English Translation, and Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanand Muni Âchârya Kundkund's Samayasâra WITH HINDI AND ENGLISH TRANSLATION Jhenkpk;Z dqUndqUn fojfpr The most profound and sacred exposition in the Jain religious tradition. le;lkj Jhenkpk;Z dqUndqUn fojfpr le;lkj Âchârya Kundkund's Samayasâra WITH HINDI AND ENGLISH TRANSLATION

fodYi English translation by: Vijay K. Jain Edited by: Vijay K. Jain Âchârya Kundkund's Samayasâra WITH HINDI AND ENGLISH TRANSLATION Jhenkpk;Z dqUndqUn fojfpr le;lkj Original 'Prâkrit' text and Hindi translation excerpted from: Samayasâra : Âchârya Kundkund Pt. Balbhadra Jain (Ed.), 2nd Edition (1994), Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067. Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-3-X Rs. 350/Published, in the year 2012, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun English Translation, and Edited by: Vijay K. Jain Âchârya Kundkund's Samayasâra WITH HINDI AND ENGLISH TRANSLATION (iv) The most profound and sacred exposition in the Jain religious tradition. Front cover illustration adapted from: Samayasâra : Âchârya Kundkund, â o â â 2nd Edition (1994), Kundkund Bharti, New Delhi-110067. Golden: nokarma – the quasi-karmic matter Cyan: dravya karma – the subtle karmic matter Orange: bh v karma – the psycho-physical karmic matter White: udh tm – pure consciousness F O R E W O R D (v) Kundakundacharya needs no introduction. He graced the country with his divine presence in the first century B.C. His great book Samayasâra has 400-odd verses. Nothing surpasses the excellence of Samayasâra which is self-contained, self-determining, self-sufficient, pure and perfect Super-Self. The soul is the sole determinant of its own pure psychic status. The soul never loses its soulhood. Kundakundacharya is an unquestioned authority of Jaina dogmatics; and his position, especially among the Jain Teachers and Authors of the South, is unique. His very name has an auspicious significance, to be enumerated next only to that of Mahavira and Gautam Ganadhara. All his works are available in Prâkrit which borders on aaurseni and contains some traits of Ardha-mâgadhi and hence called Jain-aaurseni. For example – tks fg lqns.kfgxPNfn vIik.kfe.ka rq dsoya lq1⁄4aA ra lqndsofyfefl.kks Hk.kafr yks;Iinho;jkAA (1-9-9) The saints (who are) the expounders of the Universe, call him a knower of scripture, who in reality, from knowledge of the scriptures, knows this very soul (to be) absolutely pure. Commentary: The author points out that although a Shruta-Kevali has tks lqn.kk.ka lOoa tk.kfn lqndso y rekgq ft.kkA lqn.kk.kekn lOoa tEgk lqndsoyh rEgkAA (1-10-10) The Conquerors call him a knower of scriptural knowledge who has all scriptural knowledge; because the soul (is) all knowledge, therefore (it is also) the knower of the scriptural knowledge (Shruta-Kevali). Commentary: This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view. It is only with reference to his being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As knowledge of scriptures is not distinct from allknowledge, the attribute of the pure soul, this description from practical standpoint merely indicates that a Shruta-Kevali is really the knower of the self in its reality. The Essence of Samayasâra ,nfEg jnks f.kPpa larqV~Bks gksfg f.kPpesnfEgA 1,ns.k gksfg frÙkks gksfgfn rqg mÙkea lksWD[kaAA (7-14-206) 1. This is also mentioned in the Gita as shown below: ;LRokRejfrjso L;knkRer`Ir'p ekuo%A vkReU;so p larq"VLrL; dk;± u fo|rsAA – (Bhagwadgita, 3-17) But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone, verily there is no further work to be done by him. Have love always in this (soul's nature); be always contented therein. By this be satisfied. Then will the highest bliss be (thine). (vi) Foreword full knowledge of all the scriptures, yet from real standpoint he can only be termed Shruta-Kevali, when he realizes the absolute and pure soul. It is so because the object of scriptural knowledge is to procure selfrealisation, which alone is the cause of internal and eternal peace and happiness and of shedding off of the karmas which hinder soul from attaining its full and perfect status. 2. 1⁄2"kHka ik£FkoJs"Ba loZ{k=kL; iwoZte~A – (Brahmanapurana, 2-14) Spiritual Knowledge was derived first from Kshatriya – "As (to what) you have said to me, Gautama (Brahmana), this knowledge did not go to any Brahmana before you, and therefore this teaching belonged in all the worlds to the Kshatriya class alone." ;Fks;a u izkd~RoÙk% iqjk fo|k czkã.kku~ xPNfrA 2rLekÙkq losZ"kq yksds"kq {kR=kL;So iz'kklueHkwr~AA – (Chandogyopanishad, 5/3/7) Foreword (vi) In a living organism the soul can be conceived as the nucleus circumscribed by the limits of the gross physical body. It is to be liberated and enlightened. Kundakundacharya's advice – remain a spectator, an observer, a witness to all that is happening in the physical world but do not become an actor, a doer, because the drama is being played by the aliens and you being a spectator have right knowledge, right faith and right conduct constituting the right path to final emancipation and liberation of soul. The trio is known as "The Three Jewels". Samayasâra is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious (puòya) as well as inauspicious (pâpa), which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. You have translated in English the great classical Jain text Samayasâra composed by His Holiness Kundakundacharyaji. Your successful accomplishment of this job would play a vital role in evolving spiritual and moral values in the Jain society especially among the English knowing people. I highly appreciate your job and convey my auspicious blessings to you. ohj fuokZ.k laor~ 2038 – Âchârya Vidyanand Muni 22-2-2012 E D I T O R ' S B I O G R A P H I C A L N O T E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/ edited several books: 'Marketing Management for Small Units', 'tSu /eZ & eaxy ifjp;'] 'From IIM-Ahmedabad to Happiness', ''kqHkKkuksi;ksx', and 'Tattvârthsûtra (rÙokFkZlw=k) with Hindi and English Translation'. He is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (vii) It was on a cold December day in 2010 when I reached Kundkund Bharti, New Delhi, to seek the blessings of ch rya 108 Vidyanand ji Munir j. The ch rya instructed me to reflect upon the following verse 1 that appears in Samayas ra by ch rya Kundkund: Â â â Â â â Â â P R E FA C E ,nfEg jnks f.kPpa larqV~Bks gksfg f.kPpesnfEgA ,ns.k gksfg frÙkks gksfgfn rqg mÙkea lksWD[kaAA (7-14-206) (gs HkO;!) rw bl Kku esa lnk izhfr dj] blh esa rw lnk lUrq"V jg] blls gh rw r`Ir jgA (Kku&jfr] lUrqf"V vkSj r`fIr ls) rq>s mÙke lq[k gksxkA I had earlier printed Samayas ra for Kundkund Bharti in 1994 and had gone through, intently, all the pages of the treatise during the process of proofreading. Samayas ra could not create any lasting impression on me. But it was different this time. Just one verse in the treatise impelled me to start the study of Samayas ra in right earnest. I found in Samayas ra answers to most intriguing riddles that agitate human mind. Why the treatise could not influence me then is explained most beautifully and authoritatively in Samayas ra itself: â â â â â lRFka .kk.ka .k gofn tEgk lRFka .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka lRFka ft.kk  ofrAA (10-83-390) (O bhavya – potential aspirant to liberation!) Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss (through knowledge-adoration, knowledgecontentment, and knowledge-fulfillment). 'kkÐ Kku ugha gS D;ksafd 'kkÐ dqN ugha tkurk_ blfy, Kku vU; gS] 'kkÐ vU; gS] ,slk ftusUnznso dgrs gSaA Translated into English, it suggests: (ix) Out of my ignorance, I had not understood then that all karmic influxes, virtuous and wicked, are other than the Self, impure, lead to bondage, and misery. Due to my erroneous thought dispositions, I was constantly involved in the adoption of karmic matter and, conditioned by karmic matter like delusion, I was instrumental in attracting impurities including nescience. To be able to grasp the essence of this profound treatise, one must exert to see the Self as pure, free from bondage, inseparable from the attributes of knowledge, faith etc., and distinct from all alien substances. Fear, perhaps, is the worst enemy of happiness; in extreme cases, it has the license to kill. As the world is marching ahead, as the means of communication are getting more potent than ever before, as the individual is getting involved in more and more activities, the scope and intensity of fear that we experience each day of our lives is increasing. Try to figure out a day, after your childhood days, which you have been able to spend without a tinge of fear tarnishing your natural happiness. There is the fear of failure, theft, gun, terrorist, accident, earthquake, flood, drought, tsunami, and so on. There is the fear of police, company law, central excise, labour law, income tax and sales tax. Future itself has become one big cause of fear – future health, security, relationships, old age, and, ultimately, death – termed appropriately as the fear of the unknown. We do not stop at thinking about possible mishaps till we are alive; we also entertain the fear of surety of our kin after our death. Even God has become an object of fear rather than of love and devotion. The list is indicative, not exhaustive. Samayas ra for a purposeful lifeâ Our wrong beliefs, passions and emotions are the causes which interfere with the dawn of knowledge. One debilitating phenomenon in our lives, almost universally, is that we live under the shadow of multitude of fear. Take a look at the kinds of fear that we entertain: Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. Preface (x) lEekfnV~Bh thok f.kLladk gksafr f.kCHk;k rs.kA lÙkHk;foIieqDdk tEgk rEgk nq f.kLladkAA (7-36-228) We make persistent efforts to allay fear, like buying insurance policies of various kinds including health, life, child education, and fire, investing in security of our homes and establishments, and financial planning. But all these efforts are entirely misplaced, and do not tackle the core problem – fear. Good health can never be ensured through a medical insurance. The process of getting a medical insurance for the most dreaded diseases starts with an unhealthy suggestion that we are going to suffer, sooner or later, from such diseases. We lose faith in our own powers, start paying hefty premium, and, in effect, get ready to welcome disease. What is true of physical health is also equally true of mental well-being, the rule governing them both being the same, namely, 'as one thinks, so one becomes'. Whether we get a dreaded disease or not, we remain a loser. In the former case, we may, however, get the satisfaction of being worldly 'smart'. It is naïve to assume that availability of money will guarantee future education of a child. Our day-to-day experience tells us that people involved in meticulous financial planning are no securer and happier than those who adopt a carefree attitude toward financial matters. Samayas ra offers an antidote for curing the problem of fear permanently: â lE;Xn`f"V tho fu%'kad gksrs gSa] blfy;s os fuHkZ; gksrs gSa_ D;ksafd os lIrHk; ls jfgr gksrs gSa] blfy, os fu'p; gh fu%'kad gksrs gSaA Preface (xi) Fear is the creature of ignorance and the cause and forerunner of death. The psychological effect of fear is terrible, beyond description. It paralyzes healthy action, generates worry, and is exceedingly pernicious to life. Worry corrodes and pulls down the organism; fear and worry will finally tear the body to pieces. Fear is the antithesis of self-composure, and the cause of cowardice and terror. Under its influence the countenance becomes pallid, the face is pulled down, and the chest drawn 2 in. It paralyzes all the bodily muscles and consumes the vital force. Salutations As my knowledgeand perception-covering karmas subside, I get the opportunity of having the dar ana of the Most Learned Vidyanand ji Munir j. The Munir j has no worldly possessions and the three jewels of Right Faith, Right Knowledge, and Right Conduct radiate from his bare body. He has won over passions like attachment, observes stringent austerities, both external and internal, and endures afflictions with fortitude and equanimity. He is an ocean of knowledge; an institution of learning in himself. He has tender affection for all, especially for those engaged in the propagation of the teachings of Lord Jina. With every opportunity of having the dar ana of the Munir j and listening to his words of true wisdom, my knowledgeand perceptioncovering karmas get to quiescence and I seem to get an inspiration to study and reflect upon the sacred texts. He is thus the driving force behind the fruition of the present work; I salute him and make obeisance humble at his worshipful feet. o Â â â â o â ch rya It is clear that our misconception because of which we consider alien substances as our own is the real cause of all our fears. Once we realize the distinction between the Self and alien substances, we renounce all attachment toward those substances and are at once at ease and at peace with the Self. Samayas ra 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. â Souls with right belief are free from doubts and, therefore, they are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts. (The seven kinds of fear are enumerated as: 1) fear relating to this life, 2) fear relating to the next life, 3) fear of being without protection, 4) fear of losing what is possessed, 5) fear of pain, 6) fear of accident, and 7) fear 3of death.) (xi) Preface Dehradun February, 2012 Vijay K. Jain (xi) Preface Many illuminated works and teachings of great thinkers and sages of the past have repeatedly told us that we need to be able to distinguish between valuable gems and valueless stones, both of which are scattered along our way. One such valuable gem that I could lay my hands on, about a decade-and-a-half ago, was that amazingly comprehensive yet precise 4treatise The Key of Knowledge , by Shri Champat Rai Jain. The book, first published in 1915, true to its title, has timeless pearls of wisdom in each of its 900-plus pages; one has only to have patience, and develop appreciation and understanding to pick them up. No other work that I know of treats of the great issues that confront humanity with the same simplicity, charm, ease, authority and freedom. As could be expected from a Barrister-at-Law of that era, he was a brilliant grammarian and logician; but more than that, he was a great philosopher. His singlemindedness of purpose has always astounded me, and I salute his noble soul. Prof. A. Chakravarti (1880-1960), a versatile scholar of Sanskrit, Pr krit, Tamil, and English had undertaken the stupendous task of providing us with the English Translation and Commentary on ch rya Kundkund's 5Samayas ra , based upon Amritchandra's tmakhy ti. This excellent text has provided me with necessary support and impetus whenever I faced any stumbling blocks during the course of the present work. 6Another work of great scholarship is Reality , English Translation of ch rya Pujyapada's Sarv rthasiddhi, by Prof. S.A. Jain, first published in 1960. You cannot but marvel at the fineness, in terms of erudition as well as error-free printing in that era of letterpress technology, of the text. This text became extremely useful to me during my translation work of Samayas ra. I remember Prof. S.A. Jain with gratitude and adoration. â Â â â Â â Â â Â â â â ch rya 1. Jain, Balbhadra (Ed.), 'Samaysâra – Âchârya Kundkund', (Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067, Second Edition, 1994). 2. Jain, Vijay K., 'From IIM-Ahmedabad To Happiness', (Vikalp Printers, Dehradun-248001, 2006, p. 37-38). 3. Jaini, J.L. (Ed.), 'Samayas ra (The Soul Essence) by Shri Kunda Kunda ch rya', (The Central Jaina Publishing House, Ajitashram, Lucknow, 1930, p.138). 4. Jain, Champat Rai, 'The Key of Knowledge', (Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition, 1975). 5. Chakravarti, A. (Ed. & Tr.), ' c rya Kundakunda's Samayas ra', (Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi100003, Fifth Edition, 2008). 6. Jain, S.A., 'Reality : English Translation of Shri Pujyapâda's Sarvârthasiddhi', (Vira Sasana Sangha, Calcutta-37, 1960). 7. Zaveri, Jethalal S., ' c rya Kundakunda – Samayas ra', (Jain Vishva Bharati University, Ladnun-341306, Rajasthan, India, First Edition, 2009). 8. Jain, Vijay K. (Ed.), ' ch rya Um svami's Tattv rths tra – With Hindi and English Translation', (Vikalp Printers, Dehradun-248001, 2011). â Â â Â â â Â â â Â â â â û References and further suggested readings Preface (xiv) C O N T E N T S PAGE i<eks thokf/;kjks The Soul -----------3 nqfn;ks thokthokf/;kjks The Soul and the Non-Soul -----------23 frfn;ks dfÙkdEekf/;kjks The Doer and the Karma -----------35 pmRFkks iq..kikokf/;kjks Merit and Demerit -----------70 Ikapeks vklokf/;kjks Influx of Karmas -----------79 N eks laojkf/;kjks Stoppage of Karmas -----------88 lÙkeks f.kTtjkf/;kjks Shedding of Karmas -----------93 v eks ca/kf/;kjks Bondage of Karmas -----------115 .koeks eksWD[kkf/;kjks The Liberation -----------138 ê ò ê ò 1. 2. 3. 4. 5. 6. 7. 8. 9. vg eaxyk;j.ka Invocation -----------1 (xv) 10. 'kCnkuqØef.kdk -----------197 Index -----------203 (xvi) Contents ngeks lOofolq1⁄4.kk.kkf/;kjks The All-pure Knowledge -----------148 ¬ ue% le; flfj dqUn le; ikgqMa lkjk; dqUnkfj; vg eaxyk;j.ka gs HkO;thoksa! eSa kk or] vpy vkSj vuqie (fuf[kyksiekjfgr) iape xfr dks izkIr loZ fl1⁄4ksa dks ueLdkj djds Jqr dsofy;ksa }kjk dgs x;s bl le;izkHk`r dks dg¡wxkA fo ks k & oksPNkfe in dk iz;ksx vkpk;Z dqUndqUn us ^lqndsoyhHkf.kna* dh lehphu laxfr ds fy, fd;k gSA bl in ds iz;ksx ls mUgksaus dgk gS fd eSa Jqrdsoyh iz.khr dk oDrk ek=k g¡w] dÙkkZ ughaA ^vks* in dk iz;ksx vkpk;Z us leLr HkO; izkf.k;ksa ds lacks/ukFkZ fd;k gSA ' ' ' " INVOCATION O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the fifth state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprâbhrita, which has been propounded by the all-knowing Masters of Scripture. Note: Âchârya Kundkund has used the word vochhâmi in conjunction with sudkevalîbhaòidam. He thus declares that this oafnÙkq lOofl1⁄4ss /qoepye.kksoea x n iÙksA oksWPNkfe le;ikgqMfe.keks lqndsoyhHkf.knaAA (1-1-1) 1 treatise has been propounded by the rutkeval s, the allknowing Masters of Scripture, and he himself is just a narrator. 'O' has been used to address all souls who have the potential to attain liberation. o î 2 tks tho 'kq1⁄4 n'kZu&Kku&pkfj=k esa fLFkr gS] mls fu'p; ls Lole; tkuksA vkSj tks tho ikSñxkfyd deZizns'kksa esa fLFkr gS] mldks ijle; tkuksA fo'ks"k & ;gk¡ tk.ks in eqeq{kqvksa ds fy, LosPNkiwoZd tkuus ds vk'k; esa iz;qDr gqvk gS] vFkkZr~ ;g in bPNkokpd gS vkSj tk.k in vkKkokpd gSA 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 thoks pfjÙknal.k.kk.kfBnks ra fg lle;a tk.ksA iksWXxydEeinslfV~Bna p ra tk.k ijle;aAA (1-2-2) Lole; vkSj ijle; dk y{k.k & Know that the j va (soul) which rests on pure faith, knowledge, and conduct, alone is the Real Self. The one which is conditioned by the karmic matter is to be known as the impure self. Note: The word j e suggests voluntary understanding; j a implies a command. The souls which rest on the pure self are called the Real Self. Only the Arhats and the Siddhas are the Real Self. All other souls, up to the spiritual stage of destroyed delusion (Koîòmoha) are other than the Real Self. î âò âò i<eks thokf/;kjks 3 vè;k; & 1 THE SOUL ^le;* dh lqUnjrk & ,dRo fu'p; dks izkIr (fu'p; ls vius LoHkko esa fLFkr) 'kq1⁄4 vkRek gh yksd esaa loZ=k lqanj gS ('kksHkk dks izkIr gksrk gS)] blfy, ,dRo esa (nwljs ds lkFk) cU/ dh dFkk folaokn djus okyh gSA fo'ks"k & tho vius LoHkko esa fLFkr jgus ij gh 'kksHkk dks izkIr gksrk gSA (;|fi ^le;* 'kCn ls & /eZ] v/eZ] vkdk'k] dky] iqñxy ,oa tho & lHkh aeO; fy;s tkrs gSa] rFkkfi ;gk¡ vkRek vfHkizsr gSA iqñxy deZ ds lkFk tho dk cU/ gksus ij tho esaa folaokn [kM+k gksrk gSA blh izdkj /eZ] v/eZ vkfn lHkh vius&vius LoHkko esa fLFkr gh lqUnj gksrs gSaA) The Real Self who has realized oneness with his own nature is the beautiful ideal in the whole universe. To associate this Self with bondage, therefore, will be a self-contradictory narration. Note: The j va (soul) accomplishes true beauty when it is in harmony with its own nature. Although 'samaya' connotes all substances – the medium of motion, the medium of rest, space, time, matter, and jîva – what is intended here is the jîva (soul). Contradiction arises when the jîva is contaminated with the karmic matter. In the same way, the medium of motion, the medium of rest etc., look beautiful only when they rest on their own nature. î ,;Ùkf.kPN;xnks levks lOoRFk lqanjks yksxsA ca/dgk ,;Ùks rs.k folaokfn.kh gksfnAA (1-3-3) 4 vè;k; & 1 ,dRo dh nqyZHkrk & dke (Li'kZu vkSj jluk bfUnz;)] Hkksx (?kzk.k] p{kq vkSj Jks=k) bu ik¡pksa bfUnz;ksa ds lEcU/ dh vkSj cU/ dh dFkk lHkh thoksa dh lquh gqbZ gS] ifjfpr gS vkSj vuqHko esa vkbZ gqbZ gS] dsoy jkxkfn ls fHkÂ ,dRo dh izkfIr lqqyHk ugha gSA fo'ks"k & lqnifjfpnk.kqHkwnk&lqn (Kku)] ifjfpn (J1⁄4k)] v.kqHkwnk (pkfj=k) vFkkZr~ bl in ls ;gk¡ feF;kKku] feF;kn'kZu vkSj feF;kpkfj=k fy;s x;s gSaA Tales involving pleasures of five senses – k ma (sensuous pleasures involving touch and taste), and bhog (sensuous pleasures involving smell, sight and hearing) – and of karmic attachment have been heard, known, and experienced by all. Only the attainment of Self that is free from all attachments is not easy. Note: The words – heard, known, and experienced – mentioned above, refer to wrong belief, knowledge, and conduct, respectively, in the verse. â lqnifjfpnk.kqHkwnk lOoLLk fo dkeHkksxca/dgkA ,;ÙkLlqoyaHkks .kofj .k lqygks fogÙkLlAA (1-4-4) vkpk;Z dh izfrKk & ra ,;ÙkfogÙka nk,ga vIi.kks lfogos.kA tfn nk,WTt iek.ka pqDdsWTt Nya .k ?ksWÙkOoaAA (1-5-5) (vkpk;Z dqUndqUn dgrs gaS fd) eSa ml ,dRo foHkDr (vHksn jRu=k; :Ik 5 vè;k; & 1 vkReLo:i) dks vkRek ds futoSHko ls fn[kkrk gww¡A ;fn eSa fn[kkÅ¡ rks mls izek.k ekuukA ;fn eSa dgha pwd tkÅ¡ rks foijhr vfHkizk; xzg.k u dj ysukA fo'ks"k & oDrk ds dFku ds vfHkizk; dks myVdj ml okD; ds vFkZ dks vuFkZ esa ifjo£rr dj nsuk  Ny* gSA ( ch rya Kundkund says–) I will reveal that unified Self (impregnable Self with right faith, knowledge, and conduct) with the soul's own glory. If I succeed, accept it as a validation of truth, and if I miss out, do not misconstrue my intent. Note: To misinterpret the speaker in order to distract from the intended meaning is to misconstrue. Â â 'kq1⁄4kRek dk Lo:i & .k fo gksfn vIieÙkks .k ieÙkks tk.kxks nq tks HkkoksA ,oa Hk.kafr lq1⁄4a .kknks tks lks nq lks psoAA (1-6-6) tks Kk;d Hkko gS] og u gh vizeÙk gS vkSj u izeÙk gSA bl izdkj mls 'kq1⁄4 dgrs gSa_ vkSj tks (Ks;kdkj voLFkk esa Kk;d :Ik ls) Kkr gqvk] og rks (Lo:Ik tkuus dh voLFkk esa Hkh) Kk;d gh gSA The knowing consciousness is neither apramatta (vigilant of duties) nor pramatta (non-vigilant of duties) and is thus said to be pure. The subject of consciousness (in the state of knowing) remains the same when the ultimate truth is revealed. 6 vè;k; & 1 O;ogkj vkSj fu'p;u; & Kkuh ds pkfj=k] n'kZu] Kku ;s rhu Hkko O;ogkj u; ls dgs x;s gSaA fu'p; u; ls u gh Kku gS] u pkfj=k gS] u n'kZu gSA og rks 'kq1⁄4 Kk;d Hkko gSA Conduct, faith, and knowledge have been said to be the attributes of the knower, the Self, from the empirical point of view (vyavah ra naya). From the transcendental point of view (niochaya naya), there is no knowledge, conduct or faith – just pure consciousness. â oogkjs.kqofnLlfn .kkf.kLl pfjÙknal.ka .kk.kaA .k fo .kk.ka .k pfjÙka .k nal.ka tk.kxks lq1⁄4ksAA (1-7-7) O;ogkj dh vko';drk & tg .k fo lDde.kTtks v.kTtHkkla fo.kk nq xkgsnqaA rg oogkjs.k fo.kk ijeRFkqonsl.kelDdaAA (1-8-8) tSls vuk;Z dks vuk;Z Hkk"kk ds fcuk vFkZxzg.k djkuk (vk'k; le>kuk) 'kD; ugha gS] mlh izdkj O;ogkj u; ds fcuk ijekFkZ dk mins'k djuk v'kD; gSA Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavah ra naya).â 7 vè;k; & 1 Jqrdsoyh & tks tho okLro esa HkkoJqr ls vuqHkoxkspj dsoy ,d 'kq1⁄4 vkRek dk vuqHko djrk gS] mldks yksd izdk'kd 1⁄2f"k (fu'p;) Jqrdsoyh dgrs gSaA tks tho leLr JqrKku dks (}kn'kkÄ~x nzO;Jqr dks) tkurk gS] mls ftunso (O;ogkj) Jqrdsoyh dgrs gSaA D;ksafd lEiw.kZ JqrKku (nzO; JqrKku ds vk/kj ls mRiUu HkkoJqr) vkRek gSA bl dkj.k mls Jqrdsoyh dgrs gaSA The j va who, through his faculty of scriptural consciousness, realizes the pure nature of the Real Self, is called a real, allknowing Master of Scripture (niochaya orutakevalî) by the ois, the illuminators of the world. The jîva who comprehends the entire scriptural knowledge (comprising the twelve canonical works – angas) is called an empirical, all-knowing Master of Scripture (vyavahâra orutakevalî) by Lord Jina. As the entire scriptural knowledge (and the resultant scriptural consciousness) is the Real Self, he is called a orutakevalî. î a tks fg lqns.kfgxPNfn vIik.kfe.ka rq dsoya lq1⁄4aA ra lqndsofyfefl.kks Hk.kafr yks;Iinho;jkAA (1-9-9) tks lqn.kk.ka lOoa tk.kfn lqndso y rekgq ft.kkA lqn.kk.kekn lOoa tEgk lqndsoyh rEgkAA (1-10-10) 8 vè;k; & 1 fu p;u; HkwrkFkZ gS vkSj O;ogkj u; vHkwrkFkZ gS &' O;ogkj u; vHkwrkFkZ gS vkSj 'kq1⁄4u; HkwrkFkZ gS] (,slk 1⁄2f ;ksa us) crk;k gSA tks tho HkwrkFkZ ds vkfJr gS & HkwrkFkZ dk vkJ; ysrk gS] fu'p; gh og lE;Xn`f"V gSA "k The empirical point of view does not reveal the ultimate truth, and the pure, transcendental point of view reveals the ultimate truth. This has been said by the ao . The soul which takes refuge in the ultimate truth is surely the right believer. is Okogkjks¿HkwnRFkks HkwnRFkks nsflnks nq lq1⁄4.kvksA HkwnRFkefLlnks [kyq lEekfnV~Bh gofn thoksAA (1-11-11) O;ogkj u; Hkh iz;kstuoku gS & 'kq ' ' 'kq1⁄4u;&fu'p;u; tkuus ;ksX; gSA vkSj tks tho v'kq1⁄4 Hkko esa (Jkod dh vis{kk 'kqHkksi;ksx esa ,oa izeÙk&vizeÙk dh vis{kk HksnjRu=k; esa) fLFkr gSa] muds fy, O;ogkj u; dk mins'k fd;k x;k gSA q1⁄4kReHkko ds n£ k;ksa ds }kjk kq1⁄4 nzO; dk dFku djus okyk The pure, transcendental point of view, expounded by those who have actually realized the ultimate truth about the real nature of substances, is worth knowing. And for those souls who are in lq1⁄4ks lq1⁄4knslks .kknOoks ijeHkkonfjlh gA oogkjnsflnk iq.k ts nq vijes fBnk HkkosAA (1-12-12) 9 vè;k; & 1 their impure state (like the householder engaged in virtuous activity, and the ascetic, vigilant or non-vigilant, in the ratnatrai three jewels of right faith, knowledge and conduct), the empirical point of view (vyavahâra naya) is recommended. 