fu;elkj vkpk;Z dqUndqUn fojfpr (izkekf.kd O;k[;k lfgr) – The Essence of Soul-adoration Ācārya Kundakunda's Niyamasāra (With Authentic Explanatory Notes)

fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Vidyānanda Muni vkpk;Z dqUndqUn fojfpr (izkekf.kd O;k[;k lfgr) fu;elkj Ācārya Kundakunda's Niyamasāra (With Authentic Explanatory Notes) – The Essence of Soul-adoration This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. ISBN: 978-81-932726-3-3 Non-copyright www.vikalpprinters.com Published, in the year 2019, by: E-mail: vikalp_printers@rediffmail.com Dehradun-248001 (Uttarakhand) India Vikalp Printers Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun Anekant Palace, 29 Rajpur Road Rs. 600/Vijay K. Jain Front cover: (With Authentic Explanatory Notes) Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration The most sacred hilltop, called the 'suvarõabhadra kūÇa' in Shri Sammed Shikharji, Jharkhand, India, from where Lord Pārśvanātha, the twenty-third Tīrthańkara, attained liberation (mokÈa, nirvāõa). P ic V ija y K . J a in , M a rc h 2 0 1 9 (iv) eaxy vk'khokZn & ije iwT; fl1⁄4kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt D I VINE B L ES SINGS ^fu;elkj* vè;kRefo|k dk loksZRÑ"V xzUFk gSA bls vkpk;Z dqUndqUn us okLro esa vius Lo;a ds fy, gh fy[kk gS] tSlk fd bl xkFkk ds f.k;Hkko.kkf.kfeÙka in ls Li"V gksrk gSA ge dg ldrs gSa fd  fu;elkj* vkpk;Z dqUndqUnnso dh O;fDrxr nSufUnuh (personal diary) gSA f.k;Hkko.kkf.kfeÙka e, dna f.k;elkj.kkelqna A .kPPkk ft.kksonsla iqOokojnkslf.kEeqDda AA187AA vFkZ & iwokZij nks"k jfgr ftuksinsÀk dks tkudj eSaus fut Hkkouk ds fufeÙk ls ^fu;elkj* uked ÀkkÐ cuk;k gSA xzUFkjkt ^fu;elkj* dh vfUre xkFkk esa vkpk;Z dqUndqUnnso dgrs gSa & (v) vkpk;Z fo|kuUn eqfu dqUndqUn Hkkjrh] ubZ fnYyh ekpZ 2019 ] ] ] ;gh dkj.k gS fd bl xzUFkjkt esa vusd ,slh&,slh egÙoiw.kZ ckrsa crkbZ xbZ gSa] tks eks{kekxZ ds lk/dksa dk fo'ks"k:i ls ekxZn'kZu djrh gSaA tSls & .kk.kkthok .kk.kkdEea .kk.kkfoga gos y1⁄4h A rEgk o;.kfookna lxijle, g ofTtTtks AA156AA vFkZ & tho ukuk izdkj ds gSa] deZ ukuk izdkj ds gSa vkSj yfC/;k¡ Hkh ukuk izdkj dh gSa] blfy;s lk/£e;ksa vkSj ij/£e;ksa ds lkFk opu&fookn NksM+ nsuk pkfg;sA y1⁄4w.ka f.kfg ,Ddks rLl iQya v.kqgosb lqt.kÙks A rg .kk.kh .kk.kf.k g Hkqatsb pbÙkq ijr Ùk AA157AA vFkZ & tSls dksbZ O;fDr fuf/ dks izkIr djds ml fuf/ dk iQy vius ns'k esa (,dkUr esa) vuqHko djrk gS (Hkksxrk gS)] mlh izdkj Kkuh ij dh fpUrk NksM+dj viuh Kkufuf/ dks Hkksxrk gSA bZlkHkkos.k iq.kks dsbZ  .knafr lqanja eXxa A rs l o;.ka lksPPkk¿Hk Ùk ek dq.kg ft.keXxs AA186AA vFkZ & iqu% dbZ iq#"k bZ";kZHkko ls lqUnj ekxZ dh fuUnk djrs gSaA muds opu lqudj ftuekxZ ds izfr vHkfÙkQ er djksA dgus dh vko';drk ugha gS fd mÙkQ lHkh fn'kk&funsZ'k eqfDrekxZ&lk/d ds fy, cM+s gh vueksy fn'kk&funsZ'k gSa] ftUgsa le>dj og fu£o?u :i ls viuk eqfDriFk iz'kLr dj ldrk gSA /ekZuqjkxh Jh fot; dqekj tSu us bl xzUFkjkt  fu;elkj* dk lqUnj laLdj.k vaxzsth O;k[;k lfgr rS;kj fd;k gSA os lnk gh ,slh vkxe&lsok djrs jgrs gSaA mUgsa gekjk eaxy vk'khokZn gSA (vi) Niyamasāra fu;elkj eaxy vk'khokZn & vkthou vUu o "kV~jl R;kxh LFkfojkpk;Z 108 Jh laHkolkxj th eqfujkt ^fu;elkj* xzUFk }kn'kkax ds lkjHkwr pkj vuq;ksxksa esa Hkh O;ogkju;&fu'p;u; dh vis{kk ls Hksn dks Li"V djrs gq, HkO;thoksa dks eksgekxZ ls cpkdj eks{kekxZ esa yxkus okyk gS_ vr% lHkh ds fy;s iBuh; gSA ikjek£Fkd n`f"V ls fu;eksa esa n`<+rk dks izkIr djus ds fy, bl xzUFk dk ikBu vko';d gh gSA fu;eksa esa n`<+rk ds fcuk lñxfr laHko ugha gSA egku~ vè;kfRed ;ksxhUaeth Jh dqUndqUnkpk;Z ds }kjk jfpr vkRek dks txkus okyk ;g ^fu;elkj* xzUFk gSA l1⁄4ekZuqjkxh vHkh{.k Kkuksi;ksxh Jh fot; dqekj tSu us bl egku~ xzUFk dks vaxzsth O;k[;k lfgr rFkk vU; vkpk;ks± ds vueksy opuksa dk Hkh laxzg dj rS;kj fd;k gSA lkekU; ikBdksa dks Hkh Kku izkIr gksus gsrq fgUnh esa Hkh vFkZlfgr O;k[;k nh xbZ gSA fot; dqekj th us lalkjh thoksa ds ekxZn'kZu:i tks ;g iz;kl fd;k gS] mudks gekjk 'kqHkk'khokZn gSA (vii) vkpk;Z laHkolkxj eqfuekpZ 2019 f'kfojLFkku & f=k;ksxkJe] lEesn f'k[kjth ] ] ] ¬ ue% fl1⁄4sH;% F OREWORD Dr. Chakravarthi Nainar Devakumar By The Auspicious and Venerable Ācārya Kondakunda In this divine lineage, the most shining seer after Gautama Gaõadhara has been Ācārya Kondakunda or more popularly known as Kundakunda or Kundkund. This name verily refers to his birthplace in present day Andhra Pradesh. His saint-pontiff name was Ācārya Padmanandī. He is also called Elācārya. Even though there were scores of śrutadhara after Gautama Gaõadhara, he is bracketed along with Lord Mahāvīra and Gautama Gaõadhara because Ācārya Padmanandī Kundakunda reestablished the fading dharma by visiting Mahāvideha, another planet in our solar system, to get his doubts cleared directly from the Tīrthańkara Śrīmandhara. This fact was passed on to the generations by word of mouth (karõa paramparā) till in Vikrama SaÉvat (VS) 990 Ācārya Devasena put it on record in his book called 'Darśanācāra': Achieving personal excellence, success and happiness in every walk of life is the buzz word in modern era; every school is busy in defining motif and designing templates. Alas, very little known is to such pursuers that this is the core specialty of Jain dharma. In this era of Vīra śāsana (i.e. ever since 527 B.C.), the Sacred Word (śruta) of Bhagavāna Vīra Vardhamāna Mahāvīra is as much as possible being conserved and preserved by a chain of supreme seers called Gaõadhara and śrutadhara. Hail the Siddha and other ParameÈÇhī (viii) .k focksgb rks le.kk dga lqeXxa i;k.kafr AA43AA tb ime.kafn.kkgks lheU/jlkfefnOo.kk.ks.k A Hail Lord Padmanandī for imbibing divine knowledge directly from Śrīmandhara Svāmī but for which how could the śramaõas continue to benefit the Right Path? Foreword (ix) This unique feat is also captured by the commentators of 'Pańcāstikāya' and 'ØaÇprābhÃta', viz., Ācārya Jayasena and Ācārya Śrutasāgara, respectively. In addition, there are several inscriptions recording the renaissance of Jain dharma contributed by this Ãddhidhara in the two hills of Śravaõabelagola situated in the Hassana district of Karnataka (B.L. Rice, 1889). The author Shri V.K. Jain in his Preface has already depicted a snapshot of the great Ācārya along with the most famous 'mańgalaÉ' hymn which is arguably a precursor for many such me-too like hymns in India. The venerable Ācārya Kundakunda composed 84 pāhuça – short anthems – making use of the most accepted original sūtras, gāthās and 'TirukkuraÒ', the world-famous Tamil anthology is the contribution of his sangha. This is not an epic as erroneously interpreted by many Hindi scholars. 'Niyamasāra', it appears, was composed as a handbook for the śramaõas and śrāvakas conversant with basic tenets of Jain dharma. Here we see the copious vocabulary of the Jain tenets and philosophy. Only those familiar with such prerequisites would capture the imports of the chapters and their gāthās. The name of the sacred book is derived from the third gāthā which is central to the topic of the book. The word niyama implying systematic regime or discipline, has become a common usage in the Indian languages. Patānjali used it in his yoga. Yama-niyama refers to a set of vows. 'Niyamasāra' is the abridged version of the original gāthās of the śrutaskandha, the library of original Jain āgama. For generations, this book was in the compulsory by-heart reading list and hence for centuries, no written commentary was deemed necessary till in the 12th century of the Vikram era, versatile Ācārya Padmaprabhamaladhārideva rendered his Sanskrit commentary by name 'TātparyavÃtti' using both prose (padya) and stanzas (gadya). His rendition is more in the nature of expression of his deep devotion to this book. The commentator refers this Scripture with divine appellations such as Śruta, Paramāgama, Paramārtha-śāstra, Bhagavad-śāstra and Śabdabrahma. A perusal of his invocatory stanza below clearly reveals the supreme lineage of the book glorified with the adjective, paramāgamārthasārthaÉ. ijekxekFkZlkFk± OkÙkQqeeqa ds o;a eUnk% AA5AA xq.k/jx.k/jjfpra Jqr/jlUrkurLrq lqO;ÙkQe~ A Some Insights into 'Niyamasāra' The book contains 187 gāthās but a few publications carry only 186. A careful scrutiny revealed that gāthā number 159 is missing in such publications. There are 12 chapters with the average number of over 15 gāthās per chapter. The chapter-wise gāthās are 19, 18, 18, 21, 18, 12, 6, 9, 12, 7, 18 and 29 in number. The seventh chapter on ālocanā has the least number of 6 gāthās and the last one with the most number of 29 gāthās. Four chapters, viz., II, III, V and XI, have 18 gāthās each. The last chapter is in the form of an epilogue or cūlikā and captures the discussion points post-release of the book in the sangha. This seemed to have been the practice in Ācārya Kundkunda's sangha as is evident from the cūlikā chapter of his magnum opus, 'Samayasāra'. The terms such as paramāõu, skandha, samaya are unique to Jain ontology. The metaphysical terms such as bhāva, pratikramaõa, ālocanā, pratyākhyāna, āvaśyaka and samādhi, etc., have been dealt extensively in manuals like 'Mūlācāra' and thus have larger connotations. The readers are well advised to expand their scope beyond the equivalent words attempted in this book and elsewhere too. The objective of Jain dharma is to liberate a deserving soul from the clutches of bonded life. In this process, the evolving worthy soul traverses through heaven till it takes final human birth which is necessary to attain parinirvāõa. So the soul enjoys svarga (heavenly life) and apavarga or mokÈa (liberation) and hence svargāpavarga is the fruit of practice of Jain dharma. A careful perusal of the title of the chapters will reveal the processes of developing excellence and at the same time enhancing happiness. A beginner could apply these steps in one's personal life and get convinced of its supreme par excellence value. In 'Tattvārthasūtra' (9:2) gupti precedes samiti (see gāthā 61). The venerable Ācārya obviously prescribed samiti as these are easier to observe and are measurable metrics in the spiritual progression. The gāthā no. 68 prohibiting violence of the types must be for the laity with partial vows. Who are we dim-witted to enunciate the meaning of this SuperScripture (paramāgama) composed by the Gaõadharas, the possessors of virtue, and articulated flawlessly by the successive śrutadharas? Niyamasāra fu;elkj (x) Influence/Confluence of Āgamic Thoughts in 'Niyamasāra' and Other Granthas The seeds of Śrī Dharma sown by Lord Tīrthańkara, nurtured by the Gaõadharas and the śrutadharas, have been propagated and preserved through many granthas. Ācārya Kundkunda's works have influenced many latter-day works in Prakrit, Sanskrit and Tamil. There would obviously be some overlap of stanzas or parts thereof among Ācārya's works and in other scriptures. Many such comparisons have already been cited with detailed descriptions in this book. Some gāthās are so important that they find mention in more than one Scripture. The following are such additional examples: 1. The gāthā no. 2 is repeated with an emphasis of sammattaÉ (Right Faith) as mokkhauvāo (means of mokÈa) in 'Mūlācāra' gāthā no. 202 as: eXxks eXxiQya fr ; nqfoga ft.klkl.ks leD[kkna A eXxks [kyq lEeÙka eXxiQya gksb f.kOok.ka AA202AA 2. The gāthā no. 9 being basic in description finds almost repetition in 'Pravacanasāra' (no. 135) and 'Pańcāstikāya' (no. 4, 22, 67, 91 and 98). 3. The gāthā no. 40 is repeated from 'Samayasāra' gāthā no. 54. 4. Gāthā no. 45 is repeated in 'Pravacanasāra' (no. 132) and 'Pańcāstikāya' (no. 51). 5. The gāthā no. 46 is repeated in 'Samayasāra' as gāthā no. 49. and 'Pravacanasāra' gāthā no. 172, 'Pańcāstikāya' no. 127 and 'Bhāvapāhuça' no. 64. 6. Gāthās no. 49 and 86 echo in 'Samayasāra' as gāthās no. 44 and 234, respectively. 7. Gāthās no. 90 and 98 are comparable with the gāthā no. 328 of 'Samayasāra' and no.73 of 'Pańcāstikāya'. 9. Gāthā no. 136 similarly resonates with gāthā no. 412 of 'Samayasāra'. 8. Gāthā no. 100 is emphasized in 'Samayasāra' gāthā no. 277. 10. Gāthā no. 174 is comparable with the 'Pravacanasāra' gāthā no. 44. Foreword (xi) The latter day works imbibed a lot of these thoughts in strengthening the concepts and principles. An illustrative list is given below in tabular form. Table Illustrating the influence/confluence of thoughts in 'Niyamasāra' and other Jain āgama 'Niyamasāra' gāthā no. Name of the āgama with gāthā no. 72 'Samayasāra' : 73 85 'DharmāmÃta Anagāra' : 63; 'Bhāvapāhuça' : 149 93 'Pravacanasāra' : 8-9; 'Tattvānuśāsana' : 191 94 'IÈÇopadeśa' : 30, 47; 'SamādhitantraÉ' : 17, 84; 'Samayasāra' : 152, 322 97 'Tattvārthasūtra' : 8:3; 'Samayasāra' : 310 100 'SāmāyikapāÇha' 113 Good explanation under 'Tattvārtha-rājavārtika' : 9:22/1/620/21 116 'Tattvārthasūtra' : 9:7 118 'Tattvārthasūtra' : 9:3 119 'Bhagavatī Arādhanā' : 1891-1902 120 'Tattvārthasūtra' : 9:27 124 'Mokkhapāhuça' : 50, 80, 99; 'Bhāvapāhuça' : 4, 68, 69, 89 A Word about the Sanskrit Commentary, 'TātparyavÃtti' The erudition and versatile scholarship of the commentator is felt throughout the book. Both the smooth flowing rhythmic prose and musical poems bear ample testimony. The Sanskrit scholars will Niyamasāra fu;elkj (xii) appreciate this commentary. A sample each of the prose and stanza are reproduced below: fdPp vL; [kyq fuf[kykxekFkZlkFkZizfriknuleFkZL; fu;e'kCnlalwfpr& fo'kq1⁄4eks{kekxZL; vafpriapkfLrdk;ifjlukFkL; lafpriapkpkjiziapL; "kM~aeO;fofp=kL; lIrrÙouoinkFkZxHkhZÑrL; iapHkkoiziapizfriknu& ijk;.kL; fu'p;izfrØe.kizR;k[;kuizk;f'pÙkijekykspukfu;eO;qRlxZ& izHk`frldyijekFkZfØ;kdkaMkMacjlè1⁄4L; mi;ksx=k;fo'kkykL; ijes'ojL; 'kkL=kL; f}fo/a fdy rkRi;±] lw=krkRi;± 'kkL=krkRi;± psfrA lw=krkRi;± i|ksiU;klsu izfrlw=keso izfrikfnre~] 'kkL=krkRi;± fRoneqin'kZussu~A Hkkxora 'kkL=kfena fuokZ.klqUnjhleq‰oijeohrjkxkRedfuO;kZck/fujUrjkuax& ijekuUnizna fujfr'k;fuR;'kq1⁄4fujatufutdkj.kijekReHkkoukdkj.ka leLru;fup;kafpra iapexfrgsrqHkwra iapsfUae;izljo£trxk=kek=kifjxzgs.k fu£erfena ;s [kyq fu'p;O;ogkju;;ksjfojks/su tkufUr rs [kyq egkUr% leLrkè;kRe'kkL=kân;osfnu% ijekuUnohrjkxlq[kkfHkykf"k.k% ifjR;Dr& ckákH;Urjprq2o'kfrifjxzgiziapk% f=kdkyfu#ikf/Lo:ifujrfutdkj.k& ijekReLo:iJ1⁄4kuifjKkukpj.kkRedHksnksipkjdYiukfujis{kLoLFkjRu=k;& ijk;.kk% lUr% 'kCnczãÝQyL; 'kk'orlq[kL; HkksÙkQkjks HkoUrhfrA ân;ljfltkrs fuoZ`rs% dkj.kRokr~ A l [kyq fuf[kyHkO;Jsf.kfuokZ.kekxZ% AA305AA izopuÑrHkDR;k lw=kÑf‰% Ñrks ;% t;fr fu;elkjLrRiQya pksÙkekuka In this stanza, the commentator sums up the sublime purpose of this book as well as his commentary that the worthy soul would, for sure, use these instructions to climb the ladder of soul evolution to the ultimate nirvāõa. Several Editions of 'Niyamasāra' The devotion of śramaõas and laities has enabled preservation of such ancient scriptures as 'Niyamasāra'. It is beyond our imagination as to Foreword (xiii) It is a good practice to recount the publication efforts of this āgama in recent times. The following is the bibliography of the said literature: how many hand-written manuscripts of this scripture would have been created in the last two millennia. Even now, we have no data on the number of palm-leaf manuscripts preserved in various mutts, temples and private libraries. A monograph on Ācārya Kundakunda by Mahavir Granth Academy, Jaipur (Publication no.10, 1990) in Hindi has annexed a list of hand-written copies of Ācārya's scriptures preserved in north India. It provides details of 5 copies of 'Niyamasāra', the oldest being written in the year 1735 A.D. preserved at the Jain Mandir of Ajmer. Such a survey is required to discover old MaõipravaÒa and Kannada commentaries kept in palm-leaf manuscripts in Tamil Nadu and Karnataka. It is learnt that the Kannada tīkā was written by Balachandra. The translations of 'Niyamasāra' with commentary are available in many Indian languages, including Marathi, Tamil and Gujarati. 7. Kanji Svami's pravacana. 2. Jain Svadhyay Mandir, Songadh (Gujarat) in Gujarati by Himmat Lal Jetha Lal Shah, in VS 2007, and Hindi by Magan Lal Jain and Jugal Kishor, Sāhityaratna, in VS 2018. 3. Kundkund Bharti's Hindi version. 1. In VS 1972, Brah. Sital Prasad jī was the first to come out with a Hindi translation called Bālabodha and this was published by Sri Jain Granth Ratnakar Publication. An abridged English version by Uggar Sain was published by Bharatiya Jnanpith, Delhi (2006). 5. A new Sanskrit commentary by name Syādvāda Candrikā by Gaõinī Āryikāratna Gyanmati Mātājī, published by Digambara Jain Trilok Shodh Samsthan, Hastinapur (U.P), (2005). 8. Ācārya Gyansagar jī and Ācārya Vidyasagar jī padyānuvāda. 6. Manohar Varnī jī's pravacana. 9. Tamil version by Śrī Viśākācārya Taponilayam, Kundakunda Nagar, T.N. 4. Pannalal Sāhityācārya, 1931, Hindi version but published in 2010 as venerable Ācāryaśrī Vidyasagar Samyam Svarõa Jayanti Publication no. 3. (2017) by Jain Vidyapeeth, Sagar. Niyamasāra fu;elkj (xiv) It is my privilege and joy to record my grateful acknowledgment to respected Shri V.K. Jain for giving me a solemn opportunity to pen a short Foreword. About the Author Shri Vijay K. Jain Shri Jain is a full-time devotee of the pure soul. He virtually breathes in supreme bhāvanā day in and day out! He is possibly the only Indian author bringing out a series of sacred books of Digambara Jain canon in English. The able and devoted author of this beautiful serene book has devoted a long Preface with chapter-wise summary of the entire book. The chapter-wise summary is possibly first of its kind for this book. I have not seen it even in Hindi. I am sure, the book so meticulously carved out in lucid language using apt words and appropriate cross-references with detailed notes, as well as this Foreword and the introduction, all without any trace of typographical errors will immensely benefit the readers. It will decorate the academic libraries of the world for next 50 years as the only reference book on 'Niyamasāra'. May 7, 2019, AkÈaya-tÃtīyā New Delhi – Dr. Chakravarthi Nainar DEVAKUMAR ] ] ] Foreword (xv) Jayati niyamasārastatphalaÉ cauttamānāÉ! t;fr fu;elkjLrRiQya pksÙkekuka P R E FA C E The name of Ācārya Kundakunda has an auspicious significance and is uttered with great veneration. Almost universally, the Jainas – ascetics (muni, śramaõa) and laymen (śrāvaka) – recite the above verse as a mark of auspiciousness at the start of their activities. eaxya HkxokUohjks eaxya xkSreks x.kh A eaxya dqUndqUnk;ksZ tSu/eksZ¿Lrq eaxye~ AA These four are auspicious (mańgala) – Lord Mahāvīra (the Omniscient Tīrthańkara), Gautamasvāmi (the Apostle – gaõadhara – who assimilates the Word of Lord Mahāvīra), Ācārya Kundakunda (the great composer of the Scripture), and the Jaina 'dharma' (the conduct or 'dharma' based on the teachings of Lord Mahāvīra). The Scripture (āgama) – the Word of the Omniscient Lord There were eleven gaõadhara in Lord Mahāvīra's (599-527 BCE) congregation, with Gautamasvāmi, also known as Indrabhūti, as his chief disciple. After liberation (nirvāõa) of Lord Mahāvīra, sequentially, in the course of next sixty-two years, three anubaddha kevalī attained omniscience (kevalajñāna) – Gautamasvāmi, Sudharmācārya, and Jambusvāmi. They are called 'sequential' or 'anubaddha' kevalī because of the fact that Gautamasvāmi attained omniscience on the day Lord Mahāvīra attained liberation, and so on. 1During the course of the next one hundred years, five śrutakevalī had complete knowledge of the 'āgama'; they were Nandi, Nandimitra, The Omniscient (the kevalī), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is 1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī. (see 'Pravacanasāra', verse 1-33) (xvi) Some learned and spiritually advanced ācāryas then started to restore, compile and put into written words the teachings of Lord Mahāvīra, that were the subject matter of dvādaśāńga. Ācārya Dharasena guided two ācāryas, Ācārya PuÈpadanta and Ācārya Bhūtabali, to put these profound tenets in the written form. The two ācāryas wrote, on palm leaves, ØaÇkhaõçāgama – among the oldest known Digambara Jaina texts. Around the same time, Ācārya Guõadhara wrote KaÈāyapāhuça. These two texts, being highly technical in nature, could not become popular with the general readers. It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the 'āgama' – ańga and pūrva – was lost gradually in the course of six hundred eighty-three years following the nirvāõa of Lord Mahāvīra as it was transmitted orally from one generation of ācāryas to the next. Aparājita, Govardhana, and Bhadrabāhu. (see 'Tiloyapaõõatī', verses 1494-95.) that while the Omniscient experiences the Reality through the soul that has allpervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (āgama) and renowned as śrutakevalī, are endowed with the special accomplishment (Ãddhi) – called the chaudahapūrvī, a kind of buddhiÃddhi. (see 'Tiloyapaõõatī', verse 1010). The rise of Ācārya Kundakunda Around the same time, Ācārya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners – the ascetics and the laymen. For the last two milleniums these texts have been true guides for the 'bhavya' – potential – souls who find worldly existence as full of suffering and aspire to tread the path that leads to ineffable happiness of liberation (nirvāõa, mokÈa). Preface (xvii) Ācārya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapāhuça', he introduces himself as a disciple (śiÈya) of (Ācārya) Bhadrabāhu, the last śrutakevalī: lks rg dfg;a .kk;a lhls.k ; HkíckgqLl AA60AA lífo;kjks gwvks HkklklqÙkslq ta ft.ks dfg;a A The disciple (śiÈya) of (Ācārya) Bhadrabāhu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. lq;.kkf.kHkíckgw xe;xq# Hk;ovks t;vks AA61AA okjlvaxfo;k.ka pmnliqOoaxfomyfoRFkj.ka A Victory to my eminent preceptor (guru) śrutakevalī Bhadrabāhu, knower of the twelve departments (dvādaśāńga) and fourteen pūrva, with their extensive elaboration! The idea that Ācārya Kundakunda had access to the Doctrine of Lord Jina through the śrutakevalī is further corroborated by the first verse of his composition, 'Samayasāra': oafnÙkq lOofl1⁄4s /qoepye.kksoea x n iÙks A oksWPNkfe le;ikgqMfe.keks lqndsoyhHkf.kna AA1&1&1AA O bhavya (potential aspirants to liberation)! Making obeisance to all the Siddha, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this SamayaprābhÃta, which has been expounded by the all-knowing Master of the Scripture – śrutakevalī. This establishes that Ācārya Kundakunda was a disciple (śiÈya), most likely through lineage (paramparā), of śrutakevalī Bhadrabāhu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Ācārya Kundakunda. In the same treatise ('Samayasāra'), he avers that this composition is based on direct experience of the ineffable glory of own soul. Only the advanced ascetics Niyamasāra fu;elkj (xviii) (muni), established in pure-cognition (śuddhopayoga), are able to attain such experience of the soul; Ācārya Kundakunda, certainly, had this ability which is the gateway to liberation (nirvāõa, mokÈa). tfn nk,WTt iek.ka pqDdsWTt Nya .k ?ksWÙkOoa AA1&5&5AA ra ,;ÙkfogÙka nk,ga vIi.kks lfogos.k A I will reveal that unified (ekatva) soul [established in pure-cognition – indiscrete (abheda) 'Three Jewels' (ratnatraya)] with the glory of my own soul. If I succeed, accept it as valid knowledge (pramāõa) and if I miss out, do not misconstrue my intent. Ācārya Kundakunda is known by four other names: Padmanandī, 1Vakragrīvācārya, Elācārya and GÃdhrapicchācārya. Traditional story about the life of Ācārya Kundakunda In the town of Kurumarai lived a wealthy merchant Karamaõçu and his wife Śrīmatī. They had a cowherd, Mativaraõa by name, who tended their cattle. Once that boy happened to pass through an adjoining forest that was consumed by forest fire. To his great surprise, he saw a spot in the centre of the forest with few trees retaining their green foliage. This roused his curiosity and he inspected the place closely. He conjectured that the spot must have been the abode of a great muni as he also found a box containing some sacred texts – āgama – or the Jaina Scripture (śāstra). The credulous and illiterate boy attributed the exclusion of the spot from the devastating blaze to the presence there of these sacred texts. As the boy thought these texts to be holy, he carried these home with awe and reverence. He placed these in a sanctified place of his master's house. He worshipped these sacred texts daily. Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy gifted Jaina literature (see 'Puõyāsrava-kathākoÈa') carries a story about the life of Ācārya Kundakunda. The gist of the story is given here; the veracity of it cannot be fully established. However, since taken from a trustworthy and dispassionate source, we would rather go with it. 1 Ācārya Śrutasāgara (circa fifteenth century A.D.) in the concluding colophons of the Sanskrit commentary on six-pāhuças of Ācārya Kundakunda. Preface (xix) The story further turns to the religious pursuits of Śrī Kundakunda. The mention of his name in the samavasaraõa of Lord Sīmandharasvāmi in 1Pūrva-Videha as the wisest of mortals, the visit of two cāraõa saints to have it verified, Śrī Kundakunda's indifference to them on account of his deep meditation, their return in disgust, the misunderstanding cleared and reconciliation between the cāraõa saints and Śrī Kundakunda, and the latter's visit to the samavasaraõa of Lord Sīmandharasvāmi in PūrvaVideha with the two cāraõa saints. The merit of śāstradāna made him a great leader of thought and organizer of institutions. He secured the throne of Ācārya and spent his life in usefulness and glory. [adapted from A. Chakravarti Nayanar (2009), "Ācārya Kundakunda's Pańcāstikāyasāra", Third Edition, p. xix-xx.] those texts to the great monk. For their acts of piety, the master and the boy received blessings from the monk. The master couple had no children. It so happened that the faithful boy died after some time. Due to his act of giving the gift of sacred texts to the monk, the boy was born as a son to the merchant. As time passed, this intelligent son became a great philosopher and religious teacher, Kundakunda by name. Ācārya Kundakunda's time A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to 'Pracvacanasāra' has summarized as under: "In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B.C. and the first half of the first century A.D. ..." He concludes: "I am inclined to believe, after this long survey of the available 1 As per the Jaina cosmology, there are five Meru and five Videha in the human region. Each Videha is divided into four regions formed due to division by rivers Sītā and Sītodā. In five Meru of Videha there are twenty regions; if one Tīrthańkara is present in each region, there would be a minimum of 20 Tīrthańkara in five Videha-regions. Lord Sīmandharasvāmi is the Tīrthańkara present in the Pūrva-Videha region of Jambūdvīpa. Niyamasāra fu;elkj (xx) It seems highly appropriate to go with this conclusion. Ācārya Vidyānanda, too, in his Foreword to 'Samayasāra', concurs with this time of Ācārya Kundakunda, "He graced the country with his divine presence in the first century B.C." [Vijay K. Jain (2012), "Ācārya Kundakunda's Samayasāra", p. v.] material, that Kundakunda's age lies at the beginning of the Christian era." Ācārya Kundakunda's works 4. Niyamasāra viii) Śīlapāhuça (40 gāthā) Ācārya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 3. Pravacanasāra ii) Suttapāhuça or Sūtrapāhuça (27 gāthā) v) Bhāvapāhuça (165 gāthā) iv) Bohipāhuça or Bodhapāhuça (62 gāthā) 1. Pańcāstikāyasāra i) Dańśaõapāhuça or Darśanapāhuça (36 gāthā) iii) Carittapāhuça or Cāritrapāhuça (45 gāthā) vi) Mokkhapāhuça (106 gāthā) vii) Lińgapāhuça (22 gāthā) 2. Samayasāra 5. AÈÇapāhuça or AÇÇhapāhuça Every treatise mentioned above is a profound masterpiece, composed on the strength of knowledge (jñāna) that is beyond-the-senses (atīndriya). Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned ācārya, including Ācārya AmÃtcandra and Ācārya Jayasena, to write elaborate commentaries on some of Ācārya Kundakunda's works to help Besides these, the authorship of 'Rayaõasāra' is attributed to Ācārya Kundakunda. However, as its several versions have different number and sequence of verses (gāthā), some scholars are indecisive about attributing this treatise to Ācārya Kundakunda. Preface (xxi) 'Niyamasāra' of Ācārya Kundakunda 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 skyflower. 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 sakalādeśa – comprehensive and absolute, and naya is vikalādeśa – partial and relative. Naya looks at the object 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. Thus, partial knowledge from a particular point-of-view that is under 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 the doctrine of conditional predications – syādvāda. Thus, syādvāda is the direct result of the strong awareness of the complexity of the object of knowledge and the limitation of human apprehension and expression. Ācārya Kundakunda is said to have written 84 pāhuça but only the ones mentioned above are existent today. All his compositions are in Prakrit language. the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scriptures. First, a brief on 'naya' – the particular standpoint Niyamasāra fu;elkj (xxii) consideration is the object of naya and it helps in accuracy of expression through illustration (dÃÈÇānta). Naya deals only with the particular pointof-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." 'Niyamasara' extensively employs the latter classification; this is now elaborated. 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. Naya is partial presentation of the nature of the object while pramāõa is comprehensive. 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. The Scripture uses two broad classifications of standpoints (naya): 1) in terms of the substance (dravya) and the mode (paryāya) – the dravyārthika naya and the paryāyārthika naya; and 2) in terms of the real or transcendental (niścaya) and the empirical (vyavahāra) – the niścayanaya and the vyavahāranaya. a) śuddha niścayanaya: 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 through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of śuddha niścayanaya – e.g., "Omniscience (kevalajðāna) is the soul." Niścayanaya – 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 the wealth of its attributes. Transcendental point-of-view (niścayanaya) has two main subdivisions: b) aśuddha niścayanaya: This naya contemplates the self as Preface (xxiii) Vyavahāranaya – The empirical point-of-view (vyavahāranaya) 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. a-1) anupacarita sadbhūta vyavahāranaya: This naya holds the self in its pure and uncontaminated state (nirupādhi state) but makes distinction between the substance (dravya) 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." b) asadbhūta vyavahāranaya: The term asadbhūta implies importation of alien substance or its qualities into the substance caught in the 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." Empirical point-of-view (vyavahāranaya), too, has two main subdivisions: a) sadbhūta vyavahāranaya: 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 vyavahāranaya has two subcategories: a-2) upacarita sadbhūta vyavahāranaya: 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." Niyamasāra fu;elkj (xxiv) under consideration or its qualities. In essence, asadbhūta vyavahāranaya 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. b-1) anupacarita asadbhūta vyavahāranaya: 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, "The soul is the cause of material-karmas (dravyakarma)." Asadbhūta vyavahāranaya, too, has two subcategories: Though the transcendental point-of-view (niścayanaya) and the empirical point-of-view (vyavahāranaya) 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 (niścayanaya) 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-ofview (vyavahāranaya) is recommended. The beginner is first trained through the empirical point-of-view (vyavahāranaya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (vyavahāranaya). b-2) upacarita asadbhūta vyavahāranaya: Upacārita is usage sanctified by convention but with 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 the ornament as one's own; similarly, certain individuals, the son or the wife, as one's own. Identification of the self with other things is a figurative and transferred predication and that is upacārita asadbhūta vyavahāranaya. Preface (xxv) However, the discourse is of no use if the learner knows only the empirical point-of-view (vyavahāranaya); the transcendental point-of-view (niścayanaya) must never be lost sight of. Just like for the man who has not known the lion, the cat symbolizes the lion, in the same way, the man not aware of the transcendental point-of-view (niścayanaya) wrongly assumes the empirical point-of-view (vyavahāranaya) as the Truth. The learner who, after understanding the true nature of substances from both the transcendental as well as the empirical points-of-view, gets unbiased toward any of these gets the full benefit of the teachings. Ācārya AmÃtcandra, in 'PuruÈārthasiddhyupāya', expresses 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 AA225AA Like the 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-view (niścayanaya), and the empirical point-of-view (vyavahāranaya) – deals with the nature of substances, and succeeds in arriving at the Truth. The glory of 'Niyamasāra' The subject matter of 'Niyamasāra' would have remained intractable for 'Niyamasāra' is among the finest spiritual texts that we are able to lay our hands on in the present era. Only a supreme ascetic who is dispassionate (vītarāga), rid of delusion (moha) about the soul-nature, introverted (antarātmā), and with the capacity to experience the pure-cognition (śuddhopayoga), can expound with authority the nature of the soul (ātmā) from the real, transcendental point-of-view (niścayanaya). But such an ascetic will hardly have any reason or inclination to compose the Scripture for the benefit of the others. The ways of the Supreme-Beings (parameÈÇhī), however, are amazing; the Omniscient (kevalī) delivers his divine discourse without him having any desire to do so! Fortunate are we that Ācārya Kundakunda was impelled to compose this Scripture to enlighten us. Niyamasāra fu;elkj (xxvi) 1 – Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama SaÉvat (VS) calendar. most of us but for the availability of the highly ornate and precise commentary in Sanskrit, called 'TātparyavÃtti', written by the Most Learned Ācārya Padmaprabhamaladhārideva (circa twelfth century 1Vikrama SaÉvat). 'Niyamasāra' comprises 187 verses (gāthā), in twelve chapters (adhikāra): 1. thokf/dkjThe Soul At the outset, Ācārya Kundakunda declares that this holy Scripture is based on the teachings of the possessors of the direct (pratyakÈa) perfect knowledge – the kevalī, and the indirect (parokÈa) perfect knowledge – the śrutakevalī. Explaining the word 'Niyamasāra', he makes it clear that what must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). To exclude any contrary suggestion, the suffix 'sāra' has been used. The 'niyama' is the way (mārga) to attain liberation and the fruit is the supreme liberation (paramanirvāõa). The Three Jewels (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahāra) point-of-view, these are separated and described individually with their marks (lakśaõa). Right faith (samyaktva or samyagdarśana) is to have belief in the sectfounder (āpta), the Scripture (āgama) and the substances of Reality (tattva). The sect-founder (āpta) is the one with supreme qualities, having destroyed all imperfection. Words emanating from the mouth of the Supreme Lord (āpta, paramātmā), free from the fault of inconsistency – contradiction between an earlier and a subsequent statement – and pure, constitute the Scripture (āgama). The Scripture expounds the nature of the substances – tattvārtha. Preface (xxvii) The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhāvajñāna) – omniscience (kevalajñāna). The unnatural-knowledge (vibhāvajñāna) is of two kinds: right-knowledge (samyagjñāna) and wrong-knowledge (mithyājñāna). The unnatural (vibhāva) right-knowledge (samyagjñāna) has four subdivisions: 1) sensory knowledge – matijñāna, 2) scriptural knowledge – śrutajñāna, 3) clairvoyance – avadhijñāna, and 4) telepathy – manaÍparyayajñāna. The unnatural (vibhāva) wrong-knowledge (mithyājñāna) has three subdivisions: 1) wrong sensory knowledge – kumati, 2) wrong scriptural knowledge – kuśruta, and 3) wrong clairvoyance – kuavadhi. Similarly, perception-cognition (darśanopayoga) is of two kinds: natural (svabhāva) and unnatural (vibhāva). Perception-cognition (darśanopayoga) which is independent of the senses and the external objects is called the natural-perception-cognition (svabhāva-darśanopayoga); this is also called kevaladarśana. Based on the cause and the effect, it is of two kinds: the cause-natural-perception-cognition (kāraõa-svabhāvadarśanopayoga) and the effect-natural-perception-cognition (kāryasvabhāva-darśanopayoga). The states of existence that are the result of the karmic influence on the soul are the unnatural-modes (vibhāva-paryāya). The states of existence free from the karmic influence are called the natural-modes (svabhāvaparyāya). From the standpoint-of-substance – dravyārthika naya – the soul (jīva) is different from the modes (paryāya), but from the standpoint-of-modes – paryāyārthika naya – the soul is one with the modes. The soul is known by these two standpoints. 2. vthokf/dkjThe Non-soul The substance (dravya) comprising matter (pudgala) has two divisions: the atoms (aõu or paramāõu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (aõu or paramāõu) have two classifications. The matter (pudgala dravya), the medium of motion (dharma dravya), the medium of rest (adharma dravya), the space (ākāśa dravya) and the time (kāla dravya) are the five non-soul (ajīva) substances. Niyamasāra fu;elkj (xxviii) The modification (pariõāma) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhāva-paryāya). The modification (pariõāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāva-paryāya). The medium of motion (dharma dravya) is the instrumental cause that assists the souls (jīva) and the matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists the souls (jīva) and the matter (pudgala) in their rest (sthiti). The space (ākāśa dravya) is the instrumental cause that provides accommodation (avagāhana) to all substances – souls (jīva), etc. The empirical (vyavahāra) substance of time (kāla) is of two kinds: the samaya and the āvalī. Or, it is of three kinds: the past (atīta), the present (vartamāna) and the future (anāgata). The real (niścaya) time – the substance (dravya) of the time (kāla) – comprises time-atoms (kālāõu) inhabiting the entire universe-space (lokākāśa). Five substances – the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) – are known as 'astikāya'. The corporeal (mūrta) matter (pudgala) has numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) space-points (pradeśa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jīva) have innumerable (asaÉkhyāta) space-points. The universe-space (lokākāśa), too, has innumerable (asaÉkhyāta) spacepoints, while the non-universe-space (alokākāśa) has infinite (ananta) space-points. The substance of time (kāla) has no space-points (pradeśa); each time-atom (kālāõu) consists of a single space-point and, therefore, it is termed non-corporeal (amūrta). The matter (pudgala) is corporeal (mūrta) and the remaining substances (dravya) are non-corporeal (amūra). The soul (jīva) has the quality (guõa) of consciousness (cetanā) and the remaining substances do not have That which is the cause of these four forms of matter – the earth (pÃthivī), the water (jala), the fire (agni), and the air (vāyu) – is to be known as the cause-atom (kāraõa-paramāõu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (kārya-paramāõu). Preface (xxix) 3. Àkq1⁄4Hkkokf/dkjThe Pure Thought-activity The external objects – souls (jīva), etc. – are worth rejecting. Only the own-soul – nijātmā or paramātmā – rid of impurities of qualities (guõa) and modes (paryāya) due to bondage with the karmas, is worth accepting. The soul (ātmā) in its pure, nirupādhi state has no place for thoughtactivities, honour and dishonour, pleasure and pain, duration-bondage (sthitibandhasthāna), nature-bondage (prakÃtibandhasthāna), fruitionbondage (anubhāgabandhasthāna), and quantity-of-space-pointsbondage (pradeśabandhasthāna). It has no dispositions or thoughtactivities – bhāva – arising from the destruction (kÈaya), the destructioncum-subsidence (kÈayopaśama), the fruition (udaya), or the subsidence (upaśama), of karmas. It has no wandering in the four states (gati) of existence, birth (janma), old-age (jarā), death (maraõa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārgaõāsthāna). It has no activities of the mind, the speech, and the body; it is nirdaõça. It is one-only – nirdvandva, without-infatuation – nirmama, without-body – niÍśarīra, independent – nirālamba, without-attachment – nirāga, without-fault – nirdoÈa, without-delusion – nirmūçha, and without-fear – nirbhaya. It has no possessions – nirgrantha, without-attachment – nirāga, without-stings – niÍśalya, free from all defects – sarvadoÈavimukta, without-desire – niÈkāma, without-anger – niÍkrodha, without-pride – nirmāna, and without-excitement – nirmada. It has no senses (indriya) of colour (varõa), taste (rasa), smell (gandha), and touch (sparśa). It has no modes (paryāya) classified as the three sexes – female (strī), male (puruÈa), and neuter (napuÉsaka). It has no bodily-structure (saÉsthāna) and bodilyjoints (saÉhanana). It has no taste (rasa), colour (rūpa or varõa) and smell (gandha). It is imperceptible – aprakaÇa. It is with consciousness (cetanā). It is without-sound (aśabda) and cannot be apprehended through a symbol or a sense-organ – alińga-grahaõa. From the pure, transcendental point-of-view, the transmigrating souls – saÉsāri jīva – are same as the liberated souls – siddhātmā – as these too consciousness (cetanā). Niyamasāra fu;elkj (xxx) Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokÈa). Right conduct (samyakcāritra), too, is the harbinger of liberation (mokÈa). The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktva or samyagdarśana), and the knowledge of these, without imperfections of doubt (saÉśaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjñāna). Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and quivering (agāçha) is right faith (samyaktva or samyagdarśana), and the disposition to know substances in regard to their worthiness for acceptance (upādeya) or rejection (heya), is right knowledge (samyagjñāna). The external (bāhya) – instrumental – causes (nimitta) of right faith (samyaktva or samyagdarśana) are the Scripture and the men wellversed in it, and the internal (antarańga) – substantive – cause is the destruction of karmas like the faith-deluding (darśanamohanīya). Right conduct (samyakcāritra) from the empirical (vyavahāra) point-ofview is to observe conventional austerities (tapa, like fasting) and from the real (niścaya) point-of-view it is to observe internal austerities (tapa – getting established in the pure-soul-substance). 4. O;ogkjpkfj=kkf/dkjThe Empirical Right-conduct The first vow (vrata) of non-injury (ahiÉsā) is to get rid of the disposition of commencement-of-activity (ārambha) after ascertaining the details of the living beings (jīva). The second vow (vrata) of truthfulness (satya) is to get rid of the disposition of speaking what is not commendable. Five vows (vrata), fivefold regulations (samiti), threefold control (gupti), and five Supreme-Beings (parameÈÇhī) have been described in this chapter. The third vow (vrata) of non-stealing (acaurya) is not to entertain the disposition of taking objects belonging to others. are free from old-age (jarā), death (maraõa) and birth (janma), and endowed with eight supreme qualities (guõa). The soul's own-nature (svabhāva) is its own-substance (svadravya); this must be accepted. Preface (xxxi) The fifth vow (vrata) of non-possession (aparigraha) is to renounce, with the disposition of utter detachment, all external-possessions (parigraha). Observing the regulation-in-walking (īryā samiti) entails walking on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length. Observing the regulation-in-speaking (bhāÈā samiti) entails speaking only that which is beneficial to self as well as others and renouncing speech that is slandering, ridiculing, harsh, defaming, and self-praising. Observing the regulation-in-eating (eÈaõā samiti) entails accepting pure (prāsuka) and worthy (praśasta) food given (with devotion) by others, without the three faults of doing (kÃta), causing it done (kārita) and approval (anumodana). Observing the regulation-in-lifting-and-laying-down (ādāna-nikÈepaõa samiti) entails being watchful while lifting and laying down implements, like the sacred-books (pustaka, śāstra) and the water-pot (kamaõçalu). Observing the regulation-in-disposing-excreta (pratiÈÇhāpana samiti) entails disposing excreta in a place that is without obstruction by others, concealed and not a microhabitat. The control-of-mental-activity (manogupti) is abstaining from inauspicious dispositions due to impure-thoughts (kaluÈatā), delusion (moha), thought-designations (saÉjñā), attachment (rāga), and aversion (dveÈa). The control-of-vocal-activity (vacanagupti) is abstaining from the speech that involves stories (kathā) pertaining to women (strī), kings (rāja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc. The control-of-bodily-activity (kāyagupti) is abstaining from bodilyactivities like binding (bandhana), piercing (chedana), killing (mārana), contracting (ākuńcana), and expanding (prasāraõa). From the real point-of-view, however, abstaining from bodily-activities – kāyotsarga – is the control-of-bodily-activity (kāyagupti); or, kāyagupti is said to be abstaining from (sinful) activities, like injury (hiÉsā). The fourth vow (vrata) of chastity (brahmacarya) is to get rid of the disposition of copulation (maithuna) on seeing the form of a woman. Niyamasāra fu;elkj (xxxii) The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, and endowed with supreme eight qualities (guõa). They stay eternally at the summit of the universe. The Chief-Preceptors (Ācārya) practise the five-fold observance (ācāra) [in regard to faith (darśana), knowledge (jðāna), conduct (cāritra), austerities (tapa), and power (vīrya)], subdue the five senses (indriya), are resolute (dhīra), and are earnest (gambhīra) in respect of their qualities (guõa). The Preceptors (Upādhyāya) are indomitable teachers of the substances of Reality as expounded by Lord Jina; they entertain no desires and are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarśana), right-knowledge (samyagjñāna) and right-conduct (samyakcāritra). The Ascetics (Sādhu) are free from all (worldly) occupations, absorbed incessantly in four kinds – darśana, jñāna, cāritra and tapa – of adoration, without-possessions (nirgrantha), and rid of delusion (moha). 5. ijekFkZizfrØe.kkf/dkjThe Real Repentance The (pure) soul is not the mode (paryāya) of the infernal-being (nāraka), the plant-and-animal (tiryańca), the human (manuśya), and the celestialbeing (deva). It is not in any soul-quest (mārgaõāsthāna), stage of spiritual development (guõasthāna), or class of biological development (jīvasasthāna). It is not a child (bāla), old (vÃddha), or young (taruõa). It is not attachment (rāga), aversion (dveÈa), or delusion (moha). It is not anger (krodha), pride (māna), deceit (māyā) or greed (lobha). It is not the cause of these. It is not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. On acquisition of the power-of-discernment – bheda-vijñāna – the soul adopts equanimity (madhyastha-bhāva, sāmya); the adoption of equanimity is (right) conduct (cāritra). Repentance (pratikramaõa) takes place to the one who, shunning all The Arhat is rid of the four inimical (ghātī) karmas, and endowed with supreme qualities, like omniscience (kevalajñāna), besides appearance of thirty-four miraculous-happenings (atiśaya). Preface (xxxiii) forms of speech and leaving aside all dispositions of attachment (rāga), etc., meditates on the pure soul (ātmā). The soul engaged in adoration (ārādhanā) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramaõa). The soul established in self-absorption – ācāra – leaving aside everything that is other than the self – anācāra – is repentance (pratikramaõa). The soul established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramaõa). The soul rid of stings (śalya) has the dispositions that are without-stings – niÍśalya; it is repentance (pratikramaõa). The soul rid of the disposition of slackness in yoga and which observes the threefold control (gupti) is repentance (pratikramaõa). The soul established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), leaving aside the sorrowful (ārta) and the cruel (raudra) meditation, is repentance (pratikramaõa). The soul that entertains the disposition of the 'Three Jewels' comprising right-faith, right-knowledge and rightconduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramaõa). The soul is the supreme object and meditation on the soul (ātmā) is repentance (pratikramaõa). The ascetic (muni, sādhu) who, having understood the nature of repentance (pratikramaõa) from the Scripture, follows the instruction, performs repentance (pratikramaõa) during that period. 6. fu'p;izR;k[;kukf/dkjThe Real Renunciation Meditation on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, is renunciation (pratyakhyana). The knowing Self – jñānī – meditates thus: I am of the nature of infiniteknowledge (kevalajñāna), infinite-perception (kevaladarśana), infinitebliss (anantasukha) and infinite-strength (kevalaśakti). "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. "I" am the soul free from the four kinds of karmic bondage. I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else. The soul (ātmā) is in my knowledge (jñāna), perception (darśana), and conduct (cāritra); it is in my renunciation (pratyākhyāna), stoppage-of-karmas (saÉvara), and pure-cognition (śuddhopayoga). The Self (jīva) dies alone, and alone, by Niyamasāra fu;elkj (xxxiv) itself, takes birth. As it gets rid of all dirt, alone it attains liberation. The soul (ātmā) alone belongs to me; all concomitant dispositions are external to me. I renounce all blemishes of conduct (cāritra) by the threefold purity – of the mind, the speech and the body – and adopt the threefold conduct (cāritra) that is supreme (nirākāra). I observe equanimity (sāmyabhāva) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samādhi). He, who is free from passions (kaÈāya), controls the senses (indriya), endures afflictions (parīÈaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyākhyāna). 7. ijekykspukf/dkjThe Supreme Confession (Introspection) Meditation on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhāva) modes (paryāya), is confession (ālocanā). The Scripture has classified confession (ālocanā) into four kinds – 1) ālocana – vigilant of faults; 2) āluńchana – eradication of faults; 3) avikÃtikaraõa – removal of perversions; and 4) bhāvaśuddhi – purity of thoughts. The ascetic, who, after establishing his soul (ātmā) in its own-nature, sees (and experiences) only such a soul, is ālocana, i.e., vigilant of faults. The soul established in its inherent nature or capacity (pariõāma), that is self-dependent (svādhīna) equanimity (samabhāva), is called āluńchana – eradication of faults. Meditation, with equanimity (madhyastha-bhāva), on the soul that is utterly distinct from the karmas and is the abode of pristine qualities (guõa), should be known as avikÃtikaraõa – removal of perversions. The disposition (bhāva) that is rid of lust (mada, madana), pride (māna), deceitfulness (māyā), and greed (lobha) is the purity of thoughts – bhāvaśuddhi. 8. 'kq1⁄4fu'p;izk;f'pÙkkf/dkjThe Real Expiation Expiation (prāyaścitta) is the dispositions (bhāva) of observing vows (vrata), carefulness (samiti), supplementary vows (śīla), and selfPreface (xxxv) restraint (saÉyama). From the real point-of-view, expiation (prāyaścitta) is the disposition of eliminating own (impure) thought-activities like anger (krodha), and meditating on the soul's own-qualities (nijaguõa). The four passions (kaÈāya) are vanquished as follows: anger (krodha) by forbearance (kÈamā), pride (māna) by modesty (mārdava), deceitfulness (māyā) by straightforwardness (ārjava) and greed (lobha) by contentment or purity (śauca). The ascetic who is incessantly absorbed in the soul (ātmā), characterized by supreme comprehension (bodha), knowledge (jñāna) and thought (citta), is expiation (prāyaścitta). In short, all of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics observe, is to be known as expiation (prāyaścitta). To attain the 'Three Jewels' (ratnatraya), one must meditate on the soul (ātmā) renouncing all speech-activity – auspicious (śubha) and inauspicious (aśubha) – and also the dispositions of attachment (rāga), etc. To attain real withdrawal-from-bodily-activity (kāyotsarga), one must meditate, without-inquisitiveness (nirvikalpa), on the soul (ātmā), renouncing absorption in all external substances, including the body. 9. ijelekf/ vf/dkjThe Supreme Meditation Supreme-meditation (paramasamādhi) is renouncing all speech-activity and meditating, with a disposition without-attachment (vītarāga), on the soul (ātmā). Supreme-meditation (paramasamādhi) is meditating on the soul (ātmā) with self-restraint (saÉyama), self-adoration (niyama) and self-absorption (tapa or adhyātma). Without equanimity (sāmāyika or samatābhāva) there is no use living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence. Enduring equanimity is attained by getting rid of all sinful (sāvadya) activity, by practising the threefold control (gupti) and by confining the senses (indriya). Further, the disposition of calmness and composure (sāmya) for all living beings – sthāvara and trasa – attains enduring equanimity. The soul (ātmā) that is riveted to self-restraint (saÉyama), self-adoration (niyama) and self-absorption (tapa or adhyātma) attains enduring equanimity. The soul (ātmā) without aberrations of attachment (rāga) and aversion (dveśa), rid of the sorrowful (ārta) and the cruel (raudra) meditation, and of merit (puõya) and demerit (pāpa), attains enduring equanimity. Niyamasāra fu;elkj (xxxvi) 10. ijeHkfÙkQ vf/dkjThe Supreme Devotion Devotion (bhakti) to liberation (nirvāõa) is devotion to the 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). The one who puts his devotion to the liberated souls – the Siddha, too, is said to have devotion to liberation. Devotion to liberation leads to the attainment of the 'Self' that is endowed with the independent (self-dependent) qualities (guõa). Only the one who rids his soul of attachment (rāga), etc., and all volitions (vikalpa), has devotion to concentration of the mind – yogabhakti. All great souls have attained Perfect Bliss – nirvÃti-sukha – only through devotion to concentration of the mind – yogabhakti. 11. fu'p;ijeko';d vf/dkjThe Supreme Essential To be independent, i.e., not dependent on others, is called the essential (āvaśyaka) duty (karma) of the soul (jīva). The essential (āvaśyaka) is the means (ukti) of attaining the bodyless (aśarīra) state of the soul. The ascetic (śramaõa) with inauspicious (aśubha) disposition is dependenton-others (anyavaśa). The ascetic (śramaõa) who, although adept in restraint (saÉyama) but engages in auspicious (śubha) disposition, is dependent-on-others (anyavaśa). He, whose thought-activities revolve around the substance-quality-mode (dravya-guõa-paryāya), too, is dependent-on-others (anyavaśa). He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avaśa or ātmavaśa); this is known as the essential-duty (āvaśyaka karma). To attain the essential (āvaśyaka), concentrate on the soul-nature (ātmasvabhāva); this only results in the soul's perfection in asceticism. The ascetic (muni, śramaõa) equipped with the essential (āvaśyaka) is the introverted-soul (antarātmā), and the ascetic without the essential (āvaśyaka) is the extroverted-soul He, who does not entertain quasi-passions (nokaśāya) of laughter (hāsya), liking (rati), grief (śoka), and disliking (arati), attains enduring equanimity. Ācārya Kundakunda concludes by saying that he, who is incessantly engaged in virtuous-meditation (dharmyadhyāna) and puremeditation (śukladhyāna), attains enduring equanimity. Preface (xxxvii) (bahirātmā). The extroverted-soul (bahirātmā) indulges in internal (with self) and external (with others) talking (volition); the introverted-soul (antarātmā) does not indulge in such talking. The ascetic (muni, śramaõa), established incessantly in real (niścaya) conduct (cāritra) through activities like repentance (pratikramaõa), ascends the stage of passionless conduct-without-attachment (vītarāga cāritra). All these – recitation of texts pertaining to repentance (pratikramaõa), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) – are forms of study (svādhyāya) (of the Scripture). Ācārya Kundakunda declares that if you have the strength, have recourse to repentance (pratikramaõa), etc., that involves meditation (dhyāna) on the Self; if you lack strength, put faith in these. 12. 'kq1⁄4ksi;ksx vf/dkjThe Pure-cognition From the empirical (vyavahāra) point-of-view, the Omniscient (kevalī) knows and sees everything, but from the real, transcendental (niścaya) point-of-view, the Omniscient (kevalī) knows and sees the Self. Just as the light and the heat manifest simultaneously in the sun, knowledge and perception arise simultaneously in the Omniscient. There is contradiction in the belief that knowledge (jñāna) illumines the others, perception (darśana) illumines the self, and the soul (ātmā) illumines both, the self and the others. If knowledge (jñāna) were to illumine only the others, it will be distinct from perception (darśana) which is said to illumine only the self. From the empirical point-of-view – vyavahāranaya – perfect-knowledge (kevalajñāna) is said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view – niścayanaya – the soul (ātmā) is inseparable from knowledge (jñāna) and perception (darśana). Since knowledge (jñāna) illumines the self, therefore, perception (darśana) also illumines the self. Since the soul (ātmā) illumines the self, therefore, perception (darśana) also illumines the self. There is nothing wrong if someone says that the Omniscient Lord sees only the soul's own-nature (svabhāva) and not the universe (loka) and the non-universe (aloka). As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-ofNiyamasāra fu;elkj (xxxviii) There is no contradiction if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), but not the soul (ātmā). This statement relies on the empirical-point-of-view (vyavahāranaya). Knowledge (jñāna) is the own-nature (svarūpa) of the soul (ātmā), therefore, the soul knows the soul. If knowledge (jñāna) is unable to know the soul (ātmā), it will become distinct from the soul. Knowledge (jñāna) is the soul (ātmā), and the soul (ātmā) is knowledge (jñāna). Also, perception (darśana) is the soul (ātmā) and the soul (ātmā) is perception (darśana). It follows that both, knowledge (jñāna) and perception (darśana), illumine the self and the others. Since the Omniscient (kevalī) knows and sees but entertains no volition, he is said to be free from (fresh) karmic bondage. Since the speech or bodily activities of the Omniscient (kevalī) do not result from transformation of the mind or from volition, he is free from karmic bondage. With the termination of the life-determining (āyuÍ) karma of the Omniscient Lord, all remaining karmic-subtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka). The perfect-soul-substance – the cause-soul (paramātmatattva, kāraõa paramātmā) – is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities, like infinite-knowledge. It is imperishable, indestructible, and indivisible. It is free from obstruction – avyābādha, sense-independent – atīndriya, unparalleled (anupama), rid of merit (puõya) and demerit (pāpa), free from rebirth (punarāgamana), eternal (nitya), non-transient (acala), and independent (anālamba). In liberation (nirvāõa), there are no misery (duÍkha), no (worldly) happiness (sukha), no affliction (pīçā), no obstruction (bādhā), no death (maraõa), and no birth (janma). There are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidrā), no thirst (tÃÈā), and no hunger (kÈudhā). There are no karma knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. Preface (xxxix) It has been expounded that liberation (nirvāõa) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvāõa). The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha), infinite-energy (kevalavīrya), incorporealness (amūrtatva), existence (astitva), and with-space-points (sapradeśatva). To conclude, the Scripture 'Niyamasāra' discourses the right exertion – niyama – for the soul, and its fruit. The right exertion – niyama – is the 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). The first three chapters are discourse on right faith (samyagdarśana) and right knowledge (samyagjñāna). The fourth chapter is discourse on right conduct (samyakcāritra), from the empirical (vyavahāra) point-of-view. Chapters five to twelve are discourse on right conduct (samyakcāritra), from the real, transcendental (niścaya) point-of-view. The fruit is the supreme liberation (paramanirvāõa). R (karma) and quasi-karma (nokarma), no anxiety (cintā), no sorrowful (ārta) and cruel (raudra) meditation (dhyāna), no virtuous (dharmya) and pure (śukla) meditation (dhyāna). Divine Blessings of Ācārya Vidyānanda (vkpk;Z fo|kuUn) At the young age of twenty, Ācārya Vidyānanda (b. 22 April, 1925, in Shedbal, Karnataka), embarked on the virtuous path of Jaina asceticism by embracing the eleventh and the last stage in the householder's path called the uddiÈÇa tyāga pratimā and became a kÈullaka on 15 April, 1945, to be known henceforth as KÈullaka Pārśvakīrti varõī. I make deep obeisance to the supremely holy Ācārya Kundakunda, the composer of the Supreme Scripture 'Niyamasāra'. Ācārya Kundakunda stood out in the assembly of the sages like the moon in the assembly of the constellations of stars. My salutation also to the Most Learned Ācārya Padmaprabhamaladhārideva who has elucidated, through his profound composition 'TātparyavÃtti', the true import of each gāthā of 'Niyamasāra'. Niyamasāra fu;elkj (xl) A digambara ascetic (nirgrantha muni) since last fifty-five-plus years, Ācārya Vidyānanda dwells in the soul within through the fire of concentration. He meditates on the self, through the medium of the self. