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·VOL. III.
श्रीपञ्चास्तिकायसार।
THE BUILDING OF THE COSMOS
OR
PAÑCHÂSTIKÂYASARA
(THE FIVE COSMIC CONSTITUENTS)
BY
SVAMI SRI KUNDAKUNDACHARYA
EDITED WITH
Philosophical and Historical Intıoduction, Translation, Notes and an
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महलं भगवान धीरो, मङ्गलं गौतमोगणा ।
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·To race Vol III of SBI
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·TABLE OF CONTENTS. Page 1YV TVIWI X-XY . * xy-xxvii Irviu b Xul FY!! sb ib The listorical Introduction The Age of kundahundr or Clachary? philosophical Introduction Irina Physic: The Conception of Morion. Jaina Vetaphysics Kala Thc Six Dravyas Uraling Guns and Paryavi. Jaina Biologi Pri nas Different kinds of Birth: ... Microscopic Blings Jaina l'sychology Soul and Body Sensations and Scose Organs Analysis of Scnsations Scnsc Perception Jhann or Knowledgc Aflection Conation or the Consciousness of action Jaipa Logic Knowlcdgc and the Object of Knowledge (Jfiana and Jficya) Saplabhanga Jaina Logic.. Worts by Sri Kundukundacharya English Translation of Panchastikayasara, with Prakrit Gathas (Text), Note, cxplanatory and critical ۲۱۱۶ Y\*V11 ۲۱۱۷ult TITIY ib بل .. ... alvi ... 11 Intly $ 1-179 ·--- ·THE HISTORICAL INTRODUCTIORE of Kundakunda or Elacharya. The Age 15 held Sri Kundakundacharja the author of our work was a very famous Jaina Phulosopher and thcologian. Ile was also a great organiser of Religious institutions. His name in great sencration especially by the Digambara Section of the Jainas Nany great rcligious teachers claimed it an honour lo trace their lincage from thic great teacher Rundahunda. Several inscripnons that are found in South India and Mysore relating to Jama (cachers begin with Kandulundanda yı-of the line ot Kundahunda. Students of Jaina literature arc familar with such phrascs as the following Sri Kundakunda Gurubatlaparampai J'AINI , Sri Tindakunda Santhanam , Sri Kandahundaly. manindra i rijesit. Thesc arc some of the phrases claimed by Jaina writers such as Sakalabhusana author of Upadcsaratnamala, Vasnnandi author of Upasahadhyanam, Brahma nome dalla of Aurathana Kathakosha Instances may be multiplied without number, for showing the important placc occupied by our author in the hierarchy of Jaina Icachers Some of the cpithets cmployed to characterise liim are also significant of his great importance Munindra-thc Indra among the ascetics, Manichakravalıthc emperor among the munis, Kaundesa 1 -Lord Kunda, are familiar designations of the great teacher. Thc personality of this great cacher as is generally the case with world famous individuals is lost in obscurity and shrouded with traditions. We have to depend upon many written and oral traditions to have a glimpse of this great person The carly history of India is but a string of speculations and even as such there are very many gaps. Under these circumstances, we have to be very cautious about the bustory of our author. SO ·THE HISTORICAL INTRODUCTION. The one great landmark in the chronclogy of India is Chandragupta Maurya. This great emperor of Magadha is not only referred to in the sariqus literary works of India but is also mentioned by foreign historians especially the Greeks. This emperor Chandra Gupta especially is of peculiar interest to the students of the early history of the Jainas Lewis Rice and Dr. F W. Thomas have dooe considerable service to Indian History by cautiously interpreting several available facts, archæological and epigraphical, relating to that period 'The early fasth of Asoka' and the migration of Bhadrabahu with Chandragupta are now accepted facts of History. The lendency among Luropean scholars to post date . the historical cients and persons ralating to India Is a just antidote to the phantastic and legendary notions of indigenous writers who generally measure time by milleorums Nevertheless we have to point out that the orientalist have sometimes overreached their work They generally proceed on the assumption that writing is a late acquisition in Indian civilization The learned arguments put forward on Panini by Goldsticker to underminc this assumption have been before the learned public for some decades