'kq1⁄4u; ls tkuuk lE;DRo gS & 'kq ' vkSj eks{k ;s uorÙo lE;DRo gSaA (vHksnksipkj ls lE;DRo dk fo"k; vkSj dkj.k gksus ls LkE;DRo gSa vFkok 'kq1⁄4u; ls uorÙoksa dks tkuus ls vkRek dh vuqHkwfr gksrh gS] vr% lE;DRo gSaA) fo'ks"k & bUgha uorÙoksa ds vk/kj ij le;lkj xzaFk dh jpuk dh xbZ gSA 1⁄4 fu p;u; ls tkus gq, tho] vtho] iq.;] iki] vkÏo] laoj] futZjk] cU/ HkwnRFks.kkfHkxnk thokthok ; iq..kikoa pA vklolaojf.kTtjca/ks eksWD[kks ; lEeÙkaAA (1-13-13) Comprehension of these nine substances – soul, non-soul, merit, demerit, influx, stoppage, gradual dissociation, bondage, and liberation – through pure ni chaya naya constitutes right belief. (Being the focal point of belief these nine substances are said to constitute right belief, and from the point of view of pure niochaya naya, the knowledge of these nine substances results into the realization of the Real Self, hence it is right belief.) Note: These nine substances are the subject matter of this treatise Samayasâra. o 10 vè;k; & 1 'kq1⁄4u; dk y{k.k & tks u; 'kq1⁄4kRek dks cU/ jfgr] ij ds Li'kZ ls jfgr] vU;Ro jfgr] fu;r (pykpyrkfn jfgr)] Kku n'kZukfn ds Hksn ls jfgr vkSj vU; ds la;ksx ls jfgr ,sls Ng Hkko:i (vkRek esa) ns[krk gS] mls 'kq1⁄4u; tkuksA The point of view which sees the soul as 1) free from bondage, 2) untouched by others, 3) distinct, 4) steady, 5) inseparable from its attributes of knowledge, faith etc., and 6) free from union with any other substance, is the pure point of view ( uddha naya). o tks iLlfn vIik.ka vc1⁄4iqV~Ba v.k..k;a f.k;naA vfolslelatqÙka ra lq1⁄4.k;a fo;k.kkfgAA (1-14-14) tks vkRek dks ns[krk gS ogh ftu'kklu dks tkurk gS & tks HkO;kRek vkRek dks vc1⁄4] vLì V] vuU;] vfo ks k (rFkk miy{k.k ls iwoksZDr xkFkk esa dfFkr fu;r vkSj vla;qDr) fuja'k&v[k.M ,oa ije 'kkUr HkkofLFkr vkRek esa ns[krk gS] tkurk gS] vuqHko djrk gS & ogh vkRek lEiw.kZ ftu'kklu & Lole; vkSj ijLke; dks tkurk gSA " ' " He who sees, knows, and experiences the soul as free from bondage, untouched by others, distinct, not other than itself (also steady, and free from union – as mentioned in the previous tks iLlfn vIik.ka vc1⁄4iqV~Ba v.k..kefolslaA vinsl&lar&eT>a iLlfn ft.klkl.ka lOoaAA (1-15-15) 1 vè;k; & 1 verse), indivisible whole (incorporeal), and absorbed in its own blessedness, comprehends the whole Jaina doctrine, including the Real Self and non-self. jRu=k; gh vkRek gS & lk/q dks (O;ogkj u; ls) lE;Xn'kZu] Kku vkSj pkfj=k dh lnk gh mikluk djuh pkfg;s_ vkSj mu rhuksa dks fu'p; u; ls ,d gh vkRek tkuksA From the empirical point of view (vyavah ra naya), right faith, knowledge, and conduct, should always be cherished by the ascetic, but from the point of view of pure niochaya naya, these three are identical with the Self. â nal.k.kk.kpfjÙkkf.k lsfonOokf.k lkgq.kk f.kPpaA rkf.k iq.k tk.k frf..k fo vIik.ka pso f.kPN;nksAA (1-16-16) jRu=k; ds lsou dk Øe & tg .kke dks fo iqfjlks jk;k.ka tkf.knw.k lígfnA rks ra v.kqpjfn iq.kks vRFkRFkhvks Ik;Ùks.kAA (1-17-17) ,oa fg thojk;k .kknOoks rg ; lígsnOoksA v.kqpfjnOoks ; iq.kks lks pso nq eksWD[kdkes.kAA (1-18-18) tSls dksbZ /u dk bPNqd iq#"k jktk dks (N=k] pej vkfn jktfpÉkas ls) igpku 12 vè;k; & 1 dj J1⁄4ku&fu'p; djrk gS vkSj mlds ckn iz;RuiwoZd mldh lsok djrk gSA blh izdkj eks{kkFkhZ iq#"k dks tho :ih jktk dk Kku djuk pkfg;s rFkk mlh dk J1⁄4ku djuk pkfg;s_ fiQj mlh dk vuqpj.k&vuqHko djuk pkfg;sA Just as a man desirous of monetary benefits, after identifying the king by his crown and other insignia of royalty, exerts to serve him faithfully, in the same way, one who desires emancipation should know the soul as a king, put faith in it, and attend to it in right earnest. vkRek rc rd vKkuh jgrk gS & tc rd bl vkRek dh nzO;deZ] HkkodeZ vkSj 'kjhjkfn uksdeZ esa  ;g eSa g¡w* vkSj ^eq> esa deZ vkSj uksdeZ gSa* ,slh cqf1⁄4 jgrh gS] rc rd ;g vkRek vKkuh gS (jgrk gS)A So long as the soul believes that it comprises the karmic matter – the subtle karmic matter (dravya karma), the psycho-physical karmic matter (bhâv karma), and the quasi-karmic matter (particles of matter fit for the three kinds of bodies and the six kinds of completion and development) (nokarma) – and that the subtle karmic matter and the body building karmic matter are its constituent parts, it remains lacking in discriminatory knowledge. dEes .kksdEefEg ; vgfefn vgda p dEe.kksdEeaA tk ,lk [kyq cq1⁄4h vIifMcq1⁄4ks gofn rkoAA (1-19-19) 13 vè;k; & 1 Kkuh vkSj vKkuh tho dh igpku & vius ls vU; tks L=kh&iq=kkfnd psru] /u&/kU;kfnd vpsru vkSj xzke&uxjkfn psrukpsru ijnzO; gSa_ buds lEcU/ esa ,slk le>s fd  ;g eSa g¡w*]  ;g nzO; eq> Lo:Ik gS*]  eSa bldk gh g¡w*]  ;g esjk gS*]  ;g iwoZ esa esjk Fkk*]  iwoZdky esa eSa Hkh bl :Ik Fkk*] ^Hkfo"; esa Hkh ;g esjk gksxk*] ^Hkfo"; esa eSa Hkh bl :Ik gksÅ¡xk*] bl izdkj dk feF;k vkRe fodYi tks djrk gS] og vKkuh (cfgjkRek) gS_ vkSj tks ijekFkZ oLrqLo:Ik dks tkurk gqvk oSlk >wBk fodYi ugha djrk] og Kkuh vUrjkRek gSA One who erroneously considers any alien object such as an animate being (wife, son etc.), an inanimate thing (riches such as gold and silver), and mixed animate-inanimate object (land, cattle etc.) as 'I am this substance', or 'It is me', or 'I am its', or 'It is mine', or 'It was mine in the past', or 'I was identical to it in the past', or 'It shall be mine in future also', and 'I shall also be like it in future', has only superficial awareness (bahir tm ). But one who understands the real nature of the Self does not entertain such erroneous notions and, therefore, possesses intimate knowledge (antarâtmâ). â â vgesna ,nega vgesnLlso gksfe ee ,naA v..ka ta ijnOoa lfPpÙkkfpÙkfeLla okAA (1-20-20) vkfl ee iqOoesna vgesna pkfo iqOodkyfEgA gksfgfn iq.kks fo eT>a vgesna pkfo gksLlkfeAA (1-21-21) ,oa rq vlaaHkwna vknfo;Iia djsfn laew<ksA HkwnRFka tk.karks .k djsfn nq ra vlaew<ksAA (1-22-22) 14 vè;k; & 1 vkpk;Z }kjk izfrcks/ & vKku ls eksfgr cqf1⁄4 okyk vkSj feF;kRo jkxkfn vusd Hkkoksa ls ;qDr tho dgrk gS fd ;g c1⁄4&lEc1⁄4 nsgkfn rFkk vc1⁄4 nsg ls fHkUu L=kh&iq=kkfn iqñxy nzO; esjk gS_ fdUrq loZK ds Kku esa ns[kk x;k tks lnk mi;ksxy{k.k okyk tho gS] og iqñxy nzO; :Ik dSls gks ldrk gS] tks dgrk gS fd ;g iqñxy nzO; esjk gSA ;fn thonzO; iqñxy nzO; :Ik gks tk;s vkSj iqñxy nzO; thoRo dks izkIr gks tk;s rks dgk tk ldrk Fkk fd ;g iqñxy nzO; esjk gSA The Self, deluded with wrong knowledge and influenced by wrong belief and passions, declares that physical objects like the ones intimately bound to him (the body) and the ones not so bound to him (wife, son etc.), belong to him. The Omniscient Lord has declared that consciousness is soul's distinctive characteristic. How can such an entity be regarded as physical matter? How can one say that a particular physical matter belongs to him? If it were possible for the soul to become a physical matter and for the physical matter to become a soul (having consciousness), then only it would have been right to say that a particular physical object belongs to the soul. v..kk.keksfgnenh eT>fe.ka Hk.kfn iksWXxya nOoaA c1⁄4ec1⁄4a p rgk thoks cgqHkkolatqÙkksAA (1-23-23) lOo.gq.kk.kfnV~Bks thoks movksxyD[k.kks f.kPpaA fdg lks iksWXxynOohHkwnks ta Hk.kfl eT>fe.kaAA (1-24-24) tfn lks iksWXxynOohHkwnks thoÙkekxna bnjaA rks lDdk oksWÙkq ts eT>fe.ka iksWXxya nOoaAA (1-25-25) 15 vè;k; & 1 f'k"; iqu% 'kadk djrk gS & (dksbZ vKkuh f'k"; dgrk gS fd&) ;fn tho 'kjhj ugha gS rks rhFk±djksa vkSj vkpk;ks± dh Lrqfr djuk lHkh feF;k gks tk,xk] blfy, (ge ekurs gSa fd) vkRek nsg gh gSA (An ignorant disciple proclaims –) If the soul does not constitute the body, then worshipping the T rthaÉkaras and the ch ryas will all be deceitful and, therefore, the soul must indeed be the body. î Â â tfn thoks .k ljhja frRFk;jk;fj;laFkqnh psoA lOok fo gofn fePNk rs.k nq vknk gofn nsgksAA (1-26-26) vkpk;Z mÙkj nsrs gSa & (f'k"; dk lek/ku djrs gq, vkpk;Z dgrs gSa ) O;ogkj u; dgrk gS fd tho vkSj nsg oLrqr% ,d gSa vkSj fu'p; u; ds vfHkizk; ds vuqlkj rks tho vkSj nsg dHkh ,d inkFkZ ugha gSaA & (The responds–) The empirical point of view (vyavahâra naya) indeed holds that the soul and the body are the same, however, from the transcendental point of view (niochaya naya) the soul and the body are never the same (as they are made up of different substances). Âchârya oogkj.kvks Hkklfn thoks nsgks ; gofn [kyq ,WDdksA .k nq f.kPN;Ll thoks nsgks ; dnkfo ,WDdV~BksAA (1-27-27) 16 vè;k; & 1 O;ogkj u; ls dsoyh dh Lrqfr & tho ls fHkUu bl iqñxye; nsg dh Lrqfr djds eqfu ,slk ekurk gS fd eSaus dsoyh Hkxoku dh Lrqfr dh vkSj oanuk dhA By making obeisance to the body, which comprises physical matter and is different from the soul, the ascetic presumes that he has adored and worshipped the Omniscient Lord. b.ke..ka thoknks nsga iksWXxye;a Fkqf.kÙkq eq.khA e..kfn gq laFkqnks oafnnks e, dsoyh Hk;oaA (1-28-28) fu'p;u; ls dsoyh dh Lrqfr & og Lrqfr fu'p; u; esa mfpr ugha gS D;ksafd 'kjhj ds ('kqDy Ñ".kkfn) xq.k dsoyh Hkxoku ds ugha gksrsA tks dsoyh Hkxoku ds xq.kksa dh Lrqfr djrk gS] og ijekFkZ ls dsoyh Hkxoku dh Lrqfr djrk gSA From the transcendental point of view (ni chaya naya), this adoration is not proper as the attributes of the body (like its colouration) do not exist in the Omniscient Lord. Therefore, one who adores the divine attributes of the Omniscient Lord truly worships Him. o ra f.kPN;s .k tqatfn .k ljhjxq.kk fg gksafr dsofy.kksA dsofyxq.ks Fkq.kfn tks lks rPpa dso y Fkq.kfnAA (1-29-29) 17 vè;k; & 1 nsg&Lrqfr xq.k&Lrqfr ugha gS & tSls uxj dk o.kZu djus ij Hkh jktk dk o.kZu fd;k gqvk ugha gksrk] blh izdkj nsg ds xq.kksa dh Lrqfr djus ij dsoyh Hkxoku ds xq.kksa dh Lrqfr ugha gksrhA Just as the description of a city does not entail the description of its king, in the same way, eulogizing the body of the Omniscient Lord does not entail the adoration of His divine attributes. .k;jfEe of..kns tg .k fo j..kks o..k.kk dnk gksfnA nsgxq.ks FkqOoars .k dsofyxq.kk Fkqnk gksafrAA (1-30-30) vkReKkuh gh ftrsfUnz; gS & tks bfUnz;ksa dks thrdj KkuLoHkko ls vf/d ('kq1⁄4Kkupsruk xq.k ls ifjiw.kZ) vkRek dks tkurk gS (vuqqHko djrk gS) ml iq#"k dks tks fu'p; u; esa fLFkr lk/q gSa] os fu'p; gh ftrsfUnz; dgrs gSaA The ascetic who, subjugating his senses, realizes his Real Self which is of the nature of pure knowledge-consciousness, is verily called a 'conqueror of the senses' by the saints who know the transcendental point of view (ni chaya naya).o tks bafn;s ftf.kÙkk .kk.klgkokf/;a eq.kfn vknaA ra [kyq ft nfn;a rs Hk.kafr ts f.kfPNnk lkgwAA (1-31-31) 18 vè;k; & 1 eksgfotsrk lk/q & tks (lk/q) eksg dks thrdj Kku LoHkko ls vf/d ('kq1⁄4Kkupsruk xq.k ls ifjiw.kZ) vkRek dks tkurk gS (vuqHko djrk gS)] ml lk/q dks ijekFkZ ds tkuus okys iwokZpk;Z eksgfotsrk dgrs gSA The ascetic who, subjugating his delusion, realizes his Real Self which is of the nature of pure knowledge-consciousness, is verily called a 'conqueror of delusion' by the saints who know the ultimate truth. tks eksga rq ftf.kÙkk .kk.klgkokf/;a eq.kfn vknaA ra ftneksga lkgqa ijeêòfo;k.k;k  ofrAA (1-32-32) {kh.keksg lk/q & tc ftlus eksg thr fy;k gS ,sls lk/q dk eksg {kh.k gks tkrk gS] rc fu'p; ds tkuus okys ml lk/q dks fu'p; gh {kh.keksg dgrs gSaA When the deluding karma of the ascetic who has already conquered delusion is eradicated, he attains full knowledge of the ultimate truth, and is to be known as a 'destroyer of delusion (k moha)'.oîò ftneksgLl nq tb;k [kh.kks eksgks gosWTt lkgqLlA rb;k gq [kh.keksgks Hk..kfn lks f.kPN;fonw gAA (1-33-33) 19 vè;k; & 1 izR;k[;ku Kku gS & ;r% lc Hkkoksa dks ij gSa ;g tkudj R;kx nsrk gSA bl dkj.k izR;k[;ku Kku gh gS] ,slk fu'p; ls (euuiwoZd) tkuuk pkfg,A Since one deliberately renounces all alien dispositions, considering these to be other than the Self, therefore, renunciation (praty khy na), in reality, be deemed as the knowledge of the Self. â â lOos Hkkos tEgk iPpD[kknh ijs fÙk .kknw.kA rEgk iPpD[kk.ka .kk.ka f.k;ek eq.ksnOoaAA (1-34-34) Kkuh }kjk ijHkkoksa dk R;kx & tSls yksd esa dksbZ iq#"k ;g ij nzO; gS ,slk tkudj mls R;kx nsrk gS] mlh izdkj Kkuh iq#"k leLr ijHkkoksa dks] ;s ijHkko gSa ,slk tku dj mUgsa NksM+ nsrk gSA As a worldly person renounces a thing which does not belong to him, in the same way, an enlightened person renounces all alien dispositions considering these to be foreign to him. tg .kke dks fo iqfjlks ijnOofe.ka fr tkf.knqa eq;fnA rg lOos ijHkkos .kknw.k foeqapns .kk.khAA (1-35-35) 20 vè;k; & 1 eksg ls fueZeRo & tks ,slk tkurk gS fd eksg esjk dqN Hkh ugha gS] ,d Kku&n'kZuksi;ksx :i gh eSa g¡w] bl izdkj tkuus dks fl1⁄4kUr ;k vkReLo:Ik ds Kkrk iwokZpk;Z eksg ls fueZeRo dgrs gSaA The one who knows that delusion does not in any way belong to him, he is only knowledgeand faith-consciousness, is called 'free from delusion' by the saints well-versed in scriptural knowledge or who know the ultimate truth. .kfRFk ee dks fo eksgks cqT>fn movksx ,o vgesWDdksA ra eksgf.kEeeÙka le;Ll fo;k.k;k  ofrAA (1-36-36) /eZnzO; ls fueZeRo & tks ,slk tkurk gS fd /eZ vkfn nzO; fu p; gh esjs ugha gSa] ,d Kku& n'kZuksi;ksx :Ik gh eSa g¡wA bl izdkj tkuus dks fl1⁄4kUr ;k vkRerÙo ds tkuus okys iwokZpk;Z /eZnzO; ls fueZeRo dgrs gSaA ' The one who knows that substances such as medium of motion (dharma) do not in any way belong to him, he is only knowledgeand faith-consciousness, is called 'unconnected to dharma' by the saints well versed in scriptural knowledge or who know the ultimate truth. .kfRFk fg ee /Eeknh cqT>fn movksx ,o vgesWDdksA ra /Eef.kEeeÙka le;Ll fo;k.k;k  ofrAA (1-37-37) 21 vè;k; & 1 milagkj & (Kkuh vkRek ;g tkurk gS fd) eSa ,d g¡w] fu'p; gh 'kq1⁄4 g¡w] n'kZu Kkue; g¡w] (:i] jl] xa/] Li'kZ ds vHkko ds dkj.k) lnk v:ih g¡w] dksbZ Hkh vU; ijnzO; ijek.kqek=k Hkh esjk ugha gSA The enlightened Self knows that he is unique, absolutely pure, of the nature of knowledgeand faith-consciousness, eternally non-material (due to the absence of attributes of matter like colour, taste, smell, and touch), and as such not even an atom of alien objects, whatsoever, belongs to him. vgesWDdkss [kyq lq1⁄4ks nal.k.kk.kebvks l;k:ohA .k fo vfRFk eT>  dfp fo v..ka ijek.kqesÙka fiAA (1-38-38) bfn i<eks thokf/;kjks leÙkks 2 vè;k; & 1 vkRek dks u tkurs gq, ijnzO; vkRek dks dgus okys ew<+ vKkuh rks jkxkfn vè;olku dks vkSj deZ dks tho dgrs gSaA vU; dqN yksx jkxkfn vè;olkuksa esa rhoz&eUn rkjrE; Lo:Ik 'kfDr&ekgkRE; dks tho ekurs gSa_ rFkk vU; dksbZ uksdeZ&'kjhjkfn dks Hkh tho gS ,slk ekurs gSaA vU; dqN yksx deZ ds mn; dks tho ekurs gSaA dqN yksx tks rhozrk&eUnrk :Ik xq.kksa ls Hksn dks izkIr gksrk gS] og vIik.ke;k.kark ew<k nq ijIiokfn.kks dsbZA thoa vT>olk.ka dEea p rgk i: ofrAA (2-1-39) tho ds lEcU/ esa fofHkUu ekU;rk;sa & vojs vT>olk.kslq frOoeank.kqHkkoxa thoaA e..kafr rgk vojs .kksdEea pkfo thoks fÙkAA (2-2-40) dEeLlqn;a thoa vojs dEek.kqHkkxfePNafrA frOoÙk.keanÙk.k xq.ksfg tks lks gofn thoksAA (2-3-41) thoks dEea mg;a nksf..k fo [kyq ds fo thofePNafrA vojs latksxs.k nq dEek.ka thofePNafrAA (2-4-42) ,oafogk cgqfogk ijeIik.ka onafr nqEesgkA rs .k ijeêòoknh f.kPN;oknhfg f.kfíêkò AA (2-5-43) nqfn;ks thokthokf/;kjks THE SOUL AND THE NON-SOUL 23 vè;k; & 2 tho gS] bl izdkj deks± ds vuqHkkx dks tho gS ,slk b"V djrs gSa & ekurs gSaA dksbZ tho vkSj deZ nksukasa feys gqvksa dks gh tho ekurs gSaA vkSj nwljs deZ ds la;ksx ls tho ekurs gSaA bl izdkj ds rFkk vU; Hkh cgqr izdkj ds ew<+ yksx ij dks vkRek dgrs gSaA ,sls ,dkUroknh ijekFkZoknh ugha gSa] ,slk fu'p;okfn;ksa us dgk gSA Ignorant people, not knowing the true nature of the soul, maintain that the Self is but the non-self, and some uniformed people even say that the soul is identical with passions such as attachment and that it is indistinguishable from the karmic matter. Some others say that the psychic potency which determines the high or low intensity of passions, and their consequent effect on the conscious state, is the soul. Still others regard the soul as the quasi-karmic matter (nokarma). Some consider the fruition of karma as the soul and some consider the sensation resulting from the strength of the fruition – intense or mild – as the soul. Some believe that jîva and karma, taken together, constitute the soul, and some others consider the soul to be the result of the association of karma. In these and many other ways, ignorant people identify the Self with the non-self. Such absolutists are ignorant of the truth; say those who know the ultimate point of view. vè;olkukfn tho ugha gSa & ;s iwoksZDr vè;olkukfnd leLr Hkko iqñxy nzO;deZ ds ifj.kke ls mRiUu gq, ,ns lOos Hkkok iksWXxynOo&ifj.kkef.kIi..kkA dsofyft.ksfg Hkf.knk fdg rs thoks fÙk oqPpafrAA (2-6-44) 24 vè;k; & 2 gSa] bl izdkj dsoyh ftusUnz Hkxoku us dgk gSA os tho gSa] ,slk fdl izdkj dgk tk ldrk gSA The above mentioned affective states are all result of the manifestation of karmic matter, so says the Omniscient Lord. How can these be called the j va or Pure Self?î vkBksa deZ iqñxye; gSa & vkBksa izdkj ds leLr deZ iqñxye; gSa] ,slk ftusUnznso dgrs gSaA id dj mn; esa vkus okys ftl deZ dk iQy izfl1⁄4 nq%[k gS] ,slk dgk gSA vêòfoga fi ; dEea lOoa iksWXxye;a ft.kk  ofrA tLl iQya ra oqPpfn nqD[ka fr foiPpek.kLlAA (2-7-45) As pronounced by the Omniscient Lord, all the eight kinds of karmas are subtle material particles, and that the fruition of these karmas results into suffering that everyone recognizes. O;ogkj u; ls jkxkfn Hkko tho gSa & ;s leLr vè;olkukfnd Hkko tho gSa ,slk ftusUnznsoksa us tks mins'k fn;k gS] og O;ogkj u; dk dFku gSA oogkjLl njhl.keqonslks of..knks ft.kojs gA thok ,ns lOos vT>olk.kknvks HkkokAA (2-8-46) 25 vè;k; & 2 It is only from the empirical point of view (vyavahâra naya) that the Omniscient Lord has declared all these affective states to be of the nature of the Self. O;ogkj vkSj fu'p; ls tho dk dFku& lsuk ds lewg dks (fudyrs ns[kdj)  jktk gh fudyk gS* bl izdkj dk tks dFku gS] og O;ogkj u; ls fd;k tkrk gSA okLro esa rks ogk¡ ,d gh jktk fudyk gSA blh izdkj tho ls fHkÂ vè;olkukfn Hkko tho gSa] ijekxe esa ;g O;ogkj fd;k x;k gS (O;ogkj u; ls dgk x;k gS)] fdUrq fu'p; u; ls mu jkxkfn ifj.kkeksa esa tho rks ,d gh gSA jk;k [kq f.kXxnks fÙk ; ,lks cyleqn;Ll vknslksA oogkjs.k nq oqPpfn rRFksWDdks f.kXxnks jk;kAA (2-9-47) On seeing the royal entourage, if one says, "The king has come out," this statement is made from the empirical point of view (vyavah ra naya). In reality, only one person in the whole entourage is the king. In the same way, scriptures declare, from the empirical point of view (vyavahâra naya), that these affective states pertain to the Self, although they truly are different from the Self. From the transcendental point of view (niochaya naya), the Self is one, different from these passions (attachment etc.). â ,eso ; oogkjks vT>olk.kkfn v..kHkkok.kaA thoks fÙk dnks lqÙks rRFksWDdks f.kfPNnks thoksAA (2-10-48) 26 vè;k; & 2 ijekFkZ tho dk Lo:Ik & tks jljfgr gS] :ijfgr gS] xa/jfgr gS] bfUnz;ksa ds vxkspj gS] psruk xq.k ls ;qDr gS] 'kCnjfgr gS] fdlh fpÉ ;k bfUnz; }kjk xzg.k ugha gksrk vkSj ftldk vkdkj crk;k ugha tk ldrk] mls tho tkuksA vjle:oexa/a vOoÙka psn.kkxq.kelíaA tk.k v yxXxg.ka thoef.kfíêlò aBk.kaAA (2-11-49) The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and whose form or shape cannot be portrayed. o.kkZfn Hkko tho ds ifj.kke ugha gSa & thoLl .kfRFk o..kk s .k fo x/a k s .k fo jlk s .k fo ; iQklkAs .k fo :o a .k ljhj a .k fo lBa k.k a .k lga .k.kAa A (2-12-50) thoLl .kfRFk jkxks .k fo nkslks .kso foTtns eksgksA .kks iPp;k .k dEea .kksdEea pkfo ls .kfRFkAA (2-13-51) thoLl .kfRFk oXxks .k oXx.kk .kso iQM~<;k dsbZA .kks vT>Iiêòk.kk .kso ; v.kqHkkxBk.kk okAA (2-14-52) 27 vè;k; & 2 thoLl .kfRFk dsbZ tksxêòk.kk .k ca/Bk.kk okA .kso ; mn;êòk.kk .k eXx.kêòk.k;k dsbZAA (2-15-53) .kks fBfnca/êòk.kk thoLl .k lafdyslBk.kk okA .kso folksfgêòk.kk .kks lateyf1⁄4Bk.kk okAA (2-16-54) .kso ; thoêòk.kk .k xq.kêòk.kk ; vfRFk thoLlA ts.k nq ,ns lOos iksWXxynOoLl ifj.kkekAA (2-17-55) tho ds o.kZ ugha gS] xa/ Hkh ugha gS] jl Hkh ugha gS] Li'kZ Hkh ugha gS] :i Hkh ugha gS] 'kjhj Hkh ugha gS] laLFkku (vkdkj) Hkh ugha gS] laguu Hkh ugha gSA tho ds jkx ugha gS] }s"k Hkh ugha gS] eksg Hkh ugha gSa] vkÏo Hkh ugha gS] deZ Hkh ugha gS] mlds uksdeZ Hkh ugha gSA tho ds oxZ ugha gS] oxZ.kk ugha gS] dksbZ Li/Zd Hkh ugha gS] vè;kReLFkku Hkh ugha gS vkSj vuqHkkxLFkku Hkh ugha gSA tho ds dksbZ ;ksxLFkku ugha gS] ca/LFkku Hkh ugha gS vkSj mn;LFkku Hkh ugha gS] dksbZ ekxZ.kkLFkku Hkh ugha gSA tho ds fLFkfrca/LFkku Hkh ugha gS] laDys'kLFkku Hkh ugha gS] fo'kqf1⁄4LFkku Hkh ugha gS] la;eyfC/LFkku Hkh ugha gS vkSj thoLFkku Hkh ugha gS vkSj tho ds xq.kLFkku ugha gS] D;ksafd ;s lc iqñxy ds ifj.keu gSaA In the pure soul there is no colour (var a), no smell (gandh), no taste (rasa), no touch (sparoa), no form (rûpa), no body (oarîra), no shape (saÉsthâna), and no skeletal structure (saÉhanana). The soul has no attachment (râga), no aversion (dveoa), no delusion (moha), no influx of karmic matter (âsrava), no karma (karma), and no quasi-karmic matter (nokarma). It has no class of potency of karmic matter (varga), no types of karmic molecules (vargaòâ), no aggregates of karmic molecules ò 28 vè;k; & 2 (spardhaka), no ego-consciousness of different types (adhyatmasthâna) , and no karmic manifestations (anubhâgasthâna). There is no yoga activity (yogasthâna), no bondage (bandhasthâna), no fruition (udayasthâna), and no variations according to the method of inquiry into its nature (mârgaòâsthâna). The pure soul has no place for duration of bondage (sthitibandhasthâna), no emotional excitement (saÉkleoasthâna), no self-purification (viouddhisthâna), no selfrestraint (saÉyamlabdhisthâna). It has no classes of biological development (jîvasthâna), and no stages of spiritual development (guòasthâna), as all the above mentioned attributes are manifestations of material conditions. tho dk u;lkis{k Lo:i & ;s o.kZ ls ysdj xq.kLFkkui;ZUr Hkko O;ogkj u; ls tho ds gksrs gSa] ijUrq fu'p; u; ds er esa muesa ls dksbZ Hkh tho ds ugha gSaA oogkjs.k nq ,ns thoLl goafr o..keknh;kA xq.kBk.kark Hkkok .k nq dsbZ f.kPN;.k;LlAA (2-18-56) The above mentioned attributes, from colour to stages of spiritual development, belong to the soul from the empirical point of view (vyavah ra naya), but from the transcendental point of view (niochaya naya), none of these belongs to the soul. â 29 vè;k; & 2 tho dk iqñxy ds lkFk lEcU/ & 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 ,nsfg ; laca/ks tgso [khjksn;a eq.ksnOoksA .k ; gksafr rLl rkf.k nq movksxxq.kkf/xks tEgkAA (2-19-57) The association of the soul with these attributes, like colour 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 consciousness. tho esa o.kkZfn dk dFku O;ogkj u; ls gS & ekxZ esa fdlh dks yqVrk gqvk ns[kdj O;ogkjh tu dgrs gSa fd ;g ekxZ yqVrk gS] iaFks eqLlara ifLlnw.k yksxk Hk.kafr oogkjhA eqLlfn ,lks iaFkks .k ; iaFkks eqLlns dksbZAA (2-20-58) rg thos dEek.ka .kksdEek.ka p ifLlnqa o..kaA thoLl ,l o..kks ft.ksfg oogkjnks mÙkksAA (2-21-59) xa/jliQkl:Okk nsgks laBk.kekb;k ts ;A lOos oogkjLl ; f.kPN;n.gw oofnlafrAA (2-22-60) 30 vè;k; & 2 fdUrq dksbZ ekxZ ugha yqVrk (oLrqr% ifFkd yqVrs gSa)] blh izdkj tho esa deks± vkSj uksdeks± dk o.kZ ns[kdj tho dk ;g o.kZ gS] ,slk ftusUnznso us O;ogkj ls dgk gSA blh izdkj xa/] jl] Li'kZ] :i] 'kjhj vkSj tks LkaLFkku vkfn tho ds gSa] os lc O;ogkj ls fu'p;n'khZ dgrs gSaA When someone gets robbed on a road, people, conventionally, say, "This road gets robbed," but in actual, no road gets robbed (only the traveller gets robbed). In the same way, as an illustration, the Omniscient Lord describes, from the empirical point of view (vyavah ra naya), the colour of the material entities of karma, and the quasi-karmic matter (nokarma), to be the attribute of the soul. Similarly, attributes like smell, taste, touch, form, body, and shape of the soul are predicated by the allknowing only from the empirical point of view (vyavahâra naya). â lalkjh thoksa ds o.kkZfn dk lEcU/ & lalkj voLFkk esa lalkjh thoksa ds o.kkZfn Hkko gksrs gSaA lalkj ls eqDr thoksa ds rks dksbZ o.kkZfn ugha gSaA rRFk Hkos thok.ka lalkjRFkk.k gkssafr o..kknhA lalkjieqDdk.ka .kfRFk nq o..kknvks dsbZAA (2-23-61) So long as the souls have embodied existence in the world (sa s ra) attributes of colour etc., are said to be present in them. There are no attributes of colour etc. in liberated souls. É â 31 vè;k; & 2 tho vkSj o.kkZfn dk rknkRE; ekuus esa nks &"k tho dk o.kkZfn ls rknkRE; lEcU/ ekuus okyksa dks le>krs gq, dgrs gSa& ;fn rw ,slk ekurk gS fd ;s leLr Hkko okLro esa tho gh gSa rks rsjs er esa tho vkSj vtho ds eè; dksbZ Hksn ugha jgrkA thoks pso fg ,ns lOos Hkko fÙk e..kls tfn fgA thoLlkthoLl ; .kfRFk folslks nq ns dksbZAA (2-24-62) (Refuting those who assume that the soul and its colour etc. are but the same, the ch rya says –) If you maintain that all these attributes really pertain to the soul itself, then, in your opinion, there would be no difference, whatsoever, between the soul and the non-soul. Â â iwoksZDr dFku dk vkSj Li"Vhdj.k & vFkok ;fn rsjs er esa lalkj esa fLFkr thoksa ds o.kkZfnd (rknkRE; :Ik ls) gksrs gSa rks bl dkj.k lalkj esa fLFkr tho :ihius dks izkIr gks x;sA bl izdkj gs ew<+ers! :fiRo y{k.k iqñxy nzO; dk gksus ls iqñxy nzO; gh tho dgyk;k vkSj (lalkj n'kk esaa gh ugha) fuokZ.k izkIr gksus ij Hkh iqñxy gh thoRo dks izkIr gks x;kA vg lalkjRFkk.ka thok.ka rqT> gkasfr o..kknhA rEgk lalkjRFkk thok :foÙkeko..kkAA (2-25-63) ,oa iksWXxynOoa thoks rgyD[k.ks.k ew<enhA f.kOok.keqoxnks fo ; thoÙka iksWXxyks iÙkksAA (2-26-64) 32 vè;k; & 2 Or else, if you maintain that the colour etc. of worldly beings are indistinguishable from the attributes of the souls, then these souls will be assumed to be endowed with physical form. In this way, O deluded person, a soul endowed with physical form will be made up of physical matter and then, not only in its worldly existence but also in its emancipated state, physical matter will acquire the status of a j va.î thoLFkku tho ugha gS & ,dsfUnz;] nksbfUnz;] rhubfUnz;] pkjbfUnz;] iapsfUnz;] oknj] Ik;kZIr vkSj buls brj lw{e vkSj vi;kZIr tho ;s ukedeZ dh izÑfr;k¡ gSaA bu dj.kHkwr izÑfr;ksa ls] tks ikSñxfyd gSa muesa rks thoLFkku jps x;s gSaA rc os tho fdl izdkj dgs tk ldrs gSa\ ,WDda p nksWf..k frf..k ; pÙkkfj ; iapbafn;k thokA cknjiTtfÙknjk i;Mhvks .kkedEeLlAA (2-27-65) ,nkfg ; f.kOoÙkk thoêòk.kk nq dj.kHkwnk gA i;Mh g iksWXxyebfg rkfg fdg Hk..kns thoksAA (2-28-66) Living beings with one, two, three, four, and five senses, gross and fully developed, and their opposite, subtle and undeveloped, are classes based on their physique-making karma (n ma karma). The classes of living beings (jîvasthâna) are the result of physique-making karma (nâma karma) and since the causal conditions are physical in nature, how can these be identified with the nature of the soul? â 3 vè;k; & 2 nsg dh tho laKk O;ogkj ls gS & tks Ik;kZIr rFkk vi;kZIr vkSj tks lw{e rFkk oknj tho dgs x;s gSa] os nsg dh vis{kk tho laKk,¡ gSaA os lc ijekxe esa O;ogkj u; ls dgh xbZ gSaA iTtÙkkiTtÙkk ts lqgqek cknjk ; ts thokA nsgLl thol..kk lqÙks oogkjnks mÙkkAA (2-29-67) The developed and undeveloped, and subtle and gross, are classifications of living beings, termed j vas, from the standpoint of their physical constitution. And the scriptures convey this from the empirical point of view (vyavahâra naya). î xq.kLFkku tho ugha gSa & tks ;s xq.kLFkku gSa] os eksguh; deZ ds mn; ls cryk;s x;s gSaA tks fuR; vpsru dgs x;s gSa] os tho fdl izdkj gks ldrs gSa\ eksg.kdEeLlqn;k nq of..knk ts bes xq.kêòk.kkA rs fdg goafr thok ts f.kPpepsn.kk mÙkkAA (2-30-68) The stages of spiritual development (gu asth na) are stated to be the result of deluding karmas (mohanîya karma). How can these, which are eternally non-conscious, be identified with the conscious jîva? ò â bfn nqfn;ks thokthokf/;kjks leÙkks 34 vè;k; & 2 frfn;ks dfÙkdEekf/;kjks THE DOER AND THE KARMA tho ds deZ&cU/ dSls gksrk gS & tho tc rd vkRek vkSj vkÏo nksuksa ds gh (fHkÂ&fHkÂ) y{k.k vkSj Hksn dks ugha tkurk gS] rc rd og vKkuh Øks/kfnd vkÏoksa esa izòÙk jgrk gSA Øks/kfnd vkÏoksa esa orZrs gq, mlds deks± dk lap; gksrk gSA okLro esa tho ds bl izdkj deks± dk cU/ loZKnsoksa us crk;k gSA tko .k osfn folslarja rq vknklok.k nks.ga fiA v..kk.kh rko nq lks dksgkfnlq oêðns thoksAA (3-1-69) So long as the soul (j va) does not recognize the differences in the attributes of the Self and the influx of karmas, it remains ignorant, and indulges in baser emotions like anger. The Omniscients declare that while indulging in anger etc., the soul accumulates karmic matter and, in this manner, bondage takes place. î dksgkfnlq oêðarLl rLl dEeLl lapvks gksfnA thoLlsoa ca/ks Hkf.knks [kyq lOonfjlh gAA (3-2-70) 35 vè;k; & 3 Kku ls cU/ dk fujks/ & tc ;g tho vkRek dk vkSj vkÏoksa dk (fHkÂ&fHkÂ) y{k.k vkSj Hksn tku ysrk gS] rc mlds deZcU/ ugha gksrkA tb;k bes.k thos.k vIi.kks vklok.k ; rgsoA .kkna gksfn folslarja rq rb;k .k ca/ks lsAA (3-3-71) When the soul (j va) is able to recognize the differences in the attributes of the Self and the influx of karmas, then fresh bondage does not take place. î HksnKku ls vkÏo&fuòfÙk & vkÏoksa dk v'kqfpiuk] budk foijhr Hkko vkSj os nq%[k ds dkj.k gSa] ;g tkudj tho muls fuòfÙk djrk gSA .kknw.k vklok.ka] vlqfpÙka p foojhnHkkoa pA nqD[kLl dkj.ka fÙk ;] rnks f.k; Ùk dq.kfn thoksAA (3-4-72) After knowing that karmic influxes are impure, of contrary to the Self, and the cause of misery, the Self abstains from them. nature 36 vè;k; & 3 vkRe LoHkko esa fLFkfr ls vkÏoksa dk {k; & (Kkuh fopkj djrk gS fd&) eSa fu'p; gh ,d g¡w] eeRo f r g¡w vkSj Kku&n'kZu ls ifjiw.kZ g¡wA (mDr y{k.k okys) 'kq1⁄4kReLo:Ik esa fLFkr vkSj lgtkuUn Lo:Ik esa rUe; gqvk eSa bu lc (Øks/kfnd vkÏoksa) dks u"V djrk g¡wA 'kq1⁄4 g¡w] j g vgesWDdks [kyq lq1⁄4ks ; f.kEeeks .kk.knal.kleXxksA rfEg fBnks rfPpÙkks lOos ,ns [k;a .ksfeAA (3-5-73) (The well-informed asserts that –) I am really one, pure, free from possessive desires, and replete with knowledge and perception. Resting on pure consciousness (with the abovementioned attributes), and self-contented, I lead all the karmic influxes (like anger) to destruction. Kkuh vkÏoksa ls fuòÙk gksrk gS & ;s Øks/kfn vkÏo tho ds lkFk fuc1⁄4 gSa] v/zqo gSa] vfuR; gSa RkFkk v j.k gSa (j{kk djus eas leFkZ ugha gSa) vkSj ;s nq%[k:i gSa vkSj nq%[k:i iQy nsus okys gSaA ;g tkudj (Kkuh) mu vkÏoksa ls fuòÙk gksrk gSA 'k thof.kc1⁄4k ,ns v/qo vf.kPpk rgk vlj.kk ;A nqD[kk nqD[kiQyk fÙk ; .kknw.k f.koÙkns rs gAA (3-6-74) These influxes like anger are associated with the soul, destructible, evanescent, incapable of providing refuge, misery themselves, and result into misery. Knowing this, the wellinformed abandons them. 37 vè;k; & 3 Kkuh dh ifgpku & tks vkRek bl deZ ds ifj.kke dks] blh izdkj uksdeZ ds ifj.kke dks ugha djrk gS] vfirq tks tkurk gS] og Kkuh gSA dEeLl ; ifj.kkea .kksdEeLl ; rgso ifj.kkeaA .k djsfn ,neknk tks tk.kfn lks gofn .kk.khAA (3-7-75) The Self who does not get involved in the adoption of the karmic matter, and, in the same way, the quasi-karmic matter (nokarma), but is aware of these, is knowledgeable. Kkuh ijnzO; dh i;kZ;ksa esa ifj.keu ugha djrk & Kkuh vusd izdkj ds ikSñxfyd deks± dks tkurk gqvk Hkh fu'p; ls ijnzO; dh i;kZ;ksa esa u mu Lo:i ifj.keu djrk gS] u mUgas xzg.k djrk gS] u mu :i mRiUu gksrk gSA .k fo ifj.kefn .k fx.gfn mIiTtfn .k ijnOoiTtk,A .kk.kh tk.karks fo gq iksWXxydEea v.ks;fogaAA (3-8-76) The knower, while knowing the various kinds of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. 