VIJAY K. JAIN Divine Blessings: Ācārya 108 Vidyānanda Muni Essence of the Doctrine Pravacanasāra – vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda's vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Vidyānanda Muni vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN: 978-81-932726-1-9 Rs. 600/Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun Vijay K. Jain Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine (iv) Front cover: Charming black idol of Lord Pārśvanātha, the twenty-third Tīrthańkara in a Jain temple (Terāpanthī Kothī) at Shri Sammed Shikharji, Jharkhand, India. P ic V ija y k . J a in , 2 0 1 7 eaxy vk'khokZn & ije iwT; fl1⁄4kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt vFkZ & vkxeghu Je.k vkRek dks vkSj ij dks fu'p;dj ugha tkurk gS vkSj tho&vthokfn inkFkks± dks ugha tkurk gqvk eqfu leLr deks± dk {k; dSls dj ldrk gS\ (v) vkxegh.kks le.kks .ksoIik.ka ija fo;k.kkfn A vfotk.karks vRFks [kosfn dEekf.k fd/ fHkD[kw AA & vkpk;Z dqUndqUn ^izopulkj* xkFkk 3&33 vkpk;Z dqUndqUn dk  izopulkj* okLro esa ,d cgqr gh egku xzUFk gSA bldk ge lcdks xgjkbZ ls vè;;u djuk pkfg,A bl xzUFkjkt esa Kku] Ks; vkSj pkfj=k dk xEHkhj foospu fd;k x;k gSA bl xzUFk dh ,d cM+h fo'ks"krk ;g gS fd blesa ftuiz.khr vkxe ds Lokè;k; ij cgqr vf/d cy fn;k x;k gS& • izR;{k rFkk ijks{k izek.k&Kku ds }kjk ohrjkx loZKiz.khr vkxe ls inkFkks± dks tkuus okys iq#"k ds fu;e ls eksg dk lewg uk'k dks izkIr gksrk gS blfy;s ftukxe dk vPNh rjg vè;;u djuk pkfg;sA (xkFkk 1&86) • tks ;g tho vkRek dks (Lo;a dks) eksg&jfgr ohrjkx Hkko:i pkgrk gS rks ohrjkxnso dfFkr vkxe ls fo'ks"k xq.kksa ds }kjk vkRek dks vkSj vU; aeO;ksa dks tkusA (xkFkk 1&90) • loZK&ohrjkx&iz.khr fl1⁄4kUr ls inkFkks± dk ;FkkFkZ Kku gksrk gS bl dkj.k fl1⁄4kUr ds vH;kl dh izòfÙk iz/ku gSA (xkFkk 3&32) • eqfu fl1⁄4kUr&:ih us=kksa okyk gksrk gS vFkkZr~ eqfu ds eks{kekxZ dh flf1⁄4 ds fufeÙk vkxe&us=k gksrs gSaA (xkFkk 3&34) • lHkh tho&vthokfn inkFkZ ukuk izdkj ds xq.k&i;kZ;ksa ls fl1⁄4kUr esa fl1⁄4 gSaA mu inkFkks± dks eks{kekxhZ egkeqfu fl1⁄4kUr&us=k ls ns[kdj tkurs gSaA (xkFkk 3&35) • ftl tho ds igys vPNh rjg fl1⁄4kUr dks tkudj lE;XnÀkZu ugha gks rks mlds eqfu dh fØ;k&:i vkpkj & la;e & ugha gksrkA vkSj ftlds la;eHkko ugha gS og iq#"k eqfu dSls gks ldrk gS\ (xkFkk 3&36) blh izdkj vkSj Hkh vusd egÙoiw.kZ fo"k; ('kqHkk'kqHk Hkko] 'kq1⁄4ksi;ksx] bfUae;lq[k] vrhfUae; lq[k] loZKrk] aeO;xq.ki;kZ;] Je.knh{kkp;kZ vkfn) bl xzUFkjkt esa ,sls gSa tks bldh efgek dks lEiw.kZ fo'o esa izlkfjr ,oa LFkkfir djrs gSaA ;g xzUFk fo'o ds vusd fo'ofo|ky;ksa ds ikB~;Øe esa fuèkkZfjr gSA ge lHkh lkèkqvksa vkSj Jkodksa dks bl xzUFk dk ckjEckj vè;;u&vè;kiu djuk pkfg,A  le;lkj* ijekxe dh rjg ;g xzUFk Hkh vR;ar mikns; gSA Jh fot; dqekjth tSu] nsgjknwu us  izopulkj* xzUFk dh fgUnh o vaxzth esa lqUnj O;k[;k rFkk bldk lEiknu&izdk'ku djds ftuok.kh dh egrh lsok dh gSSA mUgsa esjk eaxy vk'khokZn gSA xzUFk ds dk;Z esa vkpk;Z izKlkxj th dk Hkh cM+k lg;ksx jgk gS] mUgsa Hkh esjk eaxy vk'khokZn gSA tSua t;rq 'kklue~A vkpk;Z fo|kuUn eqfuvizSy 2018 dqUndqUn Hkkjrh] ubZ fnYyh Pravacanasāra (vi) P R E FA C E The Origin of the Jaina Scripture (āgama) The name of Ācārya Kundakunda has an auspicious significance and is uttered with great veneration. The Jainas – ascetics (muni, śramaõa) and laymen (śravaka) – recite the above verse as a mark of auspiciousness at the start of their activities. eaxya HkxokUohjks eaxya xkSreks x.kh A eaxya dqUndqUnk;ksZ tSu/eksZ¿Lrq eaxye~ AA These four are auspicious (mańgala) – Lord Mahāvīra (the Omniscient Tīrthańkara), Gautamasvāmi (the Apostle – gaõadhara – who assimilates the Words of Lord Mahāvīra), Ācārya Kundakunda (the great composer of the Scripture), and the Jaina 'dharma' (the conduct or 'dharma' based on the teachings of Lord Mahāvīra). The divine discourse of the Tīrthańkara The World-Teacher Lord Mahāvīra, the twenty-fourth Tīrthańkara (the Arhat), had expounded the reality of substances (dravya), as seen and known in his omniscience (kevalajñāna), through his divine voice (divyadhvani). For the Lord's divine discourse the devas erect a heavenly Pavilion (samavasaraõa) befitting his glory, and there the World-Teacher sits, facing the east, a few inches above the huge golden lotus placed on a throne of heavenly gems. The Lord appears to be looking in all the four directions. His voice is without the movement of the glottis or lips, and is, therefore, termed anakÈarī (without letters). The Lord's divine voice, as a result of one of the eight splendours (prātihārya), is heard and enjoyed by all present in their respective tongue (ardhamāgadhī bhāÈā). The WorldTeacher is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling tree (kalpavÃkÈa) for all those aspiring for liberation. The World-Teacher is free from attachment (vii) Preface and, therefore, delivers his discourse naturally, without desire or selfinterest, for the well-being of the worthy (bhavya) souls. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas. All substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages. Sensory-knowledge, being indirect, acquires knowledge of substances in four stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention (dhāraõā). On destruction of karmas that hinder its natural power, the soul, on its own, attains omniscience (kevalajñāna) – infinite, indestructible, perfect knowledge – that knows all substances of the three worlds and the three times directly and simultaneously. The knowledge of the Omniscient – kevalajñāna – is all-pervasive (sarvagata or sarvavyāpaka); it knows everything. It knows objects that are without spacepoints – kālāõu or aõu, with space-points – pańcāstikāya, with form – pudgala, without form – jīva etc. It knows the modes of the future that are yet to originate, and the modes of the past that have vanished. The 'gaõadhara' – worthy recipient of the divine discourse Only a disciple of exceptional brilliance and accomplishment (Ãddhi) is able to fully assimilate, without doubt, delusion, or misapprehension, the irrefutable teachings of the Tīrthańkara. The presence of such a worthy disciple or Apostle, called a gaõadhara, is mandatory in the congregation before the Tīrthańkara delivers his divine discourse. The Apostle (gaõadhara) is equipped with the following eight (see 'Tiloyapaõõatī', verse 976) miraculous accomplishments (Ãddhi): 1. buddhiÃddhi – accomplishment of the intellect 2. vikriyāÃddhi – accomplishment of the bodily transformations 3. kriyāÃddhi – accomplishment of the power to move in the air, water, fire etc. Pravacanasāra (viii) 4. tapaÃddhi – accomplishment of the austerities 5. balaÃddhi – accomplishment of the strength of the mind, the speech and the body 6. auÈadhiÃddhi – accomplishment of extraordinary therapeutic powers 7. rasaÃddhi – accomplishment that can cause miracles of various kinds, damaging and beneficial 8. kÈetraÃddhi – accomplishment that can feed innumerable beings with limited food or accommodate them in limited space. The balaÃddhi deserves special mention. It is of three kinds (see 'Tiloyapaõõatī', verse 1072), the accomplishment pertaining to the mind, the speech and the body – manobalaÃddhi, vacanabalaÃddhi, and kāyabalaÃddhi. The accomplishment pertaining to the mind, the manobalaÃddhi, is attained on excellent destruction-cum-subsidence (kÈayopaśama) of karma-types known as śrutajñānāvaraõa and vīryāntarāya. The worthy ascetic equipped with the manobalaÃddhi is able to reflect on and comprehend the entire scriptural-knowledge (śrutajñāna) within a muhūrta (antarmuhūrta – within 48 minutes). As per the divine discourse of the World-Teacher, the Apostle (gaõadhara) composes the 'āgama' or 'dravyaśruta' or 'śrutaskandha' comprising twelve departments (dvādaśāńga), also referred to as eleven ańgas and fourteen pūrvas since the twelfth ańga includes the fourteen pūrvas, that contain true description of the Lord's teachings. The twelve departments (dvādaśāńga) are also called ańgapraviÈÇa. Then, there are fourteen miscellaneous concepts (prakīrõaka), external to the twelve departments (dvādaśāńga); these are called ańgabāhya. The twelve departments (dvādaśāńga) are known as 1) ācarāńga, 2) sūtrakÃtāńga, 3) sthānāńga, 4) samavāyāńga, 5) vyākhyāprajñyapti ańga, 6) jñātÃdharmakathāńga, 7) śrāvakādhyayanāńga, 8) antakÃddaśāńga, 9) anuttaropapādika daśāńga, 10) praśnavyākaraõāńga, 11) vipākasūtrāńga, and 12) dÃÈÇivādāńga. (see 'Ācārya Jinasena's Harivańśapurāõa', verses 92-95) The fourteen ańgabāhya are: 1) sāmayika, 2) caturvińśatistavana, 3) vandanā, 4) pratikramaõa, 5) vainayika, 6) kÃtikarma, 7) daśavaikālika, (ix) Preface 8) uttarādhyayana, 9) kalpavyavahāra, 10) kalpākalpa, 11) mahākalpa, 12) puõdarīka, 13) mahāpuõdarīka, and 14) niÈadya. (see 'Ācārya Jinasena's Harivańśapurāõa', verses 101-105) The 'āgama' as composed by the Apostle (gaõadhara) is a thorough description of the path to liberation and the true nature of all substances. It is incontrovertible as it faithfully reflects the Words of the WorldTeacher. It contains the most comprehensive and accurate description of every branch of learning that one needs to know. Employing the doctrines of non-absolutism (anekāntavāda) and conditional predication (syādvāda), the 'āgama' has the power to vanquish all anxieties and inquisitiveness of the knowledgeable soul aspiring to tread the path to liberation. The men of ordinary intellect cannot reach the depth of the teachings contained in the 'āgama'. Subsequent promulgation of the Scripture (āgama) There were eleven gaõadhara in Lord Mahāvīra's (599-527 BCE) congregation, with Gautamasvāmi, also known as Indrabhūti, as his chief disciple. During the next sixty-two years after liberation (nirvāõa) of Lord Mahāvīra, sequentially, three anubaddha kevalī attained omniscience (kevalajñāna) – Gautamasvāmi, Sudharmācārya, and Jambusvāmi. They are called sequential or anubaddha kevalī because of the fact that Gautamasvāmi attained omniscience on the day Lord Mahāvīra attained liberation, and so on. 1 During the course of the next one hundred years, five śrutakevalī had complete knowledge of the 'āgama'; they were Nandi, Nandimitra, 1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī. (see 'Pravacanasāra', verse 1-33) The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the (x) Pravacanasāra Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (āgama) and renowned as śrutakevalī, are endowed with the special accomplishment (Ãddhi) – called chaudahapūrvī, a kind of buddhiÃddhi. (see 'Tiloyapaõõatī', verse 1010). Aparājita, Govardhana, and Bhadrabāhu. (see 'Tiloyapaõõatī', verses 1494-95) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the 'āgama' – ańgas and pūrvas – was lost gradually in the course of six hundred eighty-three years following the nirvāõa of Lord Mahāvīra as it was transmitted orally from one generation of ācāryas to the next. Some learned and spiritually advanced ācāryas then started to restore, compile and put into written words the teachings of Lord Mahāvīra, that were the subject matter of dvādaśāńga. Ācārya Dharasena guided two ācāryas, Ācārya PuÈpadanta and Ācārya Bhūtabali, to put these profound tenets in the written form. The two ācāryas wrote, on palm leaves, ØaÇkhaõçāgama – among the oldest known Digambara Jaina texts. Around the same time, Ācārya Guõadhara wrote KaÈāyapāhuça. These two texts, being highly technical in nature, could not become popular with the general readers. The rise of Ācārya Kundakunda Around the same time, Ācārya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners – the ascetics and the laymen. For the last two milleniums these texts have been true guides for the 'bhavya' souls who find worldly existence as full of suffering and aspire to tread the path that leads to ineffable happiness of liberation (mokÈa). (xi) Preface Ācārya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapahuça', he introduces himself as a disciple (śiÈya) of (Ācārya) Bhadrabāhu, the last śrutakevalī: lífo;kjks gwvks HkklklqÙkslq ta ft.ks dfg;a A lks rg dfg;a .kk;a lhls.k ; HkíckgqLl AA60AA The disciple (śiÈya) of (Ācārya) Bhadrabāhu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. okjlvaxfo;k.ka pmnliqOoaxfomyfoRFkj.ka A lq;.kkf.kHkíckgw xe;xq# Hk;ovks t;vks AA61AA Victory to my eminent preceptor (guru) śrutakevalī Bhadrabāhu, knower of the twelve departments (dvādaśāńga) and fourteen pūrvas, with their extensive elaboration! The idea that Ācārya Kundakunda had access to the Doctrine of Lord Jina through the śrutakevalī is further corroborated by the first verse of his composition, 'Samayasāra': oafnÙkq lOofl1⁄4s /qoepye.kksoea x n iÙks A oksWPNkfe le;ikgqMfe.keks lqndsoyhHkf.kna AA1&1&1AA O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this SamayaprābhÃta, which has been expounded by the all-knowing Master of the Scripture – śrutakevalī. This establishes that Ācārya Kundakunda was a disciple (śiÈya), most likely through lineage (paramparā), of śrutakevalī Bhadrabāhu and thus had access to the true Doctrine of Lord Jina. There is another aspect of the glory of Ācārya Kundakunda. In the same treatise (Samayasāra), he avers that this composition is based on direct experience of the ineffable glory of own soul. Only advanced (xii) Pravacanasāra ascetics (muni), established in pure-cognition (śuddhopayoga), are able to attain such experience of the soul; Ācārya Kundakunda, certainly, had this ability which is the gateway to liberation (mokÈa). ra ,;ÙkfogÙka nk,ga vIi.kks lfogos.k A tfn nk,WTt iek.ka pqDdsWTt Nya .k ?ksWÙkOoa AA1&5&5AA I will reveal that unified (ekatva) soul [established in pure-cognition – indiscrete (abheda) 'Three Jewels' (ratnatraya)] with the glory of my own soul. If I succeed, accept it as valid knowledge (pramāõa) and if I miss out do not misconstrue my intent. Ācārya Kundakunda is known by some other names too: Padmanandi, Vakragrīvācārya, Elācārya, and GÃddhapicchācārya. Traditional story about the life of Ācārya Kundakunda Jaina literature (see 'Puõyāsravakathā') carries a story about the life of Ācārya Kundakunda. The gist of the story is given here; the veracity of it cannot be fully established. However, since taken from a trustworthy and dispassionate source, we would rather go with it. In the town of Kurumarai lived a wealthy merchant Karamuõdā and his wife Śrīmatī. They had a cowherd, Mativaran by name, who tended their cattle. Once, that boy happened to pass through an adjoining forest that was consumed by forest fire. To his great surprise, he saw a spot in the centre of the forest with few trees retaining their green foliage. This roused his curiosity and he inspected the place closely. He conjectured that the spot must have been the abode of a great muni as he also found a box containing some sacred texts – āgama – or the Jaina Scripture (śāstra). The credulous and illiterate boy attributed the exclusion of the spot from the devastating blaze to the presence there of these sacred texts. As the boy thought these texts to be holy, he carried these home with awe and reverence. He placed these in a sanctified place of his master's house. He worshipped these sacred texts daily. Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy also (xiii) Preface gifted those texts to the great monk. For their acts of piety, the master and the boy received blessings from the monk. The master had no issues. It so happened that the faithful boy died after some time. Due to his act of giving the gift of sacred texts to the monk, the boy was born as a son to the merchant. As time passed, this intelligent son became a great philosopher and religious teacher, Kundakunda by name. The story further turns to the religious pursuits of Śrī Kundakunda. The mention of his name in the samavasaraõa of Sīmandharasvāmi in 1Pūrva-videha as the wisest of mortals, the visit of two cāraõa saints to have it verified, Śrī Kundakunda's indifference to them on account of his deep meditation, their return in disgust, the misunderstanding cleared and reconciliation between the cāraõa saints and Śrī Kundakunda, and the latter's visit to the samavasaraõa of Sīmandharasvāmi in Purvavideha with the two cāraõa saints. The merit of śāstradāna made him a great leader of thought and organizer of institutions. He secured the throne of Ācārya and spent his life in usefulness and glory. [adapted from A. Chakravarti Nayanar (2009), "Ācārya Kundakunda's Pańcāstikāyasāra", Third Edition, p. xix-xx.] Ācārya Kundakunda's works Ācārya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises: 1. Pańcāstikāyasāra 2. Samayasāra 3. Pravacanasāra 4. Niyamasāra 5. AÈÇapāhuça or AÇÇhapāhuça i) Dańśaõapāhuça or Darśanapāhuça (36 gathas) 1 As per the Jaina cosmology, there are five Meru and five Videha in the human region. Each Videha is divided into four regions formed due to division by rivers Sītā and Sītodā. In five Meru of Videha there are twenty regions; if one Tīrthańkara is present in each region, there would be a minimum of 20 Tīrthańkara in five Videha-regions. Lord Sīmandharasvāmi is the Tīrthańkara present in the Pūrva-Videha region of Jambūdvīpa. (xiv) Pravacanasāra ii) Suttapāhuça or Sūtrapāhuça (27 gathas) iii) Carittapāhuça or Cāritrapāhuça (45 gathas) iv) Bohipāhuça or Bodhapāhuça (62 gathas) v) Bhāvapāhuça (165 gathas) vi) Mokkhapāhuça (106 gathas) vii) Lińgapāhuça (22 gathas) viii) Śīlapāhuça (40 gathas) Besides these, the authorship of 'Rayaõasāra' is attributed to Ācārya Kundakunda. However, as its several versions have different number and sequence of gāthās, some scholars are indecisive about attributing this treatise to Ācārya Kundakunda. Every treatise mentioned above is a profound masterpiece, composed on the strength of the knowledge that is beyond the senses – atīndriyajñāna. Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned ācāryas, including Ācārya AmÃtcandra and Ācārya Jayasena, to write elaborate commentaries on some of Ācārya Kundakunda's works to help the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scriptures. Ācārya Kundakunda is said to have written 84 pāhuças but only the ones mentioned above are existent today. All his compositions are in Prakrit language. Ācārya Kundakunda's time A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to 'Pracvacanasāra' has summarized as under: "In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B.C. and the first half of the first century A.D. ..." (xv) Preface He concludes: "I am inclined to believe, after this long survey of the available material, that Kundakunda's age lies at the beginning of the Christian era." It seems highly appropriate to go with this conclusion. Ācārya Vidyānanda, too, in his Foreword to 'Samayasāra', concurs with this time of Ācārya Kundakunda, "He graced the country with his divine presence in the first century B.C." [Vijay K. Jain (2012), "Ācārya Kundakunda's Samayasāra", p. v.] 'Pravacanasāra' of Ācārya Kundakunda Ācārya Kundakunda's 'Pravacanasāra' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Copies of 'Pravacanasāra' that are found in Jaina collections are along with the commentary, called 'Tattvapradīpikā' of Ācārya AmÃtcandra, and/or the commentary, called 'TātparyyavÃtti' of Ācārya Jayasena. Both commentaries are in Sanskrit. According to Ācārya AmÃtcandra's version, it has 275 gāthās in three sections (adhikāra or śrutaskandha). The first section – Reality of Knowledge (jñānatattva) – has 92 gāthās, the second – Reality of Objects-of-Knowledge (jñeyatattva) – 108 gāthās, and the third – Reality of Conduct (cāritratattva) – 75 gāthās. According to Ācārya Jayasena's version, it has 311 gāthās in three sections, comprising 101, 113, and 97 gāthās, respectively. There is another wonderful commentary in Hindi by Pançe Hemarāja 'BālabodhabhāÈāÇikā', based on the version by Ācārya AmÃtcandra. This book follows the version of Ācārya AmÃtcandra and the Explanatory Notes after each gāthā are generally guided by the Hindi commentary by Pançe Hemarāja. We present here some profound concepts contained in 'Pravacanasara': Pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga) Consciousness (cetanā) manifests in form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jīva) engages in (xvi) Pravacanasāra knowledge (jñāna) or perception (darśana) of the knowable (substance or jñeya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahāra), to facilitate expression of the attribute of the soul. When the soul entertains pure (śuddha) disposition – conductwithout-attachment (vītarāga cāritra) – it turns into the pure (śuddha) soul. The ascetic (muni, śramaõa) who has right knowledge of the soul and non-soul substances, is well versed in the Scripture, observes selfrestraint (saÉyama) and austerity (tapa), is free from attachment (rāga), and for whom happiness (sukha) and misery (duÍkha) are alike, represents pure-cognition (śuddhopayoga). When the soul entertains auspicious (śubha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (śubha). The soul that performs the worship of these three – the stainless and all-knowing pure-soul (sarvajña-deva), the ascetic (yati), and the preceptor (guru), offers gifts (dāna), observes the major as well as the supplementary vows (vrata), and follows austerities (tapa) like fasting (upavāsa), is engaged in auspicious-cognition (śubhopayoga). Being the cause of bondage of karmas, auspicious-cognition (śubhopayoga), like inauspicious-cognition (aśubhopayoga), renders the soul wander in worldly existence (saÉsāra) and is not worthy to uphold. When the soul entertains inauspicious (aśubha) dispositions like sense-indulgence, passions, and non-observance of vows, it becomes inauspicious (aśubha). It is then engaged in inauspicious-cognition (aśubhopayoga). When the soul is in the state of pure-cognition (śuddhopayoga), karmas cannot subdue its power. The soul is knowledge The nature of the soul is knowledge, and knowledge is coextensive with the objects-of-knowledge (jñeya); knowledge pervades the objects-ofknowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of purecognition (śuddhopayoga), knows all objects of the three worlds and the (xvii) Preface three times. The knowledge of the Omniscient – kevalajñāna – is allpervasive (sarvagata or sarvavyāpaka); it knows everything. The soul, by own nature, is without-form (amūrtīka). From the standpoint of its bondage with karmas since beginningless time past, it is with-form (mūrtīka). The soul with-form (mūrtīka) knows, through the senses and in stages like apprehension (avagraha) and speculation (īhā), the sense-perceptible objects. It may also not know these objects. Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (parokÈa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading, edgy, accompanied by the dirt of delusion, dubious, and reproachable. Since the sensory-knowledge knows objects with the help of the physical senses, it is indirect and dependent. From the transcendental-point-of-view (niścayanaya), the soul with kevalajñāna neither accepts nor rejects the objects-of-knowledge (jñeya), and the objects-of-knowledge (jñeya) do not transform the soul. It sees and knows all objects-of-knowledge (jñeya), without exception. Omniscience (kevalajñāna) sees directly those not-present modes (paryāya), which are yet to originate, and which had originated in the past but destroyed, i.e., all modes of the future and the past, not existing in the present, of a substance (dravya). Perfect-knowledge (kevalajñāna) is real happiness Tormented by illness caused by the natural craving of the senses for gratification, and unable to bear the pain, the ignorant souls take delight in pursuing sensual-pleasures. Those having proclivity for the sensualpleasures suffer naturally. If the senses, by nature, did not give rise to suffering, there would not have been this natural tendency toward enjoyment of the sensual-pleasures. Intense craving for the pleasures of the senses causes anguish; in order to alleviate suffering from craving and consequent anguish, the worldly beings long for the pleasures of the senses, and indulge in these till they die. The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. (xviii) Pravacanasāra The knowledge that is self-born, perfect, spread over every object, stainless, and free from stages is certainly the absolute (pure) happiness. Happiness or bliss has no associated anxiety. Direct, sense-independent knowledge is without anxiety; therefore, it is happiness. Indirect knowledge is dependent, incomplete, diminutive, and murky. Indirect knowledge is with anxiety, not the natural state of the soul, therefore, not happiness. Direct, sense-independent knowledge encompasses all objects-of-knoweldge (jñeya). Rid of the karmic dirt, it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jñeya) in the universe and beyond, covering the three times. It is the natural state of the soul, therefore, happiness. The happiness derived out of pure-cognition (śuddhopayoga) is real soul-happiness, rid of all anxiety, and, therefore, worthy to uphold. The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses – atīndriya – unparalleled, infinite, and imperishable. On destruction of all karmas that hinder the knowledge-nature of the soul, pristine knowledge, with infinite glory and strength, appears. The knowledge of the Omniscient pervades the whole of the universe and beyond; this supreme knowledge is utterly steady, no different from the soul and, being the nature of the soul, without anxiety. Therefore, omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha) is the cause of misery The contrary and ignorant view of the soul about substances – with respect to their substance (dravya), qualities (guõa), and modes (paryāya) – is delusion (moha). Enveloped by delusion-of-perception (darśanamoha), the soul entertains dispositions of attachment (rāga) and aversion (dveÈa), and suffers from anxiety (kÈobha). The man, enveloped by delusion (moha), does not believe that there is no difference between merit (puõya) and demerit (pāpa) and continues to wander in this dreadful and endless world (saÉsāra). (xix) Preface He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guõa), and modes (paryāya), knows the nature of his soul (ātmā), and his delusion (moha), for certain, disappears. The man whose delusion (moha) has disappeared realizes the true nature of the soul and then if he gets rid of negligence (pramāda), which takes the form of attachment (rāga) and aversion (dveÈa), attains the pure soulnature. Acquisition of valid knowledge (pramāõa) – direct (pratyakÈa) and indirect (parokÈa) – about the reality of substances through the study of the Scripture expounded by the Omniscient Lord, destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. The Words of the Omniscient Lord are the sharp sword by which one can demolish one's enemies – delusion (moha), attachment (rāga), and aversion (dveÈa). Only that man who, having grasped the Words of the Omniscient Lord, makes concerted effort to demolish these enemies succeeds in attaining the state of happiness that is rid of all misery. The substance (dravya) is characterized by origination (utpāda), destruction (vyaya), and permanence (dhrauvya) That which does not ever leave its own-nature (of existence) and is endowed with origination (utpāda), destruction (vyaya), and permanence (dhrauvya) is a substance (dravya). There is no origination (utpāda) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpāda). Origination (utpāda) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. The substance (dravya) has qualities (guõa) and modes (paryāya) The substance (dravya) has qualities (guõa) and modes (paryāya). There is no existence of either the quality (guõa) or the mode (paryāya) without the substance (dravya). And, the substance (dravya) has, as its ownnature (svabhāva), the attribute of existence (sattā). (xx) Pravacanasāra The soul's worldly states of existence The states of existence of the soul (jīva) as the human, the sub-human (plants and animals), the infernal being, and the celestial being are the fruits of its name-karma (nāmakarma). Because of this reason, the soul, while enjoying the fruits of its karmas, does not attain own-nature (svabhāva). The transformation of the soul-substance (jīvadravya), in the four states of existence, characterizes worldly existence – saÉsāra. Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jīva) undergoes impure transformations, like delusion (moha) and attachment (rāga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradeśa) of the soul (jīva). Hence, impure transformations (like attachment) of the soul – its bhāvakarma – are the cause of bondage of material-karmas (dravyakarma). The activity with excellent conduct-without-attachment (vītarāga) does not yield fruit of states of existence like the human or the infernal being, but, certainly, the activity with attachment (rāga) is not without fruit. The non-soul substances The substances (dravya) are of two kinds, the soul (jīva) and the non-soul (ajīva). The soul (jīva) is of the nature of consciousness (cetanā) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajīva) substances (dravya). The space (ākāśa) is infinite (ananta) and gives room to the souls (jīva) and the matter (pudgala). The medium of motion (dharmāstikāya), the medium of rest (adharmāstikāya), and the time (kāla) permeate the universespace (lokākāśa). The substance of time (kāla dravya) is without spacepoints (pradeśa); it occupies just one space-point (pradeśa). As the indivisible atom of matter (pudgala-paramāõu) traverses slowly in the substance of space (ākāśa dravya) from one space-point to the other, the time-atom (kālāõu) evolves into its mode (paryāya) of time (duration or 'samaya'). The substances (dravya) [other than the time (kāla)] have one, two, numerable, innumerable, and also infinite space-points (pradeśa); (xxi) Preface however, the substance of time (kāla) has just the mode – 'samaya' – with one space-point (pradeśa). The life-essentials (prāõa) of the soul are material in nature The life-essentials (prāõa) of the substance of soul (jīva) are the (five) sense-life-essentials (indriya-prāõa), the (three) strength-life-essentials (bala-prāõa), the age-life-essential (āyuÍ-prāõa), and the respiration-lifeessential (śvāsocchvāsa-prāõa). These life-essentials are fashioned by the substance of matter (pudgala dravya). The soul (jīva) bound with karmas like delusion (moha), attachment (rāga) and aversion (dveÈa) is endowed with (four) life-essentials (prāõa) and, as it entertains such dispositions on fruition of these karmas, it binds itself with new karmas. The soul (jīva) that is soiled, since infinite time past, with karmic dirt keeps on attaining new life-essentials (prāõa) so long as it does not get rid of infatuation towards the objects of the senses, own body being the principal object of the senses. The material life-essentials (prāõa) cannot follow the soul (jīva) which, after subjugating infatuation towards the sense-objects, engages in meditation of only the pure soul-consciousness, and does not get attached to all kinds of karmas. The bondage of the soul The universe (loka, having innumerable space-points) is filled densely (without inter-space) in all directions with fine (sūkÈma) and gross (sthūla) molecules of matter, with and without the power to turn into karmas. The molecules (skandha) of matter (pudgala) fit to turn into karmas – kārmāõa-vargaõā – when in association with the impure dispositions of the soul (jīva) transform themselves into (eight types of) karmas. The soul (jīva) is not the cause of this transformation of the molecules (skandha) of matter (pudgala) into karmas; the molecules of matter have inherent power to turn into karmas. The molecules (skandha) of matter (pudgala) bound earlier with the soul (jīva) in form of material-karmas (dravyakarma) certainly transform themselves into the body as the soul (jīva) adopts a new body on change of its mode (paryāya). The gross-body (audārika śarīra), the transformable- (xxii) Pravacanasāra body (vaikriyika śarīra), the luminous-body (taijasa śarīra), the projectableor assimilative-body (āhāraka śarīra) and the karmic-body (kārmāõa śarīra), all are forms of the substance of matter (pudgaladravya). When the soul (jīva) engenders dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa) for the objects of the senses, it again gets bound with those dispositions (of delusion, attachment and aversion). The soul (jīva, ātmā) has innumerable space-points (pradeśa). The karmic molecules penetrate the space-points of the soul and make bonds when there is vibration in the space-points of the soul due to the activity of the mind, the speech and the body. These karmic molecules remain bound with the soul for certain duration and then separate on fruition. The soul (jīva) with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment – vītarāga – toward the external objects frees itself from the bonds of karmas. Certainly, the impure-cognition (aśuddhopayoga) of the soul (jīva) is the cause of bondage; know this as the essence of bondage. The transformation of the soul (jīva) in auspicious (śubha) dispositions, which are other than its innate nature, is merit (puõya). The transformation of the soul (jīva) in inauspicious (aśubha) dispositions is demerit (pāpa). The Doctrine expounds that the transformation that does not delve into either dispositions is the cause of the destruction of misery (duÍkha). The transformation of the worldly soul (jīva) into the state of attachment (rāga) etc. in the aforesaid manner is, in essence, the real (niścaya) bondage (bandha). The other kind of bondage (of the karmic matter with the soul) is the empirical (vyavahāra) bondage (bandha). The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (ātmā); the pure soul, of the nature of knowledge (jñāna) and perception (darśana), is the only eternal substance. The worthy householder (śrāvaka) or the ascetic (śramaõa) who, after knowing the nature of the soul (ātmā), meditates on the pure-soul (paramātmā) destroys the intractable knot of delusion (moha) and attains the purity of his soul. The one who has destroyed the (xxiii) Preface dirt of delusion (moha), has isolated himself from the sense-pleasures, has controlled the wavering of the mind, and is established firmly in soulnature, performs meditation on the pure-soul. Adopt the conduct – 'dharma' – of the ascetic The man who wishes to escape from misery must adopt the conduct – 'dharma' – of the ascetic. He accepts the fivefold observances (ācāra) in regard to knowledge (jñāna), faith (darśana), conduct (cāritra), austerities (tapa), and strength (vīrya). "I do not belong to the external objects; these external objects do not belong to me. Nothing in this world belongs to me." Ascertaining reality in this manner he adopts the form (rūpa) that is natural-by-birth (nāgnya, yathājāta). Marks (lińga) of the ascetic The external-marks (dravyalińga) of the ascetic are that he adopts the nude form that is natural-by-birth (nāgnya, yathājāta), pulls out his hair of the head and the face by hand, being pure, he is free from activities that cause injury (hiÉsā), and does not attend to the body. The five supreme vows (mahāvrata), five regulations (samiti), fivefold control of the senses (pańcendriya nirodha), pulling out the hair on the head and the face (keśalońca), six essential duties (Èaçāvaśyaka), renouncing clothes (nāgnya, digambaratva), not taking bath (asnāna), sleeping on the ground (bhūmiśayana), not cleansing the teeth (adantadhāvana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are the twenty-eight primary attributes (mūlaguõa) that make the ascetic (śramaõa) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. The internal-marks (bhāvalińga) – the cause of cessation of births – of the ascetic are that he is free from infatuation and the dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha). He frees himself from the sense-of-mine (mamakāra) and self-consciousness (ahaÉkāra) for all objects or things. He attains purity of the cognition (upayoga). He becomes self-dependent, free from activities (yoga) of the body, the speech, and the mind. (xxiv) Pravacanasāra Only when the soul is equipped with both, the external and the internal marks (lińga), it acquires the status of the ascetic. Appropriate conduct for the ascetic The ascetic whose activities are without proper diligence certainly causes injury (hiÉsā) to the living beings, whether they die or not. He certainly engenders bondage of karmas. The ascetic who incessantly observes diligence in his activities does not engender bondage of karmas; he remains unblemished as the lotus-flower remains untouched by the water though it grows in the water. The supreme ascetics leave all possessions in the first place. However, there is no inappropriateness if the ascetic makes use of, as per the requirement of the time and the place, a possession (parigraha) whose acceptance or rejection does not result in the breach of his restraint (saÉyama). The ascetic gets indifferent to this world, does not get attached to the next, and, getting rid of passions (kaÈāya), engages in appropriate partaking of food (āhāra) and roaming (vihāra). The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. The ascetic has the Scripture as his eyes He, who has attained concentration (of knowldege, perception and conduct), is called the ascetic. Concentration is attained by him who has right knowledge of the objects. Right knowledge is obtained from the Scripture, the Doctrine of Lord Jina. Therefore, it is important for the ascetic to study the Scripture. By assimilating the Doctrine, the ascetic determines the true nature of objects, by knowing the true nature of objects he attains concentration, and through concentration he is able to follow asceticism. There is no difference between asceticism and the path to liberation (mokÈamārga). Certainly, the ascetic who is rid of the knowledge of the Doctrine knows neither the own soul (ātmā) nor the other substances. Not knowing the objects-of-knowledge (jñeya), how can he attain the destruction of karmas? The ascetic without soul-knowledge (xxv) Preface accepts substances other than the soul and engenders dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa). As a result, he is bound with various kinds of karmas. The ascetic has the Scripture, the Doctrine of Lord Jina, as his eyes. All objects-of-knowledge (jñeya), with their infinite qualities (guõa) and modes (paryāya), are well-established in the Scripture. The ascetic acquires knowledge about these objects-ofknowledge (jñeya) through his eyes of the Scripture. The importance of right faith The ascetic (muni, śramaõa) cannot attain liberation even after acquiring the knowledge of the tenets as contained in the Scripture if he does not have the right faith (samyagdarśana) in the objects of reality. Also, even after acquiring the right faith he cannot attain liberation if he does not follow the right conduct (samyakcāritra). The man with even infinitesimal infatuation (mūrcchā) for external objects like the body (śarīra) does not attain liberation, although he may have studied all the Scriptures. It is proclaimed that the ascetic who although adept in restraint (saÉyama), austerities (tapa) and interpretation of the Scripture but does not have faith in the reality of substances, the soul (ātmā) being the primary one, as expounded by the Omniscient Lord Jina, is not a genuine ascetic. The man who is engaged in activities of observing vows, regulations, study, meditation, and giving of gifts, but with concocted faith – based on the teachings of a non-omniscient preceptor – in objects like deva, guru and dharma, does not attain liberation but attains birth in pleasurable conditions. Only the ascetic who observes regulation – samiti – of the fivefold activity, control – gupti – of the threefold yoga, curbs the five senses – pańcendriyanirodha, subdues the passions (kaÈāya), and is endowed with faith (darśana) and knowledge (jñāna), is said to have self-restraint (saÉyama). For the worthy ascetic, enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike (he maintains equanimity). The ascetic involved in worldly occupations is a worldly man The ascetic (muni, śramaõa) who is well-established in the trio of right faith (samyagdarśana), right knowledge (samyagjñāna) and right (xxvi) Pravacanasāra Two kinds of ascetics As per the Doctrine, the ascetics are of two kinds, those engaged in purecognition (śuddhopayoga) and those engaged in auspicious-cognition (śubhopayoga). The ascetics engaged in pure-cognition (śuddhopayoga) are rid of the influx (āsrava) of karmas and the rest, engaged in auspicious-cognition (śubhopayoga), are with the influx of karmas. The course of conduct for the ascetic engaged in auspicious-cognition (śubhopayoga) consists in devotion (bhakti) to the Arhat etc. (the five Supreme Beings), and fervent affection (vātsalya) – similar to the tender love of the cow for her calf – for the preceptors of the Doctrine. The following activities are not forbidden for such an ascetic: removal of afflictions caused to the worthy ascetics, their adoration and salutation, standing up in respect on their arrival, and following them as they walk. Certainly, those worthy ascetics who are adept in interpretation of the Scripture and abound in virtues like restraint (saÉyama), austerities (tapa), and knowledge (jñāna), deserve reverence in form of greeting them on their arrival by standing up, attending on them, and bowing down. The ascetic engaged in auspicious-cognition (śubhopayoga) should, to the best of his ability, render service to a co-ascetic if he sees him diseased, or suffering from hunger, thirst or other afflictions (parīÈaha). conduct (samyakcāritra), simultaneously, is said to have attained concentration (ekāgratā). Only such an ascetic follows perfect asceticism. The ascetic with soul-knowledge (ātmajñāna) does not engender the dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in external substances. With resultant concentration (ekāgratā), he certainly sheds various kinds of karmas. If the ascetic who has adopted the form (rūpa) that is natural-by-birth (nāgnya, yathājāta), even though he may be observing restraint (saÉyama) and austerities (tapa) but gets involved in worldly occupations – like palmistry (jyotiÈa), medicine (vaidya), chanting of prayers (māńtrika), and invocation of spells (tāńtrika) – he is a worldly man. The man who adopts the form (rūpa) that is natural-by-birth of the ascetic but has wrongly grasped the nature of substances and insists on his wrong comprehension, wanders infinitely long, experiencing the fruits of his karmas, in worldly existence. (xxvii) Preface The Doctrine proclaims that for the householders (śrāvaka) to engage themselves in this kind of activity is most desirable as by doing this they gradually (by convention) attain the supreme bliss (of liberation). The ascetic who is rid of demerit (pāpa) that accrues due to indulgence in sense-pleasures (viÈaya) and passions (kaÈāya), has an attitude of equanimity (sāmya) toward different attributes (dharma) of substances, and in whom many virtues inhere, treads the laudable path to liberation. The ascetic who is free from false conduct, has ascertained the nature of substances as these actually are, tranquil [rid of attachment (rāga) and aversion (dveÈa)] and follows true asceticism, does not wander long in the fruitless worldly existence (saÉsāra). The pure, liberated soul The soul (jīva, ātmā), which knows the reality of substances, has renounced external and internal attachments (parigraha) and does not indulge in the objects-of-the-senses, such stainless soul is called the Pure One (śuddha). The Pure-Soul (śuddhātmā) possesses true asceticism (śrāmaõya); it is endowed with infinite perception (darśana) and knowledge (jñāna), and attains the supreme state of liberation (nirvāõa, mokÈa). True asceticism (śrāmaõya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). The magnificence of 'Pravacanasāra' 'Pravacanasāra', does not deal with traditional gathering of data, experiments, investigations and observations to arrive at 'facts' or 'conclusions' that constitute worldly knowledge. Nor does it deal with means to 'enrich' the human race by providing it with tools to make life more pleasurable. Its scope in terms of time-frame is not limited to the present life or a few generations. Its beneficiaries are not just the human beings but all living beings, including the plants, animals and minute organisms. The quintessence of 'Pravacanasāra' is that the soul-substance (jīvadravya), by own-nature (svabhāva), is omnipresent, omnipotent, and omniscience. The driving force within each living being, the soul- (xxviii) Pravacanasāra substance is without form (amūrtīka) and invisible (adÃśya). It incontrovertibly establishes that the soul, rather than the body, is knowledge and happiness. And, to bring to surface the inherent knowledge and happiness of the soul, it must be got rid of karmas, auspicious and inauspicious, that have sullied its purity since beginningless time. The path consists in acquisition of the Three Jewels (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) – together. With diligence and practice, distinction between these components of the Three Jewels (ratnatraya) vanishes and the aspirant – the ascetic (muni, śramaõa) – reaches the stage where the soul becomes indiscrete (abheda) with its qualities (guõa). He gets established in pure-cognition (śuddhopayoga) abounding in glory of own soul. Nothing more remains to be known or achieved; he becomes one with perfect knowledge and perfect bliss, for eternity. "He who knows the 'self' knows everything." The uninitiated reader may find the above statement mystifying and obscure as his experience and effort hitherto has been to gather knowledge and bliss from sources other than the 'self'. The only way to reconcile with the statement is to go inward, free the mind of objects external, and experience the high and sublime status of own soul. What is the soul (ātmā)? The soul is a substance (dravya) with consciousness as its nature; it has infinite-attributes (anantadharma). The infinite-attributes (anantadharma) are known by infinitestandpoints (anantanaya); know that the scriptural knowledge (śrutajñāna) is characterized by infinite-standpoints (anantanaya). The soul, with its infinite-attributes (anantadharma), is known with the help of the scriptural knowledge (śrutajñāna). From the standpoint-ofsubstance (dravyārthika naya), the soul is one with consciousness. From the standpoint-of-mode (paryāyārthika naya), which highlights the difference between the quality (guõa) and the possessor-of-quality (guõī), the soul is known by its attributes of knowledge, perception etc. The soul exists with regard to its own-substance (svadravya), own-space (svakÈetra), own-time (svakāla), and own-nature (svabhāva). The soul does not exist with regard to other-substance (paradravya), other-space (parakÈetra), other-time (parakāla), and other-nature (parabhāva). With (xxix) Preface regard to its substance (dravya), the soul is permanent (nitya) but with regard to its modes (paryāya), it is transient (kÈaõika). The substance is thus known through infinite-standpoints (anantanaya). When the assertion is understood to have been made in absolute sense, without appreciation of the relativity of the point-of-view (naya), it becomes false (mithyā). When the same assertion is understood to have been made in relative sense, with appreciation of the relativity of the point-of-view (naya), it reveals the truth; it is valid-knowledge (pramāõa). This is the beauty and the scope of the doctrine-of-non-absolutism (anekāntavāda), the root of the Holy Scripture. The soul is known variously through the standpoints (naya) and valid-knowledge (pramāõa). Both pramāõa and naya are forms of knowledge; pramāõa is sakaladeśa – comprehensive and absolute, and naya is vikaladeśa – partial and relative. A naya looks at the object from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. A synthesis of different standpoints is achieved by the doctrine of conditional predications (syādvāda) wherein every viewpoint is able to retain its relative importance. There is the affirmation or the negation or the indescribability or the combination of these three, depending on the point of view. Getting rid of the knots of delusion (moha) and through the practice of establishing the self in the self, the Pure Soul (śuddhātmā) is attained. The soul is the accomplisher (sādhaka), the means (sādhana), and the accomplishment (sādhya). Gratitude for Auspicious Blessings Ācārya Vidyānanda (vkpk;Z fo|kuUn) A true yogī, Ācārya Vidyānanda shuns all communication with external entities; his internal deliberations are rid of attachment and aversion, directed toward the pure soul. Born in 1925 and a digambara ascetic (nirgrantha muni) since last fifty-five years, today he sleeps in regard to worldly undertakings but is awake in regard to soul-realization. He meditates on the (xxx) Pravacanasāra pure-soul by renouncing all volitions. Overpowering his senses through the fire of concentration, he enters the soul within and contemplates on the self, through the medium of the self. He meditates on the pure, effulgent state of his soul through the instrument of his soul imbued with the Three Jewels (ratnatraya) of the path to liberation. Established firmly in self-identity, he does not speak while speaking, does not walk while walking, and does not see while seeing. He does not deliberate for long on any task inimical to soulknowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of his soul. He has built a shield around his soul to protect it from all extraneous influences. He purifies his soul by the knowledge of the soul. Tranquil and discerning, he is ever engaged in concentration, and study of the Scripture – the sure means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation and subjugation of the senses and passions. This explains his utter inclination toward the study of the Scripture. Ācārya Vidyānanda has showered on me his auspicious blessings whenever I took up any project involving work on the Holy Scripture. His auspicious blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying. I make obeisance humble, by bowing my head, to Ācārya Vidyānanda. Ācārya Prajñasāgara (vkpk;Z izKlkxj) Aware that Ācārya Prajñasāgara is a learned digambara ascetic and an authority on Prakrit language, I requested him to bless me by proofreading the present work. He immediately and joyfully acceded to my request. I was certain that since I have meticulously read the manuscript many times over, there would hardly be any major errors. He proved me wrong. (xxxi) Preface Owing to his deep understanding of the subject, he could mark major flaws and infelicities, attributable to my ignorance and inadequacy. The realization dawned on me that in order to wholly understand the profound tenets contained in 'Pravacanasāra', one must adopt the status of the digambara ascetic (nirgrantha muni). Only the ascetic who observes excellent restraint (saÉyama), austerities (tapa) and equanimity (sāmyabhāva) can grasp fully the Truth contained in this Holy Scripture. I am unable to express my gratitude in words; I just seek his continued auspicious blessings. April 2018 Dehradun, India Vijay K. Jain (xxxii) Pravacanasāra 1iaeuksgjyky (fola1969)] JheRdqUndqUnkpk;Zfojfpr% izopulkj%] Jh ijeJqr izHkkod e.My] cEcbZ&22iaiUukyky lkfgR;kpk;Z (1992)] vkpk;Z dqUndqUn nso fojfpr dqUndqUnHkkjrh] leLr fnxEcj tSu lekt [ksdM+k (esjB)] f}rh;kòfÙk3Jh euksgjth o.khZ (1979)] JheRdqUndqUnkpk;Znso iz.khr izopulkj ,oa JhenèrpUaelwfj fojfpr rÙonhfidk ij lIrn'kkaxh Vhdk] JhlgtkuUn 'kkÐekyk] j.kthriqjh] lnj] esjB4eqfu Jh iz.kE;lkxjth egkjkt] lEiknu ,oa vuqokn (2016)] vkpk;Z dqUndqUn fojfpr izopulkj (Jh izHkkpUaefojfpr ljkstHkkLdj Vhdk)] vkgZr fo|k izdk'ku] xksVsxk¡o] uj lgiqj (e-iz)] f}rh; laLdj.k5fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] iafMrizoj vk'kk/j fojfpr /ekZèr (vuxkj)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBk laLdj.k6fl1⁄4kUrkpk;Z iaIkwQypUae 'kkÐh (2010)] vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k7Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & cziajrupUn tSu ^eq[rkj* o MkWpsruizdk'k ikVuh (1974)] JheUusfepUae fl1⁄4kUrpØo£r fojfpr f=kyksdlkj] Jh 'kkfUrohj fnxEcj tSu laLFkku] Jhegkohjth (jktLFkku)8Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & MkWpsruizdk'k ikVuh (2008)] Jh;frò"kHkkpk;Z fojfpr fryks; i..kÙkh] Jh 1008 pUaeizHk fnxEcj tSu vfr'k; {ks=k] nsgjk&frtkjk (jktLFkku)] r`rh; laLdj.k9iaiUukykyth okdyhoky (1913)] fnxEcjtSukpk;ZJh'kqHkpUaefojfpr% Kkuk.kZo%] Jh ijeJqr&izHkkod&eaMy] cEcbZ] f}rh;kòfÙkACKNOWL ED GMENT All that is contained in this book has been excerpted, adapted or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Pravacanasāra, the Holy Scripture composed by Ācārya Kundakunda. Contribution of the following publications in preparation of the present volume is gratefully acknowledged: (xxxiii) 10fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] ekbYyèkoy&fojfpr .k;pDdks (u;pØ)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] ik¡pok¡ laLdj.k11MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr gfjoa'kiqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] iUaegok¡ laLdj.k12. Chakravarti Nayanar, A. (Prof.) (2009), "Ācārya Kundakunda's Paôcāstikāya-Sāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 13. Chakravarti, A. (Prof.) (2008), "Ācārya Kundakunda's Samayasāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Fifth Edition. 14. Jain, S.A. (1960), "Reality : English Translation of Shri Pūjyapāda's Sarvārthasiddhi", Vira Sasana Sangha, Calcutta-37. 15. Jain, Vijay K. (Ed.) (2011), "Āchārya Umāsvāmi's Tattvārthsūtra – with Hindi and English Translation", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (Ed.) (2012), "Āchārya Kundkund's Samayasāra – with Hindi and English Translation", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 18. Upadhye, A.N. (1935), "Śrī Kundakundācārya's Pravacanasāra – A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri – for the Parama-Śruta-Prabhāvaka-Maõçala, Bombay. (xxxiv) Pravacanasāra VIJAY K . JAIN – B IOGRA PHI CAL NOT E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina scriptures: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Āchārya Umāsvāmi's Tattvārthsūtra – with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Āchārya Kundkund's Samayasāra – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twentyfour Tīrthaôkara (2015), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewelcasket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation (2017), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. (xxxv) CONT ENT S eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (v) PREFACE ----- (vii) ACKNOWLEDGMENT ----- (xxxiii) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (xxxv) Page ,l lqjklqj Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine Verse No. 1-1 Salutation and benediction lsls iq.k frRFk;js1-2 ---rs rs lOos lexa 31-3 fdPpk vjgark.ka1-4 rs l folq1⁄4nal.k.kk.k1-5 Topic ---LkaiTtfn f.kOok.ka 81-6 Reality of Knowledge (jðānatattva) S E C T I O N 1 Glory of the path to liberation ---pkfjÙka [kyq /Eeks 91-7 Conduct (cāritra) is 'dharma' ---ifj.kefn ts.k nOoa 101-8 The soul (ātmā) is one with conduct (cāritra) ---thoks ifj.kefn tnk 111-9 Soul has auspicious (śubha), inauspicious (aśubha) and pure (śuddha) dispositions Verse ---.kfRFk fo.kk ifj.kkea 121-10 No substance (dravya) exists without its modification (pariõāma) eaxykpj.k (xxxvi) Pravacanasāra ---/Ees.k ifj.knIik vIik 141-11 Fruits of auspicious (śubha) and pure (śuddha) cognition (upayoga) ---vlqgksn;s.k vknk dq.kjks 161-12 Fruit of inauspicious (aśubha) cognition (upayoga) ---vbl;eknleqRFka 171-13 Pure-cognition (śuddhopayoga) results in supreme happiness PageVerse No. TopicVerse ---lqfofnninRFklqÙkks 181-14 The nature of the soul that represents pure-cognition (śuddhopayoga) ---movksxfolq1⁄4ks tks 191-15 The soul with pure-cognition (śuddhopayoga) knows the objects of the three worlds ---rg lks y1⁄4lgkoks 201-16 The soul with pure-cognition (śuddhopayoga) is called 'svayambhū' ---Hkaxfogh.kks ; Hkoks 241-17 The 'svayambhū' soul attains its own-nature (svabhāva), permanently ---mIiknks ; fo.kklks 251-18 All substances (dravya) undergo origination (utpāda) and destruction (vyaya), also permanence (dhrauvya) ---iD[kh.k?kkfndEeks 271-19 As the four inimical (ghātī) karmas are destroyed, the soul attains supreme happiness ---lksD[ka ok iq.k nqD[ka 281-20 The character of the Omniscient is beyond the five senses – it is atīndriya ---ifj.kenks [kyq .kk.ka 291-21 The Omniscient knows all substances and their modes directly and simultaneously (xxxvii) Contents ---.kfRFk ijksD[ka  dfp fo 301-22 Nothing is indirect to the Omniscient ---vknk .kk.kiek.ka .kk.ka 311-23 The soul is coextensive with knowledge and knowledge is all-pervasive ---.kk.kIiek.keknk .k gofn 321-24 & 1-25 The fault in not accepting the soul as coextensive with knowledge PageVerse No. TopicVerse gh.kks tfn lks vknk ---lOoxnks ft.kolgks 341-26 The soul and knowledge are all-pervasive ---.kk.ka vIi fÙk ena oêfð n 351-27 Knowledge is the soul ---.kk.kh .kk.klgkoks vRFkk 361-28 Certainly the soul does not inhere in the objects-ofknowledge ---.k ifoêkò s .kkfoêkò s .kk.kh 371-29 Empirically, the soul does inhere in the objects-ofknowledge ---j;.kfeg ban.khya 381-30 Illustration of the soul inhering in the objects-ofknowledge ---tfn rs .k lafr vêkò 391-31 As knowledge inheres in the objects-of-knowledge, all objects-of-knowledge inhere in knowledge ---xs.gfn .kso .k eqapfn 401-32 From the transcendentalpoint-of-view the soul neither accepts nor rejects the objectsof-knowledge ---tks fg lqns.k fotk.kfn 411-33 The Omniscient and the śrutakevalī know the true nature of the soul ---lqÙka ft.kksofnêa ò 431-34 Empirically, the Scripture is also knowledge (xxxviii) Pravacanasāra ---tks tk.kfn lks .kk.ka 441-35 The soul is knowledge; the difference is for the purpose of explanation PageVerse No. TopicVerse ---rEgk .kk.ka thoks 451-36 The difference between the knowledge and the object-ofknowledge ---réïkfyxso lOos lnlCHkwnk 471-37 All modes of substances are reflected in (infinite) knowledge, as if in the present ---ts .kso fg latk;k ts 481-38 Omniscience sees directly the not-present modes (paryāya) of substances ---tfn iPpD[ketk;a iTtk;a 491-39 Omniscience sees directly the not-present modes of substances ---vRFka vD[kf.kofnna 501-40 The not-present modes of substances are not the subject of sensory-knowledge ---vinsla linsla eqÙkeeqÙka 511-41 Knowledge that is senseindependent – atīndriya jñāna – knows everything ---ifj.kefn .ks;eêa ò .kknk 521-42 The sense-independent knowledge is not influenced by the objects-of-knowledge ---mn;xnk dEealk 531-43 Knowledge is not the cause of bondage, attachment to the objects-of-knowledge is ---Bk.kf.klsTtfogkjk 541-44 Activities of the Omniscient are natural; these are not the cause of bondage of karmas ---iq..kiQyk vjgark 551-45 Activities of the Arhat are due to the fruition of auspicious karmas; these do not cause bondage of karmas (xxxix) Contents PageVerse No. TopicVerse ---ta réïkfy;fenja 581-47 Only the sense-independent, permanent knowledge knows everything ---tks .k fotk.kfn tqxoa 591-48 He, who does not know completely all objects, cannot know even a single object ---nOoa v.kariTt;esxe.karkf.k 601-49 He, who does not know completely a single object, cannot know all objects ---miTtfn tfn .kk.ka 621-50 The knowledge that originates sequentially is not allpervasive ---fréïkyf.kPpfolea l;ya 631-51 The knowledge that is allpervasive is the perfectknowledge of the Omniscient ---.k fo ifj.kefn .k 641-52 As the Omniscient soul does not undergo transformation due to the objects-ofknowledge it is free from karmic-bondage ---vfRFk veqÙka eqÙka 651-53 Knowledge and happiness are with form – mūrtīka – and also without form – amūrtīka ---ta isPNnks veqÙka 661-54 Amūrtīka happiness emanates from amūrtīka knowledge; it is commendable ---tfn lks lqgks o vlqgks 571-46 The impure soul entertains auspiciousand inauspicioustransformations ---thoks l;a veqÙkks eqfÙkxnks 671-55 Sense-dependent happiness comes from sense-dependent knowledge; it needs to be discarded (xl) Pravacanasāra ---iQklks jlks ; xa/ks 691-56 Sense-dependent knowledge is unable to apprehend the objects-of-knowledge simultaneously ---ijnOOka rs vD[kk .kso 701-57 Sense-dependent knowledge is not direct knowledge PageVerse No. TopicVerse ---ta ijnks fo..kk.ka ra rq 711-58 The marks of direct (pratyakÈa) and indirect (parokÈa) knowledge ---tkna l;a lEkÙka 721-59 Sense-independent, direct knowledge is real happiness ---ta dsoya fr .kk.ka ra 731-60 Perfect knowledge of the Omniscient does not cause anxiety ---.kk.ka vRFkarx;a yks;kyks,lq 741-61 Perfect-knowledge is the cause of happiness ---.kks lígafr lksD[ka 751-62 Only the Omniscient enjoys unmatched and supreme happiness ---e.kqvk¿lqjkefjank 761-63 Indirect knowledge has no access to the natural happiness appertaining to the soul ---ts l fol;slq jnh 771-64 Proclivity for sensualpleasures naturally gives rise to suffering ---iIik bês ò fol;s 791-65 The body is not the cause of happiness ---,xars.k fg nsgks lqga 801-66 Even in the worldly state of existence the soul is the cause of happiness ---frfejgjk tb fnêhò t.kLl 811-67 The soul itself is of the nature of happiness; sensualpleasures are not happiness (xli) Contents ---l;eso tgkfnPpks rstks 821-68 Illustration of the soul itself being of the nature of knowledge and happiness PageVerse No. TopicVerse ---nsontfnxq#iwtklq pso 831-69 The soul in auspiciouscognition (śubhopayoga) ---tqÙkks lqgs.k vknk 841-70 Auspicious-cognition earns merit (puõya), the cause of pleasant-feeling ---lksD[ka lgkofl1⁄4a 851-71 Sensual-pleasures are of the nature of misery ---.kj.kkj;frfj;lqjk 861-72 There is no difference between the auspiciousand the inauspicious-cognition ---dqfylkmgpéï/jk 871-73 Sensual-pleasures attained as a result of auspiciouscognition are but misery ---tfn lafr fg iq..kkf.k ; 881-74 Merit earned due to auspicious-cognition causes intense craving for sensualpleasures ---rs iq.k mfn..kr.gk 891-75 Craving for the pleasures of the senses causes anguish and the worldly beings indulge in these till they die ---lija ck/klfgna fofPN..ka 901-76 The happiness brought about by the senses is misery in disguise ---.k fg e..kfn tks ,oa 911-77 There is no difference between merit (puõya) and demerit (pāpa) ---,oa fofnnRFkks tks 921-78 The man who knows the reality strives for only the pure-cognition (xlii) Pravacanasāra PageVerse No. TopicVerse ---tks tk.kfn vjgara 941-80 The way to get rid of delusion is to know the Omniscient Lord (the Arhat) ---thoks ooxneksgks 951-81 After getting rid of delusion (moha), get rid of negligence (pramāda) too ---lOos fo ; vjgark 961-82 The Tīrthańkara, having done themselves, have preached this path-to-liberation ---nOokfn,lq ew<ks Hkkoks 971-83 The contrary and ignorant view about substances is delusion (moha) ---eksgs.k o jkxs.k o 991-84 Delusion (moha), attachment (rāga) or aversion (dveÈa) give rise to bondage of karmas ---vê òs vt/kxg.ka 1001-85 The three signs of delusion (moha) ---ft.klRFkknks vê òs 1011-86 The study of the Scripture also destroys the heap of delusion (moha) ---nOokf.k xq.kk rs l 1021-87 The Omniscient Lord has expounded the true nature of the substances (dravya) ---pÙkk ikokjaHka leqfênò ks 931-79 Auspicious-cognition (śubhopayoga), but with delusion, does not attain the pure soul-nature ---tks eksgjkxnksls f.kg.kfn 1031-88 Having grasped the Words of the Omniscient Lord, delusion, attachment, and aversion must be got rid of ---.kk.kIixeIik.ka ija p 1041-89 All substances are established in their own-nature; this is understood through the power of discernment (xliii) Contents PageVerse No. TopicVerse ---lÙkklac1⁄4sns lfolsls tks 1061-91 Without right faith in the six substances one cannot attain the stage of supreme conduct ---tks f.kgneksgfnêhò vkxe 1071-92 Real 'dharma' is the destruction of the delusion-ofperception (darśanamoha) and getting rid of attachment ---rEgk ft.keXxknks 1051-90 The study of the Scripture provides the power of discernment between the self and the non-self Reality of Objects-of-Knowledge (jðeyatattva) S E C T I O N 2 ---vRFkks [kyq nOoevks 1092-1 The objects-of-knowledge are of the nature of substance (dravya), qualities (guõa) and modes (paryāya) ---ts iTt;slq f.kjnk 1112-2 Souls engaged in impure-soul nature are parasamaya and those engaged in own soulnature are svasamaya ---vifjPpÙklgkos.kqIikn 1122-3 The mark (lakÈaõa) of the substance (dravya) ---lCHkkoks fg lgkoks xq.ks g 1142-4 'Existence in own nature' – svarūpāstitva – of the substance (dravya) ---bg fofogyD[k.kk.ka 1162-5 'Existence-in-general' – sāmānyāstitva or sādÃśyāstitva (xliv) Pravacanasāra ---lnofê;ò a lgkos nOoa 1202-7 Origination (utpāda), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha) ---.k Hkoks Hkaxfogh.kks 1212-8 All three – origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – are essential marks (lakÈaõa) of the substance (dravya) ---mIiknfêfò nHkaxk foTtars 1232-9 Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) are no different from the substance ---leosna [kyq nOoa 1252-10 Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place at the same time ---ikMqCHkofn ; v..kks 1272-11 Origination (utpāda) of one mode (paryāya) is the destruction (vyaya) of another mode (paryāya) PageVerse No. TopicVerse ---ifj.kefn l;a nOoa 1282-12 The modes-of-qualities (guõaparyāya) are also the substance (dravya) ---.k gofn tfn líOoa 1292-13 The substance is of the nature of existence – it is sat ---ifoHkÙkinslÙka iq/Ùkfefn 1312-14 Separateness (pÃthaktva) and self-identity (anyatva) ---líOoa lPp xq.kks lPpso 1332-15 The difference between the possessor-of-quality (guõī) and the quality (guõa) is the selfidentity (anyatva) ---nOoa lgkofl1⁄4a lfnfr 1182-6 The substance (dravya) – with its qualities (guõa) and modes (paryāya) – rests in own nature (svabhāvasiddha) (xlv) Contents PageVerse No. TopicVerse ---ta nOoa r..k xq.kks 1342-16 There is no absolute difference between the possessor-of-quality (guõī) and the quality (guõa) ---tks [kyq nOolgkoks 1362-17 The own-nature (svabhāva) of the substance (dravya) is its quality (guõa) of existence (sattā) ---.kfRFk xq.kks fÙk o dksbZ 1372-18 the substance (dravya) is of the nature of existence (sattā) ---,oafoga lgkos nOoa 1382-19 Origination of either the intrinsic-nature (sadbhāvanibaddha) or the extraneousnature (asadbhāva-nibaddha), depending on the point of view ---thoks Hkoa HkfoLlfn 1412-20 From the standpoint of sadbhāva-utpāda while the modes (paryāya) change, there is the existence of the same eternal substance (dravya) ---e.kqoks .k gksfn nsoks 1422-21 In reference to asat-utpāda, the substance (dravya) gets a new form with the change of mode (paryāya) ---nOofê,ò .k lOoa nOoa 1432-22 Explanation of the existence of 'not-other' (ananya) and 'other' (anya) in the same substance ---vfRFk fÙk ; .kfRFk fÙk 1442-23 The substance is known through the seven limbs (saptabhańga) of assertion ---,lks fÙk .kfRFk dksbZ .k 1462-24 The activity associated with delusion (moha), attachment (rāga), and aversion (dveÈa) is the cause of transmigration (xlvi) Pravacanasāra ---dEea .kkeleD[ka lHkkoe/ 1482-25 The karmas render the soul its states of worldly existence PageVerse No. TopicVerse ---.kj.kkj;frfj;lqjk thok 1492-26 In these states of existence the soul does not attain its own-nature (svabhāva) ---tk;fn .kso .k .kLlfn 1502-27 The substance (dravya) subsists through the origination (utpāda) as well as the destruction (vināśa) ---rEgk nq .kfRFk dksbZ 1522-28 Transformation of the soulsubstance (jīvadravya), in the four states of existence, is worldly existence – saÉsāra ---vknk dEEkefyelks 1532-29 Impure transformations of the soul – its bhāvakarma – are the cause of bondage of material-karmas ---ifj.kkeks l;eknk lk 1542-30 Certainly, the soul (jīva) is not the doer (kartā) of matrialkarma (dravyakarma) ---ifj.kefn psn.kk, vknk 1562-31 The transformation (pariõāma) of the soul (jīva) manifests in three ways ---.kk.ka vêfò o;Iiks 1572-32 1) jñānapariõati, 2) karmapariõati, and 3) karmaphalapariõati ---vIik ifj.kkeIik ifj.kkeks 1582-33 These three transformations are to be known as the nature of the soul (jīva) ---dÙkk dj.ka dEea 1602-34 Ascertainment of the pure and stainless state of the self – śuddhātmā ---nOoa thoethoa thoks 1622-35 Two kinds of substances – soul (jīva) and non-soul (ajīva) (xlvii) Contents ---iksXXkythof.kc1⁄4ks 1632-36 The universe-space (lokākāśa) and the non-universe-space (alokākāśa) PageVerse No. TopicVerse ---mIiknfêfò nHkaxk iksXxy 1642-37 Two distinctions of substances: in respect of the activity (kriyā) and in respect of the being (bhāva) ---fyaxs g ts g nOoa thoethoa 1652-38 The marks of the substances are the corporeal (mūrtīka) and the non-corporeal (amūrtīka) qualities (guõa) ---eqÙkk bafn;xsT>k 1672-39 The marks of corporeal (mūrtīka) and non-corporeal (amūrtīka) qualities ---Ok..kjlxa/iQklk foTtars 1682-40 The matter (pudgala) has the qualities of colour, taste, smell and touch. Sound is the mode (paryāya) of matter ---vkxklLloxkgks /EeíOoLl 1712-41 Specific qualities of the five non-corporeal (amūrtīka) substances (dravya) dkyLl oê.