vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr – With Authentic Explanatory Notes in English Ācārya Kundakunda's Paôcāstikāya-saÉgraha (The Jaina Metaphysics)

fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Viśuddhasāgara Muni vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr – With Authentic Explanatory Notes in English Ācārya Kundakunda's Paôcāstikāya-saÉgraha (The Jaina Metaphysics) ISBN: 978-81-932726-5-7 Non-copyright Vikalp Printers E-mail: vikalp_printers@rediffmail.com Published, in the year 2020, by: Printed at: This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. Vikalp Printers, Dehradun Anekant Palace, 29 Rajpur Road Rs. 750/Dehradun-248001 (Uttarakhand) India Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Vijay K. Jain Front cover: – With Authentic Explanatory Notes in English Ācārya Kundakunda's Paôcāstikāya-saÉgraha (The Jaina Metaphysics) Depiction of the Holy Feet of the twenty-third Tīrthaôkara, Lord Pārśvanātha at the 'Svarõabhadra-kūÇa', atop the sacred hills of Shri Sammed Shikharji, Jharkhand, India. Pic by Vijay K. Jain (2016) eaxy vk'khokZn & ije iwT; fnxEcjkpk;Z 108 Jh fo'kq1⁄4lkxj th eqfujkt D I VINE B L ES SINGS •••••••••••••••••••••••• VII rdZ ds lkFk fd;k x;k J1⁄4ku pyk;eku ugha gksrk & ;g ije lR; gS_ ijUrq rdZ rdZ gh jguk pkfg,] dqrdZ ughaA rdZ dk iz;ksx tSu n'kZu&'kkL=kksa esa Lole; dh flf1⁄4 ds fy, fd;k x;k gSA Lole; dk gh [k.Mu tks djs og u izek.k dk Kkrk gS vkSj u gh u; dk] mldk izek.k izek.kkHkkl rFkk u; u;kHkkl ek=k gSA oLrq ds oLrqRo dk HkwrkFkZ cks/ izek.k ,oa u; ds ekè;e ls gh gksrk gS_ izek.k ,oa u; ds vf/xe fcuk oLrq ds oLrqRo dk lR;kFkZ Kku gksuk vlaHko gS] blhfy, Kkuhtu loZizFke izek.k o u; dk xEHkhj vf/xe djrs gSaA u;&izek.k ds lehphu Kku dks izkIr gksrs gh lk/q&iq#"k ekè;LFk gks tkrs gSaaaA u;&izek.k ds HkwrkFkZ fu.kZ; dks izkIr djds gh tho lE;DRo dks izkIr gksrk gSA vè;kRe ,oa Lo&fl1⁄4kUrksa dh j{kk ds fy, rdZ&'kkL=kksa dh jpuk gqbZ gS] u fd Lo&fl1⁄4kUrksa ds uk'k ds fy,A ;gh dkj.k gS fd Lole; dk vuqjkxh & Lole; dh flf1⁄4 dk vuqHkkod & izfr{k.k vkRe&le; ,oa vkxe&le; ij gh y{; j[krk gS_ 'ks"k ls ekè;LFk&mis{kkHkko j[krk gSA VIII •••••••••••••••••••••••• Paôcāstikāya-saÉgraha VhdkdrkZ Hkxoñ vkpk;Z Jh vèrpUnz Lokeh ,oa vkpk;Z Jh t;lsu Lokeh us ^iapkfLrdk;* xzaFkjkt ds xw<+&jgL; dks [kksydj txfr ds thoksa ij egr~ midkj fd;k gSA tSu fl1⁄4kUr&'kkL=kksa ,oa vè;kRe&'kkL=kksa dk ewy mís'; gS fd izk.khek=k LokuUn dk cks/ dj vkRekuUn ds iq#"kkFkZ esa yhu gks tk;s] vU; dksbZ HkkSfrd mís'; ugha gSA tSu n'kZu dks ^vkRe&fodkloknh n'kZu* dgsa rks dksbZ fodYi ugha gSA  vkRe&fodkloknh n'kZu* ls lqUnj dksbZ vU; laKk ugha nh tk ldrh gSA lE;d&vkRelkèkd dh loZJs"B lkèkuk mis{kkHkko gSA vKku dh fuòfÙk] gs;&mikns; dk foosd rFkk ij&Hkkoksa ls mis{kkHkko cukdj j[kuk_ ;gh HkwrkFkZ izek.k dk iQy gSA tSukxe pkj Hkkxksa esa foHkDr gS & izFkekuq;ksx] dj.kkuq;ksx] pj.kkuq;ksx] nzO;kuq;ksxA pkjksa gh vuq;ksx oLrq ds oLrqRo dk Lo&Lo 'kSyh esa dFku djrs gSaA oLrq&LoHkko ls fHkUu gksdj vkxe fdlh Hkh vU; dh O;k[;k ugha djrk gSA lEizfr vè;kRe txr esa fnxEcjkPkk;Z Hkxou~ Jh dqUndqUn nso vuqie Jqr&l`td gSa] vkius pkSjklh ikgqM (xzaFkksa) dk l`tu dj okxh'ojh ds lE;d~&dks"k dks oèkZeku fd;k gSA muds ikgqM xzaFkksa esa iapkfLrdk; ,d vuwBk fo'orÙo dk m|ksru djus okyk dkyt;h xzaFk gS] ftlesa lkr rÙo] ukS inkFkZ] iapkfLrdk; dh fo'kn O;k[;k dh gSA lr~&vlr~] fofèk&fu"ksèk] Hkko&vHkko] vHkko&Hkko] HkkokHkko dk O;k[;ku fd;k gSA ohrjkxh rhFk±dj&HkxoUrksa ,oa vkpk;ks± dh fo'kq1⁄4&ifo=k ns'kuk izk.khek=k ds fy, d.Bkgkj cus rFkk vfgUnh&Hkk"kh] laLÑr&izkÑrkfn Hkkjrh; Hkk"kkvksa ls vufoK tuksa ds fy, Hkh foKrk dk lk/u cus] bl Hkkouk ls ;qDr okxh'ojh&pj.k&vkjk/d] ljy&LoHkkoh] xq#&pj.kkuqjkxh] fo}ku Jh fot; tSu (Jh ohdstSu) us xzaFkjkt iapkfLrdk; ds izes;ksa dks mHk; Vhdkvksa ds lkj dk vkJ; ysdj izk×ty&vaxzsth esa vuqokn dj ftu'kklu vFkok ueksLrq'kklu dk m|ksru dj ftuefgek dks lgÏksa o"kks± rd thfor dj fn;k gSA ^bR;ya*A Jh ohdstSu dks ;gh eaxyk'kh"k gS fd& vki vkRefgr lfgr vkxeok.kh dk izdk'ku djrs jgsaA Je.kkpk;Z fo'kq1⁄4lkxj eqfu JkoLrh (m-iz-) izokl (eaxy fogkj] lEesn f'k[kjth) 06 iQjojh] 2020 ] ] ] 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 (maôgala) – Lord Mahāvīra (the Omniscient Tīrthaôkara), Gautamasvāmi (the Apostle – gaõadhara – who assimilated 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 Jambūsvāmi. 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, 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) 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 •••••••••••••••••••••••• IX 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 dvādaśāôga. 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. Aparājita, Govardhana, and Bhadrabāhu. (see 'Tiloyapaõõatī', verses 1494-95; also 'Harivaôśapurāõa', p. 806-807.) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the 'āgama' – aôga 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. 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). 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 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 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 millenniums 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 •••••••••••••••••••••••• X Paôcāstikāya-saÉgraha ineffable happiness of liberation (nirvāõa, mokÈa). 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. okjlvaxfo;k.ka pmnliqOoaxfomyfoRFkj.ka A lq;.kkf.kHkíckgw xe;xq# Hk;ovks t;vks AA61AA Victory to my eminent preceptor (guru) śrutakevalī Bhadrabāhu, knower of the twelve departments (dvādaśāôga) 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': oksWPNkfe le;ikgqMfe.keks lqndsoyhHkf.kna AA1&1&1AA oafnÙkq lOofl1⁄4s /qoepye.kksoea x n iÙks A 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 XI •••••••••••••••••••••••• Preface experience of the ineffable glory of own soul. Only the advanced ascetics (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 purecognition, i.e., indiscrete 'Three Jewels' (abheda 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 – śāstra – or the Jaina Scripture (āgama). 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. 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 'pāhuça' of Ācārya Kundakunda. •••••••••••••••••••••••• XII Paôcāstikāya-saÉgraha Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy gifted 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. 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 Paôcāstikāyasāra", Third Edition, p. xix-xx.] Ācārya Kundakunda's time "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 A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to 'Pracvacanasāra' has summarized as under: 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 Tīrthaôkara is present in each region, there would be a minimum of 20 Tīrthaôkara in five Videha-regions. Lord Sīmandharasvāmi is the Tīrthaôkara present in the Pūrva-Videha region of Jambūdvīpa. XIII •••••••••••••••••••••••• Preface 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.] He concludes: "I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era." his age in the second half of the first century B.C. and the first half of the first century A.D. ..." Ācārya Kundakunda's works iv) Bohipāhuça or Bodhapāhuça (62 gāthā) 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. 3. Pravacanasāra 1. Paôcāstikāyasāra or Paôcāstikāya-saÉgraha Ācārya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 2. Samayasāra 4. Niyamasāra 5. AÈÇapāhuça or AÇÇhapāhuça ii) Suttapāhuça or Sūtrapāhuça (27 gāthā) iii) Carittapāhuça or Cāritrapāhuça (45 gāthā) i) Dańśaõapāhuça or Darśanapāhuça (36 gāthā) v) Bhāvapāhuça (165 gāthā) vi) Mokkhapāhuça (106 gāthā) vii) Lińgapāhuça (22 gāthā) viii) Śīlapāhuça (40 gāthā) Every treatise mentioned above is a profound masterpiece, composed on •••••••••••••••••••••••• XIV Paôcāstikāya-saÉgraha 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 AmÃtacandra and Ācārya Jayasena, to write elaborate commentaries on some of Ācārya Kundakunda's works to help 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 Scripture. 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. 'Paôcāstikāya-saÉgraha' of Ācārya Kundakunda Paôcāstikāya-saÉgraha expounds some extremely profound concepts of Jaina metaphysics – the philosophy of being and knowing – including the nature of the pure soul-substance (jīvāstikāya) which is integral to the seven realities (tattva), the nine objects (padārtha), the six substances (dravya), and the five substances with bodily-existence (astikāya). Paôcāstikāya-saÉgraha or Paôcāstikāya-sara or Paôcāstikāya-prābhÃta (known briefly as Paôcāstikāya and spelled commonly as Panchastikaya) is one of the four most important and popular works of Ācārya Kundakunda, the other three being Samayasāra, Pravacanasāra and Niyamasāra. The original text of Paôcāstikāya-saÉgraha is in Prakrit language and contains a total of 173 verses (gāthā). This profound composition has been divided into two mega-chapters. The first megachapter, titled 'The Six Substances (dravya) including the Five-withBodily-existence (paôcāstikāya)' has 104 verses. The second megachapter, titled 'The Nine Objects (padārtha) – and the Path to Liberation' has 69 verses, including 20 concluding verses that provide a 'Brief Explanation of the Path to Liberation'. The group of five substances with bodily-existence – paôcāstikāya – is called the 'samaya'. These five substances, collectively, constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (ākāśa). That •••••••••••••••••••••••• XV Preface The soul (jīva) due to its own karma-consciousness (bhāvakarma) becomes the doer (kartā) and the enjoyer (bhoktā). Being enveloped with delusion (moha), it wanders, with-end (sānta) or without-end (ananta), in this world (saÉsāra). For the potential (bhavya) souls with discerning which is amenable to perception by the five senses is the matter-body (pudgalāstikāya). That which is marked by consciousness (cetanatva) is the soul-body (jīvāstikāya). The medium-of-motion (dharma dravya) is the instrumental-cause (nimitta kāraõa) that renders assistance in the motion of the soul and the matter. The medium-of-rest (adharma dravya) is the instrumental-cause (nimitta kāraõa) that renders assistance in the rest of the soul and the matter. The substance-of-space (ākāśa dravya) provides room – avagāhanā – to all substances at the same time. The substance-of-time (kāla dravya) renders assistance to all substances in their continuity of being through gradual changes – vartanā – and in their modification through time. These (six substances) enter into one another, provide room to one another, and mix with one another; still these do not leave their respective own-nature (svabhāva). The worldly soul (jīva) is intricately bound with the karmas, like the knowledge-obscuring (jñānāvaraõīya). The karmas are said to be the doer (kartā) of the four kinds of dispositions (bhāva) of fruition (udaya), subsidence (upaśama), destruction (kÈaya), and destruction-cumsubsidence (kÈayopaśama). Getting transformed in own-nature (svabhāva), the soul (jīva) itself is the doer (kartā) of own dispositions (bhāva); the soul (jīva) is not the doer (kartā) of the material-karmas (dravyakarma, pudgala-karma). This is the Word of the Omniscient Lord. While the substance (dravya) never leaves its essential character of existence (sattā), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). There is inseparable association between the qualities (guõa) and the substance (dravya). There is oneness in terms of space-points (pradeśa) between the quality (guõa) and the possessor-ofquality (guõī). Further, the substance (dravya) undergoes destruction (vyaya, nāśa) and origination (utpāda) in its qualities (guõa) and modes (paryāya). These concepts can only be understood with the help of the Jaina Doctrine of Syādvāda and its 'seven-nuance system' (saptabhaôgī), as expounded by Lord Jina. •••••••••••••••••••••••• XVI Paôcāstikāya-saÉgraha Excessive negligent-activity (pramāda-caryā), evil-inclination (kaluÈatā), hankering after sensual-pleasures (viÈaya-lolupatā), causing anguish to others (para-paritāpa), and slandering others (para-apavāda), are causes of influx-of-demerit (pāpāsrava). If the soul (ātmā), sullied with dispositions (bhāva) of attachment (rāga), etc., due to being bound with the karmas, engages in auspicious (śubha) and inauspicious (aśubha) activities on rise of such dispositions (bhāva), then, it gets into bondage (bandha) with the material-karmas (pudgala karma). The auspicious (śubha) modifications (pariõāma) of the soul (jīva) are merit (puõya) and the inauspicious (aśubha) modifications of the soul (jīva) are demerit (pāpa). Through these modifications the matter (pudgala) gets transformed into the material-karmas (dravyakarma). The influx-of-merit (puõyāsrava) takes place in the soul (jīva) that has commendable (praśasta) attachment (rāga), compassion (anukampā), and absence-of-evil-inclinations (citta-akaluÈatā). From the real point-of-view (niścaya naya), the soul (ātmā) itself, when established in the trio of right-perception (samyaktva, samyagdarśana), right-knowledge (samyagjñāna), and right-conduct (samyakcāritra), is the real (niścaya) path to liberation (mokÈa). It does not perform The disposition (bhāva) that causes the influx (āsrava) of either merit (puõya) or demerit (pāpa) makes the soul (jīva) 'paracāritra', i.e., with conduct (cāritra) based on the others. In the absence of the cause (hetu) of bondage (bandha) [delusion (moha), attachment (rāga) and aversion (dveÈa)], the knowledgeable-soul (jñānī), as a rule, is shielded from the influx (āsrava) of karmas, and in the absence of the influx (āsrava), (fresh) karmas do not bind with it. When the soul (jīva) gets rid of transformations due to the deluding (mohanīya) karmas, its cognition (upayoga) turns into pure-cognition (śuddhopayoga). It then adopts conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra. intellect, the path to liberation consists in following the conduct (cāritra) that is rid of attachment (rāga) and aversion (dveÈa), and to get equipped with right-perception (samyagdarśana) and right-knowledge (samyagjñāna). XVII •••••••••••••••••••••••• Preface The soul (jīva) with devotion to the Arhat, the Siddha, their idols (pratimā), the Scripture (āgama, śāstra), the congregation of ascetics (munigaõa), and the knowledge (jñāna), gets bound with excessive merit (puõya). However, it (such devotion) does not destroy the karmas. The soul (jīva) which, with devotion to the Arhat, the Siddha, their idols (pratimā) and the Scripture (āgama, śāstra, jinavāõī), observes supremerestraint (parama saÉyama) and performs austerities (tapa), goes to the celestial-world (devaloka). It would attain liberation (mokÈa) in another birth as a human-being (manuÈya), after getting established in the puresoul-substance (śuddhātmatattva). activities, like anger (krodha), and does not give up what it inherently holds – knowledge (jñāna) and perception (darśana). Undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarśana), knowledge of own-soul is right-knowledge (samyagjñāna), and unwavering experience (anubhūti) of own-soul is right-conduct (samyakcāritra). These three – the indiscrete Three-Jewels (abheda ratnatraya) – constitute the real (niścaya) path to liberation (mokÈa). So, do not entertain even the slightest of attachment (rāga) for any object. This way, the potential (bhavya) soul (jīva) becomes without-attachment (vītarāga) and crosses the ocean of worldly-existence (saÉsāra). The soul (ātmā) attains, as never before, the state of liberation (Siddha). It darts up and reaches the end of the universe (loka). Such a soul (ātmā), on its own, becomes all-knowing (sarvajña), all-perceiving (sarvalokadarśī), and experiences sense-independent (atīndriya) happiness that is infinite, without-impediment (avyābādha), self-born, and incorporeal (amūrtika). The Siddha do not exhibit the attributes of the worldly-souls (jīva), though not altogether rid of these attributes. The liberated-souls (Siddha) are without the body and beyond description through words. We are fortunate in having access to two extremely helpful commentaries on Paôcāstikāya-saÉgraha. One, called 'Samayavyākhyā', is by Ācārya 1AmÃtacandra [circa 10th century Vikrama SaÉvat (VS)]. This commentary is brief and to-the-point; at places, it is too technical and complex for the general reader. Two, called 'TātparyavÃtti', is by Ācārya 1 Gregorian Year 2000 CE corresponds with Year 2057 in the Vikrama SaÉvat (VS) calendar. XVIII •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Teachings contained in the Jaina Scripture revolve around the soulsubstance , its attributes and modes, and its distinctiveness (jīva dravya) S (jīva dravya)oul substance is ubiquitous but unseen. The driving force within each one of us, it has been, since time immemorial, a subject matter of research by philosophers, religious leaders and laity. Still, ambiguity and misconceptions prevail as regard its real nature. Some negate the existence of the soul and attribute consciousness to the union of four basic substances – earth (pÃthivī), water (jala), fire (agni), and air (vāyu); death leads to its annihilation. Some believe it to be momentary, devoid of self-existence. Still others consider it a product of illusion (māyā) or ignorance (avidyā) as all objects are manifestations of Brahma – often described as 'Existence-Thought-Bliss' ; only the (sat-cid-ānanda) one eternally undivided Brahma exists. All such conceptions are based on absolutism like: or existence (bhāvaikānta) non-existence (abhāvaikānta), non-dualism (advaita-ekānta) separateness or (pÃthaktva-ekānta), and permanence (nityatva-ekānta) momentariness or (kÈaõika-ekānta). Jaina epistemology goes beyond the superficial and examines the objects of knowledge from all possible points-of-view. It asserts that the entity (dharmī) and its attribute (dharma) are neither s absolutely dependent (āpekÈika) nor absolutely independent (anāpekÈika) sāmānya – concerning . Only an entity which has general ( the substance, dravya) and particular (viśeÈa – concerning the mode, paryāya) attributes can be the subject of knowledge. Substance (dravya) without its (guõa) and without its substance cannot attributes attributes be the subject of valid knowledge; only their combination can be the subject of valid knowledge. Some Important Tenets of Jaina Epistemology Jayasena (circa 12th century VS). This commentary is more elaborate and explains the tenets expounded by Ācārya Kundakunda in simpler terms and language. In fact, the commentary by Ācārya Jayasena also helps the general reader, earlier left perplexed, to comprehend the complex statements made by Ācārya AmÃtacandra in his commentary. R XIX •••••••••••••••••••••••• Preface A thing or object of knowledge has infinite characters (i.e., it is anekāntātmaka); each character can be analyzed and grasped individually. Anekāntavāda, the doctrine of non-absolutism, is the basic understanding of the complexity of the reality and the necessity of looking at it from different points-of-view. vusdkUrokn vkSj L;k}kn & anekāntavāda and syādvāda Ācārya AmÃtacandra, in PuruÈārthasiddhyupāya, has termed the doctrine of non-absolutism – anekāntavāda – as the root of the Jaina Scripture. Without a clear understanding of this gem of Jainism, men of this world are like the blind men of the parable (of six blind men and the elephant); they insist on their partial knowledge being accepted as the whole truth: ijekxeL; chta fuf"k1⁄4tkR;U/flU/qjfo/kue~ A ldyu;foyflrkuka fojks/eFkua uekE;usdkUre~ AA (2) I bow to anekānta [(the doctrine of) manifold points-of-view – nonabsolutism], the root of unmatched Jaina Scripture, that reconciles the partial viewpoints of men, born blind, about the elephant, and which removes all contradictions about the nature of substances by apprehending the reality through multiplicity of viewpoints. Syādvāda is the expression of anekāntavāda in logical and predicational form. Each individual character of the object-of-knowledge is called a naya. A naya thus reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is achieved by the doctrine of conditional predication – syādvāda – wherein every viewpoint is able to retain its relative importance. Syādvāda, which from other substances. Every statement is made from a particular pointof-view that must be ascertained to understand the true meaning (naya) of the assertion. Some important tenets of Jaina epistemology are described here as aid to understanding the profound teachings contained in the Holy Scripture 'Paôcāstikāya-saÉgraha' by Ācārya Kundakunda. Without understanding and appreciating these tenets, the reader is likely to get confounded and even misguided. XX •••••••••••••••••••••••• Paôcāstikāya-saÉgraha literally signifies assertion of possibilities, seeks to ascertain the meaning of the object-of-knowledge from all possible standpoints. Its chief merit is the anekānta, or many-sided view of logic. This, it would be seen at once, is most necessary in order to acquire complete knowledge about anything. Ācārya Samantabhadra's Svayambhūstotra: ,dkUrn`f"Vizfr"ksf/ RkÙoa izek.kfl1⁄4a rnrRLoHkkoe~ A Ro;k iz.khra lqfo/s Lo/kEuk uSrRlekyh<ina RonU;S% AA (9&1&41) O Lord Suvidhinātha! With the light of your omniscience you had promulgated the nature of the reality in a manner which contradicts the absolutist (ekānta) point-of-view, well-founded, and incorporates the principle of predication involving both, the affirmation and the negation, depending on the point-of-view. Others have not been able to view the nature of the reality in such light. The particle 'syād' in a sentence qualifies the acceptance or rejection of the proposition or predication. It refers to a 'point-of-view' or 'in a particular context' or 'in a particular sense'. The 'vāda' presents a theory of logic and metaphysics. Syādvāda means a theory of predication of the reality from different points-of-view, in different contexts or from different universes of discourse. Syādvāda is the expression of the pictures of the reality obtained from different points-of-view in definitive and determinate logical predications. There is no uncertainty or vacillation in the expression. Syādvāda promotes catholic outlook of many-sided approach to the problem of understanding the reality. It is anti-dogmatic and presents a synoptic picture of the reality from different points-of-view. Syādvāda expresses protest against the one-sided, narrow, dogmatic and fanatical approach to the problems of the reality. It affirms that there are different facets of the reality and these have to be understood from various points-of-view by the predications of affirmation, negation and indescribability. Ācārya Samantabhadra's ĀptamīmāÉsā: L;k}kn% loZFkSdkUrR;kxkr~ dòÙkfpf}f/% A lIrHkaxu;kis{kks gs;kns;fo'ks"kd% AA (104) XXI •••••••••••••••••••••••• Preface Discarding the absolutist (ekānta) point of view and observing the practice of using the word 'kathaôcit' – 'from a certain viewpoint', or 'in a respect', or 'under a certain condition' – is what is known as syādvāda – the doctrine of conditional predication. It embraces the seven limbs (saptabhaôga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. Syādvāda consists in seven vocal statements adorned by the qualifying clause 'in a way' – syād. When in regard to a single entity – soul, etc. – an enquiry is made relating to its attribute – existence, etc. – with an allround examination there is the possibility of seven statements, adorned by the term 'quodammodo' or 'in a way' (syād). This is called the 'sevennuance system' (saptabhaôgī). When something is stated about a substance, viewed through a flux of modifications, there would be seven modes of predication. (see Paôcāstikāya-saÉgraha, verse 14, p. 29-34.) Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points-of-view from which the statements were made. For example, a man may be a father with reference to his son, and a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and non-existent in another way, and so forth. Syādvāda examines things from seven points-of-view, hence the doctrine is also called saptabhaôgī naya (sevenfold method of relative comprehension). The primary modes of predication are three – syād-asti, syād-nāsti and syādavaktavya; the other four are obtained by combining these three. Every object admits of a four-fold affirmative predication (svacatuÈÇaya) with reference to its own substance (svadravya), own space (svakÈetra), own time (svakāla), and own nature (svabhāva). Simultaneously a fourfold negative predication is implied with reference to other substance (paradravya), other space (parakÈetra), other time (parakāla), and other nature (parabhāva). The substance of an object not only implies its svadravya but differentiates it from paradravya. It becomes logically necessary to locate a negation for every affirmation and vice-versa. We must not only perceive a thing but also perceive it as distinct from other •••••••••••••••••••••••• XXII Paôcāstikāya-saÉgraha This seven-fold mode of predication (saptabhaôgī) with its partly meant and partly non-meant affirmation (vidhi) and negation (niÈedha), qualified with the word 'syād' (literally, in some respect; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The student of metaphysics in Jainism is advised to mentally insert the word 'syād' before every statement of fact that he comes across, to warn him that it has been made from one particular point-of-view, which he must ascertain. The seven modes of predication may be obtained in the case of pairs of opposite attributes like eternal and non-eternal, one and many, and universal and particular. These pairs of opposites can very well be predicated of every attribute of the reality. In case of contradictory propositions, we have two opposite aspects of the reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. things. Without this distinction there cannot be true and clear perception of the object. When the soul, on the availability of suitable means, admits of the four-fold affirmation with respect to svadravya, svakÈetra, svakāla, and svabhāva, it also admits of the four-fold negation with respect to paradravya, parakÈetra, parakāla, and parabhāva. The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attributes are relegated to the background. There is conditional affirmation of a substance, from a particular point-of-view and conditional negation from another point-of-view. Two views, existence and non-existence, are not without any limitation; these views are neither totally inclusive nor totally exclusive to each other. Leaving out the limitation will lead to nihilistic delusion. Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predication (syādvāda) establishes the Truth. The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites – absolute non-existence, manyness, •••••••••••••••••••••••• XXIII Preface vuo|% L;k}knLro n`"Vs"Vkfojks/r% L;k}kn% A brjks u L;k}knks f}r;fojks/kUequh'ojkL;k}kn% AA (24&3&138) O Supreme Sage! Being qualified by the word 'syād' (meaning, conditional, from a particular standpoint), your doctrine of conditional predication (syādvāda) is flawless as it is not opposed to the two kinds of valid knowledge (pramāõa) – direct (pratyakÈa) and indirect (parokÈa). The wisdom propounded by the others, not being qualified by the word 'syād', is fallacious as it is opposed to both, the direct as well as the indirect knowledge. non-permanence, and indescribability – corrupt the nature of the reality while the use of the word 'syād' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. Realities of bondage and liberation, causes of these, attributes of the soul that is bound with karmas and the soul that is liberated, can only be incontrovertibly explained with the help of the doctrine of conditional predication (syādvāda), certainly not by absolutist (ekānta) views. Ācārya Samantabhadra's Svayambhūstotra: L;k}kndsoyKkus loZrÙoizdk'kus A Hksn% lk{kknlk{kkPp áoLRoU;rea Hkosr~ AA (105) Syādvāda, the doctrine of conditional predication, and kevalajðāna, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajðāna illumines directly, syādvāda illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). Syādvāda and kevalajðāna are the foundational facts of knowledge. The difference between the two is that kevalajðāna is the complete and allembracing knowledge of the reality while syādvāda is the conditional predication of the individual propositions of the knowledge obtained in kevalajðāna. Kevalajðāna is the direct experience and syādvāda is its indirect expression. All scriptural-knowledge (śrutajðāna) is syādvāda. Ācārya Samantabhadra's ĀptamīmāÉsā: •••••••••••••••••••••••• XXIV Paôcāstikāya-saÉgraha O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramāõa (lit. the method of knowledge). Pramāõa is of two kinds: first, direct (pratyakÈa) – omniscience (kevalajðāna) – which knows the whole range of objects of knowledge simultaneously, without gradation – akramabhāvī, and second, indirect (parokÈa), which knows the objects of knowledge partially and in succession – kramabhāvī. Knowledge in succession features the doctrine of conditional predication (syādvāda) and ascertainment, without contradiction, of one particular state or mode of the object, called naya. The ordinary human being cannot rise above the limitations of his senses; his apprehension of the reality is partial and it is valid only from a particular viewpoint. This leads to the concept of 'naya'. 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 predication – 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. ØeHkkfo p ;TKkua L;k}knu;laLÑre~ AA (101) The knowledge (of the seven categories) is attained by means of pramāõa and naya. rÙoKkua izek.ka rs ;qxiRloZHkklue~ A Ācārya Umāsvāmi's Tattvārthasūtra: Pramāõa is of two kinds, namely, for oneself (svārtha) and for others (parārtha). All forms of knowledge, except scriptural knowledge, 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 or kevalajñāna). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a 'sky-flower'. Ācārya Samantabhadra's ĀptamīmāÉsā: izek.ku;Sjfèkxe% AA (1&6) izek.k vkSj u; & pramāõa and naya •••••••••••••••••••••••• XXV Preface As regard the fruit of pramāõa, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of constitute pramāõa for oneself. But scriptural knowledge is of both kinds – for oneself and for others. Valid knowledge or knowledge itself constitutes pramāõa for oneself and knowledge in form of words constitutes pramāõa for others. The naya are divisions of pramāõa. 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 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 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." 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 does it deny the existence of other aspects of knowledge. There are as many naya as there are points-of-view. XXVI •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The figurative – naigama, the generic – saÉgraha, the systematic – vyavahāra, the straight – Ãjusūtra, the verbal – śabda, the conventional – samabhirūçha, and the specific – evaÉbhūta are the standpoints (naya). The figurative standpoint (naigama naya) takes into account the purpose or intention of something which is not yet accomplished. For instance, a person with an axe in his hand is asked by someone for what purpose is he going. The person replies that he is going to fetch a wooden measure (prastha). But at that time the wooden measure is not present; the reference to the wooden measure is the mere intention to make it. Such instance of general custom where the intention alone of accomplishing a task is referred to as the basis for speech is the figurative standpoint (naigama naya). uSxelaxzgO;ogkjtqZlw=k'kCnlefHk:<SoaHkwrk u;k% AA (1&33) Ācārya Umāsvāmi's Tattvārthasūtra: These terms are now defined briefly. The generic standpoint (saÉgraha naya) is that which comprehends different substances, belonging to the same class, under one common head. For instance, the words existent (sat), substance (dravya), and jar (ghaÇa). The word 'existent' (sat) groups together, without distinction, all substances characterized by existence as per the general rule of perception and discernment. Further, when the word 'substance' (dravya) is mentioned, the soul, the non-soul, etc., and their subdivisions are grouped together, as all these fulfill the definition of substance. When the word 'jar' (ghaÇa) is mentioned, it includes all jars which are inferred from the word 'jar' and its perception and discernment. Other things also are the subject matter of the generic point of view (saÉgraha naya) in the same way. knowledge (or of pramāõa). Or the attainment of equanimity (upekÈā) and the destruction of ignorance (ajðāna) may be considered the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and rejected. (see Ācārya Samantabhadra's ĀptamīmāÉsā, verse 102.) •••••••••••••••••••••••• XXVII Preface That, which addresses the straightforward (present) condition, is the straight viewpoint (Ãjusūtra naya). This viewpoint leaves out things of the past and the future and comprehends the present mode of things, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It is contended that it would violate the ways of the world. No. Only the object of this viewpoint is indicated here. The intercourse of the world is promoted by the aggregate of all the viewpoints. The division of reality or objects comprehended by the generic viewpoint, in accordance with the rule, is the systematic standpoint (vyavahāra naya). What is the rule? The rule is that the analysis or division into subclasses proceeds in the order of succession. It is as follows. That, which is comprehended as existence by the generic view, without reference to the particular objects, is not conducive to the ways of the world. Hence the systematic standpoint is sought. That which 'exists' (sat) is either a substance or an attribute. Social intercourse is not possible even by the word 'substance' (dravya) of the generic standpoint, without its subdivisions like the soul (jīva) and the non-soul (ajīva). Further, the soul (jīva) and the non-soul (ajīva), solely from the generic standpoint, are not conducive to worldly occupations. Hence these are further subdivided into the deva, infernal beings, etc., and jar, etc., by resorting to the systematic standpoint (vyavahāra naya). This standpoint operates up to the point beyond which no further subdivisions are possible. The verbal viewpoint (śabda naya) is intent on removing the anomalies or irregularities with regard to gender, number, case, etc. Although the original text highlights many irregularities, just two of these are mentioned here. Irregularity of gender (lińgavyabhicāra) – puÈpa, tārakā and nakÈatra – these are of different genders. Yet these are used as substitutes. Irregularity of time (kālavyabhicāra) – 'viśvadÃśvāsya putro janitā' – 'A son who has seen the world will be born to him.' Here, what will take place in the future (i.e., seeing the world) is spoken of as having taken place in the past. Though such usage prevails by convention or custom, yet the verbal viewpoint considers it improper as words with different meanings cannot be clubbed. If this is opposed to what is universally current, let it be so. Here truth is investigated; medical treatment (medicine) does not satisfy the whimsies of the patient! •••••••••••••••••••••••• XXVIII Paôcāstikāya-saÉgraha That which determines or ascertains an object as it is in its present state or mode is called the specific viewpoint (evaÉbhūta naya). According to this standpoint, a word should be used to denote an object only when it is in the state which the word connotes. When he issues commands, then only is he the lord (Indra). And at that time he is neither the consecrator nor the worshipper. Only when it goes, it is the cow, and not when it stands still or lies down. Or that, which determines a soul by its present mode of knowledge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is fire. The seven standpoints (naya) are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. These points govern the order of their mention in the sūtra. Each preceding naya has greater range and divergence than the succeeding one. Since the substance has infinite characteristics, the standpoints are of numerous subdivisions. All naya, with either primary or secondary importance, are interdependent, and a harmonious combination of these paves the way to right faith (samyagdarśana). These are like the cotton As it consists of forsaking several meanings, it is called the conventional viewpoint (samabhirūçha naya). It gives up the several meanings and becomes current in one important sense. For instance, the word 'gau' has several meanings such as speech but, by convention, it has come to denote the cow. Or, words are employed to convey the knowledge of the objects. That being so, from every word arises knowledge of one particular object. Hence it is useless to employ synonyms. With the change of the word, the meaning too must change. The conventional viewpoint (samabhirūçha naya) abandons several meanings of the word. For instance, 'Indra', 'śakra' and 'purandara' are three words that are used to describe the lord of the celestial being. But these must have three meanings. 'Indra' means the one who is endowed with authority and supremacy, 'śakra' means the strong one, and 'purandara' means the one who destroys cities. Same kind of distinction applies to all words. The important sense of the word, ignoring its several meanings, becomes the conventional viewpoint (samabhirūçha naya). For instance, "Where do you reside?" The answer is, "I reside in myself." Why? It is because one substance cannot reside in another. If, on the other hand, one thing can reside in another, then there would be knowledge and colour, etc., in the sky. •••••••••••••••••••••••• XXIX Preface threads which, when interwoven in the proper form, produce cloth that wards off cold and provides comfort to the body. But if each thread remains independent and separate, the purpose is not served. The standpoints (naya) are a part of scriptural knowledge (śrutajñāna). These have been divided into seven kinds on the basis of their substratum. The substrata are three: convention (upacāra), meaning (artha), and word (śabda). The figurative (naigama) relies primarily on convention (upacāra); still, it is also arthanaya. The generic (saÉgraha), the systematic (vyavahāra), and the straight (Ãjusūtra) are arthanaya. The remaining three – the verbal (śabda), the conventional (samabhirūçha) and the specific (evaÉbhūta) – are śabdanaya. A particular standpoint (naya), when treated as absolute (independent of other naya), is wrong (mithyā) knowledge. When treated as relative (dependent on other naya) it constitutes right (samyak) knowledge. O Unblemished Lord Vimalanātha! Those who hold the one-sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (kÈaõika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of substances, and, therefore, benefit self as well as others. ; ,o fuR;{kf.kdkn;ks u;k feFkks¿uis{kk% Loijiz.kkf'ku% A r ,o rÙoa foeyL; rs equs% ijLijs{kk% Loijksidkfj.k% AA (13&1&61) Ācārya Samantabhadra's Svayambhūstotra: 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. Dravyārthika naya refers to the general attributes of the substance, and paryārthika naya refers to the constantly changing conditions or modes (paryāya) of the substance. fu'p; vkSj O;ogkj & niścaya and vyavahāra XXX •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 2) In terms of the real or transcendental (niścaya) and the empirical (vyavahāra) – the niścaya naya and the vyavahāra naya. Niścaya naya (fu'p; u;) – It represents the true and complete pointof-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 (niścaya naya) has two main subdivisions: a) śuddha niścaya naya ('kq1⁄4 fu'p; u;) – 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 niścaya naya – e.g., "Omniscience (kevalajðāna) is the soul." b) aśuddha niścaya naya (v'kq1⁄4 fu'p; u;) – This naya contemplates the self as 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." Vyavahāra naya (O;ogkj u;) – The empirical point-of-view (vyavahāra naya) makes distinction between the substance (dravya) and its qualities (guõa) and there may be figurative (upacarita) suggestion in the statement. The term vyavahāra implies analysis of the substance (dravya) with differentiation of its attributes (guõa) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. The empirical point-of-view (vyavahāra naya), too, has two main subdivisions: a) sadbhūta vyavahāra naya (lñHkwr O;ogkj u;) – The term sadbhūta implies the intrinsic nature of the thing. Though •••••••••••••••••••••••• XXXI Preface essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guõa), modes (paryāya), nature (svabhāva) and agent (kāraka). This naya envisages distinction in an indivisible whole. Sadbhūta vyavahāra naya has two subcategories: a-1) anupacarita sadbhūta vyavahāra naya (vuqipfjr lñHkwr O;ogkj u;) – 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." a-2) upacarita sadbhūta vyavahāra naya (mipfjr lñHkwr O;ogkj u;) – This naya holds the self as caught in the meshes of material environment (sopādhi state) and makes distinction between the substance (dravya) and its attribute (guõa) – e.g., "Sensory knowledge (matijðāna) is the attribute of the soul." b) asadbhūta vyavahāra naya (vlñHkwr O;ogkj u;) – The term asadbhūta implies importation of alien substance or its qualities into the substance under consideration or its qualities. In essence, asadbhūta vyavahāra naya envisages oneness in essentially distinct substances. The expression under this naya is figurative; e.g., an 'earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. b-1) anupacarita asadbhūta vyavahāra naya (vuqipfjr vlñHkwr O;ogkj u;) – 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)." b-2) upacarita asadbhūta vyavahāra naya (mipfjr Asadbhūta vyavahāra naya, too, has two subcategories: XXXII •••••••••••••••••••••••• Paôcāstikāya-saÉgraha vlñHkwr O;ogkj u;) – 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 vyavahāra naya. Though the transcendental point-of-view (niścaya naya) and the empirical point-of-view (vyavahāra naya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point-of-view (niścaya naya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point-ofview (vyavahāra naya) is recommended. The beginner is first trained through the empirical point-of-view (vyavahāra naya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (vyavahāra naya). However, the discourse is of no use if the learner knows only the empirical point-of-view (vyavahāra naya); the transcendental point-of-view (niścaya naya) must never be lost sight of. Just like for 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 (niścaya naya) wrongly assumes the empirical point-of-view (vyavahāra naya) as the Truth. The learner who, after understanding the true nature of substances from both points-of-view, the transcendental as well as the empirical, gets unbiased toward any of these reaps the full benefit of the teachings. Attainment of the state of without-attachment (vītarāga) is possible only by relying on both points-of-view, the real (niścaya) and the empirical (vyavahāra). When applied in relation to each other, these two points-ofXXXIII •••••••••••••••••••••••• Preface xq.ki;Z;oñ aeO;e~ AA (5&38) That in which qualities (guõa) and modes (paryāya) exist is a substance (dravya). What are qualities and what are modes? Those characteristics which exhibit association (anvaya) with the substance are qualities. Those characteristics which exhibit distinction or exclusion (vyatireka) – logical discontinuity, "when the pot is not, the clay is," – are modes. A substance possesses both. That which makes distinction between one substance and another is called a quality, and the particular state of a substance is called a mode. The substance (dravya) is inseparable (residing in same substratum – ayutasiddha) from its qualities, and permanent (nitya). That which distinguishes one substance from all others is its distinctive aeO;kJ;k fuxqZ.kk xq.kk% AA (5&41) Ācārya Umāsvāmi's Tattvārthasūtra: That which has qualities and modes is a substance. xq.koa p liTtk;a ta ra nOoa fr oqPpafr AA (2&3) Those that have substance (dravya) as their substratum and are not themselves the substratum of other qualities are qualities (guõa). vifjPpÙklgkos.kqIiknOo;/qoÙklac1⁄4a A That which does not leave its own nature (of existence – sat), characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya), and endowed with modes (paryāya) and qualities (guõa), is a substance (dravya). aeO;] xq.k vkSj i;kZ; & dravya, guõa and paryāya Ācārya Kundakunda's Pravacanasāra: view become the goal (sādhya) and the means (sādhaka) of each other. Absolutistic reliance on any of these cannot provide liberation. (see also Paôcāstikāya-saÉgraha, explanatory note on verse 172, p. 327-328.) •••••••••••••••••••••••• XXXIV Paôcāstikāya-saÉgraha The substance (dravya) forms the substratum of qualities (guõa) and modes (paryāya). The substance (dravya) and its qualities (guõa) are inseparable and yet the substance is not the same as its qualities nor the qualities same as the substance, though the substance manifests its nature through qualities. The substance without qualities and qualities dissociated from the underlying substance would all be meaningless abstractions. Hence, in the world of reality, there can be no existence of either dravya or guõa independent of each other. Qualities (guõa) remain permanently in the substance (dravya) while the modes (paryāya) change. quality. Only the presence of this quality makes it a substance. If such distinctive characteristics were not present, it would lead to intermixture or confusion of substances. For instance, souls are distinguished from the matter by the presence of qualities such as knowledge. The matter is distinguished from the souls by the presence of form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general point-ofview, knowledge, etc., are qualities always associated with the soul, and form, etc., are qualities always associated with the matter. For instance, in living beings, these qualities are knowledge of pitcher, knowledge of cloth, anger, pride, etc., and in matter these qualities are intense or mild odour, colour, etc. Knowledge is a quality (guõa) of the substance-of-soul (jīva dravya) but it is subject to change; for example, it can change from sensory knowledge to scriptural knowledge. Such changes are modes (paryāya) of the quality (guõa) called knowledge. The collection or aggregate of qualities (guõa) and modes (paryāya), which somehow is considered different from these, is called a substance (dravya). If the aggregate were completely the same, it would negative both, the substance and the qualities. From the point-of-view of designation (saÚjðā), etc., qualities are different from the substance. Yet, from another point-of-view, qualities are not different from the substance as they partake of the nature of substance and are not found without the substance. Whatever condition or form the substance, such as the medium of motion, takes, that condition or form is called its modification (pariõāma). It is of two kinds, without a beginning and with a beginning. •••••••••••••••••••••••• XXXV Preface ;FkSd'k% dkjdeFkZfl1⁄4;s leh{; 'ks"ka Lolgk;dkjde~ A 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. Ācārya Samantabhadra's Svayambhūstotra: When the 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 'syād' in expression. rFkSo lkekU;fo'ks"kekr`dk u;kLros"Vk xq.keq[;dYir% AA (13&2&62) vfRFkÙka oRFkqÙka nOoÙk ies;Ùk vxq#ygqxÙka A General (sāmānya) and specific (viśeÈa) qualities (guõa) All objects have two kinds of qualities (guõa) – the general (sāmānya), and the specific (viśeÈa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanā) is a specific (viśeÈa) attribute of the soul when viewed in reference to the non-souls but a general (sāmānya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vÃkÈatva) as the general (sāmānya) attribute but each tree has specific (viśeÈa) attributes, distinguishing these as neem tree, oak tree or palm tree. Ācārya Māilladhavala's Õayacakko: nslÙk psnf.knja eqÙkeeqÙka fo;k.ksg AA (12) These ten qualities: existence (astitva), activity or arthakriyā (vastutva), power of changing modes (dravyatva), power of being •••••••••••••••••••••••• XXXVI Paôcāstikāya-saÉgraha Every substance (dravya) has eight general (sāmānya) qualities; the substance of soul (jīva dravya) does not have the qualities of lifelessness (acetanatva) and corporealness (mūrtatva) out of the ten mentioned above. Six specific (viśeÈa) qualities are present in the jīva dravya – knowledge (jðāna), perception (darśana), happiness (sukha), strength (vīrya), incorporealness (amūrtatva), and consciousness (cetanatva). The matter (pudgala) has six specific (viśeÈa) qualities: colouration (rūpa), taste (rasa), smell (gandha), touch (sparśa), corporealness (mūrtatva), and lifelessness (acetanatva). The medium-of-motion (dharma dravya) has three specific (viśeÈa) qualities: assistance in motion (gatihetutva), incorporealness (amūrtatva), and lifelessness (acetanatva). The mediumof-rest (adharma dravya) has three specific (viśeÈa) qualities: assistance in rest (sthitihetutva), incorporealness (amūrtatva), and lifelessness (acetanatva). The substance of space (ākāśa dravya) has three specific (viśeÈa) qualities: assistance in providing accommodation (avagāhanahetutva), incorporealness (amūrtatva), and lifelessness (acetanatva). The substance of time (kāla dravya) has three specific (viśeÈa) qualities: known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradeśavattva), consciousness (cetanatva), lifelessness (acetanatva), corporealness – having a form (mūrtatva), and incorporealness – without having a form (amūrtatva) are general (sāmānya) qualities of substances. .kk.ka nal.k lqg lfÙk :ojl xa/ iQkl xe.kfBnh A oV~V.kxkg.kgsmeqÙkeeqÙka [kq psnf.knja p AA (13) These sixteen qualities: knowledge (jðāna), perception (darśana), happiness (sukha), strength (vīrya), colouration (rūpa), taste (rasa), smell (gandha), touch (sparśa), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanāhetutva), assistance in providing accommodation (avagāhanahetutva), corporealness – having a form (mūrtatva), incorporealness – without having a form (amūrtatva), consciousness (cetanatva), lifelessness (acetanatva) are specific (viśeÈa) qualities of substances. •••••••••••••••••••••••• XXXVII Preface mRikn] O;; vkSj /zkSO; & utpāda, vyaya and dhrauvya mIiknfêfò nHkaxk foTtars iTt,lq iTtk;k A mRiknO;;èkzkSO;;qDra lr~ AA (5&30) Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Ācārya Umāsvāmi's Tattvārthasūtra: Ācārya Kundakunda's Pravacanasāra: nOoa fg lafr f.k;na rEgk nOoa gofn lOoa AA2&9AA The soul is a substance (dravya). Manifestation of consciousness (cetanā) is its quality (guõa) and its modes (paryāya) are worldly states – human, sub-human (plants and animals), infernal and celestial – before it may finally get to the state of liberation. Qualities (guõa) reside permanently in the substance but the modes (paryāya) keep on changing. These three – origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – take place in modes (paryāya); modes (paryāya), as a rule, dwell in substance (dravya), and, therefore, the three constitute the substance (dravya). The substance (dravya) is endowed with origination (utpāda), destruction (vyaya) and permanence (dhrauvya), without ever leaving its essential character of existence (being or sat). Origination, destruction and permanence are simultaneous and interdependent and are not possible without the substance. Origination of the new mode cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. assistance in continuity of being through gradual changes (vartanāhetutva), incorporealness (amūrtatva), and lifelessness (acetanatva). •••••••••••••••••••••••• XXXVIII Paôcāstikāya-saÉgraha Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryāya); as a rule, modes exist in the substance (dravya), and, therefore, it is certain that all these – origination (utpāda), permanence (dhrauvya) and destruction (vyaya) – are the substance (dravya) only. These three, origination (utpāda), permanence (dhrauvya) and destruction (vyaya), take place in modes (paryāya), and modes exist in the substance (dravya). The seed (bīja), the sprout (aôkura), and the tree-ness (vÃkÈatva) are parts (aôśa) of the whole (aôśī), that is, the tree (vÃkÈa). These three parts (aôśa) are subject to origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – destruction (vyaya) of the seed entails origination (utpāda) of the sprout while tree-ness exhibits permanence (dhrauvya). Similarly, origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are the three parts (aôśa) pertaining to the modes (paryāya) of the whole (aôśī), that is, the substance (dravya). If it be imagined that origination (utpāda), destruction (vyaya) and permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) were to take place in the substance (dravya), existence (sat) itself would vanish. If origination (utpāda) were to take place in the substance (dravya), there would be creation of infinite substances from nowhere – creation of the nonexistence (asat). If permanence (dhrauvya) were to take place in the substance (dravya), modes (paryāya) would vanish and without existence of successive modes, the substance, too, would vanish. Therefore, origination (utpāda), destruction (vyaya) and permanence (dhrauvya) exist in modes (paryāya), not in the substance (dravya). Modes (paryāya) witness origination (utpāda) and destruction (vyaya); also permanence (dhrauvya) with respect to the substance (dravya). Modes (paryāya) depend on the substance (dravya); in fact, modes are part of the substance (dravya). There can certainly be no origination (utpāda), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharaviÈāõa). To the uninitiated, above statements may sound confounding but one needs to appreciate that different points-of-view make the bases of these statements. •••••••••••••••••••••••• XXXIX Preface rTt;fr ija T;ksfr% lea leLrSjuUri;kZ;S% A dsoyKku vkSj eks{k & kevalajñāna and mokÈa eksg{k;kTKkun'kZukoj.kkUrjk;{k;kPp dsoye~ AA (10&1) Victory to the Supreme Effulgence (omniscience – the infinite and all-embracing knowledge) that images, as it were in a mirror, all substances and their infinite modes, extending through the past, the present, and the future. The soul established in pure-cognition (śuddhopayoga) attains, on destruction of the four inimical karmas, omniscience (kevalajñāna) that knows fully all objects of the three times (the past, the present, and the future). The nature of the soul is knowledge, and knowledge is coextensive with the objects-of-knowledge (jñeya); knowledge pervades the objects-of-knowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of pure-cognition (śuddhopayoga), knows all objects of the three worlds and the three times. Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajñāna) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent or svayambhū). Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (kartā). The soul's concentration on its own knowledge-character is the activity; the soul, therefore, is the activity (karma). Through its own knowledgecharacter the soul attains omniscience and, therefore, the soul is the Ācārya Umāsvāmi's Tattvārthasūtra: niZ.kry bo ldyk izfriQyfr inkFkZekfydk ;=k AA1AA Omniscience or perfect knowledge – kevalajñāna – is attained on destruction of delusion (moha), and on destruction of knowledgecovering (jñānāvaraõa), perception-covering (darśanāvaraõa) and obstructive (antarāya) karmas. •••••••••••••••••••••••• XL Paôcāstikāya-saÉgraha instrument (karaõa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (saÉpradāna). As the soul gets established in its pure nature, at the same time, destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraõa). This way, from the transcendental point-of-view, the soul itself, without the help of others, is the sixfold factors-of-action (niścaya ÈaÇkāraka) in the attainment of omniscience through pure-cognition (śuddhopayoga). On destruction of the four inimical (ghātī) karmas, the self-dependent 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). 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 the 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 ownnature of infinite knowledge-bliss (jñānānanda). The Omniscient Lord (kevalajñānī) attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objectsof-knowledge (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 XLI •••••••••••••••••••••••• Preface tkna l;a lEkÙka .kk.ke.karRFkfoRFkMa foeya A Omniscience (kevalajñāna) is direct, sense-independent knowledge. It is without anxiety; therefore, it is perfect happiness. The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages – including apprehension (avagraha) and speculation (īhā) – is certainly the absolute (pure) happiness. empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya). Omniscience (kevalajñāna) is complete and without envelopment as it pervades every space-point (pradeśa) of the soul with its infinite energy. It encompasses all objects-of-knoweldge (jñeya). Rid of the karmic dirt that hinders infinite energy and causes of imperfections like doubt (saÉśaya), it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jñeya) in the universe and beyond, covering the three times. Direct, sense-independent knowledge is without-anxiety (nirākula); it is the natural state of the soul, therefore, absolute happiness. Ācārya Kundakunda's Pravacanasāra: jfgna rq vksXxgkfn g lqga fr ,xafr;a Hkf.kna AA1&59AA cUèkgsRoHkkofutZjkH;ka d`RLudeZfoizeks{kks eks{k% AA (10&2) Liberation (mokÈa) is the total destruction of all karmas; it is the fruit of the human effort. With utter destruction of all karmas, the soul gets liberated; it attains liberation (mokÈa) and becomes a Siddha. Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhāvakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. Ācārya Umāsvāmi's Tattvārthasūtra: Owing to the absence of the cause of bondage (bandha) and with •••••••••••••••••••••••• XLII Paôcāstikāya-saÉgraha However, there is no destruction of infinite-faith – kevalasamyaktva, infinite-knowledge – kevalajñāna, infinite-perception – kevaladarśana, and infinite-perfection – siddhatva. Being the concomitant characteristic – avinābhāvī – of knowledge and perception, infinite-energy (anantavīrya), etc., must also be found in liberated souls. For without infiniteenergy (anantavīrya), there can be no infinite-knowledge (anantajñāna), and bliss (sukha) is of the nature of knowledge. 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? Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: 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). 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. 2. kevalajðāna – infinite knowledge, manifested on destruction of the knowledge-obscuring (jðānāvaraõīya) 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. 5. sūkÈmatva – literally, fineness; it means that the liberated soul ijekuUnfueXuks Kkue;ks uUnfr lnSo AA224AA the functioning of dissociation (nirjarā) of karmas, the annihilation of all karmas is liberation (mokÈa). ÑrÑR;% ijeins ijekRek ldyfo"k;fo"k;kRek A The liberated soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. It crosses the worldly ocean of transmigration. It darts up to the summit of the universe to remain there for eternity as the 'Siddha' with eight supreme qualities: 3. kevaladarśana – infinite perception, manifested on destruction of the perception-obscuring (darśanāvaraõīya) karma. •••••••••••••••••••••••• XLIII Preface 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. 8. avyābādha – it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedanīya) 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. 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, as it is as extensive as the universe with regard to space-points, in the absence of the body it should expand to the extent of the universe. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nāma karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha śilā, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha śilā is given in Ācārya Nemicandra's Trilokasāra, verses 556, 557, 558: 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. 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 •••••••••••••••••••••••• XLIV Paôcāstikāya-saÉgraha the margins like 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. 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'. This wave-like process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra: fo|kn'kZu'kfDrLokLF;izÈknr`fIr'kqf1⁄4;qt% A fujfr'k;k fujo/;ks fu%Js;lekolfUr lq[ke~ AA132AA 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). Ācārya Nemicandra's Trilokasāra: pfDddq#iQf.klqjsanslg ens ta lqga frdkyHkoa A rÙkks v.karxqf.kna fl1⁄4k.ka •.klqga gksfn AA560AA The happiness appertaining to the king of kings (cakravartī), the resident of the regions-of-enjoyment (bhogabhūmi), the lord of the lower-celestials (dharaõendra), the lord of the heavenly-kalpa (devendra), and the lord of the heavens beyond the kalpa (ahamindra), 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 •••••••••••••••••••••••• XLV Preface RĀcārya Viśuddhasāgara (vkpk;Z fo'kq1⁄4lkxj) – the true guru 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-beings (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. 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." •••••••••••••••••••••••• XLVI Paôcāstikāya-saÉgraha Right faith (samyagdarśana), from the empirical point-of-view, is to have belief, as per the Reality, in the sect-founder (āpta or deva), the Scripture 1(āgama or śāstra), and the preceptor (tapobhÃt or guru) . There is, however, a caveat: the faith should be free from three kinds of follies (mūçhatā) – relating to the worldly customs (lokamūçhatā), relating to the deities (devamūçhatā), and relating to the preachers (gurumūçhatā). Jqrefodya Àkq1⁄4k òfÙk% ijizfrcks/us ifj.kfr#:|ksxks ekxZizorZulf}/kS A ;frifrxq.kk ;fLeÂU;s p lks¿Lrq xq#% lrke~ AA6AA The one who has the wisdom about the reality of substances, has assimilated the core of the Scripture, knows the ways of the world, cq/uqfrjuqRlsdks yksdKrk ènqrk¿Lìgk The Scripture has meticulously framed rules of conduct for the ascetic (muni, śramaõa). While scouting a true preceptor (guru), the following excerpt from Ācārya Guõabhadra's Ātmānuśāsana is highly relevant: 1 See Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra, verse 4, p. 18. •••••••••••••••••••••••• XLVII Preface has no desire for worldly riches and honour, has sharp intellect, is serene, has sharp wit to know beforehand the answers to all future questions, has the ability to face with calmness almost all kinds of questions, enjoys lordship over the audience, is attractive, and is a repository of good qualities; such leader of the congregation (saôgha) should deliver his discourse in clear and sweet words, without speaking ill of others. A tall order in this 'kali' age (the fifth aeon, called 'duÈamā')? Yes, but present in this age also are pious souls, ascetics (muni, śramaõa) and householders (śrāvaka), endowed with right-faith (samyaktva, samyagdarśana) who follow laudable conduct (cāritra) according to the level of the destruction-cum-subsidence (kÈayopaśama) of their conductdeluding (cāritra-mohanīya) karmas. Ācārya Viśuddhasāgara (born 18 December, 1971) is one such rare gem among the present-day ascetics. 1A digambara ascetic (nirgraôtha muni) since last twenty-nine years , Ācārya Viśuddhasāgara's greatest commitment is to study the Scripture. A worthy son of 'Mother Jinavāõī', he spends maximum time, during the day and at night, in her service. With dedication and extraordinary concentration (ekāgratā) he has brought out and assimilated profound concepts and tenets found deep in the ocean of the Scripture, with their associated five kinds of meanings – the word-meaning (śabdārtha), the standpoint-meaning (nayārtha), the sectarian-meaning (matārtha), the scriptural-meaning (āgamārtha) and the spiritual-meaning (bhāvārtha) – beyond the reach of the ordinary souls. As the then Muni Viśuddhasāgara completed his period-of-study (śikÈākāla), his guru, Most Worshipful Ācārya Virāgasāgara, in 2007, conferred on him the status of the Chief Preceptor (Ācārya) that carries with it the responsibility of nurturing other potential souls who wish to tread the holy path to liberation. During this period-of-nurturing (gaõapoÈaõakāla), Ācārya Viśuddhasāgara has, till date, accorded Jaina-ordination (jinadīkÈā) to some thirty-eight choicest gems among the present-day worthy souls. His clear message to his disciple-ascetics (śiÈya muni) is that in this 'kali' age the greatest austerity (tapa) they can observe is the study of the Scripture – svādhyāya. He avers that the study of the Scripture, as a 1 Digambara Jaina-ordination (jinadīkÈā) – 21 November, 1991. rule, destroys the heap of delusion (moha). Ācārya Viśuddhasāgara takes great delight in delivering his discourses (pravacana). He believes that the subject matter of the discourse (pravacana) of every ascetic should only be the Scripture (āgama), nothing else. Although individuals looking for quick-fix solutions to their worldly woes through popular, but unproven, means including palmistry (jyotiÈa), sacred-utterances (maôtra), and mystical-rituals (taôtra) may find his discourses (pravacana) unfathomable, but the worthy listeners who long for lasting and true happiness – an attribute of the own-soul (ātmasvabhāva) – find these extremely helpful and illuminating. Ācārya Viśuddhasāgara has mastered the science-of-throught (nyāya), and his grip on complex concepts of Jaina metaphysics including anekāntavāda and syādvāda is amazing. In his discourses (pravacana), he is able to shatter the absolutist (ekānta) views – called durnaya or faulty points-of-view – of the wrong-believers (mithyādÃÈÇi) with the sharp 1sword of 'syādvāda'. His discourses are rid of these eight faults associated with the absolutist (ekānta) views – durnaya: 2. O;frdj – vyatikara – To transmute the specific quality of one substance to the other substance. 'I've heard it with my own eyes.' 1. ladj – saÉkara – To assume that one substance can become the other substance. 'The soul is the body.' 3. fojks/ – virodha – To accept the quality in a substance that is opposite to its nature. 'The matter (pudgala) has consciousness (cetanā).' 6. la'k; – saÉśaya – To have doubt over the nature of the object. 'It 4. oS;f/dj.k – vaiyadhikaraõa – To assume that opposing attributes can persist in a substance at one and the same time. 'The water in the lake is hot and cold.' 5. vuoLFkk – anavasthā – To make a never-ending assumption. 'Everything must have a creator; God is the creator of the world.' Then, who is the creator of God? This goes on ad infinitum. 1 See Ācārya Devasena's Ālāpapaddhati, verse 8, sūtra 127, p. 158-159. •••••••••••••••••••••••• XLVIII Paôcāstikāya-saÉgraha may not be true that virtuous karmas lead to birth in heaven.' Or, 'Is it silver or nacre?' 7. vizfrifÙk – apratipatti – To be ignorant about the nature-of-theobject (vastu-svabhāva). 'The space (ākāśa) assists in the motion of the soul and the matter.' 8. vHkko – abhāva – To assume something that does not exist. 'The horns of the hare.' During the four months of the rainy season (roughly, July to October), a very large number of minute organisms evolve in the environment and to avoid injury to these, the Jaina ascetic (muni) restricts roaming (vihāra) XLIX •••••••••••••••••••••••• Preface 2. vfrO;kfIr – ativyāpti – over-pervasiveness – The mark (lakÈaõa) is also found outside the object (lakÈya). 'Milk-producing (lakÈaõa) animals are cows.' 1Further, his discourses are rid of the three faults of the mark (lakÈaõa) that is employed to define the object (lakÈya): 1. vO;kfIr – avyāpti – non-pervasiveness – The mark (lakÈaõa) is not universally found in the object (lakÈya). 'Cows are white (lakÈaõa).' 3. vlaHkfo – asaÉbhavi – impossible – The mark (lakÈaõa) cannot be found in the object (lakÈya). 