer is that recognition (pratyabhijðāna) of a momentary substance is not real; it is an illusion similar to the false notion of looking at the same old nails or hair that one gets on seeing the regrown nails or hair some days after these have been trimmed. In the aggregates (skandha) are the five functions or aspects that constitute the sentient being: a) form or matter (rūpa), b) sensation or feeling (vedanā), c) perception or cognition (saÚjðā), d) mental formations or volitions (saÚskāra), and e) consciousness or discernment (vijðāna). These five aggregates are the substrata for clinging and thus 'contribute to the causal origination of future suffering'. Clinging to the five aggregates must be removed in order to achieve release from the saÉsāra – to attain mokÈa. Other than these momentary ideas, there is nothing which you call as the soul and enjoys the fruits of the karmas. The fear of the future birth is like the fear of the peewit (ÇiÇiharī) – a kind of shorebird – that sky is going to fall on her." As Sambhinnamati concluded his submission, the fourth minister Śatamati, who believed in nihilism or voidness – nairātmyavāda or śūnyavāda spoke thus: "This world is unreal and everything that we see – human, animal, pot and board – are illusions. Illusions make us feel their existence as if in a dream. When the world is illusory, how can you prove the existence of the soul, and when the existence of the soul cannot be proved what is the use talking about the next life? Those who observe austerity and rituals for the sake of future happiness unnecessarily get to misery in the present. Such persons are devoid of true knowledge. Just as a deer fruitlessly chases a mirage, those who dream of eternal life in nirvāõa unthinkingly trouble themselves." When his three colleagues had put forward their views, Svayambuddha rose again to counter each one of them; first 153 Verse 100 Mahāmati: "O dear Mahāmati, your assertion that the soul's existence cannot be proved is flawed. Besides the four substances you mentioned, we also experience consciousness (cetanā) in the form of knowledge and faith. The soul, that is, consciousness, is non-corporeal while the body is corporeal. Body can be seen and experienced through the senses but the soul cannot be seen and experienced through the senses; it can be known only through self-knowledge. The body and the soul, therefore, are altogether different substances. Relationship between the soul and the body is like that between the sword and the sheath; the two have altogether different attributes. If you say that different parts of the body are produced by different quartets of earth, water, fire, and air, then each part should have different kind of consciousness. But same consciousness pervades in whole of the body and, therefore, the soul is one integral whole, not produced out of the four substances mentioned by you. Besides, under no circumstance, the body with form can produce something that is without form. If you argue that the senses that have form produce knowledge, which is without form, then we submit that the knowledge borne out of the senses is with form. The soul, when bound with karmas in its worldly state of existence, is with form, from a particular point of view. Thus, your insistence that a substance with form can produce a formless substance does not hold water. Substances, earth etc., get transformed into the body due to the instrumental cause (nimitta kāraõa) of the worldly soul which is bound with karmas. Your assertion that the soul originates with the body, and is destroyed with the body – like the bubble that is formed out of water and ends in water – does not stand scrutiny as the body and the soul are two distinct, non-similar substances. Only the soul can be the substantial cause (upādana kāraõa) of consciousness because 154 Samādhitaôtram both have the same attributes. The example of the union of substances, like nectar-rich flowers of mahuā, jaggery (guça) and water, producing intoxicating effect is not appropriate since what is produced out of these substances is inanimate and with form, while you wanted to give example of an inanimate substance producing an animate substance. It is clear now that the soul is an altogether different substance from the body, with consciousness as its differentia. As the soul exists in the present body, it had existed in the previous body and will exist in the future body. Some reflexive actions of infants, like the impulse to get breastfed, point to this truth. Whatever volitional movements are seen in this body are due to the force that is the soul. It is clear that the rationale you had put forward to prove that consciousness is made up of four basic substances is misguided and flawed." Turning his attention to Sambhinnamati, proponent of the doctrine of momentariness – vijðānavāda, Svayambuddha spoke thus: "Your doctrine of momentariness – vijðānavāda – professes absolute existence of momentary cognition (vijðāna); how can this be proved? By your absolute cognition itself? If through the use of the sādhya (statement of that which is to be proved, the major term) and the sādhana (statement of the reason, the middle term, hetu) one tries to prove that cognition alone is real, the process will not be a legitimate one; the statement of the sādhya, without considering any distinction whatsoever between the sādhya and sādhana, will suffer from what is known as the fallacy of the thesis (pratijðādoÈa) and the statement of the hetu, without accepting an inseparable connection with the major term, sādhya, from the fallacy of the reason (hetudoÈa). If it be maintained that 15 Verse 100 there is existence only of internal 'objects of knowledge' (artha), i.e., of cognition arrived at through the subjective act of mind, then all inferences (anumāna) drawn by the intellect (buddhi), and verbal testimony of the Scripture (āgama) would become sources of invalid knowledge (pramāõābhāsa). But how can there be invalid knowledge (pramāõābhāsa) without there being existence of valid knowledge (pramāõa)? Further, existence of the objects of knowledge in the world is established through the use of sentences (vākya); without the use of sentences truth cannot be established. Are sentences different from your cognition (vijðāna)? If yes, you lose your ground that momentary cognition (vijðāna) alone exists. If you say that sentences also are cognition (vijðāna) then how have you expressed, 'This world is nothing but momentary cognition (vijðāna)'? Moreover, cognition, the possessor of knowledge, is never without the objects of knowledge. If you do not accept independent existence of objects of knowledge, then your cognition also becomes non-existent. If you accept the