ð kk ls 2-42 ---thok iksXxkydk;k 1732-43 The space-points (pradeśa) of the six substances (dravya) ---yksxkyksxslq .kHkks 1742-44 The abodes of the six substances (dravya) ---t/ rs .kHkIinslk 1762-45 Indivisible atom (paramāõu) is the smallest unit of measurement; it equals one space-point (pradeśa) ---levks nq vIinslks 1782-46 The time-atom (kālāõu) occupies just the single spacepoint (pradeśa) ---ofnonnks ra nsla 1792-47 Mode (paryāya) of substance of time (kāla dravya) (xlviii) Pravacanasāra PageVerse No. TopicVerse ---vkxkle.kqf.kfoêa ò 1812-48 One space-point (pradeśa) of space (ākāśa) has the power to accommodate the atoms (paramāõu) of all the remaining substances ---,Ddks o nqxs cgqxk 1822-49 The oblique-collection (tiryakpracaya) and the upward-collection (ūrdhvapracaya) ---mIiknks i1⁄4alks foTtfn 1842-50 The substance of time (kāla dravya) also exhibits permanence (dhrauvya) ---,xfEg lafr le;s 1862-51 Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) in the substance of time ---tLl .k lafr inslk 1872-52 The mode of time 'samaya' can only be established when the substance of time (kāla dravya) is considered as comprising the atoms of time (kālāõu), each occupying one space-point (pradeśa) ---linsls g leXxks 1892-53 The amazing power of the soul (jīva) that knows the self and the others ---bafn;ik.kks ; r/k 1902-54 The life-essentials (prāõa) of the substance of soul (jīva) ---ik.ks g pnq g thofn 1912-55 These life-essentials are fashioned by the substance of matter (pudgala dravya) ---thoks ik.kf.kc1⁄4ks 1922-56 The soul (jīva) bound with karmas like delusion (moha) is endowed with (four) lifeessentials (prāõa) (xlix) Contents ---ik.kkck/a thoks 1932-57 Material life-essentials (prāõa) are the cause of the bondage of new karmas ---vknk dEeefyelks 1942-58 Infatuation (mamatva) is the cause of getting new lifeessentials (prāõa) PageVerse No. TopicVerse ---tks bafn;kfnfotbZ 1952-59 The life-essentials (prāõa) can be got rid of through subjugation of all attachment ---vfRFkÙkf.kfPNnLl fg 1962-60 Due to union with physical matter, the soul (jīva) is transformed into unnaturalmodes (vibhāva-paryāya) ---.kj.kkj;frfj;lqjk 1972-61 The four unnatural-modes (vibhāva-paryāya) of the worldly souls (jīva) ---ra lCHkkof.kc1⁄4a 1982-62 The soul that understands existence-of-own-nature (svarūpāstitva) gets rid of delusion (moha) ---vIik movksxIik 1992-63 Due to impure cognition (upayoga), the soul is bound by material-karmas ---movksxks tfn fg 2002-64 Cause of the bondage of meritorious (puõya) and demeritorious (pāpa) karmas ---tks tk.kkfn ft .kns 2022-65 Activities that engender auspicious-cognition (śubhopayoga) ---fol;dlkvksxk<ks 2032-66 Activities that engender inauspicious-cognition (aśubhopayoga) ---vlqgksovksxjfgnks 2042-67 Meditating on the pure soulsubstance is pure-cognition (śuddhopayoga) (l) Pravacanasāra ---.kkga nsgks .k e.kks .k 2052-68 The soul is not the doer, the administrator, or the approver of the three kinds of activities ---nsgks ; e.kks ok.kh 2062-69 The body, the mind and the speech are the nature of the substance of matter (pudgala) PageVerse No. TopicVerse ---.kkga iksXxyebvks .k 2072-70 "I am not of the nature of the substance of matter (pudgala)." ---vinslks ijek.kw 2082-71 Atoms combine together to form molecules ---,xqÙkjesxknh v.kqLl 2092-72 Qualities of greasiness (snigdha) and roughness (rūkÈa) in the indivisible atom (paramāõu) ---f.k1⁄4k ok yqD[kk ok 2102-73 Rules for combination of similar or dissimilar types of atoms ---f.k1⁄4Ùk.ks.k nqxq.kks 2112-74 Explanation of the rules for combination of similar or dissimilar types of atoms ---nqinslknh [ka/k lqgqek 2132-75 The molecules (skandha) are produced due to matter's own nature of transformation ---vksxk<xk<f.kfpnks 2142-76 The universe is filled densely with fine (sūkÈma) and gross (sthūla) molecules of matter ---dEeÙk.kikvksXxk [ka/k 2152-77 The soul is not the cause of transformation of molecules of matter into karmas ---rs rs dEeÙkxnk 2162-78 Owing to their own power of transformation, the materialkarmas turn into the physical body (nokarma) (li) Contents ---vksjkfyvks ; nsgks nsgks 2172-79 All five kinds of bodies are forms of the substance of matter (pudgala-dravya) ---vjle:oexa/a 2182-80 The (pure) soul (jīva) does not have the qualities of the substance of matter PageVerse No. TopicVerse ---eqÙkks :okfnxq.kks 2192-81 How does the soul (jīva) form bonds of karmas with the matter (pudgala)? ---:okfn, g jfgnks 2202-82 Due to its power of knowing and perceiving the soul (jīva) gets bound by the karmicmatter ---movksxevks thoks 2222-83 Impure (aśuddha) dispositions for the objects of the senses cause the psychic-bondage (bhāvabandha) ---Hkkos.k ts.k thoks 2232-84 Due to bhāvabandha the bondage of material-karmas (dravyakarma) takes place ---iQkls g iksXxyk.ka 2242-85 Three kinds of bondage – bhāvabandha, pudgalabandha, and dravyabandha ---linslks lks vIik 2252-86 As a result of the bhāvabandha, the dravyabandha takes place ---jÙkks ca/fn dEea 2262-87 Impure-cognition (aśuddhopayoga) of the soul is the real cause of bondage ---ifj.kkeknks ca/ks 2272-88 Impure-cognition is caused by attachment (rāga), aversion (dveÈa), and delusion (moha) ---lqgifj.kkeks iq..ka 2292-89 Merit (puõya), demerit (pāpa), and destruction of misery (duÍkha) (lii) Pravacanasāra PageVerse No. TopicVerse ---Hkf.knk iq<foIieqgk 2302-90 The soul-substance (jīvadravya) is distinct from the soul-bodies (jīvanikāya) ---tks .kfo tk.kfn 2312-91 Differentiate between the soul and the non-soul according to their respective nature ---dqOOka lHkkoeknk 2322-92 The soul is not the doer (kartā) of transformation in material (pudgala) substances ---xs.gfn .kso .k 2332-93 The transformation of the matter (pudgala) does not belong to the soul (jīva) ---l bnk .k dÙkk la 2342-94 The soul (jīva) is the doer (kartā) of its state of impurecognition (aśuddhopayoga) ---ifj.kefn tnk vIik 2352-95 The dust of karmic matter enters into the impure soul (jīva) in form of karmas ---linslks lks vIik 2362-96 The worldly soul gets into bondage due to delusion (moha), attachment (rāga) and aversion (dveÈa) ---,lks ca/leklks thok.ka 2372-97 The real (niścaya) bondage and the empirical (vyavahāra) bondage (bandha) of the soul ---.k tgfn tks nq ee Ùk 2392-98 The impure-point-of-view (aśuddhanaya) results in the impure-state-of-the-soul (aśuddhātmā) ---.kkga gksfe ijs l 2402-99 The pure-point-of-view (śuddhanaya) results in the pure-state-of-the-soul (śuddhātmā) ---,oa .kk.kIik.ka 2412-100 The soul (ātmā) is pure (śuddha) and eternal (dhruva) (liii) Contents PageVerse No. TopicVerse ---nsgk ok nfo.kk ok 2422-101 "I do not belong to objects like the body, and establish myself in own pure soul." ---tks ,oa tkf.kÙkk >kfn 2432-102 Meditation on the pure-soul destroys the intractable knot of delusion (moha) ---tks f.kgneksgxaBh 2442-103 Destruction of the knot of delusion (moha) results in indestructible happiness ---tks [kfoneksgdyqlks 2452-104 One who is established in soul-nature, performs meditation on the pure-soul ---f.kgn?k.k?kkfndEeks 2462-105 What does the supremeascetic (the Omniscient Lord, the Kevalī) meditate on? ---lOOkkck/fotqÙkks 2472-106 The Kevalī meditates on the supreme happiness appertaining to the soul ---,oa ft.kk ft .knk 2482-107 Salutation to the liberated souls, those treading the path to liberation and also to the path to liberation ---rEgk rg tkf.kÙkk 2492-108 "I, too, get established in my pure soul-nature." S E C T I O N 3 Reality of Conduct (cāritratattva) ---,oa i.kfe; fl1⁄4s 2513-1 If your soul wishes to escape from misery adopt the conduct – 'dharma' – of the ascetic ---vkfiPN ca/qoXxa 2523-2 Obtain consent of the family and take leave of the elders ---le.ka x .k xq.kMa ô 2543-3 Go to a worthy head (ācārya) and plead admission into the congregation (liv) Pravacanasāra ---.kkga gksfe ijs l .k 2563-4 Adopt the form (rūpa) that is natural-by-birth (nāgnya, yathājāta) ---t/tkn:otkna 2573-5 The externaland internalmarks – dravyalińga and bhāvalińga – of the ascetic eqPNkjaHkfotqÙka tqÙka 3-6 ---vknk; ra fi yxa 2583-7 Get established, with equanimity, as an ascetic (muni, śramaõa) ---onlfe nfn;jks/ks 2603-8 The twenty-eight primary attributes (mūlaguõa) of the ascetic ,ns [kyq ewyxq.kk 3-9 --- yxXxg.ka rs l 2623-10 The pravrajyādāyaka or the dīkÈādāyaka or the dīkÈāguru, and the niryāpakaguru ---i;nfEg lekj1⁄4s 2633-11 Rules for expiation, confession, and taking on chastisement on the breach of proper restraint PageVerse No. TopicVerse NsnqotqÙkks le.kks 3-12 ---vf/okls o fookls 2643-13 Renouncing association with all external objects, the ascetic should be ever vigilant not to breach proper restraint ---pjfn f.kc1⁄4ks f.kPpa 2653-14 The ascetic should remain established in own 'self' ---HkÙks ok [ko.ks ok 2663-15 The worthy ascetic does not entertain sense of attachment for the food (āhāra) etc. ---vi;Ùkk ok pfj;k 2683-16 Negligent activity of the ascetic is the cause of injury (hiÉsā) ---ejnq o ftonq thoks 2693-17 The ascetic whose activities are without proper diligence certainly causes injury (hiÉsā) (lv) Contents PageVerse No. TopicVerse ---v;nkpkjks le.kks 2703-18 The ascetic without due diligence engenders bondage of karmas; the ascetic with diligence does not engender bondage of karmas ---gofn o .k gofn 2713-19 Attachment to possessions (parigraha) certainly engenders bondage of karmas ---.k fg f.kjosD[kks pkvks 2733-20 The ascetic who has not set himself free of attachment to possessions (parigraha) cannot have purity of mind ---fd/ rfEe .kfRFk 2743-21 Attachment to possessions (parigraha) must result in infatuation (mūrcchā) and initiation (ārambha) ---Nsnks ts.k .k foTtfn 2753-22 There are exceptions; certain possessions (parigraha) can be used by the ascetic ---vIifMdqêa ò mo / 2773-23 The exception-path (apavāda mārga) for the ascetic --- d dp.k fÙk rDda 2783-24 The argument for allowing certain external possessions ---mo;j.ka ft.keXxs yxa 2793-25 These possessions (parigraha) are used as instruments for treading the path to liberation ---bgyksxf.kjkosD[kks 2803-26 With detachment, the ascetic engages in appropriate partaking of food (āhāra) and roaming (vihāra) ---tLl v.ksl.keIik ra fi 2813-27 Such an ascetic does not partake of food or roam; he is 'nirāhārī' and 'avihārī' ---dsoynsgks le.kks 2823-28 The ascetic employs his body for austerity (tapa) (lvi) Pravacanasāra PageVerse No. TopicVerse ---,Dda [kyq ra HkÙka 2843-29 The characteristics of appropriate food ---ckyks ok oqîkô s ok 2853-30 Instructions for the ascetic who is adolescent (bāla), old (vÃddha), having fatigue (kheda) or diseased (rogī) ---vkgkjs o fogkjs nsla 2873-31 Understand the place (kÈetra), the time (kāla), exertion (śrama), strength (śakti), and bodily hazards (upadhi) ---,;Xxxnks le.kks 2893-32 It is important for the ascetic to study the Scripture and attain concentration ---vkxegh.kks le.kks 2903-33 The ascetic rid of the knowledge of the Doctrine knows neither the own soul nor the other substances ---vkxePkD[kw lkgw 2923-34 The ascetics have the Scripture, the Doctrine of Lord Jina, as their eyes ---lOos vkxefl1⁄4k 2933-35 All objects-of-knowledge (jñeya) are well-established in the Scripture ---vkxeiqOok fnêhò .k 2943-36 He, whose perception is not based on the tenets of the Scripture, cannot observe proper restraint (saÉyama) ---.k fg vkxes.k flT>fn 2963-37 Besides the knowledge of the Scripture, right faith and right conduct are also required ---ta v..kk.kh dEea 3-38 The knowledgeable man, established in own-self, sheds heaps of karmas in just one breath 297 (lvii) Contents PageVerse No. TopicVerse ---ijek.kqiek.ka ok eqPNk 2983-39 The man with infatuation (mūrcchā) does not attain liberation ---iaplfenks frxqÙkks 2993-40 The worthy ascetic with selfrestraint (saÉyama) ---lelÙkqca/qoXxks 3003-41 Enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike for the worthy ascetic ---nal.k.kk.kpfjÙkslq rhlq 3023-42 The ascetic well-established in the ratnatraya attains concentration (ekāgratā); he follows perfect asceticism ---eqT>fn ok jTTkfn ok 3033-43 The ascetic who does not concentrate on the knowledgesoul is not treading the path to liberation ---vRFkslq tks .k eqT>fn 3043-44 The ascetic engaged in concentration on the knowledge-soul treads the path to liberation ---le.kk lq1⁄4qotqÙkk 3-45 The ascetic with auspiciouscognition (śubhopayoga) is with the influx of karmas ---vjgarkfnlq HkÙkh oPNynk 3-46 The marks (lakÈaõa) of the ascetic engaged in auspiciouscognition (śubhopayoga) ---oan.k.keal.ks g 3-47 Activities not forbidden for the ascetic engaged in auspicious-cognition (śubhopayoga) 305 307 308 ---nal.k.kk.kqonslks 3093-48 Such activities pertain to the ascetic engaged in auspiciouscognition (śubhopayoga) (lviii) Pravacanasāra PageVerse No. TopicVerse ---modq.kfn tks fo 3103-49 Assisting the fourfold community of ascetics through service is a part of auspiciouscognition (śubhopayoga) ---tfn dq.kfn dk;[ksna 3113-50 Causing injury (hiÉsā) to living beings while providing service to other ascetics is not commendable ---tks.gk.ka f.kjosD[ka 3123-51 The ascetic can perform activity of service to all true followers of the Doctrine ---jksxs.k ok Nq/k, 3133-52 The right time for rendering service to others ---osTtkoPpf.kfeÙka 3143-53 Interacting with the laymen for the purpose of rendering service is not forbidden ---,lk ilRFkHkwrk 3153-54 For the householders the activity of service to ascetics – auspicious conduct with attachment – is most desirable ---jkxks ilRFkHkwnks 3163-55 Attachment (rāga) yields opposing results, depending on the objects of attachment ---NnqeRFkfofgnoRFkqlq 3163-56 Activities based on concocted faith do not result in liberation ---vfofnnijeRFkslq ; 3173-57 Performance of activities not based on the Doctrine does not yield the desired fruit ---tfn rs fol;dlk;k 3183-58 Those who themselves are sullied with imperfections cannot help others ---mojnikoks iqfjlks 3193-59 The ascetic in whom many virtues inhere treads the laudable path to liberation (lix) Contents PageVerse No. TopicVerse ---fnêkò ixna oRFkqa 3213-61 Right-minded persons must show reverence for the most worthy recipients (pātra) ---vCHkqêkò .ka xg.ka 3223-62 Method of according reverence to the most worthy recipients (pātra) ---vCHkqês;ò k le.kk 3233-63 Only worthy ascetics adept in interpretation of the Scripture and abound in virtues deserve reverence ---.k gofn le.kks fÙk enks 3243-64 The one who although adept in restraint, austerities and interpretation of the Scripture but does not have faith in the reality of substances is not a genuine ascetic ---voonfn lkl.kRFka 3253-65 The ascetic who derides a genuine ascetic out of malice ruins own conduct (cāritra) ---xq.knksf/xLl fo.k;a 3253-66 The ascetic who expects reverence from a more merited ascetic wanders in worldly existence for infinity ---vlqHkkso;ksxjfgnk 3-60 Only the ascetics engaged in pure-cognition (śuddhopayoga) or auspiciouscognition (śubhopayoga) can help the worthy souls cross the ocean of worldly existence 320 ---vf/xxq.kk lke..ks 3263-67 The worthy ascetic who remains in company of false ascetics adopts wrong beliefs and ruins own conduct ---f.kfPNnlqÙkRFkinks 3273-68 The ascetic of restraint (saÉyama) must leave the company of worldly beings (lx) Pravacanasāra ---f.kXxaFka iOobnks 3283-69 The nirgrańtha ascetic who gets involved in worldly occupations is a worldly being PageVerse No. TopicVerse ---rEgk lea xq.kknks 3293-70 The worthy ascetic desirous of release from misery should live in company of ascetics who are either equal or more in merit ---ts vt/kxfgnRFkk 3303-71 The ascetic who has wrongly grasped the nature of reality but insists on his false notions wanders infinitely long in worldly existence ---vt/kpkjfotqÙkks 3313-72 The ascetic who has ascertained the nature of reality and is free from false conduct does not wander long in worldly existence ---lEea fofnninRFkk 3323-73 ---lq1⁄4Ll ; lke..ka 3333-74 True asceticism (śrāmaõya), with ineffable and permanent bliss, is really the liberatedsoul (the Siddha) ---cqT>fn lkl.kes;a 3343-75 The ascetic or the householder who comprehends the tenets described in this Scripture realizes, within a short time, the supreme bliss appertaining to his pure-soul The stainless souls – the Pure Ones (śuddha) – are the reality of the means of attaining liberation (lxi) Contents --345GUIDE TO TRANSLITERATION vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine .keks vfjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOk lkgw.ka lE ;X n' kZuk ; ue % lE;d~rils ue% lE ;d ~pk fj= kk; ue % lE;XKkuk; ue% vgZfRl1⁄4kpk;ksZikè;k;loZlk/qH;ks ue% AA Lo;EHkqos ueLrqH;a AA The beings – souls (jīva) – with right-belief (samyagdÃÈÇi) are free from doubt, therefore, they are free from fear. Since they are free from seven kinds of fear*, they certainly are free from doubt. Ācārya Kundakunda's Samayasāra: 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 lEekfnêhò thok f.kLladk gksafr f.kCHk;k rs.k A lÙkHk;foIieqéïk tEgk rEgk nq f.kLladk AA7&36&228AA * The seven kinds of fear are: 1) fear relating to this life – ihalokabhaya, 2) fear relating to the next life – paralokabhaya, 3) fear of being without protection – atrāõabhaya, 4) fear of losing what is possessed – aguptibhaya, 5) fear of pain – vedanābhaya, 6) fear of accident – ākasmikabhaya, and 7) fear of death – maraõabhaya. eaxykpj.k ,l lqjklqje.kq lnoafnna /ksn?kkbdEeeya A i.kekfe oîeô k.ka frRFka /EeLl dÙkkja AA1&1AA lsls iq.k frRFk;js llOofl1⁄4ss folq1⁄4lCHkkos A le.ks ; .kk.knal.kpfjÙkroohfj;k;kjs AA1&2AA rs rs lOos lexa lexa iÙksxeso iÙksxa A oankfe ; oêarð s vjgars ek.kqls [ksÙks AA1&3AA fdPpk vjgark.ka fl1⁄4k.ka rg .keks x.kgjk.ka A vT>ko;oXxk.ka lkgw.ka pso lOos l AA1&4AA rs l folq1⁄4nal.k.kk.kigk.kklea leklsTTk A molai;kfe lEea tÙkks f.kOok.klaiÙkh AA1&5AA (i.kxa) ,"k lqjklqjeuq";sUaeofUnra /kSr?kkfrdeZeye~ A iz.kekfe o/Zekua rhFk± /eZL; drkZje~ AA1&1AA 'ks"kku~ iquLrhFkZdjku~ lloZfl1⁄4ku~ fo'kq1⁄4l koku~ A Je.kkaÜÓ Kkun'kZupkfj=kriksoh;kZpkjku~ AA1&2AA rkaLrku~ lokZu~ leda leda izR;sdeso izR;sde~ A oUns p orZekukugZrks ekuq"ks {ks=ks AA1&3AA dRokgZ Ô% fl1⁄4sH;LrFkk ueks x.k/jsH;% A vè;kidoxsZH;% lk/qH;ÜÓsfr losZH;% AA1&4AA rs"kka fo'kq1⁄4n'kZuKkuiz/kukJea leklk| A milEi|s lkE;a ;rks fuokZ.klaizkfIr% AA1&5AA (IkÛÓde~) 3 izopulkj lkekU;kFkZ & 1,"k o/Zekua iz.kekfeo ;g tks eSa ¶vius vuqHko ds xkspj Kku&n'kZu&Lo:i  dqUndqUnkpk;Z g¡w] lks Jho/Zeku tks nsokf/nso ijes'oj ijeiwT; vafre rhFk±dj mudks ueLdkj djrk g¡wA dSls gSa Jho/Zeku rhFk±dj\ 1lqjklqjeuq";sUaeofUnrao foekuoklh nsoksa ds] ikrky eas jgus okys nsoksa ds vkSj euq";ksa ds Lokfe;ksadj ueLdkj fd;s x;s gSa bl dkj.k rhu yksddj iwT; gSaA fiQj dSls gSa\ 1/kSr?kkfrdeZeye~o /ks;s gSa pkj ?kkfr;k&deZ:i eSy ftUgksaus blfy;s vuUrprq ; 1vuUrKku] vuUrn'kZu] vuUroh;Z] vuUrlq[ko lfgr gSaA fiQj dSls gSa\ 1rhFk±o rkjus esa leFkZ gSa vFkkZr~ HkO;thoksa dks lalkj&leqnz ls ikj djus okys gSaA fiQj dSls gSa\ 1/eZL; drkZje~o 'kq1⁄4 vkRehd tks /eZ gS mlds drkZ vFkkZr~ mins'k nsus okys gSaA 1iqu%o fiQj eSa dqUndqUnkpk;ZZ 1'ks"kku~ rhFkZdjku~ lloZfl1⁄4ku~o 'ks"k tks rsbZl rhFk±dj] vkSj leLr vrhrdky ds fl1⁄4ksa lfgr] mudks ueLdkj djrk gw¡A dSls gSa rhFk±dj vkSj fl1⁄4\ 1fo'kq1⁄4l koku~o fueZy gSa Kku&n'kZu:i LoHkko ftudsA tSls vfUre vfXudj rik;k gqvk lksuk vR;Ur 'kq1⁄4 gks tkrk gS mlh rjg fueZy LoHkko lfgr gSaA 1p Je.kku~o fiQj vkpk;Z] mikè;k; vkSj lk/qvksa dks ueLdkj djrk gw¡A dSls gSa\ 1Kkun'kZupkfj=kriksoh;kZpkjku~o Kku] n'kZu] pkfj=k] ri vkSj oh;Z gSa vkpj.k ftuds] vFkkZr~ Kkukfn esa lnSo yhu jgrs gSa] bl dkj.k mRd  'kq1⁄4ksi;ksx dh Hkwfe dks izkIr gq, gSaA bl xkFkk esa i×pijes h dks ueLdkj fd;k gSA 1po vkSj eSa dqUndqUnkpk;ZZ 1ekuq"ks {ks=ks orZekuku~o euq";ksa ds jgus dk {ks=k tks <+kbZ }hi (tEcw}hi] /krdh[k.M] vkSj vk/k iq"dj}hi) mlesa jgus okys tks tks vgZUr gSa 1rku~ rku~ lokZu~ vgZr%o mu mu lc vgZUrksa dks 1leda leda izR;sda ,o izR;sde~o lcdks ,d gh le; vFkok gj ,d dks dky ds Øe ls 1oUnso ueLdkj djrk gw¡A 1lkE;a milEi|so eSa xzUFkdrkZ 'kkUr Hkko tks ohrjkx&pkfj=k mldks Lohdkj djrk gw¡A D;k djds\ 1vgZ Ô% ue% dRoko vgZUr tks vuUrprq ; lfgr 4 Pravacanasāra I make obeisance to Śrī Vardhamāna Svāmi, the Ford-maker (Tīrthańkara) and the expounder of the own-nature (svabhāva) or 'dharma', who is worshipped by the lords of the heavenly devas (kalpavāsī devas), other devas (bhavanavāsī, vyantara and jyotiÈka devas) and humans, and has washed off the dirt of inimical (ghātī) karmas. Also, I make obeisance to the remaining (twenty-three) Tīrthańkara (the Arhat), all the Liberated Souls (the Siddha) who are established in their utterly pure nature, and the Saints (śramaõa) – the Chief Preceptor (ācārya), the Preceptor (upādhyāya), the Ascetic (sādhu) – who practise five-fold observances in regard to faith (darśanācāra), knowledge (jñānācāra), power (vīryācāra), conduct (cāritrācāra) and austerities (tapācāra). Then, I (Ācārya Kundakunda) make obeisance to all the 1Tīrthańkara (the Arhat) present in the human region collectively and individually. 1 The transverse world consists of innumerable concentric island-continents and oceans extending one beyond the other in transverse position up to the ocean of thoUeqDr ftuoj gSa mudks ifgys dgk gqvk nks rjg dk ueLdkj djds 1rFkk fl1⁄4sH;%o vkSj mlh izdkj fl1⁄4ksa dks 1x.k/jsH;%o vkpk;ks± dks 1vè;kidoxsZH;%o mikè;k;ksa ds lewg dks 1p bfr losZH;% lk/qH;%o vkSj blh izdkj lc lk/qvksa dks ueLdkj djdsA fiQj D;k djds 'ke&ifj.kkeksa dks Lohdkj djrk gw¡\ 1rs"kka fo'kq1⁄4n'kZuKku& iz/kukJeao mu i×pijesf ;ksa ds fueZy n'kZu] KkuLo:i eq[; vkJe dks 1leklk|o ik djdsA 1;r% fuokZ.klaizkfIr%o D;ksafd bu 'kkUr ifj.kkeksa ls gh eks{k dh izkfIr gksrh gSA 5 izopulkj Svayambhūramaõa. The first three island-continents are Jambūdvīpa, Dhātakīkhaõça and PuÈkaravara. Oceans Lavaõoda and Kāloda surround Jambūdvīpa and Dhātakīkhaõça, respectively. In the middle of PuÈkaradvīpa there is the mountain chain of MānuÈottara in form of a circle (running all around the continent). Human beings are found only within this mountain chain and not beyond it. Neither the vidyādhara nor the ascetics of extraordinary attainments can go at any time beyond this line. The exceptions include the souls which practise māraõāntikasamudghāta or kevali-samudghāta. (see 'Sarvārthasiddhi', 3-35.) Thus, human beings reside in the two and a half continents commencing from Jambūdvīpa and in the two oceans. The human region is 45,00,000 yojana broad. In the middle of these oceans and continents is Jambūdvīpa, which is round and which is one hundred thousand yojana in diameter. Mount Meru is at the centre of this continent like the navel in the body. There are five Videha in the human region; one in Jambūdvīpa, two in Dhātakīkhaõça and two in the half of PuÈkaravara. Each Videha has one Meru. Five Bharata, five Airāvata, and five Videha, excluding Devakuru and Uttarakuru, are the fifteen regions of labour (karmabhūmi). Situation pertaining to the fourth period of duÈamasuÈamā prevails in Videha; however, in Devakuru and Uttarakuru situation pertaining to the first period of suÈamasuÈamā prevails. Bharata, Airāvata and Videha are five each. All these are the regions of labour. Only in Bharata etc. the living being can amass demerit capable of plunging him in the seventh infernal region. Similarly, only in these regions one can acquire merit that leads to the highest celestial state such as that of the Sarvārthasiddhi deva. Hence, these regions are the regions of labour (karmabhūmi). The Tīrthańkara take birth only in the regions of labour (karmabhūmi). ( see 'Trilokasāra', verses 680-681.) Devakuru, Uttarakuru, Haimavata, Hari, Ramyaka, Hairaõyavata and the midisles (antardvīpa) are lands of paradise (regions of enjoyment). These are the regions of enjoyment as the objects of enjoyment are provided by the ten kinds of desire-fulfilling trees (kalpavÃkÈa). (see 'Sarvārthasiddhi', 3-37.) In each Meru, there are thirty-two Videha-countries making a toal of 160 Videhacountries in the human-region. If each Videha-country has one Tīrthańkara, there can be a maximum of 160 Tīrthańkara in Videha-countries. Broadly, however, each Videha is divided into four regions formed due to division by rivers Sītā and Sītodā. In five Meru of Videha there are twenty regions; if one Tīrthańkara is present in each region, there would be a minimum of 20 Tīrthańkara in five Videha-regions. In our region of Bharata, there is no Tīrthańkara after Lord Vardhamāna, who attained liberation in 527 BCE. Explanatory Note: Obeisance is of two kinds: dual (dvaita) and non-dual (advaita). Worshipping by bowing down and veneration through devotional hymns is the dual (dvaita) obeisance. 6 Pravacanasāra Adoration after removing the duality of internal-thoughts (bhāvya) and external-activity (bhāvaka), and merging the 'Self' with the Supreme Being is the non-dual (advaita) obeisance. The soul itself is the worshipped and the worshipper. Having worshipped the Tīrthańkara (the Arhat), the Liberated Souls (the Siddha), the Chief Preceptors (ācārya), the Preceptors (upādhyāya) and the Ascetics (sādhu), I adopt the state of equanimity (sāmya), i.e., passionless conduct-withoutattachment (vītarāga cāritra). I adopt this state of equanimity (sāmya), the source of attainment of liberation, from the five Supreme Beings who are the principal abode of pristine faith and knowledge. 7 izopulkj LkaiTtfn f.kOok.ka nsoklqje.kq;jk;fogos g A thoLl pfjÙkknks nal.k.kk.kIigk.kknks AA1&6AA lai|rs fuokZ.ka nsoklqjeuqtjktfoHkoS% A thoL; pfj=kkí'kZuKkuiz/kukr~ AA1&6AA lkekU;kFkZ & 1thoL; pfj=kkr~ fuokZ.ka lai|rso tho dks pkfj=kxq.k ds vkpj.k ls eks{k izkIr gksrk gSA dSls pkfj=k ls\ 1n'kZuKkuiz/kukr~o lE;Xn'kZu&Kku gSa eq[; ftlesaA fdu foHkwfr;ksa lfgr eks{k ikrk gS\ 1nsoklqjeuqtjktfoHkoS%o LoxZoklh nso] ikrkyoklh nso rFkk euq";ksa ds Lokfe;ksa dh laink lfgrA The soul attains liberation (nirvāõa, mokÈa) by virtue of conduct (cāritra), characterized by right faith (samyagdarśana) and right knowledge (samyagjñāna). The path to liberation is accompanied by the glory of the lords of the heavenly devas (kalpavāsī devas), other devas (bhavanavāsī, vyantara and jyotiÈka devas), and humans. Explanatory Note: Conduct is of two kinds: 1) conduct-withoutattachment (vitarāga cāritra), and 2) conduct-with-attachment (sarāga cāritra). Conduct-without-attachment (vitarāga cāritra) leads to liberation, and conduct-with-attachment (sarāga cāritra) leads to attainment of glories of the lords of the celestial beings and the humans. Tinged with passions (kaÈāya), conduct-withattachment (sarāga cāritra) causes bondage of karmas and, therefore, needs to be discarded. Reality of Knowledge (jðānatattva) S E C T I O N 1 8 Pravacanasāra pkfjÙka [kyq /Eeks /Eeks tks lks leks fÙk f.kfíêkò s A eksgD[kksgfogh.kks ifj.kkeks vIi.kks gq leks AA1&7AA pkfj=ka [kyq /eksZ /eksZ ;LrRlkE;fefr fu£n e~ A eksg{kksHkfoghu% ifj.kke vkReuks fg lkE;e~ AA1&7AA lkekU;kFkZ & 1[kyq pkfj=ka /eZ%o fu'p;dj vius esa vius Lo:i dk vkpj.k:i tks pkfj=k gS og /eZ gS vFkkZr~ oLrq dk tks LoHkko gS og /eZ gSA bl dkj.k vius Lo:i ds /kj.k djus ls pkfj=k dk uke /eZ dgk x;k gSA 1;% /eZ% rRlkE;fefr fu£n e~o tks /eZ gS ogh lkE;Hkko gS] ,slk Jhohrjkxnso us dgk gSA og lkE;Hkko D;k gS\ 1eksg{kksHkfoghu% vkReu% ifj.kke% fgo 1eksg&{kksHk jfgr & m}sxius (papyrk) ls jfgr & vkRek dk tks ifj.kke gS ogh 1lkE;e~o lkE;Hkko gSA For sure, to be stationed in own-nature (svabhāva) is conduct; this conduct is 'dharma'. The Omniscient Lord has expounded that the dharma, or conduct, is the disposition of equanimity (sāmya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (kÈobha). Explanatory Note: Equanimity (sāmya) is the untainted (nirvikāra) nature of the soul that is rid of delusion (moha) and agitation (kÈobha) caused by the perception-deluding (darśanamohanīya) and the conduct-deluding (cāritramohanīya) karmas. It follows that conduct (cāritra) is own-nature (svabhāva or dharma); and right faith (samyagdarśana) is the root of 'dharma'. 9 izopulkj 1 eksg & n'kZueksg @ feF;kRo] {kksHk & pkfj=keksg @ jkx&}s"k ifj.kefn ts.k nOoa réïkya rEe;a fÙk i..kÙka A rEgk /Eeifj.knks vknk /Eeks eq.ks;Ooks AA1&8AA ifj.kefr ;su aeO;a rRdkya rUe;fefr izKIre~ A rLek1⁄4eZifj.kr vkRek /eksZ eUrO;% AA1&8AA lkekU;kFkZ & 1;su aeO;a ifj.kefro ftl oDr ftl LoHkko ls aeO; ifj.keu djrk gS 1rRdkya rUe;e~o ml le; mlh LoHkkoe; aeO; gks tkrk gS 1bfr izKIre~o ,slk ftUksUaenso us dgk gSA tSls yksgs dk xksyk tc vkx esa Mkyk tkrk gS rc m".k:i gksdj ifj.kerk gS vFkkZr~ m".kius ls rUe; gks tkrk gS] blh rjg ;g vkRek tc 'kqHk] v'kqHk] 'kq1⁄4 Hkkoksa esa ls ftl Hkko:i ifj.kerk gS] rc ml Hkko ls mlh Lo:i gksrk gSA 1rLekr~ /eZifj.kr% vkReko bl dkj.k ohrjkx pkfj=k (lerkHkko) :i /eZ ls ifj.kerk ;g vkRek 1/eZ% eUrO;%o /eZ tkuukA Lord Jina has expounded that the particular state or modification of the substance is its nature (dharma) at that time. Therefore, the soul that is in the state of conduct-withoutattachment (vītarāga cāritra) or equanimity (sāmya) is to be known as its nature (svabhāva or dharma). Explanatory Note: When an ironball is heated, it becomes one with heat. Similarly, when the soul entertains auspicious (śubha), inauspicious (aśubha) or pure (śuddha) dispositions, it becomes one with these dispositions. The soul (ātmā) is one with conduct (cāritra). The soul (ātmā) is conduct (cāritra). 10 Pravacanasāra thoks ifj.kefn tnk lqgs.k vlqgs.k ok lqgks vlqgks A lq1⁄4s.k rnk lq1⁄4ks gofn fg ifj.kkelCHkkoks AA1&9AA tho% ifj.kefr ;nk 'kqHksuk'kqHksu ok 'kqHkks¿'kqHk% A 'kq1⁄4su rnk 'kq1⁄4ks Hkofr fg ifj.kkeLoHkko% AA1&9AA lkekU;kFkZ & 1;nk tho%o tc ;g tho 1'kqHksu v'kqHksu ok ifj.kefro 'kqHk vFkok v'kqHk ifj.kkeksadj ifj.kerk gS 1'kqHk% v'kqHk%o rc ;g 'kqHk vFkok v'kqHk gksrk gSA vFkkZr~ tc ;g nku] iwtk ozrkfn:i 'kqHk ifj.kkeksa ls ifj.kerk gS rc mu Hkkoksa ds lkFk rUe; gksrk gqvk 'kqHk gksrk gS vkSj tc fo"k;] d"kk;] vozrkfn:i v'kqHk Hkkoksadj ifj.kr gksrk gS rc mu Hkkoksa ds lkFk mUgha Lo:i gks tkrk gSA tSls LiQfVdef.k dkys iQwy dk la;ksx feyus ij dkyh gh gks tkrh gS] D;ksafd LiQfVd dk ,slk gh ifj.keu LoHkko gS] mlh izdkj tho dk Hkh le>ukA 1'kq1⁄4su rnk 'kq1⁄4% fg Hkofro tc ;g tho vkRek ds ohrjkx 'kq1⁄4Hkko Lo:i ifj.kerk gS rc 'kq1⁄4 Lo;a gh gksrk gSA tSls LiQfVdef.k tc iq"i ds laca/ ls jfgr gksrh gS rc vius 'kq1⁄4 (fueZy) Hkko:i ifj.keu djrh gSA Bhd mlh izdkj vkRek Hkh fodkj&jfgr gqvk 'kq1⁄4 gskrk gSA 1ifj.kkeLoHkko%o bl izdkj vkRek dk rhu izdkj dk ifj.kke&LoHkko tkuukA When the soul entertains auspicious (śubha) or inauspicious (aśubha) dispositions, it becomes auspicious (śubha) or inauspicious (aśubha). When the soul entertains pure (śuddha) disposition – conduct-without-attachment (vītarāga cāritra) – it turns into the pure (śuddha) soul. Thus, the soul, by nature (svabhāva), undergoes three kinds of modifications (pariõāma). Explanatory Note: When the soul entertains auspicious (śubha) dispositions like charity, adoration of the Supreme Beings, and observance of vows, it becomes auspicious (śubha). When the soul 11 izopulkj entertains inauspicious (aśubha) dispositions like senseindulgence, passions, and non-observance of vows, it becomes inauspicious (aśubha). A coulourless crystal acquires black tinge when placed in contact with black flower; such is the nature of the crystal. It regains its colourless nature when separated from the black flower. The soul too gets to its pure (śuddha) nature when separated from the auspicious (śubha) or inauspicious (aśubha) dispositions. .kfRFk fo.kk ifj.kkea vRFkks vRFka fo.ksg ifj.kkeks A nOoxq.kiTt;RFkks vRFkks vfRFkÙkf.kOOkÙkks AA1&10AA ukfLr fouk ifj.kkeeFkksZ¿Fk± fousg ifj.kke% A aeO;xq.ki;Z;LFkks¿FkksZ¿fLrRofuòZÙk% AA1&10AA lkekU;kFkZ & 1bgo bl yksd esa 1ifj.kkea fouk vFkZ% ukfLro i;kZ; ds fcuk nzO; ugha gksrk gSA D;kasfd nzO; fdlh le; Hkh ifj.keu fd;s fcuk ugha jgrk] ,slk fu;e gSA tks jgs rks x/s ds lhax ds leku vlaHko le>uk pkfg;sA tSls xksjl ds ifj.kke nw/] ngh] ?kh] rd (NkaN) bR;kfn vusd gSa] bu futifj.kkeksa ds fcuk xksjl tqnk ugha ik;k tkrkA ftl txg ;s ifj.kke ugha gksrs] ml txg xksjl dh Hkh lÙkk ugha gksrhA mlh rjg ifj.kke ds fcuk aeO; dh lÙkk ugha gksrh gSA dksbZ ,slk le>s fd aeO; ds fcuk ifj.kke gksrk gkssxk lks Hkh ugha gksrk 1vFk± fouk ifj.kke%o aeO; ds fcuk ifj.kke Hkh ugha gksrk] D;kasfd ifj.kke dk vk/kj aeO; gSA tks aeO; gh u gks rks ifj.kke fdlds vkJ; jgs\ ;fn xksjl gh u gksos rks nw/] ngh] ?kh] rd (NkaN) bR;kfn i;kZ;sa dgk¡ ls gksosa\ blh izdkj nzO; ds fcuk ifj.kke viuh ekStwnxh dks ugha ik ldrk gSA rks dSlk inkFkZ vius vfLrius dks ik ldrk gS\ 1aeO;xq.ki;Z;LFk% vFkZ%o tks nzO;&xq.k&i;kZ;ksa esa jgrk gS] og inkFkZ 1vfLrRofuòZÙk%o vfLrius (ekStwnxh) ls fl1⁄4 gksrk gSA 12 Pravacanasāra Substance (dravya) does not exist without the mode (paryāya). As a rule, at no time substance (dravya) can exist without its modification (pariõāma). Only in imagination can the substance exist without its modification, like a kharaviÈāõa – the 'horns of a hare'. Different modes of cow-produce (gorasa) – like milk, curd, butter, cheese and buttermilk – exist due to the presence of cow-produce; in the same way, modes (paryāya) exist only due to the presence of the substance (dravya). In addition, without the existence of the substance (dravya), modifications (pariõāma) cannot exist. It is because the substance (dravya) is the source or foundation of modifications (pariõāma); if there were no substance (dravya), on what would its modifications (pariõāma) subsist? If there were no cow-produce (gorasa), on what would milk, curd, butter, cheese and buttermilk subsist? The existence of an object can only be established with the existence of all three – the substance (dravya), the quality (guõa), and the mode (paryāya). Explanatory Note: Only when there is simultaneous existence of the substance (dravya), the quality (guõa), and the mode (paryāya), there is existence of the object. Without presence of any of these three, the existence of the object cannot be established. For example, gold is a substance (dravya), yellowness is its quality (guõa), and earring is its mode (paryāya). Without any of these three, the existence of gold cannot be established. The modification (pariõāma) of the object is the mode (paryāya) of the substance (dravya). Without the mode (paryāya), there is no existence of the substance (dravya). The quality (guõa), and the mode (paryāya) are determined by the nature of the substance (dravya). Accordingly, the pure soul has pure quality and pure mode. When the soul has either auspicious (śubha) or inauspicious (aśubha) modifications (pariõāma), it becomes one with these 13 izopulkj modifications. When the soul has pure (śuddha) modification (pariõāma), it becomes one with such modification. Modifications (pariõāma) are the nature of the substance (dravya). /Ees.k ifj.knIik vIik tfn lq1⁄4lai;ksxtqnks A ikofn f.kOok.klqga lqgksotqÙkks o lXxlqga AA1&11AA /esZ.k ifj.krkRek vkRek ;fn 'kq1⁄4laiz;ksx;qr% A izkIuksfr fuokZ.klq[ka 'kqHkksi;qDrks ok LoxZlq[ke~ AA1&11AA lkekU;kFkZ & 1;fn vkRek 'kq1⁄4laiz;ksx;qr% fuokZ.klq[ka izkIuksfro tc vkRek 'kq1⁄4 mi;ksx lfgr gksrk gS rc eks{klq[k dks ikrk gSA 1ok 'kqHkksi;qDr%o vkSj tc 'kqHkksi;ksx:i Hkkoksa esa ifj.kerk gS rc 1LoxZlq[ke~o Loxks± ds lq[k dks ikrk gSA dSlk gS ;g vkRek\ 1/esZ.k ifj.krkReko /eZ ls ifj.kek gS Lo:i ftldkA The soul that is established in own nature (svabhāva or dharma), when engaged in pure-cognition (śuddhopayoga), it attains the bliss of liberation (mokÈa). When engaged in auspicious-cognition (śubhopayoga), it attains happiness appertaining to the celestial beings. Explanatory Note: The soul has two kinds of conduct or dharma – conduct-without-attachment (vītarāga cāritra) and conductwith-attachment (sarāga cāritra). The soul that manifests in purecognition (śuddhopayoga) exhibits conduct-without-attachment (vītarāga cāritra). When the soul is in the state of pure-cognition (śuddhopayoga), karmas cannot subdue its power. It becomes capable of attaining its own pure state, the state of infinite and indestructible happiness, i.e., liberation. When the soul is in the 14 Pravacanasāra state of auspicious-cognition (śubhopayoga) it exhibits conductwith-attachment (sarāga cāritra). Auspicious-cognition (śubhopayoga) manifests in dispositions like charity, adoration of the Supreme Beings, observance of vows, and self-restraint. When the soul is engaged in auspicious-cognition (śubhopayoga), influx of the karmas of auspicious nature takes place; as a result, natural powers of the soul get subdued and it cannot attain the state of liberation (mokÈa). The bondage of auspicious karmas results in attainment of happiness appertaining to the celestial beings. Auspicious-cognition (śubhopayoga) is a limb of conduct (cāritra or dharma) but as it is tinged with attachment (rāga) and passions (kaÈāya), it leads to the attainment of happiness that is sensedependent. The happiness derived out of the senses is, in reality, suffering. Hot clarified-butter (ghee) put on the body must cause a burning sensation like that from fire. Hot clarified-butter (ghee) is not in its natural, cool state. Being the cause of bondage of karmas, auspicious-cognition (śubhopayoga), like inauspicious-cognition (aśubhopayoga), renders the soul wander in worldly existence (saÉsāra) and is not worthy to uphold. The happiness derived out of pure-cognition (śuddhopayoga) is real soul-happiness, rid of all anxiety, and, therefore, worthy to uphold. Consciousness (cetanā) manifests in form of cognition (upayoga). Through the faculty of cognition (upayoga), the soul (jīva) engages in knowledge (jñāna) or perception (darśana) of the knowable (substance or jñeya). Cognition (upayoga) is the differentia of the soul. It is inseparable from the soul as it occupies the same space-points as the soul; the difference is only empirical (vyavahāra), to facilitate expression of the attribute of the soul. 15 izopulkj vlqgksn;s.k vknk dq.kjks frfj;ks Hkoh; .ksjb;ks A nqD[klgLls g lnk v Hk/qnks Hkefn vPpara AA1&12AA v'kqHkksn;sukRek dqujfLr;ZXHkwRok uSjf;d% A nq%[klglzS% lnk vfHkaerks HkzeR;R;Ure~ AA1&12AAq lkekU;kFkZ & 1v'kqHkksn;su vkRek vR;Ura Hkzefro vozr] fo"k;] d"kk;:i v'kqHkksi;ksxksa ls ifj.kerk ;g vkRek] vFkkZr~ /eZ ls cfgeqZ[k tks lalkjh tho gS og cgqr dky rd lalkj esa HkVdrk gSA dSlk gksrk gqvk\ 1dquj% fr;Zx~ uSjf;d% HkwRok lnk vfHkaer%o [kksVk (nq%[kh&nfjaeh) euq";] fr;±p rFkk q ukjdh gksdj gtkjksa nq%[kksa ls ges'kk nq%[kh gksrk gqvk lalkj eas Hkze.k djrk gSA Inauspicious-cognition (aśubhopayoga) renders the soul wander in worldly existence (saÉsāra) for a very long time. The soul wanders as low-grade human being, plant or animal, and infernal being, and is subject to thousands of severe miseries. Explanatory Note: Auspicious-cognition (śubhopayoga) is a limb of conduct or dharma from the empirical (vyavahāra) point of view, but inauspicious-cognition (aśubhopayoga) is not conduct or dharma from any point of view. The extroverted worldly soul engages in inauspicious-cognition (aśubhopayoga) in forms such as non-observance of vows (avrata), sense-indulgence (viÈaya) and passions (kaÈāya). As a result, it keeps on wandering in the world (saÉsāra) for a very long time. 16 Pravacanasāra vbl;eknleqRFka fol;krhna v.kksoee.kara A vOoqfPN..ka p lqga lq1⁄4qovksxIifl1⁄4k.ka AA1&13AA vfr'k;ekReleqRFka fo"k;krhreukSiE;euUre~ A vO;qfPNÂa p lq[ka 'kq1⁄4ksi;ksxizfl1⁄4kuke~ AA1&13AA lkekU;kFkZ & 1'kq1⁄4ksi;ksxizfl1⁄4kuka lq[kao ohrjkx&ijelkekf;d pkfj=k ls mRiÂ gq, tks vgZUr vkSj fl1⁄4 gSa muds gh ,slk lq[k fo|eku gSA dSlk gS lq[k\ 1vfr'k;e~o lcls vf/d gS & D;ksafd vukfndky ls ysdj ,slk lq[k dHkh bUae oxSjg dh info;ksa esa Hkh viwoZ vk'p;Z djus okyk ijekuUn:i ugha gqvkA fiQj dSlk gS\ 1vkReleqRFkao vius vkRek ls gh mRiÂ gqvk gS] ijk/hu ugha gSA fiQj dSlk gS\ 1vukSiE;ao miek ls jfgr gS] vFkkZr~ rhu yksd esa ftl lq[k ds cjkcj nwljk lq[k ugha gSA bl lq[k dh vis{kk nwljs lc lq[k] nq%[k Lo:i gh gSaA fiQj dSlk gS\ 1vuUrao ftldk uk'k ugha gksrk] lnk gh fuR; gSA fiQj dSlk gS\ 1vO;qfPNÂa po vkSj ck/kjfgr & ges'kk ,dlk jgrk gSA The souls engaged in pure-cognition (śuddhopayoga) enjoy supreme happiness engendered by the soul itself; this happiness is beyond the five senses – atīndriya – unparalleled, infinite, and imperishable. Explanatory Note: The Arhat and the Siddha enjoy supreme happiness produced out of the conduct-without-attachment (vītarāga cāritra), characterized by equanimity (sāmya). This happiness is extreme; even the lords of the celestial beings – Indra – never get to this kind of ineffable happiness. Produced by the soul itself, it is utterly independent. Not based on deliberation or reckoning, it is independent of the five senses (as such, termed atīndriya) – touch, taste, smell, sight, and hearing. No happiness 17 izopulkj in the three worlds can match the merit of this happiness; the worldly happiness, in comparison, is but misery. It is permanent and without impediments. This happiness is the fruit of purecognition (śuddhopayoga). Pure-cognition (śuddhopayoga) is thus worthy to be accepted and endured. lqfofnninRFklqÙkks laterolatqnks foxnjkxks A le.kks lelqgnqD[kks Hkf.knks lq1⁄4ksovksxks fÙk AA1&14AA lqfofnrinkFkZlw=k% la;eri%la;qrks foxrjkx% A Je.k% lelq[knq%[kks Hkf.kr% 'kq1⁄4ksi;ksx bfr AA1&14AA lkekU;kFkZ & 1Je.k% 'kq1⁄4ksi;ksx% bfr Hkf.kr%o ,slk ije eqfu 'kq1⁄4ksi;ksx HkkoLo:i ifj.kerk gS] bl izdkj ohrjkx&nso us dgk gSA dSlk gS og Je.k vFkkZr~ eqfu\ 1lqfofnrinkFkZlw=k%o vPNh jhfr ls tku fy;s gSa thokfn uoinkFkZ] rFkk bu inkFkks± dk dgus okyk fl1⁄4kUr ftlusA vFkkZr~ ftlus viuk vkSj ij dk Hksn Hkys izdkj tku fy;k gS] J}ku fd;k gS rFkk futLo:i esa gh vkpj.k fd;k gS] ,slk 'kq1⁄4ksi;ksx okyk gSA fiQj dSlk gS\ equh'oj gh 1la;eri%la;qr%o ik¡p bfUnz; rFkk eu dh vfHkyk"kk vkSj Ng dk; ds thoksa dh  glk] buls vkRek dks jksddj vius Lo:i dk vkpj.k:i tks la;e] vkSj cká rFkk varjax ckjg izdkj ds ri ds cydj & Lo:i dh fLFkjrk ds izdk'k ls Kku dk riu (nSnhI;eku gksuk) Lo:i ri & bu nksuksadj lfgr gSA fiQj dSlk gS\ 1foxrjkx%o nwj gqvk gS ijnzO; ls je.k djuk:i ifj.kke ftldkA fiQj dSlk gS\ 1lelq[knq%[k%o leku gSa lq[k vkSj nq%[k ftlds vFkkZr~ mRd`  Kku dh dyk dh lgk;rkdj b  o vfu :i bfUnz;ksa ds fo"k;ksa esa g"kZ rFkk [ksn ugha djrk gSA ,slk tks Je.k gS ogh 'kq1⁄4ksi;ksxh dgk tkrk gSA 18 Pravacanasāra Lord Jina has expounded that the ascetic (muni, śramaõa) who has right knowledge of the soul and other substances, is well versed in the Scripture, observes self-restraint (saÉyama) and austerity (tapa), is free from attachment (rāga), and for whom happiness (sukha) and misery (duÍkha) are alike, represents pure-cognition (śuddhopayoga). Explanatory Note: That ascetic (muni, śramaõa) represents pure-cognition (śuddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (saÉyama) and austerity (tapa). Devoid of all attachment (rāga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. movksxfolq1⁄4ks tks foxnkoj.karjk;eksgjvks A Hkwnks l;esoknk tkfn ija .ks;Hkwnk.ka AA1&15AA mi;ksxfo'kq1⁄4ks ;ks foxrkoj.kkUrjk;eksgjtk% A Hkwr% Lo;esokRek ;kfr ikja Ks;Hkwrkuke~ AA1&15AA lkekU;kFkZ & 1;% mi;ksxfo'kq1⁄4% vkRek Ks;Hkwrkuka ikja ;kfro tks vkRek 'kq1⁄4ksi;ksx ls fueZy gks x;k gS] vFkkZr~ tks 'kq1⁄4ksi;ksxh tho gS ogh rhudkyorhZ leLr inkFkks± ds tkuus okys dsoyKku dks izkIr gksrk gSA dSlk gksrk gqvk\ 1foxrkoj.kkUrjk;eksgjtk% Lo;eso Hkwr%o nwj gqbZ gS Kkukoj.k] n'kZukoj.k] vUrjk; rFkk eksguh; deZ:i /wfy (ey) ftlls & ,slk vki gh gksrk gqvkA 19 izopulkj The soul that has become pristine through pure-cognition (śuddhopayoga), and has washed away, by own effort, the dirt of the obscuring – knowledge-obscuring (jñānavaraõīya) and faithobscuring (darśanāvaraõīya) – along with the obstructive (antarāya) and the deluding (mohanīya) karmas, comprehends fully all objects-of-knowledge (jñeya). Explanatory Note: Only the soul established in pure-cognition (śuddhopayoga) attains, on destruction of four inimical karmas, omniscience (kevalajñāna) that knows fully all objects of the three times (past, present, and future). The nature of the soul is knowledge, and knowledge is coextensive with the objects-ofknowledge (jñeya); knowledge pervades the objects-of-knowledge. Since the objects-of-knowledge are all objects of the three worlds and the three times, it follows that omniscience, the fruit of purecognition (śuddhopayoga), knows all objects of the three worlds and the three times. rg lks y1⁄4lgkoks lOo.gw lOoyksxifnefgnks A Hkwnks l;esoknk gofn l;aHkq fÙk f.kfíêkò s AA1&16AA rFkk l yC/LoHkko% loZK% loZyksdifrefgr% A Hkwr% Lo;esokRek Hkofr Lo;EHkwfjfr fu£n % AA1&16AA lkekU;kFkZ & 1rFkk l vkRek Lo;EHkw% Hkofr bfr fu£n %o tSls 'kq1⁄4ksi;ksx ds izHkko ls dsoyKkukfn xq.kksa dks izkIr gqvk Fkk mlh izdkj ogh vkRek  Lo;EHkw* uke okyk Hkh gksrk gS ,slk ftusUnznso us dgk gSA rkRi;Z ;g gS fd tks vkRek dsoyKkukfn LokHkkfod xq.kksa dks izkIr gqvk gks mlh dk uke Lo;EHkw gSA D;ksafd O;kdj.k dh O;qRifÙk ls Hkh tks  Lo;a* vFkkZr~ vki gh ls vFkkZr~ nwljs aeO; dh 20 Pravacanasāra Lord Jina has expounded that the soul that attains its pure ownnature (svabhāva) knows all objects of the three worlds and the three times. It is all-knowing (sarvajña), worshipped by the lords of the three worlds, and self-dependent. Such soul is called 'svayambhū'. lgk;rk fcuk gh  Hkofr* vFkkZr~ vius Lo:i gksos bl dkj.k budk uke Lo;aHkw dgk x;k gS] ;g vkRek vius Lo:i dh izkfIr ds le; nwljs dkjd dh bPNk ugha djrk gSA vki gh Ng dkjd:i gksdj viuh flf1⁄4 djrk gS D;ksafd vkRek esa vuUr 'kfDr gSA dSlk gS og\ 1yC/LoHkko%o izkIr fd;k gS ?kkfr;k deks± ds uk'k ls vuUrKkukfn 'kfDr :i viuk LoHkko ftlusA fiQj dSlk gS\ 1loZK%o rhu dky esa jgus okys lc inkFkks± dks tkuus okyk gSA fiQj dSlk gS Lo;aHkw vkRek\ 1loZyksdifrefgr%o rhuksa Hkqouksa ds Lokeh bUnz] /j.ksUae pØorhZ budj iwftr gSA fiQj dSlk gS\ 1Lo;eso Hkwr%o vius vki gh ij dh lgk;rk ds fcuk vius 'kq1⁄4ksi;ksx ds cy ls vukfn vfo|k ls mRiÂ gq, vusd izdkj ds ca/ksa dks rksM+dj fu'p; ls bl inoh dks izkIr gqvk gS vFkkZr~ ldy lqj] vlqj] euq";ksa ds Lokfe;ksa ls iwT;] loZK] ohrjkx] rhu yksd dk Lokeh] 'kq1⁄4] vius Lo;EHkw&in dks izkIr gqvk gSA Explanatory Note: The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajñāna) without the help of, or reliance on, any outside agency. Such a soul is appropriately termed the 'self-dependent' or svayambhū. Factors-of-action (kāraka) are of six kinds: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaõa), 4) the bestowal (saÉpradāna), 5) the dislodgement (apādāna), and the substratum (adhikaraõa). Each of these is of two kinds: empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) and transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). When the accomplishment of work is through external instrumental causes (nimitta kāraõa) it is the empirical sixfold factors-of-action 21 izopulkj (vyavahāra ÈaÇkāraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upādāna kāraõa), it is the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). The empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is based on what is called upacāra asadbhūta naya and, therefore, untrue; the transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is untrue. And since the transcendental sixfold factorsof-action (niścaya ÈaÇkāraka) accomplishes the work of the self, in the self, through the self, it is true. An illustration of the empirical sixfold factors-of-action (vyavahāra ÈaÇkāraka) is as under: the independent performer of the activity, the potter, is the doer (kartā); the work that is being performed, the making of the pot, is the activity (karma); the tool used for the performance of the action – the wheel – is the instrument (karaõa); the end-use of the work performed – the storage vessel – is the bestowal (saÉpradāna); the change of mode from one state to the other, from clay to pot, is the dislodgement (apādāna); and the bedrock of activity, the clay, is the substratum (adhikaraõa). In this case, the doer (kartā), the activity (karma), the instrument (karaõa), the bestowal (saÉpradāna), the dislodgement (apādāna), and the substratum (adhikaraõa) are different entities and, therefore, the empirical sixfold factors-ofaction (vyavahāra ÈaÇkāraka) is established only from the empirical-point-of-view (vyavahāranaya) and not true. The transcendental sixfold factors-of-action (niścaya ÈaÇkāraka) takes place in the self and, therefore, true. The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajñāna) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent 22 Pravacanasāra or svayambhū). Intrinsically possessed of infinite knowledge and energy, the soul, depending on the self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (kartā). The soul's concentration on its own knowledgecharacter is the activity; the soul, therefore, is the activity (karma). Through its own knowledge-character the soul attains omniscience and, therefore, the soul is the instrument (karaõa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (saÉpradāna). As the soul gets established in its pure nature at the same time destruction of impure subsidential knowledge etc. takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraõa). This way, from the transcendental point of view, the soul itself, without the help of others, is the sixfold factors-of-action (niścaya ÈaÇkāraka) in the attainment of omniscience through purecognition (śuddhopayoga). Here, one may question why the soul does not attain its ownnature (svabhāva) with help from others. The soul that is dependent on others is subject to disturbance and disturbance is against the nature of the soul; only the self-dependent soul is without disturbance and capable of achieving its own-nature (svabhāva). The soul itself, without the help of others, is the sixfold factors-of-action (niścaya ÈaÇkāraka); when the soul itself is equipped with the wealth of infinite strength, there is no reason why it should rely on others for help. 23 izopulkj Hkaxfogh.kks ; Hkoks laHkoifjofTtnks fo.kklks fg A foTtfn rLlso iq.kks fBfnlaHko.kklleok;ks AA1&17AA HkÄfoghuÜÓ Hko% laHkoifjo£trks fouk'kks fg Aõ fo|rs rL;So iqu% fLFkfrlaHkouk'kleok;% AA1&17AA lkekU;kFkZ & 1Hkaxfoghu% Hko% fo|rso tks vkRek 'kq1⁄4ksi;ksx ds izlkn ds Lo:i dks izkIr gqvk gS ml vkRek ds uk'kjfgr mRikn gSA vFkkZr~ tks bl vkRek ds 'kq1⁄4LoHkko dh mRifÙk gqbZ fiQj mldk uk'k dHkh ugha gksrkA 1p laHkoifjo£tr% fouk'k% fgo vkSj fouk'k gS og mRifÙkdj jfgr gS] vFkkZr~ vukfndky dh vfo|k (vKku) ls iSnk gqvk tks foHkko (v'kq1⁄4) ifj.kke mldk ,d ckj uk'k gqvk fiQj og mRiÂ ugha gksrk gSA blls rkRi;Z ;g fudyk fd tks bl Hkxoku~ (Kkuoku) vkRek ds mRikn gS og fouk'kjfgr gS vkSj fouk'k mRifÙkjfgr gS rFkk vius flf1⁄4Lo:idj /zqo (fuR;) gS] vFkkZr~ tks ;g vkRek igys v'kq1⁄4 n'kk esa Fkk ogh vkRek vc 'kq1⁄4 n'kk esa ekStwn gS bl dkj.k /zqo gSA 1rL;So iqu% fLFkfrlaHkouk'kleok;%o fiQj mlh vkRek ds /zkSO;] mRifÙk] uk'k bu rhuksa dk feyki ,d gh le; esa ekStwn gS D;ksafd ;g Hkxoku~&vkRek ,d gh le; rhuksa Lo:i ifj.kerk gS vFkkZr~ ftl le; 'kq1⁄4i;kZ; dh mRifÙk gS mlh le; v'kq1⁄4i;kZ; dk uk'k gS vkSj mlh dky esa aeO;ius ls /zqo gSA nwljs le; dh t:jr gh ugha gSA bl dgus ls ;g vfHkizk; gqvk fd aeO;k£Fkdu; ls vkRek fuR; gksus ij Hkh i;kZ;k£Fkdu; ls mRifÙk] fouk'k] /zkSO;] bu rhuksa lfgr gh gSA The soul that has attained its own-nature (svabhāva) through pure-cognition (śuddhopayoga) experiences origination (utpāda) of its own-nature (svabhāva) that is without destruction (vyaya or nāśa), and destruction (vyaya or nāśa) of the earlier impure state that is without origination (utpāda). In 24 Pravacanasāra addition, there is inseparable amalgamation of permanence (dhrauvya) of its own-nature (svabhāva), origination (utpāda) of the state of pure-cognition (śuddhopayoga), and destruction (vyaya) of the earlier impure state. Explanatory Note: Once the impure state of the soul, its unnatural modification, gets to destruction (vyaya) through purecognition (śuddhopayoga), it does not again get to origination (utpāda). The state of pure own-nature (svabhāva) of the soul has permanence (dhrauvya). Like for any substance, origination (utpāda), destruction (vyaya), and permanence (dhrauvya) take place in the soul at the same time. Though the soul is permanent (dhruva) from the standpoint-of-substance (dravyārthikanaya), from the standpoint-of-mode (paryāyārthikanaya) it is characterized by origination (utpāda), destruction (vyaya), and permanence (dhrauvya). mIiknks ; fo.kklks foTtfn lOoLl vêtò knLl A iTtk,.k nq ds.kfo vêkò s [kyq gksfn lCHkwnks AA1&18AA mRiknÜÓ fouk'kks fo|rs loZL;kFkZtkrL; A i;kZ;s.k rq dsukI;FkZ% [kyq Hkofr l wr% AA1&18AA lkekU;kFkZ & 1dsukfio fdlh ,d 1i;kZ;s.ko i;kZ; ls 1loZL; vFkZtkrL;o lc inkFkks± dh 1mRikn%o mRifÙk 1p fouk'k%o rFkk uk'k 1fo|rso ekStwn gS 1rqo ysfdu 1[kyqo fu'p; ls 1vFkZ%o inkFkZ 1l wr%o lÙkkLo#i 1Hkofro gSA 25 izopulkj All substances, from the standpoint-of-mode (paryāyārthikanaya), are characterized by origination (utpāda) and destruction (vyaya). Verily, all objects are characterized by existence (sat). Explanatory Note: Existence (being or sat) is the differentia of the substance (dravya) and existence is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). While the substance (dravya) never leaves its essential character of existence (sat), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance. Origination (utpāda) of the new mode (paryāya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (bracelet) of gold, origination (utpāda) of the new mode (earring) of gold, and permanence (dhrauvya) of gold (the substance – dravya), with its integral qualities, like yellowness and heavyness. In its worldly state, the soul witnesses origination (utpāda) of the new mode of a celestial being on destruction (vyaya) of the old mode of human being, and permanence (dhrauvya) of the soul-substance (jīvadravya), with its integral qualities, like consciousness (cetanā) and cognition (upayoga). When the soul attains liberation, it witnesses origination (utpāda) of the new mode of pure-cognition (śuddhopayoga), destruction (vyaya) of the old mode of impure-cognition (aśuddhopayoga), and permanence (dhrauvya) of the soulsubstance (jīvadravya) with its integral qualities, like consciousness (cetanā) and cognition (upayoga). 26 Pravacanasāra iD[kh.k?kkfndEeks v.karojohfjvks vfg;rstks A tknks v nfnvks lks .kk.ka lksD[ka p ifj.kefn AA1&19AA iz{kh.k?kkfrdekZ vuUrojoh;ksZ¿f/drstk% A tkrks¿rhfUae;% l Kkua lkS[;a p ifj.kefr AA1&19AA lkekU;kFkZ & 1l%o og Lo;aHkw Hkxoku~ vkRek 1vrhfUae;% tkr%o vrhfUae; & bfUae; Kku ls ijs & gksrk gqvk 1Kkua lkS[;a po vius vkSj ij ds izdk'kus (tkuus) okyk Kku rFkk vkdqyrk jfgr viuk lq[k] bu nksuksa LoHkko:i 1ifj.kefro ifj.kerk gSA dSlk gS Hkxoku~\ 1iz{kh.k?kkfrdekZo loZFkk uk'k fd;s gSa pkj ?kkfr;k deZ ftlus vFkkZr~ tc rd ?kkfr;k deZ lfgr Fkk rc rd {kk;ksi'kfed eR;kfn Kku rFkk p{kqjkfn n'kZu lfgr FkkA ?kkfr;k deks± ds uk'k gksrs gh vrhfUae; gqvkA fiQj dSlk gS\ 1vuUrojoh;Z%o e;kZnk jfgr gS mRd  cy ftlds vFkkZr~ varjk; ds nwj gksus ls vuUrcy lfgr gSA fiQj dSlk gS\ 1vf/drstk%o vuUr gS Kkun'kZu&:i izdk'k ftlds vFkkZr~ Kkukoj.k n'kZukoj.k deZ ds tkus ls vuUrKku] vuUrn'kZue;h gSA vkSj leLr eksguh; deZ ds uk'k ls fLFkj vius LoHkko dks izkIr gks x;k gSA On destruction of the four inimical (ghātī) karmas, the selfdependent soul – 'svayambhū' – attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghātī) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva). Explanatory Note: On destruction of the four inimical (ghātī) karmas, the soul no longer depends on the five senses; it becomes 27 izopulkj atīndriya. It then is characterized by infinite knowledge – kevalajñāna (on destruction of the jñānāvaraõīya karma), infinite perception – kevaladarśana (on destruction of the darśanāvaraõīya karma), infinite faith or belief in the essential principles of Reality – kÈāyika-samyaktva (on destruction of the mohanīya karma), and infinite power – anantavīrya (on destruction of the antarāya karma). The own-nature (svabhāva) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda). lksD[ka ok iq.k nqD[ka dsoy.kkf.kLl .kfRFk nsgxna A tEgk v nfn;Ùka tkna rEgk nq ra .ks;a AA1&20AA lkS[;a ok iqunqZ%[ka dsoyKkfuuks ukfLr nsgxre~ A ;LeknrhfUae;Roa tkra rLekÙkq rTKs;e~ AA1&20AA lkekU;kFkZ & 1dsoyKkfuu%o dsoyKkuh ds 1nsgxre~o 'kjhj ls mRiÂ gqvk 1lkS[;ao Hkkstukfnd lq[k 1ok iqu% nq%[kao vFkok Hkw[k oxSjg dk nq%[k 1ukfLro ugha gS 1;Lekr~o blh dkj.k ls bu dsoyh Hkxoku~ ds 1vrhfUae;Roa tkrao vrhfUae; & bfUae;jfgr & Hkko izxV gqvk 1rLekr~ rqo blhfy;s 1rr~ Ks;e~o izHkq dk Kku vkSj lq[k vrhfUae; gh tkuuk pkfg;sA As the character of the Omniscient is beyond the five senses – atīndriya – he does not experience happiness or misery dependent on the body; such is his knowledge-bliss (jñānānanda). 28 Pravacanasāra Explanatory Note: Just as the fire when not in association with the ironball does not have to suffer the blow of the sledgehammer, similarly, the soul when not in association with sense-generated karmas does not have to suffer worldly happiness or misery. ifj.kenks [kyq .kk.ka iPpD[kk lOonOoiTTkk;k A lks .kso rs fotk.kfn mXxgiqOok g fdfj;k g AA1&21AA ifj.keekuL; [kyq Kkua izR;{kk% loZaeO;i;kZ;k% A l uSo rku~ fotkukR;oxzgiwoZkfHk% fØ;kfHk% AA1&21AA lkekU;kFkZ & 1Kkua ifj.keekuL;o dsoyKku dks ifj.kers gq, tks dsoyh Hkxoku~ gSa mudks 1[kyqo fu'p; ls 1loZaeO;i;kZ;k%o lc aeO; rFkk mudh rhuksa dky dh i;kZ;sa 1izR;{kk%o izR;{k vFkkZr~ izxV gSaA tSls LiQfVdef.k ds vanj rFkk ckgj esa izxV inkFkZ nh[krs gSa mlh rjg Hkxoku~ dks lc izR;{k gSa 1l%o og dsoyh Hkxoku~ 1rku~o mu aeO;&i;kZ;ksa dks 1voxzgiwokZfHk% fØ;kfHk%o voxzg vkfn vFkkZr~ voxzg] bZgk] vok;] /kj.kk :i tks fØ;k;sa gSa muls 1uSo fotkukfro ugha tkurs gSaA For sure, all substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages – apprehension (avagraha) etc. Explanatory Note: Sensory-knowledge, being indirect, acquires knowledge of substances in four stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention 29 izopulkj (dhāraõā). The Omniscient knows all substances (dravya) and their modes (paryāya) directly and simultaneously, without gradation. This is possible because on destruction of karmas that hinder its natural power, the soul, on its own, attains omniscience (kevalajñāna) – infinite, indestructible, perfect knowledge – that knows all substances of the three worlds and the three times directly and simultaneously, in respect of their substance (dravya), place (kÈetra), time (kāla), and being (bhāva). .kfRFk ijksD[ka dfp fo lear lOoD[kxq.klfe1⁄4Ll A vD[kkrhnLl lnk l;eso fg .kk.ktknLl AA1&22AA ukfLr ijks{ka fdfÛÓnfi leUrr% lokZ{kxq.klè1⁄4L; A v{kkrhrL; lnk Lo;eso fg KkutkrL; AA1&22AA lkekU;kFkZ & bu dsoyh Hkxoku~ ds 1fdfÛÓnfio dqN Hkh inkFkZ 1ijks{ka ukfLro ijks{k ugha gSA ,d gh le; lc aeO;] {ks=k] dky] Hkko dks izR;{k tkurs gSaA dSls gSa os Hkxoku~\ 1lnk v{kkrhrL;o lnk bfUae;ksa ls jfgr Kku okys gSaA bfUae;ka lalkj laca/h Kku dk dkj.k gSa vkSj ijks{k:i e;kZnk fy;s inkFkks± dks tkurh gSa] bl izdkj dh Hkko&bfUae;ka Hkxoku~ ds vc ugha gSa blfy;s lc inkFkks± dks lnk gh izR;{k&Lo:i tkurs gSaA fiQj dSls gSa\ 1leUrr%o lc vkRek ds izns'kksa (vaxksa) esa 1lokZ{kxq.klè1⁄4L;o lc bfUae;ksa ds xq.k tks Li'kkZfn dk Kku mldj iw.kZ gSa vFkkZr~ tks ,d&,d bfUae; ,d&,d xq.k dks gh tkurh gS tSls vk¡[k :i dks] bl rjg ds {k;ksi'ketU; Kku ds vHkko gksus ij izxV gq, dsoyKku ls os dsoyh Hkxoku~ lc vaxksa }kjk lc Li'kkZfn fo"k;ksa dks tkurs gSaA fiQj dSls gSa\ 1Lo;esoo vius ls gh 1fgo fu'p;dj 1KkkutkrL;o dsoyKku dks izkIr gq, gSaA 30 Pravacanasāra The knowledge of the Omniscient Lord is direct and simultaneous, always beyond the senses. The space-points of his pristine soul are not only inclusive of the power of the senses but, more than that, reflect simultaneously all objects. Certainly, the Omniscient Lord, by own making, is the embodiment of perfectknowledge (kevalajñāna). Explanatory Note: The function of knowledge is to know and there is no limit to knowledge. The Omniscient Lord has infinite knowledge and he knows directly, without gradation, every objectof-knowledge (jñeya) in the three worlds and the three times. This all-encompassing and indestructible knowledge is beyond sensory knowledge of the world. vknk .kk.kiek.ka .kk.ka .ks;Iiek.keqfíêa ò A .ks;a yks;kyks;a rEgk .kk.ka rq lOox;a AA1&23AA vkRek Kkuizek.ka Kkua Ks;izek.keqfí e~ A Ks;a yksdkyksda rLekTKkua rq loZxre~ AA1&23AA lkekU;kFkZ & 1vkReko thoaeO; 1Kkuizek.kao Kku ds cjkcj gS D;ksafd aeO; vius&vius xq.k&i;kZ;ksa ds leku gksrk gS] blh U;k; ls tho Hkh vius Kkuxq.k ds cjkcj gqvkA vkRek Kku ls u rks vf/d u gh de ifj.keu djrk gS] tSls lksuk viuh dM+s] dqaMy vkfn i;kZ;ksa ls rFkk ihys o.kZ vkfnd xq.kksa ls de ;k vf/d ugha ifj.kerk] mlh izdkj vkRek Hkh le>ukA 1Kkua Ks;izek.kao vkSj Kku Ks; ds (inkFkks± ds) izek.k gS ,slk 1mfí e~o ftusUaenso us dgk gSA tSls & b±/u esa fLFkr vkx b±/u ds cjkcj gS mlh rjg lc inkFkks± dks tkurk gqvk Kku Ks; ds izek.k gSA 1Ks;a yksdkyksdao tks Ks; gS og yksd rFkk vyksd gS] tks 31 izopulkj The soul (ātmā) is coextensive with knowledge (jñāna). Lord Jina has expounded that knowledge (jñāna) is coextensive with the objects-of-knowledge (jñeya). All objects of the universe (loka) and beyond (aloka) are the objects-of-knowledge (jñeya). Therefore, knowledge is all-pervasive (sarvagata or sarvavyāpaka); it knows everything. Explanatory Note: The substance (dravya) is coextensive with its qualities (guõa) and modes (paryāya). Gold is coextensive with its mode of earring or bangle, also with its quality of yellowness. Therefore, the soul (ātmā) must be coextensive with its quality of knowledge (jñāna). Just as the fire in the fuel is coextensive with the fuel, knowledge (jñāna) is coextensive with the objects-ofknowledge (jñeya). All six substances (dravya), with their infinite modes (paryāya) of the past, the present and the future, in the universe (loka) and the infinite space (ākāśa) in the non-universe (aloka) beyond it, are the objects-of-knowledge (jñeya). Hkwr&Hkfo";r&orZeku dky dh vuUr i;kZ;ksa lfgr Ng aeO; gSa mldks yksd] vkSj bl yksd ls ckgj vdsyk vkdk'k mldks vyksd tkuukA bUgha nksuksa & yksd&vyksd & dks Ks; dgrs gSaA 1rLekr~o blfy;s 1Kkua rqo Kku rks 1loZxre~o loZxr vFkkZr~ loZO;kid gS] blls Kku Ks; ds cjkcj gSA .kk.kIiek.keknk .k gofn tLlsg rLl lks vknk A gh.kks ok vf/xks ok .kk.kknks gofn /qoeso AA1&24AA gh.kks tfn lks vknk r..kk.kepsn.ka .k tk.kkfn A vf/xks ok .kk.kknks .kk.ks.k fo.kk dga tk.kkfn AA1&25AA (tqxya) 32 Pravacanasāra Kkuizek.kekRek u Hkofr ;L;sg rL; l vkRek A ghuks ok vf/dks ok Kkuk ofr /zqoeso AA1&24AA lkekU;kFkZ & 1bgo bl yksd esa 1;L;o ftl ew<+cqf1⁄4 ds er esa 1vkReko vkReaeO; 1Kkuizek.kao Kku ds cjkcj 1u Hkofro ugha gksrk gS vFkkZr~ tks foijhr cqf1⁄4 okys vkRek dks Kku ds cjkcj ugha ekurs 1rL;o mu dqefr ds er esa 1l vkReko og thoaeO; 1Kkukr~o vius Kkuxq.k ls 1ghuks ok vf/dks oko ghu (de) vFkok vf/d (cM+k) 1/qzoesoo fu'p; ls 1Hkofro gksrk gS vFkkZr~ mUgsa ;k rks vkRek dks Kku ls de ekuuk iMs+xk ;k vf/d ekuuk iMs+xkA 1;fno ;fn 1l vkReko og thoaeO; 1ghu%o Kku ls U;wu gksxk 1rr~o rks og 1Kkue~o Kku 1vpsruao vpsru gksus ls 1u tkukfro dqN Hkh ugha tku ldsxk 1oko vFkok 1Kkukr~o Kku ls 1vf/d%o vf/d gksxk rks 1Kkusu fouko Kku ds fcuk 1dFka tkukfro dSls tkusxk\ ghuks ;fn l vkRek rr~ Kkuepsrua u tkukfr A vf/dks ok Kkukr~ Kkusu fouk dFka tkukfr AA1&25AA (;qxye~) The uninformed who does not admit that the soul (ātmā) is coextensive with knowledge (jñāna), must concede that the soul is either smaller or larger than knowledge. If the soul is smaller than knowledge, knowledge becomes insentient and loses its ability to know. If the soul is larger than knowledge, how will it know without knowledge? Explanatory Note: If the soul is smaller than knowledge, (quality of) knowledge becomes inanimate, like touch, taste and smell. Inanimate knowledge must lose its ability to know. If the fire is smaller than its (quality of) heat then heat without fire becomes cold and must lose its power to burn. If the soul is larger than knowledge, the soul without (quality 33 izopulkj of) knowledge becomes inanimate like pot or cloth. Inanimate soul must lose its ability to know. If fire is larger than its (quality of) heat then fire without heat becomes cold and must lose its power to burn. The soul, thus, is coextensive with knowledge, neither less nor more. lOoxnks ft.kolgks lOos fo ; rXx;k txfn vêkò A .kk.ke;knks ; ft.kks fol;knks rLl rs Hkf.knk AA1&26AA loZxrks ftuò"kHk% losZ¿fi p rñxrk txR;FkkZ% A Kkue;RokPp ftuks fo"k;RokÙkL; rs Hkf.krk% AA1&26AA lkekU;kFkZ & 1Kkue;Rokr~o Kkue;h gksus ls 1ftuò"kHk%o ftu vFkkZr~ x.k/jkfnnso muesa ò"kHk (iz/ku) 1ftu%o loZK Hkxoku~ 1loZxr%o lc yksd&vyksd esa izkIr gSa 1po vkSj 1rL; fo"k;Rokr~o mu Hkxoku~ ds tkuus ;ksX; gksus ls 1txfro lalkj esa 1losZ¿fi p rs vFkkZ%o os lc gh inkFkZ 1rñxrk%o mu Hkxoku~ esa izkIr gSa ,slk 1Hkf.krk%o loZK us dgk gSA The Omniscient has declared that Lord Jina – the first of whom was Lord ãÈabha, having infinite knowledge – has all-pervasive (sarvagata) existence. All objects-of-knowledge (jñeya) in the world – being knowables – reflect in his knowledge. Explanatory Note: The knowledge that reflects all objects of the world, with their modes of the past, the present, and the future, is all-pervasive (sarvagata); Lord Jina has infinite knowledge and, therefore, he too is all-pervasive (sarvagata). Just as the mirror reflects all substances like the pot and the cloth, the knowledge of the Omniscient Lord reflects all substances of the universe (loka) 34 Pravacanasāra and the non-universe (aloka). From the transcendental-point-of-view (niÈcayanaya) all substances remain in their own-nature (svabhāva); the soul is not transformed into other substances, other substances are not transformed into the soul. From the empirical-point-of-view (vyavahāranaya), however, the knowledge-soul encompasses other substances and other substances encompass the knowledge-soul. .kk.ka vIi fÙk ena oêfð n .kk.ka fo.kk .k vIik.ka A RkEgk .kk.ka vIik vIik .kk.ka o v..ka ok AA1&27AA lkekU;kFkZ & 1Kkuao Kkuxq.k 1vkReko tho gh gS 1bfr erao ,slk dgk gSA 1vkRekua fouko vkRek ds fcuk 1Kkuao Kku 1u orZrso vkSj fdlh txg ugha jgrk 1rLekr~o bl dkj.k 1Kkuao Kkuxq.k 1vkReko tho gS vkSj 1vkReko thonzO; 1Kkua oko Kku vFkkZr~ pSRkU; xq.k:i gS 1vU;r~ oko vFkok vU;&xq.k :i Hkh gSA The Doctrine of Lord Jina proclaims that knowledge is the soul. Without the soul, there is no existence of knowledge. Therefore, knowledge is the soul, and the soul is knowledge, besides other qualities. KkuekResfr era orZrs Kkua fouk ukRekue~ A rLekr~ KkuekRek vkRek Kkua ok vU;}k AA1&27AA Explanatory Note: There is no difference between knowledge (jñāna) and the soul (ātmā); these are the same. Knowledge cannot exist without the soul. However, the soul has host of other 35 izopulkj qualities, such as bliss and energy, besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekāntavāda), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist. Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of bliss, it is energy in respect of its quality of energy, and so on. .kk.kh .kk.klgkoks vRFkk .ks;Iixk fg .kkf.kLl A :okf.k o pD[kw.ka .kso..kks..kslq oêafð r AA1&28AA lkekU;kFkZ & 1fgo fu'p;dj 1Kkuho vkRek 1KkuLoHkko%o KkuLoHkko okyk gS rFkk 1vFkkZ%o inkFkZ 1Ks;kRedk%o Ks;Lo:i gSa D;ksafd 1Kkfuu%o Kkuh&vkRek ds (os inkFkZ) 1p{kq"kks%o p{kqvksa esa 1:ikf.k boo :ih inkFkks± ds leku & p{kqvksa esa :i dh rjg & 1vU;kssU;s"kqo vkil esa vFkkZr~ lc fey dj ,d voLFkk esa 1uSoo ugha 1orZUrso izorZrs gSaA Kkuh KkuLoHkkoks¿FkkZ Ks;kRedk fg Kkfuu% A :ik.kho p{kq"kks% uSokU;ksU;s"kq orZUrs AA1&28AA 36 Pravacanasāra Surely, the soul – jñāyaka – is of the nature of knowledge (jñāna) and all substances are the objects-of-knowledge (jñeya). The soul – jñāyaka – does not inhere in the objects-of-knowledge (jñeya), as the eye is able to see material objects without inhering in these. Explanatory Note: Although the soul (ātmā) and the substance – the object of knowledge (jñeya) – enjoy the knower-known (jñāyaka-jñeya) relationship, the soul (ātmā) remains the knower (jñāyaka) not the substance (jñeya), and the substance remains the object-of-knowledge (jñeya) not the knower (jñāyaka). The knower and the known do not become one; these do not leave their own nature. Just as the eye is able to know the material thing without entering the material thing and the material thing becomes known without entering the eye, similarly, the soul (ātmā, jñāyaka) knows all objects-of-knowledge (jñeya) without entering the objects-ofknowledge (jñeya) and the objects-of-knowledge (jñeya) become known without entering the soul (ātmā, jñāyaka). Due to this character, empirically, the soul is all-pervasive (sarvagata). .k ifoêkò s .kkfoêkò s .kk.kh .ks;slq :ofeo pD[kw A tk.kfn iLlfn f.k;na vD[kkrhnks txelsla AA1&29AA lkekU;kFkZ & 1v{kkrhr%o bfUae;ksa ls jfgr vFkkZr~ vuUr vrhfUae; Kku lfgr 1Kkuho vkRek 1Ks;s"kqo tkuus ;ksX; vU; inkFkks± esa 1izfo % uo izos'k u djrk gqvk vFkok 1vfo % uo izos'k djrk gqvk og 1:iao :ih inkFkks± dks 1p{kq% boo us=kksa dh rjg 1vÀks"ka txr~o lc lalkj dks 1fu;rao fuf'pr~ vFkkZr~ T;ksa dk R;ksa 1tkukfro tkurk gS vkSj 1iÀ;fro ns[krk gSA u izfo ks ukfo ks Kkuh Ks;s"kq :ifeo p{kq% A tkukfr iÀ;fr fu;re{kkrhrks txn'ks"ke~ AA1&29AA 37 izopulkj The soul with infinite knowledge that is beyond the five senses – atīndriya jñāna – does not inhere in the objects-of-knowledge (jñeya). In addition, it is not that it does not inhere in the objectsof-knowledge (jñeya); empirically, it does inhere in the objectsof-knowledge (jñeya). It knows and sees, as these are, all objects of the universe as the eye knows and sees material objects. Explanatory Note: From the transcendental-point-of-view (niÈcayanaya), the soul with sense-independent, infinite knowledge – atīndriya jñāna – does not inhere in the objects-ofknowledge (jñeya), but this does not hold true from all standpoints. From the empirical-point-of-view (vyavahāranaya), the soul does inhere in the objects-of-knowledge (jñeya). Surely, the eye does not touch the material object and the material object too does not touch the eye; still the eye knows and sees the material object. However, from the empirical-point-of-view (vyavahāranaya), we say that the eye touches the material object and the material object touches the eye. In the samy way, the soul, surely, does not inhere in the objects-of-knowledge (jñeya) but it has variegated strength as the knower; it knows and sees the objects-of-knowledge (jñeya) as if it inheres in these. Therefore, empirically, the soul does inhere in the objects-of-knowledge (jñeya). j;.kfeg ban.khya nq1⁄4T>fl;a tgk lHkklk, A vfHkHkw; ra fi nq1⁄4a oêfð n rg .kk.keêslò q AA1&30AA jRufegsUaeuhya nqX/kè;qf"kra ;Fkk LoHkklk A vfHkHkw; rnfi nqX/a orZrs rFkk KkueFksZ"kq AA1&30AA 38 Pravacanasāra lkekU;kFkZ & 1bgo bl yksd esa 1;Fkko tSls 1nqX/kè;qf"krao nw/ esa Mqck;k gqvk 1baaeuhya jRuao bUaeuhyef.k 1LoHkklko viuh nhfIr ls 1rr~ nqX/ao ml nw/ dks 1vfio Hkh 1vfHkHkw;o O;kIr djds vFkkZr~ viuk&lk uhyo.kZ djds 1orZrso orZrk gS 1rFkko mlh izdkj 1vFksZ"kqo Ks;inkFkks± esa 1Kkuao dsoyKku (O;kIr gksdj) izorZrk gSA As the sapphire immersed in milk imparts its blue lustre to the whole of milk, in the same way, empirically, sense-independent knowledge – atīndriya jñāna – inheres in the objects-ofknowledge (jñeya). Explanatory Note: The sapphire immersed in the milk, due to its special characteristic, imparts its blue lustre to the whole of milk, similarly, omniscience (kevalajñāna) – the sense-independent, infinite knowledge – due to its special potency, inheres in the objects-of-knowledge (jñeya). From the transcendental-point-ofview (niÈcayanaya), knowledge inheres only in the soul, but empirically, it inheres in the objects-of-knowledge (jñeya). The mirror, due to its particular characteristic, reflects the objects; empirically, the objects have the power of relection. Similarly, the sense-independent, infinite knowledge has the power to know all objects-of-knowledge (jñeya); empirically, knowledge inheres in all objects-of-knowledge (jñeya). tfn rs .k lafr vêkò .kk.ks .kk.ka .k gksfn lOox;a A lOox;a ok .kk.ka dga .k .kk.kfê;ò k vêkò AA1&31AA ;fn rs u lUR;FkkZ Kkus Kkua u Hkofr loZxre~ A loZxra ok Kkua dFka u KkufLFkrk vFkkZ% AA1&31AA 39 izopulkj lkekU;kFkZ & 1;fno tks 1rs vFkkZ%o os Ks;inkFkZ 1Kkuso dsoyKku esa 1u lfUro ugha gksosa rks 1loZxra Kkuao lc inkFkks± esa izkIr gksus okyk Kku vFkkZr~ dsoyKku gh 1u Hkofro ugha gksos 1oko vkSj tks 1loZxra Kkuao dsoyKku gS ,slk ekuks rks 1vFkkZ%o inkFkZ 1KkufLFkrk%o Kku esa fLFkr gSa (ekStwn gSa) ,slk 1dFka uo D;ksa u gksos\ voÀ; gh gksosA If not all objects-of-knowledge (jñeya) inhere in omniscience (kevalajñāna), then omniscience cannot be all-pervasive (sarvagata). If omniscience is all-pervasive why would all objects-of-knowledge (jñeya) not inhere in it? Explanatory Note: If omniscience (kevalajñāna) is not able to reflect all objects-of-knowledge (jñeya), like the mirror, it cannot be all-pervasive (sarvagata). The mirror, due to its inherent nature, becomes the object of reflection; similarly, knowledge, due to its nature of knowing, inheres in the object-of-knowledge (jñeya). Why would then the object-of-knowledge (jñeya) not called, empirically, as having knowledge? This establishes that the knowledge (jñāna) and the object-of-knowledge (jñeya) inhere in each other, empirically. xs.gfn .kso .k eqapfn .k ija ifj.kefn dsoyh Hkxoa A isPNfn learnks lks tk.kfn lOoa f.kjolsla AA1&32AA x`Êkfr uSo u eqÛÓfr u ija ifj.kefr dsoyh Hkxoku~ A iÀ;fr leUrr% l tkukfr lo± fujo'ks"ke~ AA1&32AA lkekU;kFkZ & 1dsoyh Hkxoku~o dsoyKkuh loZK nso 1ijao Ks;Hkwr ijinkFkks± dks 1uSoo fu'p; ls u rks 1x`Êkfro xzg.k djrs gSa 1u eqÛÓfro u NksM+rs gSa 40 Pravacanasāra From the transcendental-point-of-view (niścayanaya), the Omniscient Lord – the soul with kevalajñāna – neither accepts nor rejects the objects-of-knowledge (jñeya), and the objects-ofknowledge (jñeya) do not transform the soul. It sees and knows all objects-of-knowledge (jneya), without exception. Explanatory Note: The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-of-knowledge (jñeya) and the objects-of-knowledge (jñeya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (dÃÈÇā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya). vkSj 1u ifj.kefro u ifj.keu djrs gSaA 1l%o os dsoyh Hkxoku~ 1lo±o lc 1fujoÀks"kao dqN Hkh ckdh ugha ,sls Ks; inkFkks± dks 1leUrr%o lok±x gh 1iÀ;fro ns[krs gSa vkSj 1tkukfro tkurs gSaA tks fg lqns.k fotk.kfn vIik.ka tk.kxa lgkos.k A ra lqndsofyfefl.kks Hk.kafr yks;Iinho;jk AA1&33AA ;ks fg Jqrsu fotkukR;kRekua Kk;da LoHkkosu A ra Jqrdsofyuè"k;ks Hk.kfUr yksdiznhidjk% AA1&33AA 41 izopulkj lkekU;kFkZ & 1;%o tks iq#"k 1fgo fu'p; ls 1Jqrsuo HkkoJqrKku ls 1LoHkkosu Kk;dao vius gh lgt LoHkko ls lcdks tkuus okys 1vkRekuao vkRek dks vFkkZr~ vius futLo:i dks 1fotkufro fo'ks"krk ls tkurk gS 1rao ml HkkoJqrKkuh dks 1yksdiznhidjk%o leLr yksd ds m|ksr djus okys 11⁄2"k;%o Jhohrjkxnso 1Jqrdsofyuao Jqrdsoyh 1Hk.kfUro dgrs gSaA Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī. Explanatory Note: The Omniscient, with his unparalleled and eternal, infinite-knowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. 42 Pravacanasāra lqÙka ft.kksofnêa ò iksXxynOoIixs g o;.ks g A ra tk.k.kk fg .kk.ka lqÙkLl ; tk.k.kk Hkf.k;k AA1&34AA lw=ka ftuksifn a iqñxyaeO;kRedSoZpuS% A rt~KfIr£g Kkua lw=kL; p KfIrHkZf.krk AA1&34AA lkekU;kFkZ & 1iqñxyaeO;kRedS%o iqñxy&aeO; Lo:i 1opuS%o opuksa ls 1ftuksifn ao tks ftu Hkxoku~ dk mins'k fd;k gqvk gS 1lw=kao og aeO;Jqr gS 1fgo fu'p;dj 1rñKfIr%o ml aeO;Jqr dk tkuuk 1Kkuao HkkoJqr Kku gSA 1p lw=kL;o vkSj aeO;Jqr dks Hkh 1KfIr%o Kku 1Hkf.krko O;ogkj ls dgk gSA Teachings of Lord Jina that reach us through his divine words – which are in form of physical matter (pudgala) – constitute the Scripture (sūtra or dravyaśruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhāvaśruta). Empirically, the Scripture (sūtra or dravyaśruta) is also knowledge. Explanatory Note: The Scripture (sūtra or dravyaśruta) is in form of physical matter (pudgala) since it is the non-absolutistic (anekāntātmaka) expression of the words of Lord Jina. Knowledge of the Scripture (sūtra or dravyaśruta) is scriptural-knowledge (bhāvaśruta). However, overlaying the effect in the cause, as overlaying life in food, empirically, the Scripture (sūtra or dravyaśruta) is also knowledge. In real terms, the Scripture (sūtra or dravyaśruta) is not knowledge since it is physical matter (pudgala). Knowledge just knows; it is the manifestation of consciousness (cetanā), no strings attached. The knowledge arising on the study of the Scripture (sūtra or dravyaśruta) gets the designation 'śrutajñāna' only because the Scripture is the instrumental cause of that knowledge. From the transcendental-point-of-view (niścayanaya), only knowledge begets knowledge. 43 izopulkj tks tk.kfn lks .kk.ka .k gofn .kk.ks.k tk.kxks vknk A .kk.ka ifj.kefn l;a vêkò .kk.kfê;ò k lOos AA1&35AA ;ks tkukfr l Kkua u Hkofr Kkusu Kk;d vkRek A Kkua ifj.kers Lo;eFkkZ KkufLFkrk% LkosZ AA1&35AA lkekU;kFkZ & 1;%o tks vkRek 1tkukfro tkurk gS 1l%o og 1Kkuao Kku gSA 1Kkusuo Kkuxq.k ls 1Kk;d%o tkuus okyk 1vkReko vkRek vFkkZr~ psruaeO; 1u Hkofro ugha gksrkA 1Kkuao Kku 1LOk;ao vki gh 1ifj.kerso ifj.keu djrk gS 1losZ vFkkZ%o vkSj lc Ks; inkFkZ 1KkufLFkrk%o Kku esa fLFkr gSaA The one who knows – the soul – is the knowledge. The soul does not know through its quality of knowledge. The knowledge (jñāna), on its own, transforms and pervades in all objects-ofknowledge (jñeya). Explanatory Note: From the transcendental-point-of-view (niścayanaya), the knowledge (jñāna) and the soul (ātmā) are the same and coextensive. For the purpose of explanation, empirically, the two get different designation, number, sign, or utility. Manifestation of the soul in form of knowledge is the knowledge. The fire is the doer (kartā) of the process of burning and the heat (in the fire) is the cause (kāraõa) of burning. The fire and the heat are empirically different but, in reality, both are the same; the fire is the heat. In the same way, the soul is the doer (kartā) of the process of knowing and the knowledge is the instrument (sādhana) of knowing. Empirically, there is the suggestion of difference between the soul and the knowledge but, actually, there is no difference. The man who cuts grass with the help of the mower is, by designation, the grass-cutter, but the man and the 44 Pravacanasāra mower are different entities. There is no such difference between the soul and the knowledge. The soul is not the knower because of any external quality of knowledge; the two – the soul (ātmā) and the knowledge (jñāna) – are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and as the reflected objects dwell in the mirror, the objects of knowledge dwell in the knowledge. rEgk .kk.ka thoks .ks;a nOoa frgk leD[kknaa A nOoa fr iq.kks vknk ija p ifj.kkelac1⁄4a AA1&36AA rLekr~ Kkua thoks Ks;a aeO;a f=k/k lek[;kre~ A aeO;fefr iqujkRek ij'p ifj.kkelac1⁄4% AA1&36AA lkekU;kFkZ & 1rLekr~o blh dkj.k ls 1tho%o vkRek 1Kkuao KkuLo:i gS vkSj 1f=k/k lek[;krao vrhr] vukxr] orZeku i;kZ; ds Hksn ls vFkok mRikn] O;;] /zkSO; Hksn ls vFkok aeO;] xq.k] i;kZ; ls rhu izdkj dgykus okyk 1aeO;ao aeO; gS] 1Ks;ao og Ks; gS 1iqu%o fiQj 1vkReko tho inkFkZ 1po vkSj 1ij%o vU; vpsru ik¡p inkFkZ 1ifj.kkelac1⁄4%o ifj.keu ls ca/s gSa] blfy;s 1aeO;a bfro aeO; & ,sls in dks & /kj.k djrs gSaA Thus, the soul (ātmā, jīva) is the knowledge (jñāna). The substance (dravya) is the object-of-knowledge (jñeya). The object-of-knowledge (jñeya) is expressed in any of these three 45 izopulkj Explanatory Note: The previous verse (gāthā) expounds that the soul (ātmā, jīva) is the knowledge (jñāna). And the soul itself, without outside help, knows the self as well as the other objects-ofknowledge (jñeya) through its own modification of the knowledge. No other substance has this knowledge. The substance, which is expressed in three ways – past, present and future modes; origination (utpāda), destruction (vyaya) and permanence (dhrauvya); and substance (dravya), quality (guõa) and mode (paryāya) – is worth knowing by the soul. The soul, like the lamp, illumines the self as well as the others and, therefore, is the objectof-knowledge (jñeya) as well as the knowledge (jñāna). The remaining five substances – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), the matter (pudgala), and the time (kāla) – have no knowledge (jñāna) but are the objects-of-knowledge (jñeya). How can the soul know itself? It knows itself like the lamp, which illumines the self as well as the others. How does the soul know the objects-of-knowledge (jñeya)? The knowledge (jñāna) as well as the objects-of-knowledge (jñeya) undergo modification, and the modification of the knowledge (jñāna) is with help of the objects-of-knowledge (jñeya). With help of the objects-ofknowledge (jñeya), the knowledge (jñāna) knows; if there were no objects-of-knowledge (jñeya), whom will the knowledge (jñāna) know? With help of the knowledge (jñāna), the objects-ofknowledge (jñeya) are known; if there were no knowledge (jñāna), who will know the objects-of-knowledge (jñeya)? There is this eternal relationship between the objects-of-knowledge (jñeya) and the knowledge (jñāna). ways – past, present and future modes (paryāya); origination (utpāda), destruction (vyaya) and permanence (dhrauvya); substance (dravya), quality (guõa) and mode (paryāya). Further, since the substances – the soul (jīva) and the non-soul (ajīva) – undergo modification, the above modes of expression are used. 46 Pravacanasāra réïkfyxso lOos lnlCHkwnk fg iTt;k rk l A oêarð s rs .kk.ks folslnks nOotknh.ka AA1&37AA rkRdkfydk bo losZ lnl wrk fg i;kZ;kLrklke~ A orZUrs rs Kkus fo'ks"krks aeO;tkrhuke~ AA1&37AA lkekU;kFkZ & 1rklka aeO;rkrhukao mu izfl1⁄4 thokfnd aeO; tkfr;ksa ds 1rs losZo os leLr 1lnl wrk%o fo|eku rFkk vfo|eku 1i;kZ;k%o i;kZ; 1fgo fu'p; ls 1Kkuso Kku esa 1foÀks"kr%o fHkÂ&fHkÂ Hksn fy;s 1rkRdkfydk boo orZekudky laca/h i;kZ;ksa dh rjg 1orZUrso izorZrs gSaA Certainly, all modes – present and not-present – of those types of substances (dravya) subsist in the (infinite) knowledge (kevalajñāna), as if in the present. Explanatory Note: When an artist draws the figure of a past luminary, like Bāhubali or Bharata, or of a future luminary, like Tīrthańkara Padmanābha (future incarnation of King Śreõika), these are seen in the present. In the same way, the knowledgemirror reflects, in the present, the substances of the past and the future. How is it possible? An advanced ascetic who has attained, through austerity, the purity of his soul is able to know the past and future modes of a substance (an individual, for example); his knowledge at that time takes the form of that mode. If the Omniscient, who has attained infinite knowledge through ultimate purity of his soul, knows all modes of all substances, there is nothing 'impossible' in this. This is the nature of knowledge, and the nature of a substance is beyond logical argument. 