'Winged (lakÈaõa) animals are cows.' 1 See Ācārya DharmabhūÈaõayati's Nyāyadīpikā, p. 143. Ācārya Viśuddhasāgara expounds that right comprehension of the Scripture, in terms of the spiritualism (adhyātma) as well as the Doctrine (siddhānta), is incumbent on the knowledge of pramāõa and naya. He recommends the study of the following scriptural texts to attain this knowledge: Śrī Samantabhadra Svāmi's ĀptamīmāÉsā, BhaÇÇa Akalaôka Svāmi's AÈÇaśatī, Śrī Vidyānanda Svāmi's AÈÇasahasrī, Śrī Prabhācandra Svāmi's Prameyakamala-mārttaõça and Nyāyakumudacandra. Further, the study of BhaÇÇa Akalaôka Svāmi's Siddhi-viniścaya, Nyāya-viniścaya, Laghīyastraya and Pramāõa-parīkÈā, Śrī Vidyānanda Svāmi's Satyaśāsana-parīkÈā, Śrī DharmabhūÈaõayati's Nyāyadīpikā, and Ācārya MalliÈeõa's Syādvāda-maôjarī is recommended. One should begin with the study of Ācārya Śrī Māõikyanandī's ParīkÈāmukha-sūtra. •••••••••••••••••••••••• L Paôcāstikāya-saÉgraha and stays at one location (a particular town or city) during these months. Except for the period of these four months of rainy season, Ācārya Viśuddhasāgara, along with his congregation (saôgha), walks indefatigably, through the length and breadth of India, providing thereby an opportunity to tens of thousands of souls to earn merit (puõya) through mere 'darśana' of such pious souls and also learn about the nature of the Reality (vastu svabhāva) by listening to his discourses that are beneficial (hitakārī), pleasing (madhura) and unambiguous (nirmala). Neither the icy-wind of December-January nor the heat-wave of May-June has the power to deter these sky-clad and barefoot marvels of human race from pursuing what they are up to. The secret behind such feverish roaming (vihāra) is the belief of the Master that the true ascetic (muni) should neither engender in him attachment (rāga) for any particular town or city nor a sense-of-ownership (mamatva) for any temple or dwelling. Another task that Ācārya Viśuddhasāgara performs with great vigour is the installation of the idols of the Tīrthaôkara in temples all over India, and provide, in the process, an opportunity to thousands of devotees to participate in celebrations depicting the five most auspicious events – paôca-kalyāõaka – that mark the life of each Tīrthaôkara. Ācārya Viśuddhasāgara delivers his discourses (pravacana) based on particular scriptural texts (āgama, graôtha) including the Samayasāra, Pravacanasāra, Paôcāstikāya-saÉgraha, Niyamasāra, Rayaõasāra, ĀptamīmāÉsā, Svayambhūstotra, ParīkÈāmukha-sūtra, Yogasāra, Tattvārthasūtra, Sarvārthasiddhi, SubhāÈita, Bhavanā DvātriÉśatikā, IÈÇopadeśa, DravyasaÉgraha, Tattvānuśāsana, Ātmānuśāsana, SamādhitaôtraÉ, Ratnakaraõçaka-śrāvakācāra and Puruśārthasiddhyupāya. As his discourses (pravacana) are nothing but the interpretation of the Scripture – or the nature of the Reality (vastu svabhāva) – many of these have been transcribed and published in form of holy texts that are read by a large number of knowledge-seekers, ascetics (muni, śramaõa) and householders (śrāvaka). An epitome of laudable conduct (cāritra), Ācārya Viśuddhasāgara has renounced, for life, the intake of salt, curd and edible-oil. Know that the digambara ascetic (muni, śramaõa) accepts food (āhāra) that is pure, simple and free from faults only once in 24-hours. And that too he accepts only in order to maintain the steadiness of his body which he reckons as instrumental to the performance of austerities (tapa), self-restraint (saÉyama) and meditation (dhyāna). Ācārya Viśuddhasāgara maintains that the mark (lakÈaõa) or the 'dharma' of the true ascetic (muni, śramaõa) is the disposition (bhāva) of equanimity (sāmya). Since the words of the true ascetic are incontrovertible, it follows that, for him, enemy (śatru) and kinsfolk (bandhuvarga), happiness (sukha) and misery (duÍkha), praise (praśaÉsā) and censure (nindā), iron (lohā) and gold (svarõa), and life (prāõa-dhāraõa) 1and death (prāõa-tyāga) are alike. 1 See Ācārya Kundakunda's Pravacanasāra, verse 3-41, p. 300-301. R Ācārya Viśuddhasāgara has showered me with his divine blessings in this project. His divine blessings have had wondrous effect in making both, the process and the end-result, most gratifying for me. I bow my head in utter reverence to Ācārya Viśuddhasāgara and each disciple-ascetic (śiÈya muni) of his congregation (saôgha). I make deep obeisance to the supremely holy Ācārya Kundakunda, the composer of the supreme Scripture 'Paôcāstikāya-saÉgraha'. Ācārya Kundakunda stands out in the assembly of venerable sages like the moon in the assembly of the constellations of stars. My reverential salutations to the most learned Ācārya AmÃtacandra, the composer of 'Samayavyākhyā', and Ācārya Jayasena, the composer of 'TātparyavÃtti', for composing these masterpiece commentaries on 'Paôcāstikāya-saÉgraha'. These commentaries have enabled me to get to the depth of the profound tenets expounded by Ācārya Kundakunda in this holy text. 2I make worshipful obeisance to each of the 8,99,99,997 supreme ascetics , from the sixth (pramattasaÉyata) to the fourteenth (ayogakevalī) stage of spiritual development (guõasthāna), present in the human-world 2 See Ācārya Nemicandra's GommaÇasāra Jīvakāõça, Part-2, p. 869-870. LI •••••••••••••••••••••••• Preface Dehradun, India February, 2020 – Vijay K. Jain ] ] ] With a sense of fulfillment, I present this treatise in the hands of the potential (bhavya) readers aspiring to tread the holy path to liberation. Working on this Scripture 'Paôcāstikāya-saÉgraha' has refined my understanding of the nature of the Reality (vastu svabhāva), the basis of the sublime Jaina Doctrine. The unique concept of the 'Three Jewels' (ratnatraya) – empirical (vyavahāra) as well as transcendental (niścaya) – of the Doctrine is derived from the nature of the Reality (vastu svabhāva). (manuÈya loka) comprising the two-and-a-half continents, starting from Jambūdvīpa and up to the mountain range of MānuÈottara in the centre of PuÈkaradvīpa. •••••••••••••••••••••••• LII Paôcāstikāya-saÉgraha 5fgUnh Vhdk & ,udsxksby (2006)] vkpk;Z Jh dqUndqUnnso fojfpr iapkfLrdk; izkHk`r] tSu laLÑfr laj{kd la?k] lksykiqj9Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & cziajrupUn tSu ^eq[rkj* o MkWpsruizdk'k ikVuh (1974)] JheUusfepUae fl1⁄4kUrpØo£r fojfpr 2- (1986)] JheRdqUndqUnLokfefojfpr% iapkfLrdk;% & rÙoiznhfidk& rkRi;ZòfÙk&ckykocks/Hkk"ksfr Vhdk=k;ksisr%] Jh ijeJqr izHkkod e.My] Jheñ jktpUae vkJe] vxkl1- (1965)] Jh Hkxor~ dqUndqUnkpk;Z fojfpr iapkfLrdk; izkHk`r & JhenèrpUae lwfjÑr ^le;O;k[;k* uked] JheTt;lsukpk;Z fojfpr ^rkRi;ZòfÙk* Vhdk rFkk mudk fgUnh 'kCnkFkZ] Jh 'kkafrlkxj tSu fl1⁄4kUr izdkf'kuh laLFkk] Jhegkohjth4fgUnh vuqoknd & Jh yky th U;k;rhFkZ (1989&90)] vkpk;Z dqUndqUn fojfpr i×pkfLrdk; & Jh vèrpUae lwfjÑr ^le;O;k[;k* Vhdk] Jh t;lsukpk;Z fojfpr ^rkRi;ZòfÙk* Vhdk] Hkkjro"khZ; vusdkUr fo}r ifj"kñ6 iaiUukyky lkfgR;kpk;Z (1970)] JhHkxoRdqUndqUnkpk;Z dqUndqUn&Hkkjrh] Jqr Hk.Mkj o xzUFk izdk'ku lfefr] iQYVu3laiknu & MkWdeypUn lksxk.kh (2014)] vkpk;Z dqUndqUn&jfpr iapkfLrdk; ([k.M&1 o [k.M&2)] viHkza'k lkfgR; vdkneh] tSufo|k laLFkku] Jhegkohjth (jktLFkku)8- (1999)] JheUusfepUaefl1⁄4kfUrnsofojfpr% c`gñaeO;laxzg & Jh czãnsoL; laLÑròfÙk%] Jh ijeJqr izHkkod e.My] Jheñ jktpUae vkJe] vxkl7fl1⁄4kUrkpk;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.kACKNOWL ED GMENT 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). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: •••••••••••••••••••••••• LIII 18. Chakravarti Nayanar, A. (Prof.) (2009), "Ācārya Kundakunda's Paôcāstikāya-Sāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 21. Jain, Vijay K. (Ed.) (2013), "Ācārya Nemicandra's DravyasaÉgraha – With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (Ed.) (2012), "Āchārya Kundkund's Samayasāra – with Hindi and English Translation", Vikalp Printers, Dehradun. 11fl1⁄4kUrkpk;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.kf=kyksdlkj] Jh 'kkfUrohj fnxEcj tSu laLFkku] Jhegkohjth (jktLFkku)10Vhdk & 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.k12MkWiUukyky 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.k13MkWiUukyky 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.k14MkW- ,- ,umikè;s ,oa fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2014)] vkpk;Z usfepUae fl1⁄4kUrpØo£r jfpr xksEeVlkj thodk.M&deZdk.M] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBk laLdj.k15MkWtxnh'kpUae tSu (1992)] JhefYy"ks.klwjhiz.khrk L;k}kne×tjh] Jh ijeJqr izHkkod e.My] Jheñ jktpUae vkJe] vxkl16vuqoknd & iajrupUae tSu (1998)] Jheñnsolsukpk;Z fojfpr vkykii1⁄4fr] Hkkjro"khZ; vusdkUr fo}r ifj"kñ17laiknd rFkk vuqoknd & ianjckjhyky tSu ^dksfB;k* (1945)] JhenfHkuo /eZHkw"k.k ;fr fojfprk U;k;nhfidk] ohjlsok efUnj] ljlkok] ftyk lgkjuiqj- •••••••••••••••••••••••• LIV Paôcāstikāya-saÉgraha 25. Jain, Vijay K. (2016), "Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra – The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun. 28. Jain, Vijay K. (2018), "Ācārya Umāsvamī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi", Vikalp Printers, Dehradun. 22. Jain, Vijay K. (2014), "Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse", Vikalp Printers, Dehradun. 27. Jain, Vijay K. (2018), "Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine", Vikalp Printers, Dehradun. 31. 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. 24. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 30. Jain, Vijay K. (2019), "Ācārya Guõabhadra's Ātmānuśāsana – Precept on the Soul", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (2015), "Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthańkara", Vikalp Printers, Dehradun. 26. Jain, Vijay K. (2017), "Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation", Vikalp Printers, Dehradun. 29. Jain, Vijay K. (2019), "Ācārya Kundakunda's Niyamasāra – The Essence of Soul-adoration", Vikalp Printers, Dehradun. ] ] ] •••••••••••••••••••••••• LV Acknowledgment VIJAY K . JAIN – B IOGRA P HI CAL NOT E 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. tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Āchārya Umāsvāmi's Tattvārthsūtra – With Hindi and English Translation (2011), Vikalp Printers, Dehradun. Āchārya Kundkund's Samayasāra – With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈārthasiddhyupāya – With Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Nemichandra's DravyasaÉgraha – With Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twenty-four Tīrthańkara (2015), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), 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. 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. •••••••••••••••••••••••• LVI Ācārya Guõabhadra's Ātmānuśāsana – Precept on the Soul (2019), Vikalp Printers, Dehradun. Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine (2018), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. 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. ] ] ] •••••••••••••••••••••••• LVII Vijay K. Jain – Biographical Note CONT ENT S ACKNOWLEDGMENT ----- (LI) eaxy vk'khokZn & Je.kkpk;Z fo'kq1⁄4lkxj eqfu ----- (V) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (LIV) PREFACE ----- (VII) PAGE R Page banlnoafn;k.ka No. 1. Invocation --3 TopicVerse le.keqgqXxneêa ò2. Obeisance to the Scripture (samaya, āgama) --7 leokvks iap.ga lem fÙk3. The 'paôcāstikāya' is the 'samaya' and the 'loka' --9 thok iqXxydk;k /Eek/Eek 4. The existence (sattā) and the 'body' of the 'paôcāstikāya' --11 ts l vfRFk lgkvks xq.ks g5. The 'paôcāstikāya' exist in the universe-space (loka) --13 rs pso vfRFkdk;k 6. The six substances (dravya) --16 Ācārya Kundakunda's Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) The Six Substances (dravya) including the Five-with-Bodily-existence (paôcāstikāya) M E G A C H A P T E R – 1 "kM~aeO;&iapkfLrdk; o.kZu •••••••••••••••••••••••• LVIII v..kks..ka ifolark  nrk 7. The six substances (dravya) don't leave their own-nature (svabhāva) --17 lÙkk lOoi;RFkk8. The nature of existence (sattā) --18 nfo;fn xPNfn rkba 9. The existence (sattā) and the substance (dravya) are one --20 PageNo. TopicVerse nOoa lYyD[k.k;a 10. The marks (lakÈaõa) of the substance (dravya) --22 mIiÙkh o fo.kklks nOoLl11. The substance (dravya) and the modes (paryāya) --24 iTTk;fotqna nOoa 12. The substance (dravya) is one with the mode (paryāya) --27 nOos.k fo.kk .k xq.kk13. The substance (dravya) is one with the qualities (guõa) --28 fl; vfRFk .kfRFk mg;a 14. The 'seven-nuance system' (saptabhaôgī) --29 HkkoLl .kfRFk .kklks .kfRFk 15. No destruction of the existing (sat); no origination of the non-existing (asat) --35 Hkkok thoknh;k thoxq.kk16. The soul (jīva) has qualities (guõa) of consciousness (cetanā) and cognition (upayoga) --37 e.kqlÙk.ks.k .kêkò s nsgh 17. The soul (jīva) in form of human-being is reborn in other modes (paryāya) --39 lks pso tkfn ej.ka tkfn18. The soul (jīva) undergoes neither destruction nor origination --41 ,oa lnks fo.kklks vlnks 19. Each state-of-existence (gati) has its own duration (sthiti) --43 .kk.kkoj.kknh;k Hkkok20. Only the previously impure soul (jīva) becomes liberated (Siddha) --45 •••••••••••••••••••••••• LIX Contents ,oa HkkoeHkkoa HkkokHkkoa21. The modes (paryāya) of the soul (jīva) exhibit four kinds of origination and destruction --47 PageNo. TopicVerse thok iqXxydk;k vk;kla 22. The description of paôcāstikāya --49 lCHkkolHkkok.ka thok.ka 23. The time (kāla), too, is a substance (dravya) --50 ooxni.ko..kjlks 24. The substance of time (niścayakāla) --52 levks f.kfelks dêkò dyk25. The empirical (vyavahāra) time (kāla) --56 .kfRFk fpja ok f[kIia 26. The empirical (vyavahāra) time (kāla) is dependent --61 thoks fÙk gofn psnk 27. The substance of soul (jīva) --64 dEeeyfoIieqDdks mîa ô28. The nature of the liberated soul (ātmā) --69 tknks l;a l psnk LkOo.gw29. The knowledge (jñāna), perception (darśana) and happiness (sukha) of the liberated soul --71 ik.ks g pnq g thofn30. Life-principles (prāõa) of the worldly soul – --73 vxq#ygqxk v.kark rs g31. Some special attributes, number, etc., of souls --75 dsfpÙkq v.kko..kk 32. tg imejk;j;.ka f[kÙka33. The soul (jīva) expands or contracts according to the size of the body (śarīra) --78 lOoRFk vfRFk thoks .k 34. The body and the soul (jīva) coexist, still each is different --79 ts l tholgkoks .kfRFk 35. The liberated-souls (Siddha) do not have material bodies --81 •••••••••••••••••••••••• LX Paôcāstikāya-saÉgraha .k dqnksfp fo mIi..kks 36. The souls get liberated (Siddha) not due to any cause-and-effect relationship --83 PageNo. TopicVerse lLlne/ mPNsna HkOoeHkOoa 37. The state-of-liberation is not without the soul (ātmā) --85 dEek.ka iQyesDdks ,Ddks 38. Consciousness manifests in three forms --87 lOos [kyq dEeiQya 39. The possessor souls of the three kinds of consciousness --89 movksxks [kyq nqfogks 40. The cognition or 'upayoga' --91 vkfHkf.klqnksf/e.kdsoykf.k41. Divisions of knowledge-cognition (jñānopayoga) --92 nal.kefo pD[kqtqna 42. Divisions of perception-cognition (darśanopayoga) --94 .k fo;Iifn .kk.kknks 43. Many kinds of knowledge in a single soul (ātmā) --96 tfn gofn nOoe..ka 44. The substance (dravya) and the qualities (guõa) are not absolutely distinct --98 vfoHkÙke.k..kÙka 45. The substance (dravya) and the qualities (guõa) have indistinctness from a particular point-of-view --100 oonslk laBk.kk la[kk46. The substance (dravya) and the qualities (guõa) do not become distinct by mere form-of-speech, etc. --102 .kk.ka /.ka p dqOofn 47. The reality can be described based on distinctness (pÃthaktva) and oneness (ekatva) --105 .kk.kh .kk.ka p lnk48. Fault if the substance (dravya) is considered eternally distinct from the quality (guõa) --106 •••••••••••••••••••••••• LXI Contents .k fg lks leok;knks 49. Fault in accepting that the knowledge and the possessor-ofknowledge 'inhere' in each other --108 PageNo. TopicVerse leoÙkh leokvks 50. The substance (dravya) and the qualities (guõa) have inseparableness (ayutasiddhi) --109 o..kjlxa/iQklk 51. The substance (dravya) and the qualities (guõa) are non-distinct as well as distinct --111 nal.k.kk.kkf.k rgk 52. thok v.kkbf.kg.kk lark53. The souls (jīva) and their classification in respect of dispositions (bhāva) --113 ,oa lnks fo.kklks vlnks54. Classification of the souls (jīva) in respect of dispositions (bhāva) has no contradictions --115 .ksjb;frfj;e.kqvk nsok55. Karmas are the cause of origination and destruction in the souls (jīva) --116 mn;s.k moles.k ; [k;s.k 56. The five dispositions (bhāva) of the souls (jīva) --118 dEea osn;ek.kks thoks 57. The soul (jīva) as the doer (kartā) of the dispositions (bhāva) --120 dEes.k fo.kk mn;a thoLl58. The karmas have been said as the doer (kartā) of the dispositions (bhāva) of the soul (jīva) --122 Hkkoks tfn dEednks vÙkk 59. If the dispositions (bhāva) are due to karmas, the soul (jīva) becomes the doer (kartā) of the karmas --123 Hkkoks dEef.kfeÙkks dEEka60. Reply to the doubt raised in the previous verse --125 dqOoa lxa lgkoa vÙkk61. The soul (jīva) is the doer (kartā) of own dispositions (bhāva) --126 •••••••••••••••••••••••• LXII Paôcāstikāya-saÉgraha dEea fi lxa dqOofn62. The karmas and the soul (ātmā), each, is the doer (kartā) of ownnature (svarūpa) --127 PageNo. TopicVerse dEea dEea dqOofn tfn 63. Why should the soul (ātmā) enjoy the fruit of the karmas? --130 vksxk<xk<f.kfpnks 64. The universe (loka) is densely filled with matter-bodies (pudgalakāya) --131 vÙkk dq.kfn lHkkoa rRFk65. Transformation of the mattermolecules into material-karmas --132 tg iqXxynOok.ka 66. Material-karmas take many forms, uncreated by others --134 thok iqXxydk;k v..kks&67. The soul enjoys the fruit of the material-karmas on their fruition, from the empirical point-of-view --135 rEgk dEea dÙkk Hkkos.k68. The scheme of the doer (kartā) and the enjoyer (bhoktā) in respect of the karma and the soul --136 ,oa dÙkk HkksÙkk gksTta 69. The worldly soul (jīva) has lordship (prabhutva) as the doer (kartā) and the enjoyer (bhoktā) --138 molar[kh.keksgks eXxa 70. The lordship (prabhutva) of the soul (ātmā) as it gets freed from bondage of the karmas --139 ,Ddks pso egIik lks71. The divisions of the soul (jīva) --141 NDdkiDdetqÙkks 72. i;fMfêfò nv.kqHkkxIi&73. The liberated soul (jīva) moves upward, other souls in six directions --144 [ka/k ; [ka/nslk 74. The divisions of the matter-body (pudgalāstikāya) --146 •••••••••••••••••••••••• LXIII Contents [ka/a l;yleRFka rLl nq 75. The marks of the four divisions of the matter-body (pudgalāstikāya) --147 PageNo. TopicVerse cknjlqgqexnk.ka [ka/k.ka 76. The aggregate molecular-matter (skandha) is conventionally termed the 'matter' (pudgala) --149 lOos l [ka/k.ka tks varks 77. The description of the atom (paramāõu) --151 vknslesÙkEkqÙkks 78. The atoms (paramāõu) are not of different classes --153 líks [ka/IiHkoks [ka/ks79. Sound (śabda) is the mode (paryāya) of the molecularmatter (skandha) --156 f.kPpks .kk.kodklks .k80. The atom (paramāõu) has just one space-point (pradeśa) --158 ,;jlo..kxa/a nks iQkla 81. The substance of atom (paramāõu) has qualities (guõa) and modes (paryāya) --160 moHkksTTk efn, g ;82. The several kinds of matter (pudgala) --163 /EefRFkdk;ejla 83. The nature of the medium-ofmotion (dharmāstikāya) --164 vxq#xy?kqxs g l;k rs g 84. More on the nature of the medium-of-motion (dharmāstikāya) --166 mn;a tg ePNk.ka 85. Illustration of assistance in movement provided by the medium-of-motion (dharmāstikāya) --168 tg gofn /EenOoa rg 86. The nature of the medium-ofrest (adharmāstikāya) --169 tknks vyksxyksxks ts l 87. The media of motion (dharma) and of rest (adharma) cause the division of the universe and the non-universe --170 •••••••••••••••••••••••• LXIV Paôcāstikāya-saÉgraha .k ; xPNfn /EEkRFkh 88. The media of motion (dharma) and of rest (adharma) are only the instrumental causes of motion and rest --172 PageNo. TopicVerse foTtfn ts l xe.ka Bk.ka 89. The media of motion (dharma) and of rest (adharma) do not cause the motion and rest of objects --174 lOos l thok.ka lslk.ka 90. The substance-of-space (ākāśa dravyāstikāya) --176 thokiqXxydk;k /Eek/EEkk 91. There is infinite non-universespace (alokākāśa) beyond the universe-space (lokākāśa) --178 vkxkla voxkla xe.k&92. The space (ākāśa) does not assist the motion (gati) and the rest (sthiti) --180 tEgk mofjêkò .ka fl1⁄4k.ka93. The liberated-souls (Siddha) stay forever at the summit of the universe (loka) --181 tfn gofn xe.kgsnw 94. The reason why space (ākāśa) does not assist the motion (gati) and the rest (sthiti) --182 rEgk /Eek/Eek xe.k&95. The conclusion that the space (ākāśa) does not assist the motion (gati) and the rest (sthiti) --183 /Eek/Eekxklk viq/CHkwnk96. The medium-of-motion, the medium-of-rest and the universe-space have oneness in respect of their extension --184 vkxkldkythok /Eek/Eek 97. The corporeal and incorporeal nature and conscious and nonconscious nature of substances --186 thok iqXxydk;k lg 98. The with-activity and withoutactivity nature of substances --188 ts [kyq bfUn;xsT>k fol;k99. The marks of the corporeal (mūrta) and incorporeal (amūrta) substances --190 LXV •••••••••••••••••••••••• Contents dkyks ifj.kkeHkoks 100. The nature of the empirical time (vyavahāra kāla) and the substance-of-time (dravya kāla, niścaya kāla) --192 PageNo. TopicVerse dkyks fÙk ; oonslks101. The time (kāla) is permanent (nitya) as well as transient (kÈaõika) --194 ,ns dkykxklk /Eek/Eek 102. The time (kāla) is a substance (dravya) but without the attribute of 'body' (kāya) --196 ,oa io;.klkja iapfRFk;&103. The fruit of knowing the group of five substances with bodilyexistence (paôcāstikāya) --200 eqf.kÅ.k ,rnêa ò104. The sequence of getting rid of misery (duÍkha) --201 M E G A C H A P T E R – 2 The Nine Objects (padārtha) – and the Path to Liberation uo inkFkZ eks{kekxZ iz:id vfHkoafnÅ.k fljlk 105. --203Invocation lEeÙk.kk.ktqÙka pkfjÙka 106. --205Briefly, the path to liberation lEeÙka líg.ka Hkkok.ka 107. --207Right perception, knowledge and conduct thokthok Hkkok iq..ka 108. --210The nine objects (padārtha) and their nature thok lalkjRFkk f.kOoknk 109. --212The object that is the soul (jīvapadārtha) iq<oh ; mnxex.kh 110. --214Five particular kinds of souls, like the earth-bodied (pÃthivīkāyika) •••••••••••••••••••••••• LXVI Paôcāstikāya-saÉgraha fr RFkkojr.kqtksxk 111. The earth-bodied (pÃthivīkāyika), etc., are souls (jīva) with one sense (indriya) --215 PageNo. TopicVerse ,ns thof.kdk;k iapfogk112. The earth-bodied (pÃthivīkāyika), etc., as a rule, have one sense (indriya) only --217 vaMslq ioîraô k xCHkRFkk113. The one-sensed (ekendriya) are living-beings (jīva) --218 lacqDdeknqokgk la[kk 114. The two-sensed (dvīndriya) living-beings (jīva) --219 twxkxqaHkheDd.kfiihfy;k115. The three-sensed (trīndriya) living-beings (jīva) --220 míalel;efD[k;&116. The four-sensed (caturindriya) living-beings (jīva) --221 lqj.kj.kkj;frfj;k117. The five-sensed (paôcendriya) living-beings (jīva) --222 nsok pmf..kdk;k e.kq;k 118. The four states-of-existence (gati) of the living-beings (jīva) --224 [kh.ks iqOof.kc1⁄4s xfn.kkes119. The four states-of-existence (gati) are not the own-nature (svabhāva) of the soul (jīva) --226 ,ns thof.kdk;k nsg&120. The classes of souls (jīva) --228 .k fg bafn;kf.k thok121. The soul (jīva) is not the senses or the body --230 tk.kfn iLlfn lOoa bPNfn122. The soul (jīva) does the work like knowing and seeing --231 ,oefHkxEe thoa v..ks g 123. Conclusion of the description of the soul (jīva) and start of the description of the non-soul (ajīva) --233 vkxkldkyiqXxy&124. Description of the non-soul (ajīva) like the space (ākāśa) --234 •••••••••••••••••••••••• LXVII Contents lqgnqD[ktk.k.kk ok 125. The non-soul (ajīva), like the space (ākāśa), do not possess consciousness (cetanatva) --236 PageNo. TopicVerse laBk.kk la?kknk o..k&126. The soul (jīva) and the matter (pudgala) have altogether different own-nature (svabhāva) --237 vjle:oexa/a 127. tks [kyq lalkjRFkks thoks 128. Intermingling of the soul (jīva) and the matter (pudgala) is the seed for the rest of seven objects (padārtha) --241 xfnef/xnLl nsgks nsgknks129. tk;fn thoLlsoa Hkkoks 130. eksgks jkxks nkslks fpÙkilknks 131. The nature of auspicious (śubha) and inauspicious (aśubha) modifications in the soul (jīva) --244 lqgifj.kkeks iq..ka vlqgks 132. The nature of auspicious (śubha) and inauspicious (aśubha) karmas --246 tEgk dEeLl iQya fol;a 133. These karmas are corporeal in nature --249 eqÙkks iQklfn eqÙka eqÙkks134. Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jīva) --250 jkxks tLl ilRFkks 135. Description of the influx (āsrava) of merit (puõya) --251 vjgar fl1⁄4lkgqlq HkÙkh 136. Description of the commendable attachment (rāga) --252 frflna cqHkqfD[kna ok nqfgna 137. The nature of compassion (anukampā) --254 dks/ks o tnk ek.kks ek;k 138. The nature of evil-inclinations (kaluÈatā) --255 pfj;k iekncgqyk dkyqLla 139. The nature of the influx-ofdemerit (pāpāsrava) --256 l..kkvks ; frysLlk 140. The influx-of-demerit (pāpāsrava), in detail --257 •••••••••••••••••••••••• LXVIII Paôcāstikāya-saÉgraha PageNo. TopicVerse bafn;dlk;l..kk f.kXxfgnk141. Stoppage (saÉvara) is shutting the door of demerit (pāpa) --259 tLl .k foTtfn jkxks 142. The nature of stoppage (saÉvara), in general --269 tLl tnk [kyq iq..ka 143. The nature of complete stoppage (saÉvara) --270 laojtksxs g tqnks ros g144. The description of dissociation or shedding (nirjarā) --272 tks laojs.k tqÙkks 145. The main cause of dissociation or shedding (nirjarā) --274 tLl .k foTtfn jkxks nkslks146. The nature of meditation (dhyāna) --275 ta lqgelqgeqfn..ka Hkkoa 147. The description of bondage (bandha) --277 tksxf.kfeÙka xg.ka tksxks148. The external and internal causes of bondage (bandha) --280 gsnw pnqfOo;Iiks vê&ò149. The dispositions of attachment (rāga), etc., are also the causes of bondage (bandha) --283 gsnqeHkkos f.k;ek tk;fn 150. With no fresh bondage of material-karmas, the soul attains psychic-liberation (bhāva-mokÈa) --285 dEeLlkHkkos.k ; lOo.gw 151. nal.k.kk.kleXxa >k.ka152. Supreme meditation (dyāna) is the cause of the dissociation (nirjarā) of all karmas --288 tks laojs.k tqÙkks 153. The nature of final liberation (dravya-mokÈa) --289 tholgkoa .kk.ka 154. The path-to-liberation (mokÈamārga) --293 Brief Explanation of the Path to Liberation eks{kekxZizi×plwfpdk pwfydk •••••••••••••••••••••••• LXIX Contents PageNo. TopicVerse thoks lgkof.k;nks 155. Conduct based on the ownnature of the soul leads to the destruction of karmas --295 tks ijnOofEEk lqga vlqga 156. The conduct (cāritra) based on the others (paracāritra or parasamaya) --297 vklofn ts.k iq..ka ikoa 157. The conduct based on the others does not constitute the path to liberation --299 tks lOolaxeqDdks158. The conduct (cāritra) based on the own-nature of the soul (svacāritra or svasamaya) --300 pfj;a pjfn lxa lks tks 159. The pure-conduct (svacāritra) that is the own-nature of the soul --302 /Eeknhlíg.ka lEeÙka 160. The empirical (vyavahāra) path to liberation --304 f.kPN;.k;s.k Hkf.knks frfg 161. From the empirical (vyavahāra) to the real (niścaya) path to liberation --307 tks pjfn .kkfn isPNfn 162. The soul (ātmā) itself is conduct-knowledge-perception --310 ts.k fotk.kfn lOoa 163. Not all worldly souls are eligible to tread the path to liberation --311 nal.k.kk.kpfjÙkkf.k 164. The 'Three Jewels' cause bondage and also lead to liberation --313 v..kk.kknks .kk.kh tfn 165. The soul that believes that devotion to the Arhat, etc., provides release from misery is 'parasamaya' --315 vjgarfl1⁄4psfn;io;.k&166. From a certain point-of-view, devotion to the Arhat, etc., is the cause of bondage --317 LXX •••••••••••••••••••••••• Paôcāstikāya-saÉgraha tLl fgn;s.kqesÙka ok 167. Attachment (rāga) hinders the attainment of pure soulsubstance --318 PageNo. TopicVerse /fjnqa tLl .k lDda 168. Attachment (rāga) must result in bondage of karmas --319 rEgk f.kOoqfndkeks f.kLlaxks169. Observe complete detachment and indifference toward everything external --320 li;RFka frRFk;ja vfHkxn&170. Devotion toward the Siddha is the cause of liberation, conventionally --322 vjgarfl1⁄4psfn;&171. Devotion to the Arhat, etc., does not lead to liberation in the same birth --324 rEgk f.kOoqfndkeks jkxa 172. To be without-attachment (vītarāga) is the direct path to to liberation --326 eXxIiHkko.kêa ò io;.k&173. This indicates the accomplishment of the pledge made in the beginning --329 INDEX OF VERSES --333 GUIDE TO TRANSLITERATION --346 ] ] ] INDEX OF SCRIPTURAL EXCERPTS --341 •••••••••••••••••••••••• LXXI Contents The man who acquires through the study of the Scripture expounded by the Omniscient Lord valid knowledge (pramāõa) – direct (pratyakÈa) and other – of the reality of substances destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. Ācārya Kundakunda's 'Pravacanasāra': vFkZ & izR;{k rFkk ijks{k izek.k&Kku ds }kjk ohrjkx loZK iz.khr vkxe ls inkFkks± dks tkuus okys iq#"k ds fu;e ls eksg dk lewg vFkkZr~ foijhrKku o foijhrJ1⁄4ku uk'k dks izkIr gksrk gS] blfy;s ftukxe dk vPNh rjg (lE;d~) vè;;u (vH;kl) djuk pkfg;sA ft.klRFkknks vês ò iPpD[kknh g cqT>nks f.k;ek A [kh;fn eksgksoPk;ks rEgk lRFka lef/nOoa AA1&86AA •••••••••••••••••••••••• LXXII Paôcāstikāya-saÉgraha vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr Ācārya Kundakunda's Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English .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 (The Jaina Metaphysics) If you do not observe severe austerities (tapa) because of your inability to endure hardships, let it be. However, if you do not subjugate passions (kaÈāya), etc., which are conquered through the control of the mind, then it is your ignorance. Ācārya Guõabhadra's 'Ātmānuśāsana': vFkZ & ;fn rw d"V dks u lg ldus ds dkj.k ?kksj ri dk vkpj.k ugha dj ldrk gS rks u djA ijUrq tks d"kk;kfnd eu ls fl1⁄4 djus ;ksX; gSa & thrus ;ksX; gSa & mUgsa Hkh ;fn ugha thrrk gS rks og rsjh vKkurk gSA djksrq u fpja ?kksja ri% DysÀkklgks Hkoku~ A fpÙklkè;ku~ d"kk;kjhu~ u t;s|ÙknKrk AA212AA banlnoafn;k.ka frgqv.kfgne/qjfolnoéïk.ka A varkrhnxq.kk.ka .keks ft.kk.ka ftnHkok.ka AA1AA Obeisance to all the 'Jina' (the Arhat, the Victors, the Supreme Lords) who are worshipped by one hundred Indra (lords), whose Words are beneficial (hitakārī) for the three worlds, pleasing and unambiguous, who are INVOCATION * eaxykpj.k *vkSj izfrKkokD; vUo;kFkZ & 1bUae'krofUnrsH;%o tks lkS bUaeksa ls ofUnr gSa] 1f=kHkqou&fgre/qjfo'knokD;sH;%o rhu yksd dks fgrdj] e/qj ,oa fo'kn (fueZy] Li"V) ftudh ok.kh gS] 1varkrhr&xq.ksH;%o vUr ls vrhr (jfgr) vFkkZr~ vuUr xq.k ftu esa gSa vkSj 1ftrHkosH;%o ftUgksaus Hko (lalkj) ij fot; izkIr dh gS] ,sls 1ftusH;%o ftuksa dks 1ue%o ueLdkj gksA The Six Substances (dravya) including the Five-with-Bodily-existence (paôcāstikāya) M E G A C H A P T E R – 1 "kM~aeO;&iapkfLrdk; o.kZu bUae'krofUnrsH;fÐHkqoufgre/qjfo'knokD;sH;% A vUrkrhrxq.ksH;ks ueks ftusH;ks ftrHkosH;% AA1AA •••••••••••••••••••••••• 3 At the outset, for propitiousness (maôgala), Ācārya Kundakunda makes obeisance to all the 'Jina'. Each 'Jina' is the Supreme Lord, also called the Tīrthaôkara – the 'World Teacher' or the 'Arhat' or the 'āpta'. The Tīrthaôkara vanquishes the four inimical (ghātī) karmas due to delusion (moha), attachment (rāga) and aversion (dveÈa). He possesses the supreme sense-independent, infinite-knowledge (anantajñāna, kevalajñāna) and infinite-perception (anantadarśana, kevaladarśana), besides other qualities. The Tīrthaôkara, on completion of his present mode (paryāya) of life and in absence of the karmas which lead to wandering in different states-of-existence (gati) or whirling around in the cycle of births and deaths – saÉsāra – attains liberation (mokÈa). Reflection on the qualities of the 'Jina' is called the psychic-obeisance (bhāva-namaskāra). Only the Tīrthaôkara is the Supreme Lord; he only is worshipped by the lords (indra) of the three 1worlds. The Scripture mentions one hundred lords of the three worlds: EXPLANATORY NOTE 1. See Śrī Brahmadeva's Sanskrit commentary on Ācārya Nemicandra's 'DravyasaÉgraha', verse-1, p. 5. dIikejpmohlk panks lwjks .kjks frfjvks AA Hko.kky;pkyhlk  orjnsok.k gksafr cÙkhlk A Hkouoklh nsoksa ds 40 bUae] O;Urj nsoksa ds 32 bUae] dYioklh nsoksa ds 24 bUae] T;ksfr"d nsoksa ds lw;Z vkSj pUae ;s 2 bUae] euq";ksa dk 1 bUae (pØorhZ) vkSj fr;Z×pksa dk 1 bUae ( lgfo'ks"k)] ,sls lc lkS bUae gSaA endowed with infinite qualities, and who have won over the worldly-existence. There are a total of one hundred lords: forty of the residential (bhavanavāsī) deva, thirty-two of the peripatetic (vyantara) deva, twenty-four of the heavenly (kalpavāsī) deva, two – the sun (sūrya) and the moon (candra) – of the stellar (jyotiÈka) 4 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The three worlds are the lower-world (adholoka), the middle-world (madhyaloka) and the upper-world (ūrdhvaloka). Its expanse being transverse, the middle-world is also called the transverse-world (tiryagloka). The Words of the 'Jina' are unambiguous (nirmala, spaÈÇa) as these are without the imperfections of doubt (saÉśaya), indefiniteness 1(vimoha or anadhyavasāya), and perversity (viparyaya or vibhrama). Doubt (saÉśaya) means swaying of the mind, not being able to assert the true nature of a thing. After acquiring the belief that bondage of virtuous karmas leads to birth in the heavens, entertaining skepticism about its validity is an instance of doubt (saÉśaya). Indefiniteness (vimoha or anadhyavasāya) is vacillation about the real nature of a thing due to the shrouding of the intellect. For example, when we touch something while moving, we are conscious that we have touched something but are unable to determine, with certainty, what it was, our knowledge is enshrouded in indefiniteness. The cognition of an object as something which is contrary to its true nature is perversity (viparyaya or vibhrama). For example, if we perceive nacre to be silver, we have knowledge vitiated by perversity. The Words of the 'Jina' are unambiguous (nirmala, spaÈÇa) also because these expound the nature of the pure soul-substance (jīvāstikāya) which is integral to the seven realities (tattva), the nine objects (padārtha), the six substances (dravya), and the five substances with bodily-existence (astikāya). Futher, the Words of the 'Jina' are unambiguous (nirmala, spaÈÇa) because these do not suffer The Words of the 'Jina' – the Tīrthaôkara – are beneficial (hitakārī) since these expound the means to attain the own-nature (svabhāva) of the pure-soul (śuddhātmā). The Words of the 'Jina' are pleasing (madhura) as the men desirous of own-welfare get captivated by these Words. deva, one king-of-kings (cakravartī) of the humans, and one lion (siôha) of the sub-humans (tiryaôca). •••••••••••••••••••••••• 5 Verse 1 1 – see also Ācārya Māilladhavala's Õayacakko, verse 306, p. 151-152. from inconsistency between an earlier and a subsequent statement (pūrvāpara virodha). And, the Words of the 'Jina' are unambiguous (nirmala, spaÈÇa) because of the splendour of his divine discourse (divyadhvani). For the Lord's divine discourse the deva erect a heavenly-pavilion (samavasaraõa) befitting his glory and there the 'Jina' sits, four fingers (aôgula) above the huge gold lotus placed on a throne of heavenly gems. The 'Jina' appears to be looking in all the four directions. His voice is without the movement of the glottis or the lips, and is, therefore, termed anakÈarī (without letters). His divine voice, as a result of one of the marvels (atiśaya) of omniscience (kevalajñāna) is heard and enjoyed by all worthy (bhavya) livingbeings-with-mind (saÉjñī) in their respective tongue, with-words or without-words. The languages include eighteen major-languages 1(mahābhāÈā) and seven hundred minor-languages (śudrabhāÈā). The 'Jina' is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling-tree (kalpavÃkÈa) for the souls aspiring for liberation. vukRekFk± fouk jkxS% 'kkLrk 'kkfLr lrks fgre~ A èouu~ f'kfYidjLi'kkZUeqjt% fdeis{krs AA8AA 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 Ratnakaraõçaka-śravakācāra: 1 – see Tiloyapaõõatī-2, verse 910, p. 279. •••••••••••••••••••••••• 6 Paôcāstikāya-saÉgraha After bowing my head in obeisance to the Scripture (samaya or āgama) I shall reveal the true nature of the substances, based on the Words emanating from the mouth of the Omniscient Supreme Ascetic (śramaõa). His Words put a stop to transmigration in the four states-ofworldly-existence (gati) and lead to the state of liberation (nirvāõa, mokÈa). O potential (bhavya) souls, listen! The 'samaya' means the Scripture (āgama). Being the Words of the Tīrthaôkara, the 'samaya' is to be venerated. The Scripture in form of words is the śabda-samaya, the dravyāgama or the dravyaśruta. It reveals the true nature of the substances – artha. The potential le.keqgqXxneêa ò pnqXxfnf.kokj.ka lf.kOok.ka A ,lks i.kfe; fljlk le;feea lq.kg oksPNkfe AA2A vUo;kFkZ & 1Je.keq[kksñxrkFk±o Je.k ds eq[k ls fudys gq, vFkZe; (loZK egkeqfu ds eq[k ls dgs gq, inkFkks± dk dFku djus okys) 1prqxZfrfuokj.kao pkj xfr dk fuokj.k djus okys vkSj 1lfuokZ.ke~o fuokZ.k lfgr (fuokZ.k ds dkj.kHkwr) 1bea le;ao ,sls bl le; dks 1f'kjlk iz.kE;o f'kj >qdk dj iz.kke djds 1,"k o{;kfeo eSa mldk dFku d:¡xk_ 1J`.kqro mls rqe yksx lquksA EXPLANATORY NOTE le; vFkkZr~ vkxe tks vkIr }kjk mifn"V gS dks iz.kke & Obeisance to the Scripture (samaya, āgama) – ,"k iz.kE; f'kjlk le;feea J`.kqr o{;kfe AA2AA Je.keq[kksñxrkFk± prqxZfrfuokj.ka lfuokZ.ke~ A 7 •••••••••••••••••••••••• Verse 2 The potential (bhavya) soul, with help from the artha-samaya or the arthāgama, gets established in own pure-soul – jīvāstikāya. He thus puts a stop to transmigration in the four states-of-worldly-existence (gati). He attains the fifth state-of-existence, i.e., liberation (nirvāõa, mokÈa), marked by infinite and eternal happiness. Since the śabdasamaya is the starting point for attainment of this state of supreme happiness, the Ācārya makes obeisance to the Scripture (samaya or āgama). (bhavya) soul listens to the śabda-samaya and comes to know its meaning; this is the jñāna-samaya, the arthajñāna, the bhāvāgama, or the bhāvaśruta. The true nature of the substances as revealed by the śabda-samaya and known by the jñāna-samaya is called the arthasamaya or the arthāgama. Ācārya Kundakunda's Niyamasāra: rLLk eqgXxno;.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 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. •••••••••••••••••••••••• 8 Paôcāstikāya-saÉgraha It is expounded by Lord Jina that the group of five substances with bodily-existence – paôcāstikāya – is called the 'samaya'. These five substances, collectively, constitute the universe-space (loka). Outside this universe-space (loka) is the infinite non-universe-space (aloka), comprising just the pure space (ākāśa). lks pso gofn yksvks rÙkks vfevks vyksvks [ka AA3AA leokvks iap.ga lem fÙk ft.kqÙkes g i..kÙka A vUo;kFkZ & 1iapkuka leokn%o ik¡p vfLrdk; dk leHkkoiwoZd fu:i.k 1oko vFkok 1leok;%o mudk leok; (iapkfLrdk; dk lE;d~ cks/ vFkok lewg) 1le;%o og le; gS 1bfro ,slk 1ftuksÙkeS% izKIre~o ftuojksa us dgk gSA 1l% p ,o yksd% Hkofro ogh yksd gS (ik¡p vfLrdk; ds lewg ftruk gh yksd gS) 1rr%o mlls vkxs 1vfer% vyksd%o vlhe vyksd 1[ke~o vkdk'kLo:i gSA ^iapkfLrdk;* gh ^le;* o ^yksd* gS & The 'paôcāstikāya' is the 'samaya' and the 'loka' – l p ,o Hkofr yksdLrrks¿ferksyksd% [ke~ AA3AA leokn% leok;ks ok iapkuka le; bfr ftuksÙkeS% izKIre~ A The word 'samaya' has been explained again in the first part of the verse. The 'samaya' is of three kinds: śabda-samaya, jñāna-samaya, and artha-samaya. 1) śabda-samaya: The words, phrases and sentences that describe the group of five substances with bodily-existence – EXPLANATORY NOTE •••••••••••••••••••••••• 9 Verse 3 3) artha-samaya: The group of five substances with bodilyexistence – paôcāstikāya – described by the śabda-samaya and known by the jñāna-samaya, is the artha-samaya. The arthasamaya is the universe-space (loka). It is like this: That which is amenable to perception by the five senses is the matter-body (pudgalāstikāya). That which is marked by consciousness (cetanatva) is the soul-body (jīvāstikāya). The medium-of-motion (dharma dravya) is the instrumental-cause (nimitta kāraõa) that renders assistance in the motion of the soul and the matter. The medium-of-rest (adharma dravya) is the instrumental-cause (nimitta kāraõa) that renders assistance in the rest of the soul and the matter. The substance-of-space (ākāśa dravya) provides room – avagāhanā – to all substances at the same time. The substance-of-time (kāla dravya) renders assistance to all substances in their continuity of being through gradual changes – vartanā – and in their modification through time. The universe-space (loka, lokākāśa) has all these substances. Outside the universe-space (loka) is the infinite non-universe-space (aloka, alokākāśa), comprising just the pure-space (ākāśa). 2) jñāna-samaya: The knowledge, rid of the imperfections of doubt (saÉśaya), indefiniteness (vimoha or anadhyavasāya), and perversity (viparyaya or vibhrama), of these paôcāstikāya is the jñāna-samaya, the arthajñāna, the bhāvāgama, or the bhāvaśruta. paôcāstikāya – constitute the śabda-samaya, the dravyāgama or the dravyaśruta. •••••••••••••••••••••••• 10 Paôcāstikāya-saÉgraha The souls (jīva), the matter-bodies (pudgalakāya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (ākāśa dravya) are established in their own existence (sattā), are inseparable or indistinct (ananya) from their own existence (sattā), and have many space-points (pradeśa). thok iqXxydk;k /Eek/Eek rgso vkxkla A vfRFkÙkfEg ; f.k;nk v.k..keb;k v.kqegark AA4AA vUo;kFkZ & 1thok%o tho] 1iñxydk;k%o iqñxydk;] 1/ekZ/ekSZo /eZ] v/eZ] 1rFkk ,oo rFkk 1vkdk'ke~o vkdk'k 1vfLrRos fu;rk%o vfLrRo esa fu;r] 1vuU;e;k%o (vfLrRo ls) vuU;e; (vfHkUu) 1po vkSj 1v.kqegkUr%o v.kqegku~ (izns'k esa cM+s) gSaA ^iapkfLrdk;* ds lkekU;&fo'ks"k vfLrRo vkSj dk;Ro gS & The existence (sattā) and the 'body' of the 'paôcāstikāya' – thok% iqñxydk;k /ekZ/ekSZ rFkSo vkdk'ke~ A vfLrRos p fu;rk vuU;e;k v.kqegkUr% AA4AA The souls (jīva) are infinite-times-infinite (anantānanta) and the matter-bodies (pudgalakāya), too, are infinite-times-infinite. The medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (ākāśa dravya), each, are one non-divisible whole. Existence (sattā) is of two kinds: the general-existence (sattāsamānya or mahasattā), that is the attribute of all substances, and specificEXPLANATORY NOTE •••••••••••••••••••••••• 11 Verse 4 The atom (aõu) connotes a single space-point (pradeśa). All these five substances occupy multiple space-points and therefore are said to be 'aõumahān'. For this reason, these five substances have the characteristic of the body (kāya). The matter (pudgala) comprising a single atom (aõu) is empirically said to have the characteristic of the body (kāya) since the atoms of the matter, with their qualities of greasiness (snigdha) or roughness (rūkÈa), have the power to combine to form the molecular-matter (skandha). The time-atom (kālāõu), being non-corporeal (amūrtīka), has no qualities of greasiness (snigdha) or roughness (rūkÈa) and does not have the power to combine with other time-atoms. The substance-of-time (kāla dravya), therefore, does not possess the characteristic of the body (kāya), even empirically. existence (sattāviśeÈa or avāntarasattā), that is the attribute of the individual substance. (see also Explanatory Note to verse 8, p. 19-20.) All these five substances are one with their aforementioned two kinds of existence. It is like this: the form, etc., in the pot is one with the pot; the hands, etc., in the body are one with the body. In each case, there is no question of either the supporter (ādhāra) or the supported (ādheya). 12 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The five substances that exist and exhibit oneness with their various qualities (guõa) and modes (paryāya) are with bodily-existence – astikāya. The three-worlds or the universe-space (loka) comprises these five substances with bodily-existence – paôcāstikāya. ^iapkfLrdk;* dk vfLrRo yksd esa gS & The 'paôcāstikāya' exist in the universe-space (loka) – The five substances with bodily-existence – paôcāstikāya – exhibit oneness with their various qualities (guõa) and modes (paryāya). Those 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. Although distinction is made between the substance (dravya) and its qualities and modes from the points-of-view including EXPLANATORY NOTE ts l vfRFk lgkvks xq.ks g lg iTt, g fofogs g A rs gksafr vfRFkdk;k f.kIi..ka ts g rbyqDda AA5AA vUo;kFkZ & 1;s"kke~o ftUgsa 1fofo/S%o fofo/ 1xq.kS%o xq.kksa vkSj 1i;Z;S%o i;kZ;ksa ds 1lgo lkFk 1LoHkko%o viuRo 1vfLro gS 1rso os 1vfLrdk;k% HkofUro vfLrdk; gSa 1;S%o fd ftuls 1=kSyksD;e~o rhu yksd 1fu"iUue~o fu"iUu gSaA ;s"kkefLr LoHkko% xq.kS% lg i;Z;S£ofo/S% A rs HkoUR;fLrkdk;k% fu"iUua ;SÐSyksD;e~ AA5AA •••••••••••••••••••••••• 13 Verse 5 designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana), from the point-of-view of existence (sattā), these are integral to the substance, occupying the same space-points (pradeśa). 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). 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). Take the case of the soul (jīva). Omniscience or perfect-knowledge (kevalajñāna), etc., are its natural-qualities (svabhāva guõa) and sensory-knowledge (matijñāna), etc., are its unnatural-qualities (vibhāva guõa). The liberated-soul (Siddha) is its natural-mode (svabhāva paryāya). Existence in states like humanor infernal-being is its unnatural-mode (vibhāva paryāya). Now take the case of the matter (pudgala). The colour (varõa), etc., in the pure, unbound-atom (paramāõu) are the natural-qualities (svabhāva guõa) of the matter. The colour (varõa), etc., in the bound-atoms (skandha) – formed by the union of two or more atoms – are the unnatural-qualities (vibhāva guõa) of the matter. To exist as the pure, unbound-atom (paramāõu) is the natural-substance-mode (svabhāva dravya paryāya) of the matter (pudgala). The modification of the pure, unbound-atom (paramāõu) from one colour (varõa), etc., to another colour (varõa), etc., is its Qualities and modes are of several kinds. Qualities are divided into natural-qualities (svabhāva guõa) and unnatural-qualities (vibhāva guõa). Modes are divided into natural-mode (svabhāva paryāya) and unnatural-mode (vibhāva paryāya), and also into subtle-mode (artha paryāya) and gross-mode (vyaôjana paryāya). (see also verse 16, p. 39.) 14 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha natural-quality-mode (svabhāva guõa paryāya). Modification into bound-atoms (skandha) – formed by the union of two or more atoms – is the unnatural-substance-mode (vibhāva dravya paryāya) of the matter (pudgala). The modification of the bound-atoms (skandha) from one colour (varõa), etc., to another colour (varõa), etc., is its unnatural-quality-mode (vibhāva guõa paryāya). General-qualities (sāmānya guõa), like existence (astitva), activity or arthakriyā (vastutva), power of being known (prameyatva), and power of maintaining distinction with all other substances (agurulaghutva), are common to all substances. (see 'Niyamasāra', p. 306-307). The five substances with bodily-existence – paôcāstikāya – exhibit existence (sattā) with respect to these qualities (guõa) and modes (paryāya). Therefore these are said to exist (asti). Now, these five substances occupy multiple space-points (pradeśa) and fill up the three-worlds (loka). Therefore, these are said to have the characteristic of body (kāya). Combining the two characteristics – exist (asti) and body (kāya) – these five substances are called 'with bodily-existence' (astikāya). The substance-of-time (kāla dravya) occupies a single space-point (pradeśa) and, therefore, does not possess the characteristic of body (kāya). •••••••••••••••••••••••• 15 Verse 5 These five substances with bodily-existence (astikāya) which attain modes due to modification in the three times (past, present and future) and are permanent, together with the substance (of time) whose mark is to cause modification, are the six substances (dravya). Ng aeO; & The six substances (dravya) – From the point-of-view of the mode – paryāyārthika naya – these five substances with bodily-existence – paôcāstikāya – are transient (kÈaõika), impermanent (anitya) and destructible (vinaśvara). From the point-of-view of the substance – dravyārthika naya – these substances are permanent (nitya). Just as smoke is the mark that signifies the existence of fire, similarly, modification in the substances of the soul (jīva) and the matter (pudgala), etc., is the mark that signifies the existence of the substance-of-time (kāla dravya). In other words, the instrumental EXPLANATORY NOTE rs pso vfRFkdk;k rsdkfy;Hkkoifj.knk f.kPpk A xPNafr nfo;Hkkoa ifj;ê.ð k yxlatqÙkk AA6AA vUo;kFkZ & 1=kSdkfydHkkoifj.krk%o tks rhu dky ds Hkkoksa&:i ifj.kfer gksrs gSa rFkk 1fuR;k%o fuR; gSa 1rs p ,o vfLrdk;k%o ,sls os gh vfLrdk;] 1ifjorZufyÄla;qDrk%o ifjorZu yx (dky) lfgr] õ 1aeO;Hkkoa xPNfUro aeO;Ro dks izkIr gksrs gSaA (vFkkZr~ os Ngksa aeO; gSaA) xPNfUr aeO;Hkkoa ifjorZufyÄla;qDrk% AA6AAõ rs pSokfLrdk;k% =kSdkfydHkkoifj.krk fuR;k% A •••••••••••••••••••••••• 16 Paôcāstikāya-saÉgraha cause (nimitta kāraõa) in modification of the substances is the substance-of-time (kāla dravya). Ngksa aeO;ksa vius&vius LoHkko dks ugha NksM+rs & The six substances (dravya) don't leave their own-nature (svabhāva) – These (six substances) enter into one another, provide room to one another, and mix with one another; still these do not leave their respective own-nature (svabhāva). These six substances provide room to one another and stay together for a certain time, still these neither become one with the other, nor do their specific qualities transmute to another. To assume that one substance becomes the other is the fault called saÉkara. To assume EXPLANATORY NOTE v..kks..ka ifolark  nrk vksxkle..ke..kLl A esyark fo ; f.kPpa lxa lHkkoa .k fotgafr AA7AA vUo;kFkZ & 1vU;ksU;a izfo'kfUro os ,d&nwljs esa izos'k djrs gSa] 1vU;ksU;L;o vU;ksU; dks 1vodk'ke~ nnfUro vodk'k nsrs gSa] 1feyfUro ijLij ({khjuhjor~) fey tkrs gSa] 1vfi po rFkkfi 1fuR;ao lnk 1Loda LoHkkoao vius&vius LoHkko dks 1u fotgfUro ugha NksM+rsA feyUR;fi p fuR;a Loda LoHkkoa u fotgfUr AA7AA vU;ks¿U;a izfo'kfUr nnUR;odk'keU;ks¿U;L; A •••••••••••••••••••••••• 17 Verse 6-7 In this verse, the statement that the substances enter into one another is in respect of the two substances, the soul (jīva) and the matter (pudgala), that are with-activity (kriyāvāna). The statement that the substances provide room to one another is in respect of the substances (the soul and the matter) which are with-activity (kriyāvāna) and the substances which are without-activity (niÈkriya). The statement that the substances mix with one another is in respect of the substances without-activity (niÈkriya) – the medium-of-motion (dharma), the medium-of-rest (adharma), the space (ākāśa), and the time (kāla). that the specific qualities of one substance get transmuted to the other is the fault called vyatikara. lÙkk dk Lo:i & The nature of existence (sattā) – The existence (sattā, sat, sattva) is the differentia of all objects (vastu, padārtha). Existence has many attributes; it gets transformed into infinite modes (paryāya); it is lÙkk lOoi;RFkk lfoLl:ok v.kariTtk;k A HkaxqIikn/qoÙkk lIifMoD[kk gofn ,Ddk AA8AA lÙkk loZinLFkk lfo'o:ik vuUri;kZ;k A HkÄksRikn/zkSO;kfRedk lizfri{kk HkoR;sdk AA8AAõ vUo;kFkZ & 1lÙkko lÙkk 1HkÄksRikn/zkSO;kfRedko mRikn&O;;& õ /zkSO;kRed] 1,dko ,d] 1loZinLFkko loZinkFkZ&fLFkr] 1lfo'o:iko lfo'o:i] 1vuUri;kZ;ko vuari;kZ;e; vkSj 1lizfri{kko lizfri{k 1Hkofro gSA 18 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE The object (vastu) is existing (sat) with regard to own-substance (svadravya), own-space (svakÈetra), own-time (svakāla), and ownnature (svabhāva) but is non-existing (asat) with regard to othersubstance (paradravya), other-space (parakÈetra), other-time (parakāla), and other-nature (parabhāva). The general-existence (mahāsattā) that is found in all substances has its antithesis Any existing (sat) object (vastu) is neither absolutely permanent (nitya) nor absolutely momentary (kÈaõika). Being subject to recognition (pratyabhijñāna), it has permanence from a particular point-of-view, not absolutely. The object also has momentariness since it exhibits change of state at different times. If the object be considered absolutely permanent, it cannot undergo transformation. If the object be considered absolutely momentary, its recognition will be meaningless. So far as the general characteristic (mahāsattā, sāmānya sattā) of a substance is concerned it neither originates nor gets destroyed since existence (being or sat) is its differentia. However, so far as the particular-existence (viśeÈa svabhāva, sattāviÈeśa or avāntarasattā) is concerned, the substance originates and gets destroyed. Thus, the existence (of a substance) is characterized by these three: origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Mere origination (utpāda) does not exist because that is without stability and departure; mere destruction (vyaya) does not exist because that is without stability and origination; mere permanence (dhrauvya) does not exist because that is without destruction and origination. These three, mutually irrespective, are like the 'hair of a tortoise' or the 'sky-flower'. with origination (utpāda), destruction (vyaya) and permanence (dhrauvya); it is one [from the point-of-view of general-existence (sattāsāmānya or mahāsattā)]; and it is accompanied by its antithesis (pratipakÈa). •••••••••••••••••••••••• 19 Verse 8 (pratipakÈa) in the particular-existence (avāntarasattā) that is found in one particular substance. The general-existence (mahāsattā) that is found at all times and in all modes has its antithesis as the particularexistence (avāntarasattā) that is found at one time and in one mode. The general-existence (mahāsattā) that has all three marks, origination (utpāda), destruction (vyaya) and permanence (dhrauvya), has its antithesis in the particular-existence (avāntarasattā) that has only one mark of origination or destruction or permanence. The general-existence (mahāsattā) is from the pure generic-point-of-view 1(śuddha saÉgraha naya) . The particular-existence (avāntarasattā) is from the impure generic-point-of-view (aśuddha saÉgraha naya) and also from the empiricalor systematic-point-of-view (vyavahāra 2naya) . 2. The division of the reality or the objects comprehended by the genericpoint-of-view (saÉgraha naya), in accordance with the rule, is the systematic-point-of-view (vyavahāra naya). 1. The generic-point-of-view (saÉgraha naya) comprehends different substances, belonging to the same class, under one common head. aeO; vkSj lÙkk vuU;Hkwr gSa & The existence (sattā) and the substance (dravya) are one – nfo;fn xPNfn rkba rkba lCHkkoiTt;kba ta A nfo;a ra Hk..kars v.k..kHkwna rq lÙkknks AA9AA aeofr xPNfr rkaLrku~ l‰koi;kZ;ku~ ;r~ A aeO;a rr~ Hk.kfUr vuU;Hkwra rq lÙkkr% AA9AA 20 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha That which unifies with and attains modes (paryāya), due to transformations in its nature (svabhāva), is called a substance (dravya) by the Omniscient Lord. The substance (dravya) is no different from the existence (sattā). EXPLANATORY NOTE That which had undergone transformations in the past, undergoes transformation in the present and shall undergo transformations in the future is a substance (dravya). The substance (dravya) thus attains modes (paryāya) which may be its natural-modes (svabhāva paryāya) or unnatural-modes (vibhāva paryāya). From the real, transcendental (niścaya) point-of-view, the existence (sattā) is same as the substance (dravya). The differences are highlighted only from the points-of-view including designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana). Thus, the definition of the existence (sattā), given in the previous verse, applies also to the substance (dravya). vUo;kFkZ & 1rku~ rku~ l‰koi;kZ;ku~o mu&mu l‰koi;kZ;ksa dks 1;r~o tks 1aeofro aefor gksrk gS& 1xPNfno izkIr gksrk gS] 1rr~o mls 1aeO;a Hk.kfUro (loZK) aeO; dgrs gSa& 1lÙkkr% vUkU;Hkwra rqo tks fd lÙkk ls vuU;Hkwr gSA •••••••••••••••••••••••• 21 Verse 9 That which has existence (sattā, sat, sattva) as its mark (lakÈaõa), is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya), or in which the qualities (guõa) and the modes (paryāya) exist, has been called a substance (dravya) by the Omniscient Lord (sarvajña). aeO; ds y{k.k & The marks (lakÈaõa) of the substance (dravya) – EXPLANATORY NOTE From the point-of-view of the substance – dravyārthika naya – there is no difference between the existence (sattā) and the substance (dravya). Due to the internal and external causes, each instant, the substance attains a new state of existence. This is origination (utpāda). For instance, the origination (utpāda) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction xq.kiTTk;kl;a ok ta ra Hk..kafr lOo.gw AA10AA nOoa lYyD[k.k;a mIiknOo;/qoÙklatqÙka A vUo;kFkZ & 1;r~o tks 1lYy{k.kde~o ^lr~* y{k.k okyk gS] 1mRiknO;;/zqoRola;qDre~o tks mRikn&O;;&/zkSO; la;qDr gS 1oko vFkok 1xq.ki;kZ;kJ;e~o tks xq.k&i;kZ;ksa dks vkJ; (vk/kj) gS] 1rño mls 1loZKk%o loZK 1aeO;ao aeO; 1Hk.kfUro dgrs gSaA aeO;a lYy{k.kda mRiknO;;/zqoRola;qDre~ A xq.ki;kZ;kJ;a ok ;Ùkñ Hk.kfUr loZKk% AA10AA •••••••••••••••••••••••• 22 Paôcāstikāya-saÉgraha lñaeO;y{k.ke~ AA5&29AA Ācārya Umāsvāmī's Tattvārthasūtra: nzO; dk y{k.k lr~ (vfLrRo) gSA The mark (lakÈaõa) of a substance (dravya) is existence (being or sat). That in which the qualities (guõa) and the modes (paryāya) exist is a substance (dravya). From the point-of-view of the modes – paryāyārthika naya – there is difference between the qualities (guõa) and the substance (dravya). From the point-of-view of the substance – dravyārthika naya – there is no difference. Hence it is appropriate to consider these – the qualities (guõa) and the modes (paryāya) – as marks (lakÈaõa) of the substance (dravya) under consideration (lakÈya). There is mutual inseparable togetherness – avinābhāva – between the three marks (lakÈaõa) of the substance (dravya): 1) the existence (sattā, sat, sattva), 2) origination (utpāda), destruction (vyaya) and permanence (dhrauvya), and 3) the qualities (guõa) and the modes (paryāya). Any one mark (lakÈaõa) must accompany the other two marks. (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (vyaya) or origination (utpāda) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states – the lump, the pitcher and the broken parts. From the point-of-view of the modes – paryāyārthika naya – these three are different from one another and also from the substance (dravya). From the point-of-view of the substance – dravyārthika naya – these three are not different mutually and from the substance (dravya). Hence it is appropriate to consider these three as marks (lakÈaõa) of the substance (dravya) under consideration (lakÈya). 23 •••••••••••••••••••••••• Verse 10 mRiknO;;èkzkSO;;qDra lr~ AA5&30AA tks mRikn&O;;&/zkSO; lfgr gks] lks lr~ gSA Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya). aeO; vkSj i;kZ; & The substance (dravya) and the modes (paryāya) – There is no origination (utpāda) and destruction (vyaya) of the substance (dravya); the substance has just the existence (sattā). The modes (paryāya) [of the substance mIiÙkh o fo.kklks nOoLl ; .kfRFk vfRFk lCHkkoks A foxeqIikn/qoÙka djsafr rLlso iTtk;k AA11AA vUo;kFkZ & 1aeO;L; po aeO; dk 1mRifÙk%o mRikn 1oko ;k 1fouk'k%o fouk'k 1u vfLro ugha gS] 1l‰ko vfLro l‰ko gSA 1rL; ,o i;kZ;k%o mlh dh i;kZ;sa 1foxeksRikn/zqoRoao fouk'k] mRikn vkSj /zqork 1dqoZfUro djrh gSaA mRifÙkokZ fouk'kks aeO;L; p ukLR;fLr l‰ko% A foxeksRikn/zqoRoa dqoZfUr rL;So i;kZ;k% AA11AA •••••••••••••••••••••••• 24 Paôcāstikāya-saÉgraha EXPLANATORY NOTE From the point-of-view of the substance – dravyārthika naya – the substance (dravya) is without a beginning and is eternal. It exists without being subjected to origination (utpāda) and destruction (vyaya). From the point-of-view of the modes – paryāyārthika naya – origination (utpāda), destruction (vyaya) and permanence (dhrauvya) take place in the modes (paryāya) of the substance. (dravya)] cause origination (utpāda), destruction (vyaya) and permanence (dhrauvya). mIiknks ; fo.kklks foTtfn lOoLl vêtò knLl A iTtk,.k nq ds.kfo vêkò s [kyq gksfn lCHkwnks AA1&18AA Ācārya Kundakunda's Pravacanasāra: fdlh ,d i;kZ; ls lc inkFkks± dh mRifÙk rFkk uk'k ekStwn gS ysfdu fu'p; ls inkFkZ lÙkkLo:i gSA All substances, from the standpoint-of-mode (paryāyārthikanaya), are characterized by origination (utpāda) and destruction (vyaya). Verily, all objects are characterized by existence (sat). ?kVekSfylqo.kkZFkhZ uk'kksRiknfLFkfr"o;e~ A 'kksdizeksnekè;LF;a tuks ;kfr lgsrqde~ AA59AA Ācārya Samantabhadra's ĀptamīÉāmsā: (lqo.kZ&?kV dks lqo.kZ&eqdqV esa ifjo£rr djus dh fLFkfr esa&) lqo.kZ ds ?kV dk] lqo.kZ ds eqdqV dk vkSj dsoy lqo.kZ dk bPNqd euq"; Øe'k% lqo.kZ&?kV dk uk'k gksus ij 'kksd dks] lqo.kZ&eqdqV ds mRiUu gksus ij g"kZ dks] vkSj nksuksa gh voLFkkvksa esa lqo.kZ dh fLFkfr gksus ls 'kksd vkSj g"kZ ls 25 •••••••••••••••••••••••• Verse 11 (When a diadem is produced out of a gold jar –) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both – the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, destruction and permanence) are the causes of different responses. jfgr ekè;LF;&Hkko dks izkIr gksrk gSA vkSj ;g lc lgsrqd gksrk gSA (fcuk gsrq ds mu ?kVkFkhZ] eqdqVkFkhZ rFkk lqo.kkZFkhZ ds 'kksdkfn dh fLFkfr ugha curh gSA) While the substance (dravya) never leaves its essential character of existence (satta), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance (dravya). Origination (utpāda) of the new mode (paryāya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (the bracelet) of gold, origination (utpāda) of the new mode (the earring) of gold, and permanence (dhrauvya) of gold (the substance – dravya), with its integral qualities, like yellowness and heavyness. 26 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The substance (dravya) does not exist without the modes (paryāya) and the modes (paryāya) do not exist without the substance (dravya). The ascetics (śramaõa) proclaim that the object (bhāva or vastu) is one (abheda) with the two – the substance (dravya) and the mode (paryāya). aeO; vkSj i;kZ; dk vHksn & The substance (dravya) is one with the mode (paryāya) – EXPLANATORY NOTE 1Just as the cow-produce (gorasa) does not exist without modes like the milk and the curd, similarly, the substance (dravya) does not exist without the modes (paryāya). Or, just as the modes like the milk and the curd do not exist without the cow-produce (gorasa), similarly, the modes (paryāya) do not exist without the substance (dravya). Thus, existence has threefold character – origination (of the mode that is the 1. The genus cow-produce (gorasa) is consumed in many forms like milk, curd, cheese, and buttermilk. iTTk;fotqna nOoa nOofotqÙkk ; iTTk;k .kfRFk A nks.ga v.k..kHkwna Hkkoa le.kk i: ofr AA12AA vUo;kFkZ & 1i;Z;fo;qrao i;kZ;ksa ls jfgr 1aeO;ao aeO; 1po vkSj 1aeO;fo;qDrk%o aeO;jfgr 1i;kZ;k%o i;kZ;sa 1u lfUro ugha gksrh gSa] 1};ks%o nksuksa dk 1vUkU;Hkwra Hkkoao vuU;Hkko (vuU;iuk) 1Je.kk%o Je.k 1iz:i;fUro iz:fir djrs gSaA i;Z;fo;qra aeO;a aeO;fo;qDrk'p i;kZ;k u lfUr A };ksjuU;Hkwra Hkkoa Je.kk% iz:i;fUr AA12AA •••••••••••••••••••••••• 27 Verse 12 curd), destruction (of the mode that is the milk), and permanence (of the substance that is the cow-produce, present in the curd as well as the milk). In both, the substance (dravya) and the mode (paryāya), oneness exists in regard to the object (bhāva or vastu). The qualities (guõa) do not exist without the substance (dravya) and the substance (dravya) is not possible without the qualities (guõa). Therefore, the object (bhāva or vastu) is one (abheda) with the two – the qualities (guõa) and the substance (dravya). aeO; vkSj xq.k dk vHksn & The substance (dravya) is one with the qualities (guõa) – EXPLANATORY NOTE The substance (dravya) is coextensive with its qualities (guõa) and modes (paryāya). Gold is coextensive with its mode of earring or vOofnfjÙkks Hkkoks nOoxq.kk.ka gofn rEgk AA13AA nOos.k fo.kk .k xq.kk xq.ks g nOoa fo.kk .k lHakofn A vUo;kFkZ & 1aeO;s.k fouko aeO; fcuk 1xq.kk% uo xq.k ugha gksrs] 1Xkq.kS% fouko xq.kksa fcuk 1aeO;a u lEHkofro aeO; ugha gksrk] 1rLekr~o blfy;s 1aeO;xq.kkuke~o aeO; vkSj xq.kksa dk 1vO;frfjDr% Hkko%o vO;frfjDr&Hkko (vfHkÂiuk) 1Hkofro gSA aeO;s.k fouk u xq.kk xq.kSaeZO;a fouk u lEHkofr A vO;frfjDrks Hkkoks aeO;xq.kkuka Hkofr rLekr~ AA13AA •••••••••••••••••••••••• 28 Paôcāstikāya-saÉgraha That which distinguishes one substance from other substances is its distinctive (bhedaka) qualities (guõa). The presence of this quality proves its existence. The absence of the 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 (jñāna). The matter (pudgala) is distinguished from the souls (jīva) by the presence of its distinctive qualities, such as form (colour). Without such distinguishing characteristics, there would be no distinction between the souls and the matter. bangle, also with its quality of yellowness. The substance (dravya) is the substratum comprising infinite qualities (guõa). Qualities (guõa) exhibit eternal association (anvaya) with the substance. The substance (dravya) is not anything different from its qualities (guõa); qualities are its own-nature (svabhāva). The substance (dravya) is inseparable (residing in the same substratum – ayutasiddha) from its qualities (guõa), and permanent (nitya). aeO; lkr&Hkax okyk gS & The 'seven-nuance system' (saptabhaôgī) – fl; vfRFk .kfRFk mg;a vOoÙkOoa iq.kks ; rfÙkn;a A nOoa [kq lÙkHkaxa vknslols.k laHkofn AA14AA vUo;kFkZ & 1aeO;ao aeO; 1vkns'ko'ksuo vkns'ko'kkr~ (foo{kk&o'k) 1[kyqo okLro esa 1L;kr~ vfLro L;kñ vfLr] 1ukfLro L;kñ ukfLr] 1mHk;e~o L;kñ vfLr&ukfLr] 1voDrO;e~o L;kñ voDrO; 1iqu% po aeO;a [kyq lIrHkaxekns'ko'ksu lEHkofr AA14AA L;knfLr ukLR;qHk;eoDrO;a iquÜÓ rfR=kr;e~ A •••••••••••••••••••••••• 29 Verse 13-14 The substance (dravya), essentially, is that which is expressed through the seven-limbs (saptabhaôga) of 1assertion. These are: in a way (syād) it simply is – syādasti, in a way it simply is not – syād-nāsti, in a way it simply is and in a way it simply is not – syād-asti-nāsti, in a way it simply is indescribable – syād-avaktavya, and the combinations of 'indescribable' (avaktavya) with the first three: in a way it simply is and in a way it simply is indescribable – syād-asti-avaktavya, in a way it simply is not and in a way it simply is indescribable – syād-nāstiavaktavya, and in a way it simply is, in a way it simply is not and in a way it simply is indescribable – syād-astināsti-avaktavya. 1. The particle 'syād' in a sentence qualifies the acceptance or rejection of the proposition or predication expressed in the sentence. It refers to a 'point-of-view' or 'in a particular context' or 'in a particular sense'. EXPLANATORY NOTE The 'seven-nuance system' (saptabhaôgī) embraces the seven limbs (saptabhaôga) of assertion, the one-sided but relative method of comprehension, and also the acceptance and rejection of the assertion. Things are neither existent nor non-existent absolutely. Two seemingly contrary statements may be found to be both true if we take the trouble of finding out the two points of view from which the statements were made. For example, a man may be a father with vkSj 1rfR=kRk;e~o voDrO;rk&;qDr rhu Hkaxokyk (L;kñ vfLr&voDrO;] L;kñ ukfLr&voDrO; vkSj L;kñ vfLr&ukfLr&voDrO; & 1LkIrHkÄe~o õ bl izdkj lkr Hkaxokyk 1lEHkofro gSA 30 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 2. L;kñ ukfLr ,o (syād-nāsti-eva) In a way it simply is not; this is the second 'nuance', with the notion of negation. 3. L;kñ voDrO; ,o (syād-avaktavya-eva) In a way it simply is; this is the first 'nuance', with the notion of affirmation. In a way it is simply indescribable; this is the third 'nuance', with the notion of simultaneous affirmation and negation. 4. L;kñ vfLr ukfLr ,o (syād-asti-nāsti-eva) 1. L;kñ vfLr ,o (syād-asti-eva) In a way it simply is, in a way it is simply indescribable; this is the fifth 'nuance', with the notion of affirmation and the notion of simultaneous affirmation and negation. 