existence of objects of knowledge, your absolutism gets destroyed. So, if you recognize cognition, you have to also recognize objects of knowledge. Recognition of the real is not accidental since it is universally experienced without any hindrance. When you employ the sādhana – cognition, there can be no escape from also accepting the sādhya – objects of knowledge. In short, your assertions about absolutistic cognition (vijðānādvaita) are unfounded; though these sound attractive like the dulcet utterances of an infant." In the end, Svayambuddha voiced his unease about the idea of nihilism (śūnyavāda), expressed by Śatamati: "In your idea of nihilism (śūnyavāda), do you have room for the 156 Samādhitaôtram speech and to its outcome, the knowledge? If your answer is in the affirmative, you have lost since, in that case, you will have to accept the existence of all other objects, besides the speech and the knowledge. If not, without existence of the speech and the knowledge, how will you establish your nihilism (śūnyavāda)? In this scenario, your insistence on nihilism (śūnyavāda) is like the outcry of a lunatic. It is thus firmly established that the soul is distinct from the body and that the 'dharma' comprising virtues like compassion and restraint exists." Knowledgeable persons put their faith in the substances of reality, as expounded by the Omniscient Lord (sarvajða or Āpta). Virtuous men must be able to distinguish between the true and trustworthy preacher and the counterfeit preacher who claims to be true and trustworthy. Listening to the incontrovertible words of Svayambuddha, all present in the court, including the three ministers, felt relieved as their doubts about the nature of reality got cleared. All accepted the existence of the soul. King Mahābala, too, was extremely pleased. Abridged adaptation from: "Ācārya Jinasena's Ādipurāõa", Bharatiya Jnanpith, Tenth Edition (2004), p. 91-101. 157 Verse 100 LoIus n`"Vs fou"Vs¿fi u uk'kks¿fLr ;FkkReu% A rFkk tkxjn`"Vs¿fi foi;kZlkfo'ks"kr% AA101AA vUo;kFkZ & (LoIus) LoIu dh voLFkk esa (n`"Vs fou"Vs vfi) izR;{k fn[kus okys 'kjhjkfnd fouk'k gksus ij Hkh (;Fkk) ftl izdkj (vkReu%) vkRek dk (uk'k% u vfLr) uk'k ugha gksrk gS (rFkk) mlh izdkj (tkxjn`"Vs vfi) tkx`r voLFkk esa Hkh fn[kus okys 'kjhjkfnd dk fouk'k gksus ij vkRek dk uk'k ugha gksrk gSA (foi;kZlkfo'ks"kr%) D;ksafd nksuksa gh voLFkkvksa esa tks foijhr çfrHkkl gksrk gS mlesa ijLij dksbZ Hksn ugha gSA The soul does not die when, in a dream, one experiences death – destruction of one's visible body. Similarly, the soul does not die when, in awakened state, one experiences death – the destruction of one's visible body. In both cases, though the perception suggests otherwise, death of the physical body does not entail death of the soul. 158 Samādhitaôtram vnq%[kHkkfora Kkua {kh;rs nq%[klfÂ/kS A rLek|Fkkcya nq%[kSjkRekua Hkko;sUeqfu% AA102AA vUo;kFkZ & (vnq%[kHkkfora Kkua) tks HksnfoKku nq%[kksa dh Hkkouk ls jfgr gS & miktZu ds fy;s dqN d' mBk, fcuk gh lgt lqdqekj mik; }kjk cu vkrk gS & og (nq%[klfÂ/kS) ifj"kg&milxZ vkfn nq%[kksa ds mifLFkr gksus ij ({kh;rs) u"V gks tkrk gSA (rLekr~) blfy, (eqfu%) vUrjkRek ;ksxh dks (;Fkkcya) viuh 'kfDr ds vuqlkj (nq%[kS%) nq%[kksa ds lkFk (vkRekua Hkko;sr~) vkRek dh 'kjhjkfnd ls fHkÂ Hkkouk djuh pkfg;sA Discriminatory knowledge acquired without endurance of suffering gets diluted when hardships or calamities supervene. Therefore, during contemplation of distinctness of the soul and the body, the yogī must endure, to his capability, sufferings. Those desirous of knowing their souls must endure afflictions; selfknowledge of those who do not practice endurance of afflictions gets shattered on advent of afflictions. LokRekufePNqfHkKkZrqa lguh;k% ijh"kgk% A u';R;lgekuL; LokReKkua ijh"kgkr~ AA (6&26) Ācārya Amitagati's Yogasāra PrābhÃta: EXPLANATORY NOTE ijh"kgk|foKkuknkÏoL; fujksfèkuh A tk;rs¿è;kRe;ksxsu deZ.kkek'kq futZjk AA (24) Ācārya Pūjyapāda's IÈÇopadeśa: 159 Verse 102 When one meditates on the soul, unmindful of the trials and tribulations of life, the influx of karmas gets blocked and their shedding takes place. Actions that are intended for the enrichment of the soul discard the welfare of the body, and the actions intended for the welfare of the body undermine soul-enrichment. ;TthoL;ksidkjk; rñnsgL;kidkjde~ A ;ñnsgL;ksidkjk; rTthoL;kidkjde~ AA (19) Knowledge attained in comfort is destroyed as distress supervenes. (To cultivate patient endurance of bodily pain and suffering –) The yogī should, therefore, observe austerities, including mortification of the body while meditating on the soul. Ācārya Kundakunda's AÇÇhapāhuça: lqgs.k Hkkfona .kk.ka nqgs tkns fo.kLlfn A rEgk tgkcya tksbZ vIik nqD[ksfg Hkko, AA (6&62) Enrich the soul, not the body The soul and the body are two distinct entities; the soul is a spiritual substance with consciousness as its primary attribute and the body is an inanimate object comprising physical matter. All our actions in the direction of enriching the soul would, as a corollary, undermine the well-being of the body. Fasting and meditation are helpful aids to purify the soul but ignore the immediate needs of the body. Renunciation and austerities help the soul by saving it from harmful desires but deprive the body of the objects of its guard and embellishment. An ascetic striving after emancipation endures, 160 Samādhitaôtram without regret or remorse, bodily hardships and afflictions. He unreservedly endures the torments of extreme hunger, parching thirst, biting cold, and oppressive heat of the sun. Afflictions caused by insect-bites, roaming bare-foot on thorny roads, sitting in a particular posture for a long time, lying down on uneven and hard ground, and even serious disease, do not swerve him from the path. He embraces blameless nakedness like that of the child and is always free from the excitement of passions and agitations of the senses. Engaged continually in cleansing the soul from the mire of karmic impurities, he has no desire left to take bath and cleanse his body. Having learnt the truth about bondage and emancipation, the saint is indifferent to the pleasures of the senses. He has no thought or desire for the well-being of the body and does not adorn it. For him the body is just an aid for acquiring the Three Jewels (ratnatraya) of merit – right faith, right knowledge and right conduct – and safeguarding these. He accepts pure, properly prepared food only once in a day, that too less than his fill, in order to keep his body intact, just as lubrication is indispensable to the running of the wheel. Although his physical frame reduces to a mere assemblage of skin, bones, and arteries, it becomes auspicious, adorable and worshipful. Due to severe austerities, he may