38 vè;k; & 3 Kkuh vius ifj.kkeksa dks tkurk gS & Kkuh vusd izdkj ds vius ifj.kkeksa dk tkurk gqvk Hkh fu'p; ls ijnzO; dh i;kZ;ksa esa u rks ifj.keu djrk gS] u mUgsa xzg.k djrk gS] u mu :i mRiUu gh gksrk gSA .k fo ifj.kefn .k fx.gfn mIiTtfn .k ijnOoiTtk,A .kk.kh tk.karks fo gq lxifj.kkea v.ks;fogaAA (3-9-77) The knower, while knowing the various modes of his own thought-dispositions, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. Kkuh deZ&iQy dks tkurk gS & Kkuh ikSñxfyd deks± ds vuUr iQy dk tkurk gqvk Hkh fu'p; ls ijnzO;ksa ds i;kZ;ksa esa u rks ifj.keu djrk gS] u mUgsa xzg.k djrk gS] u mu :i mRiUu gksrk gSA .k fo ifj.kefn .k fx.gfn mIiTtfn .k ijnOoiTtk,A .kk.kh tk.karks fo gq iksWXxydEeiQya v.karaAA (3-10-78) The knower, while knowing the various fruits of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form. 39 vè;k; & 3 iqñxy nzO; ij:i ifj.keu ugha djrk & iqñxy nzO; Hkh ijnzO; dh i;kZ;ksa esa ml :i u rks ifj.keu djrk gS] u mUgsa xzg.k djrk gS] u mu :i mRiUu gksrk gS] D;ksafd og rks vius gh Hkkoksa ls ifj.keu djrk gSA .k fo ifj.kefn .k fx.gfn mIiTtfn .k ijnOoiTtk,A iksWXxynOoa fi rgk ifj.kefn lxsfg Hkkos gAA (3-11-79) The physical matter too does not manifest itself in the modes of any foreign substance, or assimilate them, or transmute in their form, because it manifests in its own state or form. tho vkSj iqñxy ds ifj.kkeksa esa fufeÙk&uSfefÙkd Hkko gS & iqñxy tho ds (jkxkfn) ifj.kke ds fufeÙk ls deZ :i ls ifj.kfer gksrs gaSA blh izdkj tho Hkh (eksguh; vkfn) iqñxydeZ fufeÙk ls (jkxkfn Hkko :i ls) tho ifj.kkegsnqa dEeÙka iksWXxyk ifj.keafrA iksWXxydEef.kfeÙka rgso thoks fo ifj.kefnAA (3-12-80) .k fo dqOofn dEexq.ks thoks dEea rgso thoxq.ksA v..kksW..kf.kfeÙks.k nq ifj.kkea tk.k nks.ga fiAA (3-13-81) ,ns.k dkj.ks.k nq dÙkk vknk lxs.k Hkkos.kA iksWXxydEednk.ka .k nq dÙkk lOoHkkok.kaAA (3-14-82) 40 vè;k; & 3 ifj.keu djrk gSA tho deZ ds xq.kksa dks ugha djrk gSA blh izdkj deZ tho ds xq.kksa dks ugha djrk gS_ ijUrq ,d&nqljs ds fufeÙk ls bu nksuksa ds ifj.kke tkuksA bl dkj.k ls vkRek vius gh Hkkoksa ls drkZ gS] ijUrq iqñxy deZ ds }kjk fd;s x;s leLr Hkkoksa dk drkZ ugha gSA Physical matter gets transformed into karmic matter due to soul's passions like attachment. Similarly, j va also, conditioned by karmic matter like delusion, gets transformed, showing tendencies of attachment etc. Jîva does not produce changes in the attributes of the karma, nor does the karma produce changes in the attributes of the jîva. It should be understood that these two get modified as a result of one conditioning the other due to mutual interaction. As such, the soul is the creator as far as its own attributes are concerned, but not the creator of all the attributes that are due to its association with karmic matter. î fu'p;u; ls vkRek viuk gh drkZ vkSj HkksDrk gS & (fu'p;u; dk bl izdkj er gS fd) vkRek vius dks gh djrk gS vkSj fiQj vkREkk vius dks gh Hkksxrk gS] ,slk rw tkuA f.kPN;.k;Ll ,oa vknk vIik.keso fg djsfnA osn;fn iq.kks ra pso tk.k vÙkk nq vÙkk.kaAA (3-15-83) From the pure, transcendental point of view (ni chaya naya) – know that the Self produces only his own self, and, again, the Self enjoys his own self. o 41 vè;k; & 3 O;ogkj ls vkRek iqñxy deks± dk drkZ vkSj HkksDrk gS & O;ogkj u; dk er gS fd vkRek vusd izdkj ds iqñxy deks± dks djrk gS vkSj mUgha vusd izdkj ds iqñxy deks± dks Hkksxrk gSA oogkjLl nq vknk iksWXxydEea djsfn .ks;fogaA ra pso ; osn;ns iksWXxydEea v.ks;fogaAA (3-16-84) It is only from the empirical point of view (vyavah ra naya) that the Self is the creator of various kinds of karmic matter, and then enjoys the fruits thereof. â O;ogkj dh ekU;rk esa nks"k & ;fn vkRek bl iqñxy deZ dks djrk gS vkSj mlh dks Hkksxrk gS rks nks fØ;kvksa ls vfHkUu gksus dk izlax vkrk gSA ,slk ekuuk ftusUnznso ds er ds foijhr gSA fo'ks"k & fØ;k oLrqr% ifj.kke gS vkSj ifj.kke fØ;k ds drkZ ifj.kkeh ls vfHkUu gksrk gSA tho ftl izdkj vius ifj.kke dks djrk gS vkSj mlh dks Hkksxrk gS mlh izdkj ;fn og iqñxydeZ dks djs vkSj mlh dks Hkksxs rks tho viuh vkSj iqñxy dh & nksuksa dh & fØ;kvksa ls vfHkUu gks tk,xkA nks nzO;ksa dh fØ;k ,d nzO; djrk gS] ,slk ekuuk ftusUnznso ds fl1⁄4kUr ds fo#1⁄4 gSA tfn iksWXxydEefe.ka dqOofn ra pso osn;fn vknkA nksfdfj;kokfnfjÙkks ilTtns lks ft.kkoenaAA (3-17-85) If the Self creates the karmic matter and then enjoys the consequences thereof, it will lead to the hypothesis of a single 42 vè;k; & 3 cause producing two different effects. This is in conflict with the Jaina doctrine. Note: Action (kriy ) actually leads to mode (pary ya) and the mode of a substance cannot be altogether different from the substance itself. As the Self produces his own modes, and, again, enjoys results thereof, and if he also creates the karmic matter and then enjoys the consequences thereof, then the Self will be no different from the two actions – of self and of karmic matter. To hypothesize that a single substance produces kriyâ in two substances is against the doctrine of the Omniscient Lord. â â nks fdfj;koknh feF;kn`f"V gSa & D;ksafd vkRek] vkRek ds Hkko dks vkSj iqñxy ds Hkko (ifj.kke) dks & nksuksa dks & djrk gSA ,slk ekuus ds dkj.k nks&fdfj;koknh (,d nzO; }kjk nks nzO;ksa ds ifj.kke fd;s tkrs gSa] ,slk ekuus okys) feF;kn`f"V gksrs gSaA tEgk nq vÙkHkkoa iksWXxyHkkoa p nks fo dqOoafrA rs.k nq fePNkfnV~Bh nks&fdfj;kokfn.kks gksafrAA (3-18-86) Those who believe that the j va or the Self is the producer of modifications in both – his own self, and in the physical matter, i.e., one single substance producing modifications in two substances, are of erroneous faith. î 43 vè;k; & 3 feF;kRokfn Hkko nks izdkj ds gSa & iqu% feF;kRo nks izdkj dk gS & thofeF;kRo vkSj vthofeF;kRoA blh izdkj vKku] vfojfr] ;ksx] eksg vkSj Øks/ vkfn d"kk; & ;s lHkh Hkko (tho&vtho ds Hksn ls) nks&nks izdkj ds gSaA fePNÙka iq.k nqfoga thoethoa rgso v..kk.kaA vfojfn tksxks eksgks dksgknh;k bes HkkokAA (3-19-87) Again, erroneous faith is of two kinds – one pertaining to the j va or soul, and the other pertaining to ajîva or non-soul. Similarly, nescience (ajñâna), non-abstinence (avirati), actions of the body, the organ of speech and the mind (yoga), delusion (moha), and passions (kaoâya) like anger, are of two kinds (in respect of being jîva or ajîva) each. î vtho vkSj tho feF;kRokfn Hkko & tks feF;kRo] ;ksx] vfojfr vkSj vKku vtho gSa] os iqñxy deZ gSa vkSj tks vKku] vfojfr vkSj feF;kRo tho gSa] os mi;ksx:i gSaA iksWXxydEea fePNa tksxks vfojfn&v.kk.keTthoaA movksxks v..kk.ka vfojfn fePNa p thoks nqAA (3-20-88) Erroneous faith, actions of the body, the organ of speech and the mind, non-abstinence, and nescience, which are of the nature of aj va, are karmic matter. And nescience, non-abstinence, and erroneous faith, which are of the nature of jîva, are modes of consciousness (upayogarûpa). î 4 vè;k; & 3 eksg;qDr tho ds vukfndkyhu ifj.kke & eksg ls ;qDr mi;ksx ds rhu vukfndkyhu ifj.kke gSaA os (rhu ifj.kke) feF;kRo] vKku vkSj vfojfrHkko tkuus pkfg;sA movksxLl v.kkbZ ifj.kkek frf..k eksgtqÙkLlA fePNÙka v..kk.ka vfojfnHkkoks ; .kknOoksAA (3-21-89) The consciousness, conditioned by delusion, undergoes three different kinds of modifications perpetually. These three modifications must be known as erroneous faith, nescience, and non-abstinence. mi;ksx fodkjh Hkko dk drkZ gS & (feF;kRo] vKku vkSj vfojfr) bu rhuksa dk fufeÙk feyus ij Hkh vkRek dk mi;ksx (;|fi fu'p; u; ls) 'kq1⁄4] fujatu vkSj ,dHkko gS] fiQj Hkh rhu izdkj ds ifj.kke okyk og mi;ksx ftl (fodkjh) Hkko dks djrk gS] og mlh Hkko dk drkZ gksrk gSA ,nslq ; movksxks frfogks lq1⁄4ks f.kjat.kks HkkoksA ta lks djsfn Hkkoa movksxks rLl lks dÙkkAA (3-22-90) Although the consciousness of the soul is inherently pure, flawless, and of unified disposition, when conditioned by the above mentioned three impurities (erroneous faith, nescience, and non-abstinence), it becomes the causal agent of corresponding psychic imperfections. 45 vè;k; & 3 vkRek ftl Hkko dks djrk gS] og ml Hkko dk drkZ gksrk gS & vkRek ftl Hkko dks djrk gS] og ml Hkko dk drkZ gksrk gSA mlds drkZ gksus ij iqñxy nzO; Lo;a deZ:i ifj.kfer gksrk gSA ta dq.kfn Hkkoeknk dÙkk lks gksfn rLl HkkoLlA dEeÙka ifj.kens rfEg l;a iksWXxya nOoaAA (3-23-91) The soul itself is the causal agent of whatever impure modifications it undergoes. As the soul turns into a causal agent, physical matter gets transformed into karmic matter. vKku ls deks± dk dr`ZROk gS & ij dks vius :i djrk gqvk vkSj vius dks ij:i djrk gqvk og vKkuh tho deks± dk drkZ gksrk gSA ijeIik.ka dqOoa vIik.ka fi ; ija djarks lksA v..kks.kevks thoks dEek.ka dkjxks gksfnAA (3-24-92) Believing non-self to be self, and self to be non-self, the ignorant soul becomes the causal agent of various karmas. 46 vè;k; & 3 Kkuh deks± dk drkZ ugha gksrk & tks ij dks vius :i ugha djrk vkSj tks vius dks Hkh ij :i ugha djrk] og Kkuh tho deks± dk drkZ ugha gksrkA ijeIik.kedqOoa vIik.ka fi ; ija vdqOoarksA lks .kk.kevks thoks dEek.kedkjxks gksfnAA (3-25-93) The knowing Self, who does not engender feelings of non-self as self, and self as non-self; that Self does not become the causal agent of various karmas. vKkuh vius fodkjh Hkko dk drkZ gS & ;g (feF;kRo] vKku vkSj vfojfr :i) rhu izdkj dk mi;ksx  eSa Øks/ g¡w* ,slk vkRefodYi djrk gSA og vkRek ml mi;ksx :i vius Hkko dk drkZ gksrk gSA frfogks ,lqovksxks vIifo;Iia djsfn dksgks gaA dÙkk rLlqovksxLl gksfn lks vÙkHkkoLlAA (3-26-94) The Self, conditioned by the three impurities (erroneous faith, nescience, and non-abstinence), indulges in such self-assertions as "I am anger". That Self becomes the causal agent of impure modifications in his consciousness. 47 vè;k; & 3 blh ckr dks fo'ks"k :i ls dgrs gSa & og (feF;kRo] vKku vkSj vfojfr :i) rhu izdkj dk mi;ksx  eSa /ekZfnd g¡w* ,slk vkRefodYi djrk gSA og vkRek ml mi;ksx:i vius Hkko dk drkZ gksrk gSA frfogks ,lqovksxks vIifo;Iia djsfn /EeknhA dÙkk rLlqovksxLl gksfn lks vÙkHkkoLlAA (3-27-95) Conditioned by the three impurities (erroneous faith, nescience, and non-abstinence), the Self indulges in such self-assertions as "I am dharma etc.". That Self becomes the causal agent of impure modifications in his consciousness. dr`ZROk dk ewy vKku gS & bl izdkj eUncqf1⁄4 (vKkuh) vKkuHkko ls ijnzO;ksa dks vius :i djrk gS vkSj vius dks Hkh ij:i djrk gSA ,oa ijkf.k nOokf.k vIi;a dq.kfn eancq1⁄4h,A vIik.ka vfo ; ija djsfn v..kk.kHkkos.kAA (3-28-96) In this way, a person of dull intellect, due to his ignorance, considers alien substances to be the Self, and also the Self to be alien substances. 48 vè;k; & 3 Kku ls dr`ZROk dk R;kx gksrk gS & bl iwoksZDRk dkj.k ls fu'p; ds Kkrkvksa us og drkZ dgk gSA bl izdkj oLrqr% tks tkurk gS] og lc dr`ZRo dks NksM+ nsrk gSA ,ns.k nq lks dÙkk vknk f.kPN;fonw g ifjdfgnksA ,oa [kyq tks tk.kfn lks eqapfn lOodfÙkÙkaAA (3-29-97) Because of the aforesaid reason, the knowers of reality call such a soul as a causal agent of various karmas. Whoever realizes the truth, gives up all causal relationship with alien substances. O;ogkjh tuksa dk O;keksg & O;ogkj ls (O;ogkjh tu ,slk ekurs gSa fd) txr esa vkRek ?kV&iV&jFk vkfn oLrqvksa dks vkSj bfUnz;ksa dks] vusd izdkj ds Øks/kfn deks± dks vkSj 'kjhjkfn uksdeks± dks djrk gSA oogkjs.k nq vknk djsfn ?kMiMj/kfnnOokf.kA dj.kkf.k ; dEekf.k ; .kksdEek.khg fofogkf.kAA (3-30-98) The Self, in this worldly life, is identified, point of view (vyavahâra naya), as the producer of articles such as a pot, a cloth or a chariot, besides the sense organs, various types of karmas like anger, and the quasi-karmic matter (nokarma). from the empirical 49 vè;k; & 3 O;kI;&O;kIkd Hkko ls vkRek drkZ ugha gS & ;fn og (vkRek) ijnzO;ksa dks djs rks fu;e ls og rUe; (ijnzO;e;) gks tk,_ D;ksafd og rUe; ugha gksrk] bl dkj.k og drkZ ugha gSA tfn lks ijnOokf.k ; djsWTt f.k;es.k rEevks gksWTtA tEgk .k rEevks rs.k lks .k rs l gofn dÙkkAA (3-31-99) If the Self is the producer of these alien substances then, surely, he shall amalgamate with them; since this amalgamation does not take place, the Self cannot be their producer. fufeÙk&uSfefÙkd Hkko ls Hkh tho drkZ ugha gS & tho ?kV dks ugha djrk] u gh iV dks djrk gS] u gh 'ks"k nzO;ksa dks djrk gSA tho ds ;ksx vkSj mi;ksx ?kVkfn ds mRiUu djus esa fufeÙk gSaA mu ;ksx vkSj mi;ksx dk drkZ tho gSA thoks .k djsfn ?kMa .kso iMa .kso lslxs nOosA tksxqovksxk mIiknxk ; rs l gofn dÙkkAA (3-32-100) The Self does not produce a pot, or cloth or any other substances. Only his yoga, the three-fold activity, and upayoga, the consciousness, are instrumental causes in producing the pot etc. The Self is responsible for these – yoga and upayoga. 50 vè;k; & 3 Kkuh Kku dk gh drkZ gS & tks Kkukoj.kkfnd iqñxy nzO;ksa ds ifj.kke gSa] mUgas tks vkRek ugha djrk] (IkjUrq tks) tkurk gS] og Kkuh gSA ts iksWXxynOok.ka ifj.kkek gksafr .kk.k&vkoj.kkA .k djsfn rkf.k vknk tks tk.kfn lks gofn .kk.khAA (3-33-101) The Self who does not engage in doing karmas, such as knowledge-obscuring karma, which are consequences of the karmic matter, but only knows these karmas, is the knower. vKkuh vKku Hkkoksa dk drkZ gS & vkRek ftl 'kqHk ;k v'kqHk Hkko dks djrk gS] og ml Hkko dk fu'p; gh drkZ gksrk gSA og Hkko mldk deZ gksrk gS] og vkRek ml Hkko:i deZ dk HkksDrk gksrk gSA ta Hkkoa lqgelqga djsfn vknk l rLl [kyq dÙkkA ra rLl gksfn dEea lks rLl nq osnxks vIikAA (3-34-102) Whatever psychic disposition, virtuous or wicked, the Self engages in, he is definitely the author of the disposition. The disposition becomes his karma and he is the enjoyer of the fruits of this psycho-physical karmic matter (bh v karma).â 51 vè;k; & 3 dksbZ nzO; ijHkko dks ugha djrk & tks oLrq ftl nzO; vkSj xq.k esa (orZrh gS)] og vU; nzO; (vkSj xq.k) esa laØe.k ugha djrhA vU; eas laØe.k u djrh gqbZ og oLrq ml (vU;) nzO; dks fdl izdkj ifj.keu djk ldrh gSA tks tfEg xq.ks nOos lks v..kfEg nq .k ladefn nOosA lks v..keladarks fdg ra ifj.kke, nOoaAA (3-35-103) The matter and quality of a substance are not transmittable into the matter (and quality) of another substance. Being nontransmittable, how can a substance change the modes of another substance? vkRek iqñxy deks± dk drkZ ugha gS & vkRek iqñxye; deZ esa (vius) nzO; vkSj xq.k dk (laØe.k) ugha djrkA mlesa nzO; vkSj xq.k nksuksa dk (laØe.k) u djrk gqvk og (vkRek) ml iqñxy deZ dk drkZ fdl izdkj gks ldrk gS\ nOoxq.kLl ; vknk .k dq.kfn iksWXxye;fEg dEefEgA ra mg;edqOoarks rfEg dga rLl lks dÙkkAA (3-36-104) The soul does not transmit its matter and quality into karmic matter. How then, without transmitting its matter and quality, can it be considered a causal agent for producing the karmic matter? 52 vè;k; & 3 vkRek mipkj ls iqñxy deZ dk drkZ dgk gS & tho ds fufeÙkHkwr gksus ij Kkukoj.kkfn cU/ dk ifj.keu ns[kdj  tho us deZ fd;k* ;g mipkj ek=k ls dgk tkrk gSA thofEg gsnqHkwns ca/Ll nq ifLlnw.k ifj.kkeaA thos.k dna dEea Hk..kfn mo;kjesÙks.kAA (3-37-105) The soul is perceived as an extrinsic agent for the modifications of karmic bondages (knowledge-obscuring karma, etc.) and it is figuratively said that the karma has been produced by the soul. O;ogkj ls deks± dk dr`ZRo & ;ks1⁄4kvksa ds }kjk ;q1⁄4 djus ij  jktk us ;q1⁄4 fd;k* bl izdkj yksx dgrs gSaA mlh izdkj Kkukoj.kkfn deZ tho us fd;k] ;g O;ogkj ls dgk tkrk gSA tks/sfg dns tq1⁄4s jk;s.k dna fÙk tains yksxksA rg oogkjs.k dna .kk.kkoj.kkfn thos.kAA (3-38-106) A war is fought by the warriors, still it is figuratively said that the king is at war. Similarly it is said from the empirical point of view, that the j va, or the soul, has produced the karma.î 53 vè;k; & 3 O;ogkj ls vkRek iqñxy dk drkZ gS & vkRek iqñxy nzO; dks mitkrk gS] djkrk gS] ck¡/rk gS] ifj.keu djkrk gS vkSj xzg.k djrk gS] ;g O;ogkj u; dk dFku gSA mIiknsfn djsfn ; ca/fn ifj.kke,fn fx.gfn ;A vknk iksWXxynOoa oogkj.k;Ll oÙkOoaAA (3-39-107) That the soul originates, produces, binds, changes the modes, and assimilates the karmic matter is said from the empirical point of view (vyavah ra naya).â n`"VkUriwoZd O;ogkj dk dFku & tSls jktk (iztk esa) nks"k vkSj xq.kksa dk mRiUu djus okyk gS] ;g O;ogkj ls dgk tkrk gS_ mlh izdkj tho O;ogkj ls nzO; vkSj xq.kksa dk mRiknd dgk x;k gSA t; jk;k oogkjk nkslxq.kqIiknxks fÙk vkyfonksA rg thoks oogkjk nOoxq.kqIiknxks Hkf.knksAA (3-40-108) As a king is metaphorically said to be the producer of vice or virtue in his subjects, similarly, the soul is said to be the producer of the substance and quality of the physical matter from the empirical point of view. 54 vè;k; & 3 deZ&cU/ ds pkj ewy dkj.k & okLro esa pkj lkekU; izR;; (ewyizR;;&vkÏo) cU/ ds drkZ dgs tkrs gSaA (os) feF;kRo] vfojfr] d"kk; vkSj ;ksx tkuus pkfg;sa vkSj fiQj mudk rsjg izdkj dk Hksn dgk x;k gSA (os Hksn) feF;kn`f"V ls ysdj l;ksx dsoyh ds pje le; i;ZUr gSaA lke..kiPp;k [kyq pmjks Hk..kafr ca/dÙkkjksA fePNÙka vfoje.ka dlk;tksxk ; cks1⁄4OokAA (3-41-109) In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These must be understood to be wrong belief (mithy tva), nonabstinence (avirati), gross passions (kaoâya), and actions of the body, the organ of speech and the mind (yoga). These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development (guòasthâna), from 'misbeliever' (mithyâdrioti) to 'omniscience with vibration' (sayogakevali). â rs l iq.kks fo ; beks Hkf.knks Hksnks nq rsjlfo;IiksA fePNkfnV~Bh vknh tko ltksfxLl pjearaAA (3-42-110) izR;; deks± ds drkZ gSa & ,ns vpsn.kk [kyq iksWXxydEEkqn;laHkok tEgkA rs tfn djafr dEea .k fo rs l osnxks vknkAA (3-43-111) 5 vè;k; & 3 ;s feF;kRokfn izR;; fu'Pk; ls vpsru gSa D;ksafd ;s iqñxy deZ ds mn; ls mRiUu gksrs gSaA ;fn os izR;; deZ djrs gSa rks djsa] mu deks± dk HkksDrk Hkh vkRek ugha gS_ D;ksafd ;s xq.kLFkku uked izR;; deZ djrs gSa blfy, (fu'p; u; ls) tho deks± dk drkZ ugha gS vkSj xq.kLFkku uked izR;; gh deks± dks djrs gSaA These conditions of influx of karmas resulting into bondages, like wrong belief etc., are, in reality, non-conscious (achetana) because they are brought about by the rise of the karmic matter. If these result into karmas, then the Self cannot be the enjoyer of the fruits thereof. Because the conditions called guòasthâna produce karmas, therefore, from the pure point of view, the Self is not the producer of karmas, and only the conditions called guòasthâna produce karmas. xq.klf..knk nq ,ns dEea dqOoafr iPp;k tEgkA rEgk thoks¿dÙkk xq.kk ; dqOoafr dEekf.kAA (3-44-112) tho vkSj izR;; ,d ugha gS & tg thoLl v.k..kqovksxks dksgks fo rg tfn v.k..kksA thoLlkthoLl ; ,oe.k..kÙkeko..kaAA (3-45-113) ,ofeg tks nq thoks lks pso nq f.k;enks rgkthoksA v;es;Ùks nkslks iPp;.kksdEedEek.kaAA (3-46-114) vg iq.k v..kks dksgks v..kqovksxIixks gofn psnkA tg dksgks rg iPp; dEea .kksdEeefo v..kaAA (3-47-115) 56 vè;k; & 3 tSls tho ds Kkun'kZuksi;ksx vfHkUu gSa] mlh izdkj ;fn Øks/ Hkh tho ls vuU; gks rks bl izdkj tho vkSj vtho dk vuU;Ro (,dRo) izkIr gks x;k_ vkSj ,slk gksus ij bl yksd esa tks tho gS] ogh fu;e ls mlh izdkj vtho gksxkA izR;;] deZ vkSj uksdeZ ds ,dRo esa Hkh ;gh nks"k vkrk] vFkok (bl nks"k ds Hk; ls ,slk ekuks fd) Øks/ vU; gS vkSj mi;ksxLo:i vkRek vU; gS rks tSls Øks/ vU; gS] mlh izdkj izR;;] deZ vkSj uksdeZ Hkh vU; gSaA Knowledgeand perception-consciousness is inseparable from the Self; however, if we consider anger too as inseparable from the Self, then soul and non-soul will get amalgamated into one entity. This hypothesis will entail that all souls in this world will surely become non-soul too. Same misleading notion prevails if we consider karmic conditions, karmic matter, and quasi-karmic matter to be inseparable from the Self. Therefore, to dispel this misleading notion, as we regard anger to be distinct from the conscious Self, similarly, regard karmic conditions, karmic matter, and quasi-karmic matter also to be distinct from the conscious Self. lka[;er dk fujkdj.k & thos .k l;a c1⁄4a .k l;a ifj.kefn dEeHkkos.kA tfn iksWXxynOofe.ka vIifj.kkeh rnk gksfnAA (3-48-116) dEeb;oXx.kklq ; vifj.kearhlq dEeHkkos.kA lalkjLl vHkkoks ilTtns la[klevks okAA (3-49-117) 57 vè;k; & 3 thoks ifj.kke;ns iksWXXynOokf.k dEeHkkos.kA rs l;eifj.kears dga rq ifj.kke;fn psnkAA (3-50-118) vg l;eso fg ifj.kefn dEeHkkos.k iksWXxya nOoaA thoks ifj.kke;ns dEea dEEkÙkfefnfePNkAA (3-51-119) f.k;ek dEeifj.kna dEea fp; gksfn iksWXXkya nOoaA rg ra .kk.kkoj.kkbifj.kna eq.klq rPpsoAA (3-52-120) ;g iqñxy nzO; tho esa Lo;a ugha c¡/k gS vkSj deZHkko ls Lo;a ifj.keu ugha djrk gS & ;fn ,slk ekuks] rc rks og vifj.kkeh gks tk,xkA vFkok dkeZ.k oxZ.kk,¡ nzO;deZ:i ls ifj.keu ugha djrha & ,slk ekuks rks lalkj ds vHkko dk izlax vk tk,xk vFkok lak[;er dk izlax vk tk,xkA tho iqñxy nzO;ksa dks deZHkko ls ifj.keu djkrk gS & ;fn ,slk ekuks rks tho mUgas fdl izdkj ifj.keu djk ldrk gS] tcfd os iqñxy nzO; Lo;a ifj.keu ugha djrs_ vFkok ;g ekuks fd iqñxy nzO; Lo;a gh deZHkko ls ifj.keu djrk gS rks tho deZ:i iqñxy dks deZ:i ifj.keu djkrk gS & ;g dguk feF;k fl1⁄4 gksrk gSA blfy, tSls fu;e ls deZ:i (dÙkkZ ds dk;Z:i ls) ifj.kr iqñxy nzO; deZ gh gS] blh izdkj Kkukoj.kkfn :i ifj.kfer iqñxy nzO; Kkukoj.kkfn gh gS_ ,slk tkuksA If you believe that physical matter does not get bound to the Self on its own accord, nor does it evolve into modes of karma on its own accord, then, it becomes immutable. Or else, if you believe that the karmic molecules (varga ) do not get transformed into various karmic modes, then this belief will lead to non-existence of the worldly state of the soul (saÉsâra), identical with the òâ 58 vè;k; & 3 S khya system. If you maintain that the Self transforms the karmic molecules into various karmic modes, then how can the Self cause transformation in a substance that, by nature, is immutable? Or else, if you believe that the physical matter, on its own accord, transforms into various modes of karmas, then it will be false to say that jîva causes transformation of karmic matter into karmic modes. Therefore, in reality, just as the karmic molecules which get transformed into various karmic modes are material substance, in the same way, karmic modifications like knowledge-obscuring karmas etc., are mutated states of the karmic substance. âÉ .k l;a c1⁄4ks dEes .k l;a ifj.kefn dksgeknh gA tfn ,l rqT> thoks vIifj.kkeh rnk gksfnAA (3-53-121) vifj.kearfEg l;a thos dksgkfn,fg Hkkos gA lalkjLl vHkkoks ilTtns la[klevks okAA (3-54-122) iksWXxydEea dksgks thoa ifj.kke,fn dksgÙkaA ra l;eifj.keara fdg ifj.kke;fn dksgÙkaAA (3-55-123) lka[;erkuq;k;h f'k"; dks lacks/u & vg l;eIik ifj.kefn dksgHkkos.k ,l ns cq1⁄4hA dksgks ifj.kke;ns thoa dksgÙkfefn fePNkAA (3-56-124) 59 vè;k; & 3 dksgqotqÙkks dksgks ek.kqotqÙkks ; ek.kesoknkA ekmotqÙkks ek;k yksgqotqÙkks gofn yksgksAA (3-57-125) (lka[;erkuq;k;h f'k"; ds izfr vkpk;Z dgrs gSa fd&) ;fn rsjh ,slh ekU;rk gS fd ;g tho deZ esa Lo;a ugha c¡/k gS vkSj Øks/kfn Hkkoksa esa Lo;a ifj.keu ugha djrk gS] rc rks og vifj.kkeh fl1⁄4 gksrk gS (vkSj) Øks/kfn Hkko:i ls tho ds Lo;a ifj.keu u djus ij lalkj ds vHkko dk izlax vk tk,xk vFkok lak[;er dk izlax vk tk,xkA (;fn ;g dgks fd) iqñxy deZ:i Øks/ tho dks Øks/Hkko:i ifj.kekrk gS rks Lo;a ifj.keu u djus okys tho dks Øks/:i fdl izdkj ifj.keu djk ldrk gS\ vFkok vkRek Lo;a Øks/Hkko ls ifj.keu djrk gS] ;fn rsjh ,slh ekU;rk gS rks Øks/ tho dks Øks/Hkko :i ifj.keu djkrk gS ;g dguk feF;k BgjsxkA (vr% fl1⁄4 gqvk fd) Øks/ esa mi;qDr (ftldk mi;ksx Øks/kdkj ifj.kfer gqvk gS ,slk) vkRek Øks/ gh gS_ eku esa mi;qDr vkRek eku gh gS_ ek;k eas mi;qDr vkRek ek;k gS vkSj yksHk esa mi;qDr vkRek yksHk gSA (Addressing the disciple of the philosophy, the ch rya says –) If you believe that the soul by itself is not bound by karmas, and that it does not have emotional modifications like anger, then it must, by nature, remain non-manifesting. And if the soul does not have emotional modifications like anger, then empirical life (saÉsâra) will cease to be, akin to the SâÉkhya faith. If you maintain that karmic matter like anger, by its own, causes emotional modifications (like anger etc.) in the soul, then how is it possible for the karmic matter, like anger, to cause SâÉkhya Â â 60 vè;k; & 3 modification in the soul which, by nature, is immutable? If you believe that the soul undergoes emotional modification of anger on its own accord, then it will be false to say that the karmic matter of anger causes emotional modification (of anger) in the soul. (Therefore, it follows that–) The soul which manifests its consciousness in the psychic state of anger is anger itself; the soul which manifests its consciousness in the psychic state of pride is pride itself; the soul which manifests its consciousness in the psychic state of deceitfulness is deceitfulness itself; and the soul which manifests its consciousness in the psychic state of greed is greed itself. vkRek vius Hkkoksa dk drkZ gS & vkRek ftl Hkko dks djrk gS og ml HkkodeZ dk drkZ gksrk gSA Kkuh ds rks Kkue; Hkko gksrk gS vkSj vKkuh ds vKkue; Hkko gksrk gSA ta dq.kfn Hkkoeknk dÙkk lks gksfn rLl dEeLlA .kkf.kLl nq .kk.kevks v..kk.kevks v.kkf.kLlAA (3-58-126) Whatever psychic mode the soul manifests itself into, it is the causal agent of that mode. The knowledgeable soul manifests itself into a disposition that is abundant with knowledge, and the ignorant soul manifests itself into a disposition of unawareness. 61 vè;k; & 3 Kku vkSj vKkue; Hkko dk dk;Z & vKkuh ds vKkue; Hkko gksrk gS] bl dkj.k og deks± dks djrk gS] vkSj Kkuh ds rks Kkue; Hkko gksrk gS] blh dkj.k og deks± dks ugha djrk gSA v..kk.kevks Hkkoks v.kkf.k.kks dq.kfn rs.k dEekf.kA .kk.kevks .kkf.kLl nq .k dq.kfn rEgk nq dEekf.kAA (3-59-127) The ignorant Self manifests himself in wrong knowledge and due to this wrong knowledge he does the karmas. But the Self, aware of his true nature, manifests himself in right knowledge and, therefore, due to this right knowledge he does not do the karmas. Kkuh ds lc Hkko Kkue; vkSj vKkuh ds vKkue; gksrs gSa & D;ksafd Kkue; Hkko ls Kkue; gh Hkko mRiUu gksrk gS] bl dkj.k Kkuh ds lc Hkko okLro esa Kkue; gksrs gSa_ D;ksafd vKkue; Hkko ls vKkue; gh Hkko mRiUu gksrk gS] bl dkj.k vKkuh ds lc Hkko vKkue; gksrs gSaA .kk.ke;k Hkkoknks .kk.kevks pso tk;ns HkkoksA tEgk rEgk .kkf.kLl lOos Hkkok gq .kk.ke;kAA (3-60-128) v..kk.ke;k Hkkok v..kk.kks pso tk;ns HkkoksA tEgk rEgk Hkkok v..kk.ke;k v.kkf.kLlAA (3-61-129) 62 vè;k; & 3 Since manifestation of right knowledge can only lead to a disposition based on right knowledge, it follows that all dispositions of the knowledgeable Self are truly of the nature of right knowledge. Conversely, all dispositions of the ignorant Self are of the nature of wrong knowledge. n`"VkUr }kjk iwoksZDr dk Li"Vhdj.k & tSls Lo.kZe; Hkko ls dq.My vkfn Hkko mRiUu gksrs gSa rFkk yksge; Hkko ls dM+k vkfn Hkko mRiUu gksrs gSa_ blh izdkj vKkuh ds (vKkue; Hkko ls) vusd izdkj ds vKkue; Hkko mRiUu gksrs gSa rFkk Kkuh ds (Kkue; Hkko ls) leLr Kkue; Hkko gksrs gSaA d.k;e;k Hkkoknks tk;ars dqaMykn;ks HkkokA v;e;;k Hkkoknks tg tk;ars nq dM;knhAA (3-62-130) Just as when we think of gold, earrings etc. come to mind, and when we think of iron, shackle etc. come to mind, in the same way, the ignorant Self engenders thought-activities based on wrong knowledge, and the knowledgeable Self engenders thought-activities based on right knowledge. v..kk.ke;k Hkkok v.kkf.k.kks cgqfogk fo tk;arsA .kkf.kLl nq .kk.ke;k lOos Hkkok rgk gksafrAA (3-63-131) 63 vè;k; & 3 deZcU/ ds Pkkj dkj.k & thoksa ds tks foijhr Kku (oLrq&Lo:i dk v;FkkFkZ Kku) gS] og rks vKku dk mn; gS_ rFkk tho ds tks rÙo dk vJ1⁄4ku gS] og feF;kRo dk mn; gS_ vkSj thoksa ds tks vR;kxHkko (fo"k;ksa ls fojr u gksuk) gS] og vla;e dk mn; gS_ vkSj thoksa ds tks efyu mi;ksx (Øks/kfn d"kk; :i mi;ksx) gS] og d"kk; dk mn; gS_ rFkk thoksa ds tks 'kqHk:i ;k v'kqHk:i] izòfÙk:i vFkok fuòfÙk:i eu] opu] dk; ds O;kikj esa mRlkg gS] mls ;ksx dk mn; tkuksA v..kk.kLl nq mnvks tk thok.ka vrPpmoy1⁄4hA fePNÙkLl nq mnvks thoLl vlígk.kÙkaAA (3-64-132) Know that erroneous knowledge (of the nature of substances) in the Self is the rise of nescience (aj na); flawed conviction (in soul and non-soul substances) is the rise of wrong belief (mithyâtva), tendency not to abstain from sensual pleasures is the rise of non-restraint (asaÉyama), indulgence in perverted passions (like anger etc.) is the rise of passions (kaoâya), and threefold activities (of the body, the organ of speech and the mind), whether meritorious or wicked, involved or uninvolved, is the rise of yoga. ñâ mnvks vlateLl nq ta thok.ka gosfn vfoje.kaA tks nq dyqlksovksxks thok.ka lks dlkmnvksAA (3-65-133) ra tk.k tksxmn;a tks thok.ka rq fpêòmPNkgksA lksg.kelksg.ka ok dknOoks fojfnHkkoks okAA (3-66-134) 64 vè;k; & 3 nzO;deZ vkSj HkkodeZ dk fufeÙk&uSfefÙkd lEcU/ & bu feF;kRo vkfn mn;ksa ds gsrqHkwr gksus ij dkeZ.k oxZ.kkvksa ds :i esa vk;k gqvk tks iqñxy nzO; gS] og Kkukoj.k vkfn nzO; deZ ds :i esa vkB izdkj ifj.keu djrk gSA og dkeZ.koxZ.kkxr iqñxy nzO; tc okLro esa tho ds lkFk c¡/rk gS] ml dky esa tho vius vKkue; ifj.kkke:i Hkkoksa dk dkj.k gksrk gSA ,nslq gsnqHkwnslq dEeb;oXx.kkxna ta rqA ifj.kens vêòfoga .kk.kkoj.kkfn&Hkkos gAA (3-67-135) As a consequence of the rise of wrong belief (mithy tva) etc., the material substance that comes in the form of primary karmic matter gets modified into eight kinds of karmic matter like the knowledge-obscuring karma. The time when this primary karmic matter gets attached to the soul, during that period, the Self is the causal agent of his own ignorant dispositions. â ra [kyq thof.kc1⁄4a dEeb;oXx.kkxna tb;kA rb;k nq gksfn gsnw thoks ifj.kkeHkkok.kaAA (3-68-136) tho dk ifj.kke iqñxy nzO; ls fHkUu gS & thoLl nq dEes.k ; lg ifj.kkek nq gksafr jkxknhA ,oa thoks dEea p nks fo jkxkfneko..kkAA (3-69-137) ,dLl nq ifj.kkeks tk;fn thoLl jkxeknh gA rk dEeksn;gsnwfg fo.kk thoLl ifj.kkeksAA (3-70-138) 65 vè;k; & 3 ;fn tho ds iqñxy deZ ds lkFk gh jkxkfn ifj.kkke gksrs gSa] ,slk ekusa rks tho vkSj deZ nksuksa gh jkxkfn Hkko dks izkIr gks tk,¡_ fdUrq jkxkfn vKku ifj.kke ,d tho ds gh gksrk gS] blfy, deZ ds mn;:i fufeÙkdkj.k ls ìFkd~ gh tho dk ifj.kke gSA If we believe that both, the Self as well as the physical matter, produce modifications such as attachment, then both will be said to assume psychic modes like attachment. But only the Self assumes psychic modes like attachment and nescience, and, therefore, the Self is distinct from the connecting agent for the rise of karma, the physical matter. iqñxy nzO; dk ifj.kke tho ls fHkUu gS & tfn thos.k lgfPp; iksWXxynOoLl dEeifj.kkeksA ,oa iksWXxythok gq nks fo dEeÙkeko..kkAA (3-71-139) ,dLl nq ifj.kkeks ikWsXxynOoLl dEeHkkos.kA rk thoHkkogsnwfg fo.kk dEeLl ifj.kkeksAA (3-72-140) ;fn tho ds lkFk gh iqñxy nzO; dk deZ:i ifj.kke gksrk gS] bl izdkj ekuk tk, rks iqñxy vkSj tho nksuksa gh deZRo dks izkIr gks tk,¡xs_ fdUrq deZHkko ls ifj.kke ,d iqñxy nzO; dk gh gksrk gS_ blfy, tho ds jkxkfn vKku ifj.kke:i fufeÙk dkj.k ls ìFkd gh iqñxy nzO; deZ dk ifj.kke gSA If we believe that both, the Self as well as the physical matter, transform into modes of various karmas, then both will be said 6 vè;k; & 3 to assume the status of karma. But only the physical matter assumes modification as a result of karmic disposition and, therefore, this modification in physical matter is distinct from the psychic modes, like attachment and nescience, of the connecting agent, the Self. tho ds lkFk deks± dk lEcU/ & thos dEea c1⁄4a iqêòa psfn oogkj.k;Hkf.knaA lq1⁄4.k;Ll nq thos vc1⁄4iqêòa gofn dEeaAA (3-73-141) tho esa deZ (mlds izns'kksa ds lkFk) c¡/k gqvk gS vkSj mls Li'kZ djrk gS] ;g O;ogkj u; dk dFku gS vkSj tho esa deZ vc1⁄4 vkSj vLì"V gS] ;g fu'p;u; dk dFku gSA The statement that the space-points of karmic molecules pervade the space-points of the soul, or that they touch the soul, has been made from the empirical point of view (vyavah ra naya). From the transcendental point of view (niochaya naya), the soul neither gets bonded with nor touched by the karmic matter. â le;lkj u;i{kksa ls jfgr gS & dEea c1⁄4ec1⁄4a thos ,na rq tk.k .k;iD[kaA .k;iD[kkfrDdarks Hk..kfn tks lks le;lkjksAA (3-74-142) 67 vè;k; & 3 tho esa deZ c¡/k gS vFkok ugha c¡/k gS] ;g rks u;i{k tkuks (bl izdkj dk dksbZ Hkh fodYi u;i{k gS] ,slk tkuks) vkSj tks u;i{k ls vfrØkUr (fdlh Hkh u;i{k ds fodYi ls jfgr) dgykrk gS] og le;&lkj (fu£odYi 'kq1⁄4 vkRerÙo) gSA Thus, assertions that the soul gets bonded with the karmic matter, or that it does not get bonded with the karmic matter, are made from different points of view. But that which is independent of various points of view is the ultimate truth, the samayas ra, pure and absolute consciousness.