47 izopulkj ts .kso fg latk;k ts [kyq .kêkò Hkoh; iTtk;k A rs gksafr vlCHkwnk iTTkk;k .kk.kiPpD[kk AA1&38AA ;s uSo fg latkrk ;s [kyq u k HkwRok i;kZ;k% A rs HkofUr vl wrk% i;kZ;k% KkuizR;{kk% AA1&38AA lkekU;kFkZ & 1fgo fu'p; djds 1;s i;kZ;k%o tks i;kZ; 1uSo latkrk%o mRiÂ gh ugha gq, gSa rFkk 1;so tks 1[kyqo fu'p; ls 1HkwRoko mRiÂ gksdj 1u k%o u  gks x;s gSa 1rso os lc vrhr] vukxr 1i;kZ;k%o i;kZ; 1vl wrk%o orZekudky ds xkspj ugha 1HkofUro gksrs gSa] rks Hkh 1KkuizR;{kk%o dsoyKku esa izR;{k gSaA Certainly, omniscience (kevalajñāna) sees directly those notpresent modes (paryāya), which are yet to originate, and which had originated in the past but destroyed, i.e., all modes of the future and the past, not existing in the present, of a substance (dravya). Explanatory Note: The not-present modes of a substance are future modes that are yet to originate and past modes that exist no more. However, such modes are present in the knowledge of the Omniscient. As the figures of the past and the future Tīrthańkara inscribed in the stela remain present, the past and the future modes of a substance remain present in the knowledge of the Omniscient. 48 Pravacanasāra If those not-present modes (paryāya) – which are yet to originate, and which had originated in the past but destroyed – of the substance (dravya) were not reflected directly in the knowledge of the Omniscient – kevalajñāna – who will call that knowledge superlative, worthy of adoration? Explanatory Note: What excellence will the knowledge (jñāna) have if it fails to know the past and the future modes (paryāya) of the substance? Only that knowledge which knows directly the past and the future modes (paryāya) of the substance is excellent. There is no doubt that the divine knowledge of Lord Jina reflects directly and simultaneously all modes (paryāya) – of the three times – of the substance (dravya). The superlative, infinite knowledge – kevalajñāna – of the Omniscient is amazing. tfn iPpD[ketk;a iTtk;a iyf;na p .kk.kLl A .k gofn ok ra .kk.ka fnOoa fr fg ds i:osafr AA1&39AA lkekU;kFkZ & 1;fn oko vkSj tks 1KkuL;o dsoyKku ds 1vtkr% i;kZ;%o vukxr i;kZ; 1po rFkk 1izyf;r%o vrhr (u ) i;kZ; 1izR;{k%o vuqHkoxkspj 1u Hkofro ugha gksrs rks 1rr~ Kkuao ml Kku dks 1fnO;a bfro lcls mRÑIV vFkkZr~ Lrqfr djus ;ksX; ,slk 1fgo fu'p; djds 1ds iz:i;fUro dkSu dgrk\ dksbZ Hkh ughaA ;fn izR;{kks¿tkr% i;kZ;% izyf;rÜÓ KkuL; A u Hkofr ok rr~ Kkua fnO;fefr fg ds iz:i;fUr AA1&39AA 49 izopulkj The Omniscient Lord has declared that those who know substances through the sensory-knowledge (matijñāna), that operates in stages including speculation (īhā), are not able to know the not-present modes (paryāya) of the substance. Explanatory Note: For acquisition of sensory-knowledge (matijñāna) there must be some kind of association of the substance with the sense-organ. The knowledge is then acquired in stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and retention (dhāraõā). Since there is no association possible of the sense-organ with the past and the future modes of the substance, these are not reflected in sensoryknowledge (matijñāna). Further, sensory-knowledge is not able to know, due to lack of association, substances that are minute (like atom), distant (like heaven, Mount Meru), and without form (like the medium of motion – dharma). Sensory-knowledge is able to know only gross substances like the pot and the board; it is indirect, inferior, and fit to be abandoned. It is not direct, like infinite-knowledge (kevalajñāna) of the Omniscient. vRFka vD[kf.kofnna bZgkiqOos g ts fotk.kafr A rs l ijksD[kHkwna .kknqeléaï fr i..kÙka AA1&40AA vFkZe{kfuifrrehgkiwoSZ% ;s fotkufUr A rs"kka ijks{kHkwra Kkrqe'kD;fefr izKIre~ AA1&40AA lkekU;kFkZ & 1;so tks tho 1v{kfuifrrao bfUnz; xkspj gq, 1vFk±o ?kV&iVkfn inkFkks± dks 1bZgkiwoSZ%o bZgk gS iwoZ esa ftuds ,sls bZgk] vok;] èkkj.kk bu efrKkuksa ls 1fotkufUro tkurs gSa 1rs"kkao mu thoksa ds 1ijks{kHkwrao vrhr&vukxrdky laca?kh ijks{k oLrq 1Kkrqe~o tkuus dks 1v'kD;ao vleFkZiuk gS 1bfro bl izdkj 1izKIre~o loZKnso us dgk gSA 50 Pravacanasāra The knowledge which knows objects that are without spacepoints – kālāõu or aõu, with space-points – pańcāstikāya, with form – pudgala, without form – jīva etc., the modes of the future that are yet to originate, and the modes of the past that have vanished, is the perfect-knowledge (omniscience or kevalajñāna), that is beyond the five senses – atīndriya jñāna. Explanatory Note: Perfect-knowledge (omniscience or kevalajñāna) is beyond the five senses – it is atīndriya jñāna; it knows everything and, therefore, the one who owns this kind of knowledge is the Omniscient (the Sarvajña). Those who believe that sensory-knowledge (matijñāna) can lead to omniscience are under delusion. Sensory-knowledge is able to know, to a certain extent, objects that are present, have form, substantiality, extensiveness, and proximity. It cannot know objects that are without form and are minuscule; it can also not know the nonpresent past and future modes (paryāya) of substances. How can the owner of such partial knowledge be granted the status of the Omniscient (the Sarvajña)? vinsla linsla eqÙkeeqÙka p iTt;etkna A iy;a xna p tk.kfn ra .kk.ke nfn;a Hkf.k;a AA1&41AA vizns'ka lizns'ka ewrZeewr± p i;Z;etkre~ A izy;a xra p tkukfr rTKkuerhfUae;a Hkf.kre~ AA1&41AA lkekU;kFkZ & tks Kku 1vizns'kao izns'k jfgr dkyk.kq rFkk ijek.kqvksa dks] 1lizns'kao izns'k lfgr dks vFkkZr~ i×pkfLrdk;ksa dks 1ewr±o iqñxyksa dks 1po vkSj 1vewr±o 'kq1⁄4 thokfnd aeO;ksa dks 1vtkra i;Z;ao vukxr i;kZ;ksa dks 1po vkSj 1izy;a xrao vrhr i;kZ;ksa dks 1tkukfro tkurk gS 1rr~ Kkuao ml Kku dks 1vrhfUae;ao vrhfUae; 1Hkf.kre~o dgk gSA 51 izopulkj ifj.kefn .ks;eêa ò .kknk tfn .kso [kkbxa rLl A .kk.ka fr ra ft .knk [ko;ara dEeesoqÙkk AA1&42AA ifj.kefr Ks;eFk± Kkrk ;fn uSo {kkf;da rL; A Kkufefr ra ftusUaek% {ki;Ura deSZoksDroUr% AA1&42AA If the knowledge-seeking soul is influenced by the objects-ofknowledge (jñeya), that soul certainly does not attain permanent knowledge born out of the destruction of karmas (kÈāyika jñāna); the Omniscient Lord calls such a soul the enjoyer of the fruits of the karmas. Explanatory Note: The soul that experiences volition (saÉkalpa) or inquisitiveness (vikalpa) toward the objects-ofknowledge (jñeya) does not attain permanent knowledge (kÈāyika jñāna). Such a soul, attached to the objects-of-knowledge (jñeya), enjoys the fruits of the karmas without attainment of pristine knowledge, just as the deer chases a mirage. On attainment of permanent knowledge (kÈāyika jñāna) born out of destruction of the karmas, as the psychical-senses (bhāvendriya) are absent, there is no volition or inquisitiveness toward the objects-ofknowledge (jñeya). Such a soul enjoys infinite bliss born out of its direct, sense-independent knowledge – atīndriya jñāna. The soul that has indirect, sense-dependent knowledge enjoys the objectsof-knowledge (jñeya) as the fruits of the karmas. lkekU;kFkZ & 1;fno tks 1Kkrko tkuus okyk vkRek 1Ks;eFk±o Ks;inkFkZ dks 1ifj.kefro ladYi&fodYi:i gksdj ifj.keu djrk gS 1rnko rks 1rL;o ml vkRek ds 1{kkf;da Kkuao deZ ds {k; ls mRiÂ gqvk vrhfUae; Kku 1u ,oo fu'p; ls ugha gS 1bfro blfy;s 1ftusUaek%o loZKnso 1rao ml fodYih tho dks 1deZ {ki;Urao deZ dk vuqHko djusokyk 1,oo gh 1mDroUr%o dgrs gSaA 52 Pravacanasāra mn;xnk dEealk ft.kojolgs g f.k;fn.kk Hkf.k;k A rslq foew<ks jÙkks nqêkò s ok ca/e.kq Hkofn AA1&43AA mn;xrk% dek±'kk ftuojò"kHkS% fu;R;k Hkf.krk% A rs"kq foew<ks jDrks nq ks ok cU/euqHkofr AA1&43AA lkekU;kFkZ & 1ftuojò"kHkS%o x.k/jkfndksa esa Js  vFkok cM+s ,sls ohrjkxnso us 1mn;xrk% dek±Àkk%o mn; voLFkk dks izkIr gq, deks± ds va'k vFkkZr~ Kkukoj.kkfn Hksn 1fu;R;ko fu'p; ls 1Hkf.krk%o dgs gSaA 1rs"kqo mu mn;kxr deks± esa 1foew<%o eksgh 1jDr%o jkxh 1oko vFkok 1nq %o }s"kh 1cU/ao izd`fr] fLFkfr vkfn pkj izdkj ds cU/ dks 1vuqHkofro vuqHko djrk gS] vFkkZr~ Hkksxrk gSA The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, the soul with delusion (moha), attachment (rāga) and aversion (dveÈa), engenders four kinds of bondage on fruition of the karmas. Explanatory Note: All worldly souls witness fruition of their past bound karmas. Karmas have eight main divisions: knowledge-obscuring (jñānāvaraõīya), perception-obscuring (darśanāvaraõīya), feeling-producing (vedanīya), deluding (mohanīya), life-determining (āyuÍ), name-determining or physique-making (nāma), status-determining (gotra), and obstructive (antarāya). Fruition of the karmas, by itself, is not the cause of bondage of karmas. When the soul entertains delusion (moha), attachment (rāga) and aversion (dveÈa) on fruition of the karmas, it enters into bondage of fresh karmas. Bondage of the karmas is of four kinds: nature or species (prakÃti), duration 53 izopulkj (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These – delusion (moha), attachment (rāga) and aversion (dveÈa) – are to be discarded. Bk.kf.klsTtfogkjk /Eeqonslks ; f.k;n;ks rs l A vjgark.ka dkys ek;kpkjks Oo bRFkh.ka AA1&44AA LFkkufu"k|kfogkjk /eksZins'kÜÓ fu;r;Lrs"kke~ A vgZrka dkys ek;kpkj bo L=kh.kke~ AA1&44AA lkekU;kFkZ & 1rs"kke~ vgZrkao mu vgZUr nsoksa ds 1dkyso deks± ds mn;dky esa 1LFkkufu"k|kfogkjk%o LFkku] vklu] vkSj fogkj ;s rhu dk;;ksx dh fØ;k;sa 1po vkSj 1/eksZinsÀk%o fnO;èofu ls fu'p;&O;ogkj Lo:i /eZ dk mins'k] ;g opu;ksx dh fØ;k 1Ðh.kkao fÐ;ksa ds LokHkkfod 1ek;kpkj boo dqfVy vkpj.k dh rjg 1fu;r;%o fuf'pr gksrh gSaA 1During the period of being the Omniscient Lord – the Arhat (Tīrthańkara, Kevalī, Sarvajña) – bodily activities of standing, sitting and moving, and speech activity of delivering the divinediscourse (divyadhvani), take place without effort on his part; these activities are natural to the Arhat, like deceitfulness to women. 1 The Arhat is the Lord, who has attained omniscience (kevalajñāna) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. But the Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world. 54 Pravacanasāra Explanatory Note: On fruition of auspicious karmas, activities of the body and the speech take place in the Arhat without effort on his part. Since the Arhat entertains no delusion (moha), such activities take place naturally, without desire. As women, by nature, have typical gestures, amorous sentiments and capriciousness, the Arhat, by nature, undertakes activities of the body and the speech. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas. iq..kiQyk vjgark rs l fdfj;k iq.kks fg vksnb;k A eksgknh g fojfg;k rEgk lk [kkbx fÙk enk AA1&45AA iq.;kiQyk vgZUrLrs"kka fØ;k iqu£g vkSnf;dh A eksgkfnfHk% fojfgrk rLekr~ lk {kkf;dhfr erk AA1&45AA lkekU;kFkZ & 1vgZUr%o loZK ohrjkxnso 1iq.;iQyk%o rhFk±djukek iq.; izdfr ds iQy gSa] vFkkZr~ vgZUr in rhFk±djuke iq.;deZ ds mn; ls gksrk gSA 1iqu%o vkSj 1rs"kkao mudh 1fØ;ko dk; rFkk opu dh fØ;k 1fgo fu'p; ls 1vkSnf;dho deZ ds mn; ls gSA ijUrq 1lko og fØ;k 1eksgkfnfHk%o eksg] jkx] }s"kkfn Hkkoksa ls 1fojfgrko jfgr gSA 1rLekr~o blfy;s 1{kkf;dho eksgdeZ ds {k; ls mRiÂ gqbZ gS 1bfr erko ,slh dgh xbZ gSA Attainment of the status of the Omniscient Lord – the Arhat (Tīrthańkara, Kevalī, Sarvajña) – is the fruit of the past meritorious karmas. In addition, the activities of the Arhat are certainly due to the fruition of auspicious karmas. The activities of the Arhat do not take place due to the dispositions of delusion 55 izopulkj Explanatory Note: Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohanīya) karma, activities lose the strength of disturbing the purity of the soul. As per Tattvārthasūtra (2-4), the nine characteristics of the soul arising from destruction of the karmas are knowledge (jñāna), perception (darśana), gift (dāna), gain (lābha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (vīrya), perfect faith (saÉyaktva), and perfect conduct (cāritra). On destruction of knowledgeand perception-obscuring karmas arise perfect knowledge and perfect perception. On destruction of giftobstructing karmas arises the power of giving security to infinite multitude of living beings in form of fearlessness. On destruction of karmas that obstruct gain, the Omniscient does not take food. His body assimilates, every instant, infinite particles of extremely pure and subtle matter, beyond the reach of ordinary human beings, that give strength. This is the 'gain' derived from destruction of the karmas. On destruction of the karmas that obstruct enjoyment, there arises infinite enjoyment of unparalleled nature. The marvels of the showers of flowers etc. result from this. Owing to the disappearance, without remnant, of the obstructive karmas of re-enjoyment is manifested infinite reenjoyment. The manifestation of the throne, the fans, the (moha), attachment (rāga) and aversion (dveÈa). His activities take place on complete destruction (kÈaya) of the inimical (ghātī) karmas, including the deluding (mohanīya) karma. 56 Pravacanasāra canopies, and other splendours are examples of re-enjoyment. On destruction of the karmas that obstruct energy, the soul attains infinite energy. On destruction of these seven subtypes of karmas, the soul attains perfect faith and perfect conduct. tfn lks lqgks o vlqgks .k gofn vknk l;a lgkos.k A lalkjks fo .k foTtfn lOos l thodk;k.ka AA1&46AA ;fn l 'kqHkks ok v'kqHkks u Hkofr vkRek Lo;a LoHkkosu A lalkjks¿fi u fo|rs losZ"kka thodk;kuke~ AA1&46AA lkekU;kFkZ & 1;fno tks 1l%o og vkRek 1LoHkkosuo vius LoHkko ls 1Lo;ao vki gh 1'kqHk%o 'kqHk ifj.kke:i 1oko vFkok 1v'kqHk%o vÀkqHk ifj.kke:i 1Uk Hkofro u gksos 1rnko rks 1losZ"kkao lc 1thodk;kukao thoksa dks 1lalkj% vfio lalkj ifj.kfr Hkh 1u fo|rso ugha gksosA The soul, by its nature, entertains auspiciousand inauspicioustransformations; if such transformations were not present in the soul, it would not have transmigratory existence. Explanatory Note: The soul undergoes transformations. As the crystal transforms into the colour of the flower that is in union with it, in the same way, the soul, since beginningless time, transforms into ignorant dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha) due to its union with external objects. If this were not the case, all souls would establish permanently in the state of liberation. Since this is not the case, it is clear that the pure soul of the Omniscient Lord (the Arhat) does not entertain auspiciousand inauspicious-transformations; other souls do. 57 izopulkj ta réïkfy;fenja tk.kfn tqxoa learnks lOoa A vRFka fofpÙkfolea ra .kk.ka [kkb;a Hkf.k;a AA1&47AA ;ÙkkRdkfydferja tkukfr ;qxiRleUrr% loZe~ A vFk± fofp=kfo"kea rr~ Kkua {kkf;da Hkf.kre~ AA1&47AA lkekU;kFkZ & 1;r~o tks Kku 1leUrr%o lok±x ls 1rkRdkfydferjao orZekudky laca/h vkSj mlls tqnh Hkwr] Hkfo";r~dky laca/h i;kZ;ksadj lfgr 1fofp=kao viuh y{k.k:i y{eh ls vusd izdkj 1fo"keao vkSj ewrZ&vewrkZfn vleku tkfr&Hksnksa ls fo"ke vFkkZr~ ,drk ugha ,sls 1lo± vFk±o lc gh inkFkks± ds lewg dks 1;qxir~o ,d gh le; esa 1tkukfro tkurk gS 1rñKkuao ml Kku dks 1{kkf;dao {kkf;d vFkkZr~ deZ ds {k; ls izxV gqvk vrhfUae; ,slk 1Hkf.kre~o dgk gSA The knowledge that knows completely and at the same time, i.e., simultaneously, all objects – variegated and dissimilar – with their present, past and future modes (paryāya), is the permanent knowledge born out of destruction of the karmas – kÈāyika jñāna, atīndriya jñāna. Explanatory Note: Only the perfect-knowledge (kevalajñāna) has the power to know simultaneously and completely all objectsof-knowledge (jñeya), with their variegated and dissimilar characteristics, and their present, past and future modes. The knowledge produced on destruction-cum-subsidence (kÈayopaśama) of knowledge-obscuring (jñānāvaraõīya) karmas knows the objectsof-knowledge (jñeya) partially and sequentially; this knowledge, being partial, has no place in the infinte-knowledge (kevalajñāna) of the Omniscient Lord (the Arhat). In the kevalajñāna, there is complete destruction of all imperfections, impurities and envelop58 Pravacanasāra ments and, therefore, it has the power to illumine all objects-ofknowledge (jñeya). It is impossible to script the grandeur of perfect-knowledge (kevalajñāna), suffice it to say that it indeed illumines with its steady light all modes of all objects-of-knowledge (jñeya), at all times, for all times, and in all places. tks .k fotk.kfn tqxoa vRFks fréïkfyxs frgqo.kRFks A .kknqa rLl .k léïa liTt;a nOoesxa ok AA1&48AA ;ks u fotkukfr ;qxinFkkZu~ =kSdkfydku~ f=kHkqouLFkku~ A Kkraq rL; u 'kD;a li;Z;a aeO;esda ok AA1&48AA lkekU;kFkZ & 1;%o tks iq#"k 1f=kHkqouLFkku~o rhu yksd esa fLFkr 1=kSdkfydku~o vrhr] vukxr] orZeku & bu rhu dky laca/h 1vFkkZu~o inkFkks± dks 1;qxir~o ,d gh le; eas 1u fotkukfro ugha tkurk gS 1rL;o ml iq#"k ds 1li;Z;ao vuUr i;kZ;ksa lfgr 1,da aeO;a oko ,d aeO; dks Hkh 1Kkraqo tkuus dh 1'kD;a uo lkeF;Z ugha gSA He, who does not know simultaneously the objects of the three worlds with their modes of the past, the present and the future, cannot know even a single object with its infinite modes (paryāya). Explanatory Note: In this universe (loka), the substance of space (ākāśa) is one indivisible whole i.e., one single continuum, the substance of medium-of-motion (dharma) is one indivisible whole, the substance of medium-of-rest (adharma), too, is one indivisible whole, the substance of time (kāla) is innumerable-fold (asaÉkhyāta), the souls (jīva) are infinite (ananta), and the 59 izopulkj substance of matter (pudgala) is infinite times the number of souls. All six substances have their distinctive, infinite modes of the three times. All these modes constitute the objects-ofknowledge (jñeya). Only the soul (ātmā, jīva) has the power to know. Just as the fire, while burning the fuel – wood, grass and leaves – takes its form, but continues to maintain its own nature as the fire, similarly, the knowledge-soul (jñāyaka), while knowing the objects-of-knowledge (jñeya) takes their form, but continues to maintain its knowledge-nature. The soul knows itself by own knowledge, on its own. This is the nature of the soul. Since the soul is all-knowing and all objects are reflected in its knowledge, the soul that does not know all objects-of-knowledge (jñeya), surely, does not know the soul too. The direct (pratyakÈa) knowledge of the soul implies the knowledge of all objects-of-knowledge (jñeya), as these reflect in the soul. The knowledge of all objects-ofknowledge means the knowledge of the soul, and the knowledge of the soul means the knowledge of all objects-of-knowledge; the two are the same. In essence, the one who does not know all objects-ofknowledge (jñeya) does not know the soul (ātmā, jīva). nOoa v.kariTt;esxe.karkf.k nOotknkf.k A .k fotk.kfn tfn tqxoa d/ lks lOokf.k tk.kkfn AA1&49AA aeO;euUri;kZ;esdeuUrkfu aeO;tkrkfu A u fotkukfr ;fn ;qxir~ dFka l lokZf.k tkukfr AA1&49AA lkekU;kFkZ & 1;fno tks 1vUkUri;kZ;a ,da aeO;ao vuUr i;kZ; okys ,d vkReaeO; dks 1uSo tkukfro fu'p; ls ugha tkurk 1rnko rks 1l%o og iq#"k 1;qxir~o ,d gh ckj 1vuUrkfuo var jfgr 1lokZf.ko lEiw.kZ 1aeO;tkrkfuo aeO;ksa ds lewg 1dFkao dSls 1tkukfro tku ldrk gS\ 60 Pravacanasāra If the knowledge-soul does not know completely the single substance (the soul) with its infinite modes, how can it know simultaneously the conglomeration of infinite classes of substances? Explanatory Note: Knowledge (jñāna) is the attribuite of the soul (ātmā, jīva). Knowledge is like the light that is present in all souls and is of infinite kinds. Infinite substances (dravya) and infinite modes (paryāya) of these substances – objects-ofknowledge (jñeya) – are the bases for different kinds of knowledge. Such knowledge, with its infinite kinds, knows all objects-ofknowledge (jñeya). How can the soul (ātmā, jīva) that does not know directly this knowledge-equipped soul know all substances? Therefore, the knowledge of the soul (ātmā, jīva) means the knowledge of every other object-of-knowledge (jñeya) and the soul that does not know itself does not know all other substances. Further, there exists the relationship of the knower (jñāyaka) and the known (jñeya) between the soul and the objects-ofknowledge. Although the two eternally maintain their own nature, still, as the knowledge (jñāna) transforms in form of the objects-ofknowledge (jñeya), these objects appear as if stationed or established in the knowledge-soul. The one who does not accept this does not know fully the nature of the soul (ātmā, jīva) and undermines its glory. Therefore, the one who knows the soul, knows everything; and the one who knows everything, knows the soul. By knowing the one (ātmā, jīva), everything is known, and by knowing everything, the one is known. The above refers not to the partial-knowledge of the senses, but to the perfect-knowledge or kevalajñāna of the Omniscient Lord. 61 izopulkj miTtfn tfn .kk.ka delks vês ò iMqPp .kkf.kLl A ra .kso gofn f.kPpa .k [kkbxa .kso lOoxna AA1&50AA mRi|rs ;fn Kkua Øe'kks¿FkkZu~ izrhR; Kkfuu% A rÂSo Hkofr fuR;a u {kkf;da uSo loZxre~ AA1&50AA lkekU;kFkZ & 1;fno tks 1Kkfuu%o vkRek dk 1Kkuao pSrU;xq.k 1vFkkZu~o inkFkks± dks 1Øe'k%o Øe ls 1izrhR;o voyEcu djds 1mRi|rso mRiÂ gksrk gS 1rnko rks 1rr~o og Kku 1uSoo u rks 1fuR;ao vfouk'kh 1Hkofro gS 1u {kkf;dao u {kkf;d gS vkSj 1uSo loZxre~o u lcdk tkuus okyk gksrk gSA The knowledge (jñāna) that originates sequentially, having recourse to one object at a time, is not eternal (avināśī), is not born out of the destruction of karmas – kÈāyika, and is not allpervasive (sarvagata). Explanatory Note: The knowledge that originates sequentially and knows the objects one by one is destructible (anitya) – it appears with focus on one object and disappears as focus shifts to another object. It originates due to destruction-cum-subsidence (kÈayopaśama) of the knowledge-obscuring (jñānāvaraõīya) karma and, therefore, changes in degree. Since it does not originate on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is not kÈāyika. Not able to know the infinitude of objects in regard to their quaternion of substance (dravya), place (kÈetra), time (kāla), and being (bhāva), it is not all-pervasive (sarvagata). In essence, the knowledge that originates sequentially and knows the objects one by one is dependent; the owner of such knowledge cannot be the all-knowing Omniscient or the Sarvajña. 62 Pravacanasāra The perfect-knowledge (kevalajñāna) of the Omniscient knows simultaneously and eternally the whole range of objects of the three times, in the three worlds, having dissimilar and variegated nature. O worthy souls, this is truly the glory of the perfect-knowledge (kevalajñāna). Explanatory Note: As the direct, perfect knowledge (kevalajñāna) that reflects simultaneously all objects-ofknowledge (jñeya) by taking their form needs no changeover or transition, it is non-destructible (nitya). As it originates on destruction of the knowledge-obscuring (jñānāvaraõīya) karma, it is kÈāyika. As it knows the infinitude of objects with regard to their quaternion of substance (dravya), place (kÈetra), time (kāla), and being (bhāva), it is all-pervasive (sarvagata). It is impossible to describe the perfect-knowledge (kevalajñāna); only the owner of such knowledge is the all-knowing (the Sarvajña). fréïkyf.kPpfolea l;ya lOoRFk laHkoa fpÙka A tqxoa tk.kfn tks.ga vgks fg .kk.kLl ekgIia AA1&51AA =kSdkY;fuR;fo"kea ldya loZ=k laHkoa fp=ke~ A ;qxiTTkkukfr tSuegks fg KkuL; ekgkRE;e~ AA1&51AA lkekU;kFkZ & 1tSuao ftusUnznso dk Kku 1=kSdkY;fuR;fo"keao vrhrkfn rhuksa dky ls lnkdky (ges'kk) vle ,sls 1loZ=k laHkoao lc yksd esa fr rs 1fp=kao ukuk izdkj ds 1ldyao lc inkFkZ 1;qxir~o ,d gh ckj 1tkukfro tkurk gSA 1vgkso gs HkO; thoksa 1fgo fu'p;dj ;g 1KkuL;o Kku dh 1ekgkRE;e~o efgek gSA 63 izopulkj .k fo ifj.kefn .k xs.gfn mIiTtfn .kso rslq vêslò q A tk.k..kfo rs vknk vca/xks rs.k i..kÙkks AA1&52AA ukfi ifj.kefr u x`Êkfr mRi|rs uSo rs"oFksZ"kq A tkuÂfi rkukRek vcU/dLrsu izKIr% AA1&52AA lkekU;kFkZ & 1vkReko dsoyKkuh 'kq1⁄4kRek 1rku~o mu inkFkks± dks 1tkuu~ vfio tkurk gqvk Hkh 1;suo ftl dkj.k 1vfio fu'p; djds 1u ifj.kefro u rks ifj.kerk gS 1u x`Êkfro u xzg.k djrk gS 1uSoo vkSj u 1rs"kq vFksZ"kqo mu inkFkks± esa 1mRi|rso mRiÂ gksrk gS 1rsuo mlh dkj.k ls og 1vcU/d%o uohu deZcU/ ls jfgr 1izKIr%o dgk x;k gSA Because the pure soul (the Omniscient), while it knows all objects-of-knowledge (jñeya), does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in form of these objects, therefore, it is free from karmic-bondage (karmabandha). Explanatory Note: Although the Omniscient soul knows all objects-of-knowledge (jñeya), it does not undergo transformation of attachment (rāga) and aversion (dveÈa) due to these objects; it neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing – jñaptikriyā, and the activity of transformation-by-the-known – jñeyārthapariõamanakriyā. The activity of knowing – jñaptikriyā – knows without attachment (rāga) and aversion (dveÈa). The activity of transformation-by-theknown – jñeyārthapariõamanakriyā – knows with attachment (rāga) and aversion (dveÈa). The activity of knowing – jñaptikriyā – does not cause the bondage of karma; the activity of transformation-by-the-known – jñeyārthapariõamanakriyā – 64 Pravacanasāra causes the bondage of karma. Note that earlier verse (gāthā) 32 expounds that the Omniscient soul sees and knows all objects-ofknowledge (jñeya), but neither accepts nor rejects these objects-ofknowledge; these do not transform the soul. Subsequently, verse (gāthā) 43 expounds that the soul with delusion (moha), attachment (rāga) and aversion (dveÈa), engenders four kinds of karmic-bondage (karmabandha) on fruition of karmas. This completes discussion on the knowledge (jñāna). vfRFk veqÙka eqÙka v nfn;a bafn;a p vRFkslq A .kk.ka p rgk lksD[ka ta rslq ija p ra .ks;a AA1&53AA vLR;ewr± ewrZerhfUae;eSfUae;a pkFksZ"kq A Kkua p rFkk lkS[;a ;Ùks"kq ija p rr~ Ks;e~ AA1&53AA lkekU;kFkZ & 1vFksZ"kqo inkFkks± esa 1vrhfUae;ao bfUae;ksa dh vk/hurk ls jfgr 1Kkuao Kku gS og 1vewr±o vewrhZd gS 1po vkSj 1,sfUae;ao bfUae;&tfur Kku 1ewr±o ewrhZd 1vfLro gS 1p rFkko vkSj blh rjg 1lkS[;ao lq[k Hkh gSA vFkkZr~ tks bfUae; fcuk lq[k dk vuqHko gS og vrhfUae;] vewrhZd lq[k gS vkSj tks bafae; ds vk/hu lq[k dk vuqHko gS lks bfUae;&tfur ewrhZd lq[k gSA 1po vkSj 1rs"kqo mu Kku&lq[k ds Hksnksa esa 1;r~o tks 1ijao mRd`  gS 1rr~o og 1Ks;ao tkuus ;ksX; gSA The knowledge of objects that is independent of the senses – atīndriya jñāna – is without form – amūrtīka. The knowledge of objects that is dependent on the senses – indriya jñāna – is with form – mūrtīka. The same applies to happiness; the senseindependent happiness is without form, and the sense65 izopulkj Explanatory Note: Knowledge and happiness are each of two kinds: sense-independent without form, and sense-dependent with form. The former – sense-independent without form – knowledge and happiness are worth accepting, and the latter – sense-dependent with form – worth rejecting. Knowledge and happiness produced by the non-corporeal soul, i.e. consciousness, through its own power of knowledge-transformation, without physical contact with the objects-of-knowledge (jñeya), are entirely sense-independent (atīndriya), non-destructible, incessant, without adversary, and steady. These are, therefore, commendable, and worth accepting. Knowledge and happiness produced on destruction-cum-subsidence (kÈayopaśama) of material-karmas are sense-dependent, destructible, sporadic, with adversary, and unsteady. These are, therefore, not commendable, and worth rejecting. dependent happiness is with form. One must know the commendable kinds of knowledge and happiness out of these divisions. ta isPNnks veqÙka eqÙkslq v nfn;a p iPN..ka A l;ya lxa p bnja ra .kk.ka gofn iPpD[ka AA1&54AA ;Rizs{kek.kL;kewr± ewrsZ"orhfUae;a p izPNÂe~ A ldya Loda p brjr~ rñKkua Hkofr izR;{ke~ AA1&54AA lkekU;kFkZ & 1izs{kek.kL;o ns[kus okys dk 1;r~ Kkuao tks Kku 1vewr±o /eZ] v/eZ] vkdk'k] dky] tho bu ik¡p vewrhZd aeO;ksa dks 1po vkSj 1ewrsZ"kqo ewrhZd vFkkZr~ iqñxy&aeO;ksa ds i;kZ;ksa esa 1vrhfUae;ao bfUae;ksa ls ugha xzg.k djus 66 Pravacanasāra Explanatory Note: Direct (pratyakÈa) knowledge knows all – objects without form like dharma, adharma, ākāśa, kāla, and jīva, objects with form like physical matter (pudgala), infinitesimal objects like the atom (paramāõu), hidden objects like those belonging to the past and the future, and the self. Such knowledge is utterly pure. It is infinite and all-powerful; it evolves in the soul and does not rely on any outside help. As the fire takes the form of the fuel, direct (pratyakÈa) knowledge takes the form of the objects-of-knowledge (jñeya) and, therefore, infinite. It is impossible to describe the glory of the direct (pratyakÈa) knowledge; it is most desirable and source of the senseindependent (atīndriya) happiness. The knowledge of the 'seeing' soul that knows objects withoutform (amūrta), objects with-form (mūrta), objects beyond-thesenses (atīndriya), objects hidden in terms of substance (dravya), place (kÈetra), time (kāla), and being (bhāva), the self, and the others, is the direct (pratyakÈa) knowledge, dependent only on the soul. ;ksX; ijek.kqvksa dks 1izPNÂao aeO;] {ks=k] dky] Hkko ls xqIr inkFkks± dks 1ldya Lodao lc gh Lo&Ks; 1po vkSj 1brjr~o ij&Ks;ksa dks tkurk gS 1rr~o og Kku 1izR;{kao bfUae; fcuk dsoy vkRek ds vk/hu 1Hkofro gksrk gSA thoks l;a veqÙkks eqfÙkxnks rs.k eqfÙk.kk eqÙka A vksxsf.gÙkk tksXxa tk.kfn ok r..k tk.kkfn AA1&55AA tho% Lo;eewrksZ ew£rxrLrsu ewrsZu ewrZe~ A vox`á ;ksX;a tkukfr ok rÂ tkukfr AA1&55AA 67 izopulkj lkekU;kFkZ & 1tho%o vkReaeO; 1Lo;ao vius LoHkko ls 1vewrZ%o Li'kZ] jl] xa/] o.kZ jfgr vewrhZd gS vkSj ogh vukfn cU/&ifj.keu dh vis{kk 1ew£rxr%o ew£reku 'kjhj esa fLFkr gSA 1rsu ewrsZuo ml ewrhZd 'kjhj esa Kku dh mRifÙk dks fufeÙkdkj.k:i ew£roar aeO;sfUae; ls 1;ksX;a ewr±o bfUae; ds xzg.k djus ;ksX; LFkwy&Lo:i ewrhZd dks vFkkZr~ Li'kkZfn:i oLrq dks 1vox`áo voxzg] bZgkfn Hksnksa ls Øe ls xzg.k djds 1tkukfro tkurk gS 1oko vFkok 1rr~o ml ewrhZd dks 1u tkukfro ugha tkurk gS] vFkkZr~ tc deZ ds {k;ksi'ke dh rhozrk gksrh gS rc tkurk gS] tc eanrk gksrh gS rc ugha tkurk gSA The soul, by own nature, is without-form (amūrtīka). From the standpoint of its bondage with karmas since beginningless time past, it is with-form (mūrtīka). The soul with-form (mūrtīka) knows, through the senses and in stages like apprehension (avagraha) and speculation (īhā), the sense-perceptible objects. It may also not know these objects. Explanatory Note: Our soul, since infinite time past, is blinded by the darkness of ignorance (ajñāna). Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (parokÈa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading [in comparison to the direct (pratyakÈa), infinite-knowledge (kevalajñāna)], edgy, accompanied by the dirt of delusion, dubious, and reproachable. It, indeed, is not adorable and, hence, deplorable and worth rejecting. 68 Pravacanasāra iQklks jlks ; xa/ks o..kks líks ; iksXxyk gksafr A vD[kk.ka rs vD[kk tqxoa rs .kso xs.gafr AA1&56AA Li'kksZ jlÜÓ xU/ks o.kZ% 'kCnÜÓ iqñxyk HkofUr A v{kk.kka rkU;{kkf.k ;qxiÙkkÂSo x`ÊfUr AA1&56AA lkekU;kFkZ & 1v{kk.kkao ik¡pksa bfUae;ksa ds 1LiÀkZ%o LiÀkZ 1jl%o jl 1p xU/%o vkSj xa/ 1o.kZ%o :i 1po rFkk 1ÀkCn%o ÀkCn & ;s ik¡p fo"k; 1iqñxyk%o iqñxye;h 1HkofUro gSa vFkkZr~ ik¡p bfUae;k¡ mDr Li'kkZfn ik¡pksa fo"k;ksa dks tkurh gSa] 1rkfu v{kk.kkao ijUrq os bfUae;k¡ 1rku~o mu ik¡pksa fo"k;ksa dks 1;qxir~o ,d gh lkFk 1u ,o xÊfUro xzg.k ugha djrh gSaA The objects that the senses (of touch, taste, smell, sight, and hearing) know are physical matter. Moreover, the senses are unable to apprehend these objects simultaneously. Explanatory Note: The five senses of touch (sparśana), taste (rasana), smell (ghrāõa), sight (cakÈu), and hearing (śrotra, karõa) comprehend their respective sense-objects one by one; these cannot comprehend the sense-objects collectively. The reason is that the knowledge (jñāna) that arises on the destruction-cumsubsidence (kÈayopaśama) of the knowledge-obscuring (jñānāvaraõīya) karmas operates sequentially. The crow has two eyes with a single eyeball that moves extremely fast to the operational eye; to the onlooker it appears that it has two eyes with independent eyeballs. The crow cannot see with two eyes at the same time. The same is the state of the knowledge (jñāna) that arises on the destruction-cum-subsidence (kÈayopaśama) of the knowledge-obscuring (jñānāvaraõīya) karmas. It cannot know through all the five senses simultaneously. At any particular time, it operates through a single sense; all five senses cannot operate simultaneously. Knowledge through the senses, therefore, is indirect, dependent, and worthy of rejection. 69 izopulkj ijnOOka rs vD[kk .kso lgkoks fÙk vIi.kks Hkf.knk A moy1⁄4a rsfg dga iPpD[ka vIi.kks gksfn AA1&57AA ijaeO;a rkU;{kkf.k uSo LoHkko bR;kReuks Hkf.krkfu A miyC/a rS% dFka izR;{kekReuks Hkofr AA1&57AA lkekU;kFkZ & 1vkReu%o vkRek dk 1LoHkko%o psruk&LoHkko 1u ,oo mu bfUae;ksa esa ugha gS 1bfro blfy;s 1rkfu v{kkf.ko os Li'kZukfn bfUae;k¡ 1ijaeO;ao vU; iqñxy&aeO; 1Hkf.krkfuo dgh xbZ gSaA 1rS%o mu bfUae;ksa ls 1miyC/ao izkIr gqvk (tkuk gqvk) Kku 1vkReu%o vkRek ds 1dFkao dSls 1izR;{kao izR;{k 1Hkofro gks ldrk gS\ dHkh ugha gks ldrkA The soul has consciousness (cetanā) as its nature; the senses do not have consciousness (cetanā) and are physical matter (pudgala), entirely distinct from the soul. How can the sensoryknowledge of the objects be direct (pratyakÈa) knowledge for the soul? Explanatory Note: The soul is of the nature of consciousness (cetanā) and the senses are of the nature of physical matter (pudgala). The sensory-knowledge of objects cannot be direct (pratyakÈa) knowledge for the soul; only the self-dependent knowledge of the soul is direct (pratyakÈa) knowledge. Since the sensory-knowledge knows objects with the help of the physical senses, it is indirect and dependent; such knowledge is not direct (pratyakÈa) knowledge. 70 Pravacanasāra ta ijnks fo..kk.ka ra rq ijksD[k fÙk Hkf.kneêslò q A tfn dsoys.k .kkna gofn fg thos.k iPpD[ka AA1&58AA ;Rijrks foKkua rÙkq ijks{kfefr Hkf.kreFksZ"kq A ;fn dsoysu Kkra Hkofr fg thosu izR;{ke~ AA1&58AA lkekU;kFkZ & 1;r~o tks 1ijr%o ij dh lgk;rk ls 1vFksZ"kqo inkFkks± esa 1foKkuo fo'ks"k Kku mRiÂ gksos 1rr~o og 1ijks{kao ijks{k gS 1bfr Hkf.krao ,slk dgk gSA 1rqo ijarq 1;fno tks 1dsoysuo ij dh lgk;rk fcuk vius vki gh 1thosuo vkRekdj 1fgo 'p; tkuk tkos rks og 1izR;{kao fu ls 1Kkrao izR;{k Kku 1Hkofro gSA It has been expounded that the specific knowledge of objects obtained with the help of a foreign (other than the soul itself) agent is the indirect (parokÈa) knowledge. However, the knowledge of objects obtained by the soul without the help of a foreign agent is certainly the direct (pratyakÈa) knowledge. Explanatory Note: The knowledge obtained with the help of the mind and the senses, by the teachings of others, on destructioncum-subsidence (kÈayopaśama) of knowledge-obscuring (jñānāvaraõīya) karmas, through past-experience, or with the help of the media like the sunlight, is the indirect (parokÈa) knowledge, since it depends on outside agents like the mind and the senses. The knowledge obtained without the help of foreign agents, like the mind and the senses, by the soul itself, and which knows simultaneously all substances and their modes, is the direct (pratyakÈa) knowledge. The direct (pratyakÈa) knowledge is dependent only on the soul and this supreme knowledge is the natural bliss of the soul. 71 izopulkj tkna l;a lEkÙka .kk.ke.karRFkfoRFkMa foeya A jfgna rq vksXxgkfn g lqga fr ,xafr;a Hkf.kna AA1&59AA tkra Lo;a leLra KkueuUrkFkZfoLr`ra foeye~ A jfgra rq voxzgkfnfHk% lq[kfefr ,dkfUrda Hkf.kre~ AA1&59AA lkekU;kFkZ & 1Lo;a tkrao vius vki ls gh mRiÂ 1leLrao laiw.kZ 1vuUrkFkZfoLr`rao lc inkFkks± esa ÝQSyk gqvk 1foeyao fueZy 1rqo vkSj 1voxzgkfnfHk% jfgrao voxzg] bZgk vkfn ls jfgr 1Kkuao ,slk Kku 1,sdkfUrda lq[kao lq[k gS 1bfr Hkf.kre~o bl izdkj loZK us dgk gSA fu'p; The Omniscient Lord has proclaimed that the knowledge that is self-born, perfect, spread over every object, stainless, and free from stages – including apprehension (avagraha) and speculation (īhā) – is certainly the absolute (pure) happiness. Explanatory Note: Happiness or bliss has no associated anxiety. Direct, sense-independent knowledge is without anxiety; therefore, it is happiness. Indirect knowledge is dependent, as it takes help from outside agents (like the mind and the senses). It is incomplete, as it has envelopment of the karmic bonds. It is diminutive, as it does not cover the whole range of objects-ofknowledge (jñeya). It is murky, as it is accompanied by imperfections like doubt (saÉśaya), delusion (vimoha) and misapprehension (vibhrama). It knows in stages, including apprehension (avagraha) and speculation (īhā). Indirect knowledge is with anxiety, not the natural state of the soul, therefore, not happiness. Direct, sense-independent knowledge, on the other hand, is wholly independent, self-born out of the pure soul. It is complete and without envelopment as it pervades every space-point (pradeśa) of the soul with its infinite energy. It 72 Pravacanasāra encompasses all objects-of-knoweldge (jñeya). Rid of the karmic dirt that hinders infinite energy and causes of imperfections like doubt, it is pristine (nirmala). It knows without stages; it knows simultaneously the whole range of objects-of-knowledge (jñeya) in the universe and beyond, covering the three times. Direct, senseindependent knowledge is without-anxiety (nirākula); it is the natural state of the soul, therefore, happiness. ta dsoya fr .kk.ka ra lksD[ka ifj.kea p lks pso A [ksnks rLl .k Hkf.knks tEgk ?kknh [k;a tknk AA1&60AA ;Rdsoyfefr Kkua rRlkS[;a ifj.kke'p l pSo A [ksnLrL; u Hkf.krks ;Lekr~ ?kkrhfu {k;a tkrkfu AA1&60AA lkekU;kFkZ & 1;r~o tks 1dsoya bfro dsoy* ,ssls uke okyk 1Kkuao Kku gS 1rr~o og 1lkS[;ao vukdqy lq[k gS 1po vkSj 1l ,oo ogh lq[k 1ifj.kke%o lcds tkuus&:i ifj.kke gSA 1rL;o ml dsoyKku ds 1[ksn%o vkdqyHkko 1u Hkf.kr%o ugha dgk gS 1;Lekr~o D;ksafd 1?kkrhfuo Kkukoj.kkfn pkj ?kkfr;k deZ 1{k;ao uk'k dks 1tkRkkfuo izkIr gq, gSaA Perfect knowledge – omniscience (kevalajñāna) – is happiness without anxiety and this happiness is the consequence of knowing everything. There is no anxiety in omniscience (kevalajñāna) since it is the result of complete destruction of the four inimical (ghātī) karmas. Explanatory Note: Due to presence of the deluding (mohanīya) karmas, the soul relates itself to the external objects-of-knowledge (jñeya), turning away from the Reality, as if inebriated. Under the 73 izopulkj influence of the inimical (ghātī) karmas, not able to discriminate between the right and the wrong, it continues to dwell in the objects-of-knowledge (jñeya) through the senses and experience anxiety. It is clear, therefore, that presence of the inimical (ghātī) karmas contaminates knowledge; contamination of knowledge causes anxiety. In perfect knowledge – omniscience (kevalajñāna) – the inimical (ghātī) karmas are absent and, therefore, there is no anxiety; there is no effect without the cause. Knowledge of the infinite objects-of-knowledge, of the three times, is reflected simultaneously in the canvas of omniscience (kevalajñāna). Being independent of all external influence, there is no scope for anxiety in the state of omniscience (kevalajñāna). On destruction of all karmas that hinder the knowledge-nature of the soul, pristine knowledge, with infinite glory and strength, appears. The knowledge of the Omniscient pervades the whole of the universe and beyond; this supreme knowledge is utterly steady, no different from the soul and, being the nature of the soul, without anxiety. Therefore, omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. .kk.ka vRFkarx;a yks;kyks,lq foRFkMk fnêhò A .kêeò f.kêa ò lOoa bêa ò iq.k ta rq ra y1⁄4a AA1&61AA KkueFkkZUrxra yksdkyksds"kq foLr`rk n`f % A u efu a loZfe a iqu;ZÙkq rYyC/e~ AA1&61AA lkekU;kFkZ & 1vFkkZUrxrao inkFkks± ds ikj dks izkIr gqvk 1Kkuao dsoyKku gS 1rqo rFkk 1yksdkyksds"kqo yksd vkSj vyksd esa 1foLr`rko iQSyk gqvk 1n`f %o dsoyn'kZu gSA tc 1lo± vfu ao lc nqq%[knk;d vKku 1u ao uk'k gqvk 1iqu%o rks fiQj 1;r~o tks 1b ao lq[k dk nsus okyk Kku gS 1rr~o og 1yC/e~o izkIr gqvk ghA 74 Pravacanasāra Perfect-knowledge – omniscience (kevalajñāna) – passes through all objects, and perfect-perception (kevaladarśana) extends over the universe (loka) and the non-universe (aloka). On destruction of ignorance, the cause of misery, must arise the knowledge, the cause of happiness. Explanatory Note: Anything that impinges on the nature of the soul is misery, and destruction of misery is happiness. The knowledge (jñāna) and the perception (darśana) constitute the nature of the soul. So long as the causes of envelopment of the nature of the soul are present, it does not enjoy the freedom to know and see all objects. This is misery for the soul. On destruction of the causes of its envelopment, the soul knows and sees everything. This ability of the soul is unhindered happiness, independent of all outside intervention. Therefore, perfectknowledge (kevalajñāna) and perfect-perception (kevaladarśana) are the causes of happiness. Perfect-knowledge is the happiness of the soul; therefore, perfect-knowledge is happiness. In perfectknowledge (omniscience), ignorance, the cause of misery, is destroyed and knowledge, the cause of happiness, is attained. In essence, perfect-knowledge (kevalajñāna) is happiness. .kks lígafr lksD[ka lqgslq ijea fr foxn?kknh.ka A lqf.knw.k rs vHkOok HkOok ok ra ifMPNafr AA1&62AA u fg Jí/fr lkS[;a lq[ks"kq ijefefr foxr?kkfruke~ A JqRok rs vHkO;k HkO;k ok rRizrhPNfUr AA1&62AA lkekU;kFkZ & 1foxr?kkfrukao ftuds ?kkfr;k deks± dk {k; gks x;k gS ,sls dsoyh Hkxoku~ ds 1lq[ks"kq ijea lkS[;ao vU; lc lq[kksaa esa mRd`  vrhfUae; 75 izopulkj Those who do not accept as true the assertion that on destruction of the inimical (ghātī) karmas the Omniscient enjoys unmatched and supreme happiness are abhavya – without the capacity of ever-attaining right faith, and those who accept this assertion as true are bhavya – with the capacity of attaining right faith. Explanatory Note: Those with right-belief (samyagdÃÈÇi) consider worldly happiness as counterfeit happiness and sensepleasures as happiness only by convention (vyavahāra). They believe that only the sense-independent (atīndriya) happiness, born on destruction of inimical (ghātī) karmas, of the Omniscient is the real (niÈcaya) happiness, as it accompanies no anxiety. Those with false-belief (mithyādÃÈÇi) can never enjoy the supreme happiness of the Omniscient; mistaking sense-pleasures for real happiness, they keep on chasing sense-pleasures, as the deer chases a mirage. lq[k gS 1bfr JqRoko ,slk lqudj 1;so tks dksbZ 1u fg Jí/fro fo'okl ugha djrs 1rso os iq#"k 1vHkO;k%o lE;DRo:i ifj.kfr ls jfgr vHkO; gSaA 1oko vkSj tks iq#"k 1rr~o dsoyh ds ml vrhfUae; lq[k dks 1izrhPNfUro ekurs gSa 1rs HkO;ko os HkO; gSa] vFkkZr~ lE;DRo ifj.kke ls lfgr gSaA e.kqvk¿lqjkefjank vfgíqvk bafn, g lgts g A vlgark ra nqD[ka jeafr fol,lq jEeslq AA1&63AA euqtklqjkejsUaek% vfHkaeqrk bfUae;S% lgtS% A vlgekukLríq%[ka jeUrs fo"k;s"kq jE;s"kq AA1&63AA 76 Pravacanasāra lkekU;kFkZ & 1lgtS%o LokHkkfod 1bfUae;S%o bfUae;ksa ls 1vfHkaeqrk%o ihfM+r 1euqtklqjkejsUaek%o euq";] vlqj (ikrkyoklh nso) vkSj nsoksa ds (LoxZoklh nsoksa ds) bUae vFkkZr~ Lokeh 1rr~ nq%[kao ml bfUae;tfur nq%[k dks 1vlgekuk%o lgu djus esa vleFkZ gksrs gq, 1jE;s"kq fo"k;s"kqo je.khd bfUae;tfur lq[kksa eas 1jeUrso ØhM+k djrs gSaA Tormented by the illness caused by natural craving of the senses for gratification, and unable to bear the pain, the humans, asura (the lower deva) and Indra (lords of the kalpavāsī deva) take delight in pursuing sensual-pleasures. Explanatory Note: Worldly beings do not have direct knowledge; they have indirect knowledge, which is sense-dependent. As delusion (moha) accompanies indirect knowledge, as heat accompanies the hot ironball, acute craving for sensual-pleasures accompanies indirect knowledge. As a sick man takes medicine to alleviate his suffering, similarly, the man tormented by illness caused by the craving of the senses indulges in sensual-pleasures to alleviate his suffering. It is thus clear that the man with indirect knowledge is full of misery; he has no access to the natural happiness appertaining to the soul. ts l fol;slq jnh rs l nqD[ka fo;k.k lCHkkoa A tfn ra .k fg lCHkkoa okokjks .kfRFk fol;RFka AA1&64AA ;s"kka fo"k;s"kq jfrLrs"kka nq%[ka fotkuhfg LokHkkoe~ A ;fn rÂ fg LoHkkoks O;kikjks ukfLr fo"k;kFkZe~ AA1&64AA 77 izopulkj lkekU;kFkZ & 1;s"kkao ftu thoksa dh 1fo"k;slqo bfUae; fo"k;ksa esa 1jfr%o izhfr gS 1rs"kkao muds 1nq%[kao nq%[k 1LokHkkoao LoHkko ls gh 1fotkuhfgo tkuksA D;ksafd 1;fno tks 1rr~o og bfUae;tU; nq%[k 1fgo fu'p; ls 1LoHkkoao lgt gh ls mRiÂ gqvk 1uo u gksrk rks 1fo"k;kFk±o fo"k;ksa ds lsous ds fy;s 1O;kikj%o bfUae;ksa dh izòfÙk Hkh 1ukfLro ugha gksrhA Those having proclivity for the sensual-pleasures suffer naturally. If the senses, by nature, did not give rise to suffering, there would not have been this natural tendency toward enjoyment of the sensual-pleasures. Explanatory Note: Those having the senses – touch, taste, smell, sight and hearing – suffer naturally, not due to external appurtenances but due to natural tendency toward enjoyment of the sensual-pleasures. The senses are of the nature of suffering as these lead to desire for enjoyment of the sensual-pleasures; without the senses, there would be no desire for enjoyment of the sensual-pleasures. The male elephant, due to its desire to 'touch' the female elephant, falls into the trap laid by the hunter. The fish loses its life due to its desire to enjoy the 'taste' of the meat attached to the fishing hook. The blackbee finds itself locked up in the lotus flower due to its craving for the 'smell'. The moth jumps to death due to its penchant for the 'sight' of the flame. The deer finds itself into the clutches of the hunter due to weakness to 'hear' the alluring music of the vīõā (Indian stringed instrument). The desire for the sensual-pleasures is an ailment and indulging in the sensual-pleasures is a palliative to alleviate the suffering, albeit temporarily. The senses keep on desiring for more, until the ailment becomes grave and the body weak, unable to indulge any further in the sensual-pleasures. Therefore, those who possess the senses suffer naturally and, as a corollary, those who possess indirect knowledge (through the senses) suffer naturally. 78 Pravacanasāra iIik bês ò fol;s iQkls g lefLlns lgkos.k A ifj.keek.kks vIik l;eso lqga .k gofn nsgks AA1&65AA izkI;s ku~ fo"k;ku~ Li'kSZ% lekfJrku~ LoHkkosu A ifj.keeku vkRek Lo;eso lq[ka u Hkofr nsg% AA1&65AA lkekU;kFkZ & 1LIk'kSZ%o Li'kZukfn ik¡p bfUae;ksa ls 1lekfJrku~o Hkys&izdkj vkfJr 1b ku~ fo"k;ku~o I;kjs Hkksxksa dks 1izkI;o ikdj 1LoHkkosuo v'kq1⁄4 Kku&n'kZu LoHkko ls 1ifj.keeku% vkReko ifj.keu djrk gqvk vkRek 1Lo;esoo vki gh 1lq[kao bfUae;&lq[k Lo:i 1Hkofro gS] 1nsg%o 'kjhj 1^lq[ka*o lq[k:i 1uo ugha gSA On experiencing agreeable pleasures that depend on the senseorgans like touch, the soul, transformed into its impure nature, becomes of the nature of happiness that the sensual-pleasures provide; the body is not of the nature of happiness. Explanatory Note: Even in the embodied state of the soul, we do not see that the body is the cause of its happiness. Due to delusion and under influence of the sensual-pleasures, the soul transforms itself into the deplorable state of impure knowledge, perception and energy. In its impure state, the soul assumes happiness in enjoyment of the sensual-pleasures. The body being inanimate, it can never be the substantive-cause (upādāna kāraõa) of the effect that is happiness. The truth is that even in its worldly state, the body is not the cause of happiness, the soul is. 79 izopulkj ,xars.k fg nsgks lqga .k nsfgLl dq.kfn lXxs ok A fol;ols.k nq lksD[ka nqD[ka ok gofn l;eknk AA1&66AA ,dkUrsu fg nsg% lq[ka u nsfgu% djksfr LoxsZ ok A fo"k;o'ksu rq lkS[;a nq%[ka ok Hkofr Lo;ekRek AA1&66AA lkekU;kFkZ & 1,dkUrsuo ,dkUr ls vFkkZr~ fu;e ls 1fgo fu'p;dj 1nsg%o 'kjhj 1nsfgu%o nsg/kjh vkRek dks 1LoxsZ oko LoxZ esa Hkh 1lq[kao lq[k:i 1u djksfro ugha djrk 1rqo fdUrq 1fo"k;o'ksuo fo"k;ksa ds vk/hu gksdj 1vkRek Lo;ao ;g vkRek vki gh 1lkS[;a ok nq%[kao lq[k:i vFkok nq%[k:i 1Hkofro gksrk gSA In fact, even in the heaven, the body is not the cause of happiness that the soul experiences. The soul transforms itself into the state of happiness or misery when it is under the influence of the sensual-pleasures. Explanatory Note: Existence as the heavenly being is superior to other states of worldly existence. Heavenly beings are endowed with excellent transformable body (vaikriyika śarīra) and even that body is not the real cause of happiness. It is the nature of the soul that, under the influence of the desirable and the undesirable objects, it assumes the state of happiness or misery. The body is not the cause of the soul's happiness or misery. 80 Pravacanasāra frfejgjk tb fnêhò t.kLl nhos.k .kfRFk dknOoa A rg lksD[ka l;eknk fol;k d rRFk dqOoafr AA1&67AA frfejgjk ;fn n`f tZuL; nhisu ukfLr drZO;e~ A rFkk lkS[;a Lo;ekRek fo"k;k%  d r=k dqoZfUr AA1&67AA lkekU;kFkZ & 1;fno tks 1tuL;o pksj vkfn tho dh 1n`f %o ns[kus dh 'kfDr 1frfejgjko va/dkj ds nwj djus okyh gks 1rnko rks mls 1nhisuo nhid ls 1drZO;ao dqN dk;Z djuk 1ukfLro ugha gS 1rFkko mlh izdkj 1vkReko tho 1Lo;ao vki gh 1lkS[;ao lq[k&Lo:i gks 1r=ko ogk¡ 1fo"k;k%o bfUae;ksa ds fo"k; 1 d dqoZfUro D;k djrs gSa\ dqN Hkh ughaA If the vision-faculty of the man were to have the power to remove darkness, the lamp would have no role to play. Similarly, when the soul itself is of the nature of happiness, the sensualpleasures have no role to play. Explanatory Note: The vision of certain beings – the lion, the snake, the rākÈasa, the thief – accustomed to roaming at night, see objects clearly in the dark; the lamp has no role in their pursuits. Similarly, happiness is the innate nature of the soul; external objects of sensual-pleasure do not have any role in bringing happiness to the soul. The ignorant mistakes the sensualpleasures for happiness; his wrong notion is due to confusion, delusion, and tendency for dalliance with sense-objects. It is clear that as the body is not the cause of happiness, the sensualpleasures too are not the cause of happiness. 81 izopulkj l;eso tgkfnPpks rstks m.gks ; nsonk .kHkfl A fl1⁄4ks fo rgk .kk.ka lqga p yksxs rgk nsoks AA1&68AA Lo;eso ;FkkfnR;Lrst% m".kÜÓ nsork uHkfl A fl1⁄4ks¿fi rFkk Kkua lq[ka p yksds rFkk nso% AA1&68AA lkekU;kFkZ & 1;Fkko tSls 1uHkflo vkdkÀk esa 1vkfnR;%o lw;Z 1Lo;esoo vki gh vU; dkj.kksa ds fcuk 1rst%o cgqr izHkk ds lewg ls izdk'k:i gS] 1m".k%o rik;eku yksgfi.M dh rjg ges'kk xje gS 1po vkSj 1nsorko nsoxfr&ukedeZ ds mn; ls nso&inoh dks /kj.k djusokyk gS 1rFkko oSls gh 1yksdso bl txr esa 1fl1⁄4% vfio 'kq1⁄4kRek Hkh 1Kkuao KkuLo:i gS] 1lq[kao lq[kLo:i gS 1po vkSj 1nso%o iwT; gSA In the sky, the sun, on its own without external causes, is of the nature of brightness and heat, and a deity; similarly, in this world, the pure-soul (the Siddha), on its own, is of the nature of knowledge and happiness, and worthy of adoration. Explanatory Note: The sun has, by its very nature, without external aid, brightness and heat, and, due to fruition of its namekarma, is a deity. Similarly, the pure-soul has, by its very nature, without external aid, infinite knowledge that illumines the self as well as the others, happiness characterized by fulfilment, tranquility and permanence, and form engraved as the Most Worshipful Siddha in the minds of the worthy souls of right believers (samyagdÃÈÇi). The soul, intrinsically, has attributes of knowledge, happiness and worshipfulness. The sense-objects that the world portrays as sources of happiness do not provide happiness to the soul; the soul, by its own nature, is happiness. This completes discussion on the sense-independent happiness. 82 Pravacanasāra nsontfnxq#iwtklq pso nk.kfEe o lqlhyslq A mooklkfnlq jÙkks lqgksovksxIixks vIik AA1&69AA nsork;frxq#iwtklq pSo nkus ok lqÀkhys"kq A mioklkfn"kq jDr% ÀkqHkksi;ksxkRed vkRek AA1&69AA lkekU;kFkZ & tks 1nsork;frxq#iwtklqo nso] ;fr rFkk xq# dh iwtk esa 1po vkSj 1nkuso nku esa 1oko vFkok 1lqÀkhys"kqo xq.kozr] egkozr vkfn mÙke 'khyksa (LoHkkoksa) esa 1mioklkfn"kqo vkgkj vkfn ds R;kxksa esa 1,oo fu'p; lss 1jDr%o yoyhu gS 1^l* vkReko og vkRek 1ÀkqHkki;ksxkRed%o ÀkqHkksi;ksxh vFkkZr~ ÀkqHk&ifj.kke okyk gSA The soul that performs the worship of these three – the stainless and all-knowing pure-soul (sarvajña-deva), the ascetic (yati), and the preceptor (guru), offers gifts (dāna), observes the major as well as the supplementary vows (vrata), and follows austerities (tapa) like fasting (upavāsa), is certainly engaged in auspicious-cognition (śubhopayoga). Explanatory Note: The souls engaged in auspicious-cognition (śubhopayoga) tread the path of righteousness (dharma). Auspicious-cognition (śubhopayoga) provides to the souls worldly happiness and glory. Since the path leading to pure-cognition (śuddhopayoga) necessarily passes through auspicious-cognition (śubhopayoga), there is the necessity of first engaging in auspicious-cognition (śubhopayoga). 83 izopulkj tqÙkks lqgs.k vknk frfj;ks ok ek.kqlks o nsoks ok A Hkwnks rkofn dkya ygfn lqga bafn;a fofoga AA1&70AA ;qDr% ÀkqHksu vkRek fr;ZXok ekuq"kks ok nsoks ok A HkwrLrkoRdkya yHkrs lq[keSfUae;a fofo/e~ AA1&70AA lkekU;kFkZ & 1ÀkqHksu ;qDr%o ÀkqHkksi;ksxdj lfgr 1vkReko tho 1fr;Zd~o mÙke fr;±p 1oko vFkok 1ekuq"k%o mÙke euq"; 1oko vFkok 1nso%o mÙke nso 1Hkwr%o gksrk gqvk 1rkoRdkyao mrus dky rd] vFkkZr~ fr;±p vkfn dh ftruh fLFkfr gS mrus le; rd 1fofo/ao ukuk izdkj ds 1,sfUae;a lq[kao bfUae;tfur lq[kksa dks 1yHkrso ikrk gSA The soul endowed with auspicious-cognition (śubhopayoga) is born as worthy sub-human (plant or animal), human, or celestial being, and, during such existence, obtains an assortment of sensual-pleasures. Explanatory Note: The soul engaged in auspicious-cognition (śubhopayoga) earns merit (puõya), the cause of pleasant-feeling (sātāvedanīya), and is reborn in any of these three states of existence: the sub-human (plant or animal), the human, or the celestial being. It enjoys sensual-pleasures during existence in such states. 84 Pravacanasāra lksD[ka lgkofl1⁄4a .kfRFk lqjk.ka fi fl1⁄4eqonsls A rs nsgosn.kêkð jeafr fol,lq jEeslq AA1&71AA lkS[;a LoHkkofl1⁄4a ukfLr lqjk.kkefi fl1⁄4eqinsÀks A rs nsgosnukrkZ jeUrs fo"k;s"kq jE;s"kq AA1&71AA lkekU;kFkZ & 1lqjk.kkefio nsoksa ds Hkh 1LoHkkofl1⁄4a lkS[;ao vkRek ds fut LoHkko ls mRIkÂ vrhfUae; lq[k 1ukfLro ugha gS 1^bfr*o bl izdkj 1minsÀkso Hkxoku~ ds ijekxe esa 1fl1⁄4ao vPNh rjg ;qfDr ls dgk gS 1;r%o D;kasfd 1rso os nso 1nsgosnukRkkZ%o i×psfUae;&Lo:i Àkjhj dh ihM+k ls nq%[kh gq, 1jE;s"kq fo"k;s"kqo je.khd bfUae; fo"k;ksa esa 1jeUrso ØhM+k djrs gSaA The Doctrine expounds that even the celestial beings (devas) do not enjoy the sense-independent (atīndriya), natural happiness of the soul. Tormented by the bodily craving, they amuse themselves with agreeable sensual-pleasures. Explanatory Note: Among all worldly happiness, the kind that the celestial beings (devas), endowed with supernatural accomplishments (Ãddhi), enjoy is considered to be the foremost. But even that happiness is not the real happiness of the soul. In fact, it is misery; on being tormented by the bodily urge, the devas fall into the trap of sensual-pleasures. As a man tormented by strong grief commits suicide by jumping from the mountain-top, in the same way, the soul tormented by the bodily urge falls into the trap of sensual-pleasures. Therefore, sensual-pleasures are of the nature of misery. These appear to be happiness due to ignorance. Sensual-pleasures are misery but appear as either happiness or misery. 85 izopulkj .kj.kkj;frfj;lqjk Hktafr tfn nsglaHkoa nqD[ka A fdg lks lqgks o vlqgks movksxks gofn thok.ka AA1&72AA ujukjdfr;Zd~lqjk HktfUr ;fn nsglaHkoa nq%[ke~ A dFka l ÀkqHkks ok¿ÀkqHk mi;ksxks Hkofr thokuke~ AA1&72AA lkekU;kFkZ & 1;fno tks 1ujukjdfr;Zd~lqjk%o euq";] ukjdh] fr;±p (iÀkq) rFkk nso] ;s pkjksa xfr ds tho 1nsglaHkoa nq%[kao Àkjhj ls mRiÂ gqbZ ihM+k dks 1HktfUro Hkksxrs gSa rks 1thokukao thoksa ds 1l mi;ksx%o og pSrU;:i ifj.kke 1ÀkqHk%o vPNk 1oko vFkok 1vÀkqHk%o cqjk 1dFka Hkofro dSls gks ldrk gS\ When the souls in all worldly states of existence – human (nara), infernal (nāraka), plant and animal (tiryańca), and celestial (deva) – suffer from misery incidental to their bodies, how can their impure-cognition (aśuddhopayoga) be classified into the auspicious (śubha) or the inauspicious (aśubha) dispositions? Explanatory Note: The outcome of the auspicious (śubha) dispositions is the riches of the celestial beings (deva) and of the inauspicious (aśubha) dispositions is the misfortune of the infernal (nāraka) beings. In both states, true happiness appertaining to the soul is absent; in reality, there is misery in both states. From the spiritual perspective, therefore, there is no difference between the auspicious (śubha) and the inauspicious (aśubha) dispositions. Effects being identical, the causes too are identical. 86 Pravacanasāra dqfylkmgpéï/jk lqgksovksxIixs g Hkksxs g A nsgknh.ka fo 1⁄4 djsafr lqfgnk bokfHkjnk AA1&73AA dqfyÀkk;q/pØ/jk% ÀkqHkksi;ksxkRedS% HkksxS% A nsgknhuka ò 1⁄4 dqoZfUr lqf[krk bokfHkjrk% AA1&73AA lkekU;kFkZ & 1lqf[krk% boo lq[kh ds leku 1vfHkjrk%o (Hkksxksa esa) yoyhu gq, 1dqfyÀkk;q/pØ/jk%o otzk;q//kjh bUae rFkk pØorhZ vkfnd 1ÀkqHkksi;ksxkRedS%o ÀkqHk mi;ksx ls mRiÂ gq, 1HkksxS%o Hkksxksa ls 1nsgknhukao Àkjhj&bfUae;kfndksa dh 1ò 1⁄4o c<+rh (iqf"V) 1dqoZfUro djrs gSaA The lords of the devas (Indra), the lords of the men (cakravartī), and the like, appear to be happy while indulging in the sensualpleasures attained as a result of their auspicious-cognition (śubhopayoga). They only feed their body etc. through such indulgence. Explanatory Note: Auspicious-cognition (śubhopayoga) provides the soul extraordinary states such as the lords of the devas (Indra) and the lords of the men (cakravartī), having access to the best of the sensual-pleasures. While indulging in such pleasures they only satisfy their bodily cravings. They appear to be happy but, in reality, are not so. Although a cause of misery, the leech drinks contaminated blood with great involvement and feels happy about it. Similarly, the lords of the devas (Indra), and the like, appear to be happy while enjoying the sensual-pleasures. 87 izopulkj tfn lafr fg iq..kkf.k ; ifj.kkeleqCHkokf.k fofogkf.k A t.k;afr fol;r.ga thok.ka nsonark.ka AA1&74AA ;fn lfUr fg iq.;kfu p ifj.kkeleq okfu fofo/kfu A tu;fUr fo"k;r`".kka thokuka nsorkUrkuke~ AA1&74AA lkekU;kFkZ & 1;fno tks 1fgo fu'p; lss 1fOkfo/kfuo ukuk&izdkj ds 1iq.;kfu po iq.; 1ifj.kkeleq okfuo os ÀkqHkksi;ksx:i ifj.kkeksa ls mRiÂ 1lfUro gSa 1nsorkUrkuke~o rks os LoxZoklh nsoksa rd 1thokukao lc lalkjh thoksa ds 1fo"k;r`".kkao fo"k;ksa dh vR;ar vfHkyk"kk dks 1tu;fUro mRiÂ djrs gSaA Certainly, the souls engaged in auspicious-cognition (śubhopayoga) earn various forms of merit (puõya); however, such merit generates in the beings, up to the celestial beings, intense craving for the sensual-pleasures. Explanatory Note: Without doubt, the auspicious-cognition (śubhopayoga) earns merit (puõya) and merit is the cause of superior states of existence, full of craving for sensual-pleasures. Wherever there is craving, there is misery; to subdue craving one indulges in the sensual-pleasures. Without craving, the leech would not indulge in the drinking of the contaminated blood. Similarly, without craving, the worldly beings would not indulge in the sensual-pleasures. Therefore, merit (puõya) is the birthplace of craving. 88 Pravacanasāra rs iq.k mfn..kr.gk nqfgnk r.gk g fol;lksD[kkf.k A bPNafr v.kqgoafr ; vkej.ka nqD[klarÙkk AA1&75AA rs iqu#nh.kZr`".kk% nq%f[krkLr`".kkfHk£o"k;lkS[;kfu A bPNUR;uqHkofUr p vkej.ka nq%[klarIrk% AA1&75AA lkekU;kFkZ & 1iqu%o mlds ckn 1mnh.kZr`".kk%o mBh gS r`".kk ftuds rFkk 1r`".kkfHk% nq%f[krk%o vR;ar vfHkyk"kk ls ihfM+r vkSj 1nq%[klarIrk%o nq%[kksa ls rIrk;eku 1rso os nsoksa i;±r lc lalkjh tho 1fo"k;lkS[;kfuo bfUae;kas ds fo"k;ksa ls mRiÂ lq[kksa dks 1vkej.kao ej.k&i;±r 1bPNfUro pkgrs gSa 1po vkSj 1vuqHkofUro Hkksxrs gSaA Intense craving for the pleasures of the senses causes anguish; in order to alleviate suffering from craving and consequent anguish, the worldly beings long for the pleasures of the senses, and indulge in these till they die. Explanatory Note: The worldly beings chase happiness by indulging in the sensual-pleasures obtained by virtue of merit (puõya), as the deer chases a mirage for water. Finding themselves unable to bear anxiety due to craving for the sensual-pleasures, they indulge in such pleasures repeatedly, until death. As the leech, due to its craving for the blood, drinks repeatedly the contaminated blood till it dies, in the same way, like the vicious souls the virtuous souls too, subjugated by craving and consequent anxiety, indulge repeatedly in the sensual-pleasures. They remain restive till death. Therefore, the happiness obtained by virtue of merit (puõya) is not the real happiness; it is the cause of suffering, and warrants rejection. 89 izopulkj lija ck/klfgna fofPN..ka ca/dkj.ka folea A ta bafn;s g y1⁄4a ra lksD[ka nqD[keso rgk AA1&76AA lija ck/klfgra fofPNÂa cU/dkj.ka fo"kee~ A ;fnfUae;SyZC/a rRlkS[;a nq%[keso rFkk AA1&76AA lkekU;kFkZ & 1;r~o tks 1bfUae;S%o ik¡p bfUae;ksa ls 1yC/ao izkIr gqvk 1lkS[;ao lq[k gS 1rr~o lks 1rFkko ,slk lq[k 1nq%[kesoo nq%[k:i gh gS D;ksafd og lq[k 1lijao ijk/hu gS] 1ck/klfgrao {kq/k] r`"kkfn ck/k;qDr gS] 1fofPNÂao vlkrk ds mn; ls foukÀk gksus okyk gS] 1cU/dkj.kao deZcU/ dk dkj.k gSA tgk¡ bfUae;lq[k gksrk gS] ogk¡ voÀ; gh jkxkfnd nks"kksa dh lsuk gksrh gS] mlh ds vuqlkj voÀ; deZ&/wfy yxrh gSA vkSj og lq[k 1fo"keao fo"ke vFkkZr~ papyius ls gkfu&òf1⁄4:i gSA The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating. Explanatory Note: Worldly happiness and misery have many similarities. Worldly happiness is dependent (on external objects), has impediments (like hunger and thirst), is transient (fades away on rise of the unpleasant-feeling-producing – asātāvedanīya – karmas), is the cause of bondage of karmas (sensual-pleasures are invariably accompanied by attachment and aversion), and is fluctuating (characterized by increase and decrease in intensity). Misery, too, is dependent and with similar other attributes. It is clear that merit (puõya) that produces happiness is like demerit (pāpa), the harbinger of misery. As between worldly happiness (sukha) and misery (duÍkha), there is no difference between merit (puõya) and demerit (pāpa). 90 Pravacanasāra .k fg e..kfn tks ,oa .kfRFk folslks fÙk iq..kikok.ka A  gMfn ?kksjeikja lalkja eksglaN..kks AA1&77AA u fg eU;rs ; ,oa ukfLr foÀks"k bfr iq.;iki;ks% A fg.Mfr ?kksjeikja lalkja eksglaNÂ% AA1&77AA lkekU;kFkZ & 1iq.;iki;ks%o iq.; vkSj iki bu nksuksa esa 1foÀks"k%o Hksn 1ukfLro ugha gS 1bfro ,slk 1,oao bl izdkj 1;%o tks iq#"k 1u fgo ugha 1eU;rso ekurk gS 1^l*o og 1eksglaNÂ%o eksg ls vkPNkfnr gksrk gqvk 1?kksjao Hk;kud vkSj 1vikjao ftldk ikj ugha 1lalkjao ,sls lalkj esa 1fg.Mfro Hkze.k djrk gSA The man, enveloped by delusion (moha), who does not believe that there is no difference between merit (puõya) and demerit (pāpa), continues to wander in this dreadful and endless world (saÉsāra). Explanatory Note: From the transcendental-point-of-view, (niścayanaya) there is no difference between the auspicious (śubha) and the inauspicious (aśubha) dispositions and between worldly happiness (sukha) and misery (duÍkha). In the same way, there is no difference between merit (puõya) and demerit (pāpa). Both merit and demerit are devoid of the conduct that is the nature (svabhāva) of the pure soul. The man who, out of vanity, prefers merit (puõya) to demerit (pāpa) and follows conduct that endows him the glory of the lords of the devas and the men, suffers from worldly miseries as he ever remains engrossed in the disposition of attachment (rāga). He does not engage himself in pure-cognition (śuddhopayoga) and suffers misery appertaining to the body while wandering in the world (saÉsāra). 91 izopulkj ,oa fofnnRFkks tks nOoslq .k jkxesfn nksla ok A movksxfolq1⁄4ks lks [kosfn nsgqCHkoa nqD[ka AA1&78AA ,oa fofnrkFkksZ ;ks aeO;s"kq u jkxesfr }s"ka ok A mi;ksxfoÀkq1⁄4% l% {ki;fr nsgks oa nq%[ke~ AA1&78AA lkekU;kFkZ & 1,oao bl izdkj 1fofnrkFkZ%o inkFkZ ds Lo:i dks tkuus okyk 1;%o tks iq#"k 1aeO;s"kqo ijaeO;ksa esa 1jkxao izhfr&Hkko 1oko vFkok 1}s"kao }si&Hkko dks 1uo ugha 1,fro izkIr gksrk gS 1l%o og 1mi;ksxfoÀkq1⁄4%o mi;ksx ls fueZy vFkkZr~ Àkq1⁄4ksi;ksxh gqvk 1nsgks oa nq%[kao Àkjhj ls mRiÂ gq, nq%[k dks 1{ki;fro u  djrk gSA The man who knows this reality does not entertain dispositions of attachment (rāga) and aversion (dveÈa) toward external substances; his soul becomes pristine due to pure-cognition (śuddhopayoga) and annihilates miseries incidental to the body. Explanatory Note: The man who leaves aside dispositions of merit (puõya) and demerit (pāpa), considering the two as the same, and gets established in pure-cognition (śuddhopayoga) with no attachment (rāga) and aversion (dveÈa) toward external substances, annihilates miseries incidental to the body. As the fire that does not enter the ironball escapes the blow of the sledgehammer, similarly, the soul established in pure-cognition (śuddhopayoga) escapes misery. The Ācārya, therefore, asks for refuge in pure-cognition (śuddhopayoga) to end perpetual wandering of the soul in the world (saÉsāra). 92 Pravacanasāra pÙkk ikokjaHka leqfênò ks ok lqgfEe pfj;fEe A .k tgfn tfn eksgknh .k ygfn lks vIixa lq1⁄4a AA1&79AA R;Drok ikikjEHka leqfRFkrks ok ÀkqHks pfj=ks A u tgkfr ;fn eksgknhÂ yHkrs l vkReda 'kq1⁄4e~ AA1&79AA lkekU;kFkZ & 1ikikjEHkao iki dk dkj.k vkjaHk dks 1R;DRoko NksM+dj 1oko vFkok 1ÀkqHks pfj=kso ÀkqHk vkpj.k esa 1leqfRFkr%o izorZrk gqvk 1^;%*o tks iq#"k 1;fno ;fn 1eksgknhu~o eksg] jkx] }s"kkfndkas dks 1u tgkfro ugha NksM+rk gS 1^rnk*o rks 1l%o og iq#"k 1Àkq1⁄4a vkRedao Àkq1⁄4 vFkkZr~ deZ&dyad jfgr 'kq1⁄4 thoaeO; dks 1u yHkrso ugha ikrk gSA The man who turns himself away from worldly occupations that cause demerit (pāpa) and engages in auspicious-cognition (śubhopayoga), but entertains delusion (moha), attachment (rāga) and aversion (dveÈa), cannot attain his pure soul-nature. Explanatory Note: The man who, after shunning activities that cause demerit (pāpa) and having vowed to establish himself in 1excellent conduct known as 'equanimity' (sāmāyika) , when swayed by the wicked woman appearing in form of delusion (moha) engages himself in auspicious-cognition (śubhopayoga). Unable to conquer the army of delusion (moha), he faces many kinds of misery and does not attain the pure and pristine soul-nature. Therefore, I have decided to win over the army of delusion (moha). 1 'Equanimity' (sāmāyika) is to get established in the state of equanimity (sāmya) that is rid of attachment (rāga) and aversion (dveÈa). (see Pançit Āśādhara's 'DharmāmÃta Anagāra', verse 8-19.) 93 izopulkj tks tk.kfn vjgara nOoÙkxq.kÙkiTt;Ùks g A lks tk.kfn vIik.ka eksgks [kyq tkfn rLl y;a AA1&80AA ;ks tkukR;gZUra aeO;Roxq.kRoi;Z;RoS% A l tkukR;kRekua eksg% [kyq ;kfr rL; y;e~ AA1&80AA lkekU;kFkZ & 1;%o tks iq#"k 1aeO;Roxq.kRoi;Z;RoS%o aeO;] xq.k] i;kZ;ksa ls 1vgZUrao iwT; ohrjkxnso dks 1tkukfro tkurk gS 1l%o og iq#"k 1vkRekuao vius Lo:i dks 1tkukfro tkurk gS vkSj 1[kyqo fu'p;dj 1rL;o mlh dk 1eksg%o eksgdeZ 1y;ao ukÀk dks 1;kfro izkIr gksrk gSA He, who knows the Omniscient Lord (the Arhat) with respect to substance (dravya), qualities (guõa), and modes (paryāya), knows the nature of his soul (ātmā), and his delusion, for certain, disappears. Explanatory Note: Gold attains total purity on its last heating; the same holds true for the nature of the Arhat. And, certainly, the nature of the Arhat is the nature of the pure-soul (śuddhātmā). Therefore, by knowing the Arhat, one knows the nature of the pure-soul. That in which qualities (guõa) and modes (paryāya) exist is a substance (dravya). In the soul-substance (jīva dravya), characteristics like knowledge that are associated with it are qualities (guõa) and modifications that take place every instant in it are modes (paryāya). The characteristics, which exhibit association (anvaya) with the substance, are qualities (guõa). The characteristics, which exhibit distinction or exclusion (vyatireka) – logical discontinuity, "when the pot is not, the clay is," – are modes (paryāya). First, assimilate the substance (dravya), qualities (guõa) and modes (paryāya) of the Arhat in your mind, follow it by 94 Pravacanasāra the knowledge of your own soul with regard to its qualities (guõa) and modes (paryāya), and then experience that your soul intrinsically is the same as the soul of the Arhat. Experience, altogether, the modes (paryāya) of the soul that exist in the three times. The necklace, though consisting of pearls but, when worn, is not individual pearls but the necklace as a whole. Similarly, experience the soul as a whole, without distinction of its qualities (guõa) and modes (paryāya). As the person wearing the necklace experiences happiness that emanates from wearing the necklace as a whole, experience the happiness that emanates from the soul as a whole. In such experience, the soul is indiscrete (abheda) from omniscience (kevalajñāna). With practice of such concentration, gradually, distinctions of the doer (kartā), the activity (karma) and the action (kriyā) disappear, and the soul's nature of pure consciousness appears. Just as the light emanating from the jewel is pristine and steady, the light of knowledge emanating from the pure soul is pristine and steady. Under such light, the darkness of delusion (moha) becomes homeless and must disappear. The Ācārya says that by knowing the way to attain the pure nature of the soul, I have won over the army of delusion (moha). thoks ooxneksgks moy1⁄4ks rPpeIi.kks lEea A tgfn tfn jkxnksls lks vIik.ka ygfn lq1⁄4a AA1&81AA thoks O;ixreksg miyC/okaLrÙoekReu% lE;d~ A tgkfr ;fn jkx}s"kkS l vkRekua yHkrs Àkq1⁄4e~ AA1&81AA lkekU;kFkZ & 1O;ixreksg%o ftlls eksg nwj gks x;k gS ,slk 1tho%o vkRek 1vkReu%o vkRek dk 1lE;d~ rÙoao ;FkkFkZ Lo:i 1miyC/oku~o izkIr djrk gqvk 1;fno tks 1jkx}s"kkSo jkx&}s"k:i izekn&Hkko 1tgkfro R;kx nsos 95 izopulkj The man whose delusion (moha) has disappeared realizes the true nature of the soul and then if he gets rid of negligence (pramāda), which takes the form of attachment (rāga) and aversion (dveÈa), attains the pure soul-nature. Explanatory Note: The excellent (bhavya) being who destroys delusion (moha) by the above-mentioned method acquires the wish-fulfilling jewel, i.e., realization of the true nature of the soul. On acquisition of such elevated state, if negligence (pramāda) – attachment (rāga) and aversion (dveÈa) – does not sway him, he experiences the true nature of his soul. On the other hand, if attachment (rāga) and aversion (dveÈa) are able to sway him, the thief of negligence robs him of his wish-fulfilling jewel, causing him great suffering. It is imperative, therefore, that I should be ever-vigilent to wipe out attachment (rāga) and aversion (dveÈa). 1l%o rks og tho 1Àkq1⁄4a vkRekuao fueZy fut&Lo:i & 'kq1⁄4 vkRek & dks 1yHkrso izkIr gksosA lOos fo ; vjgark rs.k fo/k.ks.k [kfondEEaklk A fdPpk r/ksonsla f.kOoknk rs .keks rs l AA1&82AA losZ¿fi pkgZUrLrsu fo/kusu {kfirdek±'kk% A d`Rok rFkksinsÀka fuòZrkLrs ueLrsH;% AA1&82AA lkekU;kFkZ & 1rsu fo/kusuo ftl iwoZdfFkr fo/ku ls 1{kfirdek±Àkko ftUgksaus deks± ds vaÀk foukÀk fd;s gSa ,sls 1rs losZ vgZUr vfi po os lc HkxoUr rhFk±djnso Hkh 1rFkko mlh izdkj ls 1minsÀka d`Roko minsÀk djds 1fuòZrk%o eks{k dks izkIr gq,A 1rsH;%o mu vgZUr nsoksa dks 1ue%o esjk ueLdkj gksosA 96 Pravacanasāra All the Tīrthańkara (the Arhat) have destroyed the karmaparticles by adopting the above method and have attained liberation after preaching this path-to-liberation. I make obeisance to all the Tīrthańkara (the Arhat). Explanatory Note: The Tīrthańkara have first realized the nature of the soul by knowing the Arhat with respect to substance (dravya), qualities (guõa), and modes (paryāya). Then they destroyed karmas by experiencing that the nature of their own soul is no different from that of the Arhat. Subsequently, they preached, for the benefit of the excellent (bhavya) souls, that this is the only way to attain liberation. Even today, in this fifth era (pańcama kāla), their Doctrine is followed. What more is there to say? The Tīrthańkara (the Arhat) – vītarāga, who have subjugated all attachment – are supremely propitious; my obeisance humble to them in the three times – the past, the present and the future. nOokfn,lq ew<ks Hkkoks thoLl gofn eksgks fÙk A [kqCHkfn rs.kksPN..kks iIik jkxa o nksla ok AA1&83AA aeO;kfnds"kq ew<ks Hkkoks thoL; Hkofr eksg bfr A {kqH;fr rsukoPNÂ% izkI; jkxa ok }s"ka ok AA1&83AA lkekU;kFkZ & 1thoL;o vkRek dk 1aeO;kfnds"kqo aeO;] xq.k] i;kZ; esa tks 1ew<% Hkko%o foijhr vKkuHkko gS lks 1eksg% bfro eksg ,slk uke 1Hkofro gksrk gS] vFkkZr~ ftl Hkko ls ;g tho /rwjk [kkus okys iq#"k ds leku aeO;] xq.k] i;kZ;ksa dks ;FkkFkZ ugha tkurk gS vkSj u J1⁄4ku djrk gS] ml Hkko dks  eksg* dgrs gSaA 1rsuo ml nÀkZueksg djds 1voPNÂ%o vkPNkfnr tks ;g tho gS lks 97 izopulkj The contrary and ignorant view of the soul about substances – with respect to their substance (dravya), qualities (guõa), and modes (paryāya) – is 'delusion' (moha). Enveloped by delusionof-perception (darśanamoha), the soul entertains dispositions of attachment (rāga) and aversion (dveÈa), and suffers from anxiety (kÈobha). Explanatory Note: Due to delusion (moha), the soul, as if inebriated, does not come to know or able to perceive the true nature of substances. It considers the substance (dravya), qualities (guõa), and modes (paryāya) of external objects as its own. Under the influence of the senses, it entertains dispositions of attachment (rāga) and aversion (dveÈa) and thereby perceives external objects as either agreeable or disagreeable. Although all objects have their own, independent nature, dispositions of attachment (rāga) and aversion (dveÈa) in the soul split these into agreeable and disagreeable objects. As the bridge on the river, due to strong overflow of the water, splits into two parts, in the same way, the soul, due to delusion (moha) and consequent dispositions of attachment (rāga) and aversion (dveÈa), splits external objects into two parts, agreeable and disagreeable. As a result, the soul suffers from anxiety (kÈobha). Delusion (moha), thus, has three constituents – attachment (rāga), aversion (dveÈa), and delusionof-perception (darśanamoha). 