7. L;kñ vfLr ukfLr voDrO; ,o (syād-asti-nāsti-avaktavya-eva) 5. L;kñ vfLr voDrO; ,o (syād-asti-avaktavya-eva) 6. L;kñ ukfLr voDrO; ,o (syād-nāsti-avaktavya-eva) In a way it simply is, in a way it simply is not; this is the fourth 'nuance', with the notion of successive affirmation and negation. In a way it simply is not, in a way it is simply indescribable; this is the sixth 'nuance', with the notion of negation and the notion of simultaneous affirmation and negation. In a way it simply is, in a way it simply is not, in a way it is simply indescribable; this is the seventh 'nuance', with the successive notions of affirmation and negation, and the notion of simultaneous affirmation and negation. reference to his son, and he may also be a son with reference to his father. Now it is a fact that he can be a son and a father at one and the same time. A thing may be said to be existent in a way and to be nonexistent in another way, and so forth. Syādvāda examines things from seven points of view, hence the doctrine is also called saptabhaôgī naya (sevenfold method of relative comprehension). It is stated as follows: 31 •••••••••••••••••••••••• Verse 14 The seven modes of predication may be obtained in case of the pairs of opposite attributes like eternal (nitya) and non-eternal (anitya), one (eka) and many (aneka), and universal (sāmānya) and particular (viśeÈa). These pairs of opposites can very well be predicated of every attribute of the reality. In the case of contradictory propositions, we have two opposite aspects of reality, both valid, serving as the basis of the propositions. Hence there is neither doubt nor confusion; each assertion is definite and clear. To the existence of an entity nonexistence is indispensable; and to its non-existence the former. And the primariness and secondariness of the two depends on the standpoint or intent. The phrase 'in a way' (syād) declares the standpoint of expression – affirmation with regard to own substance (svadravya), place (svakÈetra), time (svakāla), and being (svabhāva), and negation with regard to other substance (paradravya), place (parakÈetra), time (parakāla), and being (parabhāva). Thus, for a 'jar', in regard to substance (dravya) – earthen, it simply is; wooden, it simply is not. In regard to place (kÈetra) – room, it simply is; terrace, it simply is not. In regard to time (kāla) – summer, it simply is; winter, it simply is not. In regard to being (bhāva) – brown, it simply is; white, it simply is not. And the word 'simply' has been inserted for the purpose of excluding a sense not approved by the 'nuance'; for avoidance of a meaning not intended. The phrase 'in a way' is used to declare that the 'jar' exists in regard to its own substance, etc., and not also in regard to other substance, etc. Even where the phrase is not employed, the meaning is conceived by the knowers of it in all cases from the sense; just as the word 'eva', having the purpose of cutting off the non-application. When a single entity is designated by the two attributes, existence and non-existence, applied simultaneously as primary, from the impossibility of such a word, the entity is indescribable (avaktavya). The pair of qualities, existence and nonexistence, cannot be stated together, as one thing, by the term 'existent' because that is incompetent for the expression of non-existence. Similarly, the term 'non-existent' cannot be used because that is incompetent for the 32 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha iTTkk,.k nq ds.kfo rnqHk;ekfnêeò ..ka ok AA2&23AA vfRFk fÙk ; .kfRFk fÙk ; gofn voÙkOofefn iq.kks nOoa A Ācārya Kundakunda's Pravacanasāra: tks oLrq gS og fdlh ,d i;kZ; ls vfLr :i gS vkSj fdlh ,d i;kZ; ls ogh aeO; ukfLr :i gS] rFkk fdlh ,d i;kZ; ls voDrO; gS & opuxkspj ugha gSA vkSj fiQj fdlh ,d i;kZ; ls ogh aeO; vfLr&ukfLr :i gS vFkok fdlh ,d i;kZ; ls vU; rhu Hkax Lo:i dgk x;k gSA According as the substance (dravya) is viewed with regard to its different modes (paryāya), it may be described by the following propositions: 1) in a way it is (asti); 2) in a way it is not (nāsti); 3) in a way it is indescribable (avaktavya); 4) in a way it is and is not (asti-nāsti); and by the remaining three propositions: 5) in a way it is and is indescribable (asti-avaktavya); 6) in a way it is not and is indescribable (nāsti-avaktavya); and 7) in a way it is, is not and is indescribable (asti-nāsti-avaktavya). gs ohj ftu ! vkids 'kklu esa oLrq&rÙo dFkf×pr~ lr~&:i gh gS] rFkksHk;eokP;a p u;;ksxkUu loZFkk AA14AA dFkf×pr~ rs lnsos"Va dFkf×pnlnso rr~ A Ācārya Samantabhadra's ĀptamīÉāmsā: expression of existence. Nor can a single conventional term express that since it can cause presentation of things only in succession. From lack of all forms of expression the entity is indescribable, but it stands out – overpowered by simultaneous existence and non-existence, both applied as primary. It is not in every way indescribable (avaktavya) because of the consequence that it would then be undenotable even by the word 'indescribable'. It only refers to the impossibility of finding an idea which could include both, the thesis and the antithesis, at the same time. The remaining three are easily understood. •••••••••••••••••••••••• 33 Verse 14 O Lord ! In your reckoning, the object of knowledge is in a way existing (sat); in a way non-existing (asat); in a way both existing and non-existing (sat as well as asat – ubhaya); and in a way indescribable (avaktavya) [further, as a corollary, in a way existing (sat) and indescribable (avaktavya); in a way nonexisting (asat) and indescribable (avaktavya); and in a way existing (sat), non-existing (asat), and indescribable (avaktavya)]. These assertions are made in accordance with the speaker's choice of the particular state or mode of the object – naya. L;k}kn% loZFkSdkUrR;kxkr~  dòÙkfpf}f/% A lIrHkaxu;kis{kks gs;kns;fo'ks"kd% AA104AA loZFkk ,dkUr dk R;kx djds dFkf×pr~ fo/ku djus dk uke L;k}kn gSA (blfy, dFkf×pr~ vkfn 'kCn L;k}kn ds i;kZ;okph gSaA) L;k}kn lIrHkaxksa vkSj u;ksa dh vis{kk dks fy, jgrk gS rFkk gs; vkSj mikns; dk fo'ks"kd (Hksnd) gksrk gSA Discarding the absolutist (ekānta) point of view and observing the practice of using the word 'kathaôcit' – 'from a certain viewpoint', or 'in a respect', or 'under a certain condition' – is what is known as syādvāda – the doctrine of conditional predication. It embraces the seven limbs (saptabhaôga) of assertion, the one-sided but relative method of comprehension (naya), and also the acceptance and rejection of the assertion. dFkf×pr~ vlr~&:i gh gSA blh izdkj vis{kkHksn ls og oLrq&rÙo dFkf×pr~ mHk;&:i vkSj dFkf×pr~ voDrO;&:i gh gSA (dFkf×pr~ lr~ vkSj voDrO;&:i] dFkf×pr~ vlr~ vkSj voDrO;&:i rFkk dFkf×pr~ lr~] vlr~ vkSj voDrO;&:i gh gSA) u; dh vis{kk ls oLrq&rÙo lr~ vkfn :i gS] loZFkk ughaA •••••••••••••••••••••••• 34 Paôcāstikāya-saÉgraha There is no destruction (vyaya, nāśa) of the existingobject-of-knowledge (bhāva, vastu, sat, padārtha); similarly, there is no origination (utpāda) of the nonexisting-object-of-knowledge (abhāva, avastu, asat). The existing-object-of-knowledge (bhāva, vastu, sat, padārtha) undergoes destruction (vyaya, nāśa) and origination (utpāda) in its qualities (guõa) and modes (paryāya). lr~ dk uk'k ugha] vlr~ dk mRikn ugha & No destruction of the existing (sat); no origination of the non-existing (asat) – EXPLANATORY NOTE Different modes of the cow-produce (gorasa) – like milk, curd, butter, cheese, buttermilk and clarified-butter (ghee) – exist due to presence of the cow-produce (gorasa). When butter turns into clarified-butter (ghee), there is no destruction of cow-produce (gorasa). Without destruction (vyaya, nāśa) of the cow-produce (gorasa), the mode of xq.kiTTk;slq Hkkok mIikno, idqOoafr AA15AA HkkoLl .kfRFk .kklks .kfRFk vHkkoLl pso mIiknks A vUo;kFkZ & 1HkkoL;o Hkko dk (lr~ dk) 1uk'k%o uk'k 1u vfLro ugha gS 1p ,oo rFkk 1vHkkoL;o vHkko dk (vlr~ dk) 1mRikn%o mRikn 1u vfLro ugha gS] 1Hkkok%o Hkko (lr~ aeO;) 1xq.ki;kZ;s"kqo xq.k&i;kZ;kas esa 1mRiknO;;ku~o mRikn&O;; 1izdqoZfUro djrs gSaA HkkoL; ukfLr uk'kks ukfLr vHkkoL; pSo mRikn% A xq.ki;kZ;s"kq Hkkok mRiknO;;ku~ izdqoZfUr AA15AA •••••••••••••••••••••••• 35 Verse 15 butter, with its own qualities, gets transformed into the mode of clarified-butter (ghee), with its own qualities. In both modes, the cowproduce (gorasa) subsists. If there be no cow-produce (gorasa), on what would these modes subsist? Destruction (vyaya) itself, without origination (utpāda) would entail destruction (vyaya) of the 'existing' (sat) and on destruction (vyaya) of the 'existing' even knowledge, etc., would cease to exist. If origination (utpāda) could take place without permanence (dhrauvya) of the substance (dravya) then there would be origination (utpāda) of the 'non-existing' (asat); it would mean origination (utpāda) of the 'skyflower' (ākāśapuÈpa or gaganakusuma). mIiknks fo ; Hkaxks .k fo.kk /ksOos.k vRFks.k AA2&8AA .k Hkoks Hkaxfogh.kks Hkaxks ok .kfRFk laHkofogh.kks A Ācārya Kundakunda's Pravacanasāra: O;; jfgr mRikn ugha gksrk rFkk mRikn jfgr O;; ugha gksrk gSA vkSj mRikn rFkk O;; & ;s nksuksa fuR;&fLFkj:i inkFkZ ds fcuk ugha gksrsA There is no origination (utpāda) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpāda). Origination (utpāda) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. •••••••••••••••••••••••• 36 Paôcāstikāya-saÉgraha The existing-objects-of-knowledge (bhāva, vastu, sat, padārtha) include the soul (jīva). The qualities (guõa) of the soul (jīva) are consciousness (cetanā) and cognition (upayoga). The modes (paryāya) of the soul (jīva) are in form of numerous celestial-beings (deva), human-beings (manuÈya), infernal-beings (nāraka), and plants-andanimals (tiryaôca). Hkkok thoknh;k thoxq.kk psn.kk ; movksxks A lqj.kj.kkj;frfj;k thoLl ; iTTk;k cgqxk AA16AA vUo;kFkZ & 1thok|k%o thokfn (aeO;) os 1Hkkok%o ^Hkko* (aeO; inkFkZ) gSa] 1thoxq.kk%o tho ds xq.k 1psruk p mi;ksx%o psruk rFkk mi;ksx gSa 1po vkSj 1thoL; i;kZ;k%o tho dh i;kZ;sa 1lqjujukjdfr;ZÛÓ%o nso&euq";&ukjd&fr;Z×p:i 1cgo%o vusd gSaA tho ds xq.k & psruk vkSj mi;ksx & The soul (jīva) has qualities (guõa) of consciousness (cetanā) and cognition (upayoga) – Hkkok thok|k thoxq.kkÜÓsruk pksi;ksx% A lqjujukjdfr;ZÛÓks thoL; p i;kZ;k% cgo% AA16AA EXPLANATORY NOTE Consciousness (cetanā) is of two kinds: pure-consciousness (śuddha cetanā) and impure-consciousness (aśuddha cetanā). Cognition (upayoga), too, is of two kinds: knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Pure-consciousness (śuddha cetanā) comprises knowledge-consciousness (jñānacetanā). •••••••••••••••••••••••• 37 Verse 16 Knowledge-cognition (jñānopayoga) is with details and makes distinction (vikalpa) between objects (artha), like the soul (jīva) and the non-soul (ajīva). Perception-cognition (darśanopayoga) is without details and does not make such distinction. Knowledge-cognition (jñānopayoga) comprises knowledge of eight kinds: sensoryknowledge (matijñāna), scriptural-knowledge (śrutajñāna), clairvoyance (avadhijñāna), telepathy (manaÍparyayajñāna), omniscience (kevalajñāna), wrong-sensory-knowledge (kumati), wrong-scripturalknowledge (kuśruta), and wrong-clairvoyance (kuavadhi, vibhaôga). Omniscience (kevalajñāna) is pure (śuddha) and without-envelopment (nirāvaraõa). The other seven kinds of knowledge are impure (aśuddha) and with-envelopment (āvaraõa). Impure-consciousness (aśuddha cetanā) comprises karma-consciousness (karmacetanā or bhāvakarma) and fruit-of-karma-consciousness (karmaphalacetanā). Perception-cognition (darśanopayoga) is of four kinds: ocularperception-cognition (cakÈudarśana), non-ocular-perceptioncognition (acakÈudarśana), clairvoyant-perception-cognition (avadhidarśana), and perfect, infinite-perception-cognition (kevaladarśana). Perfect, infinite-perception-cognition (kevaladarśana) is permanent as it is the result of destructional (kÈāyika) dispositions, pure (śuddha), and without-envelopment (nirāvaraõa). The other three are the results of destruction-cum-subsidential (kÈāyopaśamika) dispositions, impure (aśuddha), and with-envelopment (āvaraõa). The mode-of-substance (dravyaparyāya) is of two kinds: 1) samānajātīya dravyaparyāya – results from the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – results from the union of different classes of substances, like the humans, and the celestial-beings. The mode-of-qualities (guõaparyāya), too, is of two kinds: 1) svabhāva guõaparyāya – as the substance of soul (jīva) transforms with its intrinsic agurulaghuguõa, which manifests in ÈaÇguõahānivÃddhi, Modes (paryāya) are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (guõaparyāya). 38 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha There is another way by which modes (paryāya) are classified: 1) artha paryāya – the subtle-modes, and 2) vyaôjana paryāya – the grossmodes. The subtle-modes (artha paryāya) are extremely subtle, change every instant, and beyond description. For the soul (jīva), the impure (aśuddha) subtle-modes (artha paryāya) include transformations due to the constantly changing passions (kaÈāya) and thought-complexion (leśyā). 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 (pudgala). The gross-modes (vyaôjana paryāya) are gross, relatively enduring, and capable of description. For the soul (jīva), the unnatural grossmodes (vibhāva vyaôjana paryāya) are the states of existence like the human-being (manuÈya) and the infernal-being (nāraka). Its natural gross-mode (svabhāva vyaôjana paryāya) is the state of liberation. mHk;RFk thoHkkoks .k .kLlfn .k tk;ns v..kks AA17AA e.kqlÙk.ks.k .kêkò s nsgh nsoks gosfn bnjks ok A euq";:i tho gh vU; i;kZ; ls mRiUu gksrk gS & The soul (jīva) in form of human-being is reborn in other modes (paryāya) – mHk;=k thoHkkoks u u';fr u tk;rs¿U;% AA17AA euq";Rosu u'ks nsgh nsoks Hkofr brjks ok A vUo;kFkZ & 1euq";Rosuo euq";Ro ls (euq"; i;kZ; ls) 1u'%o u' gqvk 1nsgho nsgh (tho) 1nso% ok brj%o nso vFkok vU; i;kZ; :i •••••••••••••••••••••••• 39 Verse 16-17 1The possessor-of-the-body (dehī) , when its mode as a human-being (manuÈya) is destroyed, gets born as a celestial or other being. In the two states (of existence) there is neither the destruction (vyaya, nāśa) nor the origination (utpāda) of a new substance-of-soul (jīvadravya, jīvabhāva). EXPLANATORY NOTE This verse provides an example of the assertion that there is no origination (utpāda) and destruction (vyaya, nāśa) of the substance (dravya). (see verse 11, ante). If a worldly-soul (jīva) that exists in the mode (paryāya) of a humanbeing (manuÈya) dies, it gets reborn as a celestial-being (deva) or in any other mode, depending on the karmas. Although there is the destruction (vyaya, nāśa) of the mode (paryāya) of the human-being (manuÈya) and the origination (utpāda) of the mode of the celestialbeing (deva), but from the point-of-view of the substance – dravyārthika naya – there is neither the destruction (vyaya, nāśa) nor the origination (utpāda) of the soul (jīva). The modes, like the humanbeing (manuÈya) and the celestial-being (deva), pertain to the same worldly-soul (jīva) that is in its impure-state (sopādhika). In its pure state, the soul (jīva) is characterized by its intrinsic agurulaghuguõa, which manifests in ÈaÇguõahānivÃddhi – svabhāva guõaparyāya. 1. dehī – the worldly-soul, with the body (deha, śarīra) 1Hkofro gksrk gS] 1mHk;=ko mu nksuksa esa 1thoHkko%o thoHkko 1u u';fro u' ugha gksrk vkSj 1vU;%o nwljk thoHkko 1u tk;rs%o mRiÂ ugha gksrkA •••••••••••••••••••••••• 40 Paôcāstikāya-saÉgraha The same worldly-soul (jīva) gets reborn that had died; in reality, there is neither destruction (vyaya, nāśa) nor origination (utpāda) of the soul (jīva). Only the modes (paryāya) of the human-being (manuÈya) and the celestial-being (deva) have undergone destruction (vyaya, nāśa) and origination (utpāda). lks pso tkfn ej.ka tkfn .k .kêkò s .k pso mIi..kks A mIi..kks ; fo.kêkò s nsoks e.kqlq fÙk iTTkkvks AA18AA vUo;kFkZ & 1l% p ,oo ogh 1tk ro tUe dks vkSj ogh 1ej.ka ;kfro èR;q dks izkIr djrk gS] rFkkfi 1u ,o mRiÂ%o og mRiÂ ugha gksrk 1po vkSj 1u u'%o u' ugha gksrk] 1nso% euq";%o nso] euq"; 1bfr i;kZ;%o ,slh i;kZ; 1mRiÂ%o mRiÂ gksrh gS 1po vkSj 1fou'%o fou' gksrh gSA tho dk uk'k vFkok mRikn ugha gS & The soul (jīva) undergoes neither destruction nor origination – l p ,o tk r ej.ka ;kfr u u'ks u pSoksRiÂ% A mRiÂÜÓ fou'ks nsoks euq"; bfr i;kZ;% AA18AA EXPLANATORY NOTE The modes (paryāya) are sequential and exist for a certain time. These are seen, from the point-of-view of the mode – paryāyārthika naya – as the destruction of the existing form and origination of the new form. From the point-of-view of the substance – dravyārthika naya – the substance (dravya) is eternal (nitya); it has the modes (paryāya) which •••••••••••••••••••••••• 41 Verse 18 are transient (anitya) but still maintains its existence through these modes. The two attributes – being eternal (nitya) and being transient (anitya) – pertain to the same substance (dravya) but still there is no contradiction. The attribute of being eternal (nitya) is from the pointof-view of the substance – dravyārthika naya. The attribute of being transient (anitya) is from the point-of-view of the mode – prayāyārthika naya. vkReU;sokRe/hjU;ka 'kjhjxfrekReu% A eU;rs fuHkZ;a R;DRok oÐa oÐkUrjxzge~ AA77AA Ācārya Pūjyapāda's Samādhitaôtram: vkReLo:i esa gh ftldh vkRecqf1⁄4 gS ,slk vUrjkRek 'kjhj ds fouk'k dks vFkok cky&;qok vkfn:i mldh ifj.kfr dks vius vkRek ls fHkÂ ekurk gS & 'kjhj ds mRikn&fouk'k esa vius vkRek dk mRikn&fouk'k ugha ekurk & vkSj bl rjg og èR;q ds volj ij ,d oÐ R;kx dj nwljk oÐ xzg.k djus dh rjg fuHkZ; jgrk gSA The introverted-soul (antarātmā), established in the soulnature, regards transformations in his body – stages like childhood, youth, old age and destruction – as not pertaining to his soul and, therefore, remains fearless at the time of death; he deems death to be just the change of clothes. •••••••••••••••••••••••• 42 Paôcāstikāya-saÉgraha This way, the soul (jīva) does not exhibit the destruction (vyaya, nāśa) of the existing (sat) and the origination (utpāda) of the non-existing (asat). It is said that there is the origination (utpāda) of the celestial-being (deva) and the destruction (vyaya, nāśa) of the human-being (manuÈya); the reason is that these modes, due to the name-karma of the state-of-existence – gatināmakarma – have only that much duration (sthiti) of their fruition (anubhava). ,oa lnks fo.kklks vlnks thoLl .kfRFk mIiknks A rkofnvks thok.ka nsoks e.kqlks fÙk xfn.kkeks AA19AA vUo;kFkZ & 1,oao bl izdkj 1thoL;o tho dks 1lr% fouk'k%o lr~ dk fouk'k vkSj 1vlr% mRikn%o vlr~ dk mRikn 1u vfLro ugha gS] (nso tUerk gS vkSj euq"; ejrk gS] ,slk dgk tkrk gS & mldk ;g dkj.k gS fd&) 1thokuke~o thoksa dks 1nso% euq";%o nso] euq"; 1bfr xfrukeo ,slk xfr&ukedeZ 1rkor~o mrus gh dky dk gksrk gSA gj xfr dh viuh izek.k fLFkfr gS & Each state-of-existence (gati) has its own duration (sthiti) – rkoTthokuka nsoks euq"; bfr xfruke AA19AA ,oa lrks fouk'kks¿lrks thoL; ukLR;qRikn% A EXPLANATORY NOTE The worldly soul (jīva) attains different states-of-existence (gati) for a pre-determined duration (sthiti) of existence. The states of existence, like that of a human-being (manuÈya) or a celestial-being (deva), are 43 •••••••••••••••••••••••• Verse 19 determined by the name-karma of the state-of-existence (gati), and the duration of existence is determined by the life-determining (āyuÍ) karma. The same soul (jīva) subsists in all these states; these are just the different modes (paryāya) of its existence. A very long culm of bamboo is marked by many nodes and internodes that have their own place in the log. Each internode, or culm segment, has its own existence, does not exist in any other internode, and is different from all other internodes. The bamboo, however, is present in all internodes. Similarly, the states of existence, like that of a humanbeing or a celestial-being, are stations in the long journey of the soul (jīva) in its worldly existence. When the soul (jīva) is viewed from the point-of-view of the substance (dravyārthika naya), the point-of-view of the mode (paryāyārthika naya) becomes secondary; the soul (jīva) is said to be permanent (nitya). When the soul (jīva) is viewed from the point-of-view of the mode (paryāyārthika naya), the point-of-view of the substance (dravyārthika naya) becomes secondary; the soul (jīva) is said to be transient (anitya). There is no contradiction in the two statements. bfr iz.khfr% lqersLros;a efrizosd% Lrqorks¿Lrq ukFk AA5&5&25AA fof/£u"ks/'p dFkf×pfn"VkS foo{k;k eq[;xq.kO;oLFkk A Ācārya Samantabhadra's Svayambhūstotra: fof/ vFkkZr~ vfLriuk] Hkkoiuk ;k fuR;iuk rFkk fu"ks/ vFkkZr~ ukfLriuk] vHkkoiuk ;k vfuR;iuk dFkafpr~ (fdUgha vis{kkvksa ls) ekU; gS] b"V gS] loZFkk ughaA nzO; dh vis{kk oLrq lr~ ;k fuR; gS] i;kZ; dh vis{kk oLrq vlr~ ;k vfuR; gSA ,d dks eq[; djuk rFkk nwljs dks xkS.k djuk] ;g O;oLFkk dgus okys dh bPNk ds vuqlkj pyrh gSA tks ftl le; fuR;iuk crkuk pkgrk gS og fuR; dks eq[; djds dgrk gS rc vfuR;iuk xkS.k gks tkrk gS] rFkk tks tc vfuR;iuk le>kuk pkgrk gS rc fuR;iuk xkS.k gks tkrk gSA bl izdkj gs lqefrukFk Hkxou~ ! vkidh ;g rÙo ds izfriknu djus dh 'kSyh gSA vkidh Lrqfr djus ls esjh cqf1⁄4 dh mRÑ"Vrk gksos] ,slh esjh Hkkouk gSA 44 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The attributes of existence and non-existence in an object are valid from particular standpoints; the validity of the statement is contingent on the speaker's choice, at that particular moment, of the attribute that he wishes to bring to the fore as the other attribute is relegated to the background. O Lord Sumatinātha, you had thus explained the reality of substances; may your adoration augment my intellect! The worldly soul (jīva) is intricately bound with karmas, like the knowledge-obscuring (jñānāvaraõīya), and it attains, as never before, the state of liberation (Siddha) by destroying all those karmas. rsfleHkkoa fdPpk vHkwniqOoks gofn fl1⁄4ks AA20AA .kk.kkoj.kknh;k Hkkok thos.k lqV~Bq v.kqc1⁄4k A vUo;kFkZ & 1Kkukoj.kk|k% Hkkok%o Kkukoj.kkfn Hkko 1thosuo tho ds lkFk 1lq"Bqo Hkyh&Hkkafr 1vuqc1⁄4k%o vuqc1⁄4 gSa] 1rs"kke~ vHkkoa ÑRoko mudk vHkko djds og 1vHkwriwoZ% fl1⁄4%o vHkwriwoZ fl1⁄4 1Hkofro gksrk gSA iwoZ dk v'kq1⁄4 tho gh fl1⁄4 voLFkk dks izkIr gksrk gS & Only the previously impure soul (jīva) becomes liberated (Siddha) – rs"kka vHkkoa ÑRok vHkwriwoZ% Hkofr fl1⁄4% AA20AA Kkukoj.kk|k% Hkkok% thosu lq"Bq vuqc1⁄4k% A 45 •••••••••••••••••••••••• Verse 19-20 EXPLANATORY NOTE The worldly soul (jīva) is bound, from beginningless time, with the eight kinds of material-karmas (dravyakarma). These are instrumental causes (nimitta kāraõa) of impure transformations [like attachment (rāga) and aversion (dveÈa)], called karma-consciousness (bhāvakarma or karmacetanā), in the soul. When a worthy (bhavya) soul treads the empirical (vyavahāra) path to liberation represented by the discrete Three-Jewels (bheda ratnatraya) and also the transcendental (niścaya) path to liberation represented by the indiscrete Three-Jewels (abheda ratnatraya), it destroys the materialkarmas (dravyakarma) as well as the karma-consciousness (bhāvakarma). It then attains, from the point-of-view of the mode (paryāyārthika naya), a state that it has never experienced before, that of the Siddha. From the point-of-view of the pure substance (śuddha dravyārthika naya), it has always been of the nature of the Siddha. Imagine a very long bamboo whose bottom half is artificially tainted with figures while the top part is clear of all blemish. A person who is able to see just the bottom part of the bamboo, and not its top part, would, with his limited knowledge, imagine that the whole of the bamboo must be such tainted. Same is the case with our understanding of the nature of the soul (jīva). In its worldly existence, the soul (jīva), due to its wrong-belief (mithyātva) and unnatural transformations in form of attachment (rāga) and aversion (dveÈa), is contaminated [from the empirical point-of-view (vyavahāra naya)]. However, from the point-of-view of the pure substance (śuddha dravyārthika naya), it has the nature of infinite-knowledge (kevalajñāna), etc. Just as the tainted bottom half of the bamboo causes the ignorant person to assume that the full bamboo must be similarly tainted, in the same way, when we perceive the soul from the eye that is contaminated with wrong-belief (mithyātva) and unnatural transformations in form of attachment (rāga) and aversion (dveÈa), we refuse to see it as a naturally pure substance. Just as the tainted bottom half of the bamboo becomes clear on washing, similarly, the •••••••••••••••••••••••• 46 Paôcāstikāya-saÉgraha ,dks¿ga fueZe% 'kq1⁄4ks Kkuh ;ksxhUaexkspj% A Ckkák% la;ksxtk Hkkok eÙk% losZ¿fi loZFkk AA27AA Ācārya Pūjyapāda's IÈÇopadeśa: eSa ,d] eerk&jfgr] 'kq1⁄4] Kkuh] ;ksxhUaeksa ds }kjk tkuus ;ksX; g¡wA la;ksxtU; ftrus Hkh nsgkfnd inkFkZ gSa] os eq>ls loZFkk ckgjh&fHkUu gSaA 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. contaminated soul gets to purity on attainment of right faith (samyagdarśana), right-knowledge (samyagjñāna) and right-conduct (samyakcāritra). tho dh i;kZ;ksa ds pkj izdkj ls drZ`Ro & The modes (paryāya) of the soul (jīva) exhibit four kinds of origination and destruction – ,oa HkkoeHkkoa HkkokHkkoa vHkkoHkkoa p A xq.kiTt;s g lfgnks laljek.kks dq.kfn thoks AA21AA vUo;kFkZ & 1,oe~o bl izdkj 1xq.ki;Z;S% lfgr%o xq.k&i;kZ;ksa lfgr 1tho%o tho 1lalju~o lalj.k djrk gqvk 1Hkkoe~o Hkko] 1vHkkoe~o vHkko] 1HkkokHkkoe~o Hkko&vHkko 1po vkSj 1vHkkoHkkoe~o vHkko&Hkko dks 1djksfro djrk gSA ,oa HkkoeHkkoa HkkokHkkoeHkkoHkkoa p A xq.ki;Z;S% lfgr% lalju~ djksfr tho% AA21AA •••••••••••••••••••••••• 47 Verse 20-21 This way, the soul (jīva), with its qualities (guõa) and modes (paryāya), while wandering in the world, undergoes origination (bhāva, utpāda), destruction (abhāva, vyaya, nāśa), destruction of the existing-state (bhāvābhāva), and, origination of the non-existing-state (abhāvabhāva). EXPLANATORY NOTE These statements are incontrovertible. While making these statements, the point-of-view of the mode (prayāyārthika naya) is primary and the point-of-view of the substance (dravyārthika naya) is secondary, staying in the background. As has already been said, the soul (jīva) is permanent (nitya) from the point-of-view of the substance (dravyārthika naya) and transient (anitya) from the point-of-view of the mode (prayāyārthika naya). The worldly soul (jīva), bound with the eight kinds of karmas, at the time of attaining the state-of-existence as a celestial-being (deva), causes the origination (bhāva, utpāda) of the mode of the celestial-being. It also causes the destruction (abhāva, vyaya, nāśa) of the mode of the human-being (manuÈya). At the time of leaving the state of the celestial-being, it starts the destruction of this existing mode – (bhāvābhāva). Again, it starts the origination of the non-existing mode of the human-being – abhāvabhāva. vuUr&/eZ okys /ehZ dk izR;sd /eZ ,d fHkUu gh iz;kstu dks fy, gq, gksrk gSA vkSj mu /eks± esa ls ,d /eZ ds iz/ku gksus ij 'ks"k /eks± dh izrhfr ml le; xkS.k&:i ls gksrh gSA /esZ /esZ¿U; ,okFkksZ /£e.kks¿uUr/eZ.k% A vfÄRos¿U;rekUrL; 'ks"kkUrkuka rnÄrk AA22AAõ õ Ācārya Samantabhadra's ĀptamīÉāmsā: •••••••••••••••••••••••• 48 Paôcāstikāya-saÉgraha Each individual attribute (dharma) of an entity (dharmī), having innumerable attributes, carries with it a particular meaning. When one attribute is treated as the primary attribute, the other attributes stay in the background as the secondary attributes. iapkfLrdk; dk o.kZu & The description of paôcāstikāya – The souls (jīva), the matter-bodies (pudgalakāya), the space (ākāśa dravya) and the remaining two substances [the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya)] with bodily-existence – astikāya – are uncreated (akÃta), established in their own existence (sattā), and certainly are the cause of the universe-space (loka). ve;k vfRFkÙke;k dkj.kHkwnk fg yksxLl AA22AA thok iqXxydk;k vk;kla vfRFkdkb;k lslk A vUo;kFkZ & 1thok%o tho] 1iqñxydk;k%o iqñxydk; 1vkdk'ke~o vkdk'k vkSj 1'ks"kkS vfLrdk;kSo 'ks"k nks vfLrdk; 1ve;k%o vÑr gSa] 1vfLrRoe;k%o vfLrRoe; gSa vkSj 1fgo okLro esa 1yksdL; dkj.kHkwrk%o yksd ds dkj.kHkwr gSaA thok% iqñxydk;k vkdk'kefLrdk;kS 'ks"kkS A ve;k vfLrRoe;k% dkj.kHkwrk fg yksdL; AA22AA 49 •••••••••••••••••••••••• Verse 21-22 EXPLANATORY NOTE The universe-space (loka) is an assemblage of these five substances (dravya) with bodily-existence (astikāya), besides, of course, the substance-of-time (kāla dravya) that does not possess the characteristic of body (kāya). The five substances (dravya) with bodily-existence (astikāya) are the souls (jīva), the matter-bodies (pudgalakāya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (ākāśa dravya). These are uncreated; there is no supreme power that has created these substances. These maintain their existence (sattā) throughout. dky esa Hkh aeO;laKk gS & The time (kāla), too, is a substance (dravya) – lCHkkolHkkok.ka thok.ka rg ; iksXxyk.ka p A ifj;ê.ð klaHkwnks dkyks f.k;es.k i..kÙkks AA23AA vUo;kFkZ & 1l‰koLoHkkokuke~o lÙkk&LoHkko okys 1thokuke~ rFkk ,o iqñxykuke~ po thoksa vkSj iqñxyksa ds 1ifjorZulEHkwr%o ifjorZu ls fl1⁄4 gksus okys 1dky%o ,sls dky dk 1fu;esu izKIr%o (loZKksa }kjk) fu;e ls (fu'p; ls) mins'k fn;k x;k gSA l‰koLoHkkokuka thokuka rFkSo iqñxykuka p A ifjorZulEHkwr% dkyks fu;esu izKIr% AA23AA The Omniscients (sarvajña) have expounded that, •••••••••••••••••••••••• 50 Paôcāstikāya-saÉgraha EXPLANATORY NOTE In this world, the substances of the souls (jīva) and the matter (pudgala) incessantly undergo transformations in form of the trio of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) at the same time. These transformations are due to the instrumentalcause (sahakarī kāraõa) of the substance-of-time (kāla dravya); just as the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), and the space (ākāśa dravya) are the instrumentalcauses (sahakārī kāraõa) of the motion (gati), the rest (sthiti) and the accommodation (avagāha), respectively. The infinitesimal time taken by the atom of matter – pudgalaparamāõu –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 exist. The 'samaya' exists because transformation (pariõamana) takes place in an indivisible (akhaõda) 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 kālāõu or the substance of time (kāla dravya, niścayakāla) is eternal. certainly, the existence of the substance-of-time (kāla dravya) is established by the changes that take place incessantly in the substances of the souls (jīva) and the matter (pudgala) that are of the nature of existence (sattā). 51 •••••••••••••••••••••••• Verse 23 ofnonnks ra nsla rLle levks rnks ijks iqOoks A tks vRFkks lks dkyks levks mIi..ki1⁄4alh AA2&47AA Ācārya Kundakunda's Pravacanasāra: tks vkdkÀk dk ,d iznsÀk gS mlesa ean xeu ls tkus okys iqñxy&ijek.kq dks ftruk dqN lw{edky yxs og ^le;* ukek i;kZ; dgk tkrk gSA ml i;kZ; ls vkxs rFkk igys tks fuR;Hkwr inkFkZ gS og dkyukek aeO; gS] ^le;* mRiÂ vkSj izèoal okyk gSA The time taken by the indivisible atom of matter (pudgalaparamāõu) in traversing slowly one space-point (pradeśa) of the space (ākāśa) is the mode (paryāya) of time (kāla), called the 'samaya' (the smallest, indivisible unit of time). The eternal substance (dravya) that continues to exist before and after the mode (paryāya), called the 'samaya', is the substance of time (kāla dravya). The mode (paryāya), i.e., the 'samaya', undergoes origination and destruction. fu'p;dky dk Lo:i & The substance of time (niścaya-kāla) – vxq#ygqxks veqÙkks oê.ð kyD[kks ; dkyks fÙk AA24AA ooxni.ko..kjlks ooxnnksxa/vêiò Qklks ; A vUo;kFkZ & 1dky bfro dky (fu'p;dky) 1O;ixriapo.kZjl%o ik¡p o.kZ vkSj ik¡p jl jfgr] 1O;ixrf}xU/k'Li'kZ% po nks xU/ vkSj O;ixriapo.kZjlks O;ixrf}xU/k'Li'kZÜÓ A vxq#y?kqdks vewrksZ orZuy{k.kÜÓ dky bfr AA24AA •••••••••••••••••••••••• 52 Paôcāstikāya-saÉgraha The substance of time (kāla dravya, niścaya-kāla) does not have the five kinds of colour (varõa), the five kinds of taste (rasa), the two kinds of smell (gandha), and the eight kinds of touch (sparśa), has the power to maintain distinction with all other substances (agurulaghutva), is incorporeal (amūrta), and has the mark (lakÈaõa) of rendering help to substances in their continuity of being through gradual changes – vartanā. 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 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). vkB Li'kZ jfgr] 1vxq#y?kqd%o vxq#y?kq] 1vewrZ%o vewrZ 1po vkSj 1orZuy{k.k%o orZuk&y{k.k okyk gSA The substance of time (kāla dravya, niścaya-kāla) assists in the Colour (varõa) is of five kinds: black (kālā), blue (nīlā), yellow (pīlā), white (safeda) and red (lāla). Taste (rasa) is of five kinds: bitter (tītā), sour (khaÇÇā), acidic (kaçuā), sweet (mīÇhā) and astringent (kasailā). Smell (gandha) is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Touch (sparśa) is of eight kinds: soft (komala), hard (kaÇhora), heavy (bhārī), light (halkā), cold (thaôçā), hot (garma), smooth (snigdha) and rough (rūkÈa). •••••••••••••••••••••••• 53 Verse 24 transformation of other substances. It is like this: In winters, the disciples study on their own but fire assists them in their activity. Or, the potter's wheel revolves on its own but the nail at the bottom helps it in its revolution. The disciple asks: Since there is no substance of time (kāla dravya, niścaya-kāla) beyond the universe-space (lokākāśa), how do transformations take place in the non-universe-space (alokākāśa)? It is like this: The agreeable touch (sparśa) by one part of the body results in pleasant feeling in whole of the body. Or, the bite of a snake in one part of the body results in the spread of the poison throughout the body. Or, the wound in one part of the body causes affliction in whole of the body. In the same way, although the substance of time (kāla dravya, niścaya-kāla) exists only in the universe-space (lokākāśa) but it assists, as an instrumental cause, transformations in the non-universe-space (alokākāśa) too. Another question is raised. The substance of time (kāla dravya, niścaya-kāla) assists transformations in the other substances but what assists transformations in the substance of time itself? The answer is that the substance of time (kāla dravya, niścaya-kāla) assists itself. It is akin to the substance of space (ākāśa dravya) that finds support in itself. Or, it is like the knowledge, the sun, the lamp, etc.; all illumine others as well as the self. No outside assistance is needed for their illumination. In the same way, the substance of time (kāla dravya, niścaya-kāla) assists itself in own transformations. A counter-question is raised: Why other substances, like the soul (jīva), do not assist themselves in own transformations? Why do you say that these depend on the substance of time for their transformations? The special-quality (viśeÈa guõa) or the mark (lakÈaõa) of the substance of time (kāla dravya, niścayakāla) is that it renders help to substances in their continuity of being through gradual changes – vartanā. The substance of space (ākāśa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jīva) and the physical-matter (pudgala dravya) undergo transformations due to the substance of time (kāla dravya). The mode 'samaya' of the substance of time (kāla) causes 54 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The special quality of the substance of space (ākāśa dravya) is to assist other substances in their accommodation (avagāha), of the mediumof-motion (dharma dravya) is to assist other substances in their motion (gati), and of the medium-of-rest (adharma dravya) is to assist other substances in their rest (sthiti). The special quality of one substance is not found in other substances. If all substances, which are only the substantive-cause (upādāna kāraõa) of their transformations, become the instrumental-cause (nimitta kāraõa) too of their transformations, the instrumentality of the substance of space (ākāśa dravya), the medium-of-motion (dharma dravya), and the medium-ofrest (adharma dravya) in providing assistance to other substances in their accommodation (avagāha), motion (gati), and rest (sthiti), respectively, will become meaningless. Only two substances – the soul (jīva) and the matter (pudgala) – will remain. This is against the Scripture and the accepted conventions. transformations in the five substances. The upward-collection (ūrdhvapracaya) of the time (kāla) causes the ūrdhvapracaya of the five substances (dravya). The upward-collection (ūrdhvapracaya) of the time (kāla) is by the time (kāla) itself; its transformation is the mode 'samaya'. The time (kāla) itself is the substantive-cause (upādāna kāraõa) as well as the instrumental-cause (nimitta kāraõa) of the ūrdhvapracaya of the time (kāla). For the upward-collection (ūrdhvapracaya) of the other five substances (dravya), the substantive-cause (upādāna kāraõa) is the substance (dravya) itself and the instrumental-cause (nimitta kāraõa) is the ūrdhvapracaya of the substance of time (kāla). (see 'Pravacanasāra', p. 182-184). •••••••••••••••••••••••• 55 Verse 24 O;ogkjdky dk Lo:i & The empirical (vyavahāra) time (kāla) – The (modes of) time (kāla), known by 'samaya', 'nimiÈa', 'kāÈÇhā', 'kalā', and 'ghaçī', resulting in 'dina-rāta', 'māsa', 'Ãtu', 'ayana', and 'varÈa', are dependent. EXPLANATORY NOTE 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 dravya). This infinitesimal time is called the 'samaya' – indivisible unit of empirical (vyavahāra) 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) – 1the 'samaya' – would not exist. 1. see Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 179-180. eklksnqv;.klaoPNjks fÙk dkyks ijk;Ùkks AA25AA levks f.kfelks dêkò dyk ; .kkyh rnks fnokjÙkh A vUo;kFkZ & 1le;%o le;] 1fufe"k%o fufe"k] 1dk"Bko dk"Bk] 1dyk po dyk] 1ukyho ?kM+h] 1rr% fnokjk=k%o vgksjk=k (fnol)] 1eklRoZ;ulaoRlje~o ekl] 1⁄2rq vkSj o"kZ & 1bfr dky%o ,slk tks dky gS (vFkkZr~ O;ogkjdky) 1ijk;Ùk%o og ijkfJr gSA le;ks fufe"k% dk"Bk dyk p ukyh rrks fnokjk=k% A eklRoZ;ulaoRljfefr dky% ijk;Ùk% AA25AA 56 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 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 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). Ācārya Kundakunda's Niyamasāra: 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] ukM+h] 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 The empirical (vyavahāra) substance of time (kāla) is of two kinds: the samaya and the āvalī. Or, it is of three kinds: the past 57 •••••••••••••••••••••••• Verse 25 Terms constituting numerable (saÉkhyāta) time that are found in the 1Scripture are as under: The smallest and indivisible unit of empirical (vyavahāra) time (kāla) is called the 'samaya'. It depends on the movement of the the atom of matter – pudgala-paramāõu. The 'nimiÈa' depends on the blink of the eye. The 'kāÈÇhā', 'kalā' and 'ghaçī' are all multiples of 'nimiÈa'. The 'dina-rāta' depends on the movement of the sun. The 'māsa', 'Ãtu', 'ayana' and 'varÈa' are all multiples of 'dina-rāta'. Innumerable samaya = 1 āvalī 15 dina-rāta = 1 pakÈa 2 māsa = 1 Ãtu 10,000 x 10 varÈa = 1 lakÈa (lakh) varÈa Numerable āvalī = 1 ucchvāsa (also called 'prāõa') 7 ucchvāsa = 1 stoka 7 stoka = 1 lava 381⁄2 lava = 1 nālī 2 nālī = 1 muhūrta (= 48 minutes) 30 muhūrta = 1 dina-rāta (= 24 hours) 2 pakÈa = 1 māsa (month) 2 ayana = 1 varÈa (year) 5 varÈa = 1 yuga 2 yuga = 10 varÈa 3 Ãtu = 1 ayana 1 pūrva = 84 lakh  1 pūrvaôga 84 x 1 lakÈa (lakh) varÈa (years) = 1 pūrvāôga = 84 lakh  84 lakh years 1 – see Appendix-1 to Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara, p. 173-174. (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). •••••••••••••••••••••••• 58 Paôcāstikāya-saÉgraha = 70560000000000 years (also, 1 pūrvakoti = 1 crore  1 pūrva; 1 crore = 100  1 lakh = 100,00,000) 1 parvāôga = 84  1 pūrva 1 parva = 84 lakh  1 parvāôga 1 nayutāôga = 84  1 parva 1 nayuta = 84 lakh  1 nayutāôga 1 kumudāôga = 84  1 nayuta 1 kumuda = 84 lakh  1 kumudāôga 1 padmāôga = 84  1 kumuda 1 padma = 84 lakh  1 padmāôga 1 nalināôga = 84 x 1 padma 1 nalina = 84 lakh  1 nalināôga 1 kamalāôga = 84 x 1 nalina 1 kamala = 84 lakh  1 kamalāôga 1 truÇitāôga = 84  1 kamala These are divisions of numerable (saÉkhyāta) time. 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 truÇita = 84 lakh  1 truÇitāôga 1 aÇaÇāôga = 84  1 truÇita 1 – see Tiloyapaõõatī-2, p. 82-90; Harivaôśapurāõa, p. 133-134. 59 •••••••••••••••••••••••• Verse 25 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. 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). Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology. Terms like palyopama and sāgaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time. 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: 60 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha O;ogkjdky dh ijk/hurk & The empirical (vyavahāra) time (kāla) is dependent – The duration of time (kāla) as 'long' or 'short' is not comprehended without a measure and that measure certainly does not come into being without the substance of matter (pudgala dravya). Therefore, the [empirical (vyavahāra)] time (kāla) is said to be due to the instrumentality of the matter (pudgala). EXPLANATORY NOTE The conventional time (kāla), when it is called either 'long' or 'short', has limitations. The terms 'long' and 'short' are relative. Since, conventionally, measures like the blink of the eye, or filling of a vessel, or movement of the sun, are used to determine the duration of time, it is said to be dependent. By convention, there are particular activities, .kfRFk fpja ok f[kIia eÙkkjfgna rq lk fo [kyq eÙkk A iksXxynOos.k fo.kk rEgk dkyks iMqPpHkoks AA26AA vUo;kFkZ & 1fpja ok f{kizao ^fpj* vFkok ^f{kiz* ,slk Kku (vf/d dky vFkok vYi dky & ,slk Kku) 1ek=kkjfgra rqo ifj.kke fcuk (dky ds eki fcuk) 1u vfLro ugha gksrk] 1lk ek=kk vfio vkSj og ifj.kke 1[kyqo okLro esa 1iqñxyaeO;s.k fouko iqñxyaeO; ds fcuk ugha gksrk] 1rLekr~o blfy;s 1dky% izrhR;Hko%o dky (O;ogkjdky) ijkfJr&:i ls mitus okyk gSA iqñxyaeO;s.k fouk rLekRdky% izrhR;Hko% AA26AA ukfLr fpja ok f{kiza ek=kkjfgra rq lkfi [kyq ek=kk A •••••••••••••••••••••••• 61 Verse 26 namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on. 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 the '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. Thus, there are two kinds of time (kāla), the real-time (mukhya-kāla or paramārtha-kāla or niścaya-kāla) and the conventional-time (vyavahāra-kāla). The realtime 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. The unit of conventional time is the infinitesimal time taken by the atom of matter – pudgala-paramāõu – to traverse slowly from one space-point (pradeśa) to the other. It is called 'samaya' – the mode (paryāya) of the substance of time (kāla dravya). 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 62 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 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 kālāõu or the substance of time (kāla dravya) is eternal. j;.kk.ka jklh bo rs dkyk.kw vla[knOokf.k AA22AA yks;k;klinsls bfDdDds ts fë;ò k gq bfDdDdk A Ācārya Nemicandra's DravyasaÉgraha: 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 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 heap of jewels. through the transformations and modifications of substances. Real time (niścaya kāla), however, is the cause of imperceptible, minute changes (called vartanā) that go on incessantly in all substances. •••••••••••••••••••••••• 63 Verse 26 tho&aeO; dh O;k[;k & The substance of soul (jīva) – The soul (jīva) is that which has life-principles (prāõa), has consciousness (cetanā), has cognition (upayoga), is the lord (prabhu), is the doer (kartā), is the enjoyer (bhoktā), is of the size of the body (śarīra-pramāõa), is incorporeal (amūrta) from the real point-of-view, and is bound with karmas (karmasaÉyukta). EXPLANATORY NOTE From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) lives with its life-principles (prāõa) of existence (sattā), soul-principle (jīvatva) and knowledge (jñāna), etc. From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) lives with its life-principles (prāõa) of dispositions or thoughtactivities – bhāva – due to destruction-cum-subsidence (kÈayopaśama) of karmas, and the fruition (udaya) of karmas. From the empirical HkksÙkk ; nsgeÙkks .k fg eqÙkks dEelatqÙkks AA27AA thoks fÙk gofn psnk movksxfolsflnks igw dÙkk A vUo;kFkZ & 1tho% bfr Hkofro vkRek tho gS] 1psrf;rko psrf;rk (psrus okyk) gS] 1mi;ksxfo'ksf"kr%o mi;ksx&yf{kr gS (mi;ksx y{k.k okyk gS)] 1izHkq%o izHkq gS] 1drkZo drkZ gS] 1HkksÙkko HkksDrk gS] 1nsgek=kkso nsgizek.k gS] 1u fg ewrZ%o vewrZ gS 1po vkSj 1deZla;qDr%o deZla;qDr gSA HkksÙkk p nsgek=kks u fg ewrZ% deZla;qDr% AA27AA tho bfr Hkofr psrf;rksi;ksxfo'ksf"kr% izHkq% drkZ A •••••••••••••••••••••••• 64 Paôcāstikāya-saÉgraha point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the soul (jīva) lives with its four life-principles (prāõa) – dravyaprāõa – of strength (bala-prāõa), senses (indriya-prāõa), duration of age (āyuÍ-prāõa), and respiration (ucchvāsa-niÍśvāsaprāõa). Worldly souls go round the cycle of rebirths since eternity; we cannot think of Jainism without its doctrine of transmigration. The cause of rebirths is karma; a subtle form of matter associated with the soul. 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 or phenomenal point-of-view (vyavahāra naya), that which is living at present, will continue to live in the future, and was living in the past, through its four principles of organism [prāõa – strength (bala prāõa), senses (indriya prāõa), duration of age (āyuÍ prāõa), and respiration (ucchvāsa-niÍśvāsa prāõa)], is the jīva. From the transcendental or noumenal pointof-view (niścaya naya), that which has consciousness is the jīva. From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) has pure knowledge-consciousness (jñānacetanā). From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) has karma-consciousness (karmacetanā or bhāvakarma) and fruit-of-karma-consciousness (karmaphalacetanā). Consciousness (cetanā) manifests itself in the form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jīva) engages itself in the knowledge (jñāna) or perception (darśana) of the •••••••••••••••••••••••• 65 Verse 27 knowable (substance or jñeya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahāra), to facilitate expression of the attribute of the soul. From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) has pure perception-cognition (darśanopayoga) and knowledgecognition (jñānopayoga). From the impure transcendental point-ofview (aśuddha niścaya naya), the soul (jīva) has impure cognition (upayoga) comprising perception and sensory-knowledge, etc., acquired according to the destruction-cum-subsidence (kÈayopaśama) of karmas. 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: From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) is the lord (prabhu) since it has the power of transforming itself into pure dispositions pertaining to liberation and its means. From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the lord (prabhu) since it has the power of transforming itself into impure dispositions pertaining to the worldly-existence (saÉsāra) and its means. From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) is the doer (kartā) of its pure dispositions (bhāva). From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the doer (kartā) of its impure dispositions (bhāva), like attachment (rāga) due to karma-consciousness (bhāvakarma). From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the soul (jīva) is the doer (kartā) of its material-karmas (dravyakarma), like knowledge-obscuring (jñānāvaraõīya), and quasi-karma (nokarma), like the external body (śarīra). •••••••••••••••••••••••• 66 Paôcāstikāya-saÉgraha From the empirical point-of-view (vyavahāra naya), the soul is said to be the producer of karmic matter (like knowledgeobscuring karma); from the impure transcendental point-of-view (aśuddha niścaya naya), the soul is responsible for its psychic dispositions (like attachment and aversion); but from the pure transcendental point of view (śuddha niścaya naya), the soul is consciousness – pure perception and knowledge. From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) is the enjoyer (bhoktā) of the pure and supreme happiness appertaining to the soul itself. From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the enjoyer (bhoktā) of the happiness and misery appertaining to the senses (indriya). From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the soul (jīva) is the enjoyer (bhoktā) of the agreeable and disagreeable external objects of the senses, like food, that provide it with happiness or misery. vknk f.kPN;.k;nks psn.kHkkoa [kq vknLl AA9AA oogkjk lqgnqD[ka iqXxydEeIiQya iHkqatsfn A Ācārya Nemicandra's DravyasaÉgraha: vkRek O;ogkju; ls lq[k&nq%[k :Ik iqñxy deks± ds iQy dks Hkksxrk gS vkSj fu'p;u; ls vkRek psru LoHkko ('kq1⁄4 Kku o n'kZu) dks Hkksxrk gSA From the empirical point-of-view (vyavahāra naya), 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 (niścaya naya), the soul experiences only consciousness (cetanā), concomitant with perception (darśana) and knowledge (jðāna). 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 •••••••••••••••••••••••• 67 Verse 27 From the transcendental point-of-view (niścaya naya), the soul (jīva) is incorporeal (amūrta). However, from the empirical point-of-view (vyavahāra naya) the soul (jīva), being sullied with the karmic dirt including the body, is said to be corporeal (mūrta). From the transcendental point-of-view (niścaya naya), the soul (jīva) is pure, rid of the karmas. However, from the empirical point-of-view (vyavahāra naya) the soul (jīva) is bound with the karmas (karmasaÉyukta). vleqgnks oogkjk f.kPN;.k;nks vla[knslks ok AA10AA v.kqxq#nsgiek.kks molagkjIilIinks psnk A Ācārya Nemicandra's DravyasaÉgraha: O;ogkju; ls leqñ?kkr voLFkk ds vfrfjDr ;g tho ladksp rFkk foLrkj ls NksVs vkSj cM+s 'kjhj ds izek.k jgrk gS] vkSj fu'p;u; ls tho vla[;kr&izns'kh gSA From the empirical point-of-view (vyavahāra naya), the soul, in states other than that of samudghāta, due to its capacity of expansion and contraction, is co-extensive with the physical body that it inhabits, but from the transcendental point-of-view (niścaya naya), the soul has innumerable space-points. From the transcendental point-of-view (niścaya naya), the soul (jīva) has innumerable (asaÉkhyāta) space-points (pradeśa) as the universe-space (lokākāśa). However, from the empirical point-of-view (vyavahāra naya) the soul (jīva), due to its capacity of expansion and contraction, is co-extensive with the physical body that it inhabits. Thus it is said to be of the size of the body (śarīra-pramāõa). •••••••••••••••••••••••• 68 Paôcāstikāya-saÉgraha vkRek dh eqDr voLFkk dk Lo:i & The nature of the liberated soul (ātmā) – The soul (ātmā) that is rid of all karmic mire darts up and reaches the end of the universe (loka). Becoming allknowing (sarvajña) and all-perceiving (sarvadarśī), it experiences infinite, sense-independent (atīndriya) happiness. EXPLANATORY NOTE Liberation (mokÈa) is attained on destruction of the dispositions (bhāva) like the subsidential (aupaśamika), and the capacity for liberation – bhavyatva. However, there is no destruction of infiniteWith utter destruction of all karmas, the soul gets liberated; it attains liberation (mokÈa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhāvakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. dEeeyfoIieqDdks mîa ô yksxLl varef/xark A lks lOo.kk.knfjlh ygfn lqge .kfn;e.kara AA28AA vUo;kFkZ & 1deZeyfoizeqDr%o deZey ls eqDr vkRek 1Åèo±o Åij 1yksdL; vUre~o yksd ds vUr dks 1vf/xE;o izkIr djds] 1l% loZKkun'khZo og loZK&loZn'khZ 1vuare~o vuar] 1vfufUae;e~o vfufUae; (vrhfUnz;) 1lq[ke~o lq[k dk 1YkHkrso vuqHko djrk gSA deZeyfoizeqDr Åèo± yksdL;kUref/xE; A l loZKkun'khZ yHkrs lq[kefufUae;euare~ AA28AA 69 •••••••••••••••••••••••• Verse 28 On liberation, the soul attains the state of sense-independent (atīndriya) perfect knowledge – kevalajñāna – and perception of unimaginable splendour and magnificence. faith – kevalasamyaktva, infinite-knowledge – kevalajñāna, infiniteperception – kevaladarśana, and infinite-perfection – siddhatva. The liberated soul does not go beyond the end of the universe as no medium of motion – dharmāstikāya – exists there. Ācārya Kundakunda's Niyamasāra: .kêêò dò Eeca/k vêeò gkxq.klef..k;k ijek A yks;XxfBnk f.kPpk fl1⁄4k rs ,fjlk gksafr AA72AA ftUgksaus v"V deks± ds cU/ 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 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). •••••••••••••••••••••••• 70 Paôcāstikāya-saÉgraha The knowledge (jñāna), perception (darśana) and happiness (sukha) of the liberated soul – Such a soul (ātmā), on its own, becomes all-knowing (sarvajña) and all-perceiving [sarvalokadarśī – perceiver of the universe (loka) as well as the non-universe (aloka)], experiences happiness that is infinite, withoutimpediments (avyābādha), self-born, and incorporeal (amūrtika). EXPLANATORY NOTE From the transcendental point-of-view (niścaya naya), the soul (ātmā) has the nature of perfect-knowledge (kevalajñāna), perfect-perception (kevaladarśana) and perfect-happiness (paramasukha). However, in its worldly-state, due to envelopment with karmas and destructioncum-subsidence (kÈayopaśama) of the knowledge-obscuring (jñānavaraõīya) karmas, it knows only through the sense-dependent knowledge. It perceives a little through the eye and the mind. It experiences happiness only through the senses and the mind. This eqDr vkRek ds Kku&n'kZu&lq[k & iIiksfn lqge.kara vOokck/a lxeeqÙka AA29AA tknks l;a l psnk LkOo.gw lOoyksxnjlh ; A vUo;kFkZ & 1l% psrf;rko og psrf;rk (vkRek) 1lOkZK%o loZK 1po vkSj 1loZyksdn'khZo loZyksdn'khZ 1Lo;a tkr%o Lo;a gksrk gqvk] 1Lode~o Lodh; 1vewrZe~o vewrZ] 1vO;kck/ao vO;kck/] 1vuare~o vuar 1lq[ke~o lq[k dks 1izkIuksfro izkIr djrk gSA izkIuksfr lq[keuareO;kck/a LodeewrZe~ AA29AA tkr% Lo;a l psrf;rk loZK% loZyksdn'khZ p A •••••••••••••••••••••••• 71 Verse 29 lija ck/klfgna fofPN..ka ca/dkj.ka folea A ta bafn;s g y1⁄4a ra lksD[ka nqD[keso rgk AA1&76AA Ācārya Kundakunda's Pravacanasāra: tks ik¡p bfUae;ksa ls izkIr gqvk lq[k gS lks ,slk lq[k nq%[k:i gh gS D;ksafd og lq[k ijk/hu gS] {kq/k&r`"kkfn ck/k;qDr gS] vlkrk ds mn; ls foukÀk gksus okyk gS] deZcU/ dk dkj.k gSA tgk¡ bfUae;lq[k gksrk gS] ogk¡ voÀ; gh jkxkfnd nks"kksa dh lsuk gksrh gS] mlh ds vuqlkj voÀ; deZ&/wfy yxrh gSA vkSj og lq[k fo"ke vFkkZr~ papyius ls gkfu&òf1⁄4:i gSA The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. tkna l;a lEkÙka .kk.ke.karRFkfoRFkMa foeya A jfgna rq vksXxgkfn g lqga fr ,xafr;a Hkf.kna AA1&59AA Ācārya Kundakunda's Pravacanasāra: vius vki ls gh mRiÂ] lEiw.kZ] lc inkFkks± esa iQSyk gqvk] fueZy vkSj voxzg] bZgk vkfn ls jfgr] ,slk Kku lq[k gS & bl izdkj loZK us fu'p; dgk gSA The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages – including apprehension (avagraha) and speculation (īhā) – is certainly the absolute (pure) happiness. The same soul (atmā) when with own exertion it becomes all-knowing (sarvajña) and all-perceiving (sarvalokadarśī), experiences senseindependent and infinite happiness. happiness is dependent and with-impediments. •••••••••••••••••••••••• 72 Paôcāstikāya-saÉgraha lalkjh tho ds izk.k & Life-principles (prāõa) of the worldly soul – That which is living at present, will live in the future and has lived in the past through the four life-principles (prāõa) is the soul (jīva). And, the four life-principles (prāõa) are strength (bala-prāõa), senses (indriya-prāõa), duration of age (āyuÍ-prāõa), and respiration (ucchvāsaniÍśvāsa-prāõa). EXPLANATORY NOTE The living organism must have these four fundamental life-principles (prāõa): (a) manobala or strength of mind. (c) kāyabala or strength of body. 1. bala-prāõa or channels of activity: 2. indriya-prāõa are the senses: (a) sparśa or contact sense through the skin. (b) vāgbala or strength of speech. ik.ks g pnq g thofn thfoLlfn tks gq thfonks iqOoa A lks thoks ik.kk iq.k cy efn;ekm mLlklks AA30AA vUo;kFkZ & 1;% [kyqo tks 1prq£Hk% izk.kS%o pkj izk.kksa ls 1thofro thrk gS] 1thfo";fro ft;sxk vkSj 1thfor% iwoZe~o iwoZdky esa thrk Fkk] 1l% tho%o og tho gS] 1iqu% izk.kk%o vkSj og izk.k 1bfUae;e~o bfUae;] 1cYke~o cy] 1vk;q%o vk;q rFkk 1mPÑokl%o 'oklksPNokl gSA izk.kSÜÓrq£HkthZofr thfo";fr ;% [kyq thfor% iwoZe~ A l tho% izk.kk% iqucZyfefUae;ek;q#PÑokl% AA30AA •••••••••••••••••••••••• 73 Verse 30 4. ucchvāsa-niÍśvāsa-prāõa – respiration. Thus the four life-principles (prāõa) become ten when details are taken into consideration. Not all ten kinds are present in every soul; there are organisms which have not all the five senses. These life-principles are the result of the name-karma (nāmakarma). These are considered essential characteristics of the soul only from the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya, i.e., non-figurative expression of an apparently connected but essentially alien attribute. These life-principles do not form the nature of the soul-stuff but are indicators or signs of the presence of the soul in an embodied condition. Since in our mundane existence we are unable to directly perceive the soul, we try to perceive it through these empirical life-principles. These life-principles are not the natural attributes of the soul but are karma-generated. Bound, from beginningless time, with delusion and other karmas, the soul incessantly acquires these material life-principles. Enjoying the fruits of karmas through these life-principles, it again gets bound with karmas. These life-principles are the cause as well as the effect of material karmas and, therefore, are material in nature, as against the non-material nature of the pure soul. So long as the soul does not give up attachment towards external objects, own body being the foremost, it keeps on possessing these material life-principles. (c) ghrāõa or smell through the nose. (d) śabda or sound through the ears. (e) cakÈu or vision through the eyes. 3. āyuÍ-prāõa – the duration of age. (b) rasa or taste through the tongue. 74 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha tho ds dqN fo'ks"k xq.k] izek.k vkfn & Some special attributes, number, etc., of souls – The agurulaghuguõa – the power of maintaining distinction with all other substances – are infinite. All souls (jīva) undergo transformations due to the infinite agurulaghuguõa, and have innumerable (asaÉkhyāta) space-points (pradeśa). Some souls (jīva), from a particular standpoint, fill up the entire universe-space nsls g vla[kknk fl;yksxa lOoeko..kk AA31AA vxq#ygqxk v.kark rs g v.kars g ifj.knk lOos A vUo;kFkZ & 1vuark% vxq#y?kqdk%o vuar ,sls tks vxq#y?kq (xq.k] va'k) 1RkS% vuarS%o mu vuar vxq#y?kq :i ls 1losZo loZ tho 1ifj.krk%o ifj.kr gSa] 1ns'kS% vla[;krk%o os (tho) vla[;kr izns'kokys gSaA 1L;kr~ loZe~ yksde~ vkiÂk%o dqN (tho) leLr yksd dks izkIr gksrs gSa 1dsfpr~ rqo vkSj dqN 1vukiÂk%o vizkIr gksrs gSaA 1cgo% thok%o vusd (vuar) tho 1feF;kn'kZud"kk;;ksx;qrk%o feF;kn'kZu&d"kk;&;ksx lfgr 1lalkfj.k%o lalkjh gSa 1Pko vkSj vusd (vuar tho) 1rS% fo;qrk%o feF;kn'kZu&d"kk;&;ksx jfgr 1fl1⁄4k%o fl1⁄4 gSaA fotqnk ; rsfga cgqxk fl1⁄4k lalkfj.kks thok AA32AA dsfpÙkq v.kko..kk fePNknal.kdlk;tksxtqnk A ns'kSjla[;krk% L;kYyksda loZekiÂk% AA31AA vxq#y?kqdk vuarkLrSjuarS% ifj.krk% losZ A fo;qrkÜÓ rScZgo% fl1⁄4k% lalkfj.kks thok% AA32AA dsfpÙkq vukiÂk feF;kn'kZud"kk;;ksx;qrk% A 75 •••••••••••••••••••••••• Verse 31-32 EXPLANATORY NOTE By the authority of the Scripture, infinite attributes – 'agurulaghuguõa' – which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'ÈaÇguõahānivÃddhi'. Origination (utpāda) and destruction (vyaya) in 1substances are established by this internal cause. That which is uncountable is innumerable (asaÉkhyāta). Innumerable is of three kinds, the minimum, the maximum, and that which is neither the minimum nor the maximum (i.e., midway between the two). Here the third variety of innumerable is implied. 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 one as determined by the karmas. (lokākāśa) but many others do not undergo such expansion. Many (infinite) souls, due to association with wrong-belief (mithyādarśana), passions (kaÈāya) and activities (yoga), are the transmigrating (saÉsārī) souls. And many (infinite) souls, rid of these – wrong-belief (mithyādarśana), passions (kaÈāya) and activities (yoga) – are the liberated (Siddha, mukta) souls. 1 – See also Vijay K. Jain (2018), Ācārya Umāsvāmī's Tattvārthasūtra, p. 185; Pt. Phoolcandra Śastrī (2010), Ācārya Pūjyapāda's Sarvārthasiddhi, p. 207. 76 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 1But, when, at the time of kevali-samudghāta , 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. The universe is full of minute, one-sensed souls (jīva), governed by the 'sthāvara' name-karma (nāmakarma). From this point-of-view, some souls are in the entire universe. Some gross, one-sensed, twoto foursensed, and five-sensed souls (jīva) inhabit only certain places of the universe. Infinite souls (jīva), having been perennially associated with wrong-belief (mithyādarśana), passions (kaÈāya) and activities (yoga), are the transmigrating (saÉsarī) souls. Infinite souls (jīva), rid of these three, are the liberated (Siddha, mukta) souls. 1 – kevali-samudghāta – the Omniscient 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 (ayuÍ) karma. lalkfj.kks eqDrkÜÓ AA2&10AA Ācārya Umāsvāmī's Tattvārthasūtra: tho lalkjh vkSj eqDr & ,sls nks izdkj ds gSaA Souls are of two kinds: the transmigrating (saÉsārī) and the liberated (mukta). 77 •••••••••••••••••••••••• Verse 31-32 tho dk nsgizek.kiuk & The soul (jīva) expands or contracts according to the size of the body (śarīra) – Just as the lotus-hued-ruby (padmarāga ratna) immersed in milk imparts its sheen (prabhā) to the whole of milk, similarly, the possessor-of-the-body (dehī), i.e., the soul (jīva), while in the body, imparts its sheen to the whole of body. EXPLANATORY NOTE The sheen (prabhā) of the lotus-hued-ruby (padmarāga ratna) that has been immersed in a jug filled with milk spreads to the whole of milk. Similarly, the soul (jīva) that inhabits a particular body spreads its space-points (pradeśa) to the whole of body. Upon boiling, as the milk expands, the sheen of the ruby too expands, and as the milk settles down, the sheen too contracts to the smaller volume of the milk. Similarly, as the body expands due to intake of food, etc., the space-points (pradeśa) of the soul expand, and as the body shrinks due rg nsgh nsgRFkks lnsgesÙka iHkkl;fn AA33AA tg imejk;j;.ka f[kÙka [khjs iHkkl;fn [khja A vUo;kFkZ & 1;Fkko ftl izdkj 1iÁjkxjRuao iÁjkxjRu 1{khjs f{kIrao nw/ esa Mkyk tkus ij 1{khje~ izHkkl;fro nw/ dks izdkf'kr djrk gS] 1rFkko mlh izdkj 1nsgho nsgh (tho) 1nsgLFk%o nsg esa jgrk gqvk 1Lonsgek=ka izHkkl;fro Lonsg&izek.k izdkf'kr gksrk gSA ;Fkk iÁjkxjRua f{kIra {khjs izHkkl;fr {khje~ A rFkk nsgh nsgLFk% Lonsgek=ka izHkkl;fr AA33AA 78 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha to old-age, etc., the space-points (pradeśa) of the soul contract to the new size of the body. When the same ruby is put in a bigger jug with more milk, its sheen spreads to the bigger volume of milk. Similarly, when the soul adopts a new, bigger body, its space-points (pradeśa) expand to the new size of the body. When the same ruby is put in a smaller jug with lesser milk, its sheen contracts to the smaller volume of the milk. Similarly, when the soul adopts a new, smaller body, its space-points (pradeśa) contract to the new size of the body. tho vkSj nsg dk lgvfLrRo vkSj ìFkd~iuk & The body and the soul (jīva) coexist, still each is different – lOoRFk vfRFk thoks .k ; ,Ddks ,Dddk, ,Ddêkò s A vT>olk.kfoflêkò s fpêfò n efy.kks jteys g AA34AA vUo;kFkZ & 1tho%o tho 1loZ=ko loZ=k (ØeorhZ loZ 'kjhjksa esa) 1vfLro gS 1;o vkSj 1,ddk;so fdlh ,d 'kjhj esa 1,sD;LFk%o ({khjuhjor~) ,d :i ls (,d {ks=k voxkg:i ls) jgrk gS] rFkkfi 1u ,d%o mlds lkFk ,d LoHkko (raewi) ugha gks tkrk gS] 1vè;olkufof'k'%o vè;olk;&fof'k' orZrk gqvk 1jtkseyS% efyu%o jtey (deZey) }kjk efyu gksus ls 1ps'rso og Hkze.k djrk gSA vè;olkufof'k'ÜÓs'rs efyuks jtkseyS% AA34AA loZ=kkfLr thoks u pSd ,ddk;s ,sD;LFk% A The same soul (jīva) pervades all the bodies – the present body and the sequentially-attained future bodies. It •••••••••••••••••••••••• 79 Verse 33-34 EXPLANATORY NOTE In its worldly existence, the soul (jīva) adopts a particular body at any particular time; the process goes on sequentially and incessantly. In each case, though the possessor-of-the-body (the soul) and the body live together inseparably like the milk and the water, still both are entirely distinct substances having their respective own-nature (svabhāva). The dispositions of attachment (rāga), etc., present in the soul (jīva) from the beginningless time, constitute its karma-consciousness (bhāvakarma, karmacetanā). Karma-consciousness (bhāvakarma) becomes the instrumental cause (nimitta kāraõa) of bondage of the material-karmas (dravyakarma). The bound material-karmas (dravyakarma) become the instrumental cause (nimitta kāraõa) of the soul's karma-consciousness (bhāvakarma). The process goes on incessantly till snapped by the soul's own-effort. The soul (jīva), in its worldly existence, keeps on adopting the body, one after another, due to being perennially bound with the material-karmas (dravyakarma) and the inter-dependent karma-consciousness (bhāvakarma). pervades the particular body but does not become one with the body. The soul (jīva), with dispositions of attachment (rāga), etc., gets sullied with the dirt of the karmas and wanders in the world. ,nsfg ; laca/ks tgso [khjksn;a eq.ksnOoks A .k ; gksafr rLl rkf.k nq movksxxq.kkf/xks tEgk AA2&19&57AA Ācārya Kundakunda's Samayasāra: bu o.kkZfnd Hkkoksa ds lkFk tho dk lEcU/ nw/ vkSj ty ds leku (la;ksx&lEcU/) euuiwoZd tkuuk pkfg;s_ vkSj os o.kkZfnd Hkko tho ds ugha gSa D;ksafd tho mi;ksxxq.k ls ifjiw.kZ gSA •••••••••••••••••••••••• 80 Paôcāstikāya-saÉgraha The association of the soul (jīva) with these attributes, like the colour (varõa), etc., must be understood as the mixing of milk with water. These attributes are not part of the soul as the soul's characteristic is cognition (upayoga). fl1⁄4ksa dk pjensgizek.k 'kq1⁄4 izns'kLo:i nsg & The liberated-souls (Siddha) do not have material bodies – The ones that do not exhibit the attributes of the worldly-souls (jīva) though not altogether rid of these attributes, are without the body, and are beyond description through words, are the liberated-souls (Siddha). ts l tholgkoks .kfRFk vHkkoks ; lOogk rLl A rs gksafr fHk..knsgk fl1⁄4k ofpxks;jenhnk AA35AA vUo;kFkZ & 1;s"kkao ftuds 1thoLoHkko%o thoLoHkko (izk.k/kj.k&:i thoRo) 1u vfLro ugha gS vkSj 1loZFkko loZFkk 1rL; vHkko% po mldk vHkko Hkh ugha gS] 1rso os 1fHkÂnsgk%o nsgjfgr 1okXxkspje~ vrhrk%o opu&xkspjkrhr 1fl1⁄4k% HkofUro fl1⁄4 (fl1⁄4 Hkxoar) gSaA rs HkofUr fHkÂnsgk% fl1⁄4k okXxkspjerhrk% AA35AA ;s"kka thoLoHkkoks ukLR;HkkoÜÓ loZFkk rL; A EXPLANATORY NOTE The liberated souls (Siddha) do not live with the four life-principles (prāõa) – dravyaprāõa – typical of the worldly-souls (saÉsārī jīva). •••••••••••••••••••••••• 81 Verse 34-35 However, the liberated souls (Siddha) are not altogether rid of the lifeprinciples (prāõa). These live with the life-principles (prāõa) comprising existence (sattā), soul-principle (jīvatva) and knowledge (jñāna), etc. Since the liberated souls are rid of the material-karmas (dravyakarma) and the karma-consciousness (bhāvakarma), there is no reason for these to adopt the material body (śarīra). As the soul attains liberation, it is rid of all karmas, including the body-making (nāma) karmas; without the body-making (nāma) karmas, no expansion or contraction can take place in the soul and, therefore, it maintains the form of the last body. Without the life-principles (prāõa) and the physical body that characterize the worldly-souls, the liberated souls attain their pure, untainted state – the nirupādhi state – free from karmic dirt and impure transformations. Such souls are beyond description through words and stay in the state of supreme bliss for eternity. lq1⁄4Ll ; f.kOok.ka lks fPp; fl1⁄4ks .keks rLl AA3&74AA lq1⁄4Ll ; lke..ka Hkf.k;a lq1⁄4Ll nal.ka .kk.ka A Ācārya Kundakunda's Pravacanasāra: tks ije ohrjkxHkko dks izkIr gqvk eks{k dk lk/d ije ;ksxh'oj gS mlds lE;XnÀkZu] Kku] pkfj=k dh ,dkxzrk fy;s gq, lk{kkr~ eks{kekxZ:i ;frin dgk gS vkSj mlh Àkq1⁄4ksi;ksxh eks{klk/d equh'oj ds vrhr] vukxr] orZeku] vuUr&i;kZ; lfgr ldy inkFkks± dks lkekU;&foÀks"krkdj ns[kuk&tkuuk Hkh dgk gSA rFkk mlh Àkq1⁄4ksi;ksxh equh'oj ds fujkoj.k vuUrKku] nÀkZu] lq[k] oh;Z lfgr ije&fueZy eks{k&voLFkk Hkh gSA ogh Àkq1⁄4 eks{klk/u VadksRdh.kZ ijekuUn voLFkkdj fFkj:i fujkoj.k nÀkk dks izkIr ijczã:i lk{kkr~ fl1⁄4 gS] ,sls loZeuksjFk ds fBdkus eks{k&lk/u Àkq1⁄4ksi;ksxh dks gekjk Hkko&ueLdkj gksosA The Pure-Soul (śuddhātmā) possesses true asceticism (śrāmaõya); it is endowed with infinite perception (darśana) and •••••••••••••••••••••••• 82 Paôcāstikāya-saÉgraha knowledge (jñāna), and attains the supreme state of liberation (nirvāõa, mokÈa). True asceticism (śrāmaõya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). With extreme devotion, I bow to the Siddha. fl1⁄4ksa dk dk;Z&dkj.k Hkko ugha gS & The souls get liberated (Siddha) not due to any cause-and-effect relationship – The liberated souls (Siddha) do not come into existence due to any cause (kāraõa), therefore, these are not the effect (kārya). Also, the liberated souls (Siddha) do not bring into existence any effect (kārya), therefore, these are not the cause (kāraõa). mIiknsfn  dfp fo dkj.kefo rs.k .k l gksfn AA36AA .k dqnksfp fo mIi..kks tEgk dTTka .k rs.k lks fl1⁄4ks A vUo;kFkZ & 1;Lekr~ l% fl1⁄4%o os fl1⁄4 1dqrfÜÓr~o fdlh (vU;) dkj.k ls 1u mRiÂ%o mRiÂ ugha gksrs 1rsuo blfy;s 1dk;± uo dk;Z ugha gS] vkSj 1 dfpr~ vfio fdlh Hkh (vU; dk;Z dks) 1u mRikn;fro mRiÂ ugha djrs 1rsuo blfy;s 1l%o os 1dkj.ke~ vfio dkj.k Hkh 1u Hkofro ugha gSaA mRikn;fr u  dfpnfi dkj.kefi rsu u l Hkofr AA36AA u dqrfÜÓnI;qRiÂks ;Lekr~ dk;± u rsu l% fl1⁄4% A 83 •••••••••••••••••••••••• Verse 35-36 EXPLANATORY NOTE The worldly souls, due to the incessant presence of the cause (kāraõa) – the interplay of the karma-consciousness (bhāvakarma) and the material-karmas (dravyakarma) – adopt modes (paryāya) such as the celestial being (deva), the human being (manuÈya), the infernal being (nāraka), and the plants-and-animals (tiryaôca), as the effect (kārya). This cause (kāraõa) and effect (kārya) relationship is not applicable to the liberated souls (Siddha). With utter destruction of the karmaconsciousness (bhāvakarma) and the material-karmas (dravyakarma), the soul becomes liberated (Siddha) on its own, without any cause (kāraõa). Further, the modes (paryāya), such as the celestial being (deva), the human being (manuÈya), the infernal being (nāraka), and the plantsand-animals (tiryaôca), of the worldly souls become the cause (kāraõa) of the effect (kārya) – the karma-consciousness (bhāvakarma) and the material-karmas (dravyakarma), and adoption, again, of these modes (paryāya). This cause (kāraõa) and effect (kārya) relationship, too, does not apply to the liberated souls (Siddha). With utter destruction of the karma-consciousness (bhāvakarma) and the material-karmas (dravyakarma), the soul becomes liberated (Siddha) on its own, and does not produce any effect (kārya), like the karma-consciousness (bhāvakarma) or the modes (paryāya) of the worldly beings. •••••••••••••••••••••••• 84 Paôcāstikāya-saÉgraha eks{kkoLFkk esa tho dk vHkko ugha gS & The state-of-liberation is not without the soul (ātmā) – If in liberation (mokÈa) there is no association of the soul (ātmā), its attributes of being eternal (śāśvata), destruction (uccheda, vyaya), happening (bhāvya), nonhappening (abhāvya), non-existence (śūnya), existence (aśūnya), knowledge-consciousness (vijñāna), knowledgeunconsciousness (avijñāna), too, cannot exist. fo..kk.kefo..kk.ka .k fo tqTtfn vlfn lCHkkos AA37AA lLlne/ mPNsna HkOoeHkOoa p lq..kfenja p A vUo;kFkZ & 1l‰kos vlfro ;fn (eks{k esa) tho dk l‰ko u gks rks 1'kk'ore~o 'kk'or] 1vFk mPNsn%o uk'koar] 1HkO;e~o HkO; (gksus ;ksX; & HkkO;)] 1vHkO;e~ po vHkO; (u gksus ;ksX; & vHkkO;)] 1'kwU;e~o 'kwU;] 1brjr~ po vkSj mlds foijhr & v'kwU;] 1foKkue~o foKku vkSj 1vfoKkue~o vfoKku 1u vfi ;qT;rso (thoaeO; esa) Hkh ?kfVr ugha gks ldrsA (blfy;s eks{k esa tho dk l‰ko gS ghA) foKkuefoKkua ukfi ;qT;rs vlfr l‰kos AA37AA 'kk'oreFkksPNsnks HkO;eHkO;a p 'kwU;ferjPp A EXPLANATORY NOTE 2) The liberated souls (Siddha) undergo transformations with 1) These are eternal (śāśvata) since these maintain their nature of infinite knowledge (jñāna) and perception (darśana) forever. In the liberated souls (Siddha), these eight attributes are found: •••••••••••••••••••••••• 85 Verse 37 their intrinsic agurulaghuguõa, which manifest in ÈaÇguõahānivÃddhi. This signifies destruction (uccheda, vyaya) and concomitant origination (utpāda). 3) The souls are happening (bhāvya) since, while maintaining their pure own-nature, these undergo transformations and exist in own pure state. 6) These exhibit existence (aśūnya) since these exist with regard to own-substance (svadravya), own-space (svakÈetra), owntime (svakāla), and own-nature (svabhāva). 7) The liberated souls (Siddha) have knowledge-consciousness (vijñāna) since these are endowed with perfect-knowledge (kevalajñāna) that reflects all substances (dravya) and modes (paryāya) simultaneously. 