â i{kkfrØkUr dk Lo:Ik & nks.g fo .k;k.k Hkf.kna tk.kfn .ko j rq le;ifMc1⁄4ksA .k nq .k;iD[ka fx.gfn  dfp fo .k;iD[kifjgh.kksAA (3-75-143) (JqrKkuh vkRek) nksuksa gh u;ksa ds dFku dks dsoyek=k tkurk gSA og (lgt ijekuUnSd LoHkko) vkRek dk vuqHko djrk gqvk vkSj leLr u;i{k ds fodYiksa ls jfgr gqvk fdlh Hkh u;i{k dks  dfPkUek=k Hkh xzg.k ugha djrk (vkRekuqHkko ds le; u;ksa ds fodYi nwj gks tkrs gSa)A The Self who knows the scriptures, only apprehends the states depicted by both the viewpoints. Experiencing the innate supreme bliss of the Self, and abjuring all viewpoints, he does not absorb even an iota of any viewpoint (Self-realization is free from all expressions of viewpoints). 68 vè;k; & 3 le;lkj Kkun'kZu Lo:i gS & lEeíal.k.kk.ka ,lks ygfn fÙk .kofj oonslaA lOo.k;iD[kjfgnks Hkf.knks tks lks le;lkjksAA (3-76-144) tks leLr u;i{k ls jfgr dgk gS] og le;lkj gSA ;g le;lkj gh dsoy lE;Xn'kZuKku bl uke dks ikrk gSA (le;lkj gh lE;Xn'kZu vkSj lE;XKku gSA) That which is free from all viewpoints is the samayas ra. Only this samayasâra is characterized by right faith and right knowledge (samayasâra itself is right faith and right knowledge). â bfn frfn;ks dfÙkdEekf/;kjks leÙkks 69 vè;k; & 3 dEeelqga dqlhya lqgdEea pkfo tk.kg lqlhyaA fdg ra gksfn lqlhya ta lalkja ioslsfnAA (4-1-145) 'kqHk deZ Hkh lalkj dk dkj.k gS & pmRFkks iq..kikokf/;kjks MERIT AND DEMERIT v'kqHk deZ dq'khy (cqjk) gS vkSj 'kqHk deZ Lkq'khy (vPNk) gS] ,slk rqe tkurs gks_ fdUrq tks deZ tho dks lalkj esa izos'k djkrk gS] og fdl izdkj lq'khy (vPNk) gks ldrk gS\ You know that wicked karma is undesirable, and virtuous karma is desirable. But how can the karma, which leads the j va into the cycle of births and deaths (saÉsâra), be considered desirable? î lksof..k;a fi f.k;ya ca/fn dkyk;la fi tg iqfjlaA ca/fn ,oa thoa lqgelqga ok dna dEeaAA (4-2-146) 'kqHkk'kqHk deZcU/ ds dkj.k gSa & tSls lksus dh csM+h Hkh iq#"k dks ck¡/rh gS vkSj yksgs dh csM+h Hkh ck¡/rh gSA blh izdkj 'kqHk ;k v'kqHk fd;k gqvk deZ tho dks ck¡/rk gS (nksuksa gh cU/u:i gSa)A 70 vè;k; & 4 Just like a shackle, whether made of gold or iron, will be able to confine a man, similarly both – virtuous and wicked karmas – bind the Self (both are bondage). rEgk nq dqlhysfg ; jkxa ek dkfg ek o lal XxA lk/h.kks fg fo.kklks dqlhy&lalfXx&jkxs.kAA (4-3-147) 'kqHkk'kqHk nksuksa R;kT; gSa & blfy, 'kqHk vkSj v'kqHk bu nksuksa dq'khyksa ds lkFk jkx er djks rFkk lalxZ Hkh er djks] D;ksafd dq'khy ds lkFk lalxZ vkSj jkx djus ls Lok/hu lq[k dk fouk'k gksrk gSA Therefore, do not entertain any attachment for or association with both these types of undesirable karmas, virtuous or wicked, as any attachment for or association with the undesirable will lead to the destruction of innate bliss. tg .kke dks fo iqfjlks dqfPN;lhya t.ka fo;kf.kÙkkA oTtsfn rs.k le;a lal Xx jkxdj.ka pAA (4-4-148) iwoksZDRk dk Li"Vhdj.k & ,eso dEei;Mh lhylgkoa fg dqfPNna .kknqaA oTtafr ifjgjafr ; ra lal Xx lgkojnkAA (4-5-149) 71 vè;k; & 4 tSls dksbZ iq#"k dqfRlr LoHkko okys iq#"k dks tkudj mlds lkFk lalxZ vkSj jkx djuk NksM+ nsrk gS] blh izdkj LoHkko eas jr Kkuh tho deZ&izÑfr ds 'khYk&LoHkko dks dqfRlr tkudj fu'Pk; gh mlds lkFk lalxZ dks NksM+ nsrs gSa vkSj (jkx dks) NksM+ nsrs gSaA Just like a man, on becoming aware of the evil nature of someone, severs any association with or attachment for him, in the same way, a knowledgeable person, engaged in the innate nature of the Self, severs any association with or attachment for even the virtuous karmas, as he knows these to be of evil nature. jÙkks ca/fn dEea eqapfn thoks fojkxlai..kksA ,lks ft.kksonslks rEgk dEeslq ek jTtAA (4-6-150) gs HkO;! rw deks± esa jkx er dj & jkxh tho deks± dks ck¡/rk gS vkSj fojkxh tho deks± ls NwVrk gS] ;g ftUksUnz Hkxoku dk mins'k gS] blfy, (gs HkO; tho!) rw deks± esa jkx er dj! The Self with the attribute of attachment suffers bondage of karmas, and the one with the attribute of non-attachment (detachment) sheds his karmas. This has been declared by the Omniscient Lord and, therefore, (O bhavya – potential aspirant to liberation!) do not have any attachment for the karmas. 72 vè;k; & 4 ijeV~Bks [kyq levks lq1⁄4ks tks dsoyh eq.kh .kk.khA rfEg fêònk lgkos eqf.k.kks ikoafr f.kOok.kaAA (4-7-151) Kku fuokZ.k dk dkj.k gS & fu'p; ls tks ijekFkZ (vkRek) gS] og le; ('kq1⁄4 xq.k&i;kZ;ksa esa ifj.keu djus okyk) gS] 'kq1⁄4 (leLr u;i{kksa ls jfgr ,d KkuLo:i gksus ls 'kq1⁄4) gS] dsoyh (dsoy fpUek=k oLrqLo:i gksus ls dsoyh) gS] eqfu (dsoy euuek=k HkkoLo:i gksus ls eqfu) gS] Kkuh (Lo;a gh KkuLo:i gksus ls Kkuh) gSA ml ijekReLoHkko esa fLFkr eqfutu fuokZ.k dks izkIr djrs gSaA Undoubtedly, the divine state of the soul is absolute consciousness (samaya), pure (free from all viewpoints, only knowledge consciousness), omniscient (having attained its innate attributes), ascetic (absorbed only in the Self), and the knower (being knowledge by itself). The ascetics who position themselves in this divine state of the soul attain liberation (nirvâòa). ijeêòfEe nq vfBnks tks dq.kfn roa ona p /kj;fnA ra lOoa ckyroa ckyona  ofr lOo.gwAA (4-8-152) vKkuh dk ozr] ri fu"iQy gS & tks ijekFkZ esa rks fLFkr ugha gS] fdUrq ri djrk gS vkSj ozr /kj.k djrk gS] mlds ml leLr ri vkSj ozr dks loZKnso ckyri vkSj ckyozr dgrs gSaA Anyone who has not positioned himself in the divine state of the 73 vè;k; & 4 soul, but performs austerities and observes vows, the allknowing call his austerities and observance of vows as childish austerities (b ltapa) and childish observance of vows (b lvrata).â â onf.k;ekf.k /jark lhykf.k rgk roa p dqOoaarkA ijeêòckfgjk ts f.kOok.ka rs .k  onafrAA (4-9-153) vKkuh dks fuokZ.k ugha gS & ozr vkSj fu;eksa dks /kj.k djrs gq, rFkk 'khy vkSj ri djrs gq, Hkh tks ijekFkZ ls cká gSa (ftUgsa ijekFkZHkwr KkuLo:i vkRek dh vuqHkwfr ugha gS)] os fuokZ.k dks izkIr ugha djrsA Those who although observe vows and rules of conduct as well as celibacy and austerities, but do not position themselves in the divine state of the soul – of knowledge consciousness – do not attain liberation. ijeêòckfgjk ts rs v..kk.ks.k iq..kfePNafrA lalkjxe.kgsnqa fo eksWD[kgsnq v;k.karkAA (4-10-154) iq.; lalkj dk dkj.k gS & tks ijekFkZ ls cká gSa ( 1⁄4 vkReLo:i dk ftUgsa vuqHko ugha gS)] os eks{k ds gsrq dks u tkurs gq, vKku ls lalkj&xeu ds Hkh dkj.k iq.; dks pkgrs gSaA 'kq 74 vè;k; & 4 Those who are not anchored to the divine state of the soul (not living through pure consciousness), since they are not aware of the path to liberation, out of ignorance, they desire virtue (pu ya) which is the cause of the cycle of births and deaths (saÉsâra). ò thoknhlíg.ka lEeÙka rsflef/xeks .kk.kaA jkxknhifjgj.ka pj.ka ,lks nq eksWD[kigksAA (4-11-155) eks{kekxZ & thokfnd ukS inkFkks± dk J1⁄4ku djuk lE;Xn'kZu gSA mUgha inkFkks± dk la ;] foeksg vkSj foHkze ls jfgr Kku lE;XKku gSA jkxkfnd dk ifjR;kx lE;d~pkfj=k gSA ;gh eks{k dk ekxZ gSA 'k Belief in the nine substances as they are is right faith (samyagdar ana). Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge (samyagjñâna). Being free from attachment etc. is right conduct (samyakchâritra). These three, together, constitute the path to liberation. o eksWÙkww.k f.kPN;êòa oogkjs.k fonqlk ioV~BafrA ijeêòefLlnk.k nq tnh.k dEeD[kvks gksfnAA (4-12-156) ;fr deks± dk {k; djrk gS & 75 vè;k; & 4 fu'p;u; ds fo"k; dks NksM+dj fo}ku O;ogkj ds }kjk izòfÙk djrs gSa_ fdUrq fut 'kq1⁄4kReHkwr ijekFkZ ds vkfJr ;fr;ksa ds gh deks± dk {k; gksrk gSA Leaving aside the ultimate point of view, wise ones take on the empirical way, but the destruction of karmas takes place only to those ascetics who embrace the pure, ultimate nature of the Real Self. oRFkLl lsnHkkoks tg .kklfn eyfoesy.kksPN..kksA fePNÙkeyksPN..ka rg lEeÙka [kq .kknOOkaAA (4-13-157) jRu=k; dh efyurk ds dkj.k & tSls eSy ls O;kIr gqvk oÐ dk 'osrHkko u"V gks tkrk gS] mlh izdkj feF;kRo:ih eSy ls O;kIr lE;DRo fu'p; gh frjksfgr gks tkrk gS_ ,slk tkuuk pkfg;sA ftl izdkj eSy ls O;kIr gqvk oÐ dk 'osrHkko u"V gks tkrk gS] mlh izdkj vKku:ih eSy ls O;kIr Kku frjksfgr gks tkrk gS_ ,slk tkuuk pkfg;sA ftl izdkj eSy ls O;kIr gqvk oÐ dk 'osrHkko u"V gks tkrk gS] mlh izdkj d"kk; ls O;kIr gqvk pkfj=k frjksfgr gks tkrk gS_ ,slk tkuuk pfg;sA oRFkLl lsnHkkoks tg .kklfn eyfoesy.kksPN..kksA v..kk.keyksPN..ka rg .kk.ka gksfn .kknOoaAA (4-14-158) oRFkLl lsnHkkokss tg .kklfn eyfoesy.kksPN..kksA dLlk;eyksPN..ka rg pkfjÙka fi .kknOoaAA (4-15-159) 76 vè;k; & 4 Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right faith gets destroyed when soiled with wrong belief. Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right knowledge gets destroyed when soiled with nescience. Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right conduct gets destroyed when soiled with passions. lks lOo.kk.knfjlh dEej;s.k f.k,.kkoPN..kksA lalkjleko..kks .k fotk.kfn lOonks lOoaAA (4-16-160) deZ Lo;a gh cU/Lo:i gS & og vkRek (LoHkko ls) loZK vkSj loZn'khZ gSA (fiQj Hkh og) vius deZ:ih jt ls vkPNkfnr gS (vr% og) lalkj dks izkIr gqvk gSA og leLr inkFkks± dks lc izdkj ls ugha tkurkA The Self, by his own nature, is all-knowing and all-perceiving. Still, being covered with the dirt of karmas, he is in the worldly state of births and deaths (sa s ra) and does not know all the substances and their various modes. É â 7 vè;k; & 4 lEeÙkifMf.kc1⁄4a fePNÙka ft.kojs g ifjdfgnaA rLlksn;s.k thoks fePNkfnfêò fÙk .kknOoksAA (4-17-161) jRu=k; ds izfrcU/d dkj.k & lE;DRo dk izfrcU/d (jksdus okyk) feF;kRo gS] ;g ftusUnznso us dgk gSA mlds mn; ls tho feF;kn`f"V gksrk gS] ,slk tkuuk pkfg;sA Kku dk izfrcU/d (jksdus okyk) vKku gS] ;g ftusUnznso us dgk gSA mlds mn; ls tho vKkuh gksrk gS] ,slk tkuuk pkfg;sA Pkkfj=k dk izfrcU/d (jksdus okyk) d"kk; gS] ,slk ftusUnznso us dgk gSA mlds mn; ls tho pkfj=kjfgr gksrk gS] ,slk tkuuk pfg;sA As declared by the Omniscient Lord, right faith gets obstructed by wrong belief. When this happens, the Self becomes a wrong believer, so let it be known. As declared by the Omniscient Lord, right knowledge gets obstructed by nescience. When this happens, the Self becomes devoid of right knowledge, so let it be known. As declared by the Omniscient Lord, right conduct gets obstructed by passions. When this happens, the Self becomes devoid of right conduct, so let it be known. .kk.kLl ifMf.kc1⁄4a v..kk.ka ft.kojs g ifjdfgnaA rLlksn;s.k thoks v..kk.kh gksfn .kknOoksAA (4-18-162) pkfjÙkifMf.kc1⁄4a dlk;fefn ft.kojs g ifjdfgnaA rLlksn;s.k thoks vpfjÙkks gksfn .kknOoksAA (4-19-163) bfn pmRFkks iq..kikokf/;kjks leÙkks 78 vè;k; & 4 fePNÙka vfoje.ka dlk;tksxk l..kl..kk nqA cgqfogHksnk thos rLlso v.k..kifj.kkekAA (5-1-164) nks izdkj ds vkÏo & Ikapeks vklokf/;kjks INFLUX OF KARMAS .kk.kkoj.kknh;Ll rs nq dEeLl dkj.ka gksafrA rs l fi gksfn thoks jkxíkslkfnHkkodjksAA (5-2-165) feF;kRo] vfojfr] d"kk; vkSj ;ksx (HkkoizR;; vkSj nzO;izR;; ds :i esa) psru vkSj vpsru nks izdkj ds gksrs gSaA (tks psru ds fodkj gSa os) tho esa vusd izdkj ds Hksn okys gSa vkSj os tho ds gh vuU; ifj.kke gSaA tks feF;kRo vkfn iqñxy ds fodkj gSa] os Kkukoj.k vkfn deks± ds fufeÙk gSaA mu feF;kRo vkfn vpsru fodkjksa dk fufeÙk jkx&}s"k vkfn Hkkoksa dk dÙkkZ tho gksrk gSA Wrong belief (mithy tva), non-abstinence (avirati), passions (kaoâya), and actions of the body, the organ of speech and the mind (yoga) are of two kinds – psychical (chetana) and material (achetana). Psychical modifications are of various kinds and they are modes exclusively of the Self. Material modifications, like wrong belief, lead to karmas, like knowledge-obscuring karma. The cause of material modifications, like wrong belief, is the Self when he gets involved in psychic states like attachment and aversion. â 79 vè;k; & 5 .kfRFk nq vkloca/ks lEekfnfêòLl vklof.kjksgksA Lkars iqOof.kc1⁄4s tk.kfn lks rs vca/arksAA (5-3-166) LkE;Xn`f"V ds vkÏoksa dk vHkko gS & lE;Xn`f"V ds vkÏofufeÙkd cU/ ugha gS_ fdUrq vkÏo dk fujks/ gSA uohu deks± dks u ck¡/rk gqvk og lÙkk esa fo|eku iwoZ esa ck¡/s gq, deks± dks tkurk gSA The right believer has no bondage due to influx of karmas; the influx is blocked. While free from bondage of new karmas, he is aware of the still existing, past bondage of karmas. Hkkoks jkxkfntqnks thos.k dnks nq ca/xks gksfnA jkxkfn&foIieqDdks vca/xks tk.kxks .kofjAA (5-4-167) jkx}s"k gh vkÏo gS & tho ds }kjk fd;k gqvk jkxkfn;qDr Hkko rks uohu deks± dk cU/ djus okyk gksrk gS vkSj jkxkfn ls jfgr Hkko cU/ ugha djrkA og ek=k Kk;d gSA Psychic modes, like attachment etc., of the Self result into bondage of fresh karmas. However, the Self devoid of such psychic modes is free from bondage; he is of the nature of the knower. 80 vè;k; & 5 iDds iQyfEe ifMns tg .k iQya cT>ns iq.kks  oVsA thoLl dEeHkkos ifMns .k iq.kksn;eqosfnAA (5-5-168) futZfjr deZ dk iqUk% cU/ ugha & tSls ids gq, iQy ds (ò{k ls) fxjus ij og iQy iqu% MaBy esa ugha tqM+rk] mlh izdkj tho ds iqñxy deks± dh futZjk gksus ij iqu% os mn; dks izkIr ugha gksrs (iqu% os tho ds lkFk ugh c¡/rs)A As the ripened fruit, once fallen (from tree), does not get reattached to the stalk, similarly, karmas (karmic matter), once dissociated from the Self, do not come to fruition again (do not again get bonded with the Self). iq<oh iMlEkk.kk iqOof.kc1⁄4k nq iPp;k rLlA dEeljhjs.k nq rs c1⁄4k lOos fo .kkf.kLlAA (5-6-169) Kkuh ds nzO;kÏo dk vHkko gS & ml Kkuh ds igys (vKku voLFkk eas) c¡/s gq, lHkh (feF;kRokfn nzO;) izR;; rks ìFoh ds <sys ds leku gSa (v dfpRdj gaS)_ vkSj os (vius iqñxyLoHkko ls) dkeZ.k 'kjhj ds lkFk c¡/s gq, gSaA In the Self with right knowledge, all previously bonded karmas (wrong belief etc., which got bonded when the Self was in the state of nescience), are like a lump of earth (i.e., practically inconsequential) and these (due to their physical nature), remain incorporated with the karmic body (k rma a r ra).â ò oa î 81 vè;k; & 5 Pkgqfog v.ks;Hks;a ca/ars .kk.knal.kxq.ks gA le;s le;s tEgk rs.k vca/ks fÙk .kk.kh nqAA (5-7-170) Kkuxq.k ls deZ&cU/ & D;ksafd (feF;kRo] vfojfr] d"kk; vkSj ;ksx) ;s pkj izdkj ds nzO;kÏo Kku&n'kZu xq.kksa ds }kjk izfrle; vusd izdkj ds deks± dks ck¡/rs gSa] vr% Kkuh rks vcU/ gh gSA Since the four kinds of karmic influxes (wrong belief, nonabstinence, passions, and actions of the body, the organ of speech and the mind), due to the impure qualities of knowledge and faith in the Self, cause bondages of various kinds of karmas every instant, therefore, the Self with right knowledge is free from bondage. tEgk nq tg..kknks .kk.kxq.kknks Ikq.kks fo ifj.kefnA v..kÙka .kk.kxq.kks rs.k nq lks ca/xks Hkf.knksAA (5-8-171) Kkuxq.k deZ&cU/ dk dkj.k D;ksa gS & D;ksafd Kkuxq.k Kkuxq.k ds t?kU; Hkko ({kk;ksi'kfed Kku) ds dkj.k iqu% vUreqZgwrZ ds i'pkr~ vU; :Ik ls ifj.keu djrk gS] blh dkj.k og (Kkuxq.k dk t?kU; Hkko & ;Fkk[;kr pkfj=k dh izkfIr ls iwoZ rd) deZ dk cU/ djkus okyk dgk x;k gSA Since the quality of knowledge, due to its lowest stage of disposition (destruction-cum-subsidence), re-emerges, within 82 vè;k; & 5 one muh rta*, in alternative modes, therefore, this cognitive quality (from the level of destruction-cum-subsidence to the level just before perfect conduct) has been said to be the cause of bondage of karmas. û * muh rta is a measure of time equal to 48 minutes.û nal.k.kk.kpfjÙka ta ifj.kens tg..kHkkos.kA .kk.kh rs.k nq cT>fn iksWXxydEes.k fofogs.kAA (5-9-172) jRu=k; dk t?kU; Hkko deZ&cU/ dk dkj.k gS & n'kZu] Kku vkSj pkfj=k t?kU; Hkko ls tks ifj.keu djrs gSa] mlds dkj.k Kkuh tho vusd izdkj ds iqñxy deks± ls cU/ dks izkIr gksrk gSA The knowledgeable j va, due to the modifications of knowledge, faith, and conduct, in their lowest stage of disposition (destruction-cum-subsidence), gets bondages of various kinds of karmic matter. î lOos iqOof.kc1⁄4k nq iPp;k lafr lEefnfêòLlA movksxIikvksxa ca/ars dEeHkkos.kAA (5-10-173) lE;Xn`f"V ds deZcU/ ugha gksrk & 83 vè;k; & 5 lark nq f.k#oHkksWTtk ckyk bRFkh tgso iqfjlLlA ca/fn rs moHkkWsTTks r#.kh bRFkh tg .kjLlAA (5-11-174) gksnw.k f.k#oHkksTtk rg ca/fn tg gaofr moHkksTtkA lÙkêòfogk Hkwnk .kk.kkoj.kkfnHkkos gAA (5-12-175) ,ns.k dkj.ks.k nq lEekfnV~Bh vca/xks Hkf.knksA vkloHkkokHkkos .k iPp;k ca/xk Hkf.knkAA (5-13-176) lE;Xn`f"V tho ds iwoZ dh ljkx n'kk esa ck¡/s gq, lHkh nzO;kÏo lÙkk esa fo|eku gSaA os mi;ksx ds iz;ksxkuqlkj deZ Hkko ds }kjk (jkxkfn Hkko izR;;ksa ds }kjk) cU/ dks izkIr gksrs gSaA lÙkk esa fo|eku jgrs gSa fiQj Hkh mn; ls iwoZ os Hkksxus ;ksX; ugha gksrsA tSls cky Ðh iq#"k ds fy, HkksX; ugha gksrhA os gh deZ mn;dky esa Hkksxus ;ksX; gksus ij u;s deks± dks ck¡/rs gSa_ ftl izdkj r#.kh Ðh iq#"k ds fy, (HkksX; gksrh gS vkSj iq#"k dks jkxHkko esa ck¡/ ysrh gSS)A os iwoZc1⁄4 deZ Hkksxus ds v;ksX; gksdj tSls Hkksxus ;ksX; gksrs gSa] mlh izdkj Kkukoj.k vkfn :i ls (vk;q deZ ds fcuk) lkr izdkj ds vkSj (vk;q deZ lfgr) vkB izdkj ds deks± dks ck¡/rs gSaA blh dkj.k ls lE;Xn`f"V tho vcU/d (deZ&cU/ u djus okyk) dgk x;k gSA jkxkfn HkkokÏo ds vHkko esa nzO; izR;; cU/dkjd ugha gksrs gSaA In the right believer, all previously bonded karmas, which got bonded when the Self was in the state of attachment, remain existent. They get bonded due to the manifestation of conscious dispositions of the Self, involving attachment etc. They are existent but are not fit for enjoyment till they mature; just as a child-wife is not fit for enjoyment by the husband. The same bonded karmas, when they mature, are fit for enjoyment and, in 84 vè;k; & 5 the process, give rise to fresh bondages; just as an adult wife is fit for enjoyment by the husband and, in the process, generates his attraction. The previously bonded karmas transform from being unfit for enjoyment, to fit for enjoyment. On becoming operative, they give rise to bondages of seven kinds of karmas like knowledge-obscuring karma (but not the life-determining karma), or eight types of karmas (including the life-determining karma). The right believer, due to this very reason, is said to be a non-perpetrator of bondages; because of the absence of attachment etc. in him, the existent karmic matter cannot cause fresh bondages. jkxks nkslks eksgks ; vklok .kfRFk lEefnfV~BLlA rEgk vkloHkkos.k fo.kk gsnw .k iPp;k gksafrAA (5-14-177) HkkoizR;; ds fcUkk nzO;izR;; ugha gksrk & jkx] }s"k vkSj eksg ;s vkÏo lE;Xn`f"V ds ugha gksrsA blfy, jkxkfn HkkokÏo ds fcuk nzO; izR;; deZ&cU/ ds dkj.k ugha gksrsA feF;kRo vkfn pkj izdkj ds gsrq vkB izdkj ds deks± ds dkj.k gksrs gSa vkSj mu pkj izdkj ds gsrqvksa ds dkj.k tho ds jkxkfn Hkko gSaA mu jkxkfn Hkkoksa dk vHkko gksus ds dkj.k lE;Xn`f"V ds deZ&CkU/ ugha gksrkA In the right believer, there are no influxes of attachment, aversion, and delusion. Therefore, without these psychic states gsnw pnqfOo;Iiks vêòfo;IiLl dkj.ka gofnA rs l fi ; jkxknh rsfleHkkos .k cT>afrAA (5-15-178) 85 vè;k; & 5 pertaining to attachment etc., the existent karmic matter cannot cause fresh bondages. Four kinds of karmic influxes, such as wrong belief, cause bondages of eight kinds of karmas, and these four kinds of karmic influxes are due to the psychic states of the Self, pertaining to attachment etc. Because of the absence of these psychic states pertaining to attachment etc., the Self with right belief does not get fresh karmic bondages. tg iqfjls.kkgkjks xfgnks ifj.kefn lks v.ks;fogaA ealolk#fgjknh Hkkos mnjfXxlatqÙkksAA (5-16-179) 'kq1⁄4u; ls P;qr tho ds cU/ gksrk gS & tSls iq#"k ds }kjk xzg.k fd;k gqvk vkgkj mnjkfXu dk la;ksx ikdj og ekal] eTtk] #f/j vkfn ds :i ls vusd :i esa ifj.keu djrk gS_ mlh izdkj Kkuh ds iwoZ esa c1⁄4 tks nzO;kÏo Fks] os vusd izdkj ds deks± dks ck¡/rs gSaA os tho 'kq1⁄4u; ls P;qr gSa ('kq1⁄4u; ls P;qr gksus ij gh Kkuh tho jkxkfn HkkokÏo djrk gSA mlls nzO;kÏo vkSj deZ&cU/ gksrk gS)A Just as food eaten by a man, and acted upon by his digestive system, gets metabolized into flesh, bone-marrow, blood etc., in the same way, the earlier influxes of karmic matter associated with the Self of the knowledgeable, cause various kinds of fresh karmic bondages. Such a knowledgeable Self is away from the rg .kkf.kLl nq IkqOoa ts c1⁄4k iPp;k cgqfo;IiaA cT>ars dEea rs .k;ifjgh.kk nq rs thokAA (5-17-180) 86 vè;k; & 5 pure, transcendental point of view. (Only when the knowledgeable Self is away from the pure, transcendental point of view, he gets caught up in psychic states pertaining to attachment etc., which cause influxes and karmic bondages.) bfn iapeks vklokf/;kjks leÙkks 87 vè;k; & 5 movksxs movksxks dksgkfnlq .kfRFk dks fo movksxksA dksgs dksgks pso fg movksxs .kfRFk [kyq dksgksAA (6-1-181) HksnfoKku gh laoj dk mik; gS & Nêðeks laojkf/;kjks STOPPAGE OF KARMAS vêòfo;Iis dEes .kksdEes pkfo .kfRFk movksxksA movksxfEg ; dEea .kksdEea pkfo .kks vfRFkAA (6-2-182) ,na rq vfoojhna .kk.ka tb;k nq gksfn thoLlA rb;k .k  dfp dqOofn Hkkoa movksxlq1⁄4IikAA (6-3-183) mi;ksx esa mi;ksx gS] Øks/ vkfn esa dksbZ Hkh mi;ksx ugha gSA vkSj Øks/ esa gh Øks/ gS] fu'p; gh mi;ksx esa Øks/ ugha gSA vkB izdkj ds (Kkukoj.kkfn) deks± vkSj ('kjhjkfn) uksdeks± esa Hkh mi;ksx ugha gS vkSj mi;ksx esa deZ vksj uksdeZ Hkh ugha gSA ftl dky eas tho dks ,slk vfoijhr (lR;kFkZ) Kku gks tkrk gS] rc mi;ksx&Lo:i 'kq1⁄4kRek mi;ksx ds vfrfjDr vU; fdlh Hkko dks ugha djrkA Consciousness subsists on consciousness and there is no consciousness in anger etc. Anger subsists on anger and, surely, there is no anger in consciousness. There is no consciousness in eight kinds of karmas, like knowledge-obscuring karma, and the quasi-karmic matter (nokarma), and there is no karma and nokarma in consciousness. The time when the Self attains this 8 vè;k; & 6 discriminative knowledge, free from error, then the true nature of the Self, which is pure consciousness, manifests itself, and the Self then does not entertain any impure psychic dispositions. tg d.k;efXxrfo;a fi d.k;lgkoa .k ra ifjPp;fnA rg dEeksn;rfonks .k tgfn .kk.kh nq .kkf.kÙkaAA (6-4-184) HkkofoKku ls 'kq1⁄4kRek dh izkfIr & ,oa tk.kfn .kk.kh v..kk.kh eq.kfn jkxesoknaA v..kk.krekWsPN..ka vknlgkoa v;k.karksAA (6-5-185) tSls vfXu esa rik;k gqvk lksuk vius lqo.kZ LoHkko dks ugha NksM+rk] blh izdkj (rhoz ijh"kg&milxZ:i) deksZn; ls rIr gksrk gqvk Kkuh Hkh vius Kkuhius ds LoHkko dks ugha NksM+rkA bl izdkj Kkuh tkurk gS vkSj vKku:i vU/dkj ls vkPNUu vKkuh vkReLoHkko dks u tkurk gqvk jkx dks gh vkRek ekurk gSA Just as gold, on being intensely heated, does not lose its inherent quality, in the same way, the Self with right knowledge does not abandon his nature of true knowledge on being burnt (by way of hardship or torment) as a consequence of the rise of karmas. Thus, the knowledgeable Self realizes the true nature of the Self, while the ignorant, being camouflaged by nescience, gets associated with impure psychic states such as attachment. 89 vè;k; & 6 lq1⁄4a rq fo;k.karks folq1⁄4esoIi;a ygfn thoksA tk.karks nq vlq1⁄4a vlq1⁄4esoIi;a ygfnAA (6-6-186) 'kq1⁄4kRek ds vuqHko ls laoj gksrk gS & 'kq1⁄4 vkRek dks tkurk gqvk tho 'kq1⁄4 vkRek dks gh izkIr djrk gS vkSj v'kq1⁄4 vkRek dks tkurk gqvk tho v'kq1⁄4 vkRek dks gh izkIr djrk gSA The Self who knows the pure nature of the soul, dwells in the pure nature of the soul, but the Self who knows the impure nature of the soul, dwells in the impure nature of the soul. vIik.keIi.kk #af/nw.k nksiq..kikotksxslqA nal.k.kk.kfEg fBnks bPNkfojnks ; v..kfEgAA (6-7-187) laoj dh fof/ & tks lOolaxeqDdks >k;fn vIik.keIi.kk vIikA .k fo dEea .kksdEea psnk  prsfn ,;ÙkaAA (6-8-188) vIik.ka >k;arks nal.k.kk.kebvks v.k..kevksA ygfn vfpjss.k vIik.keso lks dEeifoeqDdaAA (6-9-189) vkRek dks viuh vkRek ds }kjk iq.; vkSj iki bu nksuksa 'kqqHkk'kqHk ;ksxksa ls jksddj n'kZu vkSj Kku esa fLFkr gqvk vkSj vU; nsg&jkxkfn esa bPNk ls fojr gqvk rFkk 90 vè;k; & 6 leLr cká&vkH;Urj ifjxzg ls jfgr gqvk tks vkRek viuh vkRek dks viuh vkRek ds }kjk è;krk gS] (,oa) deZ vkSj uksdeZ dks ugha è;krk gS] ,slk xq.kfof'k"V vkRek ,dRo dk fpUru (vuqHko) djrk gSA og vkRek viuh vkRek dk è;ku djrk gqvk n'kZu&Kkue; gqvk vkSj vuU;e; gqvk FkksM+s gh dky esa deks± ls jfgr vkRek dks izkIr dj ysrk gSA The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter (nokarma); the Self with such distinctive qualities experiences oneness with the Self. Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas. rs l gsnw Hkf.knk vT>olk.kkf.k lOonfjlh gA fEkPNÙka v..kk.ka vfojfnHkkoks ; tksxks ;AA (6-10-190) laoj dk Øe & gsnqvHkkos f.k;ek tk;fn .kkf.kLl vklof.kjksgksA vkloHkkos.k fo.kk tk;fn dEeLl nq f.kjksgksAA (6-11-191) 91 vè;k; & 6 dEeLlkHkkos.k ; .kksdEek.ka fi tk;fn f.kjksgksA .kksdEef.kjksgs.k ; lalkjf.kjksg.ka gksfnAA (6-12-192) loZKnso us (jkxkfn foHkk deZ:i) HkkokÏoksa ds dkj.k feF;kRo] vKku] vfojfrHkko vkSj ;ksx ;s pkj vè;olku dgs gSaA Kkuh ds gsrqvksa ds vHkko esa fu;e ls vkÏo dk fujks/ gksrk gSA vkÏoHkko ds fcuk deZ dk Hkh fujks/ gks tkrk gS vkSj deZ dk vHkko gksus ls uksdeks± dk Hkh fujks/ gks tkrk gSA uksdeZ dk fujks/ gksus ls lalkj dk fujks/ gksrk gSA o The Omniscient Lord has declared that psychic imperfections (attachment etc.) are the causal agents of these four psychic responses – wrong belief, wrong knowledge, non-abstinence, and actions of the body, the organ of speech and the mind (yoga). Since the knowledgeable is free from these causal agents, he is, by rule, free from karmic influxes. Without influxes, there can be no karmic bondage. Without karmic bondage there can be no quasi-karmic matter (nokarma). And without quasi-karmic matter, the cycle of births and deaths ceases to exist. bfn Nêðeks laojkf/;kjks leÙkks 92 vè;k; & 6 moHkksx efn;s g nOok.kePksn.kk.kfenjk.kaA ta dq.kfn lEefnV~Bh ra lOoa f.kTtjf.kfeÙkaAA (7-1-193) nzO;futZjk dk Lo:i & lÙkeks f.kTtjkf/;kjks SHEDDING OF KARMAS lE;Xn`f"V tho bfUnz;ksa ds }kjk vpsru vkSj psru nzO;ksa dk tks miHkksx djrk gS] og lc futZjk dk fufeÙk gSA The enjoyment of sense-perceived objects – inanimate or animate – by the right believer leads to the shedding of karmas (nirjar ).