The excavations of Jaina stupas at Mathura and Mr. K P. Jayaswal's discovery of Konika's Statue with the ioscriptions try to set back the pendulam of Indian chronology to an earlier period Speaking about the Jaina stupas Sir Vincent Smith writes as follows "The assumption has generally been made that all edifices in this stupa form are Buddhist When the inscription under discussion was esccuted uot later than 157 AD, the Vodya stupa of the Jainas at Mathura was already so ancient that it was regarded 25 the work of the gods. It was probably therefore erected several centuries before the Christian era Again says he, "Assuming the ordinarily received date B C 527 for the death and of Mahavira to be correct the attainment of perfection by that saint may be placed about B, C. 550. The restoration of the stupa may be dated about 1300 years later or À D. 150 Its origical erection in brick 10° the time of Parasvanath the predecessar of Mahavira would fall at a date not later than B, C. 600 considering the significance of the phrase in the inscription" built by the gods" as indicating that the building at about the beginping of the Christian era was believed to date from a period of mythical antiquity the date B. C. 600 for its ·T4F ISTORICIT, INTRODUCTIO.. 111 hase erection is not too early Probably therefore this stupa of which Dr. Fuhrer esposed the foundations is the oldest known buildings in India". When we take these historic discoveries with the Jaina traditions that a pumber of Tirtbankaras preceded Lord Vahatıra we may not be altogether wrong in supposing that adherents of Jaina faith in some form or otber must have cysted even anterior to Mahavira and that Mahavira himself was more a reformer than the founder of the faith If there scre 72103 influential enough to build stuprs in honour of their sunts esen anterior to 609 B C, will it be 103 much to suppose that the followers of this religion might existed in South India even before Badrabahu's migration to the scuth. In fact it stands to reason to suppose that a large body of ascetics on account of a terrible famine in the north migrated to a country where they rould be welcomed by their devoted co. religionists If the south were instead of a friendly territory waiting to receive the Saogha of learned ascetics a land populated with strangers and of alien faith Bhadrabihu would not have ventured to take with him into strange land a large body of ascetics who vrould depend entirely upon the generosity of the people. The Jarda tradition tliat the Pandya King of the South was a Jaina from very early times aod that Bhadrababu expected his hospitality might have some historical bachgrouod. Up to the time of Bhadrabahu s migration there was no split in the Jaina fold. That the schusm of the Swetambaras arose about the time of Bhadrabahu I on account of the hardships of the fainine is more than probable This fact is evidenced by the complete absence of Swetambaras 10 the Deccan and South India. The Jains in the South and Mysore always claim to be of Alulasangha the origipal congregration, One other interesting fact is the Migration of the Digambaras from the south to the north for the purpose of religious propogandism. "One point of agreement comes out clearly and is noteworthy, 1.e the direction of the Digambara migration It was from the south to the north from Bhadalpur to Delhi and Jaipur This agrees with the opinion that the Digambara separation originally took place as a result of the migration southvards under Badrababu in consequence of a severe famine 10 Bebar the original home of the undivided Jaina Community" (Prof. -A. F. Rudolf Hoernle. Ind. ܕ ܪ ·iv THE HISTORICAL INTRODUCTION on the Ant. Vol XXI. Three further Pattavalis of the Digambaras, pp. 60 and 61 ) Professor Hoernle says that he has not been able to identify Bbadalpur It is no other than Patalipura or Patalıputra which is the old name of Thiruppappulışur or modern Cuddalore (Reports on the Archäological Survey of India, Vol. 1906-07-Article Pallavas by V. Venkay ya) suggests that it is not the above place and identifies it with Tiruvadi a place near Panruti with many Jaina antiquities and remains This is only a matter of detail But still the reason given by V Venkiyya is not quite sound. The fact that Pathiripuliyur is mentioned in Devaram as sacred to God Siya will not conflict with its being also the centre of the Jainas Now this Bhadalpur or Patalıpura is associated with our author Sri Kundakonda as we shall show later on. Before we proceed further let us make sure about the age in which he lived and worked. For this we have clear evidence furoished in the several Pattavalis preserved by the Jainas both Digambaras and Swetambaras After Mabavira there had been a succession of teachers as shown below Years. 