have even developed extraordinary powers of cure but being devoid of passions, attachment and aversion, he does not use these powers to cure himself. No wonder, with the passage of time, the purity of his soul increases manifold as his karmic body is purged of many kinds of harmful karmic matter. Our gross body must undergo changes due to the substance of time (kāla). Gradual, imperceptible changes take place in it incessantly, every instant. If gradual, imperceptible changes do not take place there can be no perceptible change either. We do not develop wrinkles or grey hair all of a sudden. When we perceive 16 Verse 102 major transformations or changes in our body, which truly are results of minute changes taking place every instant, we term these changes as due to 'aging'. The substance of time, which itself is without activity, is the auxiliary cause of the minute changes taking place in all substances. Conventionally, however, we talk of time as the past, the present and the future, or years, days and hours. Changes, minute as well as perceptible, must take place in our body and this process cannot be subverted. The body must undergo transformations due to the substance of time. And on the completion of the age-karma the soul must depart from the body to its new abode. Our efforts to nourish the body at the expense of the soul, therefore, are short-sighted and are bound to result into suffering. Excerpted from: Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 58-60. 162 Samādhitaôtram iz;RuknkReuks ok;qfjPNk}s"kizo£rrkr~ A ok;ks% 'kjhj;a=kkf.k orZUrs Los"kq deZlq AA103AA vUo;kFkZ & (vkReu%) vkRek ds (bPNk}s"kizo£rrkr~ iz;Rukr~) jkx vkSj }s"k dh çòfÙk ls gksus okys ç;Ru ls (ok;q%) ok;q mRiÂ gksrh gS & ok;q dk lapkj gksrk gS (ok;ks%) ok;q ds lapkj ls ('kjhj;a=kkf.k) 'kjhj&:ih ;a=k (Los"kq deZlq) vius&vius dk;Z djus esa (orZUrs) çòÙk gksrs gSaA Due to imperfections of attachment and aversion in the soul, caused by past karmic bonds, there is tendency toward activity – of the mind, the speech and the body. Due to this tendency, there are vibrations in the space-points of the soul, and these vibrations set into motion the air in the body. Due to movement of this air, different parts of the body-machine start performing their respective functions. O bhavya (potential aspirant to liberation)! If you wish to concentrate your mind on various kinds of meditation, get rid of delusion, and attachment and aversion in respect of desirable and undesirable objects. ek eqT>g ek jTtg ek nqLlg bêfò .kêvò RFkslq A fFkjfePNg tfn fpÙka fofpÙk>k.kIifl1⁄4h, AA (48) Ācārya Nemicandra's DravyasaÉgraha EXPLANATORY NOTE 163 Verse 103 tLl .k foTtfn jkxks nkslks eksgks o lOOknOoslq A .kklofn lqga vlqga lelqgnqD[kLl fHkD[kqLl AA (142) Ācārya Kundakunda's Paôcāstikāya-Sāra In the supreme ascetic who is free from attachment, aversion and delusion in respect of all substances, and is impervious to happiness as well as misery, there is no influx of either meritorious or evil karmas. tLl .k foTtfn jkxks nkslks eksgks o tksxifjdEeks A rLl lqgklqgMg.kks >k.kevks tk;, vx.kh AA (146) In the person who is free from attachment, aversion, and delusion, and from activity of the thought, the speech and the body, there flames forth the fire of meditation that burns out all karmas, beneficial as well as baneful. 164 Samādhitaôtram rkU;kRefu lekjksI; lk{kk.;kLrs¿lq[ka tM+% A R;DRok¿¿jksia iqu£o}ku~ izkIuksfr ijea ine~ AA104AA vUo;kFkZ & (tM+%) ew[kZ cfgjkRek (lk{kkf.k) bfUnz;ksa lfgr (rkfu) ml vkSnkfjdkfn 'kjhj&;a=kksa dks (vkRefu lekjksI;) vkRek esa vkjksi.k djds & eSa xksjk gw¡] eSa lqykspu gw¡] bR;kfn :i ls & muds vkReRo dh dYiuk djds (vlq[ka vkLrs) nq%[k Hkksxrk jgrk gS (iqu%) fdUrq (fo}ku~) Kkuh vUrjkRek (vkjksia R;DRok) 'kjhjkfnd esa vkRek dh dYiuk dks R;kxdj (ijea ine~) ijein :i eks{k dks (izkIuksfr) izkIr dj ysrk gSA The deluded extroverted-soul (bahir tm ) continues to suffer as he mistakes the body-machine, including the senses, for the soul; the knowledgeable introverted-soul (antarātmā) attains the supreme state of liberation as he disconnects the bodymachine, including the senses, from the soul. ā ā The soul is distinct from the matter and the matter is distinct from the soul; this is the quintessence of reality. All the rest of articulation is but an elaboration of the same. thoks¿U;% iqñxyÜÓkU; bR;lkS rÙolaxzg% A ;nU;nqP;rs fdf×pr~ lks¿Lrq rL;So foLrj% AA (50) Ācārya Pūjyapāda's IÈÇopadeśa: EXPLANATORY NOTE 165 Verse 104 Dispositions, concerning the nature of reality, of two kinds of souls – the introverted-soul (antarātmā) and the pure-soul (paramātmā) – lead to propitious merit (puõya) that makes possible the attainment of liberation. Ācārya Kundakunda's Rayaõasāra: ekWsD[kxbZxe.kdkj.kHkw;kf.k ilRFkiq..kgssmQ.kh A rkf.k gos nqfogIik oRFkql:okf.k Hkkokf.k AA (143) The Omniscient Lord has called both, the extroverted-soul (bahirātmā) and the introverted-soul (antarātmā), as the impure self (parasamaya), and the pure-soul (paramātmā) as the Real Self (svasamaya). Know their classification concerning the fourteen stages of spiritual development (guõasthāna). cfgjarjIiHks;a ijle;a Hk..k, ft .kns g A ijeIik lxle;a rCHks;a tk.k xq.kV~Bk.ks AA (145) Ācārya Kundakunda's Samayasāra: Know that the jīva (soul) that rests on pure faith, knowledge, and conduct, alone is the Real Self. The one conditioned by the karmic matter is to be known as the impure self. Note: The souls that rest on the pure self are the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of destroyed delusion (kÈīõa-kaÈāya), are other than the Real Self. thoks pfjÙknal.k.kk.kfV~Bnks ra fg lle;a tk.ks A iksWXxydEeinslfV~Bna p ra tk.k ijle;a AA (1&2&2) 16 Samādhitaôtram Those in the first three stages of spiritual development are the extroverted-souls (bahirātmā). Progressively thereafter – as purity of the soul gets refined – those in the fourth stage feLlksfÙk cfgjIik rjre;k rqfj; varjIi tg..kk A laÙkksfÙkefT>earj [kh.kqÙkj ijeft.kfl1⁄4k AA (146) Ācārya Kundakunda's Rayaõasāra: Guõasthāna – fourteen stages of spiritual development: 1. mithyādÃÈÇi – deluded 2. sāsādanasamyagdÃÈÇi – downfall 3. samyagmithyādÃÈÇi – mixed right and wrong belief 4. asaÉyatasamyagdÃÈÇi – vowless right belief 5. saÉyatāsaÉyata – partial vows 6. pramattasaÉyata – imperfect vows 7. apramattasaÉyata – perfect vows 8. apūrvakaraõa – new thought-activity 9. anivÃttibādara-sāmparāya – advanced thought-activity 10. sūkÈmasāmparāya – slightest delusion 11. upaśānta-kaÈāya – subsided delusion 12. kÈīõa-kaÈāya – destroyed delusion 13. sayogakevalī – Omniscient with vibration 14. ayogakevalī – non-vibratory Omniscient Souls released from the cycle of wandering are the emancipated souls – the Siddha. Excerpted from: Jain, Vijay K. (2017), "Soul Substance (jīva dravya) – As Expounded In DravyasaÉgraha", Prakrit International Conference, Shravanabelagola (Karnataka), India, 3-6 November, 2017. 