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) – of the path to liberation. He does not deliberate for long on any task inimical to the soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of the soul. By thus renouncing attachment (rāga) and aversion (dveÈa), he has built a shield around his soul to protect it from extraneous influence. He is ever engaged in concentration (ekāgratā), and study of the Scripture. Conventionally, concentration is to establish the soul in the 'Three Jewels' (ratnatraya), or the three limbs (ańga) of the soul. From the real point-of-view, however, the soul is one whole (ańgī), without-parts (abheda). Concentration is the means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation through subjugation of the senses (indriya) and the passions (kaÈāya). As a rule, the study of the Scripture destroys the heap of delusion (moha). This explains his deep inclination toward the study of the Scripture. I bow my head in utter reverence to Ācārya Vidyānanda. Ācārya Vidyānanda has showered me with his divine blessings whenever I took up any project involving work on the Holy Scripture. His divine blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying for me. Not content with the observance of the partial vows of a kÈullaka, and realizing the necessity of a more rigorous life of restraint and austerity 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 108 Vidyānanda by his guru Ācārya 108 DeśabhūÈaõa. He became a 'digambara' muni, free from all vestige of cloth and other worldly appurtenance. Preface (xli) Ācārya SaÉbhavasāgara (vkpk;Z laHkolkxj) – the epitome of renunciation (tyāga) Muni SaÉbhavasāgara (b. 3 May, 1941) had adorned Jaina asceticism (muni dīkÈā) on 9 July, 1967, in Hummaca Padmāvati, from Ācārya 108 Mahāvīrakīrti. Ācārya 108 Mahāvīrakīrti, at the time of his 'samādhi' (the stage of meditation while embracing death), adorned Muni SaÉbhavasāgara with the title 'sthavira', meaning 'steadfast' or 'unswerving'. On 9 January, 1987, as per the instruction of Ācārya 108 Vimalasāgara, Muni SaÉbhavasāgara was accorded the title of 'Ācārya'. 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 are attributes of the physical matter (pudgala). ukga ckyks u ò1⁄4ks¿ga u ;qoSrkfu iqñxys AA29AA u es èR;q% dqrks HkhfruZ es O;kfèk% dqrks O;Fkk A The Jaina Doctrine highlights that the body and the soul are two entirely distinct substances; modifications that our body undergoes are not the modifications of the soul. The body is made up of the sense organs but the soul is devoid of the senses. The body is devoid of the knowledge but the soul is the knowledge, besides other attributes. The body is perishable but the soul is imperishable. Only the body experiences origination, survival and extinction. The body has a beginning and an end, but the soul has neither beginning nor end. Ācārya Pūjyapāda discourses in IÈÇopadeśa: The conduct (cāritra) of the true ascetic (muni) must conform to the Doctrine mentioned above. The subject of his inclination, attention and concentration must be the soul and not the body. A difficult proposition, indeed! Ācārya SaÉbhavasāgara follows such exalted conduct (cāritra) in letter and in spirit. Since 1998, he has renounced all cereals (anna – food grain). Further, he has renounced six kinds of 'rasa' – the toothsome victuals. His food (āhāra) does not include milk, curd, sugar, salt, oil and clarified-butter (ghee). Green leafy vegetables, too, are excluded. I make obeisance humble to the Lotus Feet of Ācārya SaÉbhavasāgara. Niyamasāra fu;elkj (xlii) – the silent guide Ācārya Śrutasāgara (vkpk;Z Jqrlkxj) O Ācārya Śrutasāgara! Literally, your name means 'the ocean (sāgara) of the Scripture (śruta)'. Your name is true to your qualities; you not only have exceptional knowledge of the Scripture but also follow assiduously the prescribed rules of conduct (cāritra). In order to attain self-knowledge – the supreme light within that destroys the darkness of ignorance – I bow to you, O Ācārya Śrutasāgara. Your elation on hearing that this English translation, with explanation, of 'Niyamasāra' was nearing completion exemplified your adoration for the Scripture. Your behind-the-scences effort – in getting the Divine Blessings of Ācārya Vidyānanda and in proofreading – is the result of your deep devotion to the Scripture. Dr. Chakravarthi Nainar Devakumar – the trusted advisor Few individuals have the capability to strike the right balance between worldly pursuit and spiritual advancement. Worldly pursuit is transient; it secures the present at the expense of the future. Spiritual advancement is enduring; it secures long-lasting future well-being at the expense of the present. Dr. Chakravarthi Nainar Devakumar has not only attained Preface (xliii) Dehradun, India 12 May, 2019 – Vijay K. Jain ] ] ] The process of working on this profound Scripture – Niyamasāra – has been most rewarding. It has firmed up my belief in the sublime Jaina Doctrine. It has filtered out many imperfections of doubt (saÉśaya), delusion (vimoha or anadhyavasāya), and error (vibhrama or viparyaya) from my knowledge. With a sense of fulfilment, I present this treatise in the hands of the potential (bhavya) readers aspiring to tread the path to liberation. distinction in worldly pursuit in terms of education and position, he is a fine scholar of the Jaina Scripture. With his deep knowledge of the Jaina Doctrine, he has very considerably vanquished wrong belief, nescience, and passions like attachment and aversion. Rid of these faults, his soul is largely shielded from fresh karmic bondage and is thus regaining its pristine own-nature, by the day. If this work is more or less free from errors, the credit must go to Dr. Devakumar. My thanks to Dr. Devakumar also for writing the research-based and scholarly Foreword for the book; his informative Foreword has certainly added to the glory of the publication. Proficient in both languages, the Sanskrit as well as the English, he proofread the present work with devotion and dedication. Reading the proofs meticulously and with deep concentration, he highlighted major flaws, including typos, infelicities, inaccuracies and incompleteness, attributable to my negligence, ignorance and inadequacy. R Niyamasāra fu;elkj (xliv) 6Vhdk & vk£;dk Jh 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)8fl1⁄4kUrkpk;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.k1fgUnh vuqokn & iaijes"Bhnkl U;k;rhFkZ (1984)] Jheñ Hkxor~ dqUndqUnkpk;Znso iz.khr fu;elkj] lkfgR; izdk'ku ,oa izpkj foHkkx] Jh dqUndqUn dgku fnxEcj tSu rhFkZ lqj{kk VaLV] ,&4] ckiwuxj] t;iqj&302015] ik¡pok¡ laLdj.k2iaiUukyky lkfgR;kpk;Z (1970)] JhHkxoRdqUndqUnkpk;Z dqUndqUn&Hkkjrh] Jqr Hk.Mkj o xzUFk izdk'ku lfefr] iQYVu5fl1⁄4kUrkpk;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.k4Vhdk & vk£;dk Jh Kkuerh ekrkth (2005)] JheñHkxor~dqUndqUnkpk;Z iz.khr fu;elkj&izkHk`r] fnxEcj tSu f=kyksd 'kks/ laLFkku] gfLrukiqj (esjB)&250404] f}rh; laLdj.k7Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & MkWpsruizdk'k ikVuh (2008)] Jh;frò"kHkkpk;Z fojfpr fryks;i..kÙkh] Jh 1008 pUaeizHk fnxEcj tSu vfr'k; {ks=k] nsgjk&frtkjk (jktLFkku)] r`rh; laLdj.k3laiknu & MkWdeypUn lksxk.kh (2015)] vkpk;Z dqUndqUn jfpr fu;elkj ([k.M&1 o [k.M&2)] viHkza'k lkfgR; vdkneh tSufo|k laLFkku] Jhegkohjth (jktLFkku)ACKNOWL ED GMENT Contribution of the following publications in preparation of the present volume is gratefully acknowledged: All 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 the Holy Scripture composed by the ancient preceptors (pūrvācārya). (xlv) 14. Chakravarti Nayanar, A. (Prof.) (2009), "Ācārya Kundakunda's Paôcāstikāya-Sāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 15. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.) (2012), "Āchārya Kundkund's Samayasāra – with Hindi and English Translation", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.) (2013), "Ācārya Nemicandra's DravyasaÉgraha – With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra – The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (2015), "Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthańkara", Vikalp Printers, Dehradun. 10MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr vkfniqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k13laiknu & vkpk;ZjRu Jh ns'kHkw"k.kth egkjkt (2012)] .keksdkj xzUFk] xtsUae xzUFkekyk] /eZiqjk] fnYyh&110006] n'ke vkòfÙk9MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr gfjoa'kiqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] iUaegok¡ laLdj.k11MkW- ,- ,umikè;s ,oa fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2014)] vkpk;Z usfepUae fl1⁄4kUrpØo£r jfpr xksEeVlkj thodk.M] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBk laLdj.k12laiknu & iackypUnz fl1⁄4kUr'kkL=kh (1980)] vkpk;Z xq.kHkae fojfpr vkRekuq'kklue~] tSu laLÑfr laj{kd la?k] lksykiqjNiyamasāra fu;elkj (xlvi) 23. Jain, Vijay K. (2018), "Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (2018), "Ācārya Umāsvamī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi", Vikalp Printers, Dehradun. 22. Jain, Vijay K. (2017), "Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation", Vikalp Printers, Dehradun. 25. Uggar Sain (1931), "The Sacred Books of the Jainas, Vol. IX, Niyamasara (The Perfect Law)", The Central Jaina Publishing House, Ajitashram, Lucknow. 26. Upadhye, A.N. (1935), "Śrī Kundakundācārya's Pravacanasāra – A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri – for the Parama-Śruta-Prabhāvaka-Maõçala, Bombay. ] ] ] Acknowledgment (xlvii) VIJAY K . JAIN – B IOGRA P HI CAL NOT E tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. Ācārya Nemichandra's DravyasaÉgraha – With Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. 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 Post-Graduation in Management from Indian Institute of Management, Ahmedabad. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management Publishing Co., 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 Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twenty-four Tīrthańkara (2015), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation (2017), Vikalp Printers, Dehradun. (xlviii) Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine (2018), Vikalp Printers, Dehradun. Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi (2018), Vikalp Printers, Dehradun. Ācārya Kundakunda's Niyamasāra – The Essence of Souladoration (With Authentic Explanatory Notes) (2019), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. ] ] ] Vijay K. Jain – Biographical Note (xlix) CONT ENT S eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (V) FOREWORD – DR. CHAKRAVARTHI NAINAR DEVAKUMAR ----- (VIII) PREFACE ----- (XVI) ACKNOWLEDGMENT ----- (XLV) eaxy vk'khokZn & vkpk;ZJh laHkolkxj th eqfujkt ----- (VII) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (XLVIII) PAGE R (With Authentic Explanatory Notes) Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration Page .kfeÅ.k ft.ka ohja No. 1. Invocation --3 TopicVerse THE SOUL C H A P T E R 1 thokf/dkj eXxks eXxiQya fr nqfoga 2. The path and its fruit --6 f.k;eso ; ta dTta3. The title 'Niyamasāra' --8 f.k;ea eksD[kmok;ks rLl 4. Divisions and marks of 'ratnatraya' --10 vÙkkxerPpk.ka líg.kknks5. The empirical right faith --12 Nqgr.gHkh#jkslks jkxks eksgks 6. The eighteen imperfections --15 f.kLlslnksljfgvks 7. The Supreme Lord (the Arhat, paramātmā) --17 rLLk eqgqXxno;.ka 8. The Scripture and the nature of the substances --21 thok iksXxydk;k 9. The names of the substances --23 (l) Page thoks movksxevks No. 10. The marks of the soul and kinds of cognition --27 TopicVerse dsoyfeafn;jfg;a 11. The kinds of knowledge --29 l..kk.ka pmHks;a 12. rg nal.kmovksxks 13. --34The kinds of perception-cognition pD[kq vpD[kw vksgh14. --36The unnatural perception and modes .kj.kkj;frfj;lqjk15. --38The natural and unnatural modes ek.kqLlk nqfo;Iik16. --39The four conditions of existence pmngHksnk Hkf.knk 17. dÙkk HkksÙkk vknk18. --43The soul as the doer and the enjoyer nOofRFk,.k thok ofnfjÙkk19. --46The soul from the standpoints of substance and modes v.kq[ka/fo;Iis.k nq 20. --48The kinds of physical matter THE NON-SOUL C H A P T E R 2 vthokf/dkj vbFkwyFkwy Fkwya Fkwylqgqea21. --50The six classifications of molecules HkwiOoneknh;k Hkf.knk22. Nk;kroeknh;k 23. lqgqek goafr [ka/k24. /kmpmDdLl iq.kks ta25. --53The cause (kāraõa) and the effect (kārya) atom vÙkkfn vÙkeT>a vÙkara 26. --56The marks of the atom Contents (li) Page ,;jl:oxa/a nksiQkla No. 27. The natural and unnatural qualities of the matter --57 TopicVerse v..kf.kjkosD[kks tks 28. The natural and unnatural modes of the matter --59 iksXxynOOka mPpb ijek.kw29. The core meaning of the matter (pudgala) --61 xe.kf.kfeÙka /Eee/Eea30. The media of motion and rest, and the space --62 le;kofyHksns.k nq nqfo;Iia31. The empirical substance of time --66 thoknq iksXxynks .karxq.kk32. The real (transcendental) substance of time --70 thoknhnOok.ka ifjoê.ð k---33. The transformation in souls, etc., and natural qualities and modes of substances --73 ,ns NíOOkkf.k ; dkya 34. The five substances with extensive magnitude --77 la[ksTtkla[ksTtk.karinslk35. The space-points of the six substances --79 yks;k;kls rkoa bnjLl36. iksXxynOOka eqÙka eqfÙk---37. Corporealness and consciousness in the substances --84 thokfncfgÙkPpa 38. The objects worth rejection and acceptance --87 THE PURE THOUGHT-ACTIVITY C H A P T E R 3 'kq1⁄4Hkkokf/dkj .kks [kyq lgkoBk.kk .kks39. The nature of the soul in its pure state --89 .kks fBfnca/êkò .kk 40. The nature of the soul in its pure state --91 Niyamasāra fu;elkj (lii) Page .kks [kb;HkkoBk.kk .kks No. 41. The nature of the soul in its pure state --93 TopicVerse pmxbHkolaHke.ka42. The nature of the soul in its pure state --95 f.kíaMks f.kíaíks f.kEeeks43. The nature of the soul in its pure state --99 f.kXxaFkks .khjkxks f.kLlYyks 44. The nature of the soul in its pure state --101 o..kjlxa/iQklk45. The nature of the soul in its pure state --103 vjle:oexa/a vOoÙka 46. The nature of the soul --105 tkfjfl;k fl1⁄4Iik47. From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul --108 vljhjk vfo.kklk48. From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul --111 ,ns lOos Hkkok oogkj.k;a49. There is difference in the souls only from the pure and empirical points-of-view --113 iqOoqÙkl;yHkkok ijnOOka 50. The pure soul is own-substance; it is to be accepted --115 foojh;kfHkf.kosl---51. The 'Three Jewels' of right faith, knowledge and conduct --117 pyefy.kexk<Ùk---52. lEeÙkLl f.kfeÙka ft.klqÙka 53. lEeÙka l..kk.ka foTtfn54. oogkj.k;pfjÙks55. Contents (liii) Page dqytksf.kthoeXx.k--No. 56. The vow (vrata) of non-injury (ahiÉsā) --123 TopicVerse THE EMPIRICAL RIGHT CONDUCT C H A P T E R 4 O;ogkjpkfj=kkf/dkj jkxs.k o nksls.k o eksgs.k 57. The vow (vrata) of truthfulness (satya) --127 xkes ok .k;js ok¿j..ks ok58. The vow (vrata) of non-stealing (acaurya) --128 nV~Bw.k bfRFk:oa okaNkHkkoa59. The vow (vrata) of chastity (brahmacarya) --129 lOos l xaFkk.ka pkxks60. The vow (vrata) of nonpossession (aparigraha) --130 iklqxeXxs.k fnok61. Regulation-in-walking (īryā samiti) --132 islq..kgkldDdl---62. Regulation-in-speaking (bhāÈā samiti) --134 dndkfjnk.kqeksn.kjfgna 63. Regulation-in-eating (eÈaõā samiti) – --135 iksRFkbdeaMykba 64. Regulation-in-lifting-and-layingdown (ādāna-nikÈepaõa samiti) --139 iklqxHkwfeinsls xw<s 65. Regulation-in-discarding-excreta (pratiÈÇhāpana samiti) --140 dkyqLleksgl..kkjkx---66. Control-of-mental-activity (manogupti) – --141 FkhjktpksjHkÙkdgk---67. Control-of-vocal-activity (vacanagupti) – --143 ca/.kNsn.kekj.kvkdqap.k68. Control-of-bodily-activity (kāyagupti) --144 tk jk;kfnf.k;Ùkh e.kLl 69. The nature of manogupti and vacanagupti from the real pointof-view --145 Niyamasāra fu;elkj (liv) Page dk;fdfj;kf.k;Ùkh No. 70. The nature of kāyagupti from the real point-of-view --146 TopicVerse ?k.k?kkbdEejfg;k71. The nature of the Omniscient Lord (the Arhat) --147 .kêêò dò Eeca/k vêeò gk---72. The nature of the Liberated Soul (the Siddha) --150 iapkpkjleXxk73. The nature of the Chief Preceptor (the Ācārya) --153 j;.kÙk;latqÙkk ft.k---74. The nature of the Preceptor (the Upādhyāya) --155 okokjfoIieqDdk 75. The nature of the Ascetic (the Sādhu) --157 ,fjl;Hkko.kk,76. The conclusion of empirical right conduct --159 C H A P T E R 5 THE REAL REPENTANCE ijekFkZizfrØe.kkf/dkj .kkga .kkj;Hkkoks frfj;RFkks77. The pure soul is absolute non-doer --160 .kkga eXx.kBk.kks .kkga 78. .kkga ckyks oqîkô s .k pso79. .kkga jkxks nkslks .k pso80. .kkga dksgks ek.kks .k pso81. ,fjlHksnCHkkls eT>RFkks82. The real right conduct --164 eksÙkw.k o;.kj;.ka jkxknh---83. The real repentance (pratikramaõa) --166 vkjkg.kkb oêbð eksÙkw.k84. The soul engaged in the Self is repentance (pratikramaõa) --167 Contents (lv) Page mEeXXka ifjpÙkk ft.keXxs No. 86. The soul established in right path is repentance (pratikramaõa) --171 TopicVerse eksÙkw.k v.kk;kja vk;kjs 85. The soul established in selfabsorption is repentance (pratikramaõa) --169 eksÙkw.k lYyHkkoa f.kLLkYys 87. The ascetic without stings (śalya) is repentance (pratikramaõa) --173 pÙkk áxqfÙkHkkoa frxqfÙk---88. The ascetic with threefold control (gupti) is repentance (pratikramaõa) --174 eksÙkw.k vê#ð ía >k.ka tks89. The soul with auspicious meditation is repentance (pratikramaõa) --175 fePNÙkigqfnHkkok iqOoa 90. The soul, since long, has been a wrong-believer --176 fePNknal.k.kk.kpfjÙka 91. The soul with auspicious meditation is repentance (pratikramaõa) --178 mÙkevêa ò vknk rfEg fBnk 92. Meditation on the soul is repentance (pratikramaõa) --179 >k.kf.kyh.kks lkgw ifjpkxa93. Meditation is repentance (pratikramaõa) --181 ifMde.k.kke/s;s lqÙks94. Repentance, from the empirical point-of-view --182 THE REAL RENUNCIATION C H A P T E R 6 fu'p;izR;k[;kukf/dkj eksÙkw.k l;ytIie.kkx;---95. The real renunciation (pratyākhyāna) --183 dsoy.kk.klgkoks 96. Meditate on the Self --185 Niyamasāra fu;elkj (lvi) PageNo. TopicVerse f.k;Hkkoa .kfo eqPpb 97. The nature of the Self --186 i;fMfêfò nv.kqHkkx---98. The Self, free from bondage --187 ee Ùk ifjoTTkkfe99. The Self, free from infatuation --189 vknk [kq eT> .kk.ks 100. The Self is in knowledge, etc. --191 ,xks ; ejfn thoks 101. The Self is utterly without external concomitants --193 ,xks es lklnks vIik 102. ta  dfp es nqPpfjÙka103. Freeing the soul from faults --195 lEea es lOoHkwnslq osja 104. Attaining the state of supreme meditation --196 f.kDdlk;Ll narLl105. The observer of real renunciation --197 ,oa HksnCHkkla tks dqOob 106. The conclusion of real renunciation --198 C H A P T E R 7 ijekykspukf/dkj .kksdEedEejfg;a 107. The real confession (ālocanā) --200 vkyks;.kekyqaN.k 108. Four kinds of confession (ālocanā) --201 tks iLlfn vIik.ka leHkkos109. Meaning of vigilant of faults (ālocana) --202 dEeegh#gewyPNsn---110. Meaning of eradication of faults (āluńchana) --204 dEeknks vIik.ka fHk..ka 111. Meaning of removal of perversions (avikÃtikaraõa) --206 enek.kek;yksgfoofTt;---112. Meaning of purity of thoughts (bhāvaśuddhi) --207 THE SUPREME CONFESSION (INTROSPECTION) Contents (lvii) PageNo. TopicVerse onlfefnlhylate---113. The real expiation (prāyaścitta) --208 C H A P T E R 8 THE REAL EXPIATION 'kq1⁄4fu'p;izk;f'pÙkkf/dkj dksgkfnlxCHkkoD[k;igqfn---114. The real expiation (prāyaścitta) --209 dksga [ke;k ek.ka 115. The real expiation (prāyaścitta) --210 mfDdêkò s tks cksgks .kk.ka 116. Pure knowledge is real expiation (prāyaścitta) --211  d cgq.kk Hkf.k,.k nq 117. Austerity (tapa) is real expiation (prāyaścitta) --212 .kark.karHkos.k lefTt;---118. Austerity (tapa) is expiation (prāyaścitta) --213 vIil:okyac.kHkkos.k 119. Meditation (dhyāna) gets rid of all dispositions (bhāva) --214 lqgvlqgo;.kj;.ka 120. The real Three Jewels (ratnatraya) --215 dk;kbZijnOos fFkjHkkoa 121. The real withdrawal-frombodily-activity (kāyotsarga) --216 o;.kksPpkj.kfdfj;a 122. The supreme-meditation (paramasamādhi) --218 THE SUPREME MEDITATION C H A P T E R 9 ijelekf/ vf/dkj latef.k;eros.k nq 123. The mark of suprememeditation (paramasamādhi) --219  d dkgfn o.koklks 124. Equanimity is all-important --221 fojnks lOolkoTts125. The marks of the enduring equanimity – --223 Niyamasāra fu;elkj (lviii) tks leks lOoHkwnslq 126. The marks of the enduring equanimity --225 PageNo. TopicVerse tLl lf..kfgnks vIik127. Hold on to the soul for the enduring equanimity --226 tLl jkxks nq nkslks nq 128. The soul rid of attachment and aversion is the enduring equanimity --227 tks nq vêa ð p #ía p129. The soul rid of sorrowful and cruel meditation is the enduring equanimity --229 tks nq iq..ka p ikoa p 130. The soul rid of dispositions of merit and demerit is the enduring equanimity --230 tks nq gLla jb± lksxa131. The soul rid of quasi-passions is the enduring equanimity --232 tks nqxaNk Hk;a osna 132. tks nq /Eea p lqDda p133. Concluding remarks on the enduring equanimity --234 THE SUPREME DEVOTION C H A P T E R 1 0 ijeHkfÙkQ vf/dkj lEeÙk.kk.kpj.ks tks Hk Ùk 134. The Three Jewels (ratnatraya) --235 eksD[kax;iqfjlk.ka xq.kHksna135. The (empirical) devotion to the liberated souls --236 eksD[kigs vIik.ka BfoÅ.k136. The devotion to the 'Self' --238 jk;knhifjgkjs vIik.ka tks137. The devotion to concentration of the mind --240 lOofo;IikHkkos vIik.ka138. The devotion to concentration of the mind --241 foojh;kfHkf.kosla ifjpÙkk139. Concentration of the mind is to meditate on the Reality --242 Contents (lix) mlgkfnft.ko jnk ,oa140. Perfect bliss comes only from concentration of the mind --243 PageNo. TopicVerse THE SUPREME ESSENTIAL C H A P T E R 1 1 fu'p;ijeko';d vf/dkj tks .k gofn v..kolks141. The supreme-essential (paramāvaśyaka) --244 .k olks volks volLl 142. The effect of observing the supreme-essential (paramāvaśyaka) --246 oêfð n tks lks le.kks 143. The ascetic who is dependent on others does not observe the supreme-essential (paramāvaśyaka) – --248 tks pjfn latnks [kyq144. The ascetic who is dependent on others does not observe the supreme-essential (paramāvaśyaka) – --249 nOoxq.kiTt;k.ka fpÙka 145. The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavaśa) --251 ifjpÙkk ijHkkoa vIik.ka146. The nature of the self-dependent (avaśa) ascetic --252 vkokla tb bPNfl 147. The means to attain the essential-duty (āvaśyaka) --253 vkokl,.k gh.kks iCHkêkð s148. Perform the essential-duty (āvaśyaka) --254 vkokl,.k tqÙkks le.kks149. The introvertedand the extroverted-soul --255 vUrjckfgjtIis tks oêbð150. The introverted-soul does not talk, internally or externally --257 Niyamasāra fu;elkj (lx) tks /EelqDd>k.kfEg 151. The introverted-soul is with virtuousand pure-meditation --258 PageNo. TopicVerse ifMde.kigqfnfdfj;a 152. The relevance of activities, like repentance --260 o;.ke;a ifMde.ka 153. Verbal repentance, etc., are only forms of study --262 tfn lDdfn dknqa ts 154. Those with strength must do real repentance, others must put faith in it --263 ft.kdfg;ijelqÙks 155. For the supreme ascetic --264 .kk.kkthok .kk.kkdEea 156. Shun verbal confrontation --265 y1⁄4w.ka f.kfg ,Ddks rLl 157. Adoration of the Self --266 lOos iqjk.kiqfjlk ,oa 158. Concluding remarks on the supreme devotion --267 THE PURE-COGNITION C H A P T E R 1 2 'kq1⁄4ksi;ksx vf/dkj tk.kfn iLlfn lOoa 159. The Omniscient (kevalī) --269 tqxoa oêbð .kk.ka 160. Perfect knowledge and perception arise simultaneously --271 .kk.ka ijIi;kla fnêhò161. The nature of knowledge and perception --273 .kk.ka ijIIk;kla rb;k .kk.ks.k 162. The nature of knowledge and perception --274 vIIkk ijIi;klks rb;k vIis.k 163. The nature of knowledge and perception --275 .kk.ka ijIIk;kla oogkj.k;s.k 164. The nature of knowledge and perception --276 Contents (lxi) PageNo. TopicVerse .kk.ka vIIki;kla f.kPN;.k;,.k 165. The nature of knowledge and perception --278 vIil:oa isPNfn yks;kyks;a166. The nature of knowledge and perception --279 eqÙkeeqÙka nOOka ps;.kfe;ja 167. The nature of direct knowledge --280 iqOOkqÙkl;ynOOka .kk.kkxq.k---168. The nature of indirect perception --282 yks;kyks;a tk.kb vIik.ka169. Empirically, the Omniscient Lord knows the universe and the non-universe --284 .kk.ka thol:oa rEgk 170. Knowledge is own-nature of the soul --286 vIik.ka fo.kq .kk.ka .kk.ka 171. The soul is knowledge, and knowledge is the soul --288 tk.karks iLlarks bZgkiqOOka172. The Omniscient is free from karmic bondage --290 ifj.kkeiqOoo;.ka thoLl173. The speech of the Omniscient does not cause karmic bondage --292 bZgkiqOoa o;.ka thoLl174. Bk.kf.klsTtfogkjk bZgkiqOOka175. The activities of the Omniscient are without volition and do not cause karmic bondage --294 vkmLLk [k;s.k iq.kks176. The attainment of liberation is the destruction of all karmas --296 tkbtjej.kjfg;a ijea177. The nature of the perfect-soul --298 vOokckge .kfn;e.kksoea178. The nature of the perfect-soulsubstance --299 .kfo nqD[ka .kfo lqD[ka 179. The perfect-soul is liberation --301 .kfo bafn; molXxk .kfo180. The nature of liberation --302 .kfo dEea .kksdEea .kfo181. The nature of liberation --303 (lxii) Niyamasāra fu;elkj PageNo. TopicVerse foTtfn dsoy.kk.ka 182. The own-nature of the liberated-soul (the Siddha) --304 f.kOOkk.keso fl1⁄4k fl1⁄4k 183. Liberation (nirvāõa) is the liberated-soul (the Siddha) --308 thok.k iqXxyk.ka xe.ka184. The liberated-soul goes up to the end of the universe --309 f.k;ea f.k;eLl iQya 185. The exertion of the soul – niyama – and its fruit --310 bZlkHkkos.k iq.kks dsbZ 186. The worthy soul must have persistent devotion --311 f.k;Hkko.kkf.kfeÙka e,187. The name of the Scripture, with conclusion --312 INDEX OF VERSES --315 GUIDE TO TRANSLITERATION --341 ] ] ] R INDEX OF SCRIPTURAL EXCERPTS --323 Contents (lxiii)

fu;elkj (izkekf.kd O;k[;k lfgr) vkpk;Z dqUndqUn fojfpr Ācārya Kundakunda's Niyamasāra (With Authentic Explanatory Notes) – The Essence of Soul-adoration .keks vfjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOk lkgw.ka lE ;X n' kZuk ; ue % lE;d~rils ue% lE ;d ~pk fj= kk; ue % lE;XKkuk; ue% vgZfRl1⁄4kpk;ksZikè;k;loZlk/qH;ks ue% AA Lo;EHkqos ueLrqH;a AA In this world, the 'Three Jewels' (ratnatraya) are the cause of liberation (nirvāõa) only, and not of any other outcome (state of existence, bondage, etc.). The influx (āsrava) of merit (puõya) that takes place is the fault (aparādha) of auspiciouscognition (śubhopayoga). vUo;kFkZ & (bg) bl yksd eas (jRu=k;e~ fuokZ.kL; ,o gsrq%) jRu=k; fuokZ.k dk gh dkj.k (Hkofr) gksrk gS (vU;L; u) vU; fdlh (xfr] ca/ vkfn) dk ugha] (rq) fiQj (;r~ iq.;a vkÏofr) tks iq.; dk vkÏo gksrk gS (v;e~ vijk/% 'kqHkksi;ksx%) ;g vijk/ 'kqHkksi;ksx dk gSA jRu=k;feg gsrq£uokZ.kL;So Hkofr ukU;L; A vkÏofr ;Ùkq iq.;a 'kqHkksi;ksxks¿;eijk/% AA220AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: .kfeÅ.k ft.ka ohja v.karoj.kk.knal.klgkoa A oksPNkfe f.k;elkja dsofylqndsoyhHkf.kna AA1AA INVOCATION Making obeisance to the 'Jina', Lord Vīra, who, by ownnature (svabhāva), is the possessor of infinite and supreme knowledge and perception – kevalajñāna and kevaladarśana – I shall expound the 'Niyamasāra' as has been preached by the possessors of the direct (pratyakÈa) perfect-knowledge – the kevalī, and the indirect (parokÈa) perfect-knowledge – the śrutakevalī. * eaxykpj.k *vkSj izfrKkokD; vuUr vkSj oj (mRÑ"V) Kku&n'kZu] vFkkZr~ dsoyKku o dsoyn'kZu] ftudk LoHkko gS] ,sls Jh ohj ftu dks ueLdkj djds eSa dsoyh vkSj Jqrdsoyh ds }kjk dgk gqvk ^fu;elkj* dgw¡xkA The word 'Jina' means the Supreme Lord, the Tīrthaôkara – the 'World Teacher' or 'Arhat' or 'āpta' – who has vanquished the four inimical (ghātī) karmas due to delusion (moha), attachment (rāga) and aversion (dveÈa). The four ghātī karmas are deluding (mohanīya), EXPLANATORY NOTE THE SOUL C H A P T E R 1 thokf/dkj 3 knowledge-obscuring (jðānāvaraõīya), perception-obscuring (darśanāvaraõīya), and obstructive (antarāya). Lord Vīra is the twentyfourth Tīrthaôkara, known also by other names including Mahāvīra, Vardhamāna, and Sanmati. The Tīrthaôkara possesses the supreme sense-independent, infinite-knowledge (anantajñāna, kevalajñāna) and infinite-perception (anantadarśana, kevaladarśana). All objectsof-knowledge (jñeya) – the souls (jīva) and the non-souls (ajīva) with their substance (dravya), qualities (guõa) and modes (paryāya) – get reflected in his infinite-knowledge. Ācārya Kundakunda pledges to expound the Scripture 'Niyamasāra' after making obeisance to Lord Vīra. The word 'niyama' connotes the 'essential' that must be observed – the Three Jewels (ratnatraya) of right faith, knowledge, and conduct. The word 'sāra' is used to emphasize the purity of the Three Jewels and to eliminate wrong faith, wrong knowledge, and wrong conduct. Thus, 'Niyamasāra' is the exposition of the pure (śuddha) Three Jewels (ratnatraya). Who has preached the nature of the pure (śuddha) Three Jewels (ratnatraya)? The kevalī and the śrutakevalī have preached the nature of the pure (śuddha) Three Jewels (ratnatraya). The kevalī are those who have the direct (pratyakÈa) perfect-knowledge of all objects-of-knowledge (jñeya) through their sense-independent omniscience (kevalajñāna). The śrutakevalī are those who have indirect (parokÈa) perfect-knowledge; they have complete knowledge of the Scripture. tks fg lqns.k fotk.kfn vIik.ka tk.kxa lgkos.k A ra lqndsofyfefl.kks Hk.kafr yks;Iinho;jk AA1&33AA Ācārya Kundakunda's Pravacanasāra: tks iq#"k fu'p; ls HkkoJqrKku ls vius gh lgt LoHkko ls lcdks tkuus okys vkRek dks vFkkZr~ vius futLo:i dks fo'ks"krk ls tkurk gS ml HkkoJqrKkuh dks leLr yksd ds m|ksr djus okys Jhohrjkxnso Jqrdsoyh dgrs gSaA 4 Niyamasāra fu;elkj Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī. The worthy ascetics, adept in the entire Scripture (āgama) and renowned as śrutakevalī, are endowed with the special accomplishment (Ãddhi) – called the 'chaudahapūrvī', a kind of buddhiÃddhi. (see 'Tiloyapaõõatī-2', verse 1010, p. 302). The Omniscient (kevalī), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously (yugapat) the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively (kramabhāvī) the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite-knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both 1know the nature of the Reality. 5 1 – THE SOULthokf/dkj 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 42. The Jaina Doctrine has twofold exposition: the path (mārga) and the fruit (phala) of the path. The path, constituting right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), is the way to attain liberation and the fruit is the attainment of liberation (mokÈa, nirvāõa). The soul (jīva) must continue to exert till it attains the supreme goal. After attaining the supreme goal, nothing remains to be done. Liberation (mokÈa, nirvāõa) is the supreme goal. What is the state of the soul when it attains liberation? eXxks eXxiQya fr nqfoga ft.klkl.ks leD[kkna A eXxks eksD[kmok;ks rLl iQya gksb f.kOok.ka AA2AA ftu 'kklu esa ekxZ vkSj ekxZiQy bl rjg nks izdkj dk dFku fd;k x;k gSA buesa eks{k dk mik;] vFkkZr~ lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k] ekxZ gS vkSj fuokZ.k dh izkfIr gksuk ekxZ dk iQy gSA EXPLANATORY NOTE fuR;efi fu#Ikysi% Lo:IkleofLFkrks fu#i?kkr% A xxufeo ijeiq#"k% ijeins LiqQjfr fo'knre% AA223AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: lnk gh deZjt ls jfgr] fut:Ik eas Hkys izdkj Bgjk gqvk] mi?kkr&jfgr] vR;Ur fueZy mRÑ"V ijekRek vkdk'k ds leku mRÑ"V in eas & yksd f'k[kj ds vxzre LFkku eas vFkok mRÑ"V LFkku esa & izdk'keku gksrk gSA ekxZ vkSj mldk iQy & The path and its fruit – 6 Niyamasāra fu;elkj Eternally free from the karmic matter, established in the Pure Self, indestructible, and pristine, the Supreme Being, like the sky, shines brightly at the pinnacle of the universe. ijekuUnfueXuks Kkue;ks uUnfr lnSo AA224AA ÑrÑR;% ijeins ijekRek ldyfo"k;fo"k;kRek A deZjt ls loZFkk foeqÙkQ 'kq1⁄4kRek (ijekRek) mRÑ"V futLOk:Ik in eas ÑrÑR; gksdj Bgjrk gSA leLr inkFkks± ds Kku dks fo"k;Hkwr djus okyk] ijekuUn eas fueXu] KkuLo:Ik ftldk fut:Ik gS] ,slk og ijEkkRek lnSo vkuUn:Ik ls fLFkr gSA Having achieved the ultimate goal, knowing everything that needs to be known, and engrossed in eternal and supreme bliss, the Omniscient, Effulgent Soul, rests permanently in the Highest State (of liberation). Release from all karmas – sarvakarmavipramokÈaÍ – is liberation (mokÈa) and the method by which it can be attained is the 'path' (mārga). lE;Xn'kZuKkupkfj=kkf.k eks{kekxZ% AA1&1AA Ācārya Umāsvāmī's Tattvārthasūtra: lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k] rhuksa feydj eks{k dk ekxZ gS] vFkkZr~ eks{k dh izkfIr dk mik; gSA Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together, constitute the path to liberation – mokÈamārga. it must be understood that all three – right faith or belief (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – jointly constitute the direct path to liberation. 7 1 – THE SOULthokf/dkj That which must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). In order to exclude any contrary suggestion, the suffix 'sāra' has particularly been used. f.k;eso ; ta dTta ra f.k;ea .kk.knal.kpfjÙka A foojh;ifjgjRFka Hkf.kna [kyq lkjfefn o;.ka AA3AA fu;e ls tks djus ;ksX; gS og fu;e gS_ ,slk fu;e Kku&nÀkZu&pkfj=k gSA buesa foijhr] vFkkZr~ feF;kKku] feF;knÀkZu vkSj feF;kpkfj=k] dk ifjgkj djus ds fy;s ^lkj* ;g opu fuÀp; ls dgk x;k gSA ^fu;elkj* in dh lkFkZdrk & The title 'Niyamasāra' – It is the eternal and universal rule that the soul (jīva) must exert continually for the attainment of the supreme goal, i.e., liberation (mokÈa, nirvāõa). Right exertion of the soul, thus, is the 'niyama'. Right exertion is defined as right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together. In order to exclude the 'wrong' (mithyā) faith, knowledge and conduct, the suffix 'sāra' has been used to qualify 'niyama'. EXPLANATORY NOTE lñn`f"VKkuòÙkkfu /e± /eZs'ojk% fonq% A ;nh;izR;uhdkfu HkofUr Hkoi1⁄4fr% AA3AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: /eZ ds Lokeh ftusUnznso mu lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k dks /eZ tkurs gSa (dgrs gSa)] ftuds foijhr & feF;kn'kZu] feF;kKku vkSj feF;kpkfj=k & lalkj ds ekxZ gksrs gSaA 8 Niyamasāra fu;elkj The expounder of the Doctrine, Lord Jina, has preached that the excellent path of dharma (that leads to liberation, the state of supreme happiness) consists in right faith (samyagdarśana), right knowledge (samyagjðāna) and right conduct (samyakcāritra). The opposite path – wrong faith, wrong knowledge and wrong conduct – leads to wandering in the world (saÉsāra). The wrong path can never lead one to the desired goal. As liberation is beyond the experience of those who have not trodden the right path, only the Omniscient (kevalī) is able to expound the meaning of liberation and the path leading to it. On the strength of the Doctrine expounded by Lord Jina, learned preceptors (ācārya) have explained through profound compositions that right faith, right knowledge and right conduct, together, must be understood to constitute the path to liberation. 9 1 – THE SOULthokf/dkj The 'niyama' – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – is the way to attain liberation and the fruit is the supreme liberation (paramanirvāõa). These three – the Three Jewels (ratnatraya) – have been described individually in this treatise. f.k;ea eksD[kmok;ks rLl iQya gofn ijef.kOok.ka A ,ns l fr.ga fi ; iÙks;i:o.kk gksb AA4AA (jRu=k;:i) fu;e] vFkkZr~ lE;XnÀkZu] lE;XKku vkSj lE;d~pkfj=k eks{k dk mik; gS vkSj mldk iQy ijefuokZ.k gSA bl xzUFk esa bu rhuksa dk ìFkd~&ìFkd~ fu:i.k gSA jRu=k; ds Hksn vkSj y{k.k & Divisions and marks of 'ratnatraya' – EXPLANATORY NOTE The real (niścaya) path to liberation is the 'pure' (śuddha) and 'inseparable' (abheda) Three Jewels (ratnatraya). The Three Jewels (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahāra) point-of-view, these are separated and described individually with their marks (lakśaõa). lE;DRocks/pkfj=ky{k.kks eks{kekxZ bR;s"k% A eq[;ksipkj:Ik% izki;fr ija ina iq#"ke~ AA222AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: 10 Niyamasāra fu;elkj Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together, constitute the path to liberation. This threefold path, understood from both viewpoints, real (niścaya) and empirical (vyavahāra), leads the soul to the supreme status. lE;Xn'kZu] lE;XKku] lE;d~pkfj=k y{k.k bl izdkj f=kr;kRed ;g eks{kekxZ eq[; vkSj mipkj :Ik & fu'p; vkSj O;ogkj :Ik & iq#"k&vkRek dks mRÑ"V in dks izkIr djk nsrk gSA 11 1 – THE SOULthokf/dkj lEeíal.k.kk.ka pj.ka eksD[kLl dkj.ka tk.ks A oogkjk f.kPN;nks rfÙk;ebvks f.kvks vIik AA39AA Ācārya Nemicandra's DravyasaÉgraha: lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k & bu rhuksa ds leqnk; dks O;ogkju; ls eks{k dk dkj.k tkuks rFkk fu'p;u; ls lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k Lo:Ik tks fut vkRek gS] mldks eks{k dk dkj.k tkuksA From the empirical-point-of-view (vyavahāranaya), right faith, right knowledge, and right conduct, together, are to be known as leading to liberation (mokÈa). And, from the transcendentalpoint-of-view (niścayanaya), the soul itself, inherently possessing these three attributes, is the cause of liberation. Right faith (samyaktva or samyagdarśana) is to have belief in the sect-founder (āpta), the Scripture (āgama) and the substances of Reality (tattva). The sect-founder (āpta or the Tīrthaôkara) is the one with supreme qualities, having destroyed all imperfection. vÙkkxerPpk.ka líg.kknks gosb lEeÙka A oox;vlslnkslks l;yxq.kIik gos vÙkks AA5AA vkIr] vkxe vkSj rÙoksa ds J1⁄4ku ls lE;DRo (lE;XnÀkZu) gksrk gSA ftlds v'ks"k (leLr) nks"k u' gks x;s gSa ,slk ldyxq.ke; iq#"k vkIr dgykrk gSA O;ogkj le;XnÀkZu dk Lo:i & The empirical right faith – EXPLANATORY NOTE Right faith (samyagdarśana) has been described as: rÙokFkZJ1⁄4kua lE;Xn'kZue~ AA1&2AA Ācārya Umāsvāmī's Tattvārthasūtra: vius&vius Lo:i ds vuqlkj rÙoksa dk tks J1⁄4ku gksrk gS og lE;Xn'kZu gSA Belief in substances of Reality (tattva), ascertained as these are, is right faith (samyagdarśana). It is impossible for the mundane souls to ascertain the nature of the Reality without help from the trustworthy Supreme Teacher, i.e. the āpta, and his teachings in form of the Holy Scripture (āgama). It is for 12 Niyamasāra fu;elkj this reason that, from the empirical point-of-view, right faith (samyagdarśana) has been described as having belief in the sectfounder (āpta or the Tīrthaôkara), the Scripture (āgama) and the substances of Reality (tattva). Ācārya Samantabhadra has provided a simpler and more functional definition of right faith (samyagdarśana), particularly for the householder: J1⁄4kua ijekFkkZukekIrkxeriksHk`rke~ A f=kew<kiks<e"VkÄ~xa lE;Xn'kZueLe;e~ AA4AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: ijekFkZHkwr & okLrfod vFkok lPps vFkZ esa & vkIr (nso)] vkxe ('kkL=k) vkSj riksHk`r~ (xq#) dk rhu ew<+rkvksa ls jfgr] vkB vaxksa ls lfgr vkSj vkB izdkj ds enksa ls jfgr J1⁄4ku djuk lE;Xn'kZu dgykrk gSA To have belief, as per the Reality, in the sect-founder or deity (āpta or deva), the scripture (āgama or śāstra), and the preceptor (tapobhÃt or guru) is right faith. This right faith must be rid of the three kinds of follies (mūçhatā), endowed with the eight limbs (aÈÇāôga) of right faith, and free from the eight kinds of pride (mada). The three kinds of follies (mūçhatā) that a householder with right faith must assiduously guard against are: 1) folly relating to worldly customs (lokamūçhatā), 2) folly relating to deities (devamūçhatā), 3) folly relating to preachers (gurumūçhatā). 1) freedom from doubt (niÍśaðkita), 4) freedom from superstitions (amūçhadÃÈÇi), Right faith must be strengthened by these eight limbs (aÈÇāôga): 2) freedom from worldly desire (niÍkāðkÈita), 3) freedom from revulsion (nirvicikitsā), 13 1 – THE SOULthokf/dkj A person with right faith must be free from eight kinds of pride (mada): 2) pride of veneration (pūjā mada), 5) pride of strength (bala mada), 8) joy and affection towards the right path and its followers (vātsalya). 1) pride of knowledge (jðāna mada), 3) pride of lineage (kula mada), 5) charitable forbearance and concealment of defects in others (upagūhana), 7) propagation of the true path (prabhāvanā), 6) pride of accomplishments (Ãddhi mada), 8) pride of beauty (śarīra mada). 6) ensuring steadfastness of right faith and conduct so as not to swerve from the path to liberation (sthitikaraõa), 4) pride of caste (jāti mada), 7) pride of austerities (tapa mada), 14 Niyamasāra fu;elkj 1) wrong belief (mithyādarśana), 2) wrong knowledge (mithyājñāna), 4) possessor of wrong belief (mithyādÃÈÇi), Beside these nineteen imperfections – three kinds of follies (mūçhatā), absence of eight limbs (aÈÇāôga), and eight kinds of pride (mada) – the person with right faith (samyagdarśana) must shed adoration of the following six denigrating-abodes – anāyatana – that vitiate faith (see Āśādhara's DharmāmÃta Anagāra, verse 84, p. 174): 5) possessor of wrong knowledge (mithyājñānī), The six anāyatana have also been defined as 1) false preacher (kuguru), 2) false deity (kudeva), 3) false doctrine (kudharma), and 4-6) adoration of the above three. (see Ācārya Guõabhadra's ĀtmānuśāsanaÉ, verse 10, p.12.) 3) wrong conduct (mithyācāritra), 6) possessor of wrong conduct (mithyācāritrī). The eighteen imperfections are: hunger (kÈudhā), thirst (tÃÈā), fear (bhaya), displeasure (roÈa, krodha, arati), attachment (rāga), delusion (moha), anxiety (cintā), oldage (żarā), sickness (roga), death (mÃtu), perspiration (sveda), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidrā), rebirth (janma), and despondency or grief (viÈāda, śoka, udvega). lsna [ksn enks jb fofEg; f.kík t.kqOosxks AA6AA Nqgr.gHkh#jkslks jkxks eksgks  prk tjk #tk fePpw A {kq/k] r`".kk (r`"kk)] Hk;] jks"k (Øks/)] jkx] eksg] fpUrk] tjk (cq<+kik)] jksx] èR;q] Losn (ilhuk)] [ksn] en] jfr] foLe;] fuaek] tUe vkSj m}sx (fo"kkn) & ;s vBkjg nks"k gSaA vBkjg nks"k & The eighteen imperfections – EXPLANATORY NOTE The genuine (trustworthy) sect-founder (āpta) is free from the above mentioned eighteen imperfections. {kqfRiiklktjkrÄtUekUrdHk;Le;k% Aï u jkx}s"keksgk'p ;L;kIr% l% izdhR;Zrs AA6AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: ftlds Hkw[k] I;kl] cw<+kik] jksx] tUe] ej.k] Hk;] Le;&en] jkx] }s"k] eksg vkSj  prk] vjfr] funzk] foLe;] fo"kkn&'kksd] Losn vkSj [ksn & ;s vBkjg nks"k ugha gSa og vkIr vFkkZr~ lPpk nso dgk tkrk gSA 15 1 – THE SOULthokf/dkj The one who is free from these eighteen imperfections – hunger (kÈudhā), thirst (tÃÈā), old-age (jarā), sickness (roga), rebirth (janma), death (maraõa), fear (bhaya), pride (mada), attachment (rāga), aversion (dveÈa), delusion (moha), anxiety (cintā), displeasure (arati), sleep (nidrā), astonishment (vismaya), despondency or grief (viÈāda or śoka), perspiration (sveda), and regret (kheda) – is called the real (trustworthy) sect-founder (āpta). With total absence of the deluding (mohanīya) karmas and in presence of the ocean of pleasant-feeling (sātāvedanīya) karmas, the insignificant unpleasant-feeling (asātāvedanīya) karmas are unable to cause imperfections of hunger (kÈudhā) and thirst (tÃÈā). The Lord does not take morsels-of-food (kavalāhāra). The most auspicious atomic particles of the matter (pudgala), fit to turn into the physicalbody – nokarma – help incessantly in maintaining the body. All mundane souls in the three worlds suffer due to these eighteen imperfections. The Omniscient Lord who has destroyed, from its very root, all delusion (moha) and attachment (rāga) is absolutely free from these imperfections. The supremely auspicious body – paramaudārika śarīra – of the Lord does not have the imperfections of old-age (jarā), sickness (roga) and perspiration (sveda). Without the dispositions (bhāva), auspicious and inauspicious that cause the soul to wander in worldly existence, the Lord is free from rebirth (janma). And since there is no rebirth (janma), the final separation of the body from the soul is not termed 1death; the Lord is, thus, free from death (maraõa). On destruction of the inimical (ghātī) karmas, these eleven imperfections must vanish: fear (bhaya), displeasure (roÈa, krodha, arati), attachment (rāga), delusion (moha), anxiety (cintā), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidrā), and despondency or grief (viÈāda, śoka, udvega). 16 Niyamasāra fu;elkj 1Jheñ Hkxor~ dqUndqUnkpk;Znso iz.khr ^fu;elkj*] Jh dqUndqUn dgku fnxEcj tSu rhFkZ lqj{kk VaLV] t;iqj] iapekòfÙk] ekpZ 1984] ì15The one who is rid of (above mentioned) all (eighteen) imperfections in totality and is endowed with the supreme grandeur of omniscience (kevalajñāna), etc., is called the Supreme Lord (paramātmā). The one who is not such qualified is not the Supreme Lord (paramātmā). f.kLlslnksljfgvks dsoy.kk.kkbijefoHkotqnks A lks ijeIik mPpb rfOoojhvks .k ijeIik AA7AA tks (iwoksZDr) LkeLr (lHkh vBkjg) nks"kksa ls jfgr gS rFkk dsoyKku vkfn ije oSHko ls ;qDr gS] og ijekRek dgykrk gSA mlls tks foijhr gS og ijekRek ugha gSA ijekRek dk Lo:i & The Supreme Lord (the Arhat, paramātmā) – EXPLANATORY NOTE vkIrsuksfPNUunks"ks.k loZKsukxesf'kuk A HkforO;a fu;ksxsu ukU;Fkk ákIrrk Hkosr~ AA5AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: 4. anantavīrya – infinite energy. 1. anantasukha – infinite bliss; 2. anantajðāna – infinite knowledge; As already mentioned, the Arhat or the sect-founder (āpta) or the Supreme Lord (paramātmā) is free from all eighteen imperfections. He is rid of the four inimical (ghātī) karmas – deluding (mohanīya), knowledge-obscuring (jðānāvaraõīya), perception-obscuring (darśanāvaraõīya), and obstructive (antarāya). On destruction of these karmas manifest the following four infinitudes (ananta catuÈÇaya): 3. anantadarśana – infinite perception; and 17 1 – THE SOULthokf/dkj fu;e ls vkIr dks nks"kjfgr&ohrjkx] loZK] vkSj vkxe dk Lokeh (gs; vkSj mikns; rÙoksa dk Kku djkus okys vkxe dk ewy izfriknd) gksuk pkfg;s D;ksafd vU; izdkj ls vkIriuk ugha gks ldrk gSA As a rule, the sect-founder (āpta) or deity must be free from imperfections, all-knowing or Omniscient, and his teachings should become the basis of the (holy) Scripture; without these attributes the trustworthiness of the sect-founder cannot be established. ijes"Bh ijaT;ksfr£ojkxks foey% Ñrh A loZKks¿ukfneè;kUr% lkoZ% 'kkLrksiykY;rs AA7AA og vkIr & ijes"Bh (bUaekfnd ds }kjk oUnuh; ijein esa fLFkr)] ijaT;ksfr (dsoyKku T;ksfr ls lfgr)] fojkx (jkx&:i HkkodeZ ls jfgr)] foey (ewyksÙkj izÑfr:i aeO;deZ ds u"V gks tkus ls ey jfgr)] Ñrh (leLr gs;&mikns; rÙoksa ds fo"k; esa foosd&laiUu vFkkZr~ ÑrÑR;] loZK (leLr inkFkks± ds lk{kkRdkjh gksus ls)] vukfneè;kUr (vkIr ds izokg dh vis{kk ls vkfn] eè; rFkk vUr ls jfgr)] lkoZ (lHkh izkf.k;ksa dk midkj djus okys ekxZ dks fn[kykus ds dkj.k)] vkSj 'kkLrk (iwokZij&fojks/ vkfn nks"kksa dks cpkdj leLr inkFkks± dk ;FkkFkZ mins'k nsus ls) & bu 'kCnksa ds }kjk dgk tkrk gS] vFkkZr~ ;s lc vkIr ds uke gSaA The Supreme Teacher (āpta) is known by these attributes: parameÈÇhī – he is worshipped by the lords of the devas, paraÚjyoti – is endowed with the divine light of omniscience, virāga – is free from all kinds of desires, vimala – is stainless, having washed off karmic impurities, kÃta-kÃtya – is contented, having attained the highest goal, sarvajða – is all-knowing, anādimadhyānta – is without beginning, middle or end (in terms of eternal existence of such a Supreme Teacher), sārva – is a benefactor for all living beings, and śāstā – is the most trustworthy preacher of the Reality. 18 Niyamasāra fu;elkj iD[kh.k?kkfndEeks v.karojohfjvks vfg;rstks A tknks v nfnvks lks .kk.ka lksD[ka p ifj.kefn AA1&19AA Ācārya Kundakunda's Pravacanasāra: og Lo;aHkw Hkxoku~ vkRek vrhfUae; & bfUae; Kku ls ijs & gksrk gqvk vius vkSj ij ds izdk'kus (tkuus) okyk Kku rFkk vkdqyrk jfgr viuk lq[k] bu nksuksa LoHkko:i ifj.kerk gSA dSlk gS Hkxoku~\ loZFkk uk'k fd;s gSa pkj ?kkfr;k deZ ftlus vFkkZr~ tc rd ?kkfr;k deZ lfgr Fkk rc rd ijes'h ijkResfr ijekRes'ojks ftu% AA6AA fueZy% dsoy% 'kq1⁄4ks fofoDr% izHkqjO;;% A Ācārya Pūjyapāda's Samādhitańtram: fueZy & deZey ls jfgr] dsoy & 'kjhjkfnd ijaeO; ds lEcU/ ls jfgr] 'kq1⁄4 & aeO; vkSj HkkodeZ ls jfgr ijefo'kqf1⁄4 dks izkIr] fofoDr & 'kjhj o dekZfn ds Li'kZ ls jfgr] izHkq & bUnzkfndksa dk Lokeh] vO;; & vius vuUrprq"V;:i LoHkko ls P;qr u gksus okyk] ijes'h & bUnzkfnd }kjk oa| vkSj ijein esa fLFkr] ijkRek & lalkjh thoksa ls mRÑ"V vkRek] bZ'oj & vU; thoksa esa vlEHko ,sls ije vkRehd ,s'o;Z dk /kjd] vkSj ftu & ldy deZ&'k=kqvksa dks thrus okyk] ;s ijekRek ds okpd uke gSaA The paramātmā (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 (dravyakarma and bhāvakarma); 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. 19 1 – THE SOULthokf/dkj On destruction of the four inimical (ghātī) karmas, the soul no longer depends on the five senses; it becomes atīndriya. It then is characterized by infinite knowledge – kevalajñāna (on destruction of the jñānāvaraõīya karma), infinite perception – kevaladarśana (on destruction of the darśanāvaraõīya karma), infinite faith or belief in the essential principles of Reality – kÈāyika-samyaktva (on destruction of the mohanīya karma), and infinite power – anantavīrya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda). On destruction of the four inimical (ghātī) karmas, the selfdependent soul – 'svayambhū' – attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghātī) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva). {kk;ksi'kfed eR;kfn Kku rFkk p{kqjkfn n'kZu lfgr FkkA ?kkfr;k deks± ds uk'k gksrs gh vrhfUae; gqvkA fiQj dSlk gS\ e;kZnk jfgr gS mRd' cy ftlds vFkkZr~ varjk; ds nwj gksus ls vuUrcy lfgr gSA fiQj dSlk gS\ vuUr gS Kkun'kZu&:i izdk'k ftlds vFkkZr~ Kkukoj.k n'kZukoj.k deZ ds tkus ls vuUrKku] vuUrn'kZue;h gSA vkSj leLr eksguh; deZ ds uk'k ls fLFkj vius LoHkko dks izkIr gks x;k gSA 20 Niyamasāra fu;elkj Words emanating from the mouth of the Supreme Lord (āpta, paramātmā), free from the fault of inconsistency – contradiction between an earlier and a subsequent statement – and pure, constitute the Scripture (āgama). The Scripture expounds the nature of the substances – tattvārtha. rLLk eqgqXxno;.ka iqOokojnkslfojfg;a lq1⁄4a A vkxefefn ifjdfg;a rs.k nq dfg;k goafr rPpRFkk AA8AA mu ijekRek (vkIr) ds eq[k ls fudyk gqvk opu] tks fd iwokZij & vkxs vkSj ihNs & nks"k ls jfgr gS vkSj Àkq1⁄4 gS] mls ^vkxe* dgk x;k gS vkSj ml (vkxe) ds }kjk dgs gq, gh rÙokFkZ (aeO;) gksrs gSaA vkxe vkSj rÙokFkZ dk Lo:i & The Scripture and the nature of the substances – EXPLANATORY NOTE The World Teacher (āpta) is free from attachment (rāga) and delivers his discourse without self-interest, for the well-being of the worthy (bhavya) souls. vkIrksiKeuqYya?;en`"Vs"Vfojks/de~ A rÙoksins'kÑRlko± 'kkL=ka dkiFk?kêuð e~ AA9AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: og 'kkL=k loZizFke Hkxoku~ ds }kjk miKkr gS] vU; okfn;ksa ds }kjk v[k.Muh; gS] izR;{k vkSj vuqekukfn ds fojks/ ls jfgr gS] rÙo dk mins'k djus okyk gS] lcdk fgrdkjh gS vkSj feF;kekxZ dk [k.Mu vFkok fujkdj.k djus okyk gSA 21 1 – THE SOULthokf/dkj That alone is the Scripture 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 the Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. The meaning of the word 'tattvārtha' is explained as under by Ācārya 1Pūjyapāda in Sarvārthasiddhi : 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 1-2, p. 6. 'Tattva' is the 'nature' (bhāva) of the substance (padārtha); the nature of the substance, as it is, is 'tattva'. 'Artha' means 'ascertainment'. The compound 'tattvārtha' means ascertainment of the substance, as it is. Or, 'tattvārtha' means ascertainment of the nature (bhāva) of the substance as the two, the nature (bhāva) and the substance (padārtha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarśana). lqÙka ft.kksofnêa ò iksXxynOoIixs g o;.ks g A ra tk.k.kk fg .kk.ka lqÙkLl ; tk.k.kk Hkf.k;k AA1&34AA Ācārya Kundakunda's Pravacanasāra: iqñxy&aeO; Lo:i opuksa ls tks ftu Hkxoku~ dk mins'k fd;k gqvk gS og aeO;Jqr gS] fu'p;dj ml aeO;Jqr dk tkuuk HkkoJqr Kku gSA vkSj aeO;Jqr dks Hkh Kku O;ogkj ls dgk gSA Teachings of Lord Jina that reach us through his divine words – which are in form of the physical matter (pudgala) – constitute the Scripture (sūtra or dravyaśruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhāvaśruta). Empirically, the Scripture (sūtra or dravyaśruta) is also knowledge. 22 Niyamasāra fu;elkj The soul (jīva), the matter-body (pudgalakāya), the medium of motion (dharma), the medium of rest (adharma), the time (kāla), and the space (ākāśa) are the nature of the substances (tattvārtha). These substances have various qualities (guõa) and modes (paryāya). thok iksXxydk;k /Eek/Eek ; dky vk;kla A rPPkRFkk bfn Hkf.knk .kk.kkxq.kiTt, g latqÙkk AA9AA tho] iqñxydk;] /eZ] v/eZ] dky vkSj vkdkÀk & ;s rÙokFkZ dgs x;s gSaA ;s lHkh (rÙokFkZ) ukuk izdkj dh xq.k&i;kZ;ksa ls la;qDr dgs x;s gSaA rÙokFkks± dk ukeksYys[k & The names of the substances – EXPLANATORY NOTE frDdkys pnqik.kk bafn;cyekmvk.kik.kks ; A oogkjk lks thoks f.kPN;.k;nks nq psn.kk tLl AA3AA Ācārya Nemicandra's DravyasaÉgraha: O;ogkju; ls rhu dky esa bfUnz;] cy] vk;q vkSj izk.kkiku (mPÑokl&fu%'okl) bu pkjksa izk.kksa dks tks /kj.k djrk gS og tho gS vkSj fu'p;u; ls ftlds psruk gS og tho gSA From the empirical (vyavahāra) point-of-view, that which is living at present, will continue to live in the future, and was living in the past, through its four life-principles (prāõa) – strength (bala), senses (indriya), duration of age (āyuÍ), and respiration (ucchvāsa-niÍśvāsa – is the soul (jīva). From the 23 1 – THE SOULthokf/dkj transcendental (niścaya) point-of-view, that which has consciousness (cetanā) is the soul (jīva). vTthoks iq.k .ksvks iqXxy/Eeks v/Ee vk;kla A dkyks iqXxyeqÙkks :okfnxq.kks veqfÙk lslk nq AA15AA vkSj iqñxy] /eZ] v/eZ] vkdk'k rFkk dky & bu ik¡pksa dks vtho nzO; tkuuk pkfg,A buesa iqñxy rks ew£reku~ gS D;ksafd :Ik vkfn xq.kksa dk /kjd gS vkSj 'ks"k (/eZ&nzO;] v/eZ&nzO;] vkdk'k&nzO; rFkk dky&nzO;) vewrhZd gh gSaA Again, the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), space (ākāśa), and time (kāla), should be known as non-soul (ajīva) substances. The matter (pudgala) is a material object since it has qualities including form (rūpa), and the remaining are without form. That in which qualities (guõa) and modes (paryāya) exist is a substance (dravya). From the point-of-view of the modes – paryāyārthika naya – three is difference between the attributes and the substance (dravya). From the point-of-view of the substance – dravyārthika naya – three is no difference. Hence it is appropriate to consider these – qualities (guõa) and modes (paryāya) – as marks (lakÈaõa) of the substance (dravya) under consideration (lakÈya). What are qualities (guõa) and what are modes (paryāya)? Those xq.ki;Z;oñ aeO;e~ AA5&38AA Ācārya Umāsvāmī's Tattvārthasūtra: xq.k vkSj i;kZ; okyk nzO; gSA That which has qualities (guõa) and modes (paryāya) is a substance (dravya). 24 Niyamasāra fu;elkj characteristics which exhibit association (anvaya) with the substance are qualities (guõa). Those characteristics which exhibit distinction or exclusion (vyatireka) – logical discontinuity, 'when the pot is not, the clay is,' – are modes (paryāya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guõa), and the modification of the substance is called its mode (paryāya). The substance (dravya) is inseparable (residing in the same substratum – ayutasiddha) from its qualities (guõa), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guõa). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jīva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jīva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (sāmānya) point-ofview, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (viśeÈa) pointof-view, are modes (paryāya). For instance, in the souls (jīva), the modes (paryāya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guõa) and modes (paryāya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all – the 1substance (dravya), the qualities (guõa) and the modes (paryāya). 25 1 – THE SOULthokf/dkj 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-38, p. 222-223. fu'p; ls Ks;&inkFkZ aeO;e; & lkekU; Lo:i oLrqe; & gS rFkk leLr aeO; vuUr&xq.k Lo:i dgs gSaA vkSj mu aeO;&xq.kkas ds ifj.keu djus ls i;kZ; gSa] vFkkZr~ aeO;&i;kZ; vkSj xq.k&i;kZ; ;s nks Hksn lfgr i;kZ; gSa] vkSj v'kq1⁄4 i;kZ;ksa esa ew<+ vFkkZr~ vkRecqf1⁄4 ls i;kZ; dks gh aeO; ekuus okys vKkuh fu'p;dj feF;kn`f' gSaA Certainly, all objects-of-knowledge (jñeya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guõa) and due to transformation in substance and qualities, modes (paryāya) exist; thus, modes (paryāya) are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (guõaparyāya). Those who mistake the mode (paryāya) for the substance (dravya) are wrong-believers (mithyādÃÈÇi). Since every substance (dravya) has infinite number of qualities (guõa) and modes (paryāya), only the Word of the Omniscient Lord Jina is able to expound these. Those who rely on the absolutistic way of looking at things – ekāntavāda – cannot expound such complexities. 26 Niyamasāra fu;elkj vRFkks [kyq nOoevks nOokf.k xq.kIixkf.k Hkf.knkf.k A rs g iq.kks iTtk;k iTt;ew<k fg ijle;k AA2&1AA Ācārya Kundakunda's Pravacanasāra: The soul (jīva) has cognition (upayoga) as its mark (lakÈaõa). Cognition (upayoga) is of two kinds: knowledge-cognition (jñānopayoga) and perceptioncognition (darśanopayoga). Knowledge-cognition (jñānopayoga) is further divided into two kinds: naturalknowledge (svabhāvajñāna) cognition and unnaturalknowledge (vibhāvajñāna) cognition. thoks movksxevks movksxks .kk.knal.kks gksb A .kk.kqovksxks nqfogks lgko.kk.ka fogko.kk.ka fr AA10AA tho mi;ksxe; gS vFkkZRk~ tho dk y{k.k mi;ksx gSA mi;ksx Kku&nÀkZu&:i gS] vFkkZr~ mi;ksx ds Kkuksi;ksx vkSj nÀkZuksi;ksx ;s nks Hksn gSaA muesa Kkuksi;ksx nks izdkj dk gS & LoHkkoKku vkSj foHkkoKkuA tho dk y{k.k rFkk mi;ksx ds Hksn & The marks of the soul and kinds of cognition – EXPLANATORY NOTE mi;ksxks y{k.ke~ AA2&8AA Ācārya Umāsvāmī's Tattvārthasūtra: tho dk y{k.k mi;ksx gSA Cognition (upayoga) is the mark (lakÈaõa) – distinctive characteristic – of the soul (jīva). That which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) – active or attentive consciousness. By this – cognition (upayoga) – the 27 1 – THE SOULthokf/dkj soul is distinguished from the body. Just as gold and silver, even when mixed together, remain distinct by their respective colour, etc., similarly the soul and the body, though one in bondage, maintain distinctness due to their respective marks (lakÈaõa). l f}foèkks¿"VprqHksZn% AA2&9AA og mi;ksx nks izdkj dk gS & Kkuksi;ksx vkSj n'kZuksi;ksxA os Øe'k% vkB vkSj pkj Hksn lfgr gSa] vFkkZr~ Kkuksi;ksx ds vkB rFkk n'kZuksi;ksx ds pkj Hksn gaSA Cognition (upayoga) is of two kinds. And these, in turn, are of eight and four kinds, respectively. Cognition (upayoga) is of two kinds: knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Knowledge-cognition (jñānopayoga) has again been classified into two main categories: 1) that which manifests due to the pristine soul's own-nature (svabhāva) is the natural-knowledge (svabhāvajñāna) cognition, and 2) that which manifests due to the sullied soul's unnatural (vibhāva) condition is the unnatural-knowledge (vibhāvajñāna) cognition. 