1.-Kevalias Gautama 12 Sudharma 12 Jambu 38 II - Sruta-Kevalıns, Vishnu Kumar 14 Nanda Mitra 16 Aparajita 22 Govardhan 19 Bhadrabahu I 29 III -Ten-Purvins Visaka 10 Proshtila 15 Natchatra 17 Nagasena 18 Jayasena Siddharta 17 Dhritisera 18 Vijaya 13 Buddhilinga 20 Deva, I 14 Dharasena 14 ... . . 21 1. 10. :

·THE HISTORICAL INTRODUCTION Years. 18 IV.-Elcien Angins Nakshatra Jayapalaha Pandava Dhruvasena Kamsa 20 39 14 32 Total 468 Years V Ninor-Angins 6 Subhadra Yasobhadra 18 Bhadrbahu, II In the year 2 after the Acharya Subhadra's (nccession to the partificate), the birth of Vikrama tooh place , and in the year 4 of Vikrama's reign Bhadrabahuji Il took his seat on the pontificial chair. Further succession will be evident from the following table * Indian Antiquary" Vols. XX and XXI. - The several Pattavalis examined by R Hoernle ·Kulakın la linc according to the Digambara Pallavalis as worked out by PROCESSOR ITOCKXLL. Dates of accession. House-liolder Monk Pontisi Inter! calary days Total Serial number, Nanics Remarks Samivat Christian Years dlonths Days | Years Alonths. Days. Years | Alonths Days Years Dlontbs Days 1 Blindrabalu, II. ¡B C 53 CI S 14 24 30 22 10:27 3 76 li Ile was a Brahman by caste. Guptigripta THC HISTORICIL INTRODUCTIOX, 22 34 9 6 25 26 31 Ph S 1H 5 65 7 A Panwar by caste. 3 lighanandio, I 20 44 4 ملی 36 21 PAS 1+1 26 + 68 5 A Sali by caste. 4 Jinachandra, I 17 3 9 32 3 • 8 9 40 Pa. S 1 6 3 65 9 9 5 Kundabunda 8 11 33 49 PV 81 51 10 10 5 95 10 15 He had four other names (abhava) VIZ., Padmauandin, Vakragriva Gridhrapichchha, Elacharya.

·THE HISTORICAL INTRODUCTION. vii If we take this date S B C. as the reliable date of his accession to the pontificial chair then the date of his birth would be about 52 BC For, only in his forty-fourth year he became pontiff or an achary.. What -3 his birthplace and scenc of his activities? With regard to his birthplace we have no better evidence. Here also we have to depend upon traditions--oral and written Let us see whether we can have any useful information from these traditions In a work called Punyasravakatba Sri Kunda Kundacharya's life is cited as an example for Shastradana or gift of Shastias. The account is as follows In Bharatha Khanda in Dakshanadesa there was a district callcd Pidatha Nadu, In a town called Kurumarai in this district there lived a wealthy vaishya by name Karamunda His wife was Srimatı. They had a cow-herd who tended their cattle. His name was Mathivaran. One day when he was driving his cattle to an adjoining forest he saw to his great surprise that the whole forest was consumed by forest fire except a few trees in the centre, which retained the luxuriant green foliage This roused his curiosity and he went and inspected that place There he found the dwelling place of some great Muni and also a box contaroing the Agamas or the Jain Scriptures. Illiterate as he was he attributed the safety of the spot to the presence of the Agamas which he carried home with great auc and reverence He put up the Agamas in a sanctified place of his master's house and continued to worship the same daily, Sometime after, a religious monk visited their house offered Bhiksha with great veneration by that wealthy vaishya Just then this cow-herd also offered the A ganas to the great Rishi Oo account of these gifts-food from the Master, and the Scripture from the servant-the Rishi was very much pleased and blessed them both. The Master of the house since he had no children was to bave an intelligent son and the old and faithful servant would be born as tbo promised son of the house. The happy event came to pass and the son born to the family became a great philosopher and religious teacher. This was our author Sır