4) The souls are non-happening (abhāvya) since, while maintaining their pure own-nature, these will never get transformed into the past states marked by wrong-belief, etc. Those impure states will never happen in these pure-souls. Without existence of these eight attributes in the state of liberation, the liberated souls (Siddha) would not exist. Thus, the soul maintains its existence (sattā) in the state of liberation. 8) These have knowledge-unconsciousness (avijñāna) since these are rid of all kinds of impure knowledge, like the sensory (mati)and the scriptural (śruta)-knowledge. 5) The liberated souls (Siddha) exhibit non-existence (śūnya) since these do not exist with regard to other-substance (paradravya), other-space (parakÈetra), other-time (parakāla), and other-nature (parabhāva). •••••••••••••••••••••••• 86 Paôcāstikāya-saÉgraha pSrU;Lo:i vkRek ds xq.kksa dk O;k[;ku & Consciousness manifests in three forms – One kind of souls (jīva) experiences the fruit-of-karmas (karmaphala) [in form of either happiness (sukha) or misery (duÍkha)], one kind of souls (jīva) experiences the exertion (kārya), i.e., the karmas, and one kind of souls (jīva) experiences the knowledge (jñāna). Consciousness, thus, takes three forms in different souls (jīva). dEek.ka iQyesDdks ,Ddks dTta rq .kk.ke/ ,Ddks A psn;fn thojklh psnxHkkos.k frfogs.k AA38AA vUo;kFkZ & 1f=kfo/su psrdHkkosuo f=kfo/ psrdHkko }kjk 1,d% thojkf'k%o ,d thojkf'k 1deZ.kka iQye~o deks± ds iQy dks] 1,d% rqo ,d (thojkf'k) 1dk;±o dk;Z dks (deZpsruk dks) 1vFko vkSj 1,d%o ,d (thojkf'k) 1Kkue~o Kku dks 1psr;fro psrrh (osnrh) gSA deZ.kka iQyesd% ,d% dk;± rq KkueFkSd% A psr;fr thojkf'kÜÓsrdHkkosu f=kfo/su AA38AA EXPLANATORY NOTE The soul whose natural tendencies of pure-consciousness, like knowledge, etc., are greatly enveloped with the mire of karmas experiences the fruit-of-karma-consciousness (karmaphalacetanā) in form of either pleasant-feeling (sātāvedanīya) or unpleasant-feeling (asātāvedanīya). The soul whose natural tendencies of pureconsciousness, like knowledge, etc., are not greatly enveloped with the •••••••••••••••••••••••• 87 Verse 38 mire of karmas experiences the karma-consciousness (bhāvakarma or karmacetanā). As the clean mirror reflects simultaneously objects like the pot and and the cloth with distinction, similarly, the soul whose natural tendencies of pure-consciousness, like knowledge, etc., are not enveloped with the mire of karmas, reflects simultaneously all objects, the self and the non-self, with distinction. The transformation of the soul in form of knowledge is knowledge-consciousness (jñānacetanā). .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 gSaA vkSj vkRek us vius drZO; ls le;&le; esa tks Hkko fd;s gSa og Hkko:i deZ gS] og 'kqHkkfnd ds Hksn ls vusd izdkj gS] mlh dks deZpsruk dgrs gSaA 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). •••••••••••••••••••••••• 88 Paôcāstikāya-saÉgraha rhu izdkj dh psruk ds /kjd dkSu&dkSu tho & The possessor souls of the three kinds of consciousness – All souls (jīva) subject to the 'sthāvara' name-karma (nāmakarma) certainly experience the fruit-of-karmaconsciousness (karmaphalacetanā); all souls subject to the 'trasa' name-karma (nāmakarma) certainly experience the fruit-of-karmas together with the exertion (kārya), i.e., the karma-consciousness (karmacetanā); all souls who have transgressed the worldly life-principles (prāõa) experience the knowledge-consciousness (jñānacetanā). ikf.kÙkefnDdark .kk.ka  onafr rs thok AA39AA lOos [kyq dEeiQya Fkkojdk;k rlk fg dTttqna A vUo;kFkZ & 1losZ LFkkojdk;k%o loZ LFkkoj tholewg 1[kyqo okLro esa 1deZiQyao deZiQy dks osnrs gSa] 1=klk%o =kl 1fgo okLro esa 1dk;Z;qre~o dk;Z (deZpsruk) lfgr deZiQy dks osnrs gSa vkSj 1izkf.kRoe~ vfrØkUrk%o tks izkf.kRo dk (izk.kksa dk) vfrØe dj x;s gSa 1rs thok%o os tho 1Kkuao Kku dks 1 onfUro osnrs gSaA losZ [kyq deZiQya LFkkojdk;kÐlk fg dk;Z;qre~ A izkf.kRoefrØkUrk% Kkua  onfUr rs thok% AA39AA EXPLANATORY NOTE Earth-bodied (pÃthivīkāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika), air-bodied (vāyukāyika), and plant-bodied (vanaspatikāyika), are the one-sensed 'sthāvara' beings. These experience the •••••••••••••••••••••••• 89 Verse 39 fruits of the auspicious (śubha) and inauspicious (aśubha) karmas in form of either pleasant-feeling (sātāvedanīya) or unpleasant-feeling (asātāvedanīya). These are said to experience the fruit-of-karmaconsciousness (karmaphalacetanā). The 'trasa' beings are those having two, three, four, and five senses (indriya). These experience not only the fruits of the auspicious (śubha) and inauspicious (aśubha) karmas but also the exertion (kārya) in form of attachment (rāga) and aversion (dveÈa), etc. These are said to experience the karma-consciousness (karmacetanā). The pure souls who have transgressed the worldly life-principles (prāõa) – dravyaprāõa – of strength (bala-prāõa), senses (indriyaprāõa), duration of age (āyuÍ-prāõa), and respiration (ucchvāsaniÍśvāsa-prāõa), experience only the pure knowledge-consciousness (jñānacetanā) in form of perfect-knowledge (kevalajñāna). mi;ksx&xq.k dk O;k[;ku & The cognition or 'upayoga' – movksxks [kyq nqfogks .kk.ks.k ; nal.ks.k latqÙkks A thoLl lOodkya v.k..kHkwna fo;k.khfg AA40AA vUo;kFkZ & 1Kkusu p n'kZusu la;qDRk%o Kku vkSj n'kZu ls la;qDr ,slk 1[kyq f}fo/%o okLro esa nks izdkj dk 1mi;ksx%o mi;ksx 1thoL;o tho dks 1loZdkye~o loZdky 1vuU;Hkwrao vuU;:i ls 1fotkuhfgo tkuksA mi;ksx% [kyq f}fo/ks Kkusu p n'kZusu la;qDr% A thoL; loZdkyeuU;Hkwra fotkuhfg AA40AA •••••••••••••••••••••••• 90 Paôcāstikāya-saÉgraha Surely, the soul (jīva), at all times, is inseparable from these two kinds of cognition (upayoga): 1) with knowledge – knowledge-cognition (jñānopayoga), and 2) with perception – perception-cognition (darśanopayoga). EXPLANATORY NOTE That, which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) – active or attentive consciousness. The soul (jīva) is of the nature of consciousness (cetanā) that manifests in form of cognition (upayoga). How are knowledge-cognition (jñānopayoga) and perceptioncognition (darśanopayoga) 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 (non-omniscient souls), but occur simultaneously in those who have annihilated karmas. Through the faculty of cognition (upayoga), the soul (jīva) engages in knowledge (jñāna) or perception (darśana) of the knowable (jñeya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahāra), to facilitate expression of the attribute of the soul. By cognition (upayoga), the soul is distinguished from the body. 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). 91 •••••••••••••••••••••••• Verse 40 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 Cognition (upayoga) is of two kinds – perception-cognition (darśanopayoga) and knowledge-cognition (jðānopayoga). Perception-cognition (darśanopayoga) is of four kinds – 1) ocular perception (cakÈudarśana), 2) non-ocular perception (acakÈudarśana), 3) clairvoyant perception (avadhidarśana), and 4) perfect, infinite perception (kevaladarśana). Kkuksi;ksx ds Hksn & Divisions of knowledge-cognition (jñānopayoga) – vkfHkf.klqnksf/e.kdsoykf.k .kk.kkf.k iapHks;kf.k A dqefnlqnfoHkaxkf.k ; frf..k fo .kk.ks g latqÙks AA41AA vUo;kFkZ & 1vkfHkfucksf/dJqrkof/eu%i;Z;dsoykfuo vkfHkfucksf/d (efr)] Jqr] vof/] eu%i;Z; vkSj dsoy & 1Kkukfu iÛÓHksnkfuo bl izdkj Kku ds ik¡p Hksn gSaA 1dqefrJqrfoHkÄkfu po vkSj dqefr] dqJqr õ ;k foHkax & 1=khf.k vfio ;s rhu (vKku) Hkh 1KkuS%o (ik¡p) Kku ds vkfHkfucksf/dJqrkof/eu%i;Z;dsoykfu Kkukfu iÛÓHksnkfu A dqefrJqrfoHkÄkfu p =kh.;fi KkuS% la;qDrkfu AA41AAõ •••••••••••••••••••••••• 92 Paôcāstikāya-saÉgraha (Right) Knowledge is of five kinds – sensory (mati), scriptural (śruta), clairvoyance (avadhi), telepathy (manaÍparyaya), and perfect (kevala). Further, with the three kinds of erroneous-knowledge – erroneous-sensory (kumati), erroneous-scriptural (kuśruta), and erroneousclairvoyance (vibhaôga), the knowledge-cognition (jñānopayoga) is of eight kinds. EXPLANATORY NOTE 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 (matijñāna). 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 scripturalknowledge (śrutajñāna). 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). Telepathy (manaÍparyaya) works on the strength of destruction-cumsubsidence (kÈayopaśama) of karmas of that kind. 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 Just as the sun is one with its own brightness but when overshadowed by the clouds its brightness gets many hues and shades, similarly, the soul (ātmā) is one indivisible whole with pure knowledge but being bound, from beginningless time, with the knowledge-obscuring (jñānāvaraõīya) karmas, its pure knowledge is overshadowed and takes many hues and shades. lkFk 1la;qDrkfuo la;qDr fd;s x;s gSaA (bl izdkj Kkuksi;ksx ds vkB Hksn gSaA) •••••••••••••••••••••••• 93 Verse 41 Erroneous-sensory (kumati), erroneous-scriptural (kuśruta), and erroneous-clairvoyance (vibhaôga) co-exist in the soul with wrong belief (mithyādarśana). 'without the help of anything else'. Perfect-knowledge extends to all substances (dravya) and all their modes (paryāya), simultaneously. These are the five kinds of (right) knowledge. n'kZuksi;ksx ds Hksn & Divisions of perception-cognition (darśanopayoga) – Perception-cognition (darśanopayoga), too, has been classified as: ocular (cakÈu) perception, non-ocular (acakÈu) perception, clairvoyant (avadhi) perception, and all-perceiving and indestructible (kaivalya, kevala) perception. nal.kefo pD[kqtqna vpD[kqtqnefo ; vksfg.kk lfg;a A vf.k/.ke.karfol;a dsofy;a pkfo i..kÙka AA42AA n'kZuefi p{kq;qZrep{kq;qZrefi pkof/uk lfgre~ A vfu/ueuarfo"k;a dSoY;a pkfi izKIre~ AA42AA vUo;kFkZ & 1n'kZue~ vfio n'kZu Hkh 1p{kq;qZre~o p{kqn'kZu] 1vp{kq;qZre~ vfi po vPk{kqn'kZu] 1vof/uk lfgre~o vof/n'kZu 1p vfio vkSj 1vuarfo"k;e~o vuar ftldk fo"k; gS] 1vfu/ue~o varjfgr&vfouk'kh] 1dSoY;ao dsoyn'kZu & 1izKIre~o ,sls pkj Hksn okyk dgk gSA •••••••••••••••••••••••• 94 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Perfect-perception (kevaladarśana, kÈāyika darśana) manifests on total destruction of the perception-obscuring karmas. It is allperceiving and indestructible. The soul (ātmā) is one indivisible whole with pure perception but being bound, from beginningless time, with the perception-obscuring (darśanāvaraõīya) karmas, its pure perception is overshadowed and takes different forms. Due to destruction-cum-subsidence (kÈayopaśama) of the perception-covering (darśanāvaraõīya) karmas of different kinds, ocular-perception (cakÈudarśana), non-ocularperception (acakÈudarśana), and clairvoyant-perception (avadhidarśana) are manifested. Ocular-perception (cakÈudarśana) perceives, partially and generally, the corporeal (mūrta) substances (dravya) with the help of the sense-of-sight (cakÈu-indriya). Nonocular-perception (acakÈudarśana) perceives, partially and generally, the corporeal (mūrta) and the incorporeal (amūrta) substances (dravya) with the help of the four senses (other than the sense-ofsight), and the mind (mana). Clairvoyant-perception (avadhidarśana) perceives, partially and generally, but directly – without the help of the senses (indriya) and the mind (mana) – the corporeal (mūrta) substances (dravya). •••••••••••••••••••••••• 95 Verse 42 ,d vkRek vusd KkukRed & Many kinds of knowledge in a single soul (ātmā) – The knowledge (jñāna) is no different from the possessorof-knowledge (jñāni). Now, knowledge (jñāna) is of many kinds [like the sensory-knowledge (matijñāna)]. The knowers of the reality, therefore, have said that the substance (dravya) is of many (infinite) kinds. EXPLANATORY NOTE The soul (ātmā) – the possessor-of-knowledge (jñānī) – is coextensive with knowledge (jñāna). Since both, the possessor-of-knowledge (jñānī) and the knowledge (jñāna) – inhere in the same substance (dravya), these are one with respect to the substance (dravya); since both are coextensive, these are one with respect to the place (kÈetra); since both exist at the same time, these are one with respect to the time (kāla); and since both are of the same nature, these are one with respect to their being (bhāva). Still, as the substance (dravya) is of many kinds, many kinds of knowledge [like the sensory-knowledge .k fo;Iifn .kk.kknks .kk.kh .kk.kkf.k gksafr .ksxkf.k A rEgk nq foLl:oa Hkf.k;a nfo;fÙk .kk.khfg AA43AA vUo;kFkZ & 1Kkukr~o Kku ls 1Kkuh u fodYi;rso Kkuh dk (vkRek dk) Hksn ugha fd;k tkrk gS] 1Kkukfu vusdkfu HkofUro rFkkfi Kku vusd gSaA 1rLekr~ rqo blhfy;s rks 1KkfufHk%o Kkfu;ksa us 1aeO;ao aeO; dks 1foÜÒ:ie~ bfr Hkf.kre~o fo ÜÒ:i (vusd:i) dgk gSA rLekÙkq foÜÒ:ia Hkf.kra aeO;fefr KkfufHk% AA43AA u fodYI;rs Kkukr~ Kkuh Kkukfu HkoUR;usdkfu A 96 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha (matijñāna)] inhere, without any contradiction, in any one soul. In reality, the substance (dravya), though one, is a collection of coexisting, infinite qualities (guõa) and sequential modes (paryāya). Therefore, the substance (dravya) is said to be of infinite kinds. 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 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, i.e., aloka, are the objects-of-knowledge (jñeya). Therefore, knowledge is all-pervasive (sarvagata or sarva-vyāpaka); it knows everything. 97 •••••••••••••••••••••••• Verse 43 aeO; vkSj xq.k loZFkk fHkUu ugha gSa & The substance (dravya) and the qualities (guõa) are not absolutely distinct – If the substance (dravya) is distinct from the qualities (guõa), and the qualities (guõa), too, are distinct from the substance (dravya) then the substance (dravya) would attain either infiniteness (anantatā) or non-existence (abhāva). EXPLANATORY NOTE The substance (dravya) is not anything different from its qualities (guõa). The qualities (guõa) exist due to the substance (dravya), and the substance (dravya) exists due to the qualities (guõa). The substance (dravya) is the substratum of qualities (guõa). The qualities (guõa) are the marks (ciÍna, 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 nondistinction between the aim (lakÈya) and the marks (lakÈaõa), tfn gofn nOoe..ka xq.knks ; xq.kk ; nOonks v..ks A nOok.kafr;e/ok nOokHkkoa idqOoafr AA44AA vUo;kFkZ & 1;fno ;fn 1aeO;ao aeO; 1xq.kr%o xq.kksa ls 1vU;r~ p Hkofro vU; (fHkÂ) gks 1xq.kk% po vkSj xq.k 1aeO;r% vU;so aeO; ls vU; gks rks 1aeO;kuaR;e~o aeO; dh vuarrk gks 1vFkoko vFkok 1aeO;kHkkoao aeO; dk vHkko 1izdqoZfUro gksA aeO;kuaR;eFkok aeO;kHkkoa izdqoZfUr AA44AA ;fn Hkofr aeO;eU;ñxq.krÜÓ xq.kkÜÓ aeO;rks¿U;s A 98 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The qualities (guõa) subsist on the substance (dravya). If the substance (dravya) is considered absolutely distinct from the infinite qualities (guõa), on what would these qualities (guõa) subsist? The proposition would attribute infiniteness (anantatā) to the substance (dravya) so as to be able to support infinite qualities (guõa). If the infinite qualities (guõa) are considered absolutely distinct from the substance (dravya), what would constitute the substance (dravya)? The proposition would entail non-existence (abhāva) of the substance (dravya) itself. The substance (dravya) is the substratum comprising infinite qualities (guõa). Qualities (guõa) exhibit eternal association (anvaya) with the substance. depending on the standpoint. There is distinction between the aim (lakÈya) and the marks (lakÈaõa) if these are viewed from the point-ofview 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-of-quality (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.  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 (ciÍna, 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). 99 •••••••••••••••••••••••• Verse 44 aeO; vkSj xq.kksa esa dFkafpr~ vuU;iuk & The substance (dravya) and the qualities (guõa) have indistinctness from a particular point-of-view – The substance (dravya) and its qualities (guõa) exhibit inseparable (avibhakta) indistinctness (ananyapanā). The knowers of the reality, therefore, do not accept that these exhibit either separable (vibhakta) distinctness (anyapanā), or its opposite, i.e., separable (vibhakta) indistinctness (ananyapanā). EXPLANATORY NOTE It is accepted that the substance (dravya) and the qualities (guõa) subsist in the same space-points (pradeśa). That these exist in different space-points (pradeśa) and exhibit either separable (vibhakta) distinctness (anyapanā) or separable (vibhakta) indistinctness (ananyapanā) is not accepted. It is explained thus: The atom .ksPNafr f.kPp;.gw rfOoojhna fg ok rs l AA45AA vfoHkÙke.k..kÙka nOoxq.kk.ka foHkÙke..kÙka A vUo;kFkZ & 1aeO;xq.kkuke~o aeO; vkSj xq.kksa dks 1vfoHkDre~ vuU;Roe~o vfoHkDrius:i vuU;iuk gS] 1fuÜÓ;Kk% fgo fu'p; ds Kkrk 1rs"kke~o mUgsa 1foHkDre~ vU;Roe~o foHkDrius:i vU;iuk 1oko ;k 1rf}ijhrao mlds foijhr & (foHkDrius:i) vuU;iuk & 1u bPNfUro ugha ekursA usPNfUr fuÜÓ;KkLrf}ijhra fg ok rs"kke~ AA45AA vfoHkDreuU;Roa aeO;xq.kkuka foHkDreU;Roe~ A 100 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Empirically, however, distinction is made between the substance (dravya) and its qualities (guõa) from the points-of-view such as designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana). (paramāõu) occupies one space-point (pradeśa). The atom (paramāõu) and its one space-point are one indivisible whole; these exhibit inseparable (avibhakta) indistinctness (ananyapanā). The qualities (guõa), like touch (sparśa), taste (rasa), smell (gandha) and colour (varõa), of the atom (paramāõu), too, are found in the same spacepoint (pradeśa). Therefore, these qualities (guõa) and the atom (paramāõu) exhibit inseparable (avibhakta) indistinctness (ananyapanā). These, the atom and its qualities, do not exhibit separable (vibhakta) distinctness (anyapanā) as illustrated by the two mountains, the Vindhyachal and the Himalaya, which are far apart. Also, the atom and its qualities do not exhibit separable (vibhakta) indistinctness (ananyapanā) as illustrated by the mixing of the water and the milk; these two mix with each other but are essentially different. Since the substance (dravya) and the qualities (guõa) subsist in the same space-points (pradeśa), these do not exhibit either separable (vibhakta) distinctness (anyapanā) or separable (vibhakta) indistinctness (ananyapanā). •••••••••••••••••••••••• 101 Verse 45 aeO; vkSj xq.kksa esa O;ins'k vkfn ls vU;iuk fl1⁄4 ugha gksrk & The substance (dravya) and the qualities (guõa) do not become distinct by mere form-of-speech, etc. – The form-of-speech (vyapadeśa), the shape (saÉsthāna), the count (saÉkhyā), and the subject (viÈaya) [of the substance (dravya) and its qualities (guõa)] are many. These four divisions may refer to distinctness (anyapanā) as well as indistinctness (ananyapanā) between the substance (dravya) and its qualities (guõa). EXPLANATORY NOTE The four divisions – the form-of-speech (vyapadeśa), the shape (saÉsthāna), the count (saÉkhyā), and the subject (viÈaya) – may indicate distinctness (anyapanā) as well as indistinctness (ananyapanā). The form-of-speech, "Devadatta's cow," refers to distinctness (anyapanā). The forms-of-speech, "Tree's branch," and "Substance's rs rsfle.k..kÙks v..kÙks pkfo foTtars AA46AA oonslk laBk.kk la[kk fol;k ; gksafr rs cgqxk A vUo;kFkZ & 1O;ins'kk%o O;ins'k (dFku ds Hksn)] 1laLFkkukfuo laLFkku (vkdkjHksn)] 1la[;ko la[;k,a (x.kuk) 1po vkSj 1fo"k;k%o fo"k; 1rs cgqdk% HkofUro vusd gksrs gSaA 1rso os (O;ins'k vkfn)] 1rs"kke~o aeO;&xq.kksa ds 1vU;Roso vU;ius esa 1vuU;Ros p vfio rFkk vuU;ius esa Hkh 1fo|Urso gks ldrs gSaA O;ins'kk% laLFkkukfu la[;k fo"k;kÜÓ HkofUr rs cgqdk% A rs rs"kkeuU;Ros vU;Ros pkfi fo|Urs AA46AA •••••••••••••••••••••••• 102 Paôcāstikāya-saÉgraha quality," refer to indistinctness (ananyapanā). The form-of-speech applies also to the sixfold factors-of-action (kāraka): 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaõa), 4) the bestowal (saÉpradāna), 5) the dislodgement (apādāna), and 6) the substratum (adhikaraõa). When it refers to distinctness (anyapanā), the form-of-speech can be exemplified as: "The man named Devadatta plucks, with the help of the hook, the fruit from the tree in the garden for Dhanadatta." Here Devadatta is the doer (kartā), fruit is the activity (karma), the hook is the instrument (karaõa), Dhanadatta is the bestowal (saÉpradāna), the tree is the dislodgement (apādāna), and the garden is the substratum (adhikaraõa). Here, all six factorsof-action (kāraka) exhibit distinctness (anyapanā). The shape (saÉsthāna) may refer to distinctness (anyapanā) as well as indistinctness (ananyapanā) between the substance (dravya) and its qualities (guõa). When it refers to distinctness (anyapanā), the shape When it refers to indistinctness (ananyapanā), the form-of-speech can be exemplified as: "The soul attains omniscience (kevalajñāna) depending on the self, concentrating on own knowledge-character, through its own knowledge-character, thereby attaining pureconsciousness, destroying impure subsidential-knowledge, and infinite knowledge and energy are manifested in the soul itself." The soul attains omniscience (kevalajñāna) depending on the self; the soul is the doer (kartā). The soul's concentration on its own knowledge character is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karaõa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (saÉpradāna). As the soul gets established in its pure nature the destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraõa). Here, all six factors-of-action (kāraka) exhibit indistinctness (ananyapanā). •••••••••••••••••••••••• 103 Verse 46 (saÉsthāna) can be exemplified as: "Tall Devadatta's tall cow." When it refers to indistinctness (ananyapanā), the shape (saÉsthāna) can be exemplified as: "Huge tree's huge branches," or "Corporeal soul's corporeal qualities." The count (saÉkhyā) may refer to distinctness (anyapanā) as well as indistinctness (ananyapanā) between the substance (dravya) and its qualities (guõa). When it refers to distinctness (anyapanā), the count (saÉkhyā) can be exemplified as: "Devadatta's ten cows." When it refers to indistinctness (ananyapanā), the count (saÉkhyā) can be exemplified as: "One tree's ten branches," or "One substance with infinite qualities." The subject (viÈaya) may refer to distinctness (anyapanā) as well as indistinctness (ananyapanā) between the substance (dravya) and its qualities (guõa). When it refers to distinctness (anyapanā), the subject (viÈaya) can be exemplified as: "Cows in the cowshed." When it refers to indistinctness (ananyapanā), the subject (viÈaya) can be exemplified as: "Tree's branch," or "Substance's qualities." These four – form-of-speech (vyapadeśa), the shape (saÉsthāna), the count (saÉkhyā), and the subject (viÈaya) – exhibit indistinctness (ananyapanā) in regard to same substance (dravya) and its qualities (guõa). These exhibit distinctness (anyapanā) in regard to other substance (dravya) and its qualities (guõa). •••••••••••••••••••••••• 104 Paôcāstikāya-saÉgraha oLrq:i ls Hksn vkSj vHksn dk mnkgj.k & The reality can be described based on distinctness (pÃthaktva) and oneness (ekatva) – The man with 'wealth' (dhana) is called the 'possessor-ofwealth' (dhanī) and the man with 'knowledge' (jñāna) is called the 'possessor-of-knowledge' (jñānī); these formsof-speech rely on two bases. In the same way, the knowers describe the reality in two ways: based on distinctness (pÃthaktva) and based on oneness (ekatva). EXPLANATORY NOTE The 'wealth' (dhana) and the 'possessor-of-wealth' (dhanī) exhibit distinctness (anyapanā) in terms of the name (or form-of-speech) When essentially distinct entities are described as one, the convention is based on distinctness (pÃthaktva). When essentially indistinct entities are described as separate, the convention is based on oneness (ekatva). .kk.ka /.ka p dqOofn /f.k.ka tg .kkf.k.ka p nqfo/s g A Hk..kafr rg iq/Ùka ,;Ùka pkfo rPp.gw AA47AA vUo;kFkZ & 1;Fkko ftl izdkj 1/uao /u 1po vkSj 1Kkuao Kku 1/fuuao (iq#"k dks) ^/uh* 1po vkSj 1Kkfuuao ^Kkuh* 1djksfro djrs gSa & 1f}fo/kH;ke~ Hk.kafro ,slk nks izdkj ls dgk tkrk gS] 1rFkko mlh izdkj 1rÙoKk%o rÙoK 1ìFkDRoao ìFkDRo 1p vfio rFkk 1,dRoe~o ,dRo dks dgrs gSaA Kkua /ua p djksfr /fuua ;Fkk Kkfuua p f}fo/kH;ke~ A Hk.kafr rFkk ìFkDRoesdRoa pkfi rÙoKk% AA47AA •••••••••••••••••••••••• 105 Verse 47 (vyapadeśa), the shape (saÉsthāna), the count (saÉkhyā), and the subject (viÈaya). To call the man with 'wealth' (dhana) as the 'possessor-of-wealth' (dhanī) is the convention based on distinctness (pÃthaktva). The 'knowledge' (jñāna) and the 'possessor-of-knowledge' (jñānī) exhibit oneness (ananyapanā) in terms of the name (or form-ofspeech) (vyapadeśa), the shape (saÉsthāna), the count (saÉkhyā), and the subject (viÈaya). To call the man with 'knowledge' (jñāna) as the 'possessor-of-knowledge' (jñānī) is the convention based on oneness (ekatva). aeO; vkSj xq.k lnk fHkUu&inkFkZHkwr gksa rks nks"k vk;sxk & Fault if the substance (dravya) is considered eternally distinct from the quality (guõa) – If the 'possessor-of-knowledge' (jñānī or ātmā) and the 'knowledge' (jñāna) are considered eternally distinct (arthāntara) from each other then both – the 'possessorofknowledge' (jñānī or ātmā) and the knowledge (jñāna) nks.ga vpsn.kÙka iltfn lEea ft.kkoena AA48AA .kk.kh .kk.ka p lnk vRFkarfjnk nq v..ke..kLl A vUo;kFkZ & 1Kkuho ;fn Kkuh (vkRek) 1po vkSj 1Kkua) Kku 1lnko lnk 1vU;ks¿U;L;o ijLij 1vFkk±rfjrs rqo vFkkZUrjHkwr (fHkÂinkFkZHkwr) gksa rks 1};ks%o nksuksa dks 1vpsruRoa izltfro vpsruius dk izlax vk tk;s] 1lE;x~ ftukoere~o ,slk ftu Hkxoku~ dk lE;d~ er gSA Kkuh Kkua p lnkFkk±rfjrs RoU;ks¿U;L; A };ksjpsruRoa izltfr lE;x~ ftukoere~ AA48AA •••••••••••••••••••••••• 106 Paôcāstikāya-saÉgraha EXPLANATORY NOTE There is fault in considering absolute distinctness (arthāntarapanā) between the substance (dravya) and its qualities (guõa). If the 'possessor-of-knowledge' (jñānī or ātmā) has absolute distinctness with the 'knowledge' (jñāna), it will become incapable of 'knowing' and, therefore, will become inanimate, just as the fire without its quality of heat loses meaning and its power to burn. If the 'knowledge' (jñāna) has absolute distinctness with the 'possessor-of-knowledge' (jñānī or ātmā), it will become incapable of 'knowing' and, therefore, will become inanimate, just as the quality of heat without the fire loses meaning and its power to burn. Both the 'possessor-of-knowledge' (jñānī or ātmā) and the 'knowledge' (jñāna) become inanimate when these are considered distinct from one other. The substance (dravya) does not exist without the qualities (guõa) and the qualities (guõa) do not exist without their substratum, i.e., the substance (dravya) There is oneness in terms of space-points (pradeśa) between the quality (guõa) and the possessor-of-quality (guõī). These do not exhibit the nature of togetherness (saÉyoga); these exhibit the nature of inseparableness (ayutsiddha) – residing in the same substratum. – shall become inanimate (acetana); this is the precept of Lord Jina. aeO;kJ;k fuxqZ.kk xq.kk% AA5&41AA Ācārya Umāsvāmī's Tattvārthasūtra: tks fujUrj nzO; ds vkJ; ls gksa vkSj Lo;a nwljs xq.kksa ls jfgr gksa os xq.k gSaA Those which incessantly have substance (dravya) as their substratum and do not have qualities – nirguõā – are qualities (guõa). 107 •••••••••••••••••••••••• Verse 48 Kku vkSj Kkuh ^leok;* ls ,d gSa] bldk fujkdj.k (fu"ks/)& Fault in accepting that the knowledge and the possessor-of-knowledge 'inhere' in each other – The assertion that the soul (ātmā) and the knowledge are 1entirely distinct but due to inherence (samavāya) – relation between two entities – the soul becomes the 'possessor-ofknowledge' (jñānī) is not true. The phrase 'without-knowledge' (ajñānī) for the soul, in fact, goes to prove oneness (ektava) between the quality (guõa) and the possessor-of-quality (guõī). EXPLANATORY NOTE If it be accepted that the soul (ātmā) becomes the 'possessor-of1 – In the Nyāya-VaiśeÈika ontology, 'samavāya' relates to 'inherence' – permanent relation between two distinct entities, one of them inheres in the other. [see Vijay K. Jain (2016), ĀptamīmaÉsā, p. 103-104.] .k fg lks leok;knks vRFkarfjnks nq .kk.knks .kk.kh A v..kk.khfr p o;.ka ,xÙkIilk/xa gksfn AA49AA vUo;kFkZ & 1Kkur% vFkk±rfjr% rqo Kku ls vFkkZUrjHkwr (fHkÂLo:i) 1l%o ,slk og (vkRek) 1leok;kr~o leok; ls (la;ksx ls) 1Kkuho Kkuh gksrk gS] 1u fgo ,slk okLro esa ugha gSA 1vKkuho ^vKkuh* 1bfr p opue~o ,slk opu 1,dRoizlk/da Hkofro (xq.k&xq.kh ds) ,dRo dks fl1⁄4 djrk gSA vKkuhfr p opuesdRoizlk/da Hkofr AA49AA u fg l% leok;knkFkk±rfjrLrq Kkurks Kkuh A 108 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha knowledge' (jñānī) due to inherence (samavāya) with the 'knowledge' (jñāna), the question arises: Was the soul with-knowledge (jñānī) or without-knowledge (ajñānī) before inherence (samavāya) with the 'knowledge' (jñāna)? If the answer be with-knowledge (jñānī), then its inherence (samavāya) with the 'knowledge' (jñāna) is fruitless. If the answer be without-knowledge (ajñānī), then again two questions arise: 1) Was the soul without-knowledge (ajñānī) due to its inherence (samavāya) with 'nescience' (ajñāna)? The response is that inherence (samavāya) of the soul without-knowledge (ajñānī) with 'nescience' (ajñāna) is fruitless. 2) Was the soul without-knowledge (ajñānī) due to its oneness with 'nescience' (ajñāna)? The response is that without inherence (samavāya) with the 'knowledge' (jñāna), the soul was already without-knowledge (ajñānī). It follows that the phrase 'without-knowledge' (ajñānī) indicates oneness (ekatva) with the nature of the soul. In the same way, the phrase 'with-knowledge' or 'possessor-of-knowledge' (jñānī) should indicate oneness (ekatva) with the nature of the soul. There is, thus, oneness (ekatva) between the quality (guõa) and the possessor-of-quality (guõī). rEgk nOoxq.kk.ka vtqnk flf1⁄4fÙk f.kfíêkò AA50AA leoÙkh leokvks viq/CHkwnks ; vtqnfl1⁄4ks ; A rLekñ aeO;xq.kkuka v;qrk flf1⁄4fjfr fu£n'k A50AA leo£rRoa leok;% vìFkXHkwrRoe;qrfl1⁄4Roa p A aeO; vkSj xq.kksa dh v;qrflf1⁄4 gS & The substance (dravya) and the qualities (guõa) have inseparableness (ayutasiddhi) – vUo;kFkZ & 1leo£rRoa leok;%o leorhZiuk og leok; gS] •••••••••••••••••••••••• 109 Verse 49-50 'Samavāya' should mean 'living together' (sahavÃtti, samavartī). The quality of 'living together' or 'samavāya' is same as indistinctness (apÃthaktva) and 'inseparableness' (ayutasiddhi) – living in the same substratum. Therefore, the Doctrine says that there is this 'inseparableness' (ayutasiddhi) between the substance (dravya) and its qualities (guõa). EXPLANATORY NOTE According to the Jaina Doctrine, 'samavāya' means 'living together'. From a particular point-of-view, 'samavāya' is the ever-presenttogetherness (tādātmya) that cannot be snapped. There is no other meaning of 'samavāya'. The substance (dravya) and its qualities (guõa) have singular existence and live together (sahavÃtti, samavartī) from beginningless time and will remain such till eternity. The substance (dravya) and its qualities (guõa) , from the point-of-view of existence (sattā), are integral to the substance, occupying the same space-points (pradeśa). However, from the points-of-view including designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana), there is distinctness (pÃthaktva) between the two. But this distinctness is not the same as exemplified in case of the stick-holder (daõçī) and the stick (daõça). (see also Śrī MalliÈeõasūrī's 'Syādvādamaôjarī', verse 7, 43-47.) 1vìFkXHkwrRoe~o ogh vìFkd~iuk 1po vkSj 1v;qrfl1⁄4Roe~o v;qrfl1⁄4iuk gSA 1rLekr~o blfy;s 1aeO;xq.kkuke~o aeO; vkSj xq.kksa dh 1v;qrk flf1⁄4% bfro v;qrflf1⁄4 1fu£n'ko (ftuksa us) dgh gSA •••••••••••••••••••••••• 110 Paôcāstikāya-saÉgraha The qualities (guõa) of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa) that are attributed to the atom (paramāõu) have indistinctness (ananyapanā) with the substance (dravya) of the matter (pudgala). However, aeO; vkSj xq.kksa esa ijLij vfHkUurk vkSj fHkUurk dk milagkj & The substance (dravya) and the qualities (guõa) are non-distinct as well as distinct – nOoknks ; v.k..kk v..kÙkixklxk gksafr AA51AA o..kjlxa/iQklk ijek.kq:fonk folslsfg A vUo;kFkZ & 1ijek.kqiz:firk%o ijek.kq esa iz:fir fd;s tkus okys ,sls 1o.kZjlxa/Li'kkZ%o o.kZ&jl&xa/&Li'kZ 1aeO;kr~~ vuU;k% po aeO; ls vuU; orZrs gq, 1fo'ks"kS%o (O;ins'k ds dkj.kHkwr) fo'ks"kksa }kjk 1vU;Roizdk'kdk% HkofUro vU;Ro dks izdkf'kr djus okys gksrs gSa (LoHkko ls vU;:i ugha gSa)] 1rFkko bl izdkj 1thofuc1⁄4so tho esa lEc1⁄4 ,sls 1n'kZuKkuso n'kZu&Kku 1vuU;Hkwrso (thoaeO; ls) vUkU; orZrs gq, 1O;ins'kr%o O;ins'k }kjk 1ìFkDRoa dq#r% fgo ìFkDRo dks djrs gSa] 1uks LoHkkokr~o LoHkko ls (ìFkDRo dks) ugha djrsA aeO;kPp vuU;k% vU;Roizdk'kdk HkofUr AA51AA o.kZjlxa/Li'kkZ% ijek.kqiz:firk fo'ks"kS% A oonslnks iq/Ùka dqOOkafr fg .kks lHkkoknks AA52AA nal.k.kk.kkf.k rgk thof.kc1⁄4kf.k .k..kHkwnkf.k A n'kZuKkus rFkk thofuc1⁄4s vUkU;Hkwrs A O;ins'kr% ìFkDRoa dq#r% fg uks LoHkkokr~ A52AA •••••••••••••••••••••••• 111 Verse 51-52 EXPLANATORY NOTE The substance (dravya) and its qualities (guõa), from the point-ofview of existence (sattā), are integral to the substance, occupying the same space-points (pradeśa). The qualities (guõa) of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa) exist in the same spacepoint (pradeśa) as the atom (paramāõu). However, from the points-ofview including designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana), distinctness (anyapanā) is highlighted between these qualities (guõa) and the atom (paramāõu). In the same way, the qualities (guõa), like perception (darśana) and knowledge (jñāna), exist in the same space-points (pradeśa) as the soul (jīva). However, from the points-of-view including designation (saÉjñā), mark (lakÈaõa) and purpose (prayojana), distinctness (anyapanā) is highlighted between these qualities (guõa) and the soul (jīva). Such distinction, certainly, is not their nature. through the form-of-speech (vyapadeśa), etc., distinctness (anyapanā) too is highlighted with the substance (dravya) of the matter (pudgala). Similarly, the qualities (guõa), like perception (darśana) and knowledge (jñāna), have indistinctness (ananyapanā) with the substance (dravya) of the soul (jīva). However, through the form-of-speech (vyapadeśa), etc., distinctness (anyapanā) too is highlighted with the substance (dravya) of the soul (jīva). Mutual distinctness (anyapanā) is certainly not their nature. •••••••••••••••••••••••• 112 Paôcāstikāya-saÉgraha The souls (jīva) from the point-of-view of their dispositions (bhāva) of inherent-nature (pāriõāmika) are without-beginning-and-end (anādi-ananta), from the point-of-view of the three dispositions (bhāva) – rising (audayika), subsidential (aupaśamika), and destructioncum-subsidential (kÈāyopaśamika) – these are withbeginning-and-end (sānta or sādi-sānta), and from the point-of-view of their own-nature these are without-end (ananta) [arising from destructional (kÈāyika) dispositions (bhāva), the souls (jīva) are with-beginningand-without-end (sādi-ananta)]. The souls (jīva) are without-end (ananta) when established in their ownthoksa dk Hkkoksa dh vis{kk ls o.kZu & The souls (jīva) and their classification in respect of dispositions (bhāva) – thok v.kkbf.kg.kk lark .kark ; thoHkkoknks A lCHkkonks v.kark iapXxxq.kIi/k.kk ; AA53AA vUo;kFkZ & 1thok%o tho 1vukfnfu/uk%o (ikfj.kkfed&Hkko ls) vukfn&vuar gSa 1lkarko (vkSi'kfed vkfn rhu Hkkoksa ls) lkar (vFkkZr~ lkfn&lkar) gSa 1po vkSj 1thoHkkokr~ vuark%o thoHkko ls vuar gSa (vFkkZr~ tho l‰ko:i {kkf;dHkko ls lkfn&vuar gSa) 1l‰kor% vuark%o D;ksafd l‰ko ls tho vuar gh gksrs gSA 1iÛÓkxzxq.kiz/kuk% po os ik¡p eq[; xq.kksa ls iz/kurk okys gSaA thok vukfnfu/uk% lkark vuarkÜÓ thoHkkokr~ A l‰korks¿uark% iÛÓkxzxq.kiz/kuk% p AA53AA •••••••••••••••••••••••• 113 Verse 53 EXPLANATORY NOTE Now the numbers are mentioned. From the point-of-view of the substance (dravyārthika naya), i.e., own-nature of the soul (jīva), these are indestructible-infinite (akÈaya-ananta). The phrase withbeginning-and-end (sānta or sādi-sānta) is explained now: the souls (jīva) whose worldly-existence (saÉsāra) is with-end (sānta) are the potential (bhavya) souls. The souls (jīva) whose worldly-existence From the point-of-view of the pure substance (śuddha dravyārthika naya), all souls (jīva) have dispositions (bhāva) of their pure-inherentnature (śuddha-pāriõāmika-bhāva) that is present forever, and therefore, such souls are without-beginning-and-end (anādi-ananta). From the point-of-view of the three dispositions (bhāva) – rising (audayika), subsidential (aupaśamika), and destruction-cumsubsidential (kÈāyopaśamika) – these are with-beginning-and-end (sānta or sādi-sānta). This means that these dispositions (bhāva) arise and end. From the point-of-view of the destructional (kÈāyika) dispositions (bhāva), the souls (jīva) are with-beginning-and-withoutend (sādi-ananta). This means that such dispositions (bhāva) have a beginning but remain forever. These dispositions (bhāva) are the ownnature of the soul and, therefore, remain with it forever, like the liberated soul lives forever. Although all souls (jīva) are pure in respect of their own-nature but due to their beginningless (anādi) bondage with karmas, these are seen, from the empirical (vyavahāra) point-ofview, as getting transformed in the three dispositions (bhāva) of rising (audayika), subsidential (aupaśamika), and destruction-cumsubsidential (kÈāyopaśamika). nature. The souls (jīva), thus, have these five distinctive qualities (guõa) – rising (audayika), subsidential (aupaśamika), destruction-cum-subsidential (kÈāyopaśamika), destructional (kÈāyika), and inherentnature (pāriõāmika). •••••••••••••••••••••••• 114 Paôcāstikāya-saÉgraha (saÉsāra) is without-end (ananta) are the non-potential (abhavya) souls. The non-potential (abhavya) souls are infinite (ananta) in number. The number of the non-potential (abhavya) souls multiplied by infinite (ananta) are the potential (bhavya) souls. The number of the potential (bhavya) souls multiplied by infinite (ananta) are the potential (bhavya) souls which are like the non-potential (abhavya) souls and, therefore, will never attain liberation. The aforementioned description ascertains that there is the destruction (vināśa) of the existing (sat) and the origination (utpāda) of the non-existing (asat) in the soul (jīva). This has been expounded by Lord Jina. This thoksa dk Hkkoksa dh vis{kk lkfn&lkar vkfn gksus esa fojks/ ugha gS & Classification of the souls (jīva) in respect of dispositions (bhāva) has no contradictions – bfn ft.kojs g Hkf.kna v..kks..kfo#1⁄4efo#1⁄4a AA54AA ,oa lnks fo.kklks vlnks thoLl gksb mIiknks A vUo;kFkZ & 1,oao bl izdkj 1thoL;o tho dks 1lr% fouk'k%o lr~ dk fouk'k vkSj 1vlr% mRikn%o vlr~ dk mRikn 1Hkofro gksrk gS& 1bfro ,slk 1ftuojS% Hkf.kre~o ftuojksa us dgk gS] 1vU;ksU;fo#1⁄4e~o tks fd vU;ksU; (ijLij) fo#1⁄4 (19&oha xkFkk ds dFku ds lkFk fojks/ okyk) gS] rFkkfi 1vfo#1⁄4eo vfo#1⁄4 gSA ,oa lrks fouk'kks¿lrks thoL; HkoR;qRikn% A bfr ftuojSHkZf.kreU;ks¿U;fo#1⁄4efo#1⁄4e~ AA54AA •••••••••••••••••••••••• 115 Verse 53-54 EXPLANATORY NOTE Due to its dispositions or thought-activities (bhāva) of five kinds mentioned in the previous verse, the soul (jīva) undergoes transformations. The destruction (vināśa) of its existing state, as a human being, etc., and the origination (utpāda) of its non-existing state, as a celestial-being, etc., takes place. The statement appears to be in contradiction with the statement made earlier (see verse 19, ante) which states that 'the soul (jīva) does not exhibit the destruction (vyaya, nāśa) of the existing (sat) and the origination (utpāda) of the non-existing (asat)'. However, it is not so. From the point-of-view of the substance – dravyārthika naya – there is neither the destruction (vyaya, nāśa) nor the origination (utpāda) of the soul (jīva). From the point-of-view of the mode – paryāyārthika naya – there is the destruction (vyaya, nāśa) and the origination (utpāda) of the soul (jīva). Both, the point-of-view of the substance – dravyārthika naya – and the point-of-view of the mode – paryāyārthika naya – are relative to each other. Both fit the bill. apparently contradicts the earlier (see verse 19, ante) assertion but, in reality, there is no contradiction. thoksa ds mRikn&O;; dk dkj.k deZ&mikf/ gS & Karmas are the cause of origination and destruction in the souls (jīva) – dqOoafr lnks .kkla vlnks HkkoLl mIikna AA55AA .ksjb;frfj;e.kqvk nsok bfn .kkelatqnk i;Mh A ukjdfr;ZÄ~euq";k nsok bfr ukela;qrk% izÑr;% A dqoZfUr lrks uk'kelrks HkkoL;ksRikne~ AA55AA 116 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The classes of the name-karma (nāmakarma) comprising names – the infernal (nāraka), the subhuman (tiryaôca), the human (manuÈya) and the celestial (deva) – cause the destruction (nāśa, vyaya) of the existing (sat) and the origination (utpāda) of the non-existing (asat). EXPLANATORY NOTE The ocean itself does not undergo the destruction (nāśa, vyaya) of the existing (sat) and the origination (utpāda) of the non-existing (asat). However, the waves in its water, caused by the wind blowing from all sides, illustrate the origination (utpāda) of the non-existing (asat) and the destruction (nāśa, vyaya) of the existing (sat). In the same way, the soul (jīva) itself does not undergo the destruction (nāśa, vyaya) of the existing (sat) and the origination (utpāda) of the non-existing (asat). However, its sequentially acquired modes (paryāya) – as the infernalbeing (nāraka), the subhuman-being (tiryaôca), the human-being (manuÈya) or the celestial-being (deva) – which are contingent on the fruition of the name-karma (nāmakarma), cause the destruction (nāśa, vyaya) of the existing (sat) and the origination (utpāda) of the non-existing (asat). vUo;kFkZ & 1ukjdfr;ZÄ~euq";k% nsok%o ukjd] fu;Z ÛÓ] euq"; vkSj nso 1bfr ukela;qrk%o ,sls ukeksa okyh 1izÑr;%o (ukedeZ dh) izÑfr;k¡ 1lr% uk'ke~o lr~ Hkko dk uk'k vkSj 1vlr% HkkoL; mRikne~o vlr~ Hkko dk mRikn 1dqoZfUro djrh gSaA •••••••••••••••••••••••• 117 Verse 55 These five are the distinctive characteristics (guõa, svatattva) of the soul (jīva): dispositions or thoughtactivities (bhāva) arising from fruition (udaya), subsidence (upaśama), destruction (kÈaya), destructioncum-subsidence (kÈayopaśama), and inherent-nature (pariõāma). These are of different kinds. thoksa ds ik¡p Hkkoksa dk o.kZu & The five dispositions (bhāva) of the souls (jīva) – EXPLANATORY NOTE These five dispositions (bhāva) are the distinctive (asādhāraõa) characteristics – guõa, svatattva – of the soul (jīva). The fruition of karmas in the presence of certain causes is fruition (udaya). Just as the mud in the water settles down when clearing nuts are put into it, so also the karmic matter does not manifest its power in the soul due to causes (i.e., the disposition of the soul). This is called subsidence (upaśama). The third state is the mixed state of destruction-cumtqÙkk rs thoxq.kk cgqlq ; vRFkslq fofRFk..kk AA56AA mn;s.k moles.k ; [k;s.k nq g fefLlns g ifj.kkes A vUo;kFkZ & 1mn;suo mn; ls ;qDr] 1mi'kesuo mi'ke ls ;qDr] 1{k;s.ko {k; ls ;qDr] 1}kH;ka fefJrkH;kao (nksuksa ls fefJr) {k;ksi'ke ls ;qDr 1po vkSj 1ifj.kkesu ;qDrk%o ifj.kke ls ;qDr 1rso ,sls 1thoxq.kk%o (ik¡p) thoxq.k (tho ds Hkko) gSa] 1po vkSj 1cgq"kq vFksZ"kq foLrh.kkZ%o mUgsa vussd izdkjksa esa foLr`r fd;k tkrk gSA ;qDrkLrs thoxq.kk cgq"kq pkFksZ"kq foLrh.kkZ% AA56AA mn;suksi'kesu p {k;s.k }kH;ka fefJrkH;ka ifj.kkesu A •••••••••••••••••••••••• 118 Paôcāstikāya-saÉgraha Depending on the karmas and their particular nature, and on the soul's different dispositions, these five have been detailed further as of different kinds. subsidence (kÈayopaśama), as in case of the water, which, owing to the presence of clearing nuts, becomes clear as well as muddy in different parts. When the same water is poured into another vessel it becomes completely free from mud. In the same way, complete removal of the karmic matter is destruction (kÈaya). The essential nature (svarūpa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity – pariõāma. Thus, the five distinctive characteristics – guõa, svatattva – of the soul (jīva) are the five dispositions (bhāva) of rising (audayika), subsidential (aupaśamika), destruction-cum-subsidential (kÈāyopaśamika), destructional (kÈāyika), and inherent-nature (pāriõāmika). Among these five, the first four are contingent on the karmas. Although in the destructional (kÈāyika) state, there is no existence (sattā) of the karmas, but since it is the result of the destruction (kÈaya) of all karmas, it is termed as contingent on the karmas. The last – inherent-nature (pāriõāmika) – disposition (bhāva) is the own-nature of the soul (jīva). vkSi'kfed{kkf;dkS HkkokS feJÜÓ thoL; LorÙoekSnf;dikfj.kkfedkS p AA2&1AA Ācārya Umāsvāmī's Tattvārthasūtra: 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 or thought-activities – bhāva – arising from subsidence – upaśama, destruction – kÈaya, destruction-cumsubsidence – kÈayopaśama – of karmas, the fruition – udaya – of karmas, and its inherent nature or capacity – pariõāma. •••••••••••••••••••••••• 119 Verse 56 f}uok"Vkn'kSd o'kfrf=kHksnk ;FkkØee~ AA2&2AA mijksDr ik¡p Hkko Øe'k% nks] uo] vêkò jg] bDdhl vkSj rhu Hksn okys gSaaA These are of two, nine, eighteen, twenty-one and three kinds, respectively. The soul (jīva), while experiencing the karmas, undergoes transformations in its dispositions (bhāva) and, in this manner, it is the doer (kartā) of those dispositions (bhāva). This has been said in the Doctrine. tho esa vkSnf;d vkfn Hkkoksa dk drZ`Ro & The soul (jīva) as the doer (kartā) of the dispositions (bhāva) – dEea osn;ek.kks thoks Hkkoa djsfn tkfjl;a A lks rs.k rLl dÙkk gofn fÙk ; lkl.ks if<na AA57AA vUo;kFkZ & 1deZ osn;eku%o deZ dks osnrk gqvk 1tho%o tho 1;kn`'kde~ Hkkoao tSls Hkko dks 1djksfro djrk gS] 1rL;o ml Hkko dk 1rsuo ml izdkj ls 1l%o og 1drkZ Hkofro drkZ gS & 1bfr po ,slk 1'kklus ifBre~o 'kklu esa dgk gSA deZ osn;ekuks thoks Hkkoa djksfr ;kn`'kde~ A l rsu rL; drkZ Hkorhfr p 'kklus ifBre~ AA57AA 120 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE The soul (jīva) is bound with the karmas – the material-karmas (dravyakarma) like the knowledge-obscuring (jñānāvaraõīya) – from the beginningless time. As the karmas come to fruition (udaya), the soul (jīva) experiences their effect in form of happiness and misery. While experiencing these effects of the karmas, the soul (jīva) undergoes transformations in its dispositions (bhāva) in form of attachment (rāga) and aversion (dveÈa), etc. From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) becomes the doer (kartā) of those impure dispositions (bhāva). As a consequence of the transformations (pariõāma) [like attachment (rāga)] in the soul, the physical matter (pudgala), on its own, gets bound with the soul, transforming itself into the karmic matter [like the knowledge-obscuring (jñānāvaraõīya) karma]. thoÑra ifj.kkea fufeÙkek=ka izi| iqujU;s A Lo;eso ifj.keUrss¿=k iqñxyk% deZHkkosu AA12AA 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 Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: •••••••••••••••••••••••• 121 Verse 57 Without the operation of the karmas, the soul (jīva) does not experience the dispositions (bhāva) of fruition (udaya), subsidence (upaśama), destruction (kÈaya), and destruction-cum-subsidence (kÈayopaśama). Therefore, the karmas are said to be the doer (kartā) of these four kinds of dispositions (bhāva). vkSnf;d vkfn Hkkoksa dks deZÑr dgk x;k gS & The karmas have been said as the doer (kartā) of the dispositions (bhāva) of the soul (jīva) – EXPLANATORY NOTE In the soul (jīva), the dispositions (bhāva) of rising (udaya), subsidence (upaśama), destruction (kÈaya), and destruction-cum-subsidence (kÈayopaśama) are due to the material-karmas (dravyakarma). On the rising (udaya) of the material-karmas (dravyakarma), the dispositions (bhāva) of rising (audayika) take place in the soul (jīva), in form of rising of imperfections like attachment (rāga) and aversion (dvesa). On subsidence (upaśama) of the material-karmas (dravyakarma), the dEes.k fo.kk mn;a thoLl .k foTtns molea ok A [kb;a [kvksolfe;a rEgk Hkkoa rq dEedna AA58AA vUo;kFkZ & 1deZ.kk fouko deZ fcuk 1thoL;o tho dks 1mn;%o mn;] 1mi'ke%o mi'ke] 1{kkf;d%o {kkf;d 1oko vFkok 1{kk;ksi'kfed%o {kk;ksi'kfed 1u fo|rso ugha gksrk] 1rLekr~ rqo blfy;s 1Hkko%o Hkko (prq£o/ thoHkko) 1deZÑr%o deZÑr gSaA {kkf;d% {kk;ksi'kfedLrLek‰koLrq deZÑr% AA58AA deZ.kk fouksn;ks thoL; u fo|r mi'keks ok A •••••••••••••••••••••••• 122 Paôcāstikāya-saÉgraha subsidential (aupaśamika) dispositions (bhāva) take place in the soul (jīva), in form of subsidence of imperfections like attachment (rāga) and aversion (dveÈa). Similarly it should be understood for destruction-cum-subsidential (kÈāyopaśamika) dispositions (bhāva). The destructional (kÈāyika) dispositions (bhāva) take place on complete destruction of the material-karmas (dravyakarma); such dispositions (bhāva) are with a beginning but without an end. Since the destructional (kÈāyika) dispositions (bhāva) appear on complete destruction (kÈaya) of the karmas, these, too, are attributed to the material-karmas (dravyakarma). As the four kinds of dispositions (bhāva) mentioned above do not take place without the materialkarmas (dravyakarma), the material-karmas (dravyakarma) are said to be their doer (kartā) from the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya. The inherent-nature (pāriõāmika) dispositions (bhāva) are everpresent in the soul (jīva); these are independent of all karmas, being own-nature of the soul (jīva). ;fn Hkkoksa dks deZÑr dgsa rks vkRek deZ dk drkZ gks tkrk gS & If the dispositions (bhāva) are due to karmas, the soul (jīva) becomes the doer (kartā) of the karmas – .k dq.kfn vÙkk  dfp fo eqÙkk v..ka lxa Hkkoa AA59AA Hkkoks tfn dEednks vÙkk dEeLl gksfn fd/ dÙkk A vUo;kFkZ & 1;fn Hkko% deZÑr%o ;fn Hkko (thoHkko) deZÑr gksa rks u djksR;kRek  dfpnfi eqDRokU;r~ Loda Hkkoe~ AA59AA Hkkoks ;fn deZÑr vkRek deZ.kks Hkofr dFka drkZ A •••••••••••••••••••••••• 123 Verse 58-59 If the karmas are the doer (kartā) of dispositions (bhāva) in the soul (jīva) then the soul (jīva) must be the doer (kartā) of the karmas. How can this be possible? The soul (jīva) is not the doer of anything other than its own dispositions (bhāva). EXPLANATORY NOTE A doubt is raised in this verse. If the karmas are the doer (kartā) of the dispositions (bhāva), like rising (audayika), in the soul (jīva), then the soul (jīva) is not the doer (kartā) of such dispositions (bhāva). But the soul (jīva) as the non-doer (akartā) is not acceptable. So the soul (jīva) should be accepted as the doer (kartā) of the material-karmas (dravyakarma). But this, again, is not possible as the soul (jīva) is not the doer (kartā) of anything other than its own dispositions (bhāva). As explained in the next verse, the dispositions (bhāva) in the soul (jīva) are the instrumental-cause (nimitta kāraõa) of the materialkarmas (dravyakarma). 1vkRek deZ.k% drkZ Hkofro vkRek deZ dk (aeO;deZ dk) drkZ gksuk pkfg;sA 1dFkao og rks dSls gks ldrk gS\ 1vkReko D;ksafd vkRek rks 1Loda Hkkoa eqDRoko vius Hkko dks NksM+dj 1vU;r~  dfpñ vfio vU; dqN Hkh 1u% djksfro ugha djrkA •••••••••••••••••••••••• 124 Paôcāstikāya-saÉgraha The karmas are the instrumental-cause (nimitta kāraõa) of the dispositions (bhāva) in the soul (jīva). Further, the dispositions (bhāva) in the soul (jīva) are the instrumental-cause (nimitta kāraõa) of the karmas. These – the dispositions (bhāva) in the soul (jīva) and the karmas – are certainly not the doer (kartā) of each other. Also, these do not take place without the doer (kartā). iwoZ xkFkk esa dgs i{k dk lek/ku & Reply to the doubt raised in the previous verse – EXPLANATORY NOTE Since the material-karmas (dravyakarma) are the instrumental-cause (nimitta kāraõa) of the dispositions (bhāva) in the soul (jīva), the material-karmas (dravyakarma) are said, from the empirical point-ofview (vyavahāra naya), to be the doer (kartā) of such dispositions (bhāva) in the soul (jīva). And since the dispositions (bhāva) in the soul .k nq rs l [kyq dÙkk .k fo.kk Hkwnk nq dÙkkja AA60AA Hkkoks dEef.kfeÙkks dEEka iq.k Hkkodkj.ka gofn A vUo;kFkZ & 1Hkko% deZfufeÙk%o (vkSnf;d vkfn) thoHkko dk deZ fufeÙk gS 1iqu%o vkSj fiQj 1deZ Hkko dkj.ka Hkofro (Kkukoj.kkfn) deZ dk thoHkko fufeÙk gS] 1u rq rs"kka [kyq drkZo ijUrq okLro esa ,d&nwljs ds drkZ ugha gSa] 1u rq drkZje~ fouk Hkwrk%o fdUrq drkZ ds fcuk gksrs gSa] ,slk Hkh ugha gSA u rq rs"kka [kyq drkZ u fouk HkwrkLrq drkZje~ AA60AA Hkko% deZfufeÙk% deZ iquHkkZodkj.ka Hkofr A •••••••••••••••••••••••• 125 Verse 60 (jīva) are the instrumental-cause (nimitta kāraõa) of the materialkarmas (dravyakarma), the dispositions (bhāva) in the soul (jīva) are said, from the empirical point-of-view (vyavahāra naya), to be the doer (kartā) of the material-karmas (dravyakarma). From the transcendental point-of-view (niścaya naya), however, neither the materialkarmas (dravyakarma) are the doer (kartā) of the dispositions (bhāva) in the soul (jīva), nor the dispositions (bhāva) in the soul (jīva) are the doer (kartā) of the material-karmas (dravyakarma). At the same time, it is not true that the dispositions (bhāva) in the soul (jīva) and the material-karmas (dravyakarma) take place without the doer (kartā). In reality, the soul (jīva) is the doer (kartā) of its own dispositions (bhāva) and the physical-matter (pudgala) is the doer (kartā) of its own transformations as the material-karmas (dravyakarma). tho dks vius Hkkoksa dk drZ`Ro gS & The soul (jīva) is the doer (kartā) of own dispositions (bhāva) – .k fg iksXxydEek.ka bfn ft.ko;.ka eq.ks;Ooa AA61AA dqOoa lxa lgkoa vÙkk dÙkk lxLl HkkoLl A vUo;kFkZ & 1Loda LoHkkoao vius LoHkko dks (ifj.kke dks) 1dqoZu~o djrk gqvk 1vkReko vkRek 1fgo okLro esa 1LodL; HkkoL;o vius Hkko dk 1drkZo drkZ gS] 1u iqñxydeZ.kkao iqñxydeks± dk ugha] 1bfro ,slk 1ftuopuao ftu&opu (ftusUae Hkxoku~ dh ok.kh) 1KkrO;e~o tkuukA u fg iqñxydeZ.kkfefr ftuopua KkrO;e~ AA61AA dqoZu~ Loda LoHkkoa vkRek drkZ LodL; HkkoL; A 126 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Verily, getting transformed in own-nature (svabhāva), the soul (jīva) itself is the doer (kartā) of own dispositions (bhāva); the soul (jīva) is not the doer (kartā) of the material-karmas (dravyakarma, pudgala-karma). This is the Word of the Omniscient Lord. EXPLANATORY NOTE From the impure transcendental point-of-view (aśuddha niścaya naya), imperfections, like attachment (rāga), in the soul (jīva) are its own impure transformations. It is, therefore, appropriate to call the soul (jīva) as the doer (kartā) of such impure transformations. From the same point-of-view, the soul (jīva), certainly, cannot be called the doer (kartā) of the material-karmas (dravyakarma, pudgala-karma). This has been expounded by Lord Jina. deZ vkSj vkRek vius&vius Lo:i ds drkZ gSa & The karmas and the soul (ātmā), each, is the doer (kartā) of own-nature (svarūpa) – dEea fi lxa dqOofn ls.k lgkos.k lEeeIik.ka A thoks fo ; rkfjlvks dEelgkos.k Hkkos.k AA62AA vUo;kFkZ & 1deZ vfio deZ Hkh 1Losu LoHkkosuo vius LoHkko ls 1Loda djksfro vius dks djrs gSa 1po vkSj 1rkn`'kd% tho% vfio oSlk tho Hkh 1deZLoHkkosu Hkkosuo deZ&LOkHkko Hkko ls (vkSnf;dkfn Hkko ls) 1le;d~ vkRekue~o ;FkkFkZ tSlk dk rSlk vius dks djrk gSA thoks¿fi p rkn`'kd% deZLoHkkosu Hkkosu AA62AA dekZfi Loda djksfr Losu LoHkkosu lE;xkRekue~ A 127 •••••••••••••••••••••••• Verse 61-62 The karmas, too, as per their own-nature (svabhāva) and on their own, get transformed [into the material-karmas (dravyakarma)] and, thus, are the doer (kartā) of such transformations. Similarly, the soul (jīva), too, due to own karmic-dispositions (karma-bhāva) [like rising (audayika)] is the doer (kartā) of own dispositions (bhāva). EXPLANATORY NOTE 1As mentioned earlier , for the accomplishment of work the sixfold factors-of-action (kāraka) are required: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaõa), 4) the bestowal (saÉpradāna), 5) the dislodgement (apādāna), and the substratum (adhikaraõa). When the accomplishment of work is through external instrumental causes (nimitta kāraõa) it is the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upādāna kāraõa), it is the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). The transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is untrue. And since the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) accomplishes the work of the self, in the self, through the self, it is true. The verse refers to the sixfold factors-of-action (kāraka) from the transcendental point-of-view (niścaya naya). 1 – see also Explanatory Note to verse 46, p. 103, ante. •••••••••••••••••••••••• 128 Paôcāstikāya-saÉgraha The matter (pudgala) that is fit to turn into karmas, verily, attains the form of karmas without the help of or reliance on any outside agency. The matter (pudgala), on its own, transforms itself into the molecularmatter (skandha) that is fit to turn into karmas; the matter, therefore, is the doer (kartā). The matter (pudgala), on its own, transforms itself into the nature of karmas; the matter, therefore, is the activity (karma). The matter (pudgala), on its own, has the power to turn into karmas; the matter, therefore, is the instrument (karaõa). The matter (pudgala), on its own, imparts its new nature to itself; the matter, therefore, is the bestowal (saÉpradāna). The matter (pudgala), on its own, destroys its previous nature but still maintains its eternal nature; the matter, therefore, is the dislodgement (apādāna). The matter (pudgala), on its own, acts as the substratum for all its transformations; the matter, therefore, is the substratum (adhikaraõa). The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajñāna) without the help of or reliance on any outside agency. Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (kartā). The soul's concentration on its own knowledgecharacter is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karaõa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (saÉpradāna). As the soul gets established in its pure nature, at the same time, destruction of impure subsidential knowledge, etc., takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraõa). •••••••••••••••••••••••• 129 Verse 62 If the (material) karmas are the doer (kartā) of the karmas (karma) and, also, the soul (ātmā) is the doer (kartā) of (transformations in) the soul, then how do the karmas [of which the soul (ātmā) is not the doer (kartā)], produce fruit in the soul (ātmā), and why should the soul (ātmā) experience the fruit of karmas [of which it is not the doer (kartā)]? EXPLANATORY NOTE A question is raised. If if it be assumed that the soul (ātmā) and the material-karmas (dravyakarma) are absolutely independent and exhibit no reciprocal (anyonya) characteristic of the doer (kartā) of each other, how can one produce fruit to be experienced by the other? ;fn deZ vkSj vkRek vius&vius Lo:i ds drkZ gSa rks deZ dk iQy vkRek dks dSls\ Why should the soul (ātmā) enjoy the fruit of the karmas? dEea dEea dqOofn tfn lks vIik djsfn vIik.ka A fd/ rLl iQya Hkqatfn vIik dEea p nsfn iQya AA63AA vUo;kFkZ & 1;fno ;fn 1deZo deZ 1deZ djksfro deZ dks djs vkSj 1l% vkReko og vkRek 1vkRekue~ djksfro vkRek (ds LoHkko) dks djs rks 1deZo deZ 1iQye~ dFka nnkfro (vkRek dks) iQy D;ksa nsxk 1po vkSj 1vkReko vkRek 1rL; iQya HkqÄ~Drso mldk iQy D;ksa Hkksxsxk\ deZ deZ djksfr ;fn l vkRek djksR;kRekue~ A dFka rL; iQya HkqÄ~Drs vkRek deZ p nnkfr iQye~ AA63AA •••••••••••••••••••••••• 130 Paôcāstikāya-saÉgraha The whole of the universe (loka) is densely filled with different kinds of fine (sūkÈma) and gross (bādara) matter-bodies (pudgalakāya) that are infinite-timesinfinite (anantānanta) in number. EXPLANATORY NOTE The whole of the universe (loka) is filled densely without any interspace, like a sachet with collyrium-powder, with infinite-times-infinite matter-bodies (pudgalakāya), fine and gross. The matter-bodies (pudgalakāya) include matter-molecules (pudgala-skandha) that are fit to turn into the karmas – kārmaõa-vargaõā. This means that such matter-molecules (pudgala-skandha) do exist in the space that is occupied by the soul (ātmā). These are not brought in this space by any external agency. In essence, the matter-molecules (pudgala-skandha) that are fit to turn into the karmas coexist with the soul (ātmā), like the milk and the water. Here is the Doctrine for answering the question raised in verse 63: deZ&;ksX; iqñxy leLr yksd esa O;kIr gSa & The universe (loka) is densely filled with matter-bodies (pudgalakāya) – lqges g cknjs g ; .kark.kars g fofo/s g AA64AA vksxk<xk<f.kfpnks iksXxydk;s g lOonks yksxks A vUo;kFkZ & 1yksd%o yksd 1loZr%o LkoZr% (vFkkZr~ loZyksd) 1fofo/S%o fofo/ izdkj ds 1vuUrkuUrS%o vuarkuar 1lw{eS% cknjS% po lw{e rFkk cknj 1iqñxydk;S%o iqñxydk;ksa (iqñxyLdU/ksa) }kjk 1voxk<xk<fufpr%o voxkfgr gksdj xk<+ Hkjk gqvk gSA lw{eSckZnjSÜÓkuUrkuUrS£ofo/S% AA64AA voxk<xk<fufpr% iqñxydk;S% loZrks yksd% A •••••••••••••••••••••••• 131 Verse 64 When the soul (ātmā) becomes the doer (kartā) of own dispositions [like attachment (rāga) and aversion (dveÈa)], the coexisting matter-molecules (pudgalaskandha) that are fit to turn into the karmas, as per their own-nature, get into reciprocal (anyonya) and deep bondage with the soul (ātmā), thereby transforming themselves into the material-karmas (dravyakarma). EXPLANATORY NOTE In its worldly state of existence, the soul (ātmā) is bound, from beginningless time, with the karmas. In this impure state, without ever leaving its inherent-nature (pāriõāmika bhāva), the soul (ātmā) becomes the doer (kartā) of impure dispositions (bhāva) comprising attachment (rāga) and aversion (dveÈa). When these impure deks± dh mRifÙk fdl izdkj gksrh gS mldk dFku & Transformation of the matter-molecules into material-karmas – xPNafr dEeHkkoa v..kks..kkoxkgeoxk<k AA65AA vÙkk dq.kfn lHkkoa rRFk xnk iksXxyk lHkkos g A vUo;kFkZ & 1vkReko vkRek 1LoHkkoao (eksg&jkx&}s"k :i) vius Hkko dks 1djksfro djrk gS] 1r=k xrk% iqñxyk%o (rc) ogk¡ jgus okys iqñxy 1LoHkkoS%o vius Hkkoksa ls 1vU;ksU;koxkgkoxk<k%o tho esa (fof'k' izdkj ls) vU;ksU;&voxkg :i ls izfo' gq, 1deZHkkoe~ xPNfUro deZHkko dks izkIr gksrs gSaA xPNfUr deZHkkoeU;ksU;koxkgkoxk<k% AA65AA vkRek djksfr LoHkkoa r=k xrk% iqñxyk% LoHkkoS% A 132 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha dispositions (bhāva) affect the soul (ātmā), it becomes 'tainted' with greasiness (snigdha) and the door for the karmas to affect it is opened. Wherever and whenever the soul (ātmā) gets 'tainted' with impure dispositions (bhāva) of attachment (rāga) and aversion (dveÈa), at the same place and time the coexisting matter-molecules (pudgalaskandha) fit to turn into the karmas, as part of their own-nature, transform themselves into the material-karmas (dravyakarma). And, these matter-molecules (pudgala-skandha) get into reciprocal (anyonya) bondage with the soul (ātmā). rÙkks flfylfn dEea rEgk dEea rq ifj.kkeks AA2&29AA vknk dEEkefyelks ifj.kkea ygfn dEelatqÙka A Ācārya Kundakunda's Pravacanasāra: ;g tho iqñxy&deks± ls vukfndky ls efyu gqvk feF;kRo] jkxkfn :i deZ lfgr vÀkq1⁄4 foHkko&: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). •••••••••••••••••••••••• 133 Verse 65 As in the physical-matter (pudgala dravya) many forms of molecular-formations (skandha-racanā), uncreated by others, can be seen, in the same way, know that the karmas take many forms, uncreated by others. EXPLANATORY NOTE The verse underlines that the formation of the karmas into various species is not due to intervention by others. Just as in this world, due to the instrumental cause of the light from the sun or the moon, the molecules of physical-matter (pudgala-skandha) transform themselves into many kinds, like the red-evening-sky, the rainbow, or the halo, in the same manner, on the availability of the instrumental cause of the dispositions, like attachment (rāga) and aversion (dveÈa), in the soul (ātmā), the karmic molecules transform themselves into many kinds of karmas, like the knowledge-obscuring (jñānāvaraõīya), without the need for any external doer (kartā). deks± dh fofp=krk vU; ds }kjk ugha dh tkrh gS & Material-karmas take many forms, uncreated by others – vdnk ijs g fnêkò rg dEek.ka fo;k.khfg AA66AA tg iqXxynOok.ka cgqIi;kjs g [ka/f.kOoÙkh A vUo;kFkZ & 1;Fkko ftl izdkj 1iqñxyaeO;k.kkao iqñxy&aeO;ksa dh 1cgqizdkjS%o vusd izdkj dh 1Lda/fuòZfÙk%o LdU/&jpuk 1ijS% vÑrko ij ls fd;s x;s fcuk 1n`'ko gksrh nh[krh gS] 1rFkko mlh izdkj 1deZ.kkao deks± dh cgqizdkjrk 1fotkuhfgo ij ls vÑr tkuksA vÑrk ijSn`Z'k rFkk deZ.kka fotkuhfg AA66AA ;Fkk iqñxyaeO;k.kka cgqizdkjS% Lda/fuòZfÙk% A •••••••••••••••••••••••• 134 Paôcāstikāya-saÉgraha The soul (jīva) and the karmic-matter-bodies (pudgalakāya, dravyakarma) are bound together reciprocally and deeply. The bond separates with time, on fruition. At this time, the karmas result in happiness (sukha) or misery (duÍkha), and the soul (jīva) enjoys these. EXPLANATORY NOTE The soul (ātmā) adopts the attribute of greasiness (snigdha) due to its impure dispositions (bhāva) comprising attachment (rāga) and aversion (dveÈa). The physical-matter (pudgala-skandha) inherently has the attribute of greasiness (snigdha). Like union between two atoms or molecules of the physical-matter (pudgala-skandha) takes O;ogkj ls tho deks± dk iQy Hkksxrk gS & The soul enjoys the fruit of the material-karmas on their fruition, from the empirical point-of-view – dkys fotqTtek.kk lqgnqD[ka  nfr Hkqatafr AA67AA thok iqXxydk;k v..kks..kkxk<xg.kifMc1⁄4k A vUo;kFkZ & 1thok% iqñxydk;k%o tho vkSj iqñxydk; 1vU;ksU;koxk<xzg.kizfrc1⁄4k%o (fof'' izdkj ls) vU;ksU;&voxkg ds xzg.k }kjk (ijLij) c1⁄4 gSa] 1dkys fo;qT;ekuk%o dky ls ìFkd~ gksus ij (mn;dky voLFkk esa) 1lq[knq%[ka nnfr HkqÛ"fUro lq[k&nq%[k (lkrk&vlkrk) nsrs gSa vkSj Hkksxrs gSaA (vFkkZr~ iqñxydk; lq[k&nq%[k nsrs gSa vkSj tho Hkksxrs gSaA) thok% iqñxydk;k% vU;ksU;koxk<xzg.kizfrc1⁄4k% A dkys fo;qT;ekuk% lq[knq%[ka nnfr HkqÛ"fUr AA67AA 135 •••••••••••••••••••••••• Verse 67 place due to their respective greasiness (snigdha), the soul (ātmā) and the physical-matter (pudgala-skandha), too, get into bondage due to their respective greasiness (snigdha). When these two separate on fruition, the shedding of the physical-matter (pudgala-skandha) takes place. At the time of separation, from the transcendental point-of-view (niścaya naya), the dispositions (bhāva) of either happiness (sukha) or misery (duÍkha) are enjoyed by the soul (ātmā). From the empirical point-of-view (vyavahāra naya), however, at the time of separation the soul (ātmā) enjoys happiness (sukha) or misery (duÍkha) in form of worldly (sense-driven) pleasures or pain. Therefore, the material-karmas (dravyakarma), when in association with the dispositions (bhāva) of the soul drZ`Ro vkSj HkksDr`Ro dh O;k[;k dk milagkj & The scheme of the doer (kartā) and the enjoyer (bhoktā) in respect of the karma and the soul – rEgk dEea dÙkk Hkkos.k fg latqnks/ thoLl A HkksÙkk nq gofn thoks psnxHkkos.k dEeiQya AA68AA vUo;kFkZ & 1rLekr~o blfy;s 1vFk thoL; Hkkosu fg la;qre~o tho ds Hkko ls la;qDr (fufeÙk lfgr) ,slk 1deZo deZ (aeO;deZ) 1dr`Zo drkZ gS (fu'p; ls viuk drkZ vkSj O;ogkj ls thoHkko dk drkZ] ijUrq og HkksDrk ugha gS) 1rqo vkSj 1tho%o (ek=k) tho gh 1psrdHkkosuo psrd&Hkko ds dkj.k 1deZiQye~o deZiQy dk 1HkksDrko HkksDrk gksrk gSA rLekRdeZ dr`Z Hkkosu fg la;qrEkFk thoL; A HkksDrk rq Hkofr thoÜÓsrdHkkosu deZiQye~ AA68AA •••••••••••••••••••••••• 136 Paôcāstikāya-saÉgraha EXPLANATORY NOTE From the transcendental point-of-view (niścaya naya), the materialkarmas (dravyakarma) are not the substantive-cause (upādāna kāraõa) of the dispositions (bhāva) in the soul, and the dispositions (bhāva) in the soul are not the substantive-cause (upādāna kāraõa) of the material-karmas (dravyakarma). In other words, from the transcendental point-of-view (niścaya naya), the material-karmas (dravyakarma) are the doer (kartā) of own transformations, and, from the empirical point-of-view (vyavahāra naya), of the dispositions (bhāva) in the soul (jīva). Similarly, from the transcendental point-ofview (niścaya naya), the soul (jīva) is the doer (kartā) of own dispositions (bhāva), and, from the empirical point-of-view (vyavahāra naya), of the material-karmas (dravyakarma). Although the material-karmas (dravyakarma) are the doer (kartā) of transformation from both points-of-view (naya), these, from any point-of-view (naya), are not the enjoyer (bhoktā). Why? This is because these do not possess the attribute of consciousness (cetanatva). Only the soul (jīva) which possesses the attribute of consciousness (cetanatva) is the enjoyer (bhoktā) of the fruit of the karmas. The fruit, from different points-of-view, may be the dispositions (bhāva) of happiness (sukha) and misery (duÍkha) in the soul itself, or the worldly (sense-driven) pleasures and pain. (jīva), certainly, are the doer (kartā) of own transformation into karmas. Similarly, the soul (jīva), when the fruition of the material-karmas (dravyakarma) takes place, becomes the doer (kartā) of own dispositions (bhāva). However, the soul (jīva) alone, with its impureconsciousness (aśuddha cetanā), enjoys the fruit of the karmas. •••••••••••••••••••••••• 137 Verse 68 This way, the soul (jīva) due to its own karmaconsciousness (bhāvakarma) becomes the doer (kartā) and the enjoyer (bhoktā). Being enveloped with delusion (moha), it wanders, with-end (sānta) or without-end (ananta), in this world (saÉsāra). EXPLANATORY NOTE This is the description of the lordship (prabhutva) of the soul (jīva), bound with the karmas. From the impure transcendental point-ofview (aśuddha niścaya naya), the soul (jīva) is the doer (kartā) and the enjoyer (bhoktā) of its own auspicious (śubha) and inauspicious (aśubha) dispositions (bhāva). From the empirical point-of-view (vyavahāra naya), the soul (jīva) is the doer (kartā) and the enjoyer (bhoktā) of the auspicious (śubha) and inauspicious (aśubha) materialkarmas (dravyakarma). The impure soul is enveloped, from deZla;qDr tho dk izHkqRoxq.k (drkZ vkSj HkksDrk) & The worldly soul (jīva) has lordship (prabhutva) as the doer (kartā) and the enjoyer (bhoktā) – ,oa dÙkk HkksÙkk gksTta vIik lxs g dEes g A  gMfn ikjkeikja lalkja eksglaN..kks AA69AA vUo;kFkZ & (,oa) bl izdkj (LodS% deZfHk%) vius deks± ls (drkZ HkksDrk Hkou~) drkZ vkSj HkksDrk gksrk gqvk (vkRek) vkRek (eksglaNÂ%) eksgkPNkfnr orZrk gqvk (ikje~ vikja lalkja) lkar vFkok vuar lalkj esa ( gMrs) ifjHkze.k djrk gSA ,oa drkZ HkksDrk HkoÂkRek LodS% deZfHk% A  gMrs ikjeikja lalkja eksglaNÂ% AA69AA •••••••••••••••••••••••• 138 Paôcāstikāya-saÉgraha beginningless time, with delusion (moha) and wanders in the four states-of-existence (gati) in this world (saÉsāra). For the potential (bhavya) souls (jīva) the wandering in the world (saÉsāra) is with-end (sānta) and for the non-potential souls (jīva) the wandering in the world (saÉsāra) is without-end (ananta). deZla;ksx&jfgr tho dk izHkqRoxq.k & The lordship (prabhutva) of the soul (ātmā) as it gets freed from bondage of the karmas – molar[kh.keksgks eXxa ft.kHkkflns.k leqoxnks A .kk.kk.kqeXxpkjh f.kOok.kiqja otfn /hjks AA70AA mi'kkar{kh.keksgks ekx± ftuHkkf"krsu leqixr% A KkukuqekxZpkjh fuokZ.kiqja oztfr /hj% AA70AA Thus, the soul, although distinct from its modifications due to the influence of the karmic matter including the quasi-karmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development), it appears to be one with these modifications to the ignorant. And this misapprehension is truly the seed of the worldly cycle of births and deaths (saÉsāra). izfrHkkfr ckfy'kkuka izfrHkkl% l [kyq Hkochte~ AA14AA ,oe;a deZÑrSHkkZoSjlekfgrks¿fi ;qDr bo A bl izdkj ;g tho deZÑr jkxkfnd ,oa 'kjhjkfnd Hkkoksa ls lfgr ugha gS rks Hkh vKkfu;ksa dks mu Hkkoksa ls lfgr ekywe gksrk gS] og izfrHkkl&le> fu'p; ls lalkj dk dkj.k gSA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: •••••••••••••••••••••••• 139 Verse 69-70 EXPLANATORY NOTE This is the description of the lordship (prabhutva) of the soul (jīva), as it gets free from bondage of the karmas. When the same soul (jīva) treads the path as revealed by Lord Jina, as the perception-deluding (darśanamoha) karmas get to subsidence (upaśama), destruction-cum-subsidence (kÈayopaśama) and destruction (kÈaya), the light of right knowledge manifests in it. It crosses the stages of quiescent-passions (upaśāntamoha) and freefrom-passions (kÈīõamoha). It no longer is the doer (kartā) or the enjoyer (bhoktā) of the material-karmas (dravyakarma). True lordship (prabhutva) manifests in it and now it treads the path illumined by the soul-knowledge. It reaches the abode of liberation (nirvāõa, mokÈa) marked by attainment of the pure-soul-substance (śuddha ātmatattva). The undaunted soul (jīva), treading righteously the path to liberation as expounded by Lord Jina, crosses the stages of quiescent-passions (upaśāntamoha) and freefrom-passions (kÈīõamoha), and dwelling in selfknowledge reaches the abode of liberation (nirvāõa, mokÈa). vUo;kFkZ & 1ftuHkkf"krsu ekxZ leqixr%o (tks iq#"k) ftu&opu (loZK&iz.khr vkxe) ds }kjk ekxZ dks izkIr djds 1mi'kkar{kh.keksg%o mi'kkar&{kh.keksg (eksg dk mi'ke] rnqijkUr {k;) dks izkIr djrk gqvk] vFkkZr~ ftls n'kZueksg dk mi'ke] {k; vFkok {k;ksi'ke gqvk gS ,slk gksrk gqvk 1KkukuqekxZpkjho KkukuqekxZ esa fopjrk gS (Kku dk vuqlj.k djus okys ekxZ esa orZrk gS)] 1/hj%o og /hj iq#"k 1fuokZ.kiqja oztfro fuokZ.kiqj (eks{kuxj) dks izkIr gksrk gSA •••••••••••••••••••••••• 140 Paôcāstikāya-saÉgraha Such Supreme-Soul (mahātmā) is essentially one. The same soul (jīva) is of two kinds; has three marks (lakÈaõa); has four states-of-existence (gati); exhibits five main qualities (guõa) – dispositions (bhāva). The same pnqpade.kks Hkf.knks iapXxxq.kIi/k.kks ; AA71AA ,Ddks pso egIik lks nqfo;Iiks fryD[k.kks gksfn A vUo;kFkZ & 1l egkReko og egkRek 1,d% ,oo ,d gh gS] 1f}fodYi%o nks Hksn okyk gS vkSj 1f=ky{k.k% Hkofro f=ky{k.k okyk gS] 1prqÜÓaØe.k%o vkSj mls prq£o/ (pkj xfr;ksa esa) Hkze.k&okyk 1po rFkk 1iapkxzxq.kiz/ku%o ik¡p eq[; xq.kksa ls (Hkkoksa ls) iz/kurk okyk 1Hkf.kr%o dgk gSA 1mi;qDr% tho%o mi;ksxh ,slk og tho 1"kV~dkiØe;qDr%o Ng viØe (fn'kkvksa esa xeu) lfgr] 1lIrHkÄl‰ko%o lkr Hkax&iwoZd (l‰kooku)] 1v'kJ;%o vkB õ (xq.kksa) ds vkJ;:i 1uokFkZ%o ukS&vFkZ:i vkSj 1n'kLFkkux%o n'k&LFkkuxr 1Hkf.kr%o dgk x;k gSA ,d ,o egkRek l f}fodYifÐy{k.kks Hkofr A prqÜÓaØe.kks Hkf.kr% iÛÓkxzxq.kiz/kuÜÓ AA71AA tho&aeO; ds Hksn & The divisions of the soul (jīva) – vêkò lvks .koêkò s thoks nlêkò .kxks Hkf.knks AA72AA NDdkiDdetqÙkks momÙkks lÙkHkaxlCHkkoks A v'kJ;ks uokFkksZ thoks n'kLFkkuxks Hkf.kr% AA72AA "kV~dkiØe;qDr% mi;qDr% lIrHkÄl‰ko% Aõ •••••••••••••••••••••••• 141 Verse 71-72 EXPLANATORY NOTE As consciousness (cetanatva) manifests in knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga), the soul (jīva) is of two kinds. The same soul (jīva) has three marks (lakÈaõa) that are mentioned in three ways: 1) knowledge-consciousness (jñānacetanā), karmaconsciousness (karmacetanā or bhāvakarma) or fruit-of-karmaconsciousness (karmaphalacetanā); 2) origination (utpāda), destruction (vyaya) and permanence (dhrauvya); and 3) substance (dravya), qualities (guõa) and modes (paryāya). The soul (jīva), from the generic-point-of-view (saÉgraha naya), is one with its supreme soul-nature of consciousness (cetanatva). The soul (jīva) exhibits five main qualities (guõa) or dispositions (bhāva) – subsidential (aupaśamika), destructional (kÈāyika), destruction-cum-subsidential (kÈāyopaśamika), rising (audayika), and inherent-nature (pāriõāmika). It is thus of five kinds. The soul (jīva), while in transit from one body to another, traverses in six directions only – the four transverse, the upward, and the downward directions. It is thus of six kinds. The soul (jīva) is established by the seven-limbs (saptabhaôga) of In its worldly state, the soul (jīva) wanders in four states-of-existence (gati), the infernal-being (nāraka), the human (manuÈya), the plantand-animal (tiryaôca) and the celestial-being (deva). It is thus of four kinds. soul (jīva), since it departs in six directions, is of six kinds; since it is established by the seven-limbs (saptabhaôga) of assertion, is of seven kinds; being the substratum of eight qualities (or karmas), is of eight kinds; since it blends with nine objects (padārtha), is of nine kinds; and since it exists in ten kinds of bodies, is of ten kinds. •••••••••••••••••••••••• 142 Paôcāstikāya-saÉgraha The soul (jīva) blends with nine objects (padārtha) – soul (jīva), nonsoul (ajīva), influx (āsrava), bondage (bandha), stoppage (saÉvara), gradual-dissociation (nirjarā), liberation (mokÈa), merit (puõya), and demerit (pāpa). It is thus of nine kinds. assertion: 'in a way' (syād) it simply is – syād-asti, 'in a way' (syād) it simply is not – syād-nāsti, 'in a way' (syād) it simply is and in a way it simply is not – syād-asti-nāsti, 'in a way' (syād) it simply is indescribable – syād-avaktavya, 'in a way' (syād) it simply is and in a way it simply is indescribable – syād-asti-avaktavya, 'in a way' (syād) it simply is not and in a way it simply is indescribable – syād-nāstiavaktavya, and 'in a way' (syād) it simply is, in a way it simply is not and in a way it simply is indescribable – syād-asti-nāsti-avaktavya. It is thus of seven kinds. The soul (jīva) exists in ten kinds of bodies – earth (pÃthivī), water (jala), fire (agni), air (vāyu), plants-with-one-common-body (sādhāraõa vanaspati), plants-with-individual-body (pratyeka vanaspati), two-sensed, three-sensed, four-sensed and five-sensed beings. It is thus of ten kinds. The soul (jīva) is the substratum of eight kinds of karmas, like the knowledge-obscuring (jñānāvaraõīya) or of eight supreme-qualities like the perfect-knowledge (kevalajñāna, omniscience). It is thus of eight kinds. 