28 Niyamasāra fu;elkj The unnatural (vibhāva) right-knowledge (samyagjñāna) has four subdivisions: 1) sensory knowledge – matijñāna, 2) scriptural knowledge – śrutajñāna, 3) clairvoyance – avadhijñāna, and 4) telepathy – manaÍparyayajñāna. The unnatural (vibhāva) wrong-knowledge (mithyājñāna) has three subdivisions: 1) wrong sensory knowledge – kumati, 2) wrong scriptural knowledge – kuśruta, and 3) wrong clairvoyance – kuavadhi. The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhāvajñāna) – omniscience (kevalajñāna). The unnatural-knowledge (vibhāvajñāna) is of two kinds: right-knowledge (samyagjñāna) and wrong-knowledge (mithyājñāna). dsoyfeafn;jfg;a vlgk;a ra lgko.kk.ka fr A l..kkf.knjfo;Iis fogko.kk.ka gos nqfoga AA11AA bfUae;ksa ls jfgr rFkk (izdkÀk vkfn) cká inkFkks± dh lgk;rk ls fujis{k tks dsoyKku gS og LoHkkoKku gSA LkE;XKku vkSj feF;kKku ds fodYi ls foHkkoKku nks izdkj dk gSA lE;fXoHkkoKku ds pkj Hksn gSa & efr] Jqr] vof/ vkSj eu%i;Z;A vKku:i foHkkoKku rhu Hksn okyk gS & dqefr] dqJqr rFkk dqvof/A Kku ds Hksn & The kinds of knowledge – l..kk.ka pmHks;a efnlqnvksgh rgso e.kiTTka A v..kk.ka frfo;Iia efn;kbZ Hksnnks pso AA12AA 29 1 – THE SOULthokf/dkj EXPLANATORY NOTE efrJqrkofèkeu%i;Z;dsoykfu Kkue~ AA1&9AA Ācārya Umāsvāmī's Tattvārthasūtra: efrKku] JqrKku] vof/Kku] eu%i;Z;Kku vkSj dsoyKku & ;s ik¡p Kku gSaA Knowledge is of five kinds: sensory-knowledge – matijñāna, scriptural-knowledge – śrutajñāna, clairvoyance – avadhijñāna, 1telepathy – manaÍparyaya-jñāna, and omniscience – kevalajñāna. That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (kÈayopaśama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, 'Scriptural knowledge is preceded by sensory knowledge' (Tattvārthasūtra, 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manaÍparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manaÍparyaya) works on the strength of destruction-cum-subsidence (kÈayopaśama) alone of karmas of that kind. For instance we say, 1 – The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manaÍparyayajñāna'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manaÍparyayajñāna. 30 Niyamasāra fu;elkj "Look at the moon in the sky.". Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect-knowledge (kevalajñāna). It also means 'without the help of anything else'. Perfect-knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaÍparyayajñāna) is mentioned close to it because of its proximity. How is there proximity? Self-restraint (saÉyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manaÍparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokÈa) knowledge is mentioned before direct (pratyakÈa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge. loZaeO;i;kZ;s"kq dsoyL; AA1&29AA dsoyKku dk fo"k;&lEcU/ loZ nzO; vkSj loZ i;kZ; gaS] vFkkZr~ dsoyKku ,d gh lkFk lHkh inkFkks± dks vkSj mudh lHkh i;kZ;ksa dks tkurk gSA Omniscience (kevalajñāna) extends to all substances (dravya) and all their modes (paryāya) simultaneously. The attributive 'sarva' – all – is added to both, 'dravya' – substance, and 'paryāya' – mode. First the soul-substances (jīva dravya) are infinite-times-infinite (anantānanta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (aõu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya) are three. The substance of time (kāla dravya) is innumerable (asaÉkhyāta). Each of these substances has infinite-times-infinite modes (paryāya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not 31 1 – THE SOULthokf/dkj come within the purview of omniscience (kevalajñāna). The fact that omniscience (kevalajñāna) encompasses all substances (dravya) and all modes (paryāya) highlights its boundless virtue. efrJqrkoèk;ks foi;Z;ÜÓ AA1&31AA efr] Jqr vkSj vof/ & ;s rhu Kku foi;Z; Hkh gksrs gSaA These three kinds of knowledge – sensory (mati), scriptural (śruta), and clairvoyance (avadhi) – are erroneous also. 'Viparyaya' means 'erroneous'. 'Ca' means 'also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyādarśana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyādarśana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sūtra responds to the doubt raised. lnlrksjfo'ks"kk|n`PNksiyCèks#UeÙkor~ AA1&32AA viuh bPNk ls pkgs tSlk xzg.k djus ds dkj.k fo|eku vkSj vfo|eku inkFkks± dk Hksn:i Kku (;FkkFkZ foosd) u gksus ls ikxy ds Kku dh Hkk¡fr feF;kn`f"V dk Kku foijhr vFkkZr~ feF;kKku gh gksrk gSA Owing to lack of discernment between the real (sat – that exists) 32 Niyamasāra fu;elkj and the unreal (asat – that does not exist), wrong knowledge is whimsical as that of the lunatic. This way, owing to the rise of wrong belief (mithyādarśana), people give credence to figments of imagination which go against the known sources of knowledge and inference. Therefore, these are wrong sensory knowledge – kumati jñāna, wrong scriptural knowledge – kuśruta jñāna, and erroneous clairvoyance – vibhańga jñāna. But right belief (samyagdarśana) promotes conviction in substances ascertained as these truly are. Therefore, with right belief, these become sensory knowledge – matijñāna, scriptural knowledge – śrutājñāna, and clairvoyance – avadhijñāna. 'Sat' is that which exists; 'asat' is that which does not exist. Without proper discernment, knowledge becomes erroneous. Sometimes, owing to the operation of wrong belief (mithyādarśana), when colour, form, etc., are present, these are apprehended as not present; when not present, these are apprehended as present. Also, at certain times, what exists is apprehended as existing, and what does not exist is apprehended as non-existing. For instance, the person whose mind is deranged due to disturbed bile indiscriminately considers the mother as the wife and the wife as the mother. At certain times, he may also consider, according to his whims, the mother as the mother and the wife as the wife. Even the latter is not true knowledge as it is only accidental and not based on discrimination. Similarly, error arises in case of sensory knowledge, etc., while ascertaining shape, colour, etc., of objects. It is as follows. Owing to the operation of wrong belief (mithyādarśana) three kinds of error arise: error of cause – kāraõaviparyāsa, error of difference or non-difference – bhedābhedaviparyāsa, and error of nature – svarūpaviparyāsa, while apprehending colour, etc. 33 1 – THE SOULthokf/dkj Similarly, perception-cognition (darśanopayoga) is of two kinds: natural (svabhāva) and unnatural (vibhāva). The perception-cognition (darśanopayoga) which is independent of the senses and the external objects is called the natural (svabhāva) perception-cognition (darśanopayoga) – kevaladarśana. rg nal.kmovksxks llgkosnjfo;Iinks nqfogks A dsoy efn;jfg;a vlgk;a ra lgkofefn Hkf.kna AA13AA mlh izdkj nÀkZuksi;ksx] LoHkko vkSj foHkko ds Hksn ls nks izdkj dk gSA buesa bfUae;ksa ls jfgr rFkk ijinkFkZ dh lgk;rk ls fujis{k & vlgk; & tks dsoynÀkZu gS og LoHkko nÀkZuksi;ksx dgk x;k gSA nÀkZuksi;ksx ds Hksn & The kinds of perception-cognition – EXPLANATORY NOTE movksxks nqfo;Iiks nal.k.kk.ka p nal.ka pnq/k A pD[kq vPkD[kw vksgh nal.ke/ dsoya .ks;a AA4AA Ācārya Nemicandra's DravyasaÉgraha: n'kZuksi;ksx vkSj Kkuksi;ksx bu Hksnksa ls mi;ksx nks izdkj dk gSA muesa p{kqn'kZu] vPk{kqn'kZu] vof/n'kZu vkSj dsoyn'kZu bu Hksnksa ls n'kZuksi;ksx pkj izdkj dk tkuuk pkfg,A Upayoga is of two kinds – perception-cognition (darśanopayoga), and knowledge-cognition (jðānopayoga). Perception-cognition (darśanopayoga) is of four kinds: 1) ocular (cakÈu) perception34 Niyamasāra fu;elkj cognition, 2) non-ocular (acakÈu) perception-cognition, 3) clairvoyant (avadhi) perception-cognition, and 4) perfect, infinite (kevala) perception-cognition. These four kinds of perception-cognition (darśanopayoga) are classified into natural (svabhāva) and unnatural (vibhāva). The perception-cognition (darśanopayoga) which is independent of the senses and the external objects is the natural (svabhāva) attribute of the soul. It is perfect and infinite perception-cognition (darśanopayoga) – kevaladarśana. The remaining three perception-cognition (darśanopayoga) are unnatural (vibhāva). 35 1 – THE SOULthokf/dkj Belief in the soul (ātmā) that is eternally pure and rid of unnatural (vibhāva) dispositions (bhāva) – aupaśamika, kÈāyika, kÈāyopaśamika and audayika – and established in own-nature (svabhāva) of perfect knowledge (jñāna) and perfect conduct (cāritra) is called the causenatural-perception-cognition (kāraõa-svabhāva-darśanopayoga). Belief in the Supreme Lord (paramātmā) – the Arhat – who is rid of the four inimical (ghātī) karmas, who sees and knows the objects of the three worlds through infinite and perfect-knowledge (kevalajñāna), who is the ocean of the nectar-bliss produced by own-soul, who is ever established in perfect-conduct (yathākhyāta cāritra), and who is worshipped and venerated by all worthy (bhavya) souls, is the effectnatural-perception-cognition (kārya-svabhāva-darśanopayoga). Ācārya Padmaprabhamaladhārideva, in his commentary known as TātparyavÃtti, has mentioned two kinds of natural (svabhāva) perception-cognition (darśanopayoga), based on the cause and the effect: the cause-natural-perception-cognition (kāraõa-svabhāvadarśanopayoga) and the effect-natural-perception-cognition (kārya1svabhāva-darśanopayoga). 1Jheñ Hkxor~ dqUndqUnkpk;Znso iz.khr ^fu;elkj*] Jh dqUndqUn dgku fnxEcj tSu rhFkZ lqj{kk VaLV] t;iqj] iapekòfÙk] ekpZ 1984] ì32&33Ocular (cakÈu) perception-cognition, non-ocular (acakÈu) perception-cognition, and clairvoyant (avadhi) perception-cognition are the three kinds of unnatural (vibhāva) perception-cognition (darśanopayoga). The modes (paryāya) are of two kinds: externally-dependent (svaparāpekÈa), and independent (nirapekÈa). pD[kq vpD[kw vksgh frf..k fo Hkf.kna foHkkofnfê ò fÙk A iTtkvks nqfo;Iiks lijkosD[kks ; f.kjosD[kks AA14AA p{kqnÀkZu] vPk{kqnÀkZu vkSj vof/nÀkZu & ;s rhu foHkko nÀkZu dgs x;s gSaSA i;kZ; ds nks Hksn gSa & LoijkIks{k (Lo vkSj ij dh vis{kk ;qÙkQ) vkSj fujis{kA foHkko nÀkZu vkSj i;kZ; ds Hksn & The unnatural perception and modes – EXPLANATORY NOTE The three kinds of destruction-cum-subsidential (kÈāyopaśamika) perception (darśana) are ocular-perception (cakÈudarśana), nonocular-perception (acakÈudarśana) and clairvoyant-perception (avadhidarśana). Cognition (upayoga) is the mark (lakÈaõa) common to all souls. How are knowledge-cognition and perception-cognition different? Knowledge-cognition (jñānopayoga) is with details and, therefore, called sākāra or savikalpa. Perception-cognition (darśanopayoga) is without details and, therefore, called nirvikāra or nirvikalpa or sāmānyāvalokana. These occur in succession in ordinary souls (nonomniscient souls), but occur simultaneously in those who have annihilated karmas. 36 Niyamasāra fu;elkj vfRFkÙkf.kfPNnLl fg vRFkLlRFkarjfEe laHkwnks A vRFkks iTtk;ks lks laBk.kkfnIiHksns g AA2&60AA Ācārya Kundakunda's Pravacanasāra: vius lgt&LoHkko:i Lo:i ds vfLrRodj fu'py tks tho&inkFkZ gS mlds fu'p; ls tks vU;&inkFkZ & iqñ~xy&aeO; ds la;ksx ls & mRiÂ gqvk tks vusd aeO;&Lo:i inkFkZ gS og la;ksx&tfur Hkko laLFkku&laguukfn ds Hksnksa ls ;qÙkQ uj&ukjd vkfn foHkko (fodkj) i;kZ; gSaA The substance of soul (jīva) exists in own immutable nature; however, due to union with other substances – matter (pudgala) – it gets transformed into unnatural-modes (vibhāva-paryāya) with particularities of bodily structure (saÉsthāna), joints (saÉhanana), etc. The soul (jīva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryāya) that is independent (nirapekÈa) of all external influence; this is its naturalmode (svabhāva-paryāya). The natural-mode (svabhāva-paryāya) of the soul (jīva) is characterized by infinite knowledge and perception and is worth accepting. Due to union with the physical matter (pudgala), the soul (jīva) is transformed into its unnatural-modes (vibhāva-paryāya), like the infernal being. These modes (paryāya) are externally-dependent (svaparāpekÈa) and appertain to the soul (jīva) that is in its unnatural state; these are utterly perishable, and worth discarding. 37 1 – THE SOULthokf/dkj These states of existence – human (manuÈyagati), infernal (narakagati), subhuman (tiryańcagati), and celestial (devagati) – are called the unnatural-modes (vibhāva-paryāya). The states of existence free from karmic influence are called the natural-modes (svabhāvaparyāya). .kj.kkj;frfj;lqjk iTTkk;k rs foHkkofefn Hkf.knk A dEEkksikf/foofTTk;iTTkk;k rs lgkofefn Hkf.knk AA15AA euq";] ukjd] fr;Z×p vkSj nso & ;s foHkko i;kZ;sa dgh xbZ gSa rFkk deZ:i mikf/ ls jfgr tks i;kZ;sa gSa os LoHkko&i;kZ;ssa dgh xbZ gSaA foHkkoi;kZ; vkSj LoHkkoi;kZ; dk dFku & The natural and unnatural modes – EXPLANATORY NOTE .kj.kkj;frfj;lqjk laBk.kknh g v..kgk tknk A iTtk;k thok.ka mn;kfn g .kkedEeLl AA2&61AA Ācārya Kundakunda's Pravacanasāra: lalkjh thoksa ds tks euq";] ukjd] fr;Z×p vkSj nso i;kZ; gSa os ukedeZ ds mn;kfnd ds dkj.k laLFkku] laguu] LiÀkZ] jlkfn ds Hksnksa ls LoHkko&i;kZ; ls fHkÂ] foHkko&Lo:i mRiÂ gksrs gSaA The worldly souls (jīva) attain these unnatural-modes (vibhāvaparyāya) as human (nara), infernal (nāraka), plant and animal (tiryańca), and celestial (deva) on fruition of the name (nāma – physique-making) karmas comprising bodily structure (saÉsthāna), joints (saÉhanana), etc. 38 Niyamasāra fu;elkj The human beings (manuÈya) are of two kinds – those born in the regions of labour (karmabhūmija) and those born in the regions of enjoyment (bhogabhūmija). The infernal-beings (nārakī) are of seven kinds depending on the earth (pÃthivī) of the infernal region in which they are born. The subhuman beings (tiryańca) are of fourteen kinds and the celestial beings (deva) are of four kinds. Their classifications must be ascertained from the Scripture detailing the universe (loka). ek.kqLlk nqfo;Iik dEeeghHkksxHkwfelatknk A lÙkfogk .ksjb;k .kknOok iq<foHksns.k AA16AA deZHkwfet vkSj HkksxHkwfet ds Hksn ls euq"; nks izdkj ds gSa rFkk ìfFkoh ds Hksn ls ukjd lkr izdkj ds tkuuk pkfg;sA fr;Z×pksa ds pkSng vkSj nsolewgksa ds pkj Hksn dgs x;s gSaA bu lcdk foLrkj yksdfoHkkx (ijekxe) ls tkuuk pkfg;sA euq";kfn i;kZ;ksa dk foLrkj & The four conditions of existence – pmngHksnk Hkf.knk rsfjPNk lqjx.kk pmCHksnk A ,ns l foRFkkja yks;foHkkxslq .kknOoa AA17AA EXPLANATORY NOTE HkjrSjkorfonsgk% deZHkwe;ks¿U;=k nsodq:Ùkjdq#H;% AA3&37AA Ācārya Umāsvāmī's Tattvārthasūtra: 39 1 – THE SOULthokf/dkj ik¡p es# lEcU/h ik¡p Hkjr] ik¡p ,sjkor] ik¡p fonsg (nsodq# rFkk mÙkjdq# ;s nksuksa NksM+dj)] bl izdkj v<+kbZ }hi esa dqy iUnzg deZHkwfe;k¡ gaSA Bharata, Airāvata, and Videha, excluding Devakuru and Uttarakuru, are the regions of labour – karmabhūmi. Why are the 'regions of labour' – karmabhūmi – so called? This is because these are the seats of good (śubha) and evil (aśubha) deeds. Although the three worlds constitute the seat of activity, still these regions are the seats of intense karmic activity. For instance, demerit capable of plunging a being in the seventh infernal region is acquired only in these regions – Bharata, etc. Merit which leads to the highest celestial state such as the Sarvārthasiddhi deva is also acquired in these regions only. Also, the six kinds of occupations, such as agriculture, and the opportunity to give gifts to the worthy – pātradāna – are obtained in these regions only. Hence these are called the regions of labour. The others are called the 'regions of enjoyment' – bhogabhūmi – as the objects of enjoyment are provided by the ten kinds of desire-fulfilling trees (kalpavÃkÈa). Bharata, Airāvata, and Videha are five each. All these are described as the regions of labour – karmabhūmi. The inclusion of Videha would imply the inclusion of Devakuru and Uttarakuru. In order to exclude these, it is mentioned 'excluding Devakuru and Uttarakuru'. Devakuru, Uttarakuru, Haimavata, HarivarÈa, Ramyaka, Hairaõyavata and the mid-isles (antardvīpa) are called the regions of enjoyment – bhogabhūmi. jRu'kdZjkokyqdkiadèkwereksegkre%izHkk Hkwe;ks ?kukEcqokrkdk'kizfr"Bk% lIrkèkks¿èk% AA3&1AA v/ksyksd esa jRuizHkk] 'kdZjkizHkk] okyqdkizHkk] iadizHkk] /weizHkk] re%izHkk vkSj egkre%izHkk & ;s lkr Hkwfe;k¡ gSa vkSj ?kuksnf/okroy;] ?kuokroy;] ruqokroy; rFkk vkdk'k ds lgkjs Øe ls uhps&uhps fLFkr gSaA 40 Niyamasāra fu;elkj The lower world consists of seven earths – Ratnaprabhā, Śarkarāprabhā, Vālukāprabhā, Pańkaprabhā, Dhūmaprabhā, TamaÍprabhā and MahātamaÍprabhā – one below the other, and surrounded by the three kinds of air and the space (ākāśa). In these earths are the infernal-abodes (naraka), the dwellings of the infernal-beings (nārakī). le.kk ve.kk .ks;k ia pfn; f.kEe.kk ijs lOos A cknjlqgesbanh lOos iTtÙk bnjk ; AA12AA Ācārya Nemicandra's DravyasaÉgraha: i×psfUnz; tho laKh vkSj vlaKh ,sls nks izdkj ds tkuus pkfg, vkSj nks&bfUnz;] rsbfUnz;] pkSbfUnz; ;s lc eujfgr (vlaKh) gSaA ,dsfUnz; cknj vkSj lw{e nks izdkj ds gSa vkSj ;s iwoksZDr lkrksa Ik;kZIrd rFkk vi;kZIrd ds Hksn ls nks&nks izdkj ds gSaA bl izdkj 14 tholekl gSaA The five-sensed beings (jīva) are categorized as those with-mind (saÉjðī), and those without-mind (asaÉjðī). All other beings are without-mind (asaÉjðī). The one-sensed beings are categorized 1 2as gross (bādara), and subtle (sūkÈma). All beings are further categorized as those having attained completion (paryāpta), and those not having attained completion (aparyāpta). 2 – Subtle (sūkÈma) name karma (for one-sensed beings) produces a body that is unfettered by material things and does not hinder movement of other objects. Whole universe is the place for their existence. 1 – Gross (bādara) name-karma (for one-sensed beings) produces a body that is fettered by matter and, therefore, requires a substratum. On the basis of their biological development, the beings (jīva) have been divided into fourteen classes, called jīvasamāsa or jīvasthāna: 41 1 – THE SOULthokf/dkj asaÉjðī aparyāpta bādara aparyāpta (5-6) Two-sensed: paryāpta (9-10) Four-sensed: paryāpta aparyāpta sūkÈma paryāpta asaÉjðī paryāpta (11-14) Five-sensed: saÉjðī paryāpta aparyāpta sūkÈma aparyāpta saÉjðī aparyāpta aparyāpta (7-8) Three-sensed: paryāpta (1-4) One-sensed: bādara paryāpta nsokÜÓrq£.kdk;k% AA4&1AA Ācārya Umāsvāmī's Tattvārthasūtra: nso pkj lewg okys gSa] vFkkZr~ nsoksa ds pkj fudk; gSa & Hkouoklh] O;Urj] T;ksfr"kh vkSj oSekfudA The celestial beings – deva – are of four classes (nikāya). The celestial beings (deva) get this status on the rise of the namekarma (nāmakarma) – devagati – leading to the celestial state; they roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them. They are endowed with magnificence, splendour and extraordinary powers. The celestial beings are grouped in classes (nikāya), in spite of individual differences. Thus there are four classes of celestial beings. They are the residential (bhavanavāsī), the peripatetic (vyantara), the stellar (jyotiÈka) and the heavenly (vaimānika) deva. 42 Niyamasāra fu;elkj From the empirical (vyavahāra) point-of-view, the soul is the doer (kartā) and the enjoyer (bhoktā) of the materialkarmas (dravyakarma); from the (impure) transcendental (niścaya) point-of-view the soul is the doer and the enjoyer of the karma-generated dispositions (bhāva). dÙkk HkksÙkk vknk iksXxydEeLl gksfn oogkjk A dEetHkkos.kknk dÙkk HkksÙkk nq f.kPN;nks AA18AA vkRek iqñxy&deZ dk drkZ&HkksDrk O;ogkj ls gS vkSj vkRek deZtfur Hkko dk drkZ&HkksDrk (vÀkq1⁄4) fuÀp; ls gSA vkRek ds dr`ZRo&HkksDr`Ro dk dFku & The soul as the doer and the enjoyer – EXPLANATORY NOTE iksXW xydEeknh.ka dÙkk oogkjnks nq f.kPN;nks A psn.kdEek.kknk lq1⁄4.k;k lq1⁄4Hkkok.ka AA8AA Ācārya Nemicandra's DravyasaÉgraha: vkRek O;ogkju; ls iqñxy deZ (Kkukoj.kkfn deks±) dk drkZ gS] (v'kq1⁄4) fu'p;u; ls psru deZ (jkxkfn) dk drkZ gS vkSj 'kq1⁄4fu'p;u; ls 'kq1⁄4 Hkkoksa dk drkZ gSA From the empirical-point-of-view (vyavahāranaya), the soul is said to be the producer of the material-karma (like knowledgeobscuring karma); from the impure transcendental-point-ofview (aśuddha niścayanaya), the soul is responsible for its psychic dispositions (like attachment and aversion); but from 43 1 – THE SOULthokf/dkj the pure transcendental-point-of-view (śuddha niścayanaya), the soul is consciousness – pure perception and knowledge. vknk dEEkefyelks ifj.kkea ygfn dEelatqÙka A rÙkks flfylfn dEea rEgk dEea rq ifj.kkeks AA2&29AA Ācārya Kundakunda's Pravacanasāra: ;g tho iqñxy&deks± ls vukfndky ls efyu gqvk feF;kRo] jkxkfn :i deZ lfgr vÀkq1⁄4 foHkko (fodkj) :i ifj.kke dks ikrk gS] vkSj ml jkxkfn :i foHkko ifj.kke ls iqñxyhd aeO;deZ tho ds iznsÀkkas esa vkdj ca/ dks izkIr gksrk gS vkSj blh dkj.k ls jkxkfn foHkko ifj.kke gh iqñxyhd&ca/ dk dkj.k&:i HkkodeZ gSA Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jīva) undergoes impure transformations, like delusion (moha) and attachment (rāga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradeśa) of the soul (jīva). Hence, impure transformations (like attachment) of the soul – its bhāvakarma – are the cause of bondage of material-karmas (dravyakarma). The soul's impure transformations (like attachment) cause the bondage of fresh material-karmas (dravyakarma), and the materialkarmas bound with the soul give rise to impure transformations (like attachment) – bhāvakarma – in the soul. The material-karmas (dravyakarma) give rise to the bhāvakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhāvakarma; the bhāvakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in saÉsāra: the dravyakarma already bound with the soul are due to its past bhāvakarma, and further, the newly bound dravyakarma give rise to bhāvakarma. As a rule, the soul (jīva) is the doer only of its impure transformations (like attachment) – bhāvakarma. Moreover, 44 Niyamasāra fu;elkj the soul is the doer of the material-karmas (dravyakarma), only by 1convention (vyavahāra). Lo;eso ifj.keUrss¿=k iqñxyk% deZHkkosu AA12AA thoÑra ifj.kkea fufeÙkek=ka izi| iqujU;s A Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: tho }kjk fd;s x;s jkx}s"kkfnd foHkko&Hkko dk fufeÙkek=k ikdj fiQj tho ls fHkÂ tks iqñxy gSa os bl vkRek eas vius vki gh deZ:i ls ifj.keu djrs gSaA As a consequence of transformations (like attachment) in the soul, the physical-matter (pudgala) – that is other than the soul – transforms itself into material-karmas (like the knowledgeobscuring karma) that get bound with the soul. From the empirical-point-of-view (vyavahāranaya), the soul is said to be the enjoyer of the fruits of karmas in form of pleasure and pain, but from the transcendental-point-of-view (niścayanaya), the soul experiences only consciousness (cetanā), concomitant with perception (darśana) and knowledge (jðāna). The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas in form of pleasure and pain. Experiencing the fruits of karmas, he identifies himself with those fruits of karmas and binds himself again with the seeds of misery in form of the eight kinds of karmas. The knowledgeable, however, is aware of the fruits of karmas but does not enjoy these. He calmly bears the fruits of karmas without getting affected by these. 45 1 – THE SOULthokf/dkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 153-154. From the standpoint-of-substance – dravyārthika naya – the soul (jīva) is different from the modes (paryāya) mentioned earlier, but from the standpoint-of-modes – paryāyārthika naya – the soul is one with the modes. The soul, thus, is known by these two standpoints. nOofRFk,.k thok ofnfjÙkk iqOOkHkf.kniTTkk;k A iTTk;.k,.k thok latqÙkk gksafr nqfogs g AA19AA aeO;k£Fkd u; ls tho iwoZdfFkr i;kZ;ksa ls O;frfjÙkQ & fHkUu & gS] vkSj i;kZ;k£Fkd u; ls tho (iwoZ esa dgh xbZ & Loijkis{k rFkk fujis{k) i;kZ;ksa ls la;qDr gSA bl izdkj tho nksuksa u;ksa ls la;qDr gSA aeO;k£Fkd vkSj i;kZ;k£Fkd u; ls tho dk dFku & The soul from the standpoints of substance and modes – EXPLANATORY NOTE nOofê,ò .k lOoa nOoa ra iTTk;fê,ò .k iq.kks A gofn ; v..ke.k..ka rDdkya rEe;Ùkknks AA2&22AA Ācārya Kundakunda's Pravacanasāra: aeO;k£Fkd u; dh foo{kk ls og leLr oLrq vU; ugha gS] ogh gS] vFkkZr~ uj&ukjdkfn i;kZ;ksa esa ogh ,d aeO; jgrk gS] vkSj i;kZ;k£Fkd u; dh foo{kk ls vU;:i aeO; gksrk gS] vFkkZr~ uj&ukjdkfn i;kZ;ksa ls tqnk&tqnk dgk tkrk gS D;kasfd uj&ukjdkfn i;kZ;ksa ds gksus ds le; og aeO; ml i;kZ;&Lo:i gh gks tkrk gSA From the standpoint-of-substance (dravyārthika naya), as the substance (dravya) remains the same, the object (vastu) is 'notother' (ananya) in different modes (paryāya). From the standpoint-of-modes (paryāyārthika naya), as the object takes 46 Niyamasāra fu;elkj the form of the mode (paryāya), it is said to be 'other' (anya) with each change of the mode (paryāya). The object (vastu) has two kinds of attributes, general (sāmānya) and specific (viśeÈa). The standpoint-of-substance (dravyārthika naya) and the standpoint-of-modes (paryāyārthika naya) are the two eyes that see these two kinds of attributes, general (sāmānya) and specific (viśeÈa). When viewed with one eye of the standpoint-of-substance (dravyārthika naya) while closing the other eye, the soul (jīva), with its general (sāmānya) attribute, appears to be the same in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryāyārthika naya) while closing the other eye, the soul (jīva), with its specific (viśeÈa) attributes, appears to be different in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. The soul (jīva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel – dung, grass, leaves, wood – in the same way, the soul (jīva) takes forms according to its modes (paryāya) of existence. When viewed with both the eyes – the standpoint-of-substance (dravyārthika naya) and the standpoint-ofmodes (paryāyārthika naya) – the soul (jīva) appears to be one as well as different, with change of modes (paryāya). Viewing the object with only one eye – standpoint – does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is 'not-other' (ananya) as well as it is 'other' (anya), in different 1modes (paryāya). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa thokf/dkj uke dk igyk vf/dkj lekIr gqvkA 47 1 – THE SOULthokf/dkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 144. THE NON-SOUL C H A P T E R 2 vthokf/dkj The material substance (pudgala dravya) has two divisions: the atoms (aõu or paramāõu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (aõu or paramāõu) have two classifications. v.kq[ka/fo;Iis.k nq iksXxynOoa gosb nqfo;Iia A [ka/k gq NIi;kjk ijek.kw pso nqfo;Iiks AA20AA HkkokFkZ & izFke gh iqñxy aeO; ds nks Hksn gSa & LoHkko iqñxy vkSj foHkko iqñxyA muesa ijek.kq LoHkko iqñxy gS vkSj LdU/ foHkko iqñxy gSA LoHkko iqñxy ds dk;Z&ijek.kq vkSj dkj.k&ijek.kq dh vis{kk nks Hksn gSa rFkk foHkko iqñxy & LdU/ & ds vfrLFkwy vkfn Ng Hksn gSaA bu Ng Hksnksa ds uke rFkk mnkgj.k vkxs dh xkFkkvksa esa Li"V fd;s x;s gSaA v.kq vkSj LdU/ ds fodYi ls iqñxy aeO; nks Hksn okyk gSA buesa LdU/ okLro esa Ng izdkj ds gSa vkSj ijek.kq nks Hksnksa ls ;qDr gSA iqñxy aeO; ds Hksnksa dk dFku & The kinds of physical matter – EXPLANATORY NOTE There are no space-points (pradeśa) for the indivisible unit of matter (paramāõu), as it is of the extent of one space-point. One space-point of space is considered without space-points as its splitting or division is 48 not possible. Similarly, the indivisible unit of matter (paramāõu) occupies one space-point, and there can be no further division of its spatial unit. Further, there is nothing smaller than the indivisible 1atom (paramāõu). So there can be no division of its space-point. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-11, p. 189. v.ko% LdUèkkÜÓ AA5&25AA Ācārya Umāsvāmī's Tattvārthasūtra: iqñxy v.kq vkSj LdU/ ds Hksn ls nks izdkj ds gSaA The atoms (aõu) and the molecules (skandha) are the two divisions of the matter (pudgala). The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word 'molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (aõu) and molecules (skandha). The atom (aõu) is the smallest unit of the matter (pudgala). It occupies just one space-point (pradeśa). 49 2 – THE NON-SOULvthokf/dkj vbFkwyFkwy Fkwya Fkwylqgqea p lqgqeFkwya p A lqgqea vblqgqea bfn /jkfn;a gksfn NCHks;a AA21AA vfrLFkwyLFkwy] LFkwy] LFkwylw{e] Lkw{eLFkwy] lw{e vkSj vfrlw{e & ,sls ìfFkoh vkfn LdU/ ds Ng Hksn gSaA LdU/ ds Ng Hksn & The six classifications of molecules – HkwiOoneknh;k Hkf.knk vbFkwyFkwyfefn [ka/k A Fkwyk bfn fo..ks;k lIihtyrsYyeknh;k AA22AA Nk;kroeknh;k Fkwysnj[ka/fefn fo;k.kkfg A lqgqeFkwysfn Hkf.k;k [ka/k pmjD[kfol;k ; AA23AA lqgqek goafr [ka/k ikvksXxk dEeoXx.kLl iq.kks A rfOoojh;k [ka/k vblqgqek bfn i:osafr AA24AA Hkwfe] ioZr vkfn vfrLFkwyLFkwy LdU/ dgs x;s gSa rFkk ?kh] ty] rsy vkfn LFkwy LdU/ gSa] ,slk tkuuk pkfg;sA Nk;k] vkri (/wi) vkfn LFkwylw{e LdU/ gSa ,slk tkuks rFkk pkj bfUae;ksa ds fo"k;Hkwr LdU/ksa dks lw{eLFkwy dgk x;k gSA deZoxZ.kk :i gksus ds ;ksX; LdU/ lw{e gSa vkSj buls foijhr vFkkZr~ deZoxZ.kk :i u gksus ds ;ksX; LdU/ vfrlw{e gSa] ,slk (vkpk;Z) fu:i.k djrs gSaA The molecules (skandha) have six classifications comprising earth, etc.: 1) atisthūla-sthūla – extremely 50 Niyamasāra fu;elkj gross; 2) sthūla – gross; 3) sthūla-sūkÈma – gross-fine; 4) sūkÈma-sthūla – fine-gross; 5) sūkÈma – fine; and 6) sūkÈma-sūkÈma – extremely fine. The earth (pÃthivī) and the mountain (parvata), etc., are atisthūla-sthūla – extremely gross, and the buttermilk (ghee), the water (jala) and the oil (tela), etc., are sthūla – gross – molecules (skandha). The image (chāyā) and the sunshine (dhūpa), etc., are to be known as sthūla-sūkÈma – gross-fine, and those that are amenable to the four senses – touch (sparśa), taste (rasa), smell (gandha) and sound (śabda) – are sūkÈmasthūla – fine-gross – molecules (skandha). The learned ācārya have expounded that the molecules (skandha) fit to turn into karmas – kārmāõa-vargaõā – are sūkÈma – fine, and those that are not fit to turn into kārmāõa-vargaõā are sūkÈma-sūkÈma – extremely fine. Ok..kjlxa/iQklk foTtars iqXxyLl lqgqeknks A iq<ohifj;arLl ; líks lks iksXxyks fpÙkks AA2&40AA Ācārya Kundakunda's Pravacanasāra: ijek.kq ls ysdj egkLdU/ ìfFkoh i;ZUr ,sls iqñxyaeO; esa o.kZ&:i (5)] jl (5)] xU/ (2)] LiÀkZ (8) & ;s pkj izdkj ds xq.k ekStwn gSa vkSj tks ÀkCn gS og Hkk"kk] èofu vkfn ds Hksn ls vusd izdkj okyk iqñxy dk i;kZ; gSA The substance (dravya) of matter (pudgala), from the minute atom (paramāõu) to the gross earth (pÃthivī), have the qualities of colour (varõa), taste (rasa), smell (gandha) and touch EXPLANATORY NOTE 51 2 – THE NON-SOULvthokf/dkj (sparśa). The sound (śabda), which is of many kinds, is the mode (paryāya) of the matter (pudgala). The substance (dravya) of matter (pudgala) is of six kinds: 1) sūkÈmasūkÈma – extremely fine, 2) sūkÈma – fine, 3) sūkÈma-sthūla – finegross, 4) sthūla-sūkÈma – gross-fine, 5) sthūla – gross, and 6) sthūlasthūla – extremely gross. The atom (paramāõu) is of the first kind, sūkÈma-sūkÈma – extremely fine. The molecules fit to turn into karmas – kārmāõa-vargaõā – are sūkÈma – fine. Touch (sparśa), taste (rasa), smell (gandha) and sound (śabda) are sūkÈma-sthūla – finegross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chāyā) is sthūla-sūkÈma – gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthūla – gross; these do not fall apart on piercing or chopping. Objects like the earth, the mountain and the wood, are sthūla-sthūla – extremely gross. The qualities – colour (varõa), taste (rasa), smell (gandha) and touch (sparśa) – are amenable to recognition by the senses. One may argue that the atom (paramāõu) and the molecules fit to turn into karmas – kārmāõavargaõā – are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other 1matter these certainly become amenable to recognition by the senses. 52 Niyamasāra fu;elkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 168-169. That which is the cause of these four forms of matter – the earth (pÃthivī), the water (jala), the fire (agni), and the air (vāyu) – is to be known as the cause-atom (kāraõaparamāõu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (kārya-paramāõu). /kmpmDdLl iq.kks ta gsÅ dkj.ka fr ra .ks;ks A [ka/k.ka volk.ka .kknOoks dTtijek.kq AA25AA HkkokFkZ & ìfFkoh] ty] vfXu vkSj ok;q dk tks :i vius Kku esa vkrk gS og vusd ijek.kqvksa ds esy ls cuk gqvk LdU/ gSA bl LdU/ ds cuus esa tks ijek.kq ewy dkj.k gSa os dkj.k&ijek.kq dgykrs gSaA fLuX/ vkSj :{k xq.k ds dkj.k ijek.kq ijLij esa feydj LdU/ cukrs gSa] tc muesa fLuX/rk vkSj :{k xq.kksa dk ßkl gksrk gS rc fo?kVu gksrk gS bl rjg fo?kVu gksrs&gksrs tks vfUre vaÀk & vfoHkkT; vaÀk & jg tkrk gS og dk;Z&ijek.kq dgykrk gSA tks bu pkj /krqvksa & ìfFkoh] ty] rst (vfXu) vkSj ok;q & dk dkj.k gS mls dkj.k&ijek.kq tkuuk pkfg;s] vkSj LdU/ksa ds volku dks vFkkZr~ LdU/ksa esa Hksn gksrs&gksrs tks vfUre vaÀk jgrk gS mls dk;Z&ijek.kq tkuuk pkfg;sA dkj.k&ijek.kq vkSj dk;Z&ijek.kq dk y{k.k & The cause (kāraõa) and the effect (kārya) atom – EXPLANATORY NOTE The indivisible atom (paramāõu) has the qualities of greasiness (snigdha) and roughness (rūkÈa); these qualities have infinite kinds of transformations and, hence, divisions. The 'molecules', in form of the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu), are 53 2 – THE NON-SOULvthokf/dkj Both, greasiness and roughness, have infinite divisions but combination of atoms takes place only when there is the difference of two degrees in greasiness or roughness. Combination between atoms cannot take place in any other way. There is no combination of atoms which are characterized by the lowest degree (one degree) of greasiness or roughness. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. The atoms which are characterized by the lowest degree (one degree) of greasiness or roughness are called the lowest-atoms (jaghanya-paramāõu). modes (paryāya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). The atoms (paramāõu) that cause these four forms of matter are called the cause-atoms (kāraõaparamāõu). Combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property (greasiness or roughness) of two units. There is no combination in all other instances. There is combination of an atom of two degrees of greasiness with an atom of four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with one, two, three, five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of an atom of three degrees of roughness with five degrees of roughness; also of an atom of five degrees of roughness with seven degrees of roughness. Combination also takes place between an atom of two degrees of roughness with an atom of four degrees of greasiness. Combination takes place between atoms with difference of two degrees in greasiness, between atoms with difference of two degrees in roughness, and between atoms with difference of two degrees in greasiness and roughness. Combination does not take place between atoms of the same degree of greasiness and roughness, or between 54 Niyamasāra fu;elkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 212. 1 atoms with difference of one degree of greasiness and roughness. The atoms which are suitable for combination with other atoms are called the utmost-atoms (utkÃÈÇa-paramāõu). The indivisible unit of matter that is of the extent one space-point (pradeśa) is called the atom (paramāõu). One space-point indicates that no further splitting or division of the atom is possible. There is nothing smaller than the indivisible atom. The atom (paramāõu) is, therefore, termed as without space-points (Tattvārthasūtra, 5-11). Such atoms are called the effect-atoms (kārya-paramāõu). 55 2 – THE NON-SOULvthokf/dkj The atom (paramāõu) is itself the beginning, the middle and the end. It cannot be perceived by the senses and it cannot be divided any further. vÙkkfn vÙkeT>a vÙkara .kso bafn;XxsT>a A vfoHkkxh ta nOoa ijek.kw ra fo;k.kkfg AA26AA Lo;a gh ftldk vkfn gS] Lo;a gh ftldk eè; gS] Lo;a gh ftldk vUr gS (vFkkZr~ ftlds vkfn esa] eè; esa vkSj vUr esa ijek.kq dk futLo:i gh gS)] tks bfUae;ksa ds }kjk xzg.k esa ugha vkrk gS] rFkk ftldk nwljk foHkkx ugha gks ldrk gS] mls ijek.kq aeO; tkuksA ijek.kq dk fo'ks"k dFku & The marks of the atom – EXPLANATORY NOTE That which occupies one space-point (pradeśa) and possesses the capacity to produce the modes of touch, taste, etc., is called the atom (paramāõu). Since the atom occupies just one space-point (pradeśa), it is the smallest unit of the matter (pudgala); hence the name 'paramāõu'. Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, "The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (aõu, 1paramāõu)." Ācārya Kundakunda in 'Pańcāstikāya', gāthā 77, expounds, "The last limit of all molecules (skandha) is the atom (paramāõu). It is indivisible (avibhāgī), one (eka – occupying one space-point), eternal (śāśvata), corporeal (mūrta), and without-sound (aśabda)." 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-25, p. 209-210. 56 Niyamasāra fu;elkj The atom (paramāõu), having one taste (rasa), one colour (varõa), one smell (gandha) and two (non-contradictory kinds of) touch (sparśa), are the natural-qualities (svabhāva-guõa) of the matter (pudgala). The molecule (skandha), perceivable by all the senses, is said to possess unnatural-qualities (vibhāva-guõa) of the matter (pudgala). ,;jl:oxa/a nksiQkla ra gos lgkoxq.ka A fogkoxq.kfefn Hkf.kna ft.kle;s lOoi;MÙka AA27AA ,d jl] ,d :i (o.kZ)] ,d xU/ vkSj nks LIkÀkks± ls ;qDr tks (ijek.kq) gS og (iqñxy dk) LoHkkoxq.k gS] vkSj tks loZizdV (loZ bfUae;ksa ls xzká & }Ô.kqd vkfn LdU/ nÀkk esa vusd jl] vusd :i] vusd xU/ vkSj vusd LiÀkZ okyk) gS og ftuÀkklu esa (iqñxy dk) foHkkoxq.k dgk x;k gSA HkkokFkZ & tks ijek.kq LdU/ nÀkk ls fo?kfVr gksdj ,dizns'khius dks izkIr gqvk gS mlesa rhrk] [kêkð ] dMqvk] ehBk] dlSyk & bu ik¡p jlksa esa ls dksbZ ,d jl gksrk gS_ dkyk] uhyk] ihyk] lisQn] yky & bu ik¡p o.kks± esa ls dksbZ ,d o.kZ gksrk gS_ lqxU/] nqxZU/ & bu nks xU/ esa ls dksbZ ,d xU/ gksrk gS_ vkSj BaMk] xeZ esa ls dksbZ ,d] rFkk fLuX/] :{k esa ls dksbZ ,d & bl izdkj nks LiÀkZ gksrs gSaA dBksj] dksey] gYdk vkSj Hkkjh & ;s pkj LiÀkZ vkisf{kd gksus ls ijek.kq esa foof{kr ugha gSaA bl izdkj ik¡p xq.kksa ls ;qDr ijek.kq LoHkkoxq.k okyk dgk x;k gS ijUrq ;gh ijek.kq tc LdU/ nÀkk esa vusd jl] vusd :i] vusd xU/ vkSj vusd LiÀkks± ls ;qDr gksrk gS rc foHkkoxq.k okyk dgk x;k gSA rkRi;Z ;g gS fd ijek.kq LoHkko iqñxy gS vkSj LdU/ foHkko iqñxy gSA iqñxy ds LoHkkoxq.k vkSj foHkkoxq.k dk o.kZu & The natural and unnatural qualities of the matter – 57 2 – THE NON-SOULvthokf/dkj EXPLANATORY NOTE Li'kZjlxUèko.kZoUr% iqñxyk% AA5&23AA Ācārya Umāsvāmī's Tattvārthasūtra: Li'kZ] jl] xU/ vkSj o.kZ okys iqñxy gksrs gSaA The forms of matter (pudgala) are characterized by touch (sparśa), taste (rasa), smell (gandha) and colour (varõa). What is touched or touching alone is touch (sparśa). It is of eight kinds, namely, soft (komala), hard (kaÇhora), heavy (bhārī), light (halkā), cold (Çhańçā), hot (garma), smooth (snigdha) and rough (rūkÈa). What is tasted or tasting alone is taste (rasa). It is of five kinds: bitter (tītā), sour (khaÇÇā), acidic (kaçuā), sweet (mīÇhā) and astringent (kasailā). What is smelt or smelling alone is smell (gandha). It is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Colour (varõa) is of five kinds: black (kālā), blue (nīlā), yellow (pīlā), white (sapheda) and red (lāla). The foregoing are the principal divisions. And the subdivisions of each of these may be numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta). These – touch, taste, smell and colour – are always associated with the matter (pudgala). The natural-qualities (svabhāva-guõa) of the matter (pudgala) manifest in the atom (paramāõu) in form of these five: one taste (rasa) out of the five, one colour (varõa) out of the five, one smell (gandha) out of the two, and two non-contradictory touch (sparśa) out of these four – cold (Çhańçā) and hot (garma), and smooth (snigdha) and rough (rūkÈa). The other four kinds of touch (sparśa) – soft (komala) and hard (kaÇhora), heavy (bhārī) and light (halkā), being relative, are not manifested in the atom. The unnatural-qualities (vibhāva-guõa) of the matter (pudgala) manifest in the molecule (skandha) comprising two or more atoms (paramāõu). The unnatural-qualities (vibhāvaguõa) are perceivable by all the senses. 58 Niyamasāra fu;elkj The modification (pariõāma) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhāva-paryāya). The modification (pariõāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāva-paryāya). v..kf.kjkosD[kks tks ifj.kkeks lks lgkoiTTkkvks A [ka/l:os.k iq.kks ifj.kkeks lks fogkoiTtkvks AA28AA HkkokFkZ & iqñxy aeO; dk ijek.kq:i tks ifj.keu gS og vU; ijek.kqvksa ls fuj{ksi gksus ds dkj.k LoHkko&i;kZ; gS rFkk LdU/:i tks ifj.keu gS og vU; ijek.kqvksa ls lkis{k gksus ds dkj.k foHkko&i;kZ; gSA tks vU;&fujis{k (vU; dh vis{kk jfgr) ifj.kke gS og LoHkko&i;kZ; gS vkSj tks LdU/:i ifj.kke gS og foHkko&i;kZ; gSA iqñxy dh LoHkko&i;kZ; vkSj foHkko&i;kZ; dk o.kZu & The natural and unnatural modes of the matter – EXPLANATORY NOTE The atom (paramāõu) is the natural-mode (svabhāva-paryāya) of the matter (pudgala). In this natural-mode (svabhāva-paryāya), the matter (pudgala) is in its pure-mode (śuddha-paryāya). In this state, the matter (pudgala) is said to be in form of its primary modification – 'paramapāriõāmikabhāva'. It undergoes six steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'ÈaÇguõahānivÃddhi'. It is utterly minuscule – atisūkÈma. It is the basic mode of the substance of matter and, therefore, called 'arthaparyāyātmaka'. In this mode the matter (pudgala) is not dependent on other substances. The molecule (skandha) is also the mode (paryāya) of the matter 59 2 – THE NON-SOULvthokf/dkj (pudgala) but, being in form of bondage with other atoms of the same class – 'svajātīyabandha' – is impure (aśuddha). The molecule (skandha), therefore, is the unnatural-mode (vibhāva-paryāya) of the matter (pudgala). The substance (dravya) itself does not undergo origination (utpāda) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-of-substance (dravyaparyāya) is the mode obtained on the union of mutiple substances. Mode-of-substance (dravyaparyāya), by union, is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union – samānajātīya – of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpāda) of the new molecule of four atoms. Still, the atom – the substance (dravya) – has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union – asamānajātīya – of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda) and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (vyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the 1substance (dravya). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 127-128. 60 Niyamasāra fu;elkj From the transcendental point-of-view (niścayanaya), the atom (paramāõu) is called the substance of matter – pudgala-dravya. As against this, from the empirical point-of-view (vyavahāranaya), the molecule (skandha) is called the substance of matter – pudgala-dravya. iksXxynOOka mPpb ijek.kw f.kPN,.k bnjs.k A iksXxynOoks fÙk iq.kks oonslks gksfn [ka/Ll AA29AA fuÀp;u; ls ijek.kq dks ^iqñxy aeO;* dgk tkrk gS vkSj blls fHkUu (O;ogkju; ls) LdU/ dks ^iqñxy aeO;* ,slk dgk tkrk gSA HkkokFkZ & iqñxy aeO; ds ijek.kq vkSj LdU/ dh vis{kk ls nks Hksn gSaA nksuksa Hksnksa esa aeO; vkSj i;kZ;:irk gS] D;ksafd aeO; ds fcuk i;kZ; ugha jgrk vkSj i;kZ; ds fcuk aeO; ugha jgrk] ,slk vkxe dk mYys[k gSA ;gk¡ fuÀp;u; dh vis{kk ijek.kq dks aeO;] vkSj LdU/ dks i;kZ; dgk x;k gSA LdU/ esa tks iqñxyaeO; dk O;ogkj gksrk gS vFkok ijek.kq esa tks i;kZ; dk O;ogkj gksrk gS mls O;ogkju; dk fo"k; crk;k gSA iqñxy&aeO; ds dFku dk milagkj & The core meaning of the matter (pudgala) – EXPLANATORY NOTE From the pure transcendental point-of-view (śuddha niścayanaya), the atom (paramāõu) – the natural-mode (svabhāva-paryāya) of the matter (pudgala) – must be known as the substance of matter (pudgala-dravya). Only from the empirical point-of-view (vyavahāranaya), the molecule (skandha) – the unnatural-mode (vibhāva-paryāya) of the matter (pudgala) – is conventionally called the substance of matter (pudgala-dravya). 61 2 – THE NON-SOULvthokf/dkj The medium of motion (dharma dravya) is the instrumental cause that assists souls (jīva) and matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists souls (jīva) and matter (pudgala) in their rest (sthiti). The space (ākāśa dravya) is the instrumental cause that provides accommodation (avagāhana) to all substances – souls (jīva), etc. xe.kf.kfeÙka /Eee/Eea fBfn thoiksXxyk.ka p A voxg.ka vk;kla thoknhlOonOok.ka AA30AA tks tho vkSj iqñxyksa ds xeu dk fufeÙk gS og /eZ (nzO;) gS] tks tho vkSj iqñxyksa dh fLFkfr (Bgjus) dk fufeÙk gS og v/eZ (nzO;) gS rFkk tks thokfn leLr aeO;ksa ds voxkgu dk fufeÙk gS og vkdkÀk (nzO;) gSA HkkokFkZ & Ng aeO;ksa esa fliZQ tho vkSj iqñxy aeO; esa fØ;k gS] Àks"k pkj aeO; fØ;k jfgr gSaA ftuesa fØ;k gksrh gS mUgha esa fØ;k dk vHkko gksus ij fLFkfr dk O;ogkj gksrk gSA bl rjg tho vkSj iqñxy bu nks aeO;ksa dh fØ;k esa tks vizsjd fufeÙk gS og /eZ aeO; gS rFkk mUgha nks aeO;ksa dh fLFkfr esa tks vizsjd fufeÙk gS og v/eZ aeO; gSA voxkgu leLr aeO;ksa dk gksrk gS blfy;s vkdkÀk dk y{k.k crykrs gq, dgk x;k gS fd tks thokfn leLr aeO;ksa ds voxkgu (LFkku nsus esa) fufeÙk gS og vkdkÀk aeO; gSA /eZ] v/eZ vkSj vkdkÀk aeO; dk y{k.k & The media of motion and rest, and the space – EXPLANATORY NOTE That which takes an object from one place to another is 'gati' – motion. 62 Niyamasāra fu;elkj The opposite of this is 'sthiti' – rest. What is 'upakāra' – assistance? The sūtra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (jīva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (jīva) and the forms of matter 1(pudgala) tending to rest. 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-17, p. 195-196. xfrfLFkR;qixzgkS èkekZèkeZ;ks#idkj% AA5&17AA Ācārya Umāsvāmī's Tattvārthasūtra: Lo;eso xeu rFkk fLFkfr dks izkIr gq, tho vkSj iqñxyksa ds xeu rFkk Bgjus eas tks lgk;d gS lks Øe ls /eZ vkSj v/eZ nzO; dk midkj gSA The functions of the medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively. xbifj.k;k.k /Eeks iqXxythok.k xe.klg;kjh A rks;a tg ePNk.ka vPNark .kso lks .ksbZ AA17AA Ācārya Nemicandra's DravyasaÉgraha: xfr (xeu esa) ifj.kr tks iqñxy vkSj tho gSa] muds xeu esa /eZ&nzO; lgdkjh gS & tSls eRL;ksa ds xeu esa ty lgdkjh gSA vkSj ugha xeu djrs gq, iqñxy vkSj thoksa dks og /eZ&nzO; dnkfi xeu ugha djkrk gSA 63 2 – THE NON-SOULvthokf/dkj Bk.ktqnk.k v/Eeks iqXxythok.k Bk.klg;kjh A Nk;k tg ifg;k.ka xPNark .kso lks /jbZ AA18AA The substance of medium of motion – dharma – renders assistance to souls and matter in their state of motion, just as water assists aquatic animals in their motion; it does not cause them to move if they are stationary. Bgjko&lfgr tks iqñxy vkSj tho gSa] muds Bgjus esa lgdkjh dkj.k v/eZ&nzO; gS_ tSls ifFkdksa (cVksfg;ksa) dh Bgjus dh fLFkfr esa Nk;k lgdkjh gSA vkSj xeu djrs gq, tho rFkk iqñxyksa dks og v/eZ&nzO; ugha Bgjkrk gSA The substance of medium of rest – adharma – renders assistance to souls and matter in their state of rest, just as the shade (of a tree, etc.) assists travellers in their state of rest; it does not hold them back if they are moving. Space (ākāśa) has infinite space-points and it pervades both the universe (lokākāśa) and the non-universe (alokākāśa). The division of this infinitely expansive space (ākāśa) which accommodates the souls (jīva), the matter (pudgala), the medium of motion (dharmāstikāya), the medium of rest (adharmāstikāya), and the time (kāla), is the universe-space (lokākāśa). In the infinite space (ākāśa) beyond, these five substances do not permeate; this is the non-universe-space 1(alokākāśa). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 163-164. vkdk'kL;koxkg% AA5&18AA Ācārya Umāsvāmī's Tattvārthasūtra: leLr nzO;ksa dks vodk'k & LFkku & nsuk] ;g vkdk'k aeO; dk midkj gSA 64 Niyamasāra fu;elkj ts.ga yksxkxkla vYyksxkxklfefn nqfoga AA19AA voxklnk.ktksXxa thoknh.ka fo;k.k vk;kla A tks tho vkfn nzO;ksa dks vodk'k nsus okyk gS mldks JhftusUnz nso }kjk dgk gqvk vkdk'k&nzO; tkuksA og yksdkdk'k vkSj vyksdkdk'k bu Hksnksa ls nks izdkj dk gSA As per the Word of Lord Jina, the substance which provides accommodation to substances, like souls, is to be known as the ākāśa (the space). The ākāśa comprises two parts: the lokākāśa (the universe space), and the alokākāśa (the non-universe space). The function of the space (ākāśa) is to provide accommodation (avagāha). Ācārya Nemicandra's DravyasaÉgraha: The assistance rendered by the space (ākāśa) is to give room to the other substances (dravya), such as the souls (jīva) and the matter (pudgala). Now, it is proper to say that the space gives room to the souls and forms of matter which are characterized by activity. But the media of motion and of rest are inactive (niÈkriya) and eternally pervasive. How can penetration apply to these substances? The objection is untenable, as penetration is established by convention. For instance, the space (ākāśa) is spoken of as pervading everywhere, although there is no movement. This is because the space (ākāśa) exists everywhere. Similarly, though there is no penetration by the media of motion and of rest, it is attributed conventionally as these 1permeate the entire universe-space. 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-18, p. 197-198. 65 2 – THE NON-SOULvthokf/dkj le;kofyHksns.k nq nqfo;Iia vgo gksb frfo;Iia A rhnks la[ksTtkofygnlaBk.kIiek.ka rq AA31AA le; vkSj vkoyh ds Hksn ls O;ogkjdky ds nks Hksn gSa] vFkok vrhr] orZeku vkSj Hkfo";r~ (vukxr) ds Hksn ls rhu Hksn gSaA muesa vrhr dky] la[;kr vkoyh ls xqf.kr grlaLFkku (vFkkZr~ laLFkku ls jfgr fl1⁄4ksa) dk ftruk izek.k gS mruk gSA HkkokFkZ & O;ogkjdky ds le; vkSj vkoyh dh vis{kk nks Hksn gSaA buesa le; dky aeO; dh lcls y?kq i;kZ; gSA vla[;kr le;ksa dh ,d vkoyh gksrh gSA ;gk¡ vkoyh] fufe"k] dk'k] dyk] ukMh] fnu&jkr vkfn dk miy{k.k gSA nwljh fof/ ls dky ds Hkwr] orZeku vkSj Hkfo";r~ dh vis{kk rhu Hksn gSaA buesa Hkwrdky la[;kr vkoyh ls xqf.kr fl1⁄4ksa ds cjkcj gSA O;ogkjdky dk o.kZu & The empirical substance of time – The empirical (vyavahāra) substance of time (kāla) is of two kinds: the samaya and the āvalī. Or, it is of three kinds: the past (atīta), the present (vartamāna) and the future (anāgata). The empirical past (atīta kāla) is equal to the numerable āvalī multiplied by the number of liberated souls (the Siddha). EXPLANATORY NOTE The smallest and indivisible unit of empirical time is called the samaya. A few further terms constituting numerable (saÉkhyāta) 1time are as under: 1 – see Appendix-1 to Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara, p. 173-174. 66 Niyamasāra fu;elkj 1 parva = 84 lakh  1 parvāôga 7 ucchvāsa = 1 stoka 2 māsa = 1 Ãtu 1 crore = 100  1 lakh = 100,00,000) 1 padmāôga = 84  1 kumuda Innumerable samaya = 1 āvalī 15 dina-rāta = 1 pakÈa = 70560000000000 years (also, 1 pūrvakoti = 1 crore  1 pūrva; 5 varÈa = 1 yuga 10,000 x 10 varÈa = 1 lakÈa (lakh) varÈa 1 parvāôga = 84  1 pūrva 2 nālī = 1 muhūrta (= 48 minutes) Numerable āvalī = 1 ucchvāsa (also called 'prāõa') = 84 lakh  84 lakh years 1 nalina = 84 lakh  1 nalināôga 381⁄2 lava = 1 nālī 2 pakÈa = 1 māsa (month) 2 ayana = 1 varÈa (year) 30 muhūrta = 1 dina-rāta (= 24 hours) 3 Ãtu = 1 ayana 2 yuga = 10 varÈa 84 x 1 lakÈa (lakh) varÈa (years) = 1 pūrvāôga 7 stoka = 1 lava 1 pūrva = 84 lakh  1 pūrvaôga 1 nayutāôga = 84  1 parva 1 nayuta = 84 lakh  1 nayutāôga 1 kumudāôga = 84  1 nayuta 1 kumuda = 84 lakh  1 kumudāôga 1 nalināôga = 84 x 1 padma 1 padma = 84 lakh  1 padmāôga 67 2 – THE NON-SOULvthokf/dkj These are divisions of numerable (saÉkhyāta) time. 1 aÇaÇāôga = 84  1 truÇita 1 kamala = 84 lakh  1 kamalāôga 1 truÇita = 84 lakh  1 truÇitāôga 1 aÇaÇa = 84 lakh  1 aÇaÇāôga The series continues in this fashion. The Jaina Scripture has named the elements of the series as: pūrvāôga, pūrva, parvāôga, parva, nayutāôga, nayuta, kumudāôga, kumuda, padmāôga, padma, nalināôga, nalina, kamalāôga, kamala, truÇitāôga, truÇita, aÇaÇāôga, aÇaÇa, amamāôga, amama, hāhāôga, hāhā, hūhāôga, hūhū, latāôga, latā, mahālatāôga and mahālatā. After this, 1 mahālatā multiplied by 84 lakh gives 1 śrikalpa. 1 śrikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalātma. It is mentioned that 84 multiplied by itself 31 times 1followed by ninety zeros constitutes 1 acalātma. 1 kamalāôga = 84 x 1 nalina 1 truÇitāôga = 84  1 kamala Time periods of still greater values are known as innumerable time (asaÉkhyāta); these are not expressed in years but in terms of the time required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under: vyavahārapalya leads to the time period known as vyavahārapalyopama; uddhārapalya leads to the time period known as uddhārapalyopama; and addhāpalya leads to the time period known as addhāpalyopama (palyopama or palya, in short). Further, 10   1 crore   1 crore addhāpalyopama = addhāsāgaropama (sāgaropama or sāgara, in short). Terms like palyopama and sāgaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time. 68 Niyamasāra fu;elkj 1 – see Tiloyapaõõatī-2, p. 82-90; Harivańśapurāõa, p. 133-134. When the atom of matter – pudgala-paramāõu – traverses slowly from one space-point (pradeśa) to the other of space (ākāśa), it must cross over one kālāõu to enter the other. The infinitesimal time taken by the atom of matter – pudgala-paramāõu – to traverse slowly from one space-point (pradeśa) to the other is the mode (paryāya) of the substance of time (kāla). This infinitesimal time is called the 'samaya' – the measure of time. If individual kālāõu were not separate and if it were possible for the kālāõu to unite with each other, the mode (paryāya) of the substance of time (kāla) – the 'samaya' – would not 1exist. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 179-180. Jaina cosmology divides the worldly cycle of time (kalpakāla) in two parts or half-cycles – ascending (utsarpiõī) and descending (avasarpiõī) – each consisting of 10   1 crore   1 crore addhāsāgaropama (10 koÇākoÇī sāgaropama). Thus, one cycle of time (kalpakāla) gets over in 20 koÇākoÇī sāgaropama. During the ascending period (utsarpiõī) of the half-cycle, in the regions of Bharata and Airāvata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpiõī) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. 69 2 – THE NON-SOULvthokf/dkj 1thoknq iksXxynks .karxq.kk Hkkfo laink le;k A yks;k;kls lafr ; ijeêkò s lks gos dkyks AA32AA Hkkoh vFkkZr~ Hkfo";r~ dky thoksa rFkk iqñxyksa ls vuUrxq.kk gSA laizfr vFkkZr~ orZeku dky ^le;* ek=k gSA vkSj tks yksdkdkÀk esa dkyk.kq gSa os ijekFkZ ls (vFkkZr~ fuÀp; ls) dky (nzO;) gSA fuÀp;dky ds Lo:i dk dFku & The real (transcendental) substance of time – The future time is infinite (ananta) times the number of souls (jīva) and the matter (pudgala). The present time is just the 'samaya' – the shortest unit and mode (paryāya) that is the empirical (vyavahāra) time (kāla). The real (niścaya) time – the substance (dravya) of the time (kāla) – comprises time-atoms (kālāõu) inhabiting the entire universe-space (lokākāśa). EXPLANATORY NOTE levks nq vIinslks inslesÙkLl nOotknLl A ofnonnks lks oêfð n inslekxklnOoLl AA2&46AA Ācārya Kundakunda's Pravacanasāra: vkSj dky&aeO; iznsÀk ls jfgr gS] vFkkZr~ iznsÀkek=k gS_ og dkyk.kq vkdkÀk&aeO; ds fu£oHkkx {ks=k:i iznsÀk esa ean xfr ls xeu djus okyk rFkk ,d iznsÀk:i ,sls iqñxy tkfr:i ijek.kq ds fufeÙk ls le;&i;kZ; dh izxVrk ls izorZrk gSA 70 Niyamasāra fu;elkj 1 – ikBkUrj & ^pkfo*_ ns[ksa ^xksEeVlkj (thodk.M)*] xkFkk 579 & ¶orZeku dky dk ifjek.k ,d le; gSA Hkkfodky loZ thojkf'k vkSj loZ iqñxyksa ls Hkh vuUr xq.kk gSA bl izdkj (vrhr dky lfgr) O;ogkj dky rhu izdkj dk dgkA  The universe-space (lokākāśa) has innumerable (asaÉkhyāta) spacepoints (pradeśa). Each space-point (pradeśa) of the universe-space (lokākāśa) is inhabited by one time-atom (kālāõu). These innumerable (asaÉkhyāta) time-atoms (kālāõu) fill up the entire universe-space (lokākāśa). Each time-atom (kālāõu) maintains its separate identity; it does not unite with other time-atoms (kālāõu), as the heap of gems. As the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other in the substance of space (ākāśa dravya), the time-atom (kālāõu) transforms into the mode (paryāya) that is time (duration or samaya). Since the time-atom (kālāõu) has single space-point (pradeśa), it is apradeśī, without space-points. nOoifjoê:ð oks tks lks dkyks gosb oogkjks A ifj.kkeknhyD[kks oê.ð kyD[kks ; ijeêkò s AA21AA Ācārya Nemicandra's DravyasaÉgraha: tks nzO;ksa ds ifjorZu&:i] ifj.kke&:i ns[kk tkrk gS og rks O;ogkj&dky gS vkSj orZuk y{k.k dk èkkjd tks dky gS] og fu'p;&dky gSA Conventional time (vyavahāra kāla) is perceived by the senses through the transformation and modification of substances. Real time (niścaya kāla), however, is the cause of imperceptible, minute changes (called vartanā) that go on incessantly in all substances. 71 2 – THE NON-SOULvthokf/dkj And, the substance of time (kāla dravya) is without space-points (pradeśa); it occupies just one space-point (pradeśa). As the indivisible atom of matter (pudgala-paramāõu) traverses slowly in the substance of space (ākāśa dravya) from one space-point to the other, the time-atom (kālāõu) evolves into its mode (paryāya) of time (duration or samaya). tks yksdkdk'k ds ,d&,d izns'k ij jRuksa dh jkf'k ds leku ijLij fHkUu gksdj ,d&,d fLFkr gSa] os dkyk.kq gSa_ vkSj os dkyk.kq vla[;kr gSaA The real time (niścaya kāla) is of the extent of space-points of the universe, pervading the entire universe. Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of the real time, thus, exist in the entire universe (lokākāśa), like heaps of jewels. The 'samaya' exists because transformation (pariõamana) takes place in an indivisible (akhaõça) substance (dravya) as it associates with separate kālāõu, which do not unite with each other. The mode (paryāya) of the substance of time (kāla) – the 'samaya' – manifests in the slow movement of the atom of matter – the pudgala-paramāõu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kālāõu, the substance of time (kāla dravya). The mode that is the 'samaya' is transient, the 1kālāõu or the substance of time (kāla dravya) is eternal. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 180. 72 Niyamasāra fu;elkj yks;k;klinsls bDdsDds ts fë;ò k gq bDdsDdk A j;.kk.ka jklhfeo rs dkyk.kw vla[knOokf.k AA22AA thoknhnOok.ka ifjoê.ð kdkj.ka gos dkyks A /Eekfnpm.ga .ka lgkoxq.kiTTk;k gksafr AA33AA thokfn aeO;ksa ds ifjorZu dk dkj.k dky (nzO;) gSA /ekZfnd pkj aeO;ksa ds LoHkko&xq.k&i;kZ;sa gksrh gSaA HkkokFkZ & thokfnd aeO;ksa esa tks le;&le; esa orZuk:i ifj.keu gksrk gS mldk fufeÙk dkj.k dky aeO; gSA /eZ] v/eZ] vkdkÀk vkSj dky & bu pkj aeO;ksa ds tks xq.k rFkk i;kZ; gSa os lnk LoHkko:i gh gksrs gSa] muesa foHkko:irk ugha vkrh gSA thokfn aeO;ksa ds ifjorZu dk dkj.k rFkk /ekZfn pkj aeO;ksa dh LoHkkoxq.ki;kZ;ksa dk o.kZu & The transformation in souls, etc., and natural qualities and modes of substances – The transformations (parivartana) that take place in substances of souls (jīva), etc., are due to the substance of time (kāla dravya). Four substances (dravya) – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla) – have only the natural (svabhāva) mode-of-qualities (guõaparyāya). EXPLANATORY NOTE orZukifj.kkefØ;k% ijRokijRos p dkyL; AA5&22AA Ācārya Umāsvāmī's Tattvārthasūtra: orZuk] ifj.kke] fØ;k] ijRo vkSj vijRo & ;s dky nzO; ds midkj gSaaA 73 2 – THE NON-SOULvthokf/dkj Assisting substances in their continuity of being through gradual changes (vartanā), in their modification (pariõāma), in their movement (kriyā), in their endurance (paratva) and in their non-endurance (aparatva), are the functions of time (kāla). The mode (paryāya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariõāma). The modifications (pariõāma) of the soul (jīva) are anger (krodha), etc. The modifications (pariõāma) of matter (pudgala) are colour, etc. In the same way, modifications (pariõāma) take place in the medium of motion (dharma), the medium Although substances, like the medium of motion (dharma), incessantly attain new modes (paryāya) due to own inherent capacity, still external instrumental cause – bāhya sahakārī kāraõa – is required for this attainment. The external instrumental cause – bāhya sahakārī kāraõa – which helps the substances attain new modes 1(paryāya) incessantly – termed 'vartana' – is the time (kāla) . Hence, assistance in the continuity of being through gradual changes – 'vartanā' – is the function of the time (kāla). The mode (paryāya) of the substance changes and the time (kāla) is the causal agent in this activity. How is it ascertained as the time (kāla)? There are particular activities, namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on, by convention. But, in this conventional usage as an instant of time, cooking time, and so on, the term (saÉjñā) 'time' (kāla) is superimposed. And this term 'time' (kāla) signifies the existence of 'real' (mukhya) time (kāla), which is the basis of the conventional or secondary (vyavahāra or gauõa) time. How? This is because the secondary must imply the real. 1 – The incessant origination (utpāda), destruction (vyaya), and permanence (dhrauvya) that all substances (dravya) undergo in their state of being – sattā – is called 'vartanā'. (see 'Õayacakko', verses 135-136). Thus, 'vartanā' refers to the imperceptible, minute changes that go on incessantly, every instant, in all substances. 