1jkxa ok }s"ka oko jkxHkko vFkok }s"kHkko dks 1izkI;o ikdj 1{kqH;fro {kksHk ikrk gS vFkkZr~ bl n'kZueksg ds mn; ls ijaeO;ksa dks viuk aeO; tkurk gS] ijxq.k dks vkRexq.k ekurk gS] vkSj iji;kZ; dks vkRei;kZ; tku dj vaxhdkj djrk gSA 98 Pravacanasāra eksgs.k o jkxs.k o nksls.k o ifj.knLl thoLl A tk;fn fofogks ca/ks rEgk rs la[kobnOok AA1&84AA eksgsu ok jkxs.k ok }s"ks.k ok ifj.kRkL; thoL; A tk;rs fofo/ks cU/LrLekÙks la{kIkf;rO;k% AA1&84AA lkekU;kFkZ & 1eksgsuo eksgHkko ls 1ok jkxs.ko vFkok jkxHkko ls 1oko vFkok 1}s"ks.ko }s"kHkko ls 1ifj.krL; thoL;o ifj.kers gq, tho ds 1fofo/% cU/%o vusd izdkj deZca/ 1tk;rso mRiÂ gksrk gS 1rLekr~o blfy, 1rso os jkx] }s"k vkSj eksgHkko 1la{kif;rO;k%o ewy lÙkk ls {k; djus ;ksX; gSaA The dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in the soul give rise to bondage of various kinds of karmas; therefore, the soul must root out all such dispositions. Explanatory Note: Due to its dispositions of attachment (rāga), aversion (dveÈa), and delusion (moha), the soul undergoes the bondage of various kinds of karmas, like knowledge-obscuring (jñānāvaraõīya), and, therefore, these three dispositions need annihilation. Not knowing the trap of the hunter, the male elephant, deceived by delusion (moha) and overwhelmed by attachment (rāga), moves near the female elephant while chasing away, out of aversion (dveÈa), other male elephants; it ultimately falls into the camouflaged ditch. In the same way, the karmas form bonds with the soul when it is under the spell of delusion (moha), attachment (rāga), and aversion (dveÈa). The soul aiming for liberation must root out these three causes of its downfall – delusion (moha), attachment (rāga), and aversion (dveÈa). 99 izopulkj vês ò vt/kxg.ka d#.kkHkkoks ; frfj;e.kq,lq A fol,lq ;Iilaxks eksgLlsnkf.k yxkf.k AA1&85AA vFksZ v;Fkkxzg.ka d#.kkHkkoÜÓ fr;ZÄ~euqts"kq A fo"k;s"kq p izlÄ~xks eksgL;Srkfu fyÄ~xkfu AA1&85AA lkekU;kFkZ & 1vFksZo inkFkks± esa 1v;Fkkxzg.kao tSls dk rSlk xzg.k ugha djuk vFkkZr~ vU; dk vU; tkuuk 1po rFkk 1fr;ZÄ~euqts"kqo fr;±p vkSj euq";ksa esa 1d#.kkHkko%o eerk ls n;k:i Hkko 1po vkSj 1fo"k;s"kqo lalkj ds b &vfu  inkFkks± esa 1izlÄ~x%o yxuk 1,rkfuo ;s lc 1eksgL;o eksg ds 1fyÄ~xkfuo fpÉ gSaA Not accepting the objects of the world as these really are, commiserating with animals and humans out of the 'sense-ofmine' for them, and getting involved with the objects of the senses, are the signs of delusion (moha). Explanatory Note: Delusion (moha) has three constituents – delusion-of-perception (darśanamoha), attachment (rāga) and aversion (dveÈa). Not knowing the true nature of the reality and commiserating with animals and humans out of the 'sense-ofmine' for them are the signs of delusion-of-perception (darśanamoha). Attraction towards agreeable objects is the sign of attachment (rāga). Revulsion towards disagreeable objects is the sign of aversion (dveÈa). Delusion (moha) needs annihilation as any of these three signs appear. 100 Pravacanasāra ft.klRFkknks vês ò iPpD[kknh g cqT>nks f.k;ek A [kh;fn eksgksoPk;ks rEgk lRFka lef/nOoa AA1&86AA ftu'kkL=kknFkkZu~ izR;{kkfnfHkcqZè;ekuL; fu;ekr~ A {kh;rs eksgksip;% rLekr~ 'kkL=ka leè;srO;e~ AA1&86AA lkekU;kFkZ & 1izR;{kkfnfHk%o izR;{k rFkk ijks{k izek.k&Kku ds }kjk 1ftu'kkL=kkr~o ohrjkx loZK iz.khr vkxe ls 1vFkkZu~o inkFkks± dks 1cqè;ekuL;o tkuus okys iq#"k ds 1fu;ekr~o fu;e ls 1eksgksip;%o eksg dk lewg vFkkZr~ foijhrKku o foijhrJ1⁄4ku 1{kh;rso uk'k dks izkIr gksrk gS 1rLekr~o blfy;s 1'kkL=kao ftukxe dk 1leè;srO;e~o vPNh rjg (lE;d~) vè;;u (vH;kl) djuk pkfg;sA The man who acquires through the study of the Scripture expounded by the Omniscient Lord valid knowledge (pramāõa) – direct (pratyakÈa) and other – of the reality of substances destroys, as a rule, the heap of delusion (moha). It is imperative, therefore, to study the Scripture meticulously. Explanatory Note: Earlier, it was made clear that to destroy delusion (moha) one must realize the nature of the soul through the knowledge of the Arhat with respect to substance (dravya), qualities (guõa), and modes (paryāya). But how to know the Arhat with respect to substance (dravya), qualities (guõa), and modes (paryāya)? The knowledge of the Arhat is acquired with the help of the Scripture. In other words, the Scripture is a powerful tool to destroy delusion (moha). Those who venture in the field of knowledge turn to the incontrovertible Scripture expounded by the Omniscient Lord; only such Scripture is free from faulty expressions and conclusions. By the strength of the Scripture, one 101 izopulkj develops the wealth of knowledge about the nature of the soul. Through acquisition of direct (pratyakÈa) and indirect (parokÈa) knowledge, one knows and sees all objects; acquisition of such knowledge results in the destruction of delusion (moha). In order to destroy delusion (moha), one must, therefore, attend to and assimilate the knowledge contained in the Scripture. Relying on the soul's inherent knowledge-strength, one must incessantly, and with determination, practise the study of the Scripture. nOokf.k xq.kk rs l iTtk;k vêlò ..k;k Hkf.k;k A rslq xq.kiTt;k.ka vIik nOo fÙk monslks AA1&87AA aeO;kf.k xq.kkLrs"kka i;kZ;k vFkZlaK;k Hkf.krk% A rs"kq xq.ki;kZ;k.kkekRek aeO;feR;qins'k% AA1&87AA lkekU;kFkZ & 1aeO;kf.ko xq.k&i;kZ;ksa ds vk/kj&:i lc aeO; 1rs"kkao mu aeO;ksa ds 1xq.kk%o lgHkkoh xq.k vkSj 1i;kZ;k%o ØeorhZ i;kZ; 1vFkZLakK;ko ^vFkZ* ,sls uke ls 1Hkf.krk%o dgs gSaA 1rs"kqo mu xq.k&i;kZ;ksa esa 1xq.ki;kZ;k.kkao xq.k&i;kZ;ksa dk 1vkReko LkoZLo 1aeO;ao aeO; gS 1bfro ,slk 1mins'k%o Hkxoku~ dk mins'k gSA The substances (dravya), their qualities (guõa – which exhibit association – anvaya), and modes (paryāya – which exhibit distinction or exclusion – vyatireka), are known as objects (artha). The Omniscient Lord has expounded that the substance (dravya) is the substratum of qualities (guõa) and modes (paryāya). 102 Pravacanasāra Explanatory Note: All three together – substance (dravya), qualities (guõa), and modes (paryāya) – are known as 'artha', the object. Gold is a substance (dravya) because of its qualities (guõa) – yellowness – and modes (paryāya) – earring. Therefore, the substance (dravya) – gold – is 'artha'. Qualities (guõa) – yellowness – are because of gold (dravya). Therefore, qualities (guõa) – yellowness – are 'artha'. Modes (paryāya) – earring – are because of gold (dravya). Therefore, modes (paryāya) – earring – are 'artha'. This way, the substance (dravya), its qualities (guõa), and its modes (paryāya) are 'artha'. Since gold (dravya) is inseparable from its yellowness (quality – guõa) and earring (mode – paryāya), therefore, gold (dravya) is the substratum of its qualities (guõa) and modes (paryāya). In essence, qualities (guõa), and modes (paryāya) cannot exist without the substance (dravya); the substance (dravya), therefore, is the substratum of its qualities (guõa), and modes (paryāya). tks eksgjkxnksls f.kg.kfn moy1⁄4 tks.geqonsla A lks lOonqD[keksD[ka ikofn vfpjs.k dkys.k AA1&88AA ;ks eksgjkx}s"kkfÂgfUr miyH; tSueqins'ke~ A l loZnq%[keks{ka izkIuksR;fpjs.k dkysu AA1&88AA lkekU;kFkZ & 1;%o tks iq#"k 1tSua mins'kao ohrjkx&iz.khr vkRe/eZ ds minsÀk dks 1miyH;o ikdj 1eksgjkx}s"kku~o eksg] jkx vkSj }s"kHkkoksa dk 1fugfUro ?kkr djrk gS 1l%o og 1vfpjs.k dkysuo cgqr FkksM+s le; esa 1loZnq%[keks{kao lEiw.kZ nq%[kksa ls fHkÂ voLFkk dks 1izkIuksfro ikrk gSA The man who, having grasped the Words of the Omniscient Lord, destroys delusion (moha), attachment (rāga), and aversion (dveÈa), gets rid of all miseries, in a short time. 103 izopulkj Explanatory Note: The Words of the Omniscient Lord are the sharp sword by which one can demolish one's enemies – delusion (moha), attachment (rāga), and aversion (dveÈa). Only that man who, having grasped the Words of the Omniscient Lord, makes concerted effort to demolish these enemies succeeds in attaining the state of happiness that is rid of all miseries. Having understood this, I am ever watchful and make all-out effort to demolish my enemies. .kk.kIixeIik.ka ija p nOoÙk.kkfg lac1⁄4a A tk.kfn tfn f.kPN;nks tks lks eksgD[k;a dq.kfn AA1&89AA KkukRedekRekua ija p aeO;RosukfHklac1⁄4e~ A tkukfr ;fn fuÛÓ;rks ;% l eksg{k;a djksfr AA1&89AA lkekU;kFkZ & 1;%o tks tho 1;fno ;fn 1fuÜÓ;r%o fu'p; ls 1KkukRedao KkuLo:i 1vkRekuao ijekRek dks 1aeO;Rosuo vius aeO; Lo:i ls 1vfHklac1⁄4ao la;qDr 1tkukfro tkurk gS 1po vkSj 1ijao ij vFkkZr~ iqñxykfn vpsru dks tM+&Lo:idj vius vkRek ls fHkÂ vpsru aeO; Lo:i la;qDr tkurk gS 1l%o og tho 1eksg{k;ao eksg dk {k; 1djksfro djrk gSA The man who knows, with certainty, that he (his soul) is a substance (dravya) established in own knowledge-nature, and all external substances are similarly established in their own nature, destroys delusion (moha). Explanatory Note: Consciousness (cetanatva) characterizes the substance (dravya) of the soul (jīva) and non-consciousness 104 Pravacanasāra (acetanatva) characterizes the other substances (dravya), like the matter (pudgala). Those who have firm belief that, being of the nature of consciousness (cetanatva), the soul is different from the other substances that are of the nature of non-consciousness (acetanatva), have the power of discernment, which destroys delusion (moha). I, therefore, make effort to acquire this power-ofdiscernment – svaparaviveka or bhedavijñāna – that enables me to distinguish between the self and the non-self. rEgk ft.keXxknks xq.ks g vkna ija p nOoslq A vfHkxPNnq f.kEeksga bPNfn tfn vIi.kks vIik AA1&90AA rLekfTTkuekxkZñxq.kSjkRekua ija p aeO;s"kq A vfHkxPNrq fueksZgfePNfr ;|kReu vkRek AA1&90AA lkekU;kFkZ & 1rLekr~o blfy;s 1;fno tks 1vkReko ;g tho 1vkReu%o vkRek dks (Lo;a dks) 1fueksZgao eksg&jfgr ohrjkx Hkko:i 1bPNfro pkgrk gS rks 1ftuekxkZr~o ohrjkxnso dfFkr vkxe ls 1xq.kS%o fo'ks"k xq.kksa ds }kjk 1aeO;s"kqo Ng aeO;ksa esa ls 1vkRekuao vkRek dks (Lo;a dks) 1po vkSj 1ijao vU; aeO;ksa dks 1vfHkxPNrqo tkusA Therefore, the man who aspires to become delusion-free (nirmoha or vītarāga) should, through the study of the Scripture, understand the distinction between the self and the non-self, as per the qualities (guõa) of the substances (dravya). Explanatory Note: All objects have two kinds of qualities (guõa) – the general (sāmānya) and the specific (viśeÈa). The general qualities express the genus (jāti) or the general attributes, and the 105 izopulkj specific qualities describe the constantly changing conditions or modes. Consciousness (cetanatva) is a specific (viśeÈa) attribute of the soul when viewed in reference to non-souls but a general (sāmānya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vÃkÈatva) as the general (sāmānya) attribute but each tree has specific (viśeÈa) attributes, distinguishing these as the neem tree, the oak tree or the palm tree. The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. I am not the substance of dharma, adharma, ākāśa, kāla or pudgala; not even the other soul (jīva). All these six substances inhabit the same space as the light of many lamps inhabits the same room; still, each is a different substance. My nature of consciousness (cetanatva) makes me different from all other substances. In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout. lÙkklac1⁄4sns lfolsls tks fg .kso lke..ks A lígfn .k lks le.kks rÙkks /Eeks .k laHkofn AA1&91AA lÙkklac1⁄4kusrku~ lfoÀks"kku~ ;ks fg uSo Jke.;s A Jí/kfr u l Je.k% rrks /eksZ u laHkofr AA1&91AA lkekU;kFkZ & 1;%o tks tho 1fgo fu'p; ls 1Jke.;so ;fr voLFkk esa 1lÙkklaca1⁄4ku~o lÙkk&Hkko ls lkekU; vfLrius lfgr vkSj 1lfoÀks"kku~o 106 Pravacanasāra Certainly, the ascetic (muni, śramaõa) who does not have faith in the six substances in regard to their general (sāmānya), like existence (sattā), and specific (viśeÈa) qualities, cannot attain the stage of supreme conduct, i.e., pure-cognition (śuddhopayoga). Explanatory Note: All substances (dravya) have two kinds of attributes or qualities (guõa) – the general (sāmānya) and the specific (viśeÈa). The ascetic who does not know the six substances, each characterized by its general (sāmānya) and specific (viśeÈa) qualities, and does not perceive distinction between the soul and the non-soul, is not a true ascetic. Without right perception, even after becoming an ascetic externally, he ever remains anxious and cannot engage in pure-cognition (śuddhopayoga). The man who is not able to distinguish between the gold particles and the particles of other substances in the ore cannot obtain gold even after putting in great effort. Similarly, the ascetic, who is not able to distinguish between the soul and the non-soul, cannot attain the stage of supreme conduct (dharma), i.e., pure-cognition (śuddhopayoga), even after observing austerity and self-restraint. vius&vius fo'ks"k vfLrRo lfgr 1,rku~o bu Ng aeO;ksa dks 1uSo Jí/kfro ugha J1⁄4ku djrk 1l%o og tho 1Je.k%o eqfu 1uo ugha gS] vkSj 1rr%o ml aeO; yxh (cká Hks"k/kjh) eqfu ls 1/eZ%o 'kq1⁄4ksi;ksx&:i vkRehd&/eZ 1u laHkofro ugha gks ldrkA tks f.kgneksgfnêhò vkxedqlyks fojkxpfj;fEe A vCHkqfênò ks egIik /EeksfÙk folsflnks le.kks AA1&92AA ;ks fugreksgn`f jkxedqÀkyks fojkxpfjrs A vH;qfRFkrks egkRek /eZ bfr foÀksf"kr% Je.k% AA1&92AA 107 izopulkj lkekU;kFkZ & 1;%o tks 1fugreksgn`f %o nÀkZueksg dk ?kkr djus okyk vFkkZr~ lE;Xn`f  gS rFkk 1vkxedqÀky%o ftu&iz.khr fl1⁄4kUr esa izoh.k vFkkZr~ lE;XKkuh gS vkSj 1fojkxpfjrso jkx&Hkko jfgr pkfj=k esa 1vH;qfRFkr%o lko/ku gS rFkk 1egkReko Js  eks{kekxZ ds lk/us esa iz/ku gS 1l Je.k%o og equh'oj 1/eZ bfro /eZ gS] ,slk 1foÀksf"kr%o fo'ks"k y{k.kksa ls dgk x;k gSA The ascetic (muni, śramaõa) who has destroyed the delusion-ofperception (darśanamoha), has grasped the Doctrine of Lord Jina, and is established in conduct that is rid of attachment (rāga), is 'dharma'. Such a profound ascetic is of the nature of supreme conduct (dharma). Explanatory Note: The soul itself is 'dharma'. These three: right faith (samyagdarśana) attained on the destruction of delusion-ofperception (darśanamoha), right knowledge (samyagjñāna) attained on assimilation of the Doctrine of Lord Jina, and right conduct (samyakcāritra) attained on ridding the soul of attachment (rāga), together, establish the soul in 'dharma'. My soul, of the nature of 'dharma', now has no enemies (like attachment) and has attained forever its steady and pure state. Victory to the Doctrine of Lord Jina, which is adorned by the qualifying clause 'syāt', meaning 'in a way'! Victory to the 'dharma', pure-cognition (śuddhopayoga), which has endowed me the soul-nature that is established in conduct-without-attachment (vītarāga cāritra)! This completes the section on Reality of Knowledge (jñānatattva). 108 Pravacanasāra Certainly, all objects-of-knowledge (jñeya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guõa) and due to transformation in substance and qualities, modes (paryāya) exist; thus, modes (paryāya) are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (guõaparyāya). Those who mistake the mode (paryāya) for the substance (dravya) are wrong-believers (mithyādÃÈÇi). Explanatory Note: All objects-of-knowledge (jñeya) have both, qualities (guõa) and modes (paryāya). The substance (dravya) is the substratum comprising infinite qualities (guõa). Qualities (guõa) exhibit eternal association (anvaya) with the substance. Reality of Objects-of-Knowledge (jñeyatattva) S E C T I O N 2 vRFkks [kyq nOoevks nOokf.k xq.kIixkf.k Hkf.knkf.k A rs g iq.kks iTtk;k iTT;ew<k fg ijle;k AA2&1AA vFkZ% [kyq aeO;e;ks aeO;kf.k xq.kkRedkfu Hkf.krkfu A rSLrq iqu% i;kZ;k% i;Z;ew<k fg ijle;k% AA2&1AA lkekU;kFkZ & 1[kyqo fu'p; ls 1vFkZ%o Ks;&inkFkZ 1aeO;e;%o aeO;e; & lkekU; Lo:i oLrqe; gS 1rqo rFkk 1aeO;kf.ko leLr aeO; 1xq.kkRedkfuo vuUr&xq.k Lo:i 1Hkf.krkfuo dgs gSaA 1iqu%o vkSj 1rS%o mu aeO;&xq.kkas ds ifj.keu djus ls 1i;kZ;k%o i;kZ; gSa] vFkkZr~ aeO;&i;kZ; vkSj xq.k&i;kZ; ;s nks Hksn lfgr i;kZ; gSa] vkSj 1i;Z;ew<ko v'kq1⁄4 i;kZ;ksa esa ew<+ vFkkZr~ vkRecqf1⁄4 ls i;kZ; dks gh aeO; ekuus okys vKkuh 1fgo fu'p;dj 1ijle;k%o feF;kn`f  gSaA 109 izopulkj Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (guõaparyāya). The impure modeof-substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings. The mode-of-qualities (guõaparyāya), too, is of two kinds: 1) svabhāva guõaparyāya – as the substance of soul (jīva) transforms with its intrinsic agurulaghuguõa, which manifests in ÈaÇguõahānivÃddhi, and 2) vibhāva guõaparyāya – as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter (pudgala). As illustration, the cloth is one with its quality (guõa), like whiteness, and mode (paryāya); in the same way, the substance (dravya) is one with its quality (guõa), and mode (paryāya). Union of threads of the same kind in the cloth makes the samānajātīya dravyaparyāya; in the same way, union of atoms of the same class of matter (pudgala) makes the samānajātīya dravyaparyāya. Union of threads of different kinds (cotton and silk) in the cloth makes the asamānajātīya dravyaparyāya; in the same way, union of the soul (jīva) and the matter (pudgala), which results in the impure states of the soul – like the humans or the celestial beings (deva) – makes the asamānajātīya dravyaparyāya. As the cloth, due to its intrinsic agurulaghuguõa, which manifests in ÈaÇguõahānivÃddhi, has the quality like whiteness, similarly, all substances (dravya) have their natural mode-ofqualities – svabhāva guõaparyāya. As the cloth, due to union with other substances, exhibits sequentially – before and after – changes in quality (guõa) like whiteness, similarly, all substances (dravya), due to union with other substances, exhibit such changes 110 Pravacanasāra in quality (guõa). These are their unnatural mode-of-qualities – vibhāva guõaparyāya. In the matter (pudgala), sequential changes take place in qualities like colour, and in the soul (jīva), sequential changes take place in knowledge, due to union with other substances; these are unnatural mode-of-qualities – vibhāva guõaparyāya. Since every substance (dravya) has infinite number of qualities (guõa) and modes (paryāya), only the Words of the Omniscient Lord Jina are able to expound these. Those who rely on absolutistic point-of-view cannot expound such complexities. People who rely solely on the impure states of substances are under delusion and are wrong-believers (mithyādÃÈÇi). ts iTt;slq f.kjnk thok ijlebx fÙk f.kfíêkò A vknlgkofEe fBnk rs lxle;k eq.ksnOOkk AA2&2AA ;s i;kZ;s"kq fujrk thok% ijlef;dk bfr fu£n k% A vkReLoHkkos fLFkrkLrs Lodle;k eUrO;k% AA2&2AA lkekU;kFkZ & 1;s thok%o tks vKkuh lalkjh tho 1i;kZ;s"kqo euq";kfn i;kZ;ksa esa 1fujrko yoyhu gSa] os 1ijlef;dko ijle; esa jkx&;qDr gSa 1bfro ,slk 1fu£n k%o Hkxoarnso us fn[kk;k gSA vkSj tks lE;Xn`f  tho 1vkReLoHkkoso vius Kku&nÀkZu LoHkko esa 1fLFkrk%o fLFkr gSa 1rso os 1Lodle;k%o Lole; esa jr 1eUrO;k%o tkuus ;ksX; gSaA Lord Jina has expounded that those who rely solely on the modes (paryāya), like the human being, are the wrong-believers (mithyādÃÈÇi); such souls are engaged in impure-soul nature (parasamaya). Those who rely on own soul-nature, like knowledge (jñāna) and perception (darśana), are the right111 izopulkj Explanatory Note: Those who, after acquiring this present state of being that is the result of the union of the soul (jīva) and the matter (pudgala), asamānajātīya dravyaparyāya, find themselves powerless to see the true nature of their souls are, certainly, ekāntadÃÈÇi – having the absolutistic point-of-view. They suffer from delusion in two forms: 1) sense-of-mine (mamakāra) in objects or things, like the body, that are not the soul but are the result of fruition of karmas – 'This body is mine', and 2) selfconsciousness (ahaÉkāra) concerning objects or things that definitely do not belong to the soul – 'I am the king'. As a result, fleeing from the true soul nature, they entertain dispositions of attachment (rāga) and aversion (dveÈa) towards external entities like the son, the wife, and the friend. They are engaged in impure soul-nature (parasamaya). Those who are absorbed in the trio of substance (dravya), qualities (guõa) and modes (paryāya) of the soul, know the true nature of the soul; they are anekāntadÃÈÇi – having non-absolutistic point-of-view. They are rid of sense-ofmine (mamakāra) and self-consciousness (ahaÉkāra) in external objects or things, like the body. They do not entertain dispositions of attachment (rāga) and aversion (dveÈa) towards external entities, and engage themselves in pure soul-nature (svasamaya). Being svasamaya is the nature of the soul. Blessed are those engrossed in pure soul-nature! believers (samyagdÃÈÇi); such souls are engaged in pure-soul nature (svasamaya) and are worth knowing. vifjPpÙklgkos.kqIiknOo;/qoÙklac1⁄4a A xq.koa p liTTkk;a ta ra nOofÙk oqPpafr AA2&3AA vifjR;DrLoHkkosuksRiknO;;/zqoRolac1⁄4e~ A xq.koPp li;kZ;a ;ÙkñaeO;fefr czqofUr AA2&3AA 112 Pravacanasāra lkekU;kFkZ & 1;r~o tks 1vifjR;DrLoHkkosuo ugha NksM+s gq, vius vfLrRo&LOkHkko ls 1mRiknO;;/zqoRolac1⁄4ao mRikn] O;; rFkk /zkSO; la;qDr gS 1po vkSj 1xq.kor~o vuUr&xq.kkRed gS] 1li;kZ;ao i;kZ;lfgr gS 1rr~o mls 1aeO;a bfro aeO; ,slk 1czqofUro dgrs gSaA That which does not ever leave its own-nature (of existence), endowed with origination (utpāda), destruction (vyaya), and permanence (dhrauvya), and has qualities (guõa) and modes (paryāya), is a substance (dravya). Explanatory Note: That whose nature is existence, not produced by anything else, is a substance (dravya). Existence is of two kinds: 'existence in own nature' – svarūpāstitva – and 'existence-ingeneral' – sāmānyāstitva or sādÃśyāstitva. These terms are explained later. Here, the two characteristics – originationdestruction-permanence and qualities-modes – of the substance (dravya) are discussed. Origination (utpāda) is the attainment of a new state, destruction (vyaya) is the loss of the previous state, and permanence (dhrauvya) is the maintenance of the inherent nature. All objects have two kinds of qualities (guõa) – the general (sāmānya), and the specific (viśeÈa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Existence (astitva), non-existence (nāstitva), oneness (ekatva), manyness (anekatva), substantiveness (dravyatva), power of changing modes (paryāyatva), pervasiveness (sarvagatatva), non-pervasiveness (asarvagatatva), with space-points (sapradeśatva), without spacepoints (apradeśatva), corporealness – having a form (mūrtatva), incorporealness – without having a form (amūrtatva), with activity (sakriyatva), without activity (akriyatva), consciousness (cetanatva), lifelessness (acetanatva), doer (kartatva), non-doer (akartatva), enjoyer (bhoktÃtva), non-enjoyer (abhoktÃtva), and power of maintaining distinction with all other substances 113 izopulkj (agurulaghutva), are some general (sāmānya) qualities of substances. Assistance in providing accommodation (avagāhanahetutva), assistance in motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanāhetutva), colouration (rūpa) etc., and consciousness (cetanatva), are some specific (viśeÈa) qualities of substances. Modification in the qualities of a substance is mode (paryāya). The substance (dravya) is the aim (lakÈya) of knowledge; origination-destruction-permanence and qualitiesmodes are the marks (lakÈaõa) of the aim (lakÈya) of knowledge. Although there is difference with respect to these being called as the aim (lakÈya) and the marks (lakÈaõa), there is no difference bewteen the two; both are of the nature of the object. When a dirty cloth gets bright on washing, there is origination of brightness and destruction of dirtiness, but the cloth itself remains the same. Each substance continually experiences origination of a new state, destruction of the previous state, and permanence with regard to its substantiveness. The substance (dravya) is not anything different from its qualities (guõa); qualities are its own-nature (svabhāva). Similarly, the substance (dravya) is not anything different from its modes (paryāya); modes are its own-nature (svabhāva). lCHkkoks fg lgkoks xq.ks g lxiTt, g fpÙks g A nOoLl lOodkya mIiknOo;/qoÙks g AA2&4AA l koks fg LoHkkoks xq.kS% Lodi;Z;SfÜÓ=kS% A aeO;L; loZdkyeqRiknO;;/zqoRoS% AA2&4AA lkekU;kFkZ & 1xq.kS%o vius xq.kksa djds 1fp=kS% Lodi;Z;S%o ukuk izdkj dh viuh i;kZ;ksa djds vkSj 1mRiknO;;/zqoRoS%o mRikn] O;; rFkk /zkSO; djds 114 Pravacanasāra Existence in the three times with its qualities (guõa), with its different modes (paryāya), and with origination (utpāda), destruction (vyaya), and permanence (dhrauvya), is certainly 'existence in own nature' – svarūpāstitva – of the substance (dravya). Explanatory Note: Existence is the nature of the substance; its existence is not dependent on any external reason. Due to this nature of existence, the substance is beginningless, eternal and indestructible. Qualities (guõa) or the modes (paryāya) are portrayed as different from the substance (dravya) in order to highlight the difference between the possessor and the possessed. Actually, there exists no difference in these as qualities (guõa), the modes (paryāya) as well as the substance (dravya) inhabit the same space-points (pradeśa). The qualities (guõa) and the modes (paryāya) exist due to the substance (dravya), and the substance (dravya) exists due to the qualities (guõa) and the modes (paryāya). For example, the quality (guõa) of yellowness and the mode (paryāya) of earring are no different – in regard to substance (dravya), place (kÈetra), time (kāla), and being (bhāva) – from the substance (dravya), i.e., gold. These, the quality (guõa) of yellowness and the mode (paryāya) of earring, have gold – the substance (dravya) – as their doer (kartā), the bestower (sādhana) and the substratum (ādhāra). Without gold – the substance (dravya) – there is no existence of the quality (guõa) of yellowness and the mode (paryāya) of earring. As a corollary, without the quality (guõa) of yellowness and the mode (paryāya) of earring, there is no existence of gold – the substance (dravya). In the same way, origination (utpāda) of the bracelet, destruction (vyaya) of the earring and permanence (dhrauvya) of yellowness etc. exist in 1aeO;L;o xq.k&i;kZ; Lo:i aeO; dk 1loZdkyao rhuksa dky esa 1l ko%o vfLrRo gS] ogh 1fgo fu'p; djds 1LoHkko%o ewyHkwr LoHkko gSA 115 izopulkj gold, the substance (dravaya). Gold, the substance (dravya), is the doer (kartā), the bestower (sādhana) and the substratum (ādhāra) of all three: origination (utpāda) of the bracelet, destruction (vyaya) of the earring and permanence (dhrauvya) of yellowness etc. There is no existence of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) without the existence of the substance (dravya). As a corollary, without the existence of origination (utpāda), destruction (vyaya) and permanence (dhrauvya), there is no existence of the substance (dravya). To summarize, the substance (dravya), the qualities (guõa) and the modes (paryāya) have the same existence; all three comprise the nature of the substance (dravya). Each substance (dravya) has its own qualities (guõa) and own modes (paryāya); it never mingles with other substances. This explains the meaning of 'existence in own nature' – svarūpāstitva – of the substance (dravya). bg fofogyD[k.kk.ka yD[k.kesxa lfnfr lOox;a A mofnlnk [kyq /Eea ft.kojolgs.k i..kÙka AA2&5AA bg fofo/y{k.kkuka y{k.kesda lfnfr loZxre~ A mifnÀkrk [kyq /e± ftuojò"kHks.k izKIre~ AA2&5AA lkekU;kFkZ & 1bgo bl yksd esa 1/e± mifnÀkrko oLrq ds LoHkko dk minsÀk nsus okys 1ft.kojò"kHks.ko x.k/jkfn nsoksa esa Js  Jhohrjkx loZKnso us 1izKIrao ,slk dgk gS fd 1fofo/y{k.kkukao ukuk izdkj ds y{k.kksa okys vius Lo:ikfLrRo ls tqnk&tqnk aeO;ksa dk 1lr~ bfro ^lr~* ,slk 1loZxrao lc aeO;ksa esa ik;k tkus okyk 1,da y{k.kao ,d y{k.k gSA The Supreme Omniscient Lord, the expounder of the nature of substances – dharma – has said that in this world though 116 Pravacanasāra Explanatory Note: 'Existence in own nature' – svarūpāstitva – differentiates between substances (dravya) as it highlights peculiar marks (lakÈaõa) of each substance. 'Existence-in-general' – sāmānyāstitva or sādÃśyāstitva – does not differentiate between substances (dravya), it permeates all substances, is universal (sarvagata) and, therefore, the general (sāmānya) mark (lakÈaõa) of all substances. The word 'existence' or 'sat' encompasses all substances; if this is not accepted, some substances will be expressed by the word 'non-existence' and some with the word 'indescribable'. This is untenable since all substances have 'existence' as their nature. 'Existence in own nature' – svarūpāstitva – classifies trees as the mango or the neem tree, but 'existence-in-general' – sāmānyāstitva or sādÃśyāstitva – sees all trees as the same due to their common mark of existence as tree. Similarly, 'existence in own nature' – svarūpāstitva – suggests existence of six kinds of substances – the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), the matter (pudgala), and the time (kāla). 'Existence-ingeneral' – sāmānyāstitva or sādÃśyāstitva – sees all these six substances as one; all characterized by 'existence'. When predication is from the point-of-view of 'existence in own nature' – svarūpāstitva – difference between substances becomes primary and their similarity secondary. When predication is from the pointof-view of 'existence-in-general' – sāmānyāstitva or sādÃśyāstitva – similarity between substances becomes primary and their difference secondary. The Words of Lord Jina are non-absolutistic (anekāntātmaka); when the expression treats one attribute of the substances exist with their own distinctive marks (lakÈaõa), still all substances are characterized by one common mark (lakÈaõa), and that is 'existence-in-general' – sāmānyāstitva or sādÃśyāstitva. This mark is universal (sarvagata) to all substances. 117 izopulkj substance as the primary attribute, the other attributes stay in the background as the secondary attributes. Each individual attribute of the object is called a naya. A naya thus reveals only a part of the totality, not to be mistaken for the whole. Pramāõa is the comprehensive view; naya is the partial view. To comprehend the object from one particular standpoint is the scope of naya (the onesided method of comprehension). Naya comprehends one specific attribute of the object but pramāõa – valid knowledge – comprehends the object in its fullness. Pramāõa does not make a distinction between the substance and its attributes but grasps the object in its entirety. Both pramāõa and naya are forms of knowledge; pramāõa is sakaladeśa – comprehensive and absolute, and naya is vikaladeśa – partial and relative. Pramāõa is the source or origin of naya. On acquisition of the knowledge of a substance derived from pramāõa, ascertaining its one particular state or mode is naya. There are as many naya as there are points of view. nOoa lgkofl1⁄4a lfnfr ft.kk rPpnks leD[kknks A fl1⁄4a r/ vkxenks .ksPNfn tks lks fg ijlevks AA2&6AA aeO;a LoHkkofl1⁄4a lfnfr ftukLrÙor% lek[;kroUr% A fl1⁄4a rFkk vkxerks usPNfr ;% l fg ijle;% AA2&6AA lkekU;kFkZ & 1aeO;ao xq.k&i;kZ;&:i oLrq 1LoHkkofl1⁄4ao vius LoHkko ls fu"iÂ gS vkSj og 1lr~ bfro lÙkk&Lo:i gS ,slk 1ftuk%o ftu Hkxoku~ 1rÙor%o Lo:i ls 1lek[;kroUr%o Hkys izdkj dgrs gSaA 1;%o tks iq#"k 1vkxer%o 'kkL=k ls 1rFkk fl1⁄4ao mDr izdkj fl1⁄4 1u bPNfro ugha ekurk gS 1fgo fu'p; djds 1l%o og 1ijle;%o feF;kn`f  gSA 118 Pravacanasāra The substance (dravya) – with its qualities (guõa) and modes (paryāya) – rests in own nature (svabhāvasiddha). Lord Jina, the expounder of the Reality, has said that existence (sat) is the nature of the substance (dravya). He, who does not have faith in this Reality, is engaged in impure-soul nature (parasamaya); he is a wrong-believer (mithyādÃÈÇi). Explanatory Note: The substance (dravya) has existence for eternity and it is not the result of any external entity. It rests in own-nature (svabhāvasiddha), with its qualities (guõa) and modes (paryāya). Anything produced out of the substance (dravya) is not a new substance but a new mode (paryāya) of the same substance. Modes (paryāya) are transient. Combination of atoms forms molecules and combination of the soul (jīva) and the matter (pudgala) forms beings like humans. The substance (dravya) exists in the three times, with its inherent power-to-exist (sattā) or the quality of existence. Both, the substance (dravya) and the power-to-exist (sattā), have own nature. But, the power-to-exist (sattā) does not have an identity separate from the substance (dravya); the power-to-exist (sattā) is the quality (guõa), and the substance (dravya) is the possessor-of-quality (guõī). Because of this quality (guõa) of the power-to-exist (sattā), the substance (dravya) has existence (sat). Though there is difference of guõaguõī in the substance (dravya) and its power-to-exist (sattā), these are not different as in case of the stick-holder (dańçī) and the stick (dańça). Differences are of two kinds, difference of space-points (pradeśabheda) and difference of quality and its possessor (guõaguõībheda). The substance (dravya) and its power-to-exist (sattā) have the guõaguõībheda and not the pradeśabheda; both exist in the same space-points. The guõaguõībheda highlights differences of designation, number or mark; it does not indicate difference as in case of the stick-holder (dańçī) and the stick (dańça). This is further explained with regard to the standpoint-of119 izopulkj substance (dravyārthika naya) and the standpoint-of-mode (paryāyārthika naya). The standpoint-of-mode (paryāyārthika naya) highlights the guõaguõībheda, as the cloth and its brightness. The standpoint-of-substance (dravyārthika naya) does not highlight the guõaguõībheda; in this standpoint, insistence on the qualities (guõa) vanishes and the substance (dravya), as a whole, remains. The quality (guõa) of power-to-exist (sattā) is not separate from the substance (dravya); it is the nature of the substance (dravya). Those who do not accept this are wrongbelievers (mithyādÃÈÇi). lnofê;ò a lgkos nOoa nOoLl tks fg ifj.kkeks A vRFkslq lks lgkoks fBfnlaHko.kkllac1⁄4ks AA2&7AA lnofLFkra LoHkkos aeO;a aeO;L; ;ks fg ifj.kke% A vFksZ"kq Lk LoHkko% fLFkfrlaHkouk'klac1⁄4% AA2&7AA lkekU;kFkZ & 1LoHkkoso viuh ifj.kfr esa 1vofLFkrao Bgjk gqvk tks 1lr~o lÙkk:i oLrq lks 1aeO;ao aeO; gSA vkSj 1aeO;L;o aeO; dk 1vFksZ"kqo xq.k&i;kZ;ksa esa 1;%o tks 1fLFkfrlaHkouk'klac1⁄4%o /zkSO;] mRikn vkSj O;; lfgr 1ifj.kke%o ifj.kke gS 1l%o og 1fgo gh 1LoHkko%o LoHkko gSA That which stays in its nature of existence (sat) is the substance (dravya). In reality, the transformation of the substance (dravya) in form of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha). Explanatory Note: The substance (dravya), with its qualities (guõa) and modes (paryāya), has the nature of existence (sat), 120 Pravacanasāra characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). The space-points (pradeśa) of the substance are its extension, which is permanent. The transformation (pariõāma) in each space-point (pradeśa) is sequential. Due to the transformation (pariõāma) in the substance (dravya), the space-points (pradeśa), in their own place, experience origination (utpāda) of the new state and simultaneous destruction (vyaya) of the old state. Since the substance (dravya) inheres in all space-points, it must exhibit permanence (dhrauvya) too. Picture a necklace with its pearls and the thread, sequentially. As we proceed, there is the origination (utpāda) of the pearl that comes in view and the destruction (vyaya) of the pearl that is no more in view. And, the thread that joins the pearls together stays in the view throughout; it exhibits the permanence (dhrauvya) of the necklace. Similarly, the substance (dravya) exhibits origination (utpāda) with regard to its upcoming stage in transformation (pariõāma), destruction (vyaya) with regard to its stage prior to transformation (pariõāma), and permanence (dhrauvya) with regard to its substantiveness (dravyatva). The substance (dravya), thus, has three marks (lakÈaõa) – origination (utpāda), destruction (vyaya), and permanence (dhrauvya). .k Hkoks Hkaxfogh.kks Hkaxks ok .kfRFk laHkofogh.kks A mIiknks fo ; Hkaxks .k fo.kk /ksOos.k vRFks.k AA2&8AA u Hkoks HkÄ~xfoghuks HkÄ~xks ok ukfLr laHkofoghu% A mRiknks¿fi p HkÄ~xks u fouk /zkSO;s.kkFksZu AA2&8AA lkekU;kFkZ & 1HkÄ~xfoghu%o O;; jfgr 1Hko%o mRikn 1uo ugha gksrk 1oko rFkk 1laHkofoghu%o mRikn jfgr 1HkÄ~x%o O;; 1ukfLro ugha gksrk 121 izopulkj There is no origination (utpāda) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpāda). Origination (utpāda) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence. Explanatory Note: Origination (utpāda) does not take place without destruction (vyaya), destruction (vyaya) does not take place without origination (utpāda), origination (utpāda) and destruction (vyaya), together, do not take place without permanence (dhrauvya), and permanence (dhrauvya) does not take place without origination (utpāda) and destruction (vyaya), together. Therefore, origination (utpāda) connotes destruction (vyaya), destruction (vyaya) connotes origination (utpāda), and the combination of origination (utpāda) and destruction (vyaya) connotes permanence (dhrauvya). To illustrate with an example, origination (utpāda) of the pot is destruction (vyaya) of the lump (of clay); origination (utpāda) of the new mode (paryāya) must accompany the destruction (vyaya) of the prior mode (paryāya). Origination (utpāda) of the pot and destruction (vyaya) of the lump (of clay) is permanence (dhrauvya) of clay; the existence of a substance (dravya) must accompany its mode (paryāya). Permanence (dhrauvya) of clay is the origination (utpāda) of the pot and the destruction (vyaya) of the lump (of clay); modes (paryāya) cannot exist without permanence (dhrauvya) of the substance (dravya). All three – origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – are essential marks (lakÈaõa) of the substance (dravya). Considering origination (utpāda) only as the mark of the substance (dravya) suffers from two anomalies. 1) Origination (utpāda) of the pot is on destruction 1po vkSj 1mRikn%o mRikn 1vfio rFkk 1HkÄ~x%o O;; & ;s nksuksa 1fouk /zkSO;s.k vFksZuo fuR;&fLFkj:i inkFkZ ds fcuk 1uo ugha gksrsA 122 Pravacanasāra (vyaya) of the lump (of clay); without destruction (vyaya) of the lump (of clay), it is not possible for the pot to come into existence. 2) If origination (utpāda) could take place without permanence (dhrauvya) of the substance (dravya) then there should be origination (utpāda) of non-existent (asat) objects; it would mean origination (utpāda) of the 'sky-flowers'. Considering destruction (vyaya) only as the mark of the substance (dravya), too, suffers from two anomalies. 1) Destruction (vyaya) itself, without origination (utpāda), will become non-existent, as the cause of destruction (vyaya) of the lump (of clay) is origination (utpāda) of the pot. 2) It would entail destruction (vyaya) of the existence (sat) and on destruction (vyaya) of the existence (sat) even knowledge etc. will cease to exist. Considering permanence (dhrauvya) only as the mark of the substance (dravya), again, suffers from two anomalies. 1) It would mean non-existence of the mode (paryāya). 2) Momentariness (anityatva) will have no existence, making everything absolutely permanent (nitya). If mode (paryāya) is nonexistent, the substance (dravya), too, cannot exist; the clay cannot exist without its modes (paryāya) such as the pot and the lump (of clay). Without acceptance of momentariness (anityatva) even the thoughts in the mind would become absolutely permanent (nitya). It is clear, therefore, that all three – origination (utpāda) of the new mode (paryāya), destruction (vyaya) of the prior mode (paryāya) and permanence (dhrauvya) of the basic object – together, constitute the marks (lakÈaõa) of the substance (dravya). mIiknfêfò nHkaxk foTtars iTt,lq iTtk;k A nOoa fg lafr f.k;na rEgk nOoa gofn lOoa AA2&9AA mRiknfLFkfrHkÄ~xk fo|Urs i;kZ;s"kq i;kZ;k% A aeO;a fg lfUr fu;ra rLekñaeO;a Hkofr loZe~ AA2&9AA 123 izopulkj Origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryāya); as a rule, modes exist in the substance (dravya), and, therefore, it is certain that all these – origination (utpāda), permanence (dhrauvya) and destruction (vyaya) – are the substance (dravya) only. Explanatory Note: These three, origination (utpāda), permanence (dhrauvya) and destruction (vyaya), take place in modes (paryāya), and modes exist in the substance (dravya). The seed (bīja), the sprout (ańkura), and the tree-ness (vÃkÈatva) are parts (ańśa) of the whole (ańśī), that is, the tree (vÃkÈa). These three parts (ańśa) are subject to origination (utpāda), destruction (vyaya) and permanence (dhrauvya) – destruction (vyaya) of the seed entails origination (utpāda) of the sprout while tree-ness exhibits permanence (dhrauvya). Similarly, origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are the three parts (ańśa) pertaining to the modes (paryāya) of the whole (ańśī), that is, the substance (dravya). If it be imagined that origination (utpāda), destruction (vyaya) and permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) were to take place in the substance (dravya), existence (sat) itself would vanish. If origination (utpāda) were to take place in the substance (dravya), there would be creation of infinite substances from nowhere – creation of the non-existence (asat). If permanence (dhrauvya) were to take place in the substance (dravya), modes (paryāya) would vanish and without existence of successive modes, the substance, too, would vanish. Therefore, origination (utpāda), lkekU;kFkZ & 1mRiknfLFkfrHkÄ~xk%o mRikn] O;; vkSj /zkSO; 1i;kZ;s"kqo aeO; ds i;kZ;ksa esa 1fo|Urso jgrs gSa vkSj 1fgo fu'p; djds os 1i;kZ;k%o i;kZ; 1aeO;ao aeO; esa 1lfUro jgrs gSaA 1rLekr~o bl dkj.k ls 1fu;rao ;g fu'p; gS fd 1lo±o mRiknkfn lc 1aeO;ao aeO; gh 1Hkofro gSa] tqns ugha gSaA 124 Pravacanasāra destruction (vyaya) and permanence (dhrauvya) exist in modes (paryāya), not in substance (dravya). Modes (paryāya) witness origination (utpāda) and destruction (vyaya); also permanence (dhrauvya) with respect to substance (dravya). Modes (paryāya) depend on substance (dravya); in fact, modes are part of substance (dravya). There can certainly be no origination (utpāda), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharaviÈāõa). leosna [kyq nOoa laHkofBfn.kkllf..knê sò g A ,éïfEe pso le;s rEgk nOoa [kq rfÙkn;a AA2&10AA leosra [kyq aeO;a laHkofLFkfruk'klafKrkFkSZ% A ,dfLeu~ pSo le;s rLekñaeO;a [kyq rfR=kr;e~ AA2&10AA lkekU;kFkZ & 1aeO;ao oLrq 1laHkofLFkfruk'klafKrkFkSZ%o mRikn&O;;&/zkSO; uked Hkkoksa ls 1[kyqo fu'p;dj 1leosrao ,desd gS] tqnh ugha gS 1po vkSj og 1,dfLeu~ ,o le;so ,d gh le; esa muls vHksn:i ifj.keu djrh gSA 1rLekr~o bl dkj.k 1[kyqo fu'p;dj 1rr~ f=kr;ao og mRiknkfnd rhuksa dk leqnk; 1aeO;ao aeO; gS& ,d gh gSA Certainly, the substance (dravya) amalgamates with origination (utpāda), permanence (dhrauvya) and destruction (vyaya), and evolves with these conditions at the same time. The substance (dravya), therefore, is certainly the substratum of these three – origination (utpāda), permanence (dhrauvya) and destruction (vyaya). 125 izopulkj Explanatory Note: If one argues that origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place at different times, the Ācārya clarifies that this would have been true if these phenomena were to occur in the substance (dravya). He says that these phenomena occur in the mode (paryaya) of the substance (dravya) and, therefore, happen at the same time. As an illustration, with the instrumentality of the wheel, the stick, the potter and the like, the origination of the pot and the destruction of the lump (of clay) take place at the same time. During both events, clay itself is constantly present, without leaving own nature. Thus, there is permanence (dhrauvya) too. In the same way, on the availability of internal and external causes, origination of the new mode (paryāya) and destruction of the old mode (paryāya) take place at the same time. During this period, the substance (dravya) does not leave its own nature, exhibiting permanence (dhrauvya). As the substance of clay exhibits origination (utpāda), permanence (dhrauvya) and destruction (vyaya) through its modes of the pot and the lump, and own-nature (clayness), the same is true for all substances. Destruction (vyaya) of the old mode, origination (utpāda) of the new mode and permanence (dhrauvya) with regard to own-nature happen all together, at the same time. If these – origination (utpāda), permanence (dhrauvya) and destruction (vyaya) – were to take place in the substance then it would have been right to say that these cannot take place at the same time. But since these take place in modes (paryaya), there is no anomaly. The pot, the lump and the clayness are not separate from the substance of clay; in the same way, origination (utpāda), permanence (dhrauvya) and destruction (vyaya) are the same as the substance (dravya). 126 Pravacanasāra ikMqqCHkofn ; v..kks iTtkvks iTtvks o;fn v..kks A nOoLl ra fi nOoa .kso i.kê aò .k mIi..ka AA2&11AA izzknqHkZofr pkU;% i;kZ;% i;kZ;ks O;sfr vU;% A aeO;L; rnfi aeO;a uSo iz.k a uksRiÂe~ AA2&11AA lkekU;kFkZ & 1aeO;L;o leku tkfr okys aeO; dk 1vU;% i;kZ;%o vU; i;kZ; 1izknqHkZofro mRiÂ gksrk gS 1po vkSj 1vU;% i;kZ;%o nwljk i;kZ; 1O;sfro foUk  gksrk gS 1rnfio rks Hkh 1aeO;ao leku rFkk vlekutkrh; aeO; 1u ,o iz.k ao u rks u  gh gqvk gS vkSj 1u mRiÂao u mRiÂ gqvk gS] aeO;ius ls /zqo gSA In a substance (dravya), origination (utpāda) of one mode (paryāya) takes place while there is destruction (vyaya) of another mode (paryāya). There is no origination (utpāda) or destruction (vyaya) in the substance (dravya) itself; it has permanence (dhrauvya) in regard to own nature. Explanatory Note: The substance (dravya) itself does not undergo origination (utpāda) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-ofsubstance (dravyaparyāya) is the mode obtained on the union of mutiple substances. Mode-of-substance (dravyaparyāya), by union, is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union – samānajātīya – of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpāda) of the 127 izopulkj new molecule of four atoms. Still, the atom – the substance (dravya) – has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union – asamānajātīya – of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda) and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (vyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance (dravya). ifj.kefn l;a nOoa xq.knks ; xq.karja lnfoflêa ò A rEgk xq.kiTtk;k Hkf.k;k iq.k nOoeso fÙk AA2&12AA ifj.kefr Lo;a aeO;a xq.krÜÓ xq.kkUrja lnfof'k e~ A rLekñxq.ki;kZ;k Hkf.krk% iqu% aeO;esosfr AA2&12AA lkekU;kFkZ & 1lnfofÀk ao vius Lo:ikfLrRo ls vfHkÂ 1aeO;ao lÙkk:i oLrq 1Lo;ao vki gh 1xq.kr%o ,d xq.k ls 1xq.kkUrjao vU;&xq.k:i 1ifj.kefro ifj.keu djrh gSA 1rLekr~o bl dkj.k 1p iqu%o fiQj 1xq.ki;kZ;k%o xq.kksa ds i;kZ; 1aeO;a ,oo aeO; gh gSa 1bfr Hkf.krk%o ,slk Hkxoku~ us dgk gSA 128 Pravacanasāra In the substance (dravya), which is established in own nature and whose differentia is existence, 'sat' or that which exists, undergoes transformation from one quality (guõa) to another quality (guõa). Lord Jina has expounded that the modes-ofqualities (guõaparyāya) in the substance (dravya), therefore, are nothing but the substance (dravya). Explanatory Note: Single substance has modes (paryaya) known as the modes-of-qualities (guõaparyāya). The quality (guõa) of mango changes from green to yellow due to its transformation over time. Although there is transformation in the quality (guõa) of the mango, still it is the same substance (dravya), mango. There is difference in the two states due to change in the modes-of-qualities (guõaparyāya) but the substance (dravya) remains the same. There is the origination (utpāda) of yellowness, destruction (vyaya) of greenness, and permanence (dhrauvya) of mangoness but these three are not distinct from the substance (dravya) – mango. The substance (dravya) experiences origination (utpāda) with respect to its new mode (paryāya), destruction (vyaya) with respect to its prior mode (paryāya), and permanence (dhrauvya) with respect to its substantiveness (dravyatva), still these three phenomena are not separable from the substance (dravya) itself. Such is the nature of origination (utpāda), destruction (vyaya), and permanence (dhrauvya) in respect of modes-of-qualities (guõaparyāya). .k gofn tfn líOoa vl1⁄4qOoa gofn ra d/a nOoa A gofn iq.kks v..ka ok rEgk nOoa l;a lÙkk AA2&13AA u Hkofr ;fn lñaeO;elñ/zqqoa Hkofr rRdFka aeO;e~ A Hkofr iqujU;}k rLekñaeO;a Lo;a lÙkk AA2&13AA 129 izopulkj lkekU;kFkZ & 1;fno tks 1aeO;ao xq.k&i;kZ;kRed oLrq 1lr~o vfLrRo:i 1u Hkofro ugha gks rks 1/zqoao /zqo vFkkZr~ fuf'pr lÙkk:i oLrq 1vLkr~o voLrq:i 1Hkofro gks tkos rFkk 1rRk~o og lÙkk&jfgr oLrq 1aeO;ao aeO;&Lo:i 1dFkao dSls 1Hkofro gksos 1oko vFkok 1iqu%o fiQj 1vU;r~o lÙkk ls fHkÂ aeO; 1Hkofro gksosA 1rLekr~o bl dkj.k 1aeO;ao aeO; 1Lo;a lÙkko vki gh lÙkk&Lo:i gS] Hksn ugha gSA If the substance (dravya) is not of the nature of existence – i.e., if it is not sat – then its permanence (dhruvatva) must become nonexistent – asat. How can something that is non-existent – asat – be a substance (dravya), or how can a substance (dravya) exist – remain as sat – without the nature of existence? Therefore, the substance (dravya) is of the nature of existence – it is sat. Explanatory Note: If the substance (dravya) is not of the nature of existence – if it is not sat – two anomalies arise: 1) the substance (dravya) must become non-existent – asat, and 2) it must become discrete from the nature of existence – i.e., sat. If the substance (dravya) becomes non-existent – asat – it must lose permanence and face destruction. If the substance (dravya) becomes discrete from the nature of existence – i.e., discrete from sat – it must carry on with its own nature, without the nature of existence – i.e., sat. In this case, the nature of existence – i.e., sat – becomes superfluous and, under such a hypothesis, the nature of existence – i.e., sat – itself loses its existence. Only when the substance (dravya) has existence – i.e., sat – as its nature, will it become permanent (dhruva) and indestructible. Only when the substance (dravya) is not discrete from its nature of existence – i.e., sat, will it be able to exist in own nature, establishing thereby the nature of existence – as the sat. Therefore, the substance (dravya) is of the nature of existence – it is sat. The substance (dravya) is the possessor-of-quality (guõī) of the quality (guõa) of existence 130 Pravacanasāra (sattā). There is no difference of space-points (pradeśa) in the possessor-of-quality (guõī) – the substance (dravya) – and the quality (guõa) – of existence (sattā); both exist in the same spacepoints (pradeśa). ifoHkÙkinslÙka iq/Ùkfefn lkl.ka fg ohjLl A v..kÙkerCHkkoks .k rCHkoa gksfn d/esxa AA2&14AA izfoHkDrizns'kRoa ìFkDRofefr 'kklua fg ohjL; A vU;Roer koks u r or~ Hkofr dFkesde~ AA2&14AA lkekU;kFkZ & 1fgo fu'p; ls 1ohjL;o egkohj Hkxoku~ dk 1bfro ,slk 1'kkluao minsÀk gS fd 1izfoHkDriznsÀkRoao ftlesa aeO; ds iznsÀk vR;Ur fHkÂ gksa og 1ìFkDRoao ìFkDRo uke dk Hksn gSA vkSj 1vRk ko%o iznsÀkHksn ds fcuk laKk] la[;k] y{k.kkfn ls tks xq.k&xq.kh&Hksn gS lks 1vU;Roao vU;Ro gSA ijUrq lÙkk vkSj aeO; 1r or~o mlh Hkko vFkkZr~ ,d gh Lo:i 1u Hkofro ugha gSa fiQj 1dFka ,dao nksuksa ,d dSls gks ldrs gSa\ ugha gks ldrsA Lord Mahavira has expounded that the existence characterized by difference of space-points (predeśa) is separateness (pÃthaktva). The existence characterized by difference of individual identity, without difference of space-points, is the self-identity (anyatva). How can that which maintains own identity be one with the other? Explanatory Note: The existence characterized by difference of space-points (pradeśa), as in case of the stick-holder (dańçī) and the stick (dańça), is separateness (pÃthaktva). This kind of 131 izopulkj separateness (pÃthaktva) does not exist between the substance (dravya) and the existence (sattā) since these have commonality of space-points (pradeśa). As the cloth and its whiteness have the same space-points, in the same way, the substance (dravya) and the existence (sattā) have the same space-points. However, the nature of substance (dravya), with regard to its designation (saÉjñā), number (saÉkhyā), or sign (lakÈaõa), is not the same as that of the existence (sattā), and vice versa. Such difference beween the possessor-of-quality (guõī) and the quality (guõa) is due to self-identity (anyatva). This self-identity (anyatva) exists in the substance (dravya) as well as in the existence (sattā). Both the substance (dravya) and the existence (sattā) have the same spacepoints (pradeśa) but differ with regard to their designation, number, or sign. Thus, there certainly is the difference of selfidentity (anyatva) between the two. As the cloth and its quality of whiteness have the difference of self-identity (anyatva), similarly, the substance (dravya) and the existence (sattā) have the difference of self-identity (anyatva). The quality of whiteness is the subject of the sense of sight and not of the other senses, but the cloth is the subject of other senses too. Therefore, the quality of whiteness is not the same as the cloth and the cloth is not the same as the quality of whiteness. The quality of existence (sattā) has the substance (dravya) as its substratum, it is one attribute of the substance (dravya) and is not the substratum of other attributes, it is one of the infinite attributes of the substance (dravya), and has many modes (paryāya). The nature of the substance (dravya), therefore, is not the nature of the existence (sattā) and the nature of the existence (sattā) is not the nature of the substance (dravya). There is the difference of self-identity (anyatva), as between the possessor-of-quality (guõī) and the quality (guõa). There is, however, no difference of space-points (pradeśa). 132 Pravacanasāra líOoa lPp xq.kks lPpso ; iTtvks fÙk foRFkkjks A tks [kyq rLl vHkkoks lks rnHkkoks vRkCHkkoks AA2&15AA lñaeO;a lPp xq.k% lPpSo p i;kZ; bfr foLrkj% A ;% [kyq rL;kHkko% l rnHkkoks¿r ko% AA2&15AA lkekU;kFkZ & 1lr~ aeO;ao lÙkk:i aeO; gS 1po vkSj 1lr~ xq.k%o lÙkk:i xq.k gS 1po rFkk 1lr~ ,o i;kZ;%o lÙkk:i gh i;kZ; gS 1bfro bl izdkj lÙkk dk 1foLrkj%o foLrkj gSA vkSj 1[kyqo fu'p; djds 1;%o tks 1rL;o ml lÙkk&aeO;&xq.k&i;kZ; dh ,drk dk 1vHkko%o ijLij esa vHkko gS 1l%o og 1rr~ vHkko%o ml ,drk dk vHkko 1vr ko%o vU;Ro* ukek Hksn gSA The substance (dravya) is of the nature of the existence (sattā), the quality (guõa) is of the nature of the existence (sattā), and the mode (paryāya) is of the nature of the existence (sattā). Such is the extent of the existence (sattā). And, that which is the cause of difference between the existence (sattā), the substance (dravya), the quality (guõa) and the mode (paryāya), is, certainly, the self-identity (anyatva) of all of these. Explanatory Note: A necklace comprises the necklace itself, the thread and the pearls. Similarly, the substance (dravya) comprises the substance (dravya) itself, the quality (guõa) and the mode (paryāya). The quality of whiteness of the necklace comprises whiteness of the necklace itself, whiteness of the thread, and whiteness of the pearls. Similarly, the quality of existence (sattā) of the substance (dravya) comprises the existence (sattā) of the substance (dravya), the existence (sattā) of the quality (guõa) and the existence (sattā) of the mode (paryāya). This is the extent of the existence (sattā). The quality of whiteness in the necklace, from a 133 izopulkj particular standpoint, is distinct from the necklace, the thread and the pearls. In the same way, the quality of existence (sattā) of the substance (dravya), from a particular standpoint, is distinct from the substance (dravya), the quality (guõa) and the mode (paryāya). Also, the substance (dravya), the quality (guõa) and the mode (paryāya) are not the same as the quality of existence (sattā). In essence, the nature of the existence (sattā) is distinct from the nature of the substance (dravya), the quality (guõa) and the mode (paryāya). And, the nature of the substance (dravya), the quality (guõa) and the mode (paryāya) are not the nature of the existence (sattā). This difference – between the possessor-of-quality (guõī) and the quality (guõa) – is the self-identity (anyatva). There is no difference of space-points (pradeśa). ta nOoa r..k xq.kks tks fo xq.kks lks .k rPpeRFkknks A ,slks fg vrCHkkoks .kso vHkkoks fÙk f.kfíêkò s AA2&16AA ;ñaeO;a rÂ xq.kks ;ks¿fi xq.k% l u rÙoeFkkZr~ A ,"k ár koks uSo vHkko bfr fu£n % AA2&16AA lkekU;kFkZ & 1;ño tks 1aeO;ao aeO; gS 1rr~o lks 1xq.k% uo xq.k ugha gS vkSj 1;%o tks 1vfio fu'p; ls 1xq.k%o xq.k gS 1l%o og 1vFkkZr~o Lo:i ds Hksn ls 1rÙoa uo aeO; ugha gSA 1,"k% fgo ;g xq.k&xq.kh Hksn:i gh 1vr ko%o Lo:i&Hksn gS 1vHkko%o loZFkk vHkko 1uSoo fu'p; ls ugha gSA 1bfro ,slk 1fu£n %o loZKnso us fn[kk;k gSA The substance (dravya) is not the quality (guõa) and, certainly, the quality (guõa), due to difference in respective nature, is not the substance (dravya); this difference [between the possessor134 Pravacanasāra Explanatory Note: In a substance (dravya), that which is the substance (dravya) is not the quality (guõa), and that which is the quality (guõa) is not the substance (dravya); the difference is from the empirical (vyavahāra) point-of-view, as the two exhibit the difference of self-identity (anyatva). The difference between the two is not absolute; it is not that the absence of the substance (dravya) is the presence of the quality (guõa), and the absence of the quality (guõa) is the presence of the substance (dravya). If the two were to be considered absolutely different, three kinds of faults would arise: 1) it will indicate manyness of the substance – anekapanā, 2) both the substance (dravya) and the quality (guõa) will become non-existent – ubhayaśūnyatā, and 3) only the absence of the one will entail the presence of the other – apoharūpatā. These are now explained. The animate (cetana) and the inanimate (acetana) substances (dravya) are two absolutely different substances. The absence of animate substance (dravya) indicates the presence of inanimate substance (dravya), and vice versa. These, therefore, exhibit manyness (anekapanā). The same is not the case when the substance (dravya) and the quality (guõa) of a single substance are considered. Considering the two as absolutely different will indicate manyness (anekapanā) in the single substance (dravya), which is not tenable. As the absence of gold means the absence of its quality and the absence of quality (of gold) means the absence of gold, in the same way, the absence of the substance (dravya) will mean the absence of the quality (guõa) and the absence of the quality (guõa) will entail the absence of the substance (dravya) itself. Thus, if the two – the substance (dravya) and the quality (guõa) – were absolutely different, both must become non-existent – ubhayaśūnyatā. of-quality (guõī) and the quality (guõa)] is the difference of selfidentity (anyatva). There is no absolute difference between the two. The Omniscient Lord has expounded thus. 135 izopulkj The absence of the pot must indicate the presence of the board and the absence of the board must indicate the presence of the pot; this is apoharūpatā. If considered in the same manner, the absence of the substance (dravya) must indicate the presence of the quality (guõa), and the absence of the quality (guõa) must indicate the presence of the substance (dravya). This is not true as there is no apoharūpatā – negation of the one must indicate the presence of the other – in case of the substance (dravya) and the quality (guna). Those who wish to avoid the above-mentioned three faults must accept that there is the difference of self-identity (anyatva) between the substance (dravya) and the quality (guõa). The difference is that of the possossor-of-quality (guõī) and the quality (guõa). tks [kyq nOolgkoks ifj.kkeks lks xq.kks lnfoflêkò s A lnofê;ò a lgkos nOoa fÙk ft.kksonslks;a AA2&17AA ;% [kyq aeO;LoHkko% ifj.kke% l xq.k% lnfof'k % A lnofLFkra LoHkkos aeO;fefr ftuksinsÀkks¿;e~ AA2&17AA lkekU;kFkZ & 1;%o tks 1[kyqo fu'p; ls 1aeO;LoHkko%o aeO; dk LoHkkoHkwr 1ifj.kke%o mRikn] O;;] /zqo:i f=kdky laca/h ifj.kke gS 1l%o og 1lnfofÀk %o lÙkk ls vfHkÂ vfLrRo:i 1xq.k%o xq.k gSA vkSj 1LoHkkoso vfLrRo:i lÙkk&LoHkko esa 1vofLFkra aeO;ao fr rk gqvk aeO; 1lr~o  lr~* dgykrk gS] 1bfro bl izdkj 1v;ao ;g 1ftuksinsÀk%o ftu Hkxoku~ dk minsÀk gSA The transformation (pariõāma) – in form of origination (utpāda), destruction (vyaya) and permanence (dhruavya) – in 136 Pravacanasāra Explanatory Note: The own-nature (svabhāva) that every substance (drvaya) possesses, in all transformations (pariõāma), is the quality (guõa) of existence (sattā). This quality (guõa) of existence (sattā) is indistinguishable from the substance (drvaya) itself as it is the own-nature (svabhāva) of the substance (drvaya). This quality (guõa) of existence (sattā) is the differentia – the most ubiquitous mark – of the substance (drvaya). The substance (drvaya) is present in its quality (guõa) of existence (sattā). Because of this quality (guõa) of existence (sattā), the substance (drvaya) is called 'sat' – that which exists. The existence (sattā) is the quality (guõa) of the substance (drvaya), the possessor-ofquality (guõī) . own-nature (svabhāva) of the substance (dravya) is, certainly, the quality (guõa) of existence (sattā). Because the substance (dravya) is established in this quality (guõa) of existence (sattā), it is called 'sat' – that which exists. This is the Doctrine of Lord Jina. .kfRFk xq.kks fÙk o dksbZ iTtkvks Ùkhg ok fo.kk nOoa A nOoÙka iq.k Hkkoks rEgk nOoa l;a lÙkk AA2&18AA ukfLr xq.k bfr ok dfÜÓr~ i;kZ; brhg ok fouk aeO;e~ A aeO;Roa iquHkkZoLrLekñaeO;a Lo;a lÙkk AA2&18AA lkekU;kFkZ & 1bgo bl txr~ esa 1aeO;a fouko aeO; ds fcuk 1xq.k bfro xq.k ,slk 1oko vFkok 1i;kZ;% bfro i;kZ; ,slk 1dfÜÓr~o dksbZ inkFkZ 1ukfLro ugha gSA 1iqu%o vkSj 1aeO;Roao aeO; dk vfLrRo 1Hkko%o mldk LoHkkoHkwr xq.k gS 1rLekr~o blfy;s 1aeO;ao aeO; 1Lo;ao vki gh 1lÙkko vfLrRo:i lÙkk gSA 137 izopulkj In this world, there is no existence of either the quality (guõa) or the mode (paryāya) without the substance (dravya). And, the substance (dravya) has, as its own-nature (svabhāva), the attribute of existence (sattā). Therefore, the substance (dravya) is of the nature of existence (sattā). Explanatory Note: No quality (guõa) can exist without the underlying substance (dravya). Similarly, no mode (paryāya) can exist without the underlying substance (dravya). Qualities (guõa) and modes (paryāya) exist in the underlying substance (dravya). Qualities (guõa) and modes (paryāya) are not distinct from the substance (dravya). As the quality of yellowness and the mode of earring have no distinction from the underlying substance (gold), in the same way, qualities (guõa) and modes (paryāya) have no distinction from the substance (dravya). The nature of existence (sattā) has no distinction from the substance (dravya); the substance (dravya) is of the nature of existence (sattā). ,oafoga lgkos nOoa nOoRFkiTt;RFks g A lnlCHkkof.kc1⁄4a iknqCHkkoa lnk yHkfn AA2&19AA ,oafo/a LoHkkos aeO;a aeO;kFkZi;kZ;kFkkZH;ke~ A lnl kofuc1⁄4a izknqHkkZoa lnk yHkrs AA2&19AA lkekU;kFkZ & 1,oafo/ao bl izdkj ls 1aeO;ao aeO; 1LoHkkoso LoHkko esa 1aeO;kFkZi;kZ;kFkkZH;kao aeO;k£Fkd&i;kZ;k£Fkd u;ksa dh foo{kk ls 1lnl kofuc1⁄4ao lr~ vkSj vlr~ bu nks Hkkoksa ls la;qDr 1izknqHkkZoao mRikn dks 1lnko gesÀkk 1yHkrso izkIr gksrk gSA 138 Pravacanasāra Explanatory Note: The substance (dravya) is ever endowed with the nature of origination (utpāda). When viewed from the standpoint-of-substance (dravyārthika naya), the focus is on the substance (dravya), not on the mode (paryāya); origination (utpāda) takes place of the same substance (dravya) while the mode (paryāya) changes. This is the sadbhāva-utpāda. When viewed from the standpoint-of-modes (paryāyārthika naya), the focus is on the modes (paryāya), not on the substance (dravya); origination (utpāda) takes place of a new mode (paryāya) of the substance (dravya). This is the asadbhāva-utpāda. As an illustration, gold with its eternal qualities like yellowness, smoothness and heavyness gets modes such as the bracelet and the earring. Viewed from the standpoint-of-substance (dravyārthika naya), origination (utpāda) of the same substance (dravya) – gold – takes place in all modes like the bracelet and the earring. There is no origination (utpāda) of a new substance. This is the sadbhāvautpāda of gold. Viewed from the standpoint-of-modes (paryāyārthika naya), the modes (paryāya) like the bracelet and the earring, are sequential and, therefore, it is predicated that there is origination of the bracelet or the earring or the ring. Origination (utpāda) takes place of something that did not exist in the past. This is the asadbhāva-utpāda of gold. In the same way, the substance (dravya), together with its eternal qualities, originates in various modes. When the predication is from the standpoint-of-substance (dravyārthika naya), it is said that the same substance (dravya), not anything new, originates in all new This way, the substance (dravya), established in its nature, is ever endowed with origination of either the intrinsic-nature (sadbhāva-nibaddha) or the extraneous-nature (asadbhāvanibaddha), depending on whether it is viewed from the standpoint-of-substance (dravyārthika naya) or from the standpoint-of-mode (paryāyārthika naya). 139 izopulkj modes (paryāya). This is the sadbhāva-utpāda. When the predication is from the standpoint-of-modes (paryāyārthika naya), it is said that there is the origination (utpāda) of a new object, in form of the new mode. That which existed in the past exists no more. This is the asadbhāva-utpāda. The modes (paryāya), like the bracelet and the earring, that exist from the standpoint-of-modes (paryāyārthika naya) are nothing but the substance (dravya) gold; these modes are due to the inherent power of gold to undergo such transformations. Gold itself is a mode (paryāya) of the substance that is gold; the mode (paryāya) is not distinct from the substance (dravya). The mode (paryāya) of a substance (dravya) is of the nature of the substance (dravya); the mode (paryāya) is not distinct from the substance (dravya). Therefore, the mode (paryāya) is the substance (dravya). From the standpoint-ofsubstance (dravyārthika naya), gold, with its qualities like yellowness, is transformed into modes such as the bracelet and the earring. So, the substance of gold itself is the modes like the bracelet and the earring. The substance (dravya), due to its inherent power, originates in sequential modes. It takes the form of the existing mode; the substance (dravya) is the mode (paryāya). It is thus established that the modes (paryāya) in asadbhāvautpāda (or asat-utpāda) are nothing but the substance (dravya). And, the substance (dravya) in sadbhāva-utpāda (or sat-utpāda) is nothing but the mode (paryaya). The distinction between the substance (dravya) and the mode (paryāya) is only due to the difference in the standpoints; actually, there is no difference between these. 140 Pravacanasāra thoks Hkoa HkfoLlfn .kjks¿ejks ok ijks Hkoh; iq.kks A  d nOoÙka itgfn .k tga v..kks dga gksfn AA2&20AA thoks Hkou~ Hkfo";fr ujks¿ejks ok ijks HkwRok iqu% A  d aeO;Roa iztgkfr u tgnU;% dFka Hkofr AA2&20AA lkekU;kFkZ & 1tho%o vkRek 1Hkou~o aeO;&LoHkko:i ifj.keu djrk gqvk 1uj%o euq";] 1vej%o nso 1oko vFkok 1ij%o vU; vFkkZr~ ukjdh] fr;±p ;k fl1⁄4] bu lc i;kZ;&:i 1Hkfo";fro gksosxkA 1iqu%o vkSj 1HkwRoko i;kZ;&Lo:i gksdj 1 do D;k 1aeO;Roao viuh aeO;Ro&ÀkfDr dks 1iztgkfro NksM+ ldrk gS\ dHkh ughaA vkSj tc 1u tgr~o vius aeO;Ro&LoHkko dks ugha NksM+ ldrk rks 1vU;% dFka Hkofro vU; Lo:i dSls gks ldrk gS\ dnkfi ugha gks ldrkA The soul, during the course of transmigration, adopts modes (paryāya) as the human being, the celestial being, and others – the infernal being, the plants and animals, and the Siddha. While adopting such modes (paryāya), does it leave its power of substantiveness (dravyatva)? If it does not leave its substantiveness (dravyatva), how can it adopt the nature of any other substance? Explanatory Note: During transmigration, the soul adopts, infinite times, the modes (paryāya) as the human being, the celestial being, the infernal being, and the plants and animals. It also attains liberation. Although, these modes give the soul different forms, still it does not leave its own nature of substantiveness (dravyatva). Since the soul, while adopting different modes, does not leave its power of substantiveness (dravyatva), it can never become of the nature of any other 141 izopulkj substance. The soul that existed previously as the infernal being continues to exist as the plant or the animal, as the human being, as the celestial being, and as the Siddha. In all these states, the eternal substance (dravya) is one, the soul. Thus, from the standpoint of sadbhāva-utpāda (or sat-utpāda), while the modes (paryāya) change, there is the existence of the same eternal substance (dravya). e.kqoks .k gksfn nsoks nsoks ok ek.kqlks o fl1⁄4ks ok A ,oa vgksTtek.kks v.k..kHkkoa d/a ygfn AA2&21AA euqtks u Hkofr nsoks nsoks ok ekuq"kks ok fl1⁄4ks ok A ,oeHkoÂuU;Hkkoa dFka yHkrs AA2&21AA lkekU;kFkZ & 1euqt%o tks euq"; gS og 1nso%o nso 1oko vFkok tks 1nso%o nso gS og 1ekuq"k%o euq"; 1oko vFkok 1fl1⁄4%o fl1⁄4 vFkkZr~ eks{k&i;kZ;:i 1u Hkofro ugha gks ldrkA 1,oa vHkou~o bl izdkj ugha gksrk gqvk 1vUkU;Hkkoao vuU;Hkko dks (vfHkÂius dks) 1dFkao fdl rjg 1yHkrso izkIr gks ldrk gS\ A man cannot be a deva and a deva cannot be a man or the Siddha; how can the substance (dravya) in all these different modes (paryāya) be the same? Explanatory Note: States of existence – like the man, the deva, or the Siddha – do not happen at the same time. Therefore, these states of existence – paryāya – are different from one another. The substance (dravya), which is the doer (kartā), the instrument (karaõa), and the substratum (adhikaraõa) of the mode (paryāya), and which is not distinct from the mode (paryāya), changes, 142 Pravacanasāra conventionally, with each change of mode (paryāya). As the mode (paryāya) changes, the substance (dravya) must change, albeit conventionally. From the the standpoint-of-modes (paryāyārthika naya), origination (utpāda) takes place in the substance (dravya) – asadbhāva-utpāda or asat-utpāda. As gold is referred to as the 'bracelet-gold' or the 'earring-gold', in the same way, the soul (jīva) is referred to as 'human-soul', 'deva-soul', and 'Siddha-soul'. Thus, in reference to asat-utpāda, it is proper to accord a new form to the substance (dravya) with a change of the mode (paryāya). nOofê,ò .k lOoa nOoa ra iTTk;fê,ò .k iq.kks A gofn ; v..ke.k..ka rDdkya rEe;Ùkknks AA2&22AA aeO;k£Fkdsu lo± aeO;a rRi;kZ;k£Fkdsu iqu% A Hkofr pkU;nuU;ÙkRdkya rUe;Rokr~ AA2&22AA lkekU;kFkZ & 1aeO;k£Fkdsuo aeO;k£Fkd u; dh foo{kk ls 1rr~ lo±o og leLr oLrq 1vUkU;r~o vU; ugha gS] ogh gS] vFkkZr~ uj&ukjdkfn i;kZ;ksa esa ogh ,d aeO; jgrk gS] 1iqu%o vkSj 1i;kZ;k£Fkdsuo i;kZ;k£Fkd u; dh foo{kk ls 1vU;r~o vU;:i aeO; gksrk gS] vFkkZr~ uj&ukjdkfn i;kZ;ksa ls tqnk&tqnk dgk tkrk gS D;kasfd 1rRdkyao uj&ukjdkfn i;kZ;ksa ds gksus ds le; og aeO; 1rUe;Rokr~o ml i;kZ;&Lo:i gh gks tkrk gSA From the standpoint-of-substance (dravyārthika naya), as the substance (dravya) remains the same, the object (vastu) is 'notother' (ananya) in different modes (paryāya). From the standpoint-of-modes (paryāyārthika naya), as the object takes the form of the mode (paryāya), it is said to be 'other' (anya) with each change of the mode (paryāya). 