Kunda Kunda. The story further turns upor his religious tours. The mention of his name as the wisest of mortals in the Saravasarana of Sree- Mantharaswami in Purvavideha, the visit of the two Charanas to verify the fact, his supposed irreverence to them on account of his He was ·vin THE HISTORICAL INTRODUCTION as concentration, the return of the Chaianas in disgust, the explanation of the misunderstood event, the reconalration between the Charauts and Srı Kunda Kunda and the latter's visit to the Sanatasarana with the Claranas are all incidents mentioned in detail. Further as the fruit of his previous gift of Shastra he became a great Icader of thought and organiser of institutions Finally he secured the throne of Acharya and thus spent his life in usefulness and glory, There is another account of his life given in "Kunda Kundacharya Charitra" a pamphlet published in 'Digamber Jain' office, Surat. According to this his birth-place is in the country of Malwa His parents are mentioned Kundasresher and Kundalata The young boy Kunda Kunda was apprenticed to religious teacher for the purpose of education Early in life he showed an ascetic disposition and therefore he was ordained as a monk and admitted into the Sangha. The latter part of the story is almost identical with that of the previous one Both these versions appear to be quite legendary. The latter judged from the names of the parents is evidently a latter construction by some imaginative mind based upon the name of the hero Kunda Kunda. The places mentioned in the former story are not easily identifiable. The only reliable information there perhaps is that the author belongs to Dakshana Desa Waiving these two stories as of no material use we have to depend more upon circumstantial evidence Emphasis must be laid upon the fact that Sri Kunda Kunda belonged to Draoida Sangha "La communaute digambara portrait le nom de mula sangha. Un synonyme de ce terme parait. Etre Dravila Sangha, qui ne signifie sans doubte rien de plus que communaute "des pays dravidieos Le mula sangha comptait plusieurs sectes dont la plus importante Etait le Kunda Kunda anyaya" (p. 42. Introduction, Reportaire Epigraphie Jaina). This suggestion of Gucrinot's bascd upon circumstantial evidence is a useful cuc for our purpose We hasc to collect further evidence if possible to corroborate the theory that cur author belonged to the Dravidian country, (1} Ia ad aupubliebol manusoript troattog about "Jantra Laksboa' Tre HAYO tho following slola - Dalslibna desa melayu lamograme mudir mahatmasit. Elchirgo impa drasllagapá-dbiso" dhiman ·TIL HISTORICAL IXTRODUCTIOX, id This sloka is interesting to us The work treats about a female disciple of Elacharya, who was possessed of a Brahma Rakshasa This possessed disciple was no doubt well-versed in Shastras but would get up on the summit of a small hill called Vilagırı by the side of the village, Hemagranu in which Elacharya lived, and would laugh and weep alternately with all hystorical violence She is said to have been cured by Elacharya with the help of Jualamalını Mantra Fortunately we are able to identify all the places mentioned in the above sloka Malaya is the name of that part of the Madras Presidency comprised by portions of North Arcot and South Arcot traversed hy the Eastern ghats The taluhs of Kalla Kurichi, Tiruvannamalı and Wandewasb perhaps form the central tract of this Malaya Hemagrama which us the Sanskritised form of Ponour which is a village near \Vanden ash. Close to this ullage there is a hulock by the name Nilagiri On the top of this hillock on a rock there are even now the foot prints of Elacharya who is said to have performed his tapas thereon. Even now pilgrims frequent this village once in year, to perform puja to the foot prints Further the sloba mentions Elacharya to be 'Dravidagana disa' We hnow very well that Elacharya, is another well-known name for Kunda Kunda. Now this Elacharya is according to Jaina tradition the author of the great Tamil classic 'Thirukkurrai. This is written in the old indigenous "Venba" metre of Tamil language According to the Jaina tradition this work was composed by Elacharya and given away to his disciple "Thiruvalluvar" who introduced it to the Jadura Sangha This version is not