74 Niyamasāra fu;elkj The help rendered to substances in their continuity of being (vartanā), etc., proves the existence of time (kāla). It is contended that continuity of being (vartanā) should be sufficient as modification (pariõāma), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kāla), the real-time (mukhya-kāla or paramārtha-kāla or niÈcaya-kāla) and the conventional-time (vyavahāra-kāla). The real-time has its mark (lakÈaõa) as continuity of being (vartanā), and the conventional-time has its marks (lakÈaõa) as modification (pariõāma), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhūta), the present (vartamāna) and the future (bhaviÈyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyāvāna), and on the real-time. of rest (adharma), the space (ākāśa) and the time (kāla). This modification (pariõāma) is due to the rhythmic rise (vÃddhi) and fall (hāni) – ÈaÇguõahānivÃddhi – in their 'avibhāga-praticcheda' as all these substances have intrinsic 'agurulaghuguõa'. The intrinsic 'agurulaghuguõa' is the general (sādhāraõa) quality-mode (guõaparyāya) of these substances. Movement (kriyā) is characterized by vibration. It is of two kinds, causal (prāyogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratva) and non-endurance (aparatva) are of two kinds: with respect to place (kÈetra) and with respect to time (kāla). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kāla) is termed 'paratva', and the one which is not so enduring is termed 'aparatva'. It has been explained earlier (see gāthā 28, p. 59) that the modification (pariõāma) of the matter (pudgala) that is independent of the other 75 2 – THE NON-SOULvthokf/dkj Moreover, the substance (dravya) is the substratum comprising infinite qualities (guõa). Qualities (guõa) exhibit eternal association (anvaya) with the substance. Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravya-paryāya) and mode-of-qualities (guõaparyāya). The impure mode-of-substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings. The mode-ofqualities (guõaparyāya), too, is of two kinds: 1) svabhāva guõaparyāya – as the substance of soul (jīva) transforms with its intrinsic agurulaghuguõa, which manifests in ÈaÇguõahānivÃddhi, and 2) vibhāva guõaparyāya – as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter 1(pudgala). Four substances (dravya) – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla) – have only the natural (svabhāva) mode-of-qualities (guõaparyāya). These substances are without-movement (niÈkriya). Arising from internal and external causes, the mode (paryāya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriyā). The substances devoid of such activity are called without-movement (niÈkriya). matter is its natural-mode (svabhāva-paryāya). The modification (pariõāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāvaparyāya). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 109-110. 76 Niyamasāra fu;elkj ,ns NíOOkkf.k ; dkya eksÙkw.k vfRFkdk; fÙk A f.kfíêkò ft.kle;s dk;k gq cgqIinslÙka AA34AA dky aeO; dks NksM+dj Ng esa ls ik¡p aeO; ftuÀkklu esa ^vfLrdk;* dgs x;s gSaA cgqiznsÀkhiuk & og dk;Ro gSA HkkokFkZ & ftukxe esa dky aeO; dks NksM+dj Àks"k & tho] iqñxy] /eZ] v/eZ vkSj vkdkÀk & ;s ik¡p aeO; ^vfLrdk;* dgs x;s gSaA ftuesa cgqr iznsÀk gksa mls vfLrdk; dgrs gSaA dky aeO; ,d iznsÀkh gS vr% og vfLrdk; ugha gSA i×pkfLrdk; rFkk mudk y{k.k & The five substances with extensive magnitude – The Jaina Doctrine has termed the five substances – the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) – as 'astikāya'. Since these substances have extensive magnitude, these are 'astikāya'. EXPLANATORY NOTE The term 'astikāya' means spatiality or extensive magnitude. The atom or the material point is the unit of space – the spatial point occupied by one atom (paramāõu). Since the five entities, the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) have existence, these are 'asti' and since these occupy many spatial points, these are 'kāya', hence the term 'astikāya'. Existence that relates to the space is the 'astikāya'. The time (kāla) has no extension in space, either directly or indirectly. Hence, time (kāla) is not an astikāya. Though time (kāla) is a real entity that accounts for changes in other things, it lacks spatial points. It is an entity of monodimensional series, without extensive magnitude. 77 2 – THE NON-SOULvthokf/dkj dk;k bo cgqnslk rEgk dk;k ; vfRFkdk;k ; AA24AA lafr tnks rs.ksns vRFkhfr Hk.kafr ft.kojk tEgk A Ācārya Nemicandra's DravyasaÉgraha: iwoksZÙkQ tho] iqñxy] /eZ] v/eZ rFkk vkdk'k & ;s ik¡pksa nzO; fo|eku gSa blfy, ftus'oj budks ^vfLr* dgrs gSa] vkSj ;s dk; ds leku cgq izns'kksa dks /kj.k djrs gSa blfy, budks ^dk;* dgrs gSaA ^vfLr* rFkk ^dk;* nksuksa dks feykus ls ;s ik¡pksa ^vfLrdk;* gksrs gSaA The aforesaid five substances (dravya) – the soul (jīva), the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) – exist eternally, therefore, these are called 'asti' by Lord Jina; since each has many space-points (pradeśa), these are also called 'kāya'. Combining the two qualities (existence and space quality), these are termed as the five 'astikāya' – the pańcāstikāya. Ācārya Kundakunda's Pańcāstikāya: thok iqXxydk;k /Eek/Eek rgso vk;kla A vfRFkÙkfEg ; f.k;nk v.k..keb;k v.kqegark AA4AA tho] iqñxydk;] /eZ] v/eZ rFkk vkdk'k ;s ik¡pksa vius vfLrRo esa fu;r gSa] (ml) vfLrRo ls vuU;e; (vfHkUu:i) gSa] vkSj v.kqegku (izns'k esa cM+s & cgqizns'kh) gSaA (vr% bUgsa vfLrdk; dgrs gSaA) These substances (dravya) – the soul (jīva), the matter-body (pudgalakāya), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) – have own state of existence (astitva). Their existence is eternal and these have multitude of space-points (pradeśa). (Hence these are called the 'astikāya'.) 78 Niyamasāra fu;elkj la[ksTtkla[ksTtk.karinslk goafr eqÙkLl A /Eek/EeLl iq.kks thoLl vla[knslk gq AA35AA yksdkdkÀk esa /ekZfnd ds leku vla[;kr iznsÀk gSa ijUrq blls fHkUu (vyksdkdkÀk) ds vuUr iznsÀk gSaA dky aeO; esa dk;iuk ugha gS D;ksafd og ,diznsÀkh gSA ewrZ vFkkZr~ iqñxy aeO; ds la[;kr] vla[;kr vkSj vUkUr iznsÀk gksrs gSa_ /eZ] v/eZ rFkk ,d tho aeO; ds vla[;kr iznsÀk gSaA fdl aeO; ds fdrus iznsÀk gSa bldk o.kZu & The space-points of the six substances – yks;k;kls rkoa bnjLl v.kar;a gos nslk A dkyLl .k dk;Ùkaa ,;inslks gos tEgk AA36AA The corporeal (mūrta) matter (pudgala) has numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) space-points (pradeśa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jīva) have innumerable (asaÉkhyāta) space-points. The universe-space (lokākāśa), like the medium of motion (dharma), etc., has innumerable (asaÉkhyāta) spacepoints, while the non-universe-space (alokākāśa) has infinite (ananta) space-points. The substance of time (kāla) has no space-points (pradeśa); each time-atom (kālāõu) consists of a single space-point and, therefore, it is termed non-corporeal (amūrta). 79 2 – THE NON-SOULvthokf/dkj EXPLANATORY NOTE la[;s;kla[;s;kÜÓ iqñxykuke~ AA5&10AA iqñxyksa ds la[;kr] vla[;kr vkSj vuUr izns'k gSaA The space-points (pradeśa) of the matter (pudgala) are numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta). Ācārya Umāsvāmī's Tattvārthasūtra: A contention arises. It is admitted that the universe is of innumerable (asaÉkhyāta) space-points. How, then, can the universe accommodate molecules of infinite (ananta) and infinite-times-infinite (anantānanta) space-points? It seems contradictory; the space-points (pradeśa) of the matter (pudgala) cannot be infinite (ananta). No, there is no inconsistency here. The indivisible particles of matter are capable of taking subtle forms, and in such subtle forms even infinite particles of matter can find accommodation in one space-point of the space (ākāśa). Moreover, the space (ākāśa) has amazing power of accommodation (avagāhana). ,dizns'kkfn"kq HkkT;% iqñxykuke~ AA5&14AA iqñxy nzO; dk voxkg yksdkdk'k ds ,d izns'k vkfn ls ysdj (,d ls la[;kr vkSj vla[;kr izns'k i;ZUr) foHkkx djus ;ksX; gS & tkuus ;ksX; gSA The forms of matter (pudgala) occupy (inhabit) from one spacepoint (pradeśa) onwards. One elementary particle (paramāõu) occupies one space-point (pradeśa). Two elementary particles, either combined or separate, occupy either one or two space-points (pradeśa). Three elementary particles, either combined or separate, occupy one, two or three space80 Niyamasāra fu;elkj points (pradeśa). In the same way, molecules of numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) atoms occupy one, numerable (saÉkhyāta) or innumerable (asaÉkhyāta) space-points (pradeśa) of the universe-space (lokākāśa). Now, it stands to reason that the non-material (amūrta) substances such as the media of motion and of rest can be accommodated in the same place at the same time without obstruction. But how can it be possible in case of material (mūrta) objects? It is possible even in case of material (mūrta) objects too as these have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (mūrta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: "The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (sūkÈma) and gross (sthūla) nature in all directions." vla[;s;k% izns'kk èkekZèkeZSdthokuke~ AA5&8AA /eZ nzO;] v/eZ nzO; vkSj ,d tho nzO; ds vla[;kr izns'k gSaaA There are innumerable (asaÉkhyāta) space-points (pradeśa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jīva). A space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramāõu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jīva) have the same innumerable (asaÉkhyāta) space-points (pradeśa). The media of motion and of rest are 'niÈkriya' – without activity – and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big 81 2 – THE NON-SOULvthokf/dkj 1 – Kevali-samudghāta – the Omniscient (kevalī) emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age (āyuÍ) karma. vkdk'kL;kuUrk% AA5&9AA vkdk'k ds vuUr izns'k gSaaA The substance of space (ākāśa dravya) has infinite (ananta) space-points (pradeśa). Space pervades both the universe and the non-universe. Infinite means endless. What is infinite? The space-points (pradeśa) of space (ākāśa) are infinite. The idea of space-points is to be understood as already given: 'a space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramāõu)'. one as determined by the karmas. But, when, at the time of kevali1samudghāta , the soul expands, filling up the entire universe, the central eight space-points of the soul remain at the centre of the citrā pÃthivī below Mount Meru and the remaining space-points spread filling up the entire universe in all directions. Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are seen to exist. Space is divided into two parts, the universe-space (lokākāśa) and the non-universe-space (alokākāśa). The universe (loka) has been described. Space in the universe is the universe-space (lokākāśa). And beyond it is the infinite non-universe-space (alokākāśa). The distinction between the universe (loka) and the nonuniverse (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokākāśa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokākāśa). If the medium of motion 82 Niyamasāra fu;elkj 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-12, p. 190-191. did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universespace, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is 1established. 83 2 – THE NON-SOULvthokf/dkj iksXxynOOka eqÙka eqfÙkfojfg;k goafr lslkf.k A psn.kHkkoks thoks psn.kxq.kofTt;k lslk AA37AA iqñxy aeO; (ewrZ) ewrhZd gS] Àks"k aeO; vewrhZd (vewrZ) gSaA tho aeO; psruHkko okyk gS vkSj Àks"k aeO; psrukxq.k ls jfgr gSaA aeO;ksa esa ewrhZd&vewrhZd rFkk psru&vpsru dk foHkkx & Corporealness and consciousness in the substances – EXPLANATORY NOTE  yxs g ts g nOoa thoethoa p gofn fo..kkna A rs rCHkkofoflêkò eqÙkkeqÙkk xq.kk .ks;k AA2&38AA Ācārya Kundakunda's Pravacanasāra: ftu fpÉksa ls tho vkSj vtho aeO; tkuk tkrk gS os fpÉ (y{k.k) aeO;ksa ds Lo:i dh foÀks"krk fy;s gq, ewrhZd vkSj vewrhZd xq.k tkuus pkfg;sA The marks (cihna, lakÈaõa) are specific to the substances (dravya) – the soul (jīva) and the non-soul (ajīva) – and the substances are known through these marks. These marks are the corporeal (mūrtīka) and the non-corporeal (amūrtīka) qualities (guõa) of the substances (dravya). The matter (pudgala) is corporeal (mūrtīka) and the remaining substances (dravya) are non-corporeal (amūrtīka). The soul (jīva) has the quality (guõa) of consciousness (cetanā) and the remaining substances do not have consciousness (cetanā). 84 Niyamasāra fu;elkj The substance (dravya) is the substratum of qualities (guõa). The qualities (guõa) are the marks (cihna, lakÈaõa) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guõa) and, therefore, the substance (dravya) is the aim (lakÈya) and the qualities (guõa) are the marks (lakÈaõa). There is distinction as well as non-distinction between the aim (lakÈya) and the marks (lakÈaõa), depending on the standpoint. There is distinction between the aim (lakÈya) and the marks (lakÈaõa) if these are viewed from the point-of-view of the possessor-of-quality (guõī) and the quality (guõa). From this point-of-view, the possessor-of-quality (guõī) is not the quality (guõa) and the quality (guõa) is not the possessor-ofquality (guõī). If these are viewed from the point-of-view of the nature of the substance (dravya), there is no distinction between the aim (lakÈya) and the marks (lakÈaõa); both exist in the same space-points. The marks (lakÈaõa) are specific to the substances (dravya); the corporeal (mūrtīka) substance has corporeal (mūrtīka) qualities (guõa) and the non-corporeal (amūrtīka) substance has non-corporeal (amūrtīka) qualities (guõa). Only the physical matter (pudgala) is corporeal (mūrtīka) and the remaining five substances (dravya) – the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla) – are non-corporeal 1(amūrtīka). iksXxynOoIieqga vpsn.ka gofn ; vTthoa AA2&35AA nOoa thoethoa thoks iq.k psn.kksovksxevks A lÙkk:i oLrq tho rFkk vtho & bl rjg nks Hksn:i gS vkSj bu nksuksa esa ls thoaeO; psruk vkSj Kku&nÀkZuksi;ksxe;h gS vkSj iqñxy aeO; dks vkfn ysdj ik¡p aeO; psruk&jfgr vFkkZr~ tM+Lo:i vtho aeO; gksrk gSA The substances (dravya) are of two kinds, the soul (jīva) and the non-soul (ajīva). Further, the soul (jīva) is of the nature of 85 2 – THE NON-SOULvthokf/dkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 166. The substances (dravya) are classified into two, the soul (jīva) and the non-soul (ajīva). The soul-substance (jīvadravya) is of one kind. The non-soul substances (ajīvadravya) are of five kinds: 1) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (ākāśa), and 5) the time (kāla). Consciousness (cetanā) and cognition (upayoga) are the distinctive marks (lakÈaõa) of the soul (jīva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness (cetanā). Consciousness (cetanā) manifests in form of cognition (upayoga). Through cognition (upayoga) the soul (jīva) engages itself in the knowledge (jñāna) and perception (darśana) of the objects-of-knowledge (jñeya). Thus, cognition (upayoga) is in form of knowledge-cognition (jñānopayoga) 1and perception-cognition (darśanopayoga). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa vthokf/dkj uke dk nwljk vf/dkj lekIr gqvkA 86 Niyamasāra fu;elkj consciousness (cetanā) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajīva) substances (dravya). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 162. THE PURE THOUGHT-ACTIVITY C H A P T E R 3 Àkq1⁄4Hkkokf/dkj The external objects – souls (jīva), etc. – are worth rejecting. Only the own-soul – nijātmā or paramātmā – rid of impurities of qualities (guõa) and modes (paryāya) due to bondage with the karmas, is worth accepting. thokfncfgÙkPpa gs;eqokns;eIi.kks vIik A dEeksikf/leqCHkoxq.kiTtk, g ofnfjÙkks AA38AA thokfn ckárÙo gs; (NksM+us ;ksX;) gSa] vkSj (tks) deksZikf/tfur xq.k&i;kZ;ksa ls O;frfjÙkQ futkRek (ijekRek) & deZ:i mikf/ ls mRiÂ gksus okys xq.kksa rFkk i;kZ;ksa ls jfgr futkRek & gS] og mikns; (xzg.k djus ;ksX;) gSA gs; vkSj mikns; rÙoksa ds Lo:i dk dFku & The objects worth rejection and acceptance – EXPLANATORY NOTE In the impure state – when the soul (jīva) is caught in meshes of material environment, the sopādhi state – the soul (jīva) is one with the karma-transformation (karmapariõāma), and fruit-of-karmatransformation (karmaphalapariõāma). In the pure state – when the soul (jīva) is untainted, the nirupādhi state – the karmic dust does not contaminate the soul (jīva) and, therefore, impure transformations of the soul (jīva) are not possible. Thus, in the pure substance (dravya), 87 the modification (paryāya) and the substance (dravya) are one; there is no distinction between these. In this state, the pure soul (jīva) experiences only the pure knowledge-transformation (jñāna1pariõāma). The true yogī leaves aside the notion that the body is the soul and withdraws from indulging in external sense objects. He considers his pure-soul (ātmā) as the only object worthy to hold. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 159-160. mis;kÙk=k ijea eè;ksik;kñcfgLR;tsr~ AA4AA cfgjUr% ij'psfr f=k/kRek loZnsfg"kq A Ācārya Pūjyapāda's Samādhitańtram: loZ izkf.k;ksa esa cfgjkRek] vUrjkRek vkSj ijekRek bl izdkj rhu izdkj dh vkRek gSA vkRek ds mu rhu Hksnksa esa ls vUrjkRek ds mik; }kjk ijekRek dks vaxhdkj djsa & lk/u djsa & vkSj cfgjkRek dk R;kx djsaA All living beings have three kinds of souls – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (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). 88 Niyamasāra fu;elkj .kks [kyq lgkoBk.kk .kks ek.koek.kHkkoBk.kk ok A .kks gfjlHkkoBk.kk .kks thoLlkgfjLlBk.kk ok AA39AA fuÀp; ls tho ds LoHkkoLFkku (foHkko:i LoHkko ds LFkku) ugha gSa] eku&viekuHkko ds LFkku ugha gSa] g"kZHkko ds LFkku ugha gSa] rFkk vg"kZHkko ds LFkku ugha gSaA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – For sure, the soul (ātmā) in its pure, nirupādhi state has no place for thought-activities, no place for honour and dishonour, and no place for pleasure and pain. EXPLANATORY NOTE In its pure, nirupādhi state the karmic dirt does not contaminate the soul (jīva) and, therefore, impure transformations of the soul (jīva) are not possible. Due to its beginningless union with the karmic dirt the soul (jīva) is said to be in impure, sopādhi state and gets transformed into ignorant dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha). lalkjks fo .k foTtfn lOos l thodk;k.ka AA1&46AA tfn lks lqgks o vlqgks .k gofn vknk l;a lgkos.k A Ācārya Kundakunda's Pravacanasāra: tks og vkRek vius LoHkko ls vki gh 'kqHk ifj.kke:i vFkok vÀkqHk ifj.kke:i u gksos rks lc thoksa dks lalkj ifj.kfr Hkh ugha gksosA The soul, by its nature, entertains auspiciousand inauspicioustransformations; if such transformations were not present in the soul, it would not have transmigratory existence. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 89 ukiekukn;LrL; u {ksiks ;L; psrl% AA38AA viekukn;LrL; fo{ksiks ;L; psrl% A Ācārya Pūjyapāda's Samādhitańtram: ftlds fpÙk dk jkx&}s"kkfn&:i ifj.keu gksrk gS mlds viekukfnd gksrs gSaA ftlds fpÙk dk jkx&}s"kkfn&:i ifj.keu ugha gksrk gS mlds viekukfnd ugha gksrs gSaA The mind that is distracted – sullied with attachment (raga) and aversion (dveÈa) – 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. 90 Niyamasāra fu;elkj .kks fBfnca/êkò .kk i;fMêkò .kk inslBk.kk ok A .kks v.kqHkkxêkò .kk thoLl .k mn;Bk.kk ok AA40AA ('kq1⁄4) tho ds fLFkfrca/LFkku ugha gSa] izÑfrLFkku ugha gSa] iznsÀkLFkku ugha gSa] vuqHkkxLFkku ugha gSa] rFkk mn;LFkku ugha gSaA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no place for duration-bondage (sthitibandhasthāna), for naturebondage (prakÃtibandhasthāna), for fruition-bondage (anubhāgabandhasthāna), and for quantity-of-spacepoints-bondage (pradeśabandhasthāna). EXPLANATORY NOTE First the psychic-bondage (bhāvabandha) or the jīvabandha takes place due to the impure-cognition (aśuddhopayoga) of the soul (jīva). As a result of the bhāvabandha, the dravyabandha takes place. Therefore, the cause of the dravyabandha is the bhāvabandha. Bondage is of four kinds: 1) according to the nature or species of karma – prakÃtibandha; 2) according to the duration of karma – sthitibandha; 3) according to the fruition of karma – anubhavabandha; and 4) according to the quantity of space-points of karma – pradeśabandha. The threefold activity (yoga) causes prakÃtibandha and pradeśabandha. The passions (kaÈāya) in form of attachment, etc., cause 1sthitibandha and anubhavabandha. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 226. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 91 jÙkks ca/fn dEea eqPpfn dEes g jkxjfgnIik A ,lks ca/leklks thok.ka tk.k f.kPN;nks AA2&87AA Ācārya Kundakunda's Pravacanasāra: tks tho ijaeO; esa jkxh gS ogh Kkukoj.kkfn deks± dks cka/rk gS vkSj tks jkxHkkodj jfgr gS og lc deks± ls eqDr gksrk gSA fu'p;u;dj lalkjh vkRekvksa ds ;g jkxkfn foHkko:i vÀkq1⁄4ksi;ksx gh Hkkoca/ gS ,slk ca/ dk la{ksi dFku rw le>A The soul (jīva) with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (aśuddhopayoga) of the soul (jīva) is the cause of bondage; know this as the essence of bondage. The soul that transforms itself into dispositions of attachment (rāga), etc., gets bound with new material-karmas (dravyakarma). The soul without such dispositions does not get bound with new materialkarmas. The soul with dispositions of attachment, etc., gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment, etc., does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, etc., therefore, is called 'without karmic bonds' – abandha. This establishes the fact that the cause of the dravyabandha is the bhāvabandha – impure-cognition (aśuddhopayoga) of the soul (jīva) in form of attachment (rāga), etc. The bhāvabandha is real 1bondage; the dravyabandha is conventional bondage. 92 Niyamasāra fu;elkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 227. .kks [kb;HkkoBk.kk .kks [k;molelgkoBk.kk ok A vksnb;HkkoBk.kk .kks mole.ks lgkoBk.kk ok AA41AA tho ds {kkf;dHkko ds LFkku ugha gSa] {kk;ksiÀkfed&LoHkko ds LFkku ugha gSa] vkSnf;dHkko ds LFkku ugha gSa vkSj vkSiÀkfed&LOkHkko ds LFkku ugha gSaA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no dispositions or thought-activities – bhāva – arising from the destruction – kÈaya, the destruction-cum-subsidence – kÈayopaśama, the fruition – udaya, or the subsidence – upaśama, of karmas. EXPLANATORY NOTE vkSi'kfed{kkf;dkS HkkokS feJÜÓ thoL; LorÙoekSnf;dikfj.kkfedkS p AA2&1AA tho ds vkSi'kfed vkSj {kkf;d Hkko vkSj feJ rFkk vkSnf;d vkSj ikfj.kkfed & ;s ik¡p Hkko futHkko gSa vFkkZr~ ;s tho ds vfrfjDr nwljs esa ugha gksrsA The distinctive characteristics (svatattva) of the soul (jīva) are the dispositions – bhāva – arising from the subsidence – upaśama, the destruction – kÈaya, the destruction-cumsubsidence – kÈayopaśama – of karmas, the fruition – udaya – of karmas, and its inherent nature or capacity – pariõāma. Ācārya Umāsvāmī's Tattvārthasūtra: 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 93 The first four dispositions (bhāva) have been mentioned primarily on the basis of their instrumental causes (nimitta) and the last on the basis of the inherent capacity (yogyatā) of the soul. All worldly activities are divided on these two bases – the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (kartā) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyatā or upādāna) of the object under consideration, still there is the presence of the hetu or sādhana – in form of logical association (anvaya) and distinction (vyatireka). The presence of such hetu or sādhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhāva) – aupaśamika, kÈāyika, kÈāyopaśamika and audayika – are, therefore, called 'naimittika bhāva'. In the absence of all karmas, the first four external manifestations or dispositions (bhāva) do not happen in the pure soul. Such soul must enjoy infinite bliss, pure and unalloyed; infinite-energy (anantavīrya) exists in it in form of infinite-knowledge (kevalajñāna). 94 Niyamasāra fu;elkj pmxbHkolaHke.ka tkbtjkej.kjksxlksxk ; A dqytksf.kthoeXx.kBk.kk thoLLk .kks lafr AA42AA tho ds prqxZfr :i lalkj esa ifjHkze.k] tUe] tjk (cq<+kik)] ej.k] jksx] Àkksd] dqy] ;ksfu] thoLFkku vkSj ekxZ.kkLFkku ugha gSaA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no wandering in the four states (gati) of existence, birth (janma), old-age (jarā), death (maraõa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārgaõāsthāna). EXPLANATORY NOTE The pure soul is free from transmigration. It, therefore, has no birth (janma), old-age (jarā), death (maraõa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārgaõāsthāna). The lineage (kula) is based on the classification of the molecules (skandha) of matter (pudgala) that are responsible for the formation 1of the body. The Scripture mentions the number of lineage (kula) for various modes of living beings as under: Earth-bodied (pÃthivīkāyika) – 22 lakh-crore Water-bodied (jalakāyika) – 7 lakh-crore Fire-bodied (agnikāyika) – 3 lakh-crore 1 – GommaÇasāra-jīvakāõça, Part 1, p. 204-206. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 95 There are fourteen classes of jīvas, called jīvasamāsa or jīvasthāna. (see p. 41-42, ante; also Āśādhara's DharmāmÃta Anagāra, p. 236.) Further, there are fourteen material principles for inquiring into the 2existence of souls – called, mārgaõāsthāna : 2 – Āśādhara's DharmāmÃta Anagāra, p. 238. The total number of lineage (kula) comes to 197.5 lakh-crore (19750000  10000000) = 197500000000000. Infernal beings (nāraka) – 25 lakh-crore Human beings (manuÈya) – 12 lakh-crore Air-bodied (vāyukāyika) – 7 lakh-crore Beings with three-senses (trīndriya) – 8 lakh-crore Beings with four-senses (cauindriya) – 9 lakh-crore Five-sensed water-animals (jalacara) – 12.5 lakh-crore Five-sensed birds (khecara) – 12 lakh-crore Beings with two-senses (dvīndriya) – 7 lakh-crore Four-legged animals (caupāya) – 10 lakh-crore Reptiles like snake (sarpādi) – 9 lakh-crore Celestial beings (deva) – 26 lakh-crore Plant-bodied (vanaspatikāyika) – 28 lakh-crore The 84,00,000 kinds of seat-of-birth (yoni) can be ascertained from the 1Scripture : "The one-sensed souls with common bodies from eternity – nityanigoda, other one-sensed souls with common bodies – itaranigoda, earth-bodied (pÃthivīkāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika) and air-bodied (vāyukāyika) beings are of (originate from) 7,00,000 yoni, each. The yoni of trees and other vegetation are 10,00,000. The yoni of all the beings with incomplete senses (vikalendriya) are 6,00,000. The seat-of-birth (yoni) of celestial beings, infernal beings, and five-sensed animals are 4,00,000, each. The yoni of human beings are 14,00,000." 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 2-32, p. 94. 96 Niyamasāra fu;elkj 5. Gender (veda-mārgaõā): Masculine, feminine, or common (neuter). 6. Passions (kaÈāya-mārgaõā): The passions are of four kinds: anger (krodha), pride (māna), deceitfulness (māyā), and greed (lobha). Each of these four is further divided into four classes, namely that which leads to infinite births (anantānubandhī), that which hinders partial renunciation (apratyākhyāna), that which disturbs complete renunciation (pratyākhyāna), and that which interferes with perfect conduct (saÉjvalana). Thus, the passions make up sixteen. The quasi-passions (nokaÈāya) are nine: laughter (hāsya), liking (rati), disliking (arati), sorrow (śoka), fear (bhaya), disgust (jugupsā), the female sex-passion (strīveda), the male sex-passion (puruÈaveda), and the neuter sex-passion (napuÉsaka-veda). 9. Perception (darśana-mārgaõā): Perception is of four kinds: ocular perception (cakÈu), non-ocular perception (acakÈu), 2. Senses (indriya-mārgaõā): The five senses are touch (sparśana), taste (rasana), smell (ghrāõa), sight (cakÈu), and hearing (śrotra). 4. Activities (yoga-mārgaõā): The threefold activity of the body (kāya), the speech (vāk), and the mind (manaÍ). 8. Restraint (saÉyama-mārgaõā): Consists in observing the rules of conduct (cāritra), restraint-cum-non-restraint (saÉyamaasaÉyama), and non-restraint (asaÉyama). 1. State of existence (gati-mārgaõā): The four states of existence are celestial beings (deva), infernal beings (nāraka), human beings (manuÈya), and plants and animals (tiryańca). 3. Body (kāya-mārgaõā): Five kinds of immobile beings (sthāvara), and mobile beings (trasa). 7. Knowledge (jðāna-mārgaõā): Knowledge is of eight kinds: sensory (mati), scriptural (śruta), clairvoyance (avadhi), telepathy (manaÍparyaya), omniscience (kevala), flawed sensory (kumati), flawed scriptural (kuśruta), and flawed clairvoyance (vibhaôga-avadhi). 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 97 clairvoyant perception (avadhi), and perfect perception (kevala). 14. Assimilation of matter (āhāra-mārgaõā): Āhāra is taking in of matter fit for the three kinds of bodies and the six kinds of completion. The three kinds of bodies are: a) gross, physical body, b) the transformable body of celestial and infernal beings, and c) projectable body emanating from a saint. The soul may thus be āhāraka or anāhāraka. 10. Thought-complexion (leśyā-mārgaõā): Thought-complexion is the source or cause of vibratory activity of the soul coloured by the passions. It is of six kinds, namely black (kÃÈõa), blue (nīla), dove-grey (kāpota), colour of the flame – yellow (pīta), colour of the lotus – pink (padma), and white (śukla). The first three are resultants of evil and the last three of good emotions. The Jaina literature gives the example of six travellers in a forest. They see a tree full of fruits. The man with black leśyā would intend to uproot the tree, the one with blue leśyā to cut the trunk, the one with grey leśyā to cut the branches, the one with yellow leśyā to take the twigs, the one with pink leśyā to pluck the fruits, and the one with white leśyā would be content to take whatever fruits have fallen on the ground. 13. Mind (saÉjðitva-mārgaõā): The two kinds of transmigrating souls are those with or without the mind. 11. Capacity for salvation (bhavyatva-mārgaõā): A soul can be termed bhavya or abhavya, according to its capacity or incapacity for salvation, respectively. 12. Right belief (samyaktva-mārgaõā): Right belief arising from subsidence (aupśamika), destruction (kÈāyika), and destructioncum-subsidence (kÈāyopaśamika) of karmas, are the forms of samyaktva. Classification is also done on the basis of the three kinds of faith-deluding karmas: slightly clouding right belief (samyaktva), wrong belief (mithyātva), and mixed right and wrong belief (samyagmithyātva). The pure soul is free from all these characteristics and classifications. 98 Niyamasāra fu;elkj f.kíaMks f.kíaíks f.kEeeks f.kDdyks f.kjkyacks A .khjkxks f.kíkslks f.kEew<ks f.kCHk;ks vIik AA43AA vkRek funZ.M & eu] opu vkSj dk; ds O;kikj ls jfgr & gS] fu}ZU} (}Sr jfgr) gS] fueZe (eerk jfgr) gS] fu%'kjhj (Àkjhj jfgr) gS] fujkyEc gS] fujkx (jkx jfgr) gS] funksZ"k (loZFkk fueZy) gS] fuewZ<+ (ew<+rk jfgr) gS] vkSj fuHkZ; gSA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no activities of the mind, the speech, and the body; it is nirdaõça. It is one-only – nirdvandva, withoutinfatuation – nirmama, without-body – niÍśarīra, independent – nirālamba, without-attachment – nirāga, without-fault – nirdoÈa, without-delusion – nirmūçha, and without-fear – nirbhaya. EXPLANATORY NOTE The soul (ātmā), in its pure state has no activities of the mind, the speech, and the body which cause the influx of the material-karma (dravyakarma) and the psychic-karma (bhāvakarma). It is, therefore, nirdaõça. The pure soul is one-only – nirdvandva – rid of association with any other substances. Having no infatuation, auspicious and inauspicious, it is nirmama. Rid of the five kinds of bodies – the gross (audārika), the transformable (vaikriyika), the projectable (āhāraka), the luminous (taijasa) and the karmic (kārmaõa) – it is niÍśarīra. It is utterly independent – nirālamba – of all other substances. The pure soul is rid of the following fourteen internal (abhyantara) possessions 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 99 (parigraha): 1) delusion (mithyātva), 2) female-sex-passion (strīveda), 3) male-sex-passion (puńveda), 4) neuter-sex-passion (napuÉsakaveda), 5) laughter (hāsya), 6) liking (rati), 7) disliking (arati), 8) sorrow (śoka), 9) fear (bhaya), 10) disgust (jugupsā), 11-14) the four passions (kaÈāya) comprising anger (krodha), pride (māna), deceitfulness 1(māyā), and greed (lobha). Without these fourteen internal possessions, the pure soul is nirāga. Having washed off all dirt due to the sinful karmic matter, and engrossed perpetually in ineffable happiness that is nothing but infinite-knowledge-bliss, the pure soul is without-fault – nirdoÈa. Experiencing own natural attributes like knowledge, perception, conduct, and happiness, and the knower of the most precious possession, the Pure Self, it is without-delusion – nirmūçha. Or, being the knower, with its infinite, pristine and senseindependent (atīndriya) knowledge-nature, all objects of the three worlds and the three times simultaneously in respect of their substances (dravya), qualities (guõa) and modes (paryāya), it is without-delusion – nirmūçha. Since the powerful enemy army, in form of evil (pāpa) inclination and activity, cannot enter the impregnable fort that is the Pure Self, it is without-fear – nirbhaya. Only such a pure soul is worth accepting. 1 – Āśādhara's DharmāmÃta Anagāra, p. 302. 100 Niyamasāra fu;elkj f.kXxaFkks .khjkxks f.kLlYyks l;ynkslf.kEeqDdks A f.kDdkeks f.kDdksgks f.kEek.kks f.kEenks vIik AA44AA vkRek fuxzZUFk gS] fujkx gS] fu%ÀkY; gS] loZnks"kfoeqÙkQ gS] fu"dke gS] fu%Øks/ gS] fuekZu gS vkSj fueZn gSA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no possessions – nirgrantha, without-attachment – nirāga, without-stings – niÍśalya, free from all defects – sarvadoÈavimukta, without-desire – niÈkāma, withoutanger – niÍkrodha, without-pride – nirmāna, and without-excitement – nirmada. EXPLANATORY NOTE The soul (ātmā), in its pure state, is without-possessions – nirgrantha. 1It has neither the ten external (bāhya) nor the fourteen internal 2(abhyantara) possessions. Rid of animate (cetana) karmas – delusion (moha), attachment (rāga) and aversion (dveÈa) – it is withoutattachment – nirāga. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain and, therefore, called 'śalya', figuratively. This is of three kinds, the 1 – The ten external (bāhya) possessions are: cultivable land and houses – kÈetra-vāstu, gold and silver coins and ornaments – hiraõya-suvarõa, cattle and corn – dhana-dhānya, female and male servants – dāsī-dāsa, and clothes and utensils – kupya. (Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-29, p. 296. 2 – see p. 100, ante. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 101 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-18, p. 281. sting of deceit – māyā, the sting of desire for enjoyment or pleasure – nidāna, and the sting of perverse attitude or wrong belief – 1mithyādarśana. Not mired by the three stings (śalya), the pure soul is without-stings – niÍśalya. Since the pure soul has no impure transformations due to the material-karma (dravyakarma), the psychic-karma (bhāvakarma) and the quasi-karma (nokarma), it is free from all defects – sarvadoÈavimukta. It has no desire, not even of the supreme state of liberation; it is thus without-desire – niÈkāma. Not affected by the external objects, auspicious and inauspicious, it is without-anger – niÍkrodha. Engrossed forever in own-nature (svabhāva) of equanimity (sāmya), it is without-pride – nirmāna. Engrossed wholly in the Self, it is without-excitement – nirmada. 102 Niyamasāra fu;elkj o..kjlxa/iQklk Fkhiqal.kmal;kfniTTkk;k A laBk.kk lag.k.kk lOos thoLl .kks lafr AA45AA o.kZ&jl&xU/&LiÀkZ] L=kh&iq#"k&uiqaldkfn i;kZ;sa] laLFkku vkSj laguu & ;s lHkh tho ds ugha gSaA fu£odYi rÙo ds Lo:i dk dFku & The nature of the soul in its pure state – The soul (ātmā) in its pure, nirupādhi state has no senses (indriya) of colour (varõa), taste (rasa), smell (gandha), and touch (sparśa). It has no modes (paryāya) classified as the three sexes – female (strī), male (puruÈa), and neuter (napuÉsaka). It has no bodily-structure (saÉsthāna) and bodily-joints (saÉhanana). EXPLANATORY NOTE The three sexes – female (strī), male (puruÈa), and neuter (napuÉsaka) – and the bodily attributes like the structure (saÉsthāna) and joints (saÉhanana) are the fruits of the name-karma (nāmakarma). These are not the own-nature (svabhāva) of the soul (ātmā). The substance (dravya) of matter (pudgala) has the qualities (guõa) of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). These qualities are marks (cihna, lakÈaõa) of the matter. vRFkks iTtk;ks lks laBk.kkfnIiHksns g AA2&60AA vfRFkÙkf.kfPNnLl fg vRFkLlRFkarjfEe laHkwnks A Ācārya Kundakunda's Pravacanasāra: vius lgt&LoHkko:i Lo:i ds vfLrRodj fu'py tks tho&inkFkZ gS 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 103 mlds fu'p; ls tks vU;&inkFkZ & iqñ~xy&aeO; ds la;ksx ls & mRiÂ gqvk tks vusd aeO;&Lo:i inkFkZ gS og la;ksx&tfur Hkko laLFkku&laguukfn ds Hksnksa ls ;qÙkQ uj&ukjd vkfn foHkko (fodkj) i;kZ; gSaA The substance of soul (jīva) exists in own immutable nature; however, due to union with other substances – matter (pudgala) – it gets transformed into unnatural-modes (vibhāva-paryāya) with particularities of bodily structure (saÉsthāna), joints (saÉhanana), etc. Due to union with the physical matter (pudgala), the soul (jīva) is transformed into its unnatural-modes (vibhāva-paryāya), like the infernal being. These modes (paryāya) appertain to the soul (jīva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jīva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryāya), characterized by knowledge and perception. This mode (paryāya) of the soul (jīva) is worth accepting. 104 Niyamasāra fu;elkj vjle:oexa/a vOoÙka psn.kkxq.kelía A tk.k v yxXxg.ka thoef.kfíêlò aBk.ka AA46AA tho dks vjl (jljfgr)] v:i (:ijfgr)] vxU/ (xU/jfgr)] vO;Dr (vizdV)] psruk&xq.k ls lfgr] vÀkCn (ÀkCnjfgr)] v yxxzg.k ( yx & fpÉ vFkok bfUae; & ls vxzká) vkSj fdlh fu£n"V laLFkku (vkdkj) ls jfgr tkuksA rc fiQj tho dSlk gS & The nature of the soul – The soul (ātmā) in its pure, nirupādhi state has no taste (rasa), colour (rūpa or varõa) and smell (gandha). It is imperceptible – aprakaÇa. It is with consciousness (cetanā). It is without-sound (aśabda) and cannot be apprehended through a symbol or a sense-organ – alińgagrahaõa. It has no fixed structure (saÉsthāna). EXPLANATORY NOTE o..k jl iap xa/k nks iQklk vê ò f.kPN;k thos A .kks lafr veqfÙk rnks oogkjk eqfÙk ca/knks AA7AA Ācārya Nemicandra's DravyasaÉgraha: fu'p;u; ls tho esa ik¡p o.kZ] ik¡p jl] nks xU/] vkSj vkB Li'kZ ugha gSa] blfy, tho vewrhZd gSA vkSj O;ogkju; ls deZca/ dh vis{kk ls tho ewrhZd gSA As per the transcendental-point-of-view (niścayanaya), the soul is devoid of five colours, five kinds of taste, two kinds of smell, and eight kinds of touch and, therefore, it is incorporeal. When it is sullied with the karmic dirt, only then, from the empirical3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 105 point-of-view (vyavahāranaya), the soul is said to be having corporeal form. .kk.ka vRFkfo;Iiks dEea thos.k ta lekj1⁄4a A re.ksxfo/a Hkf.kna iQya fÙk lksD[ka o nqD[ka ok AA2&32AA Ācārya Kundakunda's Pravacanasāra: Lo&ij dk Hksn fy;s thokfnd inkFkks± dks Hksn lfgr rnkdkj tkuuk og KkuHkko gS] vFkkZr~ vkRek dk KkuHkko:i ifj.keuk] mls Kkupsruk dgrs gSa vkSj vkRek us vius drZO; ls le;&le; esa tks Hkko fd;s gSa og Hkko:i deZ gSA og 'kqHkkfnd ds Hksn ls vusd izdkj gS] mlh dks deZpsruk dgrs gSa vkSj lq[k:i vFkok nq%[k:i ml deZ dk iQy gS] ,slk ftusUaenso us dgk gSA Lord Jina has said that the transformation of the soul (jīva) into dispositions (bhāva) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jīva) and the non-self (ajīva), is knowledge-consciousness (jñānacetanā). The activity (karma) of the soul (jīva) in form of dispositions (bhāva) of various kinds is the karma-consciousness (karmacetanā or bhāvakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duÍkha) is the fruit-of-karmaconsciousness (karmaphalacetanā). As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soul-knowledge reflects simultaneously all objects, the self and the non-self, with distinction. This transformation of the soul in form of dispositions (bhāva) of knowledge is knowledge-consciousness (jñānacetanā). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma), is its karma-consciousness (bhāvakarma or karmacetanā). The disposition of the soul on such 106 Niyamasāra fu;elkj transformation gives rise to various kinds of karmas, classified broadly into auspicious (śubha) and inauspicious (aśubha). The auspicious (śubha) karmas produce fruits in form of pleasant-feeling (sātāvedanīya) – sensual and mental state without anxiety; this is the fruit-of-karma-consciousness (karmaphalacetanā) of happiness (sukha). The inauspicious (aśubha) karmas produce fruits in form of unpleasant-feeling (asātāvedanīya) – sensual and mental state with anxiety; this is the fruit-of-karma-consciousness (karmaphalacetanā) of unhappiness or misery (duÍkha). The transformation of the soul that experiences the fruits of the karmas is the fruit-of-karmaconsciousness (karmaphalacetanā). 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 107 tkfjfl;k fl1⁄4Iik HkoefYy; tho rkfjlk gksafr A tjej.ktEeeqDdk vêxò q.kkyafd;k ts.k AA47AA tSls fl1⁄4kRek gSa oSls gh Hkoyhu (lalkjh) tho gSa] (D;ksafd LoHkkon`f' ls) os lalkjh tho Hkh tjk] ej.k vkSj tUe ls jfgr rFkk (lE;DRokfn) vkB xq.kksa ls vyaÑr gSaA 'kq1⁄4 aeO;k£Fkd u; ls lalkjh o eqÙkQ thoksa esa vHksn & From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul – The transmigrating souls – saÉsāri jīva – (from the pure, transcendental point-of-view) are same as the liberated souls – siddhātmā – as they too are free from old-age (jarā), death (maraõa) and birth (janma), and endowed with eight supreme qualities (guõa). EXPLANATORY NOTE The worthy ascetic (muni, śramaõa), equipped with the light of right discrimination, who has ascertained the nature of substances as these are, and whose conduct is based primarily on getting established in own soul-nature, sheds all his previously bound karmas and keeps new karmas at bay; he thus gets free from the ignominy of worldly births. Such a supreme ascetic who is established in pure soul-nature and free from rebirth in another mode (paryāya) is the reality of liberation – mokÈatattva. The soul (jīva), which is free from external-substances (paradravya) and established in own-nature (svarūpa), is the liberated 1soul (the Siddha). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 331. 108 Niyamasāra fu;elkj  d nOoÙka itgfn .k tga v..kks dga gksfn AA2&20AA thoks Hkoa HkfoLlfn .kjks¿ejks ok ijks Hkoh; iq.kks A Ācārya Kundakunda's Pravacanasāra: vkRek aeO;&LoHkko:i ifj.keu djrk gqvk euq";] nso vFkok vU; vFkkZr~ ukjdh] fr;±p ;k fl1⁄4] bu lc i;kZ;&:i gksosxkA vkSj i;kZ;&Lo:i gksdj D;k viuh aeO;Ro&ÀkfDr dks NksM+ ldrk gS\ dHkh ughaA vkSj tc vius aeO;Ro&LoHkko dks ugha NksM+ ldrk rks vU; Lo:i dSls gks ldrk gS\ dnkfi ugha gks ldrkA The soul, during the course of transmigration, adopts modes (paryāya) as the human being, the celestial being, and others – the infernal being, the plants and animals, and the Siddha. While adopting such modes (paryāya), does it leave its power of substantiveness (dravyatva)? If it does not leave its substantiveness (dravyatva), how can it adopt the nature of any other substance? ;% ijkRek l ,okga ;ks¿ga l ijeLrr% A vgeso e;ksikL;ks ukU;% df'pfnfr fLFkfr% AA31AA tks ijekRek gS og gh eSa gw¡ vkSj tks LokuqHkoxE; eSa g¡w ogh ijekRek gS blfy, & tc ijekRek vkSj vkRek esa vHksn gS] eSa gh esjs }kjk mikluk fd;s tkus ds ;ksX; gw¡] nwljk dksbZ esjk mikL; ugha gSA bl izdkj gh vkjkè;&vkjk/d Hkko dh fLFkfr gSA Ācārya Pūjyapāda's Samādhitańtram: 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. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 109 1. kÈāyika-samyaktva – infinite faith or belief in the tattva or essential principles of Reality. It is manifested on destruction of the faith-deluding (darśana mohanīya) karma. 4. anantavīrya – literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on destruction of the obstructive (antarāya) karma. 3. kevaladarśana – infinite perception, manifested on destruction of the perception-obscuring (darśanāvaraõīya) 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. It is manifested on 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 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 destruction of the status-determining (gotra) karma. 8. avyābādha – it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedanīya) karma. 2. kevalajðāna – infinite knowledge, manifested on destruction of the knowledge-obscuring (jðānāvaraõīya) karma. The liberated soul (Siddha) is rid of eight kinds of karmas, and 1possessed of eight supreme qualities: 1 – Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation, p. 18-19. 110 Niyamasāra fu;elkj vljhjk vfo.kklk v .kfn;k f.kEeyk folq1⁄4Iik A tg yks;XXks fl1⁄4k rg thok laflnh .ks;k AA48AA ftl izdkj yksdkxz esa fLFkr fl} Hkxoku~ Àkjhjjfgr] vfoukÀkh] vrhfUae;] fueZy vkSj foÀkq1⁄4kRek gSa mlh izdkj (LoHkkon`f' ls) lalkj esa fLFkr loZ tho tkuukA 'kq1⁄4 aeO;k£Fkd u; ls lalkjh o eqÙkQ thoksa esa vHksn & From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul – As the liberated souls – siddhātmā – are rid of the body – aśarīra, eternal – avināśī, sense-independent – atīndriya, stainless – nirmala, and utterly pure – viśuddha, know that all transmigrating souls – saÉsārī jīva – are the same (from the pure, transcendental point-of-view). EXPLANATORY NOTE 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 111 nsgk ok nfo.kk ok lqgnqD[kk ok/ lÙkqfeÙkt.kk A thoLLk .k lafr /qok /qoksovksxIixks vIik AA2&101AA Ācārya Kundakunda's Pravacanasāra: vkSnkfjdkfn ik¡p Àkjhj vFkok /u&/kU;kfnd vFkok b'&vfu' i×psfUae; fo"k;tU; lq[k&nq%[k vFkok vkSj 'k=kq&fe=kkfnd yksd & ;s lHkh la;ksxtU; inkFkZ vkRek ds vfoukÀkh ugha gSa] dsoy Kku&nÀkZuLo:i 'kq1⁄4tho vfoukÀkh oLrq gSA The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (ātmā); the pure soul, of the nature of knowledge Dispositions pertaining to the body, etc., belong to external objects that are different from the soul (ātmā) and, therefore, cause of impurity. These dispositions do not belong to the soul and are transient. The soul (ātmā) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jñāna) and perception (darśana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul. 112 Niyamasāra fu;elkj (jñāna) and perception (darśana), is the only eternal substance. ,ns lOos Hkkok oogkj.k;a iMqPp Hkf.knk gq A lOos fl1⁄4lgkok lq1⁄4.k;k laflnh thok AA49AA okLro esa ;s lc (iwoksZÙkQ) Hkko O;ogkju; dk vkJ; djds (lalkjh thoksa esa fo|eku) dgs x;s gSa_ Àkq1⁄4u; ls lalkj esa jgus okys lc tho fl1⁄4 LoHkkoh gSaA HkkokFkZ & ;|fi lalkjh tho dh orZeku i;kZ; nwf"kr gS rks Hkh mls aeO; LoHkko dks vis{kk fl1⁄4 Hkxoku~ ds leku dgk x;k gSA 'kq1⁄4u; vkSj O;ogkju; ls gh thoksa esa Hksn dgk x;k gS & There is difference in the souls only from the pure and empirical points-of-view – In reality, the aforementioned dispositions (bhāva) in the (transmigrating) souls have been said from the empirical (vyavahāra) point-of-view. From the pure (śuddha) pointof-view, all transmigrating souls are of the nature (svabhāva) of the liberated soul – siddhātmā. EXPLANATORY NOTE The modes (paryāya) that have earlier been mentioned as 'not present' in the soul are, in fact, present from the empirical (vyavahāra) point-of-view. The transmigrating souls possess the modes (paryāya) in form of the four states (gati) of worldly existence due to their impure transformations. The worldly soul (jīva) is the doer (kartā) of its impure transformation in form of dispositions of attachment (rāga), etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niścayanaya) that deals with the pure-substance (śuddhadravya). That the soul (jīva) is the doer of transformation of the matter 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 113 (pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavahāranaya) that deals with the impure-substance (aśuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niścayanaya), and from the empirical-point-ofview (vyavahāranaya). The real-point-of-view (niścayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavahāranaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (ātmadravya); therefore, it is not worth accepting. The real-point-of-view (niścayanaya) avers that the soul (jīva) is bound by own dispositions of attachment (rāga), etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jīva) can attain the state of passionless conduct-without-attachment (vītarāga cāritra) to get rid of all karmas. That is why the real-point-of-view (niścayanaya) is worth 1accepting. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 238. 114 Niyamasāra fu;elkj iqOoqÙkl;yHkkok ijnOOka ijlgkofefn gs;a A lxnOoeqokns;a varjrPpa gos vIik AA50AA okLro esa ;s lc (iwoksZÙkQ) Hkko ijaeO; (ijLoHkko) gSa] blfy;s gs; (NksMus ;ksX;) gSa_ vkSj vUr%rÙo:i (LoHkko:i) vkRek LoaeO; gS] vr% mikns; (xzg.k djus ;ksX;) gSA 'kq1⁄4 vkRek LoaeO; gS] vr% mikns; gS & The pure soul is own-substance; it is to be accepted – In reality, the aforementioned dispositions (bhāva) in the soul are other-substance (paradravya); these must be rejected. The soul's own-nature (svabhāva) is its ownsubstance (svadravya); this must be accepted. EXPLANATORY NOTE With the faculty-of-discrimination (bhedavijñāna), the ascetic ascertains that the soul (jīva) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (jīva) is non-distinct from the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-of-karma (karmaphala). He does not transform the soul (jīva) into impure state of union with other-substances (paradravya). Only such a soul (jīva) attains its pure nature of knowledge – as the jñāyaka. He contemplates in the following manner. As the pure crystal gets the red taint due to its association with the red flower, I too, due to my ignorance, have tainted myself, since infinite time past, with karmic dirt; that is certainly not my nature. In that contaminated state, surely, I was alone. I became the ignorant doer (kartā) of my impure state due to my own disposition sullied by attachment (rāga). I became the instrument (karaõa) of my impure state by succumbing to attachment. Due to my 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 115 disposition of attachment I got transformed into this impure state, therefore, I am the activity (karma). I am the fruit-of-karma (karmaphala) as I only experience the misery that is the opposite of the infinite happiness appertaining to my pure soul. Thus, in my impure state too, I was non-distinct from these four: the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-of-karma (karmaphala). Now, in my state of knowledge, untainted from the influence of all other-substances (paradravya) – as the pure crystal, dissociated from the red flower – I tread the path to liberation. Now also I am alone, as I was earlier. I am the independent doer (kartā) of my pristine dispositions; I am the instrument (karaõa) of my dispositions; I am the activity (karma) of my dispositions; and I am the fruit-of-karma (karmaphala) as I only experience the happiness appertaining to the pure soul. Contemplating in this manner, the soul (jīva) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state. Only with its inherent brilliance of knowledge, rid of all classifications like the doer (kartā) and the instrument (karaõa), the soul (jīva) is beautiful and lustrous. As the soul attains its pure nature, rid of everything that is other than the self, it stays forever in the state of liberation, shining 1brilliantly with the light of knowledge. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 160-161. 116 Niyamasāra fu;elkj foojh;kfHkf.koslfoofTt;líg.keso lEeÙka A lal;foeksgfoCHkefoofTt;a gksfn l..kk.ka A51AA (vFkok) bu nks"kksa & py] efyu vkSj vxk<+ & ls jfgr J1⁄4ku gh lE;DRo gS vkSj gs; vkSj mikns; rÙoksaa dk tkuus:i Hkko gksuk lE;XKku gSA lE;DRo dk (cká) fufeÙk ftulw=k&ftukxe vkSj mlds Kk;d iq#"k gSa rFkk vUrjÄ fufeÙk nÀkZueksguh; deZ vkfn dk {k; dgk x;k gSA õ HkkOkkFkZ & fufeÙk dkj.k ds nks Hksn gSa ,d cfgjÄ fufeÙk vkSj nwljk vUrjÄ õ õ foijhr vfHkfuos'k (vfHkizk;) ls jfgr J1⁄4ku gh lE;DRo gS rFkk laÀk; (lansg)] foeksg (vuè;olk;) vkSj foHkze (foi;Z;) ls jfgr Kku gh lE;XKku gSA jRu=k; (lE;Xn'kZu] lE;XKku] lE;d~pkfj=k) ds Lo:i dk dFku & The 'Three Jewels' of right faith, knowledge and conduct – pyefy.kexk<ÙkfoofTt;líg.keso lEeÙka A vf/xeHkkoks .kk.ka gs;ksokns;rPpk.ka AA52AA lEeÙkLl f.kfeÙka ft.klqÙka rLl tk.k;k iqfjlk A vUrjgsÅ Hkf.knk nal.keksgLl [k;igqnh AA53AA lEeÙka l..kk.ka foTtfn eksD[kLl gksfn lq.k pj.ka A oogkjf.kPN,.k nq RkEgk pj.ka ioD[kkfe AA54AA oogkj.k;pfjÙks oogkj.k;Ll gksfn ropj.ka A f.kPN;.k;pkfjÙks ropj.ka gksfn f.kPN;nks AA55AA 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 117 The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktva or samyagdarśana), and the knowledge of these, without imperfections of doubt (saÉśaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjñāna). fufeÙkA lE;DRo dh mRifÙk dk cfgjÄ fufeÙk ftukxe vkSj mlds Kkrk iq#"k õ gSa rFkk vUrjÄ fufeÙk nÀkZueksguh; vFkkZr~ feF;kRo] lE;fXeF;kRo rFkk õ lE;DRoizÑfr ,oa vuUrkuqca/h Øks/] eku] ek;k] yksHk bu izÑfr;ksa dk miÀke] {k; vkSj {k;ksiÀke dk gksuk gSA cfgjÄ fufeÙk ds feyus ij dk;Z dh flf1⁄4 õ gksrh Hkh gS vkSj ugha Hkh gksrh ijUrq vUrjÄ fufeÙk ds feyus ij dk;Z dh õ flf1⁄4 fu;e ls gksrh gSA HkkokFkZ & eks{k izkfIr ds fy;s ftl izdkj lE;DRo vkSj lE;XKku vkoÀ;d dgs x;s gSa mlh izdkj lE;d~pkfj=k dks vkoÀ;d dgk x;k gS blfy;s ;gk¡ O;ogkj vkSj fuÀp; nksuksa u;ksa ds vkyEcu ls lE;d~pkfj=k dks dgw¡xkA lE;DRo vkSj lE;XKku rks eks{k ds fy;s gSa gh] lqu] lE;d~pkfj=k Hkh eks{k ds fy;s gS blfy;s eSa O;ogkj u; vkSj fuÀp; u; ls lE;d~pkfj=k dks dgw¡xkA O;ogkj u; ds pkfj=k esa O;ogkj u; dk riÀpj.k gksrk gS vkSj fuÀp; u; ds pkfj=k esa fuÀp; u; dk riÀpj.k gksrk gSA HkkokFkZ & O;ogkj u; ls iki&fØ;k ds R;kx dks pkfj=k dgrs gSa blfy;s bl pkfj=k esa O;ogkj u; ds fo"k;Hkwr vuÀku&Åuksnj vkfn dks ri dgk tkrk gSA rFkk fuÀp; u; ls futLo:i esa vfopy fLFkfr dks pkfj=k dgk gS blfy;s bl pkfj=k esa fuÀp; u; ds fo"k;Hkwr lgt&fuÀp;u;kRed ijeHkko&Lo:i ijekRek esa izriu dks ri dgk gSA Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and 118 Niyamasāra fu;elkj The external (bāhya) causes (nimitta) – instrumental causes – of right faith (samyaktva or samyagdarśana) are the Scripture and the men well-versed in it, and the internal (antarańga) – substantive cause – is the destruction of karmas like the faith-deluding (darśanamohanīya). quivering (agāçha) is right faith (samyaktva or samyagdarśana), and the disposition to know substances in regard to their worthiness for acceptance (upādeya) or rejection (heya), is right knowledge (samyagjñāna). Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokÈa), right conduct (samyakcāritra), too, is the harbinger of liberation (mokÈa). I shall describe right conduct (samyakcāritra) from both points-of-view, the real (niścaya) and the empirical (vyavahāra). Right conduct (samyakcāritra) from the empirical (vyavahāra) point-of-view is to observe conventional austerities (vyavahāra tapa – like fasting) and from the real (niścaya) point-of-view it is to observe internal austerities (niścaya tapa – getting established in the pure-soul-substance). The complete annihilation of all karmic matter bound with the soul is liberation (mokÈa). Faith or 'darśana' – ascertainment of substances – is a characteristic of the soul (ātmā) and when faith becomes right it is called 'samyagdarśana'. Right faith is the cause for the attainment of liberation (mokÈa). Right faith is the subject only of potential (bhavya) souls. Right faith (samyagdarśana) is of two kinds – with-attachment EXPLANATORY NOTE 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 119 (sarāga), and without-attachment (vītarāga). Right faith withattachment (sarāga samyagdarśana) is characterized by signs such as tranquility – praśama; incessant fear of worldly existence – saÉvega; compassion for the worldly beings – anukampā; and keen intellect based on the teaching of the Scripture and the preceptor – āstikya. Right faith without-attachment (vītarāga samyagdarśana) is solely the purity of the soul. Knowledge of substances, the soul (jīva) and the others, as these are, is right knowledge (samyagjñāna). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to doubt (saÉśaya), delusion (vimoha or anadhyavasāya), and error (vibhrama or viparyaya). Alternatively, right faith (samyagdarśana) is the faith in the substances of Reality without these three imperfections – wavering (cala), contamination (malina), and quivering (agāçha). Right faith (samyagdarśana) is said to be wavering (cala) when it wavers for a short time. Due to this imperfection the right-believer (samyagdÃÈÇi) may perceive Lord Śāntinātha as the bestower of tranquility and Lord Pārśvanātha as the destroyer of calamities. In reality, though, there is no such difference between any of the twenty-four Tīrthańkara. Right faith (samyagdarśana) is said to be contaminated (malina) when, for a short time, it gets mired with impurities like doubt (śańkā). Right faith (samyagdarśana) is said to be quivering (agāçha) when, like the stick in the hand of an old man, it keeps on shaking without leaving the hand. The right-believer (samyagdÃÈÇi) with this imperfection may perceive particular temple or idol as his own and some other temple or 1idol as belonging to others. Right knowledge (samyagjñāna) is the power of discrimination between what needs to be accepted – upādeya – and what needs to be rejected – heya. Such knowledge leads to the science-of-discrimination – bhedavijñāna – that expounds utter distinction between the soul (jīva) and the non-soul (ajīva) substances. 1 – Āśādhara's DharmāmÃta Anagāra, p. 156-157. 120 Niyamasāra fu;elkj Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokÈa). However, these must be accompanied by right conduct (samyakcāritra) and only the trio of these, called the 'Three Jewels' – ratnatraya – constitutes the path to liberation. What is right conduct? Right conduct (samyakcāritra) is now described from both points-of-view, the empirical (vyavahāra) and the real (niścaya). Right conduct (samyakcāritra) from the empirical (vyavahāra) pointof-view is to observe conventional austerities (vyavahāra tapa – like fasting) and from the real (niścaya) point-of-view it is to observe internal austerities (niścaya tapa – getting established in the puresoul-substance). vlqgknks fof.kfoÙkh lqgs ifoÙkh ; tk.k pkfjÙka A onlfefnxqfÙk:oa oogkj.k;k nq ft.kHkf.k;a AA45AA Ācārya Nemicandra's DravyasaÉgraha: tks v'kqHk (iki) dk;Z ls nwj gksuk vkSj 'kqHk (iq.;) dk;Z esa izòÙk gksuk vFkkZr~ yxuk gS mldks pkfj=k tkuuk pkfg,A JhftussUnz nso us O;ogkju; ls ml pkfj=k dks ik¡p ozr] ik¡p lfefr vkSj rhu xqfIr Lo:Ik rsjg izdkj dk dgk gSA Conduct (cāritra), from the empirical (vyavahāra) point-of-view, consists in desisting from demerit (pāpa) – non-commendable The external (bāhya) causes (nimitta) – instrumental causes – of right faith (samyaktva or samyagdarśana) are the Scripture and the men well-versed in it. Right faith is attained on acquisition of knowledge of substances, souls and non-souls, by reading or listening to the Scripture. The internal (antarańga) – substantive cause – is the subsidence (upaśama), destruction (kÈaya), or subsidence-cumdestruction (kÈayopaśama) of faith-deluding (darśanamohanīya) karmas. When this internal cause is present, right faith (samyagdarśana) originates without teaching by others. 