143 •••••••••••••••••••••••• Verse 71-72 The soul (jīva) rid completely of the bondage (bandha) of four kinds – nature or species (prakÃti), duration (sthiti), fruition (anubhāga), and quantity-of-space-points (pradeśa) – goes straight upward. The remaining souls (jīva), at the time of transit from one body to another, traverse in only the six directions, that exclude the 1intermediate-points (vidiśā) of the compass. mî aô xPNfn lslk fofnlkoTta x n tafr AA73AA i;fMfêfò nv.kqHkkxIinslca/s g lOonks eqDdks A vUo;kFkZ & 1izÑfrfLFkR;uqHkkxizns'kca/S%o izÑfrca/] fLFkfrca/] vuqHkkxca/ vkSj izns'kca/ ls 1loZr% eqDr%o loZr% eqDr tho 1Åèo± xPNfro ÅèoZ&xeu djrk gS] 1'ks"kk%o 'ks"k tho (HkokUrj esa tkrs gq,) 1fofnXotk± x r ;kafro fofn'kk,¡ NksM+dj xeu djrs gSaA izÑfrfLFkR;uqHkkxizns'kca/S% loZrks eqDr% A Åèo± xPNfr 'ks"kk fofnXotk± x r ;kafr AA73AA eqDr tho dk ÅèoZxeu] vU; thoksa dk "kM~fo/ xeu & The liberated soul (jīva) moves upward, other souls in six directions – EXPLANATORY NOTE The worldly soul (jīva) is bound with the karmas and its transit to acquire the new body is in straight lines only. These lines are in six 1 – Directions are ten: the four main directions (diśā) of east, west, north and south, the four intermediate-points (vidiśā) of the main directions, the upward and the downward. •••••••••••••••••••••••• 144 Paôcāstikāya-saÉgraha directions – the four transverse, the upward and the downward. The movement of the liberated soul is straight upward only. Immediately after attaining release from all karmas, the soul goes up to the end of the universe and stays there forever as the liberated-soul (Siddha). 2. kevalajñāna – infinite knowledge, manifested on destruction of the knowledge-obscuring (jñānāvarañīya) karma. The liberated soul (Siddha) is rid of eight kinds of karmas, and possessed of eight supreme qualities: 1. kÈāyika-samyaktva – infinite faith or belief in the tattva or essentials of Reality. It is manifested on destruction of the faithdeluding (darśana-mohanīya) karma. 3. kevaladarśana – infinite perception, manifested on destruction of the perception-obscuring (darśanāvarañīya) 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. 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 life-determining (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. 145 •••••••••••••••••••••••• Verse 73 The Matter-body The divisions of the matter-body (pudgalāstikāya) – [ka/k ; [ka/nslk [ka/inslk ; gksafr ijek.kw A bfn rs pnqfOo;Iik iqXxydk;k eq.ks;Ook AA74AA vUo;kFkZ & 1rs iqñxydk;k%o iqñxydk; ds 1prq£odYik%o pkj Hksn 1KkrO;k%o tkuuk & (;s pkj Hksn) 1Lda/k% po LdU/] 1Lda/ns'kk%o LdU/ns'k] 1Lda/ izns'kk%o LdU/izns'k 1po vkSj 1ijek.ko% HkofUr bfro ijek.kq gkssrs gSaA Lda/kÜÓ Lda/ns'kk% Lda/izns'kkÜÓ HkofUr ijek.ko% A bfr rs prq£odYik% iqñxydk;k KkrO;k% AA74AA EXPLANATORY NOTE The skandha is one composite aggregate of the atoms (paramāõu). The matter-body (pudgalāstikāya, pudgala-dravya) may exist in four modes (paryāya): the skandha, the skandhadeśa, the skandhapradeśa and the atom (paramāõu). These terms are explained in the next verse. The matter-body (pudgalāstikāya) should be known as comprising four divisions: the skandha, the skandhadeśa, the skandhapradeśa and the atom (paramāõu). iqñxykfLrdk; ds Hksn & iqñxykfLrdk; •••••••••••••••••••••••• 146 Paôcāstikāya-saÉgraha pkj izdkj ds iqñxyksa dk y{k.k & The marks of the four divisions of the matter-body (pudgalāstikāya) – v1⁄41⁄4a p inslks ijek.kw pso vfoHkkxh AA75AA [ka/a l;yleRFka rLl nq v1⁄4a Hk.kafr nslks fr A vUo;kFkZ & 1ldyleLr%o ldy&leLr (iqñxy iMkRed lEiw.kZ oLrq) og 1Lda/%o (iqñxydk; dk) tks LdU/ Hksn gS] 1rL; v/± rqo mlds v/Z dks 1ns'k% bfr Hk.kfUr) ns'k dgrs gSa] 1v/kZ/± po v/Z dk v/Z og 1izns'k%o izns'k gS 1po vkSj 1vfoHkkxho vfoHkkxh og 1ijek.kq% ,oo ijek.kq gSA v/kZ/± p izns'k% ijek.kqÜÓSokfoHkkxh AA75AA Lda/% ldyleLrLrL; Ro/± Hk.kfUr ns'k bfr A EXPLANATORY NOTE The aggreagte matter-body (pudgala-dravya), comprising infinitetimes-infinite atoms (paramāõu), is the mode (paryāya) known as the skandha. The half of this aggreagte matter-body (pudgala-dravya) is the mode (paryāya) known as the skandhadeśa. The half of this skandhadeśa is the mode (paryāya) known as the skandhapradeśa. The atom (paramāõu) is the last division of the skandha; it cannot be The complete and aggregate molecular-matter is the skandha. The half of it is called the skandhadeśa. The half of this half is called the skandhapradeśa. The atom (paramāõu) is the smallest unit that cannot be divided any further. •••••••••••••••••••••••• 147 Verse 75 divided any further and it occupies just one space-point (pradeśa). For the sake of illustration, let us assume that the aggreagte matterbody (pudgala-dravya), known as the skandha, has sixteen atoms (and not infinite-times-infinite). The matter-body comprising sixteen atoms will be known as the highest-skandha. Now take away, successively one atom at a time, from it. From original sixteen till it reaches nine atoms, it will remain as the skandha. From fifteen to ten atoms it will be known as the medium-skandha. The matter-body comprising nine atoms will be known as the lowest-skandha. When the matter-body reaches eight atoms, it will be known as the highestskandhadeśa. From seven to six atoms it will be known as the medium-skandhadeśa. When it reaches five atoms, it will be known as the lowest-skandhadeśa. The matter-body comprising four atoms will be known as the highest-skandhapradeśa. When it reaches three atoms, it will be known as the medium-skandhapradeśa. With two atoms, it will be known as the lowest-skandhapradeśa. These divisions can also be seen in the reverse order, as union of atoms or molecules. The union is termed 'saÉghāta'. The atom (paramāõu) has one space-point (pradeśa) and is the smallest, indivisible unit of the skandha. •••••••••••••••••••••••• 148 Paôcāstikāya-saÉgraha LdU/ksa esa iqñxy ds O;ogkj dk leFkZu & The aggregate molecular-matter (skandha) is conventionally termed the 'matter' (pudgala) – rs gksafr NIi;kjk rsyksDda ts g f.kIi..ka AA76AA cknjlqgqexnk.ka [ka/k.ka iqXxyks fÙk oogkjks A vUo;kFkZ & 1cknjlkS{E;xrkukao cknj vkSj lw{e :i ls ifj.kr 1Lda/kukao LdU/ksa dk 1iqñxy%o ^iqñxy* 1bfro ,slk 1O;ogkj%o O;ogkj gSA 1rso os 1"kV~izdkjk% HkofUro Ng izdkj ds gSa] 1;S%o ftuls 1=kSyksD;ao rhu&yksd 1fu"iÂao fu"iÂ (fuekZfir) gSA cknjlkS{E;xrkuka Lda/kuka iqñxy% bfr O;ogkj% A rs HkofUr "kV~izdkjkÐSyksD;a ;S% fu"iÂe~ AA76AA EXPLANATORY NOTE The term 'pudgala' indicates the nature of increase (pūraõa) and decrease (galana) – 'ÈaÇguõahānivÃddhi' – rhythmic rise and fall. The term also indicates that the pudgala have the qualities (guõa) of touch (sparśa), taste (rasa), smell (gandha) and colour (varõa), which exhibit the nature of increase and decrease. Since the atom (paramāõu) has the power of union to turn into the aggregate molecular-matter (skandha), it, too, gets the name pudgala. Since the aggregate molecular-matter (skandha) comprises many pudgala, it is The aggregate molecular-matter (skandha), gross (bādara) or fine (sūkÈma), is conventionally termed the 'matter' (pudgala). The 'matter' (pudgala) are of six kinds and fill completely the three-worlds or the universe-space (loka). •••••••••••••••••••••••• 149 Verse 76 1. Extremely gross (bādara-bādara): wood, stone, etc., which do not unite again after being pierced; 3. Gross-fine (bādara-sūkÈma): shadow, sunlight, darkness, moonlight, etc. – since these are recognized by the eye these are gross, and since these cannot be pierced, slit or handled these are fine too; 5. Fine (sūkÈma): molecules (pudgala-skandha) that are fit to turn into the karmas – kārmaõa-vargaõā, etc., which are fine and cannot be perceived by the senses; 6. Extremely fine (sūkÈma-sūkÈma): extremely minute molecules (pudgala-skandha), finer than the kārmaõa-vargaõā, upto the two-atom molecules. conventionally called the pudgala. Now, the pudgala are broadly classified as gross (bādara) or fine (sūkÈma), but have been classified further into six kinds; these fill completely the three-worlds or the universe-space (loka).The six kinds of pudgala are: 2. Gross (bādara): milk, butter-milk, oil, water, juice, etc., which unite again on being pierced; 4. Fine-gross (sūkÈma-bādara): touch (sparśa), taste (rasa), smell (gandha) and sound (sabda), etc. – 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; •••••••••••••••••••••••• 150 Paôcāstikāya-saÉgraha ijek.kq dh O;k[;k & The description of the atom (paramāõu) – lks lLlnks vlíks ,Ddks vfoHkkxh eqfÙkHkoks AA77AA lOos l [ka/k.ka tks varks ra fo;k.k ijek.kw A vUo;kFkZ & 1losZ"kka Lda/kukao loZ LdU/ksa dk 1;% vUR;%o tks vafre Hkkx 1rao mls 1ijek.kqe~ fotkuhfgo ijek.kq tkuksA 1l%o og 1vfoHkkxho vfoHkkxh 1,d%o ,d (,d izns'kh)] 1'kk'or%o 'kk'or] 1ew£rHko%o ew£rizHko (ewrZ:i ls mRiÂ gksus okyk) vkSj 1v'kCn%o v'kCn gSA losZ"kka Lda/kuka ;ks¿UR;Lra fotkuhfg ijek.kqe~ A l 'kk'orks¿'kCn% ,dks¿foHkkxh ew£rHko% AA77AA EXPLANATORY NOTE The last, smallest part of the aforesaid six modes (paryāya) of the molecular-matter (skandha) is the atom paramāõu. There is nothing smaller than the indivisible atom (paramāõu). There are no spacepoints (pradeśa) for atom (paramāõu), as it is of the extent of one space-point. One space-point of space is considered without spacepoints as its splitting or division is not possible. The atom (paramāõu) is one since there can be no division of its space-point. Since, as a substance (dravya), it is ever-existent in own-nature, it is eternal. It is The last limit of all molecular-matter (skandha) is to be known as the atom (paramāõu). The atom (paramāõu) is one [(eka – having one space-point (pradeśa)], eternal (śaśvata), corporeal (mūrtiprabhava), and without-sound (aśabda). •••••••••••••••••••••••• 151 Verse 77 corporeal (mūrtiprabhava) since it has the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). It is without-sound (aśabda); know that the sound (śabda) is the mode (paryāya) of the matter (pudgala). Ācārya Kundakunda's Niyamasāra: 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 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. •••••••••••••••••••••••• 152 Paôcāstikāya-saÉgraha ijek.kq fHkUu&fHkUu tkfr ds ugha gksrs gSa & The atoms (paramāõu) are not of different classes – vknslesÙkEkqÙkks /knqpnqDdLl dkj.ka tks nq A lks .ksvks ijek.kw ifj.kkexq.kks l;elíks AA78AA vUo;kFkZ & 1;% rqo tks 1vkns'kek=kewrZ%o vkns'kek=k (xq.k&xq.kh ds laKkfn Hksnksa) ls ewrZ gS vkSj 1/krqprq"dL; dkj.kao tks (ìfFkoh vkfn) pkj /krqvksa dk dkj.k gS 1l%o og 1ijek.kq% Ks;%o ijek.kq tkuuk 1ifj.kkexq.k%o tks fd ifj.kkexq.k (ifj.keu LoHkko) okyk gS vkSj 1Lo;e~ v'kCn%o Lo;a v'kCn gSA vkns'kek=kewrZ% /krqprq"dL; dkj.ka ;Lrq A l Ks;% ijek.kq% ifj.kkexq.k% Lo;e'kCn% AA78AA EXPLANATORY NOTE Both, distinction (bheda) and non-distinction (abheda), are admitted between the substance (dravya, guõī) and the quality (guõa), depending on the point-of-view. Neither the substance (dravya) nor the quality (guõa) exists without the other; there is, thus, nondistinction (abheda) between these. But the two have distinction (bheda) from the point-of-view of designation (saÉjñā), mark (lakÈaõa), purpose (prayojana), etc. The corporeal (mūrtīka) qualities (guõa) of colour (varõa), taste (rasa), smell (gandha) and touch That which is described as corporeal (mūrtīka), and is the cause (kāraõa) of the four elements – earth (pÃthivī), water (jala), fire (agni), and air (vāyu) – is to be known as the atom (paramāõu). It has the quality of modification (pariõāma) and, by itself, is without-sound (aśabda). •••••••••••••••••••••••• 153 Verse 78 Substance (dravya) does not exist without the mode (paryāya). The modification (pariõāma) of the substance (dravya) is its mode (paryāya). As a rule, at no time does the substance (dravya) exist without its modification (pariõāma). In addition, without the existence of the substance (dravya), the modifications (pariõāma) cannot exist. The atom (paramāõu), too, has this quality of modification (pariõāma). The four elements, of earth (pÃthivī), water (jala), fire (agni), and air (vāyu), are its modifications (pariõāma). Why is the sound the mode (paryāya) and not the quality (guõa) of the matter (pudgala)? The answer is that the mode (paryāya) is marked by transitoriness and the quality (guõa) by permanence. If sound were to be the quality (guõa) of the matter (pudgala), all matter (pudgala) would be of the nature of sound (śabda); this certainly is not the case. The sound is produced by the union of molecules (skandha) of the matter (pudgala); it is, therefore, the mode (paryāya) of the matter (pudgala) and not its quality (guõa). (sparśa) exist in all kinds of matter; their degrees vary. The four elements, of earth (pÃthivī), water (jala), fire (agni), and air (vāyu), exhibit these qualities and are caused by the atom (paramāõu). The sound (śabda) is recognized by the sense-of-hearing (śrotra) but it is the mode (paryāya) of the matter (pudgala), not its quality (guõa). Since sound is produced by the union of molecules (skandha) of the matter (pudgala), it is the mode (paryāya) and not the quality (guõa) of the matter (pudgala). Ācārya Kundakunda's Niyamasāra: /kmpmDdLl iq.kks ta gsÅ dkj.ka fr ra .ks;ks A [ka/k.ka volk.ka .kknOoks dTtijek.kw AA25AA 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 154 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 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 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). iq<ohifj;arLl ; líks lks iksXxyks fpÙkks AA2&40AA Ok..kjlxa/iQklk foTtars iqXxyLl lqgqeknks A Ācārya Kundakunda's Pravacanasāra: ijek.kq ls ysdj egkLdU/ ìfFkoh i;ZUr ,sls iqñxyaeO; esa :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 (sparśa). The sound (śabda), which is of many kinds, is the mode (paryāya) of the matter (pudgala). •••••••••••••••••••••••• 155 Verse 78 'kCn iqñxy&LdU/ i;kZ; gS & Sound (śabda) is the mode (paryāya) of the molecular-matter (skandha) – iqêslò q rslq tk;fn líks mIikfnxks f.k;nks AA79AA líks [ka/IiHkoks [ka/ks ijek.kqlaxla?kknks A vUo;kFkZ & 1'kCn% Lda/izHko%o 'kCn LdU/tU; gSA 1Lda/% ijek.kqlaxl†kr%o LdU/ ijek.kq dk l†kr gS] 1rs"kq Lì's"kqo vkSj os LdU/ Li£'kr gksus ls & Vdjkus ls 1'kCn% tk;rso 'kCn mRiÂ gksrk gS] 1fu;r% mRikfnd%o bl izdkj og ('kCn) fu;r:i ls mRik| gSA Lì's"kq rs"kq tk;rs 'kCn mRikfndks fu;r% AA79AA 'kCn% Lda/izHko% Lda/% ijek.kqlaxl†kr% A EXPLANATORY NOTE The molecular-matter (skandha) should be understood as of two kinds. One, the molecular-matter (skandha) that is fit to turn into the sound – bhāÈā-vargaõā – which is the internal (basic) cause of the In this world, the sense-organ (dravyendriya) of hearing (śrotra) receives the sound that comes in contact with it. The psychic-sense (bhāvendriya) apprehends it. The sound, truly, is the mode (paryāya) of the molecular-matter (skandha) that consists of infinite number of atoms (paramāõu). The sound (śabda) is originated by the molecular-matter (skandha). The molecular-matter (skandha) is produced by the union (saÉghāta) of groups of atoms. On touching (striking) with each other, these, the molecular-matter (skandha), produce sound (śabda). Certainly, the molecular-matter (skandha) that is fit to turn into the sound – bhāÈā-vargaõā – produces the sound (śabda). 156 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Sound is of two kinds. One that is of the nature of languages – bhāÈātmaka – and the other that is not of the nature of languages – abhāÈātmaka. The first, again, is of two kinds, sounds which are expressed (indicated) by letters – with the script, and sounds which are not expressed by letters – without the script. Languages having the script are rich in literature. The well-developed languages serve as the means of intercourse among civilized persons, and other languages among primitive peoples. The latter kind of sounds (i.e. sounds not having the script) is the means of ascertainment of the nature of superior knowledge amongst creatures with two or more senses. Both these kinds of sounds are produced by the efforts of the living beings, not by nature. sound (śabda). It is fine (sūkÈma) and encompasses the whole of the universe (loka). Two, the molecular-matter (skandha) which is the external cause of the sound (śabda). Speech through the lipmovement, ringing of the bell, thundering of the clouds, etc., are its examples. When both, the internal and the external, causes come together the molecular-matter (skandha) that is fit to turn into the sound – bhāÈā-vargaõā – produces the sound (śabda). Thus the sound (śabda), certainly, is the product of the molecular-matter (skandha) that is fit to turn into the sound – bhāÈā-vargaõā. Sounds not of the nature of languages are of two kinds, causal – prāyogika – and natural – vaisrasika. Natural sounds are produced by the clouds, and so on. The causal sound is of four kinds – tata, vitata, ghana, and sauÈira. Sound produced by musical instruments covered with leather, namely the drum, the kettle-drum, etc., is 'tata'. Sound produced by stringed instruments such as the lute, the lyre, the violin, and so on, is 'vitata'. Sound produced by metallic instruments, such as the cymbal, the bell, etc. is 'ghana'. Sound produced by wind1instruments such as the flute, the conch, etc., is 'sauÈira'. 1 – See also Vijay K. Jain (2018), Ācārya Umāsvāmī's Tattvārthasūtra, p. 207-208; also Pt. Phoolcandra Śāstrī (2010), Ācārya Pūjyapāda's Sarvārthasiddhi, p. 224-225. 157 •••••••••••••••••••••••• Verse 79 ijek.kq ds ,dizns'kRo dk dFku & The atom (paramāõu) has just one space-point (pradeśa) – f.kPpks .kk.kodklks .k lkodklks inslnks HksÙkk A [ka/k.ka fi ; dÙkk ifogÙkk dkyla[kk.ka AA80AA vUo;kFkZ & 1izns'kr%o izns'k }kjk 1fuR;%o ijek.kq fuR; gS] 1u vuodk'k%o vuodk'k ugha gS] 1u lkodk'k%o lkodk'k ugha gS] 1Lda/kuke~ HksÙkko LdU/ksa dk Hksnus okyk 1vfi p drkZo rFkk djus okyk gS] vkSj 1dkyla[;k;k% izfoHkDrko dky rFkk la[;k dks foHkkftr djus okyk gS (vFkkZr~ dky dk foHkktu djrk gS vkSj la[;k dk eki djrk gSA) Lda/kukefi p drkZ izfoHkDrk dkyla[;k;k% AA80AA fuR;ks ukuodk'kks u lkodk'k% izns'krks HksÙkk A EXPLANATORY NOTE The atom (paramāõu) is eternal (nitya) with its qualities (guõa) of colour (varõa), etc., and its nature of one space-point (pradeśa). In the same one space-point (pradeśa) it provides room to qualities (guõa) like touch (sparśa), etc., which are inseparable (abhinna) from it; The atom (paramāõu) is eternal (nitya) since its one space-point (pradeśa) is never absent. It is not that the atom (paramāõu) does not provide room to others; it is not 'anavakāśa'. It is not that the atom (paramāõu) provides room to others; it is not 'sāvakāśa'. It is the doer (kartā) and the splitter (bhedaka) of the molecular-matter (skandha). Also, it splits the time (kāla) (into 'samaya', etc.) and provides the measure of numbers (saÉkhyā). 158 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha therefore, the atom (paramāõu) is not 'anavakāśa'. Since the atom (paramāõu) does not have more than one space-point (pradeśa), it, by itself, is the beginning, the middle and the end; in this sense, it does not provide room to others and, therefore, is not 'sāvakāśa'. The atom (paramāõu) is the cause of the fission (bheda) as well as the fusion (saÉghāta) of the molecular-matter (skandha). 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 (kāryaparamāõu). The 'molecules', in form of the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu), are 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 (kāraõa-paramāõu). (see 'Niyamasāra', p. 54-55). The infinitesimal time taken by the atom (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 unit of time. Thus the atom (paramāõu) splits the time (kāla) into 'samaya', etc. It also splits the numbers (saÉkhyā) into one, two, etc. The atom (paramāõu) comprising one space-point (pradeśa) is the lowest (jaghanya) number. The molecular-matter (skandha) comprising infinite atoms (paramāõu) is the highest (utkÃÈÇa) number. The numbers are mentioned in respect of the substance (dravya), place (kÈetra), time (kāla), and being (bhāva). uk.kks% AAA5&11AA Ācārya Umāsvāmī's Tattvārthasūtra: iqñxy ijek.kq ds nks bR;kfn izns'k ugha gSa] vFkkZr~ og ,d izns'kh gSA There are no space-points (pradeśa) in the indivisible atom (paramāõu) – as it is of the extent of one space-point. 159 •••••••••••••••••••••••• Verse 80 ijek.kq aeO; esa xq.k&i;kZ; dk Lo:i dFku & The substance of atom (paramāõu) has qualities (guõa) and modes (paryāya) – [ka/arfjna nOoa ijek.kqa ra fo;k.khfg AA81AA ,;jlo..kxa/a nks iQkla lídkj.kelía A vUo;kFkZ & 1ra ijek.kqao og ijek.kq 1,djlo.kZxa/ao ,d jl okyk] ,d o.kZ okyk] ,d xa/ okyk rFkk 1f}Li'k±o nks Li'kZ okyk gS] 1'kCndkj.ke~o 'kCn dk dkj.k gS] 1v'kCne~o v'kCn gS vkSj 1Lda/karfjrao LdU/ ds Hkhrj gks rFkkfi 1aeO;ao fu'p; ls ,d gh aeO; gS] ,slk 1fotkuhfgo tkuksA Lda/karfjra aeO;a ijek.kqa ra fotkuhfg AA81AA ,djlo.kZxa/a f}Li'k± 'kCndkj.ke'kCne~ A EXPLANATORY NOTE 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 (kinds of) touch (sparśa) out of these four – cold (Çhaôçā) and hot (garma), and smooth (snigdha) and rough (rūkÈa). The other four kinds of touch (sparśa) – soft The atom (paramāõu) has one taste (rasa), one colour (varõa), one smell (gandha) and two (kinds of) touch (sparśa). It is the cause (kāraõa) of the sound (śabda); itself without-sound (aśabda). It is in the molecularmatter (skandha) but still different from it. Know that it certainly is one substance (dravya). •••••••••••••••••••••••• 160 Paôcāstikāya-saÉgraha (komala) and hard (kaÇhora), heavy (bhārī) and light (halkā), being relative, are not manifested in the atom. These natural-qualities (svabhāva-guõa) manifest in the modes (paryāya) of the atom, which are sequential. The unnatural-qualities (vibhāva-guõa) of the matter (pudgala) manifest in the molecular-matter (skandha) comprising two or more atoms (paramāõu). The unnatural-qualities (vibhāvaguõa) are perceivable by all the senses. Since the atom (paramāõu) has the power to get transformed into the molecular-matter (skandha) having the mode of the sound (śabda), it is the cause (kāraõa) of the sound (śabda). Since the quality of the molecular-matter (skandha) having the mode of the sound (śabda) cannot manifest in the atom (paramāõu), it is without-sound (aśabda). Although the atom (paramāõu) subsists in the molecular-matter (skandha) due to its qualities of being smooth (snigdha) or rough (rūkÈa), still it does not leave its own-nature (svabhāva); it is certainly one substance (dravya). Ācārya Kundakunda's Niyamasāra: ,;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 xa/ 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 xa/ esa ls dksbZ ,d xa/ 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 161 •••••••••••••••••••••••• Verse 81 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 xa/ 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 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 (vibhāvaguõa) of the matter (pudgala). Li'kZjlxUèko.kZoUr% iqñxyk% AAA5&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). 162 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha loZ iqñxy&Hksnksa dk milagkj & The several kinds of matter (pudgala) – ta gofn eqÙke..ka ra lOoa iqXxya tk.ks AA82AA moHkksTTk efn, g ; bafn;dk;k e.kks ; dEekf.k A vUo;kFkZ & 1bfUae;S% miHkksX;e~ po bfUae;ksa }kjk miHkksX; fo"k;] 1bfUae;dk;k%o bfUae; 'kjhj] 1eu%o eu] 1dekZf.ko deZ 1po vkSj 1vU;r~ ;r~o vU; tks dqN 1ewr± Hkofro ewrZ gks 1rr~ lo±o og lc 1iqñxya tkuh;kr~o iqñxy tkuksA miHkksX;fefUae;SÜÓSfUae;dk;k eUkÜÓ dekZf.k A ;‰ofr ewrZeU;r~ rRlo± iqñxya tkuh;kr~ AA82AA EXPLANATORY NOTE The subjects (viÈaya) of the senses (indriya) are touch (sparśa), taste (rasa), smell (gandha), colour or form (varõa) and sound (śabda). The physical-senses (dravyendriya) are touch (sparśana), taste (rasana), smell (ghrāõa), sight (cakÈu), and hearing (śrotra). The five kinds of bodies are the gross (audārika), the transformable (vaikriyika), the projectable (āhāraka), the luminous (taijasa) and the karmic (kārmaõa). Now the mind (mana) is of two kinds, the physical-mind (dravyamana) and the psychic-mind (bhāvamana). The psychic-mind The subjects (viÈaya) of the senses (indriya), the physical-senses (dravyendriya) and the body (śarīra), the mind (mana), the karmas (karma), and all that is corporeal (mūrtīka), should be known as the matter (pudgala). 163 •••••••••••••••••••••••• Verse 82 (bhāvamana) is knowledge, an attribute of the soul. So it comes under the soul. As the physical-mind (dravyamana) is characterized by colour (rūpa), etc., it is a mode (paryāya) of the matter (pudgala). The physical-mind (dravyamana) is characterized by colour (rūpa), etc., for it is the cause or instrument of knowledge, like the sense of sight (cakÈu). The eight kinds of karmas, like the knowledge-obscuring (jñānāvaraõīya) are not present in the pure-soul-substance (śuddha ātmadravya) but are present in its worldly state. These karmas are the forms of the matter (pudgala). Further, all molecular structures resulting from the union of two, numerable, innumerable or infinite atoms are the forms of the matter (pudgala). The substances of the medium-of-motion and the medium-of-rest The nature of the medium-of-motion (dharmāstikāya) – yksxkxk<a iqêa ò figqyela[kkfn;insla AA83AA /EefRFkdk;ejla vo..kxa/a vlíeIiQkla A vUo;kFkZ & 1/ekZfLrdk;%o /ekZfLrdk; 1vLi'kZ%o vLi'kZ] 1vjl%o vjl] 1vo.kZ&xa/%o vo.kZ] vxa/ vkSj 1v'kCn%o v'kCn gS] 1yksdkoxk<%o yksdO;kid gS] 1Lì'%o v[k.M] 1ìFkqy%o fo'kky vkSj 1vla[;krizns'k%o vla[;krizns'kh gSA yksdkoxk<% Lì'% ìFkqyks¿la[;krizns'k% AA83AA /ekZfLrdk;ks¿jlks¿o.kZxa/ks¿'kCnks¿Li'kZ% A /ekZfLrdk; ds Lo:i dk dFku & /ekZfLrdk; rFkk v/ekZfLrdk; •••••••••••••••••••••••• 164 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Devoid of the qualities of touch (sparśa), taste (rasa), colour (varõa), and smell (gandha), the substance of the medium-of-motion (dharmāstikāya) is incorporeal (amūrta) and, therefore, withoutsound (aśabda). It pervades the whole of the universe and, therefore, lokavyāpaka. Since all its constituents in different space-points (pradeśa) are inseparable (residing in the same substratum – ayutasiddha), it is one, indivisible whole (akhaõça – without parts, gaps or interval). By nature, it is vast, pervading the universe-space. From the transcendental point-of-view (niścaya naya), it is a single continuum (akhaõça – without parts), however, from the empirical point-of-view (vyavahāra naya) it has innumerable (asaÉkhyāta) space-points (pradeśa), as the universe-space (lokākāśa). The substance of the medium-of-motion (dharmāstikāya) is without-touch (asparśa), without-taste (arasa), without-colour (avarõa), without-smell (agandha), and without-sound (aśabda). It pervades the whole of the universe (loka), it is one, indivisible whole (akhaõça – without parts), has vastness, and has innumerable spacepoints (pradeśa). •••••••••••••••••••••••• 165 Verse 83 More on the nature of the medium-of-motion (dharmāstikāya) – xfnfdfj;ktqÙkk.ka dkj.kHkwna l;edTta AA84AA vxq#xy?kqxs g l;k rs g v.kars g ifj.kna f.kPpa A vUo;kFkZ & 1vuarS% rS% vxq#dy?kqdS%o og (/ekZfLrdk;) vuUr ,sls tks vxq#y?kq (xq.k] va'k) mu&:i 1lnk ifj.kr%o lnSo ifj.kfer gksrk gS] 1fuR;%o fuR; gS] 1xfrfØ;k;qDrkukao xfrfØ;k;qDr (aeO;ksa) dks 1dkj.kHkwr%o dkj.kHkwr (fufeÙk&dkj.k) gS vkSj 1Lo;e~ vdk;Z%o Lo;a vdk;Z gSA vxq#dy?kqdS% lnk rS% vuarS% ifj.kr% fuR;% A xfrfØ;k;qDrkuka dkj.kHkwr% Lo;edk;Z% AA84AA EXPLANATORY NOTE In the Scripture, infinite attributes – 'agurulaghuguõa' – which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'ÈaÇguõahānivÃddhi'. Origination (utpāda) and destruction (vyaya) in all substances (dravya) are established by this internal cause. External cause also produces The substance of the medium-of-motion (dharmāstikāya) undergoes incessant transformations due to its infinite agurulaghuguõa, it is permanent (nitya), it is the instrumental-cause (kāraõa) of the movement (gati) of substances tending to move, and it, in itself, is withoutmovement (akārya, niÈkriya). /ekZfLrdk; ds gh 'ks"k Lo:i & •••••••••••••••••••••••• 166 Paôcāstikāya-saÉgraha origination (utpāda) and destruction (vyaya). The medium-of-motion (dharma) is the cause of motion (gati) of the souls (jīva) and the matter (pudgala). Since the state of motion (gati) changes from instant to instant, the cause, i.e., the medium-of-motion (dharma), must also change; this way, origination (utpāda), etc., by external cause is attributed to the medium-of-motion (dharma). Thus, though 'niÈkriya' – without activity – itself, it is the instrumental-cause (nimitta kāraõa) of activity (movement) of the souls and the matter. Since it never leaves its own-nature, it is permanent (nitya). fuf"Ø;kf.k p AA5&7AA Ācārya Umāsvāmī's Tattvārthasūtra: vkSj fiQj ;g /eZ nzO;] v/eZ nzO; vkSj vkdk'k nzO; fØ;k jfgr gSa vFkkZr~ ;s ,d LFkku ls nwljs LFkku dks izkIr ugha gksrsA These three [the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa)] are also withoutmovement (niÈkriya). •••••••••••••••••••••••• 167 Verse 84 Illustration of assistance in movement provided by the medium-of-motion (dharmāstikāya) – rg thoiqXxyk.ka /Eea nOoa fo;k.khfg AA85AA mn;a tg ePNk.ka xe.kk.kqXxgdja gofn yks, A vUo;kFkZ & 1;Fkko ftl izdkj 1yksdso txr esa 1mndao ikuh 1eRL;kukao eNfy;ksa dks 1xeukuqxzgdja Hkofro xeu esa vuqxzg djrk gS] 1rFkko mlh izdkj 1/e± aeO;ao /eZ&aeO; 1thoiqñxykukao tho rFkk iqñxyksa dks xeu esa vuqxzg djrk gS (lgk;d gksrk gS)] ,slk 1fotkuhfgo tkuksA mnda ;Fkk eRL;kuka xeukuqxzgdja Hkofr yksds A rFkk thoiqñxykuka /e± aeO;a fotkuhfg AA85AA EXPLANATORY NOTE As the fish moves in the water, the water itself does not move, nor does it prompt the fish to move. But it facilitates, unconcernedly, the movement of the fish. It is the instrumental cause (nimitta kāraõa) for the movement of the fish. Similarly, the medium-of-motion (dharma) renders assistance, in form of facilitating motion, to the souls (jīva) and the matter (pudgala) tending to move. Itself, the medium-ofmotion (dharma) neither moves nor does it prompt these substances (dravya) to move. Know that in this world, just as the water facilitates movement of the fish, similarly the medium-of-motion (dharma) facilitates movement of the souls (jīva) and the matter (pudgala), tending to move. /ekZfLrdk; ds xfrgsrqRo dk n`'kUr & •••••••••••••••••••••••• 168 Paôcāstikāya-saÉgraha The nature of the medium-of-rest (adharmāstikāya) – tg gofn /EenOoa rg ra tk.ksg nOoe/eD[ka A fBfnfdfj;ktqÙkk.ka dkj.kHkwna rq iq<oho AA86AA vUo;kFkZ & 1;Fkko ftl izdkj 1/eZaeO;a Hkofro /eZaeO; gS 1rFkko mlh izdkj 1v/ekZ[;e~ aeO;e~o v/eZ uke dk aeO; Hkh 1tkuhfgo tkuks] 1rr~ rqo ijUrq og 1fLFkfrfØ;k;qDrkuke~o fLFkfr&fØ;k&;qDr dks 1ìfFkoh boo ìfFkoh dh Hkkafr 1dkj.kHkwre~o dkj.kHkwr gS (vFkkZr~ fLFkfr&fØ;k ifj.kr tho&iqñxyksa dks lgk;d gS)A ;Fkk Hkofr /eZaeO;a rFkk rTtkuhfg aeO;e/ekZ[;e~ A fLFkfrfØ;k;qDrkuka dkj.kHkwra rq ìfFkoho AA86AA EXPLANATORY NOTE As the substance of the medium-of-motion (dharma dravya) has been expounded, the substance of the medium-of-rest (adharma dravya) should be known similarly. The difference is that while the medium-ofmotion (dharma dravya) is the instrumental cause, like the water (jala) for the movement (gati) of the souls (jīva) and the matter (pudgala), tending to move, the medium-of-rest (adharma dravya) is the instrumental cause, like the earth (pÃthivī) for the rest (sthiti) of Know that similar to the substance of the medium-ofmotion (dharma dravya), there is another substance by the name 'medium-of-rest' (adharma dravya). Like the earth (pÃthivī), this medium-of-rest (adharma dravya) renders assistance, in form of facilitating rest to the souls (jīva) and the matter (pudgala), tending to rest. v/ekZfLrdk; ds Lo:i dk dFku & 169 •••••••••••••••••••••••• Verse 86 the souls (jīva) and the matter (pudgala), tending to rest. The earth (pÃthivī), on its own, is at rest and does not prompt others to be at rest. But it facilitates, unconcernedly, the rest (sthiti) of the other objects. It is only the instrumental cause for the rest of the other objects. Similarly, the medium-of-rest (adharma dravya) renders assistance, in form of facilitating rest (sthiti) to the souls (jīva) and the matter (pudgala), tending to rest. Itself, the medium-of-rest (adharma dravya), like the medium-of-motion (dharma dravya), is 'niÈkriya' – without activity. The media of motion (dharma) and of rest (adharma) cause the division of the universe and the non-universe – nks fo ; e;k foHkÙkk vfoHkÙkk yks;esÙkk ; AA87AA tknks vyksxyksxks ts l lCHkkonks ; xe.kfBnh A vUo;kFkZ & 1xeufLFkrho (tho&iqñxy dh) xfr vkSj fLFkfr 1po rFkk 1vykssdyksdao vyksd vkSj yksd dk foHkkx] 1;;ks% l‰kor%o mu nks aeO;ksa ds l‰ko ls 1tkre~o gksrk gSA 1po vkSj 1}kS vfio ;s nksuksa 1foHkDrkSo foHkDr] 1vfoHkDrkSo vfoHkDr 1po vkSj 1yksdek=kkSo yksdizek.k 1erkSo dgs x;s gSaA tkreyksdyksda ;;ks% l‰korÜÓ xeufLFkrh A }kofi p erkS foHkDrkofoHkDrkS yksdek=kkS p AA87AA The movement (gati) and the rest (sthiti) of the souls (jīva) and the matter (pudgala), and the division of the universe (loka) and the non-universe (aloka) are due to /eZ vkSj v/eZ ds lñHkko dh flf1⁄4 ds fy;s gsrq & •••••••••••••••••••••••• 170 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Without the existence of the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) the division of the space (ākāśa) into the universe-space (lokākāśa) and the non-universe-space (alokākāśa) cannot take place. The universe-space (lokākāśa) is where the six substances (dravya), including the soul (jīva), exist. The nonuniverse-space (alokākāśa) is where only the pure space (ākāśa) exists. If the movement (gati) and the rest (sthiti) of the souls (jīva) and the matter (pudgala) are not attributed to these external causes – the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) – then there would be nothing to contain the movement or the rest of the objects. These would find unbridled existence in the non-universe-space (alokākāśa) too. The division of the space (ākāśa) into the universe-space (lokākāśa) and the nonuniverse-space (alokākāśa) would become untenable. The medium-ofmotion (dharma dravya) and the medium-of-rest (adharma dravya) are two distinct substances with independent existence and, therefore, are mutually separable (bhinna, vibhakta). Since the two exist in the same universe-space (lokākāśa), these are inseparable (abhinna, avibhakta). Since the two render assistance to the souls (jīva) and the matter (pudgala) in whole of the universe-space (lokākāśa), these are as extensive as the universe-space (lokākāśa). the existence of the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya). These two are considered mutually separable (bhinna, vibhakta), also mutually inseparable (abhinna, avibhakta), and are of the same expanse as the universe (loka). èkekZèkeZ;ks% dRLus AA5&13AA Ācārya Umāsvāmī's Tattvārthasūtra: •••••••••••••••••••••••• 171 Verse 87 /eZ vkSj v/eZ nzO; dk voxkg (fry essa rsy dh rjg) lexz yksdkdk'k esa gSA The medium-of-motion (dharma) and the medium-of-rest (adharma) pervade the entire universe-space (lokākāśa). The media of motion (dharma) and of rest (adharma) are only the instrumental causes of motion and rest – .k ; xPNfn /EEkRFkh xe.ka .k djsfn v..knfo;Ll A gofn xfnLl ; iljks thok.ka iqXxyk.ka p AA88AA vUo;kFkZ & 1/ekZfLrd%o /ekZfLrdk; 1u xPNfro xeu ugha djrk 1po vkSj 1vU;aeO;L;o vU; aeO; dks 1xeua u dkj;fro xeu ugha djkrk] 1l%o og 1thokuka iqqñxykuka po thoksa rFkk iqñxyksa dks 1xrs% izlj%o xfr dk izlkjd 1Hkofro gksrk gSA Hkofr xrs% l% izljks thokuka iqñxykuka p AA88AA u p xPNfr /ekZfLrdks xeua u djksR;U;aeO;L; A The substance of the medium-of-motion (dharmāstikāya) itself does not move, nor does it prompt the other substances to move. It is, however, the instrumental cause for the movement of the souls (jīva) and the matter (pudgala), tending to move. /eZ vkSj v/eZ aeO; xfr vkSj fLFkfr ds gsrq gksus ij Hkh mnklhu gSa & •••••••••••••••••••••••• 172 Paôcāstikāya-saÉgraha EXPLANATORY NOTE The substance of the medium-of-motion (dharmāstikāya) is not like the wind that appears to be the cause of the fluttering of the flag. Or, it is not like the moving horse that appears to be the cause of the movement of the rider on its back. It is seen in the world that only substances with activity, such as the water, are the cause of the movement of the fish and other objects. There is no contradiction. The medium-of-motion (dharma dravya) simply renders help to the souls (jīva dravya) and the matter (pudgala dravya) in their movement; it does not cause the movement. Just as the eyes help in the sight of the colour, but do not notice the colour in case the mind of the person is utterly distracted, similarly, though itself without activity – niÈkriya – the medium of motion (dharma dravya) renders help in the movement (gati) of the souls (jīva dravya) and the matter (pudgala dravya) only if these tend to move. As inactivity is admitted in case of the medium-ofmotion (dharma dravya), it follows that the souls (jīva dravya) and the matter (pudgala dravya) are characterized by activity (movement); these are kriyāvāna. The same argument holds for the substance of the medium-of-rest (adharmāstikāya). 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. •••••••••••••••••••••••• 173 Verse 88 The media of motion (dharma) and of rest (adharma) do not cause the motion and rest of objects – rs lxifj.kkes g nq xe.ka Bk.ka p dqOoafr AA89AA foTtfn ts l xe.ka Bk.ka iq.k rsfleso laHkofn A vUo;kFkZ & 1;s"kka xeua fo|rso ftuds xfr gksrh gS 1rs"kke~ ,o iqu% LFkkua laHkofro mUgha ds fiQj fLFkfr gksrh gS (vkSj ftUgsa fLFkfr gksrh gS mUgha dks fiQj xfr gksrh gS)A 1rs rqo os (xfr&fLFkfreku inkFkZ) rks 1Lodifj.kkeS%o vius ifj.kkeksa ls 1xeua LFkkua po xfr vkSj fLFkfr 1dqoZfUro djrs gSaA rs Lodifj.kkeSLrq xeua LFkkua p dqoZfUr AA89AA fo|rs ;s"kka xeua LFkkua iquLrs"kkeso laHkofr A EXPLANATORY NOTE This verse expounds that the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) are not the substantive-causes (upādāna kāraõa) of the movement (gamana) or the rest (sthiti) of objects. Though, from the empirical point-of-view, the medium-ofmotion (dharma dravya) and the medium-of-rest (adharma dravya) are the external-causes (nimitta kāraõa) of the movement or the rest of objects, these do not prompt objects to get to the state-of-motion (gamana) or the state-of-rest (sthiti). Had these been the substantive The same object, hitherto in the state-of-motion (gamana), gets to the state-of-rest (sthiti), and the same object, hitherto in the state-of-rest (sthiti), gets to the state-of-motion (gamana). The objects get to these states of motion or rest due to their own modifications (pariõāma). iqu% /eZ vkSj v/eZ aeO; dh vR;Ur mnklhurk dk gsrq & •••••••••••••••••••••••• 174 Paôcāstikāya-saÉgraha causes (upādāna kāraõa) of the movement (gamana) or the rest (sthiti) of objects, the moving object would have continued forever in its state-of-motion and the stationary object in its state-of-rest. Moreover, objects that were in the state-of-motion (gamana) are seen later in the state-of-rest (sthiti), and objects that were in the state-ofrest (sthiti) are seen later in the state-of-motion (gamana). The truth is that objects, due to their own modifications (pariõāma), get to the state-of-motion (gamana) or the state-of-rest (sthiti). 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 The substance of medium-of-motion (dharma dravya) 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. Bk.ktqnk.k v/Eeks iqXxythok.k Bk.klg;kjh A Nk;k tg ifg;k.ka xPNark .kso lks /jbZ AA18AA 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 dravya) 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. 175 •••••••••••••••••••••••• Verse 89 The substance-of-space (ākāśa dravyāstikāya) – lOos l thok.ka lslk.ka rg ; iqXxyk.ka p A ta nsfn foojef[kya ra yks, gofn vk;kla AA90AA vUo;kFkZ & 1yksdso yksd esa 1thokuke~o thoksa dks 1po vkSj 1iqñxykuke~o iqñxyksa dks] 1rFkk ,oo oSls gh 1losZ"kke~ 'ks"kk.kke~o 'ks"k leLr aeO;ksa dks 1;ño tks 1vf[kya fooje~o lEiw.kZ vodk'k 1nnkfro nsrk gS] 1rño og 1vkdk'ke~ Hkofro vkdk'k gSA losZ"kka thokuka 'ks"kk.kka rFkSo iqñxykuka pA ;ínkfr foojef[kya rYyksds HkOkR;kdk'ka AA90AA EXPLANATORY NOTE A doubt is raised. In the universe (loka), there are infinite-timesinfinite souls (jīva). The matter (pudgala) are infinite times the In the universe (loka) comprising six substances (dravya), the substance-of-space (ākāśa dravya) is the instrumental-cause (nimitta kāraõa) of providing inclusive accommodation to the remaining five substances. In the universe (loka), that which provides inclusive accommodation (avagāha, avakāśa) to the souls (jīva) and the matter (pudgala), besides to the remaining substances (dravya), is the substance-of-space (ākāśa). vkdk'k&aeO;kfLrdk; dk O;k[;ku & The Space (ākāśāstikāya) vkdk'kkfLrdk; 176 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha number of souls (jīva). How is it possible for the space (ākāśa), of innumerable (asaÉkhyāta) space-points (pradeśa), to provide room to all the souls (jīva) and the matter (pudgala)? The answer is that even the material (mūrta) objects 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." yksdkdk'ks¿oxkg% AA5&12AA Ācārya Umāsvāmī's Tattvārthasūtra: mijksDr leLr nzO;ksa dk voxkg (LFkku) yksdkdk'k esa gSA These substances – the media of motion and of rest, the souls, and the forms of matter – are located in the universe-space (lokākāśa). •••••••••••••••••••••••• 177 Verse 90 There is infinite non-universe-space (alokākāśa) beyond the universe-space (lokākāśa) – EXPLANATORY NOTE This verse expounds that the space (ākāśa) is infinite and endless; it exists beyond the universe-space (lokākāśa). The five substances – the souls (jīva), the matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), and the time (kāla) – share their space-points (pradeśa) with the space-points (pradeśa) of the universe-space (lokākāśa). Still, each substance maintains its ownnature. These substances do not become one with the other; if this The substances (dravya) – the souls (jīva), the matter (pudgala), the medium-of-motion (dharma), the mediumof-rest (adharma), and the time (kāla) – are indistinct (ananya) from the universe-space (lokākāśa). The infinite space (ākāśa) is indistinct (ananya) as well as distinct (anya) from the universe-space (lokākāśa). yksd ls ckgj varjfgr vyksdkdk'k gS & thokiqXxydk;k /Eek/EEkk ; yksxnks.k..kk A rÙkks v.k..ke..ka vk;kla varofnfjÙka AA91AA vUo;kFkZ & 1thok% iqñxydk;k% /ekZ/ekSZ po tho] iqñxydk;] /eZ] v/eZ (rFkk dky) 1yksdr% vuU;so yksd ls vuU; gSa] 1varO;frfjDre~ vkdk'ke~o varjfgr ,slk vkdk'k 1rr%o mlls (yksd ls) 1vuU;r~ vU;r~o vuU; rFkk vU; gSA thok% iqñxydk;k% /ekZ/ekSZ p yksdrks¿uU;s A rrks¿uU;nU;nkdk'kearO;frfjDra AA91AA 178 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha were to happen, the fault called 'saÉkara' would arise. Also, these substances do not transmute their specific qualities to another; if this were to happen, the fault called 'vyatikara' would arise. (see also verse 7, p. 17-18, ante). Space (ākāśa) is divided into two parts, the universe-space (lokākāśa) and the non-universe-space (alokākāśa). Space in the universe is the universe-space (lokākāśa). And beyond it is the infinite non-universespace (alokākāśa). The distinction between the universe (loka) and the non-universe (aloka) should be known by the presence or 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 (dharma dravya) 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 (adharma dravya) did not exist in the universe-space, 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 (loka) and non-universe (aloka) is established. /EEkk¿/Eek dkyks iqXxythok ; lafr tkofn;s A vk;kls lks yksxks rÙkks ijnks vyksxqÙkks AA20AA Ācārya Nemicandra's DravyasaÉgraha: /eZ] v/eZ] dky] iqñxy vkSj tho & ;s ik¡pksa nzO; ftrus vkdk'k esa gSa] og rks yksdkdk'k gS vkSj ml yksdkdk'k ds vkxs vyksdkdk'k gSA The part of space (ākāśa) which contains the medium-of-motion (dharma), the medium-of-rest (adharma), the substance of time (kāla), the matter (pudgala) and the souls (jīva) is the universespace (lokākāśa), beyond which is the non-universe-space (alokākāśa). 179 •••••••••••••••••••••••• Verse 91 The space (ākāśa) does not assist the motion (gati) and the rest (sthiti) – EXPLANATORY NOTE The liberated souls do not go beyond the end of the universe (loka) as no medium-of-motion (dharma) exists in the non-universe (aloka), beyond the universe (loka). Should the assistance rendered by the medium-of-motion (dharma) and the medium-of-rest (adharma) not attributed to the space (ākāśa) which is all-pervasive (sarvagata)? No, the space (ākāśa) has another function; it gives room to all substances including the medium-of-motion (dharma) and the medium-of-rest If the space (ākāśa) were the cause of providing not only accommodation (avagaha, avakāśa), but also of motion (gati) and rest (sthiti), why would the liberated souls, of the nature of darting upward, stop [(at the summit of the universe (loka)]? vkdk'k esa xfrfLFkfrgsrqRo Hkh gksus dk fu"ks/ & mîxaô fnIi/k.kk fl1⁄4k fpêafò r fd/ rRFk AA92AA vkxkla voxkla xe.kfêfò ndkj.ks g nsfn tfn A vUo;kFkZ & 1;fn vkdk'ke~o ;fn vkdk'k 1xeufLFkfrdkj.kkH;ke~o xfr&fLFkfr ds dkj.k lfgr 1vodk'ka nnkfro vodk'k nsrk gks (vFkkZr~ ;fn vkdk'k vodk'k gsrq Hkh gks vkSj xfr&fLFkfr gsrq Hkh gks)] rks 1Åèo±xfriz/kuk% fl1⁄4k%o ÅèoZxfr&iz/ku fl1⁄4 1r=ko mlesa (vkdk'k esa) 1dFke~o D;ksa 1fr"BfUro fLFkj gksa\ (vkxs xeu D;ksa u djsa\) Åèo±xfriz/kuk% fl1⁄4k% fr"BfUr dFka r=k AA92AA vkdk'keodk'ka xeufLFkfrdkj.kkH;ka nnkfr ;fn A •••••••••••••••••••••••• 180 Paôcāstikāya-saÉgraha (adharma). As there is no medium-of-motion (dharma dravya), which aids movement, in the non-universe (aloka), the liberated souls do not go beyond the universe (loka). Otherwise there would be no distinction between the universe (loka) and the non-universe (aloka). If we attribute the functions of motion (gati) and rest (sthiti) also to the space (ākāśa), then there would be no distinction between the universe (loka) and the non-universe (aloka). The liberated-souls (Siddha) stay forever at the summit of the universe (loka) – As (Lords) Jina have proclaimed, the liberated-souls (Siddha) stay forever at the top of the universe (loka), therefore, know that the space (ākāśa) does not assist objects in their motion (gati) and rest (sthiti). fl1⁄4ksa dk yksd ds vxzHkkx esa fr'uk dgk gS & tEgk mofjêkò .ka fl1⁄4k.ka ft.kojs g i..kÙka A rEgk xe.kêkò .ka vk;kls tk.k .kfRFk fÙk AA93AA vUo;kFkZ & 1;Lekr~o pwafd 1ftuojS%o ftuojksa us (ohrjkx loZK nsoksa us) 1fl1⁄4kuke~o fl1⁄4ksa dh 1mifjLFkkuao yksd ds Åij fLFkfr 1izKIre~o dgh gS 1rLekr~o blfy;s 1xeuLFkkue~ vkdk'ks u vfLro xfr&fLFkfr (gsrqiuk] fufeÙkxq.k) vkdk'k aeO; esa ugha gksrk] 1bfr tkuhfgo ,slk tkuksA rLekñxeuLFkkuekdk'ks tkuhfg ukLrhfr AA93AA ;LeknqifjLFkkua fl1⁄4kuka ftuojS% izKIra A •••••••••••••••••••••••• 181 Verse 92-93 EXPLANATORY NOTE Since the liberated-souls (Siddha) stay forever at the top of the universe (loka), therefore, it is certain that the space (ākāśa) does not assist objects in their motion (gati) and rest (sthiti). The medium-ofmotion (dharma dravya) is the cause that assists objects in their motion (gati), and the medium-of-rest (adharma dravya) is the cause that assists objects in their rest (sthiti). If the space (ākāśa) be the cause of motion (gati) and of rest (sthiti) of objects [the souls (jīva) and the matter (pudgala)], it would entail the contraction of the nonuniverse (aloka) and also the expansion of the universe (loka). The reason why space (ākāśa) does not assist the motion (gati) and the rest (sthiti) – vkdk'k esa xfrfLFkfrgsrqRo ds vHkko dk gsrq & tfn gofn xe.kgsnw vkxkla Bk.kdkj.ka rs l A iltfn vyksxgk.kh yksxLl ; varifjoqîhô AA94AA vUo;kFkZ & 1;fno ;fn 1vkdk'kao vkdk'k 1rs"kke~o tho&iqñxyksa dks 1xeugsrq%o xfrgsrq vkSj 1LFkkudkj.kao fLFkfrgsrq 1Hkofro gksrk rks 1vyksdgkfu%o vyksd (vyksdkdk'k) dh gkfu dk 1po vkSj 1yksdL; varifjòf1⁄4%o yksd (yksdkdk'k) ds vUr dh òf1⁄4 dk 1izltfro izlax vk;sA ;fn Hkofr xeugsrqjkdk'ka LFkkudkj.ka rs"kka A izltR;yksdgkfuyksZdL; pkarifjòf1⁄4% AA94AA •••••••••••••••••••••••• 182 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Only by accepting that the space (ākāśa) is not the cause of motion (gati) and of rest (sthiti), the boundary between the universe (loka) and the non-universe (aloka) can exist. If the space (ākāśa) be assumed as the cause of motion (gati) and of rest (sthiti) of objects and since the space (ākāśa) has existence everywhere, it will not be possible to draw a limit in the space (ākāśa) up to which the souls (jīva) and the matter (pudgala) could exist. This would entail the loss of the non-universespace (alokākāśa) every moment and, as a result, the universe-space (lokākāśa) would expand, till it becomes infinite. Therefore, the space (ākāśa) is not the cause of motion (gati) and of rest (sthiti). This establishes that the causes of motion (gati) and of rest (sthiti) are the medium-of-motion (dharma dravya) The conclusion that the space (ākāśa) does not assist the motion (gati) and the rest (sthiti) – vkdk'k esa xfrfLFkfrgsrqRo ds vHkko dk milagkj & rEgk /Eek/Eek xe.kfêfò ndkj.kkf.k .kkxkla A bfn ft.kojs g Hkf.kna yksxlgkoa lq.kark.ka AA95AA vUo;kFkZ & 1rLekr~o blfy;s 1xeufLFkfrdkj.kso xfr vkSj fLFkfr ds (fufeÙk) dkj.k 1/ekZ/ekSZo /eZ vkSj v/eZ (aeO;) gSa] 1u vkdk'ke~o vkdk'k (aeO;) ugha gSA 1bfro ,slk 1yksdLoHkkoa 'k`.orke~o yksdLoHkko ds Jksrkvkssa dks 1ftuojS% Hkf.kre~o ftuojksa us dgk gSA rlek1⁄4ekZ/ekSZ xeufLFkfrdkj.ks ukdk'ke~ A bfr ftuojS% Hkf.kra yksdLoHkkoa J`.orke~ AA95AA •••••••••••••••••••••••• 183 Verse 94-95 EXPLANATORY NOTE This is the conclusion of the nature of the universe (loka); it expounds that the causes of motion (gati) and of rest (sthiti) of objects are the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya), respectively. The space (ākāśa) does not attribute to the motion (gati) and rest (sthiti) of objects. and the medium-of-rest (adharma dravya), respectively, and not the space (ākāśa). This has been expounded by Lords Jina for the potential (bhavya) listeners of the nature of the universe (loka). The medium-of-motion, the medium-of-rest and the universe-space have oneness in respect of their extension – /eZ] v/eZ vkSj vkdk'k esa voxkg dh n`f' ls ,dRo & /Eek/Eekxklk viq/CHkwnk lek.kifjek.kk A iq/xqoyf1⁄4folslk djsfUr ,xÙke..kÙka AA96AA vUo;kFkZ & 1/ekZ/ekZdk'kkfuo /eZ] v/eZ vkSj vkdk'k (yksdkdk'k) 1lekuifjek.kkfuo leku ifjek.k okys 1vìFkXHkwrk fuo vìFkXHkwr gksus ls rFkk 1ìFkxqiyfC/fo'ks"kkf.ko ìFkd~ miyfC/ (fHkÂ&fHkÂ fl1⁄4) fo'ks"k okys gksus ls 1,dRoe~ vU;Roe~o ,dRo rFkk vU;Ro dks 1dqo±fro djrs gSa (izkIr gksrs gSa)A ìFkxqiyfC/fo'ks"kkf.k dqo±R;sdRoeU;Roa AA96AA /ekZ/ekZdk'kkU;ìFkXHkwrkfu lekuifjek.kkfu A •••••••••••••••••••••••• 184 Paôcāstikāya-saÉgraha EXPLANATORY NOTE 1However, from the anupacarita sadbhūta vyavahāra naya , these substances do not ever lose their respective special (viśeÈa) marks (lakÈaõa), such as assistance-in-motion (gatihetutva) for the mediumof-motion (dharma). Also, from the real point-of-view – niścaya naya – the three have their separate existence as individual substances (dravya) with own-nature. On both counts, these exhibit separateness (anyatva). All three – the universe-space (lokākāśa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) – have the same extension (parimāõa), i.e., all three have innumerable (asaÉkhyāta) space-points (pradeśa) and co-exist in the same space. In this respect, from the empirical (vyavahāra) point-of-view – upacarita asadbhūta vyavahāra naya – these are inseparable (apÃthagbhūta) and exhibit oneness (ekatva). The universe-space (lokākāśa), the medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) have the same extension (parimāõa). Hence these are inseparable (apÃthagbhūta) and since each has own special-qualities (viśeÈa guõa), these exhibit oneness (ekatva) as well as separateness (anyatva). 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 (kevalajñāna) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." (see Preface, p. xxx, ante) yksxkyksxslq .kHkks /Eek/Eesfg vknnks yksxks A lsls iMqPp dkyks thok iq.k iksXxyk lslk AA2&44AA Ācārya Kundakunda's Pravacanasāra: •••••••••••••••••••••••• 185 Verse 96 yksd vkSj vyksd esa vkdkÀk&aeO; jgrk gSA /eZ&aeO; vkSj v/eZ&aeO; ls yksdkdkÀk O;kIr gS] vFkkZr~ /eZ vkSj v/eZ ;s nksuksa aeO; yksdkdkÀk esa iQSy jgs gSaA tho vkSj iqñxy aeO; dh izrhfr ls dky&aeO; fr' jgk gSA ckdh jgs tho&aeO; vkSj iqñxy&aeO; & ;s yksdkdkÀk esa gSaA The substance of space (ākāśa dravya) pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium-of-motion (dharma dravya) and the medium-of-rest (adharma dravya) pervade the universe-space (lokākāśa). Denoted by transformations in the soul (jīva) and the matter (pudgala), the substance of time (kāla dravya), together with the substances of the soul (jīva dravya) and the matter (pudgala dravya), are in the universe-space (lokākāśa). vkxkldkythok /Eek/Eek ; eqfÙkifjgh.kk A eqÙka iqXxynOoa thoks [kyq psn.kks rslq AA97AA vkdk'kdkythok /ekZ/ekSZ p ew£rifjghuk% A ewÙk± iqñxyaeO;a tho% [kyq psruLrs"kq AA97AA The corporeal and incorporeal nature and conscious and non-conscious nature of substances – aeO;ksa dk ewrZ&vewrZiuk vkSj psru&vpsruiuk & vUo;kFkZ & 1vkdk'kdkythok%o vkdk'k] dky] tho] 1/ekZ/ekSZ po /eZ vkSj v/eZ 1ewfrZifjghuk%o vewrZ gSa] 1iqñxyaeO;a ewr±o iqñxyaeO; ewrZ gSA 1rs"kqo muesa 1tho%o tho 1[kyqo okLro esa 1psru%o psru gSA •••••••••••••••••••••••• 186 Paôcāstikāya-saÉgraha EXPLANATORY NOTE The substances with which the qualities (guõa) of touch (sparśa), taste (rasa), smell (gandha) and colour (varõa) associate are corporeal (mūrta). The substances with which these qualities (guõa) do not associate are incorporeal (amūrta). The substance that has consciousness (cetanatva) is conscious (cetana). The substance that has no consciousness (cetanatva) is non-conscious (acetana). Now, the substances of the space (ākāśa) and the time (kāla) are incorporeal (amūrta). The soul (jīva), by own-nature (svabhāva), is incorporeal (amūrta), but due to its association with the corporeal matter (pudgala) in form of the karmas, it is said to be corporeal (murta) also. The substances of the medium-of-motion (dharma) and the mediumof-rest (adharma) are incorporeal (amūrta). Only the substance of matter (pudgala) is corporeal (mūrta). The substances of the space (ākāśa), the time (kāla), the medium-of-motion (dharma) and the medium-of-rest (adharma) are non-conscious (acetana). Only the substance of the soul (jīva) is conscious (cetana). The substances of space (ākāśa), the time (kāla), the soul (jīva), the medium-of-motion (dharma) and the mediumof-rest (adharma) are incorporeal (amūrta); the substance of matter (pudgala dravya) is corporeal (mūrta). Out of these, the substance of soul (jīva) is withconsciousness (cetana). •••••••••••••••••••••••• 187 Verse 97 thok iqXxydk;k lg lfDdfj;k goafr .k ; lslk A iqXxydj.kk thok [ka/k [kyq dkydj.kk nq AA98AA vUo;kFkZ & 1lg thok% iqñxydk;k%o ckádj.k lfgr fLFkr tho vkSj iqñxy 1lfØ;k% HkfoUro lfØ; gSa] 1u p 'ks"kk%o 'ks"k aeO; lfØ; ugha gSaA 1thok%o tho 1iqñxydj.kk%o iqñxydj.k okys (ftUgsa lfØ;ius esa iqñxy cfgjax lk/u gks ,sls) gSa 1LdU/k% [kyq dkydj.kk% rqo vkSj LdU/ vFkkZr~ iqñxy rks dkydj.k okys (ftUgsa lfØ;ius esa dky cfgjax lk/u gks ,sls) gSaA iqñxydj.kk thok% Lda/k% [kyq dkydj.kkLrq AA98AA thok% iqñxydk;k% lg lfØ;k HkofUr u p 'ks"kk% A EXPLANATORY NOTE There can be two distinctions of substances (dravya): in respect of the activity (kriyā) and in respect of the being (bhāva). The soul (jīva) and the matter (pudgala) exhibit both, these are of the nature-of-activity (kriyāvanta) and of the nature-of-being (bhāvavanta). The other four Due to the presence of the external causes, the soul (jīva) and the matter (pudgala) are with-activity (kriyāvāna). The remaining substances are without-activity (niÈkriya). The (worldly) soul (jīva) is with-activity (kriyāvāna) due to the external cause of the matter (pudgala), and the matter (pudgala) is with-activity (kriyāvāna) due to the external cause of the time (kāla). The with-activity and without-activity nature of substances – aeO;ksa dk lfØ;iuk vkSj fuf"Ø;iuk & 188 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Thus, the two substances, the soul (jīva) and the matter (pudgala), are of the nature-of-activity (kriyāvanta) and also of the nature-of-being (bhāvavanta). The remaining four substances – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the 1time (kāla) – are only of the nature-of-being (bhāvavanta). substances (dravya) – the medium-of-motion (dharma), the mediumof-rest (adharma), the space (ākāśa), and the time (kāla) – exhibit only the nature-of-being (bhāvavanta). Movement is the mark (lakÈaõa) of the activity (kriyā). The change-of-being (pariõamana) is the mark (lakÈaõa) of the nature-of-being (bhāvavanta). All substances (dravya) experience origination (utpāda), destruction (vyaya) and permanence (dhrauvya) due to their change-of-being (pariõamana), since these are of the nature-of-being (bhāvavanta). This results in changes in their modes (paryāya). Activity (kriyā) takes place only in two substances, the soul (jīva) and the matter (pudgala). Due to the activity (kriyā), the matter (pudgala) has the nature of movement; union (fusion or saÉghāta) or division (fission or bheda) takes place in the molecules of matter (pudgala). The substance of time (kāla) is the external cause of activity (kriyā) in the matter (pudgala). Similarly, the soul (jīva), contaminated with karmas, exhibits movement – activity (kriyā). It exhibits union (fusion or saÉghāta) with new forms of matter (pudgala) – karmic (karma) and quasi-karmic (nokarma) – or division (fission or bheda) from old forms of matter (pudgala). The substance of matter (pudgala) is the external cause of activity (kriyā) in the soul (jīva). The soul (jīva) that is rid completely of the karmic-matter (pudgala karma) – the liberated soul (Siddha) – is without-activity (niÈkriya). But since the substance of time (kāla) is eternal, the matter (pudgala) is never without-activity (niÈkriya). 1 – See also Vijay K. Jain (2018), Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 164-165. •••••••••••••••••••••••• 189 Verse 98 ts [kyq bafn;xsT>k fol;k thos g gksafr rs eqÙkk A lsla gofn veqÙka fpÙka mHk;a lekfn;fn AA99AA vUo;kFkZ & 1;s [kyqo tks inkFkZ 1thoS% bfUae;xzkák% fo"k;k%o thoksa ds bfUae;xzká fo"k; gSa 1rs ewrkZ% HkfoUro os ewrZ gSa vkSj 1'ks"kao 'ks"k inkFkZlewg 1vewr± Hkofro vewrZ gSaA 1fpÙke~o fpÙk (eu) 1mHk;ao mu nksuksa dks (ewrZ rFkk vewrZ dks) 1leknnkfro xzg.k djrk gS (tkurk gS)A 'ks"ka HkoR;ewr± fpÙkeqHk;a leknnkfr AA99AA ;s [kyq bfUae;xzkák fo"k;k thoSHkZofUr rs ewrkZ% A EXPLANATORY NOTE The corporeal (mūrtīka) qualities are recognized by the senses Touch (sparśa), taste (rasa), smell (gandha), colour or form (varõa) and sound (śabda) are the objects of the senses (indriya). Touching is touch. Tasting is taste. Smelling is smell. Seeing is colour. Sounding is sound. Since the mind is variable, it is not admitted to be a sense. But, it does assist cognition (upayoga). Without the mind the senses cannot function in their province. Sensory-knowledge, therefore, is the province of both, the senses (indriya) and the mind (mana). The substances that are the subjects (viÈaya) of the senses (indriya) are corporeal (mūrta) and the remaining substances are incorporeal (amūrta). Both kinds of substances – corporeal (mūrta) and incorporeal (amūrta) – are the subject of the mind (mana). The marks of the corporeal (mūrta) and incorporeal (amūrta) substances – ewrZ vkSj vewrZ aeO;ksa ds y{k.k dk dFku & •••••••••••••••••••••••• 190 Paôcāstikāya-saÉgraha (indriya). The non-corporeal (amūrtīka) qualities are not recognized by the senses (indriya). Thus, that which is amenable to recognition by the senses is the mark (lakÈaõa) of the corporeal (mūrtīka) substance (dravya), i.e., the physical matter (pudgala). That which is not amenable to recognition by the senses is the mark (lakÈaõa) of the incorporeal (amūrtīka) substances (dravya), i.e., the soul (jīva), the medium-of-motion (dharma), the medium-of-rest (adharma), the space (ākāśa), and the time (kāla). The object of scriptural knowledge (śrutajñāna) is the 'śruta' – the knowledge in comprehensible form or the Scripture. It is the province of the mind (mana). With the help of the mind (mana), the soul (jīva) with destruction-cum-subsidence (kÈayopaśama) of scripturalknowledge-obscuring (śrutajñānāvaraõīya) karma, engages in attainment of the knowledge contained in the Scripture. Or, scriptural-knowledge is the Scripture. It is the object of the mind. The mind is capable of accomplishing it independently, without the help of the senses. The senses are the instrumental cause of scripturalknowledge by convention (paramparā) only. Li'kZjlxUèko.kZ'kCnkLrnFkkZ% AA2&20AA Ācārya Umāsvāmī's Tattvārthasūtra: Li'kZ] jl] xU/] o.kZ (jaxo] 'kCn & ;s ik¡p Øe'k% mijksDr ik¡p bfUnz;ksa ds fo"k; gSa vFkkZr~ mijksDr ik¡p bfUnz;k¡ mu&mu fo"k;ksa dks tkurh gSaaA Touch (sparśa), taste (rasa), smell (gandha), colour or form (varõa) and sound (śabda) are the objects of the senses. JqrefufUae;L; AA2&21AA eu dk fo"k; JqrKkuxkspj inkFkZ gSa vFkok eu dk iz;kstu JqrKku gSA Scriptural knowledge (śrutajñāna) is the province of the mind (mana). •••••••••••••••••••••••• 191 Verse 99 nks.ga ,l lgkoks dkyks [k.kHkaxqjks f.k;nks AA100AA dkyks ifj.kkeHkoks ifj.kkeks nOodkylaHkwnks A vUo;kFkZ & 1dky% ifj.kkeHko%o dky ifj.kke ls mRiÂ gksrk gS (vFkkZr~ O;ogkjdky dk eki tho&iqñxyksa ds ifj.kke }kjk gksrk gS)A 1ifj.kke% aeO;dkylaHkwr%o ifj.kke aeO;dky ls mRiÂ gksrk gSA 1};ks% ,"k% LoHkko%o ;g nksuksa dk LoHkko gSA 1dky% {k.kHkaxqj% fu;r%o dky {k.kHkaxqj rFkk fuR; gSA };ksjs"k LoHkko% dky% {k.kHkaxqjks fu;r% AA100AA dky% ifj.kkeHko% ifj.kkeks aeO;dkylaHkwr% A EXPLANATORY NOTE There are two kinds of time (kāla): 1) the substance-of-time or the real-time (dravya kāla or mukhya kāla or paramārtha kāla or niścaya kāla), and 2) the empirical-time or conventional-time (vyavahāra kāla). The mode (paryāya) of time (kāla), called 'samaya', is the The empirical time (vyavahāra kāla) originates from modifications (pariõāma) [of the soul (jīva) and the matter (pudgala)]. The modifications (pariõāma) originate from the substance-of-time (dravya kāla). This is the nature of two kinds of the time (kāla). The empirical time (vyavahāra kāla) is transient (kÈaõabhaôgura) and the substance-of-time (dravya kāla) is permanent (nitya). The nature of the empirical time (vyavahāra kāla) and the substance-of-time (dravya kāla, niścaya kāla) – O;ogkj&dky vkSj fu'p;&dky dk Lo:i & 192 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The empirical-time (vyavahāra kāla) is transient since it is the mode (paryāya) of the substance-of-time (dravya kāla) and has existence for a period denoted by 'samaya'. The substance-of-time (dravya kāla) is permanent (nitya) since it exists eternally in own-nature (svabhāva), with its qualities (guõa) and modes (paryāya). empirical time (vyavahāra kāla), and the underlying substance is the substance-of-time (dravya kāla). The empirical time (vyavahāra kāla), a mode (paryāya) of the substance-of-time (dravya kāla), is recognized by modifications (pariõāma) in the soul (jīva) and the matter (pudgala). Modifications (pariõāma) in the soul (jīva) and the matter (pudgala), therefore, are conventionally spoken as the originators of the empirical time (vyavahāra kāla). The substance-of-time (dravya kāla) has its mark (lakÈaõa) as continuity of being (vartanā). The empirical-time (vyavahāra kāla) 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 (bhaviÈyata). The substance-of-time (dravya kāla), however, is the underlying substance (dravya); the idea of the past, the present and the future is secondary. mIiknks i1⁄4alks foTtfn tfn TkLl ,xle;fEe A le;Ll lks fo levks lHkkoleofênò ks gofn AA2&50AA Ācārya Kundakunda's Pravacanasāra: ftl dkyk.kq:i aeO; le; dk ,d gh vfr lw{edky le; esa ;fn mRiÂ gksuk] foukÀk gksuk izorZrk gS rks og Hkh dky&inkFkZ vfoukÀkh LoHkko esa fLFkj:i gksrk gSA The simultaneous origination (utpāda) and destruction (vyaya) in form of the 'samaya' takes place in the substance of time (kāla dravya); it also exhibits permanence (dhrauvya), being established in own-nature (svabhāva). 