â nOos moHkqTtars f.k;ek tk;fn lqga p nqD[ka okA ra lqgnqD[keqfn..ka ossnfn v/ f.kTtja tkfnAA (7-2-194) HkkofutZjk dk Lo:i & ijnzO;ksa dk (tho ds }kjk) miHkksx djus ij fu;e ls lq[k vFkok nq%[k gksrk gSA (tho) mn; esaa vk;s gq, ml lq[k&nq%[k dk vuqHko djrk gS_ fiQj (og) futZjk dks izkIr gks tkrk gS (>M+ tkrk gS)A 93 vè;k; & 7 The enjoyment (by the Self) of any alien substances inevitably results into pleasure or pain. The Self experiences this rise of pleasure or pain (due to the fruition of karmas) and then these karmas are shed. tg foleqoHkqTtarks osWTtks iqfjlks .k ej.keqo;kfnA iksWXxydEeLlqn;a rg Hkqatfn .kso cT>ns .kk.khAA (7-3-195) Kkuh dks deZ&cU/ ugha gksrk & ftl izdkj fo"koS| fo"k dk miHkksx djrk gqvk Hkh ej.k dks izkIr ugha gksrk] mlh izdkj Kkuh iq#"k iqñxy deZ ds mn; dks Hkksxrk gS] rFkkfi og deZ ls ugha c¡/rkA Just as the handling of poison by an expert in toxicology does not lead to his death, in the same way, the knowledgeable person enjoys the fruits of rise of karmas, but does not attract bondages. tg eTta fioek.kks vjfnHkkos.k .k eTtns iqfjlksA nOoqoHkksxs vjnks .kk.kh fo .k cT>ns rgs.kAA (7-4-196) oSjkX; dh lkeF;Z & ftl izdkj dksbZ iq#"k e| dks ihrk gqvk rhoz vjfrHkko dh lkeF;Z ls erokyk 94 vè;k; & 7 ugha gksrk] mlh izdkj Kkuh iq#"k Hkh nzO;ksa ds miHkksx esa fojDr jgrk gqvk (oSjkX; dh lkeF;Z ls) deks± ls ugha c¡/rkA Just as a person consuming alcoholic drink can still remain sober due to his strong sense of non-indulgence, similarly, the knowledgeable person, remaining detached from the enjoyment of alien substances, does not attract bondages. lsoarks fo .k lsofn vlsoek.kks fo lsoxks dks foA ixj.kpsêòk dLl fo .k ; ik;j.kks fÙk lks gksfnAA (7-5-197) Kkuh vkSj vKkuh esa vUrj & dksbZ lE;Xn`f"V (jkxkfn Hkko ds vHkko ds dkj.k) fo"k;ksa dk lsou djrk gqvk Hkh mudk lsou ugha djrk] (vkSj vKkuh fo"k;ksa esa jkxHkko ds dkj.k) mUgsa lsou u djrk gqvk Hkh lsou djus okyk gksrk gSA tSls & fdlh iq#"k dh dk;ZlEcU/h fØ;k gksrh gS] fdUrq og dk;Z djus okyk ugha gksrkA fo'ks"k & tSls dksbZ equhe lsB dh vksj ls O;kikj dk lc dk;Z djrk gS] fdUrq ml O;kikj rFkk mldh ykHk&gkfu dk og Lokeh ugha gksrkA blh izdkj lE;Xn`f"V Hkksxksa dk lsou djrk gqvk Hkh jkx u gksus ds dkj.k mldk vlsod gS vkSj feF;kn`f"V lsou u djrk gqvk Hkh jkx ds lñHkko ds dkj.k mldk lsod gSA The right believer (due to the absence of attachment etc.), while getting involved in sensualities, really does not indulge in them, but an ignorant person (due to the presence of attachment etc.), 95 vè;k; & 7 even if not involved in sensualities, really indulges in them. This is akin to a person performing certain acts but, in reality, is not responsible for them. Note: Just as an assistant, on behalf of the owner of a business, performs all duties, but is neither the owner of the business, nor shares its profit or loss. In the same way, the right believer, due to the absence of attachment etc., is non-indulgent, and the wrong believer, due to the presence of attachment etc., is indulgent. mn;fookxks fofogks dEek.ka of..knks ft.kojs gA .k gq rs eT> lgkok tk.kxHkkoks nq vgesWDdksAA (7-6-198) Kkuh dk Lo&ij foosd & ftusUnznso us deks± ds mn; ds iQy vusd izdkj ds crk;s gSaA os rks esjs LoHkko ugha gSaA eSa rks ,d Kk;d Hkko g¡wA The Omniscient Lord has enumerated various outcomes of the fruition of karmas. These outcomes are not my nature. I am just one, the knower. iksWXxydEea jkxks rLl fookxksnvks gofn ,lksA .k gq ,l eT> Hkkoks tk.kxHkkoks nq vgesWDdksAA (7-7-199) jkx iqñxy deZ gS & 96 vè;k; & 7 jkx iqñxydeZ gSA mlds iQyLo:i mn; ls mRIkUu ;g jkx:i Hkko gSA ;g rks esjk Hkko ugha gSA eS rks ,d VadksRdh.kZ Kk;d Hkko g¡wA Attachment is a physical karmic matter. When it manifests, it gives rise to the emotion of attachment. This is not my true nature. I am just one, the knower. ,oa lEekfnV~Bh vIik.ka eq.fn tk.kxlgkoaA mn;a dEefookxa p eq;fn rPpa fo;k.karksAA (7-8-200) lE;Xn`f"V KkuoSjkX; lEiÂ gksrk gS & iwoksZDr izdkj ls lE;Xn`f"V vius&vkidks (VadksRdh.kZ) Kk;d LoHkko tkurk gS vkSj vkRerÙo dks tkurk gqvk deksZn; ds foikd ls mRiUu Hkkoksa dks NksM+ nsrk gSA In the aforesaid manner, the right believer knows that he is just the one, the knower, and knowing the true nature of the Self, leaves aside all emotional states caused by the rise of karmas. ijek.kqesWÙk;a fi gq jkxknh.ka rq foTtns tLlA .k fo lks tk.kfn vIik.k;a rq lOokxe/jks foAA (7-9-201) jkxh tho lE;Xn`f"V ugha gS & 97 vè;k; & 7 vIik.ke;k.karks v.kIi;a pkfo lks v;k.karksA fdg gksfn lEefnV~Bh thokthos v;k.karksAA (7-10-202) okLro esa ftl tho ds jkxkfn (vKku Hkkoksa) dk ijek.kqek=k (ys ek=k) Hkh fo|eku gS] og tho lEiw.kZ 'kkÐksa dk Kkrk gksus ij Hkh vkRek dks ugha tkurk vkSj vkRek dks u tkurk gqvk og vukRek dks Hkh ugha tkurkA bl izdkj tho vkSj vtho dks u tkuus okyk fdl izdkj lE;Xn`f"V gks ldrk gS\ 'k In reality, the Self who entertains even a very small amount of attachment etc. (wrong dispositions), is not aware of the true nature of the soul, although he may have mastered all scriptures. And since he does not know the soul, he does not know the non-soul too. How can the one who does not know the soul and the non-soul be a right believer? vknfEg nOoHkkos vins eksWÙkw.k fx.g rg f.k;naA fFkjesxfeea Hkkoa moyCHkara lgkos.kAA (7-11-203) Kku gh vkRek dk Ikn gS & vkRek esa nzO; vkSj Hkkoksa ds eè; esa (vrRLoHkko ls vuqHko esa vkus okys Hkko) vin gSa ({kf.kd gksus ls vkRek dk LFkku ugha ys ldrs)_ vRk% mUgas NksM+dj fu;r] fLFkj rFkk ,d LoHkko ls vuqHko djus ;ksX; bl Hkko dks (pSrU;ek=k KkuHkko dks) xzg.k djA In the midst of material and psychical karmas, the transitory dispositions that arise in the Self cannot take the place of the 98 vè;k; & 7 soul. Therefore, leaving aside all such dispositions, embrace only the knowledge-consciousness that is eternal, unchanging, and indivisible unity. vkfHkf.klqnksfge.kdsoya p ra gksfn ,WDdeso inaA lks ,lks ijeV~Bks ta yfgnqa f.kOoq n tkfnAA (7-12-204) Kku ls fuokZ.k izkIr gksrk gS & efrKku] JqrKku] vof/Kku] eu%i;Z;Kku vkSj dsoyKku ;s ik¡pksa Kku ,d gh in gSa (,d Kku uke ls tkus tkrs gSa)A lks ;g (Kku) ijekFkZ gS (eks{k dk lk{kkr~ mik; gS) ftls izzkIr djds vkRek fuokZ.k dks izkIr gksrk gSA Sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, all five, are but one – abode of knowledge. This (knowledge) is the ultimate truth, on whose acquisition the Self attains liberation. .kk.kxq.ksfg fogh.kk ,na rq ina cgw fo .k ygarsA ra fx.g f.k;nesna tfn bPNfl dEeifjeksWD[kaAA (7-13-205) deZdk.M ls Kku izkIr ugha gksrk & Kkuxq.k ls jfgr vusd iq#"k (vusd deZ djrs gq, Hkh) Kku Lo:i bl in dks izkIr ugha djrs_ blfy, (gs HkO; !) ;fn rw deks± ls eqfDr pkgrk gS rks bl fu;r in&Kku dks xzg.k djA 9 vè;k; & 7 Bereft of the virtue of knowledge, many people, even though put several efforts, are not able to attain this knowledge. As such (O bhavya ) if you wish to be free from karmic bondages, embrace this eternal knowledge. – potential aspirant to liberation! ,nfEg jnks f.kPpa larqV~Bks gksfg f.kPpesnfEgA ,ns.k gksfg frÙkks gksfgfn rqg mÙkea lksWD[kaAA (7-14-206) Kku ls mÙke lq[k feyrk gS & (gs HkO;!) rw bl Kku esa lnk izhfr dj] blh esa rw lnk lUrq"V jg] blls gh rw r`Ir jgA (Kku&jfr] lUrqf"V vkSj r`fIr ls) rq>s mÙke lq[k gksxkA (O bhavya – potential aspirant to liberation!) Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss (through knowledge-adoration, knowledge-contentment, and knowledge-fulfillment). dks .kke Hk.ksWTt cqgks ijnOoa ee bna gofn nOoaA vIik.keIi.kks ifjxga rq f.k;na fo;k.karksAA (7-15-207) Kkuh viuh vkRek dks gh Lo ekurk gS & viuh vkRek dks gh fuf'pr :i ls viuk ifjxzg tkurk gqvk dkSu Kkuh iq#"k dgsxk fd ;g ij nzO; esjk nzO; gS\ After realizing that only the Self, and nothing else, belongs to him, which knowledgeable person will consider any alien substance as his own? 10 vè;k; & 7 eT>a ifjXxgks tfn rnks vgethona rq xPNsWTtA .kknso vga tEgk rEgk .k ifjXxgks eT>aAA (7-16-208) ijnzO; esjk ugha gS & ;fn ifjxzg (ijnzO;) esjk gks rc rks (pSrU; LoHkko okyk) eSa vthork dks izkIr gks tkmQ¡_ D;ksafd eSa Kkrk gh g¡w] bl dkj.k ijnzO;:i ifjxzg esjk ugha gSA If the alien substance is mine, then, I (having the attribute of consciousness) will become inanimate; because I am a knowing Self, therefore, no alien substance can belong to me. fNTtnq ok fHkTtnq ok f.kTtnq ok vgo tknq foIiy;aA tEgk rEgk xPNnq rgkfo .k ifjXxgks eT>aAA (7-17-209) Kkuh dk fu'Pk; & pkgs fNn tk,] pkgs fHkn tk,] pkgs dksbZ ys tk, vFkok u"V gks tk,] pkgs ftl dkj.k ls pyk tk,] rFkkfi ifjxzg esjk ugha gSA The alien substance may get cut, or split, or stolen, or destroyed; whatever the reason of its riddance, it is not my possession. 10 vè;k; & 7 vifjXxgks vf.kPNks Hkf.knks .kk.kh ; .ksWPNns /EeaA vifjXxgks nq /EeLl tk.kxks rs.k lks gksfnAA (7-18-210) Kkuh ds /eZ dk ifjxzg ugha gS & ftlds bPNk ugha gS] og vifjxzgh dgk gS vkSj Kkuh /EkZ dks & iq.; dks ugha pkgrk] blfy, og /eZ dk ifjxzgh ugha gS] (fdUrq og) /eZ dk Kk;d gSA The one who is devoid of desire is said to be free from attachment, and the knower does not desire virtue or merit, therefore, he is not a possessor of virtue; he is just its knower. vifjXxgks vf.kPNks Hkf.knks .kk.kh ; .ksWPNfn v/EeaA vifjXxgks v/EeLl tk.kxks rs.k lks gksfnAA (7-19-211) Kkuh ds v/eZ dk ifjxzg ugha gS & ftlds bPNk ugha gS] og vifjxzgh dgk gS vkSj Kkuh v/eZ dks & iki dks ugha pkgrk] blfy, og v/eZ dk ifjxzgh ugha gS] fdUrq Kk;d gSA The one who is devoid of desire is said to be free from attachment, and the knower does not desire vice or demerit, therefore, he is not a possessor of vice; he is just its knower. 102 vè;k; & 7 vifjXxgks vf.kPNks Hkf.knks vl.ka p .ksWPNns .kk.khA vifjXXkgks nq vl.kLl tk.kxks rs.k lks gksfnAA (7-20-212) Kkuh ds Hkkstu dk ifjxzg ugha gS & ftlds bPNk ugha gS] og vifjxzgh dgk gS vkSj Kkuh Hkkstu dks ugha pkgrk] blfy, og Hkkstu dk ifjxzgh ugha gS] (fdUrq og) Kk;d gSA The one who is devoid of desire is said to be free from attachment, and the knower does not desire food, therefore, he is not a possessor of food; he is just its knower. vifjXxgks vf.kPNks Hkf.knks ik.ka p .ksWPNns .kk.khA vifjXxgks nq ik.kLl tk.kxks rs.k lks gksfnAA (7-21-213) Kkuh ds iku dk ifjxzg ugha gS & ftlds bPNk ugha gS] og vifjxzgh dgk gS vkSj Kkuh iku dks ugha Pkkgrk] blfy, og iku dk ifjxzgh ugha gS] (fdUrq og) Kk;d gSA The one who is devoid of desire is said to be free from attachment, and the knower does not desire drink (or beverage), therefore, he is not a possessor of drink; he is just its knower. 103 vè;k; & 7 ,ekfn, nq fofogs lOos Hkkos ; .ksWPNns .kk.khA tk.kxHkkoks f.k;nks .khjkyacks nq lOoRFkAA (7-22-214) Kkuh ds ijHkkoksa dk ifjxzg ugha gS & bR;kfnd ukuk izdkj ds leLr Hkkoksa dks Kkuh ugha pkgrkA loZ=k fujkyEc og izfrfu;r (VadksRdh.kZ) Kk;d Hkko gh gSA The knower has no psychic dispositions that desire these and other external objects. Independent all over, he is solely of the nature of the knower. mIi..kksn;Hkksxks fo;ksxcqf1⁄4, rLl lks f.kPpaA da[kke.kkxnLl ; mn;Ll .k dqOons .kk.khAA (7-23-215) Kkuh dks f=kdky ds Hkksxksa dh vkdka{kk ugha gS & og orZeku dky ds deksZn; dk Hkksx Kkuh ds lnk gh fo;ksx cqf1⁄4 ls gksrk gS vkSj Kkuh vkxkeh dky ds mn; dh vkdka{kk ugha djrkA (Kkuh rks eks{k dh Hkh bPNk ugha djrk] rc og vU; inkFkks± dh bPNk D;ksa djsxk\) The knower always enjoys the consequences of the rise of existing karmas with detached temperament, and does not long for the enjoyment of karmas that would rise in future. (The knower does not long even for liberation, therefore, the question of his having desire for alien substances does not arise.) 104 vè;k; & 7 tks osnfn osfnTtfn le;s le;s fo.kLlns mg;aA Rka tk.kxks nq .kk.kh mg;a fi .k da[kfn d;kfoAA (7-24-216) Kkuh os|&osnd Hkko dh vkdka{kk ugha djrk & tks vuqHko djrk gS (,slk osnd Hkko)] tks vuqHko fd;k tkrk gS (,slk os|Hkko)] ;s nksuksa Hkko (vFkZi;kZ; dh vis{kk) le;&le; esa u"V gks tkrs gSaA ,slk tkuus okyk Kkuh mu nksuksa Hkkoksa dh dnkfi vkdka{kk ugha djrkA The one who experiences (the psychic state of being a subject), and the experience itself (the psychic state of getting influenced), both dispositions are transitory (in terms of their mode). The knower of this reality never longs for any of these two dispositions. ca/qoHkksxf.kfeÙks vT>olk.kksn;slq .kkf.kLlA lalkjnsgfol;slq .kso mIiTtns jkxksAA (7-25-217) lalkj] 'kjhj] Hkksx ls fojDr & cU/ vkSj miHkksx ds fufeÙkHkwr lalkj&lEcU/h vkSj nsg&lEcU/h jkxkfn vè;olkuksa ds mn; esa Kkuh ds jkx mRIkUu ugha gksrkA Karmic bondage, and enjoyment of karmas, lead to the rise of worldly and bodily attachments; the knower does not have any desire for such conditions. 105 vè;k; & 7 .kk.kh jkxIitgks fg lOonOoslq dEeeT>xnksA .kks fyIifn jt,.k nq díeeT>s tgk d.k;aAA (7-26-218) Kkuh vkSj vKkuh esa vUrj & Kkuh lc nzO;ksa esa fu'p; gh jkx dk R;kxh (ohrjkx) gksrk gS] deks± ds eè; iM+k gqvk Hkh deZ:ih jt ls fyIr ugha gksrk gS] ftl izdkj dhpM+ ds eè; iM+k gqvk lksuk (dhpM+ esa fyIr ugha gksrk)A iqu% vKkuh lc ijnzO;ksa esa fu'p; gh jkxh gksrk gS] (vr% og) deks± ds eè; iM+k gqvk deZ:ih jt ls fyIr gksrk gS] ftl izdkj dhPkM+ ds eè; iM+k gqvk yksgk (dhpM+&tax ls fyIr gksrk gS)A The knower surely renounces attachment for all substances; while stationed in the midst of karmas, he is not soiled by the karma-dirt – just like gold in the midst of mire (gold remains uncontaminated). On the other hand, the ignorant surely remains attached to all alien substances; therefore, while stationed in the midst of karmas, he gets soiled by the karmadirt – just like iron in the midst of mire (iron gets contaminated). v..kk.kh iq.k jÙkks fg lOonOoslq dEeeT>xnksA fyIifn dEej;s.k nq díeeT>s tgk yksgaAA (7-27-219) HkqatarLl fo fofogs lfPpÙkkfPkÙkfefLl, nOosA la[kLl lsnHkkoks .k fo lDdfn fd.gxks dknqaAA (7-28-220) 'ka[k ds n`"VkUr }kjk iwoksZDr dk leFkZu & 106 vè;k; & 7 rg .kkf.kLl nq fofogs lfPpÙkkfpÙkfefLl, nOosA HkqatarLl fo .kk.ka .k lDde..kk.kna .ksnqaAA (7-29-221) tb;k l ,o la[kks lsnlgkoa l;a itfgnw.kA xPNsWTTk fd.gHkkoa rb;k lqDdÙk.ka itgsAA (7-30-222) rg .kk.kh fo gq tb;k .kk.klgkoa l;a itfgnw.kA v..kk.ks.k ifj.knks rb;k v..kk.kna xPNsAA (7-31-223) vusd izdkj ds lfpÙk] vfpÙk vkSj fefJr nzO;ksa dk miHkksx djus okys 'ka[k dk 'osrHkko Ñ".k ugha fd;k tk ldrkA blh izdkj vusd izdkj ds lfpÙk] vfpÙk vkSj fefJr nzO;ksa dk mi;ksx djrs gq, Kkuh ds Kku dks vKku:i ugha fd;k tk ldrkA tc ogh 'ka[k vius 'osr LoHkko dks Lo;a NksM+dj Ñ".kHkko dks izkIr gksrk gS] rHkh og 'kqDyRo dks NksM+ nsrk gSA blh izdkj Kkuh Hkh tc vius KkuLoHkko dks Lo;a NksM+dj vKku:i ifj.kfer gksrk gS] rc og vKkuHkko dks izkIr gks tkrk gSA The whiteness of the shell of a conch, which assimilates all kinds of animate, inanimate and mixed substances, cannot be changed into black; in the same way, the knowledge of the knower, who consumes all kinds of animate, inanimate and mixed substances, cannot be changed into nescience. The same conch, when it, on its own, discards the whiteness of 107 vè;k; & 7 its shell and adopts blackness, it loses its white character. Similarly, the knower also when he, on his own, discards his knowledge-character and dwells into ignorance, it acquires nescience. iqfjlks tg dks fo bga fofÙkf.kfeÙka rq lsons jk;aA rks lks fo nsfn jk;k fofogs Hkksxs lqgqIiknsAA (7-32-224) Kkuh fu"dke deZ djrk gS & ftl izdkj bl yksd esa dksbZ iq#"k vkthfodk ds fy, jktk dh lsok djrk gS] rks og jktk Hkh mls lq[k nsus okys ukuk izdkj ds Hkksx nsrk gS_ blh izdkj tho iq#"k lq[k ds fy, deZjt dh lsok djrk gS rks og deZ Hkh mls lq[k nsus okys ukuk izdkj ds Hkksx nsrk gSA ,eso thoiqfjlks dEej;a lsons lqgf.kfeÙkaA rks lks fo nsfn dEeks fofogs Hkksxs lqgIiknsAA (7-33-225) t; iq.k lksfPp; iqfjlks fofÙkf.kfeÙka .k lsons jk;aA rks lks .k nsfn jk;k fofogs Hkksxs lqgqIiknsAA (7-34-226) ,eso lEefnV~Bh fol;RFka lsons .k dEej;aA rks lks .k nsfn dEeks fofogs Hkksxs lqgqIiknsAA (7-35-227) 108 vè;k; & 7 iqu% tSls ogh iq#"k vkthfodk ds fy, jktk dh lsok ugha djrk] rks og jktk mls lq[k nsus okys ukuk izdkj ds Hkksx ugha nsrk gSA blh izdkj lE;Xn`f"V fo"k;ksa ds fy, deZjt dk lsou ugha djrk rks og deZ mls lq[k nsus okys ukuk izdkj ds Hkksx ugha nsrkA Just as a worldly man, for the sake of his livelihood, serves a king, and the king, in return, provides him with various kinds of pleasure-giving objects, in the same way, when the Self, like a worldly man, serves the karmic matter, then karmas also, in return, provide him with various kinds of pleasure-giving objects. Further, if the worldly man does not serve the king, then the king does not provide him with various kinds of pleasure-giving objects. In the same way, when the right believer does not serve the karmic matter for the sake of sensual pleasures, the karmas also do not provide him with various kinds of pleasure-giving objects. lEekfnV~Bh thok f.kLladk gksafr f.kCHk;k rs.kA lÙkHk;foIieqDdk tEgk rEgk nq f.kLladkAA (7-36-228) lE;Xn`f"V lIrHk; eqDr gksrk gS & lE;Xn`f"V tho fu%'kad gksrs gSa] blfy;s os fuHkZ; gksrs gSa_ D;ksafd os lIrHk; ls jfgr gksrs gSa] blfy, os fu'p; gh fu%'kad gksrs gSaA Souls with right belief are free from doubts and, therefore, they 109 vè;k; & 7 are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts. tks pÙkkfj fo ik;s  Nnfn rs dEeca/eksgdjsA lks f.kLladks psnk lEekfnV~Bh eq.ksnOoksAA (7-37-229) fu%'kad lE;Xn`f"V dk Lo:i & tks vkRek deZ&CkU/ dk Hkze mRiUu djus okys mu pkjksa gh (feF;kRo] vfojfr] d"kk; vkSj ;ksx:i pkjksa gh) ik;ksa dks dkVrk gS] mls fu%'kad lE;Xn`f"V euuiwoZd tkuuk pkfg;sA The soul which cuts all the four feet (wrong belief, nonabstinence, passion, and yoga), that create the notion of karmic bondage, must be understood to be a non-doubting right believer. tks nq .k djsfn da[ka dEeiQys rg ; lOo/EeslqA lks f.kDda[kks psnk lEekfnV~Bh eq.ksnOoksAA (7-38-230) fu%dkaf{kr lE;Xn`f"V & tks vkRek deks± ds iQy dh rFkk leLr /eks± dh dka{kk (bPNk) ugha djrk] mls fu"dka{k lE;Xn`f"V euuiwoZd tkuuk pkfg;sA 10 vè;k; & 7 The soul which does not desire for the fruits of various karmas, and for any attributes of physical things, must be understood to be a desire-free right believer. tks .k djsfn nqxqaNa psnk lOosfleso /Eek.kaA lks [kyq f.kfOofn xNks lEekfnV~Bh eq.ksnOoksAA (7-39-231) fu£ofPkfdRlk vax dk y{k.k & tks vkRek lHkh /eks± ds izfr tqxqIlk (Xykfu) ugha djrk gS mls oLrqr% fu£ofpfdRl lE;Xn`f"V euuiwoZd tkuuk pkfg;sA The soul which does not exhibit revulsion (disgust) for attributes of physical things must be understood to be a revulsion-free right believer. tks gofn vlEew<ks psnk lfífêò lOoHkkosLkqA lks [kyq vew<fnV~Bh lEekfnV~Bh eq.ksnOoksAA (7-40-232) vew<+n`f"V dk dFku & tks vkRek leLr Hkkoksa eas vew<+ vkSj ;FkkFkZ n`f"V okyk gksrk gS] mls oLrqr% vew<+n`f"V lE;Xn`f"V euuiwoZd tkuuk pkfg;sA 1 vè;k; & 7 The soul which exhibits, in all dispositions, a view that is free from errors, and conforming to reality, must be understood to be a non-deluded right believer. tks fl1⁄4HkfÙk tqÙkks moxwg.kxks nq lOo/Eek.kaA lks moxwg.kxkjh lEekfnV~Bh eq.ksnOoksAA (7-41-233) mixwgu dk Lo:i & tks vkRek ('kq1⁄4kRe Hkkouk:i) fl1⁄4HkfDRk ls ;qDr gS vkSj leLr jkxkfnfoHkko /eks± dk mixwgd (uk'k djus okyk) gS] mls mixwgudkjh lE;Xn`f"V euuiwoZd tkuuk pkfg;sA The soul which is full of contemplation and devotion to the Omniscient Lord and is the annihilator of all contrary dispositions such as attachment etc., must be understood to be an annihilator right believer. mEeXxa xPNara lxa fi eXxs Bosfn tks psnkA lks fBfndj.kktqÙkks lEekfnV~Bh eq.ksnOoksAA (7-42-234) fLFkfrdj.k vax & tks vkRek mUekxZ esa tkrs gq, Lo;a viuh vkRek dks Hkh f'koekxZ esa LFkkfir djrk gS] mls fLFkfrdj.k ;qDr lE;Xn`f"V euuiwoZd tkuuk pkfg;sA 12 vè;k; & 7 The soul which, when going astray, re-establishes firmly on the path to liberation, must be understood to be an unwavering right believer. tks dq.kfn oPNyÙka fr.ga lkgw.k eksWD[keXxfEeA lks oPNyHkkotqnks lEekfnV~Bh eq.ksnOoksAA (7-43-235) okRlY; vax dh ifjHkk"kk & tks vkRek eks{kekxZ esa rhu & lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k & bu rhu lk/uksa vFkok eks{kekxZ ds lk/d rhu lk/qvksa & vkpk;Z] mikè;k; vkSj lk/qvksa & ds izfr okRlY; djrk gS] mls okRlY;Hkko ls ;qDr lE;Xn`f"V euuiwoZd tkuuk pkfg;sA The soul which shows tenderness and affection toward the three cornerstones of the path to liberation – right faith, right knowledge, and right conduct – and the three explorers of the path to liberation – chief preceptor, preceptor, and ascetic – must be understood to be a right believer endowed with tenderness. foTtkjgek:<ks e.kksjgigslq Hkefn tks psnkA lks ft.k.kk.kigkoh lEekfnV~Bh eq.ksnOoksAA (7-44-236) vkReKkufogkjh ftuKku izHkkoh gS & 13 vè;k; & 7 tks vkRek fo|k (Kku) :ih jFk esa vk#<+ gqvk euksjFk&ekxZ esa Hkze.k djrk gS] mls ftusUnznso ds Kku dh izHkkouk djus okyk lE;Xn`f"V (euuiwoZd) tkuuk pkfg;sA The soul which, mounted on the 'chariot' of learning (knowledge), moves on course to the desired goal, must be understood to be a right believer, promulgating the teachings of the Omniscient Lord. bfn lÙkeks f.kTtjkf/;kjks leÙkks 14 vè;k; & 7 tg .kke dks fo iqfjlks .ksgCHkÙkks nq js.kcgqyfEeA Bk.kfEe Bkbnw.k ; djsfn lRFksfg ok;keaAA (8-1-237) jkxkfn ls deZ&cU/ gksrk gS & vêòeks ca/kf/;kjks BONDAGE OF KARMAS  Nnfn  Hknfn ; rgk rkyhryd;fyoal iMhvksA lfPpÙkkfpÙkk.ka djsfn nOok.keqo?kknaAA (8-2-238) mo?kkna dqOOkarLl rLl .kk.kkfogs g dj.ks gA f.kPN;nks  prsWTTk gq  d iPPk;xks nq j;ca/ksAA (8-3-239) tks lks nq .ksgHkkoks rfEg .kjs rs.k rLl j;ca/ksA f.kPN;nks fo..ks;a .k dk;psêòkfg lslk gAA (8-4-240) ,oa fePNkfnV~Bh oêðarks cgqfogklq fpêòklqA jk;knh movksxs dqOoarks fyIifn j;s.kAA (8-5-241) ftl izdkj dksbZ iq#"k 'kjhj esa rsy yxkdj vkSj cgqr /wy okys LFkku esa jgdj 'kL=kksa ls O;k;ke djrk gS] vkSj rkM+] reky] dnyh vkSj ck¡l ds lewg dks Nsnrk vkSj Hksnrk gS rFkk lfpÙk vksj vfpÙk nzO;ksa dk mi?kkr djrk gS_ ukuk izdkj ds 15 vè;k; & 8 dj.kksa ds }kjk mi?kkr djrs gq, mlds /wfy dk cU/ fdl dkj.k ls gksrk gS_ ;g fu'p; ls fopkj djksA ml euq"; ds 'kjhj ij og tks rsy dh fpdukgV gS] mlds dkj.k ml euq"; ds /wfy&cU/ gksrk gS] dk; dh 'ks"k ps"Vkvksa ls ugha gksrk & ;g fu'p; ls tkuuk pkfg;sA blh izdkj ukuk izdkj dh ps"Vkvksa eas izorZeku fEkF;kn`f"V mi;ksx esa jkxkfn Hkkoksa dks djrk gqvk deZ&jt ls fyIr gksrk gSA A man, living in a place full of dust and with oil applied on his body, exercises with weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tam l, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he attracts dust particles onto his body while performing such destructive activities. The stickiness of oil applied on his body is the reason for him attracting dust particles; know for sure that this attraction is not due to his bodily actions. In the same way, a wrong believer, while engaged in various activities, attracts karmic dust due to dispositions like attachment. â tg iq.k lks pso .kjks .ksgs lOofEg vof.kns larsA js.kqcgqyfEe Bk.ks djsfn lRFksfg ok;keaAA (8-6-242) jkxkfn ds vHkko esa deZ&cU/ dk vHkko & 16 vè;k; & 8  Nnfn  Hknfn ; rgk rkyhryd;fyoal iMhvksA lfPpÙkkfpÙkk.ka djsfn nOok.keqo?kknaAA (8-7-243) mo?kkna dqOoarLl rLl .kk.kkfogs g dj.ks gA f.kPN;nks  prsWTt nq  d iPPk;xks .k j;ca/ksAA (8-8-244) tks lks nq .ksgHkkoks rfEg .kjs rs.k rLl j;ca/ksA f.kPN;nks fo..ks;a .k dk;psêòkfg lslk gAA (8-9-245) ,oa lEekfnV~Bh oêðarks cgqfogslq tksxslqA vdjarks movksxs jkxknh .k fyIifn j;s.kAA (8-10-246) ftl izdkj iqu% ogh euq"; leLr rsy ds nwj fd;s tkus ij cgqr /wy okys LFkku esa 'kL=kksa ls O;k;ke djrk gS rFkk rkM+] reky] dnyh vkSj ck¡l ds lewg dks Nsnrk vkSj Hksnrk gS] lfpÙk vkSj vfpÙk nzO;ksa dk mi?kkr djrk gSA ukuk izdkj ds dj.kksa ls mi?kkr djrs gq, mlds fdl dkj.k ls /wfy dk cU/ ugha gksrk] fu'p; ls ;g fopkj djksA ml euq"; ds 'kjhj ij og tks rsy dh fpdukbZ Fkh] mlds dkj.k mlds /wfy dk cU/ gksrk Fkk] dk; dh 'ks"k p"Vkvksa ls /wfy&cU/ ugha gksrk] ;g fu'p;iwoZd tkuksA blh izdkj lE;Xn`f"V tho ukuk izdkj ds ;ksxksa esa orZu djrs gq, mi;ksx eas jkxkfn Hkkoksa dks ugha djrk_ blfy, og deZ&jt ls fyIr ugha gksrkA Further, the same person, living in a place full of dust but after removing all oil that was sticking to his body, exercises with 17 vè;k; & 8 weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tam l, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he does not attract dust particles onto his body while performing such destructive activities. The stickiness of oil applied on his body was the reason for him attracting dust particles; know for sure that this attraction was not due to his bodily actions. In the same way, a right believer, while engaged in various activities, does not attract karmic dust due to the absence of dispositions like attachment. â tks e..kfn  glkfe ;  gflTtkfe ; ijsfg lÙks gA lks ew<ks v..kk.kh .kk.kh ,Ùkks nq foojhnksAA (8-11-247) Kkuh vkSj vKkuh dh igpku & tks iq#"k ekurk gS fd eSa ijtho dks ekjrk g¡w vkSj nwljs thoksa ds }kjk eSa ekjk tkrk g¡w] og iq#"k eksgh vkSj vKkuh gS_ vkSj tks blls foijhr gS (tks ,slk ugha ekurk)] og Kkuh gSA The man who believes that he kills other beings and gets killed by other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower. 18 vè;k; & 8 vkmD[k;s.k ej.ka thok.ka ft.kojsfg i..kÙkaA vkma p .k gjfl rqea fdg rs ej.ka dna rs lAA (8-12-248) vk;qdeZ ds {k; ls gh ej.k gksrk gS & vkmD[k;s.k ej.ka thok.ka ft.kojsfg i..kÙkaA vkma .k gjafr rqga fdg rs ej.ka dna rs gAA (8-13-249) thoksa dk ej.k vk;qdeZ ds {k; ls gksrk gS] ftusUnznso us ,slk crk;k gS] vkSj rw muds vk;qdeZ dks gjrk ugha gS] rc rwus mu ijthoksa dk ej.k fdl izdkj fd;kA thoksa dk ej.k vk;qdeZ ds {k; ls gksrk gS] ftusUnznso us ,slk crk;k gS_ ijtho rsjk vk;qdEkZ gjrs ugha gSa] rc mUgksaus rsjk ej.k fdl izdkj fd;kA The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot snatch the life-determining karma of any beings, then, how have you caused their death? The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can snatch your life-determining karma, then, how have they caused your death? 19 vè;k; & 8 tks e..kfn thosfe ; thfoLlkfe ; ijsfg lÙks gA lks ew<ks v..kk.kh .kk.kh ,Ùkks nq foojhnksAA (8-14-250) vKkuh vkSj Kkuh & tks iq#"k ,slk ekurk gS fd eSa ijthoksa dks ftykrk g¡w vkSj ijtho eq>s ftykrs gSa] og iq#"k eksgh gS vkSj vKkuh gS vkSj tks blls foIkjhr gS (tks ,slk ugha ekurk)] og Kkuh gSA The man who believes that he causes other beings to live, and that he lives because of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower. vkmmn;s.k thofn thoks ,oa Hk.kafr lOo.gwA vkma p .k nsfl rqea dga r, thfona dna rs lAA (8-15-251) vk;qdeZ ds mn; ls gh thou gS & tho vk;qdeZ ds mn; ls thrk gS] ,slk loZKnso dgrs gSaA rw vU; thoksa dks vk;qdeZ ugha nsrk] rc rwus mu ijthoksa dks fdl izdkj thfor fd;kA vkmmn;s.k thofn thoks ,oa Hk.kafr lOo.gwA vkma .k nsafr rqga dga .kq rs thfona dna rs gAA (8-16-252) 120 vè;k; & 8 tho vk;qdeZ ds mn; ls thrk gS] ,slk loZKnso dgrs gSaA ijtho rq>s vk;qdeZ nsrs ugha] rc mu ijthoksa us rq>ss thfor fdl izdkj fd;kA The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot give life-determining karma to any beings, then, how have you given them life? The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can give you life-determining karma, then, how have they given you life? tks vIi.kk nq e..kfn nqfD[knlqfgns djsfe lÙks fÙkA lks ew<ks v..kk.kh .kk.kh ,Ùkks nq foojhnksAA (8-17-253) vKkuh vkSj Kkuh dk vUrj & tks ,slk ekurk gS fd eSa vius }kjk (vius lEcU/ ls gh) ijthoksa dks nq[kh vkSj lq[kh djrk g¡w] og eksgh vkSj vKkuh gSA tks blls foijhr ekurk gS] og Kkuh gSA The man who believes that he is the cause of misery or happiness of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower. 12 vè;k; & 8 dEeksn;s.k thok nqfD[knlqfgnk goafr tfn lOosA dEea p .k nsfl rqea nqfD[knlqfgnk fdg dnk rsAA (8-18-254) tho deZ ds mn; ls nq[kh&lq[kh gksrs gSa & dEeksn;s.k thok nqfD[knlqfgnk goafr tfn lOosA dEea p .k  nfr rqea dnksfl fdg nqfD[knks rs gAA (8-19-255) ;fn deZ ds mn; ls lc tho nq[kh vkSj lq[kh gksrs gSa vkSj rw mUgsa deZ rks nsrk ughsa gS] rc os tho rwus nq[kh vkSj lq[kh fdl izdkj fd;sA ;fn lHkh tho deZ ds mn; ls nq[kh vkSj lq[kh gksrs gSa vkSj os rq>s deZ nsrs ugha] rc rq>s mu thoksa us fdl izdkj nq[kh fd;kA ;fn lHkh tho deZ ds mn; ls nq[kh vkSj lq[kh gksrs gSa vkSj os tho rq>s deZ rks nsrs ugha gSa] rc mUgksaus rq>s lq[kh dSls fd;kA If all living beings become miserable or happy due to the fruition of karmas, and since you do not give them karmas, how have you made them miserable or happy? If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they dEeksn;s.k thok nqfD[knlqfgnk goafr tfn lOosA dEea p .k  nfr rqea fdg ra lqfgnks dnks rs gAA (8-20-256) 12 vè;k; & 8 made you miserable? If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they made you happy? tks ejfn tks ; nqfgnks tk;fn dEeksn;s.k lks lOoksA rEgk nq ekfjnks ns nqgkfonks psfn .k gq fePNkAA (8-21-257) ej.k vkSj nq%[k deksZn; ls gksrk gS & tks .k ejfn .k ; nqfgnks lks fo ; dEeksn;s.k [kyq thoksA rEgk .k ekfjnks .kks nqgkfonks psfn .k gq fePNkAA (8-22-258) tks ejrk gS vksj tks nq[kh gksrk gS] og lc deZ ds mn; ls gksrk gS_ blfy,  eSaus veqd dks ekj fn;k vkSj eSaus veqd dks nq[kh fad;k* ,slk rsjk vfHkizk; D;k okLro esa feF;k ugha gS\ tks u ejrk gS vkSj u tks nq[kh gksrk gS] og tho Hkh okLro esa deZ ds mn; ls gh gksrk gS_ blfy, ^bls eSaus ugha ekjk vkSj bls eSaus nq[kh ugha fd;k* ,slk rsjk vfHkizk; D;k feF;k ugha gS\ If one dies or becomes miserable, all this is due to the fruition of karmas. Therefore, your view that you have killed or caused suffering to somebody, is it not erroneous? 