altogether improbable Because even the non-jalna tradition about the uuthor of Thirukkumal appears to be merely another version of this one The Hindu Tradition makes Thiruvalluvar himself the author of the work He is claimed to be a Saiyite by faith and valluva by birth. His birth place is said to be Thirumaylaı or Mylapuri or the modern Mylapore the southern part of the city of Madras The work was composed under the patronage of one Elala Singh, who was evidently the literary patron of Thiruvalluvar This Elala Singh of the Hindu Tradition may be merely a variation of Elacbarya. Thiruvalluvar figures in both the traditions, in the one as the author and in the other the introducer before the Sangha. That Mylapuri, bad a famous Jain temple dedicated to / ·THE PISTORICAL INTRODUCTION, preserved Veminath Vide Tamil work " Tirunur ruanthathi," and that it was a seat of Jaina culture is well evidenced, by literary remains and antiquarian facts in South India Though the work is claimed by different religionists--Suvaites Buddhists and Jains, though there is no authentic record as to the exact faith of the author, still an unbi issed study of the work itself with the special vies as to the technical terms employed in the couplets and the doctrine; religious and moral embodied in the work will constrain one to conclude that it is a treatise evidently based upon the moral principle of Vitarága, the corner stonc of Jainism The praise of Agriculture as the noblest occupation is consistent with the traditions of the Vellalas, the landed aristocracy of South India, who were es idently the earliest adherents to Jaina faith in this part of the country This identification of Elacharya the author of Kural with Elacharya or Kunda kunda would place the Tamil work in the 1st century of the Christian era This is not altogether inprobable. Dr. G. U Pope would bring it dowo to a period later than the 8th century There 15 no sufficient historic evidence for his belief He is actuated by his personal bias that such a sublime work embodying highest moral ideals could not be due to the indigenous Dravidian culture alone, but must have been influenced by Christianity brought here by the carly Christian Missionaries. The tradition about St. Thomas lends weight to the supposition. There is nothing to show from the internal evidence that the author of the work was aware of Chris. tianity The doctrines treated therein are found widely scattered in Tamil literature especially in those works composed by Jaios such as 'Naladıyar' 'Aranericharam' 'Pazamozi' 'Elathi', etc. One who is acquainted with Tamil literature will not grudge the authorship of Kural to purels dravidian scholars and moralists who are uninfluenced by foreign culture. Hence we may believe with very great probability that, Elacharya the author of Kural was identical with Kunda Kunda the author of Prabhirita tiaya, and that he lived about the beginning of the 1st entury A. D. This ideotification of Elacharya the author of Kural with Kunda Kur.a brings in another important point of historical interest. It is an achnonicdged fact that Kural is anterior to Silappadıkara1 and Mammenhela The former was, written by 'Ilangovadigol the ·THE HISTORICAL INTRODUCTION. xili “So no difference appears between the people and the Sramanas in respect of the Siddhanta (in the opinion) of the people, Vishnu mahes (every thiog) (in the opinion) of the Sramanas the Soul makes (every thing). On these circumstances, as well as on the place assigned to him in Jaina Pattavalts and on the fact that his syritings are considered by Jaina scholars, both in Dharwar and Maisur, to be the most ancient Jaina works now extant I base my opinion that Kunda Kundacharya was a contemporary of the early Kadamba King Siva Mrigese Maharaja The reasons cited by K. P Pathak are all right Kunda Kunda is later than the Sictambara Schism which is believed to have taken place about the time of Bhadrabahu, I And perhaps at the time of kunda Kunda the ordinary masses followed the vedantic form of l'ishnava cult, But still these facts do not forin a cogent reason for identifying Siva Kumara Maharaja with the Kadamba King Siva Mirigese Varma Mysore and Coorg by Lewis Rice, page 21 "The Kadambas were rulers of the west of Alysore from the 3rd to the 6th century.” And Siva Mrigesa Varma ruled about the 5th century A. D But the pontificate of Srı Kunda Kunda began in B C 3. The early dynasties by J. F Fleet, page 288 of the Bombay Gazettecr, Vol I "and this is altogether too ancient, a period for the early Kadambas" further we do not know whether the Kadambas were acquainted with Prahrit language. Under thesc circumstances we have to seek elsewhere as to the whereabouts of Siva Kumara Maharaja, the disciple of Sri Kunda Kunda Conchipuram was the capital of the Pallava kingdom The Pallavas ruled over Thonda Mandalam and also over a part of the Telugu country up to the river Krishna Thonda Mandalam or Thondainadu was the name given to the land along the east coast between the two Pennars, South Peppar in South Arcot and North Peonar in Nellor and to east of the ghats. This land was divided into several nadus and each nadu into several kottams It was the land of the learned Several great Dravidian scholars such as the author of the Kurral, the great tamil poetess Avyai, the Sweet Puhazanthi the author of Nalavenba, all belong to Thondimandalam. Throughout the Tamil literature there are references to the literary merits and the culture of the inhabitants of Throndinadu. Concheepuram the capital of Thondinadu must have been a great centre of learning 10 the south Students from different parts of the country went to ·THE HISTORICAL INTRODUCTION. Conjeepuram for purposes of study Scholars thronged there for the purpose of being recogaised at the Pallava Court Mayura-Sarma ope of the early founders of the Kadamba dyoasty went to the Pallava capital for the purpose of completiog his education in the Sacred lore It was there that he quarrelled with the master of the horses who was a Kshatriya Mayura Sarma, a brahmin by birth vowed that even a brahmin could handle the weapons of warfare with skill and could found a kingdom Thus arose the Kadamba dynasty Thus the glory of Conjeepuram-the Pallava capital must have wide spread about the 2nd century A D. The kibgs of Conjeepuram as patrons of learning must have encouraged philosopbical discussion among the representatives of the different religious sects.--the Hindus, Buddhists and Jains Taking part in such religio-philosophical discussions must necessarily have a reaction on the personal faith of the kings In the early centuries of the Christian era, prosely tising was a common factor among the rival religionists. Great religious leader of different denominations went about from country to country converting hings and people Thus we hear from Jaina History that Samantabhadraswami visited Conjeepuram and converted Siva Koti Maharaja who became Sıva Koti Muoi the disciple and succes. sor of Samantabhadra Still later towards the 8th century Akalanka visited the capital defeated the Buddhists in open philosophical contests and converted Hinnaseethala the then Buddhist ling It is not improbable therefore that the Pallava kings at Conjeepuram during the 1st century of this era were patrons of Jaina Religon or were themseles Jaipas by faith We also know from several epigraphical records that they had Prakrit as their court language What is known as the Alayıdavolu grant is an important document for South Indian History. It is in Prakrit with the exception of the last verse, which is the closing mangala in Sansheit The body of the grant is in a prakritic dialect ushuch comes close to the literary Palı, but shows also a number of pccularities and divergent forms Dc Bohlcr, Epi. Indica Vol. 1, p ? Come nearer 10 the usage of the Jaina and Maharashtri dialectics than to that of the Pal and older inscriptions . issued by the Pallava King Siva Skandavarma of Conjeepuram. Further it may be pointed out that the giant resembles in many particulars the Jaina inscriptions from Mathura. The use of the word 'Sıddbam' in the begigoing of the rant as well as in the It is ·THE IIISTORICAL. INTRODUCTION Mathura inscriptions is very suggestive of Jaina origine The most important point for us is the name of the King Sivaskanda which is merels another form of Siva Kumara No doubt the same name occurs in the Andhra line M J G. Dubreinl tries to connect the two dynasties by matrimonial alliance He suggests