167 Verse 104 (asaÉyatasamyagdÃÈÇi) are the lowest introverted-souls – jaghanya antarātmā, in the fifth (saÉyatāsaÉyata) to the eleventh (upaśānta-kaÈāya) stages are the medium introverted-souls – madhyama antarātmā, and in the twelfth stage (kÈīõa-kaÈāya) are the highest introverted-souls – uttama antarātmā. Those in the thirteenth (sayogakevalī) and the fourteenth (ayogakevalī) stages, and the emancipated souls (the Siddha) are the pure-souls (paramātmā). 168 Samādhitaôtram eqDRok ij=k ijcqf1⁄4egaf/;a p] lalkjnq%[ktuuha tuukf}eqDr% A T;ksfreZ;a lq[keqiSfr ijkRefu'& LrUekxZesrnf/xE; lekf/ra=ke~ AA105AA vUo;kFkZ & (rUekx±) ml ije in dh izkfIr dk mik; crykus okys (,rr~ lekf/ra=ke~) bl lekf/ra=k 'kkÐ & ijekReLo:i laosnu dh ,dkxzrk dks fy;s gq, tks lekf/ gS mldk çfriknd & dks (vf/xE;) Hkyh izdkj vuqHko djds (ijkRefu'%) ijEkkRek dh Hkkouk esa fLFkj fpÙk gqvk vUrjkRek (lalkjnq%[ktuuha) prqxZfr:i lalkj ds nq%[kksa dks mRiÂ djus okyh (ij=k) 'kjhjkfnd ijinkFkks± esa (vga f/;a ijcq 1⁄4 p) tks LokRecqf1⁄4 rFkk ijkRecqf1⁄4 gS mldks (eqDRok) NksM+dj (tuukf}eqDr%) lalkj ls eqDr gksrk gqvk (T;ksfreZ;a lq[ka) KkukRed lq[k dks (miSfr) izkIr dj ysrk gSA On reading and internalizing this Scripture 'Samādhitaôtram' – Supreme Meditation – that elucidates method of realizing the soul-nature, the introverted-soul (antarātmā) establishes himself in the contemplation of his pure-soul (paramātmā). Discarding all thoughts that mistake his and others' souls for external objects like the body – the root of worldly suffering – he attains, getting rid of liability for transmigration, the light of supreme knowledge, or infinite bliss. EXPLANATORY NOTE Ācārya Kundakunda's Pravacanasāra: tks f.kgneksgxaBh jkxinksls [koh; lke..ks A gksTta lelqgnqD[kks lks lksD[ka vD[k;a ygfn AA (2&103) 169 Verse 105 Supreme meditation Meditation on the soul, without diversion of mind to anything else, is essential for the expulsion of karmas from the soul. One who has left all possessions, external and internal, who does not engage himself in any activity, who has conquered his senses, and who has lost all interest in the worldly conduct of life, washes off the dirt of karmas in its entirety. The true yogī disentangles bonds of karmas existing with the soul within no time, just as strong wind drifts away the expanse of dense clouds. The yoga which results into the comprehension of the pure soul has been described as the real yoga. Such yoga leads to the gain of the pure soul through the comprehension of the soul free from all that is foreign to it. Such a rare comprehension of the pure soul is possible only on the destruction of the obstructive karmas. Thus, yoga performs two functions: first, it destroys the obstructive karmas and second, it leads to the comprehension of the pure soul. The excellent bliss generated by yoga is free from the terror of sensuality, is identical with tranquility, is stable, resides in the soul itself, and grants riddance to the soul from birth, old age and death. These characteristics mark the release of the soul from the turmoil of worldly existence. Worldly occupations of all kinds are not in any way connected with the soul and therefore termed 'other' than the soul. All that is dependent on the 'other' is distress and all that is dependent on the soul is bliss. As such, enjoyments generated by the rise of The ascetic who has destroyed the knot of delusion, overthrown attachment and aversion in respect of desirable and undesirable objects, and is indifferent to pleasure and pain, attains eternal happiness. 170 Samādhitaôtram meritorious karmas too are distress on account of dependence on the 'other'. The knowledge of the pure soul through the Self is bliss. Such knowledge drifts towards meditation; in fact, the knowledge itself is transformed into meditation. As the yogī ascends the stages of meditation, he reaches nearer and nearer the aim of uniting and identifying himself with the pure soul. As karmas associated with the soul are washed away, there remains nothing to disturb the rhythmic pulsation of the soul. The pure soul, with bliss as one of its innate attributes, shines in its pristine glory. Excerpted from: Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa", Vikalp Printers, p. 118-119. O Ascetic Supreme Ācārya Pūjyapāda ! With utmost devotion, I apply on my forehead the sacred water that anoints the most worshipful duo of your feet. This concludes the (also known as the 'Samādhiśataka') composed by the supremely holy and stainless Ā ā Pūjyapāda, whose expressions wash away all dirt due to delusion, attachment and aversion. 'Samādhitaôtram' c rya 17 Verse

dkfjdk Verse No. Page IND EX OF VERSES dkfjdk vuqØef.kdk vpsrufena n`';en`';a 46 69 vKkfira u tkufUr 58 86 vnq%[kHkkfora Kkua 102 157 vuUrjK% lU/Ùks 91 131 viekukn;LrL; 38 60 viq.;eozrS% iq.;a 83 120 v;Rulkè;a fuokZ.ka 100 149 vfof{kIra euLrÙoa 36 58 vfo|kH;kllaLdkjSjo'ka 37 59 vfo|klafKrLrLekRlaLdkjk 12 29 vozrkfu ifjR;T; 84 122 vozrh ozreknk; 86 124 vkReKkukRija dk;± 50 74 vkRensgkUrjKkutfurkÈknfuòZr% 34 56 vkReU;sokRe/hjU;ka 77 112 vkRefoHkzeta 41 64 vkRekueUrjs n`"V~ok 79 115 brhna Hkko;sfÂR;eokpkaxkspja 99 145 mRiÂiq#"kHkzkUrs% 21 40 mikL;kRekuesokRek 98 142 --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --173 dkfjdk Verse No. Page ,oa R;DRok cfgokZpa 17 36 {kh;Urs¿=kSo jkxk|kLrÙorks 25 45 xkSj% LFkwy% Ñ'kks 70 101 xzkeks¿j.;fefr }s/k 73 106 ?kus oL=ks ;Fkk¿¿Rekua 63 93 fpja lq"kqIrkLrefl 56 82 txñnsgkRen`'huka 49 72 tusH;ks okd~ rr% LiUnks 72 103 t;fUr ;L;konrks¿fi 2 4 tkfrnsZgkfJrk n`"Vk 88 127 tkfrfyÄfodYisuõ 89 128 tkuÂI;kReuLrÙoa 45 68 th.ksZ oL=ks ;Fkk¿¿Rekua 64 94 rFkSo Hkko;sísgkñ 82 118 rñ czw;kÙkRijku~ 53 77 rkU;kRefu lekjksI; 104 166 R;DRoSoa cfgjkReku 27 47 R;kxknkus cfgewZ<% 47 70 --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --n`<kRecqf1⁄4nsZgknk 76 111 n`';ekufena ew< 44 67--- --174 Samādhitaôtram dkfjdk Verse No. Page n`"VHksnks ;Fkk n` "V 92 132 nsgkUrjxrschZta 74 107 nsgs Locqf1⁄4jkRekua 13 30 nsgs"okRef/;k tkrk% 14 31 u tkufUr 'kjhjkf.k 61 89 u rnLrhfUae;kFksZ"kq 55 80 u;R;kRekuekReSo 75 109 ujnsgLFkekRekuefo}ku~ 8 22 u's oL=ks ;Fkk¿¿Rekua 65 95 ukjda ukjdkÄLFkaõ 9 22 ij=kkgEefr% 43 66 i';sfÂjarja nsg 57 84 iwo± n`'kRerÙoL; 80 116 izP;kO; fo"k;sH;ks¿ga 32 54 iz;RuknkReuks ok;q 103 164 --- --- --- --- --- --- --- --- --- --- --- --- --- --- --- --fueZy% dsoy% 6 16--izfo'kñxyrka O;wgs 69 99--cfgjUr% ij'psfr 4 13 cfgjkRek 'kjhjknkS 5 15 cfgjkResfUae;}kjS 7 21 cfgLrq";fr ew<kRek 60 88 --- --- --- --fHkÂkRekueqikL;kRek 97 138--175 Index of Verses dkfjdk Verse No. Page eÙk'P;qRosfUae;}kjS% 16 35 ekei';Â;a yksdks 