123 vè;k; & 8 If one does not die or does not become miserable, all this also is due to the fruition of karmas. Therefore, your view that you have not killed or not caused suffering to somebody, is it not erroneous? ,lk nq tk enh ns nqfD[knlqfgns djsfe lÙks fÙkA ,lk ns ew<enh lqgklqga ca/ns dEeaAA (8-23-259) ew<+cqf1⁄4 cU/ dk dkj.k gS & rsjh ;g tks cqf1⁄4 gS fd thoksa dks nq[kh&lq[kh djrk g¡w] ;g rsjh ew<+ cqf1⁄4 gh 'kqHkk'kqHk deks± dks ck¡/rh gSA eSa Your conviction that you give misery or happiness to other living beings is a delusion which engenders bondages of karmas resulting into merit or demerit. nqfD[knlqfgns lÙks djsfe ta ,oeT>oflna rsA ra ikoca/xa ok iq..kLl o ca/xa gksfnAA (8-24-260) feF;kè;olku cU/ dk dkj.k gS & ekjsfe thoosfe ; lÙks ta ,oeT>oflna rsA ra ikoca/xa ok iq..kLl o ca/xa gksfnAA (8-25-261) 124 vè;k; & 8 eSa thoksa dks nq[kh vkSj lq[kh djrk g¡w] bl izdkj dk tks rsjk (jkxkfn) vè;olku gS] og vè;olku iki dk cU/ djus okyk vFkok iq.; dk cU/ djus okyk gSA eSa thoksa dks ekjrk g¡w] vkSj ftykrk g¡w] bl izdkj dk tks rsjk (jkxkfn) vè;olku gS] og vè;olku iki dk cU/ djus okyk vFkok iq.; dk cU/ djus okyk gSA That you give misery or happiness to other living beings, your disposition (involving attachment etc.) of this kind is the cause of bondage – resulting into either demerit or merit. That you kill other beings or cause them to live, your disposition (involving attachment etc.) of this kind is the cause of bondage – resulting into either demerit or merit. vT>oflns.k ca/ks lÙks ekjsfg ek o ekjsfgA ,lks ca/leklks thok.ka f.kPN;.k;LlAA (8-26-262) fu'p;u; ls cU/ dk dkj.k & thoksa dks ekjks vFkok u ekjks] deZ&cU/ vè;olku ls gksrk gSA ;g fu'Pk;u; ls thoksa ds cU/ dk la{ksi gSA Whether you kill or do not kill living beings, bondage takes place due to your own disposition. This is the cause of bondage of living beings, from the pure, transcendental point of view, in a nutshell. 125 vè;k; & 8 ,oefy;s vnÙks vcaHkpsjs ifjXxgs psoA dhjfn vT>olk.ka ta rs.k nq cT>ns ikoaAA (8-27-263) vè;olku ls iki] iq.; dk cU/ & blh izdkj ( glk ds vè;olku ds leku) vlR; eas] pksjh esa] vczãp;Z esa vkSj ifjxzg esa tks vè;olku fd;k tkrk gS] mlls iki dk cU/ gksrk gSA vkSj blh izdkj lR; esa] vpkS;Z esa] czãp;Z esa vkSj vifjxzg esa tks vè;olku fd;k tkrk gS] mlls iq.; dk cU/ gksrk gSA In the same way (like the disposition pertaining to injury or violence), dispositions of involvement in falsehood, stealing, unchastity, and possessions, cause bondage resulting into demerit. And in the same way, dispositions of involvement in truthfulness, non-stealing, celibacy, and renunciation, cause bondage resulting into merit. rg fo ; lPPks nÙks cags vifjXxgÙk.ks psoA dhjfn vT>olk.ka ta rs.k nq cT>ns iq..kaAA (8-28-264) oRFkaq iMqPPk ra iq.k vT>olk.ka rq gksfn thok.kaA .k fg oRFkqnks nq ca/ks vT>olk.ks.k ca/ks fÙkA (8-29-265) cU/ oLrq ls ugha gksrk & 126 vè;k; & 8 iqu% (psrukpsru cká) oLrq dk vkyEcu ysdj thoksa ds og jkxkfn vè;olku gksrk gSA okLro eas oLrq ls cU/ ugha gksrk] vè;olku ls gh cU/ gksrk gSA Further, the Self, conditioned by objects (external – animate and inanimate), entertains dispositions of attachment etc. In reality, objects are not the cause of bondage; it is only due to dispositions. nqfD[knlqfgns thos djsfe ca/sfe rg foekspsfeA tk ,lk ew<enh f.kjRFk;k lk gq ns fePNkAA (8-30-266) eksg&cqf1⁄4 fujFkZd gS & eSa thoksa dks nq[kh&lq[kh djrk g¡w] mUgsa c¡/okrk g¡w] NqM+krk g¡w] rsjh tks ,slh ew<+cqf1⁄4 gS og fujFkZd gS] vRk% okLro esa og feF;k gSA That I am responsible for making the other living beings miserable or happy, cause them to be bound or released, this assertion of yours is fraught with delusion, is futile, and, therefore, erroneous, for sure. vT>olk.kf.kfeÙka thok cT>afr dEe.kk tfn fgA eqPpafr eksWD[keXxs fBnk ; rs  d djksfl rqeaAA (8-31-267) ij dr`ZRo dk vgadkj fujFkZd gS & 127 vè;k; & 8 ;fn okLro esa vè;olku ds fufeÙk ls tho deks± ls c¡/rs gSa vkSj eks{kekxZ esa fLFkr os deks± ls eqDr gksrs gSa] rc rw D;k djrk gS\ (vFkkZr~ nwljksa dks ck¡/us&NksM+us dk rsjk vè;olku fu"iz;kstu jgk)A If, in reality, the living beings get bondages of karmas due to dispositions, and, treading on the path to liberation, they get dissociated from such bondages, then what is your role? (Meaning thereby that your dispositions concerning binding or releasing others are useless.) lOos djsfn thoks vT>olk.ks.k frfj;.ksjb;sA nsoe.kqos ; lOos iq..ka ikoa v.ks;fogaAA (8-32-268) tho fut dks ij:Ik ekurk gS & tho vè;olku ds }kjk fr;Z×p] ukjd] nso vkSj euq"; bu lc :i vkSj vusd izdkj ds iq.; vkSj iki bu lc :Ik vius vkidks djrk gSA rFkk mlh izdkj tho vè;olku ds }kjk /eZ&v/EkZ] tho&vtho] yksd vkSj vyksd bu lc :i vius dks djrk gSA /Eek/Eea p rgk thokthos vyksxyksxa pA lOos djsfn thoks vT>olk.ks.k vIik.kaAA (8-33-269) The Self, due to his dispositions, identifies himself with various 128 vè;k; & 8 states of existence – subhuman (plants and animals), infernal, celestial, and human beings – and various kinds of bondages involving merit and demerit. Similarly, due to his dispositions, he identifies himself with the medium of motion and the medium of rest, the soul and the nonsoul, and the universe and beyond. ,nkf.k .kfRFk ts l vT>olk.kkf.k ,oeknhf.kA rs vlqgs.k lqgs.k ; dEes.k eq.kh .k fyIiafrAA (8-34-270) ftuds vè;olku ugha] muds deZ&cU/ ugha & ;s iwoZ esa dgs x;s vè;olku rFkk blh izdkj ds vU; Hkh vè;olku ftuds ugha gSa] os eqfu v'kqHk vkSj 'kqHk deZ ls fyIr ugha gksrs gSaA The ascetics who do not entertain the aforementioned, and similar other, dispositions remain free from bondages of karmas that result into merit or demerit. cq1⁄4h oolkvks fo ; vT>olk.ka enh ; fo..kk.kaaA ,WDdêòeso lOoa fpÙka Hkkoks ; ifj.kkeksAA (8-35-271) vè;olku ds ukekUrj & 129 vè;k; & 8 cqf1⁄4] O;olk;] vè;olku] efr] foKku] fpÙk] Hkko vkSj ifj.kke ;s lc ,dkFkZd gSa (vFkkZr~ tho dk ifj.kke vè;olku gS)A Intellect, resolution, disposition, opinion, logic, reflection, emotion, and manifestation, all denote the same thing (meaning that the manifestation of j va is due to dispositions).î ,oa oogkj.kvks ifMfl1⁄4ks tk.k f.kPN;.k;s.kA f.kPN;.k;kflnk iq.k eqf.k.kks ikoafr f.kOok.kaAA (8-36-272) fu'p;kfJr gh fuokZ.k dks ikrs gSa & bl izdkj O;ogkju; fu'p;u; ds }kjk fuf"k1⁄4 tkuks_ iqu% fu'p;u; ds vkfJr eqfu fuokZ.k izkIr djrs gSaA Therefore, the empirical point of view (vyavah ra naya) is contradicted by the transcendental point of view (niochaya naya). The ascetics adopting the transcendental point of view attain liberation. â onlfenhxqÙkhvks lhyroa ft.kojsfg i..kÙkaA dqOoarks fo vHkOoks v..kk.kh fePNfnV~Bh nqAA (8-37-273) vHkO; dk pkfj=k O;FkZ gS & 130 vè;k; & 8 ftusUnznso ds }kjk dfFkr ozr] lfefr] xqfIr] 'khy vkSj ri dks djrk gqvk Hkh vHkO; tho vKkuh feF;kn`f"V gh gSA Those incapable of attaining liberation, even though they may observe vows, carefulness, control, supplementary vows, and practice austerities as prescribed by the Omniscient, remain without knowledge and are wrong believers. eksWD[ka vlígarks vHkfo;lÙkks nq tks v/h;sWTtA ikBks .k djsfn xq.ka vlígarLl .kk.ka rqAA (8-38-274) vHkO; dk 'kkÐ&ikB xq.kdkjh ugha gS & tks vHkO;tho gS og 'kkÐ rks i<+rk gS] fdUrq eks{krÙo dk J1⁄4ku ugha djrk rks Kku dk J1⁄4ku u djus okys ml vHkO; tho dk 'kkÐ&ikB dksbZ ykHk ugha djrk gSA The abhavya (one incapable of attaining liberation), even though he may have studied the scriptures, but having no faith in the substance (tattva) called liberation (mokoa), then, not having faith in true knowledge, his study of the scriptures is of no use. lígfn ; ifÙk;fn ; jkspsfn ; rg iq.kks fo iQklsfn ;A /Eea Hkksxf.kfEkÙka .k gq lks dEeD[k;f.kfeÙkaAA (8-39-275) vHkO; dh J1⁄4k fujFkZd gS & 13 vè;k; & 8 og vHkO; tho Hkksx ds fufeÙkHkwr /eZ dk gh J1⁄4ku djrk gS] (mlh dh) izrhfr djrk gS] (mlh dh) #fp djrk gS rFkk iqu% (mlh dk) Li'kZ djrk gS] ijUrq deZ&{k; ds fufeÙk:i (/eZ dh J1⁄4k] izrhfr] #fp vkSj Li'kZ) ugha djrkA Such a person (incapable of attaining liberation), has faith in the dharma only to the extent of achieving worldly pleasures; he loves it, takes interest in it, and touches it. But for the dharma that is instrumental in dissociation of karmas, he does not have faith, love, interest or tactile-feeling. vk;kjknh .kk.ka thoknh nal.ka p fo..ks;aA NTthof.kda p rgk Hk.kfn pfjÙka rq oogkjksAA (8-40-276) O;ogkj vkSj fu'p; dk Lo:i & vkpkjkax vkfn 'kkÐ Kku gS] thokfn rÙo n'kZu tkuuk pkfg;s vkSj Ng thofudk; pkfj=k gS & bl izdkj rks O;ogkju; dgrk gSA fu'p; ls esjh vkRek gh Kku gS] esjh vkRek gh n'kZu vkSj pkfj=k gS] esjh vkRek gh izR;k[;ku gS vkSj esjh vkRek gh laoj vkSj ;ksx gS (;g fu'p;u; dk dFku gS)A vknk gq eT> .kk.ka vknk es nal.ka pfjÙka pA vknk iPpD[kk.ka vknk es laojks tksxksAA (8-41-277) 132 vè;k; & 8 (Understanding of) the scriptures ( ch r ng) is knowledge, (belief in) substances like jîva is faith, and (protection of) six kinds of organisms is conduct; this is the empirical point of view (vyavahâra naya). Surely, the Self is knowledge, the Self is faith and conduct, the Self is renunciation, and the Self is stoppage of karmas, and yoga; this is the transcendental point of view (niochaya naya). Â â â tg iQfygef.k folq1⁄4ks .k l;a ifj.kefn jkxeknh gA jafxTtfn v..ks g nq lks jÙkknhfg nOos gAA (8-42-278) HkkodeZ ls jkxkfn ifj.kfr & tSls LiQfVd ef.k fo'kq1⁄4 gS] og Lo;a yky vkfn o.kZ :i ls ifj.kr ugha gksrh_ ijUrq og vU; yky vkfn o.kZ okys nzO;ksa ls yky vkfn :i ifj.keu djrh gSA blh izdkj Kkuh (vkRek Lo;a rks) 'kq1⁄4 gSA og jkxkfn :i Lo;a ifj.keu ugha djrk_ ijUrq og vU; jkxkfn nks"kksa ls jkx :i ifj.keu djrk gSA ,oa .kk.kh lq1⁄4ks .k l;a ifj.kefn jkxeknh gA jkfxTtfn v..ks g nq lks jkxnhfg nksls gAA (8-43-279) Just as a crystal, which is pure, does not alter its colour by itself, but when in proximity with coloured (like red) objects, seems to acquire red tinge, similarly the knowledgeable Self is pure, and does not acquire modifications like attachment by itself. But due to dispositions like attachment, its purity gets tainted. 13 vè;k; & 8 .k fo jkxnksleksga dqOofn .kk.kh dlk;Hkkoa okA l;eIi.kks .k lks rs.k dkjxks rsfl Hkkok.kaAA (8-44-280) Kkuh jkxkfn dk drkZ ugha gS & Kkuh jkx] }s"k] eksg dks vFkok d"kk; Hkko dks Lo;a fut:i ugha djrk gS] blfy, og mu Hkkoksa dk drkZ ugha gSA The knowledgeable Self does not, on his own accord, produce in himself dispositions like attachment, aversion, delusion or passions. Therefore, he is not the causal agent for these dispositions. jkxfEg ; nkslfEg ; dlk;dEeslq pso ts HkkokA rs g nq ifj.kearks jkxknh ca/fn iq.kks foAA (8-45-281) vKkuh jkxkfn dk drkZ gS & jkx ds gkus ij] }s"k ds gksus ij vkSj d"kk; deks± ds gksus ij tks Hkko gksrs gSa] mu :i ifj.keu djrk gqvk (vKkuh) jkxkfn dks ckj&ckj ck¡/rk gSA Due to dispositions of attachment, aversion, and passions, the psychic manifestations of the ignorant cause bondages of such karmas, time and again. 134 vè;k; & 8 jkxfEg ; nkslfEg ; dlk;dEeslq pso ts HkkokA rs g nq ifj.kearks jkxknh ca/ns psnkAA (8-46-282) jkxkfn ls deZcU/ gksrk gS & jkx] }s"k vkSj d"kk; deZ:i (nzO;deZ ds mn;) gksus ij tks jkxkfn ifj.kke gksrs gSa] mu :i ifj.keu djrk gqvk vkRek jkxkfn dks ck¡/rk gSA (fu"d"kZ ;g gS fd deZ&cU/ ds dkj.k jkxkfn Hkko gksrs gSa vkSj jkxkfn Hkko deZ&cU/ dk dkj.k gSaA) On the fruition of material karmas pertaining to attachment, aversion, and passions, the psychic manifestations (like attachment) of the Self cause bondages of karmas. (The inference is that karmic bondages cause dispositions, like attachment; and dispositions, like attachment, cause karmic bondages.) vIifMde.ka nqfoga viPpD[kk.ka rgso fo..ks;aA ,ns.kqonsls.k nq vdkjxks of..knks psnkAA (8-47-283) izfrØe.k dk Lo:i & vIifMde.ka nqfoga nOos Hkkos viPpD[kk.ka fiA ,ns.kqonsls.k nq vdkjxks of..knks psnkAA (8-48-284) 135 vè;k; & 8 tko .k iPpD[kk.ka vIifMde.ka p nOoHkkok.kaA dqOofn vknk rko nq dÙkk lks gksfn .kknOoksAA (8-49-285) (iwokZuqHkwr fo"k;jkxkfn:i) vizfrØe.k nks izdkj dk gSA blh izdkj (Hkkoh fo"k;kdka{kk:i) vizR;k[;ku (nks izdkj dk) tkuuk pkfg;sA bl mins'k ls vkRek vdkjd dgk x;k gSA vizfrØe.k vkSj vizR;k[;ku Hkh nzO; vkSj Hkko:i ls nks izdkj dk gSA bl mins'k ls vkRek vdkjd dgk x;k gSA tc rd vkRek nzO; vkSj Hkko dk izR;k[;ku ugha djrk vkSj izfrØe.k ugha djrk] rc rd og vkRek (deks± dk) drkZ gksrk gS] ,slk tkuuk pkfg;sA Non-repentance (of past perversions like attachment) is of two kinds. Similarly, non-renunciation (of future perversions like desire) is of two kinds. This teaching entails that the Self is not their causal agent. Non-repentance and non-renunciation are also of two kinds each – physical and psychical. This teaching entails that the Self is not their causal agent. Know that so long as the Self does not follow renunciation and repentance, of physical and psychical dispositions, till then he is the causal agent of the karmas. vk/kdEeknh;k iksWXxynOoLl ts bes nkslkA fdg rs dqOofn .kk.kh ijnOoxq.kk nq ts f.kPpaAA (8-50-286) Kkuh eqfu dks vkgkj fufeÙkd cU/ ugha gS & 136 vè;k; & 8 vk/kdEea mísfl;a p iksWXXkye;a bea nOoaA fdg ra ee gksfn dna ta f.kPpepsn.ka oqÙkaAA (8-51-287) v/%deZ vkfn tks ;s iqñxynzO; ds nks"k gSa] mudks Kkuh (vkRek) fdl izdkj dj ldrk gS] tks fd lnk ijnzO; ds xq.k gSaA ;g v/%deZ vkSj vkSísf'kd iqñxye; nzO; gSaA og esjk fd;k fdl izdkj gks ldrk gS tks lnk vpsru dgk x;k gSA How can a knowledgeable Self be responsible for the results of actions like preparing food for family and saint, adhahkarma, which are defects of the material substances, having qualities alien to those of the Self? Results of actions like adhahkarma, and food prepared specially for saint (auddeoik), are material in nature. How can these be my doings as these are perennially devoid of consciousness? vêòeks ca/kf/;kjks leÙkks 137 vè;k; & 8 tg .kke dks fo iqfjlks ca/.k;fEg fpjdkyifMc1⁄4ksA frOoa eanlgkoa dkya p fo;k.kns rLlAA (9-1-288) cU/ ds Kkuek=k ls eks{k ugha & .koeks eksWD[kkf/;kjks THE LIBERATION tfn .k fo dqOofn Nsna .k eqPpns rs.k ca/.kolks laA dkys.k nq cgqxs.k fo .k lks .kjks ikofn foeksWD[kaAA (9-2-289) b; dEeca/.kk.ka insli;fMfêònh ; v.kqHkkxaA tk.karks fo .k eqPpfn eqPPkfn lOos tfn folq1⁄4ksAA (9-3-290) tSls cU/u esa cgqr le; ls c¡/k gqvk dksbZ iq#"k ml cU/u ds rhoz&eUn LoHkko dks vkSj mlds dky dks tkurk gS] ;fn og ml cU/u dks ugha dkVrk gS rks og ml cU/u ls ugha NwVrk vkSj cU/u ds o'k gqvk og euq"; cgqr dky esa Hkh NqVdkjk ugha ikrkA blh izdkj tho deZ&cU/uksa ds izns'k] izÑfr] fLFkfr vkSj vuqHkkx dks tkurk gqvk Hkh deZ&cU/ ls ugha NwVrkA ;fn og jkxkfn dks nwjdj 'kq1⁄4 gksrk gS rks lEiw.kZ deZ&cU/ ls NwV tkrk gSA 138 vè;k; & 9 A man, bound in shackles for a long time, knows the nature of his bondage, intense or feeble, and also its duration. He cannot get rid of the bondage till the time he is able to break the shackles. Without such an effort, he cannot get freedom for a very long time. In the same way, the Self, while knowing the nature of the karmic bondages – quantity of space-points, species, duration, and fruition – does not get rid of these bondages (till he makes an effort). If he attains purity by abandoning attachment etc., he can get rid of all karmic bondages. tg ca/s  prarks ca/.kc1⁄4ks .k ikofn foeksWD[kaA rg ca/s  prarks thoks fo .k ikofn foeksWD[kaAA (9-4-291) cU/ dh fpUrkek=k ls eks{k ugha & ftl izdkj cU/u esa iM+k gqvk dksbZ iq#"k ml cU/u dh fpUrk djrk gqvk (fpUrk djus ek=k ls) NqVdkjk ugha ikrk] mlh izdkj tho Hkh deZ&cU/ dh fPkUrk djrk gqvk (fpUrk djus ek=k ls) eqfDr ugha ikrkA Just as a man, bound in shackles, cannot get rid of the bondage merely by worrying about it, similarly, a man cannot get liberated from karmic bondage merely by worrying about it. 139 vè;k; & 9 tg ca/s NsWÙkw.k ; ca/.kc1⁄4ks nq ikofn foeksWD[kaA rg ca/s NsWÙkw.k ; thoks laikofn foeksWD[kaAA (9-5-292) deZ&cU/ ds {k; ls eks{k gksrk gS & ftl izdkj cU/u esa iMk gqvk dksbZ iq#"k cU/uksa dks dkVdj vOk'; gh eqfDr izkIr djrk gS] mlh izdkj tho deZ&cU/ dks dkVdj eks{k izkIr djrk gSA Just as a man, bound in shackles, can surely get rid of the bondage by breaking the shackles, similarly, a man can get liberated if he makes efforts to get rid of the karmic bondage. ca/k.ka p lgkoa fo;kf.knqa vIi.kks lgkoa pA ca/slq tks fojTtfn lks dEefoeksWD[k.ka dq.kfnAA (9-6-293) Hksn&foKku ls eks{k gksrk gS & cU/ksa ds LoHkko dks vkSj vkRek ds LoHkko dks tkudj tks iq#"k cU/ksa ds izfr fojDr gksrk gS] og deks± ls eqDr gksrk gSA After knowing the nature of the karmic bondages and also the nature of the Self, the man who keeps at bay all karmic bondages, gets liberated. 140 vè;k; & 9 thoks ca/ks ; rgk fNTtafr lyD[k.ksfg f.k;ns gA i..kkNsn.k,.k nq fN..kk .kk.kÙkeko..kkAA (9-7-294) izKk ls Hksn&foKku gksrk gS & tho rFkk cU/ ;s nksuksa vius&vius fuf'Pkr y{k.kksa ds }kjk ìFkd~ fd;s tkrs gaSA izKk :ih Nqjh ds }kjk Nsns gq, (ìFkd~ fd;s gq,) ;s ukuk:i gks tkrs gSa (ìFkd~ gks tkrs gSa)A The Self and the karmic bondage are differentiated on the basis of their own intrinsic nature. These two are chiselled (separated) with the help of the instrument of selfdiscrimination. thoks ca/ks ; rgk fNTtafr lyD[k.ksfg f.k;ns gA ca/ks NsnsnOoks lq1⁄4ks vIik ; ?ksWÙkOoksAA (9-8-295) Hksn&foKku gksus ij tho dk dÙkZO; & tho rFkk cU/ vius&vius fuf'pr y{k.kksa ds }kjk ìFkd~ fd;s tkrs gSaA ogk¡a cU/ dks rks (vkRek ls) ìFkd~ dj nsuk pkfg;s vkSj 'kq1⁄4 vkRek dks xzg.k djuk pkfg;sA The Self and the karmic bondage are differentiated (and separated) on the basis of their own intrinsic nature. The karmic bondage should be discarded and the pure soul ought to be realized. 14 vè;k; & 9 fdg lks ?ksWIifn vIik i..kk, lks nq ?ksWIins vIikA tg i..kkb fogÙkks rg i..kk,o ?ksWÙkOoksAA (9-9-296) izKk ds }kjk gh vkRek dks xzg.k djuk pkfg;s & (f'k"; xq: ls iwNrk gS) og 'kq1⁄4 vkRek dSls xzg.k fd;k tk ldrk gS\ (vkpk;Z mÙkj nsrs gSa) og 'kq1⁄4 vkRek izKk ds }kjk xzg.k fd;k tkrk gSA tSls (igys) izKk ds }kjk foHkDr fd;k Fkk] mlh izdkj izKk ds }kjk gh xzg.k djuk pkfg;sA (The disciple asks –) "How can one realize that pure soul?" (The Â â replies –) "That pure soul can be realized through selfdiscrimination. As earlier the pure soul was separated from the karmic bondage through self-discrimination, in the same way, the pure soul is realized through self-discrimination." ch rya i..kk, ?ksWÙkOoks tks psnk lks vga rq f.kPN;nksA volslk ts Hkkok rs eT> ijs fÙk .kknOokAA (9-10-297) eSa fpnkRek g¡w & izKk ds }kjk bl izdkj xzg.k djuk pkfg;s fd tks fpnkRek gS] fu'p; ls og eSa g¡w_ 'ks"k tks Hkko gSa] os eq>ls ij gSa] ;g tkuuk pkfg;sA Through self-discrimination, one must realize that 'I' is really the 'pure consciousness'; and, further, that all other dispositions are not part of oneself. 142 vè;k; & 9 i..kk, ?ksWÙkOoks tks nêòk lks vga rq f.kPN;nksA volslk ts Hkkok rs eT> ijs fÙk .kknOokAA (9-11-298) eSa n`"Vk ek=k g¡w & izKk ds }kjk bl izdkj xzg.k djuk pkfg;s fd tks ns[kus okyk n`"Vk gS] fu'p; ls og eSa g¡w_ 'ks"k tks Hkko gSa] os eq>ls ij gSa] ;g tkuuk pkfg;sA Through self-discrimination, one must realize that 'I' is really the 'seer' who sees; and, further, that all other dispositions are not part of oneself. i..kk, ?ksWÙkOoks tks .kknk lks vga rq f.kPN;nksA volslk ts Hkkok rs eT> ijs fÙk .kknOokAA (9-12-299) eSa Kkrkek=k g¡w & izKk ds }kjk bl izdkj xzg.k djuk pkfg;s fd tks tkuus okyk Kkrk gS] fu'p; ls og eSa g¡w_ 'ks"k tks Hkko gSa] os eq>ls ij gSa] ;g tkuuk pkfg;sA Through self-discrimination, one must realize that 'I' is really the 'knower' who knows; and, further, that all other dispositions are not part of oneself. 143 vè;k; & 9 dks .kke Hk.ksWTt cqgks .kknqa lOos ijkb, HkkosA eT>fe.ka fr ; o;.ka tk.karks vIi;a lq1⁄4aAA (9-13-300) fpUek=k Hkko gh vius gSa & vkRek dks 'kq1⁄4 tkurk gqvk] 'ks"k lc Hkkoksa dks ij tkudj dkSu cqf1⁄4eku  ;s Hkko esjs gSa* ,sls opu dgsxkA Knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, 'These dispositions belong to me.'? Fks;knh vojkgs dqOofn tks lks llafdnks gksfnA Ekk CkT>s ga ds.k fo pksjks fÙk t.kfEg fo;jarksAA (9-14-301) lkijk/ vkSj fujijk/ vkRek & tks .k dq.kfn vojkgs lks f.kLladks nq t.kons HkefnA .k fo rLl cfT>nqa ts  prk mIiTtfn d;k foAA (9-15-302) ,oa fg lkojkgks cT>kfe vga rq lafdnks psnkA tks iq.k f.kjkojkgks f.kLladks ga .k cT>kfeAA (9-16-303) 14 vè;k; & 9 tks iq#"k pksjh vkfn vijk/ksa dks djrk gS] og iq#"k l'kafdr jgrk gS fd euq";ksa ds chp ?kwers gq,  pksj gS* ,slk tkudj fdlh ds }kjk eSa ck¡/ u fy;k tkÅ¡A tks iq#"k vijk/ ugha djrk] og rks ns'k esa fu%'kad ?kwerk gS D;ksafd mlds eu esa c¡/us dh fpUrk dHkh mRiUu ugha gksrhA blh izdkj vijk/h vkRek 'kafdr jgrk gS fd eSa (Kkukoj.kkfn deks± ls) cU/ dks izkIr gksÅ¡xkA ;fn og fujkijk/ gks rks fu%'kad jgrk gS fd EkSa ugha c¡/¡wxkA A man who commits crimes, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crimes, roams around in the midst of people without fear of getting caught and arrested. In the same way, a guilty soul is afraid of getting bondage of karmas (like knowledge-obscuring karma). If the soul is not guilty, it remains unafraid of getting any karmic bondage. laflf1⁄4jk/fl1⁄4a lkf/nekjkf/na p ,;V~BaA voxnjk/ks tks [kyq psnk lks gksfn vojk/ksAA (9-17-304) fujijk/ vkRek fu%'kad gksrk gS & tks iq.k f.kjkojk/ks psnk f.kLlafdnks nq lks gksfnA vkjkg.kkb f.kPpa oêðfn vgfefn fo;k.karksAA (9-18-305) laflf1⁄4] jk/] fl1⁄4] lkf/r vkSj vkjkf/r ;s lc ,dkFkZd gSaA tks vkRek jk/jfgr gS (fut 'kq1⁄4kRek dh vkjk/uk ls jfgr gS)] og vkRek vijk/ gksrk gS_ vkSj tks 145 vè;k; & 9 vkRek fujijk/ gksrk gS] og fu%'kad gksrk gSA ,slk vkRek ^eSa (mi;ksx&Lo:i ,d 'kq1⁄4 vkRek) g¡w* bl izdkj tkurk gqvk ('kq1⁄4kReflf1⁄4:i) vkjk/uk ls lnk gh orZrk gSA Attainment, self-devotion, fulfillment, achievement, and adoration are synonymous. The soul which is devoid of selfdevotion is a guilty soul. Only that soul which is not guilty is free from fear. Such a soul, knowing its true nature (pure consciousness), is always engrossed in the accomplishment of its pure nature. ifMde.ka ifMlj.ka ifMgj.ka /kj.kk f.k;Ùkh ;A  .knk x#gk lksgh vêòfogks gksfn foldaqHkksAA (9-19-306) fo"kdqEHk vkSj vèrdqEHk & vifMde.keifMlj.keIifMgkjks v/kj.kk psoA vf.k;Ùkh ; v .knkx#gklksgh ve;daqHkksAA (9-20-307) izfrØe.k] izfrlj.k] /kj.kk] fuòfÙk] fuUnk] xgkZ vkSj 'kqf1⁄4 & ;g vkB izdkj dk fo"kdqEHk gS (D;ksafd blesa dr`ZRo cqf1⁄4 gksrh gS)A vizfrØe.k] vizfrlj.k] vifjgkj] v/kj.kk] vfuòfÙk] vfuUnk] vxgkZ vkSj v'kqf1⁄4 & ;s vkB vèrdqEHk gSa (D;ksafd blesa dr`ZRo dk fu"ks/ gS)A ifjgkj] 146 vè;k; & 9 Repentance (of past sins), pursuit (of virtue), abandonment (of attachment etc.), concentration, abstinence, self-censure, confession, and purification (by expiation), these eight constitute the poison-pot (because in these the soul is comprehended to be a doer). Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, nonconfession, and non-purification, these eight constitute the nectar-pot (because these forbid the soul to be a doer). bfn .koeks eksWD[kkf/;kjks leÙkks 147 vè;k; & 9 nfo;a ta mIiTtfn xq.ksfg ra rsfg tk.klq v.k..kaA tg dM;knh g nq ; IkTt,fg d.k;e.k..kfegAA (10-1-308) tho vius ifj.kkeksa dk drkZ gS & ngeks lOofolq1⁄4.kk.kkf/;kjks THE ALL-PURE KNOWLEDGE thoLlkthoLl ; ts ifj.kkek nq nsflnk lqÙksA ra thoethoa ok rsfge.k..ka fo;k.kkfgAA (10-2-309) .k dqnksfp fo mIi..kks tEgk dTta .k rs.k lks vknkA mIiknsfn .k  dfp fo dkj.kefo rs.k .k lks gksfnAA (10-3-310) dEea iMqPp dÙkk dÙkkja rg iMqPp dEekf.kA mIiTtars f.k;ek fl1⁄4h nq .k fnLlns v..kkAA (10-4-311) tks nzO; ftu xq.kksa ls mRiUu gksrk gS] mls mu xq.kksa ls vuU; tkuksA tSls yksd esa dVd vkfn i;kZ;ksa ls Lo.kZ fHkUu ugha gSA tho vkSj vtho ds tks ifj.kke lw=k esa dgs gSa] mu ifj.kkeksa ls ml tho vkSj vtho dks vuU; tkuks_ D;ksafd og vkRek fdlh ls mRiUu ugha gqvk] blfy, og fdlh dk dk;Z ugha gS_ fdlh vU; dks 148 vè;k; & 10 mRiUu ugha djrk] bl dkj.k og fdlh dk dkj.k Hkh ugha gSA fu;e ls deZ dk vkJ; djds drkZ gksrk gS rFkk drkZ dk vkJ; djds deZ mRIkUu gksrs gSaA drkZ&deZ dh vU; dksbZ flf1⁄4 ugha ns[kh tkrhA The qualities that produce a substance are no different from the substance itself; like gold in the form of a bracelet is no different from gold. Whatever modifications of the soul and the non-soul have been enumerated in the scripture, know that the soul and the non-soul are no different from these modifications. Since the soul is not produced by anything whatever, therefore, it is not an effect; it does not produce anything whatever, and, therefore, it is not a cause either. Only with reference to its conditioning by karmas the soul is said to be a doer, and, as a result, karmas are produced. Only this relationship of cause-effect, as a doer of karmas, gets established. psnk nq Ik;Mh;V~Ba mIiTtfn fo.kLlfnA Ik;Mh fo psn;V~Ba mIiTtfn fo.kLlfnAA (10-5-312) vkRek vkSj deZ&izÑfr dk fufeÙk&uSfefÙkd lEcU/ & ,oa ca/ks ; nks.ga fi v..kks..kiPp;k gosA vIi.kks Ik;Mh, ; lalkjks rs.k tk;nsAA (10-6-313) ;g vkRek izÑfr ds fufeÙk ls mRiUu gksrk gS vkSj u"V gksrk gS rFkk os deZ&izÑfRk;k¡ Hkh vkRek ds fufeÙk ls mRiUu gksrh gSa vkSj fouk'k dks izkIr gksrh 149 vè;k; & 10 gSaA bl izdkj ,d nwljs ds fufeÙk ls vkRek vkSj deZ&izÑfRk;k¡ & nksuksa dk cU/ gksrk gSA ml cU/ ls lalkj gksrk gSA The (psychic states of) soul are produced and destroyed by the operation of various species of karmas. Also, various species of karmas are produced and destroyed by the (psychic states of) soul. In this way, the soul and various species of karmas get bonded to each other. This bond is the cause of worldly cycle of births and deaths. tk ,l i;Mh;V~Ba psnxks .k foeqapfnA v;k.kxks gos rkoa fePNkfnV~Bh vlatnksAA (10-7-314) Kkrk] n`"Vk] eqfu dSls gksrk gS\ tnk foeqapns psnk dEeiQye.kar;aA rnk foeqÙkks gofn tk.kxks iLlxks eq.khAA (10-8-315) tc NksM+rk] rc rd og vKkuh] feF;kn`f"V vkSj vla;r (jgrk) gSA tc vkRek vuUr deZiQy dks NksM+ nsrk gS] rc og cU/ ls eqDr gqvk Kkrk] n`"Vk vkSj la;r (gks tkrk) gSA rd ;g vkRek deZizÑfr ds fufeÙk ls gksus okys mRifÙk vkSj fouk'k dks ugha So long as the Self does not renounce this cycle of origination and destruction due to his association with various species of 150 vè;k; & 10 karmas, till then he remains ignorant, wrong believer, and unrestrained. When the Self renounces the infinite fruits of karmas, he becomes free from karmas – knowledgeable, right believer, and restrained. v..kk.kh dEeiQya i;fMlgkofêònks nq osnsfnA .kk.kh iq.k dEeiQya tk.kfn mfnna .k osnsfnAA (10-9-316) Kkuh deZ&iQy dks tkurk gS & vKkuh izÑfr ds LoHkko esa fLFkr gqvk (g"kZ] fo"kkn ls rUe; gqvk) deZ ds iQy dks Hkksxrk gS vkSj Kkuh mn; esa vk;s gq, deZ ds iQy dks tkurk gS] Hkksxrk ugha gSA The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas (in the form of pleasure and pain), and the knowledgeable is aware of the fruits of karmas but does not enjoy them. .k eq;fn Ik;fMeHkOoks lqV~Bq fo vT>kbnw.k lRFkkf.kA xqMnq1⁄4a fi ficark .k i..k;k f.kfOolk gksafrAA (10-10-317) vHkO; vius LoHkko dks ugha NksM+rk & 15 vè;k; & 10 vHkO; tho 'kkÐksa dks HkyhHkk¡fr i<+dj Hkh izÑfr LoHkko dks ugha NksM+rkA tSls liZ xqM+fefJr nw/ dks ihrs gq, fo"kjfgr ugha gksrsA The one incapable of attaining liberation, even though wellversed in scriptures, does not give up his attachment for various species of karmas, like a snake does not give up its poisonous nature even after drinking sweetened (jaggery-mixed) milk. f.kOos;lEkko..kks .kk.kh dEeIiQya fo;k.kkfnA egqja dMq;a cgqfogeosnxks rs.k lks gksfnAA (10-11-318) Kkuh deZ&iQy dks ugha Hkksxrk & oSjkX; dks izkIr Kkuh e/qj] dVqd vusd izdkj ds deZ&iQy dks tkurk gS] blfy, og deZ&iQy dk HkksDrk ugha gSaA The knowledgeable, fixed in non-attachment, knows the sweetbitter nature of the fruition of karmas; he, therefore, remains a non-enjoyer. .k fo dqOofn .k fo osnfn .kk.kh dEekb cgqIi;kjkbaA tk.kfn iq.k dEeiQya ca/a iq..ka p ikoa pAA (10-12-319) Kkuh iq.;] iki dks tkurk gS & 152 vè;k; & 10 Kkuh cgqr izdkj ds deks± dks u rks djrk gS] u Hkksxrk gh gS_ fdUrq og iq.; vkSj iki:i deZ&cU/ dks vkSj deZ&iQy dks tkurk gSA The knowledgeable does neither produce nor enjoy the fruits of various kinds of karmas, but he knows the karmic bondages involving merit or demerit, and the results of their fruition. fnV~Bh l;a fi .kk.ka vdkj;a rg vosn;a psoA tk.kfn ; ca/eksWD[ka dEeqn;a f.kTtja psoAA (10-13-320) Kkuh drkZ HkksDrk ugha gS & (tSls) us=k (n`'; ls fHkUu gksus ls og n`'; dks u djrk gS] u vuqHko djrk gS) mlh izdkj Kku (deZ ls fHkUu gksus ds dkj.k) Lo;a deks± dk drkZ ugha gS vkSj mudk HkksDrk Hkh ugha gSA (og rks) cU/] eks{k] deZ ds mn; vkSj futZjk dks tkurk gSA fo'ks"k & vc blls vkxs xzUFk ds vUr rd pwfydk dk O;k[;ku djrs gSaA (fo'ks"k O;k[;ku] mDr] vuqDr O;k[;k vFkok mDrkuqDr vFkZ dk laf{kIr O;k[;ku (lkj) pwfydk dgykrh gSA) Just like an eye, being different from the scene it is viewing, neither performs the scene nor enjoys it, similarly, knowledge, being different from the karmas, neither performs the karmas nor enjoys them. It only knows bondage, liberation, rise of karmas and their shedding. 