143 izopulkj Explanatory Note: The object (vastu) has two kinds of attributes, general (sāmānya) and specific (viśeÈa). The standpoint-of-substance (dravyārthika naya) and the standpointof-modes (paryāyārthika naya) are the two eyes that see these two kinds of attributes, general (sāmānya) and specific (viśeÈa). When viewed with one eye of the standpoint-of-substance (dravyārthika naya) while closing the other eye, the soul (jīva), with its general (sāmānya) attribute, appears to be the same in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryāyārthika naya) while closing the other eye, the soul (jīva), with its specific (viśeÈa) attributes, appears to be different in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. The soul (jīva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel – dung, grass, leaves, wood – in the same way, the soul (jīva) takes forms according to its modes (paryāya) of existence. When viewed with both the eyes – the standpoint-of-substance (dravyārthika naya) and the standpoint-of-modes (paryāyārthika naya) – the soul (jīva) appears to be one as well as different, with change of modes (paryāya). Viewing the object with only one eye – standpoint – does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is 'not-other' (ananya) as well as it is 'other' (anya), in different modes (paryāya). vfRFk fÙk ; .kfRFk fÙk ; gofn voÙkOofefn iq.kks nOoa A iTTkk,.k nq ds.kfo rnqHk;ekfnêeò ..ka ok AA2&23AA vLrhfr p ukLrhfr p HkoR;oDrO;fefr iquaeZO;e~ A i;kZ;s.k rq dsufpr~ rnqHk;ekfn eU;}k AA2&23AA 144 Pravacanasāra lkekU;kFkZ & 1aeO;ao tks oLrq gS og 1dsufpr~ i;kZ;s.ko fdlh ,d i;kZ; ls 1vfLr bfro vfLr :i 1Hkofro gS 1po vkSj fdlh ,d i;kZ; ls 1ukfLr bfro ogh aeO; ukfLr :i gS 1po rFkk 1voDrO;a bfro fdlh ,d i;kZ; ls voDrO; gS & opuxkspj ugha gS 1rq iqu%o vkSj fiQj 1rr~ mHk;ao fdlh ,d i;kZ; ls ogh aeO; vfLr&ukfLr :i gS 1oko vFkok fdlh ,d i;kZ; ls 1vU;r~o vU; rhu Hkax Lo:i 1vkfn ao dgk x;k gSA According as the substance (dravya) is viewed with regard to its different modes (paryāya), it may be described by the following propositions: 1) in a way it is (asti); 2) in a way it is not (nāsti); 3) in a way it is indescribable (avaktavya); 4) in a way it is and is not (asti-nāsti); and by the remaining three propositions: 5) in a way it is and is indescribable (asti-avaktavya); 6) in a way it is not and is indescribable (nāsti-avaktavya); and 7) in a way it is, is not and is indescribable (asti-nāsti-avaktavya). Explanatory Note: The substance (dravya) is known through the seven limbs (saptabhańga) of assertion, the one-sided but relative method of comprehension (naya). Every object admits of a four-fold affirmative predication – svacatuÈÇaya – with reference to its own-substance (svadravya), own-space (svakÈetra), own-time (svakāla), and own-nature (svabhāva). Simultaneously, a four-fold negative predication is implied with regard to other-substance (paradravya), other-space (parakÈetra), other-time (parakāla), and other-nature (parabhāva). The substance (dravya) is viewed not only with regard to own-substance (svadravya) but also with regard to other-substance (paradravya). The substance (dravya) is of the nature of asti with regard to its svacatuÈÇaya. It is of the nature of nāsti with regard to its paracatuÈÇaya. Since both, the affirmation (asti) and the negation (nāsti) cannot be expressed 'simultaneously', it is indescribable (avaktavya). Viewed sequentially, it is both, the affirmation and the negation (asti145 izopulkj nāsti). Further, it can be asti-avaktavya, nāsti-avaktavya, and astināsti-avaktavya, depending on the point-of-view. This seven-fold mode of predication – saptabhańgī – with its partly meant and partly non-meant affirmation (vidhi) and negation (niÈedha), qualified by the word 'syāt' (literally, 'in some respect'; indicative of conditionality of predication) dispels any contradictions that can occur in thought. The viewpoints of absolute existence, oneness, permanence, and describability, and their opposites – absolute non-existence, manyness, non-permanence, and indescribability – corrupt the nature of reality while the use of the word 'syāt' (conditional, from a particular standpoint) to qualify the viewpoints makes these logically sustainable. ,lks fÙk .kfRFk dksbZ .k .kfRFk fdfj;k lgkof.kOoÙkk A fdfj;k fg .kfRFk viQyk /Eeks tfn f.kIiQyks ijeks AA2&24AA ,"k bfr ukfLr dfÜÓÂ ukfLr fØ;k LoHkkofuòZÙkk A fØ;k fg ukLR;iQyk /eksZ ;fn fu%iQy% ije% AA2&24AA lkekU;kFkZ & 1,"k%o ;g i;kZ; VadksRdh.kZ vfoukÀkh gks 1bfro ,slk 1dfÜÓr~o uj&ukjdkfn i;kZ;ksa esa dksbZ Hkh i;kZ; 1ukfLro ugha gSA vkSj 1LoHkkofuòZÙkko jkxkfn vÀkq1⁄4 ifj.kfr:i foHkko LoHkkodj mRiÂ gqbZ tks 1fØ;ko tho dh vÀkq1⁄4 drZO;rk 1ukfLr uo og ugha gS ,slk Hkh ugha vFkkZr~ fØ;k rks vo'; gSA 1;fno tks 1ije% /eZ%o mRd`  ohrjkx Hkko 1fu"iQy%o uj&ukjdkfn i;kZ;:i iQy djds jfgr gS rks 1fgo fu'p; ls 1fØ;ko jkxkfn ifj.keu:i fØ;k 1viQyko iQy jfgr 1ukfLro ugha gS] vFkkZr~ fØ;k iQyorh gSA Modes or states of existence, such as the human or the infernal being, are not permanent. It cannot be maintained that these 146 Pravacanasāra Explanatory Note: No mode (paryāya) or state of existence in this world is permanent. The soul, due to its association with the matter, evolves into various states of existence. These states of existence are the fruits of the activity of the soul that is mired, since infinite time past, with imperfections like attachment (rāga) and aversion (dveÈa). The states of existence, such as the human or the infernal being, are the results of the activity of the impure soul. As the atoms with qualities of greasiness (snigdha) or roughness (rūkÈa) combine together to form molecules, similarly, the activity of the soul that has imperfections [of delusion (moha), attachment (rāga) etc.] must result in states of existence, such as the human or the infernal being. It is true that the activity with excellent conduct-without-attachment (vītarāga) does not yield fruit of the states of existence like the human or the infernal being, but the activity associated with imperfections like attachment, certainly, results in fruit of different states of existence. As the atoms that do not possess qualities of greasiness or roughness do not combine to form molecules, similarly, the activity with supreme conductwithout-attachment (vītarāga) does not result in the worldly states of existence. Only the activity that is associated with delusion (moha), attachment (rāga), and aversion (dveÈa) is the cause of transmigration. The activity that is without delusion, attachment, and aversion is the own-nature (svabhāva) of the soulsubstance (jīvadravya); such activity is the supreme 'dharma' that results in the end of transmigration. modes are not due to the activity of the soul that is not in its natural-state (svabhāva). These definitely are due to the activity of the soul in its unnatural state (caused by its association with the matter). The activity with excellent conduct-withoutattachment (vītarāga) does not yield fruit of states of existence like the human or the infernal being, but, certainly, the activity with attachment (rāga) is not without fruit. 147 izopulkj dEea .kkeleD[ka lHkkoe/ vIi.kks lgkos.k A vfHkHkw; .kja frfj;a .ksjb;a ok lqja dq.kfn AA2&25AA deZ ukelek[;a LoHkkoeFkkReu% LoHkkosu A vfHkHkw; uja fr;ZÛÓa uSjf;da ok lqja djksfr AA2&25AA lkekU;kFkZ & 1vFko blds ckn tks 1ukelek[;ao ukedeZ laKk okyk 1deZo uj&ukjdkfn :i ukedeZ gS og 1LoHkkosuo vius uj&ukjdkfn xfr:i ifj.keu LoHkko ls 1vkReu%o tho ds 1LoHkkoao 'kq1⁄4] fuf"Ø; ifj.kke dks 1vfHkHkw;o vkPNkfnr djds tho dks 1ujao euq"; 1fr;ZÛÓao fr;±p 1uSjf;dao ukjdh 1oko vFkok 1lqjao nso 1djksfro bu pkjksa xfr;ksa&:i djrk gSA Thereafter, the karma that has the designation of namedetermining or physique-making (nāmakarma), as per its nature, envelopes the own-nature (svabhāva) of the soul (jīva) and renders it states of existence as the human (manuÈya), the sub-human (tiryańca – plants and animals), the infernal being (nārakī), and the celestial being (deva). Explanatory Note: Only the soul gets involved in activity with dispositions of attachment and aversion, and, therefore, such activity of the soul is its 'bhāvakarma'. With help from the instrumental-cause (nimittakāraõa) of the 'bhāvakarma', particles of physical matter (pudgala) turn into various kinds of karmas. It is for this reason that the particles of physical matter (pudgala) are called karmas. The fruit of these karmas are states of existence such as the human and the sub-human (plants and animals). In reality, activities like attachment and aversion of the soul are the cause of such states of existence. These states of 148 Pravacanasāra existence are, therefore, the fruits of soul's activities, like attachment and aversion. Without activities, like attachment and aversion, of the soul, the particles of physical matter (pudgala) cannot turn into various kinds of karmas. Without the particles of physical matter (pudgala) turning into karmas, the soul cannot attain these states of existence. As the burning earthen-lamp, with its nature of flame, dislodges the nature of oil and turns it into the activity of providing light, similarly, karmas like knowledgeobscuring (jñānāvaraõīya) dislodge the own-nature of the soul (jīva) and activate it into various states of existence. .kj.kkj;frfj;lqjk thok [kyq .kkedEEkf.kOoÙkk A .k fg rs y1⁄4lgkok ifj.keek.kk ldEekf.k AA2&26AA ujukjdfr;Zd~lqjk thok% [kyq ukedeZfuòZÙkk% A u fg rs yC/LoHkkok% ifj.keekuk% LodekZf.k AA2&26AA lkekU;kFkZ & 1ujukjdfr;Zd~lqjk%o euq";] ukjdh] fr;±p vkSj nso 1thok%o bl izdkj pkj xfr;ksa Lo:i tho 1[kyqo fu'p; ls 1ukedeZfuòZÙkk%o ukedeZ ls jps x;s gSa] 1fgo bl dkj.k ls 1rso os tho 1LodekZf.ko vius&vius mik£tr deks±&:i 1ifj.keekuk%o ifj.keu djrs gq, 1yC/LoHkkok% uo fpnkuan LoHkko dks ugha izkIr gksrsA Certainly, the states of existence of the soul (jīva) as the human, the sub-human (plants and animals), the infernal being, and the celestial being are the fruits of its name-karma (nāmakarma). Because of this reason, the soul, while enjoying the fruits of its karmas, does not attain own-nature (svabhāva). 149 izopulkj Explanatory Note: The name-karma (nāmakarma) transforms the soul (jīva) into four states of existence; still, the soul never loses own-nature (svabhāva). As the gem, set in gold, does not lose its own-nature, similarly, the soul (jīva) does not lose own-nature (svabhāva) in its various states of existence. However, in these states of existence, due to the effect of karmas, the soul does not attain its pristine, pure nature. As the water that flows through the forest of the neem or the sandalwood loses its natural taste and smell, similarly, the soul (jīva), while undergoing transformations due to the fruit of karmas, loses its natural attributes such as being incorporeal – without material form (amūrtatva) – and being delusion-free (nirmoha or vītarāga). It is clear, thus, that the soul (jīva), due to karmic transformations, becomes of many kinds; still, it does not lose own-nature (svabhāva). tk;fn .kso .k .kLlfn [k.kHkaxleqCHkos t.ks dksbZ A tks fg Hkoks lks foyvks laHkofoy; fÙk rs .kk.kk AA2&27AA tk;rs uSo u uÀ;fr {k.kHkÄ~xleq os tus dfÜÓr~ A ;ks fg Hko% l foy;% laHkofoy;kfofr rkS ukuk AA2&27AA lkekU;kFkZ & 1{k.kHkÄ~xleq oso le;&le; foukÀk gksus okys 1tuso bl thoyksd eas 1dfÜÓr~o dksbZ Hkh tho 1uSo tk;rso u rks mRiÂ gksrk gS 1u uÀ;fro vkSj u u  gksrk gSA 1;%o tks aeO; 1fgo fu'p; ls 1Hko%o mRifÙk&:i gS 1lo ogh oLrq 1foy;%o ukÀk&:i gS 1bfro blfy, 1rkSo os 1laHkofoy;kSo mRikn vkSj ukÀk ;s nksuksa i;kZ; 1ukuko Hksn fy;s gq, gSaA This world continually witnesses the phenomenon of destruction (vināśa, vyaya). Still, there is neither origination 150 Pravacanasāra Explanatory Note: In this ever-changing world, the substance (dravya), when viewed from the standpoint-of-substance (dravyārthika naya), undergoes neither origination (utpāda) nor destruction (vyaya). It has permanence (dhrauvya) as it maintains own-nature throughout. From this standpoint, origination (utpāda) and destruction (vyaya) are not different. When viewed from the standpoint-of-mode (paryāyārthika naya), the substance undergoes both, the origination (utpāda) and the destruction (vyaya). From this standpoint, origination (utpāda) and destruction (vyaya) are different. The view that the pot and the lump-of-clay are the same can be true only from the point of view of the substance, i.e., the clay. Similarly, the view that the destruction (vināśa, vyaya) and the origination (utpāda) are the same can stand scrutiny only from the point of view of the substance (dravya). Under this standpoint, origination of the state of the celestial being and destruction of the state of the human being happen in the same substance, i.e., the soul (jīva). What originates is the same as what is destroyed; the soul (jīva) exhibits permanence (dhrauvya) in its states of existence. When viewed from the standpoint-of-mode (paryāyārthika naya), however, there is difference between the two. The view that the pot and the lumpof-clay are not the same is true from the point of view of the mode (paryāya). Similarly, the view that the destruction (vināśa, vyaya) and the origination (utpāda) are not the same stands scrutiny from the point of view of the mode (paryāya). The statement that one thing gets origination (utpāda) and another thing gets destruction (vināśa, vyaya) cannot be true if the thing is viewed from the (utpāda) nor destruction (vināśa) of the substance (dravya). The substance (dravya) subsists through the origination (utpāda) as well as the destruction (vināśa). Moreover, the two phenomena – origination (utpāda) and destruction (vināśa) – are different [as there is the change of modes (paryāya)]. 151 izopulkj standpoint-of-substance (dravyārthika naya). However, from the standpoint-of-mode (paryāyārthika naya), the statement certainly holds true. Under this standpoint, the origination of the state of the celestial being and destruction of the state of the human being exhibit difference of the substance. What originates is not the same as what is destroyed; the soul (jīva) exhibits transition in its states of existence. rEgk nq .kfRFk dksbZ lgkoleofênò ks fÙk lalkjs A lalkjks iq.k fdfj;k laljek.kLl nOoLl AA2&28AA rLekÙkq ukfLr dfÜÓr~ LoHkkoleofLFkr bfr lalkjs A lalkj% iqu% fØ;k laljrks aeO;L; AA2&28AA lkekU;kFkZ & 1rLekr~ rqo bl iwoksZDr jhfr ls 1lalkjso lalkj esa 1dfÜÓr~o dksbZ Hkh oLrq 1LoHkkoleofLFkr%o LoHkko ls vofLFkr gS 1bfro ,slk 1ukfLro ugha gS] 1iqu%o vkSj tks 1laljrks aeO;L;o pkjksa xfr;ksa esa Hkze.k djus okys tho&aeO; dh 1fØ;ko tks fØ;k (vU;&vU; voLFkk&:i ifj.kfr) gS] ogh 1lalkj%o lalkj gSA Due to the aforesaid reason, there is no object in this world that is permanently established in own nature (svabhāva). And, the transformation of the soul-substance (jīvadravya), in the four states of existence, characterizes worldly existence – saÉsāra. Explanatory Note: Though the soul (jīva) is permanent from the point of view of its substance (dravya), it is transient from the point of view of its mode (paryāya). In this world, no state of existence, like the state of the human being, is permanent. During 152 Pravacanasāra transmigration, the soul (jīva) keeps on attaining new states of existence while shedding the prior states of existence; this is the nature of the worldly existence – saÉsāra. vknk dEEkefyelks ifj.kkea ygfn dEelatqÙka A rÙkks flfylfn dEea rEgk dEea rq ifj.kkeks AA2&29AA vkRek deZeyhel% ifj.kkea yHkrs deZla;qDre~ A rr% fÜy";fr deZ rLekr~ deZ rq ifj.kke% AA2&29AA lkekU;kFkZ & 1vkReko ;g tho 1deZeyhel%o iqñxy&deks± ls vukfndky ls efyu gqvk 1deZla;qDrao feF;kRo] jkxkfn :i deZ lfgr 1ifj.kkeao vÀkq1⁄4 foHkko (fodkj) :i ifj.kke dks 1yHkrso ikrk gS] 1rr%o vkSj ml jkxkfn :i foHkko ifj.kke ls 1deZo iqñxyhd aeO;deZ 1fÜy";fro tho ds iznsÀkkas esa vkdj ca/ dks izkIr gksrk gS 1rqo vkSj 1rLekr~o blh dkj.k ls 1ifj.kke%o jkxkfn foHkko ifj.kke gh 1deZo iqñxyhd&ca/ dk dkj.k&:i HkkodeZ gSA Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jīva) undergoes impure transformations, like delusion (moha) and attachment (rāga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradeśa) of the soul (jīva). Hence, impure transformations (like attachment) of the soul – its bhāvakarma – are the cause of bondage of material-karmas (dravyakarma). Explanatory Note: The soul's impure transformations (like attachment) cause the bondage of fresh material-karmas 153 izopulkj (dravyakarma), and the material-karmas bound with the soul give rise to impure transformations (like attachment) – bhāvakarma – in the soul. The material-karmas (dravyakarma) give rise to the bhāvakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhāvakarma; the bhāvakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in saÉsāra: the dravyakarma already bound with the soul are due to its past bhāvakarma, and further, the newly bound dravyakarma give rise to bhāvakarma. As a rule, the soul (jīva) is the doer only of its impure transformations (like attachment) – bhāvakarma. Moreover, the soul is the doer of the material-karmas (dravyakarma), only by convention (vyavahāra). ifj.kkeks l;eknk lk iq.k fdfj; fÙk gksb thoe;k A fdfj;k dEe fÙk enk rEgk dEeLl .k nq dÙkk AA2&30AA ifj.kke% Lo;ekRek lk iqu% fØ;sfr Hkofr thoe;h A fØ;k desZfr erk rLekRdeZ.kks u rq drkZ AA2&30AA lkekU;kFkZ & 1ifj.kke%o tks vkRek dk ifj.kke gS og 1Lo;ao vki 1vkReko tho gh gS 1iqu%o vkSj 1fØ;ko og ifj.kke:i fØ;k 1thoe;ho thodj dh tkrh gS] blls thoe;h 1bfro ,slh 1Hkofro gksrh gS] vFkkZr~ dgh tkrh gSA 1fØ;ko tks fØ;k gS ogh 1deZ bfro  deZ* ,slh laKk ls 1erko ekuh xbZ gS 1rLekr~o bl dkj.k vkRek 1deZ.k%o aeO;deZ dk 1u rq drkZo djus okyk ugha gSA The transformation (pariõāma) of the soul (jīva) is nothing but the soul (jīva). Further, the activity (kriyā) of transformation of 154 Pravacanasāra Explanatory Note: The transformer (pariõāmī) is the doer (kartā) of its transformation (pariõāma); there is no distinction between the transformer (pariõāmī) and the transformation (pariõāma). Therefore, the transformation (pariõāma) of the soul (jīva) is the soul (jīva) itself. Since the substance (dravya) is 'identical' (tanmaya) with the activity (kriyā) of its transformation (pariõāma), the transformation (pariõāma) of the soul (jīva) is the activity (kriyā) of the soul (jīva). The soul (jīva) performs activity (kriyā) on its own and, therefore, such activity is the karma of the soul (jīva). The transformation (pariõāma), like attachment, of the impure soul (jīva) is its activity (kriyā). The soul (jīva) becomes one with its activity (kriyā) and such activity of the soul is its 'bhāvakarma'. The soul (jīva), certainly, is the doer of its 'bhāvakarma'. When the soul is the doer of its 'bhāvakarma', it can never be the doer of the transformation of the particles of matter (pudgala) into karma – the material-karma or 'dravyakarma'. The question arises, what causes the transformation of the particles of matter (pudgala) into the material-karma – the 'dravyakarma'? The transformation of the particles of matter (pudgala) is the pudgala itself since the transformer (pariõāmī) is the doer (kartā) of its transformation (pariõāma) and the transformer (pariõāmī) and the transformation (pariõāma) are but one. The transformation (pariõāma) of the particles of matter (pudgala) is the activity (kriyā) of the particles of matter (pudgala). The activity (kriyā) is the karma. The matter (pudgala) performs the activity (kriyā) independently. The matter (pudgala), therefore, is the doer of its transformation into the 'dravyakarma'; it is not the doer (kartā) of the activity of the soul – the 'bhāvakarma'. From the transcendental-point-of-view (niścayanaya), the soul (jīva) the soul (jīva) is of the nature of the soul – jīvamayī. The activity (kriyā) itself is the karma. Therefore, the soul (jīva) is not the doer (kartā) of the material-karma (dravyakarma). 155 izopulkj transforms into the nature of the soul (jīva) and the matter (pudgala) transforms into the nature of the matter (pudgala). There is absolute-non-existence (atyantābhāva) between the soul (jīva) and the matter (pudgala); these two can never become one in the three times. The soul (jīva) is existent with respect to its own characteristic of consciousness (cetanā) but exhibits absolute-nonexistence (atyantābhāva) with respect to the inanimate (acetana) nature of the matter (pudgala). ifj.kefn psn.kk, vknk iq.k psn.kk fr/kfHkenk A lk iq.k .kk.ks dEes iQyfEe ok dEe.kks Hkf.knk AA2&31AA ifj.kefr psru;k vkRek iqu% psruk f=k/kfHkerk A lk iqu% Kkus deZf.k iQys ok deZ.kks Hkf.krk AA2&31AA lkekU;kFkZ & 1vkReko tho 1psru;ko psruk LoHkko ls 1ifj.kefro ifj.keu djrk gS 1iqu%o vkSj 1lk psruko og pSrU;&ifj.kfr 1vfHkerko loZKnsodj ekuh gqbZ 1Kkuso Kku&ifj.kfr esa 1deZf.ko deZ&ifj.kfr esa vFkok 1deZ.k% iQyso deZ&iQy&ifj.kfr esa 1f=k/ko rhu izdkj dh 1Hkf.krko dgh xbZ gSA The transformation (pariõāma) of the soul (jīva) manifests in the nature of consciousness (cetanā). Lord Jina has expounded that this transformation of the soul (jīva) is of three kinds: 1) knowledge-transformation (jñānapariõati), 2) karmatransformation (karmapariõati), and 3) fruit-of-karmatransformation (karmaphalapariõati). Explanatory Note: The nature of the soul (jīva) is consciousness (cetanā). The transformation (pariõāma) of the soul (jīva) does not 156 Pravacanasāra ever leave consciousness (cetanā). The soul (jīva), therefore, has consciousness (cetanā) in all its dispositions. Lord Jina has said that consciousness (cetanā) has three kinds of transformation: 1) knowledge-transformation (jñānapariõati), 2) karmatransformation (karmapariõati), and 3) fruit-of-karmatransformation (karmaphalapariõati). .kk.ka vRFkfo;Iiks dEea thos.k ta lekj1⁄4a A re.ksxfo/a Hkf.kna iQya fÙk lksD[ka o nqD[ka ok AA2&32AA KkueFkZfodYi% deZ thosu ;RlekjC/e~ A rnusdfo/a Hkf.kra iQyfefr lkS[;a ok nq%[ka ok AA2&32AA lkekU;kFkZ & 1vFkZfodYi%o Lo&ij dk Hksn fy;s thokfnd inkFkks± dks Hksn lfgr rnkdkj tkuuk og 1Kkuao KkuHkko gS] vFkkZr~ vkRek dk KkuHkko:i ifj.keuk] mls Kkupsruk dgrs gSa vkSj 1thosuo vkRek us 1;r~ lekjC/ao vius drZO; ls le;&le; esa tks Hkko fd;s gSa 1rRdeZo og Hkko:i deZ gS 1vusdfo/ao og 'kqHkkfnd ds Hksn ls vusd izdkj gS] mlh dks deZpsruk dgrs gSa 1oko vkSj 1lkS[;ao lq[k:i 1oko vFkok 1nq%[kao nq%[k:i 1iQyao ml deZ dk iQy gS 1bfr Hkf.krao ,slk ftusUaenso us dgk gSA Lord Jina has said that the transformation of the soul (jīva) into dispositions (bhāva) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jīva) and the non-self (ajīva), is knowledge-consciousness (jñānacetanā). The activity (karma) of the soul (jīva) in form of dispositions (bhāva) of various kinds is the karma-consciousness (karmacetanā or bhāvakarma). And, the fruit of karmas in form of either 157 izopulkj Explanatory Note: As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soulknowledge reflects simultaneously all objects, the self and the nonself, with distinction. This transformation of the soul in form of dispositions (bhāva) of knowledge is knowledge-consciousness (jñānacetanā). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma), is its karma-consciousness (bhāvakarma or karmacetanā). The disposition of the soul on such transformation gives rise to various kinds of karmas, classified broadly into auspicious (śubha) and inauspicious (aśubha) karmas. The auspicious (śubha) karmas produce fruits in form of pleasant-feeling (sātāvedanīya) – sensual and mental state without anxiety; this is the fruit-of-karmaconsciousness (karmaphalacetanā) of happiness (sukha). The inauspicious (aśubha) karmas produce fruits in form of unpleasant-feeling (asātāvedanīya) – sensual and mental state with anxiety; this is the fruit-of-karma-consciousness (karmaphalacetanā) of unhappiness or misery (duÍkha). The transformation of the soul that experiences fruits of the karmas is fruit-of-karmaconsciousness (karmaphalacetanā). happiness (sukha) or misery (duÍkha) is the fruit-of-karmaconsciousness (karmaphalacetanā). vIik ifj.kkeIik ifj.kkeks .kk.kdEeiQyHkkoh A rEgk .kk.ka dEea iQya p vknk eq.ksnOoks AA2&33AA vkRek ifj.kkekRek ifj.kkeks KkudeZiQyHkkoh A rLekr~ Kkua deZ iQya pkRek eUrO;% AA2&33AA 158 Pravacanasāra The soul (jīva) undergoes transformations and transformations are of the nature of knowledge-transformation (jñānapariõāma), karma-transformation (karmapariõāma), and fruitof-karma-transformation (karmaphalapariõāma). These transformations, knowledge-transformation (jñānapariõāma), karma-transformation (karmapariõāma), and fruit-of-karmatransformation (karmaphalapariõāma) should be understood as the nature of the soul (jīva). Explanatory Note: The soul (jīva) is forever of the nature of transformations (pariõāma). The transformations are of three kinds: knowledge-transformation (jñānapariõāma), karmatransformation (karmapariõāma) , and fruit-of-karmatransformation (karmaphalapariõāma). Since there is no distinction between the transformer (pariõāmī) and the transformation (pariõāma), the transformations (pariõāma) of the soul (jīva) are the soul (jīva) itself. In the impure state – when the soul (jīva) is caught in meshes of material environment, the sopādhi state – the soul (jīva) is one with the karmatransformation (karmapariõāma) , and fruit-of-karmatransformation (karmaphalapariõāma). In the pure state – when the soul (jīva) is untainted, the nirupādhi state – the karmic dust does not contaminate the soul (jīva) and, therefore, impure transformations of the soul (jīva) are not possible. Thus, in the pure substance (dravya), the modification (paryāya) and the substance (dravya) are one; there is no distinction between these. lkekU;kFkZ & 1vkReko tho 1ifj.kkekReko ifj.kke LoHkkookyk gS] 1ifj.kke%o vkSj ifj.kke 1KkudeZiQyHkkoho Kku:i&deZ:i&deZZiQy:i gksus dks leFkZ gSA 1rLekr~o bl dkj.k 1Kkuao Kkuifj.kke 1deZo deZifj.kke 1po vkSj 1iQyao deZiQyifj.kke ;s gh 1vkReko thoLo:i 1eUrO;%o tkuus pkfg;sA 159 izopulkj In this state, the pure soul (jīva) experiences only the pure knowledge-transformation (jñānapariõāma). dÙkk dj.ka dEea iQya p vIi fÙk f.kfPNnks le.kks A ifj.kefn .kso v..ka tfn vIik.ka ygfn lq1⁄4a AA2&34AA drkZ dj.ka deZ deZiQya pkResfr fufÜÓr% Je.k% A ifj.kefr uSokU;|fn vkRekua yHkrs 'kq1⁄4e~ AA2&34AA lkekU;kFkZ & 1drkZo dke dk djusokyk 1dj.kao ftlls fd;k tk;] ,slk eq[; dkj.k 1deZo tks fd;k tk; og deZ 1po vkSj 1deZiQyao deZ dk iQy & ;s pkjksa 1vkRek bfro vkRek gh gSa ,slk 1fufÜÓr%o fu'p; djus okyk 1Je.k%o HksnfoKkuh eqfu 1;fno tks 1vU;r~o ijaeO;:i 1u ,oo ugha 1ifj.kefro ifj.keu djrk gS rks og 1Àkq1⁄4a vkRekuao Àkq1⁄4 vFkkZr~ deksZikf/&jfgr Àkq1⁄4 fpnkuUn:i vkRek dks 1yHkrso ikrk gSA The ascetic (śramaõa) who has ascertained that the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-ofkarma (karmaphala) are nothing but the soul (jīva) and does not evolve into anything that is other than the soul, attains the pure and stainless state of the self – śuddhātmā. Explanatory Note: With the faculty-of-discrimination (bhedavijñāna), the ascetic ascertains that the soul (jīva) is utterly distinct from all other-substances (paradravya). He also ascertains that in its pure state, the soul (jīva) is non-distinct from the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-of-karma (karmaphala). He does not transform the soul (jīva) into impure state of union with other-substances 160 Pravacanasāra (paradravya). Only such a soul (jīva) attains its pure nature of knowledge – as the jñāyaka. He contemplates in the following manner. As the pure crystal gets the red taint due to its association with the red flower, I too, due to my ignorance, have tainted myself, since infinite time past, with karmic dirt; that is certainly not my nature. In that contaminated state, surely, I was alone. I became the ignorant doer (kartā) of my impure state due to my own disposition sullied by attachment (rāga). I became the instrument (karaõa) of my impure state by succumbing to attachment. Due to my disposition of attachment I got transformed into this impure state, therefore, I am the activity (karma). I am the fruit-of-karma (karmaphala) as I only experience the misery that is the opposite of the infinite happiness appertaining to my pure soul. Thus, in my impure state too, I was non-distinct from these four: the doer (kartā), the instrument (karaõa), the activity (karma) and the fruit-of-karma (karmaphala). Now, in my state of knowledge, untainted from the influence of all other-substances (paradravya) – as the pure crystal, dissociated from the red flower – I tread the path to liberation. Now also I am alone, as I was earlier. I am the independent doer (kartā) of my pristine dispositions; I am the instrument (karaõa) of my dispositions; I am the activity (karma) of my dispositions; and I am the fruit-of-karma (karmaphala) as I only experience the happiness appertaining to the pure soul. Contemplating in this manner, the soul (jīva) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state. Only with its inherent brilliance of knowledge, rid of all classifications like the doer (kartā) and the instrument (karaõa), the soul (jīva) is beautiful and lustrous. As the soul attains its pure nature, rid of everything that is other than the self, it stays forever in the state of liberation, shining brilliantly with the light of knowledge. This completes the general (sāmānya) discussion on the substance (dravya). 161 izopulkj nOoa thoethoa thoks iq.k psn.kksovksxevks A iksXxynOoIieqga vpsn.ka gofn ; vTthoa AA2&35AA aeO;a thoks¿thoks tho% iquÜÓsruksi;ksXke;% A iqñxyaeO;izeq[kks¿psruks Hkofr pktho% AA2&35AA lkekU;kFkZ & 1aeO;ao lÙkk:i oLrq 1tho% vtho%o tho rFkk vtho & bl rjg nks Hksn:i gS 1iqu%o vkSj bu nksuksa esa ls 1tho%o thoaeO; 1psruksi;ksxe;%o psruk vkSj Kku&nÀkZuksi;ksxe;h gS 1po vkSj 1iqñxy& aeO;izeq[k%o iqñxy aeO; dks vkfn ysdj ik¡p aeO; 1vpsru%o psruk&jfgr vFkkZr~ tM+Lo:i 1vtho% Hkofro vtho aeO; gksrk gSA The substances (dravya) are of two kinds, the soul (jīva) and the non-soul (ajīva). Further, the soul (jīva) is of the nature of consciousness (cetanā) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajīva) substances (dravya). Explanatory Note: The substances (dravya) are classified into two, the soul (jīva) and the non-soul (ajīva). The soul-substance (jīvadravya) is of one kind. The non-soul substances (ajīvadravya) are of five kinds: 1) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (ākāśa), and 5) the time (kāla). Consciousness (cetanā) and cognition (upayoga) are the distinctive marks (lakÈaõa) of the soul (jīva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness (cetanā). Consciousness (cetanā) manifests in form of cognition (upayoga). Through cognition (upayoga) the soul (jīva) engages itself in the knowledge (jñāna) and perception (darśana) of the objects-of-knowledge (jñeya). Thus, cognition (upayoga) is in form of knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). 162 Pravacanasāra The space (ākāśa) is infinite (ananta) and gives room to the souls (jīva) and the matter (pudgala). The medium of motion 1(dharmāstikāya) , the medium of rest (adharmāstikāya), and the time (kāla) permeate this universe-space (lokākāśa). This much of the space is the universe-space (lokākāśa), in the three times – the past, the present and the future. Explanatory Note: Space (ākāśa) has infinite space-points and it pervades both the universe (lokākāśa) and the non-universe iksXXkythof.kc1⁄4ks /Eek/EefRFkdk;dkyîkô s A oêfð n vk;kls tks yksxks lks lOodkys nq AA2&36AA iqñxythofuc1⁄4ks /ekZ/ekZfLrdk;dkyk<Ô% A orZrs vkdkÀks ;ks yksd% l loZdkys rq AA2&36AA lkekU;kFkZ & 1;%o tks {ks=k 1vkdkÀkso vuUr vkdkÀk esa 1iqñxytho& fuc1⁄4%o iqñxy vkSj thodj la;qDr gS vkSj 1/ekZ/ekZfLrdk;dkyk<Ô%o /ekZfLrdk;] v/ekZfLrdk; vkSj dky buls Hkjk gqvk gS 1l rqo ogh {ks=k 1loZdkyso vrhr] vukxr] orZeku & rhuksa dkyksa esa 1yksd%o ^yksd* ,sls uke ls dgk tkrk gSA 1 The term 'astikāya' means spatiality or extensive magnitude. The atom or the material point is the unit of space; the spatial point is occupied by the atom (aõu). Since the five entities, the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) have existence, these are 'asti' and since these occupy many spatial points, these are 'kāya', hence the term 'astikāya'. Existence that relates to the space is the 'astikāya'. The time (kāla) has no extension in space, either directly or indirectly. Hence, time (kāla) is not an astikāya. Though time (kāla) is a real entity that accounts for changes in other things, it lacks spatial points. It is an entity of monodimensional series, without extensive magnitude. 163 izopulkj (alokākāśa). The division of this infinitely expansive space (ākāśa) which accommodates the souls (jīva), the matter (pudgala), the medium of motion (dharmāstikāya), the medium of rest (adharmāstikāya), and the time (kāla), is the universe-space (lokākāśa). In the infinite space (ākāśa) beyond, these five substances do not permeate; this is the non-universe-space (alokākāśa). mIiknfêfò nHkaxk iksXxythoIixLl yksxLl A ifj.kkeknks tk;ars la?kknknks o Hksnknks AA2&37AA mRiknfLFkfrHkÄ~xk% iqñxythokRedL; yksdL; A ifj.kkekTtk;Urs la?kkrk}k Hksnkr~ AA2&37AA lkekU;kFkZ & 1iqñxythokRedL; yksdL;o iqñxy vkSj tho bu nksuksa dh xfr&fLFkfr ifj.kfr :i yksd ds 1mRiknfLFkfrHkÄ~xk%o mRikn] /zkSO; vkSj O;; (foukÀk) 1ifj.kkek%o ,sls rhu ifj.kke 1la?kkrkr~o feyus ls 1oko vFkok 1Hksnkr~o ìFkd~ gksus ls 1tk;Urso gksrs gSaA In the universe (loka) of the soul (jīva) and the matter (pudgala), the transformations (pariõāma) of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) take place either through union (fusion or saÉghāta) or division (fission or bheda). Explanatory Note: There can be two distinctions of substances (dravya): in respect of the activity (kriyā) and in respect of the being (bhāva). The soul (jīva) and the matter (pudgala) exhibit both, these are of the nature-of-activity (kriyāvanta) and of the nature-of-being (bhāvavanta). The other four substances (dravya) exhibit only the nature-of-being (bhāvavanta). Movement is the 164 Pravacanasāra mark (lakÈaõa) of the activity (kriyā). The change-of-being (pariõamana) is the mark (lakÈaõa) of the nature-of-being (bhāvavanta). All substances (dravya) experience origination (utpāda), destruction (vyaya) and permanence (dhrauvya) due to their change-of-being (pariõamana), since these are of the natureof-being (bhāvavanta). This results in changes in their modes (paryāya). Activity (kriyā) takes place only in two substances, the soul (jīva) and the matter (pudgala). Due to the activity (kriyā), the matter (pudgala) has the nature of movement; union (fusion or saÉghāta) or division (fission or bheda) takes place in the molecules of matter (pudgala). Due to this union or division, the matter (pudgala) exhibits origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Similarly, the soul (jīva), contaminated with karmas, exhibits movement – activity (kriyā). It exhibits union (fusion or saÉghāta) with new forms of matter (pudgala) – karmic (karma) and quasi-karmic (nokarma) – or division (fission or bheda) from old forms of matter (pudgala). Due to this activity (kriyā) of union or division, the soul (jīva) exhibits origination (utpāda), destruction (vyaya) and permanence (dhrauvya). It is thus clear that the two substances, the soul (jīva) and the matter (pudgala), are of the nature-of-activity (kriyāvanta) and also of the nature-of-being (bhāvavanta). The remaining four substances – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla) – are only of the nature-of-being (bhāvavanta).  yxs g ts g nOoa thoethoa p gofn fo..kkna A rs rCHkkofoflêkò eqÙkkeqÙkk xq.kk .ks;k AA2&38AA fyÄ~xS;SZaeZO;a thoks¿thoÜÓ Hkofr foKkre~ A rs r kofof'k k ewrkZewrkZ xq.kk Ks;k% AA2&38AA 165 izopulkj The marks (cihna, lakÈaõa) are specific to the substances (dravya) – the soul (jīva) and the non-soul (ajīva) – and the substances are known through these marks. These marks are the corporeal (mūrtīka) and the non-corporeal (amūrtīka) qualities (guõa) of the substances (dravya). Explanatory Note: The substance (dravya) is the substratum of qualities (guõa). The qualities (guõa) are the marks (cihna, lakÈaõa) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guõa) and, therefore, the substance (dravya) is the aim (lakÈya) and the qualities (guõa) are the marks (lakÈaõa). There is distinction as well as non-distinction between the aim (lakÈya) and the marks (lakÈaõa), depending on the standpoint. There is distinction between the aim (lakÈya) and the marks (lakÈaõa) if these are viewed from the point of view of the possessor-of-quality (guõī) and the quality (guõa). From this point of view, the possessor-of-quality (guõī) is not the quality (guõa) and the quality (guõa) is not the possessor-of-quality (guõī). If these are viewed from the point of view of the nature of the substance (dravya), there is no distinction between the aim (lakÈya) and the marks (lakÈaõa); both exist in the same spacepoints. The marks (lakÈaõa) are specific to the substances (dravya); the corporeal (mūrtīka) substance has corporeal (mūrtīka) qualities (guõa) and the non-corporeal (amūrtīka) substance has non-corporeal (amūrtīka) qualities (guõa). Only the physical matter (pudgala) is corporeal (mūrtīka) and the remaining five substances (dravya) – the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla) – are non-corporeal (amūrtīka). lkekU;kFkZ & 1;S% fyÄ~xS%o ftu fpÉksa ls 1tho%o tho 1po vkSj 1vtho%o vtho 1aeO;ao aeO; 1foKkra Hkofro tkuk tkrk gS 1rso os fpÉ (y{k.k) 1r kofofÀk k%o aeO;ksa ds Lo:i dh foÀks"krk fy;s gq, 1ewrkZewrkZ xq.kk%o ewrhZd vkSj vewrhZd xq.k 1Ks;k%o tkuus pkfg;sA 166 Pravacanasāra eqÙkk bafn;xsT>k iksXxynOoIixk v.ksxfo/k A nOok.keeqÙkk.ka xq.kk veqÙkk eq.ksnOok AA2&39AA ewrkZ bfUae;xzkák% iqñxyaeO;kRedk vusdfo/k% A aeO;k.kkeewrkZuka xq.kk vewrkZ KkrO;k% AA2&39AA lkekU;kFkZ & 1ewrkZ%o tks ewrZ xq.k gSa os 1bfUae;xzkák%o bfUae;ksa ls xzg.k fd;s tkrs gSa vkSj os 1iqñxyaeO;kRedk%o iqñxyaeO; ds gh gSa rFkk 1vusdfo/k%o o.kkZfnd Hksnksa ls vusd rjg ds gSaA 1vewrkZuka aeO;k.kkao vkSj tks vewrhZd aeO;ksa ds 1xq.kk%o xq.k gSa os 1vewrkZ%o vewrhZd 1KkrO;k%o tkuus pkfg;sA The qualities (guõa) that are corporeal (mūrtīka) are of many kinds and are recognized by the senses (indriya); the physical matter (pudgala) has these qualities (guõa). The non-corporeal (amūrtīka) substances (dravya) have non-corporeal (amūrtīka) qualities (guõa). Explanatory Note: The corporeal (mūrtīka) qualities are recognized by the senses (indriya). The non-corporeal (amūrtīka) qualities are not recognized by the senses (indriya). Thus, that which is amenable to recognition by the senses is the mark (lakÈaõa) of the corporeal (mūrtīka) substance (dravya), i.e., the physical matter (pudgala). That which is not amenable to recognition by the senses is the mark (lakÈaõa) of the noncorporeal (amūrtīka) substances (dravya), i.e., the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla). 167 izopulkj Ok..kjlxa/iQklk foTtars iqXxyLl lqgqeknks A iq<ohifj;arLl ; líks lks iksXxyks fpÙkks AA2&40AA o.kZjlxU/LiÀkkZ fo|Urs iqñxyL; lw{ekr~ A ìfFkohi;ZUrL; p ÀkCn% l ikSñxyfÜÓ=k% AA2&40AA lkekU;kFkZ & 1lw{ekr~ ìfFkohi;ZUrL;o ijek.kq ls ysdj egkLda/ ìfFkoh i;ZUr 1iqñxyL;o ,sls iqñxyaeO; esa 1o.kZjlxU/LiÀkkZ%o :i&5] jl&5] xU/&2] LiÀkZ&8 ;s pkj izdkj ds xq.k 1fo|Urso ekStwn gSa 1po vkSj tks 1ÀkCn%o ÀkCn gS 1l%o og 1ikSñxyfÜÓ=k%o Hkk"kk] èofu vkfn ds Hksn ls vusd izdkj okyk iqñxy dk i;kZ; gSA The substance (dravya) of matter (pudgala), from the minute atom (paramāõu) to the gross earth (pÃthivī), have the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). The sound (śabda), which is of many kinds, is the mode (paryāya) of the matter (pudgala). Explanatory Note: The substance (dravya) of matter (pudgala) is of six kinds: 1) sūkÈma-sūkÈma – extremely fine, 2) sūkÈma – fine, 3) sūkÈma-sthūla – fine-gross, 4) sthūla-sūkÈma – gross-fine, 5) sthūla – gross, and 6) sthūla-sthūla – extremely gross. The atom (paramāõu) is of the first kind, sūkÈma-sūkÈma – extremely fine. The molecules fit to turn into karmas – kārmāõa-vargaõā – are sūkÈma – fine. Touch (sparśa), taste (rasa), smell (gandha) and sound (śabda) are sūkÈma-sthūla – fine-gross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chāyā) is sthūla-sūkÈma – gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthūla – gross; these do not fall apart on piercing 168 Pravacanasāra or chopping. Objects like the earth, the mountain and the wood, are sthūla-sthūla – extremely gross. The qualities – colour (varõa), taste (rasa), smell (gandha) and touch (sparśa) – are amenable to recognition by the senses. One may argue that the atom (paramāõu) and the molecules fit to turn into karmas – kārmāõavargaõā – are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other matter these certainly become amenable to recognition by the senses. All the above-mentioned six kinds of matter (pudgala) must have the four qualities (guõa) of touch (sparśa) etc.; these qualities are not found in other substances (dravya) that are non-corporeal (amūrtīka). These qualities (guõa), therefore, are marks (cihna, lakÈaõa) of the matter (pudgala). The sound (śabda) is recognized by the sense-of-hearing (śrotra) but it is the mode (paryāya) of the matter (pudgala), not its quality (guõa). Since sound is produced by the union of molecules (skandha) of the matter (pudgala), it is the mode (paryāya) and not the quality (guõa) of the matter (pudgala). Why the sound is the mode (paryāya) and not the quality (guõa) of the matter (pudgala)? The answer is that the mode (paryāya) is marked by transitoriness and the quality (guõa) by permanence. If sound were to be the quality (guõa) of the matter (pudgala), all matter (pudgala) would be of the nature of sound (śabda); this is certainly not the case. The sound is produced by the union of molecules (skandha) of the matter (pudgala); it is, therefore, the mode (paryāya) of the matter (pudgala) and not its quality (guõa). One may argue that as the earth is the mode (paryāya) of the matter (pudgala) and it is recognized by the four senses of touch etc., similarly, sound too, which is the mode (paryāya) of the matter (pudgala), should be amenable to recognition by the four senses of touch (sparśa) etc. besides by the sense of hearing (śrotra). There is no anomaly in this. The rule is that each sense has its own subject of recognition; it does not mean 169 izopulkj that every mode (paryāya) of the matter (pudgala) must be amenable to recognition by all the senses. The water, a mode (paryāya) of the matter (pudgala), is not subject to recognition by the sense-of-smell (ghrāõa), the fire is not subject to recognition by the senses of smell (ghrāõa) and taste (rasana), and the air is not subject to recognition by the senses of smell (ghrāõa), taste (rasana) and sight (netra or cakÈu). In the same way, sound (śabda) is subject to recognition by the sense of hearing (śrotra) only, not by the other senses. One may now argue that the water does not have the quality of smell (gandha) and that is why the sense-of-smell (ghrāõa) does not recognize it. The fire does not have the qualities of smell (gandha) and taste (rasa) and that is why the sense-of-smell (ghrāõa) and the sense-of-taste (rasana) do not recognize it. The air does not have the qualities of smell (gandha), taste (rasa) and colour (varõa or rūpa), and that is why the sense-of-smell (ghrāõa), the sense-of-taste (rasana) and the sense-of-sight (netra or cakÈu) do not recognize it. The reply is that there is no matter (pudgala) which does not have all the four qualities (guõa) of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). This is the Word of the Omniscient Lord. These, the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu), have all the four qualities (guõa). The distinction is of primary and secondary. The earth (pÃthivī) has all four – touch (sparśa), taste (rasa), smell (gandha) and colour (varõa) – as its primary qualities (guõa). The quality of smell (gandha) is secondary in the water (jala). The qualities of smell (gandha) and taste (rasa) are secondary in the fire (agni). The qualities of smell (gandha), taste (rasa) and colour (varõa) are secondary in the air (vāyu). Therefore, all forms of matter (pudgala) have all the four qualities (guõa). There is another justification for the above. The 'candrakāntamaõi', having the earth as its body, releases the water; the water is transformed into the pearl that has the earth as its body; the 'arni' wood is able to produce the fire; and the consumption of the cereal 'jau' produces the air in the stomach. 170 Pravacanasāra This establishes the fact that there is no distinction in the matter (pudgala) of the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu); the distinction lies in the state of their transformation (pariõamana). All forms of matter (pudgala) have the four qualities (guõa) of touch (sparśa), taste (rasa), smell (gandha) and colour (varõa). vkxklLloxkgks /EeíOoLl xe.kgsnqÙka A /EesnjnOoLl nq xq.kks iq.kks Bk.kdkj.knk AA2&41AA vkdkÀkL;koxkgks /eZaeO;L; xeugsrqRoe~ A /esZrjaeO;L; rq xq.k% iqu% LFkkudkj.krk AA2&41AA lkekU;kFkZ & 1vkdkÀkL;o vkdkÀk aeO; dk 1voxkg%o ,d gh le; lc aeO;ksa dks txg nsus dk dkj.k ,slk voxkg&ukek foÀks"k xq.k gS 1rqo vkSj 1/eZL;o /eZ aeO; dk 1xeugsrqRoao tho&iqñxyksa ds xeu dk dkj.k ,slk xfrgsrqRo&ukek foÀks"k xq.k gS 1iqu%o rFkk 1/esZrjaeO;L;o v/eZ aeO; dk 1xq.k%o foÀks"k xq.k 1LFkkudkj.krko ,d gh le; fLFkfr&Hkko dks ifj.kr gq, tho&iqñxyksa dh fLFkfr dk dkj.kiuk gSA 1dkyL;o dky aeO; dk 1orZuko lHkh aeO;ksa ds le;&le; ifj.keu dh izòfÙk dk dkj.k ,slk orZuk uke dk xq.k 1L;kr~o gS] 1vkReu% xq.k%o tho aeO; dk foÀks"k xq.k 1mi;ksx% bfr Hkf.kr%o psruk ifj.kke gS] ,slk Hkxoku~ us dgk gSA 1fgo fu'p; ls 1,rs dkyLl oê.ð kk ls xq.kksovksxks fÙk vIi.kks Hkf.knks A .ks;k la[ksoknks xq.kk fg eqfÙkIigh.kk.ka AA2&42AA (tqxya) dkyL; orZuk L;kr~ xq.k mi;ksx bfr vkReuks Hkf.kr% A Ks;k la{ksikñxq.kk fg ew£rizgh.kkuke~ AA2&42AA (;qxye~) 171 izopulkj The specific quality of the substance of space (ākāśa dravya) is to provide room – avagāhana – to all substances at the same time. And, the specific quality of the substance of medium of motion (dharma dravya) is to render assistance in motion – gatihetutva – to the substances of soul (jīva) and matter (pudgala). Further, the specific quality of the substance of medium of rest (adharma dravya) is to render assistance in rest – sthitihetutva – to the substances of soul (jīva) and matter (pudgala). The specific quality of the substance of time (kāla dravya) is to render assistance to all substances in their continuity of being through gradual changes – vartanā – and in their modifications through time. Lord Jina has said that the specific quality of the substance of soul (jīva dravya) is consciousness (cetanā) that manifests in form of cognition (upayoga). In essence, each of the five noncorporeal (amūrtīka) substances (dravya) must be known to have the above mentioned specific qualities. xq.kk%o igys dgs tks foÀks"k xq.k gSa os 1la{ksikr~o foLrkj u djds FkksMs+ esa gh 1ew£rizgh.kkukao ew£rjfgr tks ik¡p aeO; gSa muds 1Ks;k%o tkuuk pkfg;sA Explanatory Note: To provide room – avagāhana – to all substances at the same time can be the specific quality of only the substance of space (ākāśa dravya) since it is all-pervasive (sarvagata). The other five substances (dravya) are not allpervasive (sarvagata). All substances find common accommodation in the substance of space (ākāśa dravya). To render assistance in motion – gatihetutva – to the substances of soul (jīva) and matter (pudgala) is the specific quality of only the substance of medium of motion (dharma dravya). To render assistance in rest – sthitihetutva – to the substances of soul (jīva) and matter (pudgala) is the specific quality of only the substance of medium of rest (adharma dravya). To render assistance to all substances in 172 Pravacanasāra their continuity of being through gradual changes – vartanā – and in their modifications through time is the specific quality of only the substance of time (kāla dravya). Consciousness (cetanā) that manifests in form of cognition (upayoga) is the specific quality of the substance of soul (jīva dravya); the other five substances are inanimate (acetana) and, therefore, without consciousness. thok iksXxkydk;k /Eek¿/Eek iq.kks ; vkxkla A linsls g vla[kk .kfRFk insl fÙk dkyLl AA2&43AA thok% iqñxydk;k /ekZ/ekSZ iquÜÓkdk'ke~ A Loizns'kSjla[;krk u lfUr iznsÀkk bfr dkyL; AA2&43AA lkekU;kFkZ & 1thok%o tho&aeO; 1iqñxydk;k%o iqñxy&Lda/ 1iqu%o vkSj 1/ekZ/ekSZo /eZ&aeO; rFkk v/eZ&aeO; 1po vkSj 1vkdkÀkao vkdkÀk&aeO; & ;s ik¡p aeO; 1Loizns'kS%o LoiznsÀkksa dh vis{kk ls 1vla[;krk%o x.kuk&jfgr gSa] vFkkZr~ dksbZ vla[;kr iznsÀkh gS dksbZ vuUr iznsÀkh gSA 1dkyL;o dky&aeO; ds 1iznsÀkk% bfro vusd iznsÀk 1u lafro ugha gS] vFkkZr~ dky&aeO; iznsÀk&ek=k gksus ls viznsÀkh gSA The substances of the soul (jīva dravya), the physical-matter (pudgalakāya), the medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya), each, has innumerable or infinite (asaÉkhyāta or ananta) spacepoints (pradeśa). The substance of time (kāla dravya) does not have multiple space-points (pradeśa). Explanatory Note: The substances of the soul (jīva), the physical-matter (pudgala), the medium of motion (dharma), the 173 izopulkj medium of rest (adharma) and the space (ākāśa) have multiple space-points (pradeśa); these five substances occupy many spatial points and are called the 'pańcāstikāya'. The substance of soul (jīva) has innumerable (asaÉkhyāta) space-points (pradeśa), as the universe-space (lokākāśa). The soul is capable of expansion and contraction; its space-points, however, remain the same. The matter (pudgala), when viewed from the point of view of its atom (paramāõu), is without multiple space-points (pradeśa) but since atoms have the power of union with other atoms, it can have, starting from two, numerable (saÉkhyāta), innumerable (asaÉkhyāta) or infinite (ananta) space-points (pradeśa). From the empirical-point-of-view (vyavahāranaya), since the medium of motion (dharma) and the medium of rest (adharma) pervade the universe-space (lokākāśa), these too have innumerable (asaÉkhyāta) space-points (pradeśa). The substance of space (ākāśa), being all-pervasive, has infinite (ananta) space-points (pradeśa). The substance of time (kāla) comprises time-atoms (kālāõu) and does not have multiple space-points (pradeśa); it is not 'kāya'. Since the time-atoms (kālāõu) do not have the power of union with each other, even empirically, these cannot be called 'kāya', as the substance of matter (pudgala) is. Thus, the five substances – the soul (jīva), the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) – have multiple space-points (pradeśa). The substance of time (kāla) does not have multiple space-points (pradeśa). yksxkyksxslq .kHkks /Eek/Eesfg vknnks yksxks A lsls iMqPp dkyks thok iq.k iksXxyk lslk AA2&44AA yksdkyksd;ksuZHkks /ekZ/ekZH;kekrrks yksd% A 'ks"kkS izrhR; dkyks thok% iqu% iqñxyk% 'ks"kkS AA2&44AA 174 Pravacanasāra lkekU;kFkZ & 1yksdkyksd;ks%o yksd vkSj vyksd esa 1uHk%o vkdkÀk&aeO; jgrk gS 1/ekZ/ekZH;kao /eZ&aeO; vkSj v/eZ&aeO; ls 1yksd% vkrr%o yksdkdkÀk O;kIr gS] vFkkZr~ /eZ vkSj v/eZ ;s nksuksa aeO; yksdkdkÀk esa iQSy jgs gSa 1Àks"kkS izrhR;o tho&iqñxy aeO; dh izrhfr ls 1dky%o dky&aeO; fr  jgk gS 1Àks"kkS% thok%o ckdh jgs tho&aeO; 1iqu%o vkSj 1iqñxyk%o iqñxy&aeO; & ;s yksdkdkÀk esa gSaA The substance of space (ākāśa dravya) pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium of motion (dharma dravya) and the medium of rest (adharma dravya) pervade the universe-space (lokākāśa). Denoted by transformations in the soul (jīva) and the matter (pudgala), the substance of time (kāla dravya), together with the substances of the soul (jīva dravya) and the matter (pudgala dravya), are in the universe-space (lokākāśa). Explanatory Note: The substance of space (ākāśa dravya) is allpervasive and gives room to other substances; it pervades the whole of the universe (loka) and the non-universe (aloka). The substances of medium of motion (dharma dravya) and the medium of rest (adharma dravya) are in the universe-space (lokākāśa); the soul (jīva) and the matter (pudgala) attain their state of motion or of rest only in the universe-space (lokākāśa), not outside. The mode (paryāya) as time (samaya) of the substance of time (kāla dravya) is denoted by transformations in the soul (jīva) and the matter (pudgala). Therefore, the substance of time (kāla dravya) is in whole of the universe-space (lokākāśa). The remaining two substances, the soul (jīva dravya) and the matter (pudgala dravya), are evidently in the universe-space (lokākāśa). The substance of soul (jīva dravya) has the power of expansion and contraction; it has space-points (pradeśa) that can fill the entire universe-space (lokākāśa). The substance of matter (pudgala 175 izopulkj dravya), due to the nature of union between atoms exhibiting the qualities of greasiness (snigdha) or roughness (rūkÈa), undergoes transformations and can pervade the entire universe-space (lokākāśa). These two substances, the soul (jīva dravya) and the matter (pudgala dravya), pervade from the single space-point (pradeśa) to the entire universe-space (lokākāśa). Since the substances of time (kāla dravya), the soul (jīva dravya), and the matter (pudgala dravya) are manifold, these inhabit the entire universe-space (lokākāśa). t/ rs .kHkIinslk r/Iinslk goafr lslk.ka A vinslks ijek.kw rs.k inslqCHkoks Hkf.knks AA2&45AA ;Fkk rs uHk%iznsÀkkLrFkk iznsÀkk HkofUr Àks"kk.kke~ A viznsÀk% ijek.kqLrsu iznsÀkks oks Hkf.kr% AA2&45AA lkekU;kFkZ & 1;Fkko tSls 1rso os ,d ijek.kq cjkcj dgs x;s tks 1uHk%iznsÀkk%o vkdkÀk ds iznsÀk gSa os ijek.kqvksa ds eki ls vuUr fxus tkrs gSa 1rFkko mlh izdkj 1Àks"kk.kkao 'ks"k & /eZ&aeO;] v/eZ&aeO;] ,d tho&aeO;] & buds Hkh 1iznsÀkk%o iznsÀk ijek.kq&:ih xt ls ekis gq;s 1HkofUro gksrs gSa] vFkkZr~ ekis tkrs gSaA 1ijek.kq%o vfoHkkxh iqñxy&ijek.kq 1viznsÀk%o nks vkfn iznsÀkksa ls jfgr gS] vFkkZr~ iznsÀkek=k gSA 1rsuo ml ijek.kq ls 1iznsÀkks o%o iznsÀkksa dh mRifÙk 1Hkf.kr%o dgh xbZ gSA The atom (paramāõu) occupies one space-point (pradeśa). With this unit of measurement, there are infinite space-points (pradeśa) in the substance of space (ākāśa dravya). Similarly, the space-points of the remaining substances – the medium of motion (dharma dravya), the medium of rest (adharma dravya) 176 Pravacanasāra Explanatory Note: The indivisible atom (paramāõu) is the smallest unit of measurement and the space it occupies is one space-point (pradeśa). The substance of space (ākāśa dravya) has infinite (ananta) space-points (pradeśa). The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the individual soul (jīva dravya), each, occupy innumerable (asaÉkhyāta) space-points (pradeśa). The medium of motion (dharma dravya) and the medium of rest (adharma dravya) are, by nature, stationary in their form but the individual soul (jīva dravya) undergoes expansion and contraction. Still, the number of its space-points (pradeśa) does not change. How does the soul, which is without form (amūrta), undergo expansion and contraction? The answer is that when a stout man becomes skinny and the skinny man becomes stout, the space-points (pradeśa) of his soul must contract and expand. As the child becomes adult, the space-points (pradeśa) of his soul must expand. Thus, the expansion or contraction of the space-points (pradeśa) of the soul is common experience. The indivisible atom of matter (pudgalaparamāõu) occupies one space-point (pradeśa) but its atoms have the power of union. On union, these atoms form molecules comprising two or more atoms. Therefore, with reference to its modes, the substance of matter (pudgala dravya) has numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) space-points (pradeśa). and individual soul (jīva dravya) – are measured with this unit of measurement. The indivisible atom of matter (pudgalaparamāõu) does not have two or more space-points (pradeśa); it occupies just one space-point (pradeśa). The atom (paramāõu) is the source of space-points (pradeśa). 177 izopulkj levks nq vIinslks inslesÙkLl nOotknLl A ofnonnks lks oêfð n inslekxklnOoLl AA2&46AA le;LRoiznsÀk% iznsÀkek=kL; aeO;tkrL; A O;frirr% l orZrs iznsÀkekdkÀkaeO;L; AA2&46AA lkekU;kFkZ & 1rqo vkSj 1le;%o dky&aeO; 1viznsÀk%o iznsÀk ls jfgr gS] vFkkZr~ iznsÀkek=k gS 1l%o og dkyk.kq 1vkdkÀkaeO;L;o vkdkÀk&aeO; ds 1iznsÀkao fu£oHkkx {ks=k:i iznsÀk esa 1O;frirr%o ean xfr ls xeu djus okyk 1iznsÀkek=kL; aeO;tkrL;o rFkk ,d iznsÀk:i ,sls iqñxy tkfr:i ijek.kq ds fufeÙk ls 1orZrso le;&i;kZ; dh izxVrk ls izorZrk gSA And, the substance of time (kāla dravya) is without space-points (pradeśa); it occupies just one space-point (pradeśa). As the indivisible atom of matter (pudgala-paramāõu) traverses slowly in the substance of space (ākāśa dravya) from one space-point to the other, the time-atom (kālāõu) evolves into its mode (paryāya) of time (duration or samaya). Explanatory Note: The universe-space (lokākāśa) has innumerable (asaÉkhyāta) space-points (pradeśa). Each spacepoint (pradeśa) of the universe-space (lokākāśa) is inhabited by one time-atom (kālāõu). These innumerable (asaÉkhyāta) timeatoms (kālāõu) fill up the entire universe-space (lokākāśa). Each time-atom (kālāõu) maintains its separate identity; it does not unite with other time-atoms (kālāõu), as the heap of gems. As the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other in the substance of space (ākāśa dravya), the time-atom (kālāõu) transforms into the mode (paryāya) that is time (duration or samaya). Since the timeatom (kālāõu) has single space-point (pradeśa), it is apradeśī, without space-points. 178 Pravacanasāra ofnonnks ra nsla rLle levks rnks ijks iqOoks A tks vRFkks lks dkyks levks mIi..ki1⁄4alh AA2&47AA O;frirrLra nsÀka rRle% le;Lrr% ij% iwoZ% A ;ks¿FkZ% l dky% le; mRiÂizèoalh AA2&47AA lkekU;kFkZ & 1ra nsÀkao tks vkdkÀk dk ,d iznsÀk gS mlesa 1O;friRkr%o ean xeu ls tkus okys iqñxy&ijek.kq dks 1rRle%o ftruk dqN lw{edky yxs og 1le;%o le;* ukek i;kZ; dgk tkrk gSA 1rr%o ml i;kZ; ls 1ij% iwoZ%o vkxs rFkk igys 1;%o tks fuR;Hkwr 1vFkZ%o inkFkZ gS 1l% dky%o og dkyukek aeO; gS] 1le; mRiÂizèoalho le;* mRiÂ vkSj izèoal okyk gSA The time taken by the indivisible atom of matter (pudgalaparamāõu) in traversing slowly one space-point (pradeśa) of the space (ākāśa) is the mode (paryāya) of time (kāla), called the 'samaya' (the smallest, indivisible unit of time). The eternal substance (dravya) that continues to exist before and after the mode (paryāya), called the 'samaya', is the substance of time (kāla dravya). The mode (paryāya), i.e., the 'samaya', undergoes origination and destruction. Explanatory Note: The indivisible atom of the substance of time (kālāõu) that occupies one space-point (pradeśa) of the substance of space (ākāśa) never unites with other kālāõu inhabiting other space-points. When the atom of matter – pudgala-paramāõu – traverses slowly from one space-point (pradeśa) to the other of space (ākāśa), it must cross over one kālāõu to enter the other. The infinitesimal time taken by the atom of matter – pudgalaparamāõu – to traverse slowly from one space-point (pradeśa) to the other is the mode (paryāya) of the substance of time (kāla). This infinitesimal time is called the 'samaya' – the measure of 179 izopulkj time. If individual kālāõu were not separate and if it were possible for the kālāõu to unite with each other, the mode (paryāya) of the substance of time (kāla) – the 'samaya' – would not exist. The 'samaya' exists because transformation (pariõamana) takes place in an indivisible (akhaõda) substance (dravya) as it associates with separate kālāõu, which do not unite with each other. The mode (paryāya) of the substance of time (kāla) – the 'samaya' – manifests in the slow movement of the atom of matter – the pudgalaparamāõu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kālāõu, the substance of time (kāla dravya). The mode that is the 'samaya' is transient, the kālāõu or the substance of time (kāla dravya) is eternal. There is no smaller time than the 'samaya'; it is indivisible. If the 'samaya' were divisible, the space-point (pradeśa) of the space (ākāśa) too will become divisible, which is untenable. It may be argued that since the atom of matter – pudgala-paramāõu – can traverse the entire length (of 14 rāju) of the universe (loka) in one 'samaya', the 'samaya' must be divisible into the number of kālāõu that the pudgala-paramāõu touches during its journey. The answer is that the pudgala-paramāõu has the power of fast movement; the 'samaya' is indivisible. The spacepoint (pradeśa) of the space (ākāśa) equals one indivisible atom (paramāõu) but has the power to accommodate infinite number of indivisible atoms of matter (pudgala-paramāõu) and molecules of matter (pudgala-skandha); this does not mean that the spacepoint (pradeśa) is divisible. This is due to the power of accommodation that exists in the substance of the space (ākāśa dravya). In the same way, because of its inherent power of fast movement, the pudgala-paramāõu covers the entire length of the universe (loka) in one 'samaya'. This does not entail divisibility of the 'samaya'. The 'samaya' is the smallest unit of time; it has no subdivisions. 180 Pravacanasāra vkxkle.kqf.kfoêa ò vkxklinsll..k;k Hkf.kna A lOos l p v.kw.ka lDdfn ra nsnqeodkla AA2&48AA vkdkÀke.kqfufo ekdkÀkiznsÀklaK;k Hkf.kre~ A losZ"kka pk.kwuka 'kDuksfr ríkrqeodkÀke~ AA2&48AA lkekU;kFkZ & 1v.kqfufo ao ijek.kq ls O;kIr (jksdk x;k) tks 1vkdkÀkao vkdkÀk&aeO; gS og 1vkdkÀkiznsÀklaK;ko vkdkÀk dk iznsÀk ,sls uke ls 1Hkf.krao HkxoUrnso us dgk gSA 1rr~o og vkdkÀk dk ,d iznsÀk 1losZ"kkao vU; lc aeO;ksa ds iznsÀkksa dks 1po vkSj 1v.kwukao ijelw{eius dks ifj.kr gq, ,sls vuUr iqñxy&Lda/ksa dks 1vodkÀkao txg 1nkraqo nsus dks 1ÀkDuksfro leFkZ gSA Lord Jina has expounded that the part of the substance of space (ākāśa dravya) that an indivisible atom (paramāõu) occupies is known as the space-point (pradeśa) of space (ākāśa). One spacepoint (pradeśa) of space (ākāśa) has the power to accommodate the atoms (paramāõu) of all the remaining substances including the infinite indivisible atoms and molecules of matter (pudgalaparamāõu and pudgala-skandha). Explanatory Note: The part of space (ākāśa) that one indivisible atom (paramāõu) occupies is one space-point (pradeśa) of space (ākāśa). There is nothing smaller than this space; it is not divisible any further. This minute space-point (pradeśa) has the power to give room to the space-points (pradeśa) of the five substances as well as the infinite indivisible atoms and molecules of matter (pudgala-paramāõu and pudgala-skandha). This power of giving room to the other substances (dravya) is the special, wonderful attribute of the substance of space (ākāśa dravya). Although the 181 izopulkj substance of space (ākāśa dravya) is one indivisible whole (a single continuum), still there is this idea of space-points (pradeśa) in the single continuum. As our two fingers occupy different spaces of the single continuum of space (ākāśa), its divisions in form of spacepoints (pradeśa) are imagined. ,Ddks o nqxs cgqxk la[kkrhnk rnks v.kark ; A nOok.ka p inslk lafr fg le; fÙk dkyLl AA2&49AA ,dks ok }kS cgo% la[;krhrkLrrks¿uUrkÜÓ A aeO;k.kka p iznsÀkk% lfUr fg le;k bfr dkyL; AA2&49AA lkekU;kFkZ & 1aeO;k.kka iznsÀkk%o dky&aeO; ds fcuk ik¡p aeO;ksa ds fu£oHkkx vaÀk:i iznsÀk 1,d%o ,d 1oko vFkok 1}kS cgo%o nks vFkok cgqr] la[;kr 1po vkSj 1la[;krhrk%o vla[;kr 1po rFkk 1rr%o mlds ckn 1vuUrk%o vuUr bl rjg ;Fkk;ksX; 1lfUro lnkdky jgrs gSaA 1dkyL;o dky&aeO; dk 1le;k% bfro ^le;* i;kZ;&:i gh gS] vusd iznsÀk ugha gSa ,slk 1fgo fu'p;dj tkuuk pkfg;sA The substances (dravya) [other than the time (kāla)] have one, two, numerable, innumerable, and also infinite space-points (pradeśa); however, the substance of time (kāla) certainly has just the mode 'samaya' – one space-point (pradeśa). Explanatory Note: The substances (dravya) that have multiple (many) space-points (pradeśa) exhibit the oblique-collection (tiryakpracaya); tiryakpracaya is the collection of space-points (pradeśa) in all directions. The collection of multiple (many) 'samaya' is termed the upward-collection (ūrdhvapracaya). All 182 Pravacanasāra substances (dravya) exhibit the ūrdhvapracaya since these undergo transformation in time (kāla) – the past, the present and the future. All substances (dravya), except the substance of time (kāla dravya), exhibit the tiryakpracaya. The substance of space (ākāśa dravya) has inactive (niścala), infinite (ananta) spacepoints (pradeśa). The substances of medium-of-motion (dharma dravya) and medium-of-rest (adharma dravya) have inactive (niścala), innumerable (asaÉkhyāta) space-points (pradeśa). The substance of soul (jīva) too has innumerable (asaÉkhyāta) spacepoints (pradeśa) but these are active since the soul (jīva) undergoes expansion and contraction. The substance of matter (pudgala dravya) has single space-point (pradeśa) with respect to its substance (dravya), however, due to its modes (paryāya) arising out of union with other atoms, it has two, numerable, innumerable, and infinite space-points (pradeśa). The substance of time (kāla dravya) has single space-point (pradeśa) since the atoms of time (kālāõu) do not unite. The five substances (dravya) – the space (ākāśa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jīva) and the matter (pudgala dravya) – exhibit the oblique-collection (tiryakpracaya); the substance of time (kāla dravya), being a substance of single space-point (pradeśa), does not exhibit the tiryakpracaya. All substances (dravya) exhibit the upwardcollection (ūrdhvapracaya). The upward-collection (ūrdhvapracaya) that the five substances (dravya) – the space (ākāśa dravya), the medium-of-motion (dharma dravya), the medium-ofrest (adharma dravya), the soul (jīva) and the matter (pudgala dravya) – exhibit is due to the instrumentality of the substance of time (kāla dravya); these undergo transformation due to the substance of time (kāla dravya). The mode 'samaya' of the time (kāla) causes transformation in the five substances. The upwardcollection (ūrdhvapracaya) of time (kāla) causes the ūrdhvapracaya of the five substances (dravya). The upward-collection (ūrdhvapracaya) of time (kāla) is by the time (kāla) itself; its 183 izopulkj transformation is the mode 'samaya'. The time (kāla) itself is the substantive-cause (upādāna kāraõa) as well as the instrumentalcause (nimitta kāraõa) of the ūrdhvapracaya of the time (kāla). For the upward-collection (ūrdhvapracaya) of the other five substances (dravya), the substantive-cause (upādāna kāraõa) is the substance (dravya) itself and the instrumental-cause (nimitta kāraõa) is the ūrdhvapracaya of the substance of time (kāla). mIiknks i1⁄4alks foTtfn tfn TkLl ,xle;fEe A le;Ll lks fo levks lHkkoleofênò ks gofn AA2&50AA mRikn% izèoalks fo|rs ;fn ;L;Sdle;s A le;L; lks¿fi le;% LoHkkoleofLFkrks Hkofr AA2&50AA lkekU;kFkZ & 1;L; le;L;o ftl dkyk.kq:i aeO; le; dk 1,dle;so ,d gh vfr lw{edky le; esa 1;fno ;fn 1mRikn%o mRiÂ gksuk 1izèoal%o foukÀk gksuk 1fo|rso izorZrk gS rks 1lks¿fio og Hkh 1le;%o dky&inkFkZ 1LoHkkoleofLFkr%o vfoukÀkh LoHkko esa fLFkj:i 1Hkofro gksrk gSA The simultaneous origination (utpāda) and destruction (vyaya) in form of the 'samaya' takes place in the substance of time (kāla dravya); it also exhibits permanence (dhrauvya), being established in own-nature (svabhāva). Explanatory Note: The 'samaya' is the mode (paryāya) of the substance of time (kāla dravya). There is the origination (utpāda) of the new mode and the destruction (vyaya) of the old mode as the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one time-atom (kālāõu) to the other. The origination 184 Pravacanasāra (utpāda) of the new mode and the destruction (vyaya) of the old mode take place simultaneously. One may argue, why the origination (utpāda) and the destruction (vyaya) are postulated to take place in the substance of time (kāla dravya) and not in the mode that is the 'samaya'? If the origination (utpāda) and the destruction (vyaya) are postulated to take place in the mode that is the 'samaya', these cannot happen simultaneously, their nature being opposite to each other. If one says that these may happen consecutively in the span of one 'samaya', this again is not tenable as the 'samaya' is the smallest measure of time and it cannot be further subdivided. Only after accepting the time-atom (kālāõu) as the substratum, simultaneous origination (utpāda) and destruction (vyaya) in the substance of time (kāla dravya) can be established without any contradiction. In the substance (dravya) called the time-atom (kālāõu), in one 'samaya', there is the destruction (vyaya) of the prior mode (paryāya) of 'samaya', the origination (utpāda) of the new mode (paryāya) of 'samaya', and the permanence (dhrauvya) of the substance of time (kāla dravya) itself. If the time-atom (kālāõu) is not considered as the substance (dravya), these three phenomena cannot be explained. As an illustration, upon bending a finger, the prior mode that is the straight finger gets to destruction (vyaya), the new mode that is the bent finger gets to origination (utpāda), while the finger itself has permanence (dhrauvya). The substance of time (kāla dravya) has the nature of existence, the 'samaya' is the mode of the substance of time (kāla dravya); both exist in the same space-point (pradeśa). The substance of time (kāla dravya) too is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya), like the other substances (dravya). 185 izopulkj ,xfEg lafr le;s laHkofBfn.kkllf..knk vêkò A le;Ll lOodkya ,l fg dkyk.kqlCHkkoks AA2&51AA ,dfLeu~ lfUr le;s laHkofLFkfrukÀklafKrk vFkkZ% A le;L; loZdkya ,"k fg dkyk.kql ko% AA2&51AA lkekU;kFkZ & 1,dfLeu~ le;so ,d le; i;kZ; esa 1le;L;o dkyk.kq:i dkyinkFkZ ds 1laHkofLFkfrukÀklafKrk%o mRikn] fLFkfr] ukÀk uke ds 1vFkkZ%o rhuksa Hkko 1lfUro izorZrs gSa] 1,"k% fgo ;g mRikn] O;;] /zkSO; :i gh 1dkyk.kql ko%o dky&aeO; dk vfLrRo 1loZdkyao lnkdky jgrk gSA The time-atom (kālāõu) or the substance of time (kāla dravya) undergoes the origination (utpāda), the permanence (dhrauvya) and the destruction (vyaya) in each 'samaya', that is the mode of the substance of time (kāla dravya). The substance of time (kāla dravya) exists eternally with this characteristic [of the origination (utpāda), the permanence (dhrauvya) and the destruction (vyaya)]. Explanatory Note: In one 'samaya', there is the origination (utpāda), the permanence (dhrauvya) and the destruction (vyaya) in the substance of time (kāla dravya). The origination (utpāda), the permanence (dhrauvya) and the destruction (vyaya) that takes place in one 'samaya', must take place in all 'samaya'. The substance (dravya) of time-atom (kālāõu) forever remains permanent (dhrauvya); there is the destruction (vyaya) of the prior mode (paryāya) of 'samaya' and the origination (utpāda) of the new mode (paryāya) of 'samaya'. Thus, the origination (utpāda), the permanence (dhrauvya) and the destruction (vyaya) are established in the substance of time (kāla dravya). 186 Pravacanasāra tLl .k lafr inslk inslesÙka o rPpnks .kknqa A lq..ka tk.k reRFka vRFkarjHkwneRFkhnks AA2&52AA ;L; u lfUr iznsÀkk% iznsÀkek=ak ok rÙorks Kkrqe~ A 'kwU;a tkuhfg reFkZeFkkZUrjHkwrefLrRokr~ AA2&52AA lkekU;kFkZ & 1;L;o ftl aeO; ds 1iznsÀkk%o {ks=k ds fu£oHkkx vusd vaÀk 1u lfUro ugha gS 1po vkSj 1iznsÀkek=ka oko ,d iznsÀkek=k Hkh 1rÙor%o Lo:i ls 1Kkraqo tkuus dks 1^u*o ugha gS] rks 1ra vFk±o ml aeO; dks 1vfLrRokr~ vFkkZUrjHkwre~o vfLrRo ls vFkkZUrjHkwr vFkkZr~ vfLrRo&jfgr] voLrqHkwr 1ÀkwU;a tkuhfgo 'kwU; rqe tkuksA Any substance (dravya) that has neither the indivisible, multiple space-points (pradeśa) nor a single space-point (pradeśa) that reveals its real nature, is a non-substance (avastu) since it is other than 'existence'. Explanatory Note: Existence of a substance is characterized by the simultaneousness of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). Without the space-points (pradeśa) of the substance (dravya), the existence cannot be maintained. If not even one space-point (pradeśa) is attributed to the substance of time (kāla), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kālāõu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kālāõu). The support of the mode of 'samaya' is the atom of time (kālāõu) having just one space-point (pradeśa). With this scheme, the origination (utpāda), the destruction (vyaya), and the permanence (dhrauvya) in the substance of time (kāla dravya) can occur simultaneously. Someone else may argue, why not consider 187 izopulkj the substance of time (kāla dravya) as one indivisible whole occupying the whole of the universe (loka), rather than as innumerable atoms of time (kālāõu) filling up the universe (loka)? The answer is that if the substance of time (kāla dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other, the mode (paryāya) of time 'samaya' appears as the time-atoms (kālāõu) are different in the two space-points. One may agrue next that if the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable space-points (pradeśa) filling up the universe (loka), as the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other, the mode (paryāya) of time 'samaya' can be established. This argument entails great fault. If the substance of time (kāla dravya) is considered to be an indivisible whole, there can be no difference of mode (paryāya) of time 'samaya'. As the indivisible atom of matter (pudgala-paramāõu) would traverse from one space-point (pradeśa) to another, it will encounter the same mode of time 'samaya' in all space-points (pradeśa). There will be no difference of time, that is, the 'samaya'. The mode of time 'samaya' can only be established when the time-atoms (kālāõu) are different in different space-points (pradeśa) of the space (ākāśa). The argument has another fault. The substance of time (kāla dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (ūrdhvapracaya). If the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable space-points (pradeśa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (ūrdhvapracaya). This is not tenable. The mode of time 'samaya' can only be established when the substance of time (kāla dravya) is considered as comprising the atoms of time (kālāõu), each occupying one space-point (pradeśa). 188 Pravacanasāra linsls g leXxks yksxks vês ò g f.kfênò ks f.kPpks A tks ra tk.kfn thoks ik.kpnqDdkfglac1⁄4ks AA2&53AA LoiznsÀkS% lexzks yksdks¿FkSZ£uf rks fuR;% A ;Lra tkukfr tho% izk.kprq"dkfHklac1⁄4% AA2&53AA lkekU;kFkZ & 1LoiznsÀkS%o vius&vius iznsÀkksa ls la;qDr 1vFkSZ%o lc inkFkks± ls 1lexz%o Hkjk gqvk ,slk tks 1yksd%o ;g rhu yksd gS og 1fuR;%o vukfn&vuUr 1fuf r%o fu ÜÓy Bgjk gqvk gS 1rao ml aeO;&Lo:i yksd dks 1;%o tks aeO; tkurk gS og 1tho%o psruk&y{k.k okyk tho gS] og tho&aeO; 1izk.kprq"dkfHklac1⁄4%o lalkj n'kk esa pkj izk.kksa ls la;qDr gSA The universe (loka) is eternal (nitya) and fixed, and is filled with entities (artha) which are endowed with space-points (pradeśa). That which knows this universe (loka) is the substance of soul (jīva), endowed with four life-essentials (prāõa). Explanatory Note: The universe (loka) comprises six substances (dravya) and exists eternally. Out of the six substances (dravya), only the substance of soul (jīva) has amazing power and knowledge of the self and others. The other five substances are the objects-ofknowledge (jñeya) and the substance of soul (jīva) is both, the knowledge (jñāna) and the object-of-knowledge (jñeya). Although the substance of soul (jīva), by its inherent nature, is endowed eternally with the power of knowledge etc., in its worldly existence, contaminated by the karmic matter, it is related to the four life-essentials (prāõa). These four life-essentials (prāõa) exist in the empirical-soul (vyavahāra-jīva); these are conventional attributes of the soul (jīva). The four life-essentials (prāõa) and the substance of soul (jīva) must be differentiated so that the soul (jīva) is able to attain its genuine and authentic own-nature (svabhāva), as revealed by the transcendental-point-of-view (niścayanaya). 189 izopulkj bafn;ik.kks ; r/k cyik.kks rg ; vkmik.kks ; A vk.kIik.kIik.kks thok.ka gksafr ik.kk rs AA 2&54AA bfUae;izk.kÜÓ rFkk cyizk.kkLRkFkk pk;q%izk.kÜÓ A vkuikuizk.kks thokuka HkofUr izk.kkLrs AA2&54AA lkekU;kFkZ & 1bfUae;izk.k%o ik¡p bfUae;&izk.k 1p rFkko vkSj blh rjg 1cyizk.k%o rhu cy&izk.k 1p rFkko vkSj blh izdkj 1vk;q%izk.k%o vk;q&izk.k 1po vkSj 1vkuikuizk.k%o ÜoklksPÑokl ukek izk.k 1rso ;s lc 1izk.kk%o (nl) izk.k 1thokukao thoksa ds gksrs gSaA The life-essentials (prāõa) of the substance of soul (jīva) are the (five) sense-life-essentials (indriya-prāõa), the (three) strengthlife-essentials (bala-prāõa), the age-life-essential (āyuÍ-prāõa), and the respiration-life-essential (śvāsocchvāsa-prāõa). Explanatory Note: The sense-life-essentials (indriya-prāõa) are five: the sense of touch (sparśana), the sense of taste (rasana), the sense of smell (ghrāõa), the sense of colour (cakÈu), and the sense of hearing (karõa). The strength-life-essentials (bala-prāõa) are three: the strength of body (kāyabala), the strength of speech (vacanabala), and the strength of mind (manobala). The duration of life of the mode (paryāya), like the human being, of the substance of soul (jīva) is the age-life-essential (āyuÍ-prāõa). The respiration-life-essential (śvāsocchvāsa-prāõa) is one; breathing, i.e., exhaling and inhaling of the air, is the respiration-lifeessential (śvāsocchvāsa-prāõa). 