26 46 eqfDrjsdkfUrdh rL; 71 102 eqDRok ij=k ijcqf1⁄4 105 170 ew<kRek ;=k fo'oLr 29 51 ewya lalkjnq%[kL; 15 33 ;Ù;kxk; fuorZUrs 90 130 ;RijS% izfrik|ks¿ga 19 38 ;=kkukfgr/h% iqal% 96 137 ;=kSokfgr/h% iqal% 95 136 ;Fkk¿lkS ps'rs LFkk.kkS 22 41 --- --- --- --- --- --- --- --- --- --- --- --- ;nxzkáa u x`Êkfr 20 39 ;ñ cks/f;rqfePNkfe 59 87 ;Ue;k n`';rs :ia 18 37 ;L; lLiUnekHkkfr 67 97 --- --- --- --- ;q×thr eulk¿¿Rekua 48 71--- ;nUrtZYilaìDr 85 123 ;nHkkos lq"kqIrks¿ga 24 44 ;=k dk;s equs% izse 40 63 --- --- --- ;nk eksgkRiztk;srs 39 61--- ;sukReuk¿uqHkw;s¿g 23 43 ;sukRek¿cq1⁄4ÔrkReSo 1 3 --- --- ;ks u osfÙk ija nsgk 33 55 ;% ijkRek l ,okga 31 53 --- --176 ;Ri';kehfUae;SLrUes 51 75--Samādhitaôtram dkfjdk Verse No. Page fyÄa nsgkfJraõ 87 125 fofnrk'ks"k'kkL=kks¿fi 94 134 O;ogkjs lq"kqIrks ;% 78 114 --- --- --- --jkx}s"kkfndŠksySjyksya 35 57--- 'kjhjd×pqdsukRek 68 98 'kjhjs okfp pkRekua 54 78 'kqHka 'kjhja fnO;ka'p 42 65 Ük`.oÂI;U;r% dkea 81 117 Jqrsu  yxsu ;FkkRe'kfDr 3 9 --- --- --- --- --losZfUae;kf.k la;E; 30 52 lq[kekjC/;ksxL; 52 76 --- --lqIrksUeÙkk|oLFkSo 93 133 lks¿gfeR;kÙklaLdkjLrfLeu~ 28 50 --- --Lonsgln`'ka n`'~ok 10 23 Loijkè;olk;su 11 24 --- --LoIus n`"Vs fou"Vs¿fi 101 158 Locq1⁄4Ôk ;koñx`Êh;kr~ 62 90 --- --17 jDrs oL=ks ;Fkk 66 96--Index of Verses dkfjdk@'yksd@xkFkkName of Scripture I ND EX OF S CRI PT URAL EXCERPT S 'kkL=kks1⁄4j.k vuqØef.kdk PageØekad Ācārya Amitagati's Yogasāra PrābhÃta LokRekufePNqfHkKkZrqa 159(6&26)--- --- --n`';rs Kk;rs  dfpñ 30(2&44) i';kE;psrua xk=ka (5&14) 46 KkuL; KkueKkue 148(6&34)--- --- --vpsruRoeKkRok 84(3&18) vkRekocks/rks uwuekRek (6&28) 102 --mRlkgks fu'p;ks /S;± (7&41) 104 --nsgkReuks% lnk Hksnks (9&48) 108 --- 'kjhjekReuks fHkUua (5&59) 125 --- ;Ueq Dr xPNrk R;kT;a (5&60) 125 Ācārya AmÃtcandra PuruÈārthasiddhyupāya ,dsukd"kZUrh 'yFk;Urh (225)--ijekxeL; chta fuf"k1⁄4 (2)--XVI XXIII pkfj=ka Hkofr ;r% (39)--91 Ācārya Jinasena's Ādipurāõa dohuka rhFkZÑíso% (1&52)--XXXI Ācārya Kundakunda's AÇÇhapāhuça --lijT>olk,.ka nsgslq (6&10) 73 cfgjRFks iQqfj;e.kks 21(6&8)--fri;kjks lks vIik 14(6&4)--vk#gfo varjIik 14(6&7)--vD[kkf.k ckfgjIik 15(6&5)--eyjfgvks dypÙkks 17(6&6)--178 Samādhitaôtram tks .kfo tk.kfn 82(2&91) vksjkfyvks ; nsgks 99(2&79) xs.gfn .kso .k eqapfn 100(2&93) ifj.kefn tnk vIik 121(2&95) --- --- --- --- .kk.ka nsgks .k e.kks 90(2&68) nsgks ; e.kks ok.kh 90(2&69) .kkga iksXxyebvks .k rs 91(2&70) vknk dEeefyelks /jsfn 107(2&58) --- --- --- --- --mIiknfV~BfnHkaxk XXIX(2&9) dkfjdk@'yksd@xkFkkName of Scripture PageØekad ta e;k fnLlns 37(6&29) lqgs.k Hkkfona .kk.ka 160(6&62) --- --- --tks lqÙkks oogkjs lks (6&31) 114 --vIik .kkÅ.k .kjk 68(6&67) Ācārya Kundakunda's AÇÇhapāhuça (contd.) Ācārya Kundakunda's Niyamasāra vkokl,.k tqÙkks le.kks 47(149)--tks /EelqDd>k.kfEg 47(151)--varjcfgjtIis tks 123(150)--Ācārya Kundakunda's Paôcāstikāya-Sāra tLl fgn;s .kqesÙka ok 135(167)--tLl .k foTtfn jkxks 164(142)--rEgk f.kOoqfndkeks jkxa 135(172)--tLl .k foTtfn jkxks 164(146)--fl; vfRFk .kfRFk mg;a XV(14)--Ācārya Kundakunda's Pravacanasāra tkna l;a leÙka 52(1&59)--- --- --tks tk.kfn vjgara 138(1&80) vifjPpÙklgkos.k XXIV(2&3) 179 Index of Scriptural Excerpts Ācārya Kundakunda's Samayasāra vgesna ,nega 25(1&20&20)--- --- --vkfl ee iqOoesna 25(1&21&21) ,oa rq vlaHkwna (1&22&22) 25 thoks pfjÙknal.k.kk.k 166(1&2&2)--cfgjarjIiHks;a ijle; 166(145)--feLlksfÙk cfgjIik 167(146)--dkfjdk@'yksd@xkFkkName of Scripture PageØekad ekWsD[kxbZxe.k 166(143)--pmxblalkjxe.k 108(142)--Ācārya Kundakunda's Pravacanasāra (Contd.) nsgk ok nfo.kk ok 45(2&101) lelÙkqca/qoXxks 45(3&41) .kkga gksfe ijs l 83(2&99) tks f.kgneksgxaBh 169(2&103) --- --- --- --Ācārya Kundakunda's Rayaõasāra fol;fojÙkks eqapb 13(131)--- --- --f.k; vIi.kk.k>k.kT>;.k 54(132)  dik;iQya iDda (133) 54 frOoa dk;fdysla 129(103)--- /fj;m ckfgj yxa 126(68)--eksWD[kf.kfeÙka nqD[ka 129(69)--- .k gq naMb dksgkba nsga 129(70)--vT>;.keso >k.ka 2(95)--bafn;fol;lqgkblq 80(135)--ta ta vD[kk.klqga ra 80(136)--ts l vesT>eT> 81(137)--flfo.ks fo .k Hkaqtb 84(138)--- --nsgdyÙka iqÙka feÙkkb (134) 72 180 Samādhitaôtram dkfjdk@'yksd@xkFkkName of Scripture PageØekad tfn lks iksWXxynOoh 25(1&25&25) lOo.gq.kk.kfnV~Bks 25(1&24&24) --- --- --v..kk.keksfgnenh (1&23&23) 25 oogkj.kvks Hkklfn thoks 41(1&27&27)--vjle:oexa/a 67(2&11&49)--lksof..k;a fi f.k;ya 120(4&2&146)--iklafM; yxkf.k ; 126(10&101&408)--- .k nq gksfn eksWD[keXxks 126(10&102&409)--ijeêfò Ee nq vfBnks 134(4&8&152)--vIik.keIi.kk #af/nw.k 145(6&7&187)--tks lOolaxeqDdks 145(6&8&188)--vIik.ka >k;arks nal.k 145(6&9&189)--Ācārya Kundakunda's Samayasāra (Contd.) Ācārya Māilladhavala's Õayacakko .kk.ka nal.k lqg lfÙk (13)--vfRFkÙka oRFkqÙka nOoÙk (12)--XXVII XXVII vlqgs.k jk;jfgvks (331)--124 Ācārya Nemicandra's DravyasaÉgraha .kêêò dò Eensgks yks;kyks;Ll 17(51)--- --- --ek fpêgò ek taig ek 91(56) cfgjCHkarjfdfj;kjksgks (46) 97 f.kDdEek vêxò q.kk 16(14)--- --ek eqT>g ek jTtg ek 163(48) Ācārya Pūjyapāda's IÈÇopadeśa fnXns'ksH;% [kxk ,R; 24(9)--- --jkx}s"k};h nh?kZus=kkd"kZ.k (11) 57 ;TthoL;ksidkjk; 160(19)--oiqx`Zga èkua nkjk% iq=kk 24(8)--18 Index of Scriptural Excerpts dkfjdk@'yksd@xkFkkName of Scripture PageØekad fu'kke;fr fu''ks"kfeUae 74(39) czqoÂfi fg u czwrs 71(41) --- --- --- --la;E; dj.kxzkeesdkxzRosu 48(22) nq%[klanksgHkkfxRoa (28) 64 vHkofPpÙkfo{ksi ,dkUrs 103(36)--bPNR;sdkUrlaokla 103(40)--vfo}ku~ iqñxyaeO;a 108(46)--thoks¿U;% iqñxyÜÓkU; 165(50)--LofLeu~ lnfHkykf"kRokn 109(34)--u es èR;q% dqrks HkhfruZ 112(29)--ijh"kgk|foKku 159(24)--Ācārya Pūjyapāda's IÈÇopadeśa (Contd.) Ācārya Samantabhadra's ĀptamīmāÉsā dFkf×pr~ rs lnsos"Va XI(14)--- --- --L;k}kndsoyKkus XVI(105) rÙoKkua izek.ka rs (101) XVII L;k}kn% loZFkSdkUr X(104)--- --- /esZ /esZ¿U; ,okFkksZ (22) XVIII --- ?kVekSfylqo.kkZFkhZ (59) XXVIII Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra vkIrksiKeuqYya?;e 9(9)--- --- --fo"k;k'kko'kkrhrks 63(10) nsokf/nsopj.ks ifjpj.ka (119) 141 vukRekFk± fouk jkxS% 8(8)--Ācārya Samantabhadra's Svayambhūstotra vpsrus rRÑrcU/ts¿fi 31(4&2&17)--- --- {kqnkfnnq%[kizfrdkjr% 32(4&3&18) --vtÄea tÄeus;;U=kaõ õ (7&2&32) 33 182 Samādhitaôtram dkfjdk@'yksd@xkFkkName of Scripture PageØekad --r`".kk£p"k% ifjngfUr (17&2&82) 34 --viR;foÙkksÙkjyksdr`".k;k (10&4&49) 92 --pUaeizHka pUaeejhfpxkSja (8&1&36) 139 --RoeqÙkeT;ksfrjt% Do (10&5&50) 139 --f'koklq iwT;ks¿H;qn; (12&1&56) 140 --u iwt;kFkZLRof; (12&2&57) 140 --- ;LekUequhUae ro (17&5&85) 140 --Lrqfr% Lrksrq% lk/ks% (21&1&116) 141 --- ,dkUrn`f"Vizfr"ksf/ RkÙoa (9&1&41) IX --vuo|% L;k}knLro (24&3&138) XV --- ; ,o fuR;{kf.kdkn;ks (13&1&61) XIX --- ;FkSd'k% dkjdeFkZfl1⁄4;s (13&2&62) XXVI dk;okD;eulka izòÙk;ks 8(15&4&74)--Ācārya Samantabhadra's Svayambhūstotra (Contd.) Ācārya Śubhacandra JðānārõavaÍ vikdqoZfUr ;}kp% (1&15)--XXXI Ācārya Umāsvāmi's Tattvārthasūtra aeO;kJ;k fuxqZ.kk xq.kk% AA (5&41)--xq.ki;Z;oñ aeO;e~ AA (5&38)--XXIV XXIV lw=kName of Scripture PageØekad dkfjdk@'yksd@xkFkkName of Scripture PageØekad Pançita Āśādhara's DharmāmÃta-Anagāra ifjeqP; dj.kxkspj (4&106)--ukUrja okÄ~euks¿I;fLe (8&9)--78 88 183 Index of Scriptural Excerpts I ND EX OF S ANSKRIT T ERMS abhāvaikānta – absolute nonexistence viii acetanatva – lifelessness xxvii adharma dravya – substance that provides assistance in rest xxvii adhikaraõa – the substratum 142144 advaita-ekānta – absolute nondualism viii āgama – the Scripture 9, 10, 156 aghāti karma – non-destructive karmas 18 agni – fire viii, 149, 151 agurulaghutva – power of maintaining distinction with all other substances, neither heavy nor light xxvii, 19, 20 ahaÉkāra – self-consciousness 82 āhāraka śarīra – the projectable or assimilative body 17, 99 ahiÉsā – non-injury, non-violence 151 ajðāna – ignorance xviii, 57 ākāśa dravya – substance that provides accommodation xxviii akramabhāvī – without gradation xvii aloka – non-universe 17 amūrta, amūrtatva – without having a form, incorporeal xxvii, xxviii, 26, 118 anakÈarī – without letters 7 ananta catuÈÇaya – four infinitudes of the Arhat 7 ananta darśana – infinite perception 7 ananta jðāna – infinite knowledge 7 ananta sukha – infinite bliss 7 ananta vīrya – infinite energy 7, 18 anāpekÈika – independent viii anātmā – non-soul 3 anekāntātmaka – object having infinite characters ix anekāntavāda – the doctrine of nonabsolutism ix, xvi anivÃttibādara-sāmparāya – advanced thought-activity 167 aôkura – sprout xxix aôśa – part xxix aôśī – whole xxix antarātmā – the introverted-soul xxxii, 13-15, 25, 30, 47, 61, 63, 6570, 72, 74, 75, 78, 84-86, 88, 89, 93-96, 103, 112, 118, 123, 132134, 165, 166, 168, 169 antarāya – obstruction xxxv, 5 antarjalpa – internal thoughtprocess 78 anumāna – inference 10, 11, 156 anumeya – objects-of-inference 10 anumodanā – approval 90 anupacarita asadbhūta vyavahāra naya – that holds no distinction between substances that appear to be indistinct xxii anupacarita sadbhūta vyavahāra naya – that envisages pure state but holds distinction between the substance and its attribute xxi anvaya – association xxiv, 12 184 Samādhitaôtram apādāna – the dislodgement 142-144 āpekÈika – dependent viii apramāõa – not pramāõa xix apramattasaÉyata – perfect vows 167 Āpta – see Arhat apūrvakaraõa – new thought-activity 167 arati – displeasure 6 ardhamāgadhī bhāÈā – the language of Lord's discourse that is understood by all 8 Arhat – the ford-maker, Tīrthaôkara 4-6, 10, 124, 138, 166 Arihanta – see Arhat artha – object of knowledge 156 arthakriyā – activity xxvii asadbhūta vyavahāra naya – that envisages oneness in essentially distinct substances xxii asaÉyatasamyagdÃÈÇi – vowless right belief 167, 168 asat – non-existing xi, xxx astitva – existence xxvii aśuddha niścaya naya – expression of contaminated state xxi atiśaya – miraculous happenings 7 ātmā – soul 3 audārika śarīra – the gross physical body 17, 99 avadhijðāna – clairvoyance 5 avagāhana – inter-penetrability 19 avagāhanahetutva – assistance in providing accommodation xxvii, xxviii avagraha – apprehension 52 avaktavya – indescribable xi, xii avasarpiõī – the descending halfcycle 2 avastu – non-substance xvi āvaśyaka karma – essential duty 47 avāya – perceptual judgment 52 avidyā – ignorance, illusion viii, 29 avinābhāva – invariable togetherness 12 avyābādha – undisturbed, infinite bliss 19 avyaya – established eternally in the supreme state 16 ayogakevalī – non-vibratory Omniscient 167, 168 āyuÍ karma – life-determining karma 18, 19, 121 ayutasiddha – residing in same substratum xxiv bahirātmā – the extroverted-soul xxxii, 13-15, 25, 30, 47, 51, 54, 6568, 70, 72, 77, 78, 80, 81, 88, 89, 98, 99, 108, 111, 123, 126, 129, 133, 134, 166, 167 bālatapa – childish austerities 134 bālavrata – childish observance of vows 134 bhāmaõçala – halo of unmatched luminance 7 bhāva – being, nature xii, xiii, xxi bhāvaikānta – absolute existence viii bhāva-mana – affective mind 78 bhāva-pūjā – adoration through thought activity 139 bhāva-vacana – affective speech 78 bhavya jīvas – those capable of attaining liberation xxxvi, 8, 135, 163 bhaya – fear 6 bheda-vijðāna – science-of discrimination 119 185 Index of Sanskrit Terms bhūtavāda – the doctrine that relies on bhūtacatuÈka (quartet of earth, water, fire, and air) 151 bīja – seed xxix brāhmaõa – a caste 127 buddhi – intellect 156 cāmara – flywhisks 7 caturgati – four states of existence 108 cetanā, cetanatva – consciousness xxvi, xxvii, xxix, 26, 154 chatra – three-tier canopy 7 cintā – anxiety 6 darśana – perception, belief, faith, view xxvii, xxxvii, xxxviii darśanāvarõīya – perceptionobscuring 5 deva(s) – celestial beings xxxii, 5, 7, 16, 17, 140 dhāraõā – retention 52 dharma – individual attribute viii, xviii, virtuous conduct 151, 157 dharma dravya – substance that assists motion xxvii, xxviii dharmī – entity, possessor-of-dharma viii, xviii, 151 dharmya (dhyāna) – virtuous concentration 47 dhrauvya – permanence xxiv, xxviiixxx, 18 dhyāna – concentration of mind 139 Digambara – having directions as body cover, completely naked xxxi, xxxiv, xxxv, xxxvii divyadhvani – divine voice of the ford-maker 4, 7 doÈa – faults xxxv dravya – substance viii, xii, xiv, xxxxii, xxiv-xxx, 20, 118, 138, 143 dravya-karma – material karma xxii, xxxvi, 16 dravya-pūjā – adoration through material things 139 dravyārthika naya – standpoint of substance xx dravya-śarira – material body 78 dravyatva – power of changing modes xxvii dravya-vacana – material speech 78 dÃÈÇānta – illustration, statement of a general rule supported by an example xix, 11 dundubhi –kettle-drum, musical instrument 7 dveÈa – aversion xxxvi, 6, 57 ekānta – absolutistic point of view viii, ix, x gandha – smell xxvii gatihetutva – assistance in motion xxvii, xxviii ghāti – inimical (karmas) 5, 48 gotra karma – status-determining karma 18, 19, 121 guõa – quality, attribute viii, xx-xxii, xxiv-xxvi, xxix, 20, 138 guõasthāna – stages of spiritual development 166 guru – preceptor xxxvi, 63 hetu – the mark or the middle term, used in nyaya 9, 11, 12, 155 hetudoÈa – fallacy of the reason 155 īhā – speculation 52 186 Samādhitaôtram īśvara – endowed with unparalleled splendour 16 jaghanya antarātmā – lowest introverted-souls 168 jala – water viii, 149, 151 jāti – genus xxvi Jina – the Victor xxxvi, xxxvii, 5, 6, 16, 97, 141, 147 jīva – soul, living being viii, xxv, xxvii, xxxvi, 3, 26-28, 118, 119, 166 jīva dravya – soul substance viii, xxvii, 119, 209 jðāna – knowledge xxvii, 5, 139 jðānāvarõīya – knowledge-obscuring 5 kāla – time xii, xiii, xxviii, 161 kāla dravya – substance that provides continuity of being through gradual change xxviii kamaõçalu – water-pot xxxv xxi, 142-144 kāraka – agent, factors-of-action xxi, 142-144 