153 vè;k; & 10 Note: Now onwards, till the end of this scripture, is contained the ch lik . (A synopsis of explicit or inexplicit explanations and meanings of the subject matter is termed a chûlikâ.) û â yksxLl dq.kfn fo.gw lqj.kkj;frfj;ek.kqls lÙksA le.kk.ka fi ; vIik tfn dqOofn NfOogs dk;sAA (10-14-321) dr`ZRo ekuus okyksa dks eks{k ugha & yksxle.kk.kesoa fl1⁄4ara ifM .k fnLlfn folslksA yksxLl dq.kfn fo.gw le.kk.ka vIivks dq.kfnAA (10-15-322) ,oa .k dks fo eksWD[kks fnLlfn yksxLke.kk.ka nks.ga fiA f.kPpa dqOoark.ka lnsoe.kq;klqjs yksxsAA (10-16-323) yksd ds er esa lqj] ukjd] fr;Z×p vkSj euq"; izkf.k;ksa dks fo".kq djrk gS vkSj ;fn Je.kksa ds erkuqlkj Hkh vkRek Ng dk; ds thoksa dks (thoksa ds dk;ks± dks) djrk gS rks bl izdkj yksd vksj Je.kksa esa fl1⁄4kUrksa dh n`f"V ls dksbZ vUrj ugha nh[krkA yksd ds er esa fo".kq djrk gS vkSj Je.kksa ds er esa vkRek djrk gSA bl izdkj nso] euq"; vkSj vlqj yksdksa dks lnk djrs gq, (drkZHkko ls izoÙkZeku) yksd vkSj Je.k nksuksa dk Hkh dksbZ eks{k fn[kkbZ ugha nsrkA According to ordinary people, Vi u is the creator of celestial-, oò 154 vè;k; & 10 infernal-, subhuman-, and human-beings. If the monks also believe that soul is the creator of six kinds of organic bodies (earth, water, fire, air, plants, and mobile beings), then there is no difference in the viewpoints of ordinary people and monks. In the opinion of ordinary people, Vioòu is the creator, and in the opinion of monks, soul is the creator. Thus, there seems to be no liberation for any of the two – ordinary people and monks – as they are ever engaged in the creation (karmic dispositions) of worlds – celestial, human, or infernal. oogkjHkkflns.k nq ijnOoa ee Hk.kafr fofnnRFkkA tk.kafr f.kPN;s.k nq .k ; eg ijek.kqesÙkefo  dfpAA (10-17-324) Kkuh dh ekU;rk & (vKkuh tu) O;ogkj u; ls  ijnzO; esjk gS* ,slk dgrs gSa vkSj inkFkZ ds Lo:i dks tkuus okys Kkuh tu rks tkurs gSa fd fu'p;u; ls bl lalkj esa ijek.kqek=k dqN Hkh esjk ugha gSA From the empirical point of view, (the ignorant) people call the non-self substance as their own, but knowledgeable people, who know the real nature of substances, say that, in reality, even an atom of alien substance is not theirs. 15 vè;k; & 10 tg dks fo .kjks taifn vEgk.ka xkefol;.k;jV~BaA .k ; gksafr rkf.k rLl nq Hk.kfn ; eksgs.k lks vIikAA (10-18-325) ijnzO; dks viuk ekuus okyk Kkuh feF;kn`f"V gS & ,eso fePNkfnV~Bh .kk.kh f.kLlal;a gofn ,lksA tks ijnOoa ee bfn tk.karks vIi;a dq.kfnAA (10-19-326) rEgk .k es fÙk .kPpk nks.ga ,nk.k dfÙkoolkvksA ijnOos tk.karks tk.ksWTtk fnfêòjfgnk.kaAA (10-20-327) tSls dksbZ iq#"k dgrk gS fd ;g gekjk xzke] tuin] uxj vkSj jk"Va gS fdUrq oLrqr% os mlds ugha gSa] rFkkfi og vkRek eksg ls ,slk dgrk gSA blh izdkj tks Kkuh  ijnzO; esjk gS* ;g tkurk gqvk ijnzO; dks fut:i dj ysrk gS] og Kkuh fu%lUnsg feF;kn`f"V gS_ blfy,  ;s ijnzO; esjs ugha gSa* ;g tkudj yksd vkSj Je.k bu nksuksa ds ijnzO; esa dr`ZRo ds O;olk; dks tkurs gq, le>ks fd ;g O;olk; feF;kn`f"V;ksa dk gSA A person may say that this village, town, city, or nation, is his, but, in reality, these do not belong to him; he utters such words only due to his delusion. In the same way, a person, who considers an alien substance to be his own, and then identifies himself with it, is, without doubt, a wrong believer. Therefore, believe that these alien substances do not belong to you, and that the involvement of the Self in creation of non-self substances, as 156 vè;k; & 10 asserted by ordinary people and monks, is the view of the wrong believers. fePNÙka tfn i;Mh fePNkfnV~Bh djsfn vIik.kaA rEgk vpsn.kk ns Ik;Mh .k.kq dkjxk iÙkkAA (10-21-328) Hkko deZ dk drkZ tho gS & vgok ,lks thoks iksWXxynOoLl dq.kfn fePNÙkaA rEgk iksWXxynOoa fePNkfnV~Bh .k iq.k thoksAA (10-22-329) vg thoks i;Mh rg iksWXxynOoa dq.kafr fePNÙkaA rEgk nksfg dna ra nksf.g fo Hkqatafr rLl iQyaAA (10-23-330) vg .k i;Mh .k thoks iksWXxynOoa djsfn fePNÙkaA rEgk iksWXxynOoa fePNÙka ra rq .k gq fePNkAA (10-24-331) ;fn (eksguh; deZ dh) feF;kRo izÑfr vkRek dks feF;kn`f"V djrh gS] bl ekU;rk ls rsjs erkuqlkj vpsru izÑfr fu'p; gh fEkF;kRo Hkko dh drkZ gks xbZ_ vFkok ;g tho iqñxy nzO; ds feF;kRo dks djrk gS] ,slk ekuk tk, rks iqñxy nzO; feF;kn`f"V fl1⁄4 gksxk] tho ugha_ vFkok tho rFkk izÑfr & ;s nksuksa iqñXky nzO; dks feF;kRo:i djrs gSa] ,slk ekuus ls nksuksa ds }kjk fd;s x;s feF;kRo ds 157 vè;k; & 10 iQy dks os nksukas gh Hkksxssaxs_ vFkok u rks izÑfr vkSj u tho iqñxy nzO; dks feF;kRo:i djrk gS] ,slk ekuus ls iqñxy nzO; dks (feF;kRo Hkko dk izlax vk tk,xk)_ D;k og okLro esa feF;k ugha gS\ If you believe that karmic matter (of the nature of deluding karmas) makes the Self a wrong believer, then your belief amounts to attributing the non-conscious karmic matter the ability to create delusion in the Self. Or if you believe that the Self creates delusion in the physical substance, then your belief amounts to attributing wrong belief to the physical substance and not to the Self. If you believe that both, the Self and the nature of the karmic matter, create delusion in the physical substance, then they both must enjoy the fruits of their action. Further, your contention that neither the Self nor the nature of the karmic matter creates delusion in the physical substance will amount to attributing wrong belief to the physical substance; is it not really an erroneous belief? dEesfg nq v..kk.kh fdTtfn .kk.kh rgso dEes gA dEesfg lqokfoTtfn tXxkfoTtfn rgso dEes gAA (10-25-332) deZ gh drkZ gS] tho ugha] ;g feF;k gS & dEesfg lqgkfoTtfn nqD[kkfoTtfn rgso dEes gA dEesfg ; fePNÙka f.kTtfn ; vlatea psoAA (10-26-333) 158 vè;k; & 10 dEesfg HkekfMTtfn mM~<ega pkfo frfj;yks;a pA dEesfg pso fdTtfn lqgklqga tsfÙk;a  dfpAA (10-27-334) tEgk dEea dqOofn dEea ns fn gjfn fÙk taa  dfpA rEgk lOos thok vdkjxk gksafr vkOk..kkAA (10-28-335) (iwoZ i{k&)  deks± ds }kjk tho vKkuh fd;k tkrk gS] mlh izdkj deks± ds }kjk Kkuh gksrk gSA deks± ds }kjk tho lqyk;k tkrk gS] mlh izdkj deks± ds }kjk txk;k tkrk gSA deks± ds }kjk tho lq[kh gksrk gS] mlh izdkj deks± ds }kjk nq[kh gksrk gSA deks± ds }kjk tho feF;kRo vkSj vla;e dks izkIr gksrk gS_ vkSj deks± ds }kjk tho ÅèoZyksd] v/ksyksd vkSj fr;ZXyksd esa Hkze.k djrk gSA deks± ds }kjk gh tks dqN ftruk 'kqHk vkSj v'kqHk gS og gksrk gS_ D;ksafd deZ djrk gS] deZ nsrk gS] bl izdkj tks dqN gS] mls deZ gh gjrk gS_ blfy, lHkh tho vdrkZ fl1⁄4 gksrs gSaA* (The aforementioned belief amounts to –) 'The Self is made ignorant by the karmas and, likewise, he is made knowledgeable by the karmas. Karmas send the Self to sleep and, likewise, he is awakened by the karmas. Karmas make the Self happy and, likewise, he is made miserable by the karmas. It is by the karmas that the Self is brought to wrong belief and non-discipline, and is made to wander in the upper, middle, and lower worlds. All virtuous or wicked happenings are the handiwork of the karmas. Because the karma does, karma gives, and it is the karma that takes away; therefore, all souls are proved to be without any action.' 159 vè;k; & 10 iqfjflfRFk;kfgyklh bRFkhdEea p iqfjlefgylfnA ,lk vk;fj;ijaijkxnk ,fjlZh nq lqnhAA (10-29-336) vkRek dks vdrkZ ekuus dk nq"ifj.kke & rEgk .k dks fo thoks vcaHk;kjh nq rqEgeqonslsA tEgk dEea pso fg dEea vfgylfn ta Hkf.knaAA (10-30-337) tEgk ?kknsfn ija ijs.k ?kkfnTtns ; lk i;MhA ,ns.kRFks.k nq fdj Hk..kfn ij?kkn.kkes fÙkAA (10-31-338) rEgk .k dks fo thokso?kknxks vfRFk rqEg monslsA tEgk dEea pso fg dEea ?kknsfn ta Hkf.knaAA (10-32-339) (iwoksZDr er okys ;g Hkh ekurs gSa fd&)  iq#"k osndeZ Ðh dh vfHkyk"kk djrk gS] vkSj Ðh osndeZ iq#"k dh vfHkyk"kk djrk gS] vkpk;Z&ijEijk ls vkbZ gqbZ ,slh Jqfr gS_ blfy, rqEgkjs er esa dksbZ Hkh tho vczãpkjh ugha gSA D;kasfd tks nwljs dks ekjrk gS vkSj nwljs ds }kjk ekjk tkrk gS] og Hkh deZ gSA blh vFkZ esa ij?kkr ukedeZ dgk tkrk gS_ blfy, rqEgkjs er esa dksbZ tho mi?kkr djus okyk ugha gS] D;ksafd deZ gh deZ dks ekjrk gS] ;g dgk gSA* (It also amounts to –) 'The karmic matter of the nature of male 160 vè;k; & 10 sex-passion creates a longing for woman and the karmic matter of the nature of female sex-passion creates a longing for man; this has come about from the ancient teachings of the Â â , and, as per this doctrine, there is no soul which is unchaste. Then, killing others and getting killed by others will also be attributed to the nature of karma. The name karma of injury by others (parghâta) implies this meaning, and, therefore, as per your doctrine, no soul can cause injury as it is only the material karma which kills the material karma.' ch ryas ,oa la[kqonsla ts nq i: ofr ,fjla le.kkA rs l i;Mh dqOofn vIik ; vdkjxk lOosAA (10-33-340) vkRek dks vdrkZ ekuus okys Je.k ugha gSa & (vkpk;Znso dgrs gSa fd&) bl izdkj lak[;er dk ,slk mins'k tks Je.k (Je.kkHkkl) djrs gSa] muds er esa izÑfr gh djrh gS vkSj lc vkRek vdkjd gS (,slk fl1⁄4 gksrk gS)A (Says the –) If any monks preach such doctrine of the S khya system, then, in their view, the material karmas do everything, and, hence, it follows that all souls are inactive. Âchârya âÉ 16 vè;k; & 10 vgok e..kfl eT>a vIik vIik.keIi.kks dq.kfnA ,lks fePNlgkoks rqEga ,oa Hk.karLlAA (10-34-341) vis{kk&Hksn ls vkRek drkZ vkSj vdrkZ gS & vIik f.kPpkla[ksTtinslks nsflnks nq le;fEgA .k fo lks lDdfn rÙkks gh.kks vfg;ks o dknaaq tsAA (10-35-342) thoLl tho:oa foRFkjnks tk.k yksxfeÙka fgA rÙkks lks  d gh.kks vfg;ks ; dna Hk.kfl nOoaAA (10-36-343) vg tk.kxks nq Hkkoks .kk.klgkos.k vfRFk ns fn enaA rEgk .k fo vIik vIi;a rq le;Ii.kks dq.kfnAA (10-37-344) vFkok (dr`ZRo dk i{k fl1⁄4 djus ds fy,) ,slk ekuks fd esjk vkRek vius nzO;:i vkRek dks djrk gSA ,slk dgus okys rsjk ;g feF;kRo Hkko gS] D;ksafd ijekxe esa vkRek dks fuR; vkSj vla[;kr izns'kh dgk x;k gSA vkRek mlls ghu ;k vf/d ugha fd;k tk ldrkA foLrkj dh vis{kk tho dk tho:i fu'p; ls yksdek=k tkuksA vkRek mlls D;k ghu vFkok vf/d gksrk gS tks rw dgrk gS fd vkRek us nzO;:i vkRek dks fd;k_ vFkok vxj rsjk ,slk er gS fd Kk;d Hkko rks KkuLoHkko ls fLFkr gS rks blls Hkh vkRek Lo;a vius vkRek dks ugha djrk (;g fl1⁄4 gksrk gS)A 162 vè;k; & 10 Or (in order to substantiate your theory that the karmas do everything –) if you hold, "My soul transforms itself by itself," then this opinion of yours is perverse thinking. Soul has been described in sacred scriptures as eternal and having innumerable points of space. The soul, on its own accord, is incapable of increasing or decreasing its spatial points. Know that, from the point of view of extension, the soul is coextensive with the universe. Since the soul, on its own accord, is incapable of increasing or decreasing its spatial points, how can you say that the soul transforms itself by itself? If you accept that the knowing substance exists with its knowing nature, then also it is established that the soul does not transform itself by itself. dsfgfp nq iTt;s g fo.kLlns .kso fp nq thoksA tEgk rEgk dqOofn lks ok v..kks o .ks;arksAA (10-38-345) oLrq fuR;kfuR;kRed gS & dsfgfp nq iTt;s g fo.kLlns .kso dsfgfp nq thoksA tEgk rEgk osnfn lks ok v..kks o .ks;arksAA (10-39-346) tks pso dq.kfn lks pso osnxks tLl ,l fl1⁄4arksA lks thoks .kknOoks fePNkfnV~Bh v.kkfjgnksAA (10-40-347) v..kks djsfn v..kks ifjHkqatfn tLl ,l fl1⁄4arksA lks thoks .kknOoks fePNkfnV~Bh v.kkfjgnksAA (10-41-348) 163 vè;k; & 10 D;ksafd tho fdruh gh i;kZ;ksa ls Uk"V gksrk gS vkSj fdruh gh i;kZ;ksa ls u"V ugha gksrk blfy, (tks Hkksxrk gS)] ogh djrk gS ;k vU; djrk gS] ,slk ,dkUr ugha gS_ D;ksafd tho fdruh gh i;kZ;ksa ls u"V gksrk gS vkSj fdruh gh i;kZ;ksa ls u"V ugha gksrk_ blfy, (tks djrk gS)] ogh Hkksxrk gS vFkok vU; Hkksxrk gS] ,slk ,dkUr ugha gSA tks tho djrk gS] ogh Hkksxrk gS] ftldk ;g fl1⁄4kUr gS] og tho feF;kn`f"V] vkgZr er dk u ekuus okyk tkuuk pkfg;sA dksbZ vU; djrk gS] dksbZ vU; Hkksxrk gS] ftldk ,slk fl1⁄4kUr gS] og tho feF;kn`f"V] vkgZr er dk u ekuus okyk tkuuk pkfg;sA Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul (that enjoys) is the same as the doer, or else, some other is the doer, is not tenable. Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul (that acts) is the same as the enjoyer (of fruits thereof), or else, some other is the enjoyer, is not tenable. The one who believes that the soul that acts is the same as the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord. The one who believes that the soul that acts is absolutely different from the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord. 164 vè;k; & 10 tg flfIivks nq dEea dqOofn .k ; lks nq rEevks gksfnA rg thoks fo ; dEea dqOofn .k ; rEevks gksfnAA (10-42-349) tho ifj.keu djrk gqvk Hkh vU; nzO;:i ugha gksrk & tg flfIim dj.ks g dqOofn .k ; lks nq rEevks gksfnA rg thoks dj.ks g dqOofn .k ; rEevks gksfnAA (10-43-350) tg flfIim dj.kkf.k ; fx.gfn .k ; lk s n q rEevk s gkfs nA rg thoks dj.kkf.k ; fx.gfn .k ; rEevks gksfnAA (10-44-351) tg flfIim dEeiQya Hkqatfn .k ; lks nq rEevks gksfnA rg thoks dEeiQya Hkqatfn .k ; rEevks gksfnAA (10-45-352) tSls Lo.kZdkj vkfn f'kYih dq.My vkfn deZ djrk gS] ijUrq og muls rUe; ugha gksrkA mlh izdkj tho Hkh Kkukoj.kkfn iqñxy deZ dks djrk gS] fdUrq og muls rUe; ugha gksrkA tSls f'kYih (Lo.kZdkj vkfn) gFkkSM+k vkfn midj.kksa ls dq.My vkfn cUkkrk gS] fdUrq og muls rUe; ugha gksrkA mlh izdkj tho Hkh eu&opu&dk;:i dj.kksa ds }kjk Kkukoj.kkfn deZ djrk gS_ fdUrq og muls rUe; ugha gksrkA 165 vè;k; & 10 TkSls Lo.kZdkj vkfn f'kYih midj.kksa dks xzg.k djrk gS] fdUrq og muls rUe; ugha gksrk_ mlh izdkj tho Hkh eu&opu&dk;:i dj.kksa dks xzg.k djrk gS_ fdUrq og muls rUe; ugha gksrkA tSls LOk.kZdkj vkfn f'kYih dq.Mykfn deks± ds iQy dks Hkksxrk gS_ fdUrq og ml iQy ls rUe; ugha gksrk] mlh izdkj tho Hkh deZ ds lq[k&nq%[k :i iQy dks Hkksxrk gS] fdUrq og ml iQy ls rUe; ugha gksrkA Just as an artisan (a goldsmith, for example), does his work to produce earrings etc. but does not become identical with it, so also the Self produces karmic matter like knowledge-obscuring karma, but does not become identical with it. Just as an artisan (a goldsmith, for example), uses tools like a mallet to produce earrings etc. but does not become identical with them, so also the Self acts through the instruments of mind-, speechand physical-activity to produce karmic matter like knowledge-obscuring karma, but does not become identical with them. Just as an artisan (a goldsmith, for example), takes up tools but does not become identical with them, so also the Self adopts instruments of mind-, speechand physical-activity but does not become identical with them. Just as an artisan (a goldsmith, for example) enjoys the fruits of his work (earrings etc.) but does not become identical with the fruits, so also the Self enjoys the fruits of karmas (in the form of pleasure and pain) but does not become identical with them. 16 vè;k; & 10 ,oa oogkjLl nq oÙkOoa nal.ka lekls.kA lq.kq f.kPN;Ll o;.ka ifj.kkedna rq ta gksfnAA (10-46-353) lwpfudk xkFkk & bl izdkj rks O;ogkj u; dk er la{ksi esa dgus ;ksX; gSA vkxs fu'p;u; dk opu lquks] tks vius ifj.kkkeksa ds }kjk fd;k gqvk gksrk gSA The above perspective, from the empirical point of view (vyavah ra naya), is worth speaking; now listen to the transcendental point of view (niochaya naya) which is the result of the modifications of the Self. â tg flfIivks nq psWV~Ba dqOofn gofn ; rgk v.k..kks lksA rg thoks fo ; dEea dqOofn gofn ; v.k..kks lksAA (10-47-354) tho vius Hkkodeks± esa rUe; gksus ls nq[kh gksrk gS & tSls Lo.kZdkjkfn f'kYih (dq.Mykfn ,slk cukÅ¡xk] bl izdkj eu esa) ps"Vk tg psWV~Ba dqOoarks nq flfIivks f.kPpnqfD[knks gksfnA rÙkks fl;k v.k..kks rg pWsV~Barks nqgh thoksAA (10-48-355) 167 vè;k; & 10 djrk gS rFkk ml ps"Vk ls og rUe; gks tkrk gSA mlh izdkj tho Hkh jkxkfn HkkodeZ djrk gS vkSj og ml HkkodeZ ls rUe; gks tkrk gSA tSls Lo.kZdkjkfn f'kYih ps"Vk djrk gqvk fuR; nq[kh gksrk gS vkSj ml nq%[k ls vuU; (rUe;) gksrk gS] mlh izdkj tho g"kZ&fo"kkn :i ps"Vk djrk gqvk nq[kh gksrk gS (vkSj ml nq%[k ls og vuU; gS)A Just as an artisan (a goldsmith, for example) makes his mind up to undertake the task (of making earrings etc.), gets engrossed and becomes one with the task, similarly, the Self also gets engrossed and becomes one with his psychic dispositions like attachment. Just as an artisan (a goldsmith, for example), while performing the task, suffers all the time and becomes one with that suffering, similarly, the Self, kindled by pleasure and pain due to his psychic dispositions, suffers all the time and becomes one with that suffering. tg lsfM;k nq .k ijLl lsfM;k lsfM;k ; lk gksfnA rg tk.kxks nq .k ijLl tk.kxks tk.kxks lks nqAA (10-49-356) tho ds Kku&n'kZu&pkfj=k i;kZ;ksa dk fu'p; Lo:Ik & tg lsfM;k nq .k ijLl lsfM;k lsfM;k ; lk gksfnA rg iLlxks nq .k ijLl iLlxks iLlxks lks nqAA (10-50-357) 168 vè;k; & 10 tg lsfM;k nq .k ijLl lsfM;k lsfM;k ; lk gksfnA rg latnks nq .k ijLl latnks latnks lks nqAA (10-51-358) tg lsfM;k nq .k ijLl lsfM;k lsfM;k ; lk gksfnA rg nal.ka nq .k ijLl nal.ka nal.ka ra rqAA (10-52-359) tSls liQsnh&[kfM+;k ij dh (nhoky vkfn :i) ugha gS] liQsnh og rks liQsnh gh gS (og vius Lo:i esa gh jgrh gS)_ mlh izdkj Kk;d (vkRek) ij dk (Ks;:i) ugha gSA Kk;d og rks Kk;d gh gS (ij dks tkurk gqvk Hkh vius Lo:i esa jgrk gS)A tSls liQsnh&[kfM+;k ij dh ugha gS] liQsnh og rks liQsnh gh gS_ mlh izdkj n'kZd (vkRek) ij dk ugha gS] n'kZd (n`"Vk) og rks n'kZd gh gSA tSls liQsnh&[kfM+;k ij dh ugha gS] liQsnh og rks liQsnh gh gS_ mlh izdkj la;r (vkRek) ij dk (ifjxzgkfn :i) ugha gSA la;r og rks la;r gh gSA tSls liQsnh&[kfM+;k ij dh (nhoky vkfn :i) ugha gS] liQsnh og rks liQsnh gh gS_ mlh izdkj n'kZu (J1⁄4ku) ij dk ugha gSA n'kZu og rks n'kZu gh gSA Just as chalk, when applied to a board etc., does not become one with that board etc., but retains its own identity characterized by whiteness, similarly, the knower Self, while knowing an object, does not become one with that known object, but retains his own identity as a knower. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, 169 vè;k; & 10 the perceiver Self, while perceiving an object, does not become one with that perceived object, but retains his own identity as a perceiver. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with restraint, while exercising restraint from an external object, does not become one with that object, but retains his own identity as possessor of restraint. Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with right faith, while ascertaining an external object as it is, does not become one with that object, but retains his own identity as possessor of right faith. ,oa rq f.kPN;.k;Ll Hkkflna .kk.knal.kpfjÙksA lq.kq oogkj.k;Ll ; oÙkOoa ls lekls.kAA (10-53-360) lwpfudk xkFkk & bl izdkj Kku] n'kZu vkSj pkfj=k ds fo"k; esa fu'p; u; dk dFku gqvk_ vkSj vc mlds fo"k; esa la{ksi esa O;ogkj u; dk dFku lquksA Knowledge, faith, and conduct, from the transcendental point of view, have thus been described. Now listen to their brief description from the empirical point of view. 170 vè;k; & 10 tg ijnOoa lsMfn gq lsfM;k vIi.kks lgkos.kA rg ijnOoa tk.kfn .kknk fo l,.k Hkkos.kAA (10-54-361) lE;Xn`f"V LoHkko ls ns[krk] tkurk vkSj R;kxrk gS & tg ijnOoa lsMfn gq lsfM;k vIi.kks lgkos.kA rg ijnOoa iLlfn thoks fo l,.k Hkkos.kAA (10-55-362) tg ijnOoa lsMfn gq lsfM;k vIi.kks lgkos.kA rg ijnOoa fotgfn .kknk fo l,.k Hkkos.kAA (10-56-363) tg ijnOoa lsMfn gq lsfM;k vIi.kks lgkos.kA rg ijnOoa lígfn lEekfnV~Bh lgkos.kAA (10-57-364) tSls liQsnh&[kfM+;k vius LoHkko ls gh ijnzO; (nhoky vkfn) dks liQsn djrh gS] mlh izdkj Kkrk vkRek Hkh vius LoHkko ls ijnzO; dks tkurk gSA tSls liQsnh&[kfM+;k vius LoHkko ls gh ijnzO; (nhoky vkfn) dks liQsn djrh gS] mlh izdkj tho Hkh vius LoHkko ls ijnzO; dks ns[krk gSA tSls liQsnh&[kfM+;k vius LoHkko ls gh ijnzO; (nhoky vkfn) dks liQsn djrh gS] mlh izdkj Kkrk vkRek Hkh vius LoHkko ls ijnzO; dks R;kxrk gSA tSls liQsnh&[kfM+;k vius LoHkko ls gh ijnzO; (nhoky vkfn) dks liQsn djrh gS] mlh izdkj lE;Xn`f"V vius LoHkko ls ijnzO; dk J1⁄4ku djrk gSA 17 vè;k; & 10 Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the knower Self knows the alien substance because of his intrinsic nature of being a knower. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the perceiver Self perceives the alien substance because of his intrinsic nature of perception. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the Self who knows renounces the alien substance because of his intrinsic nature of non-attachment. Just as chalk whitens the alien substance (a board etc.) because of its intrinsic nature (of whiteness), similarly, the Self with right faith ascertains the alien substance as it is because of his intrinsic nature of right faith. ,oa oogkjLl nq fof.kPNvks .kk.knal.kpfjÙksA Hkf.knks v..kslq fo iTt;slq ,eso .kknOoksAA (10-58-365) tho dh vU; i;kZ;ksa dk O;ogkj Lo:Ik & bl izdkj Kku] n'kZu vkSj pkfj=k ds fo"k; esa O;ogkj u; dk fu.kZ; dgk gSA vU; i;kZ;ksa esa Hkh blh izdkj tkuuk pkfg;sA Knowledge, faith, and conduct, from the empirical point of view, have thus been described. The other modes (of consciousness) should be understood similarly. 172 vè;k; & 10 nal.k.kk.kpfjÙka  dfp fo .kfRFk nq vpsn.ks fol,A rEgk  d ?kkn;ns psnf;nk rslq fol,lqAA (10-59-366) vkRek ds xq.k ijnzO; esa ugha gSa & nal.k.kk.kpfjÙka  dfp fo .kfRFk nq vpsn.ks dEesA rEgk  d ?kkn;ns psnf;nk rfEe dEefEeAA (10-60-367) nal.k.kk.kpfjÙka  dfp fo .kfRFk nq vpsn.ks dk;ssA rEgk  d ?kkn;ns psnf;nk rslq dk;slqAA (10-61-368) n'kZu] Kku vkSj pkfj=k vpsru fo"k; esa dfpUek=k Hkh ugha gSa_ blfy, vkRek mu fo"k;ksa esa D;k ?kkr djsxk\ n'kZu] Kku vkSj pkfj=k vpsru deZ esa dfpUek=k Hkh ugha gSa_ blfy, vkRek ml deZ esa D;k ?kkr djsxk\ n'kZu] Kku vkSj pkfj=k vpsru dk; esa dfpUek=k Hkh ugha gSa_ blfy, vkRek mu dk;ksa esa D;k ?kkr djsxk\ There is no faith, knowledge, and conduct whatsoever in the non-conscious sense-objects, therefore, what can the soul destroy in such objects? There is no faith, knowledge, and conduct whatsoever in the non-conscious matter of karmas, therefore, what can the soul destroy in such karmas? There is no faith, knowledge, and conduct whatsoever in the non-conscious body, therefore, what can the soul destroy in such bodies? 173 vè;k; & 10 .kk.kLl nal.kLl ; Hkf.knks ?kknks rgk pfjÙkLlA .k fo rfEg dks fo iksWXxynOos ?kknks nq f.kfíV~BksAA (10-62-369) Kkukfn dk ?kkr gksus ij iqñxy dk ?kkr ugha gksrk & Kku] n'kZu vkSj pkfj=k dk ?kkr crk;k gS] (fdUrq) ml iqñxy nzO; esa dksbZ ?kkr ugha dgkA Destruction of knowledge, faith, and conduct, has been mentioned; (but) destruction of physical matter has not been indicated. thoLl ts xq.kk dsbZ .kfRFk rs [kyq ijslq nOoslqA rEgk lEekfnfêòLl .kfRFk jkxks nq fol,lqAA (10-63-370) lE;Xn`f"V dks fo"k;ksa esa jkx ugha gS & tho ds tks dksbZ xq.k gSa] os okLro esa ijnzO;ksa esa ugha gSa_ blfy, lE;Xn`f"V dks fo"k;ksa esa jkx ugha gSA The attributes of the soul do not exist in alien substances; therefore, the right believer has no attachment for the senseobjects. 174 vè;k; & 10 jkxks nkslks eksgks thoLl nq rs v.k..kifj.kkekA ,ns.k dkj.ks.k nq líkfnlq .kfRFk jkxknhAA (10-64-371) tho ds jkxkfn ifj.kke ijnzO; esa ugha gSa & jkx] }s"k] eksg os tho ds vuU; ifj.kke gSaA bl dkj.k jkx vkfn (ifj.kke) 'kCn vkfn esa ugha gSaA Attachment, aversion, and delusion, are the soul's own immutable modes; for this reason, sound (and other senseobjects) do not possess attachment etc. v..knfo;s.k v..knfo;Ll .kks dhjns xq.kqIiknksA rEgk nq lOonOok mIiTtars lgkos.kAA (10-65-372) ijnzO; tho esa jkxkfn mRiUu ugh djrk & vU; nzO; ds }kjk vU; nzO; ds xq.kksa dh mRifÙk ugha dh tk ldrh_ blfy, (;gh dkj.k gS fd) lc nzO; vius&vius LoHkko ls mRiUu gksrs gSaA The qualities of a substance cannot be produced by another substance; therefore, all substances are produced by their own, individual nature. 175 vè;k; & 10  .kfnnlaFkqno;.kkf.k ikWsXxyk ifj.keafr cgqxkf.kA rkf.k lqf.knw.k :lfn rwlfn ; iq.kks vga Hkf.knksAA (10-66-373) iqñxy 'kCn dks lqudj jks"k&rks"k djuk vKku gS & iqñxy vusd izdkj ds unk vkSj Lrqfr ds opuksa ds :i esa ifj.kfer gksrs gSaA mu opuksa dks lqudj  eq>dks dgk gS* ;g ekudj rw #"V vkSj rq"V gksrk gSA iqñxynzO; 'kCn:i ifj.kfer gqvk gSA mldk xq.k ;fn rq>ls vU; gS] rks fiQj gs vKkuh! rq>dks dqN Hkh ugha dgk gS_ fiQj rw D;ksa #"V gksrk gS\ Particles of physical matter get transformed into spoken communication containing words of censure or praise. On hearing those words you get angry or pleased thinking, "I have been addressed thus." Particles of physical matter have got transformed into spoken words, and if it (physical matter) has qualities entirely different from your own, these words cannot address you. Why then, O ignorant person, do you get angry? iksWXxynOoa líÙkifj.kna rLl tfn xq.kks v..kksA rEgk .k rqea Hkf.knks  dfp fo  d :lfl vcq1⁄4ksAA (10-67-374) 176 vè;k; & 10 vlqgks lqgks o líks .k ra Hk.kfn lq.klq ea fr lks psoA .k ; ,fn fofoXxfgnqa lksnfol;ekxna líaAA (10-68-375) vkRek vius Lo:i ls 'kCn dks lqurk gS & v'kqHk ;k 'kqHk rq>s ugha dgrk gS fd  rw eq>dks lqu*A og vkRek Hkh Jks=k bfUnz; ds fo"k; esa vk;s gq, 'kCn dks xzg.k djus ds fy, ugha tkrkA 'kCn Unpleasant or pleasant spoken word does not beckon you and say, "Hear me." When the word reaches your organ of hearing, the soul does not move to apprehend the incoming word. vlqga lqga o :oa .k ra Hk.kfn isWPN ea fr lks psoA .k ; ,fn fof.kXxfgnqa pD[kqfol;ekxna :oaAA (10-69-376) vkRek vius Lo:i ls :i dks ns[krk gS & v'kqHk ;k 'kqHk :i rq>dks ;g ugha dgrk fd  rw eq>dks ns[k* vkSj vkRek Hkh p{kq bfUnz; ds fo"k; eas vk;s gq, :i dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant visual form does not beckon you and say, "See me." When the visual form reaches your organ of sight, the soul does not move to apprehend the incoming visual form. 17 vè;k; & 10 vlqgks lqgks o xa/ks .k ra Hk.kfn ftX?k ea fr lks psoA .k ; ,fn fof.kXxfgnqa ?kk.kfol;ekxna xa/aAA (10-70-377) vkRek vius Lo:i ls xU/ dks l¡w?krk gS & v'kqHk ;k 'kqHk xU/ rq>dks ;g ugha dgrk fd ^rw eq>s l¡w?k* vkSj vkRek Hkh ?kzk.ksfUnz; ds fo"k; esa vk;s gq, xU/ dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant odour does not beckon you and say, "Smell me." When the odour reaches your organ of smell, the soul does not move to apprehend the incoming odour. vlqgks lqgks o jlks .k ra Hk.kfn jl; ea fr lks psoA .k ; ,fn fof.kXxfgnqa jl.kfol;ekxna rq jlaAA (10-71-378) vkRek vius Lo:i ls jl dks p[krk gS & v'kqHk ;k 'kqHk jl rq>s ;g ugha dgrk fd  rw eq>s p[k* vkSj vkRek Hkh jluk bfUnz; ds fo"k; esa vk;s gq, jl dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant flavour does not beckon you and say, "Taste me." When the flavour reaches your organ of taste, the soul does not move to apprehend the incoming flavour. 178 vè;k; & 10 vlqgks lqgks o iQklks .k ra Hk.kfn iQkl ea fr lks psoA .k ; ,fn fof.kXxfgnqa dk;fol;ekxna iQklaAA (10-72-379) vkRek vius Lo:i ls Li'kZ djrk gS & v'kqHk ;k 'kqHk Li'kZ rq>s ;g ugha dgrk fd  rw eq>s Li'kZ dj* vkSj vkRek Hkh Li'kZu bfUnz; ds fo"k; esa vk;s gq, Li'kZ dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant physical contact does not beckon you and say, "Touch me." When the contact reaches your organ of touch, the soul does not move to apprehend the incoming contact. vlqgks lqgks o xq.kks .k ra Hk.kfn cqT> ea fr lks psoA .k ; ,fn fof.kXxfgnqa cqf1⁄4fol;ekxna rq xq.kaAA (10-73-380) vkRek vius Lo:i ls xq.k dks tkurk gS & v'kqHk ;k 'kqHk xq.k rq>s ;g ugha dgrk fd  rw eq>s tku* vkSj vkRek Hkh cqf1⁄4 ds fo"k; esa vk;s gq, xq.k dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant quality of a substance does not beckon you and say, "Know me." When the quality reaches your mind, the soul does not move to apprehend the incoming quality. 179 vè;k; & 10 vlqgks lqgks o nOoa .k ra Hk.kfn cqT> ea fr lks psoA .k ; ,fn fof.kXxfgnqa cqf1⁄4fol;ekxna nOoaAA (10-74-381) vkRek vius Lo:i ls nzO; dks tkurk gS & v'kqHk ;k 'kqHk nzO; rq>s ;g ugha dgrk fd  rw eq>s tku* vkSj vkRek Hkh cqf1⁄4 ds fo"k; esa vk;s gq, nzO; dks xzg.k djus ds fy, ugha tkrkA Unpleasant or pleasant substance does not beckon you and say, "Know me." When the substance reaches your mind, the soul does not move to apprehend the incoming substance. ,oa rq tkf.knw.k ; molea .kso xPNns ew<ksA f.kXXkge.kk ijLl ; l;a p cq 1⁄4 floeiÙkksAA (10-75-382) ij esa Lo cqf1⁄4 dk ifj.kke & bl izdkj ('kCn] :i] xU/] jl] Li'kZ] ijxq.k vkSj nzO; dks) tkudj Hkh ew<+tho mi'ke ('kkfUr) dks izkIr ugha gksrkA og ij ds xzg.k djus dk eu djrk gS vkSj Lo;a mls dY;k.kdkjh cqf1⁄4 (lE;XKku) dh izkfIr ugha gqbZA Thus, even after knowing the true nature (of spoken word, visual form, odour, flavour, physical contact, quality of a substance, and substance itself) the ignorant person does not achieve tranquility. He makes up his mind to acquire the nonSelf and, as such, remains devoid of propitious comprehension (right knowledge). 