190 Pravacanasāra izk.kSÜÓrq£HkthZofr thfo";fr ;ks fg thfor% iwoZe~ A l tho% izk.kk% iqu% iqñxyaeO;S£uòZÙkk% AA2&55AA ik.ks g pnq g thofn thoLlfn tks fg thfonks iqOoa A lks thoks ik.kk iq.k iksXxynOos g f.kOoÙkk AA2&55AA lkekU;kFkZ & 1;%o tks pSrU;Lo:i vkRek 1fgo fu'p; ls 1prq£Hk% izk.kS%o igys dgs gq, bfUae;kfn pkj izk.kksa ls 1thofro thrk gS] 1thfo";fro thosxk] 1iwo± thfor%o igys thrk Fkk] 1l%o og 1tho%o tho&aeO; gS 1iqu%o vkSj 1izk.kk%o pkjksa izk.k 1iqñxyaeO;S%o iqñxy&aeO; ls 1fuòZÙkk%o jps x;s gSaA Certainly, the consciousness (ātmā) that lives presently, will live in the future and has lived in the past with the above-mentioned four life-essentials (prāõa) is the substance of soul (jīva dravya). And, these life-essentials are fashioned by the substance of matter (pudgala dravya). Explanatory Note: The soul (jīva), from the transcendentalpoint of view (niścayanaya), has consciousness (jīvatva, cetanatva) as its principle of life. It is eternal, inherently endowed with infinite knowledge, happiness etc. However, in its worldly existence stretching infinite time past, due to union with external material substance (pudgala dravya), the soul (jīva) undergoes changes in modes (paryāya) in form of the four states of existence – the human being (manuÈya), the infernal being (nāraka), the plants and animals (tiryańca), and the celestial being (deva). In these worldly states of existence, the soul (jīva) empirically lives with the above-mentioned four life-essentials (prāõa). Actually these four life-essentials (prāõa) are not the inherent, own-nature (svabhāva) of the soul (jīva); these prāõa are fashioned by the substance of matter (pudgala dravya). 191 izopulkj tho% izk.kfuc1⁄4ks c1⁄4ks eksgkfndS% deZfHk% A miHkqÛ ku% deZiQya cè;rs¿U;S% deZfHk% AA2&56AA thoks ik.kf.kc1⁄4ks c1⁄4ks eksgkfn, g dEes g A moHkqata dEeiQya cT>fn v..ks g dEes g AA2&56AA lkekU;kFkZ & 1eksgkfndS% deZfHk%o eksg&jkx&}s"k Hkko vkfn iqñxyhd vusd deks± ls 1c1⁄4%o ca/k gqvk 1tho%o vkRek 1izk.kfuc1⁄4%o pkj izk.kksa ls ca/k gS vkSj mu izk.kksa ds laca/ ls gh 1deZiQyao mn; voLFkk dks izkIr gq, deks± ds iQy dks 1miHkqÛ ku%o Hkksxrk gqvk 1vU;S% deZfHk%o vU; uohu Kkukoj.kkfn deks± ls 1cè;rso ca/rk gSA The soul (jīva) bound with karmas like delusion (moha), attachment (rāga) and aversion (dveÈa) is endowed with (four) life-essentials (prāõa) and, as it entertains dispositions on fruition of these karmas, it binds itself with new karmas [like the knowledge-obscuring (jñānāvaraõīya) karma]. Explanatory Note: The soul (jīva) attains (four) life-essentials (prāõa) that are of the nature of matter (pudgala) due to its dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa). And due to karmas, material-in-nature (paudgalīka), like delusion (moha), attachment (rāga) and aversion (dveÈa), the soul is bound with the four material life-essentials (prāõa). Thus, the cause of the four material life-essentials (prāõa) is materialkarmas (dravyakarma). The effect is as per the cause; caused by the material-karmas, the life-essentials (prāõa), the effect, too, are material. On attaining these life-essentials (prāõa), as the soul experiences the fruition of the bound karmas, it again binds itself with new material-karmas. Therefore, these life-essentials (prāõa) are attained due to material-karmas. Product of material-karmas, these life-essentials (prāõa) are material in nature. It is clear that 192 Pravacanasāra since the life-essentials (prāõa) are produced by the matter (pudgala) and can only produce the matter, these are essentially material in nature (paudgalīka). izk.kkck/a thoks eksgiz}s"kkH;ka djksfr tho;ks% A ;fn l Hkofr fg cU/ks Kkukoj.kkfndeZfHk% AA2&57AA ik.kkck/a thoks eksginsls g dq.kfn thok.ka A tfn lks gofn fg ca/ks .kk.kkoj.kkfndEes g AA2&57AA lkekU;kFkZ & 1;fno ;fn 1l%o og izk.k&la;qDr 1tho%o lalkjh vkRek 1eksgiz}s"kkH;kao eksg&jkx&}s"k Hkkoksa ls 1tho;ks%o Lo rFkk ij thoksa ds 1izk.kkck/ao izk.kksa dk ?kkr 1djksfro djrk gS rc 1fgo fu'p; ls blds 1Kkukoj.kkfndeZfHk%o Kkukoj.kkfn vkB deks± ls 1cU/%o izd`fr&fLFkR;kfn :i ca/ 1Hkofro gksrk gSA When the (worldly) soul (jīva), out of its dispositions of delusion (moha) and aversion (dveÈa), causes injury to the life-essentials (prāõa) of souls (jīva) – self and others, then it certainly experiences bondage of (eight kinds of) karmas, like the knowledge-obscuring (jñānāvaraõīya) karma. Explanatory Note: Being endowed with the four life-essentials (prāõa), the soul must experience the fruits of its bound karmas. While experiencing the fruits, due to its dispositions of attachment (rāga) and aversion (dveÈa), it causes injury to the knowledgeconsciousness of own soul (jīva) and also to the material lifeessentials (prāõa) of other souls (jīva). The soul's dispositions of attachment (rāga) and aversion (dveÈa) may or may not cause injury to the life-essentials (prāõa) of the other souls (jīva) but 193 izopulkj certainly cause injury to own soul (jīva). As the soul (jīva) entertains dispositions of attachment (rāga) and aversion (dveÈa), it causes bondage of many kinds of karmas and, as consequence, is endowed again and again with the material life-essentials (prāõa). Thus, these four life-essentials (prāõa) are due to the materialkarmas. vkRek deZeyhelks /kj;fr izk.kku~ iqu% iqujU;ku~ A u tgkfr ;koUeeRoa nsgiz/kus"kq fo"k;s"kq AA2&58AA vknk dEeefyelks /kjfn ik.ks iq.kks iq.kks v..ks A .k tgfn tko eeÙka nsgi/k.kslq fol,lq AA2&58AA lkekU;kFkZ & 1deZeyhel%o vukfndky ls deks± ls efyu tks 1vkReko tho&aeO; gS og rc rd 1iqu% iqu%o iqu% iqu% 1vU;ku~o nwljs uohu 1izk.kku~o izk.kksa dks 1/kj;fro /kj.k djrk gS 1;kor~o tc rd fd 1nsgiz/kus"kqo Àkjhj gS eq[; ftuesa ,sls 1fo"k;s"kqo Hkksxkfnd fo"k;ksa esa 1eeRoao eeRo cqf1⁄4 dks 1u tgkfro ugha NksM+ nsrk gSA The soul (jīva) that is soiled, since infinite time past, with karmic dirt keeps on attaining new life-essentials (prāõa) so long as it does not get rid of infatuation towards the objects of the senses, own body being the principal object of the senses. Explanatory Note: So long as the soul (jīva) does not give up infatuation towards the sense-objects, like the body, it keeps on acquiring the life-essentials (prāõa) and, as a result, transmigrates in the four states of existence. The internal cause for acquiring the four life-essentials (prāõa), therefore, is infatuation. The soul (jīva) must discard infatuation towards the sense-objects. 194 Pravacanasāra ; bfUae;kfnfot;h HkwRoksi;ksxekReda è;k;fr A deZfHk% l u jT;rs dFka ra izk.kk vuqpjfUr AA2&59AA tks bafn;kfnfotbZ Hkoh; movksxeIixa >kfn A dEes g lks .k jatfn fdg ra ik.kk v.kqpjafr AA2&59AA lkekU;kFkZ & 1;%o tks iq#"k 1bfUae;kfnfot;h HkwRoko bfUae;] d"kk;] vozrkfnd fo"k;ksa dks thrus okyk gksdj 1vkRedao vius 1mi;ksxao leLr ij&Hkkoksa ls fHkÂ Àkq1⁄4 pSrU;&Lo:i dk 1è;k;fro ,dkxz&fpÙk gksdj vuqHko djrk gS 1l%o og Hksn&foKkuh 1deZfHk%o leLr ÀkqHkkÀkqHk deks± ls 1u jT;rso jkxh ugha gksrkA 1rao ml egkRek dk 1izk.kk%o lalkj&lUrku ds dkj.k iqñxyhd izk.k 1dFkao fdl rjg 1vuqpjfUro ihNk dj ldrs gSa\ fdlh rjg ls Hkh ughaA How can the material life-essentials (prāõa) follow the soul (jīva) which, after subjugating infatuation towards the sense-objects, engages in meditation of only the pure soul-consciousness, and does not get attached to all kinds of karmas? Explanatory Note: The material life-essentials (prāõa) can be got rid of through subjugation of all attachment. Subjugation of all attachment entails the attainment of the state that is called 'vītarāga'. The crystal acquires its pure luster when not in proximity of black, yellow and green objects; similarly, the soul acquires its pure own-nature (svabhāva) when not soiled with infatuation towards the sense-objects. On subjugation of all attachment, the soul acquires its pure state – 'vītarāga'. Thereafter, it does not get bound with material life-essentials (prāõa). It is essential to get rid of attachment towards the desirable (iÈÇa) and undesirable (aniÈÇa) objects. 195 izopulkj vfLrRofufÜÓrL; áFkZL;kFkkZUrjs laHkwr% A vFkZ% i;kZ;% l laLFkkukfnizHksnS% AA2&60AA vfRFkÙkf.kfPNnLl fg vRFkLlRFkarjfEe laHkwnks A vRFkks iTtk;ks lks laBk.kkfnIiHksns g AA2&60AA lkekU;kFkZ & 1vfLrRofufÜÓrL;o vius lgt&LoHkko:i Lo:i ds vfLrRodj fu'py tks 1vFkZL;o tho&inkFkZ gS mlds 1fgo fu'p; ls tks 1vFkkZUrjs laHkwr%o vU;&inkFkZ & iqñ~xy&aeO; ds la;ksx ls & mRiÂ gqvk 1vFkZ%o tks vusd aeO;&Lo:i inkFkZ gS 1l%o og la;ksx&tfur Hkko 1laLFkkukfnizHksnS%o laLFkku&laguukfn ds Hksnksa ls ;qÙkQ 1i;kZ;%o uj&ukjd vkfn foHkko (fodkj) i;kZ; gSaA The substance of soul (jīva) exists in own immutable nature; however, due to union with other substances – matter (pudgala) – it gets transformed into unnatural-modes (vibhāva-paryāya) with particularities of bodily structure (saÉsthāna), joints (saÉhanana) etc. Explanatory Note: Due to union with physical matter (pudgala), the soul (jīva) is transformed into its unnatural-modes (vibhāvaparyāya), like the infernal being. These modes (paryāya) appertain to the soul (jīva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jīva), when rid of union with physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryāya), characterized by knowledge and perception. This mode (paryāya) of the soul (jīva) is worth accepting. 196 Pravacanasāra ujukjdfr;Zd~lqjk% laLFkkukfnfHkjU;Fkk tkrk% A i;kZ;k thokukeqn;kfnfHkukZedeZ.k% AA2&61AA .kj.kkj;frfj;lqjk laBk.kknh g v..kgk tknk A iTtk;k thok.ka mn;kfn g .kkedEeLl AA2&61AA lkekU;kFkZ & 1thokukao lalkjh thoksa ds 1ujukjdfr;Zd~lqjk% i;kZ;k%o tks euq";] ukjd] fr;±p vkSj nso i;kZ; gSa os 1ukedeZ.k% mn;kfnfHk%o ukedeZ ds mn;kfnd ds dkj.k 1laLFkkukfnfHk%o laLFkku] laguu] LiÀkZ] jlkfn ds Hksnksa ls 1vU;Fkk tkrk%o LoHkko&i;kZ; ls fHkÂ] foHkko&Lo:i mRiÂ gksrs gSaA The worldly souls (jīva) attain these unnatural-modes (vibhāvaparyāya) as human (nara), infernal (nāraka), plant and animal (tiryańca), and celestial (deva) on fruition of the name (nāma – physique-making) karmas comprising bodily structure (saÉsthāna), joints (saÉhanana) etc. Explanatory Note: Just as the fire, while burning, adopts unnatural forms of the fuel – dung, wood, grass – that are modes (paryāya) of its existence; in the same way, the soul (jīva) adopts unnatural forms of the human being, the infernal being etc. that are modes (paryāya) of its existence. These modes (paryāya) are the result of fruition of karmas; these are not the own-nature (svabhāva) of the soul (jīva). 197 izopulkj ra l kofuc1⁄4a aeO;LoHkkoa f=k/k lek[;kre~ A tkukfr ;% LkfodYia u eqáfr lks¿U;aeO;s AA2&62AA ra lCHkkof.kc1⁄4a nOolgkoa frgk leD[kkna A tk.kfn tks lfo;Iia .k eqgfn lks v..knfo;fEg AA2&62AA lkekU;kFkZ & 1;%o tks iq#"k 1rao ml iwoZdfFkr 1l kofuc1⁄4ao aeO; ds Lo:ikfLrRodj la;qDr vkSj 1f=k/k lek[;krao aeO;&xq.k&i;kZ; vFkok mRikn&O;;&/zkSO; & ,sls rhu izdkj dgs gq, 1aeO;LoHkkoao aeO; ds fut&y{k.k dks 1lfodYiao Hksn lfgr 1tkukfro tkurk gS 1l%o og Hksn&foKkuh 1vU;aeO;so vius ls fHkÂ vpsru aeO;ksa esa 1u eqáfro eksg dks izkIr ugha gksrkA The soul (jīva) that knows well the nature of the substance (dravya) as existence-of-own-nature (svarūpāstitva) that has already been expounded as having three distinctions – substance (dravya), quality (guõa), and mode (paryāya) or origination (utpāda), destruction (vyaya), and permanence (dhrauvya) – does not entertain delusion (moha) in respect of substances (dravya) that are different from the self. Explanatory Note: Two ways of (three) distinctions have been expounded for knowing well the nature of the substance (dravya): a) in respect of substance (dravya), quality (guõa), and mode (paryāya), and b) in respect of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). The soul that knows well the nature of the soul (jīva) and the non-soul (ajīva) in respect of these two kinds of (three) distinctions understands the existence-ofown-nature (svarūpāstitva) and is equipped with the power of discernment through the faculty-of-discrimination (bheda198 Pravacanasāra vijñāna). The soul equipped with the faculty-of-discrimination (bhedavijñāna) does not entertain delusion (moha), attachment (rāga) or aversion (dveÈa) in substances other than the self. The soul that, at propitious time, accomplishes either the subsidence (upaśama) or the destruction (kÈaya) of the wrong-belief (darśanamoha) attains the power of discernment between the soul (jīva) and the non-soul (ajīva). It then knows that the soul (jīva) must exhibit consciousness (cetanatva) in its substance (dravya), quality (guõa), and mode (paryāya). The transformation of consciousness (cetanatva), in form of origination (utpāda), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarūpāstitva). All that is other than the soul (jīva) is the non-soul (ajīva) substance (dravya). The non-soul (ajīva) must exhibit nonconsciousness (acetanatva) in its substance (dravya), quality (guõa), and mode (paryāya). The transformation of nonconsciousness (acetanatva), in form of origination (utpāda), destruction (vyaya), and permanence (dhrauvya), takes place while maintaining the existence-of-own-nature (svarūpāstitva). 'Due to my delusion (moha), I had mistaken the non-soul (ajīva) substance (dravya) for my soul (jīva).' This way the knowledgeable soul (jīva) discriminates between the self and the non-self. vkRek mi;ksxkRek mi;ksxks KkunÀkZua Hkf.kr% A lks¿fi 'kqHkks¿'kqHkks ok mi;ksx vkReuks Hkofr AA2&63AA vIik movksxIik movksxks .kk.knal.ka Hkf.knks A lks fg lqgks vlqgks ok movksxks vIi.kks gofn AA2&63AA lkekU;kFkZ & 1vkReko tho&aeO; 1mi;ksxkReko psruk Lo:i gS] 1mi;ksx%o og psruk ifj.kke 1KkunÀkZuao tkuuk&ns[kuk Lo:i nks Hksndj 199 izopulkj The soul-substance (jīva dravya) is marked by cognition (upayoga) that manifests in knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Certainly, the two kinds of cognition (upayoga) of the soul (jīva) are in form of either auspicious-cognition (śubhopayoga) or inauspiciouscognition (aśubhopayoga). Explanatory Note: The consciousness (cetanā) of the soul (jīva), which is in impure (aśuddha) state, manifests in form of cognition (upayoga) – knowledge-cognition (jñānopayoga) and perceptioncognition (darśanopayoga). Due to this cognition (upayoga), the soul (jīva) is bound by material-karmas (dravyakarma). Generalconsciousness (sāmānya cetanā) is perception (darśana), and specific-consciousness (viśeÈa cetanā) is knowledge (jñāna). The cognition (upayoga) is classified into pure-cognition (śuddhopayoga) and impure-cognition (aśuddhopayoga). The cognition that is rid of all attachment – vītarāga upayoga – is pure-cognition (śuddhopayoga) and the cognition with attachment – sarāga upayoga – is impure-cognition (aśuddhopayoga). The impurecognition (aśuddhopayoga) is further classified into two kinds: that steered by virtuous (viśuddha) passions – mańdakaÈāya – and that steered by wicked (saÉkleśa) passions – tīvrakaÈāya. The first, steered by mańdakaÈāya, is the auspicious-cognition (śubhopayoga), and the second, steered by tīvrakaÈāya, is the inauspicious-cognition (aśubhopayoga). 1Hkf.kr%o dgk x;k gSA 1l% vfio og gh Kku&n'kZu :i nks izdkj 1vkReu%o vkRek dk 1mi;ksx%o mi;ksx & pSrU; ifj.kke 1fgo fu'p; ls 1ÀkqHk%o ÀkqHk&:i 1oko vFkok 1vÀkqHk%o vÀkqHk&:i 1Hkofro gksrk gSA movksxks tfn fg lqgks iq..ka thoLl lap;a tkfn A vlqgks ok r/ ikoa rsfleHkkos .k p;efRFk AA2&64AA 200 Pravacanasāra mi;ksxks ;fn fg ÀkqHk% iq.;a thoL; lap;a ;kfr A vÀkqHkks ok rFkk ikia r;ksjHkkos u p;ks¿fLr AA2&64AA lkekU;kFkZ & 1thoL;o vkRek ds 1;fno tks 1fgo fu'p;dj 1ÀkqHk% mi;ksx%o nku&iwtk&fØ;kfn :i pSrU;&fodkje; vÀkq1⁄4 ifj.kke & ÀkqHkksi;ksx & gksrk gS ml le; 1iq.;ao lkrk dks mRiÂ djus okyk iq.;&:i iqñxy&oxZ.kk fi.M 1lap;ao bdêkò gksdj vkRek ds iznsÀkksa esa ca/ius dks 1;kfro izkIr gksrk gS 1rFkk oko vFkok mlh izdkj 1vÀkqHk%o ftl le; vkRek ds feF;kRo&fo"k;&d"kk;kfn :i vÀkqHkksi;ksx gksrk gS rks 1ikiao vlkrk dks djus okyk iki&:i iqñxy&oxZ.kk fi.M vkdj ca/rk gSA 1r;ks%o mu ÀkqHkksi;ksx vkSj vÀkqHkksi;ksx ifj.kkeksa ds 1vHkkoso ukÀk gksus ij 1p;%o ijaeO; dk lap;&:i ca/ 1u vfLro ugha gksrk gSA When the soul (jīva) is engaged in auspicious-cognition (śubhopayoga), like giving of gifts and adoration of the Supreme Beings, there is certainly the bondage of meritorious (puõya) karmas. When the soul (jīva) is engaged in inauspiciouscognition (aśubhopayoga), like evil passions and sensegratification, there is certainly the bondage of demeritorious (pāpa) karmas. When the soul (jīva) is not engaged in either cognition, no bondage of material karmas takes place. Explanatory Note: Impure-cognition (aśuddhopayoga) of both kinds – auspicious-cognition (śubhopayoga) and inauspiciouscognition (aśubhopayoga) – is the cause of bondage of karmas. Only when the soul (jīva) is engaged in pure-cognition (śuddhopayoga), there is no bondage of karmas. This establishes the fact that impure-cognition (aśuddhopayoga) is the cause of bondage of karmas and pure-cognition (śuddhopayoga) is the cause of liberation (mokÈa). 201 izopulkj ;ks tkukfr ftusUaeku~ iÀ;fr fl1⁄4kaLrFkSokukxkjku~ A thos p lkuqdEi mi;ksx% l ÀkqHkLrL; AA2&65AA tks tk.kkfn ft .kns isPNfn fl1⁄4s rgso v.kxkjs A thos ; lk.kqdaiks movksxks lks lqgks rLl AA2&65AA lkekU;kFkZ & 1;%o tks tho 1ftusUaeku~o ijeiwT; nsokf/nso ijes'oj ohrjkx tks vgZUrnso gSa muds Lo:i dks 1tkukfro tkurk gS 1fl1⁄4ku~o v deksZikf/ jfgr fl1⁄4 ijesf ;ksa dks 1iÀ;fro Kkun`f  ls ns[krk gS 1rFkSoo mlh izdkj 1vukxkjku~o vukxkjksa dks & vkpk;Z&mikè;k;&lk/qvksa dks & Hkh tkurk gS] ns[krk gS 1po vkSj 1thoso leLr izkf.k;ksa ij 1lkuqdEi%o n;kHkko ;qDr gS 1rL;o ml tho ds 1l%o og 1ÀkqHk% mi;ksx%o ÀkqHkksi;ksx & pSrU;& fodkj&:i ifj.kke tkuuk pkfg,A The soul (jīva) that knows the nature of the Tīrthańkara (Lord Jina, the Arhat), perceives with knowledge-eyes the liberated souls (the Siddha), similarly, knows and perceives the saints (śramaõa, anāgāra) – the chief preceptor (ācārya), the preceptor (upādhyāya), the ascetic (sādhu) – and is compassionate towards all living beings, engenders auspicious-cognition (śubhopayoga). Explanatory Note: Without attaining the excellent state of destruction-cum-subsidence (kÈayopaśama) of the perceptiondeluding (darśanamohanīya) and the conduct-deluding (cāritramohanīya) karmas, and in the presence of the virtuousattachment (śubharāga), the soul (jīva) has the disposition of adoration of the five Supreme Beings. It also has compassion towards all living beings. These are marks of auspicious-cognition (śubhopayoga). 202 Pravacanasāra fo"k;d"kk;koxk<ks nq%JqfrnqfÜÓÙknq xksf ;qr% A mxz mUekxZij mi;ksxks ;L; lks¿ÀkqHk% AA2&66AA fol;dlkvksxk<ks nqLlqfnnqfPpÙknqêxò ksfêtò qnks A mXxks mEeXxijks movksxks tLl lks vlqgks AA2&66AA lkekU;kFkZ & 1;L;o ftl tho dk 1mi;ksx%o vÀkq1⁄4 pSrU; fodkj ifj.kke 1fo"k;d"kk;koxk<%o bfUae;&fo"k; rFkk Øks/kfn&d"kk; buls vR;ar xk<+ gks] 1nq%JqfrnqfÜÓÙknq xksf ;qr%o feF;k 'kkL=kksa dk lquuk] vkrZ&jkSae vÀkqHk è;ku:i eu] ijkbZ  unk vkfn ppkZ & buesa mi;ksx lfgr gks] 1mxz%o  glkfn vkpj.k ds djus esa egk m|eh gks vkSj 1mUekxZij%o ohrjkx loZK&dfFkr ekxZ ls mYkVk tks feF;kekxZ gS mlesa yxk gks 1l%o og ifj.kke 1vÀkqHk%o vÀkqHkksi;ksx dgk gSA The soul (jīva) whose cognition (upayoga) is strongly inclined towards sense-gratification and passions (kaÈāya) like anger, who listens to fallacious doctrines, contemplates on inauspicious dispositions, engages in destructive discussions, has cruel tendency, and holds false beliefs, engenders inauspiciouscognition (aśubhopayoga). Explanatory Note: On fruition of severe perception-deluding (darśanamohanīya) and conduct-deluding (cāritramohanīya) karmas, the soul (jīva) engages in inauspicious and wicked attachment (aśubharāga). It shows no interest in the Supreme Beings, holds false beliefs, engages in sense-gratification, listens to fallacious doctrines; on the whole, its conduct is lamentable. Such soul is ever engaged in wicked activities and engenders inauspicious-cognition (aśubhopayoga). 203 izopulkj vÀkqHkksi;ksxjfgr% ÀkqHkksi;qDrks u vU;aeO;s A HkoUeè;LFkks¿ga KkukRedekReda è;k;kfe AA2&67AA vlqgksovksxjfgnks lqgksotqÙkks .k v..knfo;fEe A gksTta eT>RFkks¿ga .kk.kIixeIixa >k, AA2&67AA lkekU;kFkZ & 1vÀkqHkksi;ksxjfgr%o feF;kRo] fo"k;] d"kk;kfn jfgr gqvk 1ÀkqHkksi;qDr% uo ÀkqHkksi;ksx&:i Hkkoksa esa Hkh mi;ksx ugha djus okyk 1vU;aeO;s eè;LFkks Hkou~o vkSj ÀkqHk&vÀkqHk aeO; rFkk Hkko&:i ij&Hkkokas esa eè;orhZ gqvk vFkkZr~ nksuksa dks leku ekuus okyk ,slk 1vgao Lo&ij&foosdh eSa 1KkukRedao KkuLo:i 1vkRedao Àkq1⁄4 tho&aeO; (vkRek) dk 1è;k;kfeo ije lejlh&Hkko esa eXu gqvk è;ku (vuqHko) djrk gw¡A Rid of inauspicious-cognition (aśubhopayoga), also not having dispositions of auspicious-cognition (śubhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jīvadravya, ātmā). Explanatory Note: Impure-cognition (aśuddhopayoga), in form of the auspicious-cognition (śubhopayoga) as well as the inauspicious-cognition (aśubhopayoga), is the cause of union of foreign matter – material-karmas (dravyakarma) – with my soul (jīva). Both, the auspicious-cognition (śubhopayoga) and the inauspicious-cognition (aśubhopayoga), are due to fruition, mild and severe, of the deluding (mohanīya) karmas; these are not the nature of my pure soul (jīva); these are generated due to foreign matter. Therefore, I adopt equanimity; I do not accept foreign matter. This way, I get rid of the impure-cognition (aśuddhopayoga). I establish myself, eternally and firmly, in my pure soul204 Pravacanasāra nature; I adopt pure-cognition (śuddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (śuddhopayoga), is my preparation for getting rid of all causes of union of foreign matter with my soul. It is the path to liberation. It is, in fact, my assurance for the attainment of liberation (mokÈa). It is the pure state of my soul (jīva), rid of the dispositions of the doer (kartā) and the enjoyer (bhoktā), and without influx (āsrava) or bondage (bandha) of karmas. It is the state of the liberated soul. ukga nsgks u euks u pSo ok.kh u dkj.ka rs"kke~ A drkZ u u dkjf;rk vuqeUrk uSo drZ`.kke~ AA2&68AA .kkga nsgks .k e.kks .k pso ok.kh .k dkj.ka rs l A dÙkk .k .k dkjf;nk v.kqeark .kso dÙkh.ka AA2&68AA I – the pure soul (jīva) – am not of the nature of the body; I am not of the nature of the mind; and certainly, I am not of the nature of lkekU;kFkZ & 1vgao eSa tks Àkq1⁄4&fpUek=k Lo&ij&foosdh gw¡ lks 1nsg% uo Àkjhj&:i ugha gw¡ 1eu% uo eu;ksx&:i Hkh ugha gw¡ 1po vkSj 1,oo fu'p; ls 1ok.kh uo opu;ksx&:i Hkh ugha gw¡A 1rs"kka dkj.ka uo mu dk;&opu&eu dk miknku&dkj.k&:i iqñxy&fi.Mdj Hkh ugha gw¡A 1drkZ uo mu rhu ;ksxksa dk drkZ ugha gw¡] vFkkZr~ eq> drkZ ds fcuk gh os ;ksX; iqñxy&fi.Mdj fd;s tkrs gSa 1dkjf;rk uo mu rhu ;ksxksa dk izsjd gksdj djkus okyk ugha gw¡ & iqñxy&aeO; gh mudk drkZ gS 1drZ`.kkao vkSj mu ;ksxksa ds djus okys iqñxy&fi.Mksa dk 1vuqeUrk u ,oo vuqeksnd Hkh ugha gw¡ & esjh vuqeksnuk ds fcuk gh iqñxy&fi.M mu ;ksxksa dk drkZ gSA bl dkj.k eSa ijaeO; esa vR;ar eè;LFk gw¡A 205 izopulkj Explanatory Note: The soul (jīva) that has the power of discrimination between the self and the non-self knows the nature of all substances (dravya). It knows that the three activities – of the body, the mind and the speech – are material (paudgalīka) in nature. It, therefore, does not entertain the misconception that the self is the doer, the administrator, or the approver – kÃta, kārita, anumodanā – of such activities. Since these activities are produced by foreign matter, it renounces all such activities. Eradicating the impure-cognition (aśuddhopayoga) that shows up in form of the auspicious-cognition (śubhopayoga) or the inauspicious-cognition (aśubhopayoga), it gets established firmly in own-nature (svarūpa). In pure-cognition (śuddhopayoga), all causes of the influx of foreign matter are eliminated. the speech. I am not the cause of their activities (of the body, the mind and the speech); I am not the doer, the administrator, or the approver of these activities. nsgks ; e.kks ok.kh iksXxynOoIix fÙk f.kfíêkò A iksXxynOoa fi iq.kks iMks ijek.kqnOok.ka AA2&69AA nsgÜÓ euks ok.kh iqñxyaeO;kRedk bfr fu£n k% A iqñxyaeO;efi iqu% fi.M% ijek.kqaeO;k.kke~ AA2&69AA lkekU;kFkZ & 1nsg%o Àkjhj 1eu%o fpÙk 1po vkSj 1ok.kho opu & ;s rhuksa ;ksx 1iqñxyaeO;kRedk%o iqñxy&aeO;&:i gSa 1bfro ,slk 1fu£n k%o ohrjkxnso us dgk gS 1iqu%o vkSj 1iqñxyaeO;ao rhu ;ksx&:i iqñxy&aeO; 1vfio fu'p; ls 1ijek.kqaeO;k.kkao lw{e] vfoHkkxh iqñxy&ijek.kqvksa dk 1fi.M%o Lda/&:i (lewg:i) fi.M gSA 206 Pravacanasāra Lord Jina has expounded that the body, the mind and the speech are the nature of the substance of matter (pudgala). Further, the substance of matter (pudgala) certainly is the molecular union of the infinitesimal atoms of matter. Explanatory Note: These three – the body, the mind and the speech – are certainly of the nature of the substance of matter (pudgala). The mode (paryāya), as a result of the union of atoms (paramāõu), is the unnatural mode (paryāya) of the substance of matter (pudgala). Although in modes (paryāya) that manifest in form of the body, the mind and the speech, there is the union of different atoms (paramāõu), these appear to be one due to fusion that takes place owing to their qualities of greasiness (snigdha) or roughness (rūkÈa). ukga iqñxye;ks u rs e;k iqñxyk% drk% fi.Me~ A rLekf1⁄4 u nsgks¿ga drkZ ok rL; nsgL; AA2&70AA .kkga iksXxyebvks .k rs e;k iksXxyk d;k iMa A rEgk fg .k nsgks¿ga dÙkk ok rLl nsgLl AA2&70AA lkekU;kFkZ & 1vgao eSa Àkq1⁄4 pSrU;ek=k oLrq 1iqñxye;% uo vpsru iqñxy&aeO;&:i ugha gw¡A 1rs iqñxyk%o os lw{e&ijek.kq&:i iqñxy 1e;ko esjs }kjk 1fi.Ma drk% uo Lda/&:i ugha fd;s x;s gSa] viuh 'kfDr ls gh fi.M&:i gks tkrs gSaA 1rLekr~o bl dkj.k 1fgo fu'p; ls 1vgao Kku&Lo:i eSa 1nsg% uo iqñxyfodkje;h Àkjhj ugha gw¡ & vewrZ pSrU; gw¡ 1oko vFkok 1rL; nsgL;o ml iqñxye;h nsg dk 1drkZ  u*o drkZ ugha gw¡A 207 izopulkj Explanatory Note: I am certain that the body, the mind and the speech are the modes (paryāya) of the substance of matter (pudgala). The body is formed due to the union of infinite indivisible atoms (paramāõu) of the substance of matter (pudgala). Since I have no power to transform into the infinite indivisible atoms (paramāõu) of the substance of matter (pudgala), I am not the doer, the administrator, or the approver of the body. How can I be the maker of this body? The body is the result of the inherent power of the substance of matter (pudgala) for such transformation. I have no such power. I am an altogether different substance (dravya). I (pure consciousness) am not of the nature of the substance of matter (pudgala); I have not caused the fusion into molecules (skandha) of the indivisible atoms of the substance of matter (pudgala). Therefore, I am certainly not the body; not even the 'doer' (kartā) of the body. viznsÀk% ijek.kq% iznsÀkek=kÜÓ Lo;eÀkCnks ;% A fLuX/ks ok :{kks ok f}iznsÀkkfnRoeuqHkofr AA2&71AA vinslks ijek.kw inslesÙkks ; l;elíks tks A f.k1⁄4ks ok yqD[kks ok nqinslkfnÙke.kqHkofn AA2&71AA lkekU;kFkZ & 1ijek.kq%o tks lw{e vfoHkkxh iqñxy&ijek.kq gS og 1viznsÀk%o nks vkfn iznsÀkksa ls jfgr gS 1iznsÀkek=k%o ,d iznsÀkek=k gS 1po vkSj 1Lo;a vÀkCn%o vki gh ÀkCn&i;kZ; jfgr gS & ÀkCn rks vuUr iqñxy&ijek.kqvkas ds Lda/ ls mRiUu gksrk gS 1;r~o blh dkj.k ls ;g ijek.kq 1fLuX/% oko fpduk ifj.kke lfgr gqvk 1:{k% oko vkSj :{k (:[kk) ifj.kke lfgr Hkh gqvk 1f}iznsÀkkfnRoao nks iznsÀk dks vkfn ysdj vusd iznsÀk Hkkoksa dks 1vuqHkofro izkIr gksrk gSA 208 Pravacanasāra The indivisible atom (paramāņu) of the substance of matter (pudgala) does not occupy multiple space-points (pradeśa); it occupies just one space-point (pradeśa). By itself, it does not have the quality of sound (śabda). The atoms, with qualities of greasiness (snigdha) and roughness (rūkÈa), combine together to form molecules having two or more space-points (pradeśa). Explanatory Note: The indivisible atom (paramāõu) of the substance (dravya) of matter (pudgala) has the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). The sound (śabda) is not found in the indivisible atom (paramāõu); it is the mode (paryāya) of the matter (pudgala). The atoms (paramāõu) have qualities of greasiness (snigdha) and roughness (rūkÈa). Due to these qualities of greasiness and roughness, the atoms (paramāõu) unite with each other to form molecules, which have two or more space-points (pradeśa). Because of the ability to attain the mode (paryāya) of molecules, the substance (dravya) of matter (pudgala) is also known as having multiple space-points (pradeśa). ,dksÙkjesdk|.kks% fLuX/Roa ok :{kRoe~ A ifj.kkek f.kra ;konuUrRoeuqHkofr AA2&72AA ,xqÙkjesxknh v.kqLl f.k1⁄4Ùk.ka o yqD[kÙka A ifj.kkeknks Hkf.kna tko v.karÙke.kqHkofn AA2&72AA lkekU;kFkZ & 1v.kks%o ijek.kq ds 1ifj.kkekr~o fLuX/] :{k xq.kksa eas vusd izdkj dh ifj.keu 'kfDr gksus ls 1,dkfno ,d vfoHkkx izfrPNsn ls ysdj 1,dksÙkjao ,d&,d c<+rk gqvk 1fLuX/Roao fLuX/&Hkko 1oko vFkok 1:{kRoao :{k&Hkko 1Hkf.krao dgk x;k gS 1;kor~o tc rd fd 1vuUrRoao vuUr Hksnksa dks & vuUr vfoHkkx izfrPNsnksa dks 1vuqHkofro izkIr gks tkrk gSA 209 izopulkj The degrees, from one to many, of greasiness (snigdha) and roughness (rūkÈa) in the indivisible atom (paramāõu) are due to its power of transformation (pariõamana). There are infinite degrees of greasiness and roughness. Explanatory Note: The indivisible atom (paramāõu) has the qualities of greasiness (snigdha) and roughness (rūkÈa); these qualities have infinite kinds of transformations and, hence, divisions. The last, indivisible part is called the 'avibhāgapraticcheda'. To illustrate the degrees of greasiness and roughness examples are given of the milk of the she-goat, the buffalo, and the camel, and the buttermilk (ghee) that have increasing degrees of greasiness, and of the particles of dust, ash, and sand that have increasing degrees of roughness. There are infinite degrees of greasiness and roughness. fLuX/k ok :{kk ok v.kqifj.kkek% lek ok fo"kek ok A lerks }Ôf/dk ;fn cè;Urs fg vkfnifjgh.kk% AA2&73AA f.k1⁄4k ok yqD[kk ok v.kqifj.kkek lek o folek ok A lenks nqjkf/xk tfn cT>afr fg vkfnifjgh.kk AA2&73AA lkekU;kFkZ & 1v.kqifj.kkek%o ijek.kq ds ifj.kke & i;kZ;&Hksn 1fLuX/k oko fLuX/ gksosa 1oko vFkok 1#{kk%o :{k gksosa 1lek oko nks] pkj] Ng bR;kfn vaÀkksa dh fxurh dj le va'k okys gksa 1fo"kek oko vFkok rhu] ik¡p] lkr bR;kfn fo"ke va'k okys gksa ijarq 1;fno tks 1vkfnifjgh.kk%o t?kU; vaÀk ls jfgr 1ler%o fxurh dh lekurk ls 1};f/dk%o nks vaÀk vf/d gksosa rc 1cè;Urs fgo vkil esa ca/rs gSa] vU; jhfr ls ughaA 210 Pravacanasāra Explanatory Note: Both, greasiness and roughness, have infinite divisions but combination of atoms takes place only when there is the difference of two degrees in greasiness or roughness. Combination between atoms cannot take place in any other way. There is no combination of atoms which are characterized by the lowest degree (one degree) of greasiness or roughness. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. With the exception of the lowest degree, wherever there is difference of two degrees in greasiness and roughness, whether even or odd, there is combination of similar or dissimilar types (greasiness with greasiness, roughness with roughness, and greasiness with roughness). fLuX/Rosu f}xq.kÜÓrqxqZ.kfLuX/su cU/euqHkofr A :{ks.k ok f=kxqf.krks¿.kqcZè;rs iÛÓxq.k;qDr% AA2&74AA f.k1⁄4Ùk.ks.k nqxq.kks pnqxq.kf.k1⁄4s.k ca/e.kqHkofn A yqD[ks.k ok frxqf.knks v.kq cT>fn iapxq.ktqÙkks AA2&74AA lkekU;kFkZ & 1fLuX/Rosuo fpdusius ls 1f}xq.k%o nks vaÀk:i ifj.kr ijek.kq 1prqXkZq.kfLuX/suo pkj vaÀk:i ifj.kr gq, ijek.kq ls 1ca/ao ca/ voLFkk dks 1vuqHkofro izkIr gksrk gS 1oko vFkok 1:{ks.ko :[ksius ls 1f=kxqf.kr% v.kq%o rhu vaÀk:i ifj.kr ijek.kq 1iÛÓxq.k;qDr%o ik¡p vaÀk:i ifj.kr gq, ijek.kq ls la;qDr gqvk 1cè;rso ca/ dks izkIr gksrk gSA 211 izopulkj Explanatory Note: Combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property (greasiness or roughness) of two units. There is no combination in all other instances. There is combination of an atom of two degrees of greasiness with an atom of four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with one, two, three, five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of an atom of three degrees of roughness with five degrees of roughness; also of an atom of five degrees of roughness with seven degrees of roughness. Combination also takes place between an atom of two degrees of roughness with an atom of four degrees of greasiness. Combination takes place between atoms with difference of two degrees in greasiness, between atoms with difference of two degrees in roughness, and between atoms with difference of two degrees in greasiness and roughness. Combination does not take place between atoms of the same degree of greasiness and roughness, or between atoms with difference of one degree of greasiness and roughness. Combination does not take place between atoms with lowest, i.e., one, degree of greasiness and roughness. There is no combination of an atom of one degree of greasiness or roughness with an atom of three degrees of greasiness or roughness even though there exists a difference of two degrees of greasiness or roughness. The atom (paramāõu) having two degrees of greasiness combines with the atom with four degrees of greasiness or roughness. The atom with three degrees (of greasiness or roughness) combines with the atom with five degrees (of greasiness or roughness). 212 Pravacanasāra f}iznsÀkkn;% LdU/k% lw{ek ok cknjk llaLFkkuk% A ìfFkohtyrstksok;o% Lodifj.kkeStkZ;Urs AA2&75AA nqinslknh [ka/k lqgqek ok cknjk llaBk.kk A iq<fotyrsmokÅ lxifj.kkes g tk;ars AA2&75AA lkekU;kFkZ & 1f}iznsÀkkn;% LdU/k%o nks iznsÀk dks vkfn ysdj ijek.kqvksa ds Lda/ vFkkZr~ nks] rhu bR;kfn ls vuUr ijek.kqvksa i;±r tks Lda/ gSa os lc 1Lodifj.kkeS%o vius gh fLuX/&:{k xq.k ds ifj.keu dh ;ksX;rk ls 1tk;Urso mRiÂ gksrs gSa 1oko vFkok 1lw{ek cknjk%o lw{etkfr vkSj LFkwytkfr ds 1ìfFkohtyrstksok;o%o ìfFkohdk;] tydk;] vfXudk;] ok;qdk; ;s Hkh fLuX/&:{kHkko ds ifj.keu ls iqñxykRed Lda/ i;kZ;&:i mRiÂ gksrs gSaA os iqñxyi;kZ; 1llaLFkkuk%o vusd vkdkj lfgr gksrs gSaA The molecules (skandha – combination of atoms), starting from those occupying two space-points (pradeśa) to infinity, are produced due to their own nature of transformation. And these fine (sūkÈma) and gross (sthūla) molecules of matter in form of the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu) have various shapes (saÉsthāna, ākāra). Explanatory Note: The molecules (skandha) formed of two to infinite-times-infinite atoms (paramāõu) are fine (sūkÈma) as well as gross (sthūla) and of various shapes. These molecules, in form of the earth (pÃthivī), the water (jala), the fire (agni) and the air (vāyu), are modes (paryāya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varõa), taste (rasa), smell (gandha) and touch (sparśa). It is clear that the soul (ātmā) is not the doer of the molecules (skandha) of matter; the matter, due to its inherent quality of greasiness or roughness, has the power to form molecules. The matter (pudgala) undergoes changes in its form due to own transformation. 213 izopulkj voxk<xk<fufpr% iqñxydk;S% loZrks yksd% A lw{eSckZnjSÜÓkizk;ksX;S;ksZX;S% AA2&76AA vksxk<xk<f.kfpnks iksXxydk, g lOonks yksxks A lqgqes g cknjs g ; vIikvksXxs g tksXxs g AA2&76AA lkekU;kFkZ & 1yksd%o vla[;kriznsÀkh yksd 1loZr%o lc txg 1lw{eS%o lw{e:i 1po vkSj 1cknjS%o LFkwy:i 1vizk;ksX;S%o deZ:i u gksus ;ksX; & vkRek ds xzg.k djus ds v;ksX; 1;ksX;S%o vFkok deZ:i gksus ;ksX; ,sls 1iqñxydk;S%o iqñxy&aeO; ds fi.Mksa ls 1voxk<xk<fufpr%o voxkfgr gksdj vR;ar xk<+ Hkjk gqvk gSA The universe (loka, having innumerable space-points) is filled densely (without inter-space) in all directions with fine (sūkÈma) and gross (sthūla) molecules of matter, with and without the power to turn into karmas that bond with the soul (ātmā). Explanatory Note: Each space-point (pradeśa) of the universe (loka) is packed with infinite-times-infinite molecules of matter fit to turn into karmas – kārmāõa-vargaõā. These do not face obstruction since the substance of space (ākāśa dravya) has the power to provide room – avagāhana – to all substances at the same time. Thus, the universe (loka) is packed densely with the souls (jīva) as well as the matter fit to turn into karmas – kārmāõavargaõā. The nature of the dispositions – the transformations – of the soul (jīva) determines the nature of the bondage of karmas. It is not that the soul (jīva) propels the kārmāõa-vargaõā to turn into karmas. Dwelling in the same space, both, the soul (jīva) and the kārmāõa-vargaõā, transform by their own respective nature. 214 Pravacanasāra deZRoizk;ksX;k% LdU/k thoL; ifj.k r izkI; A xPNfUr deZHkkoa u rq rs thosu ifj.kferk% AA2&77AA dEeÙk.kikvksXxk [ka/k thoLl ifj.kba iIik A xPNafr dEeHkkoa .k nq rs thos.k ifj.kfenk AA2&77AA lkekU;kFkZ & 1deZRoizk;ksX;k%o v deZ:i gksus ;ksX; tks 1LdU/k%o iqñxy&oxZ.kkvksa ds fi.M gSa os 1thoL;o lalkjh vkRek dh 1ifj.kfro vÀkq1⁄4 ifj.kfr dks 1izkI;o ikdj 1deZHkkoao vkB deZ:i ifj.kke dks 1xPNfUro izkIr gksrs gSa 1rqo ijarq 1rso os deZ;ksX; ca/ 1thosuo vkRek us 1u ifj.kferk%o ugha ifj.kek;s gSa] viuh 'kfDr ls gh ifj.kr gq, gSaA The molecules (skandha) of matter (pudgala) fit to turn into karmas – kārmāõa-vargaõā – when in association with the impure dispositions of the soul (jīva) transform themselves into (eight types of) karmas. The soul (jīva) is not the cause of this transformation of the molecules (skandha) of matter (pudgala) into karmas; the molecules of matter have inherent power to turn into karmas. Explanatory Note: The molecules (skandha) of matter (pudgala) fit to turn into karmas – kārmāõa-vargaõā – coexist with the soul (jīva) in the same space. The soul (jīva) due to its bondage with karmas since infinite time past entertains impure dispositions. These impure dispositions of the soul (jīva) become the external instrumental cause (nimitta kāraõa) for the molecules (skandha) of matter (pudgala) fit to turn into karmas – kārmāõa-vargaõā – to transform into (eight types of) karmas. The soul (jīva) does not transform the kārmāõa-vargaõā into karmas; these transform into karmas by own power of transformation. So, the soul (jīva) is not the doer (kartā) of the material-karmas (dravyakarma). 215 izopulkj rs rs deZRoxrk% iqñxydk;k% iqu£g thoL; A latk;Urs nsgk nsgkUrjlaØea izkI; AA2&78AA rs rs dEeÙkxnk iksXxydk;k iq.kks fg thoLl A latk;ars nsgk nsgarjladea iIik AA2&78AA lkekU;kFkZ & 1rs rso os os 1deZRoxrk%o aeO;&deZ:i ifj.kr gq, 1iqñxydk;k%o deZ&oxZ.kk&fi.M 1nsgkUrjlaØea izkI;o vU; i;kZ; dk & nsgkUrj:i ifjorZu dk & laca/ ikdj 1iqu%o fiQj 1fgo fu'p; ls 1thoL;o vkRek ds 1nsgk%o 'kjhj&:i 1latk;Urso mRiÂ gksrs gSaA The molecules (skandha) of matter (pudgala) bound earlier with the soul (jīva) in form of material-karmas (dravyakarma) certainly transform themselves into the body as the soul (jīva) adopts a new body on change of its mode (paryāya). Explanatory Note: The same molecules (skandha) of matter (pudgala) which had earlier become material-karmas (dravyakarma), transform into the body as the soul adopts a new body on change of its mode (paryāya). It is owing to their own power of transformation that the material-karmas (dravyakarma) turn into the physical body (nokarma). Thus, the doer (kartā) of the physical body (nokarma), too, is physical matter (pudgala), and not the soul (jīva). 216 Pravacanasāra lkekU;kFkZ & 1vkSnkfjd% nsg%o euq";] fr;±p laca/h vkSnkfjd Àkjhj 1po vkSj 1oSfØf;d% nsg%o ukjdh] nsork laca/h oSfØf;d Àkjhj 1po vkSj 1rStl%o ÀkqHk&vÀkqHk rStl Àkjhj 1vkgkjd%o vkgkjd iqrys dk Àkjhj 1dkeZ.k%o vkB deZ&:i (dkekZ.k) Àkjhj & bl rjg ;s ik¡p Àkjhj gSa] os 1losZo lc gh 1iqñxyaeO;kRedk%o iqñxyaeO;e;h gSaA The gross-body (audārika śarīra), the transformable-body (vaikriyika śarīra), the luminous-body (taijasa śarīra), the projectableor assimilative-body (āhāraka śarīra) and the karmic-body (kārmāõa śarīra), all are forms of the substance of matter (pudgala-dravya). vksjkfyvks ; nsgks nsgks osmfOovks ; rstflvks A vkgkj; dEebvks iksXxynOoIixk lOos AA2&79AA vkSnkfjdÜÓ nsgks nsgks oSfØf;dÜÓ rStl% A vkgkjd% dkeZ.k% iqñxyaeO;kRedk% losZ AA2&79AA Explanatory Note: The five kinds of bodies are the effects of the rise of different kinds of name-karma (nāmakarma). Though karma is the cause of all types of bodies, by specific usage, the last one – the karmic-body (kārmāõa śarīra) – is restricted to the body composed of the karmic matter. These five kinds of bodies are made of the substance of matter (pudgala) and are distinct from the substance of soul (jīvadravya). 217 izopulkj lkekU;kFkZ & gs HkO; rw 1thoao Àkq1⁄4&Lo:i vkRek dks 1vjlao ik¡p izdkj ds jl ls jfgr 1v:iao ik¡p o.kks± ls jfgr 1vxU/ao nks izdkj ds xa/&xq.k jfgr 1vO;Drao vizxV & vkB izdkj ds LiÀkZ&xq.k jfgr 1vÀkCnao ÀkCn&i;kZ; ls jfgr LoHkko okyk 1vfyÄ~xxzg.kao iqñxy ds fpÉ ls xzg.k ugha gksus okyk 1vfu£n laLFkkuao lc vkdkjksa ls jfgr & fujkdkj LoHkko;qDr 1psrukxq.kao vkSj Kku&nÀkZu psrukxq.k okyk] ,slk 'kq1⁄4 fu£odkj aeO; 1tkuhfgo tkuukA O bhavya soul! Know that the (pure) soul (jīva) does not have the qualities of taste (rasa), colour (varõa), smell (gandha), touch (sparśa), and sound (śabda), which is the mode (paryāya) of the matter (pudgala). It cannot be comprehended through any mark typical of the matter (pudgala) – alińgagrahaõa. Its shape cannot be defined, and it has this quality of consciousness (cetanā). vjle:oexa/a vOOkÙka psn.kkxq.kelía A tk.k v yxXxg.ka thoef.kfíêlò aBk.ka AA2&80AA vjle:iexU/eO;Dra psrukxq.keÀkCne~ A tkuháfyÄ~xxzg.ka thoefu£n laLFkkue~ AA2&80AA Explanatory Note: The soul (jīva) is without form (amūrta) and does not possess the qualities of taste (rasa), colour (varõa), smell (gandha) and touch (sparśa) and the mode (paryāya), i.e., sound (śabda), that the matter (pudgala) – with form (mūrta) – exhibits. Being of the nature of consciousness (cetanā), the soul (jīva) is different from other substances (dravya) that are without form – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla). Existing in its own nature, it is different from other souls (jīva). That the soul (jīva) cannot be 218 Pravacanasāra comprehended through any mark typical of the matter (pudgala) – alińgagrahaõa – is elaborated as under. The soul (jīva) cannot be perceived through the senses (indriya). It knows the objects without the help of the senses (indriya). The other souls (jīva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jīva) knows other objects directly, without employing the indirect method of inference – like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain objects of knowledge do not perceive the soul (jīva). These are some interpretations of alińgagrahaõa. The pure soul can only be experienced by the self through the self; it cannot be explained in words. The pure soul is perceived through self-knowledge. "Only those with experience can taste the supreme tranquility of the soul (jīva)," is just an empirical (vyavahāra) expression that points at the bliss appertaining to the soul (jīva). The soul (jīva), on availability of appropriate causes, must, by itself, experience own-nature (svarūpa). The pure-soulsubstance (śuddhajīva-dravya) is beyond expression; it can only be experienced. lkekU;kFkZ & 1:ikfnxq.k%o :i] jl] xa/] LiÀkkZfn xq.k okyk 1ewrZ%o Lda/] ijek.kq&:i iqñxy&aeO; 1vU;ksU;S%o ijLij 1Li'kSZ%o fLuX/&:{k :i Li'kZ&xq.k ls 1cè;rso ca/ dks izkIr gksrk gS] 1rf}ijhr%o iqñxy ds eqÙkks :okfnxq.kks cT>fn iQkls g v..ke..ks g A rfOoojhnks vIik cTlfn fd/ iksXxya dEea AA2&81AA ewrksZ :ikfnxq.kks cè;rs Li'kSZjU;ksU;S% A rf}ijhr vkRek cèukfr dFka ikSñxya deZ AA2&81AA 219 izopulkj The atoms (paramāõu) or molecules (skandha), with qualities of taste (rasa), colour (varõa), smell (gandha), and touch (sparśa), of the matter (pudgala), which is with form (mūrta), are able to combine due to their attributes of greasiness or roughness. How can the soul (jīva), which does not have these qualities, form bonds of karmas with the matter (pudgala)? Explanatory Note: The substance of matter (pudgala-dravya) is with form (mūrta) and due to the attributes of greasiness or roughness its atoms (paramāõu) or molecules (skandha) combine together to form bonds. The soul (jīva) is without-form (amūrta) and does not have the attributes of greasiness or roughness. How can it bond with the matter (pudgala) fit to turn into karmas – kārmāõa-vargaõā? The disciple expresses doubt that on the one hand there are kārmāõa-vargaõā with attributes of greasiness or roughness and on the other hand there is the soul (jīva) without these attributes of greasiness or roughness; how can the two combine together to form bonds? fLuX/&:{k xq.k ls jfgr 1vkReko thoaeO; 1ikSñxya deZo iqñxyhd& deZ&oxZ.kkvksa dks 1dFkao dSls 1cèukfro cka/ ldrk gS\ :okfn, g jfgnks isPNfn tk.kkfn :oeknhf.k A nOokf.k xq.ks ; t/k rg ca/ks rs.k tk.khfg AA2&82AA :ikfndS jfgr% iÀ;fr tkukfr :iknhfu A aeO;kf.k xq.kkaÜÓ ;Fkk rFkk cU/Lrsu tkuhfg AA2&82AA lkekU;kFkZ & 1:ikfndS% jfgr%o :ikfn ls jfgr ;g vkRek 1;Fkko tSls 1:iknhfu aeO;kf.ko :ikfn xq.kksa okys ?kV&iVkfn Lo:i vusd iqñxy aeO;ksa 220 Pravacanasāra As the soul (jīva), itself without qualities like colour (varõa), perceives and knows the substance of matter (pudgala-dravya) and its qualities like colour (varõa), similarly, the substance of matter (pudgala-dravya) binds, in form of karmas, with such soul (jīva). Explanatory Note: The soul (jīva) is without form (amūrta) but knows and perceives the substance of matter (pudgala-dravya) that is with form (mūrta). Since the soul (jīva) has this power of knowing and perceiving, it is bound by the substance of matter (pudgala-dravya); without the power of knowing and perceiving, the soul (jīva) could not have forged such a bond. Thus, the bond is due to the soul's nature of knowing and perceiving. As an illustration, the child knows and perceives an earthen-bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Similarly, the man knows and perceives a real bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Why do the child and the man, who are absolutely distinct from the earthen-bracelet and the real bracelet, grieve on separation from the bracelet? The answer is that both know and perceive the bracelet as their own. Their dispositions are linked to the bracelet. The bracelet is the instrumental cause of transformations in their knowledge. In the same way, the soul (jīva) has nothing in common with the matter (pudgala) but since both occupy, since infinite time past, the same space, with the instrumentality of the matter (pudgala) the soul (jīva) enters into the impure-cognition (aśuddhopayoga) in form of dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha). This dks 1po vkSj 1xq.kku~o mu aeO;ksa ds :ikfn xq.kksa dks 1tkukfro tkurk gS 1iÀ;fro ns[krk gS 1rFkko mlh izdkj 1rsuo iqñxy&aeO; ds lkFk 1cU/%o vkRek dk ca/ 1tkuhfgo tkuksA 221 izopulkj impure-cognition (aśuddhopayoga) in form of dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha) is the psychic-bondage (bhāvabandha); this is the real bondage of the soul (jīva). The bondage of the soul (jīva) with the matter (pudgala) is just empirical (vyavahāra). It is clear that whenever the soul (jīva) perceives and knows the external substance with dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha), it gets into bondage. The impure transformations of the soul are the cause of bondage. lkekU;kFkZ & 1;%o tks 1mi;ksxe;%o Kku&nÀkZue;h 1tho%o vkRek 1fofo/ku~o vusd rjg ds 1fo"k;ku~o b &vfu  fo"k;ksa dks 1izkI;o ikdj 1eqáfro eksgh gksrk gS 1oko vFkok 1jT;fro jkxh gksrk gS vFkok 1iz}sf o }s"kh gksrk gS 1fg iqu%o fu'p; ls 1l%o og vkRek 1rS%o mu jkx] }s"k] eksg Hkkoksa ls 1cU/%o ca/k gqvk gSA movksxevks thoks eqT>fn jTtsfn ok inqLlsfn A iIik fofo/s fol, tks fg iq.kks rs g lks ca/ks AA2&83AA mi;ksxe;ks thoks eqáfr jT;fr ok iz}sf  A izkI; fofo/ku~ fo"k;ku~ ;ks fg iquLrS% l cU/% AA2&83AA When the soul (jīva) having cognition (upayoga) – in form of knowledge (jñāna) and perception (darśana) – engenders dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa) for the objects of the senses, it again gets bound with those dispositions (of delusion, attachment and aversion). Explanatory Note: When the soul (jīva) assigns its cognition (upayoga) to the objects of the senses, it engenders dispositions of 222 Pravacanasāra delusion (moha), attachment (rāga) and aversion (dveÈa). These dispositions are due to the instrumentality of external objects. Although the innate nature of the soul (jīva) is just the purecognition (śuddhopayoga), it transforms itself into the impurecognition (aśuddhopayoga) under dispositions of delusion (moha), attachment (rāga) and aversion (dvesa). This is the cause of the bondage. The innate nature of the crystal is whiteness; when in contact with blue, yellow and red objects, it transforms itself into these colours, leaving its nature of whiteness. In the same way, the soul (jīva) gets into psychic-bondage (bhāvabandha) – in form of delusion (moha), attachment (rāga) and aversion (dveÈa) – due to the instrumentality of external objects of the senses. lkekU;kFkZ & 1tho%o vkRek 1;su Hkkosuo ftl jkx] }s"k] eksg&Hkkodj 1fo"k;so bfUae;ksa ds fo"k; esa 1vkxrao vk;s gq, b &vfu  inkFkZ dks 1iÀ;fro ns[krk gS 1tkukfro tkurk gS 1rsu ,oo vkSj mlh jkx] }s"k] eksg&:i ifj.kkedj 1jT;fro rnkdkj gks yhu gks tkrk gS 1iqu%o fiQj mlh Hkko&ca/ ds fufeÙk ls 1deZo Kkukoj.kkfn vkB izdkj ds aeO;&deZ 1cè;rso ca/rs gSa 1bfr minsÀk%o ;g HkxoUr dk minsÀk gSA Hkkos.k ts.k thoks isPNfn tk.kkfn vkxna fol, A jTtfn rs.kso iq.kks cT>fn dEe fÙk monslks AA2&84AA Hkkosu ;su tho% iÀ;fr tkukR;kxra fo"k;s A jT;fr rsuSo iqucZè;rs desZR;qinsÀk% AA2&84AA Lord Jina has expounded that as the soul (jīva) knows and sees the objects of the senses with dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa), it attains the form of 223 izopulkj Explanatory Note: The soul (jīva) has cognition (upayoga) that manifests in form of knowledge (jñāna) and perception (darśana). When it knows and sees the objects of the senses with dispositions of delusion (moha), attachment (rāga) and aversion (dveÈa), its cognition (upayoga) transforms into such dispositions. This transformation of cognition (upayoga) is impure-cognition (aśuddhopayoga), the cause of psychic-bondage (bhāvabandha). The (eight kinds of) material-karmas (dravyakarma) are bound according to the psychic-bondage (bhāvabandha). those dispositions and gets into psychic-bondage (bhāvabandha); as a consequence, it is bound with (eight kinds of) material-karmas (dravyakarma). lkekU;kFkZ & 1LiÀkSZ%o ;Fkk;ksX; fLuX/&:{k LiÀkZ xq.kksa ls 1iqñxykukao iqñxy&deZ&oxZ.kkvksa dk vkil esa 1cU/%o feydj ,d fi.M&:i ca/ gksrk gS] 1jkxkfnfHk%o ij&mikf/ ls mRiÂ fpf}dkj&:i jkx] }s"k] eksg ifj.kkeksa ls 1thoL;o vkRek dk ca/ gksrk gS] 1vU;ksU;ao ijLij esa ifj.kkeksa dk fufeÙk ikdj 1voxkg%o ,d{ks=k esa tho&deZ dk ca/ gksuk 1iqñxythokRed%o og iqñxy&deZ vkSj tho bu nksuksa dk ca/ 1Hkf.kr%o dgk x;k gSA iQkls g iksXxyk.ka ca/ks thoLl jkxeknh g A v..kks..keoxkgks iksXxythoIixks Hkf.knks AA2&85AA LiÀkSZ% iqñxykuka cU/ks thoL; jkxkfnfHk% A vU;ksU;eoxkg% iqñxythokRedks Hkf.kr% AA2&85AA Due to their quality of touch (sparśa) – greasiness or roughness – the karmic molecules – kārmāõa-vargaõā – form new bonds 224 Pravacanasāra Explanatory Note: The soul (jīva) is exposed to three kinds of fresh bondage. 1) The karmic molecules bound already with the soul (jīva) make bonds with the new karmic molecules due to their quality of touch (sparśa), greasiness or roughness; this is the pudgalabandha. 2) The impure-cognition (aśuddhopayoga) of the soul (jīva) causes the psychic-bondage (bhāvabandha) or the jīvabandha. 3) The soul (jīva) and the karmic molecules existing in the same space form bonds due to the instrumentality of each other; this is the jīva-pudgala-bandha or the dravyabandha. between themselves. Due to its dispositions of attachment (rāga) etc. the soul (jīva) forms psychic bonds – bhāvabandha. Due to the instrumentality of each other, the soul (jīva) and the karmic molecules – kārmāõa-vargaõā – existing in the same space form bonds – jīva-pudgala-bandha or dravyabandha. lkekU;kFkZ & 1l%o og 1vkReko vkRek 1liznsÀk%o yksdizek.k vla[;kr iznsÀkh gS 1rs"kq iznsÀks"kqo mu vla[;kr iznsÀkksa esa 1iqñxyk% dk;k%o iqñxy& deZoxZ.kk&fi.M 1;Fkk;ksX;ao eu] opu] dk; oxZ.kkvksa dh lgk;rk ls tks vkRek ds iznsÀkksa dk dai:i ;ksx dk ifj.keu gS mlh ds vuqlkj 1izfoÀkfUro tho ds iznsÀkksa esa izosÀk djrs gSa 1po vkSj 1cè;Urso ijLij esa ,d{ks=kkoxkgdj ca/rs gSa rFkk os deZoxZ.kk&fi.M 1fr fUro jkx] }s"k] eksg Hkko ds vuqlkj viuh fLFkfr ysdj Bgjrs gSa] mlds ckn 1;kfUro iQy nsdj {k; gks tkrs gSaA linslks lks vIik rslq inslslq iksXxyk dk;k A ifolafr tgktksXxa fpêafò r ; tafr cT>afr AA2&86AA liznsÀk% l vkRek rs"kq iznsÀks"kq iqñxyk% dk;k% A izfoÀkfUr ;Fkk;ksX;a fr fUr p ;kfUr cè;Urs AA2&86AA 225 izopulkj The soul (jīva, ātmā) has innumerable space-points (pradeśa). The karmic molecules penetrate the space-points of the soul and make bonds when there is vibration in the space-points of the soul due to the activity of the mind, the speech and the body. These karmic molecules remain bound with the soul for certain duration and then separate on fruition. Explanatory Note: First the psychic-bondage (bhāvabandha) or the jīvabandha takes place due to the impure-cognition (aśuddhopayoga) of the soul (jīva). As a result of the bhāvabandha, the dravyabandha takes place. Therefore, the cause of the dravyabandha is the bhāvabandha. Bondage is of four kinds: 1) according to the nature or species of karma – prakÃtibandha; 2) according to the duration of karma – sthitibandha; 3) according to the fruition of karma – anubhavabandha; and 4) according to the quantity of space-points of karma – pradeśabandha. The threefold activity (yoga) causes prakÃtibandha and pradeśabandha. The passions (kaÈāya) in form of attachment etc. cause sthitibandha and anubhavabandha. lkekU;kFkZ & 1jDr%o tks tho ijaeO; esa jkxh gS ogh 1deZo Kkukoj.kkfn deks± dks 1cèukfro cka/rk gS 1jkxjfgrkReko vkSj tks jkxHkkodj jfgr gS og 1deZfHk%o lc deks± ls 1eqP;rso eqDr gksrk gSA 1fuÜÓ;r%o fu'p;u;dj 1thokukao lalkjh vkRekvksa ds 1,"k%o ;g jkxkfn foHkko:i vÀkq1⁄4ksi;ksx gh Hkkoca/ gS ,slk 1cU/lekl%o ca/ dk la{ksi dFku 1tkuhfgo rw le>A jÙkks ca/fn dEea eqPpfn dEes g jkxjfgnIik A ,lks ca/leklks thok.ka tk.k f.kPN;nks AA2&87AA jDrks cèukfr deZ eqP;rs deZfHk% jkxjfgrkRek A ,"k cU/leklks thokuka tkuhfg fuÜÓ;r% AA2&87AA 226 Pravacanasāra The soul (jīva) with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (aśuddhopayoga) of the soul (jīva) is the cause of bondage; know this as the essence of bondage. Explanatory Note: The soul that transforms itself into dispositions of attachment (rāga) gets bound with new materialkarmas (dravyakarma). The soul without such dispositions does not get bound with new material-karmas. The soul with dispositions of attachment gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, therefore, is called 'without karmic bonds' – abandha. This establishes the fact that the cause of the dravyabandha is the bhāvabandha – impure-cognition (aśuddhopayoga) of the soul (jīva) in form of attachment (rāga) etc. The bhāvabandha is real bondage; the dravyabandha is conventional bondage. ifj.kkeknks ca/ks ifj.kkeks jkxnksleksgtqnks A vlqgks eksginkslks lqgks o vlqgks gofn jkxks AA2&88AA ifj.kkekñcU/% ifj.kkeks jkx}s"keksg;qr% A v'kqHkkS eksgiz}s"kkS 'kqHkks ok'kqHkks Hkofr jkx% AA2&88AA 227 izopulkj The transformation of the soul (jīva) into impure-cognition (aśuddhopayoga) is the cause of bondage ( dravyabandha). This transformation of the soul (jīva) is due to dispositions of attachment (rāga), aversion (dveÈa), and delusion (moha). Dispositions of delusion (moha) and aversion (dveÈa) are inauspicious (aśubha). Disposition of attachment (rāga) is auspicious (śubha) as well as inauspicious (aśubha). Explanatory Note: The transformation of the soul (jīva) due to dispositions of attachment (rāga), aversion (dveÈa), and delusion (moha) is the cause of bondage. Delusion (moha), in general, takes three forms: attachment (rāga), aversion (dveÈa), and delusion (moha). Aversion (dveÈa), and delusion (moha) are necessarily inauspicious (aśubha). Attachment (rāga) can be either auspicious (śubha) or inauspicious (aśubha). Attachment (rāga) toward objects that lead to virtuous conduct – dharma – is auspicious (śubha). Attachment (rāga) toward objects that lead to immoral conduct – adharma – is inauspicious (aśubha). Both kinds of dispositions, auspicious (śubha) as well as inauspicious (aśubha), cause bondage (bandha). 228 Pravacanasāra lkekU;kFkZ & 1ifj.kkekr~o vÀkq1⁄4ksi;ksx:i ifj.kke ls 1cU/%o iqñxy deZoxZ.kk:i aeO;ca/ gksrk gS 1ifj.kke%o vkSj og ifj.kke 1jkx}s"keksg;qr%o jkx] }s"k] eksg Hkkoksadj lfgr gS] muesa ls 1eksgiz}s"kkSo eksgHkko vkSj }s"kHkko ;s nksuksa 1vÀkqHkkSo vÀkqHk gh gSa vkSj 1jkx%o jkxHkko 1ÀkqHk%o i×pijes h dh HkfDr vkfn :i ÀkqHk gS 1oko vkSj 1vÀkqHk%o fo"k;&jfr:i vÀkqHk Hkh gSA lkekU;kFkZ & 1vU;s"kqo viuh vkRelÙkk ls fHkÂ:i i×pijes h vkfndksa esa tks 1ÀkqHkifj.kke%o HkfDr vkfn izÀkLr&jkx:i ifj.kke gS og 1iq.;ao iq.; gS] vkSj tks 1vÀkqHk%o ijaeO; esa eeRo fo"k;kuqjkx vizÀkLr ([kksVk) jkx:i ifj.kke gS og 1ikiao iki gSA 1vuU;xr% ifj.kke%o vU;&aeO; esa ugha izorsZ ,slk tks ohrjkx Àkq1⁄4ksi;ksx&:i Hkko gS og 1nq%[k{k;dkj.kao nq%[k ds ukÀk dk dkj.k&:i eks{kLo:i gS 1bfro ,slk 1le;so ijekxe esa 1Hkf.krao dgk x;k gSA lqgifj.kkeks iq..ka vlqgks ikoa fr Hkf.kne..kslq A ifj.kkeks¿.k..kxnks nqD[kD[k;dkj.ka le;s AA2&89AA ÀkqHkifj.kke% iq.;eÀkqHk% ikifefr Hkf.kreU;s"kq A ifj.kkeks¿uU;xrks nq%[k{k;dkj.ka le;s AA2&89AA The transformation of the soul (jīva) in auspicious (śubha) dispositions, which are other than its innate nature, is merit (puõya). The transformation of the soul (jīva) in inauspicious (aśubha) dispositions is demerit (pāpa). The Doctrine expounds that the transformation that does not delve into either dispositions is the cause of the destruction of misery (duÍkha). Explanatory Note: Transformation (pariõāma) of the soul (jīva) is of two kinds; first, that delves into the external objects, and second, that delves into own nature. Delving into the external objects is specifically the cause of bondage; it is the 'specific' (viśeÈa) transformation. Delving into own nature is not the cause of bondage; it is the 'natural' (aviśeÈa) transformation. The 'specific' (viśeÈa) transformation can be auspicious (śubha) or inauspicious (aśubha). The auspicious (śubha) transformation is the cause of bondage of karmas that result in merit (puõya). The 229 izopulkj inauspicious (aśubha) transformation is the cause of bondage of karmas that result in demerit (pāpa). Transmuting the cause in the effect, these auspicious (śubha) and inauspicious (aśubha) transformations are also called merit (puõya) and demerit (pāpa), respectively. The 'natural' (aviśeÈa) transformation is pure disposition; it has no divisions. It is the cause of the destruction of misery (duÍkha) and, again transmuting the cause in the effect, it is the root cause of destruction of karmas and attainment of liberation. lkekU;kFkZ & 1vFko blds ckn tks 1ìfFkohizeq[kk%o ìFoh dks vkfn ysdj 1thofudk;k%o tho ds Ng dk; tks 1LFkkojk%o LFkkoj 1po vkSj 1=klk%o =kl 1Hkf.krk%o dgs x;s gSa 1rso os lc Hksn 1thokr~ vU;so psruk&y{k.k tho ls vU; vpsru iqñxy&fi.M:i gSa 1po vkSj 1tho% vfio thoaeO; Hkh fu'p; ls 1rsH;%o mu =kl&LFkkoj:i Ng izdkj ds Hksnksa ls 1vU;%o tqnk (VadksRdh.kZ) Kk;d&Lo:i gSA Hkf.knk iq<foIieqgk thof.kdk;k/ Fkkojk ; rlk A v..kk rs thoknks thoks fo ; rs gnks v..kks AA2&90AA Hkf.krk% ìfFkohizeq[kk thofudk;k vFk LFkkojkÜÓ =klk% A vU;s rs thokTthoks¿fi p rsH;ks¿U;% AA2&90AA Then, the soul-bodies (jīvanikāya), which have been called immobile (sthāvara) – the earth-bodied (pÃthivīkāya) and the rest – and the mobile (trasa), are distinct from the substance of soul (jīvadravya) and the substance of soul (jīvadravya) too is distinct from these soul-bodies (jīvanikāya). 230 Pravacanasāra Explanatory Note: The worldly souls (jīva) are of two kinds: the immobile (sthāvara) beings and the mobile (trasa) beings. The immobile (sthāvara) beings are of five kinds: the earth (pÃthivī), the water (jala), the fire (agni), the air (vāyu), and the plants (vanaspati). These have the sense of touch (sparśa). The mobile (trasa) beings are those having two to five senses. Five kinds of the immobile (sthāvara) beings together with the mobile (trasa) beings constitute the six kinds of soul-bodies (jīvanikāya). These bodies are the product of material-karmas and, therefore, essentially different from the substance-of-soul (jīvadravya). Leaving aside all external encumbrances, the soul (jīva) must get established in own nature. The substance-of-soul (jīvadravya) is one indivisible whole, of the nature of knowledge. lkekU;kFkZ & 1;%o tks tho 1,oao iwoksZDr izdkj ls vFkkZr~ psru vkSj vpsru LoHkkoksa dk fu'p; djds 1LoHkkoa vklk|o lfPpnkuan:i Àkq1⁄4] fuR; vkRehdHkko dks mikns;:i vaxhdkj dj 1ijao iqñxy dks 1vkRekuao rFkk tho dks Lo vkSj ij ds Hksndj 1u ,o tkukfro bl izdkj ugha tkurk gS og 1eksgkr~o jkx] }s"k] eksg ls 1vga bnao  eSa Àkjhjkfn Lo:i gw¡*] 1ee bnao  esjs ;s Àkjhjkfn gSa* 1bfro ,slk 1vè;olkuao feF;k ifj.kke 1dq#rso djrk gSA tks .kfo tk.kfn ,oa ijeIik.ka lgkoeklsTt A dhjfn vT>olk.ka vga eesna fr eksgknks AA2&91AA ;ks uSo tkukR;soa ijekRekua LoHkkoeklk| A dq#rs¿è;olkuega eesnfefr eksgkr~ AA2&91AA The soul (jīva) that does not differentiate between the soul and the non-soul according to their respective nature as stated above, is deluded and, as a result, carries misconceptions like, 'I am the body,' and 'the body is mine'. 231 izopulkj Explanatory Note: The soul (jīva) suffering from delusion (moha) fails to distinguish between the self and the non-self. Delusion (moha) gives rise to a) sense-of-mine (mamakāra) in objects or things, like the body, that are not the soul but are results of the fruition of karmas – 'This body is mine'; and b) selfconsciousness (ahaÉkāra) in regard to objects or things that definitely do not belong to the soul but are considered as own in thought – 'I am the king.' Engagement in external substances is due to the absence of the faculty-of-discrimination – bhedavijñāna. Engagement in the 'self', i.e., the soul-nature, is due to the presence of the faculty-of-discrimination – bhedavijñāna. lkekU;kFkZ & 1vkReko tho 1LoHkkoao vius psruk&Lo:i ifj.kke dks 1dqoZu~o djrk gqvk 1LodL;o vius 1HkkoL;o psruk&Lo:i Hkko dk 1drkZo drkZ (djus okyk) 1fgo fu'p; ls 1Hkofro gksrk gSA 1rqo vkSj 1iqñxyaeO;e;kukao iqñxyaeO;e;h 1loZHkkokukao loZ aeO;deZ] Àkjhjkfn Hkkoksa dk 1drkZo drkZ (djus okyk) 1uo ugha gSA dqOOka lHkkoeknk gofn fg dÙkk lxLl HkkoLl A iksXxynOoe;k.ka .k nq dÙkk LkOoHkkok.ka AA2&92AA dqoZu~ LoHkkoekRek Hkofr fg drkZ LodL; HkkoL; A iqñxyaeO;e;kuka u rq drkZ loZHkkokuke~ AA2&92AA The soul (jīva) is certainly the doer (kartā) of the dispositions (bhāva) that result due to its transformation in own nature. It is not the doer (kartā) of the transformation in material (pudgala) substances (dravya). 232 Pravacanasāra Explanatory Note: The soul (jīva) is the doer (kartā) of its transformation in own nature; it has the power of such transformation. Such transformation is the effect (kārya) and the soul (jīva) is the independent doer (kartā). The soul (jīva) is not the doer (kartā) of transformation in material-karmas (dravyakarma); such transformation is the nature of external substance. The soul (jīva) does not have the power of such transformation. The soul (jīva), therefore, is not the doer (kartā) of transformation in material (pudgala) substances (dravya); the matter (pudgala) is the doer (kartā) of such transformation. lkekU;kFkZ & 1tho%o vkRek 1loZdkys"kqo lnkdky 1iqñxyeè;so iqñxy ds chp esa ,d{ks=kkoxkgdj 1orZeku% vfio ekStwn gS rks Hkh 1iqñxykfu dekZf.ko iksñxyhd aeO;dekZfndksa dks 1uSo x`Êkfro u rks xzg.k djrk gS vkSj 1u eqÛÓfro u NksM+rk gS rFkk 1fgo fu'p; ls 1u djksfro djrk Hkh ugha gSA xs.gfn .kso .k eqapfn djsfn .k fg iksXxykf.k dEekf.k A thoks iqXxyeT>s oê.ð .kfo lOodkyslq AA2&93AA x`Êkfr uSo u eqÛÓfr djksfr u fg iqñxykfu dekZf.k A tho% iqñxyeè;s orZekuks¿fi loZdkys"kq AA2&93AA The soul (jīva), although existing eternally in midst of the matter (pudgala), it does not take in external substances like the material-karmas (dravyakarma), does not give these up, and certainly is not the doer (kartā) of these. Explanatory Note: The transformation of the matter (pudgala) does not belong to the soul (jīva); the soul (jīva) neither takes in 233 izopulkj nor gives up the external substances. The fire has its own nature; it neither takes in nor gives up the iron ball. The rule is that only the substance (dravya) that causes transformation can take in or give up the substance. The soul (jīva) does not cause transformation in the substance of matter (pudgala). Therefore, it does not take in or give up the substance of matter (pudgala); it is also not the doer (kartā) of the material-karmas (dravyakarma). lkekU;kFkZ & 1l%o og ijaeO; ds xzg.k&R;kx ls jfgr vkRek 1bnkuhao vc lalkj voLFkk esa ijaeO; dk fufeÙk ikdj 1aeO;tkrL;o vkReaeO; ls mRiÂ gq, 1Lodifj.kkeL;o psruk ds fodkj:i v'kq1⁄4 vius ifj.kkeksa dk 1drkZ lu~o drkZ gksrk gqvk 1deZ/wfyfHk%o ml vÀkq1⁄4 psruk:i vkReifj.kke dk gh fufeÙk ikdj Kkukoj.kkfn deZ:i ifj.kr gqbZ iqñxy&deZ:i /wfy ls 1vknh;rso xzg.k fd;k tkrk gS vkSj 1dnkfpr~o fdlh dky esa viuk jl (iQy) nsdj 1foeqP;rso NksM+ fn;k tkrk gSA l bnk .k dÙkk la lxifj.kkeLl nOotknLl A vknh;ns dnkbZ foeqPpns dEe/wyh g AA2&94AA l bnkuha drkZ lu~ Lodifj.kkeL; aeO;tkrL; A vknh;rs dnkfpf}eqP;rs deZ/wfyfHk% AA2&94AA The soul (jīva), in its worldly state, becomes the doer (kartā) of the transformation of the soul-substance (ātmadravya) into impure dispositions. It is then taken in by the particles of material-karmas, and is also given up by these particles of material-karmas on fruition. Explanatory Note: The worldly soul (jīva), due to the instrumentality of its union with external substance (dravya), 234 Pravacanasāra transforms itself into impure-cognition (aśuddhopayoga) and is the doer (kartā) of its dispositions in such state. The soul (jīva) is the doer (kartā) of its state of impure-cognition (aśuddhopayoga) and the dispositions. However, it cannot be the doer (kartā) of the material-karmas. The substance of matter (pudgala), due to the instrumentality of the soul (jīva) that is engaged in impurecognition (aśuddhopayoga), with its own inherent power gets transformed into material-karmas (dravyakarma), like the knowledge-obscuring (jñānāvaraõīya) karma. Since the two – the soul (jīva) and the material-karmas – inhabit the same space, the material-karmas are bound with the soul (jīva). On fruition, these material-karmas dissociate from the soul. It is thus clear that the soul (jīva) does not take in or give up the material-karmas; the matter only takes in or gives up the matter. lkekU;kFkZ & 1;nko ftl le; 1vkReko ;g vkRek 1jkx}s"k;qr%o jkx&}s"k Hkkoksa lfgr gqvk 1ÀkqHks vÀkqHkso ÀkqHk&vÀkqHk Hkkoksa esa 1ifj.kefro ifj.keu djrk gS] mlh le; 1Kkukoj.kkfnHkkoS%o Kkukoj.kkfn vkB deZ:i gksdj 1deZjt%o og deZ:ih /wfy 1ra izfoÀkfro bl vkRek esa mlds ;ksxksa }kjk izosÀk djrh gSA ifj.kefn tnk vIik lqgfEe vlqgfEe jkxnksltqnks A ra ifolfn dEej;a .kk.kkoj.kkfnHkkos g AA2&95AA ifj.kefr ;nkRek 'kqHks¿'kqHks jkx}s"k;qr% A ra izfoÀkfr deZjtks Kkukoj.kkfnHkkoS% AA2&95AA When the soul (jīva) is engaged in dispositions of attachment (rāga) and aversion (dveÈa) and thereby undertakes auspicious 235 izopulkj Explanatory Note: During the rainy season when the earth is awash, physical matter of various kinds present in the soil, with the instrumentality of rain-water but due to own power, gets itself transformed into newborn green grass and small green-yellow sprouts and leaves. Similarly, when the soul (jīva) is sullied by attachment (rāga) or aversion (dveÈa) resulting in auspicious (śubha) or inauspicious (aśubha) activities, with the instrumentality of the soul's auspicious (śubha) or inauspicious (aśubha) activities but due to own power, the karmic matter gets itself transformed into karmas, like the knowledge-obscuring (jñānāvaraõiya) karma. This establishes the fact that the karmic matter, by its own nature, is the doer (kartā) of various kinds of karmas; the soul (jīva) is not the doer of karmas. (śubha) or inauspicious (aśubha) activities, at the same time, the dust of karmic matter enters into the soul (jīva) in form of karmas, like the knowledge-obscuring (jñānāvaraõīya) karma. lkekU;kFkZ & 1l vkReko og lalkjh tho 1liznsÀk%o yksdek=k vla[;kr iznsÀkksa okyk gksus ls 1eksgjkx}s"kS% d"kkf;r%o eksg&jkx&}s"k:i jax ls dlSyk gqvk 1deZjtksfHk%o Kkukoj.kkfn vkB deZ:ih /wfy&lewgdj 1fÜYk %o ca/k gqvk gS 1bfro bl izdkj 1le;so tSu fl1⁄4kUr esa 1cU/%o ca/ dk :i 1iz:fir%o dgk x;k gSA linslks lks vIik dlkf;nks eksgjkxnksls g A dEejts g flfyêkò s ca/ks fÙk i:fonks le;s AA2&96AA liznsÀk% l vkRek d"kkf;rks eksgjkx}s"kS% A deZjtksfHk% fÜYk ks cU/ bfr iz:fir% le;s AA2&96AA 236 Pravacanasāra Since the soul (jīva), having innumerable space-points (pradeśa), is tinged with passions (kaÈāya) in form of delusion (moha), attachment (rāga), and aversion (dveÈa) in its worldly state, it is bound with the dust of the karmic matter [like the knowledge-obscuring (jñānāvaraõīya) karma]. This is called the bondage (bandha) in the Scripture. Explanatory Note: The soul (jīva), having space-points (pradeśa), due to passions (kaÈāya) in form of delusion (moha), attachment (rāga), and aversion (dveÈa), becomes amenable to the bondage (bandha) of karmas. The dust of the karmic matter gets access to and binds with such a soul (jīva). Therefore, the transformation of the soul (jīva) into the state of delusion (moha), attachment (rāga), and aversion (dveÈa) is the real (niścaya) bondage (bandha). The bondage of the karmic matter is the empirical (vyavahāra) bondage (bandha). The real-point-of-view (niścayanaya) deals with the transformation of the substance (dravya) itself. The empirical-point-of-view (vyavahāranaya) deals with the transformation of the other-substance (paradravya). lkekU;kFkZ & 1vgZf %o vgZUrnso us 1thokukao lalkjh thoksa dk 1,"k%o iwoksZDr izdkj ls ;g jkx&ifj.kke gh 1fuÜÓ;suo fu'p; ls ca/ gS] ,slk 1cU/lekl%o ca/ dk la{ksi dFku (lkjkaÀk) 1;rhukao equh'ojksa dks 1fu£n %o fn[kyk;k gSA 1vU;Fkko bl fu'p;&ca/ ls tqnk tks thoksa ds ,lks ca/leklks thok.ka f.kPN,.k f.kfíêkò s A vjgars g tnh.ka oogkjks v..kgk Hkf.knks AA2&97AA ,"k cU/leklks thokuka fuÜÓ;su fu£n % A vgZf ;Zrhuka O;ogkjks¿UFk;k Hkf.kr% AA2&97AA 237 izopulkj Lord Jina (the Arhat) has discoursed for the ascetics that the transformation of the worldly soul (jīva) into the state of attachment (rāga) etc. in the aforesaid manner is, in essence, the real (niścaya) bondage (bandha). The other kind of bondage (of the karmic matter with the soul) is the empirical (vyavahāra) bondage (bandha). Explanatory Note: The worldly soul (jīva) is the doer (kartā) of its impure transformation in form of dispositions of attachment (rāga) etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niścayanaya) that deals with the pure-substance (śuddhadravya). That the soul (jīva) is the doer of transformation of the matter (pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavahāranaya) that deals with the impure-substance (aśuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niścayanaya), and from the empirical-point-of-view (vyavahāranaya). The real-point-of-view (niścayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavahāranaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (ātmadravya); therefore, it is not worth accepting. The real-point-of-view (niścayanaya) avers that the soul (jīva) is bound by own dispositions of attachment (rāga) etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jīva) can attain the state of passionless conduct-without-attachment (vītarāga cāritra) to get rid of all karmas. That is why the real-point-of-view (niścayanaya) is worth accepting. ,d{ks=kkoxkg&:i aeO;deZ&ca/ gS og 1O;ogkj%o mipkj ls ca/ 1Hkf.kr%o dgk gSA 238 Pravacanasāra lkekU;kFkZ & 1;%o tks iq#"k 1nsgaefo.ks"kqo Àkjhj rFkk /ukfnd esa 1vga bnao eSa Àkjhjkfn:i gw¡ 1rqo vkSj 1ee bnao esjs ;s Àkjhj&/ukfnd gSa 1bfro bl izdkj 1eerko eeRo cqf1⁄4 dks 1u tgkfro ugha NksM+rk gS 1l%o og iq#"k 1Jke.;ao leLr ijaeO; ds R;kx&:i eqfuin dks 1R;DRoko NksM+dj 1mUekxZo vÀkq1⁄4 ifj.kfr:i foijhr ekxZ dks 1izfriÂ% Hkofro izkIr gksrk gSA .k tgfn tks nq ee Ùk vga eesna fr nsgnfo.kslq A lks lke..ka pÙkk ifMo..kks gksfn mEeXxa AA2&98AA u tgkfr ;Lrq eerkega eesnfefr nsgaefo.ks"kq A l Jke.;a R;DRok izfriÂks HkoR;qUekxZe~ AA2&98AA The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (śramaõa). Explanatory Note: The ascetic (śramaõa) who fails to adopt the transcendental-point-of-view (niścayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-pointof-view (vyavahāranaya) is deluded (mohī). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakāra) and 'self-consciousness' (ahaÉkāra) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (śramaõa). The adoption of the impure-point-ofview (aśuddhanaya) must result in the adoption of the impurestate-of-the-soul (aśuddhātmā). 239 izopulkj lkekU;kFkZ & 1vgao eSa Àkq1⁄4Rek 1ijs"kkao Àkjhjkfn ijaeO;ksa dk 1u Hkokfeo ugha gw¡ vkSj 1ijs eso Àkjhjkfnd ijaeO; esjs 1u lfUro ugha gSa] 1vgao eSa ijekRek 1,d% Kkuao ldy ijHkkoksa ls jfgr ,d KkuLo:i gh gw¡ 1bfro bl izdkj 1;%o tks HksnfoKkuh tho 1è;kuso ,dkxzrk&:i è;ku esa leLr eeRo Hkkoksa ls jfgr gqvk 1è;k;fro vius fut&Lo:i dk fpUrou djrk gS 1l%o og iq:"k 1vkReko vkRek dk 1è;krko è;ku djus okyk 1Hkofro gksrk gSA .kkga gksfe ijs l .k es ijs lafr .kk.kegesDdks A bfn tks >k;fn >k.ks lks vIik.ka gofn >knk AA2&99AA ukga Hkokfe ijs"kka u es ijs lfUr Kkuegesd% A bfr ;ks è;k;fr è;kus l vkRek Hkofr è;krk AA2&99AA 'I, the pure-soul (śuddhātmā), do not belong to the external objects (like the body) and the external objects do not belong to me. I am just one, of the nature of knowledge.' Only the one who meditates thus on the nature of the 'self' meditates on the puresoul (śuddhātmā). Explanatory Note: The ascetic becomes indifferent toward the impure-point-of-view (aśuddhanaya), removes delusion about external objects like the body that assumes these to be either belonging to him or he belonging to these, and accepts his nature to be comprising just the pure-knowledge. He detaches his mind completely from external objects and renounces all volitions and deliberations. Such an ascetic reaches the state of the pure-soul (śuddhātmā). It is clear that only by adopting the transcendentalpoint-of-view (niścayanaya) the soul reaches its pure state. 