3 – THE PURE THOUGHT-ACTIVITYÀkq1⁄4Hkkokf/dkj 121 activities – and engaging in merit (puõya) – commendable activities. Lord Jina has proclaimed that this empirical conduct is observed through the five vows (vrata), five regulations (samiti), and three controls (gupti). cfgjCHkarjfdfj;kjksgks Hkodkj.kIi.kklêa ò A .kkf.kLl ta ft.kqÙka ra ijea lEepkfjÙke~ AA46AA Kkuh tho ds lalkj ds dkj.kksa dks u"V djus ds fy, tks cká vkSj vkH;Urj fØ;kvksa dk fujks/ gS] og JhftussUnz nso }kjk dgk gqvk mRÑ"V lE;d~pkfj=k gSA Lord Jina has expounded that, from the real (niścaya) point-ofview, stoppage of all activities, external and internal, undertaken by the knowledgeable soul to attain liberation, is right conduct (samyakcāritra). The description of the path to liberation as consisting in right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) is from the empirical-point-of-view (vyavahāranaya). From the real-point-of-view (niścayanaya), the path to liberation is 'one whole' disposition of equanimity (sāmyabhāva) or restraint (saÉyama). Every substance in the world can be seen as consisting of parts and as one whole. Viewing it as consisting of parts is the empirical-point-of-view (vyavahāranaya), and viewing it as one whole 1is the real-point-of-view (niścayanaya). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 303. bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa Àkq1⁄4Hkkokf/dkj uke dk rhljk vf/dkj lekIr gqvkA 122 Niyamasāra fu;elkj THE EMPIRICAL RIGHT CONDUCT C H A P T E R 4 O;ogkjpkfj=kkf/dkj dqytksf.kthoeXx.kBk.kkblq tkf.kÅ.k thok.ka A rLlkjaHkf.k;Ùk.kifj.kkeks gksb i<eona AA56AA v glk ozr dk Lo:i & The vow (vrata) of non-injury (ahiÉsā) – dqy] ;ksfu] thoLFkku rFkk ekxZ.kkLFkku vkfn eas thoksa dk Kku dj muds vkjEHk ls fuòfÙk:i ifj.kke gksuk og igyk v glk ozr gSA To get rid of the disposition of the commencement-ofactivity (ārambha) after ascertaining the details of the living beings (jīva) in respect of lineage (kula), seat-ofbirth (yoni), classes of biological development (jīvasthāna) and variations according to the method of inquiry (mārgaõāsthāna), is the first vow (vrata) of non-injury (ahiÉsā). EXPLANATORY NOTE After ascertaining the details of the living beings, the ascetic must dispassionately endeavour not to harm them. This constitutes the Lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna) and variations according to the method of inquiry (mārgaõāsthāna) have already been explained (see gāthā 42, p. 95-98 ante). 123 first vow of non-injury (ahiÉsā). When the ascetic dispassionately protects the living beings from harm, he frees himself from the sin of committing injury (hiÉsā), even if there is occasional injury caused to them. izeÙk;ksxkRizk.kO;ijksi.ka  glk AA7&13AA d"kk;&jkx&}s"k vFkkZr~ v;Rukpkj (vlko/kuh&izekn) ds lEcU/ ls vFkok izeknh tho ds eu&opu&dk; ;ksx ls tho ds Hkko&izk.k dk] nzO;&izk.k dk vFkok bu nksuksa dk fo;ksx djuk lks  glk gSA The severance of vitalities (prāõa) due to the activity of the soul tinged with passionate disposition – pramattayoga – is injury (hiÉsā). Ācārya Umāsvāmī's Tattvārthasūtra: The qualifying phrase 'activity of the soul tinged with passionate disposition' – pramattayoga – is intended to indicate that mere severance of the vitalities is not wicked. It has been said, "Even with the severance of life one is not stained with the sin of injury." Again it has been said, "The ascetic who observes diligently the fivefold regulation of activities (samiti) does not accrue bondage even if he has caused injury to the living beings." From the spiritual standpoint, just as infatuation (mūrcchā) is called attachment-to-possession (parigraha), the disposition of the soul tinged with attachment (rāga) is the cause of injury (hiÉsā). Now, it has been admitted in the Scripture that mere passionate attitude, even without the severance of vitalities, constitutes injury (hiÉsā) – "A person following right conduct, due to the absence of passions like attachment, does not commit the slightest of injury (hiÉsā) although he may have occasioned severance of vitalities. Infatuated by passions like attachment, when a person acts carelessly, he commits injury (hiÉsā), whether the living being is killed or not." 124 Niyamasāra fu;elkj Yes, it is true. But there is no inconsistency in this. In case of the person tinged with passionate disposition – pramattayoga – there is the severance of life-principles, at least in thought. It has been said thus in the Scripture – "He who is tinged with passionate disposition causes injury (hiÉsā) to himself by himself. Whether injury (hiÉsā) is caused to other living beings or not is immaterial." rs"kkesoksRifÙkfg±lsfr ftukxeL; la{ksi% AA44AA vizknqHkkZo% [kyq jkxknhuka HkoR; glsfr A Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: fu'p; djds jkxkfnd Hkkoksa dk mn; eas ugha vkuk v glk gS] blh izdkj mUgha jkxkfnd Hkkoksa dh mRifÙk dk gksuk  glk gS] bl izdkj ftukxe dk vFkkZr~ tSu&fl1⁄4kar dk lkjHkwr jgL; gSA From the transcendental-point-of-view (niścayanaya), nonmanifestation of passions like attachment is non-injury (ahiÉsā), and manifestation of such passions is injury (hiÉsā). This is the essence of the Jaina Scripture. v glk Hkwrkuka txfr fofnra czã ijea rrLrfRl1⁄4ÔFk± ijed#.kks xzUFkeqHk;a u lk r=kkjEHkks¿LR;.kqjfi p ;=kkJefo/kS A HkokusokR;k{khÂ p foÑros"kksif/jr% AA (21&4&119) Ācārya Samantabhadra's Svayambhūstotra: gs (ufeukFk) Hkxou~~! loZ izkf.k;ksa dh j{kk vFkkZr~ iw.kZ v glk dks bl yksd esa ije&czã ;k ijekReLo:i dgk x;k gSA ftl vkJe ds fu;eksa esa tjk Hkh vkjEHk ;k O;kikj gS ogk¡ og iw.kZ v glk ugha gks ldrh gSA blhfy, ml iw.kZ v glk dh flf1⁄4 ds fy, ije n;kyq gksdj vkius nksuksa gh & cká vkSj vkH;Urj & ifjxzgksa dk R;kx dj fn;k FkkA tks fodkje; 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 125 O Lord (Naminātha) Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (ārambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body. oÐkHkw"k.k vkfn ;Fkktkr fnxEcj  yx ls fojks/h os"k rFkk ifjxzg esa vklDr gSa mudk nksuksa izdkj ds ifjxzgksa dk R;kx ugha gksrk gSA vuisf{krkFkZòfÙk% d% iq#"k% lsors ùirhu~ AA48AA jkx}s"kfuòÙks2glkfnfuoÙkZuk Ñrk Hkofr A Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: jkx&}s"k dh fuòfÙk gksus ls  glkfn ikiksa ls fuòfÙk Lo;eso gks tkrh gS D;ksafd ftls fdlh iz;kstu:i iQy dh izkfIr vfHkyf"kr ugha gS ,slk dkSu iq#"k jktkvksa dh lsok djrk gS\ vFkkZr~ dksbZ ughaA With the destruction of attachment (rāga) and aversion (dveÈa) there is self-annihilation of the causes of demerit (pāpa), like injury (hiÉsā); without the desire for a reward, who would ever be found serving the kings? 126 Niyamasāra fu;elkj jkxs.k o nksls.k o eksgs.k o ekslHkklifj.kkea A tks itgfn lkgq l;k fofn;ona gksb rLlso AA57AA lR; ozr dk Lo:i & The vow (vrata) of truthfulness (satya) – tks lk/q jkx ls] }s"k ls vFkok eksg ls gksus okys è"kk (feF;k) Hkk"kk ds ifj.kke dks NksM+rk gS mlh ds lnk nwljk (lR;) ozr gksrk gSA The ascetic (sādhu) who gets rid of the disposition of speaking what is not commendable – caused by attachment (rāga), aversion (dveÈa), and delusion (moha) – observes constantly the second vow (vrata) of truthfulness (satya). EXPLANATORY NOTE Attachment (rāga), aversion (dveÈa), and delusion (moha) induce the disposition to speak what is not commendable. vlnfHkèkkueùre~ AA7&14AA (izekn ds ;ksx ls) thoksa dks nq%[knk;d vFkok feF;k:i opu cksyuk lks vlR; gSA Speaking what is not commendable – asat – is falsehood (anÃta). Ācārya Umāsvāmī's Tattvārthasūtra: That which causes pain and suffering to the living beings is not commendable. It does not matter whether it refers to the actual fact or not. Words that lead to injury constitute falsehood (anÃta). 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 127 xkes ok .k;js ok¿j..ks ok isfPNÅ.k ijeRFka A tks eq;fn xg.kHkkoa frfn;ona gksfn rLlso AA58AA vpkS;Z ozr dk Lo:i & The vow (vrata) of non-stealing (acaurya) – tks (lk/q) xzke esa] uxj esa] vFkok ou esa ijk;h oLrq dks ns[kdj mlds xzzg.k ds Hkko dks NksM+rk gS mlh ds rhljk vpkS;Z ozr gksrk gSA The ascetic (sādhu) who, on seeing objects belonging to others in the village, the town or the forest, does not entertain the disposition of taking these, observes the third vow (vrata) of non-stealing (acaurya). EXPLANATORY NOTE The ascetic (sādhu) who does not entertain the disposition of taking any object in the village, the town or the forest, belonging to others and which has been left, kept, dropped, or forgotten, follows the vow (vrata) of non-stealing (acaurya). vnÙkknkua Lrs;e~ AA7&15AA (izekn ds ;ksx lss) fcuk nh gqbZ fdlh Hkh oLrq dks xzg.k djuk lks pksjh gSA Taking anything that is not given is stealing (steya). Ācārya Umāsvāmī's Tattvārthasūtra: Taking of anything 'out of passion' is stealing (steya). The activity actuated by impure disposition is stealing, whether external objects are taken or not. 128 Niyamasāra fu;elkj nV~Bw.k bfRFk:oa okaNkHkkoa f.k;Ùkns rklq A esgq.kl..kfofofTt;ifj.kkeks vgo rqjh;ona AA59AA czãp;Z ozr dk Lo:i & The vow (vrata) of chastity (brahmacarya) – tks (lk/q) fL=k;ksa dk :i ns[kdj muds izfr ok×NkHkko dks NksM+rk gS] vFkok eSFkqu LkaKk ls jfgr ftlds ifj.kke gSa] mlh ds pkSFkk czãp;Z ozr gksrk gSA The ascetic (sādhu) who, on seeing the form of women entertains no desire for them, or, is devoid of the disposition of copulation (maithuna), observes the fourth vow (vrata) of chastity (brahmacarya). EXPLANATORY NOTE eSFkqueczã AA7&16AA tks eSFkqu gS lks vczã vFkkZr~ dq'khy gSA Copulation (maithuna) is unchastity (abrahma). Ācārya Umāsvāmī's Tattvārthasūtra: The desire of the man and the woman to touch and embrace each other owing to the rise of the conduct-deluding (cāritramohanīya) karmas is called 'mithuna' and the resulting activity is called 'maithuna'. Not all activities of the man and the woman together are 'maithuna'; only the activities prompted by sexual desire are 'maithuna'. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 129 lOos l xaFkk.ka pkxks f.kjosD[kHkko.kkiqOoa A iapeonfefn Hkf.kna pkfjÙkHkja ogarLl AA60AA vifjxzg ozr dk Lo:i & The vow (vrata) of non-possession (aparigraha) – fujis{k HkkoukiwoZd] vFkkZr~ lalkj lEcU/h fdlh HkksxksiHkksx vFkok eku&lEeku dh bPNk ugha j[krs gq, 'kq1⁄4 fujkyEcu Hkkouk lfgr] leLr ifjxzgksa dk tks R;kx gS] pkfj=k ds Hkkj] vFkkZr~ pkfj=k dh vfr'k;rk] dks /kj.k djus okys eqfu dk og ik¡pok¡ vifjxzg ozr dgk x;k gSA When the ascetic (sādhu) laden with (right) conduct renounces, with the disposition of utter detachment, all possessions (parigraha), he is said to observe the fifth vow (vrata) of non-possession (aparigraha). EXPLANATORY NOTE ewPNkZ ifjxzg% AA7&17AA tks ewPNkZ gS lks ifjxzg gSA Infatuation (mūrcchā) is attachment-to-possessions (parigraha). Ācārya Umāsvāmī's Tattvārthasūtra: What is 'mūrcchā' or infatuation? 'Mūrcchā' is the activity relating to the acquisition and safeguarding of external possessions such as the cow, the buffalo, the jewels and the pearls, and also internal possessions, like attachments (rāga) and desires. Now, conventionally the word 'mūrcchā' is used to denote fainting or swooning. Why 130 Niyamasāra fu;elkj should it not mean fainting here? Yes, it is true. The verb 'mūrcch' is used in the general sense of insensibility. What is mentioned in general applies to the particular also. The general meaning implies the particular meaning also. A contention is raised. Accepting this particular meaning entails that only the internal possessions should be included and not the possession of external things. It is true. Of course, the internal thoughts only are included as being important. Even in the absence of external things, the disposition that 'this is mine' constitutes infatuation (mūrcchā). Further, a doubt is raised. If only the internal thought – 'this is mine' – constitutes infatuation (parigraha) then knowledge (jñāna), etc., would also fall under infatuation since knowledge is considered as 'this is mine', like the disposition of attachment (rāga). But it is not so. The phrase 'out of passion' is supplied from the earlier sūtra. So the passionless person, possessed of right faith, knowledge and conduct, being free from delusion (moha) is free from infatuation (mūrcchā). Further, knowledge, etc., being the inherent-nature (svabhāva) of the soul, are not fit to be cast off. So these are not infatuation (mūrcchā). On the other hand, desire, etc., are fit to be cast off as these are the effects of karmas and contrary to the nature of the soul. So attachment to these is infatuation (mūrcchā). Infatuation or attachment is at the root of all evils. Only in the presence of the idea that 'this is mine' does the man proceed to safeguard his possession. In safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and 1suffering in the infernal regions. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 131 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-17, p. 280-281. iklqxeXxs.k fnok voyksxarks tqXkIiek.ka fg A xPNb iqjnks le.kks bfj;klfenh gos rLl AA61AA bZ;kZ lfefr dk Lo:i & Regulation-in-walking (īryā samiti) – tks lk/q fnu esa izklqd (tho&tUrq jfgr) ekxZ ij ;qxizek.k (pkj gkFk) Hkwfe dks vkxs ns[kdj pyrk gS] mlds bZ;kZ lfefr gksrh gSA The ascetic (sādhu) who walks on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length, is said to observe regulation-in-walking (īryā samiti). In order to attain stoppage (saÉvara) of the influx of karmas, the ascetic must follow certain rules of conduct. Fivefold 'samiti' is regulation or carefulness in activities. These regulations are the means by which the ascetic, acquainted with the dwellings of minute organisms, avoids injury to these. The ascetic who conducts himself in this manner attains stoppage (saÉvara) of influx (āsrava) of karmas arising from non-restraint (asaÉyama). EXPLANATORY NOTE bZ;kZHkk"kS"k.kknkufu{ksiksRlxkZ% lfer;% AA9&5AA lE;d~ bZ;kZ] lE;d~ Hkk"kk] lE;d~ ,"k.kk] lE;d~ vknkufu{ksi vkSj lE;d~ mRlxZ & ;s ik¡p lfefr gSaA The fivefold regulation-of-activities – samiti – pertain to walking – īryā, speaking – bhāÈā, eating – eÈaõā, lifting and laying down – ādānanikÈepa, and disposing-of-excreta – utsarga. Ācārya Umāsvāmī's Tattvārthasūtra: 132 Niyamasāra fu;elkj i;nLl .kfRFk ca/ks glkesÙks.k lfenhlq AA3&17AA ejnq o ftonq thoks v;nkpkjLl f.kfPNnk  glk A Ācārya Kundakunda's Pravacanasāra: nwljk tho ejs vFkok thfor jgs ftl eqfu dk vkpkj ;RuiwoZd ugha gS mlds  glk fuf'pr gS] ijUrq ik¡pksa lfefr;ksa esa ;RuiwoZd izòfÙk djus okys eqfu ds cká esa tho ds ?kkr ds gksusek=k ls ca/ ugha gksrkA The ascetic (muni, śramaõa) whose activities are without proper diligence certainly causes injury (hiÉsā) to the living beings, whether they die or not. The ascetic who observes diligently the fivefold regulation-of-activities (samiti) does not cause bondage even if he has caused injury to the living beings. Injury (hiÉsā) is of two kinds, internal and external. Internal injury causes impairment of the life-essentials (prāõa), in form of knowledgevitality (jñānaprāõa) or pure-cognition (śuddhopayoga), of own soul. External injury is impairment of the life-essentials (prāõa) of other living beings. Internal injury is stronger of the two. Negligent activities may or may not cause injury to other living beings, but certainly cause injury to the knowledge-life (jñānaprāõa) or purecognition (śuddhopayoga) of own soul. If the ascetic observes diligently the fivefold regulation-of-activities (samiti) he safeguards his restraint in form of pure-cognition (śuddhopayoga). Therefore, even when his activities cause injury to other living beings, the internal disposition of non-injury does not allow bondage of karmas. Internal injury certainly causes bondage of karmas. External injury may or may not cause bondage of karmas. If activities are performed with due diligence and still injury (hiÉsā) takes place, there is no bondage of karmas. If activities are performed without due diligence and injury (hiÉsā) takes place, certainly there is bondage of karmas. Internal injury is certainly worth discarding; pure-cognition (śuddhopayoga) that engenders disposition of non-injury (ahiÉsā) is worth accepting. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 133 islq..kgkldDdlij .knIiIilafl;a o;.ka A ifjpÙkk lijfgna Hkklklfenh onarLl AA62AA Hkk"kk lfefr dk Lo:i & iSÀkqU; (pqxyh)] gkL;] ddZÀk] ijfuUnk vkSj vkReizÀkalk :i opu dks NksM+dj Lo&ij fgrdkjh opu dks cksyus okys lk/q ds Hkk"kk lfefr gksrh gSA The ascetic (sādhu) who speaks only that which is beneficial to self as well as others and renounces speech that is slandering, ridiculing, harsh, defaming, and selfpraising, is said to observe regulation-in-speaking (bhāÈā samiti). EXPLANATORY NOTE Regulation-in-speaking (bhāÈā samiti) – Those observing regulation-in-speaking (bhāÈā samiti) must not use 1the following ten kinds of verbal expressions : karkaśā – causes anguish to others, e.g., "You're a fool." paruÈā – is harsh to others, e.g., "You're wicked." kaÇvī – arouses distress in others, e.g., "You're a lowly man." parakopinī – arouses anger in others, e.g., "You, shameless." chedańkarī – falsely accuses others. anarthakarā – causes bitterness among members of a group. bhūtahiÉsākarī – causes injury to life-principles (prāõa) of others. atimāninī – censures others and praises oneself. niÈÇhurā – is merciless, e.g., "I'll kill you." madhyakÃÈā – is extremely cruel. 1 – Āśādhara's DharmāmÃta Anagāra, verses 165-166, p. 353. 134 Niyamasāra fu;elkj dndkfjnk.kqeksn.kjfgna rg iklqxa ilRFka p A fn..ka ijs.k HkÙka leHkqÙkh ,l.kklfenh AA63AA ,"k.kk lfefr dk Lo:i & ij ds }kjk fn, gq,] Ñr&dkfjr&vuqeksnu ls jfgr] izklqd rFkk izÀkLr vkgkj dks xzg.k djus okys lk/q ds ,"k.kk lfefr gksrh gSA The ascetic (sādhu) who accepts pure (prāsuka) and worthy (praśasta) food given (with devotion) by others, without the three faults of doing (kÃta), causing it done (kārita) and approval (anumodana), is said to observe regulation-in-eating (eÈaõā samiti). EXPLANATORY NOTE Regulation-in-eating (eÈaõā samiti) – The food (āhāra) of the ascetic (muni) must be free from the forty-six faults – sixteen udgama faults, sixteen utpādana faults, ten śańkitādi faults, and four ańgārādi faults. Other than these forty-six faults is the fault called adhaÍkarma that is attributed to the five household activities – burning of the fire (cūlhā), grinding (cakki), crushing (okhalī), sweeping (buharī) and water-handling (ghaçocī) – that result in injury (hiÉsā) to the living beings. Preparation of the food is the work of the householder (śrāvaka); if the ascetic (muni) performs any such activity, or causes it to be done, or gives his approval, he is guilty of the fault of adhaÍkarma. Further, the food (āhāra) must be free from the fourteen impurities (mala), as mentioned in the Scripture. The ascetic (muni) only accepts food (āhāra) that meets such rigorous 1qualifications. 1 – Āśādhara's DharmāmÃta Anagāra, p. 377-378. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 135 Moreover, the Scripture details thirty-two obstructions (antarāya); if any of these occur, the ascetic (muni) abandons the partaking of food (āhāra), for the day. pj.ka fHkD[ks.k fnok .k jlkosD[ka .k e/qeala AA3&29AA ,Dda [kyq ra HkÙka vIifMiq..kksnja t/ky1⁄4a A Ācārya Kundakunda's Pravacanasāra: og Àkq1⁄4 vkgkj fu'p;dj ,d dky (oDr) xzg.k fd;k tkrk gS rc ;ksX; vkgkj gksrk gS vkSj og ;ksX; vkgkj ugha iw.kZ gksrk gS isV ftlls ,slk gksrk gS] tSlk dqN feys oSlk gh vaxhdkj djus ;ksX; gS] fHk{kkòfÙk dj ysuk ;ksX; gS] fnu esa gh ysus ;ksX; gS] ml vkgkj esa fe'&fLuX/kfn jl dh bPNk u gks rFkk Àkgn vkSj ekalkfn v;ksX; oLrq,¡ mlesa ugha gksaA The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. The ascetic (muni, śramaõa) should accept food only once in a day; taking food only once in a day is sufficient for the sustenance of the body (śarīra). If the ascetic, due to attachment with the body, takes food more than once in a day, he commits injury (hiÉsā), both physical and psychical – dravyahiÉsā and bhāvahiÉsā. The ascetic does not eat his fill since this causes sloth and consequent negligence in activity is the cause of injury (hiÉsā). He must accept food in the form it is obtained; it should not be prepared specifically for him. Even while eating the food in the form it is obtained, he should not consume it for taste, as this is the cause of injury (hiÉsā). The food obtained as gift by wandering about does not entail initiation (ārambha) of activity; initiation (ārambha) of activity is certainly a cause of injury (hiÉsā). One is able to see clearly in the daylight and can thus truly observe 136 Niyamasāra fu;elkj 6-8) With utmost humility and purity of heart pleads the muni to accept his offering. His affectionate devotion to the muni makes his thoughts pure – mana śuddhi. By articulating the glory of 4) He worships the muni with great devotion and with pure and pious eight substances. When the digambara ascetic (nirgrantha muni) goes out to seek nourishment (āhāra) for his body – so that it could withstand rigours of austerity – he adopts a typical posture; the thumb and fingers of the right hand are joined together and placed on the right shoulder. This posture indicates that he is now ready for the partake of food. As the householder (śrāvaka) sees such a worthy recipient (pātra), with great 1delight, he performs the nine kinds of devotion – (navadhābhakti) – before offering him food. 2) The muni is taken inside and offered an eminent, high seat. 5) He bows to him by touching the ground with five parts of the body. 1) He welcomes the muni with utmost joy, chanting, "O Lord! – "he svāmin"; I bow to you, I bow to you, I bow to you – "namostu, namostu, namostu"; here, here, here – "atra, atra, atra"; stop, stop, stop – "tiÈÇha, tiÈÇha, tiÈÇha". As the muni stops, he is welcomed by the gesture of circumambulating him thrice. 3) With extreme devotion, the householder washes the Lotus Feet of the muni and, as a mark of respect, applies the water, which has become sacred after touching the feet of the muni, to his forehead. compassion (dayā); it is, therefore, appropriate to eat during the daytime. Taking food during the night is forbidden. Eating spicy and juicy food, prepared with taste in view, causes impurity of the mind; this impurity is the cause of injury (hiÉsā). Simple food is recommended. Food that contains honey or flesh is prohibited; such food is the home of injury (hiÉsā). 1 – see Ācārya Jinasena's Ādipurāõa, Part 1, p. 452-453. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 137 the muni, he makes his speech pure – vacana śuddhi. By performing the aforesaid bodily activities, he attains the purity of his body – kāya śuddhi. Thus, with nine kinds of devotion (navadhābhakti), the householder (śrāvaka) gives the gift of pure food to the muni. Giving of food to the muni in this manner washes away the karmas incidental to the routine household activities. 9) He pronounces with sincerity the purity of the food – "anna-jala śuddha hai". x`gdeZ.kkfi fufpra deZ foek£"V [kyq x`gfoeqDrkuke~ A vfrFkhuka izfriwtk #f/jeya /kors okfj AA114AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: fu'p; ls ftl izdkj ty [kwu dks /ks nsrk gS mlh izdkj x`g&jfgr fuxzZUFk eqfu;ksa (vfrfFk) ds fy;s fn;k gqvk nku x`gLFkh lEcU/h dk;ks± ls mik£tr vFkok lqn`<+ deZ dks u"V dj nsrk gSA Just as the water, for sure, washes away the blood, it is certain that the giving of food (āhāra) to the homeless (free from all external and internal attachments) saints (called atithi, as they arrive without prior notice) washes away the heap of karmas that the laities amass routinely in performance of the household chores. 138 Niyamasāra fu;elkj iksRFkbdeaMykba xg.kfolXxslq i;rifj.kkeks A vknko.kf.kD[kso.klfenh gksfn fÙk f.kfíêkò AA64AA vknku&fu{ksi.k lfefr dk Lo:i & iqLrd rFkk de.Myq vkfn dks xzg.k djrs vFkok j[krs le; tks iz;Ru (izekn&jfgr) ifj.kke gS og vknku&fu{ksi.k lfefr gksrh gS] ,slk dgk x;k gSA The ascetic (sādhu) who is watchful while lifting and laying down implements, like the sacred-books (pustaka, śāstra) and the water-pot (kamaõçalu), is said to observe regulation-in-lifting-and-laying-down (ādāna-nikÈepaõa samiti). EXPLANATORY NOTE Regulation-in-lifting-and-laying-down (ādāna-nikÈepaõa samiti) – Before handling the books (pustaka, śāstra), etc., the ascetic (sādhu) must first carefully, and with due diligence, inspect these with his eyes and then brush these off with his feather-whisk (picchī). Before laying these down, he must inspect the place with his eyes and then brush it off with his feather-whisk (picchī). Such an ascetic (sādhu) is said to observe regulation-in-lifting-and-laying-down (ādāna-nikÈepaõa 1samiti). 1 – Āśādhara's DharmāmÃta Anagāra, p. 355. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 139 iklqxHkwfeinsls xw<s jfg, ijksijksgs.k A mPpkjkfnPpkxks ibêkò lfenh gos rLl AA65AA izfr"Bkiu lfefr dk Lo:i & ij ds mijks/ (#dkoV) ls jfgr] xw<+ vkSj izklqd Hkwfe&iznsÀk esa ftlds eykfn dk R;kx gks] mlds izfr"Bkiu lfefr gksrh gSA The ascetic (sādhu) who disposes excreta in a place that is without obstruction by others, concealed, and not a microhabitat, observes regulation-in-disposing-excreta (pratiÈÇhāpana samiti). EXPLANATORY NOTE Regulation-in-discarding-excreta (pratiÈÇhāpana samiti) – The ascetic (sādhu) must dispose excreta in a place that is free from minute organisms and green plants. The place must be free from causes of fear like the snake-burrow. It should be a deserted and wideopen place, without obstruction. The uncultivatable land, such as that of the burnt-forest or of the cemetery, is suitable for disposing excreta including faeces, urine, phlegm, mucus, hair, and vomit. The ascetic observing regulation-in-disposing-excreta (pratiÈÇhāpana samiti) 1must choose such a place. 1 – Āśādhara's DharmāmÃta Anagāra, p. 356. 140 Niyamasāra fu;elkj dkyqLleksgl..kkjkxíkslkbvlqgHkkok.ka A ifjgkjks e.kqxqÙkh oogkj.k;s.k ifjdfg;a AA66AA O;ogkj euksxqfIr dk y{k.k & dyq"krk] eksg] laKk] jkx] }s"k vkfn vÀkqHk Hkkoksa dk tks ifjgkj (R;kx) gS mls O;ogkju; ls euksxqfIr dgk x;k gSA The control-of-mental-activity (manogupti), from the empirical-point-of-view (vyavahāranaya), is abstaining from inauspicious dispositions due to impure-thoughts (kaluÈatā), delusion (moha), thought-designations (saÉjñā), attachment (rāga), and aversion (dveÈa). EXPLANATORY NOTE Control-of-mental-activity (manogupti) – lE;X;ksxfuxzgks xqfIr% AA9&4AA lE;d~ izdkj ls ;ksx dk fuxzg djuk lks xqfIr gSA Curbing activity (yoga) well is control – gupti. Ācārya Umāsvāmī's Tattvārthasūtra: When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage (saÉvara) of influx. Restraint is of three kinds, control of bodily activity – kāyagupti, control of vocal activity – vacanagupti, and control of mental activity – manogupti. For the ascetic who is unable to control activity altogether, activity that is free from injury is indicated. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 141 The passions (kaÈāya) are four: anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The mind is said to be with impure-thoughts (kaluÈatā) when it is sullied with the dirt of passions. Delusion (moha) is of two kinds: faith-deluding (darśanamoha) and conduct-deluding (cāritramoha). The three subdivisions of faithdeluding (darśanamohanīya) karmas are subsidential-right-belief (samyaktva), wrong-belief (mithyātva), and mixed-right-and-wrongbelief (samyagmithyātva). The two kinds of conduct-deluding (cāritramohanīya) karmas are quasi-passions-feeling (akaÈāyavedanīya) and passions-feeling (kaÈāyavedanīya). Thought-designations (saÉjñā) are four: food (āhāra), fear (bhaya), copulation (maithuna), and attachment-to-possessions (parigraha). Attraction towards agreeable objects is the sign of attachment (rāga), and revulsion towards disagreeable objects is the sign of aversion (dveÈa). 142 Niyamasāra fu;elkj FkhjktpksjHkÙkdgkfno;.kLl ikogsmLl A ifjgkjks o;xqÙkh vyh;kfnf.k;fÙko;.ka ok AA67AA O;ogkj opuxqfIr dk y{k.k & iki ds dkj.kHkwr ,sls ÐhdFkk] jktdFkk] pksjdFkk vkSj HkkstudFkk vkfn lEcU/h opuksa dk ifjR;kx] vFkok vlR;kfnd dh fuòfÙk] og opuxqfIr gSA The control-of-vocal-activity (vacanagupti) is abstaining from the speech – the causes of demerit (pāpa) – that involves stories (kathā) pertaining to women (strī), kings (rāja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc. EXPLANATORY NOTE Control-of-vocal-activity (vacanagupti) – Lascivious men take pleasure in narrating, and listening to, stories pertaining to women, of their union and parting, etc. Such stories are termed strīkathā. Stories pertaining to kings, of war and peace, etc., are termed rājakathā. Stories pertaining to thieves, of their ways and means, etc., are termed corakathā. Stories pertaining to the food, of its varieties and delicacies, etc., are termed bhaktakathā or bhojanakathā. Abstaining from listening to such stories (kathā) is the controlof-vocal-activity (vacanagupti). Refraining from speaking the untruth, or from speaking anything that is not commendable, is also termed the control-of-vocal-activity (vacanagupti). 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 143 ca/.kNsn.kekj.kvkdqap.k rg ilkj.kknh;k A dk;fdfj;kf.k;Ùkh f.kfíêkò dk;xqfÙk fÙk AA68AA O;ogkj dk;xqfIr dk y{k.k & cU/u] Nsnu] ekju (ekj Mkyuk)] vkdqapu (ladkspuk) rFkk izlkj.k (foLrkjuk) vkfn Àkjhj lEcU/h fØ;kvksa ls fuòfÙk dks dk;xqfIr dgk x;k gSA The control-of-bodily-activity (kāyagupti) is abstaining from bodily-activities like binding (bandhana), piercing (chedana), killing (mārana), contracting (ākuńcana), and expanding (prasāraõa). EXPLANATORY NOTE Control-of-bodily-activity (kāyagupti) – Abstaining from bodily-activities that cause bondage of karmas is called the control-of-bodily-activity (kāyagupti). Activities like killing, stealing, copulation, and accumulating possessions, certainly constitute bodily-activities that must be shun in order to attain the 1kāyagupti. 1 – Āśādhara's DharmāmÃta Anagāra, p. 347-348. From the empirical-point-of-view (vyavahāranaya), the control-ofbodily-activity (kāyagupti) is abstaining from bodily-activities like binding, piercing, beating or killing others, and contraction and expansion of the body. 144 Niyamasāra fu;elkj tk jk;kfnf.k;Ùkh e.kLl tk.khfg ra e.kksxqÙkh A vfy;kfnf.k; Ùk ok eks.ka ok gksb ofnxqÙkh AA69AA fuÀp;u; ls euksxqfIr vkSj opuxqfIr dk Lo:i & eu ls tks jkxkfn ifj.kkeksa ls fuòfÙk gS mls euksxqfIr tkuks vkSj vlR;kfnd ls fuòfÙk vFkok ekSu /kj.k djuk opuxqfIr gSA (From the real point-of-view) Refraining the mind from dispositions of attachment (rāga), etc., is the control-ofmental-activity (manogupti) and refraining from speaking the untruth, etc., or adopting silence, is the control-of-vocal-activity (vacanagupti). EXPLANATORY NOTE The nature of manogupti and vacanagupti from the real point-of-view – ,oa R;DRok cfgokZpa R;tsnUrj'ks"kr% A ,"k ;ksx% leklsu iznhi% ijekReu% AA17AA vkxs dgs tkus okyh jhfr ds vuqlkj] ckákFkZ&okpd opu izòfÙk dks R;kx dj vUrjax opu izòfÙk dks Hkh iw.kZr;k NksM+ nsuk pkfg;sA ;g & ckákH;Urj :i ls tYiR;kx y{k.k okyk ;ksx & Lo:i esa fpÙk&fujks/ y{k.kkRed lekf/ gh la{ksi esa ijekRek ds Lo:i dk izdk'kd gSA Ācārya Pūjyapāda's Samādhitańtram: 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). 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 145 dk;fdfj;kf.k;Ùkh dkmLlXxks ljhjxs xqÙkh A  glkbf.k;Ùkh ok ljhjxqfÙk fÙk f.kfíêkò AA70AA fuÀp;u; ls dk;xqfIr dk Lo:i & Àkjhj lEcU/h fØ;kvksa ls fuòfÙk & dk;ksRlxZ & dk;xqfIr gS] vFkok  glkfn (ikiksa) ls fuòfÙk gksuk (Hkh) dk;xqfIr gS] ,slk dgk x;k gSA EXPLANATORY NOTE The nature of kāyagupti from the real point-of-view – (From the real point-of-view) Abstaining from bodilyactivities – kāyotsarga – is the control-of-bodily-activity (kāyagupti); or, kāyagupti is said to be abstaining from (sinful) activities like injury (hiÉsā) Withdrawal of attention from the body and getting absorbed in the spiritual Self is called 'kāyotsarga'. At the time of kāyotsarga, the ascetic is said to observe the control-of-bodily-activity (kāyagupti). The bhavya right-believer (samyagdÃÈÇi), who may be without vows but longs for liberation and understands the meaning of the Scripture, who is with a robust body, wins over the sleep, and immerses himself in auspicious disposition, performs the kāyotsarga. Observing complete detachment from the body, he adopts a still, standing posture of kāyotsarga. With feet at a distance of four fingers (ańgula) from each other, the hands resting naturally by the sides but not touching the body, and attention fixed on the point of the nose as in the padmāsana, he affects the stoppage of all kinds of mental 'traffic' which might 1interfere with steadiness and continuity of the holy meditation. 1 – Āśādhara's DharmāmÃta Anagāra, p. 610. 146 Niyamasāra fu;elkj ?k.k?kkbdEejfg;k dsoy.kk.kkbijexq.klfg;k A pksfÙklvfnl;tqÙkk vfjgark ,fjlk gksafr AA71AA vjgar (vgZr~) ijesÀoj dk Lo:i & ?ku & vR;Ur vfgrdkjh & ?kkfr;k deks± ls jfgr] dsoyKkukfn ije xq.kksa lfgr vkSj pkSarhl vfrÀk; la;qÙkQ] ,sls vjgar (vgZr~) gksrs gSaA EXPLANATORY NOTE The nature of the Omniscient Lord (the Arhat) – Rid of the four inimical (ghātī) karmas, endowed with supreme qualities like omniscience (kevalajñāna), and appearance of thirty-four miraculous-happenings (atiśaya) – such are the attributes of the Arhat. The Arhat is the Supreme Soul that becomes the World-Teacher before attaining liberation (mokÈa). On destruction of the four inimical (ghātī) karmas, the soul regains its own-nature (svabhāva) comprising infinite knowledge (kevaljñāna) and other attributes. As mentioned already (see p. 15-16, ante), the supremely-auspicious-body (paramaudārika śarīra) of the World Teacher or Lord Jina acquires the most splendid attributes, free from eighteen imperfections. Further, thirty-four miraculous-happenings (atiśaya) appear during the lifetime of the Arhat; ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajðāna), and the remaining 1fourteen are fashioned by the celestial devas. 1 – see Harivańśapurāõa, Ch. 3, p. 24-25; see also, Õamokāra Grańtha, p. 28-34. The ten miraculous-happenings (atiśaya) appearing at the time of birth are: 1) no excreta from his body; 2) no perspiration; 3) milk-like 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 147 The ten miraculous-happenings (atiśaya) which appear on the attainment of omniscience (kevalajñāna) are: 1) the Omniscient Lord has calm and large eyes that do not blink; 2) his firmly set hair and nails do not grow; 3) as there remains no need for taking external food, he does not take morsels of food – no kavalāhāra; 4) signs of old-age do not appear in him; 5) due to its unmatched luminance, his body has no shadow; 6) to all – the humans, devas and animals – who assemble in the four directions of the majestic pavilion (samavasaraõa) he appears to be facing them; 7) there is abundance of food in the two-hundred yojana expanse of land around him; 8) no calamities (upsarga) can occur in his presence; 9) absence of cruel dispositions, i.e., compassionate tenderness for each other, prevails in all living beings; and 10) as his feet do not touch the ground while moving, he is said to be moving in the sky – ākāśagamana. The fourteen miraculous-happenings (atiśaya) fashioned by the deva are: 1) his nectar-like divine discourse (divyadhvani) provides ineffable satisfaction to the three kinds of living beings; it is delivered in the language called arddhamāgadhī and is heard by all present in their respective tongue; 2) friendly coexistence prevails even among natural adversaries; 3) the trees get laden with fruits and flowers of all the six seasons; 4) the land becomes clear of all dirt, shining like a mirror; 5) the atmosphere is filled with the fragrance of pleasing, mild air; 6) the movement of the Omniscient Lord from one place to the other brings inexpressible joy to the mundane souls; 7) the devas of the Vāyukumāra class clear up the land of thorns, stones, and insects, etc., in the range of one yojana; 8) on this clear land, the devas of the white blood; 4) perfect joints noted for extraordinary sturdiness and strength – vajraÃÈabhanārāca saÉhanana; 5) perfectly symmetrical body – samacaturasra saÉsthāna; 6) stunningly handsome body; 7) extremely fragrant body; 8) one-thousand-and-eight pious marks – including śrivatsa, śańkha, svastika, kamala and cakra – on the body; 9) unparalleled strength; and 10) propitious (hita) and cogent (mita) speech. 148 Niyamasāra fu;elkj lqgnsgRFkks vIik lq1⁄4ks vfjgks fo pfrTtks AA50AA .kêpò nq?kkbdEeks nal.klqg.kk.kohfj;ebZvks A Ācārya Nemicandra's DravyasaÉgraha: pkj ?kkfr;k deksZ± dks u"V djus okyk] vuUr n'kZu] lq[k] Kku vkSj oh;Z dk /kjd] ije mÙke nsg esa fojkteku] ,slk tks 'kq1⁄4 vkRek gS og vjgar gS_ mldk è;ku djuk pkfg;sA Having destroyed the four inimical (ghātī) karmas, possessed of infinite faith, happiness, knowledge and power, and housed in the supremely-auspicious-body (paramaudārika śarīra), that pure soul of the World Teacher (the Arhat) should be meditated on. Stanitakumāra class, transforming themselves into clouds, rain-down sprinkles of fragrant water; 9) as the Lord moves above the ground – ākāśagamana – the devas create rows of divine lotus-flowers – 15 rows of 15 flowers each, making a total of 225 lotus-flowers – under his feet; 10) the earth appears to be extremely exuberant as lush crop of rice, and other grains, cover it up; 11) the sky becomes absolutely clear, like the untainted omniscience of the Lord; 12) all directions, clear of dust, seem to be paying their homage to the Lord; 13) as per the instruction of the Indra, the subordinate devas proclaim the arrival of the Lord; 14) the divine dharmacakra – spinning, super-wheel with sun-like glow – must precede him at all places, to signal his presence. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 149 .kêêò dò Eeca/k vêeò gkxq.klef..k;k ijek A yks;XxfBnk f.kPpk fl1⁄4k rs ,fjlk gksafr AA72AA fl1⁄4 ijes"Bh dk Lo:i & ftUgksaus v"V deks± ds ca/ dks u"V dj fn;k gS] tks vkB egkxq.kksa ls lfgr gSa] mRÑ"V gSa] yksd ds vxz esa fLFkr gSa rFkk fuR; gSa] os ,sls fl1⁄4 ijes"Bh gksrs gSaA EXPLANATORY NOTE The nature of the Liberated Soul (the Siddha) – The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, endowed with supreme eight qualities (guõa), most exalted, stay at the summit of the universe, and eternal (nitya). The Arhat is the Lord who has attained omniscience (kevalajñāna) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. The Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world. The liberated soul (Siddha) is rid of eight kinds of karmas, possessed of eight supreme qualities, has a form slightly less than 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 nondestructive (aghāti) karmas – feeling producing (vedanīya), lifedetermining (āyuÍ), name-determining (nāma), and status150 Niyamasāra fu;elkj 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: The liberated soul has no material body and assumes the size that is slightly less than that of 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. 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 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, the Siddha, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as the saÉsāra, which is to be crossed with the aid of the Supreme Teacher. 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 the 'Siddha' with eight supreme qualities (see p. 110, ante). 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 151 .kêêò dò Eensgks yks;kyks;Ll tk.kvks nêkò A iqfjlk;kjks vIik fl1⁄4ks T>k,g yks;flgjRFkks AA51AA Ācārya Nemicandra's DravyasaÉgraha: ftldk v"VdeZ :Ik nsg u"V gks x;k gS] yksdkdk'k rFkk vyksdkdk'k dk tks tkuus&ns[kus okyk gS] iq#"kkdkj dk /kjd gS vkSj yksd ds f'k[kj ij fojkteku gS] ,slk tks vkRek gS og fl1⁄4 ijes"Bh gS_ bldk rqe è;ku djksA Meditate on the Soul that is the 'Siddha', rid of the eight kinds of 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. 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 'agurulaghuguõa'. Due to this attribute, the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise 'ÈaÇguõahānivÃddhi'. (see explanatory note, verse 28, p. 59, ante). This wavelike 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. 152 Niyamasāra fu;elkj iapkpkjleXxk ia pfn;nafrnIif.kíy.kk A /hjk xq.kxaHkhjk vk;fj;k ,fjlk gksafr AA73AA vkpk;Z ijes"Bh dk Lo:i & tks ik¡p izdkj ds (nÀkZu] Kku] pkfj=k] ri vkSj oh;Z) vkpkjksa ls ifjiw.kZ gSa] ik¡p bfUae;&:ih gfLr;kas ds xoZ dks pwj djus okys gSa] /hj gSa rFkk xq.kksa ls xaHkhj gSa] ,sls vkpk;Z gksrs gSaA EXPLANATORY NOTE The nature of the Chief Preceptor (the Ācārya) – The Chief-Preceptors (Ācārya) practise the fivefold observance (ācāra) [in regard to faith (darśana), knowledge (jðāna), conduct (cāritra), austerities (tapa), and power (vīrya)], subdue the five power-elephants that are the five senses (indriya), are resolute (dhīra), and are earnest (gambhīra) in respect of their qualities (guõa). Fivefold observance (ācāra) in regard to faith (darśana), knowledge (jðāna), conduct (cāritra), austerities (tapa), and power (vīrya) are 1described as under: Believing that the Pure Self is the only object worth accepting and all other objects, including the karmic matter (dravyakarma and nokarma) are alien; further, believing in the six substances (dravya) and the seven realities (tattva); and veneration of Lord Jina, the Teacher (guru), and the Scripture; is the observance in regard to faith (darśanācāra). Reckoning that the Pure Self has no delusion (moha), is distinct from attachment (raga) and aversion (dveÈa), knowledge itself, and sticking to this notion always is the observance in regard to 1 – see Õamokāra Grańtha, p. 105. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 153 vIia ija p tqatb lks vk;fjvks eq.kh >svks AA52AA nal.k.kk.kigk.ks ohfj;pkfjÙkojrok;kjs A Ācārya Nemicandra's DravyasaÉgraha: tks vkpk;Z&eqfu (1) n'kZukpkj] (2) Kkukpkj] (3) oh;kZpkj] (4) pkfj=kkpkj vkSj (5) rikpkj & bu ik¡pksa vkpkjksa ds ikyu esa Lo;a rRij gksrs gSa rFkk vius f'k";ksa dks Hkh yxkrs gSa] ,sls vkpk;Z&eqfu è;ku djus ;ksX; gSaA Those who themselves practise the fivefold observance in regard to faith (darśanācāra), knowledge (jðānācāra), power (vīryācāra), conduct (cāritrācāra), and austerities (tapācāra), and guide the disciples to follow these observances, are the Chief-Preceptors (Ācārya), worthy of meditation. Performance of different kinds of austerities (tapa) is essential to spiritual advancement. Performance of penances with due control of the senses and desires constitutes the observance in regard to austerities (tapācāra). Carrying out the above mentioned four observances with full vigour and intensity, without digression and concealment of true strength, constitutes the observance in regard to power (vīryācāra). Right conduct gets obstructed by passions (kaÈāya). In view of this, getting always engrossed in the Pure Self, free from all corrupting dispositions, is the observance in regard to conduct (cāritrācāra). knowledge (jðānācāra). The Chief-Preceptor (Ācārya) has excellent control over his five senses (indriya). He remains resolute in face of calamities (upasarga) and is endowed with qualities that make him earnest and deep, like the ocean. 154 Niyamasāra fu;elkj j;.kÙk;latqÙkk ft.kdfg;i;RFknsl;k lwjk A f.kDda[kHkkolfg;k moT>k;k ,fjlk gksafr AA74AA mikè;k; ijes"Bh dk Lo:i & tks jRu=k; (lE;XnÀkZu] lE;XKku vkSj lE;d~pkfj=k) ls la;qDr gSa] tks ftusUae Hkxoku~ ds }kjk dgs gq, inkFkksZ ds Àkwjohj minsÀkd gSa] rFkk fu%dka{k&Hkko lfgr gSa] ,sls mikè;k; gksrs gSaA EXPLANATORY NOTE The nature of the Preceptor (the Upādhyāya) – The Preceptors (Upādhyāya) are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarśana), rightknowledge (samyagjñāna) and right-conduct (samyakcāritra), are indomitable teachers of the substances of Reality as expounded by Lord Jina, and entertain no desires. The Preceptor (Upādhyāya) has twenty-five primary attributes (mūlaguõa) consisting in the study and preaching of the most sacred canonical Scripture (āgama) comprising eleven aôga and fourteen pūrva. He is incessantly engaged in the study of the āgama, and discourses on the teachings of Lord Jina for the benefit of other 1members of the congregation. tks j;.kÙk;tqÙkks f.kPpa /Eeksonsl.ks f.kjnks A lks moT>kvks vIik tfnojolgks .keks rLl AA53AA Ācārya Nemicandra's DravyasaÉgraha: 1 – see Õamokāra Grańtha, p. 107. 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 155 tks lE;Xn'kZu] Kku vkSj pkfj=k:Ik jRu=k; ls lfgr gSa] fuR; /eZ dk mins'k nsus esa rRij gSa] os equh'ojksa esa Js"B mikè;k; ijes"Bh dgykrs gSa_ mudks eSa uEkLdkj djrk gw¡A Salutation to the Preceptor (Upādhyāya) who adorns the Three Jewels (ratnatraya) of right faith, right knowledge, and right conduct, is incessantly engaged in the preaching of the true religion, and holds an exalted position among the holy ascetics. 156 Niyamasāra fu;elkj okokjfoIieqDdk pmfOogkjkg.kkl;kjÙkk A f.kXxaFkk f.kEeksgk lkgw ns ,fjlk gksafr AA75AA lk/q ijes"Bh dk Lo:i & tks O;kikj ls foeqÙkQ (loZFkk jfgr) gSa] prq£o/ (nÀkZu] Kku] pkfj=k vkSj ri) vkjk/uk esa lnk yhu jgrs gSa] fuxzZUFk (ifjxzg&jfgr) gSa rFkk fueksZg gSa] ,sls lk/q gksrs gSaA EXPLANATORY NOTE The nature of the Ascetic (the Sādhu) – The Ascetics (Sādhu) are free from all (worldly) occupations, absorbed incessantly in four kinds – darśana, jñāna, cāritra and tapa – of adoration, without possessions (nirgrantha), and rid of delusion (moha). f[kfnl;.kenaro.ka fBfnHkks;.kes;HkÙka p AA3&8AA onlfe nfn;jks/ks ykspkoLl;epsye.gk.ka A Ācārya Kundakunda's Pravacanasāra: iki&;ksx fØ;k ls jfgr i×p egkozr] ik¡p lfefr vkSj ik¡p bfUae;ksa dk fujks/ (jksduk)] dsÀkksa dk yksap] Ng vkoÀ;d fØ;k;sa] fnxEcj voLFkk] vax iz{kkyukfn fØ;k ls jfgr gksuk] Hkwfe&'k;u] vnar/kou vFkkZr~ nrkSu ugha djuk] [kMs+ gksdj Hkkstu djuk vkSj ,d ckj Hkkstu (vkgkj)] ;s (vV~BkbZl) ewyxq.k equh'ojksa ds loZK&ohrjkxnso us fu'p;dj dgs gSa] bu ewyxq.kksa ls gh ;frinoh fLFkj jgrh gSA mu ewyxq.kksa esa tks fdlh le; rslq ieÙkks le.kks Nsnksoêkò oxks gksfn AA3&9AA (tqxya) ,ns [kyq ewyxq.kk le.kk.ka ft.kojs g i..kÙkk A 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 157 izeknh gqvk eqfu gks rks la;e ds Nsn (Hkax) dk fiQj LFkkiu djus okyk gksrk gSA The Omniscient Lord has expounded that five supreme vows (mahāvrata), five regulations (samiti), fivefold control of the senses (pańcendriya nirodha), pulling out the hair on the head and the face (keśalońca), six essential duties (Èaçāvaśyaka), renouncing clothes (nāgnya, digambaratva), not taking bath (asnāna), sleeping on the ground (bhūmiśayana), not cleansing the teeth (adantadhāvana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are certainly the twenty-eight primary attributes (mūlaguõa) that make the ascetic (śramaõa) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. nal.k.kk.kleXxa eXxa eksD[kLl tks gq pkfjÙka A lk/;fn f.kPplq1⁄4a lkgw l eq.kh .keks rLl AA54AA Ācārya Nemicandra's DravyasaÉgraha: tks eqfu n'kZu vkSj Kku ls ifjiw.kZ gSa] eks{k dk dkj.kHkwr ,sls pkfj=k dks lnk 'kq1⁄4 jhfr ls lk/rs gSa] os eqfu lk/q&ijes"Bh gSa_ mudks esjk ueLdkj gksA Salutation to the Ascetic (Sādhu), abound in faith (darśana) and knowledge (jñāna), who is incessantly engaged in practising, in pure form, the conduct (cāritra) that leads to liberation (mokÈa). 158 Niyamasāra fu;elkj ,fjl;Hkko.kk, oogkj.k;LLk gksfn pkfjÙka A f.kPN;.k;Ll pj.ka ,Ùkks mîa ô ioD[kkfe AA76AA O;ogkjpkfj=kkf/dkj dk milagkj & bl izdkj dh (iwoksZÙkQ) Hkkouk esa O;ogkju; ds vfHkizk; ls pkfj=k gksrk gS] vc blds i'pkr~ fuÀp;u; ds pkfj=k dks dgw¡xkA EXPLANATORY NOTE The conclusion of empirical right conduct – The aforesaid dispositions constitute (right) conduct (cāritra) from the empirical (vyavahāra) point-of-view; now I shall describe (right) conduct (cāritra) from the transcendental (niścaya) point-of-view. The aforesaid observances – five vows (vrata), five kinds of regulations (samiti), threefold control (gupti) and adoration of the five supremebeings (parameÈÇhī) – constitute right-conduct (samyakcāritra) from the empirical (vyavahāra) point-of-view. In the next chapter, rightconduct (samyakcāritra), from the real, transcendental (niścaya) point-of-view that leads to the supreme state of liberation, shall be described. bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa O;ogkjpkfj=kkf/dkj uke dk pkSFkk vf/dkj lekIr gqvkA 4 – THE EMPIRICAL RIGHT CONDUCTO;ogkjpkfj=kkf/dkj 159 THE REAL REPENTANCE C H A P T E R 5 ijekFkZizfrØe.kkf/dkj .kkga dksgks ek.kks .k pso ek;k .k gksfe yksgks ga A .kkga eXx.kBk.kks .kkga xq.kBk.k thoBk.kks .k A .kkga .kkj;Hkkoks frfj;RFkks e.kqonsoiTtkvks A dÙkk .k fg dkjbnk v.kqeark .kso dÙkh.ka AA77AA dÙkk .k fg dkjbnk v.kqeark .kso dÙkh.ka AA80AA .kkga jkxks nkslks .k pso eksgks .k dkj.ka rs l A dÙkk .k fg dkjbnk v.kqeark .kso dÙkh.ka AA79AA dÙkk .k fg dkjbnk v.kqeark .kso dÙkh.ka AA81AA .kkga ckyks oqîkô s .k pso r#.kks .k dkj.ka rs l A dÙkk .k fg dkjbnk v.kqeark .kso dÙkh.ka AA78AA 'kq1⁄4kRek esa ldy drZ`Ro dk vHkko & The pure soul is absolute non-doer – eSa ukjd i;kZ;] fr;Z×p i;kZ;] euq"; i;kZ; vFkok nsoi;kZ; ugha gw¡A (fuÀp; ls) eSa mudk u drkZ gw¡] u dkjf;rk (djkus okyk) gw¡ vkSj u drkZ dk vuqeksnd gw¡A eSa ekxZ.kkLFkku ugha gw¡] xq.kLFkku ugha gw¡] vkSj u thoLFkku gw¡A (fuÀp; ls) eSa mudk u drkZ gw¡] u dkjf;rk (djkus okyk) gw¡ vkSj u drkZ dk vuqeksnd gw¡A 160 eSa cky ugha gw¡] ò1⁄4 ugha gw¡] r#.k ugha gw¡ vkSj u mudk dkj.k gw¡A (fuÀp; ls) eSa mudk u drkZ gw¡] u dkjf;rk (djkus okyk) gw¡ vkSj u drkZ dk vuqeksnd gw¡A eSa jkx ugha gw¡] }s"k ugha gw¡] eksg ugha gw¡ vkSj u mudk dkj.k gw¡A (fuÀp; ls) eSa mudk u drkZ gw¡] u dkjf;rk (djkus okyk) gw¡ vkSj u drkZ dk vuqeksnd gw¡A eSa Øks/ ugha gw¡] eku ugha gw¡] ek;k ugha gw¡] vkSj yksHk ugha gw¡A (fuÀp; ls) eSa mudk u drkZ gw¡] u dkjf;rk (djkus okyk) gw¡ vkSj u drkZ dk vuqeksnd gw¡A I am not the mode (paryāya) of infernal-being (nāraka), plant-and-animal (tiryańca), human (manuśya), and celestial-being (deva). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. I am not in any soul-quest (mārgaõāsthāna), stage of spiritual development (guõasthāna), or class of biological development (jīvasasthāna). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. I am not a child (bāla), old (vÃddha), or young (taruõa); I am not the cause of these. I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. I am not attachment (rāga), aversion (dveÈa), or delusion (moha); I am not the cause of these. I am not the doer 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 161 (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. I am not anger (krodha), pride (māna), deceit (māyā) or greed (lobha). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these. EXPLANATORY NOTE Here, the Pure Soul has been shown, from the real, transcendental (niścaya) point-of-view, as not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka), of its various modes, stages, and dispositions. Ācārya Kundakunda's Samayasāra: The following gāthā in Samayasāra by Ācārya Kundakunda expound the attributes of the Pure Soul. thoLl .kfRFk o..kk s .kfo x/a k s .kfo jlk s .kfo ; iQklk s A .kfo :o a .k ljhj a .kfo lBa k.k a .k lga .k.k a AA2&12&50AA .kks iPp;k .k dEea .kksdEea pkfo ls .kfRFk AA2&13&51AA thoLl .kfRFk jkxks .kfo nkslks .kso foTtns eksgks A .kks vT>Iiêkò .kk .kso ; v.kqHkkxBk.kk ok AA2&14&52AA thoLl .kfRFk oXxks .k oXx.kk .kso iQM~<;k dsbZ A thoLl .kfRFk dsbZ tksxêkò .kk .k ca/Bk.kk ok A .kso ; mn;êkò .kk .k eXx.kêkò .k;k dsbZ AA2&15&53AA .kks fBfnca/êkò .kk thoLl .k lafdyslBk.kk ok A .kso folksfgêkò .kk .kks lateyf1⁄4Bk.kk ok AA2&16&54AA 162 Niyamasāra fu;elkj tho ds o.kZ ugha gS] xa/ Hkh ugha gS] jl Hkh ugha gS] Li'kZ Hkh ugha gS] :i Hkh ugha gS] 'kjhj Hkh ugha gS] laLFkku (vkdkj) Hkh ugha gS] laguu Hkh ugha gSA tho ds jkx ugha gS] }s"k Hkh ugha gS] eksg Hkh ugha gSa] vkÏo Hkh ugha gS] deZ Hkh ugha gS] mlds uksdeZ Hkh ugha gSA tho ds oxZ ugha gS] oxZ.kk ugha gS] dksbZ Li/Zd Hkh ugha gS] vè;kReLFkku Hkh ugha gS vkSj vuqHkkxLFkku Hkh ugha gSA tho ds dksbZ ;ksxLFkku ugha gS] ca/LFkku Hkh ugha gS vkSj mn;LFkku Hkh ugha gS] dksbZ ekxZ.kkLFkku Hkh ugha gSA tho ds fLFkfrca/LFkku Hkh ugha gS] laDys'kLFkku Hkh ugha gS] fo'kqf1⁄4LFkku Hkh ugha gS] la;eyfC/LFkku Hkh ugha gS vkSj tholekl Hkh ugha gS vkSj tho ds xq.kLFkku ugha gS] D;ksafd ;s lc iqñxy ds ifj.keu gSaA .kso ; thoêkò .kk .k xq.kêkò .kk ; vfRFk thoLl A ts.k nq ,ns lOos iksWXxynOoLl ifj.kkek AA2&17&55AA In the pure soul there is no colour (varõa), no smell (gandha), no taste (rasa), no touch (sparśa), no form (rūpa), no body (śarīra), no shape (saÉsthāna), and no bodily-structure (saÉhanana). The soul has no attachment (rāga), no aversion (dveÈa), no delusion (moha), no influx of karmic matter (āsrava), no karma (karma), and no quasi-karma (nokarma). It has no class of potency of karmic matter (varga), no types of karmic molecules (vargaõā), no aggregates of karmic molecules (spardhaka), no ego-consciousness of different types (adhyātmasthāna), and no karmic manifestations (anubhāgasthāna). There is no yoga or activity (yogasthāna), no bondage (bandhasthāna), no fruition (udayasthāna), and no variations according to the method of inquiry into its nature (mārgaõāsthāna). The pure soul has no place for duration-bondage (sthitibandhasthāna), no emotional excitement (saÉkleśasthāna), no self-purification (viśuddhisthāna), no self-restraint (saÉyamalabdhisthāna). It has no classes of biological development (jīvasamāsa), and no stages of spiritual development (guõasthāna), as all the above mentioned attributes are manifestations of material conditions. 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 163 ,fjlHksnCHkkls eT>RFkks gksfn rs.k pkfjÙka A ra fn<dj.kf.kfeÙka ifMDde.kknh ioD[kkfe AA82AA Hksn&vH;kl }kjk fu'p;&pkfj=k & bl izdkj dk Hksn&vH;kl gksus ij tho eè;LFk gksrk gS vkSj ml eè;LFkHkko ls pkfj=k gksrk gSA vkxs mlh pkfj=k dks n`<+ djus ds fufeÙk ls eSa izfrØe.k vkfn dks dgw¡xkA EXPLANATORY NOTE The real right conduct – On acquisition of the power-of-discernment – bhedavijñāna – the soul adopts equanimity (madhyasthabhāva, sāmya); the adoption of equanimity is (right) conduct (cāritra). With the object of strengthening conduct (cāritra), I shall describe repentance (pratikramaõa), etc. pkfjÙka [kyq /Eeks /Eeks tks lks leks fÙk f.kfíêkò s A eksgD[kksgfogh.kks ifj.kkeks vIi.kks gq leks AA1&7AA Ācārya Kundakunda's Pravacanasāra: fu'p;dj vius esa vius Lo:i dk vkpj.k:i tks pkfj=k gS og /eZ gS vFkkZr~ oLrq dk tks LoHkko gS og /eZ gSA bl dkj.k vius Lo:i ds /kj.k djus ls pkfj=k dk uke /eZ dgk x;k gSA tks /eZ gS ogh lkE;Hkko gS] ,slk 1Jhohrjkxnso us dgk gSA og lkE;Hkko D;k gS\ eksg&{kksHk jfgr & m}sxius (papyrk) ls jfgr & vkRek dk tks ifj.kke gS ogh lkE;Hkko gSA 1 – eksg & n'kZueksg @ feF;kRo] {kksHk & pkfj=keksg @ jkx&}s"k 164 Niyamasāra fu;elkj For sure, to be stationed in own-nature (svabhāva) is conduct (cāritra); this conduct is 'dharma'. The Omniscient Lord has expounded that the dharma, or conduct, is the disposition of equanimity (sāmya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (kÈobha). Repentance (pratikramaõa) is atonement for the transgressions – faults, sins – committed in the past. Renunciation (pratyākhyāna) is desisting from future transgressions. Confession (ālocanā) is the realization of the present transgressions. 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 165 eksÙkw.k o;.kj;.ka jkxknhHkkookj.ka fdPpk A vIik.ka tks >k;fn rLLk nq gksfn fÙk ifMde.ka AA83AA izfrØe.k fdlds gksrk gS & tks opuksa dh jpuk dks NksM+dj rFkk jkxkfnHkkoksa dk fuokj.k dj vkRek dk è;ku djrk gS mlds izfrØe.k gksrk gSA EXPLANATORY NOTE The real repentance (pratikramaõa) – Repentance (pratikramaõa) takes place to the one who, shunning all forms of speech and leaving aside all dispositions of attachment (rāga), etc., meditates on the pure soul (ātmā). Ācārya Kundakunda's Samayasāra: dEea ta iqOod;a lqgklqge.ks;foRFkjfolsla A rÙkks f.k;Ùkns vIi;a rq tks lks ifMDde.ka AA10&76&383AA iwoZ esa fd;s gq, (ewyksÙkj izÑfr :i ls) vusd foLrkj okys tks 'kqHk vkSj v'kqHk deZ gSa] muls tks tho vius dks nwj dj ysrk gS] og tho gh izfrØe.k gSA The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance (pratikramaõa). Real repentance (pratikramaõa), thus, is not recitation of the sacred text; it is the state of the soul that is rid of all activities of speech (vacana) and mental dispositions (bhāva) like attachment (rāga). 166 Niyamasāra fu;elkj vkjkg.kkb oêbð eksÙkw.k fojkg.ka folsls.k A lks ifMde.ka mPpb ifMde.kevks gos tEgk AA84AA vkjk/uk djus okys tho dks izfrØe.k dgk gSS & tks fojk/u dks foÀks"k:i ls NksM+dj vkjk/uk esa orZrk gS og (tho] lk/q) izfrØe.k dgykrk gS] D;ksafd og izfrØe.ke; gSA HkkokFkZ & ;gk¡ vHksn foo{kk ls izfrØe.k djus okys lk/q dks gh izfrØe.k dgk x;k gSA EXPLANATORY NOTE The soul engaged in the Self is repentance (pratikramaõa) – The soul – jīva, sādhu – engaged in adoration (ārādhanā) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramaõa); it is because such a soul is of the nature of repentance. Ācārya Kundakunda, in Samayasāra, raises a question: knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, "These dispositions belong to me."? He explains as follows: the man who commits crime, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crime, roams around in midst of people without the fear of getting caught and arrested. In the same way, a guilty soul is afraid of getting bondage of karmas (like knowledge-obscuring karma). If the soul is not guilty, it is not afraid of getting any karmic bondage. (see Samayasāra, gāthā 9-13-300). The soul engaged in adoration (ārādhanā) of the Self is without-guilt (niraparādha) and the soul rid of adoration of the Self is with-guilt (sāparādha). The soul without-guilt (niraparādha) is real repentance (pratikramaõa). 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 167 laflf1⁄4jk/fl1⁄4a lkf/nekjkf/na p ,;V~Ba A voxnjk/ks tks [kyq psnk lks gksfn vojk/ks AA9&17&304AA tks iq.k f.kjkojk/ks psnk f.kLlafdnks nq lks gksfn A vkjkg.kkb f.kPpa oêfð n vgfefn fo;k.karks AA9&18&305AA Ācārya Kundakunda's Samayasāra: laflf1⁄4] jk/] fl1⁄4] lkf/r vkSj vkjkf/r ;s lc ,dkFkZd gSaA tks vkRek jk/jfgr gS (fut 'kq1⁄4kRek dh vkjk/uk ls jfgr gS)] og vkRek vijk/ gksrk gS_ vkSj tks vkRek fujijk/ gksrk gS] og fu%'kad gksrk gSA ,slk vkRek ^eSa (mi;ksx&Lo:i ,d 'kq1⁄4 vkRek) g¡w* bl izdkj tkurk gqvk ('kq1⁄4kReflf1⁄4:i) vkjk/uk ls lnk gh orZrk gSA Attainment, self-devotion, fulfillment, achievement, and objectof-adoration are synonyms. The soul which is devoid of selfdevotion – ārādhanā – is with-guilt (sāparādha). Only that soul which is without-guilt (niraparādha) is free from doubt. Such a soul, knowing its true nature, is always engaged in adoration (ārādhanā) of the Self. By incessantly getting engaged in adoration (ārādhanā) of the Self, the soul becomes without-guilt (niraparādha). Such a soul observes repentance (pratikramaõa) continuously. The ritual of reading-out the sacred text concerning repentance (pratikramaõa) loses relevance for such a soul. 168 Niyamasāra fu;elkj eksÙkw.k v.kk;kja vk;kjs tks nq dq.kfn fFkjHkkoa A lks ifMde.ka mPpb ifMde.kevks gos tEgk AA85AA vkpkj esa fLFkj tho dks izfrØe.k dgk gSS & tks vukpkj dks NksM+dj vkpkj esa fLFkjHkko djrk gS og (tho] lk/q) izfrØe.k dgykrk gS] D;ksafd og izfrØe.ke; gksrk gSA EXPLANATORY NOTE The soul established in self-absorption is repentance (pratikramaõa) – The soul – jīva, sādhu – established in self-absorption – ācāra – leaving aside everything that is other than the self – anācāra – is repentance (pratikramaõa); it is because such a soul is of the nature of repentance. lqfofnninRFklqÙkks laterolatqnks foxnjkxks A le.kks lelqgnqD[kks Hkf.knks lq1⁄4ksovksxks fÙk AA1&14AA Ācārya Kundakunda's Pravacanasāra: ,slk ije eqfu 'kq1⁄4ksi;ksx HkkoLo:i ifj.kerk gS] bl izdkj ohrjkx&nso us dgk gSA dSlk gS og Je.k vFkkZr~ eqfu\ vPNh jhfr ls tku fy;s gSa thokfn uoinkFkZ] rFkk bu inkFkks± dk dgus okyk fl1⁄4kUr ftlusA vFkkZr~ ftlus viuk vkSj ij dk Hksn Hkys izdkj tku fy;k gS] J}ku fd;k gS rFkk futLo:i esa gh vkpj.k fd;k gS] ,slk 'kq1⁄4ksi;ksx okyk gSA equh'oj gh fiQj dSlk gS\ ik¡p bfUnz; rFkk eu dh vfHkyk"kk vkSj Ng dk; ds thoksa dh  glk] buls vkRek dks jksddj vius Lo:i dk vkpj.k:i tks la;e] vkSj cká rFkk varjax ckjg izdkj ds ri ds cydj & Lo:i dh fLFkjrk ds izdk'k ls Kku dk riu (nSnhI;eku gksuk) Lo:i ri & bu nksuksadj 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 169 lfgr gSA fiQj dSlk gS\ nwj gqvk gS ijnzO; ls je.k djuk:i ifj.kke ftldkA fiQj dSlk gS\ leku gSa lq[k vkSj nq%[k ftlds vFkkZr~ mRd`' Kku dh dyk dh lgk;rkdj b' o vfu':i bfUnz;ksa ds fo"k;ksa esa g"kZ rFkk [ksn ugha djrk gSA ,slk tks Je.k gS ogh 'kq1⁄4ksi;ksxh dgk tkrk gSA Lord Jina has expounded that the ascetic (muni, śramaõa) who has right knowledge of the soul and other substances, is well versed in the Scripture, observes self-restraint (saÉyama) and austerity (tapa), is free from attachment (rāga), and for whom happiness (sukha) and misery (duÍkha) are alike, represents pure-cognition (śuddhopayoga). That ascetic represents pure-cognition (śuddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (saÉyama) and austerity (tapa). Devoid of all attachment (rāga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. Such a soul observes repentance (pratikramaõa) continuously. 