that the Suaskandasarma (Yuvamaharaja) of the Pallava dynasty is the grandson of Shashanda Sata Karnı by the daughter and received the nime of the Andhra king who was his grandfather \Vhether the name was so inherited or stas independentk adopted by the Pallasa hings it is not quite material to decide here It is cnough to notice the fact that there was a Pallasa hing by name Sivaskanda or Siva Kumara Maharajı He also figures as Yuva-mabaraja in another grant. This name is also Ciriously identical with Kumara Maharaja. It is quite possible therefore that this Sivashanda of Conjecpuram or one of the predecessor of the same name was the contemporary and disciple of Sri kunda Kunda This would sell fit in with several facts horn about Kunda Kunda Kunda Kunda or Elacharya must have been in Thondimandalam. So also was Patalıputra the seat of Dravida Sangba a town in Thondimandalam In this connection we have to reject two theories about Pallavas as unfounded and improbable The Pallavas are generally supposed to be foreigners from Persia. They are identified with Pahlavas, Mysore and Coorg by L Rice, page 53, which is the prakrit form of the Pârthava meaning Parthians, here especially the "Arsacıdian Parthians" Rice further builds upon this theory another fantastic one that Chaulks ans who were sometimes the enemics of the Pallavas were by origin Salenhaians V Venkiyga adopts the same theory though it is based upon purely etymological grounds The Hypothesis that is based upon mere similarity of name has no great historical importance unless it is corroborated by independent evidence. This theory unfortunately lachs such a corroboration, Hence it leaves unchallenged the other hypothesis which is perhaps more probable that the Pallavas were a section of the Hindu race in the south Another bypothesis deserves notice before dis missal It is the identification of the Pallavas with some aboriginal tribes as the Kurumbas This again is based upon the of the word "Kadavar'' to designate the later Pallavas. No doubt the term "Kadavar" "means the men of the forest". But there is no other ground to show that this "Kadvars" were of the "forest tribe" In tamil literature lise ·THE HISTORICAL INTRODUCTION There must be some it refers to a highly civilised and cultured race other reason therefore for the application of the name to the Pallavas. It may be merely a contrac 100 of "Palakkadavar" a people of the Palakkada another seat of Pallava government Waiving these two hypothesis as improbable may we not suppose a much closer alliance between the people of the Thondimandalam and Andhras or the Andrabhrityas who succeeded the Mauryas. The term "Thondu" 10 tamil means 'Service' 'Thondar' may simply mean those who serve' and may be taken as the Tamil Translation of Andrabhutyas The Pallavas or the Thonder: therefore may merely a section of the Andhras Settled in the south who inherited that portion of the Andhra kingdom either by matrimons or by right This theory that the Pallayas were an indigenous race with a very high culture and civilization men related to Andhrabhrityas is highly probable and is corroborated by other circumstantial evidence This digression into the history of the Pallavas ve have bad because such a political environment is required for our author Sri Kunda Kunda Acharya according to the available data about his life We may therefore conclude that Sri Kunda Kunda Acharya wrote his Prablırıta Triya for one Siva Kumara Maharaja who was most probably the same as Siva Shanda Varma of the Pallava dynasty. Several works are attributed to Sri Kunda Kunda Acharya 1 Prabhrita triya (The three Prabhritas) 2 Shatpabudam. 