193 •••••••••••••••••••••••• Verse 100 dkyks fÙk ; oonslks lCHkkoi:oxks gofn f.kPpks A mIi..kIi1⁄4alh vojks nhgarjêkò bZ AA101AA vUo;kFkZ & 1dky% bfr p O;ins'k%o ^dky* ,slk O;ins'k 1l‰koiz:id%o l‰ko dk iz:id gS blfy;s 1fuR;% Hkofro (fu'p;dky) fuR; gSA 1mRiÂizèoalh vij%o nwljk vFkkZr~ O;ogkjdky mitrk gS vkSj fou'krk gS rFkk 1nh?kk±rjLFkk;ho (izokg&vis{kk ls) nh?kZ fLFkfr okyk Hkh gS (vFkkZr~ ^le;ksa* dh ijEijk ls cgqr fLFkjrk:i Hkh dgk tkrk gS)A dky bfr p O;ins'k% l‰koiz:idks Hkofr fuR;% A mRiÂizèoaL;ijks nh?kk±rjLFkk;h AA101AA EXPLANATORY NOTE The term 'time' (kāla) indicates the existence (sattā) of the substanceof-time (dravya kāla, niścaya kāla). The expression itself indicates that there is a substance called 'time' (kāla), which is permanent The verse highlights the two divisions of 'time'; one is permanent (nitya), and the other is transient (kÈaõika). The expression 'time' (kāla) indicates the existence (sattā) of the substance-of-time (dravya kāla, niścaya kāla); it is, therefore, permanent (nitya). The other, the empirical-time (vyavahāra kāla), originates and gets destroyed incessantly; collectively, it is enduring. The time (kāla) is permanent (nitya) as well as transient (kÈaõika) – dky ds fuR; vkSj {kf.kd] ,sls nks foHkkx & •••••••••••••••••••••••• 194 Paôcāstikāya-saÉgraha The difference between the substance-of-time (dravya kāla, niścaya kāla) and the empirical-time (vyavahāra kāla) is expressed in another way. The substance-of-time (dravya kāla, niścaya kāla) is withoutbeginning and without-end – anādi-ananta – and is not expressed by intervals of conventional time, like 'samaya'. Not being a subject of the senses (indriya), it is incorporeal (amūrta). It comprises innumerable (asaÉkhyāta) time-atoms (kālāõu) inhabiting the entire universe-space (lokākāśa). Each time-atom (kālāõu) has single spacepoint (pradeśa); it is thus without space-points – apradeśī. The timeatom (kālāõu) transforms into the mode (paryāya) that is the empirical-time (vyavahāra kāla) manifested in form of duration or 'samaya'. (nitya). That which originates and gets destroyed immediately thereafter is, in fact, the mode (paryāya) of the same 'time' (kāla). Itself transient, it continues in form of a series; therefore, 'time' (kāla) is also enduring. Thus, the empirical-time (vyavahāra kāla), with 'samaya' as its basic unit, is also known by āvalī, palyopama, sāgaropama, etc., which indicate different durations of time. 195 •••••••••••••••••••••••• Verse 101 ,ns dkykxklk /Eek/Eek ; iqXxyk thok A yCHkafr nOol..ka dkyLl nq .kfRFk dk;Ùka AA102AA vUo;kFkZ & 1,rso ;g 1dkykdk'kso dky] vkdk'k 1/ekZ/ekSZo /eZ] v/eZ 1iqñxyk%o iqñxy 1po vkSj 1thok%o tho (lc) 1aeO;laKka yHkarso ^aeO;* laKk dks izkIr djrs gSa] 1dkyL; rqo ijUrq dky dks 1dk;Roe~o dk;iuk 1u vfLro ugha gSA ,rs dkykdk'ks /ekZ/ekSZ p iqñxyk thok% A yHkars aeO;laKka dkyL; rq ukfLr dk;Roe~ AA102AA EXPLANATORY NOTE The time (kāla) is a substance (dravya) because it has the characteristic attributes of a substance. Substance has been defined in two ways. Existence is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya). And, that which has qualities (guõa) and modes (paryāya) is a substance (dravya). Both these definitions apply to the time (kāla). It is explained as follows. The time (kāla) exhibits permanence (dhrauvya) based on its internal cause – svanimittaka – because it persists in own nature (svabhāva). Origination (utpāda) and These – the time (kāla), the space (ākāśa), the mediumof-motion (dharma), the medium-of-rest (adharma), the matter (pudgala), and the souls (jīva) – are designated as substance (dravya), but the substance of time (kāla) does not have the attributes of 'body' (kāya). The time (kāla) is a substance (dravya) but without the attribute of 'body' (kāya) – dky ds aeO;iuk gS] dk;iuk ugha gS & 196 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The time (kāla) has been mentioned separately because it lacks the plurality of space-points (pradeśa). We cannot attribute multitude of space-points (pradeśa) to the time, neither from the real (niścaya) nor from the figurative or conventional (vyavahāra) point-of-view. The time (kāla) is not a 'kāya' or 'body'. The existence of a substance is characterized by simultaneousness of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). Without the space-points (pradeśa) of the substance (dravya), its existence cannot be maintained. If not even one spacedestruction (vyaya) in the time (kāla) are based on external causes – paranimittaka – and also due to internal causes – svanimittaka – in view of the rhythmic rise and fall, 'agurulaghuguõa'. Further, the time (kāla) also has two kinds of attributes (guõa), general (sāmānya or sādhāraõa) and particular (viśeÈa or asādhāraõa). The particular (viśeÈa or asādhāraõa) attribute (guõa) of the time (kāla) is assisting substances in their continuity of being through gradual changes – vartanā – and the general attributes include lifelessness (acetanatva), without having a form (amūrtatva), minuteness (sūkÈmatva) and power of maintaining distinction with all other substances (agurulaghutva). The modes (paryāya) of the time (kāla), characterized by origination (utpāda) and destruction (vyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kāla), it is established as an independent substance, like the space (ākāśa). With regard to the medium-of-motion (dharma), etc., multitude of space-points has been mentioned from the real (niścaya) point of view. For instance, it has been mentioned that there are innumerable (asaÉkhyāta) space-points (pradeśa) in the medium-of-motion (dharma), the medium-of rest (adharma) and in each individual soul (jīva). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called pūrvottarabhāva prajñāpana naya. But for the time (kāla) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kāla) has no spatiality (kāyatva). •••••••••••••••••••••••• 197 Verse 102 point (pradeśa) is attributed to the substance of time (kāla), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kālāõu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kālāõu). The support of the mode of 'samaya' is the atom of time (kālāõu) having just one space-point (pradeśa). With this scheme, the origination (utpāda), the destruction (vyaya), and the permanence (dhrauvya) in the substance of time (kāla dravya) can occur simultaneously. Someone else may argue, why not consider the substance of time (kāla dravya) as one indivisible whole occupying the whole of the universe-space (lokākāśa), rather than as innumerable atoms of time (kālāõu) filling up the universe-space? The answer is that if the substance of time (kāla dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one spacepoint (pradeśa) to the other, the mode (paryāya) of the time 'samaya' appears as the time-atoms (kālāõu) are different in the two spacepoints. One may argue next that if the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable spacepoints (pradeśa) filling up the universe-space (lokākāśa), as the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other, the mode (paryāya) of the time 'samaya' can be established. This argument entails great fault. If the substance of time (kāla dravya) is considered to be an indivisible whole, there can be no difference of mode (paryāya) of the time 'samaya'. As the indivisible atom of matter (pudgala-paramāõu) would traverse from one space-point (pradeśa) to another, it will encounter the same mode of the time 'samaya' in all space-points (pradeśa). There will be no difference of the time, that is, the 'samaya'. The mode of the time 'samaya' can only be established when the timeatoms (kālāõu) are different in different space-points (pradeśa) of the space (ākāśa). The argument has another fault. The substance of time 198 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha (kāla dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (ūrdhvapracaya). If the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable space-points (pradeśa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (ūrdhvapracaya). This is not tenable. The mode of the time 'samaya' can only be established when the substance of time (kāla dravya) is considered as comprising the atoms of time (kālāõu), each 1occupying one space-point (pradeśa). 1 – See also Vijay K. Jain (2018), Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 187-188. dkyÜÓ AA5&39AA Ācārya Umāsvāmī's Tattvārthasūtra: dky Hkh nzO; gSA The time (kāla) also is a substance (dravya). lks¿uUrle;% AA5&40AA og dky nzO; vuUr ^le;* okyk gSA ^le;* dky dh i;kZ; gSA ;|fi orZekudky ,d le;ek=k gh gS rFkkfi Hkwr&Hkfo"; dh vis{kk ls mlds vuUr ^le;* gSaA It (the conventional time) consists of infinite (ananta) instants (samaya). •••••••••••••••••••••••• 199 Verse 102 ,oa io;.klkja iapfRFk;laxga fo;kf.kÙkk A tks eq;fn jkxnksls lks xkgfn nqD[kifjeksD[ka AA103AA vUo;kFkZ & 1,oe~o bl izdkj 1izopulkjao izopu ds lkjHkwr 1iÛÓkfLrdk;laxzgao ^iapkfLrdk;&laxzg* dks 1foKk;o tkudj 1;%o tks 1jkx}s"kkSo jkx&}s"k dks 1eqÛÓfro NksM+rk gS] 1l%o og 1nq%[kifjeks{ke~ xkgrso nq%[k ls ifjeqDr gksrk gSA ,oa izopulkja iÛÓkfLrdk;laxzga foKk; A ;ks eqÛÓfr jkx}s"kkS l xkgrs nq%[kifjeks{ke~ AA103AA EXPLANATORY NOTE This treatise is known as 'paôcāstikāya-saÉgraha'. It is a discourse on five astikāya and six dravya. It expounds the Reality of substances. The man who understands, with a view to benefit himself, the essence of this discourse and then applies the knowledge to know own soul – that is utterly pure by nature but bound with the karmas from beginningless time – gets rid of the bondage of existing karmas, does not get bound with fresh karmas, and thus realizes freedom from misery (duÍkha). This way, if a man, after knowing the group of five substances with bodily-existence (paôcāstikāyasaÉgraha) – the essence of the Doctrine – gets rid of attachment (rāga) and aversion (dveÈa), he realizes freedom from misery (duÍkha). The fruit of knowing the group of five substances with bodily-existence (paôcāstikāya) – iapkfLrdk; ds vocks/ dk iQy & 200 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha ilfe;jkxíkslks gofn gnijkojks thoks AA104AA eqf.kÅ.k ,rnêa ò rn.kqxe.kqTtnks f.kgneksgks A vUo;kFkZ & 1tho%o tho 1,rñ vFk± KkRoko bl vFkZ dks tkudj] 1rnuqxeuks|r%o mlds vuqlj.k dk m|e djrk gqvk] 1fugreksg%o greksg gksdj (n'kZueksg dk {k; dj)] 1iz'kferjkx}s"k%o jkx&}s"k dks iz'kfer (fuòÙk) djds] 1grijkij% Hkofro mÙkj vkSj iwoZ ca/ dk ftlds uk'k gqvk gS] ,slk gksrk gSA KkRoSrnFk± rnuqxeuks|rks fugreksg% A iz'kferjkx}s"kks Hkofr grijkijks tho% AA104AA EXPLANATORY NOTE This verse details the sequence of realizing freedom from misery (duÍkha). The soul (jīva) first gets to know the pure-soul that has consciousness (cetanā) as its nature (svabhāva). It makes effort to follow the pure-soul and, consequently, gets rid of wrong-belief (darśanamoha). Due to the right understanding of own-nature, the light of knowledge appears in the soul. The result is that attachment (rāga) and aversion (dveÈa) get subdued. Without attachment (rāga) When, after knowing the essence of the Doctrine expounded herein, the soul (jīva) makes effort as per the discourse, it gets rid of wrong-belief (darśanamoha), subdues attachment (rāga) and aversion (dveÈa), and destroys the upcoming as well as the previously-bound karmas. The sequence of getting rid of misery (duÍkha) – nq%[k ls foeqDr gksus ds Øe dk dFku & •••••••••••••••••••••••• 201 Verse 104 and aversion (dveÈa), the upcoming as well as the previously-bound karmas are vanquished. With no remaining cause of bondage in operation, the soul attains, forever, its own-glory. bl izdkj vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg xzUFkjkt dk "kM~aeO;&iapkfLrdk; dk o.kZu djus okyk izFke egk&vf/dkj lekIr gqvkA This completes the first mega-chapter of Ācārya Kundakunda's Paôcāstikāya-saÉgraha outlining the six substances (dravya) including the five-with-bodily-existence (paôcāstikāya). ] ] ] My obeisance humble at the Worshipful Feet of Ācārya Kundakunda, the author of this Scripture. My worshipful reverence to Ācārya AmÃtacandra and Ācārya Jayasena whose commentaries have made it possible for me to apprehend the profound Doctrine expounded in this Scripture. 1AA Jh L;k}knfo|k;S ue% AA 1& Jh izHkkpUnzkpk;Zfojfpr% ^izes;deyekÙkZ.M%* & eaxykpj.k ls •••••••••••••••••••••••• 202 Paôcāstikāya-saÉgraha The Nine Objects (padārtha) – and the Path to Liberation M E G A C H A P T E R – 2 uo inkFkZ eks{kekxZ iz:id vfHkoafnÅ.k fljlk viq.kCHkodkj.ka egkohja A rs l i;RFkHkaxa eXxa eksD[kLl oksPNkfe AA105AA INVOCATION After making obeisance humble, by bowing my head, to Lord Mahāvīra, the cause of freedom from rebirth, I shall expound the derivatives of the six substances (dravya) – the nine objects (padārtha) – and the path to liberation (mokÈa). * eaxykpj.k *vkSj izfrKkokD; vUo;kFkZ & 1viquHkZodkj.kao viquHkZo ds (eks{k ds) dkj.kHkwr 1egkohje~o Jh egkohj Lokeh dks 1f'kjlk vfHkoa|o f'kj ls oanu djds] 1rs"kka inkFkZHkÄao mUk "kM~aeO;ksa ds (uo) inkFkZ:i Hksn rFkk õ 1eks{kL; ekx±o eks{k dk ekxZ 1o{;kfeo dgw¡xkA rs"kka inkFkZHkÄa ekx± eks{kL; o{;kfe AA105AAõ vfHkoa| f'kjlk viquHkZodkj.ka egkohje~ A •••••••••••••••••••••••• 203 EXPLANATORY NOTE At the beginning of this mega-chapter, Ācārya Kundakunda makes obeisance to Lord Mahāvīra, the 'āpta' or the Supreme Lord, and declares the subject-matter of his discourse. In the present era, Lord Mahāvīra, the twenty-fourth Tīrthaôkara, is the last revealer of the true 'dharma' that guides the potential souls. He is the cause of freedom from rebirth or of liberation (mokÈa); by following the path shown by Lord Mahāvīra, one gets to the supreme state of liberation. As has already been elucidated, the five substances with bodilyexistence (paôcāstikāya) together with the substance of time (kāla), constitute the six substances (dravya). These six substances give effect to nine objects (padārtha), the subject-matter of this discourse. Comprehension, without doubt, delusion or misapprehension of the nine objects (padārtha), leads to right-perception (samyagdarśana) and right-knowledge (samyagjñāna), the two main constituents of the empirical (vyavahāra) path to liberation. The empirical (vyavahāra) path to liberation, by convention, leads to the real (niścaya) path to liberation. The real (niścaya) path to liberation consists in realizing the pure-soul-substance (śuddha ātmatattva) through undivided interest (ruci), clear observation (pratīti) and unwavering experience (anubhūti). 204 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha eksD[kLl gofn eXxks HkOok.ka y1⁄4cq1⁄4h.ka AA106AA lEeÙk.kk.ktqÙka pkfjÙka jkxnkslifjgh.ka A vUo;kFkZ & 1lE;DRoKku;qDrao lE;DRo vkSj Kku ls la;qDr] 1jkx}s"kifjgh.ke~o jkx&}s"k ls jfgr 1pkfj=kao pkfj=k] 1yC/cq1⁄4huke~o yC/cqf1⁄4 (Hksn foKkuh) 1HkO;kukao HkO;&thoksa dks 1eks{kL; ekxZ%o eks{k dk ekxZ 1Hkofro gksrk gSA lE;DRoKku;qDra pkfj=ka jkx}s"kifjgh.ke~ A eks{kL; Hkofr ekxksZ HkO;kuka yC/cq1⁄4huke~ AA106AA EXPLANATORY NOTE Realization of the pure-soul-substance (śuddha ātmatattva) is liberation (mokÈa); bondage (bandha) is the cause of obstruction in its realization. The abode of liberated souls is full of precious jewels, including infinite-knowledge. The path to this abode consists in rightconduct (samyakcāritra), rid of attachment (rāga) and aversion (dveÈa), and equipped with right-perception (samyagdarśana) and right-knowledge (samyagjñāna). Only those potential (bhavya) souls who own discerning intellect are able to tread this path. The nonpotential (abhavya) souls, and even the potential (bhavya) souls who For the potential (bhavya) souls with discerning intellect, the path to liberation consists in following conduct (cāritra) that is rid of attachment (rāga) and aversion (dveÈa), and equipped with right-perception (samyagdarśana) and right-knowledge (samyagjñāna). Briefly, the path to liberation – eks{kekxZ dk la{ksi dFku & •••••••••••••••••••••••• 205 Verse 106 engender wrong-belief (mithyādarśana) and are ever engaged, due to attachment, etc., in pleasures of the senses, do not tread this worthy path to liberation. Here, let us understand the concepts of association (anvaya) and distinction (vyatireka). That in whose presence the effect (kārya) takes place is association (anvaya). That in whose absence the effect (kārya) does not take place is distinction (vyatireka). This is explained further: The middle-term (hetu) has both – association (anvaya) and distinction (vyatireka) – with the major-term (sādhya). Association (anvaya) establishes the homogeneousness (sādharmya), and distinction (vyatireka) the heterogeneousness (vaidharmya) with the major-term (sādhya). Association (anvaya) establishes the logical connection (vyāpti) by positivity: "The hill is full of fire (major-term) because it is full of smoke (middle-term), as a kitchen," – the presence of the major-term (sādhya) is attended by the presence of the middleterm (hetu or sādhana) – presence-in-homologue (sādharmya). Distinction (vyatireka) establishes the logical connection by contrariety: "The hill has no smoke (major-term) because it has no fire (middle-term), as a lake," – the absence of the major-term (sādhya) is attended by the absence of the middle-term (hetu or sādhana) – absence-in-heterologue (vaidharmya). Homogeneousness (sādharmya) and heterogeneousness (vaidharmya) are relative to each other and always go together. The middleterm (hetu) is qualified by both – homogeneousness (sādharmya) and heterogeneousness (vaidharmya). Smoke has invariable togetherness (avinābhāva) with fire: smoke means existence of fire, and there is no smoke without fire. Fire, on the other hand, has no invariable togetherness (avinābhāva) with smoke as there can be fire without smoke. It cannot be said that fire must have smoke, and that without smoke there is no fire. But existence and non-existence have mutual (ubhaya) invariable togetherness (avinābhāva); non-existence is always accompanied by existence and existence is always accompanied by non-existence. This is because existence and non-existence, both, are qualifying attributes 206 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The association (anvaya), or the presence of, these eight attributes leads one to the path to liberation: 1) right-perception (samyagdarśana) and right-knowledge (samyagjñāna), 2) right-conduct (samyakcāritra), 3) rid of attachment (rāga) and aversion (dveÈa), 4) disposition (bhāva) of liberation, 5) right path (mārga), 6) potentiality (bhavyatā), 7) right intellect (buddhi), and 8) rid of passions (kaÈāya). The distinction (vyatireka), or the absence of, these eight attributes does not lead one to the path to liberation. 1(viśeÈaõa) of the same substratum, i.e., the entity (dharmī). 1 – See also Vijay K. Jain (2016), Ācārya Samantabhadra's ĀptamīmaÉsā – Deep Reflection On The Omniscient Lord, p. 36-37. lEeÙka líg.ka Hkkok.ka rsflef/xeks .kk.ka A pkfjÙka leHkkoks fol;slq fo:<eXxk.ka AA107AA vUo;kFkZ & 1Hkkokukao Hkkoksa dk (uo inkFkks± dk) 1J1⁄4kuao J1⁄4ku 1lE;DRoao lE;DRo gS] 1rs"kke~ vf/xe%o mudk vocks/ 1Kkue~o Kku gS] 1fo:<ekxkZ.kke~o ekxZ ij vk:< dks 1fo"k;s"kqo (b'&vfu' bfUae;) fo"k;ksa ds izfr 1lEkHkko%o lerkHkko /kj.k djuk 1pkfj=ke~o pkfj=k gSA lE;DRoa J1⁄4kua Hkkokuka rs"kkef/xeks Kkue~ A pkfj=ka leHkkoks fo"k;s"kq fo:<ekxkZ.kke~ AA107AA Right perception, knowledge and conduct – lE;Xn'kZu&Kku&pkfj=k dk Lo:i & •••••••••••••••••••••••• 207 Verse 106-107 EXPLANATORY NOTE There are nine objects (padārtha), also called 'bhāva'. The five substances with bodily-existence (paôcāstikāya), together with the substance of time (kāla), are the six substances (dravya). These constitute two objects (padārtha), the soul (jīva) and the non-soul (ajīva). Due to the intermingling of the souls (jīva) and the matter (pudgala), the other seven objects (padārtha) originate. The acquisition of right-belief in the nine objects (padārtha), as these truly are, is right-perception (samyaktva, samyagdarśana). On destruction of wrong-belief (mithyātva, mithyādarśana) emerges right-perception (samyaktva, samyagdarśana). When the soul (jīva) is enveloped by wrong-belief (mithyātva, mithyādarśana), the nature of the nine objects (padārtha) appears to be perverted. Right-perception (samyaktva, samyagdarśana) is the seed that grows into unshakeable belief in the pure soul-substance that has consciousness (cetanatva) as its nature. On acquisition of both, right-perception (samyaktva, samyagdarśana) and right-knowledge (samyagjñāna), the soul (jīva) sets aside all misleading paths and starts treading the right path to liberation. Rid On acquisition of right-perception (samyaktva, samyagdarśana), the soul (jīva) starts cognizing the nine objects (padārtha) without doubt (saÉśaya), indefiniteness (vimoha or anadhyavasāya), and perversity (viparyaya or vibhrama). Such cognizance of the nine objects (padārtha) is right-knowledge (samyagjñāna). (see also p. 5, ante.) Belief in the objects – the nine padārtha – is rightperception (samyaktva, samyagdarśana), cognizance of these objects as these are is right-knowledge (samyagjñāna), and, for those treading the path to liberation, to have disposition of equanimity – samabhāva – toward the objects of the senses is right-conduct (samyakcāritra). •••••••••••••••••••••••• 208 Paôcāstikāya-saÉgraha of attachment (rāga) and aversion (dveÈa), it adopts the disposition of equanimity – samabhāva – toward the objects of the senses. This uncontaminated, knowledge-based disposition of the soul is rightconduct (samyakcāritra). Right-conduct (samyakcāritra) is delightful not only for the present but also for the future; it is the seed of the ineffable bliss of freedom from rebirth, i.e., liberation. jkxknhifjgj.ka pj.ka ,lks nq eksWD[kigks AA4&11&155AA thoknhlíg.ka lEeÙka rsflef/xeks .kk.ka A Ācārya Kundakunda's Samayasāra: thokfnd ukS inkFkks± dk J1⁄4ku djuk lE;Xn'kZu gSA mUgha inkFkks± dk la'k;] foeksg vkSj foHkze ls jfgr Kku lE;XKku gSA jkxkfnd dk ifjR;kx lE;d~pkfj=k gSA ;gh eks{k dk ekxZ gSA Belief in the nine objects (padārtha) as these are is right faith (samyagdarśana). Knowledge of these objects without doubt (saÉśaya), indefiniteness (vimoha), and perversity (vibhrama), is right knowledge (samyagjñāna). Being free from attachment, etc., is right conduct (samyakcāritra). These three, together, constitute the path to liberation. •••••••••••••••••••••••• 209 Verse 107 laojf.kTtjca/ks eksD[kks ; goafr rs vêkò AA108AA thokthok Hkkok iq..ka ikoa p vkloa rs l A vUo;kFkZ & 1thokthokS HkkokSo tho vkSj vtho & ;s nks Hkko (vFkkZr~ ewy inkFkZ) rFkk 1r;ks%o mu nks ds 1iq.;ao iq.;] 1ikia po iki vkSj 1vkÏo%o vkÏo] 1laojfutZjca/k%o laoj] futZjk] ca/ 1po vkSj 1eks{k%o eks{k] 1rs vFkkZ% HkofUro os (uo) inkFkZ (Hkko] vFkZ) gksrs gSaA thokthokS HkkokS iq.;a ikia pkÏoLr;ks% A laojfutZjca/k eks{kÜÓ HkofUr rs vFkkZ% AA108AA EXPLANATORY NOTE The nine objects (padārtha, bhāva) are the soul (jīva), the non-soul (ajīva), merit (puõya), demerit (pāpa), influx (āsrava), stoppage (saÉvara), dissociation (nirjarā), bondage (bandha), and liberation (mokÈa). As has already been expounded (see verse 16, ante), that which has consciousness (cetanatva) as its mark (lakÈaõa), is the substance of soul (jīva). That which has non-consciousness or lifelessness (acetanya) as its mark (lakÈaõa) is the substance of non-soul (ajīva). The two (main) objects (padārtha, bhāva) are the soul (jīva) and the non-soul (ajīva), and due to these are the (seven) objects – merit (puõya), demerit (pāpa), influx (āsrava), stoppage (saÉvara), dissociation (nirjarā), bondage (bandha), and liberation (mokÈa); these are the nine objects (padārtha, bhāva). The nine objects (padārtha) and their nature – uo inkFkks± dk uke rFkk la{ksi Lo:i & 210 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The auspicious (śubha) dispositions (bhāva) of the soul (jīva), like giving of gifts (dāna) or worship of Lord Jina, constitute psychic-merit (bhāva-puõya); the resulting bondage of the soul (jīva) with pleasantfeeling (sātāvedanīya) karmas is material-merit (dravya-puõya). The dispositions (bhāva), resulting from delusion (moha), attachment (rāga) and aversion (dveÈa), which impart greasiness (snigdhatā) to the soul (jīva) is the psychic-bondage (bhāvabandha). Due to the psychic-bondage (bhāvabandha), the soul (jīva) and the karmas get bound with each other – as the particles of dust stick onto the oily body The other seven objects (padārtha, bhāva) are due to the intermingling (saÉyoga) of the soul (jīva) and the matter (pudgala). The stoppage of dispositions (bhāva) of the soul (jīva), tinged with delusion (moha), attachment (rāga) and aversion (dveÈa), constitutes psychic-stoppage (bhāvasaÉvara); the resulting stoppage (saÉvara) of influx of new karmas into the soul (jīva) is material-stoppage (dravyasaÉvara). The inauspicious (aśubha) dispositions (bhāva) of the soul (jīva), like attachment (rāga) and aversion (dveÈa), constitute psychic-demerit (bhāva-pāpa); the resulting bondage of the soul (jīva) with unpleasantfeeling (asātāvedanīya) karmas is material-demerit (dravya-pāpa). With increasing purity, the soul (jīva) engages in the twelve kinds of austerities (tapa) to subdue the power of and attain dissociation of the already-bound karmas; this is psychic-dissociation (bhāvanirjarā). The actual dissociation of the karmas is material-dissociation (dravyanirjarā). The dispositions (bhāva) of the soul (jīva), tinged with delusion (moha), attachment (rāga) and aversion (dveÈa), constitute psychicinflux (bhāvāsrava); the resulting influx (āsrava) of the karmas into the soul (jīva) is material-influx (dravyāsrava). The non-soul (ajīva) substances are five: the matter (pudgala), the medium-of-motion (dharma), the medium-of-rest (adharma), the space (ākāśa), and the time (kāla). The soul (jīva) and the non-soul (ajīva) are the two fundamental substances which have their own independent existence (astitva) and nature (svabhāva). •••••••••••••••••••••••• 211 Verse 108 of a man. This intermingling (saÉyoga) of the soul (jīva) and the material-karmas (dravyakarma) in the same space-points (pradeśa) is the material-bondage (dravyabandha). The dispositions (bhāva) of the soul (jīva) that have the power to dissociate it completely from all karmas and thus transform it into its pure state constitute the psychic-liberation (bhāvamokÈa). The state of the soul (jīva) that is completely rid of all karmas is the materialliberation (dravyamokÈa). thok lalkjRFkk f.kOoknk psn.kIixk nqfogk A movksxyD[k.kk fo ; nsgknsgIiohpkjk AA109AA vUo;kFkZ & 1thok% f}fo/k%o tho nks izdkj ds gSa & 1lalkjLFkk% fuòZÙkk%o lalkjh vkSj fl1⁄4A 1psrukRedk%o os psrukRed 1vfi po rFkk 1mi;ksxy{k.kk%o mi;ksx y{k.k okys gSaA 1nsgknsgizohpkjk%o lalkjh tho nsg esa orZus okys vFkkZr~ nsglfgr gSa vkSj fl1⁄4 tho nsg esa u orZus okys vFkkZr~ nsgjfgr gSaA thok% lalkjLFkk fuòZÙkk% psrukRedk f}fo/k% A mi;ksxy{k.kk vfi p nsgknsgizohpkjk% AA109AA The souls (jīva) are of two kinds: transmigrating (saÉsārī) and liberated (mukta, Siddha). These have the marks (lakÈaõa) of consciousness (cetanā) and cognition The object that is the soul (jīva-padārtha) – tho&inkFkZ dk O;k[;ku & 212 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE The two kinds of souls (jīva) are: 1) transmigrating (saÉsārī), meaning impure (aśuddha); and 2) liberated (mukta, Siddha), meaning pure (śuddha). Both kinds of souls (jīva) have the nature of consciousness (cetanā). Consciousness (cetanā) can be either pure (śuddha) or impure (aśuddha). Pure-consciousness (śuddha cetanā) comprises knowledge-consciousness (jñānacetanā). Impureconsciousness (aśuddha cetanā) comprises karma-consciousness (karmacetanā or bhāvakarma) and fruit-of-karma-consciousness (karmaphalacetanā). Consciousness (cetanā) manifests in cognition (upayoga). The liberated (mukta, Siddha) souls (jīva) have pure (śuddha) knowledgeand perception-cognition. The transmigrating (saÉsārī) souls have impure (aśuddha) knowledgeand perception-cognition in form of sensory-knowledge, etc. The transmigrating (saÉsārī) souls are marked by association with physical body (śarīra). The liberated (mukta, Siddha) souls have no physical body. (upayoga). The transmigrating (saÉsārī) souls (jīva) are with body (śarīra) and the liberated (mukta, Siddha) souls (jīva) are without body (śarīra). •••••••••••••••••••••••• 213 Verse 109 iq<oh ; mnxex.kh okmo.kIiQfn tholaflnk dk;k A nsafr [kyq eksgcgqya iQkla cgqxk fo rs rs l AA110AA vUo;kFkZ & 1ìfFkoho ìfFkohdk;] 1mnde~o vi~dk; (tydk;) 1vfXu%o vfXudk;] 1ok;q%o ok;qdk; 1po vkSj 1ouLifr%o ouLifrdk; 1dk;k%o ;s dk;sa 1tholafJrk%o tholfgr gSaA 1cgqdk% vfi rso (vokUrj tkfr;ksa dh vis{kk ls) mudh Hkkjh la[;k gksus ij Hkh os lHkh 1rs"kke~o muesa jgus okys thoksa dks 1[kyqo okLro esa 1eksgcgqyao vR;Ur eksg ls la;qDr 1Li'k± nnfro Li'kZ nsrh gSa (vFkkZr~ Li'kZ&Kku esa fufeÙk gksrh gSa)A nnfr [kyq eksgcgqya Li'k± cgqdk vfi rs rs"kke~ AA110AA ìfFkoh pksndefXuokZ;qoZuLifr% tholafJrk% dk;k% A EXPLANATORY NOTE Earth-bodied (pÃthivīkāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika), air-bodied (vāyukāyika), and plant-bodied (vanaspatikāyika), are modifications (pariõāma) of the matter (pudgala) that are Earth-bodied (pÃthivīkāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika), air-bodied (vāyukāyika), and plant-bodied (vanaspatikāyika) – these are bodies with the soul (jīva). Of numerous kinds, these soul-bodies (jīvanikāya) are endowed with the sense-of-touch (sparśana) that is marred with excessive delusion (moha). Five particular kinds of souls, like the earth-bodied (pÃthivīkāyika) – ìfFkohdkf;dkfn thofudk; & 214 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha associated with the soul (jīva). These modifications are of numerous kinds. Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-of-touch-obscuring karmas (sparśanendriyāvaraõa) of their associated soul, these beings are endowed with the organ of the senseof-touch (sparśana-indriya). Since the natural tendency of pureconsciousness of these soul-bodies is deeply marred by delusion (moha), these experience only the fruit-of-karma-consciousness (karmaphalacetanā) in form of either pleasant-feeling (sātāvedanīya) or unpleasant-feeling (asātāvedanīya). The earth-bodied (pÃthivīkāyika), etc., are souls (jīva) with one sense (indriya) – ìfFkohdkf;dkfn ,dsfUae;tkfr ds tho gSa & Out of these, three kinds of soul-bodies – earth-bodied fr RFkkojr.kqtksxk vf.kyk.kydkb;k ; rslq rlk A e.kifj.kkefojfgnk thok ,bafn;k .ks;k AA111AA vUo;kFkZ & 1rs"kqo muesa 1=k;%o rhu (ìfFkohdkf;d] vi~dkf;d vkSj ouLifrdkf;d) tho 1LFkkojruq;ksxk%o LFkkoj 'kjhj ds la;ksx okys gSa 1po rFkk 1vfuykuydkf;dk%o ok;qdkf;d vkSj vfXudkf;d tho 1=klk%o =kl gSa] 1eu% ifj.kkefojfgrk%o os lc eu&ifj.kke&jfgr 1,dsfUae;k% thok%o ,dsfUae; tho 1Ks;k%o tkuukA =k;% LFkkojruq;ksxk vfuykuydkf;dkÜÓ rs"kq =klk% A eu% ifj.kkefojfgrk thok ,dsfUae;k Ks;k% AA111AA •••••••••••••••••••••••• 215 Verse 110-111 EXPLANATORY NOTE It is worth noting that all these five kinds of soul-bodies are different divisions of the 'sthāvara' name-karma. Still, empirically, the soulbodies with tendency to remain stationary are called 'sthāvara', and those with tendency to move are called 'trasa'. From this viewpoint, air-bodied (vāyukāyika) and fire-bodied (agnikāyika) soul-bodies have 1been called 'trasa' in the verse. 1 – 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 immovability, but on fruition of 'trasa' and 'sthāvara' name-karma (nāmakarma). (see 'Sarvārthasiddhi', p. 124.) (pÃthivīkāyika), water-bodied (jalakāyika), and plantbodied (vanaspatikāyika) – are stationary, or 'sthāvara'; the remaining two kinds – air-bodied (vāyukāyika) and fire-bodied (agnikāyika) – are moving, or 'trasa'. All these are without-mind (asainī) and possess just one sense (indriya). ìfFkO;Irstksok;qouLir;% LFkkojk% AA2&13AA Ācārya Umāsvāmī's Tattvārthasūtra: ìfFkohdkf;d] tydkf;d] vfXudkf;d] ok;qdkf;d vkSj ouLifrdkf;d & ;s ik¡p izdkj ds LFkkoj tho gSaA (bu thoksa ds ek=k ,d Li'kZu bfUnz; gksrh gSA) Earth-bodied – pÃthivīkāyika, water-bodied – jalakāyika, firebodied – agnikāyika, air-bodied – vāyukāyika, and plant-bodied – vanaspatikāyika, are sthāvara beings. 216 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-oftouch-obscuring karmas (sparśanendriyāvaraõa) and rise of the obscuring karmas of the remaining four senses as well as the mind, these five kinds of soul-bodies (jīvanikāya) are endowed with just the organ of the sense-of-touch (sparśana-indriya) and are without-mind. These possess four life-principles (prāõa) due to: the sense-organ of touch (sparśanendriya-prāõa), strength-of-body (kāyabala-prāõa), respiration (ucchvāsa-niÍśvāsa-prāõa) and life-duration (āyuÍprāõa). The Omniscient Lord has expounded that these five kinds of soul-bodies (jīvanikāya) – earth-bodied (pÃthivīkāyika), etc. – are without mentaltransformations (i.e., without-mind) and one-sensed (ekendriya). The earth-bodied (pÃthivīkāyika), etc., as a rule, have one sense (indriya) only – ìfFkohdkf;dkfn dk ,dsfUae;ius dk fu;e gS & e.kifj.kkefojfgnk thok ,xsafn;k Hkf.k;k AA112AA ,ns thof.kdk;k iapfogk iq<fodkb;knh;k A vUo;kFkZ & 1,rso bu 1ìfFkohdkf;dk|k%o ìfFkohdkf;d vkfn 1iÛÓfo/k%o ik¡p izdkj ds 1thofudk;k%o thofudk;ksa dks 1eu%ifj.kkefojfgrk%o eu&ifj.kke jfgr 1,dsfUae;k% thok%o ,dsfUae; tho 1Hkf.krk%o (lOkZK us) dgk gSA ,rs thofudk;k% iapfo/k% ìfFkohdkf;dk|k% A eu%ifj.kkefojfgrk thok ,dsfUae;k Hkf.krk% AA112AA •••••••••••••••••••••••• 217 Verse 112 EXPLANATORY NOTE This verse expounds that the one-sensed (ekendriya) beings have consciousness (cetanā) and, therefore, are souls (jīva). The livingbeings, that are developing in the egg, or growing in the uterus, or even a stupefied man, do not have discretion. Still, these exhibit consciousness (cetanā). Same is the case with the one-sensed (ekendriya) beings; these do not have discretion but exhibit consciousness (cetanā). Just as those that are developing in the egg, or growing in the uterus, or the man in a trance, although not able to use their mind, nevertheless, are living-beings, similarly, know that the one-sensed (ekendriya) beings, too, are souls (jīva). The one-sensed (ekendriya) are living-beings (jīva) – ,dsfUae; esa tho gksus dk n`'kUr & vaMslq ioîraô k xCHkRFkk ek.kqlk ; eqPNx;k A tkfjl;k rkfjl;k thok ,xsafn;k .ks;k AA113AA vUo;kFkZ & 1vaMs"kq izo/Zekuk%o vaMs esa òf1⁄4 ikus okys izk.kh] 1xHkZLFkk%o xHkZ esa jgs gq, izk.kh 1po vkSj 1ewPNk± xrk% ekuq"kk%o ewPNkZ izkIr euq"; 1;kn`'kk%o tSls (cqf1⁄4iwoZd O;kikj jfgr gksrs gq;s Hkh) tho gSa] 1rkn`'kk%o oSls gh 1,dsfUae;k% thok%o ,dsfUae; Hkh tho 1Ks;k%o tkuukA vaMs"kq izo/Zekuk xHkZLFkk ekuq"kkÜÓ ewPNk± xrk% A ;kn`'kkLrkn`'kk thok ,dsfUae;k Ks;k% AA113AA 218 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-oftouch-obscuring karmas (sparśanendriyāvaraõa) and the sense-oftaste-obscuring karmas (rasanendriyāvaraõa), and due to the rise of the obscuring karmas of the remaining three senses as well as the mind, the two-sensed souls (jīva) are endowed with the organs of the sense-of-touch (sparśana-indriya) and the sense-of-taste (rasanaindriya) and are without-mind (mana). The two-sensed (dvīndriya) beings have six life-principles (prāõa) due to: the sense-organ of taste (rasanendriya-prāõa) and the strength-ofspeech (vacana-prāõa), in addition to the four possessed by the sthāvara beings. The sea-snail, the shellfish, the conch-shell, and the footless-worm are the two-sensed (dvīndriya) souls (jīva) that have the senses of touch (sparśa) and taste (rasa). The two-sensed (dvīndriya) living-beings (jīva) – }hfUae; thoksa ds Hksn & lacqDdeknqokgk la[kk flIih viknxk ; fdeh A tk.kafr jla iQkla ts rs csbafn;k thok AA114AA vUo;kFkZ & 1'kacwdekr`okgk%o 'kacwd?kks?kk] ekr`okg] 1'k...k%o 'ka[k] 1'kqDr;%o lhi 1po vkSj 1vikndk% Ñe;%o ix jfgr Ñfe 1;so tks fd 1jla Li'k±o jl vkSj Li'kZ dks 1tkufUro tkurs gSa] 1rso os 1}hfUae;k% thok%o }hfUae; tho gSaA 'kacwdekr`okgk% 'k...k% 'kqDr;ks¿ikndk% p Ñe;% A tkufUr jla Li'k± ;s rs }hfUae;k% thok% AA114AA 219 •••••••••••••••••••••••• Verse 114 EXPLANATORY NOTE The three-sensed (trīndriya) beings have seven life-principles (prāõa) due to: the sense-organ of smell (ghrāõendriya-prāõa), in addition to the six mentioned in case of the two-sensed beings. Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-oftouch-obscuring karmas (sparśanendriyāvaraõa), the sense-of-tasteobscuring karmas (rasanendriyāvaraõa) and the sense-of-smellobscuring karmas (ghrāõendriyāvaraõa), and due to the rise of the obscuring karmas of the remaining two senses as well as the mind, the three-sensed souls (jīva) are endowed with the organs of the sense-oftouch (sparśana-indriya), the sense-of-taste (rasana-indriya), the sense-of-smell (ghrāõa-indriya) and are without-mind (mana). The louse, the bug, the ant, the scorpion and such insects are the three-sensed (trīndriya) souls (jīva) that have the senses of touch (sparśa), taste (rasa) and smell (gandha). The three-sensed (trīndriya) living-beings (jīva) – =khfUae; thoksa ds Hksn & twxkxqaHkheDd.kfiihfy;k foPN;kfn;k dhMk A tk.kafr jla iQkla xa/a rsbafn;k thok AA115AA vUo;kFkZ & 1;wdkdqaHkheRdq.kfiihfydk%o tw¡] dqaHkh] [kVey] phaVh vkSj 1òfÜÓdkn;%o fcPNw vkfn 1dhVk%o tUrq 1jla Li'k± xa/ao jl] Li'kZ vkSj xa/ dks 1tkufUro tkurs gSa] 1=khfUae;k% thok%o os =khfUae; tho gSaA ;wdkdqaHkheRdq.kfiihfydk òfÜÓdkn;k% dhVk% A tkufUr jla Li'k± xa/a =khfUae;k% thok% AA115AA 220 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-oftouch-obscuring karmas (sparśanendriyāvaraõa), the sense-of-tasteobscuring karmas (rasanendriyāvaraõa), the sense-of-smellobscuring karmas (ghrāõendriyāvaraõa) and the sense-of-sightobscuring karmas (cakÈurindriyāvaraõa), and due to the rise of the obscuring karmas of the remaining one sense as well as the mind, the four-sensed souls (jīva) are endowed with the organs of the sense-oftouch (sparśana-indriya), the sense-of-taste (rasana-indriya), the Further, the gadfly, the mosquito, the fly, the honeybee, the beetle, the moth, locust or grasshopper, etc., are the four-sensed (caturindriya) souls (jīva) that have the senses of touch (sparśa), taste (rasa), smell (gandha) and sight (rūpa, cakÈu). The four-sensed (caturindriya) living-beings (jīva) – prqfjfUae; thoksa ds Hksn & :oa jla p xa/a iQkla iq.k rs fotk.kafr AA116AA míalel;efD[k;e/qdjHkejk iraxeknh;k A vUo;kFkZ & 1iqu%o iqu ÜÓ 1mía'ke'kdef{kdke/qdjhHkzejk%o Mkal] ePNj] eD[kh] e/qeD[kh] Hkaojk vkSj 1irÄk|k% rso iraxs vkfn tho õ 1:iao :i] 1jlao jl] 1xa/ao xa/ 1po vkSj 1Li'k±o Li'kZ dks 1fotkufUro tkurs gSa (os prqfjfUae; tho gSa)A mía'ke'kdef{kdke/qdjhHkzejk% irÄk|k% Aõ :ia jla p xa/a Li'k± iquLrs fotkufUr AA116AA •••••••••••••••••••••••• 221 Verse 116 sense-of-smell (ghrāõa-indriya), the sense-of-sight (cakÈu-indriya) and are without-mind (mana). The four-sensed (caturindriya) beings have eight life-principles (prāõa) due to: the sense-organ of sight (cakÈurindriya-prāõa), in addition to the seven mentioned in case of the three-sensed beings. The celestial-beings (deva), the human-beings (manuÈya), the infernal-beings (nāraka) and the animals (tiryaôca) living in water, on earth, or in air, are the strong, fivesensed (paôcendriya) souls (jīva) that have the senses of touch (sparśa), taste (rasa), smell (gandha), sight (rūpa, cakÈu) and hearing (śrotra). The five-sensed (paôcendriya) living-beings (jīva) – iapsfUae; thoksa ds Hksn & lqj.kj.kkj;frfj;k o..kjlIiQklxa/lí.gw A typjFkypj[kpjk cfy;k iapsafn;k thok AA117AA vUo;kFkZ & 1o.kZjlLi'kZxa/'kCnKk%o o.kZ] jl] Li'kZ] xa/ vkSj 'kCn dks tkuus okys 1lqjujukjdfr;ZÛÓ%o nso] euq";] ukjd] fr;Z×p & 1typjLFkypj[kpjk%o tks typj] LFkypj] [kspj (vkdk'kxkeh) gksrs gSa & os 1Ckfyu% iapsfUae;k% thok%o cyoku iapsfUae; tho gSaA lqjujukjdfr;ZÛÓks o.kZjlLi'kZxa/'kCnKk% A typjLFkypj[kpjk cfyu% iapsfUae;k thok% AA117AA •••••••••••••••••••••••• 222 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Due to the destruction-cum-subsidence (kÈayopaśama) of the sense-oftouch-obscuring karmas (sparśanendriyāvaraõa), the sense-of-tasteobscuring karmas (rasanendriyāvaraõa), the sense-of-smellobscuring karmas (ghrāõendriyāvaraõa), the sense-of-sightobscuring karmas (cakÈurindriyāvaraõa), and the sense-of-hearingobscuring karmas (śrotrendriyāvaraõa), and due to the rise of the obscuring karmas of the the mind (mana), the five-sensed souls (jīva) are endowed with the organs of the sense-of-touch (sparśana-indriya), the sense-of-taste (rasana-indriya), the sense-of-smell (ghrāõaindriya), the sense-of-sight (cakÈu-indriya), the sense of hearing (śrotra-indriya) and are without-mind. Further, on destruction-cumsubsidence (kÈayopaśama) also of the obscuring karmas of the mind (mana), the five-sensed souls (jīva) are endowed with the mind (mana). The celestial-beings (deva), the human-beings (manuÈya) and the infernal-beings (nāraka) are always with-mind (mana). The animals (tiryaôca) can be withor without-mind. The five-sensed (paôcendriya) beings, without-mind, of the animal world – asaÉjñī tiryaôca – have nine life-principles with the addition of the sense-of-hearing (śrotrendriya-prāõa) to the eight mentioned in case of the four-sensed beings. The five-sensed (paôcendriya) beings, with-mind (saÉjñī), have ten life-principles with the addition of the strength-of-mind (manobalaprāõa). 223 •••••••••••••••••••••••• Verse 117 EXPLANATORY NOTE The celestial beings (deva) get this status on the rise of the namekarma (nāmakarma) – devagati – leading to the celestial state, with a period of life determined by the life-determining (āyuÍ) karma. There are four classes of celestial beings – the residential (bhāvanavāsī), the peripatetic (vyantara), the stellar (jyotiÈka) and the heavenly (vaimānika). The celestial-beings (deva) are of four classes (nikāya), the human-beings (manuÈya) are those born in the regions-of-labour (karmabhūmija) and those born in the regions-of-enjoyment (bhogabhūmija), the plants-andanimals (tiryaôca) are of numerous kinds, and the infernal-beings (nāraka) are classified according to their abode – the earth (pÃthivī) or the infernal-region. The four states-of-existence (gati) of the living-beings (jīva) – lalkjh thoksa dh pkj xfr & nsok pmf..kdk;k e.kq;k iq.k dEEkHkksxHkweh;k A frfj;k cgqIi;kjk .ksjb;k iq<foHks;xnk AA118AA vUo;kFkZ & 1nsok% prq£.kdk;k%o nsoksa ds pkj fudk; gSa] 1euqtk% deZHkksxHkwfetk%o euq"; deZHkwfet vkSj HkksxHkwfet ,sls nks izdkj ds gSa] 1fr;ZÛÓ% cgqizdkjk%o fr;Z×p vusd izdkj ds gSa] 1iqu%o vkSj 1ukjdk% ìfFkohHksnxrk%o ukjdksa ds Hksn mudh ìfFkoh;ksa ds Hksn ftrus gSaA nsokÜÓrq£.kdk;k% euqtk% iqu% deZHkksxHkwfetk% A fr;ZÛÓ% cgqizdkjk% ukjdk% ìfFkohHksnxrk% AA118AA 224 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The plants-and-animals (tiryaôca) get this status on the rise of the name-karma (nāmakarma) – tiryaôca – leading to the plants-andanimals state, with a period of life determined by the life-determining (āyuÍ) karma. These are of numerous kinds, including the earthbodied, the conch-shell, the ant, the honeybee, and the four-legged animals. The celestial-beings (deva), the human-beings (manuÈya) and the infernal-beings (nāraka) are the five-sensed beings. The plants-andanimals (tiryaôca) can be from the one-sensed (ekendriya) to the fivesensed (paôcendriya). The human-beings (manuÈya) get this status on the rise of the namekarma (nāmakarma) – manuÈyagati – leading to the human state, with a period of life determined by the life-determining (āyuÍ) karma. The human-beings (manuÈya) have two classes: those born in the regions-of-labour (karmabhūmija) and those born in the regions-ofenjoyment (bhogabhūmija). The infernal-beings (nāraka) get this status on the rise of the namekarma (nāmakarma) – nārakagati – leading to the infernal state, with a period of life determined by the life-determining (āyuÍ) karma. The infernal-beings (nāraka) are of seven classes according to their abode in one of the seven earths – Ratnaprabhā, Śarkarāprabhā, Vālukāprabhā, Paôkaprabhā, Dhūmaprabhā, TamaÍprabhā and MahātamaÍprabhā. •••••••••••••••••••••••• 225 Verse 118 EXPLANATORY NOTE Depending on its thought-complexion (leśyā), the soul (jīva) is bound, once again, with another name-karma of the state-of-existence (gatiThe particular name-karma of the state-of-existence (gati-nāmakarma) and the particular life-determining karma (āyuÍ-karma) that any soul (jīva) enjoys must exhaust as per the duration of the karmas. When the earlier-bound name-karma of state-of-existence (gati-nāma-karma) and life-determining karma (āyuÍkarma) of the living-beings are exhausted, the same souls (jīva), certainly, according to their thought-complexion (leśyā), adopt another state-of-existence (gati) and life (ayuÍ). The four states-of-existence (gati) are not the own-nature (svabhāva) of the soul (jīva) – xfr&uke&deZ vkSj vk;q&deZ ds mn; ls izkIr nsokfn xfr vukReLoHkkoHkwr gSa & [kh.ks iqOof.kc1⁄4s xfn.kkes vkmls ; rs fo [kyq A ikiq..kafr ; v..ka xfnekmLla LkysLlolk AA119AA vUo;kFkZ & 1iwoZfuc1⁄4so iwoZc1⁄4 (iwoZdky esa cka/k gqvk) 1xfrukfEu vk;qf"k po xfr&uke&deZ vkSj vk;q"k&deZ 1{kh.kso {kh.k gksus ls 1rs vfio os gh tho 1Loys';ko'kkr~o viuh ys';k ds o'k ls 1[kyqo okLro esa 1vU;ka xfre~ vk;q"da po vU; xfr vkSj vk;q"k 1izkIuqofUro izkIr djrs gSaA izkIuqofUr pkU;ka xfrek;q"da Loys';ko'kkr~ AA119AA {kh.ks iwoZfuc1⁄4s xfrukfEu vk;qf"k p rs¿fi [kyq A •••••••••••••••••••••••• 226 Paôcāstikāya-saÉgraha Now, what is meant by thought-complexion (leśyā)? nāma-karma) and life-determining karma (āyuÍ-karma). d"kk;ksn;kuqjaftrk ;ksxizòfÙk% ys';k A 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. Thought-complexion (leśyā) is the source or cause of vibratory activity (yoga) of the soul (jīva) coloured by the passions (kaÈāya): The purity of thought-complexion is called leśyāviśuddhi. The first, i.e., black (kÃÈõa) is extremely impure, and the last, i.e., white (śukla) is extremely pure. In this manner, the soul (jīva) continues to get a new state-of-existence (gati) and life (ayuÍ) till it makes effort to rid itself of the thoughtcomplexion (leśyā) that results in the bondage of karmas. •••••••••••••••••••••••• 227 Verse 119 EXPLANATORY NOTE From the pure transcendental point-of-view (śuddha niścaya naya), all souls (jīva) live with their life-principles (prāõa) of existence (sattā) and consciousness (jīvatva, cetanā), etc. From the empirical point-ofview (vyavahāra naya), however, the transmigrating (saÉsārī) souls (jīva) live with their four life-principles (prāõa) – dravyaprāõa. The worldly souls have been going round the cycle of rebirths since eternity. The cause of transmigration is their association with the karmas. The souls (jīva) rid completely of the karmas are the pureThe classes of souls (jīva), just described, are associated with the body (deha, śarīra). The souls without the body are the liberated-souls (Siddha). The transmigrating (saÉsārī) souls are of two kinds: with-potential for liberation – bhavya, and without-potential for liberation – abhavya. The classes of souls (jīva) – thoksa ds Hksn dk o.kZu & ,ns thof.kdk;k nsgIifopkjefLlnk Hkf.knk A nsgfogw.kk fl1⁄4k HkOok lalkfj.kks vHkOok ; AA120AA vUo;kFkZ & 1,rs thofudk;k%o ;g (iwoksZDr prqxZfr laca/h) thofudk; 1nsgizohpkjekfJrk%o nsg esa orZus okys vFkkZr~ nsglfgr 1Hkf.krk%o dgs x;s gSa] 1nsgfoghuk% fl1⁄4k%o nsgjfgr ,sls fl1⁄4 gSaA 1lalkfj.k%o lalkjh tho 1HkO;k% vHkO;k% po HkO; vkSj vHkO; ,sls nks izdkj ds gSaA ,srs thofudk;k nsgizrhpkjekfJrk% Hkf.krk% A nsgfoghuk% fl1⁄4k% HkO;k% lalkfj.kks¿HkO;kÜÓ AA120AA •••••••••••••••••••••••• 228 Paôcāstikāya-saÉgraha Ācārya Samantabhadra has provided another illustration: "These, purity (śuddhi) and impurity (aśuddhi), are two kinds of power akin to the cookability (pākya) or the non-cookability (apākya) of a cereal (viz. beans like uçada and mūôga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhāva), it is not open to logical argument (tarka)." (see 'ĀptamīmāÉsā', verse 100.) The distinction between 'bhavya' and 'abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a 'bhavya' in whom there will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapāÈāõa' and 'andhapāÈāõa'. Both inherently have gold; from the former it is possible to extract gold through processing but from the latter it is not possible to do so. (see 'Sarvārthasiddhi', p. 298.) The transmigrating (saÉsārī) souls (jīva) have been classified as those with-potential for liberation – bhavya, and those without-potential for liberation – abhavya. souls (śuddha jīva, Siddha). These are established, forever, in their pure-soul-nature (śuddha ātmasvabhāva). •••••••••••••••••••••••• 229 Verse 120 .k fg bafn;kf.k thok dk;k iq.k NIi;kj i..kÙkk A ta gofn rslq .kk.ka thoks fÙk ; ra i:osafr AA121AA vUo;kFkZ & 1u fg bfUae;kf.k thok%o bfUae;k¡ tho ugha gSa vkSj 1"kV~izdkjk% izKIrk% dk;k% iqu%o Ng izdkj dh 'kkL=kksDr dk;sa Hkh tho ugha gSa] 1rs"kqo muesa 1;ñ Kkua Hkofro tks Kku gS 1rr~ tho%o og tho gS] 1bfr p iz:i;fUro ,slh iz:i.kk (Kkuh) Kkuh djrs gSaA u ghfUae;kf.k thok% dk;k% iqu% "kV~izdkjk% izKIrk% A ;‰ofr rs"kq Kkua tho bfr p rRiz:i;fUr AA121AA EXPLANATORY NOTE From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the five senses (indriya) are the soul (jīva). From the impure transcendental point-of-view (aśuddha niścaya naya), the psychic-senses (bhāvendriya), consisting of attainment (labdhi) and cognition (upayoga), are the soul (jīva). From the empirical point-of-view (vyavahāra naya), the 'sthāvara' [earthbodied (pÃthivīkāyika), etc.], and the 'trasa' [having two, three, four, and five senses (indriya)] are the soul (jīva). However, from the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) lives with its life-principles (prāõa) of existence (sattā), soul-principle (jīvatva) and infinite-knowledge (kevalajñāna), etc. Neither the senses (indriya) nor the bodies (kāya) are the soul (jīva). It has been expounded thus in the Scripture: the senses (indriya) are not the soul (jīva); also the six kinds of bodies (kāya), certainly, are not the soul (jīva). The knowledge in these is the soul (jīva). The soul (jīva) is not the senses or the body – O;ogkj thoRo ds ,dkUr er dk [kaMu & •••••••••••••••••••••••• 230 Paôcāstikāya-saÉgraha tk.kfn iLlfn lOoa bPNfn lqD[ka fcHksfn nqD[kknks A dqOofn fgnefgna ok Hkqatfn thoks iQya rs l AA122AA vUo;kFkZ & 1tho%o tho 1loZ tkukfr i';fro lc tkurk gS vkSj ns[krk gS] 1lkS[;e~ bPNfro lq[k dh bPNk djrk gS] 1nq%[kkr~ fcHksfro nq%[k ls Mjrk gS] 1fgre~ vfgre~ djksfro fgr&vfgr dks ('kqHk&v'kqHk Hkkoksa dks) djrk gS 1oko vkSj 1r;ks% iQya HkqaDrso muds ('kqHk&v'kqHk Hkko ds) iQy dks Hkksxrk gSA djksfr fgrefgra ok HkqaDrs tho% iQya r;ks% AA122AA tkukfr i';fr loZfEkPNfr lkS[;a fcHksfr nq%[kkr~ A EXPLANATORY NOTE Only the soul (jīva), not the matter (pudgala), is the doer (kartā) of the activity of knowing and seeing the objects (padārtha) of the world. The soul (jīva) is the doer (kartā) of the activity of longing for happiness (sukha) that is caused by the karmas (karma) and quasi-karmas (nokarma). The soul (jīva) is the doer (kartā) of the activity of being afraid of misery (duÍkha). The soul (jīva) is the doer (kartā) of the activity of favourable (auspicious) as well as unfavourable (inauspicious) dispositions (bhāva). The soul (jīva) is the doer (kartā) The (worldly) soul (jīva) knows and sees all objects (padārtha), longs for happiness (sukha), is afraid of misery (duÍkha), entertains favourable (auspicious) and unfavourable (inauspicious) dispositions (bhāva), and enjoys the fruit of these dispositions. The soul (jīva) does the work like knowing and seeing – tkuuk&ns[kuk vkfn dk;Z tho esa gh laHko gksrs gSa & 231 •••••••••••••••••••••••• Verse 122 of the activity of enjoying the fruit of these favourable (auspicious) and unfavourable (inauspicious) dispositions (bhāva). All these activities indicate the presence of the chief-operator, i.e., the soul (jīva) in all worldly-beings. There is another way to explain what has been mentioned above. From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the soul (jīva) is the doer (kartā) of the material-karmas (dravyakarma), like knowledge-obscuring (jñānāvaraõīya) and quasi-karmas (nokarma). From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the doer (kartā) of the dispositions of attachment (rāga) and aversion (dveÈa), etc. From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) is the doer (kartā) of its own dispositions of pure knowledge, etc. In the same manner, the soul (jīva) is the enjoyer (bhoktā) from different points-of view. From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – the soul (jīva) is the enjoyer (bhoktā) of the agreeable and disagreeable external objects of the senses. From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the enjoyer (bhoktā) of the happiness and misery appertaining to the senses (indriya). From the pure transcendental point-of-view (śuddha niścaya naya), the soul (jīva) is the enjoyer (bhoktā) of the pure and supreme happiness appertaining to the soul itself. 232 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha ,oefHkxEe thoa v..ks g fo iTt, g cgqxs g A vfHkxPNnq vTthoa .kk.karfjns g  yxs g AA123AA vUo;kFkZ & 1,oe~o bl izdkj 1vU;S% vfi cgqdS% i;kZ;S%o vU; Hkh cgqr&lh i;kZ;ksa }kjk 1thoe~ vfHkxE;o tho dks tkudj 1KkukarfjrS% fyÄS%o Kku ls vU; ,sls (tM+)  yxksa }kjk 1vthoe~ vfHkxPNrqo õ vtho dks tkuksA ,oefHkxE; thoeU;Sjfi i;kZ;ScZgqdS% A vfHkxPNRothoa KkukarfjrS£yÄS% AA123AAõ EXPLANATORY NOTE From what has been expounded, know the soul (jīva) from its various modes (paryāya). The knowledge comprises different points-of veiw: 1) From the empirical point-of-view (vyavahāra naya): As the doctrine of the karmas expounds, the soul (jīva) should be understood from its variegated modes (paryāya), like the stage of its biological development (jīvasthāna), the method of inquiry into its nature (mārgaõāsthāna), and the stage of its spiritual development (guõasthāna); In the aforesaid manner, and also from its numerous other modes (paryāya), understand the nature of the soul (jīva). Thereafter, understand the nature of the non-soul (ajīva) that is characterized by the absence-of-knowledge and other such inanimate (jaça) marks (liôga). Conclusion of the description of the soul (jīva) and start of the description of the non-soul (ajīva) – tho&O;k[;ku dk ladksp vkSj vthokf/dkj dk izkjEHk & •••••••••••••••••••••••• 233 Verse 123 2) From the impure transcendental point-of-view (aśuddha niścaya naya): When the soul (jīva) is in its impure mode (paryāya) due to contamination with impurities, like attachment (rāga) and aversion (dveÈa); and 3) From the pure transcendental point-of-view (śuddha niścaya naya): When the soul (jīva) is in its pure mode (paryāya) that is rid of all impurities and endowed with its natural splendour of infinite-knowledge (kevalajñāna), etc. After knowing the soul (jīva), understand the nature of the non-soul (ajīva) which is characterized by attributes like the absence-ofknowledge, and non-consciousness or lifelessness (acetanatva). The non-soul (ajīva) can be associated or unassociated with the soul (jīva). The non-soul (ajīva) shall be explained now. The Non-soul (ajīva) Description of the non-soul (ajīva) like the space (ākāśa) – vkxkldkyiqXxy/Eek/Eeslq .kfRFk thoxq.kk A rs l vpsn.kÙka Hkf.kna thoLl psn.knk AA124AA vUo;kFkZ & 1vkdk'kdkyiqñxy/ekZ/esZ"kqo vkdk'k] dky] iqñxy] /eZ vkSj v/eZ esa 1thoxq.kk% u lfUro tho ds xq.k ugha gSa] (D;ksafd) 1rs"kke~ vpsruRoa Hkf.kre~o muds vpsruiuk dgk gS] 1thoL; psrurko tho ds psruk dgh gSA vkdk'kdkyiqñxy/ekZ/esZ"kq u lfUr thoxq.kk% A rs"kkepsruRoa Hkf.kra thoL; psrurk AA124AA vkdk'kkfn vtho inkFkZ dk O;k[;ku & vtho inkFkZ •••••••••••••••••••••••• 234 Paôcāstikāya-saÉgraha EXPLANATORY NOTE 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 (cetanatva) is a specific (viśeÈa) attribute of the soul (jīva) when viewed in reference to non-souls but a general (sāmānya) attribute when viewed in reference to other souls. The space (ākāśa), the time (kāla), the matter (pudgala), the mediumof-motion (dharma), and the medium-of-rest (adharma) do not possess the qualities (guõa) of the soul (jīva). The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. He reckons, "I am not the substance of dharma, adharma, ākāśa, kāla or pudgala; not even the other soul (jīva). My nature of consciousness (cetanatva) makes me different from all other substances." In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout. The space (ākāśa), the time (kāla), the matter (pudgala), the medium-of-motion (dharma), and the medium-of-rest (adharma) do not possess the qualities (guõa) of the soul (jīva). These have been said to possess non-consciousness or lifelessness (acetanatva); the soul (jīva) possesses consciousness (cetanatva). 235 •••••••••••••••••••••••• Verse 124 The non-soul (ajīva), like the space (ākāśa), do not possess consciousness (cetanatva) – tLl .k foTtfn f.kPpa ra le.kk  ofr vTthoa AA125AA lqgnqD[ktk.k.kk ok fgnifj;Eea p vfgnHkh#Ùka A vUo;kFkZ & 1lq[knq%[kKkua oko lq[k&nq%[k dk Kku] 1fgrifjdeZo fgr dk m|e 1p%o vkSj 1vfgrHkh#Roe~o vfgr dk Hk; & 1;L; fuR;a u fo|rso ;s ftlds dHkh ugha gksrs] 1re~o mldks 1Je.kk%o Je.k 1vthoe~  onafro vtho dgrs gSaA lq[knq%[kKkua ok fgifjdeZ pkfgrHkh#Roe~ A ;L; u fo|rs fuR;a ra Je.kk  onaR;thoe~ AA125AA EXPLANATORY NOTE The non-soul (ajīva) substances (dravya), like the space (ākāśa), do not ever attain these qualities associated with consciousness (cetanatva): the knowledge of happiness (sukha) and misery (duÍkha), the ability to engage in activities considered favourable, and to fear activities considered unfavourable. This establishes that, being altogether rid of these qualities associated with consciousness (cetanatva), the non-souls (ajīva) are without consciousness. The ascetics (śramaõa) call it the non-soul (ajīva) which does not have the knowledge of happiness (sukha) and misery (duÍkha), does not engage in activities considered favourable, and does not engender fear for activities considered unfavourable. vkdk'kkfn esa fu'p; ls vpsruRo&lkekU; & •••••••••••••••••••••••• 236 Paôcāstikāya-saÉgraha The soul (jīva) and the matter (pudgala) have altogether different own-nature (svabhāva) – laBk.kk la?kknk o..kjlIiQklxa/lík ; A iksXxynOoIiHkok gksafr xq.kk iTt;k ; cgw AA126AA 1vjle~ v:ie~ vax/e~o tks vjl] v:i rFkk vax/ gS] 1vO;Dre~o vO;Dr gS] 1v'kCne~o v'kCn gS] 1vfu£n'laLFkkue~o vfu£n'&laLFkku gS (vFkkZr~ ftldk dksbZ laLFkku ugha dgk] ,slk gS)] 1psrukxq.ke~o psruk&xq.k okyk gS vkSj 1vfyÄxzg.ke~o bfUae;ksa }kjk vxzká gS] 1thoa õ tkuhfgo mls tho tkuksA vUo;kFkZ & 1laLFkkukfuo (leprqjÏkfn) laLFkku] 1la?kkrk%o la?kkr] 1o.kZjlLi'kZxa/'kCnk% po o.kZ] jl] Li'kZ] xa/ vkSj 'kCn & 1cgo% xq.kk% i;kZ;k% po ,sls tks cgq&xq.k vkSj i;kZ;sa gSa] 1iqñxyaeO;izHkok% HkofUro os iqñxyaeO; ls mRiÂ (fu"iÂ) gSaA iqñxyaeO;izHkok HkofUr xq.kk% i;kZ;kÜÓ cgo% AA126AA laLFkkukfu la?kkrk% o.kZjlLi'kZxa/'kCnkÜÓ A The bodily-structure (saÉsthāna), the bodily-molecular interfusion (saÉghāta), colour (varõa), taste (rasa), touch (sparśa), smell (gandha), and sound (śabda) – these qualities (guõa) and modes (paryāya) – are derived from tho&iqñxy la;ksx esa Hkh muds Hksn ds dkj.kHkwr Lo:i dk dFku & tk.k v yxXxg.ka thoEkf.fíêlò aBk.ka AA127AA vjle:oexa/a vOoÙka psn.kkxq.kelía A tkuháfyÄxzg.ka thoefu£n'laLFkkue~ AA127AAõ vjle:iexa/eO;Dra psrukxq.ke'kCne~ A 237 •••••••••••••••••••••••• Verse 126-127 EXPLANATORY NOTE Colour (varõa), taste (rasa), touch (sparśa), and smell (gandha) are the qualities (guõa), and the sound (śabda) is the mode (paryāya) of the substance-of-matter (pudgaladravya). The bodily-structure (saÉsthāna) and the bodily-molecular interfusion (saÉghāta), too, are the modes (paryāya) of the substance-of-matter (pudgaladravya). These qualities (guõa) and modes (paryāya) of the substance-ofmatter (pudgaladravya) are utterly different from the pure soulsubstance that is rid of all imperfections due to association with the matter (pudgala) and endowed with supreme attributes, like infiniteknowledge (kevalajñāna). The two verses highlight the differences between the body (śarīra) and the possessor-of-the-body (śarīrī). From the transcendental point-of-view (niścaya naya), the soul (jīva), without assistance from any external entity, has the ability to know directly the self and the others. The knowledge through the senses (indriya) is indirect and such knowledge manifests when the soul is in its impure state, bound with the karmas. The soul (jīva), thus, is not of the nature of either the psychic-sense (bhāvendriya) or the physicalsense (dravyendriya) of taste (rasa), colour (varõa), etc. Thus, it should be known that the soul (jīva) does not have the qualities (guõa) of colour (varõa), taste (rasa), touch (sparśa), and smell (gandha). the substance-of-matter (pudgaladravya). Know that the soul (jīva) does not have the qualities of taste (rasa), colour (varõa) and smell (gandha). It is beyond-expression (avyakta) and without-sound (aśabda). Its structure cannot be defined – anirdiÈÇa-saÉsthāna. It has the quality (guõa) of consciousness (cetanā). It cannot be comprehended through the senses (indriya) – aliôgagrahaõa. •••••••••••••••••••••••• 238 Paôcāstikāya-saÉgraha The pure-soul-substance is beyond expression; it is 'avyakta'. The passions (kaÈāya) of anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) – attributes of the impure soul – get reflected in the person possessing that soul. But there is no way the attributes of the pure soul could get reflected. Therefore, it is 'avyakta'. The pure soul can only be experienced by the self through the self; it cannot be expressed in words. It is perceived only through self-knowledge. The statement, "Only those with experience can taste the supreme tranquility of the soul (jīva)," is just an empirical (vyavahāra) expression that points at the bliss appertaining to the pure soul (jīva). The soul (jīva), on availability of appropriate causes, must, by itself, experience own-nature (svabhāva). The pure soul has the quality (guõa) of consciousness (cetanā) that manifests in form of infinite-knowledge (kevalajñāna) that knows all objects of the three worlds and the three times. The soul is one whole (akhaõça), without any physical body. That on rise of which the structure of the body, such as the physical body, is accomplished is called the name-karma of structure – saÉsthāna. Rid of the name-karma (nāmakarma), the pure soul does not have these six kinds of bodily-structure (saÉsthāna): the perfectly symmetrical body (samacaturasra saÉsthāna), the upper part alone symmetrical (nyagrodha parimaõçala saÉsthāna), the lower part alone symmetrical (svāsti saÉsthāna), the hunchbacked body (kubjaka saÉsthāna), the dwarfish body (vāmana saÉsthāna), and the entirely unsymmetrical or deformed body (hunçaka saÉsthāna). That the soul (jīva) cannot be comprehended through the senses (indriya) – 'aliôgagrahaõa' – is elaborated as under. The soul knows the objects-of-knowledge without the help of the senses (indriya). The other souls (jīva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jīva) knows other objects directly, without employing the indirect method of inference – like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain the objects-of-knowledge do not 239 •••••••••••••••••••••••• Verse 126-127 perceive the soul (jīva). These are some interpretations of 'aliôgagrahaõa'. vjle:oexa/a vOOkÙka psn.kkxq.kelía A tk.k v yxXxg.ka thoef.kfíêlò aBk.ka AA2&80AA iQklks jlks ; xa/ks o..kks líks ; iksXxyk gksafr A vD[kk.ka rs vD[kk tqxoa rs .kso xs.gafr AA1&56AA Ācārya Kundakunda's Pravacanasāra: ik¡pksa bfUae;ksa ds LiÀkZ] jl vkSj xa/] :i rFkk ÀkCn & ;s ik¡p fo"k; iqñxye;h gSa vFkkZr~ ik¡p bfUae;k¡ mDr Li'kkZfn ik¡pksa fo"k;ksa dks tkurh gSa] ijUrq os bfUae;k¡ mu ik¡pksa fo"k;ksa dks ,d gh lkFk xzg.k ugha djrh gSaA The objects that the senses (of touch, taste, smell, sight, and hearing) know are physical matter. Moreover, the senses are unable to apprehend these objects simultaneously. gs HkO;! rw Àkq1⁄4&Lo:i vkRek dks ik¡p izdkj ds jl ls jfgr] ik¡p o.kks± ls jfgr] nks izdkj ds xa/&xq.k jfgr] vizxV & vkB izdkj ds LiÀkZ&xq.k jfgr] ÀkCn&i;kZ; ls jfgr LoHkko okyk] iqñxy ds fpÉ ls xzg.k ugha gksus okyk] lc vkdkjksa ls jfgr & fujkdkj LoHkko;qDr vkSj Kku&nÀkZu psrukxq.k okyk] ,slk 'kq1⁄4 fu£odkj aeO; tkuukA O bhavya soul! Know that the (pure) soul (jīva) does not have the qualities of taste (rasa), colour (varõa), smell (gandha), touch (sparśa), and sound (śabda), which is the mode (paryāya) of the matter (pudgala). It cannot be comprehended through any mark typical of the matter (pudgala) – aliôgagrahaõa. It has no fixed structure (saÉsthāna), and it has this quality of consciousness (cetanā). 240 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Intermingling of the soul (jīva) and the matter (pudgala) is the seed for the rest of seven objects (padārtha) – tks [kyq lalkjRFkks thoks rÙkks nq gksfn ifj.kkeks A ifj.kkeknks dEea dEeknks gksfn xfnlq xnh AA128AA vUo;kFkZ & 1;%o tks 1[kyqo okLro esa 1lalkjLFk% tho%o lalkj&fLFkr tho gSa] 1rr% rq ifj.kke% Hkofro ml (lalkj&fLFkfr) ls ifj.kke gksrk gS (vFkkZr~ mlls jkxkfn:i fLuX/ ifj.kke gksrk gS)] 1ifj.kkekr~ deZo ifj.kke ls deZ vkSj 1deZ.k%o deZ ls 1xfr"kq% xfr% Hkofro xfr;ksa esa xeu gksrk gSA 1xfre~ vf/xrL; nsg%o xfr&izkIr dks nsg gksrh gS] 1nsgkr~ bfUae;kf.k tk;arso nsg ls bfUae;k¡ gksrh gSa] 1rS% rq fo"k;xzg.kao bfUae;ksa ls rSLrq fo"k;xzg.ka rrks jkxks ok }s"kks ok AA129AA xfref/xrL; nsgks nsgkfnfUae;kf.k tk;ars A tho&iqñxy dk la;ksx gh vU; lkr inkFkks± dk cht gS & xfnef/xnLl nsgks nsgknks bafn;kf.k tk;ars A rs g nq fol;Xxg.ka rÙkks jkxks o nkslks ok AA129AA bfr ftuojSHkZf.krks¿ukfnfuf/u% lfu/uks ok AA130AA tk;rs thoL;Soa Hkko% lalkjpØokys A tk;fn thoLlsoa Hkkoks lalkjpDdokyfEe A bfn ft.kojs g Hkf.knk s v.kkfnf.k/.kk s lf.k/.kk s ok AA130AA ;% [kyqlalkjLFkks thoLrrLrq Hkofr ifj.kke% A ifj.kkekRdeZ deZ.kks Hkofr xfr"kq xfr% AA128AA •••••••••••••••••••••••• 241 Verse 128-129-130 EXPLANATORY NOTE The soul (jīva), from the pure transcendental point-of-view (śuddha niścaya naya), is of the nature of infinite knowledge and perception. The Omniscient Lords Jina have proclaimed that such dispositions (bhāva) [of attachment (rāga) or aversion (dveÈa)] are responsible for transmigration of the soul in the worldly cycle of existence which may be withoutbeginning-and-end (anādi-ananta) or without-beginningbut-with-end (anādi-sānta). Certainly, the worldly souls (jīva) undergo modifications (pariõāma) [of greasiness (snigdhatā) due to attachment (rāga), etc.]. Due to the modifications (pariõāma) the karmas are bound, and due to the karmas, transmigration in different states-of-existence (gati) takes place. On getting the states-of-existence (gati), the physicalbody (deha, śarīra) is obtained. The physical-body (deha, śarīra) is accompanied by the senses (indriya). The senses (indriya) are the cause of interest in the objects of the senses. Interest in the objects of the senses is the cause of attachment (rāga) or aversion (dveÈa). 