170 Niyamasāra fu;elkj mEeXXka ifjpÙkk ft.keXxs tks nq dq.kfn fFkjHkkoa A lks ifMde.ka mPpb ifMde.kevks gos tEgk AA86AA ftuekxZ esa fLFkj tho dks izfrØe.k dgk gSS & tks mUekxZ dk ifjR;kx djds ftuekxZ esa fLFkjHkko djrk gS og (tho] lk/q) izfrØe.k dgykrk gS] D;ksafd og izfrØe.ke; gksrk gSA The soul established in right path is repentance (pratikramaõa) – The soul – jīva, sādhu – established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramaõa); it is because such a soul is of the nature of repentance. EXPLANATORY NOTE lks lke..ka pÙkk ifMo..kks gksfn mEeXxa AA2&98AA .k tgfn tks nq ee Ùk vga eesna fr nsgnfo.kslq A Ācārya Kundakunda's Pravacanasāra: tks iq#"k Àkjhj rFkk /ukfnd esa eSa Àkjhjkfn:i gw¡ vkSj esjs ;s Àkjhj&/ukfnd gSa bl izdkj eeRo cqf1⁄4 dks ugha NksM+rk gS og iq#"k leLr ijaeO; ds R;kx&:i eqfuin dks NksM+dj vÀkq1⁄4 ifj.kfr:i foijhr ekxZ dks izkIr gksrk gSA The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (śramaõa). 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 171 The ascetic (śramaõa) who fails to adopt the transcendental-point-ofview (niścayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-point-of-view (vyavahāranaya) is deluded (mohī). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakāra) and 'self-consciousness' (ahaÉkāra) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (śramaõa). The adoption of the impure-point-of-view (aśuddhanaya) must result in the adoption of the impure-state-of-the-soul (aśuddhātmā). Only the soul established in the right path as expounded by Lord Jina observes repentance (pratikramaõa) continuously; the soul established in the opposite path does not observe repentance. 172 Niyamasāra fu;elkj eksÙkw.k lYyHkkoa f.kLLkYys tks nq lkgq ifj.kefn A lks ifMde.ka mPpb ifMde.kevks gos tEgk AA87AA 'kY;jfgr lk/q dks izfrØe.k dgk gSS & tks lk/q ÀkY;Hkko dks NksM+dj] fu%ÀkY;Hkko esa ifj.keu djrk gS & ml :i izòfÙk djrk gS & og (lk/q) izfrØe.k dgykrk gS] D;ksafd og izfrØe.ke; gksrk gSA The ascetic without stings (śalya) is repentance (pratikramaõa) – The ascetic (sādhu) who, rid of stings (śalya), has dispositions that are without-stings – niÍśalya – is repentance (pratikramaõa); it is because such an ascetic is of the nature of repentance. EXPLANATORY NOTE The dispositions that cause bodily and mental agony are called 'śalya'. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain. The stings – śalya – are of three kinds, the sting of deceit – māyā, the sting of desire for enjoyment or pleasure – nidāna, and the sting of perverse attitude or wrong belief – mithyādarśana. He who is free from these three kinds of 1stings is called a votary without stings – niÍśalya vratī. The ascetic (sādhu) who not only observes vows but is also free from stings – niÍśalya – is the true yogī; he is said to observe repentance (pratikramaõa) continuously. 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-18, p. 281-282. 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 173 pÙkk áxqfÙkHkkoa frxqfÙkxqÙkks gosb tks lkgw A lks ifMde.ka mPpb ifMde.kevks gos tEgk AA88AA tks lk/q vxqfIrHkko dks NksM+dj f=kxqfIrxqIr & rhu xqfIr;ksa ls xqIr vFkkZr~ lqjf{kr & jgrk gS og izfrØe.k dgykrk gS] D;ksafd og izfrØe.ke; gksrk gSA The ascetic (sādhu) who, rid of the disposition of slackness in yoga, observes the threefold control (gupti), is repentance (pratikramaõa); it is because such an ascetic is of the nature of repentance. EXPLANATORY NOTE f=kxqfIrxqIr lk/q dks izfrØe.k dgk gSS & The ascetic with threefold control (gupti) is repentance (pratikramaõa) – The ascetic (sādhu) who observes threefold control of the bodily activity – kāyagupti, of the vocal activity – vacanagupti, and of the mental activity – manogupti, is said to observe repentance (pratikramaõa) continuously. 174 Niyamasāra fu;elkj eksÙkw.k vê#ð ía >k.ka tks >kfn /EelqDda ok A lks ifMde.ka mPpb ft.kojf.kfíêlò qÙkslq AA89AA tks (tho) vkrZ&è;ku vkSj jkSae&è;ku dks NksM+dj] /E;Z&è;ku vFkok ÀkqDy&è;ku dks è;krk gS] og (tho) ftusUae Hkxoku~ ds }kjk dfFkr lw=kksa esa izfrØe.k dgykrk gSA The soul – jīva, sādhu – established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), leaving aside the sorrowful (ārta) and the cruel (raudra) meditation, is said to be repentance (pratikramaõa) in the sacred texts expounded by Lord Jina. EXPLANATORY NOTE iz'kLr è;ku okys tho dks izfrØe.k dgk gSS & The soul with auspicious meditation is repentance (pratikramaõa) – vkrZjkSaeèkE;Z'kqDykfu AA9&28AA vkrZ] jkSnz] /E;Z vkSj 'kqDy & ;s è;ku ds pkj Hksn gaSA The four subdivisions of meditation – dhyāna – are: painful (sorrowful) – ārta, the cruel – raudra, the virtuous (righteous) – dharmya, and the pure – śukla. Ācārya Umāsvāmī's Tattvārthasūtra: The four kinds of meditation are divided into two classes, good and evil, or auspicious and inauspicious. The former two are inauspicious as these lead to influx (āsrava) of inauspicious karmas or demerit (pāpa). The latter two are auspicious as these are capable of destroying karmas. 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 175 fePNÙkigqfnHkkok iqOoa thos.k Hkkfo;k lqbja A lEeÙkigqfnHkkok vHkkfo;k gksafr thos.k AA90AA tho us iwoZ esa lqfpj dky (vfr nh?kZ dky) feF;kRo vkfn Hkko Hkk;s gSaA lE;DRo vkfn Hkko tho us ugha Hkk;s gSaA The soul – jīva – for a very long time in the past has entertained dispositions of wrong-belief (mithyātva), etc.; it has not entertained dispositions of right-belief (samyaktva), etc. EXPLANATORY NOTE feF;kRo vkfn izR;; tho us fpj dky ls Hkk;s gSa & The soul, since long, has been a wrong-believer – Ācārya Kundakunda's Samayasāra: The following gāthā in Samayasāra by Ācārya Kundakunda expound the four primary conditions – pratyaya – that cause influx of karmas. lke..kiPp;k [kyq pmjks Hk..kafr ca/dÙkkjks A fePNra vfoje.ka dlk;tksxk ; cks1⁄4Ook AA3&41&109AA rs l iq.kks fo ; beks Hkf.knks Hksnks nq rsjlfo;Iiks A fePNkfnV~Bh vknh tko ltksfxLl pjeara AA3&42&110AA okLro esa pkj lkekU; izR;; (ewyizR;;&vkÏo) ca/ ds drkZ dgs tkrs gSaA (os) feF;kRo] vfojfr] d"kk; vkSj ;ksx tkuus pkfg;sa vkSj fiQj mudk rsjg izdkj dk Hksn dgk x;k gSA (os Hksn) feF;kn`f"V ls ysdj l;ksx dsoyh ds pje le; i;ZUr gSaA In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These 176 Niyamasāra fu;elkj Ācārya Samantabhadra's Svayambhūstotra: D;ksafd vkius vukfndky ls vUr%dj.k esa fo|eku vuUr jkx] }s"k] eksg vkfn nks"kksa ds vk/kj eksg:ih fi'kkp dks rÙo#fp esa vFkok lE;Xn'kZu esa izlÂrk /kj.k djus ds ykHk ls thr fy;k Fkk blhfy, vki vuUrftr~ bl lkFkZd uke dks /kj.k djus okys izHkq dgykrs gSaA vUkUrnks"kk'k;foxzgks xzgks fo"kÄokUeksge;f'pja âfn Aõ ;rks ftrLrÙo#pkS izlhnrk Ro;k rrks¿HkwHkZxokuuUrftr~ AA (14&1&66) O Lord Anantanātha! You had conquered the demon of delusion associated with your heart from beginningless time and which was the root cause of infinitude of blemishes in the being, through deep interest in the nature of Reality. You are appropriately called Lord Anantajit (alias Lord Anantanātha) – the Victor of the Infinitude. must be understood to be wrong belief (mithyātva), nonabstinence (avirati), gross passions (kaÈāya), and activities (yoga) of the body, the organ of speech and the mind. These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development (guõasthāna), from 'misbeliever' (mithyādÃÈÇi) to 'omniscient-with-vibration' (sayogakevalī). 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 177 fePNknal.k.kk.kpfjÙka pbÅ.k f.kjolsls.k A lEeÙk.kk.kpj.ka tks Hkkob lks ifMDde.ka AA91AA tks (tho) fujo'ks"k (lEiw.kZ) :i ls feF;knÀkZu] feF;kKku vkSj feF;kpkfj=k dks NksM+dj] lE;XnÀkZu] lE;XKku vkSj lE;d~pkfj=k dh Hkkouk djrk gS] og (tho) izfrØe.k gSA EXPLANATORY NOTE iz'kLr è;ku okys tho dks izfrØe.k dgk gSS & The soul with auspicious meditation is repentance (pratikramaõa) – The soul – jīva – that entertains the disposition of the Three Jewels comprising right-faith, right-knowledge and right-conduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramaõa). The man who knows the Doctrine expounded in the Scripture, understands accordingly the nature of the all-knowing soul, puts faith in the objects of Reality, and observes proper restraint (saÉyama). He thus has the Three Jewels (ratnatraya). But, if the same man, at a certain time, entertains even infinitesimal infatuation (mūrcchā) for external objects like the body (śarīra), and thus fails to establish his soul in the experience of the pure soul-substance, he, for that period of 1time, does not shed his deluding karmas. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 299. The soul (jīva) established in the Three Jewels (ratnatraya) is said to observe repentance (pratikramaõa) continuously. 178 Niyamasāra fu;elkj mÙkevêa ò vknk rfEg fBnk g.kfn eqf.kojk dEea A rEgk nq >k.keso fg mÙkevêLò l ifMde.ka AA92AA mÙkekFkZ & mRÑ' inkFkZ & vkRek gS_ mlesa fLFkj eqfuoj deZ dk ?kkr djrs gSa] blfy;s mÙkekFkZ vkRek dk è;ku gh izfrØe.k gSA EXPLANATORY NOTE vkReè;kku gh izfrØe.k gS & Meditation on the soul is repentance (pratikramaõa) – The soul (ātmā) is the supreme object and the ascetics (muni, sādhu) established in the soul (ātmā) cause destruction of karmas; therefore, meditation on the soul (ātmā) is repentance (pratikramaõa). Real repentance (pratikramaõa) is meditation (dhyāna) on the pure soul (ātmā), on its pure qualities (guõa) and mode (paryāya). The soul that manifests in pure-cognition (śuddhopayoga) exhibits conductwithout-attachment (vītarāga cāritra). The karmas cannot subdue the power of such a pure soul; it becomes capable of attaining the state of infinite and indestructible happiness, i.e., liberation. Ācārya Kundakunda's Samayasāra:  .knk x#gk lksgh vêfò ogks gksfn foldaqHkks AA9&19&306AA ifMde.ka ifMlj.ka ifMgj.ka /kj.kk f.k;Ùkh ; A vf.k;Ùkh ; v .knkx#gklksgh ve;daqHkks AA9&20&307AA vifMde.keifMlj.keIifMgkjks v/kj.kk pso A izfrØe.k] izfrlj.k] ifjgkj] /kj.kk] fuòfÙk]  unk] xgkZ vkSj 'kqf1⁄4 & ;g vkB izdkj dk fo"kdqEHk gS (D;ksafd blesa dr`ZRo cqf1⁄4 gksrh gS)A 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 179 vizfrØe.k] vizfrlj.k] vifjgkj] v/kj.kk] vfuòfÙk] v unk] vxgkZ vkSj v'kqf1⁄4 & ;s vkB vèrdqEHk gSa (D;ksafd blesa dr`ZRo dk fu"ks/ gS)A Repentance (of past sins), pursuit (of virtue), abandonment (of attachment, etc., concentration (in recitation of mantra, etc.), abstinence, self-censure, confession, and purification (by expiation), these eight constitute the poison-pot (because in these the soul is comprehended to be a doer). Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, non-confession, and non-purification, these eight constitute the nectar-pot (because these forbid the soul to be a doer). 180 Niyamasāra fu;elkj >k.kf.kyh.kks lkgw ifjpkxa dq.kb lOonkslk.ka A rEgk nq >k.keso fg lOofnpkjLl ifMde.ka AA93AA è;ku esa yhu lk/q loZ nks"kksa dk ifjR;kx djrk gS blfy;s fuÀp; ls è;ku gh lc vfrpkjksa & leLr nks"kksa & dk izfrØe.k gSA EXPLANATORY NOTE è;kku gh izfrØe.k gS & Meditation is repentance (pratikramaõa) – The ascetic (muni, sādhu) absorbed in meditation renounces all blemishes; therefore, meditation is the real repentance (pratikramaõa) for all blemishes. tks [kfoneksgdyqlks fol;fojÙkks e.kks f.k#afHkÙkk A leofênò ks lgkos lks vIik.ka gofn >knk AA2&104AA Ācārya Kundakunda's Pravacanasāra: tks iq#"k eksg:i eSy dks {k; djrk gqvk rFkk ijaeO;&:i b'&vfu' bfUae;ksa ds fo"k;ksa ls fojDr gqvk papy fpÙk dks cká fo"k;ksa ls jksddj vius vuUr lgt pSrU;Lo:i esa ,dkxz&fu'py Hkko esa Bgjrk gS] og iq#"k VadksRdh.kZ fut Àkq1⁄4 thoaeO; dk è;ku djus okyk gksrk gSA The one who has destroyed the dirt of delusion (moha), has isolated himself from sense-pleasures, has controlled the wavering of his mind, and is established firmly in soul-nature, performs meditation on the pure-soul. Thus, meditation (dhyāna) on the pure-soul is the real repentance (pratikramaõa); it has the power to get rid of all karmas. 5 – THE REAL REPENTANCEijekFkZizfrØe.kkf/dkj 181 ifMde.k.kke/s;s lqÙks tg of..kna ifMDde.ka A rg .kPpk tks Hkkob rLl rnk gksfn ifMDde.ka AA94AA ^izfrØe.k* uked lw=k (ftuÀkkÐ) esa ftl izdkj izfrØe.k dk o.kZu fd;k x;k gS mls tkudj tks mldh Hkkouk djrk gS ml le; mlds izfrØe.k gksrk gSA EXPLANATORY NOTE O;ogkj izfrØe.k dh liQyrk & Repentance, from the empirical point-of-view – The ascetic (muni, sādhu) who, having understood the nature of repentance (pratikramaõa) from the Scripture, follows the instruction, performs repentance (pratikramaõa) during that period. If the breach of proper restraint has occurred due to the activities of the body, though performed carefully, the ascetic must, after confession of the fault, follow the course of expiation as prescribed in the Scripture. If the breach has occurred due to perversion of the cognition (upayoga), the ascetic must approach a worthy head (ācārya), make confession, and take on the chastisement as prescribed 1by the guru. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 263. bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa ijekFkZizfrØe.kkf/dkj uke dk ik¡pok¡ vf/dkj lekIr gqvkA 182 Niyamasāra fu;elkj THE REAL RENUNCIATION C H A P T E R 6 fu'p;izR;k[;kukf/dkj fu'p; izR;k[;ku dk Lo:i & The real renunciation (pratyākhyāna) – eksÙkw.k l;ytIie.kkx;lqgelqgokj.ka fdPpk A vIik.ka tks >k;fn iPpD[kk.ka gos rLl AA95AA tks leLr tYi (opu&tky] opu&foLrkj) dks NksM+dj rFkk vukxr (vkxkeh) ÀkqHk&vÀkqHk dk fuokj.k djds vkRek dks è;krk gS] mlds izR;k[;ku gksrk gSA EXPLANATORY NOTE The ascetic (muni, sādhu) who meditates on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, does renunciation (pratyākhyāna). Ācārya Kundakunda's Samayasāra: ;r% lc Hkkoksa dks ij gSa ;g tkudj R;kx nsrk gSA bl dkj.k izR;k[;ku Kku gh gS] ,slk fu'p; ls (euuiwoZd) tkuuk pkfg,A rEgk iPpD[kk.ka .kk.ka f.k;ek eq.ksnOoa AA1&34&34AA lOos Hkkos tEgk iPpD[kknh ijs fÙk .kknw.k A Since one deliberately renounces all alien dispositions, 183 considering these to be other than the Self, therefore, renunciation (pratyākhyāna), in reality, be deemed as the knowledge of the Self. vkSj Hkfo";dky esa tks 'kqHkk'kqHk deZ ftl Hkko ds gksus ij c¡/rk gS] ml Hkko ls tks vkRek fuòÙk gksrk gS] og vkRek izR;k[;ku gksrk gSA dEea ta lqgelqga tfEg ; HkkofEg cT>fn HkfoLla A rÙkks f.k;Ùkns tks lks iPpD[kk.ka gofn psnk AA10&77&384AA And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, auspicious or inauspicious, is certainly the real renunciation. 184 Niyamasāra fu;elkj dsoy.kk.klgkoks dsoynal.klgkolqgebvks A dsoylfÙklgkoks lks ga bfn  pr, .kk.kh AA96AA Kkuh tho bl izdkj  prou djrs gSa fd dsoyKku&LoHkkoh] dsoynÀkZu&LOkHkkoh] (vuUr) lq[ke; vkSj dsoyÀkfDr&LoHkkoh] og eSa gw¡A HkkokFkZ & ^Kku] nÀkZu] lq[k vkSj oh;Z gh esjs LoHkko gSa] vU; lc Hkko foHkko gSa* & bl izdkj Kkuh tho vkRek dk è;ku djrs gSaA EXPLANATORY NOTE futkRek ds è;ku dk mins'k & Meditate on the Self – The knowing Self – jñānī – meditates thus: "I am of the nature of infinite-knowledge (kevalajñāna), infiniteperception (kevaladarśana), infinite-bliss (anantasukha) and infinite-strength (kevalaśakti)." xkSj% LFkwy% Ñ'kks ok¿gfeR;Äsukfo'ks"k;u~ Aõ vkRekua /kj;sfÂR;a dsoyKfIrfoxzge~ AA70AA eSa xkSjk gw¡] eksVk gw¡ vFkok iryk gw¡] bl izdkj 'kjhj ds lkFk ,d:i u djrs gq, lnSo vius vkRek dks dsoyKkuLo:i vFkok :ikfn&jfgr ,oa mi;ksx&lfgr vius fpÙk esa /kj.k djsaA Ācārya Pūjyapāda's Samādhitańtram: 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. 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 185 tkukfr loZFkk lo± rRLolaos|eLE;ge~ AA20AA ;nxzkáa u x`Êkfr x`ghra ukfi eq×pfr A tks 'kq1⁄4kRek xzg.k u djus ;ksX; dks xzg.k ugha djrk gS vkSj xzg.k fd, x, vuUrKkukfn xq.kksa dks ugha NksM+rk gS rFkk lEiw.kZ inkFkks± dks lc izdkj ls tkurk gS] ogh vius }kjk gh vuqHko esa vkus ;ksX; pSrU;&aeO; eSa gw¡A Ācārya Pūjyapāda's Samādhitańtram: 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. f.k;Hkkoa .kfo eqPpb ijHkkoa .kso xs.g, dsb A tk.kfn iLlfn LkOOka lks ga bfn  pr, .kk.kh AA97AA tks futLoHkko dks ugha NksM+rk gS] ijHkko dks  dfpr~ Hkh xzg.k ugha djrk gS] (ek=k) lcdks tkurk&ns[krk gS] og eSa gw¡ & bl izdkj Kkuh  prou djrk gSA futkRek dk mins'k & The nature of the Self – The knowing Self – jñānī – meditates thus: "I" am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. EXPLANATORY NOTE 186 Niyamasāra fu;elkj i;fMfêfò nv.kqHkkxIIknslca/s g ofTtnks vIik A lks ga bfn  pfrTTkks rRFkso ; dq.kfn fFkjHkkoa AA98AA izÑfr] fLFkfr] vuqHkkx vkSj iznsÀk ca/ksa ls jfgr tks vkRek gS] eSa ogh gw¡_ bl izdkj  prou djrk gqvk Kkuh tho mlh vkRek esa fLFkj Hkko djrk gSA ca/&jfgr futkRek & The Self, free from bondage – The knowing Self – jñānī – meditates thus: "I" am the soul free from the four kinds of karmic bondage – nature or species (prakÃti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). He then gets established in such a soul. EXPLANATORY NOTE The soul (ātmā), in its pure state, is free from the four kinds of karmic bondage. (see gāthā 40, p. 91, ante). rslq foew<ks jÙkks nqêkò s ok ca/e.kq Hkofn AA1&43AA mn;xnk dEealk ft.kojolgs g f.k;fn.kk Hkf.k;k A Ācārya Kundakunda's Pravacanasāra: x.k/jkfndksa esa Js' vFkok cM+s ,sls ohrjkxnso us mn; voLFkk dks izkIr gq, deks± ds va'k vFkkZr~ Kkukoj.kkfn Hksn fu'p; ls dgs gSaA mu mn;kxr deks± esa eksgh] jkxh vFkok }s"kh pkj izdkj ds ca/ & izÑfr] fLFkfr vkfn & dks vuqHko djrk gS] vFkkZr~ Hkksxrk gSA The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 187 the soul with delusion (moha), attachment (rāga) and aversion (dveÈa), engenders four kinds of bondage on fruition of the karmas. All worldly souls witness the fruition of past-bound karmas. Fruition of karmas, by itself, is not the cause of bondage of fresh karmas. When the soul entertains delusion (moha), attachment (rāga) and aversion (dveÈa) on fruition of karmas, it enters into bondage of fresh karmas. Bondage of karmas is of four kinds: nature or species (prakÃti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These – delusion (moha), attachment (rāga) and aversion (dveÈa) – are to be discarded. 188 Niyamasāra fu;elkj ee Ùk ifjoTTkkfe f.kEeefÙkeqofênò ks A vkyac.ka p es vknk volsla p oksljs AA99AA eSa eeRo dks NksM+rk gw¡ vkSj fueZeRo esa fLFkr gksrk gw¡_ esjk vkyEcu vkRek gS vkSj Àks"k lcdk eSa ifjR;kx djrk gw¡A eeRo&jfgr futkRek & The Self, free from infatuation – "I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else." EXPLANATORY NOTE The ascetic (muni, sādhu) considers his soul (ātmā) as the only object that belongs to him and, therefore, renounces infatuation (mamatva) for everything external. Ācārya Kundakunda's Samayasāra: (Kkuh fopkj djrk gS fd&) eSa fu'p; gh ,d g¡w] 'kq1⁄4 g¡w] eeRojfgr g¡w vkSj Kku&n'kZu ls ifjiw.kZ g¡wA (mDr y{k.k okys) 'kq1⁄4kReLo:Ik esa fLFkr vkSj lgtkuUn Lo:Ik esa rUe; gqvk eSa bu lc (Øks/kfnd vkÏoksa) dks u"V djrk g¡wA vgesWDdks [kyq lq1⁄4ks ; f.kEeeks .kk.knal.kleXxks A rfEg fBnks rfPpÙkks lOos ,ns [k;a .ksfe AA3&5&73AA (The knowing Self asserts –) I am really one, pure, free from infatuation, and replete with knowledge and perception. Resting on pure consciousness (with the above-mentioned attributes), and self-contented, I lead to destruction all karmic influxes. 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 189 izh r r=kSo dqoZfUr }s"keU;=k eksfgu% AA90AA ;Ù;kxk; fuorZUrs HkksxsH;ks ;nokIr;s A ftl 'kjhj ds R;kx ds fy;s & mlls eeRo nwj djus ds fy;s & vkSj ftl ije ohrjkx in dks izkIr djus ds fy;s bfUnz;ksa ds Hkksxksa ls fuòÙk gksrs gSa vFkkZr~ mudk R;kx djrs gSa mlh 'kjhj vkSj bfUnz;ksa ds fo"k;ksa esa eksgh tho izhfr] vkSj ohrjkxrk vkfn ds lk/uksa esa }s"k djrs gSaA Ācārya Pūjyapāda's Samādhitańtram: Sensual pleasures are abandoned for getting rid of infatuation (mamatva) for the body, and as a means to acquire the supreme status. Those taken over by delusion (moha), in contrast, exhibit infatuation for the body, and aversion (dveÈa) for the means to acquire the supreme status. cè;rs eqP;rs tho% leeks fueZe% Øekr~ A rLekRloZiz;Rusu fueZeRoa fofpUr;sr~ AA26AA eeRo&lfgr tho ca/rk gS vkSj eeRo&jfgr tho eqÙkQ gksrk gSA blfy;s gj rjg iz;RuiwoZd fueZerk dk gh  prou djsaA Ācārya Pūjyapāda's IÈÇopadeśa: The soul that entertains infatuation (mamatva) with the outside objects gets into bondage of karmas and the soul that entertains no such infatuation is freed from bondage. Try persistently, therefore, to renounce all infatuation. 190 Niyamasāra fu;elkj vknk [kq eT> .kk.ks vknk es nal.ks pfjÙks ; A vknk iPpD[kk.ks vknk es laojs tksxs AA100AA fuÀp; ls esjs Kku esa vkRek gS] esjs nÀkZu esa vkSj pkfj=k esa vkRek gS] esjs izR;k[;ku esa vkRek gS vkSj esjs laoj esa rFkk ;ksx (Àkq1⁄4ksi;ksx) esa vkRek gSA HkkokFkZ & xq.k&xq.kh esa vHksn dj vkRek gh dks Kku] nÀkZu] pkfj=k] izR;k[;ku] laoj rFkk Àkq1⁄4ksi;ksx :i dgk gSA Kkukfn esa vkRek & The Self is in knowledge, etc. – "The soul (ātmā) is in my knowledge (jñāna), perception (darśana), and conduct (cāritra); it is in my renunciation (pratyākhyāna), stoppage-of-karmas (saÉvara), and purecognition (śuddhopayoga)." EXPLANATORY NOTE ,oa .kk.kIik.ka nal.kHkwna v nfn;egRFka A /qoepye.kkyaca e..ks¿ga vIixa lq1⁄4a AA2&100AA Ācārya Kundakunda's Pravacanasāra: HksnfoKkuh eSa bl rjg vkRek dks ekurk gw¡ fd vkRek ijHkkoksa ls jfgr fueZy gS] fu'py ,d&:i gS] Kku&Lo:i gS] nÀkZue;h gS] vius vrhfUae; LoHkko ls lcdk Kkrk egku~ inkFkZ gS] vius Lo:idj fu'py gS] ijaeO; ds vkyacu (lgk;rk) ls jfgr Lok/hu gSA bl izdkj Àkq1⁄4] VadksRdh.kZ vkRek dks vfoukÀkh oLrq eSa ekurk gw¡A This way, I consider my soul (ātmā) to be pure (śuddha), eternal 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 191 (dhruva), of the nature of knowledge (jñāna) and perception (darśana), a super-substance beyond the senses – atīndriya, steady (acala), and independent (svādhīna). The soul (ātmā) is not produced by any cause; it is self-sustaining and eternal (dhruva). It is pure (śuddha) in its own-nature (svabhāva). It is of the nature of knowledge (jñāna) and perception (darśana), different from all other substances but one with its own-nature. It is a supersubstance that knows completely all substances in respect of their qualities of touch, taste, smell and sight, and mode of hearing without the help of the senses, at one and the same time. It is different from substances that are amenable to the five senses but knows these substances. It does not accept or reject the objects of knowledge; it is different from the external objects of knowledge but the knower of these objects of knowledge. It does not leave its nature of knowledge; it is one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth 1accepting. 192 Niyamasāra fu;elkj 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 241-242. ,xks ; ejfn thoks ,xks ; thofn l;a A ,xLl tkfn ej.ka ,xks flT>fn .khjvks AA101AA tho vdsyk ejrk gS vkSj Lo;a vdsyk tUerk gS_ vdsys dk ej.k gksrk gS vkSj vdsyk jt&jfgr gksrk gqvk fl1⁄4 gksrk gSA lalkjkoLFkk esa vkSj eqfÙkQ esa tho vdsyk gh gS & The Self is utterly without external concomitants – The Self (jīva) dies alone, and alone, by itself, takes birth. It dies alone and, as it gets rid of all dirt, alone it attains liberation. EXPLANATORY NOTE The soul (ātmā) is alone in undergoing transformations like death and (re)birth. All external attachments, like the body, are utterly distinct from the soul. With the faculty-of-discrimination (bhedavijñāna), the ascetic ascertains that the soul (ātmā) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (ātmā) is non-distinct from the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-of-karma (karmaphala). ,xks es lklnks vIik .kk.knal.kyD[k.kks A lslk es ckfgjk Hkkok lOos latksxyD[k.kk AA102AA Kku&nÀkZu y{k.k okyk] ÀkkÀor ,d vkRek gh esjk gS] Àks"k leLr la;ksxy{k.k okys Hkko eq>ls cká gSa] ìFkd~ gSaA "The soul (ātmā), eternal and marked by knowledge (jñāna) and perception (darśana), alone belongs to me; all concomitant dispositions are external to me." 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 193 ,dks¿ga fueZe% 'kq1⁄4ks Kkuh ;ksxhUaexkspj% A Ckkák% la;ksxtk Hkkok eÙk% losZ¿fi loZFkk AA27AA eSa ,d] eeRo&jfgr] 'kq1⁄4] Kkuh] ;ksxhUnzksa ds }kjk tkuus ;ksX; gw¡A la;ksxtU; ftrus Hkh nsgkfnd inkFkZ gSa os eq>ls loZFkk cká&fHkUu gSaA Ācārya Pūjyapāda's IÈÇopadeśa: I am one, without infatuation, pure, all-knowing, and capable to be known by the Master Ascetics. All attachments, internal and external, are totally foreign to my nature. Contemplating in the aforesaid manner, the soul (ātmā) establishes its utter distinctiveness with all other-substances (paradravya), in its 1impure as well as the pure state. He does not transform the soul (ātmā) into impure state of union with other-substances (paradravya). Only such a soul (ātmā) attains its pure nature of knowledge – as the jñāyaka. 1 – Excerpted with minor changes from Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 160-161. 194 Niyamasāra fu;elkj ta  dfp es nqPpfjÙka lOoa frfogs.k oksljs A lkekb;a rq frfoga djsfe lOoa f.kjk;kja AA103AA esjk tks dqN Hkh nq%pkfj=k & vU;Fkk izorZu & gS] ml loZ dks eSa f=kfo/ & eu] opu] dk; & ls NksM+rk gw¡ vkSj tks f=kfo/ (lkekf;d] NsnksiLFkkiuk] ifjgkj&foÀkqf1⁄4 ds Hksn ls rhu izdkj dk) pkfj=k gS] ml loZ dks fujkdkj (fu£odYi) djrk gw¡A vkRexr nks"kksa ls NwVus dk mik; & Freeing the soul from faults – "I renounce all blemishes of conduct (cāritra) by the threefold purity – of the mind, the speech and the body – 1and adopt the threefold conduct (cāritra) that is supreme (nirākāra)." EXPLANATORY NOTE 1 – Here, the threefold conduct means equanimity (sāmāyika), reinitiation (chedopasthāpanā), and purity of non-injury (parihāraviśuddhi). To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the self is 'sāmāyika' – equanimity. Sometimes, owing to carelessness (pramāda), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation – chedopasthāpanā. Or, chedopasthāpanā connotes the removal of mental impurity. Refraining from injury (hiÉsā) to living beings is 'parihāra'. 'Parihāraviśuddhi' is purity of 2conduct (cāritra) emanating from refraining from injury (hiÉsā). 2 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 9-18, p. 375-376. 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 195 lEea es lOoHkwnslq osja eT>a .k ds.kfo A vklk, okslfjÙkk .ka lekfg ifMoTt, AA104AA esjk lc thoksa ds izfr lkE;Hkko gS] esjk fdlh ds lkFk oSj ugha gS_ vkÀkk dk ifjR;kx dj (varjax esa fLFkr gksrk gqvk) eSa lekf/ dks fu'p; gh izkIr djrk gw¡A ije lekf/ dh izkfIr & Attaining the state of supreme meditation – "I observe equanimity (sāmyabhāva) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samādhi)." EXPLANATORY NOTE cks/kRekua rr% df'pÂ es 'k=kquZ p fiz;% AA25AA {kh;Urs¿=kSo jkxk|kLrÙorks eka izi';r% A D;ksafd 'kq1⁄4 KkuLo:i vkRek dks OkLrqr% vuqHko djus okys ds bl tUe esa gh jkx&}s"k vkfn nks"k u' gks tkrs gSa blfy, esjk u dksbZ 'k=kq gS vkSj u dksbZ fe=k gSA Ācārya Pūjyapāda's Samādhitańtram: Since the real experience of soul's pure knowledge-consciousness destroys imperfections like attachment and aversion in this life itself, therefore, I have no foe, no friend. The pure soul, of the nature of knowledge (jñāna) and perception (darśana), is the only eternal substance. 196 Niyamasāra fu;elkj f.kDdlk;Ll narLl lwjLl oolkf;.kks A lalkjHk;HkhnLl iPpD[kk.ka lqga gos AA105AA tks fu%d"kk; gS] nkUr (bfUae;ksa dk neu djus okyk) gS] (leLr ifj"kgksa dks lgu djus esa) Àkwjohj gS] O;olk;h ('kq1⁄4rk ds izfr m|eÀkhy) gS rFkk lalkj ls Hk;Hkhr gS] mlh ds lq[ke; izR;k[;ku] vFkkZr~ fuÀp; izR;k[;ku] gksrk gSA fuÀp; izR;k[;ku dk vf/dkjh & The observer of real renunciation – He, who is free from passions (kaÈāya), controls the senses (indriya), endures afflictions (parīÈaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyākhyāna). EXPLANATORY NOTE cks/kRekua iziÂks¿fLe ijekuUnfuòZre~ AA32AA izP;kO; fo"k;sH;ks¿ga eka e;So ef; fLFkre~ A eSa vius gh esa fLFkr ijekuUn ls ifjiw.kZ viuh vkRek dks i×psfUae;ksa ds fo"k;ksa ls NqM+k dj vius gh }kjk vkRe&Lo:i dks izkIr gqvk gw¡A Ācārya Pūjyapāda's Samādhitańtram: 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. 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 197 ,oa HksnCHkkla tks dqOob thodEe.kks f.kPpa A iPPkD[kk.ka lDdfn /fjnqa lks latnks f.k;ek AA106AA fu'p; izR;k[;ku dk milagkj & bl izdkj tks fujUrj tho vkSj deZ ds Hksn dk vH;kl djrk gS] og la;r & lk/q & fu;e ls izR;k[;ku /kj.k djus dks leFkZ gksrk gSA EXPLANATORY NOTE The conclusion of real renunciation – Thus, the ascetic (muni, sādhu) who practices incessantly the distinction between the soul (jīva) and the karmas, certainly becomes capable of observing real renunciation (pratyākhyāna). rFkSo Hkko;sísgkñO;kòR;kRekuekRefu A ;Fkk u iqujkRekua nsgs LoIus¿fi ;kst;sr~ AA82AA vUrjkRek dks pkfg, fd og 'kjhj ls vkRek dks fHkÂ vuqHko djds vkRek esa gh ml izdkj ls Hkkouk djs ftl izdkj ls fiQj LoIu esa Hkh 'kjhj dh miyfC/ gksus ij mlesa vkRek dks ;ksftr u djs & 'kjhj dks vkRek u le> cSBsA Ācārya Pūjyapāda's Samādhitańtram: 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. The empirical (vyavahāra) point-of-view indeed holds that the soul and the body are the same; however, from the transcendental (niścaya) 198 Niyamasāra fu;elkj 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-of-discrimination (bhedavijðāna) – the soul is distinct from the matter and the matter is distinct from the soul. 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. point-of-view, the soul and the body are never the same as these are made up of different substances. 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. bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa fu'p;izR;k[;kukf/dkj uke dk NBok¡ vf/dkj lekIr gqvkA 6 – THE REAL RENUNCIATIONfu'p;izR;k[;kukf/dkj 199 THE SUPREME CONFESSION (INTROSPECTION) C H A P T E R 7 ijekykspukf/dkj fu'p; vkykspuk dk Lo:i & The real confession (ālocanā) – .kksdEedEejfg;a fogkoxq.kiTt, g ofnfjÙka A vIIkk.ka tks >k;fn le.kLlkyks;.ka gksfn AA107AA tks uksdeZ (ik¡p izdkj ds 'kjhj) vkSj (vkB izdkj ds) deZ ls jfgr rFkk foHkkoxq.k i;kZ;ksa ls O;frfjÙkQ (fHkÂ] jfgr) vkRek dks è;krk gS] ml Je.k ds vkykspuk ?kfVr gksrh gSA EXPLANATORY NOTE The ascetic (śramaõa, muni, sādhu) who meditates on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhāva) modes (paryāya), is confession (ālocanā). Ācārya Kundakunda's Samayasāra: orZeku dky esa mn; esa vk;s gq, (ewyksÙkj izÑfr ds :i esa) vusd foLrkj okys tks deZ gSa] ml nks"k dks tks tho (Hksn:i) vuqHko djrk gS] og tho okLro esa vkykspuk gSA ta lqgelqgeqfn..ka laifM ; v.ks;foRFkjfolsla A ra nksla tks psnfn lks [kyq vkyks;.ka psnk AA10&78&385AA The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession. 200 vkyks;.kekyqaN.k fo;Mhdj.ka p Hkkolq1⁄4h ; A pmfogfeg ifjdfg;a vkyks;.kyD[k.ka le, AA108AA vkykspuk ds pkj Hksn & ;gk¡ vkxe esaa vkykspuk dk y{k.k pkj izdkj dk dgk x;k gS & vkykspu & Lo;a vius nks"kksa dks lw{erk ls ns[k ysuk] vkyqaNu & nks"kksa dk mPNsnu djuk] vfoÑfrdj.k & fodkj&jfgrrk djuk] vkSj HkkoÀkqf1⁄4 & Hkkoksa dks 'kq1⁄4 djukA EXPLANATORY NOTE Four kinds of confession (ālocanā) – The Scripture has classified confession (ālocanā) into four kinds – 1) ālocana – vigilant of faults; 2) āluńchana – eradication of faults; 3) avikÃtikaraõa – removal of perversions; and 4) bhāvaśuddhi – purity of thoughts. The Scripture mentions four kinds of confession (ālocanā), elaborated upon in the next four verses (gāthā). The divine voice (divyadhvani) of the ford-maker (the Tīrthańkara) issues forth without any urge whatsoever, with no signs of vocalization like movement of the lips or the jaw, and is accompanied by divine splendours. The Omniscient Lord is the true guide to put us on the right path and worthy to be venerated and worshipped. He is free from all kinds of impurities and is possessed of direct and perfect knowledge. The Word of the Lord is incontrovertible. The Lord's direct disciples, the gaõadhara and the śrutakevalī, gifted with vast knowledge and accomplishments, recollect the import of the Lord's teachings and from that the Scripture is composed. As the Scripture is only the interpretation of the Word of the Lord, it, too, is authoritative. 7 – THE SUPREME CONFESSION (INTROSPECTION)ijekykspukf/dkj 201 tks iLlfn vIik.ka leHkkos laBfoÙkq ifj.kkea A vkyks;.kfefn tk.kg ijeft.kanLl mo,la AA109AA vkykspu dk Lo:i& tks (tho) vius ifj.kke dks leHkko esa LFkkfir dj & varjax esa fLFkr gksdj & (fut) vkRek dks ns[krk gS] og vkykspu gS] ,slk ije ftusUae dk minsÀk tkuksA EXPLANATORY NOTE Meaning of vigilant of faults (ālocana) – Lord Jina has expounded that the ascetic, who, after establishing his soul (ātmā) in its own-nature, sees (and experiences) only such a soul, is ālocana, i.e., vigilant of faults. From the real, transcendental (niścaya) point-of-view, the soul is its own preceptor (guru): Lo;a fgriz;ksDr`RoknkReSo xq#jkReu% AA34AA LofLeu~ lnfHkykf"kRoknHkh"VKkidRor% A vius esa gh iz'kLr (eks{klq[k dh) vfHkyk"kk djus ls] vius fiz; inkFkZ dk tkuus okyk gksus ls rFkk vius fgr esa izòÙk gksus ls] vkRek gh viuk (Lo;a dk) xq# gSA Ācārya Pūjyapāda's IÈÇopadeśa: 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. 202 Niyamasāra fu;elkj The nature of the pure soul (ātmā) – when the karmic dirt has been destroyed – is the cause-soul (kāraõa samaya). The destruction of karmas takes place by meditating on such a pure soul (ātmā); hence, 1the cause-soul (kāraõa samaya) is worth meditating on. The ascetic establishes his soul (ātmā) in soul's own-nature and sees only the soul; he sees the cause-soul (kāraõa samaya) and experiences it. He is thus engaged in ālocana, i.e., ever vigilant of faults. 1 – see Māilladhavala's Õayacakko (Nayacakra), p. 183. 7 – THE SUPREME CONFESSION (INTROSPECTION)ijekykspukf/dkj 203 dEeegh#gewyPNsnleRFkks ldh;ifj.kkeks A lkgh.kks leHkkoks vkyqaN.kfefn leqfíêa ò AA110AA vkyqaNu dk Lo:i& deZ:ih ò{k dk ewy Nsnus esa leFkZ ,slk tks Lok/hu] leHkko:i fut dk ifj.kke gS] og vkyqaNu dgk x;k gSA EXPLANATORY NOTE Meaning of eradication of faults (āluńchana) – The soul established in its inherent nature or capacity (pariõāma), that is self-dependent (svādhīna) equanimity (samabhāva), is called āluńchana – eradication of faults; it has the power to uproot the tree of karmas. The distinctive characteristics (svatattva) of the soul (jīva) are the dispositions – bhāva – arising from the subsidence – upaśama, the destruction – kÈaya, the destruction-cum-subsidence – kÈayopaśama – of karmas, the fruition – udaya – of karmas, and its inherent nature or capacity – pariõāma. (Tattvārthasūtra, 2-1; see p. 93, ante). The essential nature (svarūpa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity – pariõāma. That disposition (bhāva), which has subsidence as its object or cause, is subsidential (aupaśamika). Similarly with regard to destructional (kÈāyika), destruction-cum-subsidential (kÈāyopaśamika), rising (audayika) and inherent nature (pāriõāmika). These five dispositions (bhāva) are the distinctive (asādhāraõa) characteristics – svatattva – of the soul. The subsidential (aupaśamika) and the destructional (kÈāyika) dispositions (bhāva) arise only in case of the potential (bhavya) souls; the potential (bhavya) souls are those having the inherent capacity for 204 Niyamasāra fu;elkj liberation. But the third – mixed disposition of destruction-cumsubsidential (kÈāyopaśamika) – arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The last two dispositions (bhāva) arise in case of the potential (bhavya) as well as the non1potential (abhavya) souls. The potential (bhavya) soul having the self-dependent (svādhīna) disposition (bhāva) of equanimity (samabhāva) that is the inherent nature or capacity – pariõāma – of the soul, is said to be āluńchana – eradication of faults. ijekykspukf/dkj 205 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 2-1, p. 59. 7 – THE SUPREME CONFESSION (INTROSPECTION) dEeknks vIik.ka fHk..ka Hkkosb foeyxq.kf.ky;a A eT>RFkHkko.kk, fo;Mhdj.ka fr fo..ks;a AA111AA vfoÑfrdj.k dk Lo:i & tks (tho) eè;LFk&Hkkouk esa deZ ls fHkÂ rFkk fueZy xq.kkas ds fuokl&Lo:i vkRek dks Hkkrk gS] mls vfoÑfrdj.k tkuuk pkfg;sA EXPLANATORY NOTE Meaning of removal of perversions (avikÃtikaraõa) – The one who, with-equanimity (madhyastha-bhāva), meditates on his soul that is utterly distinct from karmas and is the abode of pristine qualities (guõa), should be known as avikÃtikaraõa – removal of perversions. That ascetic (muni, śramaõa) represents pure-cognition (śuddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (saÉyama) and austerity (tapa). Devoid of all attachment (rāga), he has no concern for anything other than the Self. He does not entertain 1dispositions of either like or dislike for the objects of the senses. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 19. Since pure-cognition (śuddhopayoga), with-equanimity (madhyasthabhāva) as its hallmark, treats karmas as utterly distinct from the soul and concentrates only on its pristine and indestructible qualities (guõa), it is called avikÃtikaraõa – removal of perversions. 206 Niyamasāra fu;elkj enek.kek;yksgfoofTt;Hkkoks nq Hkkolqf1⁄4 fÙk A ifjdfg;a HkOok.ka yks;kyks;Iinfjlh g AA112AA Hkko'kqf1⁄4 dk Lo:i & en (enu] dke&ifj.kke)] eku] ek;k vkSj yksHk ls jfgr tks Hkko gS] og HkkoÀkqf1⁄4 gS] ,slk HkO; thoksa dks yksdkyksd ds n`'kvksa (loZK Hkxoku~) us dgk gSA EXPLANATORY NOTE Meaning of purity of thoughts (bhāvaśuddhi) – The disposition (bhāva) that is rid of lust (mada, madana), pride (māna), deceitfulness (māyā), and greed (lobha) is the purity of thoughts – bhāvaśuddhi; this has been proclaimed by the visualizers of the universe (loka) and the non-universe (aloka). Manifestation of the quasi-passion (nokaÈāya) called male sex-passion (puruÈaveda) due to the rise of conduct-deluding (cāritramohanīya) karma is lust (mada, madana). Pride (māna) is arrogance or haughtiness; it is of eight kinds (see p. 14, ante). Deceitfulness (māyā) is committing the acts of demerit clandestinely. Greed (lobha) is not making gifts even for laudable purposes. Or, from the real point-ofview, accepting even an iota of external possession (parigraha) is greed (lobha). The soul, rid of these four dispositions, is the purity of thoughts – bhāvaśuddhi. bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa ijekykspukf/dkj uke dk lkrok¡ vf/dkj lekIr gqvkA ijekykspukf/dkj 207 7 – THE SUPREME CONFESSION (INTROSPECTION) THE REAL EXPIATION C H A P T E R 8 'kq1⁄4fu'p;izk;f'pÙkkf/dkj fu'p; izk;fÀpÙk dk Lo:i & The real expiation (prāyaścitta) – onlfefnlhylateifj.kkeks dj.kf.kXxgks Hkkoks A lks gofn ik;fNÙka v.koj;a pso dk;Ooks AA113AA ozr] lfefr] Àkhy vkSj la;e:i ifj.kke rFkk bfUae;&fuxzg:i tks Hkko gS] og izk;fÀpÙk gSA ;g (izk;fÀpÙk) fujUrj djus ;ksX; gSA EXPLANATORY NOTE The dispositions (bhāva) of observing vows (vrata), carefulness (samiti), supplementary vows (śīla), and selfrestraint (saÉyama), is expiation (prāyaścitta); this should be practised continuously. The disposition of observing five supreme vows (mahāvrata), five 1regulations (samiti), the supplementary-vows (śīlavrata) , and fivefold control of the senses (pańcendriya nirodha), constitute expiation (prāyaścitta). 1 – Withdrawing from the direction – digvirati, from the country or region – deśavirati, and from purposeless sinful activity – anarthadaõçavirati – are three supplementary-vows, called 'guõavrata'. Further, the vow of concentration – sāmāyikavrata, fasting at regular intervals – proÈadhopavāsavrata, limiting consumable and non-consumable things – upabhoga-paribhogaparimāõavrata, and partaking of one's food after feeding the ascetic – atithisaÉvibhāgavrata, are four supplementaryvows, called 'śikÈāvrata'. 208 Niyamasāra fu;elkj fu'p; izk;fÀpÙk dk Lo:i & The real expiation (prāyaścitta) – dksgkfnlxCHkkoD[k;igqfnHkko.kk, f.kXxg.ka A ik;fPNÙka Hkf.kna f.k;xq.k prk ; f.kPN;nks AA114AA Øks/kfnd LOkdh; (foHkko) Hkkoksa ds {k; vkfn dh Hkkouk esa yhu jguk rFkk futxq.kksa dk  prou djuk] ;g fuÀp; ls izk;fÀpÙk (fu£odkj fpÙk dh izkfIr) dgk x;k gSA EXPLANATORY NOTE From the real point-of-view, the disposition of eliminating own (impure) thought-activities like anger (krodha), and meditating on the soul's own-qualities (nijaguõa), is expiation (prāyaścitta). The way to eliminate impure thought-activities, like anger (krodha), is to contemplate on own-qualities (nijaguõa) of the pure soul. rnSo Hkko;sRLoLFkekRekua 'kkE;r% {k.kkr~ AA39AA ;nk eksgkRiztk;srs jkx}s"kkS rifLou% A ftl le; fdlh riLoh vUrjkRek ds eksguh; deZ ds mn; ls jkx&}s"kkfnd mRiÂ gks tk,¡ mlh le; og riLoh vius 'kq1⁄4 vkRe&Lo:i dh Hkkouk djsA blls os jkx&}s"kkfnd {k.k Hkj esa 'kkUr gks tkrs gSaA Ācārya Pūjyapāda's Samādhitańtram: 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. 8 – THE REAL EXPIATION'kq1⁄4fu'p;izk;f'pÙkkf/dkj 209 fu'p; izk;fÀpÙk dk Lo:i & The real expiation (prāyaścitta) – dksga [ke;k ek.ka leíos.kTTkos.k ek;a p A larksls.k ; yksga t;fn [kq , pgqfogdlk, AA115AA Øks/ dks {kek ls] eku dks Lodh; eknZo ls] ek;k dks vktZo ls vkSj yksHk dks larks"k ls & bl rjg prq£o/ d"kk;ksa dks Kkuh tho fuÀp; ls thrrk gSA EXPLANATORY NOTE Surely, the knowledgeable soul vanquishes the four passions (kaÈāya) as follows: anger (krodha) by forbearance (kÈamā), pride (māna) by modesty (mārdava), deceitfulness (māyā) by straightforwardness (ārjava), and greed (lobha) by contentment or purity (śauca). Modesty (humility) – mārdava – is the absence of arrogance or egotism on account of high birth, rank, and so on. 'Mārdava' implies destruction of pride (māna). Forbearance – kÈamā – is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people. 1Purity – śauca – is freedom from greed (lobha). Straightforwardness – ārjava – is freedom from crookedness in activity (yoga). 'Ārjava' implies destruction of deceitfulness (māyā). 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, p. 353-354. 210 Niyamasāra fu;elkj 'kq1⁄4 Kku ds Lohdkj okys dks fu'p; izk;fÀpÙk & Pure knowledge is real expiation (prāyaścitta) – mfDdêkò s tks cksgks .kk.ka rLlso vIi.kks fpÙka A tks /jb eq.kh f.kPpa ik;fPNÙka gos rLl AA116AA mlh (d"kk; fot;h) vkRek dk tks mRd`"V cks/] Kku vFkok fpÙk ( prou) gS] mls tks eqfu fujUrj /kj.k djrk gS mlds izk;fÀpÙk gksrk gSA EXPLANATORY NOTE The ascetic (śramaõa, muni, sādhu) who is incessantly absorbed in the soul (ātmā), characterized by supreme comprehension (bodha), knowledge (jñāna) and thought (citta), is expiation (prāyaścitta). The ascetic (śramaõa, muni, sādhu) who is incessantly absorbed in supreme thought (citta), is expiation (prāyaścitta). Supreme comprehension (bodha) of the Reality is the hallmark of the soul (ātmā) which has vanquished the four passions (kaÈāya), as mentioned in the previous gāthā. The same soul has the knowledge (jñāna) and thought (citta); thus, comprehension (bodha), knowledge (jñāna) and thought (citta) are synonyms. The Sanskrit word 'prāyaÍcitta' or 'prāyaścitta' denotes supreme thought (citta). Or, it is supreme comprehension (bodha) as well as supreme knowledge (jñāna). 8 – THE REAL EXPIATION'kq1⁄4fu'p;izk;f'pÙkkf/dkj 211 riÀpj.k esa yhu ;ksxhÜÒjsa dks fu'p; izk;fÀpÙk & Austerity (tapa) is real expiation (prāyaścitta) –  d cgq.kk Hkf.k,.k nq ojropj.ka egsfl.ka lOoa A ik;fPNÙka tk.kg v.ks;dEek.k [k;gsmQ AA117AA cgqr dgus ls D;k (ykHk)\ vusd deks± ds {k; dk gsrq ,slk tks eg£"k;ksa dk mÙke riÀpj.k gS] og lc izk;fÀpÙk tkuA EXPLANATORY NOTE Why to drag? All of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics (śramaõa, muni, sādhu) observe is to be known as expiation (prāyaścitta). Right conduct (samyakcāritra) from the empirical (vyavahāra) pointof-view is to observe conventional austerities (vyavahāra tapa, like fasting) and, from the real (niścaya) point-of-view, it is to observe internal austerities (niścaya tapa – getting established in the puresoul-substance). (see gāthā 55, p. 119, ante). Supreme ascetics (śramaõa, muni, sādhu) observe excellent austerities (tapa), both external (bahirańga) and internal (ańtarańga). Infallible cause of destruction of the material-karmas (dravyakarma) as well as the psychic-karmas (bhāvakarma), such austerities (tapa) are nothing but expiation (prāyaścitta). 212 Niyamasāra fu;elkj ri izk;fÀpÙk gS & Austerity (tapa) is expiation (prāyaścitta) – .kark.karHkos.k lefTt;lqgvlqgdEelanksgks A ropj.ks.k fo.kLlfn ik;fPNÙka roa rEgk AA118AA vuUrkuUr Hkoksa }kjk mik£tr ÀkqHk&vÀkqHk deks± dk lewg riÀpj.k ds }kjk fou"V gks tkrk gS] blfy;s ri izk;fÀpÙk gSA EXPLANATORY NOTE The heap of auspicious (śubha) and inauspicious (aśubha) karmas, accumulated over infinite births, is destroyed by the conduct (cāritra) of austerity (tapa), therefore, austerity (tapa) is expiation (prāyaścitta). Austerity (tapa) is a potent cause of stoppage (saÉvara) and 1dissociation (nirjarā) of karmas. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 9-3, p. 350-351. As the ascetic acquires the power of discrimination between the self and the others, he casts away all dispositions contrary to the soulnature. The man with right faith has nothing to adopt or leave. But on fruition of the conduct-deluding (cāritramoha) karmas, he adopts the auspicious (śubha) dispositions and leaves these too subsequently. In regard to austerities (tapācāra) he adopts: fasting (anaśana), reduced diet (avamaudarya), special restrictions (vÃttiparisaÉkhyāna), giving up tasty food (rasaparityāga), lonely habitation (viviktaśayyāsana), mortification of the body (kāyakleśa), expiation (prāyaścitta), reverence (vinaya), service (vaiyavÃttya), study (svādhyāya), 2meditation (dhyāna), and renunciation (vyutsarga). 2 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 253-254. 8 – THE REAL EXPIATION'kq1⁄4fu'p;izk;f'pÙkkf/dkj 213 è;ku loZ Hkkoksa dk vHkko djus esa leFkZ gS & Meditation (dhyāna) gets rid of all dispositions (bhāva) – vIil:okyac.kHkkos.k nq lOoHkkoifjgkja A lDdfn dknqa thoks rEgk >k.ka gos lOoa AA119AA vkReLo:i ftldk vkyEcu gS] ,sls Hkko ls tho loZ Hkkoksa dk ifjgkj (fujkdj.k) dj ldrk gS_ blfy;s è;ku gh loZLo gSA EXPLANATORY NOTE The disposition that has the soul-nature as its substratum can affect the destruction of all (contrary) dispositions; therefore, meditation – on the soul nature – is everything. The distinctive characteristics (svatattva) of the soul (jīva) are the dispositions or thought-activities – bhāva – arising from subsidence (upaśama), destruction (kÈaya), destruction-cum-subsidence (kÈayopaśama) of karmas, the fruition (udaya) of karmas, and its inherent nature or capacity – pariõāma. (see p. 204, ante). These five dispositions (bhāva) are the distinctive (asādhāraõa) characteristics – svatattva – of the soul. The first four dispositions (bhāva) – aupaśamika, kÈāyika, kÈāyopaśamika and audayika – are called 'naimittika bhāva'. (see p. 205, ante) The potential (bhavya) soul burns the first four dispositions by the fire of pristine and supreme, inherent capacity of the soul, i.e., the pāriõāmika bhāva. The meditation (dhyāna) that is directed toward the pure pāriõāmika bhāva of the soul is said to encompass all forms of conduct (cāritra) – five supreme vows (mahāvrata), five regulations (samiti), threefold control (gupti), renunciation (prāyaścitta), confession (ālocanā), etc. 214 Niyamasāra fu;elkj fu'p; fu;e (jRu=k;) dk Lo:i & The real Three Jewels (ratnatraya) – lqgvlqgo;.kj;.ka jk;knhHkkookj.ka fdPpk A vIik.ka tks >k;fn rLl nq f.k;ea gos f.k;ek AA120AA ÀkqHk&vÀkqHk opu&jpuk rFkk jkxkfnd Hkkoksa dk fuokj.k djds tks vkRek dks è;krk gS] mlds fu;e ls ^fu;e* & vFkkZr~ ^jRu=k;* tks fu;e ls djus ;ksX; gS & gksrk gSA EXPLANATORY NOTE He, who meditates on the soul (ātmā) renouncing all speech-activity – auspicious (śubha) and inauspicious (aśubha) – and also dispositions of attachment (rāga), etc., as a rule, attains the indispensable 'niyama', or, the 'Three Jewels' (ratnatraya). The exertion of the soul to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) is the 'niyama'. ek fpêgò ek taig ek  prg  dfo ts.k gksb fFkjks A vIik vIifEe jvks b.keso ija gos T>k.ka AA56AA Ācārya Nemicandra's DravyasaÉgraha: Rkqe 'kjhj ls dqN Hkh ps"Vk er djks] eq¡g ls dqN Hkh er cksyks] vkSj eu ls dqN Hkh er fopkjks] ftlls vkRek vius esa gh fLFkj gks ldsA vkRek dk vkRek esa rYyhu gksuk gh ijeè;ku gSA Do not make bodily movements, nor utter any words, nor dilute the focus of the mind; remaining engrossed in your pure Self is real meditation. 8 – THE REAL EXPIATION'kq1⁄4fu'p;izk;f'pÙkkf/dkj 215 fu'p; dk;ksRlxZ dk Lo:i & The real withdrawal-from-bodily-activity (kāyotsarga) – dk;kbZijnOos fFkjHkkoa ifjgjÙkq vIik.ka A rLl gos r.kqlXxa tks >k;b f.kfOo;Iis.k AA121AA tks dk; vkfn ijaeO; eas fLFkjHkko dks NksM+dj fu£odYi:i ls (fut) vkRek dks è;krk gS] mlds dk;ksRlxZ gksrk gSA EXPLANATORY NOTE He, who meditates, without-inquisitiveness (nirvikalpa), on the soul (ātmā), renouncing absorption in all external substances, including the body (kāya), attains real withdrawal-from-bodily-activity (kāyotsarga). fdfena dhn`'ka dL; dLekRDosR;fo'ks"k;u~ A Lonsgefi ukoSfr ;ksxh ;ksxijk;.k% AA42AA è;ku esa jr ;ksxh ^;g D;k gS*] ^dSlk gS*] ^fdldk gS*] ^D;ksa gS*] ^dgk¡ gS*] bR;kfnd fodYiksa dks u djrs gq, vius 'kjhj dks Hkh ugha tkurk gSA Ācārya Pūjyapāda's IÈÇopadeśa: The yogī engrossed in self-realization is far removed from all inquisitive dispositions about the soul, such as, what is it? what is its nature? whom does it belong to? where does it come from? and where does it reside? He is free from the awareness of even his body. From the empirical (vyavahāra) point-of-view, observing complete detachment from the body by adopting a still, standing posture is 216 Niyamasāra fu;elkj called withdrawal-from-bodily-activity (kāyotsarga). (see Āśādhara's DharmāmÃta Anagāra, verse 8-17, p.567.) However, from the real point-of-view, getting established in the puresoul (paramātmā), leaving aside all inquisitiveness, is withdrawalfrom-bodily-activity (kāyotsarga). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa 'kq1⁄4fu'p;izk;f'pÙkkf/dkj uke dk vkBok¡ vf/dkj lekIr gqvkA 8 – THE REAL EXPIATION'kq1⁄4fu'p;izk;f'pÙkkf/dkj 217 THE SUPREME MEDITATION C H A P T E R 9 ijelekf/ vf/dkj ijelekf/ dk Lo:i & The supreme-meditation (paramasamādhi) – o;.kksPpkj.kfdfj;a ifjpÙkk oh;jk;Hkkos.k A tks >k;fn vIik.ka ijelekgh gos rLl AA122AA tks opu ds mPpkj.k dh fØ;k dk ifjR;kx dj ohrjkxHkko ls vkRek dks è;krk gS] mlds ijelekf/ gksrh gSA He, who, renouncing all speech-activity, meditates with a disposition without-attachment (vītarāga) on the soul (ātmā), attains supreme-meditation (paramasamādhi). EXPLANATORY NOTE lalkjLrkonsrs"kka HksnkH;kls rq fuòZfr% AA62AA Locq1⁄4Ôk ;koñx`Êh;kr~ dk;okd~psrlka =k;e~ A tc rd 'kjhj] opu vkSj eu bu rhuksa dks vkReius dh cqf1⁄4 ls xzg.k fd;k tkrk gS rHkh rd lalkj gS] vkSj tc bu 'kjhj] opu vkSj eu dk vkRek ls fHkÂ gksus :i vH;kl fd;k tkrk gS rc eqfDr dh izkfIr gksrh gSA Ācārya Pūjyapāda's Samādhitańtram: 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. 218 Niyamasāra fu;elkj ijelekf/ dk y{k.k & The mark of supreme-meditation (paramasamādhi) – latef.k;eros.k nq /EeT>k.ks.k lqDd>k.ks.k A tks >k;b vIik.ka ijelekgh gos rLl AA123AA tks la;e] fu;e vkSj ri ls rFkk /E;Zè;ku vkSj ÀkqDyè;ku ds }kjk vkRek dks è;krk gS] mlds ijelekf/ gksrh gSA EXPLANATORY NOTE He, who meditates on the soul (ātmā), with self-restraint (saÉyama), self-adoration (niyama) and self-absorption (tapa or adhyātma), through virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna), attains supreme-meditation (paramasamādhi). The meditation, characterized by the above marks (lakÈaõa), is the supreme-meditation (paramasamadhi). In adoration to the fourth Tīrthańkara, Lord Abhinandananātha, Ācārya Samantabhadra composed the following verse: Self-restraint (saÉyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). Self-absorption (tapa or adhyātma) is meditation by the soul (ātmā), on the soul, through the soul. Meditation on the soul that is rid of all external activities, influences and concomitants is the real virtuous-meditation (dharmyadhyāna). The real pure-meditation (śukladhyāna) is performed by the supreme, introverted soul that is rid of all volitions such as meditation (dhyāna), object-of-meditation (dhyeya), performer-of-meditation (dhyātā), and fruit-of-mediation (dhyāna-phala), and which is firmly established in utterly blissful own-substance (nijatattva). 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 219 Ācārya Samantabhadra's Svayambhūstotra: vuUr Kkukfn xq.kksa dk vfHkuUnu djus ds dkj.k vki lPps lkFkZd ^vfHkuUnu* uke dks /kj.k djus okys gksA vkius {kek&:ih l[kh dks /kjus okyh ,slh v glk&:ih o/w dks vkJ; esa fy;k FkkA vkius vkReè;ku o /eZè;ku :i lekf/ dh izkfIr ds fy, vius dks nksuksa gh vUrjÄ o õ cfgjÄ ifjxzg R;kx:i fuxzZUFkius ds xq.k ls vyaÑr fd;k FkkAõ xq.kkfHkuUnknfHkuUnuks Hkoku~ n;ko/wa {kkfUrl[khef'kfJ;r~ A lekf/rU=kLrnqiksiiÙk;s };su uSxzZUF;xq.ksu pk;qtr~ AA (4&1&16) Your name 'Abhinandana' appropriately suggests your growing acclaim for the virtues. You had adopted the grand dame Noninjury (ahiÉsā) who had Forbearance (kÈamā) as her friend. For the accomplishment of the supreme-meditation (samādhi) on the Self, you adorned yourself with the quality of bondlessness (nirgrantha) by renouncing all external and internal attachments (parigraha). 220 Niyamasāra fu;elkj lerkHkko ds fcuk lc O;FkZ gS & Equanimity is all-important –  d dkgfn o.koklks dk;fdyslks fofpÙkmooklks A vT>;.keks.kigqnh lenkjfg;Ll le.kLl AA124AA lerkHkko ls jfgr Je.k dks ouokl] dk;DysÀk] ukuk izdkj ds miokl] vè;;u vkSj ekSu vkfn D;k djsaxs\ vFkkZr~ dqN ughaA EXPLANATORY NOTE What shall the ascetic (śramaõa) profit from living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence, if he is without equanimity (samatābhāva)? ;L; lLiUnekHkkfr fu%LiUnsu lea txr~ A vizKefØ;kHkksxa l 'kea ;kfr usrj% AA67AA ftl Kkuh tho dks vusd fØ;kvksa vkSj ps'kvksa dks djrk gqvk 'kjhjkfn :i ;g lalkj fu"ps'] dk"B&ik"k.kkfn ds leku psruk&jfgr tM+ vkSj fØ;k vkSj lq[kkfn vuqHko:i Hkksx ls jfgr izrhr gksus yxrk gS] og tho 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_ mlls fHkÂ tho & nwljk cfgjkRek tho & ml 'kkfUr&lq[k dk vuqHko ugha djrk gSA Ācārya Pūjyapāda's Samādhitańtram: The knowledgeable man, when he starts perceiving this throbbing world as listless – inanimate, unmoving and 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 221 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. The instrumental cause for becoming an ascetic is the body, and the body requires food for sustenance. The ascetic therefore accepts food. In order to attain stability of concentration, he also accepts, according to his capacity, fasting. For attaining stability of the mind, he dwells in the solitude of mountainous caves. For accepting food, he has to roam through places where people live. He inherently has the possession (parigraha) of the body (śarīra). He has to interact, for study, etc., with other ascetics. He has to use words, the material substance, as the mode of conversation. All these are kinds of possessions for the ascetic, but what is important is not to have a sense of attachment for these possessions. These are minute (sūkÈma) possessions and entertaining a sense of attachment even with these causes a breach of restraint for the ascetic; with these possessions he cannot establish himself in the 1pure soul-substance. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 267. 222 Niyamasāra fu;elkj LFkk;h lkekf;d ds y{k.k & The marks of the enduring equanimity – fojnks lOolkoTts frxqÙkks fifg nfnvks A rLl lkekbxa Bkb bfn dsofylkl.ks AA125AA tks leLr lko| (iki&lfgr dk;Z) ls fojr gS] rhu xqfIr okyk gS rFkk ftlus bfUae;ksa dks fu#1⁄4 dj fy;k gS mlds lkekf;d (lerkHkko) LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA EXPLANATORY NOTE The Doctrine of Lord Jina has proclaimed that he, who is rid of all sinful (sāvadya) activity, endowed with the threefold control (gupti), and has confined the senses (indriya), attains enduring equanimity (sāmāyika or samatābhāva). Equanimity (sāmāyika or samatābhāva) is to attain the disposition of calmness and composure (sāmya) by ridding the soul of attachment (rāga) and aversion (dveÈa). 1 – see Āśādhara's DharmāmÃta Anagāra, verse 8-19, p. 568. lkekf;da fJrkuka leLrlko|;ksxifjgkjkr~ A Hkofr egkozres"kkeqn;sfi pfj=keksgL; AA150AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: The preposition 'sam' means 'to become one'. For instance, ghee merges – becomes one – with the thing mixed. To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, 1to become one with the self is 'sāmāyika'. Even the householder, practising equanimity (sāmāyika), is figuratively said to be the observer of great vows (mahāvrata): 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 223 bu lkekf;d djus okys iq#"kkas ds lEiw.kZ iki ;ksxksa dk R;kx gks tkrk gS blfy;s pkfj=k&eksguh; deZ ds mn; gksus ij Hkh egkozr gks tkrk gSA The householders, due to the absence of all sinful activities during the period of equanimity (sāmāyika), observe great vows (mahāvrata), although the conduct-deluding karmas remain in operation. For the time and within the place of his concentration, the householder practising 'sāmāyika' observes great vows – mahāvrata – since he is free from minute (sūkÈma) and gross (sthūla) injury (hiÉsā), and other demerits. It is argued that, in that case, the householder should be deemed having perfect restraint – sakalasaÉyama. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows – mahāvrata. No. He is called as observing great vows – mahāvrata – figuratively. It is like the generality says figuratively that the auspicious month 'caitra' prevails year-round for 1the royal household. 1 – Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-21, p. 286-287. 224 Niyamasāra fu;elkj LFkk;h lkekf;d ds y{k.k & The marks of the enduring equanimity – tks leks lOoHkwnslq Fkkojslq rlslq ok A rLl lkekbxa Bkb bfn dsofylkl.ks AA126AA tks LFkkoj vFkok =kl lc thoksa ds izfr leHkko okyk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA EXPLANATORY NOTE The Doctrine of Lord Jina has proclaimed that he, who has disposition of calmness and composure (sāmya) for all living beings – sthāvara and trasa – attains enduring equanimity (sāmāyika or samatābhāva). The mundane souls are of two kinds, the trasa and the sthāvara. Those who are subject to the 'trasa' name-karma (nāmakarma) are trasa, and those who are governed by the 'sthāvara' name-karma are sthāvara. Earth-bodied – pÃthivīkāyika, water-bodied – jalakāyika, fire-bodied – agnikāyika, air-bodied – vāyukāyika, and plant-bodied – vanaspatikāyika, are sthāvara beings. From the two-sensed beings up to the Omniscient-without-activity (ayogakevalī) are designated 'trasa' in the Scripture. The distinction is not based on movability or 1immovability, but on fruition of 'trasa' and 'sthāvara' name-karma. The ascetic (śramaõa), rid of attachment (rāga) and aversion (dveÈa), has disposition of calmness and composure (sāmya) for all living beings – sthāvara and trasa. He, thus, attains enduring equanimity (sāmāyika or samatābhāva). 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-21, p. 76-77. 