karaõa – the instrument 142-144 kāraõa – cause 151 kārita – commission 90 karma – the activity 142-144 kārmaõa śarīra – the karmic body 17, 99, 119 kartā – doer 142-144 kārya – effect 151 kaÈāya – passions 147 kathaôcit – from a certain viewpoint x kāyotsarga āsana – a standing posture in yoga 105 kevala – rid of the body and other foreign matter 16 kevaladarśana – infinite perception 18 kevalajðāna – omniscience xvi, xvii, xxi, xxii, 5, 7, 10, 18, 143 kheda – regret 6 kramabhāvī – in succession xvii kÃta – doing 90 kÈaõika – transient viii, xx kÈaõika-ekānta – absolute momentariness viii kÈatriya – a caste 127 kÈāyika-samyaktva – infinite faith or belief 18 kÈetra – place xii, xiii, 19, 20 kÈīõa-kaÈāya – destroyed delusion 167, 168 kÈudhā – hunger 6 kÈullaka – the eleventh and last stage of householder's dharma xxxiv, xxxv, xxxvii langoÇī – loincloth xxxiv liôga – see hetu liôgī – see sādhya loka – universe 17 mada – pride 6 madhyama antarātmā – medium introverted-souls 168 mahāvrata – supreme vows xxxv maladoÈa – contamination xxxv mamakāra – sense-of-mine 82 manaÍparyayajðāna – telepathy 5 maraõa – death 6 matijðāna – sensory knowledge xxi, xxii, 5 māyā – illusion viii 187 Index of Sanskrit Terms mithyādÃÈÇi – wrong believer 150, 167 moha – delusion xxxvi, 6 mohanīya – deluding 5, 18, 121 mokÈa – liberation 153 mÃdaôga – drum 8 muhūrta – forty-eight minutes 18 muni – ascetic xxxiv, xxxv, xxxvii mūrta, mūrtatva – having a form, corporeal xxvii, xxviii, 118 nairātmyavāda – see śūnyavāda nāma karma – name-determining karma 18, 19, 121 naya – particular point of view viii-xi, xvii-xxiv, xxvi, 41, 118, 119, 128, 143 nayavāda – the doctrine of particular point of view xvii nidrā – sleep 6 niÈedha – negation xv, xix nigamana – conclusion 11 nigoda jīva – subtle one-sensed beings 82 nimitta kāraõa – instrumental cause xxvi, 128, 142, 154 nirmala – stainless 16 nirupādhi – pure and unconditioned state xx, xxi nirvāõa – liberation 6, 18, 129, 153 niścaya ÈaÇkāraka – transcendental six-fold factors-of-action 142-144 niścaya naya – the transcendental point of view xx, xxi, xxiii, xxiv, 41, 118, 119 nitya – permanent viii, xx, xxiv nityatva-ekānta – absolute permanence viii niyama – rules or restrictions xxxv nokarma – physique making karmas, quasi-karmic matter xxxvi, 99, 146 paðca kalyāõaka – five most auspicious events in the life of the Arhat – garbha kalyāõaka, janma kalyāõaka, ī Èā (tapa) kalyāõaka, jðāna kalyāõaka, mokÈa (nirvāõa) kalyāõaka 5, 6, 140 paðcendriya nirodha – five-fold control of the senses xxxv pakÈa – minor term, locus or abode 11 pāpa – demerit 120, 124 paramātmā – the pure-soul xxxii, xxxiii, 13-15, 17, 36, 47, 50, 52, 53, 70, 77, 138, 139, 142, 145, 166, 168, 169 paramaudārika śarīra – the most auspicious body of Lord Jina 6 parameÈÇhī – the supreme soul 16 parasamaya – the impure self 166 parātmā – the soul that is superior to all worldly souls 16 pariõāma – modification xxv parokÈa – indirect xv, xvii, 9, 10, 11, 15 paryaôka āsana or padmāsana – a sitting posture in yoga 104 paryāya – mode viii, xx, xxi, xxiv, xxv, xxvi, xxix, xxx, 138 paryāyārthika naya – standpoint of mode xx picchī – feather-whisk xxxv prabhu – lord of the devas 16 pradeśavattva – having space-points xxvii d k 18 Samādhitaôtram pramāõa – valid knowledge xv, xviixix, 10, 156 pramāõābhāsa – invalid knowledge 156 pramattasaÉyata – imperfect vows 167 prameya – objects-of-knowledge 10 prameyatva – power of being known xxvii prāõa – life-essentials 107 prātihārya – splendour 7 pratijðā – proposition 11 pratijðādoÈa – fallacy of the thesis 155 pratyabhijðāna – recognition 152, 153 pratyakÈa – direct xv, xvii, 9, 10 pÃthaktva-ekānta – absolute separateness viii pÃthvī – earth viii, 149, 151 pudgala – matter xxvii, 91, 99, 100, 118, 119 puÈpa-varÈā – shower of fragrant flowers 7 puõya – merit 120, 124, 166 rāga – attachment xxi, xxxvi, 6, 57, 124, 135 rajju – unimaginably long measure of distance 19 rasa – taste xxvii ratnatraya – Three Jewels of right faith, right knowledge and right conduct xxxvi, 49, 61, 161, roga – sickness 6 rūpa – colouration, form xxvii, 153 Èaçāvaśyaka – six essential duties xxxv ÈaçhānivÃddhi – rhythmic fall and rise 20 sadbhūta vyavahāra naya – that envisages distinction in an indivisible whole xxi, xxii sādhana – see hetu sādharmya – homogeneousness 12 sādhya – major term 11, 12, 155, 156 sakaladeśa – comprehensive and absolute xviii samādhi – soul-meditation xxxii, 139 sāmānya (guõa) – general qualities, concerning the substance viii, xxvi, xxvii samavasaraõa – heavenly Pavilion 7 samiti – regulations xxxv saÚjðā – designation, perception or cognition xxv, 153 saÚpradāna – the bestowal 142-144 saÉsāra – region of transmigration 20, 26, 57, 90, 120, 135, 153 saÚskāra – mental formations or volitions 153 samyagdÃÈÇi – right believer 150 samyagmithyādÃÈÇi – mixed right and wrong belief 167 samyakcāritra – right conduct 91 saÉyatāsaÉyata – partial vows 167, 168 santāna – offspring, 'series' of successive events 152 saptabhaôga – the seven limbs of assertion x saptabhaôgī – the seven nuance system x, xi, xv sarāga-cāritra – conduct with attachment 124 sarvajða – Omniscient 10 sāsādanasamyagdÃÈÇi – downfall 167 189 Index of Sanskrit Terms śāstra – scriptural treatise xxxv sat – existing xi, xxiv, xxviii-xxx sat-cid-ānanda – Existence-ThoughtBliss viii sayogakevalī – Omniscient with vibration 18, 167, 168 Siddha – the liberated soul 3, 6, 1620, 26, 124, 138, 166-168 Siddha śilā – abode of the Siddhas 19 siÉhāsana – bejeweled throne 7 skandha – aggregates 153 sopādhi – contaminated state xxi sparśa – touch xxvii, xxviii śrutajðāna – scriptural knowledge xvi, 5 sthāvara jīvas – immobile beings xxxvii sthitihetutva – assistance in rest xxvii, xxviii śuddha – utterly pure 16 śuddha niścaya naya – expression of pure and unalloyed state xx, xxi sūkÈmasāmparāya – slightest delusion 167 sūkÈmatva – fineness 18 sukha – happiness xxvii, 7 śukla (dhyāna) – pure concentration 47 śūnyavāda – the doctrine of nihilism 153, 156, 157 svabhāva – own nature xiii, xxi svacatuÈÇaya – four-fold affirmative predication xiii svadravya – own substance xiii svakāla – own time xiii svakÈetra – own space xiii svasamaya – the Real Self 166 svayambhū – self-enlightened 5, 143 sveda – perspiration 6 syād-asti-avaktavya-eva – in a way it simply is, in a way it is simply indescribable xii syād-asti-eva – in a way it simply is xi syād-asti-nāsti-avaktavya-eva – in a way it simply is, in a way it simply is not, in a way it is simply indescribable xii syād-asti-nāsti-eva – in a way it simply is, in a way it simply is not xii syād-avaktavya-eva – in a way it is simply indescribable xii syād-nāsti-avaktavya-eva – in a way it simply is not, in a way it is simply indescribable xii