1,oa Hkko%o ,sls Hkko] 1lalkjpØokyso lalkj&pØ esa 1thoL;o tho dks 1vukfnfu/u% lfu/u% oko vukfn&vuar vFkok vukfn&lkar 1tk;rso gksrs jgrs gSa & 1bfr ftuojS% Hkf.kre~o ,slk ftuojksa us dgk gSA fo"k;&xzg.k vkSj 1rr% jkx% ok }s"k% oko fo"k;&xzg.k ls jkx vFkok }s"k gksrk gSA 242 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha However, in its worldly state, due to bondage with with the karmas, from the empirical point-of-view (vyavahāra naya), it undergoes modifications (pariõāma) resulting in impure dispositions (bhāva), experienced by itself. Such impure dispositions (bhāva) cause the bondage of material-karmas (dravyakarma), like the knowledgeobscuring (jñānāvaraõīya). The fruition of these karmas is the cause of transmigration of the soul (jīva) in four states-of-existence (gati) – celestial-being (deva), human-being (manuÈya), infernal-being (nāraka), and plant-and-animal (tiryaôca). In all these worldly statesof-existence (gati) the soul (jīva) is associated with the physical-body (deha, śarīra). The physical-body is accompanied by the senses (indriya). The senses are the cause of interest in the objects of the senses. Interest in the objects of the senses is the cause of dispositions (bhāva) of attachment (rāga) and aversion (dveÈa). Such dispositions (bhāva) of attachment (rāga) and aversion (dveÈa) impart greasiness (snigdhatā) to the soul (jīva) due to which fresh karmas get bound with it. In other words, the soul (jīva) gets 'greasy' due to its own impure dispositions (bhāva) of attachment (rāga) and aversion (dveÈa). And, as the soul gets 'greasy' the coexisting matter-molecules (pudgala-skandha), fit to turn into the karmas, transform themselves into the material-karmas (dravyakarma). There is thus reciprocal (anyonya) bondage of the matter-molecules (pudgala-skandha) with the soul (ātmā). The dispositions (bhāva) of attachment (rāga) and aversion (dveÈa) and the bondage of the karmas exhibit a reciprocal cause-and-effect (kāraõa-kārya) relationship; one becomes the cause of the other. This relationship can only be snapped by getting the soul (jīva) rid of the dispositions (bhāva) of attachment (rāga) and aversion (dveÈa). rPp deZ LogsrqH;ks thokLrs 'kq1⁄4Ô'kqf1⁄4r% AA99AA dkekfnizHkof'p=k% deZcU/kuq:ir% A Ācārya Samantabhadra's ĀptamīÉāmsā: bPNk vkfn Hkkolalkj&:i dk;ks± dh mRifÙk fofp=k gS vkSj og deZcU/ ds 243 •••••••••••••••••••••••• Verse 128-129-130 The origination of dispositions, like attachment or desire, is variegated (vicitra) according to the type of karmic bondage (karmabandha), and this karmic bondage originates from its own appropriate causes. The souls subject to karmic bondage are of two types – those possessing spiritual purity (śuddhi) [and destined to attain liberation (mokÈa) – bhavya jīva], and those possessing spiritual impurity (aśuddhi) [and destined not to attain liberation (mokÈa) – abhavya jīva]. vuqlkj gksrh gS rFkk deZcU/ vius dkj.kksa ds vuq:i gksrk gSA ftUgsa deZcU/ gksrk gS os tho 'kqf1⁄4 vkSj v'kqf1⁄4 ds Hksn ls nks izdkj ds (HkO; vkSj vHkO;) gksrs gSaA eksgks jkxks nkslks fpÙkilknks ; tLl HkkofEe A foTtfn rLl lqgks ok vlqgks ok gksfn ifj.kkeks AA131AA vUo;kFkZ & 1;L; Hkkoso ftlds Hkko esa 1eksg%o eksg] 1jkx%o jkx] 1}s"k%o }s"k 1oko vFkok 1fpÙkizlkn%o fpÙk&izlÂrk 1fo|rso gS] 1rL;o mlds 1'kqHk% ok v'kqHk% oko 'kqHk vFkok v'kqHk 1ifj.kke%o ifj.kke 1Hkofro gksrs gSaA eksgks jkxks }s"kfÜÓÙkizlkn% ok ;L; Hkkos A fo|rs rL; 'kqHkks ok v'kqHkks ok Hkofr ifj.kke% AA131AA The soul (jīva) which engenders dispositions of delusion (moha), attachment (rāga), aversion (dveÈa), and mentalThe nature of auspicious (śubha) and inauspicious (aśubha) modifications in the soul (jīva) – iq.;&iki ds ;ksX; Hkkoksa dk Lo:i & •••••••••••••••••••••••• 244 Paôcāstikāya-saÉgraha EXPLANATORY NOTE On rise of variegated conduct-deluding (cāritramohanīya) karmas, modifications (pariõāma) take place in the soul (jīva) in form of attachment and aversion; attachment is called 'rāga' and aversion is called 'dveÈa'. On rise of the perception-deluding (darśanamohanīya) karmas, inauspicious modifications (pariõāma) take place in the soul (jīva). These are called delusion or 'moha'. The soul under the spell of delusion (moha) lacks interest in knowing the true nature of the Reality. The soul that engenders these dispositions (bhāva) of delusion (moha), attachment (rāga), aversion (dveÈa), and mental-elation (cittaprasāda) undergoes either auspicious (śubha) or inauspicious (aśubha) modifications (pariõāma). Commendable (praśasta) attachment (rāga) and mental-elation (cittaprasāda) result in auspicious (śubha) modifications (pariõāma) of the soul (jīva). Delusion (moha), lamentable (apraśasta) attachment (rāga), and aversion (dveÈa) result in inauspicious (aśubha) modifications (pariõāma) of the soul (jīva). On rise of mild (maôda) conduct-deluding (cāritramohanīya) karmas, auspicious modifications (pariõāma) take place in the soul (jīva) in form of mental-elation. This mental-elation is called 'cittaprasāda'. elation (cittaprasāda) undergoes auspicious (śubha) and inauspicious (aśubha) modifications (pariõāma). ifj.kefn tnk vIik lqgfEe vlqgfEe jkxnksltqnks A ra ifolfn dEej;a .kk.kkoj.kkfnHkkos g AA2&95AA Ācārya Kundakunda's Pravacanasāra: ftl le; ;g vkRek jkx&}s"k Hkkoksa lfgr gqvk ÀkqHk&vÀkqHk Hkkoksa esa ifj.keu djrk gS] mlh le; Kkukoj.kkfn vkB deZ:i gksdj og deZ:ih /wfy bl vkRek esa mlds ;ksxksa }kjk izosÀk djrh gSA 245 •••••••••••••••••••••••• Verse 131 When the soul (jīva) is engaged in dispositions of attachment (rāga) and aversion (dveÈa) and thereby undertakes auspicious (śubha) or inauspicious (aśubha) activities, at the same time, the dust of karmic matter enters into the soul (jīva) in form of karmas, like the knowledge-obscuring (jñānāvaraõīya) karma. lqgifj.kkeks iq..ka vlqgks ikoa fr gofn thoLl A nksÊa iksXxyesÙkks Hkkoks dEeÙk.ka iÙkks AA132AA vUo;kFkZ & 1thoL;o tho ds 1'kqHkifj.kke%o 'kqHk ifj.kke 1iq.;e~o iq.; gSa vkSj 1v'kqHk%o v'kqHk ifj.kke 1ikie~ bfr Hkofro iki gSa] 1};ks%o mu nksuksa ds }kjk 1iqñxyek=k% Hkko%o iqñxyek=k Hkko (aeO;fi.M:i Kkukoj.kkfn) 1deZRoa izkIr%o deZius dks izkIr gksrs gSaA 'kqHkifj.kke% iq.;e'kqHk% ikifefr Hkofr thoL; A };ks% iqñxyek=kks Hkko% deZRoa izkIr% AA132AA The auspicious (śubha) modifications (pariõāma) of the soul (jīva) are merit (puõya) and the inauspicious (aśubha) modifications (pariõāma) of the soul (jīva) are demerit (pāpa). Through these modifications (pariõāma) the matter (pudgala) gets transformed into the materialThe nature of auspicious (śubha) and inauspicious (aśubha) karmas – iq.;&iki deks± ds Lo:i dk dFku & •••••••••••••••••••••••• 246 Paôcāstikāya-saÉgraha EXPLANATORY NOTE From the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is the substantive-cause (upādāna kāraõa) of its auspicious (śubha) or the inauspicious (aśubha) modifications (pariõāma). From the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – these modifications (pariõāma) are the instrumental cause (nimitta kāraõa) of the fresh material-merit (dravya-puõya) and material-demerit (dravya-pāpa). For the same reason these modifications (pariõāma) are termed as psychic-merit (bhāva-puõya) and psychic-demerit (bhāva-pāpa). Again, from the transcendental point-of-view (niścaya naya), the material-merit (dravya-puõya) and material-demerit (dravya-pāpa) are caused by the karmic-molecules (kārmaõa vargaõā) fit to turn into the karmas. But from the empirical point-of-view (vyavahāra naya) – anupacarita asadbhūta vyavahāra naya – these are caused by the auspicious (śubha) or the inauspicious (aśubha) modifications (pariõāma) of the soul (jīva). The material-karmas that result in pleasant-feeling (sātāvedanīya), etc., are material-merit (dravyapuõya) and those that result in unpleasant-feeling (asātāvedanīya), etc., are material-demerit (dravya-pāpa). ;fn Lo&ij esa gksus okyk lq[k&nq%[k fo'kqf1⁄4 dk vax gS rks iq.; dk vkÏo gksrk gS vkSj ;fn laDys'k dk vax gS rks iki dk vkÏo gksrk gSA gs Hkxou~! vkids er esa ;fn Lo&ijLFk lq[k vkSj nq%[k fo'kqf1⁄4 vkSj laDys'k ds dkj.k ugha gSa rks iq.; vkSj iki dk vkÏo O;FkZ gS] vFkkZr~ mudk dksbZ iQy ugha gksrk gSA fo'kqf1⁄4laDys'kkÄa psr~ LoijLFka lq[kklq[ke~ Aõ iq.;ikikÏokS ;qDrkS u psñO;FkZLrokgZr% AA95AA Ācārya Samantabhadra's ĀptamīÉāmsā: karmas (dravyakarma). •••••••••••••••••••••••• 247 Verse 132 When pleasure and pain in oneself and in others are due to the 1limbs (aôga) of the auspicious kind of disposition (viśuddhi) , these are causes of the influx of meritorious-karmas (puõya). When pleasure and pain in oneself and in others are due to the 2limbs of the inauspicious kind of disposition (saÉkleśa) , these are causes of the influx of demeritorious-karmas (pāpa). O Lord! In your view, if pleasure and pain in oneself and in others are not due to the auspicious or inauspicious kinds of dispositions then there cannot be influx of either meritorious or demeritorious karmas; these do not yield any fruit. 1– auspicious kind of disposition (viśuddhi) – due to virtuous (dharmya) and pure (śukla) kinds of concentration. There are three limbs (aôga) of the auspicious kind of disposition – its cause (kāraõa), its effect (kārya), and its own-nature (svabhāva). 2– inauspicious kind of disposition (saÉkleśa) – due to sorrowful (ārta) and cruel (raudra) kinds of concentration. This also has three limbs (aôga) – its cause (kāraõa), its effect (kārya), and its own-nature (svabhāva). •••••••••••••••••••••••• 248 Paôcāstikāya-saÉgraha tEgk dEeLl iQya fol;a iQkls g Hkqatns f.k;na A thos.k lqga nqD[ka rEgk dEekf.k eqÙkkf.k AA133AA vUo;kFkZ & 1;Lekr~o D;kasfd 1deZ.k% iQyao deZ dk iQy 1fo"k;%o tks (ewrZ) fo"k; os 1fu;re~o fu;e ls 1Li'kSZ%o (ewrZ ,slh) Li'kZukfn bfUae;ksa ls 1thosuo tho }kjk 1lq[ka nq[kao lq[k&:i ls vFkok nq%[k&:i ls 1HkqT;rso Hkksxs tkrs gSa] 1rLekr~o blfy;s 1dekZf.ko deZ 1ewrkZfuo ewrZ gSaA thosu lq[ka nq%[ka rLekRdekZf.k ewrkZfu AA133AA ;LekRdeZ.k% iQya fo"k;% Li'kSZHkqZT;rs fu;re~ A EXPLANATORY NOTE Happiness (sukha) and misery (duÍkha) are the fruit of the karmas. The objects that result in happiness (sukha) and misery (duÍkha) are the subjects of the corporeal senses (indriya). The soul (jīva), from the pure transcendental point-of-view (śuddha niścaya naya), is eternally pure and incorporeal (amūrta). But from the impure transcendental point-of-view (aśuddha niścaya naya), the soul (jīva) is corporeal (mūrta) and enjoys, in form of happiness (sukha) and misery (duÍkha), the subjects of the five senses (indriya) which are corporeal (mūrta). Since the cause (kāraõa) and the effect (kārya) must exhibit similarity, it is inferred that the karmas too are corporeal (mūrta). Since the fruit of the karmas that the soul (jīva) enjoys in form of happiness (sukha) and misery (duÍkha) are the subjects of the corporeal (mūrta) senses (indriya), like that of touch (sparśana), therefore, the karmas too are corporeal in nature. These karmas are corporeal in nature – bu deks± esa ewrhZdiuk gS & •••••••••••••••••••••••• 249 Verse 133 thoks eqfÙkfojfgnks xkgfn rs rs g mXxgfn AA134AA eqÙkks iQklfn eqÙka eqÙkks eqÙks.k ca/e.kqgofn A vUo;kFkZ & 1ewrZ% ewr± Lì'kfro ewrZ ewrZ dk Li'kZ djrk gS] 1ewrZ% ewrsZuo ewrZ ewrZ ds lkFk 1ca/e~ vuqHkofro ca/ dks izkIr gksrk gS] 1ew£rfojfgr% tho%o ewrZRo&jfgr tho 1rkfu xkgfro ewrZ&deks± dks voxkg nsrk gS vkSj 1rS% voxkárso ewrZ&deZ tho dks voxkg nsrs gSa (vFkkZr~ nksuksa ,d nwljs esa izos'kkuqizos'k dks izkIr djrs gSa)A ewrZ% Lì'kfr ewr± ewrksZ ewrZsu ca/euqHkofr A thoks ew£rfojfgrks xkgfr rkfu rSjoxkárs AA134AA EXPLANATORY NOTE The soul (jīva) is bound with the karmas from beginningless (anādi) time. These corporeal (mūrta) karmas exist in the same space-points as the soul. These corporeal (mūrta) karmas, which have the qualities of touch (sparśa), etc., touch the fresh corporeal (mūrta) karmicmatter which comes in contact with the soul (jīva) due to its The corporeal (mūrta) touches the corporeal (mūrta). The corporeal (mūrta) gets into bondage (bandha) with the corporeal (mūrta). The otherwise incorporeal (amūrta) soul (jīva) provides room to the corporeal (mūrta) karmas. The corporeal (mūrta) karmas provide room to such a soul (jīva). Bondage of corporeal karmas with already existing karmas and with the non-corporeal soul (jīva) – ewrZ deks± ds lkFk u, ewrZ deks± dk vkSj vewrZ tho ds lkFk esa ewrZ deks± dk cU/izdkj & •••••••••••••••••••••••• 250 Paôcāstikāya-saÉgraha Now how do these karmas get bound with the impure, i.e., corporeal (mūrta) soul? The impure, i.e., corporeal (mūrta) soul, due to its modifications (pariõāma) in form of delusion (moha), attachment (rāga), and aversion (dveÈa), provides room to the material-karmas (dravyakarma) in its space-points (pradeśa). The material-karmas (dravyakarma), too, provide room to the corporeal (mūrta) soul in their space-points. This way, the material-karmas (dravyakarma) and the soul (jīva) get into reciprocal (anyonya) bondage. This is what the bondage of the soul (jīva) with the karmas means. From the point-of-view of karmic-bondage, the soul (jīva) and the matter (pudgala) intermingle with each other. From the point-of-view of their respective marks (lakÈaõa), the two are different. The soul (jīva) is not absolutely incorporeal (amūrta). modifications (pariõāma) in form of delusion (moha), attachment (rāga), and aversion (dveÈa). By virtue of the substantive cause (upādāna kāraõa) of their own greasiness (snigdhatva) and roughness (rūkÈatva) these – the already existing and the fresh karmic-matter – get bound together. The Influx (āsrava) Description of the influx (āsrava) of merit (puõya) – fpÙkfEg .kfRFk dyqla iq..ka thoLl vklofn AA135AA jkxks tLl ilRFkks v.kqdaiklaflnks ; ifj.kkeks A fpÙks ukfLr dkyq";a iq.;a thoL;kÏofr AA135AA jkxks ;L; iz'kLrks¿uqdEiklafJrÜÓ ifj.kke% A iq.;kÏo ds Lo:i dk dFku & vkÏo inkFkZ •••••••••••••••••••••••• 251 Verse 134-135 EXPLANATORY NOTE The verse details the causes of influx-of-merit (puõyāsrava). Three causes – commendable (praśasta) attachment (rāga), compassion (anukampā), and absence-of-evil-inclinations (citta-akaluÈatā) – are mentioned; these are elaborated in the following verses. The auspicious (śubha) dispositions (bhāva) of the soul are the primary cause of influx-of-merit – bhāva-puõyāsrava. On the availability of the primary cause – bhāva-puõyāsrava – influx of the karmic matter of merit – dravya-puõyāsrava – takes place. The influx-of-merit (puõyāsrava) takes place in the soul (jīva) that has commendable (praśasta) attachment (rāga), compassion (anukampā), and absence-of-evilinclinations (citta-akaluÈatā). vUo;kFkZ & 1;L;o ftl tho dks 1iz'kLr% jkx%o iz'kLr jkx gS] 1vuqdEiklafJr% ifj.kke%o vuqdEik&;qDr ifj.kke gS 1po vkSj 1fpÙks dkyq";a u vfLro fpÙk esa dyq"krk dk vHkko gS] 1thoL;o ml tho dks 1iq.;e~ vkÏofro iq.; dk vkÏo gksrk gSA Description of the commendable attachment (rāga) – iz'kLr&jkx ds Lo:i dk dFku & v.kqxe.ka fi xq:.ka ilRFkjkxks fÙk oqPpafr AA136AA vjgar fl1⁄4lkgqlq HkÙkh /EefEe tk ; [kyq psêkò A vgZfRl1⁄4lk/q"kq HkfDr/ZesZ ;k p [kyq ps"Vk A vuqxeuefi xq:.kka iz'kLrjkx bfr czqofUr AA136AA •••••••••••••••••••••••• 252 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Three characteristics that comprise commendable-attachment – (praśasta-rāga) – are mentioned. 1) Devotion (bhakti) towards the 'Arhat' (Supreme Lords Jina), the 'Siddha' (the liberated souls), and the 'Sādhu' (the ascetics). 3) Following the 'Masters' (guru) – to have great devotion for the chief-preceptors (ācārya), the preceptors (upādhyāya) and the ascetics (muni, śramaõa). By and large, commendable-attachment (praśasta-rāga) is based on devotion (bhakti). It occurs to those who are in the initial stages of spiritual development and with wrong-knowledge – ajñānī. Even those who are in advanced stages of spiritual development and with right-knowledge – jñānī – occasionally, take recourse to commendableattachment (praśasta-rāga) in order to vanquish inauspicious attachment (aśubha rāga) for sensual-pleasures (viÈaya) or passions (kaÈāya). 2) Involvement, with dedication, in pious activities – keen enthusiasm for auspicious activities that are part of the 'dharma'. Commendable-attachment (praśasta-rāga) entails: 1) devotion (bhakti) towards the 'Arhat' (Supreme Lords Jina), the 'Siddha' (the liberated souls), and the 'Sādhu' (the ascetics), 2) involvement, with dedication, in pious activities, and 3) following the 'Masters' (guru). vUo;kFkZ & 1vgZfRl1⁄4lk/q"kq HkfDRk%o vg±r&fl1⁄4&lk/qvksa ds izfr HkfDRk] 1/esZ ;k p [kyq ps"Vko /eZ esa ;FkkFkZr;k ps'k 1vfi xq:.kke~ vuqxeue~o vkSj xq#vksa dk vuqxeu] 1iz'kLrjkx% bfr czqofUro og ^iz'kLr jkx* dgykrk gSA 253 •••••••••••••••••••••••• Verse 136 The nature of compassion (anukampā) – EXPLANATORY NOTE To get moved by the sight of those suffering from thirst, etc., and to provide succour for them is compassion (anukampā). It occurs in the initial stages of spiritual development to those with wrong-knowledge – ajñānī. The compassion (anukampā) of those with right-knowledge – jñānī – entails dispositions (bhāva) of fright at the misery of worldlyexistence – saÉvega – and detachment for worldly-existence – vairāgya. The soul (jīva) that is grieved at the sight of the thirsty, the hungry and the miserable, and provides succour for them, is with compassion (anukampā). vuqdEik ds Lo:i dk dFku & frflna cqHkqfD[kna ok nqfgna nV~Bw.k tks nq nqfgne.kks A ifMoTtfn ra fdo;k rLlslk gksfn v.kqdaik AA137AA vUo;kFkZ & 1r`f"krao r`"kkrqj] 1cqHkqf{krao {kq/krqj 1oko vFkok 1nq%f[krao nq%[kh dks 1n`"V~oko ns[kdj 1;% rqo tks tho 1nq%f[kreuk%o eu esa nq%[k ikrk gqvk 1ra Ñi;k izfri|rso mlds izfr d#.kk ls orZrk gS] 1rL;k ,"kk vuqdEik Hkofro mldh og vuqdEik gSA izfri|rs ra Ñi;k rL;S"kk HkoR;uqdEik AA137AA r`f"kra cqHkqf{kra ok nq%f[kra n`"V~ok ;Lrq nq%f[kreuk% A 254 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The nature of evil-inclinations (kaluÈatā) – EXPLANATORY NOTE Agitation (kÈobha) in the heart (citta) due to excessive rise of passions of anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) is evil-inclination (kaluÈatā). When the rise of these passions is mild (manda), it results in absence-of-evil-inclinations (akaluÈatā). Such absence-of-evil-inclinations (akaluÈatā) occurs occasionally in the person with wrong-knowledge – ajñānī – on destruction-cumsubsidence (kÈayopaśama) of particular kinds of passions (kaÈāya). The absence-of-evil-inclinations (akaluÈatā) also occurs occasionally in the person with knowledge – jñānī – who is in the middle stages of spiritual development – guõasthāna – and who has partially disengaged his cognition (upayoga) from chasing the passions (kaÈāya). When these – anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) – overwhelm the heart and cause agitation (kÈobha), the knowledgeable call it evilinclinations (kaluÈatā) in the soul (jīva). fpÙk dh dyq"krk ds Lo:i dk dFku & dks/ks o tnk ek.kks ek;k yksHkks o fpÙkeklsTt A thoLl dq.kfn [kksga dyqlks fÙk ; ra cq/k osafr AA138AA vUo;kFkZ & 1;nko tc 1Øks/% oko Øks/] 1eku%o eku] 1ek;ko ek;k 1oko vFkok 1yksHk%o yksHk 1fpÙke~ vklk|o fpÙk dk vkJ; ikdj 1thoL;o tho dks 1{kksHka djksfro {kksHk djrs gSa] rc 1rao mls 1cq/k%o Kkuh 1dkyq";e~ bfr p onfUro ^dyq"krk* dgrs gSaA thoL; djksfr {kksHka dkyq";fefr p ra cq/k onfUr AA138AA Øks/ks ok ;nk ekuks ek;k yksHkks ok fpÙkeklk| A •••••••••••••••••••••••• 255 Verse 138 The nature of the influx-of-demerit (pāpāsrava) – EXPLANATORY NOTE Negligence (pramāda) connotes the state of the soul tinged with passions (kaÈāya). It involves misinterpretation of the Scripture and the injunctions contained therein, and indifference to observe the injunctions. The dispositions (bhāva) that cause agitation (kÈobha) in 1Excessive negligent-activity (pramāda-caryā) , evilinclination (kaluÈatā), hankering after sensual-pleasures (viÈaya-lolupatā), causing anguish to others (paraparitāpa), and slandering others (para-apavāda), are causes of influx-of-demerit (pāpāsrava). ikikÏo ds Lo:i dk dFku & 1– The fifteen activities due to negligence (pramāda) are indulgence in four passions (kaÈāya), five senses (indriya), four kinds of narratives (vikathā) – pertaining to monarch (rājakathā) , woman (strīkathā), thief (corakathā) and food (bhojanakathā) – sleep (nidrā) and fondness (sneh). ijifjrkoioknks ikoLl ; vkloa dq.kfn AA139AA pfj;k iekncgqyk dkyqLla yksynk ; fol;slq A vUo;kFkZ & 1izekncgqyk p;kZo cgqr izeknokyh p;kZ] 1dkyq";ao dyq"krk 1fOk"k;s"kq p yksyrko fo"k;ksa ds izfr yksyqirk] 1ijifjrkikiokn%o ij dks ifjrki djuk rFkk ij ds viokn cksyuk] og 1ikiL; p vkÏoa djksfro iki dk vkÏo djrk gSA p;kZ izekncgqyk dkyq";a yksyrk p fo"k;s"kq A ijifjrkikiokn% ikiL; pkÏoa djksfr AA139AA 256 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The above inauspicious (aśubha) dispositions (bhāva) of the soul are the primary cause of the influx-of-demerit (bhāva-pāpāsrava). On the availability of the primary cause – bhāva-pāpāsrava – the influx of the karmic matter of demerit – dravya-pāpāsrava – takes place. the heart (citta) are evil-inclinations (kaluÈatā). Penchant for the pleasures of the senses is hankering after sensual-pleasures (viÈayalolupatā). The dispositions (bhāva) of tormenting others are referred to as causing anguish to others (para-paritāpa). The dispositions (bhāva) of censuring others are referred to as slandering others (paraapavāda). The influx-of-demerit (pāpāsrava), in detail – The four instincts (saÉjñā), the three (inauspicious) thought-complexions (leśyā), sense-domination, sorrowful ikikÏo dk dFku foLrkj ls & .kk.ka p nqIimÙka eksgks ikiIink gksafr AA140AA 1l..kkvks ; frysLlk bafn;olnk ; vÙk#íkf.k A vUo;kFkZ & 1laKk% po (pkjksa) laKk,¡] 1f=kys';ko rhu v'kqHk ys';k,¡] 1bfUae;o'krk po bfUae;o'krk] 1vkrZjkSaeso vkrZ&jkSaeè;ku] 1nq%iz;qDra Kkuao nq%iz;qDr Kku (nq'&:i ls v'kqHk dk;Z esa yxk gqvk Kku) 1po vkSj 1eksg%o eksg & 1ikiiznk% HkofUro (;s Hkko) ikiizn gSaA laKkÜÓ f=kys';k bfUae;o'krk pkrZjkSaes A Kkua p nq%iz;qDra eksg% ikiiznk HkofUr AA140AA 1& ikBkUrj & vê#ð íkf.k •••••••••••••••••••••••• 257 Verse 139-140 EXPLANATORY NOTE The activities (yoga) stained with severe passions (kaÈāya) cause the three inauspicious (aśubha) thought-complexions (leśyā): 1) black (kÃÈõa), 2) blue (nīla), and 3) dove-grey (kāpota). These, attachment (rāga) and aversion (dveÈa), result also in four types of sorrowful (ārta) meditation (dhyāna): 1) relating to removal of disagreeable (amanojñya) objects, 2) relating to gain of agreeable (manojñya) objects, 3) relating to removal of pain (vedanā), and 4) wish for enjoyment (nidāna). Passions (kaÈāya) result in four types of cruel (raudra) meditation (dhyāna): 1) relating to injury (hiÉsā), 2) relating to untruth (asatya), 3) relating to stealing (steya), and 4) relating to safeguarding of possessions (viÈayasaÉrakÈaõa). The rise of excessive attachment (rāga) and aversion (dveÈa) results in sense-domination. Knowledge-application in deplorable activities means getting involved in purposeless and inauspicious activities. Severe delusion (moha) is the cause of the four instincts (saÉjñā): 1) food (āhāra), 2) fear (bhaya), 3) copulation (maithuna), and 4) attachment to possessions (parigraha). Delusion (moha) means obscuration of the ability to distinguish between what is desirable and what is not. The rise of the perceptiondeluding (darśanamohanīya) and conduct-deluding (cāritramohanīya) karmas are the causes of delusion (moha). The above dispositions (bhāva) cause the influx-of-demerit – bhāvapāpāsrava. This bhāva-pāpāsrava turns into influx of the karmic matter of demerit – dravya-pāpāsrava. (ārta) and cruel (raudra) meditation (dhyāna), knowledge-application in deplorable activities, and delusion (moha), are dispositions (bhāva) that cause demerit (pāpa). •••••••••••••••••••••••• 258 Paôcāstikāya-saÉgraha The Stoppage (saÉvara) Stoppage (saÉvara) is shutting the door of demerit (pāpa) – EXPLANATORY NOTE Obstruction of the inflow of karmic matter is stoppage (saÉvara). Stoppage (saÉvara) leads to the path to liberation. To the extent – both in terms of quantum and time – the senses (indriya), the passions (kaÈāya) and the instincts (saÉjñā) are checked, the doorway for entry of the influx-of-demerit (pāpāsrava) remains shut. Having established themselves on the right path, to the extent men check the senses (indriya), the passions (kaÈāya) and the instincts (samjñā), their doorway for entry of the influx-of-demerit (pāpāsrava) remains shut. iki ds laoj dk ;g dFku gS & laoj inkFkZ bafn;dlk;l..kk f.kXxfgnk ts g lqV~BqeXxfEe A tkoÙkkoÙks g fifg;a ikoklofPNía AA141AA vUo;kFkZ & 1;S%o tks 1lq"Bq ekxsZo lE;x~ ekxZ esa (laoj&ekxZ eas) jgdj 1bfUae;d"kk;laKk%o bfUae;ksa] d"kk; vkSj laKkvksa dk 1;kor~ fux`ghrk%o ftruk (ftl le;) fuxzg djrs gSa] 1rkor~o mruk (ml le;) 1ikikÏofPNaee~) ikikÏo dk fNae 1rs"kke~o muds 1fifgre~o cUn (vkPNkfnr) gksrk gSA bfUae;d"kk;laKk fux`ghrk ;S% lq"Bq ekxsZ A ;koÙkkoÙks"kka fifgra ikikÏofPNaee~ AA141AA 259 •••••••••••••••••••••••• Verse 141 vkÏofujksèk% laoj% AA9&1AA Ācārya Umāsvāmī's Tattvārthasūtra: vkÏo dk fujks/ (jksduk) lks laoj gS vFkkZr~ vkRek esa ftu dkj.kksa ls deks± dk vkÏo gksrk gS mu dkj.kksa dks nwj djus ls deks± dk vkuk #d tkrk gS] mls laoj dgrs gSaA The obstruction (nirodha) of influx (āsrava) is stoppage (saÉvara). feeling-producing – vedanīya 2, knowledge-obscuring – jñānāvaraõa 5, It has been expounded in the Scripture that there are 148 karmaclasses (karma-prakÃti): perception-obscuring – darśanāvaraõa 9, status-determining – gotra 2, deluding – mohanīya 28, obstructive – antarāya 5. Five kinds of binding (bandhana) and five kinds of molecularlife-determining – āyuÍ 4, For the purpose of bondage (bandha), certain karmas need to be looked from the perspective of non-distinction (abheda): Perception-deluding (darśanamohanīya) karma is of three kinds, subsidential-right-belief (samyaktva), wrong-belief (mithyātva), and mixed-right-and-wrong-belief (samyagmithyātva). Although these are three from the perspective of rising (udaya) and existence (sattā), from the perspective of bondage, these are taken as one. [Mixed-right-andwrong-belief (samyagmithyātva) arises (udaya) in the third stage of spiritual-development (guõasthāna). Subsidential-right-belief (samyaktva) arises (udaya) from the fourth to seventh stage of spiritual-development (guõasthāna)] So, for the purpose of bondage (bandha), deduct 2 from the 148 karma-classes (karma-prakÃti). (see 'GommaÇasāra Karmakāõça', Part 1, p. 25.) name-determining or physique-making – nāma 93, 260 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha interfusion (saÉghāta), both, are taken to be included in the five kinds of body (śarīra) name-karma (nāmakarma). So, from the perspective of non-distinction (abheda), 10 must be deducted from 148. Out of 5 kinds of name-karma of taste (rasa), from the perspective of non-distinction (abheda), only 1 is taken. So, 4 must be deducted from 148. Out of 2 kinds of name-karma of odour (gandha), from the perspective of non-distinction (abheda), only 1 is taken. So, 1 must be deducted from 148. Out of 5 kinds of name-karma of colour (varõa), from the perspective of non-distinction (abheda), only 1 is taken. So, 4 must be deducted from 148. (see 'GommaÇasāra Karmakāõça', Part 1, p. 34.) Thus, for the purpose of bondage (bandha) there remain 120 karmaclasses (karma-prakÃti). [148 – (2+10+7+4+1+4) = 120] Out of 8 kinds of name-karma of touch (sparśa), from the perspective of non-distinction (abheda), only 1 is taken. So, 7 must be deducted from 148. 1) 16 karma-classes get to non-rise (anudaya) – stoppage (saÉvara) – ahead of the first 'mithyādÃÈÇi' stage of spiritual-development (guõasthāna). The non-rise (anudaya) or stoppage (saÉvara) of particular karmas, out of 120, takes place as the soul (jīva) ascends the stages of spiritualdevelopment (guõasthāna). (see 'Sarvārthasiddhi', p. 318-320.) The self that is subjugated by the karma which causes false belief is the 'misbeliever' or 'deluded' – mithyādÃÈÇi. Those karma-classes which flow into the soul chiefly on account of wrong-belief (mithyādarśana) are cut off in case of those in higher guõasthāna. Hence stoppage of these karma-classes prevails in the beings from the second stage of spiritual development, namely, 'downfall' – sāsādanasamyagdÃÈÇi – onwards: wrong-belief – mithyātva, infernal-lifetime – narakāyuÍ, neuter-sex – napuÉsakaveda, 261 •••••••••••••••••••••••• Verse 141 the collective body – sādhāraõa śarīra. unsymmetrical body – hunça saÉsthāna, transmigrating force tending to infernal state of existence – narakagatiprāyogyānupūrvī, birth as a one-sensed being – ekendriya jāti, the subtle body – sūkÈma, the undeveloped body – aprayāptaka, and emitting warm light – ātapa, the body possessing one sense only – sthāvara, birth as a four-sensed being – caturindriya jāti, birth as a two-sensed being – dvīndriya jāti, extremely weak joint – asamprāptāsÃpāÇikā saÉhanana, infernal state of existence – narakagati, birth as a three-sensed being – trīndriya jāti, anantānubandhī pride – māna, 2) 25 karma-classes get to non-rise (anudaya) ahead of the second 'sāsādanasamyagdÃÈÇi' stage of spiritual-development (guõasthāna). heavy-drowsiness – pracalā-pracalā, Non-restraint (asaÉyama) is of three kinds – the rise of passions (kaÈāya) leading to endless mundane existence – anantānubandhī, the rise of passions hindering partial restraint – apratyākhyāna, and the rise of passions hindering complete self-discipline – pratyākhyāna. The influx of karmas caused by these passions is stopped in their absence. Ahead of the second 'sāsādanasamyagdÃÈÇi' stage of spiritual-development (guõasthāna), there is the stoppage of these twenty-five karmas which are caused due to the rise of anantānubandhī passions (kaÈāya): anantānubandhī deceitfulness – māyā, deep-sleep – nidrā-nidrā, anantānubandhī greed – lobha, somnambulism – styānagÃddhi, anantānubandhī anger – krodha, •••••••••••••••••••••••• 262 Paôcāstikāya-saÉgraha cold light – udyota, bad-tempered – durbhaga, lustreless body – anādeya, and low family – nīcagotra. These karmas, the influx of which is caused by non-restraint (asaÉyama) arising from the anantānubandhī passions (kaÈāya), bind one-sensed beings, etc., only up to the end of the second stage 'downfall' of spiritual development – sāsādanasamyagdÃÈÇi. animal age – tiryaôcāyuÍ, female-sex-passion – strīveda, animal state of existence – tiryaôcagati, the middle four (4) types of structure of the body – saÉsthāna, the middle four (4) types of joints – saÉhanana, the transmigrating force tending to the animal state of existence – tiryaggatiprāyogyānupūrvī, awkward motion – apraśasta vihāyogati, harsh voice – duÍsvara, 3) No fresh karma-classes get to non-rise (anudaya) in the third 'samyagmithyādÃÈÇi' stage – 'mixed right and wrong believer' – of spiritual-development (guõasthāna). apratyākhyānāvaraõa pride – māna, apratyākhyānāvaraõa greed – lobha, Ten karmas flow into the soul primarily on account of non-restraint (asaÉyama) caused by the rise of passions hindering partial restraint – apratyākhyānāvaraõa. These are: apratyākhyānāvaraõa deceitfulness – māyā, 4) 10 karma-classes get to non-rise (anudaya) ahead of the fourth 'asaÉyatasamyagdÃÈÇi' stage of spiritual-development (guõasthāna). human state of existence – manuÈyagati, human age – manuÈyāyuÍ, apratyākhyānāvaraõa anger – krodha, 263 •••••••••••••••••••••••• Verse 141 excellent joining – vajraÃÈabhanārāca saÉhanana, and transmigrating force tending to human birth – nanuÈyagatiprāyogyānupūrvī. gross body – audārika śarīra, the chief and secondary parts of the physical body – audārika śarīra aôgopāôga, These karmas bind from one-sensed beings up to the end of the fourth stage of spiritual development, namely, 'vowless right believer' – asaÉyatasamyagdÃÈÇi. pratyākhyānāvaraõa deceitfulness – māyā, and pratyākhyānāvaraõa pride – māna, These bind from one-sensed beings up to the end of the fifth stage of 'partial vows' – saÉyatāsaÉyata. There is stoppage of these karmas in higher stages. Owing to the absence of passions hindering partial restraint – apratyākhyānāvaraõa – there is stoppage of these karmas in the higher stages. In the third stage of mixed belief – samyagmithyātva – there is no binding of age-determining (āyuÍ) karma. That is a peculiarity. On account of non-restraint (asaÉyama) caused by the rise of passions that prevent complete self-control – pratyākhyānāvaraõa – these four karmas get to non-rise: pratyākhyānāvaraõa greed – lobha. 5) 4 karma-classes get to non-rise (anudaya) ahead of the fifth 'saÉyatāsaÉyata' stage of spiritual-development (guõasthāna). pratyākhyānāvaraõa anger – krodha, 6) 6 karma-classes get to non-rise (anudaya) ahead of the sixth 'pramattasaÉyata' stage of spiritual-development (guõasthāna). The influx of karmas caused by negligence (pramāda) is stopped in the absence of negligence. From the stage higher up the sixth stage of 'imperfect vows' – pramattasaÉyata – there is stoppage of the six karmas whose influx is caused by negligence, as there is no negligence •••••••••••••••••••••••• 264 Paôcāstikāya-saÉgraha in those stages. These are: unpleasant-feeling – asātāvedanīya, infirm frame – asthira, obscurity – ayaśaÍkīrti. sorrow – śoka, unattractiveness of form – aśubha, and disliking – arati, 7) 1 karma-class gets to non-rise (anudaya) ahead of the seventh 'apramattasaÉyata' stage of spiritual-development (guõasthāna). The commencement of the binding of celestial age – devāyuÍ – is caused generally by negligence (pramāda) and also by the absence of negligence in the seventh stage of 'perfect vows' – apramattasaÉyata. Owing to the absence of negligence (pramāda), there is stoppage of this binding of celestial age in the higher stages, i.e., after the seventh stage of 'perfect vows' – apramattasaÉyata. celestial state of existence – devagati, 8) 36 karma-classes get to non-rise (anudaya) ahead of the eighth 'apūrvakaraõa' stage of spiritual-development (guõasthāna). transformable body – vaikriyika śarīra, In the eighth stage of 'unprecedented purity' – apūrvakaraõa – these 36 karmas bind: sleep – nidrā, The passions (kaÈāya) bereft of negligence (pramāda), etc., are stopped as the passions are controlled. Such passions are of three degrees, namely, intense (tīvra), moderate (madhyama) and minute (jaghanya). These three degrees of passions (kaÈāya) remain in the next three stages (8th, 9th and 10th). birth as a being with five senses – paôcedriya jāti, slumber – pracalā, projectable body – āhāraka śarīra, luminous body – taijasa śarīra, •••••••••••••••••••••••• 265 Verse 141 the chief and secondary parts of the transformable body – vaikriyika śarīra aôgopāôga, colour – varõa, taste – rasa, neither heavy nor light – agurulaghu, destruction caused by others – paraghāta, graceful movement – praśasta vihāyogati, karmic body – kārmaõa śarīra, symmetrical build – samacaturasra saÉsthāna, the chief and secondary parts of the projectable body – āhāraka śarīra aôgopāôga, odour – gandha, touch – sparśa, transmigrating force tending to celestial state – devagatiprāyogyānupūrvī, self-annihilation – upaghāta, respiration – ucchvāsa, movable body – trasa, gross body – bādara, complete development – paryāpta, individual body – pratyeka śarīra, firmness of the body – sthira, melodious voice – susvara, sturdy formation – nirmāõa, good-tempered – subhaga, the status of the Tīrthaôkara, laughter – hāsya, liking – rati, fear – bhaya, and attractiveness of form – śubha, lustrous body – ādeya, disgust – jugupsā. •••••••••••••••••••••••• 266 Paôcāstikāya-saÉgraha 9) 5 karma-classes get to non-rise (anudaya) ahead of the ninth 'anivÃttibādarasāmparāya' stage of spiritual-development (guõasthāna). In the next stage of 'checking of gross-passions' – anivÃttibādarasāmparāya – five karmas bind: male-sex-passion – puôveda, gleaming (saÉjvalana) anger – krodha, gleaming (saÉjvalana) deceitfulness – māyā, and The influx of these karmas is caused by moderate passions (kaÈāya). And owing to the progressive absence of moderate passions, there is stoppage of these karmas in the higher stages. gleaming (saÉjvalana) pride – māna, gleaming (saÉjvalana) greed – lobha. The influx (āsrava) of these karmas is owing to intense passions; as the passions get progressively less in the higher stages, stoppage (saÉvara) takes place. four kinds of perception-covering – darśanāvaraõa, five kinds of knowledge-covering – jñānāvaraõa, glory and renown – yaśaÍkīrti, high family – uccagotra, and 10) 16 karma-classes get to non-rise (anudaya) ahead of the tenth 'sūkÈmasāmparāya' stage of spiritual-development (guõasthāna). In the next stage of 'checking of even minute passions' – sūkÈmasāmparāya, the following sixteen karmas bind: five kinds of obstructive karmas – antarāya. There is stoppage (saÉvara) of these karmas in the higher stages owing to the absence of minute passions. 11, 12 & 13) 1 karma-class gets to non-rise (anudaya) ahead of the eleventh 'upaśānta-kaÈāya', the twelfth 'kÈīõakaÈāya' and the thirteenth 'sayogakevalī' stages of spiritual-development (guõasthāna). •••••••••••••••••••••••• 267 Verse 141 In the next three stages – eleventh of 'subsided delusion' – upaśāntakaÈāya, twelfth of 'destroyed delusion' – kÈīõakaÈāya, and thirteenth of 'Omniscient-with-vibration' – sayogakevalī, there is the bondage of karmas causing pleasant-feeling – sātāvedanīya, owing to the presence of mere vibrations or activity (yoga). In the absence of activity (yoga) in case of the 'Omniscient-without-activity' – ayogakevalī, there is non-rise (anudaya) of the karma causing pleasantfeeling – sātāvedanīya. Thus, as the soul (jīva) ascends the stages of spiritual-development (guõasthāna) stoppage (saÉvara) takes place of the 120 karma-classes (karma-prakÃti): 16+25+10+4+6+1+36+5+16+1=120. #af/; fNílgLls tytk.ks tg tya rq .kklofn A fePNÙkkbvHkkos rg thos laojks gksbZ AA155AA Ācārya Māilladhavala's Õayacakko: tSls ty;ku (uko) ds gtkjksa fNnzksa dks cUn dj nsus ij mlesa ikuh ugha vkrk] oSls gh feF;kRo vkfn ds vHkko gksus ij tho esa laoj gksrk gSA Just as the water cannot enter the boat after the thousands of holes in it have been plugged, in the same way, stoppage (saÉvara) (of karmas) takes place in the soul (jīva) after faults, like wrong-belief (mithyātva), have been eliminated. 268 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The nature of stoppage (saÉvara), in general – EXPLANATORY NOTE The ascetic (śramaõa, muni) who is established in 'dharma' maintains equanimity in happiness (sukha) and misery (duÍkha). Dispositions like mine and his, pleasure and pain, propitious and unpropitious, favourable and unfavourable, and life and death, do not occur to the ascetic rid of delusion (moha). Such an ascetic experiences incessantly the pure-soul, of the nature of knowledge (jñāna) and perception (darśana). The influx of auspicious (śubha) or inauspicious (aśubha) karmas does not take place in the ascetic (śramaõa, muni) who maintains equanimity in happiness (sukha) and misery (duÍkha), and is rid of attachment (rāga), aversion (dveÈa) and delusion (moha) toward all substances (dravya). lkekU; ls iq.; vkSj iki ds laoj dk Lo:i & .kklofn lqga vlqga lelqgnqD[kLl fHkD[kqLl AA142AA tLl .k foTtfn jkxks nkslks eksgks o lOonOoslq A vUo;kFkZ & 1;L;o ftls 1loZaeO;s"kqo loZ aeO;ksa ds izfr 1jkx%o jkx] 1}s"k%o }s"k 1oko ;k 1eksg%o eksg 1u fo|rso ugha gS] 1lelq[knq%[kL; fHk{kks%o ml le&lq[k&nq%[k fHk{kq dks (lq[k&nq%[k ds izfr leHkko okys eqfu dks) 1'kqHke~ v'kqHke~ u vkÏofro 'kqHk:i vFkok v'kqHk:i (iki:i) deZ vkÏfor ugha gksrsA ukÏofr 'kqHke'kqHka lelq[knq%[kL; fHk{kks% AA142AA ;L; u fo|rs jkxks }s"kks eksgks ok loZaeO;s"kq A •••••••••••••••••••••••• 269 Verse 142 Stoppage (saÉvara) is of two kinds, psychic-stoppage (bhāva saÉvara) and material-stoppage (dravya saÉvara). Cessation of dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha) is psychicstoppage (bhāva saÉvara). When such dispositions are checked, auspicious (śubha) or inauspicious (aśubha) activities (yoga) that cause the taking in of the karmic matter are cut off or interrupted; this is material-stoppage (dravya saÉvara). When the soul (jīva) is not sullied with attachment (rāga) or aversion (dveÈa) that result in auspicious (śubha) or inauspicious (aśubha) dispositions, stoppage (saÉvara) takes place. No more can the karmic matter get transformed into the karmas that bind with the soul. psn.kifj.kkeks tks dEeLlklof.kjksg.ks gsmQ A lks Hkkolaojks [kyq nOolojksg.ks v..kks AA34AA Ācārya Nemicandra's DravyasaÉgraha: vkRek dk tks ifj.kke deZ ds vkÏo dks jksdus esa dkj.k gS] mldks fu'p; ls Hkkolaoj dgrs gSaA vkSj deZ&:i iqñxy nzO; dk vkÏo #duk lks nzO;laoj gSA The cessation of the inflow of karmic matter as a result of dispositions of the soul is psychic stoppage (bhāva saÉvara). After this cessation the taking-in of karmic matter is cut off or interrupted. This should be known as material stoppage (dravya saÉvara). The nature of complete stoppage (saÉvara) – fo'ks"k (iw.kZ:i) ls laoj dk Lo:i & tLl tnk [kyq iq..ka tksxs ikoa p .kfRFk fojnLl A laoj.ka rLl rnk lqgklqgdnLl dEeLl AA143AA •••••••••••••••••••••••• 270 Paôcāstikāya-saÉgraha EXPLANATORY NOTE When the ascetic (śramaõa, muni) becomes detached (virata), his activities (yoga) of the mind (mana), the speech (vacana) and the body (kāya) get rid of both, merit (puõya) due to auspicious (śubha) dispositions and demerit (pāpa) due to inauspicious (aśubha) dispositions. The stoppage (saÉvara) of fresh material-karmas (dravyakarma) takes place since the real cause of the influx of such karmas is either auspicious (śubha) or inauspicious (aśubha) dispositions. The stoppage (saÉvara) of auspicious (śubha) or inauspicious (aśubha) dispositions is the cause of psychic-stoppage (bhāva saÉvara) of merit (puõya) and demerit (pāpa). The psychic-stoppage (bhāva saÉvara) of merit (puõya) and demerit (pāpa) results in material-stoppage (dravya saÉvara). When the activities (yoga) of the detached (virata) ascetic (śramaõa, muni) do not constitute either merit (puõya) or demerit (pāpa), then, certainly, stoppage (saÉvara) of karmas arising from auspicious (śubha) or inauspicious (aśubha) dispositions takes place in him. vUo;kFkZ & 1;L;o ftl 1fojrL;o fojr (eqfu) ds 1;ksxso ;ksx esa 1iq.;a ikia po iq.; vkSj iki 1;nko tc 1[kyqo okLro esa 1u vfLro ugha gksrs] 1rnko rc 1rL;o mlds 1'kqHkk'kqHkÑrL; deZ.k%o 'kqHkk'kqHk&HkkoÑr deZ dk 1laoj.ke~o laoj gksrk gSA laoj.ka rL; rnk 'kqHkk'kqHkÑRkL; deZ.k% AA143AA ;L; ;nk [kyq iq.;a ;ksxs ikia p ukfLr fojrL; A 271 •••••••••••••••••••••••• Verse 143 The Dissociation or Shedding (nirjarā) The description of dissociation or shedding (nirjarā) – EXPLANATORY NOTE The six kinds of external (bāhya) austerities (tapa) are fasting – Stoppage (saÉvara) is getting rid of the auspicious (śubha) or the inauspicious (aśubha) dispositions. 'Yoga' means pure-cognition (śuddhopayoga). When the man equipped with both these attributes performs external (bāhya) as well as internal (ābhyantara) austerities (tapa), he causes the dissociation (nirjarā) of numerous karmas. The soul (jīva) which is equipped with stoppage (saÉvara) and 'yoga', i.e., pure-cognition (śuddhopayoga), and which engages in various kinds of austerities (tapa), as a rule, causes the dissociation or shedding (nirjarā) of numerous karmas. futZjk inkFkZ dk O;k[;ku & futZjk inkFkZ laojtksxs g tqnks ros g tks fpênò s cgqfogs g A dEek.ka f.kTtj.ka cgqxk.ka dq.kfn lks f.k;na AA144AA vUo;kFkZ & 1laoj;ksxkH;ke~ ;qDr%o laoj vkSj ;ksx ls ('kq1⁄4ksi;ksx ls) ;qDr ,slk 1;%o tks tho 1cgqfo/S% riksfHk% ps'rso cgqfo/ riksa lfgr orZrk gS] 1l%o og 1fu;re~o fu;e ls 1cgqdkuke~ deZ.kke~o vusd deks± dh 1futZj.ka djksfro futZjk djrk gSA laoj;ksxkH;ka ;qDrLriksfHk;ZÜÓs'rs cgqfo/S% A deZ.kka futZj.ka cgqdkuka djksfr l fu;re~ AA144AA •••••••••••••••••••••••• 272 Paôcāstikāya-saÉgraha anaśana, reduced diet – avamaudarya, special restrictions while seeking food – vÃttiparisaÉkhyāna, giving up stimulating and delicious food – rasaparityāga, lonely habitation – viviktaśayyāsana, and mortification of the body – kāyakleśa. The six kinds of internal (ābhyantara) austerities (tapa) are expiation – prāyaścitta, reverence – vinaya, service – vaiyāvÃttya, study – svādhyāya, renunciation – vyutsarga, and meditation – dhyāna. Stoppage (saÉvara) weakens the power of the karmas. Pure-cognition (śuddhopayoga) thrives on external (bāhya) as well as internal (ābhyantara) austerities (tapa). It constitutes psychic-dissociation (bhāva nirjarā). Due to the effect of psychic-dissociation (bhāva nirjarā), dissociation of the previously bound and already weakened material-karmas takes place and that is called material-dissociation (dravya nirjarā). tgdkys.k ros.k ; HkqÙkjla dEeiqXxya ts.k A Hkkos.k lMfn .ks;k rLlM.ka psfn f.kTtjk nqfogk AA36AA Ācārya Nemicandra's DravyasaÉgraha: ftl vkRek ds ifj.kke:Ik Hkko ls deZ:ih iqñxy iQy nsdj u"V gksrs gSa og rks Hkko&futZjk gS vkSj lfoikd futZjk dh vis{kk ls ;Fkkdky vFkkZr~ dky&yfC/:Ik dky ls rFkk vfoikd futZjk dh vis{kk ls ri ls] tks deZ:Ik iqñxyksa dk u"V gksuk gS lks nzO;&futZjk gSA Dispositions of the soul to get rid of the karmic matter already bound with it constitute the subjective shedding of the karmas (bhāva nirjarā). The actual dissociation of the karmic matter from the soul, either when it falls off by itself on fruition – savipāka, akāma – or when it is annihilated through austerities (tapa) – avipāka, sakāma – is the objective shedding of the karmas (dravya nirjarā). Thus nirjarā should be known as of two kinds. •••••••••••••••••••••••• 273 Verse 144 The main cause of dissociation or shedding (nirjarā) – EXPLANATORY NOTE For dissociation of the karmas, the soul (jīva) must first be fortified with stoppage (saÉvara). The soul (jīva) fortified with stoppage (saÉvara) is freed from the auspicious (śubha) or the inauspicious (aśubha) dispositions. Next, the soul acquires knowledge of the nature (svabhāva) of the objects (vastu) to know what needs to be accepted (upādeya) and what needs to be rejected (heya). The soul gets detached from everything that does not belong to it and gets engrossed in that which is favourable to it. The ascetic (śramaõa, muni) gets immersed in own-soul (ātmā); he That soul (jīva) which, fortified with stoppage (saÉvara), gets genuinely immersed in the soul-nature and, after knowing the soul, meditates, without wavering, on soulknowledge, sheds the dirt of the karmas. futZjk ds eq[; dkj.k dk dFku & tks laojs.k tqÙkks vIiêiò lk/xks fg vIik.ka A eqf.kÅ.k >kfn f.k;na .kk.ka lks la/q.kksfn dEej;a AA145AA vUo;kFkZ & 1laojs.k ;qDr%o laoj ls ;qDr ,slk 1;%o tks tho] 1vkRekFkZizlk/d% fgo okLro esa vkRekFkZ dk izlk/d (Loiz;kstu dk izÑ' lk/do orZrk gqvk] 1vkRekue~ KkRoko vkRek dks tkudj (vuqHko djds) 1Kkua fu;ra è;k;fro Kku dks fu ÜÓy:i ls è;krk gS] 1l%o og 1deZjt%o deZjt dks 1la/quksfro f[kjk nsrk gSA ;% laojs.k ;qDr% vkRekFkZizlk/dks ákRekue~ A KkRok è;k;fr fu;ra Kkua l la/quksfr deZjt% AA145AA •••••••••••••••••••••••• 274 Paôcāstikāya-saÉgraha In essence, meditation (dhyāna) is the cause of dissociation (nirjarā) of the karmas. experiences nothing but own-soul (ātmā). When the distinction between the quality (guõa) and the possessor-of-quality (guõī) vanishes, he experiences, without wavering, the soul-knowledge through own-soul (ātmā). This is the supreme meditation (dhyāna). Such meditation on the pure-soul results in dissociation of the previously bound karmas. The nature of meditation (dhyāna) – In the ascetic (śramaõa, muni) who is rid of delusion (moha), attachment (rāga) and aversion (dveÈa), and free from the activities (yoga) – of the mind (mana), the speech (vacana) and the body (kāya) – flames forth the è;ku ds Lo:i dk dFku & tLl .k foTtfn jkxks nkslks eksgks o tksxifjdEeks A rLl lqgklqgMg.kks >k.kevks tk;, vx.kh AA146AA vUo;kFkZ & 1;L;o ftls 1eksg% jkx% }s"k%o eksg] jkx vkSj }s"k 1u fo|rso ugha gSa 1oko rFkk 1;ksxifjdeZo ;ksxkas dk lsou ugha gS (vFkkZr~ eu&opu&dk; ds izfr mis{kk gS) 1rL;o mlds 1'kqHkk'kqHkngu%o 'kqHkk'kqHk dks tykus okyh 1è;kue;% vfXu%o è;kue; vfXu 1tk;rso izxV gksrh gSA rL; 'kqHkk'kqHknguks è;kue;ks tk;rs vfXu% AA146AA ;L; u fo|rs jkxks }s"kks eksgks ok ;ksxifjdeZ A •••••••••••••••••••••••• 275 Verse 145-146 EXPLANATORY NOTE For those born in this 'kali' age (the fifth aeon, called 'duÈamā') it has been said, "The Scripture is without a shore, the life is short, and the intellect is dim; study only that which is able to put an end to life's decay and death." Meditation (dhyāna) is the fire that burns down the fuel of karmas. Just as even a small blaze has the power to burn down a huge stock of fuel, similarly, the fire of meditation, when aided by the strong wind of the soul rid of wrong-belief (mithyādarśana) and passions (kaÈāya) and by the fuel – in form of 'ghee' or clarified-butter that the supreme and amazing happiness of the soul provides – has the power to burn down the heap of karmas, with all their primary (mūla) and secondary (uttara) classes (prakÃti), in no time. The verse expounds the nature of meditation (dhyāna). Consciousness (cetanā) when engaged, without wavering, on pure soul-nature is meditation (dhyāna). How is meditation (dhyāna) attained? The 'yogī' – advanced ascetic – gets detached from all external objects, including the body, the result of the rise of the perception-deluding (darśanamohanīya) and the conduct-deluding (cāritramohanīya) karmas. He reckons that the experience of the pure-soul is possible only when the soul is rid of delusion (moha), attachment (rāga) and aversion (dveÈa). 'Yoga' means the activities of the mind (mana), the speech (vacana) and the body (kāya). The 'yogī' who entertains dispositions neither of delusion (moha), attachment (rāga) and aversion (dveÈa), nor of 'yoga' is fit for meditation (dhyāna). fire of meditation (dhyāna) that burns down the karmas, auspicious (śubha) and inauspicious (aśubha). •••••••••••••••••••••••• 276 Paôcāstikāya-saÉgraha The Bondage (bandha) The description of bondage (bandha) – EXPLANATORY NOTE The (worldly) soul (ātmā), from beginningless time, is sullied with bound karmas. When the bound karmas come to fruition, these give rise to dispositions (bhāva) of attachment (rāga), etc. The soul (ātmā) falls prey to such dispositions (bhāva) and engages further in If the soul (ātmā), sullied with dispositions (bhāva) of attachment (rāga), etc., due to being bound with karmas, engages in auspicious (śubha) and inauspicious (aśubha) activities on rise of such dispositions (bhāva), then, it gets into bondage (bandha) with material-karmas (pudgala karma). cU/ inkFkZ dk O;k[;ku & cU/ inkFkZ ta lqgelqgeqfn..ka Hkkoa jÙkks djsfn tfn vIik A lks rs.k gofn c1⁄4ks iksXXkydEes.k fofogs.k AA147AA vUo;kFkZ & 1;fno ;fn 1vkReko vkRek 1jDr%o jDr (fodkjh&jkxh) orZrk gqvk 1mnh.k±o mfnr] izdV gq;s 1;r~ 'kqHke~ v'kqHke~ Hkkoe~o 'kqHk ;k v'kqHk Hkko dks 1djksfro djrk gS] rks 1l%o og vkRek 1rsuo ml Hkko }kjk 1fofo/su iqñxydeZ.kko fofo/ iqñxydeks± ls 1c1⁄4% Hkofro c1⁄4 gksrk gSA ;a 'kqHke'kqHkeqnh.k± Hkkoa jDr% djksfr ;|kRek A l rsu Hkofr c1⁄4% iqñxydeZ.kk fofo/su AA147AA •••••••••••••••••••••••• 277 Verse 147 Impure-cognition (aśuddhopayoga) of the soul (jīva) in form of attachment (rāga) is the real bondage – psychic-bondage (bhāvabandha); material-bondage (dravyabandha) is conventional bondage. In real sense, the karmic matter, by its own nature, is the doer (kartā) of various kinds of material-karmas; the soul (jīva) is not the doer (kartā) of the material-karmas. The soul (ātmā) that is rid of dispositions (bhāva) of attachment (rāga) and aversion (dveÈa) does not get bound with new material-karmas (dravyakarma). This establishes the fact that the cause of materialbondage (dravyabandha) is psychic-bondage (bhāvabandha). activities, auspicious (śubha) and inauspicious (aśubha). Due to the instrumental cause of dispositions (bhāva) of attachment (rāga), etc., the soul gets into bondage (bandha) with fresh material-karmas (pudgala karma). It means that the soul (ātmā) gets into a state of greasiness (snigdhatā) due to dispositions of attachment (rāga), etc., and engenders, in itself, auspicious (śubha) and inauspicious (aśubha) transformation. This is psychic-bondage (bhāvabandha). As the matter-molecules (pudgala), turned into auspicious (śubha) and inauspicious (aśubha) karmas, get into reciprocal (anyonya) bondage with the soul (ātmā), the material-bondage (dravyabandha) takes place. vÀkqHkks ok rFkk ikia r;ksjHkkos u p;ks¿fLr AA2&64AA mi;ksxks ;fn fg ÀkqHk% iq.;a thoL; lap;a ;kfr A Ācārya Kundakunda's Pravacanasāra: vkRek ds tks fu'p;dj nku&iwtk&fØ;kfn :i pSrU;&fodkje; vÀkq1⁄4 ifj.kke & ÀkqHkksi;ksx & gksrk gS ml le; lkrk dks mRiÂ djus okyk iq.;&:i iqñxy&oxZ.kk fi.M bdêkò gksdj vkRek ds iznsÀkksa esa ca/ius dks izkIr gksrk gS vFkok mlh izdkj ftl le; vkRek ds feF;kRo&fo"k;& d"kk;kfn :i vÀkqHkksi;ksx gksrk gS rks vlkrk dks djus okyk iki&:i iqñxy&oxZ.kk fi.M vkdj ca/rk gSA mu ÀkqHkksi;ksx vkSj vÀkqHkksi;ksx ifj.kkeksa ds ukÀk gksus ij ijaeO; dk lap;&:i ca/ ugha gksrk gSA •••••••••••••••••••••••• 278 Paôcāstikāya-saÉgraha When the soul (jīva) is engaged in auspicious-cognition (śubhopayoga), like giving of gifts and adoration of the Supreme Beings, there is certainly the bondage of meritorious (puõya) karmas. When the soul (jīva) is engaged in inauspiciouscognition (aśubhopayoga), like evil passions and sensegratification, there is certainly the bondage of demeritorious (pāpa) karmas. When the soul (jīva) is not engaged in either cognition, no bondage of material karmas takes place. dEekninslk.ka v..kks..kiosl.ka bnjks AA32AA cT>fn dEea ts.k nq psn.kHkkos.k Hkkoca/ks lks A Ācārya Nemicandra's DravyasaÉgraha: ftu psru ifj.kkeksa ls deZ ca/rk gS og rks HkkocU/ gS] vkSj deZ rFkk vkRek ds izns'kksa dk ,deso gksuk vFkkZr~ vkRek }kjk iqñxy deks± dk xzg.k djuk nzO;cU/ gSA Dispositions of the soul, like perverted faith actuated by passions, cause psychic bondage (bhāvabandha), and the interpenetration of the karmic matter with the space-points of the soul is termed as material bondage (dravyabandha). •••••••••••••••••••••••• 279 Verse 147 The external and internal causes of bondage (bandha) – EXPLANATORY NOTE The taking in of material-karmas that exist in the same space-points as the soul (ātmā) is due to the activities – 'yoga' – of the mind (mana), the speech (vacana), and the body (kāya). 'Yoga' causes vibrations in The external-instrumental-cause (bahiraôga-nimitta) of taking in of material-karmas is the activity (yoga). The activities of the mind (mana), the speech (vacana), and the body (kāya) constitute 'yoga'; the activities cause vibrations in the space-points (pradeśa) of the soul (ātmā). The dispostions (bhāva) of liking (rati), attachment (rāga), aversion (dveÈa) and delusion (moha) that the soul (ātmā) engenders are the internal instrumental-cause (aôtaraôga-nimitta) of bondage (bandha). cU/ ds cfgjax vkSj varjax dkj.k & tksxf.kfeÙka xg.ka tksxks e.ko;.kdk;laHkwnks A Hkkof.kfeÙkks ca/ks Hkkoks jfnjkxnksleksgtqnks AA148AA vUo;kFkZ & 1;ksxfufeÙka xzg.ke~o xzg.k dk (deZxzg.k dk) fufeÙk ;ksx gS] 1;ksx% euksopudk;laHkwr%o ;ksx eu&opu&dk; tfur (vkReizns'k ifjLian&:i) gSA 1HkkofufeÙk% ca/%o ca/ dk fufeÙk Hkko gS] 1Hkko% jfrjkx}s"keksg;qr%o Hkko jfr&jkx&}s"k&eksg ls ;qDr (vkReifj.kke) gSA ;ksxfufeÙka xzg.ka ;ksxks euksopudk;laHkwr% A HkkofufeÙkks cU/ks Hkkoks jfrjkx}s"keksg;qr% AA148AA 280 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The word 'dveÈa' – aversion – connotes the passions (kaÈāya) of anger (krodha) and pride (māna), and quasi-passions (nokaÈāya) of disliking (arati), sorrow (śoka), fear (bhaya) and disgust (jugupsā). Due to the dispostions (bhāva) of enjoyment (rati), attachment (rāga), aversion (dveÈa) and delusion (moha) that the soul (ātmā) engenders, the matter (pudgala) fit to turn into karmas gets transformed into appropriate karmas. The dispostions (bhāva) of the soul (ātmā) are the internal-instrumental-cause (aôtaraôga-nimitta) of bondage (bandha). The word 'rāga' – attachment – connotes the passions (kaÈāya) of deceitfulness (māyā) and greed (lobha). the space-points (pradeśa) of the soul (ātmā) and makes it fit to enter into reciprocal (anyonya) bondage with the karmic-matter (karma pudgala). The activities – 'yoga' – are the external-instrumental-cause (bahiraôga-nimitta) of bondage (bandha). The word 'rati' – liking – connotes the quasi-passions (nokaÈāya) of liking (rati), laughter (hāsya), female-sex-passion (strīveda), male-sexpassion (puôveda), and neuter-sex-passion (napuÉsakaveda). The word 'moha' – delusion – connotes wrong-belief (darśanamoha or mithyādarśana). The activity (yoga) causes nature-bondage (prakÃtibandha) and spacebondage (pradeśabandha), and the passions (kaÈāya) cause durationbondage (sthitibandha) and fruition-bondage (anubhavabandha). ld"kk;RokTtho% deZ.kks ;ksX;kUiqñxykuknÙks l cUèk% AA8&2AA Ācārya Umāsvāmī's Tattvārthasūtra: tho d"kk;lfgr gksus ls deZ ds ;ksX; iqñxy ijek.kqvksa dks xzg.k djrk gS] og cU/ gSA The living being – jīva, the soul – actuated by passions (kaÈāya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha). 281 •••••••••••••••••••••••• Verse 148 iz;RuknkReuks ok;qfjPNk}s"kizo£rrkr~ A ok;ks% 'kjhj;a=kkf.k orZUrs Los"kq deZlq AA103AA Ācārya Pūjyapāda's Samādhitaôtram: vkRek ds jkx vkSj }s"k dh çòfÙk ls gksus okys ç;Ru ls ok;q mRiÂ gksrh gS & ok;q dk lapkj gksrk gSA ok;q ds lapkj ls 'kjhj&:ih ;a=k vius&vius dk;Z djus esa çòÙk gksrs gSaA Due to imperfections of attachment and aversion in the soul, caused by past karmic bonds, there is tendency toward activity – of the mind, the speech and the body. Due to this tendency, there are vibrations in the space-points of the soul, and these vibrations set into motion the air in the body. Due to movement of this air, different parts of the body-machine start performing their respective functions. 282 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The dispositions of attachment (rāga), etc., are also the causes of bondage (bandha) – EXPLANATORY NOTE The Scripture outlines four causes – wrong-belief (mithyādarśana), non-abstinence (avirati), passions (kaÈāya) and activities (yoga) – for bondage (bandha) of the eight kinds of karmas. Now, these four causes arise due to the soul's dispositions of attachment, etc. Without such dispositions, the soul does not get into bondage with the karmas. Mere presence of the karmic-molecules (pudgala) of wrong-belief (mithyādarśana), non-abstinence (avirati), passions (kaÈāya) and activities (yoga), does not result in bondage of the soul. The soul's dispositions of attachment, etc., are the real cause of bondage (bandha). Four causes have been mentioned for bondage of the eight kinds of karmas. These four causes are due to the soul's dispositions of attachment, etc. Without such dispositions, the soul does not get into bondage (bandha). jkxkfn aeO;deZ Hkh cU/ ds cfgjax fufeÙk gSa & gsnw pnqfOo;Iiks vêfò o;IiLl dkj.ka Hkf.kna A rs l fi ; jkxknh rsfleHkkos .k cT>afr AA149AA vU;okFkZ & 1prq£odYi% gsrq%o (aeO;feF;kRokfn) pkj izdkj ds gsrq 1v'fodYiL; dkj.ke~o vkB izdkj ds deks± ds dkj.k 1Hkf.kre~o dgs x;s gSa] 1rs"kke~ vfi po muds Hkh 1jkxkn;%o (tho ds) jkxkfnHkko dkj.k gSa] 1rs"kke~ vHkkoso jkxkfnHkkoksa ds vHkko esa 1u cè;Urso (tho ls deZ) ugh ca/rs gSaA gsrq'prq£odYiks¿'fodYiL; dkj.ka Hkf.kre~ A rs"kkefi p jkxkn;Lrs"kkeHkkos u cè;Urs AA149AA •••••••••••••••••••••••• 283 Verse 149 Activities (yoga) are three: bodily activity (kāyayoga), mental activity (manoyoga) and speech activity (vacanayoga). Belief in substances ascertained as these are is right faith (samyagdarśana). Wrong-belief (mithyādarśana) is the opposite of right faith (samyagdarśana). Abstinence (virati) is desisting from injury (hiÉsā). Non-abstinence (avirati) must he understood to be the opposite of abstinence. Nonabstinence (avirati) is of twelve kinds, relating to the six classes of embodied souls or beings, and the six senses, mind included. The six types of living beings are the five kinds of immobile beings, namely, earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied, and the mobile beings. There are four primary passions (kaÈāya) – anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). These become sixteen after accounting for their subdivisions. The sixteen passions (kaÈāya) and the nine quasi-passions (nokaÈāya), together, constitute twentyfive passions. 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 HkkocU/ gS ,slk cU/ 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. •••••••••••••••••••••••• 284 Paôcāstikāya-saÉgraha The Liberation (mokÈa) With no fresh bondage of material-karmas, the soul attains psychic-liberation (bhāva-mokÈa) – In the absence of the cause (hetu) of bondage (bandha) [delusion (moha), attachment (rāga) and aversion aeO;deZeks{k dk gsrqHkwr ije&laoj&:i Hkkoeks{k dk Lo:i & eks{k inkFkZ gsnqeHkkos f.k;ek tk;fn .kkf.kLl vklof.kjks/ks A vkloHkkos.k fo.kk tk;fn dEeLl nq f.kjks/ks AA150AA vUo;kFkZ & 1gsRoHkkoso (eksg&jkx&}s"k:i) gsrq dk vHkko gksus ls 1Kkfuu%o Kkuh dks 1fu;ekr~o fu;e ls 1vkÏofujks/% tk;rso vkÏo dk fujks/ gksrk gS 1rqo vkSj 1vkÏoHkkosu fouko vkÏo&Hkko ds vHkko esa 1deZ.k% fujks/% tk;rso deZ dk fujks/ gksrk gSA 1po vkSj 1deZ.kke~ vHkkosuo deks± dk vHkko gksus ls og 1loZK% loZyksdn'khZ po loZK rFkk loZyksdn'khZ gksrk gqvk 1bfUae;jfgre~o bfUae;jfgr] 1vO;kck/e~o vO;kck/] 1vuUre~ lq[ke~ izkIuksfro vuUr lq[k dks izkIr djrk gSA gsRoHkkos fu;ekTtk;rs Kkfuu% vkÏofujks/% A vkÏoHkkosu fouk tk;rs deZ.kLrq fujks/% AA150AA ikofn bafn;jfgna vOokckga lqge.kara AA151AA dEeLlkHkkos.k ; lOo.gw lOoyksxnfjlh ; A deZ.kkeHkkosu p loZK% loZyksdn'khZ p A izkIuksrhfUae;jfgreO;kck/a lq[keuUre~ AA151AA •••••••••••••••••••••••• 285 Verse 150-151 EXPLANATORY NOTE The verse describes the psychic-liberation (bhāva-mokÈa), the cause of dravya-liberation (dravya-mokÈa). The cause of the influx (of karmas) is the soul's disposition (bhāva) due to delusion (moha), attachment (rāga) and aversion (dveÈa). The knowledgeable-soul (jñānī), as a rule, is shielded from such dispositions and, therefore, from the influx (of karmas). When there is no influx, the fresh karmas do not bind with the soul. With the absence of karmas, the soul becomes all-knowing (sarvajña) and all-perceiving (sarvadarśī). It then enjoys infinite-bliss (ananta-sukha) that is freefrom-obstructions (avyābādha) and sense-indepenent (atīndriya). This state of the soul (ātmā) is psychic-liberation (bhāva-mokÈa). Knowledge-activity takes two forms: the activity of knowing – jñaptikriyā, and the activity of transformation-by-the-known – jñeyārthapariõamanakriyā. The activity of knowing – jñaptikriyā – 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 –jñaptikriyā – does not cause the bondage of karma; the activity of transformation-by-the-known – jñeyārthapariõamanakriyā – causes 1the bondage of karma. (dveÈa)], the knowledgeable-soul (jñānī), as a rule, is shielded from the influx (āsrava) of karmas, and in the absence of the influx (āsrava), (fresh) karmas do not bind with it. With the absence of karmas, the soul (ātmā) becomes all-knowing (sarvajña) and the three-worlds reflect in it. It becomes sense-indepenent (atīndriya), free-from-obstructions (avyābādha), and enjoys infinitebliss (ananta-sukha). 1. see Vijay K. Jain (2018), Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 64-65. •••••••••••••••••••••••• 286 Paôcāstikāya-saÉgraha The knowledgeable-soul (jñānī) sees and knows all objects-ofknowledge (jñeya), but neither accepts nor rejects these objects-ofknowledge; these do not cause transformations in it. It, therefore, remains free from the influx (of karmas). In the absence of the influx (āsrava), the (fresh) karmas do not bind with it. With the utter destruction of the deluding (mohaniya) karmas, the soul becomes pristine and it attains, for up to one muhūrta, the twelfth stage called kÈīõakaÈāya. Immediately after that, knowledgeand perceptioncovering karmas and obstructive karmas are simultaneously destroyed and it attains omniscience (kevalajñāna). The soul (ātmā) whose pure-consciousness (ananta-caitanya) and infinite-strength (ananta virya) were hitherto covered attains the state of perfectknowledge (kevalajñāna), and perception of unimaginable splendour and magnificence. This explains psychic-liberation (bhāva-moksa). eksg{k;kTKkun'kZukoj.kkUrjk;{k;kPp dsoye~ AA10&1AA Ācārya Umāsvāmī's Tattvārthasūtra: eksg dk {k; gksus ls (vUreqZgwrZ i;ZUr {kh.kd"kk; uked xq.kLFkku izkIr djus ds ckn) vkSj Kkukoj.k] n'kZukoj.k rFkk vUrjk; bu rhu deks± dk ,d lkFk {k; gksus ls dsoyKku mRiÂ gksrk gSA Omniscience or perfect knowledge – kevalajñāna – is attained on destruction of delusion (moha), and on destruction of knowledge-covering (jñānāvaraõa), perception-covering (darśanāvaraõa) and obstructive (antarāya) karmas. •••••••••••••••••••••••• 287 Verse 150-151 Supreme meditation (dyāna) is the cause of the dissociation (nirjarā) of all karmas – EXPLANATORY NOTE The Omniscient Lord (kevalī) is in the state of psychic-liberation (bhāva-mokÈa). He does not experience happiness or misery dependent on the senses (indriya) or the fruition of the karmas. All substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient Lord. This is possible because the soul, on destruction of karmas that hinder its natural power, on its own, attains omniscience (kevalajñāna) – infinite, indestructible, perfect knowledge – that The ascetic (sādhu) established in own-nature (svabhāva) – the Omniscient Lord (kevalī) – owns perfect perception (darśana) and knowledge (jñāna). His (supreme) meditation (dhyāna), rid of all external substances (dravya), is the cause of dissociation (nirjarā) of karmas. aeO;deZeks{k ds gsrqHkwr ije&futZjk&:i è;ku dk Lo:i & tk;fn f.kTtjgsnw lHkkolfgnLl lk/qLl AA152AA nal.k.kk.kleXxa >k.ka .kks v..knOolatqÙka A vUo;kFkZ & 1LoHkkolfgrL; lk/ks%o LoHkko&lfgr lk/q dks (LoHkko ifj.kr dsoyh&Hkxoku~ dks) 1n'kZuKkulexzao n'kZu&Kku ls lEiw.kZ vkSj 1uks vU;aeO;la;qDre~o vU;aeO; ls vla;qDr ,slk 1è;kuao è;ku 1futZjkgsrq% tk;rso futZjk dk gsrq gksrk gSA tk;rs futZjkgsrq% LoHkkolfgrL; lk/ks% AA152AA n'kZuKkulexza è;kua uks vU;aeO;la;qDre~ A •••••••••••••••••••••••• 288 Paôcāstikāya-saÉgraha knows all substances of the three worlds and the three times directly and simultaneously, in respect of their substance (dravya), place (kÈetra), time (kāla), and being (bhāva). The experience of the nature of own soul by own soul, utterly indifferent to all external objects, is the supreme meditation (dhyāna), the cause of dissociation (nirjarā) of karmas. 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 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. see Vijay K. Jain (2018), Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 41. The nature of final liberation (dravya-mokÈa) – ooxnosnkmLlks eq;fn Hkoa rs.k lks eksD[kks AA153AA tks laojs.k tqÙkks f.kTtjek.kks/ lOodEEkkf.k A ;% laojs.k ;qDrks futZj;ÂFk loZdekZf.k A O;ixros|k;q"dks eqÛÓfr Hkoa rsu l eks{k% AA153AA aeO;deZeks{k ds Lo:i dk dFku & 289 •••••••••••••••••••••••• Verse 152-153 vUo;kFkZ & 1;% laojs.k ;qDRk%o tks laoj ls ;qDr gS ,slk (dsoyKku izkIr) tho 1futZj;u~ vFk loZdekZf.ko loZ&deks± dh futZjk djrk gqvk 1O;ixros|k;q"d%o osnuh; vkSj vk;q jfgr gksdj 1Hkoa eqÛÓfro Hko dks (ukedeZ vkSj xks=kdeZ dks) NksM+rk gS] 1rsuo blfy;s 1l% eks{k%o og eks{k gSA EXPLANATORY NOTE Ācārya Pūjyapāda in 'Sarvārthasiddhi' (p. 360-361) explains how the Omniscient (kevalī) embraces the last two types of pure meditation – The soul (jīva) in the state of psychic-liberation (bhāva-mokÈa) is equipped with supreme stoppage (saÉvara) and as such there is the absence of the cause of bondage. Due to the supreme meditation (dhyāna) of such a soul, the shedding (nirjarā) of the still-remaining, non-destructive (aghāti) karmas – feeling-producing (vedanīya), lifedetermining (āyuÍ), physique-making (nāma) and status-determining (gotra) – takes place. The 'Tattvārthasūtra', sūtra 9-29, mentions that the last two kinds of meditation – the virtuous (dharmya) and the pure (śukla) – are the causes of liberation. Sūtra 9-37, mentions that the first two types of pure meditation – śukladhyāna – are attained by the saints who know the Scripture – pūrvavid or śrutakevalī. Sutra 9-38, mentions that the last two types of pure meditation – śukladhyāna – arise in the Omniscient (kevalī). The soul (jīva), equipped with the stoppage (saÉvara), sheds all karmas. It sheds the feeling-producing (vedanīya) and the life-determining (āyuÍ) karmas and then frees itself from transmigration (samsāra, bhava) [by shedding the physique-making (nāma) and the statusdetermining (gotra) karmas]. This is the attainment of liberation (mokÈa). •••••••••••••••••••••••• 290 Paôcāstikāya-saÉgraha śukladhyāna: The pure soul of the Tīrthaôkara or other Omniscient (kevalī) shines like the sun coming out of the clouds. It is worthy to be venerated and worshipped by the lords of the world. And now the Omniscient Lord moves from place to place preaching the Truth to the world up to a maximum period of a little less than pūrvakoÇi years. When the duration of his 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, he 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 his 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 performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called 1kevalī-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 1. 'kevalī-samudghāta': The Omniscient 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-karma. The soul fills up the entire universe and contracts back to the size of the body in eight instants, just prior to attaining liberation. •••••••••••••••••••••••• 291 Verse 153 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 other alloys, and attains eternal bliss. The two kinds of pure meditation (śukladhyāna) – sūkÈmakriyāpratipāti and vyuparatakriyānivarti – cause complete stoppage (saÉvara) of the new karmas and also dissociation (nirjarā) of the old karmas. (see also 'Tattvārthasūtra', p. 397-398.) With utter destruction of all karmas, the soul gets liberated; it attains liberation (mokÈa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhāvakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point-of-view. The same soul, on utter destruction of all karmas, becomes independent. This explains the liberation (mokÈa) of the soul. •••••••••••••••••••••••• 292 Paôcāstikāya-saÉgraha Brief Explanation of The Path to Liberation eks{kekxZizi×plwfpdk pwfydk The path-to-liberation (mokÈa-mārga) – pfj;a p rslq f.k;na vfRFkÙke .kfn;a Hkf.k;a AA154AA tholgkoa .kk.ka vIifMgnnal.ka v.k..ke;a A vUo;kFkZ & 1thoLoHkkoao tho dk LoHkko 1vizfrgr Kkue~o vizfrgr (;FkkFkZ) Kku vkSj 1n'kZue~o n'kZu gS & 1vuU;e;e~o tks fd (tho ls) vuU;e; gSA 1r;ks%o mu Kku&n'kZu esa 1fu;re~o fu;r:i 1vfLrRoe~o vfLrRo 1vfufUnrao tks fd vfufUnr gS & 1pkfj=ka p Hkf.kre~o mls (ftusUaeksa us) pkfj=k dgk gSA pkfj=ka p r;ks£u;refLrRoefufUnra Hkf.kre~ AA154AA thoLoHkkoa Kkueizfrgrn'kZueuU;e;e~ A EXPLANATORY NOTE Conduct (cāritra) is to get established in the own-nature (svabhāva) of the soul (jīva). In reality, the own-nature (svabhāva) of the soul (jīva) is The own-nature (svabhāva) of the soul (jīva) is perfect knowledge (jñāna) and perception (darśana); these are one (ananya) with the soul (jīva). To resolutely establish the soul in these [perfect knowledge (jñāna) and perception (darśana)], rid of imperfections like attachment (rāga), is conduct (cāritra). [This is the path (mārga) to liberation (mokÈa).] eks{kekxZ ds Lo:i dk dFku & 293 •••••••••••••••••••••••• Verse 154 knowledge (jñāna) and perception (darśana) since these are one (ananya) with it. Knowledge (jñāna) and perception (darśana) are inseparable from the soul's attribute of consciousness (cetanā). Right conduct (samyakcāritra) is characterized by right faith (samyagdarśana) and right knowledge (samyagjñāna). It is rid of all imperfections due to attachment (rāga), etc. Such conduct is the path to liberation. The worldly souls (jīva) have two kinds of conduct (cāritra): 1) based on the soul itself – svacāritra or svasamaya, and 2) based on the others – paracāritra or parasamaya. When established in soul's own nature of knowledge (jñāna) and perception (darśana), the conduct (cāritra) is based on the soul itself – svacāritra or svasamaya. When conditioned by the nature of the others, the conduct (cāritra) is based on the others – paracāritra or parasamaya. The conduct (cāritra) that is based on the soul itself – svacāritra or svasamaya – is rid of imperfections like attachment (rāga), and constitutes the real path to liberation (mokÈa). thoks pfjÙknal.k.kk.kfBnks ra fg lle;a tk.ks A iksWXxydEeinslfV~Bna p ra tk.k ijle;a AA1&2&2AA Ācārya Kundakunda's Samayasāra: tks tho 'kq1⁄4 n'kZu&Kku&pkfj=k esa fLFkr gS] mls fu'p; ls Lole; tkuksA vkSj tks tho ikSñxfyd deZizns'kksa esa fLFkr gS] mldks ijle; tkuksA fo'ks"k & tks tho 'kq1⁄4 vkRekfJr gSa] os Lole; dgykrs gSaA vfjgUr vkSj fl1⁄4 gh Lole; gSa] {kh.keksg xq.kLFkku rd tho ijle; gSA Know that the soul (jīva) that rests on pure faith, knowledge, and conduct, is certainly the Real Self – svasamaya. The soul that rests in the space-points (pradeśa) of the karmic matter is to be known as other than the Real Self – parasamaya. 