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 225 LFkk;h lkekf;d ds fy, vkRek gh mikns; gS & Hold on to the soul for the enduring equanimity – tLl lf..kfgnks vIik lates f.k;es ros A rLl lkekbxa Bkb bfn dsofylkl.ks AA127AA ftldk vkRek la;e] fu;e rFkk ri eas lfUufgr jgrk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, whose soul (ātmā) is riveted to self-restraint (saÉyama), selfadoration (niyama) and self-absorption (tapa or adhyātma), attains enduring equanimity (sāmāyika or samatābhāva). Self-restraint (saÉyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). Self-absorption (tapa or adhyātma) is meditation by the soul (ātmā), on the soul, through the soul. (see p. 219, ante). EXPLANATORY NOTE The soul (ātmā) becomes pure when the karmic dirt clinging to it has been destroyed. Such a soul is called the cause-soul (kāraõa paramātmā). When the soul is riveted to self-restraint (saÉyama), self-adoration (niyama), and self-absorption (tapa), it concentrates on the cause-soul (kāraõa paramātmā). It is then said to attain enduring equanimity (sāmāyika or samatābhāva). 226 Niyamasāra fu;elkj jkx&}s"k ls eqDr vkRek gh LFkk;h lkekf;d & The soul rid of attachment and aversion is the enduring equanimity – tLl jkxks nq nkslks nq fox M .k t.ksb nq A rLl lkekbxa Bkb bfn dsofylkl.ks AA128AA ftlds jkx ;k }s"k (mRiUu u gksrs gq,) foÑfr mRiUu ugha djrs gSa] mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, in whom attachment (rāga) and aversion (dveśa) do not cause aberration, attains enduring equanimity (sāmāyika or samatābhāva). EXPLANATORY NOTE l i';R;kReuLrÙoa l rÙoa* usrjks tu% AA35AA jkx}s"kkfndŠksySjyksya ;Ueuks tye~ A ftldk eu&:ih ty jkx&}s"k vkfn ygjksa ls papy ugha gksrk] ogh O;fDr vkRek ds ;FkkFkZ Lo:i & vkRerÙo & dks ns[krk gS & vuqHko djrk gS] ml vkRerÙo dks vU; dksbZ & jkx&}s"k vkfn dŠksyksa ls vkdqfyrfpÙk & O;fDr ugha ns[k ldrk gSA Ācārya Pūjyapāda's Samādhitańtram: 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-substance; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see (experience) the pure soulsubstance. * ikBkUrj & rr~ rÙoa 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 227 vfof{kIra euLrÙoa fof{kIra HkzkfUrjkReu% A /kj;sÙknfof{kIra fof{kIra ukJ;sÙkr% AA36AA 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 & ogh eu vkRek dk okLrfod :i gS vkSj jkxkfn&:i ifj.kr gqvk rFkk nsg vkSj vkRek ds HksnKku ls 'kwU; eu vkRek dk foHkze gS & vkRek dk fut:i ugha gS] blfy, ml jkx&}s"kkfn ls jfgr eu dks /kj.k djuk pkfg;s vkSj jkx&}s"kkfn ls {kqC/ gq, eu dks 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. movksxfolq1⁄4ks lks [kosfn nsgqCHkoa nqD[ka AA1&78AA ,oa fofnnRFkks tks nOoslq .k jkxesfn nksla ok A Ācārya Kundakunda's Pravacanasāra: bl izdkj inkFkZ ds Lo:i dks tkuus okyk tks iq#"k ijaeO;ksa esa jkx vFkok }si&Hkko dks ugha izkIr gksrk gS] og mi;ksx ls fueZy vFkkZr~ Àkq1⁄4ksi;ksxh gqvk Àkjhj ls mRiÂ gq, nq%[k dks u' djrk gSA The man who knows this reality does not entertain dispositions of attachment (rāga) and aversion (dveÈa) toward external substances; his soul becomes pristine due to pure-cognition (śuddhopayoga) and annihilates miseries incidental to the body. 228 Niyamasāra fu;elkj vkrZ vkSj jkSaeè;ku dk ifjR;kx gh LFkk;h lkekf;d & The soul rid of sorrowful and cruel meditation is the enduring equanimity – tks nq vêa ð p #ía p >k.ka oTtsfn f.kPplks A rLl lkekbxa Bkb bfn dsofylkl.ks AA129AA tks fujUrj vkrZ vkSj jkSae è;ku dk ifjR;kx djrk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, who does not entertain the sorrowful (ārta) and the cruel (raudra) meditation, attains enduring equanimity (sāmāyika or samatābhāva). EXPLANATORY NOTE The four kinds of meditation (dhyāna) have already been mentioned – the painful (sorrowful) – ārta, the cruel – raudra, the virtuous (righteous) – dharmya, and the pure – śukla. (see p. 175, ante). The former two are inauspicious as these lead to the influx (āsrava) of inauspicious karmas or demerit (pāpa). The four kinds of sorrowful (ārta) meditation are: 1) thinking again and again for removal of disagreeable (amanojñya) objects, 2) thinking again and again for regaining the agreeable (manojñya) objects that have been lost, 3) thinking again and again for removal of suffering from pain, and 4) the wish for enjoyment – nidāna. Cruel (raudra) meditation relates to injury – hiÉsā, untruth – asatya, 1stealing – steya, and safeguarding of possessions – viÈayasaÉrakÈaõa. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 9-30-33, 9-35, p. 386-390. 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 229 iq.;&iki:i Hkkoksa dk ifjR;kx gh LFkk;h lkekf;d & The soul rid of dispositions of merit and demerit is the enduring equanimity – tks nq iq..ka p ikoa p Hkkoa oTtsfn f.kPPklks A rLl lkekbxa Bkb bfn dsofylkl.ks AA130AA tks fujUrj iq.; vkSj iki:i Hkkoksa dk ifjR;kx djrk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, who does not entertain dispositions of merit (puõya) and demerit (pāpa), attains enduring equanimity (sāmāyika or samatābhāva). EXPLANATORY NOTE .k fg e..kfn tks ,oa .kfRFk folslks fÙk iq..kikok.ka A  gMfn ?kksjeikja lalkja eksglaN..kks AA1&77AA Ācārya Kundakunda's Pravacanasāra: iq.; vkSj iki bu nksuksa esa Hksn ugha gS] ,slk bl izdkj tks iq#"k ugha ekurk gS og eksg ls vkPNkfnr gksrk gqvk Hk;kud vkSj ftldk ikj ugha ,sls lalkj esa Hkze.k djrk gSA The man, enveloped by delusion (moha), who does not believe that there is no difference between merit (puõya) and demerit (pāpa), continues to wander in this dreadful and endless world (saÉsāra). From the transcendental-point-of-view, (niścayanaya) there is no difference between the auspicious (śubha) and the inauspicious (aśubha) dispositions and between worldly happiness (sukha) and 230 Niyamasāra fu;elkj Ācārya Kundakunda's Samayasāra: tSls lksus dh csM+h Hkh iq#"k dks ck¡/rh gS vkSj yksgs dh csM+h Hkh ck¡/rh gS] blh izdkj 'kqHk ;k v'kqHk fd;k gqvk deZ tho dks ck¡/rk gS (nksuksa gh cU/u:i gSa)A lksof..k;a fi f.k;ya ca/fn dkyk;la fi tg iqfjla A ca/fn ,oa thoa lqgelqga ok dna dEea AA4&2&146AA Just like a shackle, whether made of gold or iron, is able to confine a man, similarly both – virtuous and wicked karmas – bind the Self (both are bondage). misery (duÍkha). In the same way, there is no difference between merit (puõya) and demerit (pāpa). Both merit and demerit are devoid of the conduct that is the nature (svabhāva) of the pure soul. The man who, out of vanity, prefers merit (puõya) to demerit (pāpa) and follows conduct that endows him with the glory of the lords of the devas and the men, suffers from worldly miseries as he ever remains engrossed in the disposition of attachment (rāga). He does not engage himself in pure-cognition (śuddhopayoga) and suffers misery appertaining to the 1body while wandering in the world (saÉsāra). 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 231 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 91. uksd"kk; :i fodkjlewg dk ifjR;kx gh LFkk;h lkekf;d & The soul rid of quasi-passions is the enduring equanimity – tks nq gLla jb± lksxa vj r oTTksfn f.kPplks A rLl lkekbxa Bkb bfn dsofylkl.ks AA131AA tks fujUrj gkL;] jfr] Àkksd vkSj vjfr dk ifjR;kx djrk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokaśāya) of laughter (hāsya), liking (rati), grief (śoka), and disliking (arati), attains enduring equanimity (sāmāyika or samatābhāva). tks nqxaNk Hk;a osna lOoa oTTksfn f.kPplks A rLl lkekbxa Bkb bfn dsofylkl.ks AA132AA tks fujUrj tqxqIlk] Hk; vkSj lc izdkj ds osnksa dk ifjR;kx djrk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokaśāya) of disgust (jugupsā), fear (bhaya), and feelings typical of the three sexes, attains enduring equanimity (sāmāyika or samatābhāva). EXPLANATORY NOTE The karmas which delude conduct – cāritramohanīya – are of two kinds, the quasi-passions-feeling (akaÈāyavedanīya) and the passionsfeeling (kaÈāyavedanīya). The word 'quasi' in quasi-passions (akaÈāya 232 Niyamasāra fu;elkj or nokaÈāya) is used in the sense of 'little' or 'slight'. The quasipassions (akaÈāya) are nine. The rise of which causes laughter is hāsya. The rise of which causes attraction for certain objects is rati. The rise of which causes repulsion for certain objects is arati. The rise of which causes grief or sorrow is śoka. The rise of which causes fear is bhaya. The rise of which causes covering of the faults in the self and unearthing of the faults in others is jugupsā. The rise of which causes disposition typical of a woman is strīveda. The rise of which causes disposition typical of a man is puńveda. The rise of which causes 1disposition typical of the neuter gender is napuÉsakaveda. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 8-9, p. 319-323. 9 – THE SUPREME MEDITATIONijelekf/ vf/dkj 233 ijelekf/ vf/dkj dk milagkj & Concluding remarks on the enduring equanimity – tks nq /Eea p lqDda p >k.ka >k,fn f.kPplks A rLl lkekbxa Bkb bfn dsofylkl.ks AA133AA tks fujUrj /E;Zè;ku vkSj ÀkqDyè;ku dks è;krk gS mlds lkekf;d LFkk;h gS] ,slk dsoyh Hkxoku~ ds Àkklu esa dgk gSA The Doctrine of Lord Jina has proclaimed that he, who is incessantly engaged in virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna), attains enduring equanimity (sāmāyika or samatābhāva). EXPLANATORY NOTE Virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna) have already been discussed. (see p. 219, ante). The virtuous (dharmya) and the pure (śukla) meditation are the causes of liberation. It follows from this that the sorrowful (ārta) and the cruel (raudra) meditation are the causes of transmigration. ijs eks{kgsrw AA9&29AA tks pkj izdkj ds è;ku dgs muesa ls vUr ds nks vFkkZr~ /E;Zè;ku vkSj 'kqDyè;ku eks{k ds dkj.k gSaA The last two subdivisions of meditation – dhyāna – are the causes of liberation (mokÈa). Ācārya Umāsvāmī's Tattvārthasūtra: bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa ijelekf/ vf/dkj uke dk ukSok¡ vf/dkj lekIr gqvkA 234 Niyamasāra fu;elkj THE SUPREME DEVOTION C H A P T E R 1 0 ijeHkfÙkQ vf/dkj jRu=k; ds Lo:i dk dFku & The Three Jewels (ratnatraya) – lEeÙk.kk.kpj.ks tks Hk Ùk dq.kb lkoxks le.kks A rLl nq f.kOoqfnHkÙkh gksfn fÙk ft.ksfg i..kÙka AA134AA tks Jkod vFkok Je.k lE;XnÀkZu] lE;XKku vkSj lE;d~pkfj=k esa HkfDr djrk gS] mls fuòZfr&HkfDr (fuokZ.k&HkfDr) gS] ,slk ftusUae Hkxoku~ us dgk gSA Lord Jina has proclaimed that the householder (śrāvaka) or the ascetic (śramaõa) who has devotion to right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), has devotion (bhakti) to liberation (nirvāõa) – nirvÃtibhakti. EXPLANATORY NOTE The Three Jewels (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – constitute the path to liberation (nirvāõa). The householder 1(śrāvaka) and the ascetic (śramaõa) who have devotion to the Three Jewels (ratnatraya) are said to have devotion to liberation (nirvāõa). 1 – The householder (śrāvaka) has eleven stages (pratimā) of conduct: 1) dārśanika, 2) vratika, 3) sāmayika, 4) proÈadha, 5) sacittatyāga, 6) rātribhuktivirata, 7) brahmacārī, 8) ārambhavinivÃtta, 9) parigrahavirata, 10) anumativirata, and 11) uddiÈÇavirata. 235 O;ogkjiz/ku fl1⁄4 HkfDr dk Lo:i & The (empirical) devotion to the liberated souls – eksD[kax;iqfjlk.ka xq.kHksna tkf.kÅ.k rs l fi A tks dq.kfn ijeHk Ùk oogkj.k;s.k ifjdfg;a AA135AA tks (Jkod vFkok Je.k) eks{kxr (eks{k dks izkIr) iq#"kksa ds xq.kHksn (xq.kfo'ks"k) dks tkudj mudh Hkh ije HkfDr djrk gS] mls Hkh O;ogkju; ls fuoZ`fr&HkfDr (fuokZ.k&HkfDr) dgh gSA EXPLANATORY NOTE The one, who, after knowing their qualities, puts his supreme devotion to the liberated souls – the Siddha, too, is empirically said to have devotion to liberation (nirvāõa) – nirvÃtibhakti. fo|kn'kZu'kfDrLokLF;izÈknr`fIr'kqf1⁄4;qt% A fujfr'k;k fujo/;ks fu%Js;lekolfUr lq[ke~ AA132AA Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: dsoyKku] dsoyn'kZu] vuUroh;Z] ije mnklhurk] vuUrlq[k] r`fIr (vkdka{kk dk vHkko) vkSj 'kqf1⁄4 (aeO;deZ vkSj HkkodeZ ey ls jfgr) dks izkIr rFkk (fo|kfnxq.klEcU/h) ghukf/drk ls vkSj dky dh vof/ ls jfgr tho lq[k&Lo:i eks{k:i fu%Js;l esa fuokl djrs gSaaA The souls which attain liberation (mokÈa) dwell in uniform and eternal bliss characterized by infinite knowledge, infinite faith, infinite energy, complete equanimity, infinite bliss, absolute desirelessness, and utmost purity (being rid of all material and psychic karmas). 236 Niyamasāra fu;elkj pfDddq#iQf.klqjsanslg ens ta lqga frdkyHkoa A rÙkks v.karxqf.kna fl1⁄4k.ka •.klqga gksfn AA560AA Ācārya Nemicandra's Trilokasāra: pØorhZ] HkksxHkwfe] /j.ksUae] nsosUae vkSj vgfeUaeksa dk lq[k Øe'k% ,d nwljs ls vuUrxq.kk] vuUrxq.kk gSA bu lcds f=kdkyorhZ lq[kksa ls fl1⁄4ksa dk ,d {k.k dk Hkh lq[k vuUrxq.kk gSA The happiness appertaining to the king of kings (cakravartī), the resident of the regions of enjoyment (bhogabhūmi), the lord of the lower celestials, the lord of the heavenly kalpa, and the lord of the heavens beyond the kalpa, is successively infinitely more. The supreme happiness or bliss that appertains to the Siddha parameÈÇhī, however, can only be described as: "Just one instant of bliss that the Siddha parameÈÇhī enjoys is infinitely more than the combined happiness that all the above mentioned worldly-beings (jīva) enjoy during the course of their past, present and future lives." The supreme happiness of the Siddha parameÈÇhī is indescribable; it is beyond the senses, self-dependent, and devoid of fluctuations or impediments whatsoever. The happiness of the worldly jīva, on the other hand, is sense-perceived, dependent on outside objects, and characterized by unease or anxiety. As the tongue of the man suffering from acid reflux is not able to savour the most delectable food, similarly, the soul which is soiled with the karmic dirt is not able to feel or depict the supreme, unbounded happiness that appertains to the liberated soul. 10 – THE SUPREME DEVOTIONijeHkfÙkQ vf/dkj 237 fut ijekRek dh HkfDr dk Lo:i & The devotion to the 'Self' – eksD[kigs vIik.ka BfoÅ.k ; dq.kfn f.kOoqnh HkÙkh A rs.k nq thoks ikob vlgk;xq.ka f.k;Iik.ka AA136AA eks{kekxZ eas vius vkRek dks lE;d~ izdkj ls LFkkfir dj tks fuoZ`fr (fuokZ.k) dh HkfDr djrk gS] mlls tho vlgk; (Lokis{k) xq.kksa ls ;qDr fut vkRek dks izkIr djrk gSA EXPLANATORY NOTE The soul (jīva) which, after setting in on the path to liberation, has devotion to liberation (nirvāõa) – nirvÃtibhakti – attains the 'Self' that is endowed with the independent (self-dependent) qualities (guõa). ,oa ft.kk ft .knk fl1⁄4k eXxa leqfênò k le.kk A tknk .keksRFkq rs l rLl ; f.kOok.keXxLl AA2&107AA Ācārya Kundakunda's Pravacanasāra: bl iwoksZDr izdkj ls lE;XnÀkZu&Kku&pkfj=ke;h Àkq1⁄4kRe&izòfÙk:i eks{kekxZ ds izfr m|eh gksdj izkIr gq, tks mlh Hko ls eks{k tkus okys lkekU; pjeÀkjhjh tho] vgZUr in ds /kjd rhFk±dj vkSj ,d] nks i;kZ; /kj.k dj eks{k tkus okys ,sls eks{kkfHkyk"kh eqfu gSa os eks{k esa fl1⁄4 voLFkk dks izkIr gq, gSa mu lcdks rFkk Àkq1⁄4kRek dh izòfÙke;h vuqHko&:i eks{kekxZ dks aeO;&Hkko:i ueLdkj gksosA My salutation to the Omniscient Lords (the kevalī), the Fordmakers (the Tīrthańkara), and the Most Worthy Ascetics (śramaõa) treading the aforementioned path that leads to the 238 Niyamasāra fu;elkj status of the Liberated Soul (the Siddha), and also to the path to liberation (mokÈa, nirvāõa). The worthy ascetic (muni, śramaõa) who is established in purecognition (śuddhopayoga) is the final wish-fulfilling abode; nothing more remains to be attained. This pure-cognition (śuddhopayoga) is the path to liberation; it is infinite perception (darśana) and knowledge (jñāna); it is liberation (nirvāõa, mokÈa); it is the liberatedsoul (the Siddha). All excellent states spring from pure-cognition 1(śuddhopayoga). 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 334. 10 – THE SUPREME DEVOTION 239 ijeHkfÙkQ vf/dkj fu'p; ;ksxHkfDr dk Lo:i & The devotion to concentration of the mind – jk;knhifjgkjs vIik.ka tks nq tqatns lkgw A lks tksxHkfÙktqÙkks bnjLl ; fdg gos tksxks AA137AA tks lk/q vius vkRek dks jkxkfnd ds ifjgkj esa yxkrk gS og ;ksxHkfDr ls ;qDr gS] vU; (lk/q) ds ;ksx fdl izdkj gks ldrk gS\ The ascetic (muni, śramaõa) who rids his soul of attachment (rāga), etc., has devotion to concentration of the mind – yogabhakti. How can others have such concentration of the mind? EXPLANATORY NOTE vkRekuekReoku~ è;k;snkReuSokRefu fLFkre~ AA22AA la;E; dj.kxzkeesdkxzRosu psrl% A eu dh ,dkxzrk ls bfUnz;ksa dks o'k esa dj ftlus LoPNUn òfÙk èoLr&u"V dj nh gS] ,slk iq#"k vius esa gh fLFkr vkRek dks vius gh }kjk è;kosA 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. 240 Niyamasāra fu;elkj fu'p; ;ksxHkfDr dk Lo:i & lOofo;IikHkkos vIik.ka tks nq tqatns lkgw A lks tksxHkfÙktqÙkks bnjLl ; fdg gos tksxks AA138AA tks lk/q vius vkRek dks loZ fodYiksa ds vHkko esa yxkrk gS og ;ksxHkfDr ls ;qDr gS] vU; (lk/q) ds ;ksx fdl izdkj gks ldrk gS\ The ascetic (muni, śramaõa) who rids his soul of all volitions (vikalpa), has devotion to concentration of the mind – yogabhakti. How can others have such concentration of the mind? EXPLANATORY NOTE The devotion to concentration of the mind – Hkko;sRijekRekua loZladYio£tre~ AA27AA R;DRoSoa cfgjkRekueUrjkReO;ofLFkr% A bl izdkj cfgjkReius dks NksM+dj vUrjkRek esa fLFkr gksrs gq, loZ ladYi&fodYiksa ls jfgr gksdj ijekRek dk è;ku djuk pkfg,A Ācārya Pūjyapāda's Samādhitańtram: 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). 10 – THE SUPREME DEVOTION 241 ijeHkfÙkQ vf/dkj ftu&dfFkr rÙoksa esa vkRek dks yxkuk ;ksx gS & foojh;kfHkf.kosla ifjpÙkk tks.gdfg;rPpslq A tks tqatfn vIik.ka f.k;Hkkoks lks gos tksxks AA139AA tks foijhr vfHkfuos'k (vfHkizk;) dk ifjR;kx djds ftusUaenso }kjk dfFkr rÙoksa esa vkRek dks yxkrk gS] mldk og futHkko gh ;ksx gSA The disposition of the soul, rid of all misapprehension and fixed on the reality of the substances as expounded by Lord Jina, is concentration of the mind – yoga. Concentration of the mind is to meditate on the Reality – thokthoknhuka rÙokuka lnSo drZO;e~ A J1⁄4kua foijhrkfHkfuos'kfofoDrekRe:ia rr~ AA22AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: tho&vtho vkfnd RkÙoksa dk feF;k vfHkizk;jfgr&feF;kKkujfgr lnk gh J1⁄4ku&fo'okl&vfHk:fp&izrhfr djuk pkfg;s] ogh J1⁄4ku vkRek dk Lo:Ik gS] vFkkZr~ vkRek ls fHkUu inkFkZ ugha gSA Right-faith (samyagdarśana) entails belief in substances like the soul (jīva) and the non-soul (ajīva) without delusion and misapprehension. Such faith is the own-nature of the soul; it is not anything different from the soul. EXPLANATORY NOTE 242 Niyamasāra fu;elkj mlgkfnft.ko jnk ,oa dkmQ.k tksxojHk Ùk A f.kOoqfnlqgeko..kk rEgk /# tksxojHk Ùk AA140AA 1⁄2"kHkkfn ftus'oj bl izdkj mÙke ;ksxHkfDr djds fuoZ`fr&lq[k dks izkIr gq,_ blfy;s rqe Hkh bl mÙke ;ksxHkfDr dks /kj.k djksA Supreme Lords, including ãÈabhanātha, have attained Perfect Bliss – nirvÃti-sukha – only through devotion to concentration of the mind – yogabhakti; therefore, you also have recourse to concentration of the mind – yogabhakti. Perfect bliss comes only from concentration of the mind – EXPLANATORY NOTE ;ksxHkfDr ls gh fuoZ`fr&lq[k & All the Supreme Lords (the Tīrthańkara), including the first of them, Lord ãÈabhanātha, have attained the status of the Liberated Soul (the Siddha) by following the path that relied on devotion to concentration of the mind – yogabhakti. There is no other path that leads to liberation (nirvāõa, mokÈa). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa ijeHkfÙkQ vf/dkj uke dk nlok¡ vf/dkj lekIr gqvkA 10 – THE SUPREME DEVOTION 243 ijeHkfÙkQ vf/dkj THE SUPREME ESSENTIAL C H A P T E R 1 1 fu'p;ijeko';d vf/dkj vkoÀ;d ÀkCn dh fu#fDr & The supreme-essential (paramāvaśyaka) – tks .k gofn v..kolks rLl nq dEea Hk.kafr vkokla A dEefo.kkl.ktksxks f.kOoqfneXxks fÙk fiTtqÙkks AA141AA tks vU;oÀk ugha gS (vFkkZr~ tks tho vU; ds o'k ugha gS) mls vkoÀ;d deZ dgrs gSa (vFkkZr~ ml tho dks vkoÀ;d deZ gS] ,slk ije ;ksxh'oj dgrs gSa)A deks± dk ukÀk djus okyk tks ;ksx gS og fuoZ`fr (fuokZ.k) dk ekxZ gS] ,slk dgk gSA To be independent, i.e., not dependent on others, is called the essential (āvaśyaka) duty (karma) of the soul (jīva). The concentration (yoga) that results in destruction of karmas is the path to liberation. EXPLANATORY NOTE From the empirical (vyavahāra) point-of-view, the six essential duties of the ascetic are: 1) equanimity (sāmāyika), 2) adoration of the twenty-four Tīrthańkara (caturvińśatistava), 3) making obeisance to the Perfect One (vandanā), 4) repentance for past sinful activity (pratikramaõa), 5) renunciation of future sinful activity (pratyākhyāna), and 6) observing complete detachment from the body in a still, standing posture (kāyotsarga). (see Āśādhara's DharmāmÃta Anagāra, verse 8-17, p. 567.) Some texts mention the study of the Scripture (svādhyāya), in place of 244 renunciation of future sinful activity (pratyākhyāna), as an essential duty. From the real, transcendental (niścaya) point-of-view, however, the self-dependent soul that is ever engrossed in concentration (yoga) on the Self (svātmā) is the supreme-essential (paramāvaśyaka). When the ascetic (muni, śramaõa) is engaged in pure-cognition (śuddhopayoga), his activities are with due diligence; his cognition (upayoga) is not tainted with dispositions of attachment (rāga) and aversion (dveÈa). His disposition of non-injury (ahiÉsā) keeps him free from the bondage of karmas. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no inflow of karmas due to the activity, and consequently there is stoppage (saÉvara) of influx (āsrava). Complete control of the bodily activity – kāyagupti, the vocal activity – vacana-gupti, and the mental activity – manogupti is the supremeessential (paramāvaśyaka). It is the path to liberation (mokÈa, nirvāõa). 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 245 vkoÀ;d ;qfDr dk fu#ÙkQkFkZ & The effect of observing the supreme-essential (paramāvaśyaka) – .k olks volks volLl dEe okoLl;a fr cks1⁄4Ook A tqfÙk fÙk mokva fr ; f.kjo;oks gksfn f.kTtqÙkh AA142AA tks (vU; ds) oÀk ugha gS og ^voÀk* gS vkSj voÀk dk tks deZ gS og ^vkoÀ;d* gS] ,slk tkuuk_ og (v'kjhjh gksus dh) ;qfÙkQ vFkkZr~ mik; gS] mlls tho fujo;o (vFkkZr~ v'kjhjh vFkok fl1⁄4) gksrk gS] ,slh fu#fÙkQ gSA HkkokFkZ & ÀkCn ls fudyus okys vFkZ dks fu#ÙkQ vFkZ dgrs gSaA ;gk¡ vkoÀ;d ;qfDr ÀkCn dk ,slk gh vFkZ cryk;k x;k gSA To be independent of others, i.e., self-dependent, is 'avaśa'. Know that the duty (karma) of the 'avaśa' is the essential (āvaśyaka). The essential (āvaśyaka) is the means (ukti) of attaining the bodyless (aśarīra) state of the soul. This is the etymological meaning – nirukti – of the word 'means' (ukti). EXPLANATORY NOTE The ascetic who is self-dependent (avaśa) certainly performs the essential-duty (āvaśyaka karma). The ascetic becomes self-dependent (avaśa) when he is not dependent on any external objects, including the body (śarīra). Such self-dependent (avaśa) ascetic absorbs himself in the real virtuous-meditation (dharmyadhyāna). And, the real virtuous-meditation (dharmyadhyāna) is his essential-duty (āvaśyaka karma) – the means (ukti) of attaining the bodyless (aśarīra) state of the soul, i.e., the state of liberation (mokÈa, nirvāõa). 246 Niyamasāra fu;elkj nsgkUrjxrschZta nsgs¿fLeÂkReHkkouk A chta fonsgfu"iÙksjkReU;sokReHkkouk AA74AA deksZn;o'k xzg.k fd;s gq, bl 'kjhj esa vkRek dh tks Hkkouk gS & 'kjhj dks gh vkRek ekuuk gS & ogh HkokUrj esa Hkh 'kjhj ds izkIr gksrs jgus dk ewy dkj.k gS vkSj viuh vkRek esa gh vkRek dh tks Hkkouk gS & vkRek dks gh vkRek ekuuk gS & og 'kjhj ds loZFkk R;kx:i eqfDr dk ewy dkj.k gSA Ācārya Pūjyapāda's Samādhitańtram: 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. 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 247 vU;oÀk lk/q dk vkoÀ;d deZ ugha gS & The ascetic who is dependent on others does not observe the supreme-essential (paramāvaśyaka) – oêfð n tks lks le.kks v..kolks gksfn vlqgHkkos.k A rEgk rLl nq dEea vkoLl;yD[k.ka .k gos AA143AA tks Je.k vÀkqHk Hkko ls izòfÙk djrk gS og vU;oÀk gS] blfy;s mlds vkoÀ;d deZ dk y{k.k ugha gSA HkkokFkZ & voÀk lk/q dk deZ vkoÀ;d gS_ vU;oÀk lk/q dk deZ vkoÀ;d ugha gSA The ascetic (śramaõa) with inauspicious (aśubha) disposition is dependent-on-others (anyavaśa); he does not exhibit the mark (lakÈaõa) of the essential-duty (āvaśyaka karma). EXPLANATORY NOTE The ascetic (śramaõa) who gets absorbed in inauspicious (aśubha) dispositions, like attachment (rāga), is not self-dependent (avaśa); he is dependent on external objects that are distinct from own-nature (svarūpa). He is not established in the real virtuous-meditation (dharmyadhyāna). Although he has the external mark of the ascetic but does not exhibit the internal mark that comprises the essentialduty (āvaśyaka karma). He, therefore, is a false-ascetic (śramaõābhāsa). 248 Niyamasāra fu;elkj vU;oÀk lk/q dk vkoÀ;d deZ ugha gS & The ascetic who is dependent on others does not observe the supreme-essential (paramāvaśyaka) – tks pjfn latnks [kyq lqgHkkos lks gosb v..kolks A rEgk rLl nq dEea vkokl;yD[k.ka .k gos AA144AA fuÀp; ls tks (Je.k) la;r jgrk gqvk ÀkqHk&Hkko esa izòfÙk djrk gS og vU;oÀk gS] blfy;s mlds vkoÀ;d deZ dk y{k.k ugha gSA HkkokFkZ & tks Je.k ÀkqHk Hkkoksa esa izòfÙk djrk gS og voÀk ugha gS fdUrq vU;oÀk gS] blfy;s mldk deZ vkoÀ;d ugha dgykrk gSA The ascetic (śramaõa) who, although adept in restraint (saÉyama) but engages in auspicious (śubha) disposition, is dependent-on-others (anyavaśa); he does not exhibit the mark (lakÈaõa) of the essential-duty (āvaśyaka karma). EXPLANATORY NOTE vlqgksovksxjfgnks lqgksotqÙkks .k v..knfo;fEe A gksTta eT>RFkks¿ga .kk.kIixeIixa >k, AA2&67AA Ācārya Kundakunda's Pravacanasāra: feF;kRo] fo"k;] d"kk;kfn jfgr gqvk] ÀkqHkksi;ksx&:i Hkkoksa esa Hkh mi;ksx ugha djus okyk vkSj ÀkqHk&vÀkqHk aeO; rFkk Hkko&:i ij&Hkkokas esa eè;orhZ gqvk vFkkZr~ nksuksa dks leku ekuus okyk ,slk Lo&ij&foosdh eSa KkuLo:i Àkq1⁄4 tho&aeO; (vkRek) dk ije lejlh&Hkko esa eXu gqvk è;ku (vuqHko) djrk gw¡A Rid of inauspicious-cognition (aśubhopayoga), also not having 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 249 dispositions of auspicious-cognition (śubhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jīvadravya, ātmā). Impure-cognition (aśuddhopayoga), in form of auspicious-cognition (śubhopayoga) as well as inauspicious-cognition (aśubhopayoga), is the cause of union of the foreign matter – material-karmas (dravyakarma) – with my soul (jīva). Both, auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga), are due to fruition, mild and severe, of the deluding (mohanīya) karmas; these are not the nature of my pure soul (jīva); these are generated due to the foreign matter. Therefore, I adopt equanimity; I do not accept this foreign matter. This way, I get rid of impure-cognition (aśuddhopayoga). I establish myself, eternally and firmly, in my pure soulnature; I adopt pure-cognition (śuddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (śuddhopayoga), is my preparation for getting rid of all causes of union of the foreign matter with my soul. It is the path to liberation. It is, in fact, my assurance for the attainment of liberation (mokÈa). It is the pure state of my soul (ātmā), rid of the dispositions of the doer (kartā) and the enjoyer (bhoktā), and without influx (āsrava) or bondage (bandha) 1of karmas. It is the state of the liberated soul. 250 Niyamasāra fu;elkj 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 204-205. Ācārya Kundakunda's Samayasāra: .k fo ifj.kefn .k fx.gfn mIiTtfn .k ijnOoiTtk, A .kk.kh tk.karks fo gq iksWXxydEea v.ks;foga AA3&8&76AA Kkuh vusd izdkj ds ikSñxfyd deks± dks tkurk gqvk Hkh fu'p; ls ijnzO; dh i;kZ;ksa esa u mu Lo:i ifj.keu djrk gS] u mUgas xzg.k djrk gS] u mu :i mRiUu gksrk gSA The knowledgeable (jñānī) , while knowing the various kinds of the karmic matter, surely does not get transformed into the modes (paryāya) of these alien substances, or assimilates these, or gets transmuted into their form. aeO;&xq.k&i;kZ; ds fodYi okyk Hkh vU;oÀk lk/q & The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavaśa) – nOoxq.kiTt;k.ka fpÙka tks dq.kb lks fo v..kolks A eksga/;kjoox;le.kk dg;afr ,fjl;a AA145AA tks (Je.k) aeO;] xq.k vkSj i;kZ;ksa ds eè; esa] vFkkZr~ muds fodYiksa esa] viuk fpÙk yxkrk gS og Hkh vU;oÀk gS] ,slk eksg:ih vU/dkj ls jfgr eqfu dgrs gSaA He, whose thought-activities revolve around the substance-quality-mode (dravya-guõa-paryāya), too, is dependent-on-others (anyavaśa); this has been proclaimed by the ascetics (śramaõa) rid of the darkness of delusion (moha). EXPLANATORY NOTE 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 251 voÀk lk/q dk Lo:i & The nature of the self-dependent (avaśa) ascetic – ifjpÙkk ijHkkoa vIik.ka >kfn f.kEEkylgkoa A vIiolks lks gksfn gq rLl nq dEea Hk.kafr vkokla AA146AA tks ijHkko dk ifjR;kx dj fueZy LoHkko okys vkRek dks è;krk gS og fuÀp; ls vkReoÀk gS] vkSj mls vkoÀ;d deZ dgrs gSaA He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avaśa or ātmavaśa); this is known as the essential-duty (āvaśyaka karma). EXPLANATORY NOTE Ācārya Kundakunda's Samayasāra: thoks pfjÙknal.k.kk.kfBnks ra fg lle;a tk.ks A iksWXxydEeinslfV~Bna p ra tk.k ijle;a AA1&2&2AA tks tho 'kq1⁄4 n'kZu&Kku&pkfj=k esa fLFkr gS] mls fu'p; ls Lole; tkuks] vkSj tks tho ikSñxfyd deZizns'kksa esa fLFkr gS] mldks ijle; tkuksA fo'ks"k & ;gk¡ tk.ks in eqeq{kqvksa ds fy, LosPNkiwoZd tkuus ds vk'k; esa iz;qDr gqvk gS] vFkkZr~ ;g in bPNkokpd gS vkSj tk.k in vkKkokpd gSA 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 called the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of destroyed-delusion (kÈīõakaÈāya) are other than the Real Self. 252 Niyamasāra fu;elkj Àkq1⁄4fuÀp; vkoÀ;d izkfIr dk mik; & The means to attain the essential-duty (āvaśyaka) – vkokla tb bPNfl vIilgkoslq dq.kfn fFkjHkkoa A rs.k nq lke..kxq.ka laiq..ka gksfn thoLl AA147AA ;fn rw vkoÀ;d dh bPNk djrk gS rks vkReLoHkko esa fLFkjHkko dks dj] mlls gh tho dk Jke.;xq.k (eqfu/eZ) iw.kZ gksrk gSA If you wish to attain the essential (āvaśyaka), concentrate on the soul-nature (ātmasvabhāva); this only results in the soul's perfection in asceticism. EXPLANATORY NOTE nal.k.kk.kpfjÙkslq rhlq tqxoa leqfênò ks tks nq A ,;Xxxnks fÙk enks lke..ka rLl ifMiq..ka AA3&42AA Ācārya Kundakunda's Pravacanasāra: tks iq#"k lE;Xn'kZu] lE;XKku] lE;d~pkfj=k bu rhu Hkkoksa esa ,d gh le; vPNh rjg m|eh gqvk izorZrk gS og ,dkxzrk dks izkIr gS] ,slk dgk gS] vkSj mlh iq#"k ds ;frin iw.kZ gqvk tkuukA The ascetic (muni, śramaõa) who is well-established in the trio of right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), simultaneously, is said to have attained concentration (ekāgratā). And, only such an ascetic follows perfect asceticism. 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 253 vkoÀ;d djus dh izsj.kk & Perform the essential-duty (āvaśyaka) – vkokl,.k gh.kks iCHkêkð s gksfn pj.knks le.kks A iqOoqÙkdes.k iq.kks rEgk vkokl;a dqTtk AA148AA D;ksafd vkoÀ;d ls jfgr Je.k pkfj=k ls izHkz"V (vR;Ur&Hkz"V) gS] vkSj blfy;s iwoksZDr Øe ls (fof/ ls) vkoÀ;d djuk pkfg;sA Since the ascetic (muni, śramaõa) devoid of the essential (āvaśyaka) is far away from the conduct (cāritra), therefore, it is necessary to perform the essential (āvaśyaka) in the aforesaid manner. EXPLANATORY NOTE It has already been mentioned that, from the empirical (vyavahāra) point-of-view, the six essential duties of the ascetic (muni, śramaõa) are: 1) equanimity (sāmāyika), 2) adoration of the twenty-four Tīrthańkara (caturvińśatistava), 3) making obeisance to the Perfect One (vandanā), 4) repentance for past sinful activity (pratikramaõa), 5) renunciation of future sinful activity (pratyākhyāna), and 6) observing complete detachment from the body in a still, standing posture (kāyotsarga). (see p. 244-245, ante). The ascetic who is lax in performing these essential duties is said to be far away from the empirical conduct (cāritra). From the real, transcendental (niścaya) point-of-view, however, the ascetic devoid of the essential (āvaśyaka), as defined in this chapter, is far away from the real conduct (cāritra). Real virtuous-meditation (dharmyadhyāna) and real pure-meditation (śukladhyāna) establish the soul in utterly blissful own-substance (nijatattva). And, that is the real conduct (cāritra). 254 Niyamasāra fu;elkj vUrjkRek vkSj cfgjkRek & The introvertedand the extroverted-soul – vkokl,.k tqÙkks le.kks lks gksfn varjaxIik A vkokl;ifjgh.kks le.kks lks gksfn cfgjIik AA149AA tks Je.k vkoÀ;d ls ;qDr gS og vUrjkRek gS] vkSj tks vkoÀ;d ls jfgr gS og Je.k cfgjkRek gSA The ascetic (muni, śramaõa) equipped with the essential (āvaśyaka) is the introverted-soul (antarātmā), and the ascetic without the essential (āvaśyaka) is the extroverted-soul (bahirātmā). EXPLANATORY NOTE cfgLrq";fr ew<kRek fifgrT;ksfrjUrjs A rq";R;Ur% izcq1⁄4kRek cfgO;kZòÙkdkSrqd% AA60AA vUrjÄ esa ftldh KkuT;ksfr eksg ls vkPNkfnr gkss jgh gS & ftls õ vkReLo:i dk foosd ugha & ,slk cfgjkRek cká 'kjhjkfn ijinkFkks± esa gh vkuUn ekurk gS fdUrq izcks/ dks izkIr gks x;k gS vkRek ftldk ,slk Lo:i&foosdh vUrjkRek cká 'kjhjkfn ijinkFkks± esa vuqjkx&jfgr gqvk vius vUrjax vkReLo:i esa gh vkufUnr jgrk gSA Ācārya Pūjyapāda's Samādhitańtram: 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. 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 255 laÙkksfÙkefT>earj [kh.kqÙkj ijeft.kfl1⁄4k AA146AA feLlksfÙk cfgjIik rjre;k rqfj; varjIi tg..kk A Ācārya Kundakunda's Rayaõasāra: izFke (feF;kRo) xq.kLFkku ls rhljs (feJ) xq.kLFkku esa tho cfgjkRek gS] fo'kqf1⁄4 ds rkjrE; dh vis{kk prqFkZ (vla;rlE;Xn`f') xq.kLFkku esa tho t?kU; vUrjkRek gS] i×pe (la;rkla;r) xq.kLFkku ls X;kjgosa (mi'kkUr&d"kk;) xq.kLFkku i;ZUr eè;e vUrjkRek gS] rFkk ckjgosa ({kh.kd"kk;) xq.kLFkkuorhZ mÙke vUrjkRek gSA rsjgosa (l;ksxdsoyh)] pkSngosa (v;ksxdsoyh) xq.kLFkkuorhZ vfjgar&ftu] rFkk fl1⁄4&ijes"Bh ijekRek gSaA 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 (asaÉyatasamyagdÃÈÇi) are the lowest introverted-souls – jaghanya antarātmā, in the fifth (saÉyatāsaÉyata) to the eleventh (upaśānta-kaÈāya) stages are the medium introvertedsouls – madhyama antarātmā, and in the twelfth stage (kÈīõakaÈāya) 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). 256 Niyamasāra fu;elkj cká vkSj vUrj tYi ds fujkdj.k ls vUrjkRek & The introverted-soul does not talk, internally or externally – vUrjckfgjtIis tks oêbð lks gosb cfgjIIkk A tIislq tks .k oêbð lks mPpb varjaxIik AA150AA tks (Je.k) vUrtZYi vkSj ckátYi esa orZrk gS og cfgjkRek gS vkSj tks tYiksa esa ugha orZrk gS og vUrjkRek dgk tkrk gSA The ascetic (muni, śramaõa) who indulges in internal (with self) and external (with others) talking (volition) is the extroverted-soul (bahirātmā); the ascetic who does not indulge in such talking is the introverted-soul (antarātmā). EXPLANATORY NOTE ewya nq%[kL; rÂk'ks f'k'fe'a ija ine~ AA85AA ;nUrtZYilaìDreqRizs{kktkyekReu% A vUrjax esa opu O;kikj dks fy;s gq, tks vusd izdkj dh dYiukvksa dk tky gS ogh vkRek ds nq%[k dk ewy dkj.k gS] ml ladYi&fodYi&:i dYiuk&tky ds u' gksus ij fgrdkjh vkSj fiz; ije in dh izkfIr gksuk dgk x;k gSA Ācārya Pūjyapāda's Samādhitańtram: 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. The introverted-soul (antarātmā) is ever engaged in meditation on the own-soul (nijātmā) and does not indulge in internal and external volitions, auspicious and inauspicious. 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 257 fu'p; /E;Zè;ku vkSj 'kqDyè;ku ls vUrjkRek & The introverted-soul is with virtuousand pure-meditation – tks /EelqDd>k.kfEg ifj.knks lks fo varjaxIik A >k.kfogh.kks le.kks cfgjIik bfn fotk.khfg AA151AA tks /E;Zè;ku vkSj ÀkqDyè;ku esa ifj.kr gS og Hkh vUrjkRek gS_ è;ku&foghu Je.k cfgjkRek gS] ,slk tkuksA The one who is established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), also, is the introverted-soul (antarātmā); the ascetic (muni, śramaõa) without meditation (dhyāna) is the extroverted-soul (bahirātmā). EXPLANATORY NOTE brf'pUrkef.k£nO; br% fi.;kd[k.Mde~ A è;kusu psnqHks yH;s Dokfae;Urka foossssfdu% AA20AA blh è;ku ls fnO;  prkef.k fey ldrk gS] blh ls [kyh ds VqdM+s Hkh feyrs gSa_ tc fd è;ku ds }kjk nksuksa gh fey ldrs gSa rc foosdh tu fdl vksj vknjcqf1⁄4 djsaxs\ Ācārya Pūjyapāda's IÈÇopadeśa: One can obtain either the divine, wish-fulfilling jewel (cintāmaõi) or the pieces of oilcake (khalī) through the power of meditation; which of these will a man of discrimination wish for? The virtuous (dharmya) and the pure (śukla) meditation are the causes of liberation. (see p. 234, ante). Real virtuous-meditation 258 Niyamasāra fu;elkj (dharmyadhyāna) and real pure-meditation (śukladhyāna) establish the soul in utterly blissful own-substance (nijatattva). (see p. 254, ante). Among the four kinds of pure meditation – śukladhyāna, the first two occur to the saints who know the Scripture – pūrvavid or śrutakevalī. The word 'ca' in the sūtra indicates that the virtuous meditation – dharmyadhyāna – also is included. Virtuous meditation – dharmyadhyāna – occurs before the ascetic ascends the step (śreõī) in the two advanced stages of spiritual development. During the course of both steps (śreõī) the first two kinds of pure meditation – śukladhyāna – arise. 'kqDys pk|s iwoZfon% AA9&37AA igys ds nks izdkj ds 'kqDyè;ku (vFkkZr~ ìFkDRofordZ vkSj ,dRofordZ) iwoZfoñ (Jqrdsoyh) ds gksrs gSaA The first two types of pure meditation – śukladhyāna – are attained by the saints who know the Scripture – pūrvavid or śrutakevalī. Ācārya Umāsvāmī's Tattvārthasūtra: 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 259 izfrØe.k vkfn fØ;kvksa dh lkFkZdrk & The relevance of activities, like repentance – ifMde.kigqfnfdfj;a dqOoarks f.kPN;Ll pkfjÙka A rs.k nq fojkxpfj, le.kks vCHkqfênò ks gksfn AA152AA izfrØe.k vkfn fØ;kvksa dks] vFkZkr~ fuÀp; pkfj=k dks] (fujUrj) djrk jgrk gS blfy;s og Je.k ohrjkx pkfj=k esa vk:<+ gSA HkkokFkZ & ;gk¡ izfrØe.k vkfn fØ;kvksa dh lkFkZdrk crykrs gq, dgk x;k gS fd tks Je.k izfrØe.k] izR;k[;ku rFkk vkykspuk vkfn fØ;kvksa dks djrk jgrk gS mlh ds fuÀp; pkfj=k gksrk gS vkSj ml fuÀp; pkfj=k ds }kjk gh lk/q ohrjkx pkfj=k esa vk:<+ gksrk gSA The ascetic (muni, śramaõa), established incessantly in real (niścaya) conduct (cāritra) through activities like repentance (pratikramaõa), ascends the stage of passionless conduct-without-attachment (vītarāga cāritra). EXPLANATORY NOTE Ācārya Kundakunda's Samayasāra: f.kPpa iPpD[kk.ka dqOofn f.kPpa fi tks ifMDdefn A f.kPpa vkyksps;fn lks gq pfjÙka gofn psnk AA10&79&386AA tks vkRek fuR; izR;k[;ku djrk gS] fuR; gh tks izfrØe.k djrk gS] tks fuR; vkykspuk djrk gS] og vkRek fu'p; pkfj=k gSSA The Self who is always engaged in renunciation (pratyākhyāna), who is always engaged in repentance (pratikramaõa), and who is always engaged in confession (ālocanā), is the real conduct. 260 Niyamasāra fu;elkj The ascetic (muni, śramaõa) who meditates, with concentration, on the knowledge-soul, does not accept external substances, the objectsof-knowledge. His sole object of concentration is the knowledge-soul. The question of his engendering dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in external substances does not arise. His passionless conduct-without-attachment (vītarāga cāritra) leads him to liberation. He does not get bound with karmas. Therefore, the ascetic who is engaged in concentration on the 1knowledge-soul treads the path to liberation. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 305. 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 261 opue; izfrØe.k vkfn dsoy Lokè;k; & Verbal repentance, etc., are only forms of study – o;.ke;a ifMde.ka o;.ke;a iPpD[kk.k f.k;ea p A vkyks;.k o;.ke;a ra lOoa tk.k lT>k;a AA153AA opue; izfrØe.k] opue; izR;k[;ku] (opue;) fu;e vkSj opue; vkykspuk & ml lcdks rqe Lokè;k; (iz'kLr vè;olk;:i) tkuksA HkkokFkZ & izfrØe.k vkfn ds ikB cksyuk Lokè;k; esa x£Hkr gSA Know that all these – recitation of texts pertaining to repentance (pratikramaõa), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) – are forms of study (svādhyāya) (of the Scripture). EXPLANATORY NOTE The ascetic who has cast away the dispositions of attachment (rāga) and aversion (dveÈa), adopts equanimity – sāmyabhāva. He realizes that his soul-nature is distinct from the activities that he performs in the three times. He reckons that activities like recitation of texts pertaining to repentance (pratikramaõa), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) are only different forms of study (svādhyāya). He, therefore, resorts to real (niścaya) repentance, renunciation, self-adoration, and confession. He becomes steady in his true nature, shedding all activities (yoga) of the body, the speech, and the mind. 262 Niyamasāra fu;elkj leFkZ ds fy;s izfrØe.kkfn] 'kfDr&foghu ds fy;s J1⁄4ku & Those with strength must do real repentance, others must put faith in it – tfn lDdfn dknqa ts ifMde.kk n djsTt >k.ke;a A lfÙkfogh.kks tk tb líg.ka pso dk;Ooa AA154AA (gs eqfuÀkknwZy!) ;fn djus dks leFkZ gS rks vgks! è;kue; izfrØe.kkfn dj_ vkSj ;fn rw 'kfDrfoghu gS rks rc rd J1⁄4ku gh drZO; gSA If you can (if you have strength), have recourse to repentance (pratikramaõa), etc., in form of meditation (dhyāna); if you cannot (if you lack strength), repose faith (in such conduct). EXPLANATORY NOTE One must adopt conduct (cāritra) to the extent one is able to practise; to the extent it is not possible to practise, one must put faith in it. The Omniscient Lord Jina has called those with right faith as the right-believers (samyagdÃÈÇi). Ācārya Kundakunda's AÇÇhapāhuça – DaÉsaõapāhuça: ta lDdb ra dhjb ta p .k lDdsb ra p líg.ka A dsofyft.ksfg Hkf.k;a lígek.kLl lEeÙka AA22AA ftruk pkfj=k /kj.k fd;k tk ldrk gS mruk /kj.k djuk pkfg;s vkSj ftruk /kj.k ugha fd;k tk ldrk mldk J1⁄4ku djuk pkfg;s D;ksafd dsoyKkuh ftusUae nso us J1⁄4ku djus okyksa ds lE;Xn'kZu cryk;k gSSA 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 263 vUreqZ[k ije;ksxh ds fy;s & For the supreme ascetic – ft.kdfg;ijelqÙks ifMde.kkfn; ijhD[kÅ.k iQqMa A eks.kOo,.k tksbZ f.k;dTta lkg, f.kPPka AA155AA ftusUaenso dfFkr ije lw=k esa izfrØe.kkfnd dh vPNh rjg ijh{kk djds ;ksxh dks ekSuozr ls fujUrj futdk;Z fl1⁄4 djuk pkfg;sA After properly examining, from the Scripture expounded by Lord Jina, the nature of repentance (pratikramaõa), etc., the supreme ascetic – yogī – should, with quietude, get continually established in the Self. EXPLANATORY NOTE tusH;ks okd~ rr% LiUnks eulf'pÙkfoHkzek% A HkofUr rLekRlalxZ tuS;ksZxh rrLR;tsr~ AA72AA yksxksa ds lalxZ ls opu dh izòfÙk gksrh gS] mllss fpÙk pyk;eku gksrk gS vkSj fpÙk dh papyrk ls fpÙk esa ukuk izdkj ds fodYi gksus yxrs gSa & eu {kqfHkr gks tkrk gSA blfy;s ;ksxh & ;ksx esa layXu vUrjkRek lk/q & dks pkfg, fd og ykSfdd tuksa ds lalxZ dk ifjR;kx djs & ,sls LFkku ij ;ksxkH;kl u djs tgk¡ ij ykSfdd tuksa dk vkokxeu cuk jgrk gksA Ācārya Pūjyapāda's Samādhitańtram: Interaction with people leads to the activity of speech, activity of speech stimulates the 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. 264 Niyamasāra fu;elkj opufookn otZus ;ksX; gS & Shun verbal confrontation – .kk.kkthok .kk.kkdEea .kk.kkfoga gos y1⁄4h A rEgk o;.kfookna lxijle, g ofTtTtks AA156AA ukuk izdkj ds tho gSa] ukuk izdkj dk deZ gS vkSj ukuk izdkj dh yfC/ gS] blfy;s Lole;ksa (Lo/£e;ksa) vkSj ijle;ksa (ij/£e;ksa) ds lkFk opufookn otZuh; gS & NksM+us ds ;ksX; gSA There are various kinds of souls (jīva), various kinds of karmas, and various kinds of attainments (labdhi); verbal confrontation with others, irrespective of whether they follow the same or the different faith, should, therefore, be avoided. EXPLANATORY NOTE As the kinds of subject matter of discussion are numerous, verbal confrontation with others is futile. As illustrations, the souls (jīva) are of various kinds: liberated (mukta) and transmigrating (saÉsārī); potential (bhavya) and non-potential (abhavya); sthāvara and trasa. Karmas are of various kinds: materialkarma (dravyakarma), psychic-karma (bhāvakarma), and quasikarma (nokarma); eight primary-types (mūlaprakÃti) and one hundred and forty-eight secondary-types (uttaraprakÃti); on the basis of their intensity and mildness. Attainment (labdhi), again, is of various kinds: attainment of favourable-time (kālalabdhi), access to right discourse (deśanālabdhi), purity of thought-activity with destruction-cum-subsidence of karmas (viśuddhilabdhi), ability to attain the first right-belief (prāyogyalabdhi), and ability to rise to advanced spiritual stages (karaõalabdhi). 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 265 lgtrÙo dh vkjk/uk dh fof/ & Adoration of the Self – y1⁄4w.ka f.kfg ,Ddks rLl iQya v.kqgosb lqt.kÙks A rg .kk.kh .kk.kf.k g Hkqatsb pbÙkq ijr Ùk AA157AA ftl izdkj dksbZ ,d euq"; fuf/ dks ikdj LotUeHkwfe esa fLFkr gks mldk iQy Hkksxrk gS mlh izdkj Kkuh tho Kku:ih fuf/ dks ikdj ijlewg dks NksM+ mldk vuqHko djrk gSA Just as a man who has uncovered a treasure goes back to his native place and enjoys its fruits, similarly, the knowledgeable soul (jīva) that has uncovered the knowledge-treasure, leaves all external groups and enjoys its fruits. EXPLANATORY NOTE bPNR;sdkUrlaokla futZua tfurknj% A futdk;Zo'kkfRdf×pnqDRok foLejfr aeqre~ AA40AA futZurk dks pkgus okyk ;ksxh ,dkUrokl dh bPNk djrk gS vkSj futdk;Z ds o'k ls dqN dgs Hkh rks mls tYnh gh Hkqyk nsrk gSA Ācārya Pūjyapāda's IÈÇopadeśa: 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. 266 Niyamasāra fu;elkj ijeko';d vf/dkj dk milagkj & Concluding remarks on the supreme devotion – lOos iqjk.kiqfjlk ,oa vkokl;a ; dkÅ.k A vieÙkigqfnBk.ka ifMOkTt ; dsoyh tknk AA158AA leLr iqjk.kiq#"k bl izdkj vkoÀ;d dj vizeÙkkfnd xq.kLFkkuksa dks izkIr djds dsoyh gq, gaSA HkkokFkZ & ftrus iqjk.kiq#"k vc rd dsoyh gq, gSa os lc iwokZsDr fof/ ls izeÙkfojr uked NBosa xq.kLFkku esa vkoÀ;d deZ dks djds vizeÙkkfn xq.kLFkkukas dks izkIr gq, gSa vkSj rnuUrj dsoyh gq, gSaA Only by observing the essentials (āvaśyaka) as detailed, all legendary-men (purāõapuruÈa) have attained omniscience (kevalajñāna) after (progressively) ascending the spiritual stages, like the perfect-vows-withoutnegligence – apramattasaÉyata (the seventh stage). EXPLANATORY NOTE This gāthā specifies the fruit of observing the essentials (āvaśyaka). It implies that no legendary-men (purāõapuruÈa) have ever attained omniscience (kevalajñāna), and, thereafter, liberation (mokÈa), without observing the essentials (āvaśyaka). Only by observing the essentials (āvaśyaka), the ascetic is able to establish himself in virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna). As a result, he climbs the steps on the ladder of spiritual development: apramattasaÉyata – perfect-vows-without-negligence (the seventh stage); apūrvakaraõa (upaśamaka and kÈapaka) – unprecedented purity [rises further up in step (śreõī) with either subsidence or destruction of mohanīya karmas] (the eighth stage); anivÃttibādarasāmparāya (upaśamaka and kÈapaka) – checking of 11 – THE SUPREME ESSENTIALfu'p;ijeko';d vf/dkj 267 This is the key to attainment of liberation (mokÈa). gross-passions [rises further up in step (śreõī) with either subsidence or destruction of mohanīya karmas], (the ninth stage); sūkÈmasāmparāya (upaśamaka and kÈapaka) – checking of even minute passions [rises further up in step (śreõī) with either subsidence or destruction of mohanīya karmas] (the tenth stage); upaśāntakaÈāya (vītarāga chadmastha) – subsided delusion (the eleventh stage); kÈīõakaÈāya (vītarāga chadmastha) – destroyed delusion (the twelfth stage); sayogakevalī – Omniscient-with-vibration (the thirteenth stage); ayogakevalī – non-vibratory Omniscient (the fourteenth stage). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa fu'p;ijeko';d vf/dkj uke dk X;kjgok¡ vf/dkj lekIr gqvkA 268 Niyamasāra fu;elkj THE PURE-COGNITION C H A P T E R 1 2 'kq1⁄4ksi;ksx vf/dkj fuÀp; vkSj O;ogkj u; ls dsoyh dh O;k[;k & The Omniscient (kevalī) – tk.kfn iLlfn lOoa oogkj.k,.k dsoyh Hkxoa A dsoy.kk.kh tk.kfn iLlfn f.k;es.k vIik.ka AA159AA O;ogkj u; ls dsoyh Hkxoku~ lcdks tkurs vkSj ns[krs gSa ijUrq fuÀp; ls dsoYkKkuh vkRek dks (Lo;a dks) tkurs vkSj ns[krs gSaA From the empirical (vyavahāra) point-of-view, the Omniscient (kevalī) knows and sees everything, but from the real, transcendental (niścaya) point-of-view, the Omniscient Lord (kevalajñānī) knows and sees the Self. EXPLANATORY NOTE iD[kh.k?kkfndEeks v.karojohfjvks vfg;rstks A tknks v nfnvks lks .kk.ka lksD[ka p ifj.kefn AA1&19AA Ācārya Kundakunda's Pravacanasāra: og Lo;aHkw Hkxoku~ vkRek vrhfUae; & bfUae; Kku ls ijs & gksrk gqvk vius vkSj ij ds izdk'kus (tkuus) okyk Kku rFkk vkdqyrk jfgr viuk lq[k] bu nksuksa LoHkko:i ifj.kerk gSA dSlk gS Hkxoku~\ loZFkk uk'k fd;s gSa pkj ?kkfr;k deZ ftlus vFkkZr~ tc rd ?kkfr;k deZ lfgr Fkk rc rd {kk;ksi'kfed eR;kfn Kku rFkk p{kqjkfn n'kZu lfgr FkkA ?kkfr;k deks± ds uk'k gksrs gh vrhfUae; gqvkA fiQj dSlk gS\ e;kZnk jfgr gS mRd' cy 269 ftlds vFkkZr~ varjk; ds nwj gksus ls vuUrcy lfgr gSA fiQj dSlk gS\ vuUr gS Kkun'kZu&:i izdk'k ftlds vFkkZr~ Kkukoj.k] n'kZukoj.k deZ ds tkus ls vuUrKku] vuUrn'kZue;h gSA vkSj leLr eksguh; deZ ds uk'k ls fLFkj vius LoHkko dks izkIr gks x;k gSA On destruction of the four inimical (ghātī) karmas, the selfdependent soul – 'svayambhū' – attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghātī) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva). The own-nature (svabhāva) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss. 270 Niyamasāra fu;elkj dsoyKku vkSj dsoynÀkZu ;qxir gksrs gSa & Perfect knowledge and perception arise simultaneously – tqxoa oêbð .kk.ka dsoy.kkf.kLLk nal.ka p rgk A fn.k;ji;klrkoa tg oêbð rg eq.ks;OOka AA160AA ftl izdkj lw;Z dk izdkÀk vkSj rki ,d lkFk orZrk gS mlh izdkj dsoyKkuh dk Kku vkSj nÀkZu ,d lkFk orZrk gS] ,slk tkuuk pkfg;sA HkkokFkZ & NÁLFk thoksa ds igys nÀkZu gksrk gS mlds ckn Kku gksrk gS ijUrq dsoyh Hkxoku~ ds nÀkZu vkSj Kku nksukas lkFk&lkFk gh gksrs gSaA It should be known that just as the light and the heat manifest simultaneously in the sun, the knowledge (jñāna) and the perception (darśana) arise simultaneously in the Omniscient – kevalajñānī. EXPLANATORY NOTE tqxoa tEgk dsofy.kkgs tqxoa rq rs nksfo AA44AA nal.kiqOoa .kk.ka NnqeRFkk.ka .k nqf..k movksxk A Ācārya Nemicandra's DravyasaÉgraha: NÁLFk (vYiKkuh) thoksa ds n'kZuiwoZd Kku gksrk gS] D;ksafd NÁLFkksa ds Kku vkSj n'kZu ;s nksuksa mi;ksx ,d le; esa ugha gksrs gSaA rFkk tks dsoyh Hkxoku~ gSa] muds Kku rFkk n'kZu ;s nksuksa gh mi;ksx ,d le; esa gksrs gSaA In souls with imperfect knowledge the two modes of upayoga – perception and knowledge – do not arise simultaneously; in such souls knowledge arises only after acquisition of faith. But in omniscient souls both, perception and knowledge, arise simultaneously. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 271 dkj.kdk;Zfo/kua ledkya tk;eku;ksjfi fg A nhiizdk'k;ksfjo lE;DRoKku;ks% lq?kVe~ AA34AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: leku dky esa vFkkZr~ ,d dky esa mRiÂ gq, Hkh lE;Xn'kZu vkSj lE;XKku esa dkj.k&dk;Z Hkko] nhi vkSj izdk'k ds leku Hkys izdkj ?kfVr gksrk gSA Surely right faith (samyagdarśana) and right knowledge (samyagjñāna) arise in the soul simultaneously, still there exists the relationship of cause and effect between the two, as between the lamp and the light. To say that faith (darśana) is attained after acquisition of knowledge (jñāna) is not correct as the two – faith (darśana) and knowledge (jñāna) – are attained by the soul simultaneously. When the clouds disappear the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence (upaśama), destruction (kÈaya) or destruction-cum-subsidence (kÈayopaśama) of the faith-deluding (darśanamohanīya) karmas, right sensory-knowledge (matijñāna) and right scriptural-knowledge (śrutajñāna) are attained at the same 1time due to the removal of wrong sensoryand scriptural-knowledge. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 1-1, p. 5. 272 Niyamasāra fu;elkj Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – .kk.ka ijIi;kla fnêhò vIiIi;kl;k pso A vIik liji;klks gksfn fÙk fg e..kls tfn fg AA161AA Kku ijizdk'kd gh gS vkSj n'kZu Loizdk'kd gh gS rFkk vkRek Loijizdk'kd gS] ,slk ;fn rw okLro esa ekurk gS & (rks mlesa fojks/ vkrk gS)A If you really believe that knowledge (jñāna) illumines the others, perception (darśana) illumines the self, and the soul (ātmā) illumines both, the self and the others – (then there is contradiction). EXPLANATORY NOTE The contention that knowledge (jñāna) illumines only the others, and perception (darśana) illumines only the self, and, in this context, the soul (ātmā) illumines both, the self and the others, has serious contradictions. Employing the Jaina Doctrine of conditional predications – syādvāda – the entity (dharmī) has infinite attributes and when one attribute (dharma) is treated as the primary attribute, other attributes stay in the background, as secondary attributes. The soul (ātmā) has attributes like knowledge (jñāna) and perception (darśana). If knowledge (jñāna) illumines only the others, it loses connection with the soul (ātmā) and it no longer remains all-pervasive (sarvagata). Such knowledge (jñāna) cannot exist. With similar reasoning, it can be shown that perception (darśana) that illumines only the self cannot exist. It can, thus, be established that both, knowledge (jñāna) and perception (darśana), illumine the self as well as the others. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 273 Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – .kk.ka ijIIk;kla rb;k .kk.ks.k nal.ka fHk..ka A .k gofn ijnOox;a nal.kfefn of..kna rEgk AA162AA ;fn Kku ijizdk'kd gh gS rks Kku n'kZu ls fHkUu fl1⁄4 gksxk] D;ksafd n'kZu ijaeO;xr (ijizdk'kd) ugha gS ,slk iwoZlw=k esa dgk x;k gSA If knowledge (jñāna) were to illumine only the others, then it will be distinct from perception (darśana) since, as per the previous sūtra (sūtra 161), perception (darśana) illumines only the self. EXPLANATORY NOTE If knowledge (jñāna) illumines only the others, it loses connection with the soul (ātmā) that has consciousness (cetanā) as its mark (lakÈaõa). Knowledge (jñāna), then, should become insentient and must lose its capacity to know. The soul is not the knower because of any external quality of knowledge; the two – the soul (ātmā) and the knowledge (jñāna) – are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and, as the reflected objects dwell in the mirror, the 1objects of knowledge dwell in the knowledge. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 45. 274 Niyamasāra fu;elkj Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – vIIkk ijIi;klks rb;k vIis.k nal.ka fHk..ka A .k gofn ijnOOkx;a nal.kfefn of..kna rEgk AA163AA ;fn vkRek (dsoy) ijizdk'kd gks rks vkRek ls n'kZu fHkUu fl1⁄4 gksxk] D;ksafd n'kZu ijaeO;xr (ijizdk'kd) ugha gS (igys rsjk earO;) o.kZu fd;k x;k gSA If the soul (ātmā) illumines (only) the others, then it will be distinct from perception (darśana) since, as per the earlier sūtra (sūtra 161), perception (darśana) does not illumine the others. EXPLANATORY NOTE If the soul (ātmā) illumines only the others, it loses connection with perception (darśana) which has been said to illumine only the self. The absolutistic (ekānta) view that the soul (ātmā) illumines only the others, and not the self, does not stand scrutiny as perception (darśana), then, must lose connection with the soul. If it is accepted that the soul (ātmā) illumines both, the self as well as the others, then perception (darśana) and the soul (ātmā) can be shown as one and the same, like the fire and the heat. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 275 Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – .kk.ka ijIIk;kla oogkj.k;s.k nal.ka rEgk A vIik ijIi;klks oogj.k;s.k nal.ka rEgk AA164AA O;ogkju; (yksdn`f') ls Kku ijizdk'kd gS_ blfy;s n'kZu (Hkh) ijizdk'kd gSA O;ogkju; ls vkRek ijizdk'kd gS_ blfy;s n'kZu (Hkh) ijizdk'kd gSA From the empirical (vyavahāra) point-of-view, knowledge (jñāna) illumines the others, therefore, perception (darśana) also illumines the others. From the empirical (vyavahāra) point-of-view, the soul (ātmā) illumines the others, therefore, perception (darśana) also illumines the others. EXPLANATORY NOTE It has been said in the Scripture that perfect-knowledge (kevalajñāna) knows fully all objects of the three times (the past, the present, and the future). Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: ftlesa lEiw.kZ] vuUr i;kZ;ks± ls lfgr] leLr inkFkks± dh ekyk vFkkZr~ lewg niZ.k ds ry Hkkx ds leku >ydrh gS] og mRd`"V T;ksfr vFkkZr~ dsoyKku:ih izdk'k t;oUr gksA rTt;fr ija T;ksfr% lea leLrSjuUri;kZ;S% A niZ.kry bo ldyk izfriQyfr inkFkZekfydk ;=k AA1AA Victory to the Supreme Effulgence (Omniscience – the infinite and all-embracing knowledge) that images, as it were in a 276 Niyamasāra fu;elkj mirror, all substances and their infinite modes, extending through the past, the present, and the future. Now, the empirical point-of-view – vyavahāranaya – is dependent on the externality – parāśrito vyavahāraÍ. The Scripture uses this pointof-view to facilitate understanding of the attribute of the soul (ātmā) by the uninitiated and untrained seeker of the truth. It is from this point-of-view that perfect-knowledge (kevalajñāna) has been said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view – niścayanaya – the soul (ātmā) is inseparable from knowledge (jñāna) and perception (darśana). lOoxnks ft.kolgks lOos fo ; rXx;k txfn vêkò A .kk.ke;knks ; ft.kks fol;knks rLl rs Hkf.knk AA1&26AA Ācārya Kundakunda's Pravacanasāra: Kkue;h gksus ls ftu vFkkZr~ x.k/jkfnnso muesa ò"kHk (iz/ku) loZK Hkxoku~ lc yksd&vyksd esa izkIr gSa vkSj mu Hkxoku~ ds tkuus ;ksX; gksus ls lalkj esa os lc gh inkFkZ mu Hkxoku~ esa izkIr gSa ,slk loZK us dgk gSA The Omniscient has declared that Lord Jina – the first of whom was Lord ãÈabha, having infinite knowledge – has all-pervasive (sarvagata) existence. All objects-of-knowledge (jñeya) in the world – being knowables – reflect in his knowledge. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 277 Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – .kk.ka vIIki;kla f.kPN;.k;,.k nal.ka rEgk A vIik vIii;klks f.kPN;.k;,.k nal.ka rEgk AA165AA fu'p;u; (vkRen`f') ls Kku Loizdk'kd gS_ blfy;s n'kZu (Hkh) Loizdk'kd gSA fu'p;u; ls vkRek Loizdk'kd gS_ blfy;s n'kZu (Hkh) Loizdk'kd gSA From the transcendental (niścaya) point-of-view, knowledge (jñāna) illumines the self, therefore, perception (darśana) also illumines the self. From the transcendental (niścaya) point-of-view, the soul (ātmā) illumines the self, therefore, perception (darśana) also illumines the self. EXPLANATORY NOTE From the transcendental (niścaya) point-of-view, the mark of knowledge (jñāna) is illuminating the self and the mark of perception (darśana), too, is illuminating the self. The soul (ātmā), rid of all external influence due to the senses (indriya), attains its pure state of perfection that is characterized by its own-nature (svabhāva) of knowledge-bliss (jñānānanda) – illuminating the self. From the transcendental-point-of-view (niÈcayanaya) all substances remain in their own-nature (svabhāva); the soul is not transformed into other substances, other substances are not transformed into the soul. From the empirical-point-of-view (vyavahāranaya), however, the knowledge-soul encompasses other substances and other substances 1encompass the knowledge-soul. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 35. 278 Niyamasāra fu;elkj Kku vkSj nÀkZu ds Lo:i dh leh{kk & The nature of knowledge and perception – vIil:oa isPNfn yks;kyks;a .k dsoyh Hkxoa A tb dksb Hk.kb ,oa rLl ;  d nwl.ka gksb AA166AA (fu'p; ls) dsoyh Hkxoku~ vkReLo:i dks ns[krs gSa] yksdkyksd dks ugha ns[krs gSa_ ;fn dksbZ ,slk dgrk gS rks mls D;k nks"k gS\ (vFkkZr~ dqN nks"k ugha gSA) If someone says that the Omniscient Lord sees only the soul's own-nature (svabhāva) and not the universe (loka) and the non-universe (aloka), what blame can be attributed to him? (It is correct!) EXPLANATORY NOTE The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jñeya) and the objects-of-knowledge (jñeya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (dÃÈÇā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the 1knower (jñāyaka) and the known (jñeya). 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 41. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 279 izR;{k Kku dk o.kZu & The nature of direct knowledge – eqÙkeeqÙka nOOka ps;.kfe;ja lxa p lOoa p A isPNarLLk nq .kk.ka iPPkD[ke .kfn;a gksb AA167AA ewrZ&vewrZ] psru&vpsru aeO;ksa dks rFkk Lo dks vkSj leLr (ijaeO;ksa) dks ns[kusokys (tkuusokys) dk Kku izR;{k vkSj vrhfUae; gksrk gSA The knowledge (jñāna) that sees (knows) all substances – material (mūrta) and non-material (amūrta), animate (cetana) and inanimate (acetana), self and others – is direct (pratyakÈa) and sense-independent (atīndriya). EXPLANATORY NOTE vD[kkrhnLl lnk l;eso fg .kk.ktknLl AA1&22AA .kfRFk ijksD[ka  dfp fo lear lOoD[kxq.klfe1⁄4Ll A Ācārya Kundakunda's Pravacanasāra: bu dsoyh Hkxoku~ ds dqN Hkh inkFkZ ijks{k ugha gSA ,d gh le; lc aeO;] {ks=k] dky] Hkko dks izR;{k tkurs gSaA dSls gSa os Hkxoku~\ lnk bfUae;ksa ls jfgr Kku okys gSaA bfUae;ka lalkj laca/h Kku dk dkj.k gSa vkSj ijks{k:i e;kZnk fy;s inkFkks± dks tkurh gSa] bl izdkj dh Hkko&bfUae;ka Hkxoku~ ds vc ugha gSa blfy;s lc inkFkks± dks lnk gh izR;{k&Lo:i tkurs gSaA fiQj dSls gSa\ lc vkRek ds izns'kksa (vaxksa) esa lc bfUae;ksa ds xq.k tks Li'kkZfn dk Kku mldj iw.kZ gSa vFkkZr~ tks ,d&,d bfUae; ,d&,d xq.k dks gh tkurh gS tSls vk¡[k :i dks] bl rjg ds {k;ksi'ketU; Kku ds vHkko gksus ij izxV gq, dsoyKku ls os dsoyh Hkxoku~ lc vaxksa }kjk lc Li'kkZfn fo"k;ksa dks tkurs gSaA fiQj dSls gSa\ vius ls gh fu'p;dj dsoyKku dks izkIr gq, gSaA 280 Niyamasāra fu;elkj The knowledge of the Omniscient Lord is direct and simultaneous, always beyond the senses. The space-points of his pristine soul are not only inclusive of the power of the senses but, more than that, reflect simultaneously all objects. Certainly, the Omniscient Lord, by own making, is the embodiment of perfect-knowledge (kevalajñāna). The function of knowledge is to know and there is no limit to knowledge. The Omniscient Lord has infinite knowledge and he knows directly, without gradation, every object-of-knowledge (jñeya) in the three worlds and the three times. This all-encompassing and indestructible knowledge is beyond sensory knowledge of the world. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 281 ijks{kn`f' dk o.kZu & The nature of indirect perception – iqOOkqÙkl;ynOOka .kk.kkxq.kiTTk,.k latqÙka A tks .k ; isPNb lEea ijksD[kfnêhò gos rLLk AA168AA ukuk xq.kksa vkSj i;kZ;ksa ls la;qÙkQ iwoksZÙkQ leLr aeO;ksa dks tks lE;d~ izdkj ls ugha ns[krk gS mls ijks{kn`f' gSA That which does not see clearly all substances with their various qualities (guõa) and modes (paryāya), is indirect (parokÈa) perception. EXPLANATORY NOTE As mentioned in the previous gāthā, the direct (pratyakÈa) and senseindependent (atīndriya) knowledge (jñāna) sees (knows) all substances – material (mūrta) and non-material (amūrta), animate (cetana) and inanimate (acetana), self and others. The Scripture expounds that in its natural-mode (svabhāva-paryāya), the substance (dravya) undergoes six steps of infinitesimal changes of rhythmic rise (vÃddhi) and fall (hāni) – increase and decrease – called 'ÈaÇguõahānivÃddhi'. It is the basic mode – artha-paryāya – of the substance, not dependent on other substances. The mode (paryāya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariõāma). The modifications (pariõāma) of the soul (jīva) are anger (krodha), etc. The modifications (pariõāma) of matter (pudgala) are colour, etc. Modifications (pariõāma) also take place in the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla). The modifications (pariõāma) are due to the rhythmic rise and fall – ÈaÇguõahānivÃddhi – in their 'avibhāgapraticcheda' as all these substances have intrinsic 'agurulaghuguõa'. 282 Niyamasāra fu;elkj The intrinsic 'agurulaghuguõa' is the general (sādhāraõa) qualitymode (guõa-paryāya) of all substances. Transmigration is saÉsāra, the cycle of wandering. Those who undergo the cycle of wandering are the transmigrating souls. The whirling-round has five subdivisions: the cycle of matter (dravyaparivartana), the cycle of place (kÈetraparivartana), the cycle of time (kālaparivartana), the cycle of being (bhavaparivartana), and the cycle of thought-activity (bhāva1parivartana). The substance (dravya) of matter (pudgala), from the minute atom (paramāõu) to the gross earth (pÃthivī), has the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). The substance of matter is of six kinds (from sūkÈma-sūkÈma – extremely fine to sthūla-sthūla – extremely gross). (see gāthā 21, p. 51-52, ante). The one who does not see clearly all substances with their infinite qualities (guõa) and modes (paryāya) is having only the indirect (parokÈa) perception. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 283 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 2-10, p. 72. O;ogkju; ls dsoyh Hkxoku~ yksdkyksd dks tkurs gSa & Empirically, the Omniscient Lord knows the universe and the non-universe – yks;kyks;a tk.kb vIik.ka .kso dsoyh Hkxoa A tb dksb Hk.kb ,oa rLl ;  d nwl.ka gksb AA169AA (O;ogkju; ls) dsoyh Hkxoku~ yksdkyksd dks tkurs gSa] vkRek dks ugha_ ;fn dksbZ ,slk dgs rks mls D;k nks"k gS\ (vFkkZr~ nks"k ugha gSA) What is wrong if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), not the soul (ātmā)? (There is no contradiction.) EXPLANATORY NOTE The statement that the Omniscient Lord knows the universe (loka) and the non-universe (aloka) relies on the empirical-point-of-view (vyavahāranaya). In an earlier gāthā (see gāthā 166, p. 279, ante), it has been said that the Omniscient Lord sees only the soul's ownnature (svabhāva) and not the universe (loka) and the non-universe (aloka). This statement relies on the real, transcendental-point-ofview (niścayanaya). Holistic, valid-knowledge – pramāõa – validates both, the empirical (vyavahāra) and the transcendental (niścaya), points-of-view (naya) as long as each is considered as partial and relative. Thus, although the Omniscient Lord has infinite knowledge that knows directly, without gradation, every object-of-knowledge (jñeya), including the soul (ātmā), it is not wrong to say that he knows the universe (loka) and the non-universe (aloka). That the Omniscient Lord knows simultaneously all substances and their infinite modes (paryāya) in the universe (loka) and the nonuniverse (aloka), has been highlighted in various Scriptural compositions: 284 Niyamasāra fu;elkj ifj.kenks [kyq .kk.ka iPpD[kk lOonOoiTTkk;k A lks .kso rs fotk.kfn mXxgiqOok g fdfj;k g AA1&21AA Ācārya Kundakunda's Pravacanasāra: dsoyKku dks ifj.kers gq, tks dsoyh Hkxoku~ gSa mudks fu'p; ls lc aeO; rFkk mudh rhuksa dky dh i;kZ;sa izR;{k vFkkZr~ izxV gSaA tSls LiQfVdef.k ds vanj rFkk ckgj esa izxV inkFkZ nh[krs gSa mlh rjg Hkxoku~ dks lc izR;{k gSaA og dsoyh Hkxoku~ mu aeO;&i;kZ;ksa dks voxzg vkfn vFkkZr~ voxzg] bZgk] vok;] /kj.kk :i tks fØ;k;sa gSa muls ugha tkurs gSaA For sure, all substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages – apprehension (avagraha), etc. fLFkfrtuufujks/y{k.ka pjepja p txRizfr{k.ke~ A bfr ftu ldyKyk×Nua opufena onrkaojL; rs AA (20&4&114) Ācārya Samantabhadra's Svayambhūstotra: gs ftusUnz (eqfulqozrukFk)! vki mins'k&nkrkvksa esa Js"B gSa] vkidk ;g opu fd psru o vpsru :i ;g txr~ gj le; /zkSO;&mRikn&O;; y{k.k ls ;qDr gS bl ckr dk |ksrd gS fd vki loZK gSaA O Lord Jina (Munisuvratanātha)! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of permanence (dhrauvya), origination (utpāda), and destruction (vyaya), is illustrative of your omniscience. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 285 tho KkuLo:i gS & Knowledge is own-nature of the soul – .kk.ka thol:oa rEgk tk.ksb vIixa vIik A vIik.ka .k fo tk.kfn vIiknks gksfn fofnfjÙka AA170AA Kku tho dk Lo:i gS] blfy;s vkRek vkRek dks tkurk gS_ ;fn Kku vkRek dks u tkus rks (og) vkRek ls O;frfjÙkQ (izFkd~) fl1⁄4 gksA Knowledge (jñāna) is the own-nature (svarūpa) of the soul (ātmā), therefore, the soul knows the soul. If knowledge (jñāna) is unable to know the soul (ātmā), it will become distinct from the soul. EXPLANATORY NOTE vknk .kk.kiek.ka .kk.ka .ks;Iiek.keqfíêa ò A .ks;a yks;kyks;a rEgk .kk.ka rq lOox;a AA1&23AA Ācārya Kundakunda's Pravacanasāra: thoaeO; Kku ds cjkcj gS D;ksafd aeO; vius&vius xq.k&i;kZ;ksa ds leku gksrk gS] blh U;k; ls tho Hkh vius Kkuxq.k ds cjkcj gqvkA vkRek Kku ls u rks vf/d u gh de ifj.keu djrk gS] tSls lksuk viuh dM+s] dqaMy vkfn i;kZ;ksa ls rFkk ihys o.kZ vkfnd xq.kksa ls de ;k vf/d ugha ifj.kerk] mlh izdkj vkRek Hkh le>ukA vkSj Kku Ks; ds (inkFkks± ds) izek.k gS ,slk ftusUaenso us dgk gSA tSls & b±/u esa fLFkr vkx b±/u ds cjkcj gS mlh rjg lc inkFkks± dks tkurk gqvk Kku Ks; ds izek.k gSA tks Ks; gS og yksd rFkk vyksd gS] tks Hkwr&Hkfo";r&orZeku dky dh vuUr i;kZ;ksa lfgr Ng aeO; gSa mldks yksd] vkSj bl yksd ls ckgj vdsyk vkdk'k mldks vyksd tkuukA bUgha nksuksa & yksd&vyksd & dks Ks; dgrs 286 Niyamasāra fu;elkj gSaA blfy;s Kku rks loZxr vFkkZr~ loZO;kid gS] blls Kku Ks; ds cjkcj gSA The soul (ātmā) is coextensive with knowledge (jñāna). Lord Jina has expounded that knowledge (jñāna) is coextensive with the objects-of-knowledge (jñeya). All objects of the universe (loka) and beyond (aloka) are the objects-of-knowledge (jñeya). Therefore, knowledge is all-pervasive (sarvagata or sarvavyāpaka); it knows everything. The substance (dravya) is coextensive with its qualities (guõa) and modes (paryāya). Gold is coextensive with its mode of earring or bangle, also with its quality of yellowness. Therefore, the soul (ātmā) must be coextensive with its quality of knowledge (jñāna). Just as the fire in the fuel is coextensive with the fuel, knowledge (jñāna) is coextensive with the objects-of-knowledge (jñeya). If knowledge (jñāna) is unable to know the soul (ātmā) it will become non-functional – like the axe without the axeman. Knowledge (jñāna) will then become distinct from the soul (ātmā). And the fallout of such a proposition is that knowledge (jñāna) must lose its power to know! 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 287 vkRek Kku gS] Kku vkRek gS & The soul is knowledge, and knowledge is the soul – vIik.ka fo.kq .kk.ka .kk.ka fo.kq vIixks .k lansgks A rEgk liji;kla .kk.ka rg nal.ka gksfn AA171AA vkRek dks Kku tkuks vkSj Kku vkRek gS ,slk tkuks] blesa lansg ugha gSA blfy;s Kku vkSj n'kZu (nksuksa) Loijizdk'kd gSaA Know without any doubt that knowledge (jñāna) is the soul (ātmā), and the soul (ātmā) is knowledge (jñāna). It follows that both, knowledge (jñāna) and perception (darśana), illumine the self and the others. EXPLANATORY NOTE RkEgk .kk.ka vIik vIik .kk.ka o v..ka ok AA1&27AA .kk.ka vIi fÙk ena oêfð n .kk.ka fo.kk .k vIik.ka A Ācārya Kundakunda's Pravacanasāra: Kkuxq.k tho gh gS] ,slk dgk gSA vkRek ds fcuk psrukxq.k vkSj fdlh txg ugha jgrk bl dkj.k Kkuxq.k tho gS vkSj thonzO; pSRkU; xq.k:i gS vFkok vU;&xq.k :i Hkh gSA The Doctrine of Lord Jina proclaims that knowledge is the soul. Without the soul, there is no existence of knowledge. Therefore, knowledge is the soul, and the soul is knowledge, besides other qualities. There is no difference between knowledge (jñāna) and the soul (ātmā); these are the same. Knowledge cannot exist without the soul. However, the soul has host of other qualities, such as bliss and energy, 288 Niyamasāra fu;elkj Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of 1bliss, it is energy in respect of its quality of energy, and so on. besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekāntavāda), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist. 1 – Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 35. The same argument holds for perception (darśana), another quality of the soul (ātmā). It follows that perception (darśana) is the soul (ātmā). Since the soul (ātmā) illumines the self as well as the others, knowledge (jñāna) and perception (darśana), too, illumine the self as well as the others. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 289 dsoyKkuh vca/d gS & The Omniscient is free from karmic bondage – tk.karks iLlarks bZgkiqOOka .k gksb dsofy.kks A dsoy.kk.kh rEgk rs.k nq lks¿ca/xks Hkf.knks AA172AA tkurs vkSj ns[krs gq, Hkh dsoyh dks bPNk ls ;qÙkQ (orZu) ugha gksrk] blfy;s mu ^dsoyKkuh* dks (deZ dk) vca/d dgk x;k gSA Though the Omniscient (kevalī) knows and sees but entertains no volition; therefore, the Omniscient Lord – kevalajñānī – is said to be free from (fresh) karmic bondage. EXPLANATORY NOTE Ācārya Kundakunda's Pravacanasāra: tk.k..kfo rs vknk vca/xks rs.k i..kÙkks AA1&52AA .k fo ifj.kefn .k xs.gfn mIiTtfn .kso rslq vêslò q A dsoyKkuh 'kq1⁄4kRek mu inkFkks± dks tkurk gqvk Hkh ftl dkj.k fu'p; djds u rks ifj.kerk gS] u xzg.k djrk gS vkSj u mu inkFkks± esa mRiÂ gksrk gS] mlh dkj.k ls og uohu deZca/ ls jfgr dgk x;k gSA Because the Omniscient soul, while it knows all objects-ofknowledge (jñeya), since it does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in these objects, therefore, it is free from karmic-bondage (karmabandha). Although the Omniscient soul knows all objects-of-knowledge (jñeya), it does not undergo transformation of attachment (rāga) and aversion 290 Niyamasāra fu;elkj (dveÈa) due to these objects; it neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing – jñaptikriya, and the activity of transformation-by-the-known – jñeyārthapariõamanakriyā. The activity of knowing – jñaptikriya – knows without attachment (rāga) and aversion (dveÈa). The activity of transformation-by-the-known – jñeyārthapariõamanakriyā – knows with attachment (rāga) and aversion (dveÈa). The activity of knowing – jñaptikriya – does not cause the bondage of karma; the activity of transformation-by-the-known – jñeyārthapariõamanakriyā – causes 1the bondage of karma. The Omniscient soul sees and knows all objects-of-knowledge (jñeya), but neither accepts nor rejects these objects-of-knowledge; these do not transform the soul. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 64-65. Ācārya Kundakunda's Samayasāra: jk;kfnfoIieqDdks vca/xks tk.kxks .kofj AA5&4&167AA Hkkoks jkxkfntqnks thos.k dnks nq ca/xks gksfn A tho ds }kjk fd;k gqvk jkxkfn;qDr Hkko rks uohu deks± dk ca/ djus okyk gksrk gS vkSj jkxkfn ls jfgr Hkko ca/ ugha djrkA og ek=k Kk;d gSA Dispositions, like attachment (rāga), of the Self result into bondage of fresh karmas. However, the Self rid of such dispositions is free from bondage; he is just the knower. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 291 dsoyh ds opu ca/ ds dkj.k ugha gSa & The speech of the Omniscient does not cause karmic bondage – ifj.kkeiqOoo;.ka thoLl ; ca/dkj.ka gksb A ifj.kkejfgo;.ka rEgk .kkf.kLl .k fg ca/ks AA173AA ifj.kkeiwoZd (euifj.kke lfgr) opu tho dks ca/ dk dkj.k gS_ (dsoyKkuh dks) ifj.kkejfgr opu gksrk gS blfy;s ml Kkuh dks okLro esa ca/ ugha gSA bPNkiwoZd opu tho dks ca/ dk dkj.k gS_ (dsoyKkuh dks) bPNkjfgr opu gksrk gS blfy;s ml Kkuh dks okLro esa ca/ ugha gSA The speech resulting from transformation of the mind is the cause of karmic bondage; since the Omniscient's (kevalī) speech is without such transformation, he is free from karmic bondage. The speech resulting from volition is the cause of karmic bondage; since the Omniscient's (kevalī) speech is without such volition, he is free from karmic bondage. bZgkiqOoa o;.ka thoLl ; ca/dkj.ka gksb A bZgkjfg;a o;.ka rEgk .kkf.kLl .k fg ca/ks AA174AA EXPLANATORY NOTE The Omniscient soul is 'without mind' – amanaskāÍ kevalinaÍ. His speech, therefore, is not a result of transformation of the mind. The speech-activity caused by transformation of the mind results in bondage. Similarly, the speech-activity out of desire results in 292 Niyamasāra fu;elkj bondage. The speech-activity of the Omniscient soul, is neither due to transformation of the mind, nor due to desire. He is, therefore, free from karmic bondage. èouu~ f'kfYidjLi'kkZUeqjt% fdeis{krs AA8AA vukRekFk± fouk jkxS% 'kkLrk 'kkfLr lrks fgre~ A Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: vkIr Hkxoku~ jkx ds fcuk] viuk iz;kstu u gksus ij Hkh] lehphu&HkO;thoksa dks fgr dk mins'k nsrs gSa D;ksafd ctkus okys ds gkFk ds Li'kZ ls 'kCn djrk gqvk eqjt (ènax) D;k vis{kk j[krk gS\ vFkkZr~ dqN Hkh ughaA 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? Ācārya Samantabhadra's Svayambhūstotra: vki izR;{k Kkuh dh dk;] opu vkSj eu dh izòfÙk;k¡ vkidh dqN djus dh bPNk ls ugha gqb±] u gh vkidh ;s ps"Vk,¡ oLrq&Lo:i dks u tkurs gq, vFkkZr~ vKku&iwoZd gqb±A gs /hj&ohj /eZukFk ftu! vkidk pkfj=k vfpUR; gS] vk'p;Z djus okyk gSA ukleh{; Hkor% izòÙk;ks /hj rkodefpUR;ehfgre~ AA (15&4&74) dk;okD;eulka izòÙk;ks ukHkoaLro equsf'pdh"kZ;k A 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 Dharmanātha! – your ways are inconceivable. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 293 dsoyh ds bPNkiwoZd orZu u gksus ls ca/ ugha gS & The activities of the Omniscient are without volition and do not cause karmic bondage – Bk.kf.klsTtfogkjk bZgkiqOoa .k gksb dsofy.kks A rEgk .k gksb ca/ks lkD[kêa ò eksg.kh;Ll AA175AA dsoyh Hkxoku~ ds [kM+s jguk] cSBuk vkSj fogkj djuk bPNkiwoZd ugha gksrs] blfy;s mUgsa rfUufeÙkd ca/ ugha gksrkA mlds (ca/) gksrk gS tks eksg ds mn; ls bfUnz;tU; fo"k;ksa ds lfgr gksrk gSA Bodily activities – standing, sitting, and moving – of the Omniscient Lord are not due to volition; hence, these activities do not cause bondage of karmas. Bondage of karmas takes place on indulgence in sense-objects, driven by delusion (moha). EXPLANATORY NOTE eksgknh g fojfg;k rEgk lk [kkbx fÙk enk AA1&45AA iq..kiQyk vjgark rs l fdfj;k iq.kks fg vksnb;k A Ācārya Kundakunda's Pravacanasāra: loZK ohrjkxnso rhFk±djukek iq.; izdfr ds iQy gSa] vFkkZr~ vjgar in rhFk±djuke iq.;deZ ds mn; ls gksrk gSA vkSj mudh dk; rFkk opu dh fØ;k fu'p; ls deZ ds mn; ls gSA ijUrq og fØ;k eksg] jkx] }s"kkfn Hkkoksa ls jfgr gSA blfy;s eksgdeZ ds {k; ls mRiÂ gqbZ gS] ,slh dgh xbZ gSA As explained in the previous gāthā, the Omniscient soul is 'without mind' – amanaskāÍ kevalinaÍ. It means that his activities are not a result of transformation of the mind, i.e., there is absence of the psychic-mind (bhāvamana). 294 Niyamasāra fu;elkj Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohanīya) karma, 1activities lose the strength of disturbing the purity of the soul. 1 – see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 55-56. Attainment of the status of the Omniscient Lord – the Arhat (Tīrthańkara, Kevalī, Sarvajña) – is the fruit of the past meritorious karmas. In addition, the activities of the Arhat are certainly due to the fruition of auspicious karmas. The activities of the Arhat do not take place due to the dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa). His activities take place on complete destruction (kÈaya) of the inimical (ghātī) karmas, including the deluding (mohanīya) karma. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 295 deZ{k; ls eks{k dh izkfIr & The attainment of liberation is the destruction of all karmas – vkmLLk [k;s.k iq.kks f.k..kklks gksb lsli;Mh.ka A iPNk ikob flX?ka yks;Xxa le;esÙks.k AA176AA fiQj (dsoyh dks) vk;q ds {k; ls Àks"k leLr izÑfr;ksa dk lEiw.kZ uk'k gksrk gS] iÀpkr~ os le;ek=k esa (Àkh?kz gh) yksdkxz dks izkIr dj ysrs gSaA With the termination of the life-determining (āyuÍ) karma of the Omniscient Lord, all remaining karmicsubtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka). EXPLANATORY NOTE When the duration of the life-determining (āyuÍ) karma is within one muhūrta, and the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas are of the same duration, the Tīrthańkara or the Omniscient (kevalī) gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity – sūkÈmakriyāpratipāti. In case the duration of the life-determining (āyuÍ) karma is within one muhūrta, but the duration of the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (āyuÍ) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. He 296 Niyamasāra fu;elkj performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghāta. Here he practises comprehensive pervasion in the form of a stick (daõça), a door (kapāÇa), an oblong (pratara), and filling up the universe (lokapūraõa), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity – sūkÈmakriyāpratipāti. And after that he commences the meditation of complete destruction of activity – vyuparatakriyānivarti, also called samucchinnakriyānivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (āsrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity – ayogakevalī, endowed with the capacity of annihilating all karmas, there arise perfect conduct – yathākhyāta cāritra, knowledge (jñāna), and faith (darśana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and 1other alloys, and attains eternal bliss. 1 – see Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 9-44, p. 397-398. Immediately after attaining release from all karmas, the soul goes up to the summit of the universe. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 297 ijekRerÙo dk Lo:i & The nature of the perfect-soul – tkbtjej.kjfg;a ijea dEeêoò fTt;a lq1⁄4a A .kk.kbpmlgkoa vD[k;efo.kklePNs;a AA177AA (ijekRerÙo) tUe&tjk&ej.k ls jfgr gS] mRÑ"V gS] vkB deks± ls jfgr gS] Àkq1⁄4 gS] Kkukfnd pkj xq.k:i LoHkko ls lfgr gS] v{k; gS] vfoukÀkh gS vkSj vPNs| (Nsnu u gks ldus okyk) gSA The perfect-soul-substance – the cause-soul (paramātmatattva, kāraõa paramātmā) – is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities like infiniteknowledge, and it is imperishable, indestructible, and indivisible. EXPLANATORY NOTE The pure-soul (paramātmā) is rid of all karmic dirt, body and physical senses. It is endowed with infinite knowledge, pristine, victor of karma-enemies, benefactor for all worldly beings, imperishable, and established in the supreme state of liberation. Ācārya Kundakunda's AÇÇhapāhuça – Mokkhapāhuça: eyjfgvks dypÙkks v .kfnvks dsoyks folq1⁄4Iik A ijesêhò ijeft.kks floadjks lklvks fl1⁄4ks AA6AA og ijekRek eyjfgr gS] dyk vFkkZr~ 'kjhj ls jfgr gS] vrhfUae; gS] dsoyKkue; gS] fo'kq1⁄4 gS] ijeftu gS] dY;k.kdj gS] 'kk'or gS vkSj fl1⁄4 gSA 298 Niyamasāra fu;elkj ijekRerÙo dk Lo:i & The nature of the perfect-soul-substance – vOokckge .kfn;e.kksoea iq..kikof.kEeqDda A iq.kjkxe.kfojfg;a f.kPpa vpya v.kkyaca AA178AA og ijekRerÙo vO;kck/ gS] vrhfUae; gS] vuqie gS] iq.;&iki ls fueqZDr gS] iqujkxeu ls jfgr gS] fuR;] vpy vkSj vukyEc & ij ds vkyEcu ls jfgr & gSA The perfect-soul-substance – the cause-soul (paramātmatattva, kāraõa paramātmā) – is free from obstruction – avyābādha, sense-independent – atīndriya, unparalleled (anupama), rid of merit (puõya) and demerit (pāpa), free from rebirth (punarāgamana), eternal (nitya), non-transient (acala), and independent (anālamba). EXPLANATORY NOTE The perfect-soul-substance – paramātmatattva – stays in the secure fort of natural-knowledge and, therefore, not visible or accessible to the evil karma-army of the enemy; it is, thus, free from obstruction – avyābādha. Happiness engulfs it through and through in all its spacepoints, leaving no role for the senses. It is, therefore senseindependent – atīndriya. The perfect-soul-substance – paramātmatattva – is unparalleled (anupama), being superior to the other two kinds of souls, the extroverted-soul – bahirātmatattva and the introverted-soul – antarātmatattva. Being insulated from the worldly pleasure and misery, it is rid of merit (puõya) and demerit (pāpa). Rid of delusion (moha), attachment (rāga) and aversion (dveÈa), it is free from rebirth (punarāgamana). It is eternal (nitya) since it does not 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 299 The happiness (sukha) of the liberated soul (the Siddha) is miraculous, free from obstruction, without an end, unparalleled, supreme, sense-independent, novel and eternal. Ācārya Kundakunda's BhaktisaÉgraha – Siddhabhakti: vbl;eOokckga lksD[ke.kara v.kksoea ijea A bafn;fol;krhna vIiÙka vPp;a p rs iÙkk AA9AA os fl1⁄4 Hkxoku~ vfr'k;] vO;kckèk] vuUr] vuqie] mRÑ'] bfUnz; fo"k;ksa ls vrhr] vizkIr & tks igys dHkh izkIr ugha gqvk & rFkk LFkk;h lq[k dks izkIr gq, gSaA have to change its state of existence; unlike the worldly souls which must take birth, repeatedly, in the four states of existence. Since its own-qualities and modes remain stable, it is non-transient (acala). Being utterly autonomous, it is independent (anālamba). 300 Niyamasāra fu;elkj ijekRerÙo dks fuokZ.k dgk gS & The perfect-soul is liberation – .kfo nqD[ka .kfo lqD[ka .kfo ihMk .kso foTtns ckgk A .kfo ej.ka .kfo t.k.ka RkRFkso ; gksb f.kOok.ka AA179AA tgk¡ nq%[k ugha gS] (lkalkfjd) lq[k ugha gS] ihM+k ugha gS] ck/k ugha gS] ej.k ugha gS vkSj tUe ugha gS] ogha fuokZ.k gSA (vFkkZr~ nq%[kkfn&jfgr ijekRerÙo esa gh fuokZ.k gSA) Where there are no misery (duÍkha), no (worldly) happiness (sukha), no affliction (pīçā), no obstruction (bādhā), no death (maraõa), and no birth (janma), there is liberation – nirvāõa. EXPLANATORY NOTE Liberation – nirvāõa, mokÈa – is the pure state of the soul that is rid of all imperfections of the worldly state of existence. The perfect-soulsubstance – paramātmatattva – is dependent on the self, totally insulated from all imperfections of the worldly state – misery and happiness, afflictions and obstructions, and birth and death. Since it is rid of the karmas that cause demerit, there is no misery. Since it is rid of the karmas that cause merit, there is no (worldly) happiness. Since it is rid of the body, home to uneasiness, there is no affliction. Since it is rid of the unpleasant-feeling (asātāvedanīya) karmas, there is no obstruction. Since it is rid of the quasi-karmicmatter (nokarma) that is responsible for body-formation, there is no death. Since it does not assimilate fresh quasi-karmic-matter (nokarma) that is responsible for body-formation, there is no birth. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 301 fuokZ.k dk Lo:i & The nature of liberation – .kfo bafn; molXxk .kfo eksgks fofEgvks .k f.kík ; A .k ; fr.gk .kso Nqgk RkRFkso ; gksb f.kOok.ka AA180AA tgk¡ bfUae;k¡ ugha gS] milxZ ugha gS] eksg ugha gS] foLe; ugha gS] fuaek ugha gS] r`"kk ugha gS] vkSj {kq/k ugha gS] ogha fuokZ.k gSA (vFkkZr~ bfUae;kfn&jfgr ijekRerÙo esa gh fuokZ.k gSA) Where there are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidrā), no thirst (tÃÈā), and no hunger (kÈudhā), there is liberation – nirvāõa. EXPLANATORY NOTE Liberation – nirvāõa, mokÈa – is the pure state of the soul that is of the nature of knowledge (jñāna). It is rid of all occupation of the senses (indriya) – touch (sparśana), taste (rasanā), smell (ghrāõa), sight (cakÈu), and hearing (śrota). It is immune to calamity (upasarga) brought about by the devas, the humans, the animals, and the nonliving objects. The pure soul is rid of the two kinds of deluding (mohanīya) karmas – the perception-deluding (darśanamohanīya) and the conduct-deluding (cāritramohanīya) – and, as the result of complete destruction (kÈaya) of the knowledge-obstructing karmas, it is ever established in perfect-knowledge (kevalajñāna) and perfectconduct (yathākhyāta cāritra). Since the pure soul has no external concern, it is rid of surprise (vismaya). Of the nature of knowledge (jñāna), the pure soul does not sleep (nidrā). Since it is rid of the unpleasant-feeling (asātāvedanīya) karmas, it does not experience thirst (tÃÈā) and hunger (kÈudhā). The perfect-soul-substance – paramātmatattva – is eternal liberation (nirvāõa, mokÈa). 302 Niyamasāra fu;elkj fuokZ.k dk Lo:i & The nature of liberation – .kfo dEea .kksdEea .kfo  prk .kso vê#ð íkf.k A .kfo /EelqDd>k.ks rRFkso ; gksb f.kOok.ka AA181AA tgk¡ deZ vkSj uksdeZ ugha gS] fpUrk ugha gS] vkrZ vkSj jkSae è;ku ugha gS] vkSj /E;Z rFkk ÀkqDy è;ku ugha gS] ogha fuokZ.k gSA (vFkkZr~ dekZfn&jfgr ijekRerÙo esa gh fuokZ.k gSA) Where there are no karma (karma) and quasi-karma (nokarma), no anxiety (cintā), no sorrowful (ārta) and cruel (raudra) meditation (dhyāna), no virtuous (dharmya) and pure (śukla) meditation (dhyāna), there is liberation – nirvāõa. EXPLANATORY NOTE Since the perfect-soul-substance – paramātmatattva – is utterly pristine, it is free from the eight kinds of material-karmas (dravyakarma). Being eternally rid of the five kinds of bodies, no quasi-karmic-matter (nokarma) clings to it. There is no mind and, therefore, there is no anxiety (cintā). There are no dispositions due to the fruition of karmas – audayika bhāva – etc., and, hence, there are no sorrowful (ārta) and cruel (raudra) kinds of meditation (dhyāna). There is no associated body with superior sturdiness and strength – saÉhanana – and, therefore, there are no virtuous (dharmya) and pure (śukla) kinds of meditation (dhyāna). 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 303 fl1⁄4 Hkxoku~ ds LoHkko xq.k & The own-nature of the liberated-soul (the Siddha) – foTtfn dsoy.kk.ka dsoylksD[ka p dsoya fofj;a A dsoyfnfê ò veqÙka vfRFkÙka lIinslÙka AA182AA (fl1⁄4 Hkxoku~ ds) dsoyKku] dsoynÀkZu] dsoylq[k] dsoyoh;Z] vewrZRo] vfLrRo vkSj liznsÀkRo gksrs gSaA The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha), infinite-energy (kevalavīrya), incorporealness (amūrtatva), existence (astitva), and with-space-points (sapradeśatva). EXPLANATORY NOTE As the eight kinds of karmas are burnt with the fire of pure-meditation (śukladhyāna), the liberated-soul (the Siddha) gets established, wholly and eternally, in own-self. It no longer depends on anything external; it attains its own-nature (svabhāva) or natural-qualities (svabhāvaguna). On destruction of the four inimical (ghātī) karmas, infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha) and infinite-energy (kevalavīrya) are manifested. 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 304 Niyamasāra fu;elkj 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. rFkSo lkekU;fo'ks"kekr`dk u;kLros"Vk xq.keq[;dYir% AA (13&2&62) ;FkSd'k% dkjdeFkZfl1⁄4;s leh{; 'ks"ka Lolgk;dkjde~ A Ācārya Samantabhadra's Svayambhūstotra: gs Hkxou~ (foeyukFk)! vkids er esa ftl izdkj ,d&,d dkj.k & miknku dkj.k vFkok fufeÙk dkj.k & vius flok; nwljs lgdkjh dkjd dh vis{kk djds gh fdlh dk;Z dh flf1⁄4 ds fy, leFkZ gksrs gSa oSls gh lkEkkU; /EkZ rFkk fo'ks"k /eZ dks izxV djus okys u; Hkh ,d dks eq[; rFkk nwljs dks xkS.k dgus dh vis{kk ls gh b"V gSa vFkkZr~ dk;Z dh flf1⁄4 ds fy, leFkZ gSaA O Lord Vimalanātha! 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 expression. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 305 vfRFkÙka oRFkqÙka nOoÙk ies;Ùk vxq#ygqxÙka A nslÙk psnf.knja eqÙkeeqÙka fo;k.ksg AA12AA Ācārya Māilladhavala's Õayacakko: vfLrRo] oLrqRo] nzO;Ro] izes;Ro] vxq#y?kqRo] izns'koRo] psruRo] vpsruRo] ewrZRo] vewrZRo & ;s nl lkekU; xq.k tkuksA 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 (pradeśavatva), 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 AA13AA Kku] n'kZu] lq[k] oh;Z] :i] jl] xU/] Li'kZ] xeugsrqRo] fLFkfrgsrqRo] orZukgsrqRo] voxkgugsrqRo] ewrZRo] vewrZRo] psruRo] vpsruRo & ;s nzO; ds fo'ks"k xq.k tkuksA 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. 306 Niyamasāra fu;elkj The soul-substance (jīva-dravya) does not have qualities (guõa) of lifelessness (acetanatva) and corporealness – having a form (mūrtatva) – out of the ten general (sāmānya) qualities mentioned above. It has these eight general (sāmānya) 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 (pradeśavatva), consciousness (cetanatva), and incorporealness – without having a form (amūrtatva). These qualities (guõa) are specific (viśeÈa) to the soul-substance (jīva-dravya) – knowledge (jðāna), perception (darśana), happiness (sukha), strength (vīrya), and consciousness (cetanatva). 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 307 fuokZ.k vkSj fl1⁄4 ds ,dRo dk izfriknu & Liberation (nirvāõa) is the liberated-soul (the Siddha) – f.kOOkk.keso fl1⁄4k fl1⁄4k f.kOOkk.kfefn leqfíêkò A dEefoeqDdks vIIkk xPNb yks;XxiTtara AA183AA fuokZ.k gh fl1⁄4 gS vkSj fl1⁄4 gh fuokZ.k gS] ,slk dgk x;k gSA deZ ls foeqÙkQ vkRek yksdkxz&i;ZUr tkrk gSA It has been expounded that liberation (nirvāõa) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvāõa). The soul (ātmā) rid of karmas darts up to the summit of the universe (loka). EXPLANATORY NOTE Here, the word 'liberation' (nirvāõa) has two meanings. First, as per the Scripture, liberation (nirvāõa) is the liberated-soul (the Siddha). From the empirical (vyavahāra) point-of-view, the 'Siddha śilā' is the abode of the liberated-soul (the Siddha). (see p. 151, ante). But from the transcendental (niścaya) point-of-view, the liberated-soul (the Siddha) lives in own-nature (svabhāva). Therefore, it is said that liberation (nirvāõa) is the liberated-soul (the Siddha) and also that the liberated-soul (the Siddha) is liberation (nirvāõa) – living in ownnature (svabhāva). As the soul attains liberation, it rises up to the topmost part of the universe, called the Siddha śilā, and resides there forever, free from transmigration. 308 Niyamasāra fu;elkj deZ&foeqÙkQ vkRek yksdkxz&i;ZUr gh tkrk gS & The liberated-soul goes up to the end of the universe – thok.k iqXxyk.ka xe.ka tk.ksfg tko /EeRFkh A /EefRFkdk;Hkkos rÙkks ijnks .k xPNafr AA184AA thoksa vkSj iqñxyksa dk xeu tgk¡ rd /ekZfLrdk; gS ogk¡ rd gksrk gS] ,slk tkuksA yksdkxz ds vkxs /ekZfLrdk; dk vHkko gksus ls os tho vkSj iqñxy ugha tkrsA Know that the substances of the soul (jīva) and the matter (pudgala) can traverse only till the space where the substance called the medium-of-motion – dharmāstikāya – exists. Since there is no medium-ofmotion – dharmāstikāya – beyond the end of the universe (loka), these substances do not go there. EXPLANATORY NOTE There is no movement in the non-universe (aloka) above, as there is no medium of motion – dharmāstikāya – which aids movement. Otherwise there would be no distinction between the universe and the non-universe. èkekZfLrdk;kHkkokr~ AA10&8AA vkxs (yksdkdk'k ds ckgj) /ekZfLrdk; dk vHkko gS] vr% eqDr tho yksd ds vUr rd gh tkrk gSA The liberated soul does not go beyond the end of the universe as no medium-of-motion – dharmāstikāya – exists there. Ācārya Umāsvāmī's Tattvārthasūtra: 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 309 fu;e vkSj mlds iQy dk milagkj & The exertion of the soul – niyama – and its fruit – f.k;ea f.k;eLl iQya f.kfíêa ò io;.kLl HkÙkh, A iqOokojfojks/ks tfn vo.kh; iwj;arq le;.gk AA185AA (bl xzUFk esa) izopu dh HkfDr ls fu;e vkSj fu;e dk iQy fn[kyk;k x;k gSA blesa ;fn iwokZij fojks/ gks rks vkxe ds Kkrk iq#"k mls nwj dj iw£r djsaA Prompted by devotion to the Scripture, right exertion of the soul – niyama – and its fruit, have been described. If any inconsistencies are found in the description, learned scholars may remove these and refine the treatise. EXPLANATORY NOTE This gāthā is the conclusion of the treatise. It has been expounded in gāthā 3 that right exertion of the soul – that which must be done – is the 'niyama'. And, the 'niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). The fruit of such exertion is liberation (mokÈa, nirvāõa). If any inconsistencies are found in the description, those who know the true nature of the soul may incorporate the refinement. The composition has been prompted by devotion to the Scripture, and not by vain about poetic genius. 310 Niyamasāra fu;elkj HkO; ds fy;s HkfÙkQ drZO; gS & The worthy soul must have persistent devotion – bZlkHkkos.k iq.kks dsbZ  .knafr lqanja eXxa A rs l o;.ka lksPPkk¿Hk Ùk ek dq.kg ft.keXxs AA186AA (;fn) dksbZ yksx bZ";kZ&Hkko ls lqUnj ekxZ dh fuUnk djrs gSa rks Hkh muds opu lqudj ftuekxZ ds izfr vHkfÙkQ (vJ1⁄4k) ugha djukA If some persons, out of jealousy, deride this beautiful path (to liberation), still (O worthy disciple!), on hearing their words, do not lose devotion to the path of the Conquerors (Jina). EXPLANATORY NOTE Some wrong-believer (mithyādÃÈÇi) and dumb persons, out of envy and malice, resort to deriding this beautiful path to liberation – comprising the 'Three Jewels' of right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – expounded by the Omniscient Lord Jina. In doing so, they put forward faulty accounts, illustrations, and arguments. O worthy (bhavya) disciple! On hearing such persons, do not ever lose devotion to this path, which has the power to rid the soul of the karmic dirt. 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 311 ukedFku }kjk 'kkL=k ds milagkj dk dFku & The name of the Scripture, with conclusion – f.k;Hkko.kkf.kfeÙka e, dna f.k;elkj.kkelqna A .kPPkk ft.kksonsla iqOokojnkslf.kEeqDda AA187AA iwokZij (iwoZorhZ vkSj ijorhZ) nks"kjfgr] ftuksinsÀk dks tkudj eSaus futHkkouk ds fufeÙk ls ;g fu;elkj uke dk ÀkkÐ jpk gSA After understanding the teaching of the Conquerors (Jina) that is rid of the fault of inconsistency between parts and with the object of contemplating on the 'Self', I have composed this Scripture, 'Niyamasāra'. EXPLANATORY NOTE The author, Ācārya Kundakunda, avers that he has composed this Scripture, Niyamasāra, after understanding the teaching of the Conquerors (Jina). The Conquerors are the Omniscient (sarvajña) Lords who have vanquished attachment – vītarāga. Their teaching is absolutely without faults including inconsistency between parts. The object of composing this Scripture was self-contemplation. This Scripture – Niyamasāra – expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. It expounds the five substances with extensive magnitude, pańcāstikāya – the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa); the fivefold observance, pańcācāra, in regard to faith (darśana), knowledge (jðāna), conduct (cāritra), austerities (tapa), and power (vīrya); the six substances (dravya); and the seven realities (tattva) along with merit (puõya) and demerit (pāpa). It describes the five kinds of dispositions (bhāva) – subsidential (aupaśamika), destructional (kÈāyika), destruction-cum-subsidential (kÈāyopaśamika), rising (audayika) and inherent nature (pāriõāmika). It expounds the 312 Niyamasāra fu;elkj The study of this Scripture involves two meanings: 1) the meaning of the individual gāthā, and 2) the meaning of the Scripture itself. The meaning of the individual gāthā has been provided in the accompanying text. The meaning of the Scripture itself is expounded now. This Scripture – Niyamasāra – is the Word of the Omniscient Lord. It has the power to bestow the true follower with ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. Such happiness is attained by meditating on the perfect-soul-substance – the cause-soul (paramātmatattva, kāraõa paramātmā) – which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. This Scripture is adorned by various points-of-view (naya). It leads to the fifth stage of existence. It has been composed by the digambara ascetic (nirgrantha muni) whose only possession is his body and who is rid of the influence of the five senses (indriya). Worthy men, aspiring for supreme happiness, who comprehend this Scripture without contradiction of the empirical (vyavahāra) and the transcendental (niścaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. Leaving aside the twenty-four kinds of possessions, external and internal, and by concentrating on the pure (śuddha) and inseparable (abheda) 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) – they attain eternal happiness appertaining to the perfect-soul-substance (paramātmatattva, kāraõa paramātmā). nature of real (niścaya) repentance (pratikramaõa), renunciation (pratyākhyāna), expiation (prāyaścitta), confession (ālocanā), selfadoration (niyama), etc., which promote spiritual advancement. It also expounds the nature of the inauspicious (aśubha), the auspicious (śubha) and the pure (śuddha) cognition (upayoga). bl izdkj Jh dqUndqUnkpk;Z fojfpr fu;elkj xzUFk esa 'kq1⁄4ksi;ksx vf/dkj uke dk ckjgok¡ vf/dkj lekIr gqvkA 12 – THE PURE-COGNITION'kq1⁄4ksi;ksx vf/dkj 313 At the conclusion of this worthy endeavour I adore and worship the Lotus Feet of Lord Ajitanātha, the second Tīrthańkara, for continued propitiousness: This concludes Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) Ācārya Samantabhadra's Svayambhūstotra: ftudk vusdkUr 'kklu nwljksa (,dkUrokfn;ksa) ds }kjk ijkftr ugha gks ldrk gS vkSj tks lRiq#"kksa ds izèkku uk;d gSa (HkO; thoksa dks eks{kekxZ esa izorZu djkus okys gSa)] vkt Hkh bl yksd esa vius b"V iz;kstu dks fl1⁄4 djus dh bPNk j[kus okys tulewg ds }kjk mu Hkxoku~ vftrukFk dk ije ifo=k uke izR;sd eaxy ds fufeÙk lknj xzg.k fd;k tkrk gSA izx`árs uke ija ifo=ka Loflf1⁄4dkesu tusu yksds AA (2&2&7) v|kfi ;L;kftr'kkluL; lrka iz.ksrq% izfreÄykFkZe~ Aõ Lord Ajitanātha's regime, which promulgated the right path to liberation, was the principal guide for the virtuous men, and those who subscribed to the absolutistic point-of-view could not counter it. Even today, the most auspicious name of Lord Ajitanātha is taken as a propitious omen by all men wishing for the accomplishment of their goals. With great devotion, I make obeisance humble at the Worshipful Feet of Ācārya Kundakunda, a glittering jewel among the authors of the Scripture, whose expositions illumine the Reality, as preached by the Omniscient Lord. 314 Niyamasāra fu;elkj xkFkk Verse No. Page IND EX OF VERSES xkFkk vuqØef.kdk vbFkwyFkwy Fkwya Fkwylqgqea 21 50 v.kq[ka/fo;Iis.k nq iksXxynOoa 20 48 v..kf.kjkosD[kks tks ifj.kkeks 28 59 vÙkkxerPpk.ka líg.kknks 5 12 vÙkkfn vÙkeT>a vÙkara .kso 26 56 vIil:oa isPNfn yks;kyks;a 166 279 vIil:okyac.kHkkos.k nq 119 214 vIik.ka fo.kq .kk.ka .kk.ka fo.kq 171 288 vIIkk ijIi;klks rb;k vIis.k 163 275 vjle:oexa/a vOoÙka 46 105 vOokckge .kfn;e.kksoea 178 299 vljhjk vfo.kklk v .kfn;k 48 111 --- --- --- --- --- --- --- --- --- --- --- --- --vUrjckfgjtIis tks oêbð lks 150 257--vkmLLk [k;s.k iq.kks f.k..kklks 176 296 vknk [kq eT> .kk.ks vknk es 100 191 vkjkg.kkb oêbð eksÙkw.k 84 167 vkyks;.kekyqaN.k fo;Mhdj.ka 108 201 vkokla tb bPNfl vIilgkoslq 147 253 vkokl,.k tqÙkks le.kks lks gksfn 149 255 vkokl,.k gh.kks iCHkêkð s gksfn 148 254 --- --- --- --- --- --- --bZlkHkkos.k iq.kks dsbZ  .knafr 186 311 bZgkiqOoa o;.ka thoLl ; 174 292 --- --mfDdêkò s tks cksgks .kk.ka rLlso 116 211--315 xkFkk Verse No. Page mÙkevêa ò vknk rfEg fBnk 92 179 mEeXXka ifjpÙkk ft.keXxs tks nq 86 171 mlgkfnft.ko jnk ,oa dkmQ.k 140 243 --- --- --- --316 Niyamasāra fu;elkj ,xks es lklnks vIik 102 193 ,xks ; ejfn thoks ,xks ; 101 193 ,ns NíOOkkf.k ; dkya eksÙkw.k 34 77 ,ns lOos Hkkok oogkj.k;a 49 113 ,;jl:oxa/a nksiQkla ra gos 27 57 ,fjlHksnCHkkls eT>RFkks gksfn 82 164 ,fjl;Hkko.kk, oogkj.k;LLk 76 159 --- --- --- --- --- --- --- ,oa HksnCHkkla tks dqOob 106 198--dÙkk HkksÙkk vknk iksXxydEeLl 18 43 dndkfjnk.kqeksn.kjfgna rg 63 135 dEeegh#gewyPNsnleRFkks 110 204 dEeknks vIik.ka fHk..ka Hkkosb 111 206 dk;fdfj;kf.k;Ùkh dkmLlXxks 70 146 dk;kbZijnOos fFkjHkkoa ifjgjÙkq 121 216 dkyqLleksgl..kkjkxíkslkbvlqg& 66 141 --- --- --- --- --- --- ---  d dkgfn o.koklks dk;fdyslks 124 221---  d cgq.kk Hkf.k,.k nq ojropj.ka 117 212 dqytksf.kthoeXx.kBk.kkblq 56 123 dsoy.kk.klgkoks dsoynal.k& 96 185 dsoyfeafn;jfg;a vlgk;a ra 11 29 dksga [ke;k ek.ka leíos.kTTkos.k 115 210 --- --- --- --- --dksgkfnlxCHkkoD[k;igqfnHkko.kk, 114 209--xkFkk Verse No. Page xe.kf.kfeÙka /Eee/Eea fBfn 30 62 xkes ok .k;js ok¿j..ks ok 58 128 --- --- --317 INDEX OF VERSESxkFkk vuqØef.kdk ?k.k?kkbdEejfg;k dsoy.kk.kkb& 71 147--pmxbHkolaHke.ka tkbtjkej.k& 42 95 pmngHksnk Hkf.knk rsfjPNk 17 39 pD[kq vpD[kw vksgh frf..k fo 14 36 pÙkk áxqfÙkHkkoa frxqfÙkxqÙkks 88 174 pyefy.kexk<ÙkfoofTt;& 52 117 --- --- --- --- --Nk;kroeknh;k Fkwysnj[ka/fefn 23 50 Nqgr.gHkh#jkslks jkxks eksgks  prk 6 15 --- --ta  dfp es nqPpfjÙka lOoa 103 195 tfn lDdfn dknqa ts ifMde.kk n 154 263 tLl jkxks nq nkslks nq fox M 128 227 tLl lf..kfgnks vIik lates 127 226 tkbtjej.kjfg;a ijea 177 298 --- --- --- --- --tk.karks iLlarks bZgkiqOOka .k gksb 172 290 tk.kfn iLlfn lOoa oogkj.k,.k 159 269 tk jk;kfnf.k;Ùkh e.kLl tk.khfg 69 145 --- --- --tkfjfl;k fl1⁄4Iik HkoefYy; 47 108 ft.kdfg;ijelqÙks ifMde.kkfn; 155 264 thok.k iqXxyk.ka xe.ka tk.ksfg 184 309 thokfncfgÙkPpa gs;eqokns;eIi.kks 38 87 thoknhnOok.ka ifjoê.ð kdkj.ka 33 73 --- --- --- --- --thoknq iksXxynks .karxq.kk 32 70--xkFkk Verse No. Page thok iksXxydk;k /Eek/Eek 9 23 thoks movksxevks movksxks 10 27 --- --- --318 Niyamasāra fu;elkj tqxoa oêbð .kk.ka dsoy.kkf.kLLk 160 271 tks pjfn latnks [kyq lqgHkkos 144 249 tks .k gofn v..kolks rLl nq 141 244 tks nq vêa ð p #ía p >k.ka 129 229 tks nqxaNk Hk;a osna lOoa 132 232 --- --- --- --- --tks nq /Eea p lqDda p >k.ka 133 234--tks nq iq..ka p ikoa p Hkkoa 130 230 tks nq gLla jb± lksxa vj r 131 232 tks /EelqDd>k.kfEg ifj.knks 151 258 tks iLlfn vIik.ka leHkkos 109 202 tks leks lOoHkwnslq Fkkojslq 126 225 --- --- --- --- --- >k.kf.kyh.kks lkgw ifjpkxa 93 181--Bk.kf.klsTtfogkjk bZgkiqOoa .k 175 294--- .kêêò dò Eeca/k vêeò gkxq.k& 72 150 .kfeÅ.k ft.ka ohja v.karoj& 1 3 .kj.kkj;frfj;lqjk iTTkk;k rs 15 38 .k olks volks volLl dEe 142 246 --- --- --- --- .kfo bafn; molXxk .kfo eksgks 180 302 .kfo dEea .kksdEea .kfo  prk 181 303 .kfo nqD[ka .kfo lqD[ka .kfo ihMk 179 301 .kark.karHkos.k lefTt;lqgvlqg& 118 213 --- --- --- --- .kk.ka vIIki;kla f.kPN;.k;,.k 165 278 .kk.ka thol:oa rEgk tk.ksb 170 286 --- --xkFkk Verse No. Page .kk.ka ijIi;kla fnêhò 161 273 .kk.ka ijIIk;kla rb;k .kk.ks.k 162 274 --- --- --- .kk.ka ijIIk;kla oogkj.k;s.k 164 275 .kk.kkthok .kk.kkdEea .kk.kkfoga 156 265 .kkga dksgks ek.kks .k pso ek;k 81 160 .kkga .kkj;Hkkoks frfj;RFkks 77 160 --- --- --- --319 xkFkk vuqØef.kdk INDEX OF VERSES .kkga ckyks oqîkô s .k pso r#.kks 79 160 .kkga eXx.kBk.kks .kkga xq.kBk.k 78 160 .kkga jkxks nkslks .k pso eksgks 80 160 --- --- --f.kDdlk;Ll narLl lwjLl 105 197 f.kXxaFkks .khjkxks f.kLlYyks 44 101 f.kíaMks f.kíaíks f.kEeeks f.kDdyks 43 99 --- --- --f.k;Hkko.kkf.kfeÙka e, dna 187 312 f.k;Hkkoa .kfo eqPpb ijHkkoa 97 186 f.k;ea f.k;eLl iQya f.kfíêa ò 185 310 --- --- --f.k;ea eksD[kmok;ks rLl iQya 4 10 f.k;eso ; ta dTta ra f.k;ea 3 8 f.kOOkk.keso fl1⁄4k fl1⁄4k 183 308 --- --- --f.kLlslnksljfgvks dsoy.kk.kkb& 7 17 .kksdEedEejfg;a fogkoxq.kiTt, g 107 200 .kks [kb;HkkoBk.kk .kks 41 93 --- --- --- .kks [kyq lgkoBk.kk .kks ek.koek.k& 39 89 .kks fBfnca/êkò .kk i;fMêkò .kk 40 91 --- --rLLk eqgqXxno;.ka iqOokojnkslfojfg; 8 21 rg nal.kmovksxks llgkosnjfo;Iinks 13 34 --- --FkhjktpksjHkÙkdgkfno;.kLl 67 143--xkFkk Verse No. Page nV~Bw.k bfRFk:oa okaNkHkkoa 59 129 nOoxq.kiTt;k.ka fpÙka tks dq.kb 145 251 --- --- --nOofRFk,.k thok ofnfjÙkk 19 46--- /kmpmDdLl iq.kks ta gsÅ dkj.ka 25 53--ifMde.k.kke/s;s lqÙks tg 94 182 ifMde.kigqfnfdfj;a dqOoarks 152 260 --- --i;fMfêfò nv.kqHkkxIIknslca/s g 98 187--ifjpÙkk ijHkkoa vIik.ka >kfn 146 252 ifj.kkeiqOoo;.ka thoLl ; 173 292 --- --iapkpkjleXxk ia pfn;& 73 153--iklqxHkwfeinsls xw<s jfg, 65 140 iklqxeXxs.k fnok voyksxarks 61 132 --- --iksXxynOOka eqÙka eqfÙkfojfg;k 37 84--iqOOkqÙkl;ynOOka .kk.kkxq.kiTTk,.k 168 282 iqOoqÙkl;yHkkok ijnOOka 50 115 --- --islq..kgkldDdlij .knIiIilafl;a 62 134--iksXxynOOka mPpb ijek.kw 29 61--iksRFkbdeaMykba xg.kfolXxslq 64 139--ca/.kNsn.kekj.kvkdqap.k rg 68 144--HkwiOoneknh;k Hkf.knk 22 50--eXxks eXxiQya fr nqfoga ft.klkl.ks 2 6--enek.kek;yksgfoofTt;Hkkoks nq 112 207--ee Ùk ifjoTTkkfe 99 189--ek.kqLlk nqfo;Iik 16 39--320 Niyamasāra fu;elkj xkFkk Verse No. Page fePNÙkigqfnHkkok iqOoa thos.k 90 176 fePNknal.k.kk.kpfjÙka pbÅ.k 91 178 --- --- --eqÙkeeqÙka nOOka ps;.kfe;ja lxa 167 280--eksD[kigs vIik.ka BfoÅ.k ; dq.kfn 136 238 eksD[kax;iqfjlk.ka xq.kHksna tkf.kÅ.k 135 236 --- --eksÙkw.k vê#ð ía >k.ka tks >kfn 89 175--eksÙkw.k v.kk;kja vk;kjs tks nq dq.kfn 85 169--eksÙkw.k o;.kj;.ka jkxknhHkkookj.ka 83 166 eksÙkw.k l;ytIie.kkx;lqgelqgokj.ka 95 183 --- --eksÙkw.k lYyHkkoa f.kLLkYys tks nq lkgq 87 173--j;.kÙk;latqÙkk ft.kdfg;i;RFknsl;k 74 155--jkxs.k o nksls.k o eksgs.k o 57 127--jk;knhifjgkjs vIik.ka tks nq 137 240--y1⁄4w.ka f.kfg ,Ddks rLl iQya 157 266--yks;k;kls rkoa bnjLl v.kar;a 36 79--yks;kyks;a tk.kb vIik.ka .kso 169 284--oêfð n tks lks le.kks v..kolks 143 248--o..kjlxa/iQklk Fkhiqal.kmal;kfn& 45 103--onlfefnlhylateifj.kkeks 113 208--o;.ke;a ifMde.ka o;.ke;a 153 262--o;.kksPpkj.kfdfj;a ifjpÙkk 122 218--oogkj.k;pfjÙks oogkj.k;Ll 55 117 okokjfoIieqDdk pmfOog& 75 157 --- --foTtfn dsoy.kk.ka dsoylksD[ka 182 304--fojnks lOolkoTts frxqÙkks 125 223--321 xkFkk vuqØef.kdk INDEX OF VERSES xkFkk Verse No. Page foojh;kfHkf.koslfoofTt;& 51 117 foojh;kfHkf.kosla ifjpÙkk 139 242 --- --- --l..kk.ka pmHks;a efnlqnvksgh 12 29--le;kofyHksns.k nq nqfo;Iia 31 66--lEeÙk.kk.kpj.ks tks Hk Ùk dq.kb 134 235--lEeÙkLl f.kfeÙka ft.klqÙka 53 117 lEeÙka l..kk.ka foTtfn eksD[kLl 54 117 --- --lEea es lOoHkwnslq osja eT>a 104 196--lOofo;IikHkkos vIik.ka tks nq 138 241--lOos iqjk.kiqfjlk ,oa vkokl;a 158 267--lOos l xaFkk.ka pkxks f.kjosD[k& 60 130--la[ksTtkla[ksTtk.karinslk 35 79 latef.k;eros.k nq /EeT>k.ks.k 123 219 --- --lqgvlqgo;.kj;.ka jk;knhHkkookj.ka 120 215--lqgqek goafr [ka/k ikvksXxk 24 50--- ] ] ] 322 Niyamasāra fu;elkj dkfjdk@'yksd@xkFkkName of the Scripture IND EX OF SCRIP T URAL EXCERP T S 'kkL=kks1⁄4j.k vuqØef.kdk PageØekad Ācārya AmÃtacandra's PuruÈārthasiddhyupāya vizknqHkkZo% [kyq (44)--ÑrÑR;% ijeins (224)--7 125 lE;DRocks/pkfj=ky{k.kks (222)--10 Ācārya Kundakunda's AÇÇhapāhuça – DaÉsaõapāhuça ta lDdb ra dhjb ta p 263(22)--- ,dsukd"kZUrh 'yFk;Urh (225)--XXVI lkekf;da fJrkuka (150)--223 thoÑra ifj.kkea (12)--45 dkj.kdk;Zfo/kua (34)--272 thokthoknhuka rÙokuka (22)--242 rTt;fr ija T;ksfr% (1)--276 Ācārya Kundakunda's AÇÇhapāhuça – Mokkhapāhuça eyjfgvks dypÙkks 298(6)--Ācārya Kundakunda's Pańcāstikāya thok iqXxydk;k 316(4)--Ācārya Kundakunda's BhaktisaÉgraha – Siddhabhakti vbl;eOokckga lksD[ke--300(9)--323 Ācārya Kundakunda's AÇÇhapāhuça – Bodhapāhuça lífo;kjks gwvks xviii(60)--okjlvaxfo;k.ka xviii(61)--fuR;efi fu#Ikysi% (223)--6 levks nq vIinslks 70(2&46) Ok..kjlxa/iQklk foTtars 51(2&40)  yxs g ts g nOoa 84(2&38) nOoa thoethoa thoks 85(2&35) --- --- --- --- .kj.kkj;frfj;lqjk 38(2&61) vknk dEEkefyelks 44(2&29) nOofê,ò .k lOoa nOoa 46(2&22) vfRFkÙkf.kfPNnLl fg 37(2&60) --- --- --- --- --vRFkks [kyq nOoevks 26(2&1) dkfjdk@'yksd@xkFkkName of the Scripture PageØekad Ācārya Kundakunda's Pravacanasāra tks fg lqns.k fotk.kfn 4(1&33)--- --- --iD[kh.k?kkfndEeks 19(1&19) lqÙka ft.kksofnêa ò 22(1&34) tfn lks lqgks o vlqgks 89(1&46)--jÙkks ca/fn dEea eqPpfn 92(2&87)--vfRFkÙkf.kfPNnLl fg 103(2&60)--- .kk.ka vRFkfo;Iiks dEea 106(2&32)--thoks Hkoa HkfoLlfn 109(2&20)--nsgk ok nfo.kk ok 112(2&101)--ejnq o ftonq thoks 133(3&17)--- ,Dda [kyq ra HkÙka 136(3&29)--onlfe nfn;jks/ks 157(3&8)--- ,ns [kyq ewyxq.kk 157(3&9)--pkfjÙka [kyq /Eeks 164(1&7)--lqfofnninRFklqÙkks 169(1&14)--- .k tgfn tks nq ee Ùk 171(2&98)--tks [kfoneksgdyqlks 181(2&104)--mn;xnk dEealk 187(1&43)--324 Niyamasāra fu;elkj Ācārya Kundakunda's Pravacanasāra (contd.) vlqgksovksxjfgnks 249(2&67)--- --nal.k.kk.kpfjÙkslq rhlq 253(3&42) --iD[kh.k?kkfndEeks 269(1&19) --lOoxnks ft.kolgks lOos 277(1&26) --- .kfRFk ijksD[ka  dfp fo 280(1&22) --ifj.kenks [kyq .kk.ka 285(1&21) --vknk .kk.kiek.ka .kk.ka 286(1&23) --- .kk.ka vIi fÙk ena oêfð n 288(1&27) --- .k fo ifj.kefn .k 290(1&52) --iq..kiQyk vjgark rs l 294(1&45) dkfjdk@'yksd@xkFkkName of the Scripture PageØekad ,oa .kk.kIik.ka 191(2&100)--- ,oa fofnnRFkks tks nOoslq 228(1&78)--- .k fg e..kfn tks ,oa 230(1&77)--- ,oa ft.kk ft .knk 238(2&107)--Ācārya Kundakunda's Samayasāra thoLl .kfRFk oXxks 162(2&14&52)--- --- --thoLl .kfRFk dsbZ 162(2&15&53) .kks fBfnca/êkò .kk (2&16&54) 162 thoLl .kfRFk jkxks 162(2&13&51)--Ācārya Kundakunda's Rayaõasāra feLlksfÙk cfgjIik 256(146)--thoLl .kfRFk o..kks 162(2&12&50)--dEea ta iqOod;a 166(10&76&383)--- .kso ; thoêkò .kk .k 163(2&17&55)--INDEX OF SCRIPTURAL EXCERPTS'kkL=kks1⁄4j.k vuqØef.kdk 325 oafnÙkq lOofl1⁄4s xviii(1&1&1)--- --ra ,;ÙkfogÙka nk,ga xix(1&5&5) laflf1⁄4jk/fl1⁄4a 168(9&17&304)--dkfjdk@'yksd@xkFkkName of the Scripture PageØekad --rs l iq.kks fo ; beks (3&42&110) 176 --- --ifMde.ka ifMlj.ka 179(9&19&306) vifMde.keifMlj.ke--179(9&20&307) --- --lOos Hkkos tEgk 183(1&34&34) dEea ta lqgelqga tfEg 184(10&77&384) --- --vgesWDdks [kyq lq1⁄4ks ; 189(3&5&73) ta lqgelqgeqfn..ka 200(10&78&385) --lksof..k;a fi f.k;ya 231(4&2&146) --- .k fo ifj.kefn .k 251(3&8&76) --thoks pfjÙknal.k.kk.kfBnks 252(1&2&2) --f.kPpa iPpD[kk.ka 260(10&79&386) --Hkkoks jkxkfntqnks thos.k 291(5&4&167) Ācārya Kundakunda's Samayasāra (contd.) Ācārya Māilladhavala's Õayacakko .kk.ka nal.k lqg lfÙk (13)--vfRFkÙka oRFkqÙka nOoÙk (12)--306 306 Ācārya Nemicandra's DravyasaÉgraha --lEeíal.k.kk.ka pj.ka (39) 11 --frDdkys pnqik.kk 23(3) --vTthoks iq.k .ksvks 24(15) --movksxks nqfo;Iiks 34(4) --le.kk ve.kk .ks;k 41(12) --iksXW xydEeknh.ka dÙkk 43(8) --xbifj.k;k.k /Eeks 63(17) --Bk.ktqnk.k v/Eeks 64(18) --voxklnk.ktksXxa 65(19) --nOoifjoê:ð oks tks lks 71(21) --yks;k;klinsls bDdsDds 72(22) 326 Niyamasāra fu;elkj --lke..kiPp;k [kyq pmjks 176(3&41&109) dkfjdk@'yksd@xkFkkName of the Scripture PageØekad .kêêò dò Eensgks yks;kyks;Ll 152(51)--- --ek fpêgò ek taig ek 215(56) --lafr tnks rs.ksns vRFkhfr 78(24) --o..k jl iap xa/k nks 105(7) --vlqgknks fof.kfoÙkh lqgs 121(45) --cfgjCHkarjfdfj;kjksgks 122(46) --- .kêpò nq?kkbdEeks 149(50) tks j;.kÙk;tqÙkks 155(53)--- --nal.k.kk.kigk.ks 154(52) nal.k.kk.kleXxa eXxa 158(54)--- --nal.kiqOoa .kk.ka 271(44) Ācārya Nemicandra's DravyasaÉgraha (contd.) Ācārya Nemicandra's Trilokasāra --pfDddq#iQf.klqjsanslg ens (560) 237 Ācārya Pūjyapāda's IÈÇopadeśa ,dks¿ga fueZe% 'kq1⁄4ks 194(27)--- --LofLeu~ lnfHkykf"kRokn--- (34) 202 fdfena dhn`'ka dL; 216(42)--cè;rs eqP;rs tho% 190(26)--la;E; dj.kxzkeesdkxzRosu 240(22)--brf'pUrkef.k£nO; br% 258(20)--bPNR;sdkUrlaokla 266(40)--Ācārya Pūjyapāda's Samādhitańtram cfgjUr% ij'psfr f=k/kRek 88(4)--- --viekukn;LrL; fo{ksiks (38) 90 fueZy% dsoy% 'kq1⁄4ks 19(6)--- ;% ijkRek l ,okga ;ks¿ga 109(31)--- ,oa R;DRok cfgokZpa 145(17)--INDEX OF SCRIPTURAL EXCERPTS'kkL=kks1⁄4j.k vuqØef.kdk 327 u es èR;q% dqrks HkhfruZ xlii(29)--xkSj% LFkwy% Ñ'kks 185(70)--- ;nxzkáa u x`Êkfr x`ghra 186(20)--- ;Ù;kxk; fuorZUrs 190(90)--- {kh;Urs¿=kSo jkxk|kLrÙorks 196(25)--izP;kO; fo"k;sH;ks¿ga eka 197(32)--rFkSo Hkko;sísgkñ--198(82)--- ;nk eksgkRiztk;srs 209(39)--Locq1⁄4Ôk ;koñx`Êh;kr~ 218(62)--- ;L; lLiUnekHkkfr 221(67)--jkx}s"kkfndŠksySjyksya 227(35)--vfof{kIra euLrÙoa 228(36)--R;DRoSoa cfgjkRekue--241(27)--nsgkUrjxrschZta 247(74)--cfgLrq";fr ew<kRek 255(60)--- ;nUrtZYilaìDreqRizs{kk--257(85)--tusH;ks okd~ rr% LiUnk 264(72)--Ācārya Pūjyapāda's Samādhitańtram (contd.) dkfjdk@'yksd@xkFkkName of the Scripture PageØekad Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra J1⁄4kua ijekFkkZukekIr--13(4)--lñn`f"VKkuòÙkkfu /e± 8(3)--- {kqfRiiklktjkrÄtUe---ï 15(6)--vkIrsuksfPNUunks"ks.k 17(5)--ijes"Bh ijaT;ksfr£ojkxks 18(7)--vkIrksiKeuqYya?;e--21(9)--jkx}s"kfuòÙks2glkfnfuoÙkZuk 128(48)--328 Niyamasāra fu;elkj x`gdeZ.kkfi fufpra deZ 138(114)--fo|kn'kZu'kfDrLokLF;--236(132)--vukRekFk± fouk jkxS% 293(8)--dkfjdk@'yksd@xkFkkName of the Scripture PageØekad Ācārya Samantabhadra's Svayambhūstotra v glk Hkwrkuka txfr 125(21&4&119)--- --vUkUrnks"kk'k;foxzgks xzgks 177(14&1&66) --xq.kkfHkuUnknfHkuUnuks (4&1&16) 220 --fLFkfrtuufujks/y{k.ka (20&4&114) 285 --dk;okD;eulka izòÙk;ks (15&4&74) 293 --- ;FkSd'k% dkjdeFkZfl1⁄4;s (13&2&62) 305 --v|kfi ;L;kftr'kkluL; (2&2&7) 314 Ācārya Umāsvāmi's Tattvārthasūtra rÙokFkZJ1⁄4kua (1&2)--lE;Xn'kZuKkupkfj=kkf.k (1&1)--7 12 xq.ki;Z;oñ aeO;e~ (5&38)--24 mi;ksxks y{k.ke~ (2&8)--27 efrJqrkofèkeu%i;Z;--- (1&9)--30 loZaeO;i;kZ;s"kq dsoyL; (1&29)--31 efrJqrkoèk;ks foi;Z;ÜÓ (1&31)--32 lnlrksjfo'ks"kk|--- (1&32)--32 HkjrSjkorfonsgk% (3&37)--39 jRu'kdZjkokyqdk--- (3&1)--40 nsokÜÓrq£.kdk;k% (4&1)--42 v.ko% LdUèkkÜÓ (5&25)--49 Li'kZjlxUèko.kZoUr% (5&23)--58 lw=kName of the Scripture PageØekad xfrfLFkR;qixzgkS (5&17)--63 INDEX OF SCRIPTURAL EXCERPTS'kkL=kks1⁄4j.k vuqØef.kdk 329 vkdk'kL;koxkg% (5&18)--64 orZukifj.kkefØ;k% (5&22)--73 la[;s;kla[;s;kÜÓ (5&10)--80 lw=kName of the Scripture PageØekad ,dizns'kkfn"kq HkkT;% (5&14)--80 vla[;s;k% izns'kk (5&8)--81 vkdk'kL;kuUrk% (5&9)--82 vkSi'kfed{kkf;dkS (2&1)--93 izeÙk;ksxkRizk.kO;--- (7&13)--124 vlnfHkèkkueùre~ (7&14)--127 vnÙkknkua Lrs;e~ (7&15)--128 Ācārya Umāsvāmi's Tattvārthasūtra (contd.) ewPNkZ ifjxzg% (7&17)--eSFkqueczã (7&16)--129 130 bZ;kZHkk"kS"k.kknku--- (9&5)--132 lE;X;ksxfuxzgks xqfIr% (9&4)--141 vkrZjkSaeèkE;Z'kqDykfu (9&28)--175 ijs eks{kgsrw (9&29)--234 'kqDys pk|s iwoZfon% (9&37)--259 èkekZfLrdk;kHkkokr~ (10&8)--309 ] ] ] 330 Niyamasāra fu;elkj As Āchārya Vidyanand writes in the Foreword of Samayasāra, 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. 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 Sacred Jaina Texts from Vikalp Printers www.vikalpprinters.com 331 Shri Amritchandra Suri's PuruÈārthasiddhyupāya is a matchless Jaina text that deals with the conduct required of the householder (śrāvaka). 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. WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/- ! Size: 16   22.5 cm ! Pages: xvi + 191 ! Hard Bound ! Published: 2012 ! Printed on NS Maplitho Paper 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 332 ISBN 81-903639-5-6 Rs. 450/DravyasaÉgraha is one of the finest classical Jaina texts, composed by His Holiness Ācārya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) 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. ! Published: 2013 ! Printed on NS Maplitho Paper ! Hard Bound ! Size: 16   22.5 cm ! Pages: xvi + 216 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 333 Rs. 450/- ! Hard Bound ! Published: 2014 ! Printed on NS Maplitho Paper ! Pages: xvi + 152 ! Size: 16   22.5 cm Ācārya Pūjyapāda'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 Pūjyapāda, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvārthasiddhi 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 334 Rs. 500/- ! Published: 2015 ! Pages: xxiv + 220 ! Size: 16   22.5 cm ! Hard Bound ! Printed on NS Maplitho Paper Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (circa 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. Svayambhūstotra – Adoration of Ācārya Samantabhadra's The Twenty-four Tīrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 335 Rs. 500/- ! Size: 16   22.5 cm ! Pages: xxiv + 200 ! Published: 2016 ! Hard Bound ! Printed on NS Maplitho Paper Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-8-0 Deep Reflection On The Omniscient Lord Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) vkpk;Z leUrHkae fojfpr vkIrehekalk (nsokxeLrks=k) • Sanskrit • Hindi • English ĀptamīmāÚsā by Ācārya Samantabhadra (circa 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 non-absolutism (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. 336 Rs. 500/- ! Published: 2016 ! Size: 16   22.5 cm ! Printed on NS Paper ! Hard Bound ! Pages: xxiv + 264 Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 The Jewel-casket of Householder's Conduct Ratnakaraõçaka-śrāvakācāra – Ācārya Samantabhadra's vkpk;Z leUrHkae fojfpr jRudj.MdJkodkpkj • Sanskrit • Hindi • English Ācārya Samantabhadra's (circa 2nd century CE) Ratnakaraõçaka-śrāvakācāra, 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. 337 Rs. 600/- ! Published: 2017 ! Hard Bound ! Printed on NS Paper ! Pages: xlii + 202 ! Size: 16   22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-0-2 Supreme Meditation Ācārya Pūjyapāda's Samādhitańtram – vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ • Sanskrit • Hindi • English Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extrovertedsoul 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 disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitańtram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samādhitańtram 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. Ācārya Pūjyapāda's (circa 5th century CE) Samādhitańtram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. 338 Rs. 600/- ! Published: 2018 ! Hard Bound ! Printed on Art Paper ! Pages: lxi + 345 ! Size: 16   22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-1-9 Pravacanasāra – Essence of the Doctrine Ācārya Kundakunda's vkpk;Z dqUndqUn fojfpr izopulkj • Prakrit • Sanskrit • Hindi • English Ācārya Kundakunda's (circa 1st century BCE) 'Pravacanasāra' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect-knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. 339 – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi Ācārya Umāsvāmī's Tattvārthasūtra ! Printed on Art Paper ! Size: 16   23 cm ! Published: 2018 ! Hard Bound ! Pages: xxx + 466 Divine Blessings: Ācārya 108 Vidyananda Muni Vijay K. Jain By: • Sanskrit • Hindi • English Ācārya Umāsvāmī's (circa 1st century CE) Tattvārthasūtra, also known as MokÈaśāstra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sūtra), in Sanskrit. Brief and to-thepoint, Tattvārthasūtra delineates beautifully the essentials of all objects-ofknowledge (jñeya). Sarvārthasiddhi by Ācārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on Tattvārthasūtra. Sarvārthasiddhi is an exposition of the Reality – the true nature of substances, soul and non-soul – the knowledge of which equips one to tread the path to liberation, as expounded in Tattvārthasūtra. There is beginningless intermingling of the soul (jīva) and the nonsoul (ajīva) karmic matter. Our activities (yoga) are responsible for the influx (āsrava) of the karmic matter into the soul. Actuated by passions (kaÈāya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul – saÉvara – and its subsequent separation from the soul – nirjarā – are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (mokÈa). rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) vkpk;Z mekLokeh fojfpr Rs. 750/ISBN 978-81-932726-2-6 340 GUI D E T O T RANS L IT ERAT I ON *Devanāgarī IAST 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 Devanāgarī IAST 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 Devanāgarī IAST 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 341 NOT ES _____________________________________________________________________________________ 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