240 Pravacanasāra lkekU;kFkZ & 1vgao HksnfoKkuh eSa 1,oao bl rjg 1vkRekuao vkRek dks 1eU;so ekurk gw¡ fd vkRek 1Àkq1⁄4ao ijHkkoksa ls jfgr fueZy gS 1/zqoao fu'py ,d&:i gS 1KkukRekuao Kku&Lo:i gS 1nÀkZuHkwrao nÀkZue;h gS 1vrhfUae;egkFk±o vius vrhfUae; LoHkko ls lcdk Kkrk egku~ inkFkZ gS 1vpyao vius Lo:idj fu'py gS 1vukyEcao ijaeO; ds vkyacu (lgk;rk) ls jfgr Lok/hu gSA bl izdkj Àkq1⁄4] VadksRdh.kZ vkRek dks vfoukÀkh oLrq eSa ekurk gw¡A ,oa .kk.kIik.ka nal.kHkwna v nfn;egRFka A /qoepye.kkyaca e..ks¿ga vIixa lq1⁄4a AA2&100AA ,oa KkukRekua nÀkZuHkwrerhfUae;egkFkZe~ A /zqoepyeukyEca eU;s¿gekReda 'kq1⁄4e~ AA2&100AA This way, I consider my soul (ātmā) to be pure (śuddha), eternal (dhruva), of the nature of knowledge (jñāna) and perception (darśana), a super-substance beyond the senses – atīndriya, steady (acala), and independent (svādhīna). Explanatory Note: The soul (ātmā) is not produced by any cause; it is self-sustaining and eternal (dhruva). It is pure (śuddha) in its own-nature (svabhāva). It is of the nature of knowledge (jñāna) and perception (darśana), different from all other substances but one with its own-nature. It is a super-substance that knows completely all substances in respect of their qualities of touch, taste, smell and sight, and mode of hearing without the help of the senses, at one and the same time. It is different from substances that are amenable to the five senses but knows these substances. It does not accept or reject the objects of knowledge; it is different from the external objects of knowledge but the knower of these objects of knowledge. It does not leave its nature of knowledge; it is 241 izopulkj one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth accepting. lkekU;kFkZ & 1nsgk%o vkSnkfjdkfn ik¡p Àkjhj 1oko vFkok 1aefo.kkfuo /u&/kU;kfnd 1oko vFkok 1lq[knq%[kso b &vfu  i×psfUae; fo"k;tU; lq[k&nq%[k 1ok vFko vFkok vkSj 1'k=kqfe=ktuk%o 'k=kq&fe=kkfnd yksd & ;s lHkh la;ksxtU; inkFkZ 1thoL;o vkRek ds 1/zqok%o vfoukÀkh 1u lfUro ugha gSa] dsoy 1mi;ksxkRed%o Kku&nÀkZuLo:i 1vkReko 'kq1⁄4tho 1/zqo%o vfoukÀkh oLrq gSA nsgk ok nfo.kk ok lqgnqD[kk ok/ lÙkqfeÙkt.kk A thoLLk .k lafr /qok /qoksovksxIixks vIik AA2&101AA nsgk ok aefo.kkfu ok lq[knq%[ks okFk 'k=kqfe=ktuk% A thoL; u lfUr /zqok /zqo mi;ksxkRed vkRek AA2&101AA The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (ātmā); the pure soul, of the nature of knowledge (jñāna) and perception (darśana), is the only eternal substance. Explanatory Note: Dispositions pertaining to the body etc. belong to external objects that are different from the soul (ātmā) and, therefore, cause of impurity. These dispositions do not belong 242 Pravacanasāra to the soul and are transient. The soul (ātmā) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jñāna) and perception (darśana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul. lkekU;kFkZ & 1;%o tks 1lkxkj%o v.kqozrh Jkod rFkk 1vukxkj%o equh ÜÒj 1,oao iwoksZDr jhfr ls 1KkRoko Lo:i dks /zqo tkudj 1ijekRekuao lcls mRd`  Àkq1⁄4kRek dks 1è;k;fro ,dkxzius ls  prou djrk gS 1l%o og 1foÀkq1⁄4kReko fueZy vkRek gksrk gqvk 1eksgnqxZzfUFkao eksg dh vukfn dky dh foijhr&cqf1⁄4:ih xkaB dks 1{ki;fro {kh.k (u"V) djrk gSA tks ,oa tkf.kÙkk >kfn ija vIiXxa folq1⁄4Iik A lkxkjk.kkxkjks [kosfn lks eksgnqXxa B AA2&102AA ; ,oa KkRok è;k;fr ijekRekua fo'kq1⁄4kRek A lkxkjks¿ukxkj% {ki;fr l eksgnqxzZfUFke~ AA2&102AA The worthy householder (śrāvaka) or the ascetic (śramaõa) who, after knowing the aforesaid nature of the soul (ātmā), meditates on the pure-soul (paramātmā) destroys the intractable knot of delusion (moha) and attains the purity of his soul. Explanatory Note: The householder (śrāvaka) or the ascetic (śramaõa) who delves into the pure and indestructible nature of the soul attains, in own soul, that same purity. Then, he is able to meditate on the pure-soul (paramātmā) characterized by infinite strength of knowledge (jñāna) and perception (darśana). In essence, the householder (śrāvaka) or the ascetic (śramaõa) who meditates, without wavering, on the pure-soul is able to destroy 243 izopulkj the intractable knot of delusion (moha) linked to his soul from beginningless time. The fruit of the attainment of the pure-soul is the destruction of the knot of delusion (moha). lkekU;kFkZ & 1fugreksgxzfUFk%o eksg dh xkaB dks nwj djrk gqvk 1Jke.;so ;fr voLFkk esa 1jkxiz}s"kkSo b &vfu  inkFkks± esa izhfr&vizhfrHkko dks 1{kif;Roko NksM+dj 1lelq[knq%[k%o lq[k&nq%[k esa leku n`f"Vokyk 1Hkosr~o gksrk gS] 1l%o og lecqf1⁄4 iq#"k 1v{k;a lkS[;ao vfoukÀkh vrhfUnz; vkRehd eks{k&lq[k dks 1yHkrso ikrk gSA tks f.kgneksgxaBh jkxinksls [koh; lke..ks A gksTta lelqgnqD[kks lks lksD[ka vD[k;a ygfn AA2&103AA ;ks fugreksgxzUFkh jkxiz}s"kkS {kif;Rok Jke.;s A Hkosr~ lelq[knq%[k% l lkS[;e{k;a yHkrs AA2&103AA The ascetic (śramaõa) destroys the knot of delusion (moha), gets rid of attachment (rāga) and aversion (dveÈa) and observes equanimity in pleasure and pain; he then attains the indestructible happiness (of liberation). Explanatory Note: On destruction of the knot of delusion (moha), destruction of attachment (rāga) and aversion (dveÈa) must take place; on destruction of attachment (rāga) and aversion (dveÈa), equanimity in pleasure and pain must surface. With equanimity in pleasure and pain, self-dependent happiness, rid of all anxiety, appertaining to the soul, must appear. Therefore, the fruit of destruction of the knot of delusion (moha) is the attainment of indestructible happiness (of liberation). 244 Pravacanasāra lkekU;kFkZ & 1;%o tks iq#"k 1{kfireksgdyq"k%o eksg:i eSy dks {k; djrk gqvk rFkk 1fo"k;fojDr%o ijaeO;&:i b &vfu  bfUae;ksa ds fo"k;ksa ls fojDr gqvk 1eu% fu#è;o papy fpÙk dks cká fo"k;ksa ls jksddj 1LoHkkoso vius vuUr lgt pSrU;Lo:i esa 1leofLFkr%o ,dkxz&fu'py Hkko esa Bgjrk gS 1l%o og iq#"k 1vkRekuao VadksRdh.kZ fut Àkq1⁄4 thoaeO; dk 1è;krko è;ku djus okyk 1Hkofro gksrk gSA tks [kfoneksgdyqlks fol;fojÙkks e.kks f.k#afHkÙkk A leofênò ks lgkos lks vIik.ka gofn >knk AA2&104AA ;% {kfireksgdyq"kks fo"k;fojDrks euks fu#è; A leofLFkr% LoHkkos l vkRekua Hkofr è;krk AA2&104AA The one who has destroyed the dirt of delusion (moha), has isolated himself from sense-pleasures, has controlled the wavering of his mind, and is established firmly in soul-nature, performs meditation on the pure-soul. Explanatory Note: As the soul gets rid of delusion (moha), it gets rid of inclination towards the external objects. As a result, the objects of the senses no more attract the soul. The flickering mind becomes stable; as the objects of the senses lose their appeal, the mind fails to find anything worth exploration and indulgence. The bird on board a ship in the ocean must return back to the ship as it cannot find an abode outside the ship. Similarly, the mind, without the abode that are the objects of the senses, becomes unwavering and is able to concentrate on the pure soul-nature. Such concentration of the mind on the nature of the pure soul is meditation – the experience of the pure consciousness of the 'self'. The soul becomes utterly pure. 245 izopulkj lkekU;kFkZ & 1fugr?ku?kkfrdekZo ftUgkasus vR;ar n`<+Ck1⁄4 ?kkfr;k&deks± dk ukÀk fd;k gS 1izR;{kao ijks{krk ls jfgr vFkkZr~ lk{kkr~ 1loZHkkorÙoK%o leLrinkFkks± ds tkuus okys 1Ks;kUrxr%o tkuus ;ksX; inkFkks± ds ikj dks izkIr 1vlansg%o laÀk;] foeksg] foHkze ls jfgr ,sls 1Je.k%o egkeqfu dsoyh 1deFk±o fdl inkFkZ dk 1è;k;fro è;ku djrs gSa\ f.kgn?k.k?kkfndEeks iPpD[ka lOoHkkorPp.gw A .ks;arxnks le.kks >kfn deêa ò vlansgks AA2&105AA fugr?ku?kkfrdekZ izR;{ka loZHkkorÙoK% A Ks;kUrxr% Je.kks è;k;fr deFkZelansg% AA2&105AA What does the supreme-ascetic (the Omniscient Lord, the Kevalī) who has destroyed the most intractable inimical (ghātī) karmas, has attained the direct (pratyakÈa) knowledge of all substances, has got the better of all objects of knowledge, and is free from doubt, meditate on? Explanatory Note: Due to the presence of delusion (moha) that causes envelopment by the inimical (ghātī) karmas including the knowledge-obscuring (jñānāvaraõīya) karma, the worldly beings entertain desires. They are not able to perceive directly all objects of knowledge; their knowledge is indirect (parokÈa). As their knowledge is not complete, in their quest, they meditate on the desired objects of knowledge. But the Omniscient Lord (the Kevalī) is rid of all inimical (ghātī) karmas, all objects of knowledge are direct (pratyakÈa) to him, and, therefore, knows fully all objects of knowledge. He has no quest remaining, nothing is unknown to him. The disciple asks, what does he meditate on? 246 Pravacanasāra lkekU;kFkZ & 1v{kkrhr%o bfUae;ksa ls jfgr 1Hkwr%o gq, 1vu{k%o nwljs dks bfUae; KkuxE; u gksus okys 1lokZck/fo;qDr%o leLr Kkukoj.kkfn ?kkfr;k deks± ls jfgr vkSj 1leUrlokZ{klkS[;Kkuk<Ô%o lok±x ifjiw.kZ vkRek ds vuUrlq[k vkSj vuUrKku bu nksuksa ls iw.kZ ,sls dsoyh Hkxoku~ 1ijao mRd`  1lkS[;ao vkRehdlq[k dk 1è;k;fro fpUrou vFkkZr~ vuqHko djrs gSaA lOOkkck/fotqÙkks learlOoD[klksD[k.kk.kM~<ks A Hkwnks vD[kkrhnks >kfn v.kD[kks ija lksD[ka AA2&106AA lokZck/fo;qDr% leUrlokZ{klkS[;Kkuk<Ô% A Hkwrks¿{kkrhrks è;k;R;u{k% ija lkS[;e~ AA2&106AA With the attainment of the super-sensuous knowledge that is beyond the senses, rid of all obstructions due to the inimical (ghātī) karmas, and endowed with infinite bliss and infinite knowledge, the Omniscient Lord (the Kevalī) meditates on the supreme happiness (appertaining to the soul). Explanatory Note: The Omniscient Lord (the Kevalī) does not depend on the senses. He enjoys infinite bliss and infinite knowledge. Such bliss and knowledge have no obstruction whatsoever. He entertains no desire, no quest, no doubt. He just experiences the supreme happiness that is natural to his supreme status. Therefore, only empirically, 'he meditates'. He has already consummated the stages of dissociation (nirjarā), of karmas bound previously, and stoppage (samvara), of future bonds of karmas. Therefore, he meditates only empirically. He is the epitome of the soul's natural bliss and knowledge. 247 izopulkj lkekU;kFkZ & 1,oao bl iwoksZDr izdkj ls 1ekx±o lE;XnÀkZu&Kku&pkfj=ke;h Àkq1⁄4kRe&izòfÙk:i eks{kekxZ ds izfr 1leqfRFkrk%o m|eh gksdj izkIr gq, tks 1ftuk%o mlh Hko ls eks{k tkus okys lkekU; pjeÀkjhjh tho 1ftusUaek%o vgZUr in ds /kjd rhFk±dj vkSj 1Je.kk%o ,d] nks i;kZ; /kj.k dj eks{k tkus okys ,sls eks{kkfHkyk"kh eqfu gSa os 1fl1⁄4k%o eks{k esa fl1⁄4 voLFkk dks 1tkrk%o izkIr gq, gSa 1rsH;%o mu lcdks 1po rFkk 1rLeS fuokZ.kekxkZ;o Àkq1⁄4kRek dh izòfÙke;h vuqHko&:i eks{kekxZ dks 1ue% vLrqo aeO;&Hkko:i ueLdkj gksosA ,oa ft.kk ft .knk fl1⁄4k eXxa leqfênò k le.kk A tknk .keksRFkq rs l rLl ; f.kOok.keXxLl AA2&107AA ,oa ftuk ftusUaek% fl1⁄4k ekx± leqfRFkrk% Je.kk% A tkrk ueks¿Lrq rsH;LrLeS p fuokZ.kekxkZ; AA2&107AA My salutation to the Omniscient Lords (the Kevalī), the Fordmakers (the Tīrthańkara), and the Most Worthy Ascetics (śramaõa) treading the aforementioned path that leads to the status of the Liberated Soul (the Siddha), and also to the path to liberation (mokÈa, nirvāõa). Explanatory Note: All the Omniscient Lords (the Kevalī), the Ford-makers (the Tīrthańkara), and the Most Worthy Ascetics (śramaõa) who have attained the status of the Liberated Soul (the Siddha) have only followed the path that relies on meditation on the pure soul. There is no other path that leads to liberation. This is the essence. My salutation to the Liberated Souls (the Siddha), ever experiencing the supreme bliss appertaining to the pure soul; salutation also to the path to liberation that consists in experiencing the pure soul-substance. 248 Pravacanasāra lkekU;kFkZ & 1rLekr~o bl dkj.k ls vFkkZr~ tks eqDr gq, gSa os Àkq1⁄4kRek ds J1⁄4ku] Kku] vkpj.k ls gq, gSa 1rFkko mlh izdkj vFkkZr~ tSls rhFk±djkfndksa us Lo:i tkudj Àkq1⁄4kRek dk vuqHko fd;k gS mlh rjg eSa Hkh 1LoHkkosuo vius vkRehd Hkkodj 1Kk;dao ldy Ks;inkFkks± dks tkuus okys 1vkRekuao vkRek dks 1KkRoko leLr ij&aeO; ls fHkÂ tku dj 1eerkao ij&oLrq esa eeRocqf1⁄4 dks 1ifjotZ;kfeo lc rjg ls NksM+rk gw¡ vkSj 1fueZeRoso Lo:i esa fu'py gksdj ohrjkx Hkko esas 1mifLFkr%o fLFkr gksrk gw¡A rEgk rg tkf.kÙkk vIik.ka tk.kxa lHkkos.k A ifjoTtkfe ee Ùk mofênò ks f.kEeeÙkfEe AA2&108AA rLekÙkFkk KkRokRekua Kk;da LoHkkosu A ifjotZ;kfe eerkeqifLFkrks fueZeRos AA2&108AA Therefore, I, in the same manner, get established in my pure soul-nature. My soul is the knower of all objects of knowledge and is utterly distinct from all other objects. I cast away the sense-of-mine (mamakāra) for external objects and adopt complete non-attachment. Explanatory Note: The person treading the path to liberation knows the soul as of the nature of knowledge. He casts away the sense-of-mine (mamakāra) for external objects and then adopts passionless conduct-without-attachment (vītarāga cāritra). Leaving all other preoccupations, he concentrates just on the pure soul. He meditates in this manner: "By my very nature, I am the knower; my relation with external objects is that of the knower (jñāyaka) and the objects-of-knowledge (jñeya). These objects are not mine; I do not own these objects. I carry no infatuation for these objects. Since knowing is my nature, these objects get reflected in me; these seem to get engraved or immersed in me. 249 izopulkj Now, after removing all delusion, I am getting absorbed in my true nature. All modes of all objects-of-knowledge of the three times are directly known by me at one and the same time. Due to this relation of the knower (jñāyaka) and the objects-of-knowledge (jñeya), my nature also takes the form of the universe (loka). Still, I do not leave my own-nature of infinite knowledge (anantajñāna). I have this attribute of infinite knowledge (anantajñāna) from beginningless time but due to delusion (moha) I was ignorant, not being able to distinguish between the self and the others. Now I know my true nature and accept it without negligence on my part. Salutation to my pure-soul that is no different from that of the Siddha, endowed with infinite knowledge (anantajñāna) and infinite perception (anantadarśana) and ever established in infinite happiness. Salutation also to all the pure souls that have attained the supreme status of the Siddha." This completes the section on Reality of Objects-of-Knowledge (jñeyatattva). 250 Pravacanasāra After repeatedly making obeisance to the Supreme Lord Jina (the Arhat), the Liberated Souls (the Siddha) and the Saints (śramaõa), we suggest that if your soul too wishes to escape from misery, may it adopt the conduct – 'dharma' – of the ascetic. Explanatory Note: We promulgate for you, as we have experienced, the path, typified by the conduct based on equanimity (sāmyabhāva), that leads to liberation (mokÈa). May you adopt the conduct (dharma) of the ascetic. Reality of Conduct (cāritratattva) S E C T I O N 3 ,oa i.kfe; fl1⁄4s ft.kojolgs iq.kks iq.kks le.ks A ifMoTTknq lke..ka tfn bPNfn nqD[kifjeksD[ka AA3&1AA ,oa iz.kE; fl1⁄4ku~ ftuojò"kHkku~ iqu% iqu% Je.kku~ A izfri|rka Jke.;a ;nhPNfr nq%[kifjeks{ke~ AA3&1AA lkekU;kFkZ & 1,oao bl izdkj ^,l lqjklqj* bR;kfn xkFkkvksadj 1ftuojò"kHkku~o ftuojksa esa Js  ,sls vgZUrksa dks 1fl1⁄4ku~o fl1⁄4ksa dks 1Je.kku~o eqfu;ksa dks 1iqu% iqu%o ckj&ckj 1iz.kE;o ueLdkj djds ^HkO;thoksa dks pkfj=k esa izsj.kk djus dk minsÀk djrs gSa fd gs HkO;thoksa! tSls nq%[k dk ukÀk djus ds fy, esjs vkRek us i×pijesf ;ksa dks oanuk (ueLdkj) iwoZd fueZy Kku&nÀkZu:i lerk&Hkko uke okyk ;frekxZ vaxhdkj fd;k gS mlh izdkj* 1;fno tks rqEgkjk vkRek Hkh 1nq%[k ifjeks{kao nq%[k ls eqDr gksus dh 1bPNfro vfHkyk"kk djrk gS rks 1Jke.;ao ;fr/eZ dks 1izfri|rkao izkIr gksosA 251 izopulkj After obtaining consent of the family and then taking leave of the elders, wife and children, he accepts the fivefold observances (ācāra) in regard to knowledge (jñāna), faith (darśana), conduct (cāritra), austerities (tapa) and strength (vīrya). vkfiPN ca/qoXxa foeksbnks xq#dyÙkiqÙks g A vkflTt .kk.knal.kpfjÙkroohfj;k;kja AA3&2AA vkìPNÔ cU/qox± foeksfprks xq#dy=kiq=kS% A vklk| KkunÀkZupfj=kriksoh;kZpkje~ AA3&2AA lkekU;kFkZ & 1ca/qox±o vius dqVqac&lewg dks 1vkìPNÔo iwNdj 1xq#dy=kiq=kS%o cM+ksa ls & ekrk&firk & rFkk L=kh vkSj iq=kkfn budj 1foeksfpr%o eqDr gqvk 1KkunÀkZupfj=kriksoh;kZpkjao vkB izdkj dk Kkukpkj] vkB izdkj dk nÀkZukpkj] rsjg izdkj dk pkfj=kkpkj] ckjg izdkj dk rikpkj vkSj vkReÀkfDr dks izkIr djus okyk ,slk oh;kZpkj & bl rjg ik¡p vkpkjksa (i×pkpkj) dks 1vklk|o LOkhdkj djds fojDr gksrk gSA Explanatory Note: The man desirous of adopting asceticism first takes his family into confidence and then takes leave from the family members. He explains thus to the family members: "O brothers of the body of this incarnation! Certainly, my soul is not yours. My soul has now acquired the light of knowledge; its only 'brothers' are its own-nature." "O parents of the body of this incarnation! Certainly, you have not produced my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; its only 'parents' are its own-nature." "O wife, the subjugator of the mind in the body of this incarnation! Certainly, you do not give 'pleasure' to my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; it gets 'pleasure' only when it delves into its own-nature." "O sons of the 252 Pravacanasāra body of this incarnation! Certainly, you have not been produced by my soul; cast away infatuation for my soul. My soul has now acquired the light of knowledge; its only 'sons' are its own-nature." This way he takes leave of the family. The man desirous of adopting asceticism is already detached from the family; it is not obligatory for him to take permission from the family members. If at all he must say something, he can speak in the aforesaid manner. Subsequently, the man with right faith just sees, knows and experiences his soul-nature. He cuts himself off from all worldly dispositions. He takes leave from all activities that result in merit or demerit. However, due to fruition of previously bound karmas, several kinds of undesirable dispositions affect him but he remains unperturbed. He knows that so long as he is in the state of impurecognition (aśuddhopayoga) these undesirable dispositions are bound to appear. He had already cast away all dispositions contrary to the soul-nature as he acquired the power of discrimination between the self and the others. Therefore, the man with right faith has nothing to adopt or leave. But on fruition of the conduct-deluding (cāritramoha) karmas, he adopts the auspicious (śubha) dispositions and leaves these too subsequently. The fivefold observances are adopted in the following manner. 1) In regard to knowledge (jñānācāra) – appropriate time (kāla), modesty (vinaya), right manner (upadhāna), reverence (bahumāna), non-secretive (anihnava), right understanding (artha), right reading (vyanjana), and combination (tadubhaya) of the last two. I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the puresoul. 2) In regard to faith (darśanācāra) – without doubt (niÍśankita), desirelessness (niÍkānkÈita), revulsion-free (nirvicikitsā), non-deluded (nirmūçhadÃÈÇi), being a shielder (upabÃnhaõa), restorer (sthitikaraõa), affectionate (vātsalya), and propagator (prabhavanā). I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. 3) In regard to conduct (cāritrācāra) – of 253 izopulkj thirteen kinds, comprising fivefold supreme-vows (mahāvrata), threefold control-of-activity (gupti), and fivefold regulation-ofactivity (samiti). I know that you are not of the nature of the puresoul, still I adopt you till I attain, with your help, the status of the pure-soul. 4) In regard to austerities (tapācāra) – fasting (anaśana), reduced diet (avamaudarya), special restrictions (vÃttiparisaÉkhyāna), giving up tasty food (rasaparityāga), lonely habitation (vivikta-śayyāsana), mortification of the body (kāyakleśa), expiation (prāyaścitta), reverence (vinaya), service (vaiyavÃttya), study (svādhyāya), meditation (dhyāna), and renunciation (vyutsarga). I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. 5) In regard to strength (vīryācāra) – you provide me with strength to follow these observances. I know that you are not of the nature of the pure-soul, still I adopt you till I attain, with your help, the status of the pure-soul. le.ka x .k xq.kMa dqy:oo;ksfoflêfò eênò ja Aô le.ksfg ra fi i.knks ifMPN ea psfn v.kqxfgnks AA3&3AA Je.ka xf.kua xq.kk<Ôa dqy:io;ksfof'k fe rje~ A Je.kSLrefi iz.kr% izrhPN eka psR;uqx`ghr% AA3&3AA lkekU;kFkZ & 1rao ml 1xf.kuao ije vkpk;Z dks izkIr gksdj 1iz.kr%o ueLdkj djrk gqvk 1p vfio vkSj fu'p;dj 1ekao gs izHkks! eq>dks 1izrhPNo Àkq1⁄4kRerÙo dh flf1⁄4dj vaxhdkj djks 1bfro bl izdkj fourh djrk gqvk 1vuqxzghr%o vkpk;Zdj nh{kk ds minsÀk }kjk vaxhdkj fd;k tkrk gSA dSls gSa os vkpk;Z & 1Jo.kao i×pkpkj ds vkpj.k djus esa rFkk djkus esa izoh.k vFkkZr~ lkE;Hkkoyhu gSa 1xq.kk<Ôao ;frinoh dk vki vkpj.k djus esa 254 Pravacanasāra Then he goes to the worthy head (ācārya) of a congregation of ascetics, who himself practises the fivefold observances and guides his disciples, rich in virtues, superior in terms of nobility (kula), form (rūpa), and age (vaya), and highly adorable by the disciple ascetics. He bows down in reverence and pleads, "O Lord! Please admit me." He is favoured with admission (into the congregation). Explanatory Note: Everyone serves willingly the man born in a noble family; such a man instinctively is without imperfections like excessive anger. The head (ācārya) has this superiority of the nobility (kula). His external form is so imposing that it portrays his internal purity; this is his superiority of the form (rūpa). He is free from imperfections of the intellect that are particular to the child or the old, and the lust-borne imperfections particular to the youth. This is his superiority of the age (vaya). He guides the disciple ascetics in appropriate conduct and preaches them the right virtues. He is, therefore, adored by all. The person desirous of treading the path of asceticism goes to such a worthy head (ācārya), bows down in reverence and pleads, with folded hands, admission into the congregation, "O Lord, I am scared of this world; please admit me to your congregation so that I too can attain my pure-soul-substance (śuddhātmatattva)." The head (ācārya) admits him to the congregation. vkSj vU; dks vkpj.k djkus esa izoh.k gksus ls xq.kksadj ifjiw.kZ gSa 1dqy:io;ksfof'k ao dqy ls] :i ls] mez ls foÀks"krk fy;s gq, (mRd` ) gSa vkSj os 1Je.kS%o eqfDr ds bPNqd egkeqfu;ksadj 1b rjao vfrfiz; gSaA 255 izopulkj .kkga gksfe ijs l .k es ijs .kfRFk eT>feg dfp A bfn f.kfPNnks ft nnks tknks t/tkn:o/jks AA3&4AA ukga Hkokfe ijs"kka u es ijs ukfLr eesg  dfpr~ A bfr fufÜÓrks ftrsfUae;% tkrks ;Fkktkr:i/j% AA3&4AA lkekU;kFkZ & 1vgao eSa 1ijs"kkao 'kq1⁄4fpUek=k ls vU; tks ijaeO; gSa mudk 1u Hkokfeo ugha g¡w vkSj 1u eso u esjs 1ijso ijaeO; gSa blfy, 1bgo bl yksd esa 1eeo esjk 1 dfpr~o dqN Hkh 1ukfLro ugha gS 1bfro bl rjg 1fufÜÓr%o fu'p; djrk gqvk 1ftrsfUae;%o ik¡p bfUae;ksa dk thrus okyk 1;Fkktkr:i/j% tkr%o vkRek dk tSlk dqN Lo;afl1⁄4 Lo:i gS mldks /kj.k djrk gSA I do not belong to the external objects; these external objects do not belong to me. Nothing in this world belongs to me. Ascertaining reality in this manner, the subjugator of the senses adopts the form (rūpa) that is natural-by-birth (nāgnya, yathājāta). Explanatory Note: The man who wishes to adopt asceticism realizes that since each substance (dravya) is distinct and established in own-nature, he neither belongs to the external objects nor do the external objects belong to him. "All dispositions due to bondage of karmas – the quasi-karmas (nokarma), the material-karmas (dravyakarma) and the psychic-karmas (bhāvakarma) – are not my nature. Different from all such dispositions, I am an indestructible and eternal substance." Reflecting in this manner, he adopts the external symbol – perfect nudity that is the natural state of the man, by birth – of the ascetic. 256 Pravacanasāra t/tkn:otkna mIikfMndslealqxa lq1⁄4a A jfgna glknhnks vIifMdEEka gofn yxa AA3&5AA ;Fkktkr:itkreqRikfVrdsÀkÀeJqda Àkq1⁄4e~ A jfgra  glkfnrksizfrdeZ Hkofr fyÄ~xe~ AA3&5AA lkekU;kFkZ & 1;Fkktkr:itkrao tSlk fuxz±Fk vFkkZr~ ijek.kqek=k ifjxzg ls Hkh jfgr eqfu dk Lo:i gksrk gS oSls Lo:i okyk 1mRikfVrdsÀkÀeJqdao ykasp dj Mkys gSa fÀkj&nk<+h ds cky ftlus ,slk 1Àkq1⁄4ao leLr ifjxzg&jfgr gksus ls fueZy 1 glkfnr% jfgrao  glk vkfn iki;ksxksa ls jfgr vkSj 1vizfrdeZo Àkjhj ds lEgkyus dh vFkok ltkus dh fØ;kdj jfgr ,slk 1fyÄ~xao equh'oj aeO; yx 1Hkofro gksrk gSA rFkk 1ewNkZjEHkfo;qDrao ijaeO; esa eksg ls mRiÂ eerk:i ifj.kkeksa ds vkjEHk ls jfgr 1mi;ksx;ksxÀkqf1⁄4H;kao Kku&nÀkZu:i pSrU; ifj.kkeLo:i mi;ksx vkSj eu&opu&dk; dh fØ;k:i ;ksx budh Àkqf1⁄4 vFkkZr~ ÀkqHkkÀkqHk&:ijatdrk ls jfgr Hkko:i mi;ksx Àkqf1⁄4 vkSj ;ksxifj.kfr dh fu'pyrk:i ;ksxÀkqf1⁄4 & bl rjg nks izdkj dh Àkq1⁄4rkdj 1;qDrao lfgr 1u ijkis{kao ij dh vis{kk ugha j[kus okyk 1viquHkZodkj.kao vkSj eks{k dk dkj.k ,slk 1tSua fyÄ~xao ftusUaedj dgk gqvk Hkko yx gksrk gSA eqPNkjaHkfotqÙka tqÙka motksxtksxlq1⁄4h g A  yxa .k ijkosD[ka viq.kCHkodkj.ka tks.ga AA3&6AA (tqxya) ewPNkZjEHkfo;qDra ;qDreqi;ksx;ksxÀkqf1⁄4H;ke~ A fyÄ~xa u ijkis{keiquHkZodkj.ka tSue~ AA3&6AA (;qxye~) The external-marks (dravyalińga) of the ascetic are that he adopts the nude form that is natural-by-birth (nāgnya, yathājāta), pulls out his hair of the head and the face by hand, being pure, he is free from activities that cause injury, and does 257 izopulkj not attend to the body. The internal-marks (bhāvalińga) – the cause of cessation of births – of the ascetic are that he is free from infatuation for possessions, has purity of the cognition (upayoga) and the activities (yoga), and is free from dependence on everything external. Explanatory Note: The dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha) do not allow one to adopt the nude form that is natural-by-birth (nāgnya, yathājāta). When the soul is free from such dispositions, it naturally attains the nude form. In this state, there is the absence of attachment for clothes and ornaments. There remains no need for safeguarding the hair of the head and the face. No external possessions and no activities that cause demerit remain. There remains no need for attending to the body. All these are the external-marks (dravyalińga) of the ascetic. From the inside, the ascetic is free from infatuation and dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha). He frees himself from the sense-of-mine (mamakāra) and self-consciousness (ahaÉkāra) for all objects or things. He attains purity of the cognition (upayoga). He becomes self-dependent, free from activities (yoga) of the body, the speech, and the mind. These are the internal-marks (bhāvalińga), the cause of liberation, of the ascetic. Only when the soul is equipped with both, the external and the internal marks (lińga), it acquires the status of the ascetic. vknk; ra fi yxa xq#.kk ijes.k ra .keaflÙkk A lksPpk lona fdfj;a mofênò ks gksfn lks le.kks AA3&7AA vknk; rnfi fyÄ~xa xq#.kk ijes.k ra ueLd`R; A JqRok lozrka fØ;keqifLFkrks Hkofr l Je.k% AA3&7AA 258 Pravacanasāra lkekU;kFkZ & 1ijes.k xq#.kko mRd`  xq# tks vgZUr dsoyh vFkok nh{kk nsus okys vkpk;Z&xq# gSa muls minsfÀkr 1rnfi fyÄ~xao aeO;&Hkko Hksndj nks izdkj ds yx dks 1vknk;o vaxhdkj djds 1ra ueLd`R;o nh{kk ds nsus okys vg±r ok vkpk;Z dks ueLdkj djds vkSj 1lozrkao ik¡p egkozrksa lfgr 1fØ;kao eqfu dh vkpkj fof/ dks 1JqRoko lqudj 1l%o og eqfuin dk bPNqd iq#"k 1mifLFkr%o eqfuin dks ,dkxzrk ls voyEcUk dj fr rk gqvk 1Je.k%o lc esa len`f  gksus ls ifjiw.kZ lk{kkr~ eqfu gksrk gSA After obtaining the consent of the worthy head (ācārya), adopting the external-marks (dravyalińga) as well as the internal-marks (bhāvalińga) of the ascetic, bowing down in reverence to the head (ācārya), and taking note of the duties of the ascetic including the fivefold supreme vows (mahāvrata), he gets established, with equanimity, as an ascetic (muni, śramaõa). Explanatory Note: The man wishing to become an ascetic first adopts the external-marks (dravyalińga) as well as the internalmarks (bhāvalińga) of the ascetic. Empirically, the worthy head (ācārya) grants him these two kinds of marks since he educates him about the manner of adopting these. And the disciple believes firmly that the worthy head (ācārya) has bestowed on him the status of the ascetic (muni, śramaõa). Considering the head (ācārya) as his supreme benefactor, he bows to him and adores him with great devotion. He listens intently to the discourse that expounds the virtues of the fivefold supreme vows (mahāvrata), the cause of refraining from sinful activities. Accepting the nature of his soul as utterly pure like that of the Liberated Soul (the Siddha), he casts away all dispositions of attachment (rāga) and aversion (dveÈa), and adopts equanimity. He realizes that his soulnature is distinct from the activities that he performs in the three times and resorts to repentance (pratikramaõa), renunciation 259 izopulkj (pratyākhyāna), and confession (ālocanā). He becomes steady in his true nature, shedding all activities (yoga) of the body, the speech, and the mind. Since activities of the body lead to demerit, he restricts his bodily activities and remains calm in his natural state of nude (yathājāta) existence. onlfe nfn;jks/ks ykspkoLl;epsye.gk.ka A f[kfnl;.kenaro.ka fBfnHkks;.kes;HkÙka p AA3&8AA ozrlferhfUae;jks/ks ykspkoÀ;depSyD;eLukue~ A f{kfrÀk;uenUr/koua fLFkfrHkkstuesdHkDra p AA3&8AA lkekU;kFkZ & 1ozrlferhfUae;jks/%o iki&;ksx fØ;k ls jfgr i×p egkozr] ik¡p lfefr vkSj ik¡p bfUae;ksa dk fujks/ (jksduk) 1ykspkoÀ;dao dsÀkksa dk yksap] Ng vkoÀ;d fØ;k;sa 1vpSyD;ao fnxEcj voLFkk 1vLukuao vax iz{kkyukfn fØ;k ls jfgr gksuk 1f{kfrÀk;uao Hkwfe&'k;u 1vnUr/kouao vnar/kou vFkkZr~ nrkSu ugha djuk 1fLFkfrHkkstuao [kMs+ gksdj Hkkstu djuk 1po vkSj 1,dHkDrao ,d ckj Hkkstu (vkgkj) 1,rso ;s (vV~BkbZl) 1ewyxq.kk%o ewyxq.k 1Je.kkukao equh'ojksa ds 1ftuojS%o loZK&ohrjkxnso us 1[kyqo fu'p;dj 1izKIrk%o dgs gSa] bu ewyxq.kksa ls gh ;frinoh fLFkj jgrh gSA 1rs"kqo mu ewyxq.kksa esa tks fdlh le; 1izeÙk%o izeknh gqvk 1Je.k%o eqfu gks rks 1NsnksiLFkkid% Hkofro la;e ds Nsn (Hkax) dk fiQj LFkkiu djus okyk gksrk gSA ,ns [kyq ewyxq.kk le.kk.ka ft.kojs g i..kÙkk A rslq ieÙkks le.kks Nsnksoêkò oxks gksfn AA3&9AA (tqxya) ,rs [kyq ewYkxq.kk% Je.kkuka ftuojS% izKIrk% A rs"kq izeÙk% Je.k% NsnksiLFkkidks Hkofr AA3&9AA (;qXee~) 260 Pravacanasāra The Omniscient Lord has expounded that five supreme vows (mahāvrata), five regulations (samiti), fivefold control of the senses (pańcendriya nirodha), pulling out the hair on the head 1and the face (keśalońca), six essential duties (Èaçāvaśyaka) , renouncing clothes (nāgnya, digambaratva), not taking bath (asnāna), sleeping on the ground (bhūmiśayana), not cleansing the teeth (adantadhāvana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are certainly the twenty-eight primary attributes (mūlaguõa) that make the ascetic (śramaõa) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules. Explanatory Note: These twenty-eight primary attributes (mūlaguõa) help establishing the soul in own-nature, therefore, these are essential to be followed by the ascetic (muni, śramaõa). If the ascetic fails to follow any of these primary attributes (mūlaguõa), he must reestablish his soul in those attributes; this is called the process of reinitiation (chedopasthāpanā). As the man desirous of gold, must accept gold in all its forms, like the ring, the bracelet and the coin, similarly, the ascetic desirous of restraint for attaining the pure soul-nature must accept these twenty-eight primary attributes (mūlaguõa); these are all parts of the process of establshing the soul in own-nature. Practise of these attributes makes the ascetic focussed; if ever he gets negligent, he follows the rules of reestablishment. 261 izopulkj 1 Six essential duties are: 1) equanimity (sāmāyika), 2) adoration of the twenty-four Tīrthańkara (caturvińśatistava), 3) making obeisance to the Perfect One (vandanā), 4) repentance for past sinful activity (pratikramaõa), 5) renunciation of future sinful activity (pratyākhyāna), and 6) observing complete detachment from the body in a still, standing posture (kāyotsarga). (see Pançit Āśādhara's 'DharmāmÃta Anagāra', verse 8-17.) Some texts mention the study of the Scripture (svādhyāya), in place of renunciation of future sinful activity (pratyākhyāna), as an essential duty.  yxXxg.ka rs l xq# fÙk iOoTtnk;xks gksfn A Nsnslwoêoò xk lslk f.kTtko;k le.kk AA3&10AA fyÄ~xxzg.ks rs"kka xq#fjfr izozT;knk;dks Hkofr A Nsn;ks#iLFkkidk% Àks"kk fu;kZidk% Je.kk% AA3&10AA lkekU;kFkZ & 1rs"kkao iwoksZDr eqfu;ksa ds 1fyÄ~xxzg.kso eqfu yx xzg.k dh voLFkk esa 1xq#% bfro tks xq# gksrk gS og 1izozT;knk;d%o nh{kk dks nsus okyk 1Hkofro gksrk gS vFkkZr~ dgk tkrk gS 1Nsn;ks%o ,dnsÀk&loZnsÀk ds Hksndj tks nks izdkj ds Nsn vFkkZr~ la;e ds Hksn muds 1miLFkkidk%o minsÀk nsdj fiQj LFkkiu djus okys 1Àks"kk%o vU; 1Je.kk%o ;R;kpkj esa vfr izoh.k egkeqfu gSa os 1fu;kZidk%o fu;kZidxq# dgs tkrs gSaA The worthy head (ācārya) – guru – who grants initiation (dīkÈā), with the external as well as the internal marks (lińga), into the congregation is called the pravrajyādāyaka or the dīkÈādāyaka or the dīkÈāguru. Subsequently, as and when the ascetic fails to observe restraints as specified, the other worthy heads (ācārya) – guru – may reinitiate him in the right course of conduct; these worthy heads (ācārya) are called the niryāpakaguru. Explanatory Note: First, the worthy head (ācārya) – guru – who grants initiation into the congregation is the dīkÈādāyaka or the dīkÈāguru. In later life, as an ascetic, if a minor breach in the observance of proper restraint occurs, the guru who reestablishes him in the right course of conduct is the niryāpakaguru. In case there is a major breach in the observance of proper restraint, the guru may still grant reinitiation into the ascetic fold; such a guru is also called the niryāpakaguru. 262 Pravacanasāra i;nfEg lekj1⁄4s Nsnks le.kLl dk;psêfò Ee A tk;fn tfn rLl iq.kks vkyks;.kiqfOo;k fdfj;k AA3&11AA iz;rk;ka lekjC/k;ka Nsn% Je.kL; dk;ps k;ke~ A tk;rs ;fn rL; iqujkykspukiw£odk fØ;k AA3&11AA lkekU;kFkZ & 1iz;rk;kao ;RuiwoZd 1lekjC/k;kao vkjEHk gqbZ 1dk;ps k;kao Àkjhj dh fØ;k ds gksus ij 1;fno tks 1Je.kL;o eqfu ds 1Nsn%o la;e dk Hkax 1tk;rso mRiÂ gks rks 1iqu%o fiQj 1rL;o ml eqfu dks 1vkykspukiw£odk fØ;ko tSlh dqN ;R;kpkj xazFkks esa vkykspuk&fØ;k dgh xbZ gS oSlh gh djuh ;g mik; gSA 1Nsniz;qDr% Je.k%o varjax mi;ksx:i ;frin ftlds Hkax gqvk gks ,slk eqfu 1ftuers O;ogkfj.kao ohrjkx&ekxZ esa O;ogkj fØ;k esa prqj 1Je.kao egkeqfu dks 1vklk|o izkIr gksdj 1vkyksP;o vkSj vius nks"k izdkfÀkr djds (dg djds) 1rsuo ml egkeqfu ls 1mifn ao mins'k fd;k x;k tks eqfuin&Hkax dk naM og 1drZO;ao djuk pkfg;sA NsnqotqÙkks le.kks le.ka oogkfj.ka ft.kenfEe A vklsTtkyksfpÙkk mofnêa ò rs.k dk;Ooa AA3&12AA (tqxya) Nsniz;qDr% Je.k% Je.ka O;ogkfj.ka ftuers A vklk|kyksP;ksifn a rsu drZO;e~ AA3&12AA (;qxye~) If the breach of proper restraint has occurred due to the activities of the body, though performed carefully, the ascetic must, after confession of the fault, follow the course of expiation as prescribed in the Scripture. If the breach has occurred due to perversion of the cognition (upayoga), the ascetic must approach a worthy head (ācārya), make confession, and take on the chastisement as prescribed by the guru. 263 izopulkj Explanatory Note: The breach of restraint is of two kinds, external and internal. If the breach is due to the activity of the body, without perversion of the mind, it is external. If the breach is due to the perversion of the mind, it is internal. The ascetic whose thoughts are pure and is careful, but due to the normal activities of the body, like walking, sitting, and sleeping, he happens to breach proper restraint, he may make confession of the breach and reestablish himself in the right course of conduct. If the breach is due to the perversion of the mind, it is more serious. He must approach a worthy head (ācārya), proficient in the administration of penance for purification, make confession, and accept the prescribed chastisement. He then reestablishes himself in the right course of conduct. vf/okls o fookls Nsnfogw.kks Hkoh; lke..ks A le.kks fogjnq f.kPpa ifjgjek.kks f.kca/kf.k AA3&13AA vf/okls ok fookls Nsnfoghuks HkwRok Jke.;s A Je.kks fogjrq fuR;a ifjgjek.kks fucU/ku~ AA3&13AA lkekU;kFkZ & 1Jke.;so lerk&Hkko:i ;fr voLFkk esa 1Nsnfoghuks HkwRoko varjax&cfgjax Hksn ls nks rjg dk tks eqfuin dk Hkax gS mlls jfgr gksdj 1fuR;ao loZnk (gesÀkk) 1fucU/ku~o ijaeO; esa b &vfu  laca/ksa dks 1ifjgjek.k%o R;kxrk gqvk 1vf/oklso vkRek esa vkRek dks vaxhdkj dj tgk¡ xq# dk okl gks ogk¡ ij vFkkZr~ mu iwT; xq#vksa dh laxfr esa jgs 1oko vFkok 1fooklso mlls nwljh txg jgdj 1Je.k% fogjrqo Je.k fogkjs vFkkZr~ O;ogkj deZ djsA 264 Pravacanasāra The ascetic (muni, śramaõa) may remain in the company of the worthy preceptor or without his company, but, in either case, renouncing association with all external objects, he should be ever vigilant not to breach proper restraint. Explanatory Note: Whether the ascetic (muni, śramaõa) stays in the company of the worthy preceptors or not, he must renounce attachment (rāga) and aversion (dveÈa) towards external objects, desirable or undesirable. Whenever there is the disposition of attachment (rāga) towards external objects, the cognition (upayoga) gets contaminated; with impure cognition (upayoga), passionless conduct-without-attachment (vītarāga cāritra) cannot exist. Commendable restraint is the hallmark of the ascetic; attachment (rāga) towards external objects causes its breach. That is why, renouncing association with all external objects is essential to asceticism. The passionless ascetic is without blemish, whether he stays in the company of the worthy preceptor or without his company. The ascetic who entertains dispositions of attachment (rāga) and aversion (dveÈa) towards external objects causes the breach of the restraint, whether he lives in the company of the worthy preceptor or without his company. What must be renounced is the association with all external objects. pjfn f.kc1⁄4ks f.kPpa le.kks .kk.kfEe nal.keqgfEe A i;nks ewyxq.kslq ; tks lks ifMiq..klke..kks AA3&14AA pjfr fuc1⁄4ks fuR;a Je.kks Kkus nÀkZueq[ks A iz;rks ewyxq.ks"kq p ;% l ifjiw.kZJke.;% AA3&14AA lkekU;kFkZ & 1;%o tks 1Je.k%o eqfu 1nÀkZueq[kso lE;d~nÀkZu vkfn vuUrxq.k lfgr 1Kkuso KkuLo:i vkRek esa 1fuR;ao gesÀkk 1pjfro izòÙk 265 izopulkj The ascetic (muni, śramaõa) who is ever established in own 'self', characterized by perception (darśana) and knowledge (jñāna), and vigilant in observance of the primary attributes (mūlaguõa), follows asceticism to perfection. Explanatory Note: Getting established in own 'self' is the real observance of the status of the ascetic (muni, śramaõa). When the ascetic is established in own 'self', he is able to renounce attachment to all external objects. His cognition (upayoga) becomes stainless and as the cognition (upayoga) becomes stainless, the asceticism (munipada) too becomes stainless. Knowing this, the worthy ascetic establishes himself in own soul (ātmā), characterized by infinite perception (darśana) and infinite knowledge (jñāna). Further, he follows, with due vigilance, the twenty-eight primary attributes (mūlaguõa) of asceticism. Asceticism reaches its perfection only when the ascetic (muni, śramaõa) gets established in own soul (ātmā), renouncing attachment towards all external objects. (yhu) gksrk gS 1po vkSj 1ewyxq.ks"kqo (vV~BkbZl) ewyxq.kksa esa 1iz;r%o lko/ku gksdj m|eh gksrk gS 1l%o og 1ifjiw.kZJke.;%o varjax&cká la;e&Hkax ls jfgr] v[kafMr ;frinoh vFkkZr~ ifjiw.kZ eqfuin dk /kjd gksrk gSA HkÙks ok [ko.ks ok vkol/s ok iq.kks fogkjs ok A mof/fEg ok f.kc1⁄4a .ksPNfn le.kfEe fod/fEg AA3&15AA HkDrs ok {ki.ks ok vkolFks ok iqu£ogkjs ok A mi/kS ok fuc1⁄4a usPNfr Je.ks fodFkk;ke~ AA3&15AA 266 Pravacanasāra The worthy ascetic (muni, śramaõa) does not entertain sense of attachment for the food (āhāra), or for fasting (anaśana), or for the dwelling (āvāsa), or for roaming (vihāra), or for the body (śarīra), or for other ascetics (śramaõa), or for loquacious discussions (vikathā). Explanatory Note: The instrumental cause for becoming an ascetic is the body, and the body requires food for sustenance. The ascetic therefore accepts food. In order to attain stability of concentration, he also accepts, according to his capacity, fasting. For attaining the stability of mind, he dwells in the solitude of mountainous caves. For accepting food, he has to roam through places where people live. He inherently has the possession (parigraha) of the body (śarīra). He has to interact, for study etc., with other ascetics. He has to use words, the material substance, as the mode of conversation. All these are kinds of possessions for the ascetic, but what is important is not to have a sense of attachment for these possessions. These are minute (sūkÈma) possessions and entertaining a sense of attachment even with these causes a breach of restraint for the ascetic; with these possessions he cannot establish himself in pure soul-substance. lkekU;kFkZ & tks egkeqfu gS og 1HkDrso vkgkj esa 1oko vFkok 1{ki.kso bfUae;ksa dks mÙksftr u gksus nsus dk dkj.k rFkk fu£odYi lekf/ dk dkj.kHkwr vuÀku esa 1oko vFkok 1vkolFkso xqiQk vkfnd fuokLkLFky esa 1iqu%o vkSj 1fogkjso fogkj&dk;Z esa 1oko vFkok 1mi/kSo Àkjhjek=k ifjxzg esa 1oko vFkok 1Je.kso nwljs eqfu;ksa esa 1oko vFkok 1fodFkk;kao v/eZ&ppkZ esa 1fuc1⁄4ao eeRoiwoZd laca/ dks 1uo ugha 1bPNfro pkgrk gSA 267 izopulkj vi;Ùkk ok pfj;k l;.kkl.kBk.kpadeknhlq A le.kLl lOodkys glk lk larr fÙk enk AA3&16AA viz;rk ok p;kZ Àk;ukluLFkkupÄ~Øe.kkfn"kq A Je.kL; loZdkys  glk lk larrsfr erk AA3&16AA lkekU;kFkZ & 1oko vFkok 1Je.kL;o eqfu ds 1Àk;uklu& LFkku& pÄ~Øe.kkfn"kqo lksus] cSBus] [kM+s gksus] pyus vkfn vusd fØ;kvksa esa tks 1viz;rko ;Ru jfgr 1p;kZo izòfÙk gksrh gS 1lko og 1loZdkyso gesÀkk 1larrko v[kf.Mr 1 glko pSrU; izk.kksa dk foukÀk djus okyh  glk gS 1bfro bl izdkj 1erko ohrjkx loZKnso us dgh gSA Alternatively, the Lord has propounded that negligent activity of the ascetic (muni, śramaõa) while sleeping, sitting, standing, and walking is the cause of injury (hiÉsā) to living beings, continuously, and at all times. Explanatory Note: The breach of restraint is impure-cognition (aśuddhopayoga); for the ascetic (muni, śramaõa) pure-cognition (śuddhopayoga) is the right course. Impure-cognition (aśuddhopayoga) denigrates the status of the ascetic as it is the cause of injury (hiÉsā) to the living beings. Impure-cognition (aśuddhopayoga) causes injury to the life-essential (prāõa), i.e., purecognition (śuddhopayoga), of the soul. Thus, the major injury that impure-cognition (aśuddhopayoga) causes is to own soul through impairement of its natural knowledge (jñāna) and perception (darśana). Impure-cognition (aśuddhopayoga) exists when the ascetic performs his activities negligently, without proper diligence. Activities of the ascetic without proper diligence cause impairment to his twenty-eight primary attributes (mūlaguõa). Diligence is natural to the ascetic; only when he is engaged in 268 Pravacanasāra impure-cognition (aśuddhopayoga) negligence in activities takes place. Activities with diligence do not cause the breach of restraint; activities with negligence cause the breach of restraint. Activities of the ascetic performed with negligence constitute injury (hiÉsā) that impaires, first and foremost, his soul's pure-cognition (śuddhopayoga). ejnq o ftonq thoks v;nkpkjLl f.kfPNnk glk A i;nLl .kfRFk ca/ks glkesÙks.k lfenhlq AA3&17AA fez;rka ok thorq ok thoks¿;rkpkjL; fufÜÓrk  glk A iz;rL; ukfLr cU/ks  glkek=ks.k lfefr"kq AA3&17AA lkekU;kFkZ & 1tho%o nwljk tho 1fez;rka oko ejs ;k 1thorq oko vFkok thfor jgs 1v;rkpkjL;o ftl eqfu dk vkpkj ;RuiwoZd ugha gS mlds 1 glko  glk 1fufÜÓrko fuf'pr gS] ijUrq 1lfefr"kqo ik¡pks lfefr;ksa esa 1iz;rL;o ;RuiwoZd izòfÙk djus okys eqfu ds 1 glkek=ks.ko cká esa tho ds ?kkr ds gksusek=k ls 1cU/%o ca/ 1ukfLro ugha gksrkA The ascetic (muni, śramaõa) whose activities are without proper diligence certainly causes injury (hiÉsā) to the living beings, whether they die or not. The ascetic who observes diligently the fivefold regulation of activities (samiti) does not cause bondage even if he has caused injury to the living beings. Explanatory Note: Injury (hiÉsā) is of two kinds, internal and external. Internal injury causes impairment of the life-essentials (prāõa), in form of knowledge-vitality (jñānaprāõa) or purecognition (śuddhopayoga), of own soul. External injury is 269 izopulkj impairment of the life-essentials (prāõa) of other living beings. Internal injury is stronger of the two. Negligent activities may or may not cause injury to other living beings, but certainly cause injury to the knowledge-life (jñānaprāõa) or pure-cognition (śuddhopayoga) of own soul. If the ascetic observes diligently the fivefold regulation of activities (samiti) he safeguards his restraint in form of pure-cognition (śuddhopayoga). Therefore, even when his activities cause injury to other living beings, the internal disposition of non-injury does not allow bondage of karmas. Internal injury certainly causes bondage of karmas. External injury may or may not cause bondage of karmas. If activities are performed with due diligence and still injury (hiÉsā) takes place, there is no bondage of karmas. If activities are performed without due diligence and injury (hiÉsā) takes place, certainly there is bondage of karmas. Internal injury is certainly worth discarding; pure-cognition (śuddhopayoga) that engenders disposition of noninjury (ahiÉsā) is worth accepting. v;nkpkjks le.kks NLlq fo dk;slq o/xks fÙk enks A pjfn tna tfn f.kPpa deya o tys f.k#oysoks AA3&18AA v;rkpkj% Je.k% "kV~Lofi dk;s"kq o/d bfr er% A pjfr ;ra ;fn fuR;a deyfeo tys fu#iysi% AA3&18AA lkekU;kFkZ & 1v;rkpkj%o ftlds ;RuiwoZd vkpkj fØ;k ugha ,slk 1Je.k%o tks eqfu og 1"kV~Lofio Ngksa 1dk;s"kqo ìfFkoh vkfn dk;ksa esa 1o/do o/ dk djus okyk gS 1bfro ,slk 1er%o lOkZKnso us dgk gSA 1;fno ;fn 1fuR;ao gesÀkk 1;rao ;frfØ;k esa ;Ru dk 1pjfro vkpj.k djrk gS rks og eqfu 1tyso ty esa 1deye~o dey dh 1boo rjg 1fu#iysi%o deZca/&:i ysi ls jfgr gSA 270 Pravacanasāra The Doctrine expounds that the ascetic (muni, śramaõa) whose activities are without due diligence certainly engenders bondage of karmas as he causes injury (hiÉsā) to six classes of embodied beings. The ascetic who incessantly observes diligence in his activities does not engender bondage of karmas; he remains unblemished as the lotus-flower remains untouched by the water though it grows in the water. Explanatory Note: When the cognition (upayoga) is tainted with dispositions of attachment (rāga) and aversion (dveÈa), the ascetic (muni, śramaõa) certainly becomes lax in his activities. When the activities are lax, there is existence of impure-cognition (aśuddhopayoga). Such lax activities cause injury (hiÉsā) to six classes of embodied beings. And for the ascetic engaged in impurecognition (aśuddhopayoga), injury (hiÉsā) must engender bondage of karmas. When the ascetic (muni, śramaõa) is engaged in pure-cognition (śuddhopayoga), his activities are with due diligence; his cognition (upayoga) is not tainted with dispositions of attachment (rāga) and aversion (dveÈa). His disposition of noninjury (ahiÉsā) keeps him free from bondage of karmas. If, by chance, injury (hiÉsā) is caused to an embodied being, he still is not bound with karmas due to his pure disposition. He is like the lotus-flower that remains untouched by the water though it grows in the water. In essence, the ascetic must get rid of dispositions of attachment (rāga) and aversion (dveÈa) that cause destruction of internal as well as external restraint. gofn o .k gofn ca/ks ens fg thos¿/ dk;psêfò Ee A ca/ks /qoeqo/hnks bfn le.kk NafM;k lOoa AA3&19AA 271 izopulkj Hkofr ok u Hkofr cU/ks èrs fg thos¿Fk dk;ps k;ke~ A cU/ks /zqoeqi/sfjfr Je.kkLR;DroUr% loZe~ AA3&19AA lkekU;kFkZ & 1vFko vkxs vFkkZr~ eqfu dks ifjxzg ls la;e dk ?kkr fn[kkrs gSa fd 1dk;ps k;kao eqfu dh gyu&pyu fØ;k ds gksus ls 1thoso =kl&LFkkoj tho ds 1èrso ejus ij 1fgo fu'p; ls 1cU/%o ca/ (deZysi) 1Hkofro gksrk gS 1oko vFkok 1uo ugha Hkh 1Hkofro gksrk gS fdUrq 1mi/s%o ifjxzg ls 1cU/%o ca/ (deZysi) 1/zqoao fu'p; ls gksrk gh gSA 1bfro ,slk tkudj 1Je.kk%o egkeqfu vgZUrnsoksa us 1lo±o leLr gh ifjxzg dks igys gh 1R;DroUr%o NksM+ fn;k gSA Bodily activities of the ascetic (muni, śramaõa) which cause injury (hiÉsā) to the living beings may or may not engender bondage of karmas. However, if the ascetic (muni, śramaõa) has attachment to possessions (parigraha), he certainly engenders bondage of karmas; knowling this, the supreme ascetics leave all possessions in the first place. Explanatory Note: Bodily activities of the ascetic (muni, śramaõa) cause injury (hiÉsā) to living beings; these activities may or may not cause bondage of karmas. This is the manifoldpoint-of-view (anekānta). With pure-cognition (śuddhopayoga) there is no bondage. With impure-cognition (aśuddhopayoga) there certainly is bondage. However, if the ascetic (muni, śramaõa) has attachment to possessions (parigraha), he certainly engenders bondage of karmas. The reason is that attachment to possessions (parigraha) must result in impure-cognition (aśuddhopayoga). Since impure-cognition (aśuddhopayoga) causes breach of internal restraint, the bondage of karmas is certain. Attachment to possessions (parigraha) is always accompanied by bodily activities due to impure-cognition (aśuddhopayoga). That is why 272 Pravacanasāra supreme ascetics rid themselves of all attachment to possessions (parigraha) in the first place. The destruction of internal restraint, i.e., of pure-cognition (śuddhopayoga), is same as the attachment to possessions (parigraha). Both cause the breach of restraint. The ascetic (muni, śramaõa) must leave attachment to possessions (parigraha), as he has already left everything that causes the breach of restraint. .k fg f.kjosD[kks pkxks .k gofn fHkD[kqLl vkl;folq1⁄4h A vfolq1⁄4Ll ; fpÙks dga .kq dEeD[kvks fofgnks AA3&20AA u fg fujis{kLR;kxks u Hkofr fHk{kksjkÀk;foÀkqf1⁄4% A vfoÀkq1⁄4L; p fpÙks dFka uq deZ{k;ks fofgr% AA3&20AA lkekU;kFkZ & ;fn 1fujis{k%o ifjxzg dh vis{kk ls loZFkk jfgr 1R;kx%o ifjxzg dk R;kx 1uo u gks rks 1fgo fu'p; ls 1fHk{kks%o eqfu ds 1vkÀk;foÀkqf1⁄4%o fpÙk dh fueZyrk 1uo ugha 1Hkofro gksrh gS 1po vkSj 1fpÙkso Kku&nÀkZuksi;ksx:i ifj.kkeksa esa 1vfoÀkq1⁄4L;o tks vfo'kq1⁄4 (ley) gS ml eqfu ds 1dFkao fdl izdkj 1uqo Hkyk 1deZ{k;%o leLr deZ dk ukÀk 1fofgr%o gks ldrk gS\ ugha gks ldrkA The ascetic (muni, śramaõa) who has not set himself completely free of attachment to possessions (parigraha) cannot have purity of mind and without purity in his dispositions, how can he get rid of all karmas? Explanatory Note: Even minuscule attachment to possessions (parigraha) must cause breach of internal restraint, i.e., of purecognition (śuddhopayoga). Breach of pure-cognition (śuddho273 izopulkj payoga) results in impure dispositions. As the rice with hull is not free from reddish dirt, similarly, the ascetic (muni, śramaõa) with even minute attachment to possessions (parigraha) is not free from impure dispositions. The ascetic (muni, śramaõa) with even minute attachment to possessions (parigraha) does not get established in pure-cognition (śuddhopayoga); without purecognition (śuddhopayoga) how can omniscience be attained? The ascetic (muni, śramaõa) who wishes to get rid of non-restraint (asaÉyama) due to impure-cognition (aśuddhopayoga) must discard completely attachment to possessions (parigraha). fd/ rfEe .kfRFk eqPNk vkjaHkks ok vlateks rLl A r/ ijnOofEe jnks d/eIik.ka ilk/;fn AA3&21AA dFka rfLeÂkfLr ewPNkZ vkjEHkks ok vla;eLrL; A rFkk ijaeO;s jr% dFkekRekua izlk/;fr AA3&21AA lkekU;kFkZ & 1rfLeu~o ml ifjxzg ds gksus ij 1ewPNkZo eeRo ifj.kke 1oko vFkok ml ifjxzg ds fy;s 1vkjEHk%o m|e ls fØ;k dk vkjEHk vkSj 1rL;o ml gh eqfu ds 1vla;e%o Àkq1⁄4kRekpj.k&:i la;e dk ?kkr 1dFkao fdl izdkj 1ukfLro u gks] voÀ; gh gksxkA 1rFkko mlh izdkj ftlds ifjxzg gS og eqfu 1ijaeO;so fut&:i ls fHkÂ ijaeO;&:i ifjxzg esa 1jr%o jkxh gksdj 1dFkao fdl rjg 1vkRekuao vius Àkq1⁄4 Lo:i dk 1izlk/;fro ,dkxzrk ls vuqHko dj ldrk gS\ ugha dj ldrk gSA Since attachment to possessions (parigraha) must result in infatuation (mūrcchā) and initiation (ārambha) of activity, how will it not result in non-restraint (asaÉyama) in the ascetic 274 Pravacanasāra Explanatory Note: Attachment to possessions (parigraha) must result in infatuation (mūrcchā). Attachment to possessions (parigraha) necessitates initiation (ārambha) of activity. When both infatuation (mūrcchā) and initiation (ārambha) of activity are present, there is the injury (hiÉsā) to pure-cognition (śuddhopayoga), the life-essential (prāõa) of the soul. Causing injury (hiÉsā) amounts to non-restraint (asaÉyama) on part of the ascetic (muni, śramaõa). There is another drawback of attachment to possessions (parigraha). Possessions are external substances. The ascetic (muni, śramaõa) who gets attached to things external cannot get established in pure soul-substance (śuddhātmadravya). Getting established in pure soul-substance (śuddhātmadravya) is the foundation of asceticism. He who does not establish himself in pure soul-substance (śuddhātmadravya) is not an ascetic. In essence, the ascetic must discard attachment to possessions (parigraha). (muni, śramaõa)? Also, how can the ascetic (muni, śramaõa) who gets attached to things external due to attachment to possessions (parigraha) meditate on the pure-soul? Nsnks ts.k .k foTtfn xg.kfolXxslq lsoek.kLl A le.kks rsf.kg oênð q dkya [ksÙka fo;kf.kÙkk AA3&22AA Nsnks ;su u fo|rs xzg.kfolxsZ"kq lsoekuL; A Je.kLrsusg orZrka dkya {ks=ka foKk; AA3&22AA lkekU;kFkZ & 1lsoekuL;o ifjxzg dks lsous okys eqfu ds 1xzg.kfolxsZ"kqo xzg.k djus esa vFkok R;kxus esa 1;suo ftl ifjxzg ls 1Nsn%o Àkq1⁄4ksi;ksx&:i 275 izopulkj There is no inappropriateness if the ascetic (muni, śramaõa) makes use of, as per the requirement of the time and the place, a possession (parigraha) whose acceptance or rejection does not result in the breach of his restraint (saÉyama). Explanatory Note: The absolute-path (utsarga mārga) stipulates complete abandonment of attachment to possessions (parigraha). However, depending on the requirement of the time and the place, the exception-path (apavāda mārga) is admissible. When the ascetic (muni, śramaõa) lacks strength due to the effect of the time and the place and is not able to observe complete restraint (saÉyama) – passionless restraint (vītarāga saÉyama) – as stipulated, he accepts restraint-with-attachment (sarāga saÉyama). He then accepts certain external possessions (parigraha) that do not cause the breach of his restraint (saÉyama). Breach of restraint (saÉyama) takes place when there is impure-cognition (aśuddhopayoga). His acceptance of external possessions (parigraha) is only to avoid the breach of restraint (saÉyama). The body (śarīra) is the accompaniment of the ascetic (muni, śramaõa), necessary to follow asceticism. The main idea is to get rid of the impure-cognition (aśuddhopayoga); particular external possessions (parigraha) that help in getting rid of impurecognition (aśuddhopayoga) are not harmful. la;e dk ?kkr 1u fo|rso ugha gks 1rsuo ml ifjxzg ls 1Je.k%o eqfu 1dkya {ks=ako dky vkSj {ks=k dks 1foKk;o tkudj 1bgo bl yksd esa 1orZrkao izorsZ (jgs) rks dksbZ gkfu ugha gSA 276 Pravacanasāra vIifMdqêa ò mo / viRFkf.kTta vlatnt.ks g A eqPNkfnt.k.kjfgna xs.gnq le.kks tfn fo vIia AA3&23AA vizfrØq eqif/eizkFkZuh;ela;rtuS% A ewPNkZfntuujfgra x`Êkrq Je.kks ;|I;Yie~ AA3&23AA lkekU;kFkZ & 1Je.k%o vioknekxhZ eqfu 1mi /o ,sls ifjxzg dks 1x`Êkrqo xzg.k djs rks dqN Hkh nks"k ugha gS tks ifjxzg 1vizfrØq ao ca/ dks ugha djrk 1vla;rtuS%o la;e&jfgr tuksadj 1vizkFkZuh;ao izkFkZuk djus ds ;ksX; ugha gS 1ewPNkZfntuujfgrao eerk] vkjEHk]  glkfnd Hkkoksa dh mRifÙkdj jfgr gS vkSj og 1;|fio ;|fi 1vYiao FkksM+k gSA The ascetic (muni, śramaõa) who has to follow the exceptionpath (apavāda mārga) accepts a little of external possessions (parigraha) which do not result in bondage of karmas, are not suitable for adoption by those without restraint, and do not cause faults like infatuation (mūrcchā) . Explanatory Note: The ascetic (muni, śramaõa) is not prohibited from accepting possessions (parigraha) which the persons without restraint do not take up, and which do not engender dispositions like attachment (rāga) and, hence, infatuation (mūrcchā). In fact, such possessions are recommended. Any possessions which do not satisfy these conditions are not to be accepted, even in minute amount. Only that which is suitable for the ascetic (muni, śramaõa) can be accepted. 277 izopulkj  d dp.k fÙk rDda viq.kCHkodkfe.kks/ nsgs fo A lax fÙk ft.ko jnk vIifMdEeÙkeqfíêkò AA3&24AA  d  dpufefr rdZ% viquHkZodkfeuks¿Fk nsgs¿fi A lax bfr ftuojsUaek vizfrdeZRoeqfí oUr% AA3&24AA lkekU;kFkZ & 1vFko vgks ns[kks fd 1viquHkZodkfeu%o eks{k ds vfHkyk"kh eqfu ds 1nsgs¿fio nsg ds fo"k; esa Hkh 1lax%o ^ifjxzg gS* 1bfro ,slk 1ftuojsUaek%o loZK ohrjkxnso 1vizfrdeZRoao eeRoHkko&lfgr Àkjhj dh fØ;k ds R;kx dk 1mfí oUr%o minsÀk djrs gSa] rc ml eqfu ds 1 do D;k 1 dpuao vU; Hkh dqN ifjxzg gS] 1bfro ,slk 1rdZ%o fopkj gksrk gSA Knowing that for the ascetic (muni, śramaõa) aiming for cessation of rebirth – liberation – even the body (śarīra) is an external possession (parigraha), Lord Jina has expounded renunciation of all bodily activities that cause infatuation (mūrcchā). The argument is, can such an ascetic (muni, śramaõa) have external possessions? Explanatory Note: It has been expounded that the ascetic (muni, śramaõa) is indifferent even to his body (śarīra) as it is an external possession (parigraha). He discards his body without any attachment towards it. He performs his activities of partaking of food (āhāra) and roaming (vihāra) without attachment. How can such an ascetic (muni, śramaõa) accept other external possessions? It is clear that the absolute-path (utsarga mārga) – with no external possessions – is the true nature of the soulsubstance. The exception-path (apavāda mārga) – with external possessions – is not the true nature of the soul-substance. The absolute-path (utsarga mārga) is worth embracing. 278 Pravacanasāra mo;j.ka ft.keXxs yxa tgtkn:ofefn Hkf.kna A xq#o;.ka fi ; fo.kvks lqÙkT>;.ka p i..kÙka AA3&25AA midj.ka ftuekxsZ fyÄ~xa ;Fkktkr:ifefr Hkf.kre~ A xq#opuefi p fou;% lw=kkè;;ua p izKIre~ AA3&25AA lkekU;kFkZ & 1ftuekxsZo loZK ohrjkxnso dfFkr fuxzZUFk eks{kekxZ esa 1midj.kao midj.k & eqfu ds midkjh&ifjxzg 1bfro bl izdkj 1Hkf.krao dgs gSa fd 1;Fkktkr:ia fyÄ~xao tSlk eqfu dk Lo:i pkfg;s oSlk gh Àkjhj ds aeO; yx dk gksuk] ,d rks ;g midj.k gSA 1xq#opua vfio rÙo ds minsÀkd xq# ds opu:i iqñxyksa dk xzg.k] ,d ;g Hkh midj.k gS 1po vkSj 1fou;%o Àkq1⁄4kRek ds vuqHkoh egkeqfu;ksa dh fou; 1po vkSj 1lw=kkè;;uao opukRed fl1⁄4kUrksa dk i<+uk] ;s Hkh midj.k gSa ,slk 1izKIrao dgk gSA Lord Jina has expounded that the prescribed form – the body (śarīra) – of the ascetic (muni, śramaõa) that is natural-by-birth (nāgnya, yathājāta) is a possession (instrument) for treading the path to liberation. Accepting the verbal discourse of the preceptor too is a possession (instrument). In addition, reverence (vinaya, with help of the physical mind) and study of the Doctrine are possessions (instruments). Explanatory Note: All possessions (instruments) that have not been prohibited in the exception-path (apavāda mārga) help in treading the path to liberation and are, therefore, beneficial to the ascetic (muni, śramaõa). The first such possession (instrument) is the physical body of the ascetic (muni, śramaõa) that is naturalby-birth (nāgnya, yathājāta). The discourse, in form of physical sound (śabda), of the preceptor, and reading (and listening to) the Doctrine, which too is physical in form, are other possessions 279 izopulkj (instruments). Transformation of the particles of physical mind into reverence (vinaya) for the knowledgeable preceptor is another possession (instrument). The ascetic (muni, śramaõa) is not allowed to carry the disposition of attachment towards the body; in the same way, he is not allowed to carry disposition of attachment towards the physical sound (śabda) and the mind (mana). These are not the true nature of the soul-substance and, hence, worth discarding. The ascetic (muni, śramaõa) who adopts these possessions is following the exception-path (apavāda mārga); the absolute-path (utsarga mārga) is without these possessions (instruments). bgyksxf.kjkosD[kks vIifMc1⁄4ks ijfEe yks;fEe A tqÙkkgkjfogkjks jfgndlkvks gos le.kks AA3&26AA bg yksds fujkis{k% vizfrc1⁄4% ijfLeu~ yksds A ;qÙkQkgkjfogkjks jfgrd"kk;ks Hkosr~ Je.k% AA3&26AA lkekU;kFkZ & 1Je.k%o tks eqfu gS og 1bg yksds fujkis{k%o bl yksd esa fo"k;ksa dh vfHkyk"kk jfgr gqvk 1ijfLeu~ yksdso ijyksd esa vFkkZr~ gksus okyh nsokfn i;kZ;ksa esa 1vizfrc1⁄4%o vfHkyk"kkdj ugha ca/s gq, 1jfgrd"kk;%o jkx&}s"k Hkko:i d"kk;ksa ls jfgr gksrk gqvk 1;qDrkgkjfogkj%o ;ksX; vkgkj vkSj fogkj esa 1Hkosr~o izòfÙk djrk gS] v;ksX; dks NksM+rk gSA The ascetic (muni, śramaõa) gets indifferent to this world, does not get attached to the next, and, getting rid of passions (kaÈāya), engages in appropriate partaking of food (āhāra) and roaming (vihāra). 280 Pravacanasāra Explanatory Note: The ascetic (muni, śramaõa) knows that his own-nature (svarūpa) is different from dispositions that are the result of the soul's beginningless association with the matter (pudgala). Therefore, he does not entertain a sense of ownership with the modes, like human being, that are the result of the karmas. He is without passions (kaÈāya) and, therefore, rid of activities that humans engage in. He does not seek worldly pleasures in this birth, and does not long for the divine enjoyments, of the next birth, appertaining to the celestial beings. He is thus free from all wish for enjoyment. Just as to be able to see things clearly one pours the oil and sets the wick to the lamp, similarly, to be able to attain the pure-soul-substance (śuddhātmatattva), the ascetic (muni, śramaõa) undertakes bodily activities of appropriately partaking of food (āhāra) and roaming (vihāra). tLl v.ksl.keIik ra fi roks rIifMPNxk le.kk A v..ka fHkD[ke.ksl.ke/ rs le.kk v.kkgkjk AA3&27AA ;L;kus"k.k vkRek rnfi ri% rRizR;s"kdk% Je.kk% A vU; S{keus"k.keFk rs Je.kk vukgkjk% AA3&27AA lkekU;kFkZ & 1;L; vkReko ftl eqfu dk tho 1vus"k.k%o vius LoHkkodj ijaeO; ds xzg.k ls jfgr fujkgkjh gS 1rr~o ogh vkRek dk fujkgkj LoHkko 1vfio fu'p; ls 1ri%o varjax ri gSA 1rRizR;s"kdk% Je.kk%o ml fujkgkj vkReLoHkko dh flf1⁄4 ds ok×Nd tks egkeqfu gSa os 1vus"k.kao vkgkj ds nks"kksa ls jfgr 1vU;r~ HkS{kao vU; (Lo:i ls ìFkd~) fHk{kk dks & Àkq1⁄4 vÂ dks & xzg.k djrs gSa 1vFko blfy;s xzg.k djrs gq, Hkh 1rs Je.kk%o os egkeqfu 1vukgkjk%o vkgkj xzg.k ls jfgr & vukgkjh & gh gSa] ,slk ekuuk pkfg;sA 281 izopulkj The ascetic (muni, śramaõa) whose soul (ātmā), by nature, does not partake of external substances like food, remains 'nirāhārī' – without food. To attain this 'nirāhārī' nature of the soul is certainly the internal austerity (tapa). The worthy-ascetic (mahāmuni) partakes of food and performs the activity of roaming with a view to seek this 'nirāhārī' nature of his soul. Therefore, such an ascetic does not partake of food; he is 'nirāhārī' . Explanatory Note: The worthy-ascetic (mahāmuni) knows his nature as eternally rid of all external substances. He is free from the desire of partaking of food; this is his internal austerity (tapa), called 'anaśana'. He accepts food that is pure and free from all blemishes, just to sustain his body. Though he partakes of food, he still does not take food – remains 'nirāhārī' – on two counts: firstly, he knows his own-nature as 'nirāhārī', and, secondly, he accepts pure food without attachment and, as such, does not get into bondage. Similarly, he knows that the activity of roaming (vihāra) is not the nature of his soul (ātmā). If he has to perform such activity, he does it with due regulation, as laid down in 1'īryāsamiti' . Though he performs the activity of roaming (vihāra), he still does not roam – he remains 'avihārī'. 1 In order to attain stoppage (saÉvara) of the influx of karmas, ascetics must follow certain rules of conduct. Fivefold 'samiti' is regulation or carefulness in activities; 'īryāsamiti' is carefulness in walking, avoiding injury to organisms. dsoynsgks le.kks nsgs.k eesfÙk jfgnifjdEeks A vktqÙkks ra rolk vf.kxwga vIi.kks l Ùk AA3&28AA dsoynsg% Je.kks nsgsu eesfr jfgrifjdekZ A vk;qÙkQokaLra rilk vfuxwgÂkReu% 'kfDre~ AA3&28AA 282 Pravacanasāra lkekU;kFkZ & 1Je.k%o eqfu 1dsoynsg%o ,d Àkjhjek=k ifjxzg okyk gksrk gqvk vkSj 1nsgso nsg ds gksus ij Hkh mlesa 1u eeo ;g esjk ugha gSa 1bfro bl izdkj 1jfgrifjdekZo nsg&laca/h v;ksX; vkgkj&fogkj fØ;k ls jfgr gqvk rFkk 1vkReu% Àk ÙkQo vius fFkjrk&HkkoLo:i cy dks 1vfuxwgu~o ugha fNikrk gqvk vFkkZr~ izxV djrk gqvk 1rao ml nsg dks 1rilko vuÀku:i riL;k esa 1vk;qÙkQoku~o yxkrk gSA The ascetic (muni, śramaõa) whose only possession (parigraha) is his body (śarīra), does not carry the sense-of-ownership with it and, therefore, does not perform activities of partaking of food (āhāra) and roaming (vihāra) inappropriately. He employs his body for austerity (tapa), without concealing his strength. Explanatory Note: The ascetic (muni, śramaõa) has no external possessions (parigraha) except the body (śarīra), the concurrent (sahakārī) cause (kāraõa) of his status as the ascetic. It is not possible to forcefully get rid of this possession. Therefore, this possession (parigraha) is not forbidden. Still, the ascetic (muni, śramaõa) does not carry the sense-of-ownership for the body. Lord Jina has expounded (see verse 3-24) that even the body (śarīra) is an external possession (parigraha), and enjoined renunciation of bodily activities that cause infatuation (mūrcchā). Accepting this, the ascetic (muni, śramaõa) does not entertain the disposition of attachment towards the body, makes no effort of safeguarding it, and does not feed it in an inappropriate manner. He employs his body for austerity (tapa), to his strength. In essence, the ascetic is equipped with the strength of internal disposition that is withoutattachment (vītarāga), all his activities of the body are without passions and, therefore, his partaking of food is appropriate, awash with the sense of renunciation. 283 izopulkj ,Dda [kyq ra HkÙka vIifMiq..kksnja t/ky1⁄4a A pj.ka fHkD[ks.k fnok .k jlkosD[ka .k e/qeala AA3&29AA ,d% [kyq l HkDr% vifjiw.kksZnjks ;FkkyC/% A HkS{kkpj.ksu fnok u jlkis{kks u e/qekal% AA3&29AA lkekU;kFkZ & 1l HkDRk%o og Àkq1⁄4 vkgkj 1[kyqo fu'p;dj 1,d%o ,d dky (oDr) xzg.k fd;k tkrk gS rc ;ksX; vkgkj gksrk gS vkSj og ;ksX; vkgkj 1vifjiw.kksZnj%o ugha iw.kZ gksrk gS isV ftlls ,slk gksrk gS] 1;FkkyC/%o tSlk dqN feys oSlk gh vaxhdkj djus ;ksX; gS] 1HkS{kkpj.ksuo fHk{kkòfÙk dj ysuk ;ksX; gS] 1fnoko fnu esa gh ysus ;ksX; gS] 1u jlkis{k%o ml vkgkj esa fe &fLuX/kfn jl dh bPNk u gks rFkk 1u e/qekal%o Àkgn vkSj ekalkfn v;ksX; oLrq,¡ mlesa ugha gksaA The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh. Explanatory Note: The ascetic (muni, śramaõa) should accept food only once in a day; taking food only once in a day is sufficient for the sustenance of the body (śarīra). If the ascetic, due to attachment with the body, takes food more than once in a day, he commits injury (hiÉsā), both physical and psychical – dravyahiÉsā and bhāvahiÉsā. The ascetic does not eat his fill since this causes sloth and consequent negligence in activity is the cause of injury (hiÉsā). He must accept food in the form it is obtained; it should not be prepared specifically for him. Even while eating the food in the form it is obtained, he should not consume it for taste, as this is 284 Pravacanasāra the cause of injury (hiÉsā). The food obtained as gift by wandering about does not entail initiation (ārambha) of activity; initiation (ārambha) of activity is certainly a cause of injury (hiÉsā). One is able to see clearly in the daylight and can thus truly observe compassion (dayā); it is, therefore, appropriate to eat during the daytime. Taking food during the night is forbidden. Eating spicy and juicy food, prepared with taste in view, causes impurity of the mind; this impurity is the cause of injury (hiÉsā). Simple food is recommended. Food that contains honey or flesh is prohibited; such food is the home of injury (hiÉsā). ckyks ok oqîkô s ok lefHkgnks ok iq.kks fxyk.kks ok A pfj;a pjm ltksXxa ewyPNsna t/k .k gofn AA3&30AA ckyks ok ò1⁄4ks ok JekfHkgrks ok iquXykZuks ok A p;k± pjrq Lo;ksX;ka ewyPNsnks ;Fkk u Hkofr AA3&30AA lkekU;kFkZ & 1ckyks oko ckyd gks 1oko vFkok 1ò1⁄4%o ò1⁄4 gks 1oko vFkok 1JekfHkgr%o riL;k ls f[kÂ (nq%[kh) gqvk gks 1ok iqu%o ;k fiQj 1Xyku%o jksx ls ihfM+r gks] ,slk eqfu 1;Fkk ewyPNsn%o ftl rjg ls ewy&la;e dk ?kkr 1u Hkofro ugha gks ml rjg ls 1Lo;ksX;kao viuh 'kfDr ds vuqlkj 1p;k±o vkpj.k 1pjrqo djsA The ascetic (muni, śramaõa), who is adolescent (bāla), old (vÃddha), suffering from fatigue (kheda) or disease (roga), should, as per his strength, observe conduct that does not result in the breach of his primary restraint (saÉyama). 285 izopulkj Explanatory Note: The ascetic (muni, śramaõa) observes conduct and restraint (saÉyama) in order to attain the pure-soulsubstance (śuddhātmatattva). The absolute-path (utsarga mārga) stipulates complete observance of conduct and restraint (saÉyama) even when the ascetic (muni, śramaõa) is adolescent (bāla), old (vÃddha), suffering from fatigue (kheda) or diseased (rogī). The exception-path (apavāda mārga) stipulates restraint (saÉyama) to attain the pure-soul-substance (śuddhātmatattva) while ensuring that the conduct should not cause destruction of the body (śarīra). The absolute-path (utsarga mārga) is rigid and the exception-path (apavāda mārga) is moderate. There are thus two paths in asceticism: the absolute-path (utsarga mārga) and the exception-path (apavāda mārga). The ascetic following the exception-path (apavāda mārga) observes the primary restraint (saÉyama) but also protects his body, the instrument of observing restraint, from destruction. Both the paths are complementary to each other. The ascetic (muni, śramaõa) who views the two paths as contradictory to each other cannot observe proper restraint (saÉyama). The follower of only the absolute-path (utsarga mārga) will cause destruction of his body (śarīra), and the follower of only the exception-path (apavāda mārga) will cause destruction of his restraint (saÉyama). It is essential, therefore, that the ascetic (muni, śramaõa) following the absolute-path (utsarga mārga) should be able to resort to the exception-path (apavāda mārga) to protect his body (śarīra) from destruction and the ascetic following the exception-path (apavāda mārga) should be able to resort to the absolute-path (utsarga mārga) to protect his restraint (saÉyama). Only when the two paths are viewed as complementary to each other, the ascetic (muni, śramaõa) is able to observe proper conduct, without the breach of his primary restraint (saÉyama). 286 Pravacanasāra vkgkjs o fogkjs nsla dkya lea [kea mo / A tkf.kÙkk rs le.kks oêfð n tfn vIiysoh lks AA3&31AA vkgkjs ok fogkjs nsÀka dkya Jea {kekeqif/e~ A KkRok rku~ Je.kks orZrs ;|Yiysih l% AA3&31AA lkekU;kFkZ & 1l% Je.k%o og vioknekxhZ vFkok mRlXkZekxhZ eqfu 1;fno tks 1vYiysiho FkksM+s deZca/dj fyIr gksrk gS rks 1nsÀkao {ks=k 1dkyao Àkhr&m".kkfn dky 1Jeao ekxkZfnd dk [ksn 1{kekao mioklkfn djus dh {kerk 1mi /o vkSj cky] ò1⁄4] jksxkfn voLFkk;qDr Àkjhj:i ifjxzg 1rku~o bu ik¡pksa dks 1KkRoko vPNh rjg tkudj 1vkgkjso eqfu&;ksX; vkgkj&fØ;k esa 1oko vFkok 1fogkjso gyu&pyukfn fØ;k esa 1orZrso izòÙk gksrk gSA The ascetic (muni, śramaõa) who conducts his activities of partaking of food (āhāra) and roaming (vihāra) after properly understanding the nature of the place (kÈetra), the time (kāla), exertion (śrama), strength (śakti), and bodily hazards (upadhi), incurs very little bondage. Explanatory Note: After properly understanding the nature of the place (kÈetra), the time (kāla), exertion (śrama), strength (śakti), and bodily hazards (upadhi), the discriminating ascetic (muni, śramaõa), treading the absolute-path (utsarga mārga) or the exception-path (apavāda mārga), observes restraint (saÉyama) and follows rigid or moderate conduct that, while protecting his body from destruction, incurs least bondage. The ascetic (muni, śramaõa) treading the absolute-path (utsarga mārga) is not absolutely rigid; depending on the circumstances, he adopts the exception-path (apavāda mārga) and conducts activities of partaking of food (āhāra) and roaming (vihāra) in a manner that protects his body from destruction without breach of 287 izopulkj restraint (saÉyama). The ascetic (muni, śramaõa) treading the exception-path (apavāda mārga) is not absolutely moderate; depending on the circumstances, he adopts the absolute-path (utsarga mārga) and conducts activities of partaking of food (āhāra) and roaming (vihāra) in a manner that do not cause breach of restraint (saÉyama) while protecting his body from destruction. He becomes rigid when there is breach of restraint (saÉyama). If the ascetic (muni, śramaõa) treading the absolute-path (utsarga mārga) does not become moderate as per the requirement of the place (kÈetra), the time (kāla), exertion (śrama), strength (śakti), and bodily hazards (upadhi), he causes the destruction of his body while observing severe austerities and takes birth as a celestial being (deva). As a deva, he sheds his conduct of supreme restraint (saÉyama) as the devas do not follow such restraint. He gets soiled with excessive bondage of karmas. If the ascetic (muni, śramaõa) treading the exception-path (apavāda mārga) does not become rigid by adopting the absolute-path (utsarga mārga), he becomes excessively lax in activities of partaking of food (āhāra) and roaming (vihāra), breaches his restraint (saÉyama), leaves austerities (tapa) and, as a consequence, gets soiled with excessive bondage of karmas. The Words of Lord Jina are non-absolutistic (anekāntātmaka); both paths – the absolute-path (utsarga mārga) and the exception-path (apavāda mārga) – lead to the protection of restraint (saÉyama). The worthy ascetics have followed both paths to attain the supreme status. After attaining the supreme status they got rid of all activities and established themselves in pure-soul-substance (śuddhātmatattva). This completes discussion on the course of conduct for the ascetic (muni, śramaõa). 