180 vè;k; & 10 dEea ta iqOod;a lqgklqge.ks;foRFkjfolslaA rÙkks f.k;Ùkns vIi;a rq tks lks ifMDde.kaAA (10-76-383) fu'p; izfrØe.k dk Lo:i & iwoZ esa fd;s gq, (ewyksÙkj izÑfr :i ls) vusd foLrkj okys tks 'kqHk vkSj v'kqHk deZ gSa] muls tks tho vius dks nwj dj ysrk gS] og tho gh izfrØe.k gSA The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance. dEea ta lqgelqga tfEg ; HkkofEg cT>fn HkfoLlaA rÙkks f.k;Ùkns tks lks iPpD[kk.ka gofn psnkAA (10-77-384) fu'p; izR;k[;ku dk Lo:i & vkSj Hkfo";dky esa tks 'kqHkk'kqHk deZ ftl Hkko ds gksus ij c¡/rk gS] ml Hkko ls tks vkRek fuòÙk gksrk gS] og vkRek izR;k[;ku gksrk gSA And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, virtuous or wicked, is certainly the real renunciation. 18 vè;k; & 10 ta lqgelqgeqfn..ka laifM ; v.ks;foRFkjfolslaA ra nksla tks psnfn lks [kyq vkyks;.ka psnkAA (10-78-385) fu'p; vkykspuk dk Lo:i & orZeku dky esa mn; esa vk;s gq, (ewyksÙkj izÑfr ds :i esa) vusd foLrkj okys tks deZ gSa] ml nks"k dks tks tho (Hksn:i) vuqHko djrk gS] og tho okLro esa vkykspuk gSA The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession. f.kPpa iPpD[kk.ka dqOofn f.kPpa fi tks ifMDdefnA f.kPpa vkyksps;fn lks gq pfjÙka gofn psnkAA (10-79-386) fu'p; pkfj=k dk Lo:Ik & tks vkRek fuR; izR;k[;ku djrk gS] fuR; gh tks izfrØe.k djrk gS] tks fuR; vkykspuk djrk gS] og vkRek fu'p; ls pkfj=k gSSA The Self who is always engaged in renunciation, who is always engaged in repentance, and who is always engaged in confession, is certainly the right conduct. 182 vè;k; & 10 osnarks dEeiQya vIik.ka tks nq dq.kfn dEeiQyaA lks ra iq.kks fo ca/fn ch;a nqD[kLl vêòfogaAA (10-80-387) vKkupsruk gh deZ&ca/ dk dkj.k gS & deZ ds iQy dk osnu djrk gqvk tks vkRek deZ ds iQy dks fut:i djrk gS (ekurk gS) og nq%[k ds cht vkB izdkj ds deZ dks fiQj Hkh ck¡/rk gSA deZ ds iQy dk osnu djrk gqvk tks vkRek deZ dk iQy eSaus fd;k* ,slk ekurk gS] og nq%[k ds cht vkB izdkj ds deZ dks fiQj Hkh ck¡/rk gSA deZ ds iQy dk osnu djrk gqvk tks vkRek lq[kh vkSj nqq[kh gksrk gS] og nq%[k ds cht vkB izdkj ds deZ dks fiQj Hkh ck¡/rk gSA Experiencing the fruits of karmas, the Self who identifies himself with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas. Experiencing the fruits of karmas, the Self who believes that he is the creator of those fruits of karmas, bonds himself again with osnarks dEeiQya e;s dna tks nq eq.kfn dEeiQyaA lks ra iq.kks fo ca/fn ch;a nqD[kLl vêòfogaAA (10-81-388) osnarks dEeiQya lqfgnks nqfgnks ; gofn tks psnkA lks ra iq.kks fo ca/fn ch;a nqD[kLl vêòfogaAA (10-82-389) 183 vè;k; & 10 the seeds of misery in the form of eight kinds of karmas. Experiencing the fruits of karmas, the Self who gets happy or miserable with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas. lRFka .kk.ka .k gofn tEgk lRFka .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka lRFka ft.kk  ofrAA (10-83-390) 'kkÐ Kku ls fHkÂ gS & 'kkÐ Kku ugha gS D;ksafd 'kkÐ dqN ugha tkurk_ blfy, Kku vU; gS] 'kkÐ vU; gS] ,slk ftusUnznso dgrs gSaA Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. Lkíks .kk.ka .k gofn tEgk líks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka lía ft.kk  ofrA (10-84-391) 'kCn Kku ls fHkÂ gS & 184 vè;k; & 10 'kCn Kku ugha gS D;ksafd 'kCn dqN ugha tkurk_ blfy, Kku vU; gS] 'kCn vU; gS] ,slk ftusUnznso dgrs gSaA Spoken word is not knowledge because spoken word does not comprehend anything. Therefore, knowledge is one thing and spoken word another; this has been proclaimed by the Omniscient Lord. :oa .kk.ka .k gofn tEgk :oa .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka :Oka ft.kk  ofrAA (10-85-392) :i Kku ls fHkÂ gS & :i Kku ugha gS D;ksafd :i dqN ugha tkurk_ blfy, Kku vU; gS] :Ik vU; gS] ,slk ftusUnznso dgrs gSaA Visual form is not knowledge because visual form does not comprehend anything. Therefore, knowledge is one thing and visual form another; this has been proclaimed by the Omniscient Lord. o..kks .kk.ka .k gofn tEgk o..kks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka o..ka ft.kk  ofrAA (10-86-393) o.kZ Kku ls fHkÂ gS & 185 vè;k; & 10 o.kZ Kku ugha gS D;kasfd o.kZ dqN ugha tkurk_ blfy, Kku vU; gS] o.kZ vU; gS] ,slk ftUksUnznso dgrs gSaA Colour (sight) is not knowledge because colour does not comprehend anything. Therefore, knowledge is one thing and colour another; this has been proclaimed by the Omniscient Lord. xa/ks .kk.ka .k gofn tEgk xa/ks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka xa/a ft.kk  ofrAA (10-87-394) xU/ Kku ls fHkÂ gS & xU/ Kku ugha gS] D;ksafd xU/ dqN ugha tkurk_ blfy, Kku vU; gS] xU/ vU; gS] ,slk ftUksUnznso dgrs gSaA Smell (odour) is not knowledge because smell does not comprehend anything. Therefore, knowledge is one thing and smell another; this has been proclaimed by the Omniscient Lord. .k jlks nq gksfn .kk.ka tEgk nq jlks .k ;k.kns  dfpA rEgk v..ka .kk.ka jla p v..ka ft.kk  ofrAA (10-88-395) jl Kku ls fHkÂ gS & 186 vè;k; & 10 jl Kku ugha gS] D;kasfd jl rks dqN ugha tkurk_ blfy, Kku vU; gS vkSj jl vU; gS] ,slk ftUksUnznso dgrs gSaA Taste (flavour) is not knowledge because taste does not comprehend anything. Therefore, knowledge is one thing and taste another; this has been proclaimed by the Omniscient Lord. iQklks .kk.ka .k gofn tEgk iQklks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka iQkla ft.kk  ofrAA (10-89-396) Li'kZ Kku ls fHkÂ gS & Li'kZ Kku ugha gS] D;ksafd Li'kZ dqN ugha tkurk_ blfy, Kku vU; gS] Li'kZ vU; gS] ,slk ftUksUnznso dgrs gSaA Touch (physical contact) is not knowledge because touch does not comprehend anything. Therefore, knowledge is one thing and touch another; this has been proclaimed by the Omniscient Lord. dEea .kk.ka .k gofn tEgk dEea .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka dEea ft.kk  ofrAA (10-90-397) deZ Kku ls fHkÂ gS & 187 vè;k; & 10 deZ Kku ugha gS] D;ksafd deZ dqN ugha tkurk gS_ blfy, Kku vU; gS] deZZ vU; gS] ,slk ftUksUnznso dgrs gSaA Karma is not knowledge because karma does not comprehend anything. Therefore, knowledge is one thing and karma another; this has been proclaimed by the Omniscient Lord. /Eeks .kk.ka .k gofn tEgk /Eeks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka /Eea ft.kk  ofrAA (10-91-398) /eZnzO; Kku ls fHkÂ gS & /eZnzO; Kku ugha gS] D;ksafd /eZnzO; dqN ugha tkurk gS_ blfy, Kku vU; gS] /eZnzO; vU; gS] ,slk ftUksUnznso dgrs gSaA Medium of motion (dharma – the non-soul substance) is not knowledge because medium of motion does not comprehend anything. Therefore, knowledge is one thing and medium of motion another; this has been proclaimed by the Omniscient Lord. .kk.ke/Eeks .k gofn tEgk/Eeks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ke/Eea ft.kk  ofrAA (10-92-399) v/eZnzO; Kku ls fHkÂ gS & 18 vè;k; & 10 v/eZ nzO; Kku ugha gS] D;ksafd v/eZ nzO; dqN ugha tkurk gS_ blfy, Kku vU; gS] v/eZ nzO; vU; gS] ,slk ftUksUnznso dgrs gSaA Medium of rest (adharma – the non-soul substance) is not knowledge because medium of rest does not comprehend anything. Therefore, knowledge is one thing and medium of rest another; this has been proclaimed by the Omniscient Lord. dkyks .kk.ka .k gofn tEgk dkyks .k ;k.kns  dfpA rEgk v..ka .kk.ka v..ka dkya ft.kk  ofrAA (10-93-400) dky nzO; Kku ls fHkÂ gS & dky nzO; Kku ugha gS] D;ksafd dky nzO; dqN ugha tkurk gS_ blfy, Kku vU; gS] dky nzO; vU; gS] ,slk ftUksUnznso dgrs gSaA Time (k la – the non-soul substance) is not knowledge because time does not comprehend anything. Therefore, knowledge is one thing and time another; this has been proclaimed by the Omniscient Lord. â vk;kla fi .k .kk.ka tEgk;kla .k ;k.kns  dfpA rEgk;kla v..ka v..ka .kk.ka ft.kk  ofrAA (10-94-401) vkdk'k nzO; Kku ls fHkUu gS & 189 vè;k; & 10 vkdk'k nzO; Kku ugha gS] D;ksafd vkdk'k nzO; dqN ugha tkurk gS_ blfy, vkdk'k nzO; vU; gS] Kku vU; gS] ,slk ftUksUnznso dgrs gSaA Space ( k – the non-soul substance) is not knowledge because space does not comprehend anything. Therefore, knowledge is one thing and space another; this has been proclaimed by the Omniscient Lord. â âo .kkT>olk.ka .kk.ka vT>olk.ka vpsn.ka tEgkA rEgk v..ka .kk.ka vT>olk.ka rgk v..kaAA (10-95-402) vè;olku Kku ugha gS & vè;olku Kku ugha gS] D;ksafd vè;olku vpsru gS_ blfy, Kku vU; gS rFkk vè;olku vU; gSA Thought-activity is not knowledge because thought-activity is non-conscious. Therefore, knowledge is one thing and thoughtactivity another. tEgk tk.kfn f.kPpa rEgk thoks nq tk.kxks .kk.khA .kk.ka p tk.k;knks vOofnfjÙka eq.ksnOoaAA (10-96-403) Kku gh nh{kk gS & 190 vè;k; & 10 .kk.ka lEekfn êò nq latea lqÙkeaxiqOoxnaA /Eek/Eea p rgk iOoTta vCHkqosWfÙk cqgkAA (10-97-404) D;ksafd tho lnk tkurk gS] blfy, Kk;d tho Kkuh gS vkSj Kku Kk;d ls vfHkÂ gS] ,slk tkuuk pkfg;sA Kkuhtu (x.k/jnso) Kku dks gh lE;Xn`f"V] la;e] vaxiwoZxr lw=k] /eZ vkSj v/eZ rFkk nh{kk ekurs gSaA Because the soul always knows, therefore, the knower soul is enlightened. It must be understood that knowledge is not separate from the knower. Those who know (Ga adhardeva – the primary disciple Âchâryas of Lord Jina) consider knowledge to be same as right belief, self-restraint, sacred sûtras of anga-pûrva, merit and demerit, and asceticism. ò vÙkk tLl veqÙkks .k gq lks vkgkjxks gofn ,oaA vkgkjks [kyq eqÙkks tEgk lks iksWXxyevks nqAA (10-98-405) vkRek vukgkjd gS & .k fo lDdfn ?ksWÙkqa ta .k fo eksWÙkaq pso ta ija nOoaA lks dks fo ; rLl xq.kks ikvksfXx; foLllks ok foAA (10-99-406) 19 vè;k; & 10 rEgk nq tks folq1⁄4ks psnk lks .kso fx.gns  dfpA .kso foeqapfn  dfp fo thokthok.k nOok.kaAA (10-100-407) bl izdkj ftldh vkRek vkew£rd gS] og fu'p; gh vkgkjd ugha gSA okLro esa vkgkj ew£rd gS] D;ksafd vkgkj iqñxye; gSA ml vkRek dk og dksbZ izk;ksfxd vFkok oSÏfld xq.k gS fd og ijnzO; dks u xzg.k dj ldrk gS] u NksM+ ldrk gS] vr% (vukgkjd gksus ds dkj.k) tks fo'kq1⁄4 vkRek gS] og tho&vtho ijnzO;ksa esa u rks dqN xzg.k gh djrk gS vkSj u dqN NksM+rk gh gSA Since the soul is incorporeal, it is certainly non-assimilative (of food). In reality food is corporeal, comprising physical matter. There is no attribute, acquired or natural, in the soul that it can either assimilate or discard any alien substance. Therefore (being non-assimilative) the pure soul neither assimilates nor discards any alien substances – animate or inanimate. iklafM; yxkf.k ; fxfg yxkf.k ; cgqIi;kjkf.kA ?ksWÙkqa oanfr ew<k  yxfe.ka eksWD[keXxks fÙkAA (10-101-408) cká yx eks{k dk ekxZ ugha gS & .k nq gksfn eksWD[keXxks  yxa ta nsgf.kEeek vfjgkA  yxa eqbÙkq nal.k.kk.kpfjÙkkf.k lsoarsAA (10-102-409) 192 vè;k; & 10 vusd izdkj ds lk/q&os"k vkSj x`gLFk&os"k /kj.k djds vKkuh tu ;g dgrs gSa fd os"k gh eks{k dk ekxZ gS_ fdUrq nzO; yx eks{k dk ekxZ ugha gS_ D;ksafd vgZUrnso nsg ls eeRoghu gq, (cká) yx dks NksM+dj n'kZu] Kku] pkfj=k dk lsou djrs gSaA Ignorant persons adopt various kinds of alleged external insignia of monks and householders and claim that adoption of these insignia leads to liberation. But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct. .k fo ,l eksWD[keXxks iklafM;fxfge;kf.k  yxkf.kA nal.k.kk.kpfjÙkkf.k eksWD[keXxa ft.kk  ofrAA (10-103-410) n'kZu&Kku&pkfj=k eks{kekxZ gS & rEgk tfgÙkq  yxs lkxkj.kxkfj;s fg ok xfgnsA nal.k.kk.kpfjÙks vIik.ka tqat eksWD[kigsAA (10-104-411) lk/q vkSj x`gLFk ds  yx & ;g Hkh eks{k&ekxZ ugha gSaA n'kZu] Kku vkSj pkfj=k eks{k&ekxZ gSa] ,slk ftusUnznso dgrs gSa_ blfy, x`gLFk vkSj lk/qvksa }kjk xzg.k fd;s gq,  yxks dks NksM+dj viuh vkRek dks n'kZu] Kku vkSj pkfj=kLo:i eks{k&ekxZ esa yxkvksA 193 vè;k; & 10 Insignia of monks and householders do not constitute the path to liberation. The Omniscient Lords declare that right faith, knowledge, and conduct (together) constitute the path to liberation. Therefore, discarding all alleged external insignia of monks and householders, lead your soul to the path to liberation by immersing it in right faith, knowledge, and conduct. eksWD[kigs vIik.ka Bosfg psn;fg >k;fg ra psoA rRFkso fogj f.kPpa ek fogjlq v..knOoslqAA (10-105-412) eks{kekxZ esa fogkj dj & (gs HkO; !) eks{k&iFk esa viuh vkRek dks rw LFkkfir dj] mlh dk vuqHko dj vkSj mlh dk è;ku dj] ogha ij lnk fogkj dj_ vU; nzO;ksa esa fogkj er djA (O bhavya – potential aspirant to liberation!) Establish your soul on to the path to liberation. That only ought to be experienced, meditated upon, and always trod; do not tread in other objects. iklafM; yxslq o fxfg yxslq o cgqIi;kjslqA dqOoafr ts eeÙka rsfg .k .kkna le;lkjaA (10-106-413)  yx ds eksgh le;&lkj dks ugha tkurs & 194 vè;k; & 10 tks yksx cgqr izdkj ds lk/q& yxksa esa vFkok x`gLFk& yxksa Eksa eeRo djrs gSa] mUgksaus le;&lkj dks ('kq1⁄4kRe Lo:i dks) ugha tkukA Those who exhibit attachment to insignia of various kinds of monks and householders have not understood the samayas ra (pure and absolute consciousness). â oogkfjvks iq.k .kvks nksf..k fo  yxkf.k Hk.kfn eksWD[kigsA f.kPN;.kvks nq .ksWPNfn eksWD[kigs lOo yxkf.kAA (10-107-414)  yx ds lEcU/ esa nksuksa u;ksa dk er & O;ogkj u; nksuksa gh yxksa dks eks{k dk ekxZ dgrk gS vkSj fu'p; u; rks leLr  yxksa dks eks{k&ekxZ esa b"V ugha ekurkA Although the empirical point of view claims both kinds of insignia to be the path to liberation, the transcendental point of view does not consider any insignia whatsoever to be desirable for the path to liberation. tks le;ikgqMfe.ka if<nw.k ; vRFkrPPknks .kknqaA vRFks Bkfgfn psnk lks gksfgfn mÙkea lksWD[kaAA (10-108-415) milagkj & 195 vè;k; & 10 vUr esa vkpk;Z dqUndqUn milagkj djrs gq, le;ikgqMa xzUFk dk ekgkRE; crykrs gSa & tks HkO;kRek bl le;izkHk`r dks i<+dj vkSj bls vFkZ vkSj rÙo ls tkudj vFkZHkwr 'kq1⁄4kRek esa Bgsjxk] og mÙke lkS[;Lo:i gks tk,xkA Âchârya Kundkund concludes this scripture with a mention of its significance – The bhavya (potential aspirant to liberation) this Samayapr bhrita and understanding its meaning and essence, would establish himself in pure and absolute consciousness shall attain supreme bliss. who, after reading â bfn ngeks lOofolq1⁄4.kk.kkf/;kjks leÙkks bfn flfjdqUndqUnkbfj;i.khna le;ikgqMa 196 vè;k; & 10 'kCnkuqØef.kdk 197 vdkjd 136, 161 vxgkZ 146 vpsru 14, 34, 56, 79, 93, 137, 157, 173, 190 vfpÙk 107, 115, 117 vtho 10, 32, 44, 57, 98, 101, 128, 148, 192 vthofeF;kRo 44 v/%deZ 137 v/eZ 4, 102, 188, 189, 191 v/kj.kk 146 v/ksyksd 159 vè;olku 23, 24, 25, 26, 92, 105, 125, 126, 127, 128, 129, 130, 190 vè;kReLFkku 28 vuU; 11, 57, 79, 91, 148, 168, 175 vukgkjd 192 vfuUnk 146 vfuòfÙk 146 vuqHkkxLFkku 28 vUrjkRek 14 vU;Ro 11 vifjxzg 102, 103, 126 vifjgkj 146 vizfrlj.k 146 vizfrØe.k 136, 146 vizR;k[;ku 136 vizeÙk 6, 9 vc1⁄4 11, 15, 67 vew<+n`f"V 111 vèrdqEHk 146 vjgUr 3 vyksd 128 vof/Kku 99 vfojfr 44, 45, 47, 48, 55, 79, 82, 92, 110 vfo'ks"k 11 v'kqf1⁄4 146 vla;r 150 vlR; 126 vlqj 154 vLì"V 11, 67 vKku] vKkuh 13, 14, 15, 16, 23, 35, 44, 45, 46, 47, 48, 51, 61, 62, 63, 64, 65, 66, 73, 74, 76, 78, 81, 89, 92, 95, 98, 105, 107, 118, 120, 121, 131, 134, 150, 151, 155, 159, 176, 183, 193 vkdk'k 4, 189, 190 vk;q deZ 84, 119, 120, 121 vkjkf/r 146 vkykspuk 182 198 'kCnkuqØef.kdk vkÏo 10, 28, 35, 36, 37, 55, 79, 80, 85, 92, vkSísf'kd 137 bfUnz; 5, 18, 27, 33, 49, 93, 177, 178, 179 mn;LFkku 28 mixwgu 112 mi?kkr 115, 116, 117, 160 mi;ksx 15, 30, 44, 45, 47, 48, 50, 57, 60, 64, 84, 88, 116, 117, 146 ÅèoZyksd 159 ,dRo 4, 5, 57, 91 deZizns'k 3 deZ&jt 116, 117 d"kk; 44, 55, 64, 76, 78, 79, 82, 110, 134, 135 dka{kk 104, 105, 110, 136 dke 5 dky 4, 189 dky nzO; 189 dqUndqUn] vkpk;Z 1, 5, 196 dsoyKku 99 dsoyh (Hkxoku) 8, 17, 18, 25, 55, 73 Øks/ 35, 37, 44, 47, 49, 57, 60, 64, 88 xU/ 22, 27, 28, 31, 178, 180, 186 xgkZ 146 xq.kLFkku 3, 28, 29, 34, 56 xqfIr 131 pkfj=k 3, 5, 7, 12, 75, 76, 78, 82, 83, 113, 130, 132, 168, 170, 172, 173, 174, 182, 193 fpÙk 130 psruk 14, 18, 19, 27, 127, 183 pwfydk 153 pksjh 126, 145 tho 3, 4, 8, 9, 10, 13, 14, 15, 16, 17, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 40, 41, 42, 44, 45, 46, 47, 50, 53, 54, 56. 57, 58, 60, 64, 65, 66, 67, 68, 70, 72, 75, 78, 79, 80, 81, 83, 84, 85, 86, 88, 90, 93, 97, 98, 108, 109, 117, 118, 119, 120, 121, 122, 123, 124, 125, 127, 128, 130, 131, 132, 138, 139, 140, 141, 148, 152, 154, 157, 158, 159, 160, 162, 164, 165, 166, 167, 168, 171, 172, 174, 175, 180, 181, 182, 191, 192 thoRo 15, 32 thonzO; 15 thofudk; 132 thofeF;kRo 44 thoLFkku 28, 33 ?kzk.k 5, 178 tqxqIlk 111 ri 73, 74, 131 fr;ZXyksd 159 fr;Z×p 128, 154 n'kZu 3, 5, 7, 11, 12, 21, 22, 37, 57, 69, 75, 82, 83, 90, 91, 113, 132, 168, 169, 170, 172, 173, 174, 193 n'kZuksi;ksx 21, 57 nh{kk 191 nso 128, 154 nzO;deZ 13, 24, 58, 65, 66, 135 nzO; yx 193 nzO;Jqr 8 nzO;kÏo 81, 82, 84, 86 }s"k 28, 79, 80, 85, 134, 135, 175 /eZ 4, 21, 102, 128, 132, 188, 191 /kj.kk 146 fu%'kad 109, 110, 145, 146 futZjk 10, 81, 93, 153 fuHkZ; 109 fuokZ.k 32, 73, 74, 99, 130 fu£ofPkfdRlk 111 fu'p; u; 7, 9, 10, 12, 16, 17, 18, 26, 29, 41, 45, 56, 67, 76, 125, 130, 132, 155, 167, 170, 195 ukedeZ 33, 160 uksdeZ 13, 23, 28, 38, 57, 88, 91, 92 ijekFkZ 7, 14, 17, 19, 24, 27, 73, 74, 76, 99 ijle; 3 Ik;kZIr 33, 34 ifjxzg 91, 100, 101, 102, 103, 104, 126, 169 ifj.kke 24, 26, 38, 39, 40, 41, 42, 43, 45, 51, 66, 79, 130, 135, 148, 175 iqñxy 4, 15, 17, 24, 25, 28, 30, 32, 40, 41, 42, 43, 44, 46, 51, 52, 53, 54, 56, 58, 60, 65, 66, 79, 81, 83, 94, 96, 97, 137, 157, 158, 165, 174, 176, 192 iq.; 10, 74, 90, 102, 125, 126, 128, 153 izfrØe.k 136, 146, 181, 182 izfrlj.k 146 izR;; 55, 56, 57, 79, 81, 84, 85 izR;k[;ku 20, 132, 136, 181, 182 izHkkouk 114 izeÙk 6, 9 izKk 141, 142, 143 iku 103 iki 10, 90, 102, 125, 126, 128, 152, 153 ikSñxkfyd 3 ca/LFkku 28 cU/ 4, 5, 10, 11, 35, 36, 53, 55, 64, 19 'kCnkuqØef.kdk 70, 77, 80, 81, 82, 83, 84, 85, 86, 94, 105, 115, 116, 117, 124, 125, 126, 127, 129, 135, 136, 138, 139, 140, 141, 145, 150, 153 cfgjkRek 14 ckyri 73 ckyozr 73 czãp;Z 126 cqf1⁄4 13, 15, 48, 104, 124, 127, 130, 146, 179, 180 HkkodeZ 13, 61, 65, 133, 168 HkkokÏo 84, 85, 86, 92 Hkksx 5, 95, 104, 105, 108, 109, 132 Hkkstu 103 efrKku 99 eku 60 ek;k 60 ekxZ.kkLFkku 28 feF;kRo 15, 44, 45, 47, 48, 55, 56, 64, 65, 76, 78, 79, 81, 82, 85, 92, 110, 157, 158, 159, 162 feF;kpkfj=k 5 feF;kn'kZu 5 feF;kn`f"V 43, 55, 78, 95, 131, 150, 156, 157, 164 feF;kKku 5 eqfu 17, 73, 129, 130, 136, 150 Ekksg] eksguh;] Ekksgh 19, 21, 28, 34, 40, 44, 45, 85, 118, 120, 121, 134, 156, 157, 175 eks{k 10, 74, 75, 99, 104, 113, 128, 138, 139, 140, 153, 154, 192, 193, 194, 195 ;Fkk[;kr pkfj=k 82 ;ksx 44, 50, 55, 64, 79, 82, 92, 110, 117, 132 ;ksxLFkku 28jRu=k; 5, 9, 12, 76, 78, 83 jl 22, 27, 28, 31, 178, 180, 186, 187 jkx 5, 15, 23, 25, 26, 28, 40, 66, 71, 72, 75, 79, 80, 84, 85, 86, 89, 90, 92, 95, 96, 97, 98, 105, 106, 112, 115, 116, 117, 125, 127, 133, 134, 135, 136, 138, 168, 174, 175 jk/ 145 :i 22, 27, 28, 31, 32, 177, 180, 185  yx 193, 194, 195 yksd 128, 159, 162 yksHk 60 yksgk 63, 70, 106 oxZ 28 oxZ.kk 28, 58, 65 ozr 73, 74, 131 O;olk; 130, 156 O;ogkj u; 7, 9, 12, 16, 17, 25, 26, 29, 30, 34, 54, 67, 155, 167, 170, 172, 195 20 'kCnkuqØef.kdk oLrqLo:Ik 14 okRlY; 113 oknj 33, 34 fo".kq 154 fo'kqf1⁄4LFkku 28 foKku 130 osnd Hkko 105 os|Hkko 105 oSjkX; 95, 97, 152 'ka[k 107 'kCn 27, 175, 176, 177, 180, 185 'kjhj 13, 16, 17, 23, 28, 31, 49, 81, 88, 105, 115, 116, 117 'kkÐ 98, 131, 132, 152, 184 'khy 72, 74, 131 'kq1⁄4 vkRek 3, 4, 8, 90, 141, 142, 146 'kq1⁄4u; 9, 10, 11, 86 'kq1⁄4kRek 6, 8, 11, 88, 89, 90, 145, 146, 196 'kqf1⁄4 146 Je.k 154, 156, 161 Jqrdsoyh 1, 8 JqrKku 8, 68, 99 laDys'kLFkku 28 la;e 191 la;eyfC/LFkku 28 laoj 10, 88, 90, 91, 132 laflf1⁄4 145 laguu 28 lfpÙk 107, 115, 117 lIrHk; 109 le;izkHk`r 1, 196 le;lkj 10, 68, 69, 195 lfefr 131 lE;d~pkfj=k 75, 113 lE;DRo 10, 76, 78 lE;Xn'kZu 12, 69, 75, 113 lE;XKku 69, 75, 113, 180 fl1⁄4 1, 3, 112, 145 lkf/r 146 lak[;er 58, 60, 161 lqj 154 lksuk 70, 89, 106 Li/Zd 28 Li'kZ 5, 11, 22, 28, 31, 179, 180, 187 LiQfVd ef.k 133 fLFkfrdj.k 112 fLFkfrca/LFkku 28 Lole; 3, 11  glk 126 {kh.keksg xq.kLFkku 3, 19 Kku 3, 5, 7, 8, 11, 12, 13, 15, 18, 19, 20, 21, 22, 37, 49, 51, 57, 61, 62, 63, 64, 65, 66, 69, 73, 74, 75, 76, 78, 82, 83, 88, 90, 91, 97, 98, 99, 100, 107, 113, 114, 201 'kCnkuqØef.kdk 131, 132, 153, 152, 168, 170, 172, 173, 174, 184, 185, 186, 187, 188, 189, 190, 191, 193 Kkukoj.k 51, 53, 58, 65, 79, 84, 88, 145, 165 Kk;d 6, 7, 80, 96, 97, 102, 103, 104, 162, 169, 191 20 'kCnkuqØef.kdk 203 abhavya one incapable of attaining liberation 131 abstinence 147 achetana non-conscious 56, 79 achievement 146 adhahkarma actions like preparing food for family and saint 137 adhyatmasth na types of egoconsciousness 29 adoration 17, 18, 100, 146 aj va non-soul 44 aj na nescience 44, 64 k space 190 anger 35, 37, 44, 47, 49, 57, 60, 61, 64, 88 animate 14, 93, 107, 116, 118, 127, 192 antar tm 14 anubh gasth na karmic manifestations 29 apramatta vigilant of duties 6 Arhat 3 asa yama non-restraint 64 asceticism 191 srava influx 28 attachment 5, 24, 26, 28, 41, 66, 67, 71, 72, 75, 79, 80, 84, 85, 86, 87, 89, 91, 92, 95, 96, 97, 98, 102, 103, 105, 106, 112, 116, 118, 125, 127, 133, 134, 135, 136, 139, 147, 152, 168, 172, 174, 175, 193, 195 â î ñâ â âo â â â â É â audde ik food prepared specially for saint 137 austerities 74, 131 avirati non-abstinence 44, 55, 79 bahir tm 14 b ltapa childish austerities 74 b lvrata childish observance of vows 74 bandhasth na bondage 29 belief 5, 10, 15, 55, 56, 58, 64, 65, 75, 77, 78, 79, 81, 82, 86, 92, 109, 110, 133, 158, 159, 191 bh v karma psycho-physical karmic matter 13, 51 bhog sensuous pleasures 5 bondage 4, 10, 11, 29, 35, 36, 53, 55, 56, 71, 72, 80, 82, 83, 85, 86, 87, 92, 94, 95, 100, 105, 110, 115, 124, 125, 126, 127, 128, 129, 134, 135, 139, 140, 141, 142, 145, 153, 181 celestial 129, 154, 155 celibacy 74, 126 chalk 169, 170, 172 ch lik synopsis 154 clairvoyance 99 concentration 147 conch 107 confession 147, 182 consciousness 6, 7, 8, 15, 18, 19, 21, 22, 27, 29, 30, 37, 44, 45, 47, o â â â â â â û â INDEX 48, 50, 57, 61, 68, 73, 74, 75, 88, 89, 99, 101, 137, 142, 146, 172, 195, 196 crystal 133 death 70, 75, 77, 92, 94, 119, 150 deceitfulness 61 delusion 3, 19, 21, 28, 41, 44, 45, 75, 85, 118, 120, 121, 124, 127, 134, 156, 158, 175 demerit 10, 70, 91, 102, 124, 125, 126, 129, 153, 191 disposition(s) 20, 39, 45, 51, 61, 63, 65, 67, 82, 83, 84, 89, 98, 99, 104, 105, 112, 116, 118, 125, 126, 127, 128, 129, 130, 133, 134, 135, 136, 142, 143, 144, 155, 168 doubt(s) 75, 109, 110 dravya karma subtle karmic matter 13 drink 95, 103 dve a aversion 28 emotion 29, 35, 60, 61, 97, 130 empirical point of view (vyavah ra naya) 7, 9, 10, 12, 16, 26, 29, 31, 34, 42, 49, 53, 54, 67, 130, 133, 155, 167, 170, 172, 195 erroneous faith 43, 44, 45, 47, 48 expiation 147 faith 3, 6, 7, 10, 11, 12, 21, 22, 43, 44, 45, 47, 48, 69, 75, 77, 78, 82, 83, 86, 91, 113, 133, 170, 172, 173, 174, 193, 194 falsehood 126 o â fear 110, 145, 146 food 103 fruition of karma 24, 25, 94, 96, 122, 123, 124, 152 fulfillment 100, 146 Ga adhardeva the primary disciple ch ryas of Lord Jina 191 gandh smell 28 gold, goldsmith 14, 63, 71, 89, 106, 149, 166, 168 gradual dissociation (of karma) 10 greed 61 gu asth na stages of spiritual development 29, 34, 55, 56 happiness 121, 124, 125 householder 10, 193, 194, 195 human beings 129, 155 impure self 3 inanimate 14, 93, 101, 107, 116, 118, 127, 192 incorporeal 12, 192 infernal 129, 155 influx 10, 28, 35, 36, 37, 55, 56, 79, 80, 82, 85, 86, 87, 92 intellect 48, 130 iron 63, 71, 106 j va soul 3, 4, 8, 24, 25, 29, 33, 34, 35, 36, 41, 43, 44, 53, 59, 70, 83, 130, 133 j vasth na biological development 29, 33 ò Â â ò â î î â 204 Index k la time 189 k ma sensuous pleasures involving touch and taste 5 k rma a r ra karmic body 81 karmic matter 3, 4, 13, 24, 25, 28, 31, 35, 38, 39, 41, 42, 43, 44, 46, 49, 51, 52, 54, 56, 57, 59, 60, 61, 65, 67, 68, 81, 83, 85, 86, 88, 91, 92, 97, 109, 158, 160, 161, 166 ka ya passions 44, 55, 64, 79 knower 7, 38, 39, 51, 73, 80, 96, 97, 102, 103, 104, 105, 106, 107, 108, 118, 120, 121, 143, 169, 172, 191 knowledge-obscuring karma 51, 53, 59, 65, 79, 85, 88, 145, 166 kriy action 43 k moha destroyed delusion 3, 19 liberation 1, 2, 10, 72, 73, 74, 75, 99, 104, 112, 128, 130, 131, 132, 138, 152, 153, 155, 193, 194, 195, 196 life-determining karma 85, 119, 121 logic 130 manifestation 25, 29, 63, 84, 130, 134, 135 medium of motion (dharma) 4, 21, 48, 129, 188 medium of rest (adharma) 4, 129, 189 merit 10, 70, 91, 102, 124, 125, 126, 129, 153, 191 â â â ò oa î oâ â oîò mithy tva wrong belief 55, 64, 65, 79 moha delusion 28, 44 mok a liberation 131 muh rta forty-eight minutes 83 n ma karma physique-making karma 33 nectar-pot 147 nescience 44, 45, 47, 48, 64, 66, 67, 77, 78, 81, 89, 107, 108 nirjar shedding of karmas 93 nirv a liberation 73 ni chaya naya see transcendental point of view ni chaya rutakevali 8 nokarma quasi-karmic matter 13, 24, 28, 31, 38, 49, 88, 91, 92 non-abstinence 44, 45, 47, 48, 64, 79, 92, 147 non-assimilative 192 non-attachment 72, 152, 172 non-renunciation 136 non-repentance 136, 147 non-restraint 64 non-soul 10, 32, 44, 57, 64, 98, 149, 188, 189, 190 odour 178, 180, 186 omniscience 55, 99 Omniscient 15, 17, 18, 25, 26, 31, 35, 43, 72, 73, 78, 92, 96, 112, 114, 119, 121, 131, 164, 184, 185, 186, 187, 188, 189, 190, 193, 194 opinion 130, 155, 163 â o û â â âò o o o 205 Index pargh ta injury by others 161 pary ya mode 43 passion(s) 15, 24, 26, 41, 44, 55, 64, 77, 78, 79, 82, 110, 134, 135, 161 perception 37, 57, 172 physical matter 15, 17, 33, 40, 41, 43, 46, 54, 58, 59, 66, 67, 174, 176, 192 poison-pot 147 pramatta non-vigilant of duties 6 praty khy na renunciation 20 pride 61 psychical 79, 98, 136 pu ya virtue 75 pure point of view 11, 56 quasi-karmic matter 13, 24, 28, 31, 38, 49, 57, 88, 91, 92 r ga attachment 28 rasa taste 28 ratnatrai three jewels of right faith, knowledge and conduct 10 Real Self 3, 4, 8, 10, 12, 18, 19, 76 reflection 130 renunciation 20, 126, 133, 136, 181, 182 resolution 130 right believer 9, 80, 84, 85, 93, 95, 96, 97, 98, 109, 110, 111, 112, 113, 114, 118, 151, 174 right conduct 75, 77, 78, 113, 182 right faith 6, 10, 12, 69, 75, 77, 78, 86, 91, 113, 170, 172, 193, 194, right knowledge 62, 63, 69, 75, 77, â â â â ò â 78, 81, 82, 89, 113, 180 r pa form 28 Samayapr bhrita 1, 196 samayas ra 10, 68, 69, 195 sa hanana skeletal structure 28 S khya 59, 60, 161 sa kle asth na emotional excitement 29 sa s ra cycle of births and deaths 31, 58, 60, 70, 75, 77 sa sth na shape 28 sa yamlabdhisth na selfrestraint 29 sa yagdar ana right faith 75 sa yagj na right knowledge 75 sa yakch ritra right conduct 75 ar ra body 28 sayogakevali omniscience with vibration 55 scriptural knowledge 8, 21, 99 self-censure 147 self-devotion 146 self-discrimination 141, 142, 143 Self-realization 68 sense(s) 5, 18, 27, 33, 49, 93, 173, 174, 175 sense-objects 173, 175 sensory knowledge 99 sex-passion 161 shackle 63, 71, 139, 140 Siddha 1, 3 smell 5, 22, 27, 28, 31, 178, 186 soul 2, 3, 4, 6, 9, 10, 11, 13, 15, 16, 17, 22, 23, 24, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 41, 44, 46, 49, 57, 58, 61, 64, 65, 67, û â â É âÉ É o â É â É â É â É o É ñâ É â o î 206 Index 68, 73, 74, 75, 90, 98, 99, 109, 110, 111, 112, 113, 114, 129, 141, 142, 145, 146, 147, 149, 150, 155, 159, 161, 163, 164, 173, 174, 175, 177, 178, 179, 180, 188, 189, 190, 191, 192, 194 space ( k ) 4, 190 spardhaka aggregate of karmic molecules 29 spar a touch 28 spoken word 176, 177, 180, 185 rutkeval 2, 8 stealing 126 sthitibandhasth na place for duration of bondage 29 stoppage (of karma) 10, 86, 133 subhuman 129,155 taste 5, 22, 27, 28, 31, 178, 187 tattva substance 131 telepathy 99 thought-activity 190 time (k la) 4, 189 T rtha kara 16 touch 5, 22, 28, 31, 179, 187 transcendental point of view (ni chaya naya) 7, 9, 16, 17, 18, 26, 29, 41, 67, 87, 125, 130, 133, 167, 170, 195 udayasth na fruition 29 ultimate truth 6, 9, 19, 21, 68, 99 â âo o o î â â î É o â unchastity 126 upayoga consciousness 44, 50 upayogar pa modes of consciousness 44 varga potency of karmic matter 28 varga types of karmic molecules 28, 58 var a colour 28 Vi u 154, 155 vi uddhisth na self purification 29 virtuous activity (karma) 10, 71, 72, 91, 159, 181, 182 visual form 177, 180, 185 vows 74, 131 vyavah ra naya see empirical point of view vyavah ra rutakeval 8 wicked activity (karma) 51, 64, 70, 71, 91, 159, 181, 182 wrong belief, wrong believer 5, 15, 55, 56, 64, 65, 77, 78, 79, 81, 82, 86, 92, 96, 110, 116, 131, 151, 156, 157, 158, 159, 164 yoga actions of the body, the organ of speech and the mind 29, 44, 50, 55, 64, 79, 92, 110, 133 yogasth na yoga activities 29 û òâ ò oò o â â â o î â 207 Index vkpk;ZJh mekLokeh fojfpr rÙokFkZlw=k Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanandji Muniraj ijLijksixzgks thokuke~ ®v glk Another sacred Jain text from Vikalp Printers: Âchârya Um svami's Tattvârthsûtra â WITH HINDI AND ENGLISH TRANSLATION Jhenkpk;Z mekLokeh fojfpr rÙokFkZlw=k Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanand Muni Available at: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 ISBN 81-903639-2-1 Rs. 250/- ! Published: 2011 ! Hard Bound ! Printed on Art Paper ! Pages: xii + 163 ! Size: 16 22.5 cm 208 ISBN 81-903639-3-X Rs.: 350/fodYi Vikalp Printers Publishing Section E-mail: vikalp_printers@rediffmail.com "Samayasâra is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious (puòya) as well as inauspicious (pâpa), which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul." – Âchârya 108 Vidyanand Muni