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' (kÈīõamoha) are other than the Real Self. •••••••••••••••••••••••• 294 Paôcāstikāya-saÉgraha LkaiTtfn f.kOok.ka nsoklqje.kq;jk;fogos g A thoLl pfjÙkknks nal.k.kk.kIigk.kknks AA1&6AA Ācārya Kundakunda's Pravacanasāra: tho dks pkfj=kxq.k ds vkpj.k ls eks{k izkIr gksrk gSA dSls pkfj=k ls\ lE;Xn'kZu&Kku gSa eq[; ftlesaA fdu foHkwfr;ksa lfgr eks{k ikrk gS\ LoxZoklh nso] ikrkyoklh nso rFkk euq";ksa ds Lokfe;ksa dh laink lfgrA The soul attains liberation (nirvāõa, mokÈa) by virtue of conduct (cāritra), characterized by right faith (samyagdarśana) and right knowledge (samyagjñāna). The path to liberation is accompanied by the glory of the lords of the heavenly devas (kalpavāsī deva), other devas (bhavanavāsī, vyantara and jyotiÈka deva), and humans. Conduct based on the own-nature of the soul leads to the destruction of karmas – tfn dq.kfn lxa le;a iCHkLlfn dEeca/knks AA155AA thoks lgkof.k;nks vf.k;nxq.kiTtvks/ ijlevks A vUo;kFkZ & 1tho%o tho 1LoHkkofu;r%o (aeO;&vis{kk ls) LoHkkofu;r gksus ij Hkh 1vfu;rxq.ki;kZ;% vFk ijle;%o ;fn vfu;r xq.k&i;kZ; okyk gks rks ijle; gSA 1;fno ;fn og 1Loda le;a dq#rso (fu;r xq.k&i;kZ; ls ifj.kfer gksdj) Lole; dks djrk gS rks 1deZcU/kr~o deZcU/ ls 1izHkzL;fro NwVrk gSA tho% LoHkkofu;r% vfu;rxq.ki;kZ;ks¿Fk ijle;% A ;fn dq#rs Loda le;a izHkzL;fr deZcU/kr~ AA155AA vkRek ds 'kq1⁄4 LoHkko dks xzg.k djus ls deks± dk {k; gksrk gS & •••••••••••••••••••••••• 295 Verse 154-155 EXPLANATORY NOTE In this verse, the path to liberation has been shown as freeing the soul from the karmic bondage by adopting conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya. To get to this stage, conduct (cāritra) based on the other – parasamaya – has to be discarded. The worldly soul (jīva), from the point-of-view of the substance – dravyārthika naya – is established in its own-nature (svabhāva) of perfect knowledge (jñāna) and perception (darśana). However, due to beginningless rise of the deluding (mohanīya) karmas it undergoes transformations; its cognition (upayoga) turns into impure-cognition (aśuddhopayoga). It adopts conduct (cāritra) based on the other – parasamaya – and lives with unnatural (vibhāva) qualities (guõa), like the sensory-knowledge (matijñāna), and modes (paryāya), like the human-being (manuÈya) and the infernal-being (nāraka). When the same soul (jīva) gets rid of transformations due to the deluding (mohanīya) karmas, its cognition (upayoga) turns into pure-cognition (śuddhopayoga). It then adopts conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra. Thus, when the soul (jīva), on getting the light of right-knowledge (samyagjñāna), discards conduct (cāritra) based on the other – parasamaya – and adopts conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra – it certainly gets The soul (jīva), from the point-of-view of the substance – dravyārthika naya – is established in its own-nature (svabhāva) [of perfect knowledge (jñāna) and perception (darśana)]. If it exhibits qualities (guõa) and modes (paryāya) that are not in tune with its own-nature (svabhāva), it is 'parasamaya' – conduct (cāritra) based on the other. If the same soul turns to 'svasamaya' – conduct (cāritra) based on the soul itself – it gets freed from the karmic bondage. •••••••••••••••••••••••• 296 Paôcāstikāya-saÉgraha freed from the karmic bondage. The conduct (cāritra) which establishes the soul in its own-nature (svabhāva) – svasamaya or svacāritra – is the real path to liberation. The conduct (cāritra) based on the others (paracāritra or parasamaya) – lks lxpfjÙkHkêkò s ijpfj;pjks gofn thoks AA156AA tks ijnOofEEk lqga vlqga jkxs.k dq.kfn tfn Hkkoa A vUo;kFkZ & 1;%o tks 1jkxs.ko jkx ls 1ijaeO;so ijaeO; esa 1'kqHke~ v'kqHke~ Hkkoe~o 'kqHk ;k v'kqHk Hkko 1;fn djksfro ;fn djrk gS] 1l% tho%o og tho 1Lodpfj=kHkz'%o Lopkfj=k ls Hkz' (vkRehd 'kqHkkpj.k ls jfgr) ,slk 1ijpfjrpj% Hkofro ijpkfj=k dk vkpj.k djus okyk gksrk gSA ;% ijaeO;s 'kqHke'kqHka jkxs.k djksfr ;fn Hkkoe~ A l Lodpfj=kHkz'% ijpfjrpjks Hkofr tho% AA156AA The soul (jīva) that entertains auspicious (śubha) or inauspicious (aśubha) dispositions (bhāva) due to attachment (rāga) is devoid of the conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra. Such a soul exhibits conduct (cāritra) based on the others – paracāritra or parasamaya. ijpkfj=k xzg.k djus okys dk vkpj.k & •••••••••••••••••••••••• 297 Verse 155-156 EXPLANATORY NOTE When on rise of the deluding (mohanīya) karmas the soul adopts cognition (upayoga) that is tinged with attachment (rāga), it entertains dispositions (bhāva) toward other substances that are either auspicious (śubha) or inauspicious (aśubha). Such a soul is said to be devoid of the conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra. The reason is that the conduct (cāritra) based on the pure-soul-substance (svadravya) – pure-cognition (śuddhopayoga) – is svasamaya or svacāritra, and the conduct based on the other substance (paradravya) – cognition (upayoga) tinged with attachment (rāga) – is paracāritra or parasamaya. cè;rs eqP;rs tho% leeks fueZe% Øekr~ A rLekRloZiz;Rusu fueZeRoa fofpUr;sr~ AA26AA Ācārya Pūjyapāda's IÈÇopadeśa: Øe ls] eerk&lfgr tho ca/rk gS vkSj eerk&jfgr tho eqDr gksrk gSA blfy;s gj izdkj ls] iwjs iz;Ru ds lkFk] fueZeRo Lo:i dk gh fpUrou djsaA 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. 298 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha The conduct based on the others does not constitute the path to liberation – vklofn ts.k iq..ka ikoa ok vIi.kks/ Hkkos.k A lks rs.k ijpfjÙkks gofn fÙk ft.kk i:oafr AA157AA vUo;kFkZ & 1;su Hkkosuo ftl Hkko ls 1vkReu%o vkRek dks 1iq.;a ikia oko iq.; vFkok iki 1vFk vkÏofro vkÏfor gksrs gSa] 1rsuo ml Hkko }kjk 1l%o og (tho) 1ijpfj=k% Hkofro ijpkfj=k gksrk gS & 1bfro ,slk 1ftuk%o ftu (loZKnso) 1iz:i;fUro iz:fir djrs gSaA vkÏofr ;su iq.;a ikia okReuks¿Fk Hkkosu A l rsu ijpfj=k% Hkorhfr ftuk% iz:i;fUr AA157AA EXPLANATORY NOTE Certainly, the soul (jīva) when tinged with auspicious (śubha) disposition (bhāva) has the influx of merit (puõya), and when tinged with inauspicious (aśubha) disposition (bhāva), of demerit (pāpa). The disposition (bhāva) that is the cause of the influx of merit (puõya) or demerit (pāpa) makes the soul (jīva) 'paracāritra', i.e., with conduct (cāritra) based on the others. This has been said by the Omniscient Lords. The inference is that the conduct (cāritra) based on the others – paracāritra – is the path to bondage (bandha), not to liberation. The Omniscient Lords have expounded that the disposition (bhāva) that causes the influx (āsrava) of either merit (puõya) or demerit (pāpa), makes the soul (jīva) 'paracāritra', i.e., with conduct (cāritra) based on the others. ijpkfj=k cU/gsrqHkwr gksus ls eks{kekxZ ugha gS & •••••••••••••••••••••••• 299 Verse 157 tks lOolaxeqDdks .k..ke.kks vIi.ka lgkos.k A tk.kfn iLlfn f.k;na lks lxpfj;a pjfn thoks AA158AA vUo;kFkZ & 1;%o tks 1loZlÄeqDr%o loZlaxeqDr (loZ ifjxzg ls õ jfgr) vkSj 1vuU;euk%o vuU;eu (,dkxzeu) ls orZrk gqvk 1vkRekuao vkRek dks 1LoHkkosuo (Kku&n'kZu:i) LoHkko }kjk 1fu;rao fu;r:i ls (fLFkjrkiwoZd) 1tkukfr i';fro tkurk&ns[krk gS 1l% tho%o og tho 1Lodpfjrao Lopkfj=k 1pjfro vkpjrk gSA ;% loZlÄeqDr% vuU;euk% vkRekua LoHkkosu Aõ tkukfr i';fr fu;ra l% Lodpfjra pjfr tho% AA158AA EXPLANATORY NOTE Certainly, the soul (jīva) with pure-cognition (śuddhopayoga) disengages from all possessions. The mind, being disengaged from all external substances, concentrates on own-soul (ātmā). It steadfastly knows and sees own-soul (ātmā) as of the nature of knowledge (jñāna) and perception (darśana). Such a soul (jīva), certainly, is wth conduct (cāritra) based on the ownnature (svabhāva) of the soul – svasamaya or svacāritra. To engage in own-soul through own-soul is 'svacāritra'. The soul (jīva) that is rid of all attachment-to-possession, adopts concentration of the mind, and steadfastly knows and sees the nature (svabhāva) of own-soul (ātmā), has conduct (cāritra) based on the own-nature (svabhāva) of the soul – svasamaya or svacāritra. Lopkfj=k xzg.k djus okys dk Lo:i & The conduct (cāritra) based on the own-nature of the soul (svacāritra or svasamaya) – •••••••••••••••••••••••• 300 Paôcāstikāya-saÉgraha la;E; dj.kxzkeesdkxzRosu psrl% A vkRekuekReoku~ è;k;snkReuSokRefu fLFkre~ AA22AA Ācārya Pūjyapāda's IÈÇopadeśa: eu dh ,dkxzrk ls bfUae;ksa dks o'k esa dj ftlus LoNUn&òfÙk èoLr&u"V dk nh gS] ,slk iq#"k vius esa gh fLFkr vkRek dks vius gh }kjk è;kosA 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. ,oa R;DRok cfgokZpa R;tsnUrj'ks"kr% A ,"k ;ksx% leklsu iznhi% ijekReu% AA17AA Ācārya Pūjyapāda's Samādhitaôtram: 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 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). cfgjCHkarjfdfj;kjksgks Hkodkj.kIi.kklêa ò A .kkf.kLl ta ft.kqÙka ra ijea lEepkfjÙke~ AA46AA Ācārya Nemicandra's DravyasaÉgraha: Kkuh tho ds lalkj ds dkj.kksa dks u"V djus ds fy, tks cká vkSj •••••••••••••••••••••••• 301 Verse 158 vkH;Urj fØ;kvksa dk fujks/ gS] og JhftussUnz nso }kjk dgk gqvk mRÑ"V lE;d~pkfj=k gSA Lord Jina has proclaimed that, from the real point-of-view, stoppage of all activities, external and internal, undertaken by a knowledgeable soul to attain liberation is Right Conduct. pfj;a pjfn lxa lks tks ijnOoIiHkkojfgnIik A nal.k.kk.kfo;Iia vfo;Iia pjfn vIiknks AA159AA vUo;kFkZ & 1;%o tks 1ijaeO;kReHkkojfgrkReko ijaeO;kRed Hkkoksa ls jfgr Lo:i okyk orZrk gqvk 1n'kZuKkufodYie~o (futLoHkkoHkwr) n'kZUk&Kku:i Hksn dks 1vkReu% vfodYiao vkRek ls vHksn:i 1pjfro vkpjrk gS] 1l%o og 1Loda pfjra pjfro Lopkfj=k dks vkpjrk gSA pfjra pjfr Loda l ;% ijaeO;kReHkkojfgrkRek A n'kZUkKkufodYiefodYia pjR;kReu% AA159AA The soul (jīva) that is rid of the disposition (bhāva) of infatuation toward all external objects and holds that these divisions – knowledge (jñāna) and perception (darśana) – are one with own-soul (ātmā), is with conduct (cāritra) that is called 'svacāritra'. 'kq1⁄4&Lopkfj=k izòfÙk dk Lo:i & The pure-conduct (svacāritra) that is the own-nature of the soul – 302 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE The advanced-ascetic (yogī) is rid of the desire for the objects of the senses, and renounces infatuation toward all external objects; he does not have the dispositions of ownership (apanatva), acquisition (upādeyabuddhi), dependence (ālambanabuddhi) and aspiration (dhyeyabuddhi) toward external objects. Earlier, he used to think that he is the knower (jñātā) and the seer (dÃÈÇā), but now he has renounced all inquisitiveness and has become one with the soul (ātmā) whose nature is infinite-knowledge and bliss. Such a 'yogī' observes conduct (cāritra) – called 'svacāritra' – that is rid-of-attachment (vitarāga) and ever-blissful; he does not differentiate between life and death, gain and loss, happiness and misery, praise and censure, etc. leyksV~Bqdap.kks iq.k thfonej.ks leks le.kks AA3&41AA lelÙkqca/qoXxks lelqgnqD[kks ilal .knleks A Ācārya Kundakunda's Pravacanasāra: lerk Hkko esa yhu egkeqfu gS og 'k=kq rFkk dqVqECk ds yksx buesa leku Hkko okyk gS] lq[k vkSj nq%[k mlds fy;s leku gSa] cM+kbZ vkSj fuUnk&nks"kdFku bu nksuksa esa leku gS] yksgk vkSj lksuk mlds fy;s leku gSa vkSj izk.k/kj.k vkSj izk.kR;kx & ;s nksuksa Hkh leku gSaA For the worthy ascetic (muni, śramaõa), enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike [he maintains equanimity (sāmyabhāva)]. 303 •••••••••••••••••••••••• Verse 159 /Eeknhlíg.ka lEeÙka .kk.keaxiqOoxna A psêkò rofEg pfj;k oogkjks eksD[keXxks fÙk AA160AA vUo;kFkZ & 1/ekZfnJ1⁄4kua lE;DRoe~o /ekZfLrdk; vkfn dk J1⁄4ku lks lE;DRo] 1vÄiwoZxre~ Kkue~o vax&iwoZ lEcU/h Kku lks Kku vkSj õ 1rifl ps'k p;kZo ri esa ps'k (izòfÙk) lks pkfj=k & 1bfro bl izdkj 1O;ogkj% eks{kekxZ%o O;ogkj&eks{kekxZ gSA ps'k rifl p;kZ O;ogkjks eks{kekxZ bfr AA160AA /ekZfnJ1⁄4kua lE;DRoa KkueÄiwoZxre~ Aõ EXPLANATORY NOTE Right-perception (samyaktva, samyagdarśana) and right-knowledge (samyagjñāna) are to have belief in and knowledge of, respectively, the six substances (dravya) and nine objects (padārtha) as these have been expounded by the Omniscient Lord (sarvajña). These objects-ofknowledge (jñeya) are the subject matter of the Scripture (āgama) Right-perception (samyaktva, samyagdarśana) is to have belief in the six substances (dravya), like the medium-ofmotion (dharma); the knowledge of the Scripture (āgama) comprising eleven aôga and fourteen pūrva is right-knowledge (samyagjñāna); and exertion toward austerities (tapa) is right-conduct (samyakcāritra). These constitute the empirical (vyavahāra) path to liberation (mokÈa). fu'p; eks{kekxZ dk lk/uHkwr O;ogkj eks{kekxZ & The empirical (vyavahāra) path to liberation – •••••••••••••••••••••••• 304 Paôcāstikāya-saÉgraha The empirical (vyavahāra) path to liberation (mokÈa) is dependent on transformations in the self and in others. The means (sādhana) and the goal (sādhya) are different and its knowledge is acquired through empirical (vyavahāra) means. Just as in order to extract gold from the gold-rock – 'kanakapāÈāõa' – fire is the external means (sādhana), similarly, the empirical (vyavahāra) path to liberation (mokÈa) is the external means for arriving at the real (niścaya) path to liberation (mokÈa). The potential (bhavya) soul (jīva) that follows the real (niścaya) path to liberation (mokÈa) puts aside all external means (sādhana) and goals (sādhya); it perceives, knows and experiences just the pure soul-substance (ātmatattva). comprising eleven aôga and fourteen pūrva. Both, the ascetic (śramaõa) and the householder (śrāvaka), have similar rightperception (samyaktva, samyagdarśana) and right-knowledge (samyagjñāna). However, there is difference between the two in respect of right-conduct (samyakcāritra). The Scripture, like the 'Ācārasāra', outlines specific and rigorous rules of conduct for the ascetic (śramaõa) who may be in the sixth (pramattasaÉyata) or the seventh (apramattasaÉyata) stages of spiritual-development (guõasthāna). It comprises five major-vows (mahāvrata), five regulations (samiti), three controls (gupti) and six essentials (āvaśyaka), etc. The Scripture, like the 'Upāskādhyayana', outlines different rules of conduct for the householder (śrāvaka) in the fifth (saÉyatāsaÉyata) stage of spiritual-development (guõasthāna). It has eleven stages (pratimā) and the rules of conduct comprise giving of gift (dāna), observing minor and supplementary vows (śilā), adoration (pūjā) of the five supreme-beings, fasting (upavāsa), etc. These are the marks of the empirical (vyavahāra) path to liberation (mokÈa). 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 •••••••••••••••••••••••• 305 Verse 160 lE;Xn'kZu] lE;XKku] lE;d~pkfj=k y{k.k okys] 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 Right faith (samyagdarśana), right knowledge (samyagjńāna), and right conduct (samyakcāritra), together, constitute the path to liberation. This threefold path, understood from both viewpoints, empirical (vyavahāra) and transcendental (niścaya), leads the soul to the Supreme Status. eq[;ksipkj:Ik% izki;fr ija ina iq#"ke~ AA222AA lE;DRocks/pkfj=ky{k.kks eks{kekxZ bR;s"k% A Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together, constitute the path to liberation – mokÈamārga. rÙokFkZJ1⁄4kua lE;Xn'kZue~ AA1&2AA vius&vius Lo:i ds vuqlkj inkFkks± dk tks J1⁄4ku gksrk gS og lE;Xn'kZu gSA Belief in substances, ascertained as these are, is right faith (samyagdarśana). •••••••••••••••••••••••• 306 Paôcāstikāya-saÉgraha f.kPN;.k;s.k Hkf.knks frfg rs g lekfgnks gq tks vIik A .k d.q kfn  dfp fo v..k a .k e;q fn lk s ekDs [keXxk s fÙk AA161AA vUo;kFkZ & 1;% vkReko tks vkRek 1rS f=kfHk% [kyq lekfgr%o bu rhu }kjk okLro esa lekfgr gksrk gqvk (vFkkZr~ lE;Xn'kZu&Kku&pkfj=k }kjk okLro esa ,dkxz vFkok vHksn gksrk gqvk) 1vU;r~  dfpr~ vfio vU; dqN Hkh 1u djksfr u eqÛÓfro djrk ugha gS vkSj NksM+rk ugha gS] 1l%o og 1fuÜÓ;u;suo fu'p;u; ls 1eks{kekxZ% bfr Hkf.kr%o ^eks{kekxZ* dgk x;k gSA fuÜÓ;u;su Hkf.krfÐfHkLrS% lekfgr% [kyq ;% vkRek A u djksfr  dfpnI;U;Â eqÛÓfr l eks{kekxZ bfr AA161AA EXPLANATORY NOTE From the real point-of-view (niścaya naya), the soul (ātmā) itself, when established in the trio of right-perception (samyaktva, samyagdarśana), right-knowledge (samyagjñāna), and right-conduct (samyakcāritra), is the real (niścaya) path to liberation (mokÈa). It does not perform activities, like anger (krodha), and does not give up The soul (ātmā) that becomes one with the trio of rightperception (samyaktva, samyagdarśana), right-knowledge (samyagjñāna), and right-conduct (samyakcāritra), which does not perform any activity and does not give up anything, is the path to liberation (mokÈa) from the real point-of-view (niścaya naya). O;ogkj eks{kekxZ ds lkè;:i ls fu'p; eks{kekxZ dk dFku & From the empirical (vyavahāra) to the real (niścaya) path to liberation – •••••••••••••••••••••••• 307 Verse 161 The worthy (bhavya) soul, treading the path to liberation, first practices the empirical (vyavahāra) path represented by the discrete Three-Jewels (bheda ratnatraya). The empirical (vyavahāra) path is the means (sādhana) to ascend the stages of spiritual-development (guõasthāna) till the soul (ātmā) reaches the stage where it is able to attain the state of indestructible bliss. The soul (ātmā) gets transformed into the indiscrete Three-Jewels (abheda ratnatraya). The distinction between the means (sādhana) and the goal (sādhya) vanishes and the soul (ātmā) becomes the path to liberation (mokÈa). what it inherently holds – knowledge (jñāna) and perception (darśana). From the real point-of-view (niścaya naya), undivided interest (ruci) in own-soul is right-perception (samyaktva, samyagdarśana), knowledge of own-soul is right-knowledge (samyagjñāna), and unwavering experience (anubhūti) of own-soul is right-conduct (samyakcāritra). These three – the indiscrete Three-Jewels (abheda ratnatraya) – constitute the real (niścaya) path to liberation (mokÈa). f.k;Hkkoa .kfo eqPpb ijHkkoa .kso xs.g, dsb A tk.kfn iLlfn LkOOka lks ga bfn  pr, .kk.kh AA97AA Ācārya Kundakunda's Niyamasāra: 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 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. tkukfr loZFkk lo± rRLolaos|eLE;ge~ AA20AA ;nxzkáa u x`Êkfr x`ghra ukfi eq×pfr A Ācārya Pūjyapāda's Samādhitaôtram: •••••••••••••••••••••••• 308 Paôcāstikāya-saÉgraha 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 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. j;.kÙk;a .k oêbð vIik.ka eq;Ùkq v..knfo;fEg A rEgk rfÙk;ebvks gksfn gq eksD[kLl dkj.ka vknk AA40AA Ācārya Nemicandra's DravyasaÉgraha: vkRek dks NksM+dj vU; nzO;ksa esa jRu=k; ugha jgrk gS] bl dkj.k ls jRu=k;e;h tks vkRek gS dsoy ogh fu'p;u; ls eks{k dk dkj.k gSA The 'Three Jewels' – ratnatraya – of Right Faith, Right Knowledge, and Right Conduct exist only in the soul and not in any other substance (dravya). Hence, the soul itself, having this attribute of ratnatraya, is the real cause of liberation. •••••••••••••••••••••••• 309 Verse 161 tks pjfn .kkfn isPNfn vIik.ka vIi.kk v.k..ke;a A lks pkfjÙka .kk.ka nal.kfefn f.kfPNnks gksfn AA162AA vUo;kFkZ & 1;%o tks (vkRek) 1vkRekue~o vkRek dks 1vkReuko vkRek ls 1vuU;e;e~o vuU;e; (Kkukfn xq.ki;kZ;ksa ls vHksn:i) 1pjfro vkpjrk gS] 1tkukfro tkurk gS] 1i';fro ns[krk gS] 1l%o og (vkRek gh) 1pkfj=kao pkfj=k gS] 1Kkuao Kku gS] 1n'kZue~o n'kZu gS & 1bfro ,slk 1fufÜÓr% Hkofro fuf'pr gSA l pkfj=ka Kkua n'kZufefr fufÜÓrks Hkofr A162AA ;'pjfr tkukfr i';fr vkRekuekReukuU;e;e~ A EXPLANATORY NOTE The real (niścaya) path to liberation is the 'pure' (śuddha) and 'inseparable' (abheda) 'Three Jewels' (ratnatraya). The 'Three Jewels' (ratnatraya) – right-perception (samyaktva, samyagdarśana), right-knowledge (samyagjñāna), and right-conduct (samyakcāritra) – are not distinguished from the soul (ātmā). There is inseparable oneness in terms of space-points (pradeśa) between the quality (guõa) The soul (ātmā) that, through the soul, perceives the soul, knows the soul, and experiences the soul – as one (ananya) with the soul – that soul (ātmā), certainly, attains the nature of right-perception (samyaktva, samyagdarśana), right-knowledge (samyagjñāna), and right-conduct (samyakcāritra). vkRek ds pkfj=k&Kku&n'kZu dk izdk'ku & The soul (ātmā) itself is conduct-knowledge-perception – 310 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha and the possessor-of-quality (guõī). The soul, established in the soul, itself becomes conduct (cāritra), knowledge (jñāna) and perception (darśana). In other words, the soul is of the nature of conduct (cāritra), knowledge (jñāna) and perception (darśana). 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 (lakÈaõa). lqgvlqgo;.kj;.ka jk;knhHkkookj.ka fdPpk A vIik.ka tks >k;fn rLl nq f.k;ea gos f.k;ek AA120AA Ācārya Kundakunda's Niyamasāra: 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 He, who meditates on the soul (ātmā) renouncing all speechactivity – auspicious (śubha) and inauspicious (aśubha) – and also dispositions of attachment (rāga), etc., as a rule, attains the indispensable 'niyama', or, the 'Three Jewels' (ratnatraya). bfn ra tk.kfn Hkfovks vHkOolÙkks .k lígfn AA163AA ts.k fotk.kfn lOoa isPNfn lks rs.k lksD[ke.kqgofn A bfr rTtkukfr HkO;ks¿HkO;lÙoks u J1⁄4Ùks AA163AA ;su fotkukfr lo± i';fr l rsu lkS[;euqHkofr A loZ lalkjh thoksa ds eks{kekxZ dh ;ksX;rk dk fu"ks/ & Not all worldly souls are eligible to tread the path to liberation – 311 •••••••••••••••••••••••• Verse 162-163 EXPLANATORY NOTE The verse expounds that not all worldly souls (jīva) are worthy of attaining liberation (mokÈa). The real cause of happiness is the non-perversion of the own-nature (svabhāva) of the soul (ātmā). The own-nature (svabhāva) of the soul (ātmā) is knowledge (jñāna) and perception (darśana). When these are challenged, the own-nature (svabhāva) of the soul gets perverted. Liberation means the absence of perversion. With the absence of perversion in the state of liberation (mokÈa), the soul enjoys ineffable, indestructible and unwavering happiness. The potential (bhavya) soul (jīva) knows this and engenders such disposition (bhāva); it only is worthy of attaining liberation (mokÈa). The non-potential (abhavya) soul (jīva) does not engender such disposition (bhāva); it, therefore, is not worthy of attaining liberation (mokÈa). The verse rules out the attainment of liberation (mokÈa) by all souls. The potential (bhavya) soul (jīva) knows that the omniscience (kevalajñāna) knows all and sees all through own-soul (ātmā) and, through the same soul (ātmā), enjoys happiness. The non-potential (abhavya) soul (jīva) does not have such faith (śraddhā). vUo;kFkZ & 1;suo ftlls (vkRek eqDr gksus ij) 1lo± fotkukfro loZ dks tkurk gS vkSj 1i';fr) ns[krk gS] 1rsuo mlls 1l%o og 1lkS[;e~ vuqHkofro lkS[; dk vuqHko djrk gS & 1bfr rño ,slk 1HkO;% tkukfro HkO; tho tkurk gS] 1vHkO;lÙo% u J1⁄4Ùkso vHkO; tho J1⁄4k ugha djrk gSA 312 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha lk/wfg bna Hkf.kna rs g nq ca/ks o eksD[kks ok AA164AA nal.k.kk.kpfjÙkkf.k eksD[keXxks fÙk lsfonOokf.k A vUo;kFkZ & 1n'kZuKkupkfj=kkf.ko n'kZu&Kku&pkfj=k 1eks{kekxZ%o eks{kekxZ gS 1bfro blfy;s 1lsforO;kfuo os lsou&;ksX; gSa & 1bne~ lk/qfHk% Hkf.kre~o ,slk lk/qvksa us dgk gS] 1rS% rqo ijUrq muls 1cU/% oko ca/ Hkh gksrk gS] 1eks{k% oko eks{k Hkh gksrk gSA n'kZuKkupkfj=kkf.k eks{kekxZ bfr lsforO;kfu A lk/qfHkfjna Hkf.kra rSLrq cU/ks ok eks{kks ok AA164AA EXPLANATORY NOTE When the 'Three Jewels' of perception (darśana), knowledge (jñāna) and conduct (cāritra) are in association with the conduct based on the others – paracāritra or parasamaya – these cause bondage (bandha). It is like the clarified butter (ghee), though itself cool by nature, attains the nature of burning when in association with the fire that is opposite in nature. In the same way, though the 'Three Jewels' are the cause of liberation but become the cause of bondage when tainted with auspicious (śubha) dispositions (bhāva) – 'paracāritra'. The clarified butter (ghee) regains its cool nature when separated from the fire. Similarly, the 'Three Jewels' become the direct cause of The ascetics (śramaõa, sādhu) have said that perception (darśana), knowledge (jñāna) and conduct (cāritra) are the path to liberation (mokÈa). However, these cause bondage (bandha), and also lead to liberation (mokÈa). ijkfJr n'kZu&Kku&pkfj=k dk dFkafpr ca/gsrqiuk & The 'Three Jewels' cause bondage and also lead to liberation – •••••••••••••••••••••••• 313 Verse 164 liberation when rid of the auspicious (śubha) dispositions (bhāva) – 'paracāritra'. It is for this reason that the conduct known as 'svacāritra' – to engage in own-soul through own-soul – is the direct cause of liberation (mokÈa). vlexza Hkko;rks jRu=k;efLr deZcU/ks ;% A l foi{kÑrks¿o';a eks{kksik;ks u cU/uksik;% AA211AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: ,dns'k :Ik jRu=k; dks ikyu djus okys iq#"k ds tks deZcU/ gksrk gS og jRu=k; ds foi{kHkwr jkx&}s"k dk fd;k gqvk gksrk gS] jRu=k; fu;e ls eks{k dk dkj.kHkwr gS] cU/ dk dkj.k ugha gSA The bondage of karmas that takes place to those who partially nurture the 'Three Jewels' (ratnatraya) of right faith, right knowledge, and right conduct is due to the obstructive passions like attachment and aversion. The 'Three Jewels' certainly lead to liberation, and not to bondage. jRu=k;feg gsrq£uokZ.kL;So Hkofr ukU;L; A vkÏofr ;Ùkq iq.;a 'kqHkksi;ksxks¿;eijk/% AA220AA bl yksd eas jRu=k; fuokZ.k dk gh dkj.k gksrk gS] vkSj fdlh dk & cU/ vkfn dk & ughaA fiQj tks iq.; dk vkÏo gksrk gS] ;g vijk/ 'kqHkksi;ksx dk gSA The 'Three Jewels' (ratnatraya) of right faith, knowledge and conduct certainly lead to liberation, and not to any other state of existence. Due to the soul's guilt (aparādha) of getting involved in virtuous dispositions (śubhopayoga), bondage of virtuous karmas takes place. 314 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha v..kk.kknks .kk.kh tfn e..kfn lq1⁄4laivksxknks A gofn fÙk nqD[keksD[ka ijle;jnks gofn thoks AA165AA vUo;kFkZ & 1'kq1⁄4laiz;ksxkño 'kq1⁄4&laiz;ksx ls ('kqHk HkfDrHkko ls) 1nq%[keks{k% Hkofro nq%[k&eks{k (nq%[k ls eqDr) gksrk gS 1bfro ,slk 1;fno ;fn 1vKkukr~o vKku ds dkj.k 1Kkuho Kkuh 1eU;rso ekus & rks og 1ijle;jr% tho%o ijle;jr tho 1Hkofro gSA vKkukr~ Kkuh ;fn eU;rs 'kq1⁄4laiz;ksxkr~ A Hkorhfr nq%[keks{k% ijle;jrks Hkofr tho% AA165AA EXPLANATORY NOTE If the same man wishes to get established in the uncontaminated puresoul but is unable to observe absolute equanimity and supreme restraint (saÉyama), to escape from impure transformations, like The knowledgeable-man (jñānī), sometimes, due to rise of nescience, believes that devotion to the supreme souls – like the Arhat and the advanced ascetics (sādhu) – provides release from misery (duÍkha). His enterprise based on such belief is called 'śuddha-saÉprayoga'. At that time he becomes 'parasamaya'. If some knowledgeable-man (jñānī), due to ignorance – believes that stainless devotion (to the Arhat, etc.) – śuddha-saÉprayoga – is the cause of liberation from misery (duÍkha), he exhibits conduct based on the others – paracāritra or parasamaya. lw{e ijle; dk Lo:i & The soul that believes that devotion to the Arhat, etc., provides release from misery is 'parasamaya' – •••••••••••••••••••••••• 315 Verse 165 anger (krodha), he engages in devotion to the supreme souls, like the Arhat and the advanced ascetics (sādhu). He becomes a right-believerwith-attachment (sarāga samyagdÃÈÇi) and his conduct, at that time, is based on the others – parasamaya. When such a worthy and knowledgeable-man (jñānī) is called 'parasamaya', will the man whose conduct is tainted black by the dirt of attachment (rāga), etc., not be called 'parasamaya'? foTtfn tfn lke..ks lk lqgtqÙkk Hkos pfj;k AA3&46AA vjgarkfnlq HkÙkh oPNynk io;.kkfHktqÙkslq A Ācārya Kundakunda's Pravacanasāra: tks eqfu&voLFkk esa vg±rkfn i×pijesf';ksa esa vuqjkx vkSj ijekxedj ;qDr Àkq1⁄4kRe Lo:i ds minsÀkd egkeqfu;ksa eas izhfr vFkkZr~ ftl rjg xkS vius cNMs+ esa vuqjkfx.kh gksrh gS] mlh rjg izorsZ rks og ÀkqHkjkxdj la;qDr vkpkj dh izòfÙk gksrh gSA The course of conduct for the ascetic (muni, śramaõa) engaged in auspicious-cognition (śubhopayoga) consists in devotion (bhakti) to the Arhat, etc. (the five Supreme Beings), and fervent affection (vātsalya) – similar to the tender love of the cow for her calf – for the preceptors of the Doctrine. The ascetic (muni, śramaõa) who is rid of attachment to all possessions (parigraha), but is not able to establish himself in his pure-soul due to the tinge of passions (kaÈāya), engages in devotion to the Arhat and affection for those worthy preceptors who preach the pure-soul nature. Only to this extent he has the tinge of attachment (rāga) in external objects, and deviates from establishing in the puresoul-substance (śuddhātmatattva). Thus, the marks (lakÈaõa) of the ascetic engaged in auspicious-cognition (śubhopayoga) are devotion to the Arhat and affection for the worthy preceptors. •••••••••••••••••••••••• 316 Paôcāstikāya-saÉgraha ca/fn iq..ka cgqlks .k gq lks dEeD[k;a dq.kfn AA166AA vjgarfl1⁄4psfn;io;.kx.k.kk.kHkfÙklai..kks A vUo;kFkZ & 1vgZfRl1⁄4pSR;izopux.kKkuHkfDrlEiÂ%o vgZr] fl1⁄4] pSR; (vg±rkfn dh izfrek)] izopu ('kkÐ)] eqfux.k vkSj Kku ds izfr HkfDr&lEiUu tho 1cgq'k% iq.;a cèukfro cgqr iq.; cka/rk gS] 1u [kyq l% deZ{k;a djksfro ijUrq okLro esa og deZ dk {k; ugha djrkA cèukfr iq.;a cgq'kks u [kyq l deZ{k;a djksfr AA166AA vgZfRl1⁄4pSR;izopux.kKkuHkfDrlEiÂ% A EXPLANATORY NOTE The soul (jīva) with devotion to the Arhat, etc., although with 'śuddha-saÉprayoga', but being stained with auspicious (śubha) attachment (rāga) is with auspicious-cognition (śubhopayoga). It is the cause of the bondage of excessive meritorious karmas. As a corollary, it does not cause the destruction of all karmas and, hence, cannot attain liberation (mokÈa). Even the slightest of attachment (rāga), albeit auspicious (śubha), needs to be given up. The soul (jīva) with devotion to the Arhat, the Siddha, their idols (pratimā), the Scripture (āgama, śāstra), the congregation of ascetics (munigaõa), and the knowledge (jñāna), gets bound with excessive merit (puõya). The fact is that it (such devotion) does not destroy the karmas. From a certain point-of-view, devotion to the Arhat, etc., is the cause of bondage – 'kq1⁄4 laiz;ksx esa dFkafpr ca/gsrqiuk & •••••••••••••••••••••••• 317 Verse 166 ca/fn ,oa thoa lqgelqga ok dna dEea AA4&2&146AA lksof..k;a fi f.k;ya ca/fn dkyk;la fi tg iqfjla A Ācārya Kundakunda's Samayasāra: tSls lksus dh csM+h Hkh iq#"k dks cka/rh gS vkSj yksgs dh csM+h Hkh cka/rh gSA blh izdkj 'kqHk ;k v'kqHk fd;k gqvk deZ tho dks cka/rk gS (nksuksa gh cU/u:i gSa)A Just as the shackle, whether made of gold or iron, confines a man, similarly the karma, whether auspicious (śubha) or inauspicious (aśubha), binds the soul (jīva) – both kinds of karmas are bondage. lks .k fotk.kfn le;a lxLl lOokxe/jks fo AA167AA tLl fgn;s.kqesÙka ok ijnOofEg foTtns jkxks A vUo;kFkZ & 1;L; ân;so ftlds ân; esa 1ijaeO;so ijaeO; ds izfr 1v.kqek=k% oko v.kqek=k Hkh (ys'kek=k Hkh) 1jkx%o jkx 1fo|rso orZrk gS 1l%o og 1lokZxe/j% vfio Hkys gh loZ vkxe/j gks rFkkfi 1LodL; le;a u fotkukfro Lodh; le; dks ugha tkurk (vuqHko ugha djrk)A l u fotkukfr le;a LodL; lokZxe/jks¿fi AA167AA ;L; ân;s¿.kqek=kks ok ijaeO;s fo|rs jkx% A Attachment (rāga) hinders the attainment of pure soul-substance – 'kq1⁄4kRek dh vuqiyfC/ esa jkx dk gsrqiuk & 318 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha EXPLANATORY NOTE The logical sequence is that first the attachment (rāga) for the objects of the senses must be given up, then, as the 'yogī' ascends the stages of spiritual-development (guõasthāna), he establishes himself in the pure-soul (śuddhātmā). At this stage, the attachment (rāga) even for the Arhat, etc. is given up. The one whose heart has even an iota of attachment (rāga), although he may have known the entire Scripture, does not experience the pure, own-soul-substance that is utterly without-attachment. The one who engenders in his heart even an iota of attachment (rāga) for the other-substance (paradravya), although he may have known the entire Scripture, he does not know the own-soul-substance – 'svasamaya'. /fjnqa tLl .k lDda fpÙkqCHkkea fo.kk nq vIik.ka A jks/ks rLl .k foTtfn lqgklqgdnLl dEeLl AA168AA vUo;kFkZ & 1;L;o tks 1fpÙkksñHkzkea fouk rqo (jkx ds lñHkko ds dkj.k) fpÙk ds Hkze.k fcuk 1vkRekue~o vius dks 1/rqZe~ u 'kD;e~o ugha j[k ldrk 1rL;o mlds 1'kqHkk'kqHkÑrL; deZ.k%o 'kqHkk'kqHk deZ dk 1jks/% u fo|rso fujks/ ugha gSA jks/LrL; u fo|rs 'kqHkk'kqHkÑRkL; deZ.k% AA168AA /rq± ;L; u 'kD;e~ fpÙkksñHkzkea fouk RokRekue~ A Attachment (rāga) must result in bondage of karmas – jkxka'kewyd nks"k&ijEijk dk fu:i.k & •••••••••••••••••••••••• 319 Verse 167-168 EXPLANATORY NOTE In this world (loka), devotion even to the Arhat, etc., is not without the disposition (bhāva) of attachment (rāga), however miniscule. The soul (ātmā), stained with attachment (rāga), cannot remain aloof from mental-inquisitiveness. The auspicious (śubha) and inauspicious (aśubha) karmas cannot remain at bay from such a soul (ātmā). The fundamental cause of continued worldly existence is the wavering of the mind due to attachment (rāga), etc. For the one who (due to attachment, etc.) cannot control the wavering of his mind it is not possible to keep ownsoul in its unalloyed state. He does not keep at bay the auspicious (śubha) and inauspicious (aśubha) karmas. rEgk f.kOoqfndkeks f.kLlaxks f.kEeeks ; gfo; iq.kks A fl1⁄4slq dq.kfn Hk Ùk f.kOok.ka rs.k iIiksfn AA169AA vUo;kFkZ & 1rLekr~o blfy;s 1fuòfÙkdke%o eks{kkFkhZ tho 1fuLlÄ%o õ fu%lax 1po vkSj 1fueZe%o fueZe 1HkwRok iqu%o gksdj 1fl1⁄4s"kq Hk Dro fl1⁄4ksa dh HkfDRk 1djksfro djrk gS] 1rsuo blfy;s og 1fuokZ.ka izkIuksfro fuokZ.k dks izkIr gksrk gSA fl1⁄4s"kq djksfr Hk Dr fuokZ.ka rsu izkIuksfr AA169AA rLekfÂòfÙkdkeks fuLlÄks fueZeÜÓ HkwRok iqu% Aõ Observe complete detachment and indifference toward everything external – jkxkfn fodYi tky dk fu%'kss"k&uk'k djsa & •••••••••••••••••••••••• 320 Paôcāstikāya-saÉgraha EXPLANATORY NOTE Association of the soul (jīva) with attachment (rāga) causes mentalinquisitiveness; mental-inquisitiveness is the cause of bondage of karmas. Therefore, the soul (jīva) that aims at liberation (mokÈa) must completely get rid of attachment (rāga). With complete destruction of attachment (rāga), the soul is able to observe detachment (niÍsaôga) and indifference (nirmama) toward everything external. Such a soul, through observance of holy devotion (bhakti) to the Siddha, gets established in the tranquil and pure own-soul-substance (śuddhātmadravya). It becomes 'svasamaya'. As it gets completely rid of karmas, it attains liberation (mokÈa). 1. Detachment (niÍsaôga) is the opposite of 'sense-of-mine' (mamakāra) – 'This body is mine.' Therefore, the soul (jīva) that aims at liberation (mokÈa), 1observing detachment (niÍsaôga) and indifference 2(nirmama) toward everything external, does devotion (bhakti) to the Siddha. This way, it attains the state of liberation (mokÈa). 2. Indifference (nirmama) is the opposite of 'self-consciousness' (ahaÉkāra) – 'I am the king.' ;sukRek¿cq1⁄4ÔrkReSo ijRosuSo pkije~ A v{k;kUkUrcks/k; rLeS fl1⁄4kReus ue% AA1AA Ācārya Pūjyapāda's Samādhitaôtram: ftlds }kjk vkRek dks vkRek :i ls gh tkuk x;k gS vkSj vU; dks & deZtfur euq";kfn&i;kZ;:i iqñxy dks & ij:i ls gh tkuk x;k gS] ml vfouk'kh vuUrKku Lo:i fl1⁄4kRek dks ueLdkj gksA •••••••••••••••••••••••• 321 Verse 169 li;RFka frRFk;ja vfHkxnCkqf1⁄4Ll lqÙkjksbLl A nwjrja f.kOok.ka laterolaivksÙkLl AA170AA vUo;kFkZ & 1la;eri% lEiz;qDrL;o la;e&ri la;qDRk gksus ij Hkh] 1linkFk± rhFkZdje~o uo inkFkks± rFkk rhFk±dj (vg±rkfn iwT; ijes"Bh) ds izfr 1vfHkxrcq1⁄4s%o ftldh cqf1⁄4 dk >qdko orZrk gS vkSj 1lw=kjksfpu%o lq=kksa ds izfr ftls #fp (izhfr) orZrh gS] ml tho dks 1fuokZ.kao fuokZ.k 1nwjrjao nwjrj gSA nwjrja fuokZ.ka la;eri%lEiz;qDrL; AA170AA linkFk± rhFkZdjefHkxrcq1⁄4s% lw=kjksfpu% A The soul (jīva) that, although equipped with restraint (saÉyama) and austerities (tapa), has inclination toward the nine objects (padārtha, bhāva) and the Tīrthaôkara, and interest in the aphorisms (sūtra) of the Scripture (āgama), is far away from liberation (mokÈa). Devotion toward the Siddha is the cause of liberation, conventionally – HkfÙkQ:i ijle;&izòfÙk Hkh ijEijk ls eks{k dk gsrq & I make obeisance to the Siddha (the liberated soul), characterized by indestructible and infinite knowledge, who has known the (substance of) soul (ātmā, jīva) as nothing but the soul, and the non-soul (like the matter – anātmā, ajīva) as utterly distinct from the soul. •••••••••••••••••••••••• 322 Paôcāstikāya-saÉgraha EXPLANATORY NOTE The worthy ascetic (śramaõa, muni) is equipped with great restraint (saÉyama) and observes excellent austerities (tapa), external and internal. However, when, due to lack of extraordinary strength of the body, he is not able to stay in the soul-nature (ātmasvabhāva) for long, he gets inclined toward the Scripture (āgama) that expounds the nine objects (padārtha) and contains the life-stories of exalted souls of the Tīrthaôkara, and other personages (śalākā puruÈa). Due to great restraint (saÉyama) and excellent austerities (tapa) he certainly breaks himself away from the cycle of transmigration, but not being in possession of the body with extraordinary strength he is not able to annihilate all karmas in this life itself. He is reborn as a heavenlybeing (vaimānika deva) with great splendour and divine accomplishments (Ãddhi). Not swayed by this great splendour, he spends time in attending the majestic-pavilions (samavasaraõa) of the existing Tīrthaôkara in the five Videha regions, and makes obeisance to the supremely knowledgeable 'gaõadhara' devas. He does not leave the attributes of the householder (śrāvaka) in the fourth stage of spiritualdevelopment (guõasthāna) – 'asaÉyatasamyagdÃÈÇi'. After thus spending long period of time as a celestial-being (deva) he is born again as a human-being (manuÈya) with unimaginable splendour, like that of the king-of-kings (cakravartī). Because of the noble observations (bhāvanā) of his earlier incarnation as an ascetic (śramaõa, muni), he does not get attached to the newly-acquired splendours and, at an appropriate time, adopts the noblest of pursuits, the Jaina-ordination (jinadīkÈā). Due to observance of the supreme meditation (samādhi), he now attains liberation (mokÈa). jktsUaepØeouhUaef'kjkspZuh;e~ A /esZUaepØe/jhÑrloZyksda yCèok f'koa p ftuHkfDRk#iSfr HkO;% AA41AA nsosUaepØefgekUkees;ekue~ Ācārya Samantabhadra's Ratnakaraõçaka-śravakācāra: •••••••••••••••••••••••• 323 Verse 170 ftusUnznso dk HkDr lE;Xn`f"V iq#"k vifjfer izfr"Bk vFkok Kku ls lfgr bUnzlewg dh efgek dks] eqdqVc1⁄4 jktkvksa ds eLrdksa ls iwtuh; pØorhZ ds pØjRu dks vkSj leLr yksd dks uhpk djus okys rhFk±dj ds /eZpØ dks izkIr dj eks{k dks izkIr gksrk gSA The worthy (bhavya) devotee of Lord Jina attains the supreme glory and knowledge appertaining to the lord of the devas, the divine 'cakraratna' of the king-of-kings (cakravartī) in front of whom the crowned kings must bow down, the divine wheel of dharma (dharmacakra) of the Tīrthaôkara, and finally, liberation (mokÈa). tks dq.kfn roksdEea lks lqjyksxa lekfn;fn AA171AA vjgarfl1⁄4psfn;io;.kHkÙkks ijs.k f.k;es.k A vUo;kFkZ & 1;%o tks (tho) 1vgZfRl1⁄4pSR;izopuHkDr%o vgZr] fl1⁄4] pSR; (vg±rkfn dh izfrek) vkSj izopu ('kkÐ) ds izfr HkfDr;qDr orZrk gqvk] 1ijs.k fu;esuo ije la;e lfgr 1ri%deZo rideZ (ri:i dk;Z) 1djksfro djrk gS] 1l%o og 1lqjyksdao nsoyksd dks 1leknÙkso lEizkIr djrk gSA vgZfRl1⁄4pSR;izopuHkDr% ijs.k fu;esu A ;% djksfr ri%deZ l lqjyksda leknÙks AA171AA Devotion to the Arhat, etc., does not lead to liberation in the same birth – tks vgZrkfn dh HkfÙkQ esa yhu gS og mlh Hko ls eks{k dks ugha ikrk gS & •••••••••••••••••••••••• 324 Paôcāstikāya-saÉgraha EXPLANATORY NOTE It would attain liberation (mokÈa) in another birth as a human-being (manuÈya), after getting established in the pure-soul-substance (śuddhātmatattva). The verse highlights that activities like devotion to the Arhat are a kind of obstruction to the direct (sākÈāt) path to liberation. Such devotion is minute attachment (rāga), though auspicious (śubha). The soul (jīva) with such devotion certainly gets soiled with karmas and becomes incapable of attaining liberation (mokÈa) in the present life, notwithstanding the supreme-restraint (parama saÉyama) and the austerities (tapa). It attains rebirth as a celestial-being (deva) with abundance of the pleasures of the senses. This rebirth is an obstruction (antarāya) in the direct (sākÈāt) path to liberation (mokÈa). The soul (jīva) which, with devotion to the Arhat, the Siddha, their idols (pratimā) and the Scripture (āgama, śāstra, jinavāõī), observes supreme-restraint (parama saÉyama) and performs austerities (tapa), goes to the celestial-world (devaloka). 325 •••••••••••••••••••••••• Verse 171 lks rs.k ohnjkxks Hkfo;ks Hkolk;ja rjfn AA172AA rEgk f.kOoqfndkeks jkxa lOoRFk dq.knq ek  dfp A vUo;kFkZ & 1rLekr~o blfy;s 1fuoZ`fÙkdke%o eks{kkfHkyk"kh tho 1loZ=ko loZ=k 1fdfÛÓr~ jkxao fdf×pr~ Hkh jkx 1ek djksrqo u djks] 1rsuo ,slk djus ls 1HkO;%o og HkO; tho 1ohrjkx%o ohrjkx gksdj 1Hkolkxja rjfro Hkolkxj dks rjrk gSA l rsu ohrjkxks HkO;ks Hkolkxja rjfr AA172AA rLekfÂòZfÙkdkeks jkxa loZ=k djksrq ek fdfÛÓr~ A EXPLANATORY NOTE This Scripture (śāstra) expounds the direct (sākÈāt) path to liberation (mokÈa) which consists in non-flickering light of consciousness that is utterly-untainted (nirupādhi) and without-attachment (vītarāga). Therefore, for the attainment of the infinte attributes of liberation, including infinite-knowledge (kevalajñāna), the potential soul (jīva) treading this path should become 'samayasāra', i.e., relying on the soul itself – svasamaya. It should not have attachment (rāga) even toward the Arhat. This state of without-attachment (vītarāga) is the Therefore, O liberation (mokÈa) seeking soul! Do not entertain even the slightest of attachment (rāga) for any object. This way, the potential (bhavya) soul (jīva) becomes without-attachment (vītarāga) and crosses the ocean of worldly-existence (saÉsāra). To be without-attachment (vītarāga) is the direct path to to liberation – lk{kkr~ eks{kekxZ dk lkj ohrjkxrk gS] ;g bl 'kkL=k dk rkRi;Z gS & 326 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Attainment of the state of without-attachment (vītarāga) is the essence of this Scripture (śāstra). This state is attained by relying on both points-of-view, the real (niścaya) and the empirical (vyavahāra). When applied in relation to each other, these two points-of-view become the goal (sādhya) and the achiever (sādhaka) of each other. Absolutist reliance on any of these cannot provide liberation. This is explained now. sure means of crossing the ocean (sāgara) of worldly-existence (saÉsāra) and of attaining liberation (mokÈa), marked by attributes such as infinite-knowledge (kevalajñāna). Existence in the ocean (sāgara) of worldly-existence (saÉsāra) is just the opposite of existence in the eternal state of liberation. The ocean (sāgara) of worldly-existence (saÉsāra) is full of cruel animals in form of birth, old-age and death, it has brackish water in form of miseries (duÍkha), its strong waves are the desires of the pleasures of the senses and auspicious (śubha) and inauspicious (aśubha) inquisitiveness of the mind, and the oceanic-fire (baçavānala) in form of cravings and anxiety causes burning from within. The real (niścaya) path to liberation consists in realization of the pure soul-substance that itself is indiscrete Three-Jewels (abheda ratnatraya) – perception (darśana), knowledge (jñāna) and conduct (cāritra). The empirical (vyavahāra) path to liberation consists in the discrete Three-Jewels (bheda ratnatraya). Some put their faith only on the empirical (vyavahāra) path – auspicious conduct (cāritra) – ignoring altogether the real (niścaya) path. They continue to wander in worldly-existence (saÉsāra), albeit with some auspicious interregnums, like birth as a celestial-being (deva). Some though have faith on the real (niścaya) path but unable to pursue it in letter and spirit, follow only the auspicious conduct (cāritra). They become rightbelievers-with-attachment (sarāga samyagdÃÈÇi) and attain liberation conventionally. Those who take recourse to the real (niścaya) path to liberation in an absolutist manner and not being able to establish themselves in the state of without-attachment (vītarāga) as required, start criticizing •••••••••••••••••••••••• 327 Verse 172 and undermining activities – the six essential-duties (āvaśyaka), including equanimity 'sāmāyika', of the ascetic (śramaõa), and givingof-gift (dāna) and adoration (pūjā) of the supreme-beings, of the householder (śrāvaka). Being off-track from both the paths – real (niścaya) and empirical (vyavahāra) – they get themselves bound with karmas. However, those who understand the real (niścaya) as well as the empirical (vyavahāra) path to liberation but are not able to follow the pure conduct as stipulated, engage themselves in auspicious activities like giving-of-gift (dāna) and adoration (pūjā) of the supreme-beings. They attain liberation conventionally. The two points-of-view, the real (niścaya) and the empirical (vyavahāra), are the objective (sādhya) and the achiever (sādhaka) in relation to each other. Relying on both points-of-view, the supremeascetic (yogī) reaches the stage of supreme-meditation (paramasamādhi) that is free from all attachment (rāga) and inquisitiveness (vikalpa). Such supreme-meditation (parama-samādhi) leads to liberation (mokÈa). O;ogkjfuÜÓ;ks ;% izcqè; rÙosu Hkofr eè;LFk% A izkIuksfr ns'kuk;k% l ,o iQyefodya f'k";% AA8AA Ācārya AmÃtacandra's PuruÈārthasiddhyupāya: tks okLrfod :Ik ls O;ogkj u; vkSj fu'p; u; nksuksa u;ksa dks tku dj eè;LFk gks tkrk gS vFkkZr~ fdlh ,d u; dk loZFkk ,dkUrh u cu dj vis{kkn`f' ls nksuksa u;ksa dks Lohdkj djrk gS] og gh f'k"; mins'k ds lEiw.kZ iQy dks izkIr djrk gSA Only the disciple who, after understanding the true nature of substances from both the transcendental as well as the empirical points-of-view and becomes unbiased towards any of these, gets the full benefit of the teachings. 328 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha Hkf.k;a io;.klkja iapfRFk;laxga lqÙka AA173AA eXxIiHkko.kêa ò io;.kHkfÙkIipksfnns.k e;k A vUo;kFkZ & 1izopuHkfDRkizpksfnrsu e;ko izopu dh HkfDr ls izsfjr ,sls eSaus 1ekxZizHkkokukFk±o ekxZ dh izHkkouk ds gsrq 1izopulkjao izopu ds lkjHkwr 1iapkfLrdlaxzga lw=ke~o ^iapkfLrdk;&laxzg* lw=k 1Hkf.kre~o dgkA ekxZizHkkoukFk± izopuHkfDRkizpksfnrsu e;k A Hkf.kra izopulkja iÛÓkfLrdlaxzga lw=ke~ AA173AA EXPLANATORY NOTE The true path to liberation really is the disinterest in the worldlyexistence (saÉsāra), the body (śarīra), and the objects of the senses. Or, it is the experience of the pure-soul. The propagation of the true path is accomplished by treading the path and also by enlightening others. Therefore, moved by my devotion to the Scripture (āgama), I have composed this 'Paôcāstikāya-saÉgraha'. In this treatise, I have articulated, briefly, the nature of the objects (vastu, padārtha, bhāva) through the five substances with bodily-existence (astikāya) and six substances (dravya), etc. This treatise, therefore, is the essence of the Scripture (āgama) that comprises twelve-parts (dvādaśaôga). Moved by my devotion to the Scripture and with the aim of propagation of the true path, I have composed this 'Paôcāstikāya-saÉgraha', the essence of the Doctrine of Lord Jina. This indicates the accomplishment of the pledge made in the beginning – viuh izfrKk dh iw.kZrk lwfpr djus okyh bl 'kkÐ dh lekfIr & 329 •••••••••••••••••••••••• Verse 173 This 'Paôcāstikāya-saÉgraha' has been composed for the benefit of the disciples (śiÈya) who are keen to know the Reality. The ascetic (sādhu, śramaõa, muni) is a disciple (śiÈya) when he is in the process of acquiring knowledge through learning. For the benefit of the worthy disciples (śiÈya), Ācārya Jayasena, the commentator, has outlined six stages in the life of the ascetic (sādhu, śramaõa, muni): 1. nh{kkdky – dīkÈā-kāla – The time when a potential soul (jīva) whose worldly-existence (saÉsāra) is nearing end goes to a worthy Preceptor (Ācārya) endowed with the real (niścaya) as well as the empirical (vyavahāra) 'Three Jewels' (ratnatraya), and adopts the Jaina-ordination (jinadīkÈā) by discarding all possessions, external and internal. This is the 'dīkÈā-kāla'. 6. mÙkekFkZdky – uttamārtha-kāla – At the end of the 'sallekhanākāla' the ascetic completes his time by engaging in true 5. lYYks[kukdky – sallekhanā-kāla – The ascetic gradually weakens his passions (kaÈāya); this is bhāva-sellekhanā. He also gradually emaciates his body; this is dravya-sellekhanā. The time involved in both these is the 'sallekhanā-kāla'. 4. vkRelaLdkjdky – ātmasaÉskāra-kāla – After the 'gaõapoÈaõakāla', the ascetic discards his congregation and gets established in the pure-soul-substance; he remains immersed in own-soul. This is the 'ātmasaÉskāra-kāla'. 2. f'k{kkdky – śikÈā-kāla – After the ordination, the disciple studies the nature of the real (niścaya) and the empirical (vyavahāra) 'Three Jewels' (ratnatraya) through the Scripture; this period is the 'śikÈā-kāla'. 3. x.kiks"k.kdky – gaõapoÈaõa-kāla – After the 'śikÈā-kāla', the ascetic, established in the real (niścaya) and the empirical (vyavahāra) 'Three Jewels' (ratnatraya), gives discourses to other potential souls on the pure-soul-substance. This is the 'gaõapoÈaõa-kāla'. •••••••••••••••••••••••• 330 Paôcāstikāya-saÉgraha The ascetic may attain perfect-knowledge (kevalajñāna) in any of these six stages. It is not necessary that the ascetic must go through all the six stages. adoration (ārādhanā) of the soul-substance in four ways: a) faith, b) knowledge, c) conduct, and d) getting-rid-of-desires (icchā nirodha) or austerities (tapa). For those with the mostauspicious-body (carama-śarīrī) these four adoration (ārādhanā) lead to liberation in the same life; for others it may take a few more lives. This is the 'uttamārtha-kāla'. bl izdkj vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg xzUFkjkt dk uo inkFkZ eks{kekxZ iz:id uked f}rh; egk&vf/dkj lekIr gqvkA This completes the second mega-chapter of Ācārya Kundakunda's 'Paôcāstikāya-saÉgraha' outlining the nine objects (padārtha) and the path to liberation. (The Jaina Metaphysics) This concludes Ācārya Kundakunda's Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English 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. ] ] ] I bow down at the Worshipful Feet of Ācārya AmÃtacandra and Ācārya Jayasena whose commentaries on Ācārya Kundakunda's 'Paôcāstikāya-saÉgraha' instilled in me, feeble in intellect, the fortitude to take up this work. •••••••••••••••••••••••• 331 Verse 173 At the conclusion of this worthy endeavour I adore and worship the Lotus Feet of Lord Śītalanātha, the tenth Tīrthaôkara, for continued propitiousness: Ācārya Samantabhadra's Svayambhūstotra: gs Hkxou~ ! vki Kkuh (Jh 'khryukFk Hkxoku~) dh ohrjkxebZ ty ls Hkjh gqbZ o iki&jfgr funksZ"k opu :ih fdj.ksa Hksn&Kkuh thoksa dks tSlh 'khryrk ;k lq[k&'kkfUr nsus okyh gksrh gSa ml izdkj lalkj&rki gj.k djus okyh u pUnu gS] u pUnzek dh fdj.ksa gSa] u xaxk unh dk ty gS vkSj u gh eksfr;ksa dh ekyk,¡ gSaA ;Fkk equsLrs¿u?kokD;j'e;% 'kekEcqxHkkZ% f'kf'kjk foif'prke~ AA (10-1-46) u 'khryk'pUnupUaej'e;ks u xkÄeEHkks u p gkj;"V;% Aõ O Lord Śītalanātha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to the aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Ganges and the garland of pearls. 332 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha xkFkk Verse No. Page IND EX OF VERSES xkFkk vuqØef.kdk vxq#xy?kqxs g l;k rs g 84 166 vxq# ygqxk v.kark rs g 31 75 v..kk.kknks .kk.kh tfn 165 315 v..kks..ka ifolark  nrk 7 17 --- --- --- --- --vkxkldkythok /Eek/Eek 97 186 vkxkldkyiqXxy/Eek/Eesl 124 234 vkxkla voxkla 92 180 --- --- --banlnoafn;k.ka 1 3--vÙkk dq.kfn lHkkoa rRFk 65 132--vfHkoafnÅ.k fljlk 105 203--vjle:oexa/a vOoÙk 127 237--vjgarfl1⁄4psfn;io;.kx.k 166 317--vjgarfl1⁄4psfn;io;.kHkÙkks 171 324--vjgar fl1⁄4lkgqlq HkÙkh 136 252--vfoHkÙke.k..kÙka nOoxq.kk.ka 45 100--vaMslq ioîaôrk xCHkRFkk 113 218--vknslesÙkEkqÙkks /knqpnqDdLl 78 153--vkfHkf.klqnksf/e.kdsoykf.k 41 92--vklofn ts.k iq..ka ikoa 157 299--bafn;dlk;l..kk 141 259--v vk b •••••••••••••••••••••••• 333 xkFkk Verse No. Page mIiÙkh o fo.kklks nOoLl 11 24 --- --movksxks [kyq nqfogks 40 90--moHkksTTk efn, g ; 82 163--molar[kh.keksgks eXxa 70 139--m mn;a tg ePNk.ka 85 168--56 118---mn;s.k moles.k ; 116 221---míalel;efD[k;e/qdjHkejk , ,Ddks pso egIik lks 71 141--- ,ns dkykxklk 102 196--- ,ns thof.kdk;k iapfogk 112 217--- ,ns thof.kdk;k nsgIifopkjefLlnk 120 228--- ,;jlo..kxa/a nks iQkla 81 160--- ,oefHkxEe thoa v..ks g 123 233--- ,oa dÙkk HkksÙkk gksTta 69 138--- ,oa io;.klkja iapfRFk;laxga 103 200--- ,oa HkkoeHkkoa HkkokHkkoa 21 47--- ,oa lnks fo.kklks vlnks 19 43--- ,oa lnks fo.kklks vlnks thoLl 54 115--vks vksxk<xk<f.kfpnks iksXxydk;s g 64 131--d dEeeyfoIieqDdks mîa ô yksxLl 28 69--dEeLlkHkkos.k ; lOo.gw 151 285--334 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha dEea osn;ek.kks thoks Hkkoa 57 120--dEek.ka iQyesDdks ,Ddks 38 87--dkyks fÙk ; oonslks 101 194--dkyks ifj.kkeHkoks ifj.kkeks 100 192--dqOoa lxa lgkoa vÙkk 61 126--xkFkk Verse No. Page--dEea fi lxa dqOofn ls.k 62 127--dEea dEea dqOofn tfn lks 63 130--dsfprq v.kk&o..kk 32 75 dks/ks o tnk ek.kks ek;k 138 255 --- --dEes.k fo.kk mn;a thoLl 58 122--- [k [ka/a l;yleRFka rLl nq v1⁄4a 75 147--- [ka/k ; [ka/nslk [ka/inslk 74 146--- [kh.ks iqOof.kc1⁄4s xfn.kkes 119 226--x xfnef/xnLl nsgks nsgknks 129 241--pfj;a pjfn lxa lks tks 159 302--pfj;k iekncgqyk dkyqLla 139 256--p N NDdkiDdetqÙkks momÙkks 72 141--t tfn gofn xe.kgsnw 94 182--tfn gofn nOoe..ka xq.knks 44 98--- •••••••••••••••••••••••• 335 Index of Verses xkFkk Verse No. Page--tEgk dEeLl iQya fol;a 133 249--tLl tnk [kyq iq..ka tksxs 143 270--tLl .k foTtfn jkxks nkslks 142 269--tLl .k foTtfn jkxks nkslks eksgks 146 275--tLl fgn;s.kqesÙka ok 167 318--tg imejk;j;.ka f[kÙka [khjs 33 78--tg iqXxynOok.ka cgqIi;kjs g 66 134--tg gofn /EenOoa rg r 86 169--ta lqgelqgeqfn..ka Hkkoa jÙkks 147 277--tk.kfn iLlfn lOoa bPNfn 122 231--tknks vyksxyksxks ts l 87 170--tEgk mofjêkò .ka fl1⁄4k.ka 93 181--tknks l;a l psnk LkOo.gw 29 71--tk;fn thoLlsoa Hkkoks 130 241--tholgkoa .kk.ka vIifMgnnal.ka 154 293--thok v.kkbf.kg.kk lark 53 113--thokthok Hkkok iq..ka ikoa 108 210--thok iqXxydk;k /Eek/Eek 4 11--thok iqXxydk;k vk;kla 22 49--thok iqXxydk;k v..kks..kk& 67 135--thokiqXxydk;k /Eek/EEkk 91 178--thok iqXxydk;k lg lfDdfj;k 98 188--thok lalkjRFkk f.kOoknk 109 212--thoks fÙk gofn psnk 27 64--thoks lgkof.k;nks 155 295--twxkxqaHkheDd.kfiihfy;k 115 220--ts [kyq bafn;xsT>k fol;k 99 190--336 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha xkFkk Verse No. Page--ts.k fotk.kfn lOoa isPNfn 163 311--ts l vfRFk lgkvks xq.ks g 5 13--ts l tholgkoks .kfRFk 35 81--tks [kyq lalkjRFkks thoks 128 241--tksxf.kfeÙka xg.ka tksxks 148 280--tks pjfn .kkfn isPNfn 162 310--tks ijnOofEEk lqga vlqga 156 297--tks lOolaxeqDdks .k..ke.kks 158 300--tks laojs.k tqÙkks vIiêiò lk/xks 145 274--tks laojs.k tqÙkks f.kTtjek.kks/ 153 289--- .k dqnksfp fo mIi..kks tEgk 36 83--- .kfRFk fpja ok f[kIia eÙkkjfgna 26 61--- .k .k ; xPNfn /EEkRFkh xe.ka 88 172--- .k fo;Iifn .kk.kknks .kk.kh 43 96--- .k fg bafn;kf.k thok dk;k 121 230--- .k fg lks leok;knks vRFkarfjnks 49 108--- .kk.ka /.ka p dqOofn /f.k.ka 47 105--- .kk.kkoj.kknh;k Hkkok thos.k 20 45--- .kk.kh .kk.ka p lnk 48 106--f.kPpks .kk.kodklks .k 80 158--f.kPN;.k;s.k Hkf.knks frfg 161 307--- .ksjb;frfj;e.kqvk nsok bfn 55 116--r rEgk dEea dÙkk Hkkos.k 68 136 rEgk /Eek/Eek xe.kfêfò ndkj.kkf.k 95 183 --- --- •••••••••••••••••••••••• 337 Index of Verses xkFkk Verse No. Page--rEgk f.kOoqfndkeks f.kLlaxks 169 320--rEgk f.kOoqfndkeks jkxa lOoRFk 172 326--fr RFkkojr.kqtksxk vf.kyk.kydkb;k 111 215--frflna cqHkqfD[kna ok nqfgna 137 254--rs pso vfRFkdk;k 6 16--nfo;fn xPNfn rkba rkba 9 20--nOoa lYyD[k.k;a 10 22--nOos.k fo.kk .k xq.kk 13 28--nal.k.kk.kpfjÙkkf.k eksD[keXxks 164 313--nal.k.kk.kleXxa >k.ka .kks 152 288--nal.k.kk.kkf.k rgk thof.kc1⁄4kf.k 52 111--nal.kefo pD[kqtqna vpD[kqtqnefo 42 94--nsok pmf..kdk;k e.kq;k 118 224--n / /EefRFkdk;ejla vo..kxa/a 83 164 /Eeknhlíg.ka lEeÙka 160 304 --- --- /Eek/Eekxklk viq/CHkwnk 96 184--- /fjnqa tLl .k lDda fpÙkqCHkkea 168 319--iTTk;fotqna nOoa nOofotqÙkk 12 27--i;fMfêfònv.kqHkkxIinslca/s g 73 144--ik.ks g pnq g thofn 30 73--iq<oh ; mnxex.kh okmo.kIiQfn 110 214--i •••••••••••••••••••••••• 338 Paôcāstikāya-saÉgraha xkFkk Verse No. Page--eXxIiHkko.kêa ò io;.kHkfÙkIipksfnns.k 173 329--e.kqlÙk.ks.k .k ks nsghê ò 17 39--eqf.kÅ.k ,rnê òa rn.kqxe.kqTtnks 104 201--eqÙkks iQklfn eqÙka eqÙkks eqÙks.k 134 250--cknjlqgqexnk.ka [ka/k.ka 76 149--HkkoLl .kfRFk .kklks .kfRFk 15 35--Hkkok thoknh;k thoxq.kk 16 37--Hkkoks dEef.kfeÙkks dEEka iq.k 60 125--Hkkoks tfn dEednks vÙkk 59 123--eksgks jkxks nkslks fpÙkilknks 131 244--jkxks tLl ilRFkks v.kqdaiklaflnks 135 251--o..kjlxa/iQklk ijek.kq:fonk 51 111--ooxni.ko..kjlks 24 52--oonslk laBk.kk la[kk 46 102--foTtfn ts l xe.ka Bk.ka 89 174--c Hk e j o l l..kkvks ; frysLlk bafn;olnk 140 257--lÙkk lOoi;RFkk lfoLl:ok 8 18--líks [ka/IiHkoks [ka/ks 79 156--339 •••••••••••••••••••••••• Index of Verses xkFkk Verse No. Page--- ] ] ] li;RFka frRFk;ja vfHkxnCkqf1⁄4Ll 170 322--lCHkkolHkkok.ka thok.ka 23 50--levks f.kfelks d dykêkò 25 56--le.keqgqXxneêa ò pnqXxfnf.kokj.ka 2 7--leoÙkh leokvks viq/CHkwnks 50 109--leokvks iap.ga lem 3 9--lEeÙk.kk.ktqÙka pkfjÙka 106 205--lEeÙka líg.ka Hkkok.ka 107 207--lOoRFk vfRFk thoks .k ; 34 79--lOos [kyq dEeiQya Fkkojdk;k 39 89--lOos l [ka/k.ka tks varks 77 151--lOos l thok.ka lslk.ka 90 176--lLlne/ mPNsna HkOoeHkOo 37 85--laBk.kk la?kknk o..kjlIiQklxa/lík 126 237--lacqDdeknqokgk la[kk flIih 114 219--laojtksxs g tqnks ros g tks 144 272--fl; vfRFk .kfRFk mg;a 14 29--lqj.kj.kkj;frfj;k 117 222--lqgnqD[ktk.k.kk ok fgnifj;Eea 125 236--lqgifj.kkeks iq..ka vlqgks 132 246--lks pso tkfn ej.ka tkfn 18 41--gsnqeHkkos f.k;ek tk;fn 150 285--gsnw pnqfOo;Iiks v o;IiLlêfò 149 283--g 340 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha 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 thoÑra ifj.kkea (12)--121 Ācārya Guõabhadra's Ātmānuśāsana djksrq u fpja ?kksja ri% 2(212)--- ,oe;a deZÑrSHkkZoSj& (14)--139 lE;DRocks/pkfj=ky{k.kks (222)--306 vlexza Hkko;rks jRu=k; (211)--314 jRu=k;feg gsrq£uokZ.kL;So (220)--314 O;ogkjfuÜÓ;ks ;% izcqè; (8)--328 Ācārya Kundakunda's Niyamasāra rLLk eqgXxno;.ka 8(8)--le;kofyHksns.k nq 57(31)--- .kêêò dò Eeca/k 70(72)--vÙkkfn vÙkeT>a vÙkara 152(26)--- /kmpmDdLl iq.kks ta 154(25)--- ,;jl:oxa/a nksiQkla 161(27)--f.k;Hkkoa .kfo eqPpb 308(97)--lqgvlqgo;.kj;.ka 311(120)--Ācārya Kundakunda's Pravacanasāra mIiknks ; fo.kklks 25(1&18)--vfRFk fÙk ; .kfRFk fÙk 33(2&23)--- .k Hkoks Hkaxfogh.kks 36(2&8)--levks nq vIinslks 57(2&46)--ofnonnks ra nsla rLle 52(2&47)--lija ck/klfgna 72(1&76)--tkna l;a lEkÙka 72(1&59)--- •••••••••••••••••••••••• 341 dkfjdk@'yksd@xkFkkName of the Scripture PageØekad Ācārya Kundakunda's Pravacanasāra (contd.) vknk .kk.kiek.ka .kk.ka 97(1&23)---  yxs g ts g nOoa 99(2&38)--vknk dEEkefyelks 133(2&29)--Ok..kjlxa/iQklk foTtars 155(2&40)--yksxkyksxslq .kHkks 185(2&44)--mIiknks i1⁄4alks foTtfn 193(2&50)--iQklks jlks ; xa/ks 240(1&56)--vjle:oexa/a 240(2&80)--mi;ksxks ;fn fg ÀkqHk% 278(2&64)--ifj.kefn tnk vIik 245(2&95)--jÙkks ca/fn dEea eqPpfn 284(2&87)--LkaiTtfn f.kOok.ka 295(1&6)--lelÙkqca/qoXxks 303(3&41)--vjgarkfnlq HkÙkh 314(3&46)--Ācārya Kundakunda's Samayasāra ,nsfg ; laca/ks tgso 80(2&19&57)--thoks pfjÙknal.k.kk.k& 294(1&2&2)--thoknhlíg.ka lEeÙka 209(4&11&155)--lksof..k;a fi f.k;ya 318(4&2&146)--Ācārya Māilladhavala's Õayacakko #af/; fNílgLls (155)--268 Ācārya Nemicandra's DravyasaÉgraha --nOoifjoê:ð oks tks (21) 62 --frDdkys pnqik.kk (3) 65 --yks;k;klinsls bfDdDds (22) 63 .kk.ka vRFkfo;Iiks dEea 88(2&32)--- •••••••••••••••••••••••• 342 Paôcāstikāya-saÉgraha --iksWXxydEeknh.ka dÙkk (8) 66 dkfjdk@'yksd@xkFkkName of the Scripture PageØekad --oogkjk lqgnqD[ka (9) 67 --v.kqxq#nsgiek.kks (10) 68 --movksxks nqfo;Iiks (4) 92 --xbifj.k;k.k /Eeks (17) 175 --Bk.ktqnk.k v/Eeks (18) 175 --- /EEkk¿/Eek dkyks (20) 179 --psn.kifj.kkeks tks (34) 270 --tgdkys.k ros.k ; (36) 273 --cT>fn dEea ts.k nq (32) 279 --cfgjCHkarjfdfj;kjksgks (46) 301 --j;.kÙk;a .k oêðb vIik.ka (40) 309 Ācārya Nemicandra's DravyasaÉgraha (Contd.) Ācārya Pūjyapāda's IÈÇopadeśa Ācārya Pūjyapāda's Samādhitańtram iz;RuknkReuks 282(103)--- --- ,oa R;DRok cfgokZpa (17) 301 vkReU;sokRe/hjU;ka 42(77)--- ;nxzkáa u x`Êkfr 308(20)--- ,dks¿ga fueZe% 'kq1⁄4ks 47(27)--cè;rs eqP;rs tho% 298(26)--la;E; dj.kxzkeesdkxzRosu 301(22)--- ;sukRek¿cq1⁄4ÔrkReSo 321(1)--Ācārya Samantabhadra's ĀptamīmāÉsā ?kVekSfylqo.kkZFkhZ 25(59)--dFkf×pr~ rs lnsos"Va 33(14)--L;k}kn% loZFkSdkUrR;kxkr~ 34(104)--- /esZ /esZ¿U; ,okFkksZ 48(22)--dkekfnizHkof'p=k% 243(99)--fo'kqf1⁄4laDys'kkÄa õ 247(95)--- •••••••••••••••••••••••• 343 Index of Scriptural Excerpts dkfjdk@'yksd@xkFkkName of the Scripture PageØekad Ācārya Samantabhadra's Ratnakaraõçakaśrāvakācāra vukRekFk± fouk jkxS% 6(8)--nsosUaepØefgek& 323(41)--Ācārya Samantabhadra's Svayambhūstotra fof/£u"ks/'p 44(5&5&25)--Ācārya Umāsvāmi's Tattvārthasūtra xq.ki;Z;oñ aeO;e~ (5&38)--14 lw=kName of the Scripture PageØekad lñaeO;y{k.ke~ (5&29)--23 --mRiknO;;èkzkSO;;qDra lr~ (5&30) 24 --orZukifj.kkefØ;k% (5&22) 53 --lalkfj.kks eqDrkÜÓ (2&10) 77 --mi;ksxks y{k.ke~ (2&8) 91 --aeO;kJ;k fuxqZ.kk xq.kk% (5&41) 107 --vkSi'kfed{kkf;dkS HkkokS (2&1) 119 --f}uok"Vkn'kSd o'kfr& (2&2) 120 --uk.kks% (5&11) 159 --Li'kZjlxUèko.kZoUr% (5&23) 162 --fuf"Ø;kf.k p (5&7) 167 --èkekZèkeZ;ks% d`RLus (5&13) 171 --xfrfLFkR;qixzgkS (5&17) 173 --yksdkdk'ks¿oxkg% (5&12) 177 --Li'kZjlxUèko.kZ& (2&20) 191 --JqrefufUae;L; (2&21) 191 --dkyÜÓ (5&39) 199 344 •••••••••••••••••••••••• Paôcāstikāya-saÉgraha u 'khryk'pUnupUaej'e;ks 332(10&1&46)--Ācārya Umāsvāmi's Tattvārthasūtra (Contd.) lw=kName of the Scripture PageØekad --rÙokFkZJ1⁄4kua (1&2) 306 --ìfFkO;Irstksok;q& (2&13) 216 --ld"kk;RokTtho% deZ.kks (8&2) 281 --eksg{k;kTKkun'kZuk& (10&1) 287 --lE;Xn'kZuKkupkfj=kkf.k (1&1) 305 ] ] ] --lks¿uUrle;% (5&40) 199 345 •••••••••••••••••••••••• Index of Scriptural Excerpts 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 •••••••••••••••••••••••• 346 Paôcāstikāya-saÉgraha 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. 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. 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 347 •••••••••••••••••••••••• 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/- ! Pages: xvi + 191 ! Published: 2012 ! Hard Bound ! Printed on NS Maplitho Paper ! Size: 16   22.5 cm Foreword by: Āchārya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈārthasiddhyupāya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain • Sanskrit • Hindi • English •••••••••••••••••••••••• 348 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 ! Pages: xvi + 216 ! Hard Bound ! Printed on NS Maplitho Paper ! Size: 16   22.5 cm Foreword by: Ācārya 108 Vidyanand Muni With Authentic Explanatory Notes Ācārya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain • Prakrit • Hindi • English •••••••••••••••••••••••• 349 Rs. 450/- ! Size: 16   22.5 cm ! Hard Bound ! Pages: xvi + 152 ! Printed on NS Maplitho Paper ! Published: 2014 Ācārya Pūjyapāda's The Golden Discourse IÈÇopadeśa – 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 •••••••••••••••••••••••• 350 Rs. 500/- ! Printed on NS Maplitho Paper ! Published: 2015 ! Hard Bound ! Pages: xxiv + 220 ! Size: 16   22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (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. Ācārya Samantabhadra's The Twenty-four Tīrthaôkara Adoration of Svayambhūstotra – vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 351 •••••••••••••••••••••••• Rs. 500/- ! Printed on NS Maplitho Paper ! Pages: xxiv + 200 ! Size: 16   22.5 cm ! Hard Bound ! Published: 2016 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) (nsokxeLrks=k) vkpk;Z leUrHkae fojfpr vkIrehekalk • 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. 352 •••••••••••••••••••••••• Rs. 500/- ! Published: 2016 ! Size: 16   22.5 cm ! Pages: xxiv + 264 ! Hard Bound ! Printed on NS Paper Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 Ācārya Samantabhadra's The Jewel-casket of Householder's Conduct Ratnakaraõçaka-śrāvakācāra – 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. 353 •••••••••••••••••••••••• Rs. 600/- ! Size: 16   22.5 cm ! Published: 2017 ! Hard Bound ! Printed on NS Paper ! Pages: xlii + 202 Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-0-2 Samādhitańtram – Ācārya Pūjyapāda's Supreme Meditation vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ • Sanskrit • Hindi • English 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. 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. •••••••••••••••••••••••• 354 Rs. 600/- ! Published: 2018 ! Pages: lxi + 345 ! Size: 16   22.5 cm ! Hard Bound ! Printed on Art Paper Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-1-9 Ācārya Kundakunda's Essence of the Doctrine Pravacanasāra – 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. •••••••••••••••••••••••• 355 – With Explanation in English from Ācārya Umāsvāmī's Tattvārthasūtra Ācārya Pūjyapāda's Sarvārthasiddhi ! Printed on Art Paper ! Hard Bound ! Size: 16   23 cm ! Pages: xxx + 466 ! Published: 2018 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). vkpk;Z mekLokeh fojfpr rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Rs. 750/ISBN 978-81-932726-2-6 356 •••••••••••••••••••••••• ! Published: 2019 ! Size: 17   24 cm ! Printed on 90 gsm white paper ! Pages: lxiv + 341 ! Hard Bound Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain By: • Prakrit • Hindi • English 'Niyamasāra' by Ācārya Kundakunda (circa 1st century BC) is among the finest spiritual texts that we are able to lay our hands on in the present era. The treatise expounds, with authority, the nature of the soul (ātmā) from the real, transcendental point-of-view (niścayanaya). It expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. 'Niyamasāra' is the Word of the Omniscient Lord. It has the power to bestow ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. This happiness is attained by meditating on the perfect-soul-substance which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. 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. By concentrating on the pure (śuddha) and inseparable (abheda) 'Three Jewels' (ratnatraya), eternal happiness appertaining to the perfect-soul-substance is attained. 'Niyamasāra' discourses right exertion for the soul and its fruit, the supreme liberation. Rs. 600/ISBN 978-81-932726-3-3 Ācārya Kundakunda's Niyamasāra (With Authentic Explanatory Notes) – The Essence of Soul-adoration fu;elkj vkpk;Z dqUndqUn fojfpr (izkekf.kd O;k[;k lfgr) 357 •••••••••••••••••••••••• ! Pages: xlvi + 240 ! Size: 17   24 cm ! Printed on Art Paper ! Hard Bound ! Published: 2019 Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain By: • Sanskrit • Hindi • English Ātmānuśāsana (commonly spelled as Atmanushasan) by Ācārya Guņabhadra presents profound concepts of the Jaina Doctrine in a form that is easily understood. Remarkable for its poetry and meaning, it expounds that right faith (samyagdarśana) is the cause of merit, and wrong faith of demerit. To have belief in the true nature of substances is right faith. Dharma is the man's most excellent possession. The conduct that leads to merit is dharma and it results in happiness after destroying misery. Whether happy or miserable, dharma should be the only pursuit of man. True happiness is not the momentary sprinkling of the pleasures of the senses. Long-life, wealth and sound body are obtained from the previously earned merit (puņya). Excellent men with discrimination work hard, incessantly and cheerfully, for the sake of their future lives. The happiness attained through austerity (tapa) can never be attained by craving for wealth. No dust of disgrace ever touches the feet of the man fortified by austerity. The ascetic goes on to perform austerity while protecting his body, for a very long time. Through the power of austerity he vanquishes his natural enemies, like the passions of anger, etc. In the after-life, he automatically and speedily attains liberation as the culmination of his human effort. Rs. 600/ISBN 9788193272640 Ātmānuśāsana Ācārya Guõabhadra's – Precept on the Soul vkRekuq'kklu vkpk;Z xq.kHkae fojfpr 358 •••••••••••••••••••••••• NOT ES _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ _____________________________________________________________________________________ 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