syād-nāsti-eva – in a way it simply is not xi syādvāda – the doctrine of conditional predications ix-xi, xiv, xvi, xvii, xix, 128 syāt – in a particular context x, xii, xv, xvi taijasa śarīra – the luminous body 17, 99 tanuvātavalaya – outermost layer of rarefied air in the universe 20 Tīrthaôkara – the 'World Teacher' xxxi, xxxii, 4-6, 141, 147, 150, trasa jīva – mobile beings xxxvii tÃÈā – thirst 6 udāharaõa – see dÃÈÇānta upacarita – figurative xx-xxii upacarita asadbhūta vyavahāra naya – figurative identification of one 190 Samādhitaôtram thing with other xxii upacarita sadbhūta vyavahāra naya – that envisages impure state and holds distinction between the substance and its attribute xxii upādāna kāraõa – substantial cause xxvi, 128, 142, 154 upanaya – subdivision xx upaśānta-kaÈāya – subsided delusion 167, 168 upekÈā – equanimity xviii utpāda – origination xxiv, xxviii-xxx, 17, 18 uttama antarātmā – highest introverted-souls 168 vaidharmya – heterogeneousness 12 vaikriyika śarīra – the transformable body 17, 99 vākya – sentence 156 vartanāhetutva – assistance in continuity of being through gradual changes xxvii, xxviii vastutva – activity or arthakriyā xxvii vāyu – air viii, 150, 151 vedanā – sensation or feeling 153 vedanīya – feeling producing 18, 19, 121 vidhi – affirmation xv, xix viÈāda or śoka – grief 6 vijðāna – cognition 152, 153 vijðānavāda – doctrine of the cognition of momentary events 152, 155 vikaladeśa – partial and relative xviii vikalpa – internal reckoning 78 vīrya – strength xxvii, 7, 18 viśeÈa (guõa) – particular qualities, concerning the mode viii, xxvi, xxvii, xxviii vismaya – astonishment 6 vītarāga – victor-of-attachment 124, 135 vivikta – untouched by the material body and the karmas 16 vÃkÈa – tree xxix, 7 vÃkÈatva – tree-ness xxvi vyatireka – distiction, logical disccontinuity xxiv, 12 vyavahāra ÈaÇkāraka – empirical sixfold factors-of-action 142, 143 vyavahāra naya – the empirical point of view xx-xxiv, 41, 118, 119, 128 vyaya – destruction xxiv, xxviii-xxx, 16-18 yoga – activity 36, 91, 92, 170 yogī – the accomplished ascetic xxxviii, 13, 61, 103-105, 116, 122, 129, 150, 159, 160, 170, 171 yojana – a measure of distance 20 żarā – old-age 6 19 Index of Sanskrit Terms GUI D E T O T RANS L IT ERAT I ON Devan gar IAST * ā ī v a vk ā b i bZ ī m u mQ ū , e ,s ai vks o vkS au Í Ã va É v% Í d ka [k kha x ga ?k gha Ä ôa p ca N cha t ja > jha ×k ða Devan gar IASTā ī V Ça B Çha M ça < çha .k õa r ta Fk tha n da èk dha u na i pa iQ pha c ba Hk bha e ma ; ya j ra Devan gar IASTā ī y la o va 'k śa "k Èa l sa *IAST: International Alphabet of Sanskrit Transliteration AE Ò g ha {k kÈa =k tra K jða J śra 192 Samādhitaôtram Sacred Jaina Texts from Vikalp Printers ISBN 81-903639-2-1 Rs. 250/Tattv rths tra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (puõya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the threefold path of right faith, right knowledge and right conduct (ratnatraya). ā ū Āchārya Um svami's Tattvārthsūtra ā WITH HINDI AND ENGLISH TRANSLATION vkpk;ZJh mekLokeh fojfpr rÙokFkZlw=k Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni ! Published: 2011 ! Hard Bound ! Printed on Art Paper ! Pages: xii + 163 ! Size: 16 22.5 cm • Sanskrit • Hindi • English www.vikalpprinters.com 193 As ch rya Vidyanand writes in the Foreword of Samayas ra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Ā ā ā Āchārya Kundkund's Samayasāra WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-3-X Rs. 350/- ! Published: 2012 ! Hard Bound ! Printed on Art Paper ! Pages: xvi + 208 ! Size: 16 22.5 cm English Translation, and Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni Jhenkpk;Z dqUndqUn fojfpr le;lkj • Prakrit • Hindi • English 194 Shri Amritchandra Suri's is a matchless Jaina text that deals with the conduct required of the householder ( r vaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism – noninjury or AhiÉsā – has been explained in detail in the book. PuruÈārthasiddhyupāya ś ā WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/- ! Published: 2012 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 191 ! Size: 16 22.5 cm Foreword by: Āchārya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈārthasiddhyupāya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain • Sanskrit • Hindi • English 195 ISBN 81-903639-5-6 Rs. 450/Dravyasa graha is one of the finest classical Jaina texts, composed by His Holiness Ācārya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattvas) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. É ! Published: 2013 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 216 ! Size: 16 22.5 cm Foreword by: Ācārya 108 Vidyanand Muni With Authentic Explanatory Notes Ācārya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain • Prakrit • Hindi • English 196 Rs. 450/- ! Published: 2014 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xvi + 152 ! Size: 16 22.5 cm Ācārya Pujyapada's IÈÇopadeśa – The Golden Discourse vkpk;Z iwT;ikn fojfpr b"Vksins'k Foreword by: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-6-4 His Holiness Ācārya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvāthasiddhi and IÈÇopadeśa. Concise but deep in import, IÈÇopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. • Sanskrit • English 197 Rs. 500/- ! Published: 2015 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xxiv + 220 ! Size: 16 22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tīrthaôkara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhūstotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tīrthaôkara. Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 198 Rs. 500/- ! Published: 2016 ! Hard Bound ! Printed on NS Maplitho Paper ! Pages: xxiv + 200 ! Size: 16 22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-8-0 Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) Deep Reflection On The Omniscient Lord vkpk;Z leUrHkae fojfpr vkIrehekalk (nsokxeLrks=k) • Sanskrit • Hindi • English Āptamīmā sā by Ācārya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of nonabsolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (puõya) or demeritorious (pāpa) karmas. Ú 19 Rs. 500/- ! Published: 2016 ! Hard Bound ! Printed on NS Paper ! Pages: xxiv + 264 ! Size: 16 22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 Ācārya Samantabhadra's Ratnakarançaka-śrāvakācāra – The Jewel-casket of Householder's Conduct vkpk;Z leUrHkae fojfpr jRudj.MdJkodkpkj • Sanskrit • Hindi • English Ācārya Samantabhadra's Ratnakaran aka-śrāvakācāra (2nd century CE), comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder's conduct. ç 20 NOT ES _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ 201 NOT ES _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ 20 Samādhitaôtram