288 Pravacanasāra ,;Xxxnks le.kks ,;Xxa f.kfPNnLl vRFkslq A f.kfPNÙkh vkxenks vkxepsêkò rnks tsêkò AA3&32AA ,dkxzxr% Je.k% ,dkxzÔa fufÜÓrL; vFksZ"kq A fufÜÓfrjkxer vkxeps k rrks T;s k AA3&32AA lkekU;kFkZ & 1,dkxzxr%o tks Kku&nÀkZu&pkfj=k dh fLFkjrk dks izkIr gqvk gS og 1Je.k%o eqfu dgykrk gS vkSj 1vFksZ"kq fufÜÓfrL;o tho&vthokfn inkFkksZ± ds fu'p; Kku okys ds 1,sdkxzÔao fLFkj&Hkko gksrk gS rFkk 1vkxer% fufÜÓfr%o loZK&ohrjkx&iz.khr fl1⁄4kUr ls inkFkks± dk ;FkkFkZ Kku gksrk gS 1rr%o bl dkj.k 1vkxeps ko fl1⁄4kUr ds vH;kl dh izòfÙk 1T;s ko iz/ku gSA He, who has attained concentration (ekāgratā) (of knowldege, perception and conduct), is called the ascetic (muni, śramaõa). Concentration is attained by him who has right knowledge of the objects. Right knowledge is obtained from the Scripture, the Doctrine of Lord Jina. Therefore, it is important for the ascetic to study the Scripture. Explanatory Note: He only is an ascetic (muni, śramaõa) who is established in right knowldege (jñāna), perception (darśana) and conduct (cāritra). His knowledge and perception must be free from imperfections of doubt (saÉśaya), delusion (vimoha) and misapprehension (vibhrama). Knowledge is obtained through the study of the Scripture, the Doctrine of Lord Jina. Therefore, the ascetic must first devote himself to the study of the Scripture. Right knowledge of the objects in terms of their origination (utpāda), destruction (vyaya), and permanence (dhrauvya) in the three times, and their marks as the substance (dravya), the quality (guõa), and the mode (paryāya), is obtained only from the Scripture. With the acquisition of right knowledge, the mind 289 izopulkj becomes unwavering and resolute. The ascetic without right knowledge ever remains indecisive and anxious. He imagines himself to be the 'doer' of the substances external, tries to transform himself into the nature of these substances, carries selfconsciousness (ahaÉkāra) and sense-of-mine (mamakāra) for these substances. As a result, he ever remains anxious. His mind is sullied by dispositions of attachment (rāga) and aversion (dveÈa); he delineates substances as desirable (iÈÇa) and undesirable (aniÈÇa); he imagines himself to be the owner of the external objects; his conduct becomes lax and extrovert as he mistakes external objects for his soul. It is essential, therefore, to first acquire right knowledge of the objects in order to attain concentration (ekāgratā). Only through concentration, asceticism can be followed. How can the ascetic without concentration get established in own-soul-nature of knowledge (jñāna), perception (darśana) and conduct (cāritra)? How can he experience the puresoul-nature (śuddhātmatattva)? It is clear that asceticism (munipada) is the path to liberation (mokÈamārga) and the ascetic must venerate the Doctrine of Lord Jina, the hallmark of which is non-absolutism (anekāntavāda). By assimilating the Doctrine, the ascetic determines the true nature of objects, by knowing the true nature of objects he attains concentration, and through concentration he is able to follow asceticism. There is no difference between asceticism (munipada) and the path to liberation (mokÈamārga). The ascetic treading the path to liberation must engage himself in the study of the Scripture. vkxegh.kks le.kks .ksoIik.ka ija fo;k.kkfn A vfotk.karks vRFks [kosfn dEekf.k fd/ fHkD[kw AA3&33AA vkxeghu% Je.kks uSokRekua ija fotkukfr A vfotkuÂFkkZu~ {ki;fr dekZf.k dFka fHk{kq% AA3&33AA 290 Pravacanasāra lkekU;kFkZ & 1vkxeghu% Je.k%o fl1⁄4kUrdj jfgr eqfu 1vkRekuao vkRek dks & uksdeZ] aeO;deZ] HkkodeZ ls jfgr 'kq1⁄4 thoaeO; dks & vkSj 1ijao ij dks & Àkjhjkfn&aeO; rFkk Hkkodeks± dks & 1uSoo fu'p;dj ugha 1fotkukfro tkurk gS vkSj 1vFkkZu~o tho&vthokfn inkFkks± dks 1vfotkuu~o ugha tkurk gqvk 1fHk{kq%o eqfu 1dekZf.ko aeO;&Hkko:i leLr deks± dk 1dFkao dSls 1{ki;fro ukÀk dj ldrk gS\ Certainly, the ascetic (muni, śramaõa) who is rid of the knowledge of the Doctrine knows neither the own soul (ātmā) nor the other substances. Not knowing the objects-ofknowledge, how can he attain the destruction of karmas? Explanatory Note: The ascetic, who lacks knowledge of the Doctrine and does not engage himself in the study of the Scripture, knows not the nature of the soul substance and the non-soul substances. The nature of the pure-soul, rid of all volition, is beyond his comprehension. The worldly souls are sullied by delusion (moha), the cause of strengthening the cycle of births. Such souls lack the power of discrimination that only the Doctrine of Lord Jina provides. As an inebriated man fails to discriminate between the worthy and the non-worthy tasks, the ignorant ascetic fails to discriminate between the soul and the non-soul substances. He mistakes soul for his body (śarīra) and for his dispositions of attachment (rāga), aversion (dveÈa) and delusion (moha). Without the ability to discriminate between the self and the non-self – svaparaviveka or bhedavijñāna – he cannot acquire knowledge of the pure-soul (paramātmā). He does not know that all objects of the three worlds and the three times, in all their modes, reflect simultaneously in the knowledge of the pure-soul (paramātmā). Without the discriminatory knowledge of the puresoul (paramātmā), he knows not the pure-soul (paramātmā). He mistakes the soul for the material-karmas (dravyakarma), the 291 izopulkj psychic-karmas (bhāvakarma), and the quasi-karmas (nokarma). He does not appreciate that association of these karmas with the soul causes damage to the soul and that these karmas do not constitute the nature of the soul. How can the destruction of the karmas take place in his soul? The ignorant soul cannot affect the destruction of the karmas bound with it. It is, therefore, essential to engage oneself in the study of the Scripture. vkxePkD[kw lkgw bafn;pD[kwf.k lOoHkwnkf.k A nsok ; vksfgpD[kw fl1⁄4k iq.k lOonks pD[kw AA3&34AA vkxep{kq% lk/qfjfUae;p{kwaf"k loZHkwrkfu A nsokÜÓkof/p{kq"k% fl1⁄4k% iqu% loZrÜÓ{kq"k% AA3&34AA lkekU;kFkZ & 1lk/q%o eqfu 1vkxep{kq%o fl1⁄4kUr&:ih us=kksa okyk gksrk gS vFkkZr~ eqfu ds eks{kekxZ dh flf1⁄4 ds fufeÙk vkxe&us=k gksrs gSa 1loZHkwrkfuo leLr lalkjh tho 1bfUnz;p{kwaf"ko eu&lfgr LiÀkZukfn Ng bfUae;ksa&:i p{kqokys gSa] vFkkZr~ lalkjh thoksa ds b &vfu  fo"k;ksa ds tkuus ds fy, bfUae; gh us=k gSa 1po vkSj 1nsok%o pkj rjg ds nso 1vof/p{kq"k%o vof/Kku&:i us=kksa okys gSa] vFkkZr~ nsorkvksa ds lw{e ewrhZd aeO; ns[kus dks vof/Kku&:ih us=k gSa ysfdu og vof/Kku bfUae;Kku ls foÀks"k ugha gS D;ksafd vof/Kku ewrZ&aeO; dks xzg.k djrk gS vkSj bfUae;&us=k Hkh ewrhZd dks gh xzg.k djrk gS] blls bu nksuksa esa lekurk gS 1iqu%o rFkk 1fl1⁄4k%o v deZ&jfgr fl1⁄4Hkxoku~ 1loZr% p{kq"k%o lc vksj ls us=kksa okys gSaA The ascetics (muni, śramaõa) have the Scripture, the Doctrine of Lord Jina, as their eyes, the worldly souls have the senses (indriya) as their eyes, the celestial beings (deva) have 292 Pravacanasāra Explanatory Note: The worldly souls are enveloped by ignorance. They are, therefore, rid of knowledge about the pure soul and are deluded in regard to external objects. They do not have the sense-independent eye that can see everything; only the Supreme Liberated Soul (the Siddha) has such an eye. The ascetic (muni, śramaõa) who treads the path that leads to the status of the Liberated Soul (the Siddha) has the Scripture, the Doctrine of Lord Jina, as his eye. He determines the nature of the self and the non-self with this eye – the Scripture. Although the object-ofknowledge (jñeya) and the knowledge (jñāna) become one, the ascetic discriminates between these as per their individual marks (lakÈaõa) with the help of the Scripture. With the strength of this discrimination he is able to conquer his staunch enemy, delusion (moha). He then attains the pure-soul and gets established forever in infinite knowledge. It is for this reason that the ascetic (muni, śramaõa), treading the path to liberation, sees only through the eye of the Scripture. clairvoyance (avadhijñāna) as their eyes, and the Liberated Souls (the Siddha) have omnipresent eyes. lOos vkxefl1⁄4k vRFkk xq.kiTt, g fpÙks g A tk.kafr vkxes.k fg isfPNÙkk rs fo rs le.kk AA3&35AA losZ vkxefl1⁄4k vFkkZ xq.ki;kZ;SfÜÓ=kS% A tkuUR;kxesu fg n` Okk rkufi rs Je.kk% AA3&35AA lkekU;kFkZ & 1losZ vFkkZ%o lHkh tho] vthokfn inkFkZ gSa os 1fp=kS%o ukuk izdkj ds 1xq.ki;kZ;S%o xq.k&i;kZ;ksa ls 1vkxefl1⁄4k%o fl1⁄4kUr esa fl1⁄4 gSa 1rku~ vfio xq.k&i;kZ;ksa lfgr mu inkFkks± dks Hkh 1rs Je.kk%o os eks{kekxhZ 293 izopulkj All objects-of-knowledge (jñeya), with their infinite qualities (guõa) and modes (paryāya), are well-established in the Scripture. Certainly, the ascetics (muni, śramaõa) acquire knowledge about these objects-of-knowledge (jñeya) through their eyes of the Scripture. Explanatory Note: The nature of all objects-of-knowledge (jñeya), with their infinite qualities (guõa) and modes (paryāya), is well-established in the eternally present Scripture. The Doctrine contained in the Scripture cannot be contradicted in any way; it is inviolable. The Scripture, which employs the doctrine of nonabsolutism (anekāntavāda), contains valid knowledge (pramāõa) about the infinite attributes (dharma), comprising associated qualities (guõa) and successive modes (paryāya), in regard to the objects-of-knowledge (jñeya). To know the nature of the objects-ofknowledge (jñeya), the ascetic (muni, śramaõa) uses the Scripture for his eyes. Nothing is invisible to the eye of the Scripture. The ascetic (muni, śramaõa) must, therefore, persistently engage himself in the study of the Scripture. egkeqfu 1fgo fu'p;dj 1vkxesu n`"Voko fl1⁄4kUr&us=k ls ns[kdj 1tkufUro tkurs gSaA vkxeiqOok fnêhò .k Hkofn tLlsg lateks rLl A .kfRFk fÙk Hk.kfn lqÙka vlatnks gofn fd/ le.kks AA3&36AA vkxeiwokZ n`f uZ Hkofr ;L;sg la;eLrL; A ukLrhfr Hk.kfr lw=kela;rks Hkofr dFka Je.k% AA3&36AA lkekU;kFkZ & 1bgo bl yksd esa 1;L;o ftl tho ds 1vkxeiwokZo igys vPNh rjg fl1⁄4kUr dks tkudj 1n`f"V%o lE;XnÀkZu 1u Hkofro ugha gks 294 Pravacanasāra The Doctrine expounds that in this world, he, whose perception (dÃÈÇi) is not based on the tenets contained in the Scripture, cannot observe proper restraint (saÉyama). So, how can the one without restraint (saÉyama) be an ascetic (muni, śramaõa)? Explanatory Note: The man who has not acquired the right faith (samyagdarśana) after knowing the tenets contained in the Scripture, certainly cannot observe proper restraint (saÉyama). And, the one without proper restraint (saÉyama) cannot be called an ascetic (muni, śramaõa). The path to liberation consists in right faith, right knowledge, and right conduct, together. The ascetic (muni, śramaõa) who has not acquired the right faith (samyagdarśana) based on the tenets contained in the Scripture cannot own the faculty-of-discrimination (bhedavijñāna). In its absence, he is not able to discriminate between the self and the non-self. He considers passions (kaÈāya) as own-nature and does not make efforts to dissociate himself from attachment (rāga), aversion (dveÈa), and delusion (moha). He indulges in the objects of the senses and causes injury (hiÉsā) to the living beings having six kinds of bodies – ÈaÇkāya. He does not observe asceticism, marked by renunciation. He remains devoid of the supreme meditation, the source of the knowledge of the pure-soul. Thus, without the knowledge of the Scripture and the right faith (samyagdarśana), proper restraint (saÉyama) cannot be observed. The accomplishment of the path to liberation and of the asceticism is possible only when these three – knowledge of the Scripture (āgamajñāna), right faith (samyagdarśana) and restraint (saÉyama) – are present together. 1rL;o rks mlds 1la;e%o eqfu dh fØ;k&:i vkpkj 1ukfLro ugha gksrk 1bfro ;g ckr 1lw=kao ftuiz.khr fl1⁄4kUr 1Hk.kfro dgrk gSA 1vla;r%o vkSj ftlds la;eHkko ugha gS og iq#"k 1dFkao dSls 1Je.k%o eqfu 1Hkofro gks ldrk gS\ ugha gks ldrkA 295 izopulkj .k fg vkxes.k flT>fn líg.ka tfn .k vfRFk vRFkslq A lígek.kks vRFks vlatnks ok .k f.kOokfn AA3&37AA u ákxesu fl1⁄4Ôfr J1⁄4kua ;|fi ukLR;FksZ"kq A Jí/ku vFkkZula;rks ok u fuokZfr AA3&37AA lkekU;kFkZ & 1;fno tks 1vFksZ"kqo thokthokfnd inkFkks± esa 1J1⁄4kuao #fp:i izrhfr 1ukfLro ugha gS rks 1vkxesu fgo fl1⁄4kUr ds tkuus ls Hkh 1u fl1⁄4Ôfro eqDr ugha gksrk 1oko vFkok 1vFkkZu~o thokthokfnd inkFkks± dk 1Jí/ku% vfio J1⁄4ku djrk gqvk Hkh tks 1vla;r%o vla;eh gksos rks og 1u fuokZfro eqDr ugha gksrkA The ascetic (muni, śramaõa) cannot attain liberation even after acquiring the knowledge of the tenets as contained in the Scripture if he does not have the right faith (samyagdarśana) in the objects of reality. Also, even after acquiring the right faith (samyagdarśana) he cannot attain liberation if he does not follow the right conduct (samyakcāritra). Explanatory Note: The ascetic (muni, śramaõa) may have acquired the knowledge of all objects by the study of the Scripture but if he is not able to comprehend the nature of the pure soul, lacks faith in what has been expounded in the Scripture, and does not experience the soul-nature, how can he be called knowledgeable? He can be called knowledgeable only when he knows the Scripture and has faith in what has been expounded in the Scripture. Without faith, he is an ignorant person who derives no benefit from the study of the Scripture. Further, the ascetic (muni, śramaõa) may have acquired the faith as well as the knowledge about the all-knowing nature of the pure soul but if he is not able to establish himself, through concentration, in unwavering, supreme 296 Pravacanasāra knowledge-nature of the soul, his faith and knowledge remain unproductive. His soul ever remains engaged in external dispositions like attachment (rāga) and aversion (dveÈa), forgoing the experience of pure-consciousness. Concentration on unwavering, supreme knowledge-nature of the soul is not possible without proper conduct and restraint (saÉyama). The knowledge of the Scripture, right faith in the objects of reality, and proper restraint (saÉyama), together, constitute the path to liberation. ta v..kk.kh dEea [kosfn Hkol;lgLldksMh g A ra .kk.kh fr g xqÙkks [kosfn mLlklesÙks.k AA3&38AA ;nKkuh deZ {ki;fr HkoÀkrlgÏdksfVfHk% A rTKkuh f=kfHkxqZIr% {ki;R;qPNOkklek=ks.k AA3&38AA lkekU;kFkZ & 1vKkuho ijekRe&Kku jfgr iq#"k 1;r~ deZo tks Kkukoj.kkfn vusd deZ 1HkoÀkrlgÏdksfVfHk%o lkS gtkj djksM+ (vusd) i;kZ;ksadj 1{ki;fro {k; djrk gS 1f=kfHkxqZIr%o eu] opu] dk; dh fØ;kvksa ds fujks/dj Lo:i esa yhu 1Kkuho ijekReHkko dk vuqHkoh Kkrk 1rr~o mu Kkukoj.kkfn vla[;kr&yksdek=k deks± dks 1mPNOkklek=ks.ko ,d mPNoklek=k (FkksMs+ gh) dky esa 1{ki;fro {k; dj nsrk gSA The karmas that an ignorant man sheds in one trillion incarnations, the knowledgeable man, established in own-self, after controlling well the threefold activities of the mind, the speech and the body, sheds in just one breath. Explanatory Note: As the ignorant soul tries to shed karmas through performance of rituals and misplaced austerities, on fruition of such karmas, it entertains dispositions of attachment 297 izopulkj (rāga) and aversion (dveÈa), and transforming itself into happiness or misery, continues the process of bondage of fresh karmas. It does not get liberated from the bondage of karmas even in trillion years; its shedding of karmas incessantly causes new bondage of karmas. The process of shedding and binding of karmas goes on. The knowledgeable soul, however, with help of the Three Jewels (ratnatraya) – knowledge of the Scripture, right faith in the objects of reality, and proper restraint (saÉyama) – establishes itself in the experience of the pure soul-substance (ātmatattva), after controlling well the threefold activities of the mind, the speech and the body. In the process, it sheds, in no time and effortlessly, innumerable karmas. It entertains no dispositions of attachment (rāga) and aversion (dveÈa) on fruition of karmas, and does not transform itself into happiness or misery, thus snapping the process of bondage of fresh karmas. It ends the sequence of transmigration and attains liberation. Thus, joint presence of these three – knowledge of the Scripture, right faith in the objects of reality, and proper restraint (saÉyama) – fructifies through the knowledge of the soul-substance (ātmatattva). ijek.kqiek.ka ok eqPNk nsgkfn;slq tLl iq.kks A foTtfn tfn lks fl 1⁄4 .k ygfn lOokxe/jks fo AA3&39AA ijek.kqizek.ka ok ewPNkZ nsgkfnds"kq ;L; iqu% A fo|rs ;fn l fl 1⁄4 u yHkrs lokZxe/jks¿fi AA3&39AA lkekU;kFkZ & 1;L;o ftl iq#"k ds 1iqu%o fiQj 1ijek.kqizek.ka oko ijek.kq cjkcj Hkh vfrlw{e 1nsgkfnds"kqo Àkjhjkfn ij&aeO;ksa esa 1ewPNkZo eerk Hkko 1;fno tks 1fo|rso ekStwn gS rks 1l%o og iq#"k mrus gh eksg&dyad ls 1lokZxe/jks¿fio }knÀkakx dk ikBh gksrk gqvk Hkh 1fl 1⁄4o eks{k dks 1uo ugha 1yHkrso ikrkA 298 Pravacanasāra The man with even infinitesimal infatuation (mūrcchā) for external objects like the body (śarīra) does not attain liberation, although he may have studied all the Scriptures. Explanatory Note: The man who knows the Doctrine expounded in the Scriptures, understands accordingly the nature of the allknowing soul, puts faith in the objects of reality, and observes proper restraint (saÉyama). He thus has the Three Jewels (ratnatraya). But, if the same man, at a certain time, entertains even infinitesimal infatuation (mūrcchā) for external objects like the body (śarīra), and thus fails to establish his soul in the experience of the pure soul-substance, he, for that period of time, does not shed his deluding karmas. Thus, it is clear that without pure, passionless meditation on soul-knowledge (ātmajñāna) the Three Jewels – knowledge of the Scripture, right faith in the objects of reality, and proper restraint (saÉyama) – do not bear fruit. iaplfenks frxqÙkks iapsafn;laoqMks ftndlkvks A nal.k.kk.kleXxks le.kks lks latnks Hkf.knks AA3&40AA iÛÓlferfÐxqIr% iÛÓsfUae;laòrks ftrd"kk;% A nÀkZuKkulexz% Je.k% l la;rks Hkf.kr% AA3&40AA lkekU;kFkZ & 1l Je.k%o og egkeqfu 1la;r%o la;eh 1Hkf.kr%o Hkxoarnso us dgk gS tks fd 1iÛÓlfer%o bZ;kZfn ik¡p lfefr;ksa dks ikyrk gS 1f=kxqIr%o rhu ;ksxksa ds fujks/ ls rhu xqfIr okyk gS 1iÛÓsfUae;laòr%o ik¡p bfUae;ksa dks jksdus okyk gS 1ftrd"kk;%o d"kk;ksa dks thrus okyk gS vkSj 1nÀkZuKkulexz%o nÀkZu&Kku ls ifjiw.kZ gSA 299 izopulkj The worthy ascetic (muni, śramaõa) who observes regulation – samiti – of the fivefold activity, control – gupti – of the threefold yoga, curbs the five senses – pańcendriyanirodha, subdues the passions (kaÈāya), and is endowed with faith (darśana) and knowledge (jñāna), is said to have self-restraint (saÉyama). Explanatory Note: The worthy ascetic (muni, śramaõa) knows, through the study of the Scripture based on the doctrine of conditional predications (syādvāda), the soul and the non-soul substances. He knows the soul that reflects all objects-of-knowledge, has right faith in the objects of reality, and observes proper restraint (saÉyama). He strives for unwavering concentration on his soul. He observes restraint (saÉyama) through regulation – samiti – of fivefold activity of walking, speech, eating, handling, and excretion. Having realized his pure soul-nature, he curbs the five senses – pańcendriyanirodha. He destroys passions (kaÈāya), which infringe pure concentration by mingling with the soul, through control – gupti – of the threefold yoga – the activity of the body, the speech, and the mind. With the sword of his knowledge, he vanquishes passions (kaÈāya), his real enemies. Rid of all foreign matter and established in soul-knowledge, he possesses knowledge of the Scripture, right faith in the objects of reality, and restraint (saÉyama). Only such a worthy ascetic (muni, śramaõa) has the soul-knowledge (ātmajñāna) in consonance with these Three Jewels – right knowledge (jñāna), right faith (darśana), and right conduct (saÉyama, cāritra). lelÙkqca/qoXxks lelqgnqD[kks ilal .knleks A leyksV~Bqdap.kks iq.k thfonej.ks leks le.kks AA3&41AA leÀk=kqcU/qoxZ% lelq[knq%[k% izÀkalkfuUnkle% A leyks dkÛÓu% iquthZforej.ks le% Je.k% AA3&41AA 300 Pravacanasāra lkekU;kFkZ & 1Je.k%o lerk Hkko esa yhu egkeqfu gS og 1leÀk=kqcU/qoxZ%o 'k=kq rFkk dqVqECk ds yksx buesa leku Hkko okyk gS 1lelq[knq%[ko lq[k vkSj nq%[k mlds fy;s leku gSa 1izÀkalkfuUnkle%o cM+kbZ vkSj fuUnk&nks"kdFku bu nksuksa esa leku gS 1leyks dkÛÓu%o yksgk vkSj lksuk mlds fy;s leku gSa vkSj 1iqu% thforej.ks le%o izk.k/kj.k vkSj izk.kR;kx & ;s nksuksa Hkh leku gSaA For the worthy ascetic (muni, śramaõa), enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike (he maintains equanimity). Explanatory Note: Conduct (cāritra) based on right knowledge (jñāna) and right faith (darśana) is proper restraint (saÉyama). Such restraint (saÉyama) is also called 'dharma' or equanimity (sāmyabhāva). Equanimity is the soul's nature when it is rid of delusion (moha) and consequent agitation (kÈobha). The mark (lakÈaõa) of the ascetic (muni, śramaõa) with restraint (saÉyama) is equanimity (sāmyabhāva). When the ascetic does not differentiate between the enemy and the kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, he observes equanimity (sāmyabhāva). Dispositions like mine and his, pleasure and pain, propitious and unpropitious, favourable and unfavourable, and life and death, do not occur to the ascetic rid of delusion (moha). Such an ascetic has no dispositions of attachment (rāga) and aversion (dveÈa) and experiences incessantly the pure-soul, of the nature of knowledge (jñāna) and faith (darśana). He knows all substances as objects-of-knowledge (jñeya), not as favourable or unfavourable objects. Rid of all volition (saÉkalpa) and inquisitiveness (vikalpa), he remains established in equanimity (sāmyabhāva). He then experiences complete harmony of the Three Jewels – knowledge of the Scripture, faith in the objects of reality, and restraint (saÉyama) – with the soul-knowledge (ātmajñāna). Equanimity (sāmyabhāva), therefore, is the essential mark (lakÈaõa) of the ascetic. 301 izopulkj nal.k.kk.kpfjÙkslq rhlq tqxoa leqfênò ks tks nq A ,;Xxxnks fÙk enks lke..ka rLl ifMiq..ka AA3&42AA nÀkZuKkupfj=ks"kq f=k"kq ;qxiRleqfRFkrks ;Lrq A ,dkxzxr bfr er% Jke.;a rL; ifjiw.kZe~ AA3&42AA lkekU;kFkZ & 1;%o tks iq#"k 1nÀkZuKkupfj=ks"kqo lE;Xn'kZu] lE;XKku] lE;d~pkfj=k 1f=k"kqo bu rhu Hkkoksa esa 1;qxir~o ,d gh le; 1leqfRFkr%o vPNh rjg m|eh gqvk izorZrk gS og 1,dkxzxr%o ,dkxzrk dks izkIr gS 1bfr er%o ,slk dgk gS 1rqo vkSj 1rL;o mlh iq#"k ds 1Jke.;ao ;frin 1ifjiw.kZo iw.kZ gqvk tkuukA The ascetic (muni, śramaõa), who is well-established in the trio of right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), simultaneously, is said to have attained concentration (ekāgratā). And, only such an ascetic follows perfect asceticism. Explanatory Note: Correct perception of the objects-ofknoweldge (jñeya) and the knower (jñāyaka) – the soul – is right faith (samyagdarśana). Knowing the objects-of-knoweldge (jñeya) and the knower (jñāyaka) – the soul – as these are, is right knowledge (samyagjñāna). And to get established in the knowledge-soul, rid of all activity, is right conduct (samyakcāritra). The soul (ātmā) is the originator of these three dispositions. There is the unity of the originator and the dispositions. These three dispositions are the limbs (ańga) of the soul (ātmā), the whole (ańgī). The disposition of equanimity (sāmyabhāva) or restraint (saÉyama) that the soul (ātmā) attains when established in the Three Jewels of right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) is one whole, without parts. The drink 302 Pravacanasāra made of mango, tamarind and other ingredients has multiplicity of taste and smell, but, on the whole, it has one taste and one smell. Similarly, the disposition of equanimity (sāmyabhāva) or restraint (saÉyama) although has the Three Jewels, it is one whole, without parts. The one whole disposition of equanimity (sāmyabhāva) or restraint (saÉyama) is rid of all external substances. It manifests in the concentration (ekāgratā) of the ascetic (muni, śramaõa). It is the path to liberation. The description of the path to liberation as consisting in right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) is from the empirical-point-of-view (vyavahāranaya). From the real-point-ofview (niścayanaya), the path to liberation is 'one whole' disposition of equanimity (sāmyabhāva) or restraint (saÉyama). Every substance in the world can be seen as consisting of parts and as one whole. Viewing it as consisting of parts is the empirical-point-ofview (vyavahāranaya), and viewing it as one whole is the realpoint-of-view (niścayanaya). These two views constitute validknowledge (pramāõa). From the real-point-of-view (niścayanaya), the path to liberation is one – the disposition of equanimity (sāmyabhāva) or restraint (saÉyama). From the empirical-pointof-view (vyavahāranaya), the path to liberation is threefold – right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), together. O worthy souls! Tread the path to liberation to attain infinite bliss and light in your soul. eqT>fn ok jTTkfn ok nqLlfn ok nOoe..keklsTTk A tfn le.kks v..kk.kh cT>fn dEes g fofogs g AA3&43AA eqáfr ok jT;fr ok }sf  ok aeO;eU;nklk| A ;fn Je.kks¿Kkuh cè;rs deZfHkfoZfo/S% AA3&43AA 303 izopulkj lkekU;kFkZ & 1;fno tks 1vKkuho vkReKku ls jfgr 1Je.k%o eqfu 1vU;r~ aeO;ao vkRek ls fHkÂ ijaeO; dks 1vklk|o vaxhdkj dj 1eqáfr oko eksg dks izkIr gksrk gS 1jT;fr oko vFkok jkxh gksrk gS 1ok }sf o vFkok }s"kh gksrk gS rks og vKkuh eqfu 1fofo/S%o vusd rjg ds 1deZfHk%o Kkukoj.kkfn deks± ls 1cè;rso ca/ tkrk gSA The ascetic (muni, śramaõa) without soul-knowledge (ātmajñāna) accepts substances other than the soul and engenders dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa). As a result, he is bound with various kinds of karmas. Explanatory Note: The ascetic (muni, śramaõa) who does not meditate, with concentration, on the knowledge-soul, necessarily accepts external substances and his consequent dispositions drift him away from the knowledge-soul. The dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in such an ignorant ascetic give rise to bondage of various kinds of karmas; he does not attain liberation. Therefore, the ascetic (muni, śramaõa) who is not engaged in concentration on the knowledge-soul does not tread the path to liberation. vRFkslq tks .k eqT>fn .k fg jTTkfn .kso nksleqo;kfn A le.kks tfn lks f.k;na [kosfn dEekf.k fofogkf.k AA3&44AA vFksZ"kq ;ks u eqáfr u fg jT;fr uSo }s"keqi;kfr A Je.kks ;fn l fu;ra {ki;fr dekZf.k fofo/kfu AA3&44AA lkekU;kFkZ & 1;%o tks KkuLo:i vkRek dk tkuus okyk 1Je.k%o eqfu 1;fno ;fn 1vFksZ"kqo ijLo:i inkFkks± esa 1u eqáfro eksgh ugha gksrk 1u fg 304 Pravacanasāra The ascetic (muni, śramaõa) with soul-knowledge (ātmajñāna) does not engender dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in external substances. With resultant concentration (ekāgratā), he certainly sheds various kinds of karmas. Explanatory Note: The ascetic (muni, śramaõa) who meditates, with concentration, on the knowledge-soul, does not accept external substances, the objects-of-knowledge. His sole object of concentration is the knowledge-soul. The question of his engendering dispositions of delusion (moha) or attachment (rāga) or aversion (dveÈa) in external substances does not arise. His passionless conduct-without-attachment (vītarāga cāritra) leads him to liberation. He does not get bound with karmas. Therefore, the ascetic (muni, śramaõa) who is engaged in concentration on the knowledge-soul treads the path to liberation. This completes discussion on the path to liberation. jT;fro fu'p;dj jkxh ugha gksrk vkSj 1}s"kao }s"kHkko dks Hkh 1uSo mi;kfro ugha izkIr gksrk 1l%o rks og eqfu 1fu;rao fuf'pr ,dkxzrkdj lfgr gqvk 1fofo/kfuo vusd izdkj ds 1dekZf.ko Kkukoj.kkfn deks± dks 1{ki;fro {k; djrk gSA le.kk lq1⁄4qotqÙkk lqgksotqÙkk ; gksafr le;fEe A rslq fo lq1⁄4qotqÙkk v.kklok lklok lslk AA3&45AA Je.kk% Àkq1⁄4ksi;qDrk% ÀkqHkksi;qDrkÜÓ HkofUr le;s A rs"ofi Àkq1⁄4ksi;qDrk vukÏok% lkÏok% Àks"kk% AA3&45AA 305 izopulkj lkekU;kFkZ & 1le;so ijekxe esa 1Je.kk%o eqfu 1Àkq1⁄4ksi;qDrk%o Àkq1⁄4ksi;ksxh 1po vkSj 1ÀkqHkksi;qDrk%o ÀkqHkksi;ksxh bl rjg nks izdkj ds 1HkofUro gksrs gSa] 1rs"kq vfio mu nks rjg ds eqfu;ksa esa Hkh 1Àkq1⁄4ksi;qDrk%o Àkq1⁄4ksi;ksxh egkeqfu 1vukÏok%o deks± ds vkÏo ls jfgr gSa] 1Àks"kk%o ckdh tks ÀkqHkksi;ksxh eqfu gSa os 1lkÏok%o vkÏoHkko lfgr gSaA As per the Doctrine, the ascetics (muni, śramaõa) are of two kinds, those engaged in pure-cognition (śuddhopayoga) and those engaged in auspicious-cognition (śubhopayoga). The ascetics engaged in pure-cognition (śuddhopayoga) are rid of the influx (āsrava) of karmas and the rest, engaged in auspiciouscognition (śubhopayoga), are with the influx of karmas. Explanatory Note: Can the ascetic engaged in auspiciouscognition (śubhopayoga), exhibiting conduct-with-attachment (sarāga cāritra) due to the rise of passions (kaÈāya), called an ascetic (muni, śramaõa)? The doubt has already been cleared in verse 1-11. Auspicious-cognition (śubhopayoga) and dharma have inseparable-inherence (ekārthasamavāya). It means that while the soul has the attributes of knowledge (jñāna) and perception (darśana), it also simultaneously has the attributes of attachment (rāga) etc. Therefore, there is existence of dharma in the ascetic engaged in auspicious-cognition (śubhopayoga). He is also an ascetic; of course, not equal to the one engaged in pure-cognition (śuddhopayoga). The ascetic engaged in pure-cognition (śuddhopayoga) is without passions (kaÈāya) and has no influx (āsrava) of karmas, but the ascetic engaged in auspiciouscognition (śubhopayoga) is with tinge of passions (kaÈāya) and has influx (āsrava) of karmas. The ascetic engaged in auspiciouscognition (śubhopayoga) is inferior to the ascetic engaged in purecognition (śuddhopayoga). 306 Pravacanasāra vjgarkfnlq HkÙkh oPNynk io;.kkfHktqÙkslq A foTtfn tfn lke..ks lk lqgtqÙkk Hkos pfj;k AA3&46AA vgZnkfn"kq HkfDroZRlyrk izopukfHk;qDrs"kq A fo|rs ;fn Jke.;s lk ÀkqHk;qDrk HkosPp;kZ AA3&46AA lkekU;kFkZ & 1;fno tks 1Jke.;so eqfu&voLFkk esa 1vgZnkfn"kq HkfDRk%o vgZUrkfn i×pijesf ;ksa esa vuqjkx vkSj 1izopukfHk;qDrs"kqo ijekxedj ;qDr Àkq1⁄4kRe Lo:i ds minsÀkd egkeqfu;ksa eas 1oRlyrko izhfr vFkkZr~ ftl rjg xkS vius cNMs+ esa vuqjkfx.kh gksrh gS] mlh rjg 1fo|rsso izorsZ rks 1lko og 1ÀkqHk;qDrko ÀkqHkjkxdj la;qDr 1p;kZo vkpkj dh izòfÙk 1Hkosr~o gksrh gSA The course of conduct for the ascetic (muni, śramaõa) engaged in auspicious-cognition (śubhopayoga) consists in devotion (bhakti) to the Arhat etc. (the five Supreme Beings), and fervent affection (vātsalya) – similar to the tender love of the cow for her calf – for the preceptors of the Doctrine. Explanatory Note: The ascetic (muni, śramaõa) who is rid of attachment to all possessions (parigraha), but is not able to establish himself in his pure-soul due to the tinge of passions (kaÈāya), engages in devotion to the Arhat and affection for those worthy preceptors who preach the pure-soul nature. Only to this extent he has the tinge of attachment (rāga) in external objects, and deviates from establishing in pure-soul-substance (śuddhātmatattva). Thus, the marks (lakÈaõa) of the ascetic engaged in auspicious-cognition (śubhopayoga) are devotion to the Arhat and affection for the worthy preceptors. 307 izopulkj oan.k.keal.ks g vCHkqêkò .kk.kqxe.kifMoÙkh A le.kslq leko.kvks .k .kfn;k jk;pfj;fEe AA3&47AA oUnuueLdj.kkH;keH;qRFkkukuqxeuizfrifÙk% A Je.ks"kq JekiUk;ks u fufUnrk jkxp;kZ;ke~ AA3&47AA lkekU;kFkZ & 1jkxp;kZ;kao ljkx&pkfj=k voLFkk esa tks ÀkqHkksi;ksxh eqfu gSa mudks 1Je.ks"kqo Àkq1⁄4Lo:i esa fFkj ,sls egkeqfu;ksa esa 1Jekiu;%o vfu  oLrq ds la;ksx ls gqvk tks [ksn mldk nwj djuk vkSj 1oUnuueLdj.kkH;kao xq.kkuqokn&:i Lrqfr vkSj ueLdkj lfgr 1vH;qRFkkukuqxeuizfrifÙk%o vkrs gq, ns[k mBdj [kM+k gks tkuk] ihNs&ihNs pyuk] ,slh izòfÙk dh flf1⁄4 1u fufUnrko fu"ks/&:i ugha dh xbZ gSA For the ascetic (muni, śramaõa) engaged in conduct-withattachment (sarāga cāritra) – auspicious-cognition (śubhopayoga) – the following activities are not forbidden: removal of afflictions caused to the worthy ascetics, their adoration and salutation, standing up in respect on their arrival, and following them as they walk. Explanatory Note: It constitutes proper conduct if the ascetic engaged in auspicious-cognition (śubhopayoga) exhibits veneration for the preceptor-ascetics through adoration and salutation, standing up on seeing them, and following them while walking. If the preceptor-ascetics suffer from affliction, such as due to a calamity, he should try to assuage it through service (vaiyāvÃtti). Meditation is not possible in presence of anxiety; such service is, therefore, recommended. 308 Pravacanasāra nal.k.kk.kqonslks flLlXxg.ka p iksl.ka rs l A pfj;k fg ljkxk.ka ft .kniwtksonslks ; AA3&48AA nÀkZuKkuksinsÀk% fÀk";xzg.ka p iks"k.ka rs"kke~ A p;kZ fg ljkxk.kka ftusUaeiwtksinsÀkÜÓ AA3&48AA lkekU;kFkZ & 1fgo fu'p;dj 1ljkxk.kkao ÀkqHkksi;ksxh eqfu;ksa dh 1p;kZo ;g fØ;k gS tks fd 1nÀkZuKkuksinsÀk%o lE;Xn'kZu] lE;XKku dk minsÀk nsuk 1fÀk";xzg.kao f'k";&Àkk[kkvksa dk laxzg djuk 1p rs"kka iks"k.kao vkSj mu f'k";ksa dk lek/ku djuk 1po vkSj 1ftusUaeiwtksinsÀk%o ohrjkx Hkxoku~ dh iwtk dk minsÀk nsuk] bR;kfnA Certainly, the activities of the ascetic (muni, śramaõa) engaged in conduct-with-attachment (sarāga cāritra) – auspiciouscognition (śubhopayoga) – include preaching about right faith (samyagdarśana) and right knowledge (samyagjñāna), making disciples and nurturing them, and imparting instructions on the worship of Lord Jina. Explanatory Note: The activities mentioned earlier pertain to the ascetic (muni, śramaõa) engaged in auspicious-cognition (śubhopayoga) and not to one engaged in pure-cognition (śuddhopayoga). The ascetic engaged in pure-cognition (śuddhopayoga) has passionless conduct-without-attachment (vītarāga cāritra). The ascetic engaged in auspicious-cognition (śubhopayoga) has conduct-with-attachment (sarāga cāritra). The latter, due to his love for dharma, desires that the other souls too should adopt the virtues of dharma and, therefore, engages in preaching about right faith (samyagdarśana) and right knowledge (samyagjñāna), makes disciples and nurtures them, and imparts lessons on the worship of Lord Jina. All these are activities of the ascetic (muni, śramaõa) engaged in auspicious-cognition (śubhopayoga). 309 izopulkj modq.kfn tks fo f.kPpa pknqOo..kLl le.kla?kLl A dk;fojk/.kjfgna lks fo ljkxIi/k.kks ls AA3&49AA midjksfr ;ks¿fi fuR;a pkrqoZ.kZL; Je.kla?kL; A dk;fojk/ujfgra lks¿fi ljkxiz/ku% L;kr~ AA3&49AA lkekU;kFkZ & 1;% vfio tks eqfu fu'p; ls 1fuR;ao lnkdky 1pkrqoZ.kZL;o pkj izdkj ds 1Je.kla?kL;o equh'ojksa ds la?k dk 1dk;fojk/ujfgrao "kV~dk; thoksa dh fojk/uk&jfgr 1midjksfro ;Fkk;ksX; oS;kòR;kfnd dj midkj djrk gS 1l% vfio og Hkh prq£o/ la?k dk midkjh eqfu 1ljkxiz/ku%o ljkx&/eZ gS iz/ku ftlds ,slk ÀkqHkksi;ksxh 1L;kr~o gksrk gSA Certainly, the ascetic (muni, śramaõa) who always assists the fourfold community of ascetics through service, without causing injury (hiÉsā) to living beings having six kinds of bodies – ÈaÇkāya, too, exhibits primarily the conduct-with-attachment (sarāga cāritra), i.e., auspicious-cognition (śubhopayoga). 1Explanatory Note: The fourfold community of ascetics consists of anagāra, yati, ÃÈi, and muni. The ordinary ascetic is the anagāra. The yati has the ability to engage in pure-cognition (śuddhopayoga) – he reaches the advanced stages (śreõī) called upaśama and kÈapaka. The muni is the one endowed with special knowledge (jñāna) that may take the form of avadhijñāna, manaÍparyayajñāna and kevalajñāna. The ÃÈi is the one endowed with special accomplishment (Ãddhi). The ascetic who assists, through service, the above mentioned fourfold community of ascetics does it in order to safeguard the conduct of the pure soul. 1 see Māilladhavala's 'Õayacakko', verse 332. 310 Pravacanasāra The fourfold community of ascetics engages itself in the conduct of the pure soul and, therefore, while maintaining his own conduct, the ascetic simultaneously assists other worthy ascetics to maintain conduct that saves them from causing injury (hiÉsā) to living beings having six kinds of bodies – ÈaÇkāya. tfn dq.kfn dk;[ksna osTTkkoPpRFkeqTtnks le.kks A .k gofn gofn vxkjh /Eeks lks lko;k.ka ls AA3&50AA ;fn djksfr dk;[ksna oS;kòÙ;FkZeq|r% Je.k% A u Hkofr HkOkR;xkjh /eZ% l Jkodk.kka L;kr~ AA3&50AA lkekU;kFkZ & 1oS;kòÙ;Fk± m|r%o vU; equh'ojksa dh lsok ds fy;s m|e gqvk tks ÀkqHkksi;ksxh eqfu og 1;fno tks 1dk;[ksnao "kV~dk; dh fojk/uk&:i glk dks 1djksfro djrk gS rks og 1Je.k%o vius la;e dk /kjd eqfu 1u Hkofro ugha gksrk fdUrq 1vxkjh Hkofro x`gLFk gksrk gS D;ksafd 1l%o og tho dh fojk/uk&;qDr oS;kòÙ;kfn fØ;k 1Jkodk.kkao x`gLFk Jkodksa dk 1/eZ%o /eZ 1L;kr~o gSA If the ascetic (muni, śramaõa) causes injury (hiÉsā) to living beings having six kinds of bodies – ÈaÇkāya – while providing service to the fourfold community of ascetics then he does not remain an ascetic; he becomes a householder since such service is prescribed for the householder. Explanatory Note: The ascetic (muni, śramaõa) assists the fourfold community of ascetics in order to safeguard their conduct of the pure soul. However, if such service causes injury (hiÉsā) to living beings having six kinds of bodies – ÈaÇkāya – he no longer 311 izopulkj remains an ascetic. This kind of service, involving injury (hiÉsā), causes the breach of restraint (saÉyama) of the ascetic; such service is the duty of the layman, the householder. The ascetic (muni, śramaõa) must engage in service to other ascetics only with a view to safeguarding pure conduct. The service that does not fufill this condition is not the duty of the ascetic. tks.gk.ka f.kjosD[ka lkxkj.kxkjpfj;tqÙkk.ka A v.kqdai;kso;kja dqOonq ysoks tfn fo vIia AA3&51AA tSukuka fujis{ka lkdkjkukdkjp;kZ;qDrkuke~ A vuqdEi;ksidkja djksrq ysiks ;|I;Yi% AA3&51AA lkekU;kFkZ & 1lkdkjkukdkjp;kZ;qDrkukao Jkod eqfu dh vkpkj fØ;k lfgr tks 1tSukukao ftuekxkZuqlkjh Jkod vkSj eqfu gSa mudk 1fujis{kao iQy dh vfHkyk"kk jfgr gksdj 1vuqdEi;ko n;kHkko ls 1midkjao midkj vFkkZr~ ;Fkk;ksX; lsokfnd fØ;k 1djksrqo ÀkqHkksi;ksxh djs rks dksbZ nks"k ugha 1;|fio ysfdu bl ÀkqHkkpkjdj 1vYi% ysi%o FkksM+k lk ÀkqHkdeZ ca/rk gS ijUrq rks Hkh nks"k ugha gSA The ascetic (muni, śramaõa) can, with disposition of compassion and without expecting anything in return, perform activity of service to all true followers – the householders as well as the ascetics – of the path promulgated by Lord Jina, although such service causes a little bondage of (auspicious) karmas. Explanatory Note: The ascetic (muni, śramaõa) engaged in conduct-with-attachment (sarāga cāritra), i.e., auspiciouscognition (śubhopayoga), guided by his disposition of compassion, 312 Pravacanasāra performs activity of service to the worthy householders and ascetics who have faith in the Jaina Doctrine, which has nonabsolutism (anekāntavāda) as its pillar. He does this with a view to safeguarding their pure conduct and without anything in return, not even earning of merit (puõya). Such activity of service is not recommended if it is meant for the unworthy householders and ascetics who are wrong-believers (mithyādÃÈÇi). Service to such wrong-believers neither attains nor safeguards their dharma of engaging in pure-soul-substance (śuddhātmatattva). jksxs.k ok Nq/k, r.g.k;k ok les.k ok :<a A fnêkò le.ka lkgw ifMoTtnq vknlÙkh, AA3&52AA jksxs.k ok {kq/;k r`".k;k ok Jes.k ok :<e~ A n`"Vok Je.ka lk/q% izfri|rkekReÀkDr;k AA3&52AA lkekU;kFkZ & 1lk/q%o ÀkHkksi;ksxh eqfu 1jksxs.ko jksxdj 1oko vFkok 1{kq/;ko Hkw[kdj 1oko vFkok 1r`".k;ko I;kldj 1oko vFkok 1Jes.ko ijh"kgkfnd ds [ksndj 1:<ao ihfM+r gq, 1Je.kao egkequh'oj dks 1n` oko ns[kdj 1vkReÀkDr;ko viuh 'kfDr ds vuqlkj 1izfri|rkao oS;kòÙ;kfnd fØ;k djksA ;gh lsokfnd dk le; tkuukA The ascetic (muni, śramaõa) engaged in auspicious-cognition (śubhopayoga) should, to the best of his ability, render service to a co-ascetic if he sees him diseased, or suffering from hunger, thirst or other afflictions (parīÈaha). This is the right time for rendering service. Explanatory Note: At such time when a worthy ascetic engaged in pure soul-nature faces a calamity (upasarga) or affliction 313 izopulkj (parīÈaha), the ascetic (muni, śramaõa) engaged in auspiciouscognition (śubhopayoga) should render assistance. He should render such assistance as to protect the worthy ascetic from calamity (upasarga) or affliction (parīÈaha). Rest of the time he must engage himself in conduct, like meditation, that establishes him in pure soul-nature. osTtkoPpf.kfeÙka fxyk.kxq#ckyoqîlô e.kk.ka A yksfxxt.klaHkklk .k .kfnnk ok lqgksotqnk AA3&53AA oS;kòÙ;fufeÙka Xykuxq#ckyò1⁄4Je.kkuke~ A ykSfddtulaHkk"kk u fufUnrk ok ÀkqHkksi;qrk AA3&53AA lkekU;kFkZ & 1Xykuxq#ckyò1⁄4Je.kkukao jksx ihfM+r] iwT; vkpk;Z] o"kks± esa NksVs vkSj o"kks± esa cM+s & ,sls pkj rjg ds eqfu;ksa dh 1oS;kòÙ;fufeÙkao lsok ds fy;s 1ÀkqHkksi;qRkko ÀkqHk&Hkkoksadj lfgr 1ykSfddtulaHkk"kk oko vKkuh pkfj=k&Hkz  thoksa ls opu dh izòfÙk djuk (cksyuk) Hkh 1u fufUnrko fu"ksf/r ugha fd;k x;k gSA It is not forbidden if the ascetic, as part of his auspicious effort and with the purpose of rendering service to the worthy ascetic who is diseased (rogī), a preceptor (guru), adolescent (bāla) or old (vÃddha), must talk with the general public. Explanatory Note: The ascetic (muni, śramaõa), usually, does not talk with the general public. However, if a situation arises when talking with the general public may help in protecting the worthy ascetics from calamity (upasarga) or affliction (parīÈaha), he should do so. For no other purpose he should establish communication with the general public. 314 Pravacanasāra ,lk ilRFkHkwrk le.kk.ka ok iq.kks ?kjRFkk.ka A pfj;k ijsfÙk Hkf.knk rk,o ija ygfn lksD[ka AA3&54AA ,"kk izÀkLrHkwrk Je.kkuka ok iqux`ZgLFkkuke~ A p;kZ ijsfr Hkf.krk r;So ija yHkrs lkS[;e~ AA3&54AA lkekU;kFkZ & 1,"kko ;g 1izÀkLrHkwrko ÀkqHkjkx&:i 1p;kZo vkpkj&izòfÙk 1Je.kkukao equh'ojksa ds gksrh gS 1ok iqu%o vkSj 1x`gLFkkukao Jkodksa ds 1ijko mRd`  gksrh gS 1bfr Hkf.krko ,slk ijekxe eas dgk x;k gS 1r;k ,oo mlh ÀkqHkjkx&:i vkpkj&izòfÙkdj Jkod 1ija lkS[;ao mRd`  eks{k&lq[k dks 1yHkrso ijEijkdj ikrk gSA The ascetics (muni, śramaõa) engage themselves (for a particular time) in this kind of laudable activity [involving auspicious conduct-with-attachment (sarāga cāritra)]. The Doctrine proclaims that for the householders (śrāvaka) to engage themselves in this kind of activity is most desirable as by doing this they gradually (by convention) attain the supreme bliss (of liberation). Explanatory Note: Auspicious conduct-with-attachment (sarāga cāritra) has a secondary place in the conduct of the ascetic (muni, śramaõa) who observes the supreme vows (mahāvrata) to illumine his pure soul-nature. The pure soul-nature has no tinge of attachment in it. For the householder, however, this kind of auspicious conduct-with-attachment (sarāga cāritra) occupies the primary place in his course of conduct. Without the supreme vows (mahāvrata), which help in illuminating the pure soul-nature, the householder is with passions (kaÈāya). Such auspicious conduct leads him to gradually (by convention) attain the supreme bliss (of liberation). 315 izopulkj jkxks ilRFkHkwnks oRFkqfolsls.k iQyfn foojhna A .kk.kkHkwfexnkf.k fg oh;kf.ko lLldkyfEe AA3&55AA jkx% izÀkLrHkwrks oLrqfoÀks"ks.k iQyfr foijhre~ A ukukHkwfexrkfu fg chtkuho lL;dkys AA3&55AA lkekU;kFkZ & 1izÀkLrHkwr%o ÀkqHk:i 1jkx%o jkxHkko vFkkZr~ ÀkqHkksi;ksx 1oLrqfoÀks"ks.ko iq#"k ds Hksndj 1foijhrao foijhr dk;Z dks 1iQyfro iQyrk gS tSls 1lL;dkyso [ksrh ds le; esa 1ukukHkwfexrkfuo ukuk izdkj dh [kksVh Hkwfe esa Mkys gq, 1fgo fu'p; ls 1chtkfu boo cht&/kU; foijhr iQy dks djrs gSaA The auspicious kind of attachment (rāga), depending on the objects of attachment, yields opposing results, just as the seeds sown in different kinds of soils yield opposing results. Explanatory Note: As the seed sown in unsuitable soil does not yield desirable effect, similarly, if the instrumental cause of the auspicious-cognition (śubhopayoga) is not right, the effect is not favourable. Depending on the merit or demerit of the person – the instrumental cause of the auspicious-cognition (śubhopayoga) – the fruit attains merit or demerit. NnqeRFkfofgnoRFkqlq onf.k;eT>;.k>k.knk.kjnks A .k ygfn viq.kCHkkoa Hkkoa lknIixa ygfn AA3&56AA NÁLFkfofgroLrq"kq ozrfu;ekè;;uè;kunkujr% A u YkHkrs viquHkkZoa Hkkoa lkrkReda yHkrs AA3&56AA 316 Pravacanasāra lkekU;kFkZ & 1NÁLFkfofgroLrq"kqo vKkuh thoksadj viuh cqf1⁄4 ls dfYir nso&xq#&/ekZfnd inkFkks± esa 1ozrfu;ekè;;uè;kunkujr%o tks iq#"k ozr] fu;e] iBu] è;ku] nkukfn fØ;kvksa esa yhu gS og iq#"k 1viquHkkZoao eks{k dks 1uo ugha 1yHkrso ikrk fdUrq 1lkrkReda Hkkoao iq.;&:i mÙke nso&euq"; inoh dks 1yHkrso ikrk gSA The person who is engaged in activities of observing vows, regulations, study, meditation, and giving of gifts, but with concocted faith based on the teachings of a non-omniscient preceptor in objects like deva, guru and dharma, does not attain liberation but attains birth in pleasurable conditions. Explanatory Note: The direct (pratyakÈa) fruit of the unwavering auspicious-cognition (śubhopayoga) with right instrumental cause – belief in objects as revealed by the Omniscient Lord – is merit. The indirect (parokÈa) or gradual – by convention (paramparā) – fruit is that the person with such unwavering auspicious-cognition (śubhopayoga) attains the supreme bliss (of liberation). If the instrumental cause of the auspicious-cognition (śubhopayoga) is not right, the effect is not favourable. If the instrumental cause of the auspicious-cognition (śubhopayoga) is not based on right faith as per the teachings of the Omniscient Lord, the activities of observing vows, regulations, study, meditation, and giving of gifts do not lead to attainment of liberation; such activities just lead to birth in pleasurable conditions, as a deva or a human being. vfofnnijeRFkslq ; fol;dlk;kf/xslq iqfjlslq A tqêa ò dna o nÙka iQyfn dqnsoslq e.kqtslq AA3&57AA 317 izopulkj vfofnrijekFksZ"kq Pk fo"k;d"kk;kf/ds"kq iq#"ks"kq A tq a d`ra ok nÙka iQyfr dqnsos"kq euqts"kq AA3&57AA lkekU;kFkZ & 1vfofnrijekFksZ"kqo ugha tkuk gS Àkq1⁄4kReinkFkZ ftUgksaus 1po vkSj 1fo"k;d"kk;kf/ds"kqo bfUae;ksa ds fo"k; rFkk Øks/kfn d"kk; ftuds vf/d gSa ,sls 1iq#"ks"kqo vKkuh euq";ksa dh 1tq ao cgqr izhfrdj lsok djuk 1d`rao Vgy pkdjh djuk 1oko vFkok 1nÙkao mudks vkgkjkfnd dk nsuk tks gS og 1dqnsos"kqo uhp nsoksa esa 1euqts"kqo uhp euq";ksa esa 1iQyfro iQyrk gSA Performance of activities, in form of adoration, fond service, and giving of gifts, in respect of persons who do not know the Doctrine of the Omniscient Lord Jina, and abound in sensepleasures (viÈaya) and passions (kaÈāya), gives fruit as birth among lowly devas or human beings. Explanatory Note: The teachings of the non-omniscient preceptors lead to faith in sinful deva and guru. Such deva and guru, with-attachment (sarāga), lacking true knowledge and abound in sense-pleasures (viÈaya) and passions (kaÈāya), are faulty instrumental causes of auspicious-cognition (śubhopayoga). Performance of activities like adoration, fond service, and giving of gifts in respect of such deva or guru generates merit, albeit it takes the form of birth among lowly devas or human beings. tfn rs fol;dlk;k iko fÙk i:fonk o lRFkslq A dg rs rIifMc1⁄4k iqfjlk f.kRFkkjxk gksafr AA3&58AA ;fn rs fo"k;d"kk;k% ikifefr iz:firk ok 'kkÐs"kq A dFka rs rRizfrc1⁄4k% iq#"kk fuLrkjdk HkofUr AA3&58AA 318 Pravacanasāra lkekU;kFkZ & 1;fno tc fd 1rso os 1fo"k;d"kk;k%o LiÀkkZfnd ik¡p fo"k;] Øks/kfn pkj d"kk; 1ÀkkÐs"kqo fl1⁄4kUr esa 1ikiao iki:i gSa 1bfr iz:firk%o ,sls dgs x;s gSa 1oko rks 1rRizfrc1⁄4k%o mu fo"k; d"kk;ksa ls ;qDr 1rs iq#"kk%o os ikih iq#"k vius HkDrksa ds 1dFkao fdl rjg 1fuLrkjdk%o rkjus okys 1HkofUro gks ldrs gSa\ ugha gks ldrsA The Doctrine of Lord Jina expounds that imperfections like giving in to sense-pleasures (viÈaya) and passions (kaÈāya) causes demerit (pāpa); how can those who themselves are sullied by such imperfections help others cross the ocean of worldly existence? Explanatory Note: Giving in to sense-pleasures (viÈaya) and passions (kaÈāya) are accepted as causes of demerit (pāpa). How can the preceptors, who themselves are sullied by demerit (pāpa), help disciples, whom they call 'auspicious-souls', cross the ocean of worldly existence? How can the fruit be commendable from a noncommendable cause? Those who give in to sense-pleasures (viÈaya) and passions (kaÈāya) can never be helpful guides for their disciples. mojnikoks iqfjlks leHkkoks /fEexslq lOoslq A xq.klfefnnksolsoh gofn l Hkkxh lqeXxLl AA3&59AA mijriki% iq#"k% leHkkoks /k£eds"kq losZ"kq A xq.klfefrrksilsoh Hkofr l Hkkxh lqekxZL; AA3&59AA lkekU;kFkZ & 1l%o og 1iq#"k%o ijeeqfu 1lqekxZL;o jRu=k; dh ,drk ls ,dkxzrk:i eks{kekxZ dk 1Hkkxho lsous okyk ik=k 1Hkofro gksrk gS tks 319 izopulkj The man – ascetic (muni, śramaõa) – who is rid of demerit (pāpa) that accrues due to indulgence in sense-pleasures (viÈaya) and passions (kaÈāya), has an attitude of equanimity (sāmya) toward different attributes (dharma) of substances, and in whom many virtues inhere, treads the laudable path to liberation. Explanatory Note: The worthy ascetic (muni, śramaõa), as described above, is himself capable of crossing the ocean of worldly existence, and a guide to others who wish to tread the path. He earns merit (puõya) for himself and attains the supreme bliss of liberation (mokÈa), and, in the process, guides others to the right path. Such worthy ascetic is the right instrumental cause of auspicious-cognition (śubhopayoga) that must result in favourable outcome. 1mijriki%o leLr fo"k;&d"kk;:i ikiksa ls jfgr gks 1losZ"kqo lHkh 1/k£eds"kqo /eks± esa 1leHkko%o len`f  gks] vFkkZr~ vuUr u;Lo:i vusd /eks± esa i{kikrh ugha gks] eè;LFk gks] vkSj 1xq.klfefrrksilsoho Kkukfn vusd xq.kksa ds lewg dk lsous okyk gksA vlqHkkso;ksxjfgnk lq1⁄4qotqÙkk lqgksotqÙkk ok A f.kRFkkj;afr yksxa rslq ilRFka ygfn HkÙkks AA3&60AA vÀkqHkksi;ksxjfgrk% Àkq1⁄4ksi;qDrk ÀkqHkksi;qDrk ok A fuLrkj;fUr yksda rs"kq iz'kLra yHkrs HkDr% AA3&60AA lkekU;kFkZ & 1vÀkqHkksi;ksxjfgrk%o [kksVs jkx&:i eksg&}s"kHkkoksa ls jfgr gq, ,sls 1Àkq1⁄4ksi;qDrk%o ldy d"kk;ksa ds mn; ds vHkko ls dksbZ Àkq1⁄4ksi;ksxh 1oko vFkok 1ÀkqHkksi;qDrk%o mÙke jkx ds mn; ls dksbZ ÀkqHkksi;ksxh] bl rjg 320 Pravacanasāra The ascetics (muni, śramaõa) who are rid of the dispositions due to inauspicious-cognition (aśubhopayoga) and are engaged in pure-cognition (śuddhopayoga) or auspicious-cognition (śubhopayoga) help the worthy souls cross the ocean of worldly existence. The one who is devoted to these two kinds of ascetics attains excellent status. Explanatory Note: Such worthy ascetics themselves attain liberation (mokÈa) and rescue others from mundane existence. Devotion to such ascetics brings about auspicious dispositions in the devotee; even approval of their devotion and service by others is the cause of merit (puõya). They are the most worthy recipients (pātra) for devotion and service. nksuksa izdkj ds eqfu 1yksdao mÙke HkO; thoksa dks 1fuLrkj;fUro rkjrs gSaA 1rs"kqo mu nksuksa rjg ds eqfu;ksa dk 1HkDr%o lsod egkiq#"k 1izÀkLrao mÙke LFkku dks 1yHkrso ikrk gSA fnêkò ixna oRFkqa vCHkqêkò .kIi/k.kfdfj;k g A oênð q rnks xq.kknks folsflnOoks fÙk monslks AA3&61AA n`"Vok izd`ra oLRoH;qRFkkuiz/kufØ;kfHk% A orZrka rrks xq.kkf}'ksf"krO; bfr minsÀk% AA3&61AA lkekU;kFkZ & 1rr%o bl dkj.k tks mÙke iq#"k gSa os 1izd`rao mÙke 1oLrqo ik=k dks 1n`"Voko ns[kdj 1vH;qRFkkuiz/kufØ;kfHk%o vH;qFkku & vkrk gqvk ns[kdj mB [kM+k gksuk & bR;kfn mÙke ik=k dh fØ;kvksadj 1orZrkao izors±A 1xq.kkr~o mÙke xq.k gksus ls 1foÀksf"krO;%o vknj&fou;kfn foÀks"k djuk ;ksX; gS 1bfro ,slk 1minsÀk%o Hkxoarnso dk minsÀk gSA 321 izopulkj Therefore, admirable men, on seeing the most worthy recipient (pātra), must perform worthwhile activities, the foremost being standing up in reverence. Lord Jina has preached that they being endowed with excellent virtues deserve special reverence. Explanatory Note: Lord Jina has preached that those abound in virtues, like knowledge, deserve reverence and commendation from the right-minded persons. It is essential, therefore, that all right-minded persons must perform activities that show reverence for the most worthy recipients (pātra). vCHkqêkò .ka xg.ka mokl.ka iksl.ka p léïkja A vatfydj.ka i.kea Hkf.kna bg xq.kkf/xk.ka fg AA3&62AA vH;qRFkkua xzg.keqiklua iks"k.ka p lRdkj% A v×tfydj.ka iz.kkeks Hkf.krfeg xq.kkf/dkuka fg AA3&62AA lkekU;kFkZ & 1bgo bl yksd esa 1fgo fu'p;dj 1xq.kkf/dkukao vius ls vf/d xq.k&lfgr egkiq#"kksa ds fy;s 1vH;qRFkkuao lkeus vkrs gq, ns[kdj mB [kM+s gks lkeus tkuk 1xzg.kao cgqr vknj ls  vkb;s&vkb;s* ,sls mÙke opuksadj vaxhdkj djuk 1mikluao lsok djuk 1iks"k.kao vÂikukfndj iks"k.kk 1lRdkjao xq.kksa dh iza'klk dj mÙke opu dguk 1v×tfydj.kao fou; ls gkFk tksM+uk 1po vkSj 1iz.kkeao ueLdkj djuk ;ksX; gSA In this world, the most worthy recipients (pātra) – the ascetics (muni, śramaõa) abound in attributes like knowledge – should be accorded such reverence as greeting them on their arrival by standing up, welcoming them with words, attending on them, supporting them, providing for their advancement, extolling 322 Pravacanasāra Explanatory Note: The above mentioned laudable activities must be performed for the ascetics (muni, śramaõa) who possess virtues, like knowledge, that are superior than those possessed by you. vCHkqês;ò k le.kk lqÙkRFkfolkjnk mokls;k A latero.kk.kîkô if.kon.kh;k fg le.ks g AA3&63AA vH;qRFks;k% Je.kk% lw=kkFkZfoÀkkjnk mikls;k% A la;eriksKkuk<Ôk% izf.kiruh;k fg Je.kS% AA3&63AA lkekU;kFkZ & 1Je.kS%o mÙke eqfu;ksadj 1fgo fu'p; ls 1lw=kkFkZfoÀkkjnk%o ijekxe ds vFkks± esa prqj vkSj 1la;eriksKkuk<Ôk%o la;e] riL;k] Kku bR;kfn xq.kksadj iw.kZ ,sls 1Je.kk%o egkeqfu 1vH;qRFks;k%o [kMs+ gksdj lkeus tkdj vknj djus ;ksX; gSa 1mikls;k%o lsous ;ksX; gSa vkSj 1izf.kiruh;ko ueLdkj djus ;ksX; gSaA Certainly, those worthy ascetics (muni, śramaõa) who are adept in interpretation of the Scripture and abound in virtues like restraint (saÉyama), austerities (tapa), and knowledge (jñāna), deserve reverence in form of greeting them on their arrival by standing up, attending on them, and bowing down. Explanatory Note: The ascetics (muni, śramaõa) who are endowed with right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) are worthy of 323 izopulkj their virtues, saluting them with folded hands, and bowing down. such reverence and adoration; those who although possess the form (rūpa) – nakedness (nāgnya, yathājāta) – of the ascetic but are not endowed with these qualities do not deserve such reverence and adoration. .k gofn le.kks fÙk enks laterolqÙklaitqÙkks fo A tfn lígfn .k vRFks vkni/k.ks ft.kD[kkns AA3&64AA u Hkofr Je.k bfr er% la;eri%lw=klaiz;qDrks¿fi A ;fn J1⁄4Ùks ukFkkZukReiz/kuku~ ftuk[;krku~ AA3&64AA lkekU;kFkZ & 1la;eri%lw=klaiz;qDrksfio la;e] riL;k] fl1⁄4kUr budj lfgr gksus ij Hkh 1;fno tks eqfu 1ftuk[;krku~o loZKohrjkx dfFkr 1vkReiz/kuku~o lc Ks;ksa esa vkRek gS eq[; ,sls 1vFkkZu~o thokfnd inkFkks± dk 1u J1⁄4Ùkso ugha J1⁄4ku djrk rks og feF;kn`f  1Je.k%o mÙke eqfu 1u Hkofro ugha gks ldrk 1bfr er%o ,slk ;g Je.kkHkkl&eqfu fl1⁄4kUrksa esa egkiq#"kksa us dgk gSA It is proclaimed that the ascetic who although adept in restraint (saÉyama), austerities (tapa) and interpretation of the Scripture but does not have faith in the reality of substances, the soul (ātmā) being the primary one, as expounded by the Omniscient Lord Jina, is not a genuine ascetic. Explanatory Note: That ascetic is a false-ascetic (śramaõābhāsa) who although is adept in interpretation of the Scripture, and observes restraint (saÉyama) and austerities (tapa), but does not have faith in the reality of the substances, soul and non-soul, as revealed by the Omniscient Lord Jina. 324 Pravacanasāra voonfn lkl.kRFka le.ka fnêkò inkslnks tks fg A fdfj;klq .kk.kqe..kfn gofn fg lks .kêpò kfjÙkks AA3&65AA vionfr 'kkluLFka Je.ka n`"Vok iz}s"krks ;ks fg A fØ;klq ukuqeU;rs Hkofr fg l u pkfj=k% AA3&65AA lkekU;kFkZ & 1;%o tks eqfu 1ÀkkluLFkao Hkxoar dh vkKk esa izòÙk 1Je.kao mÙke eqfu dks 1n`"Voko ns[kdj 1iz}s"kr%o }s"k&Hkko ls 1fgo fu'p;dj 1vionfro vuknj dj cqjkbZ djrk gS 1fØ;klqo vkSj iwoksZDr fou;kfn fØ;kvksa esa 1u vuqeU;rso ugha izlÂ gksrk 1l%o og }s"kh vfou;h eqfu 1fgo fu'p; ls 1u pkfj=k%o pkfj=k jfgr 1Hkofro gSA The ascetic who, on seeing a genuine ascetic following the tenets of the Scripture, derides him out of malice, finds faults in him and does not take delight in performance of his reverential duties certainly ruins own conduct (cāritra). Explanatory Note: If on seeing a genuine ascetic who abides by the tenets of the Scripture, another ascetic derides him with malice and displays a lack of respect for him, such an ascetic, on account of his degrading passions (kaÈāya), ruins own conduct (cāritra). xq.knksf/xLl fo.k;a ifMPNxks tks fo gksfe le.kks fÙk A gksTTka xq.kk/jks tfn lks gksfn v.karlalkjh AA3&66AA xq.krks¿f/dL; fou;a izR;s"kdks ;ks¿fi Hkokfe Je.k bfr A Hkou~ xq.kk/jks ;fn l HkOkR;uUrlalkjh AA3&66AA 325 izopulkj lkekU;kFkZ & 1;%o tks eqfu 1vga Je.k% Hkokfeo eSa Hkh Je.k gw¡ 1bfro ,sls vfHkeku ls 1xq.kr% vf/dL;o Kku&la;ekfn xq.kksadj mRd`  egkeqfu;ksa ls 1fou;ao vknj dks 1izR;s"kd%o pkgrk gS] 1;fno tks 1xq.kk/j%o xq.kksa dks ugha /kj.k djus okyk 1Hkou~o gqvk 1l%o >wBs xoZ dk djus okyk og 1vuUrlalkjho vuUr lalkj dk Hkksxus okyk 1Hkofro gksrk gSA The ascetic who lacks merit but due to his vain of being an ascetic expects reverence from another ascetic who is more merited than him, wanders in worldly existence for infinity. Explanatory Note: The ascetic who expects reverence from another ascetic more merited than him, thinking arrogantly that he too is an ascetic, wanders in the world. It is essential to have reverence for ascetics endowed with greater merit. vf/xxq.kk lke..ks oêafð r xq.kk/js g fdfj;klq A tfn rs fePNqotqÙkk goafr iCHkêpò kfjÙkk AA3&67AA vf/dxq.kk% Jke.;s orZUrs xq.kk/jS% fØ;klq A ;fn rs feF;ksi;qDrk HkofUr izHkz pkfj=kk% AA3&67AA lkekU;kFkZ & 1;fno tks 1Jke.;so ;frius esa 1vf/dxq.kk%o mRd`  xq.k okys egkeqfu gSa os 1xq.kk/jS%o xq.kksadj jfgr ghu eqfu;ksa ds lkFk 1fØ;klqo fou;kfn fØ;k esa 1orZUrso izorZrs gSa rks 1rso os mRd`  eqfu 1feF;ksi;qDrk%o feF;kHkkoksadj lfgr gq, 1izHkz pkfj=kk%o pkfj=k&Hkz  1HkofUro gks tkrs gSaA If worthy ascetic, endowed with great merit, gets involved in activities of veneration etc. in company of ascetics who lack merit then even such worthy ascetic adopts false beliefs and ruins his conduct (cāritra). 326 Pravacanasāra Explanatory Note: The worthy ascetic who displays reverence for ascetics lacking merit ruins his conduct (cāritra), due to this ignorant activity. f.kfPNnlqÙkRFkinks lfendlk;ks roksf/xks pkfo A yksfxxt.klalXxa .k pgfn tfn latnks .k gofn AA3&68AA fufÜÓrlw=kkFkZin% lferd"kk;Lriks¿f/dÜÓkfi A ykSfddtulalx± u tgkfr ;fn la;rks u Hkofr AA3&68AA lkekU;kFkZ & 1fufÜÓrlw=kkFkZin%o fu'p; dj fy;s gSa fl1⁄4kUr vkSj thokfn inkFkZ ftlus 1lferd"kk;%o vkSj ftlus d"kk;ksa dks Àkkar fd;k gS 1po vkSj tks 1riks¿f/d% vfio riL;kdj mRd`  gS rks Hkh 1;fno tks 1ykSfdd& tulalx±o pkfj=kHkz  vKkuh eqfu;ksa dh laxfr 1u tgkfro ugha NksM+rk gS rks og 1la;r%o la;eh eqfu 1 u Hkofro ugha gks ldrkA The ascetic who is adept in interpretation of the Scripture, has vanquished passions (kaÈāya), and observes excellent austerities (tapa), still, if he does not leave company of the worldly beings (see next verse), he no longer remains a worthy ascetic of restraint (saÉyama). Explanatory Note: The ascetic, who although is adept in interpretation of the Scripture, knows the nature of the soulsubstance (ātmatattva), practices unwavering cognition (upayoga), and observes great restraint (saÉyama) through severe austerities (tapa), if he does not leave company of the worldly beings (see next verse), he no longer remains an ascetic of restraint. As the water, in company of the fire, must lose its cold nature, in the same way, the worthy ascetic, in company of the 327 izopulkj worldly beings, must leave his nature of restraint (saÉyama). Therefore, the worthy ascetic must shun company of the worldly beings. f.kXxaFka iOobnks oêfð n tfn ,fgxsfg dEesfga A lks yksfxxks fÙk Hkf.knks laterolaitqÙkks fo AA3&69AA uSxzZUF;a izozftrks orZrs ;|SfgdS% deZfHk% A l ykSfdd bfr Hkf.kr% la;eri%laiz;qDrksfi AA3&69AA lkekU;kFkZ & 1uSxzZUF;a izozftr%o fuxz±Fk eqfuin dks /kj.k dj nhf{kr gqvk eqfu 1;fno tks 1,sfgdS%o bl yksd&laca/h 1deZfHk%o lalkjh deZdj & T;ksfr"k] oS|d] ea=k&;a=kkfn 1orZrso izorsZ rks 1l%o og Hkz  eqfu 1la;eri% laiz;qDrksfio la;e&riL;kdj lfgr gqvk Hkh 1ykSfdd%o ykSfdd 1bfro ,sls uke ls 1Hkf.kr%o dgk gSA If the ascetic who has adopted the form (rūpa) that is natural-bybirth (nāgnya, yathājāta) – nirgrańtha – even though he may be observing restraint (saÉyama) and austerities (tapa) but gets involved in worldly occupations – like palmistry (jyotiÈa), medicine (vaidya), chanting of prayers (māńtrika), and invocation of spells (tāńtrika) – he is a worldly being. Explanatory Note: Even after accepting the nirgrańtha consecration (dīkÈā), and laden with requirements of restraint (saÉyama) and austerities (tapa), if the ascetic, due to excessive delusion (moha), becomes negligent in observing the duty of establishing himself in the soul-nature and does not get rid of the worldly occupations, he is a worldly being. The worthy ascetics should shun the company of such worldly beings. 328 Pravacanasāra rEgk lea xq.kknks le.kks le.ka xq.ks g ok vfg;a A vf/olnq rfEg f.kPpa bPNfn tfn nqD[kifjeksD[ka AA3&70AA rLekRlea xq.kkr~ Je.k% Je.ka xq.kSokZf/de~ A vf/olrq r=k fuR;a bPNfr ;fn nq%[kifjeks{ke~ AA3&70AA lkekU;kFkZ & 1rLekr~o bl dkj.k ls] vFkkZr~ vkx ds laca/ ls ty dh rjg] eqfu Hkh ykSfdd dh dqlaxfr ls vla;eh gks tkrk gS] blls dqlaxfr dks R;kx dj 1Je.k%o mÙke eqfu 1;fno tks 1nq%[kifjeks{kao nq%[k ls eqDr gqvk (NwVuk) 1bPNfro pkgrk gS rks mls 1xq.kkr~ leao xq.kksa esa vius leku 1oko vFkok 1xq.kS% vf/dao xq.kksa esa vius ls vf/d 1Je.kao Je.k dh 1r=ko bu nksuksa dh laxfr esa 1vf/oLkrqo fuokl djuk pkfg;sA Therefore, the worthy ascetic desirous of release from misery should live in company of ascetics who are either equal or more in merit. Explanatory Note: The worthy ascetic desirous of liberation should live in the company of ascetics who either match his merit or have greater merit. As the cool water, when kept in a pot in the corner of a cool house, maintains or increases its coolness, and with certain additives, like ice, its coolness is increased, similarly, the company of those with equal or more merit works towards increasing own merit. The ascetic in the initial stage adopts the state of auspicious-cognition (śubhopayoga) and as he advances in restraint (saÉyama), adopts the supreme state of pure-cognition (śuddhopayoga). This supreme state accords him the supreme light of omniscience (kevalajñāna) and sense-independent (atīndriya) bliss. This completes discussion on the pure-cognition (śuddhopayoga). 329 izopulkj The five jewels, studded in the crown of the non-absolutistic (anekāntātmaka) Doctrine expounded in this text, are summarized in the next five verses (gāthā). The five jewels are: 1) the reality of the worldly-existence (saÉsāratattva), 2) the reality of liberation (mokÈatattva), 3) the reality of the means of attaining liberation (mokÈatattvasādhana), i.e., the purecognition (śuddhopayoga), 4) the abode of the liberated-soul (the Siddha), and 5) the fruit of reading this Scripture (as the concluding remark). ts vt/kxfgnRFkk ,ns rPp fÙk f.kfPNnk le;s A vPpariQylfe1⁄4a Hkeafr rs rks ija dkya AA3&71AA ;s v;Fkkx`ghrkFkkZ ,rs rÙofefr fufÜÓrk% le;s A vR;UriQylè1⁄4a HkzefUr rs vr% ija dkye~ AA3&71AA lkekU;kFkZ & 1;so tks iq#"k 1le;so ftuer esa aeO; yx voLFkk /kj.k dj fr rs Hkh gSa ysfdu 1v;Fkkx`ghrkFkkZ%o inkFkks± dk vU;Fkk Lo:i xzg.k djrs gq, 1,rs rÙoao tks geus tku fy;k gS oSlk gh oLrq dk Lo:i gS 1bfro ,slk feF;kiuk ekudj 1fufÜÓrk%o fu'p; dj cSBs gSa 1rso ,sls os Je.kkHkkl eqfu 1vr%o bl orZeku&dky ls vkxs 1vR;UriQylè1⁄4ao vUkUr&Hkze.k:ih iQydj iw.kZ 1ija dkyao vuUrdky&i;±r 1HkzefUro HkVdrs gSaA The men who adopt the form (rūpa) that is natural-by-birth (nāgnya, yathājāta) – nirgrańtha – of the ascetic but have wrongly grasped the nature of substances and insist on their wrong comprehension, wander infinitely long, experiencing the fruits of their karmas, in worldly existence. Explanatory Note: Such ignorant men, even after adopting the naked form (rūpa) of the ascetic (muni, śramaõa), ascertain, owing 330 Pravacanasāra to their wrong-belief, the nature of substances otherwise than these actually are. Such men look like ascetics but are away from real asceticism; they wander in the world for infinite time experiencing the fruits of their karmas. Such false-ascetics (śramaõābhāsa) are the reality of worldly-existence (saÉsāratattva); there is no other form of worldly-existence (saÉsāra). Wrong-belief is the worldly-existence (saÉsāra). vt/kpkjfotqÙkks t/RFkinf.kfPNnks ilarIik A viQys fpja .k thofn bg lks laiq..klke..kks AA3&72AA v;Fkkpkjfo;qDrks ;FkkFkZinfufÜÓrks izÀkkUrkRek A viQys fpja u thofr bg l laiw.kZJke.;% AA3&72AA lkekU;kFkZ & 1v;Fkkpkjfo;qDr%o tks iq#"k feF;k&vkpj.k ls jfgr gS] vFkkZr~ ;Fkkor~ Lo:ikpj.k esa izorZrk gS 1;FkkFkZinfufÜÓr%o tSlk&dqN inkFkks± dk Lo:i gS oSlk gh ftlus fu'p; J1⁄4ku dj fy;k gS 1izÀkkUrkReko vkSj tks jkx&}s"k ls jfgr gS ,slk 1l%o og iq#"k 1laiw.kZJke.;%o lEiw.kZ eqfuinoh lfgr gqvk 1bgo bl 1viQyso iQy&jfgr lalkj esa 1fpjao cgqr dky rd 1u thofro izk.kksa dks ugha /kj.k djrk gS] FkksMs+ dky rd gh jgrk gSA The ascetic who is free from false conduct, has ascertained the nature of substances as these actually are, tranquil [rid of attachment (rāga) and aversion (dveÈa)] and follows true asceticism, does not wander long in the fruitless worldly existence (saÉsāra). Explanatory Note: The worthy ascetic (muni, śramaõa), equipped with the light of right discrimination, who has 331 izopulkj ascertained the nature of substances as these are, and whose conduct is based primarily on getting established in own soulnature, sheds all his previously bound karmas and keeps new karmas at bay; he thus gets free from the ignominy of worldly births. Such a supreme ascetic who is established in pure soulnature and free from rebirth in another mode (paryāya) is the reality of liberation – mokÈatattva. The soul (jīva), which is free from external-substances (paradravya) and established in ownnature (svarūpa), is the liberated soul (the Siddha). lEea fofnninRFkk pÙkk mo g cfgRFkeT>RFka A fol;slq .kkolÙkk ts rs lq1⁄4 fÙk f.kfíêkò AA3&73AA lE;fXofnrinkFkkZLR;DRoksi / cfgLFkeè;LFke~ A fo"k;s"kq ukolDrk ;s rs Àkq1⁄4k bfr fu£n k% AA3&73AA lkekU;kFkZ & 1;so tks tho 1lE;x~o ;FkkFkZ 1fofnrinkFkkZ%o leLr rÙoksa dks tkurs gSa rFkk 1cfgLFkeè;LFkao cká vkSj varjax jkxkfn 1mi /o ifjxzg dks 1R;DRoko NksM+dj 1fo"k;s"kqo ik¡p bfUae;ksa ds LiÀkkZfn fo"k;ksa esa 1u volDrk%o yhu ugha gSa 1rso os 1Àkq1⁄4k%o 'kq1⁄4&fueZy tho eks{krÙo ds lk/u gSa 1bfro ,sls 1fu£n k%o dgs x;s gSaA The souls (jīva), which know the reality of all substances, have renounced external and internal attachments (parigraha) and do not indulge in the objects-of-the-senses, such stainless souls are called the Pure Ones (śuddha) – the reality of the means of attaining liberation – mokÈatattvasādhana. Explanatory Note: The Pure Ones (śuddha) are the worthy ascetics (muni, śramaõa) who know with help of their non332 Pravacanasāra absolutistic (anekāntātmaka) vision the knower-soul (jñāyaka) and all objects-of-knowledge (jñeya), and who have renounced all internal and external attachments (parigraha). Their soulsubstance (ātmatattva) is endowed with the strength of infiniteknowledge (anantajñāna). They have no inclination towards the objects of the senses. They are happily engrossed, as if in relaxed sleep, in own soul-nature with no obligations and occupations. They have destroyed, with great strength, all inlets of karmas and are immensely influential. They are the Pure Ones (śuddha) in pure-cognition (śuddhopayoga) – the reality of the means of attaining liberation – mokÈatattvasādhana. lq1⁄4Ll ; lke..ka Hkf.k;a lq1⁄4Ll nal.ka .kk.ka A lq1⁄4Ll ; f.kOok.ka lks fPp; fl1⁄4ks .keks rLl AA3&74AA Àkq1⁄4L; p Jke.;a Hkf.kra Àkq1⁄4L; nÀkZua Kkue~ A Àkq1⁄4L; p fuokZ.ka l ,o fl1⁄4ks ueLrLeS AA3&74AA lkekU;kFkZ & 1Àkq1⁄4L;o tks ije ohrjkxHkko dks izkIr gqvk eks{k dk lk/d ije ;ksxh'oj gS mlds 1Jke.;ao lE;XnÀkZu] Kku] pkfj=k dh ,dkxzrk fy;s gq, lk{kkr~ eks{kekxZ:i ;frin 1Hkf.krao dgk gS 1po vkSj 1Àkq1⁄4L;o mlh Àkq1⁄4ksi;ksxh eks{klk/d equh'oj ds 1nÀkZua Kkuao vrhr] vukxr] orZeku] vuUr&i;kZ; lfgr ldy inkFkks± dks lkekU;&foÀks"krkdj ns[kuk&tkuuk Hkh dgk gS 1po rFkk 1Àkq1⁄4L;o mlh Àkq1⁄4ksi;ksxh equh'oj ds 1fuokZ.kao fujkoj.k vuUrKku] nÀkZu] lq[k] oh;Z lfgr ije&fueZy eks{k&voLFkk Hkh gS 1l ,oo ogh Àkq1⁄4 eks{klk/u 1fl1⁄4%o VadksRdh.kZ ijekuUn voLFkkdj fFkj:i fujkoj.k nÀkk dks izkIr ijczã:i lk{kkr~ fl1⁄4 gS 1rLeSo ,sls loZeuksjFk ds fBdkus eks{k&lk/u Àkq1⁄4ksi;ksxh dks 1ue%o gekjk Hkko&ueLdkj gksosA 333 izopulkj The Pure-Soul (śuddhātmā) possesses true asceticism (śrāmaõya); it is endowed with infinite perception (darśana) and knowledge (jñāna), and attains the supreme state of liberation (nirvāõa, mokÈa). True asceticism (śrāmaõya), with ineffable and permanent bliss, is really the liberated-soul (the Siddha). With extreme devotion, I bow to the Siddha. Explanatory Note: The worthy ascetic (muni, śramaõa) who is established in pure-cognition (śuddhopayoga) is the final wishfulfilling abode; nothing more remains to be attained. This purecognition (śuddhopayoga) is the path to liberation; it is infinite perception (darśana) and knowledge (jñāna); it is liberation (nirvāõa, mokÈa); it is the liberated-soul (the Siddha). All excellent states spring from pure-cognition (śuddhopayoga). cqT>fn lkl.kes;a lkxkj.kxkjpfj;;k tqÙkks A tks lks io;.klkja ygq.kk dkys.k iIiksfn AA3&75AA cqè;rs Àkkluesrr~ lkdkjkukdkjp;Z;k ;qDr% A ;% l izopulkja y?kquk dkysu izkIuksfr AA3&75AA lkekU;kFkZ & 1;%o tks iq#"k 1lkdkjkukdkjp;Z;k ;qDr%o Jkod vkSj eqfu dh fØ;k ls la;qDr gqvk 1,rr~ Àkkluao bl Hkxoar&iz.khr minsÀk dks 1cqè;rso le>rk gS 1l%o og 1y?kquk dkysuo FkksM+s gh dky esa 1izopulkjao fl1⁄4kUr dk lkjHkwr ijekReHkko dks 1izkIuksfro ikrk gSA The man, engaged in the duties of the ascetic (muni, śramaõa) or the householder (śrāvaka), who comprehends the tenets described in this Scripture, realizes, within a short time, the essence of his pure-soul-nature. 334 Pravacanasāra Explanatory Note: The ascetic (muni, śramaõa) or the householder (śrāvaka), who, after establishing himself in pure perception (darśana) and knowledge (jñāna), comprehends, as these are, the essence and the details contained in this Scripture – 'Pravacanasāra' – experiences pure-soul-nature. He comprehends the reality of the substances and experiences, as never before, the supreme bliss appertaining to his pure-soul. This completes the section on Reality of Conduct (cāritratattva). O Ascetic Supreme Ācārya Kundkunda! With utmost devotion I bow to you; may I always attend to my soul, the only source of happiness. This concludes the 'Pravacanasāra' – Essence of the Doctrine – composed by the supremely holy and stainless Ācārya Kundakunda, whose expositions wash away all dirt due to delusion (moha). 335 izopulkj Sacred Jaina Texts from Vikalp Printers ISBN 81-903639-2-1 Rs. 250/Tattvārthsūtra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (puõya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the threefold path of right faith, right knowledge and right conduct (ratnatraya). Āchārya Umāsvami's Tattvārthsūtra WITH HINDI AND ENGLISH TRANSLATION vkpk;ZJh mekLokeh fojfpr rÙokFkZlw=k Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni  Published: 2011  Hard Bound  Printed on Art Paper  Pages: xii + 163  Size: 16  22.5 cm • Sanskrit • Hindi • English www.vikalpprinters.com 336 Pravacanasāra As Āchārya Vidyanand writes in the Foreword of Samayasāra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Āchārya Kundkund's Samayasāra WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-3-X Rs. 350/-  Published: 2012  Hard Bound  Printed on Art Paper  Pages: xvi + 208  Size: 16  22.5 cm English Translation, and Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni Jhenkpk;Z dqUndqUn fojfpr le;lkj • Prakrit • Hindi • English 337 izopulkj Shri Amritchandra Suri's PuruÈārthasiddhyupāya is a matchless Jaina text that deals with the conduct required of the householder (śrāvaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism – noninjury or ahiÉsā – has been explained in detail in the book. WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/-  Published: 2012  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 191  Size: 16  22.5 cm Foreword by: Āchārya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈārthasiddhyupāya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain • Sanskrit • Hindi • English 338 Pravacanasāra ISBN 81-903639-5-6 Rs. 450/DravyasaÉgraha is one of the finest classical Jaina texts, composed by His Holiness Ācārya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology.  Published: 2013  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 216  Size: 16  22.5 cm Foreword by: Ācārya 108 Vidyanand Muni With Authentic Explanatory Notes Ācārya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain • Prakrit • Hindi • English 339 izopulkj Rs. 450/-  Published: 2014  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 152  Size: 16  22.5 cm Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse vkpk;Z iwT;ikn fojfpr b"Vksins'k Foreword by: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-6-4 His Holiness Ācārya Pūjyapāda, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvārthasiddhi and IÈÇopadeśa. Concise but deep in import, IÈÇopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. • Sanskrit • English 340 Pravacanasāra Rs. 500/-  Published: 2015  Hard Bound  Printed on NS Maplitho Paper  Pages: xxiv + 220  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tīrthaôkara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhūstotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tīrthaôkara. Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 341 izopulkj Rs. 500/-  Published: 2016  Hard Bound  Printed on NS Maplitho Paper  Pages: xxiv + 200  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-8-0 Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) Deep Reflection On The Omniscient Lord vkpk;Z leUrHkae fojfpr vkIrehekalk (nsokxeLrks=k) • Sanskrit • Hindi • English ĀptamīmāÚsā by Ācārya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of nonabsolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (puõya) or demeritorious (pāpa) karmas. 342 Pravacanasāra Rs. 500/-  Published: 2016  Hard Bound  Printed on NS Paper  Pages: xxiv + 264  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder's Conduct vkpk;Z leUrHkae fojfpr jRudj.MdJkodkpkj • Sanskrit • Hindi • English Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra (2nd century CE), comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder's conduct. 343 izopulkj Rs. 600/-  Published: 2017  Hard Bound  Printed on NS Paper  Pages: xlii + 202  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-0-2 Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ • Sanskrit • Hindi • English Ācārya Pūjyapāda's (circa 5th century CE) Samādhitańtram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions – imperfections like attachment and aversion, and soul-nature – is the introverted-soul (antarātmā). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitańtram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samādhitańtram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. 344 Pravacanasāra 345 izopulkj GUI D E T O T RANS L IT ERAT I ON *Devanāgarī IAST v a vk ā b i bZ ī m u mQ ū , e ,s ai vks o vkS au Í Ã va É v% Í d ka [k kha x ga ?k gha Ä ôa p ca N cha t ja > jha ×k ða Devanāgarī IAST V Ça B Çha M ça < çha .k õa r ta Fk tha n da èk dha u na i pa iQ pha c ba Hk bha e ma ; ya j ra Devanāgarī IAST y la o va 'k śa "k Èa l sa *IAST: International Alphabet of Sanskrit Transliteration AE Ò g ha {k kÈa =k tra K jða J śra fodYi Vikalp Printers vkpk;Z dqUndqUn }kjk jfpr  izopulkj* ,d vuqie] lqizfl1⁄4] 'kk'or ,oa vkè;kfRed xzUFk gSA LokRekuqHkwfr ds fy, bl xzUFk dk vè;;u vfr vko';d gSA ^izopulkj* xzUFk dk ;g laLdj.k fgUnh o vaxzsth esa vuqokn rFkk O;k[;k lfgr gksus ds dkj.k bl ;qx ds Jkod&Jkfodkvksa rFkk fons'kksa esa jgus okys izcq1⁄4 ftKklqvksa ds fy, vèr rqY; gSA bl xzUFk dk Lokè;k; vuqie vkè;kfRed lq[k dh vuqHkwfr djkrk gSA Jh fot; dqekj tSu dks esjk vkarfjd eaxy vk'khokZn gSA os nh?kkZ;q gksa] mÙke lq[k lnSo mudk lgdkjh gks vkSj ek¡ ftuok.kh dh lrr~ lsok djrs jgsaA budk ek¡ ftuok.kh ds izfr leiZ.k vykSfdd rFkk vuqies; gSA vkpk;Z 108 Jh fu%'kadHkw"k.k eqfu ^izopulkj* esa fu£n"V fd;k x;k gS fd ftl le; ftl LoHkko ls aeO; ifj.keu djrk gS ml le; mlh LoHkkoe; aeO; gks tkrk gSA (xkFkk 1&8) vr% d"kk;ksa ls ;qDr vkRek d"kk; gh gSA jkx&lfgr vkRek lalkjh gh gSA jkx&jfgr vkRek dks gh eks{k gSA tks iwT; ohrjkx vgZUr nso dks aeO;] xq.k] i;kZ; ls tkurk gS og vius Lo:i dks tkurk gS vkSj fu'p;dj mlh dk eksg {kh.k gksrk gSA (xkFkk 1&80) ,sls xw<+ 'kkL=k dk Lokè;k; Jkod o Je.k nksuksa ds fy, vko';d gSA ^izopulkj* ds mijkUr ^le;lkj* xzUFkjkt dk vè;;u djus ls oLrq&Lo:i dk lPpk cks/ gksrk gSA Jh fot; dqekj tSu dk ;g dk;Z vR;ar ljkguh; gSA mudks esjk eaxy vk'khokZn gSA mudks bl dk;Z esa liQyrk izkIr gksA gfLrukiqj] vizSy 2018 eqfu 108 Jh HkkoHkw"k.k egkjktgfLrukiqj] vizSy