3. Viyamasara, etc. Of these the first three, Panchastıkaya, Pravachanasara and Samay asara are the best hoown and most important The work that is offered in translation here is the first of these three Panchastıkaya Prabhrita which treats about the five cosmic constituents ·THE HISTORICAL INTRODUCTION. Jounger brother of 'Singuttuman Seran' thé Chera King of Vangi. The latter work which is merely the continuation of the story of Silappadıkarani was written by "Kulavanıkan Sattanar" a contemporary and friend of Ilangovadı. During the pratishta of Devi temple (Silappadiharam) Gajahbhahu I of Ceylon was present, according to Maliavansa, he reigned about 113 A D Kural therefore inust be anterior to this date, so this also goes lo corroborate the age of Elacharya or Kunda Kunda All these scattered facts of traditions and literary remains produce cumulative evidence to establish that our author was of Dravidian origin That he was the leader of the Dravidian Sangha and that he was evidentis highly cultured in more than one language This use of the word 'Dravida' in the 'Dravida Sangha' must have a specific reference to the Jainas of South India, the Vellalas of the ancient Tamil literature, who strictly followed 'Kondvaatam' or 'Ahimsa-dharma, and 3 iurther evidenced by the popular use of the word in the compound, 'Dravida brahmins' who are strict vegetarians as contrasted with 'Gouda-brahmins' It is a well-knowo fact that the strict vegetarianism in daily life of South Indian Brahmins who nevertheless perform 'Yagams' involving animal sacrifice is a heritage from early faina culture in South India The early kingdoms of South India were the Cheras, The Cholas and the Pandyas It is a well known historical fact pertaining to South India that the Pandıyas were Jains and were patrons of Jainısı They changed their faith only during the Sıvaite reuval effected by Appas and Sundarar about the 8th century That the Cheras were also Jaios can be inferred from 'Sılappadikana' another great Tamil classic written by a Jaina scholar the younger brother of the Chera king (who was a contemporary of Gajabahu of Ceylon) The Cholas were also off and on the Patrons of Jains though in later days they were associated with Sıvaitism These three kingdoms were known about the time of Asoka The court language in all the three was probably Tamil Can we suppose that Sri Kupda Kunda belonged to any one of these kingdoms. Our above discussion would lead us to such a supposition and yet there is an important stumbliog block in our way t 1 Further all the The work that is translated here is in Prakrit commentators of ' Prabhapıtatraya'.

·xii THE HISTORICAL INTRODUCTION Panchastıkaya, Pravachanasara and Samayasara-mention the fact that these works were written by Kunda Kundacharya for the benefit of his royal disciple Shivakumara Mabaraja. Who this Shiva Kumara Maharaja was and over what kingdom he ruled the commentators are silent about We are once again compelled to have recourse to hypothesis This Siva Kumara Maharaja must have been a follower of Jaina farth and must have had prakrit as his court language Further he must have been somewhere in the south in order to have Srı Kunda Kunda as his religious teacher. This name does not occur in the dynastic geneology of the three Tamil Kingdoms-the Cheras, the Cholas and the Pandıyas Further there is no evidence that any prince of these dynasties had prahrit as his court language Before we proceed to state our theory we have to dispose of the theory proposed by K B Pathak as to the identification of Sivahuinto haraja. The Indiao Antiquary, Vol. XIV, 1885, page 15. Kunda Kunda was one of the most celebrated Jaida autbors The works attributed to him are the Prabhritasara, the Pravachanasara, the Samayasara, the Rayanasara and the Dvadasanupreksha These are all written in Jaina Prakrit Balachandra the commentator who lived before Abhinava Pampa says in his introductory reinarhs on the Prabhritasara tbat Kunda Kundacharya was also called Padmanandi and was the preceptor of Siva Kumara Nabaraja. I would identify the king with the early Kadamba King Sri Vijaya Sıva Mrigesa Vaharaja. For 10 his time, the Jainas had already been divided into the Nirgranthas and the Svelapatas, and Kuoda Kunda attacks the Svetapata sect when he says, in the Pravachanasara that women are allowed to wear clothes because tbey are incapable of attaining Nirvana. Chitte Chinta mayathamba tasım Divyanam चिते चिंतामाया तम्हा तासिंणसिवाणं । Another interesting fact that we learn from his works is that, in the time of this author Jainism had not spread far and wide in these parts and that the body of this people worshipped Vishnu for he tells us in the Samaşasara लोयसमणाण मेयं सिन्धंतं पडि ण दिन्मदि विसेसो। लोगस कुरणदि वियह समणाणं अश्यमो कुरणदि ।। ра.

·A PHILOSOPHICAL INTRODUCTION TO PANCHASTIKAYASARA. JAINISM-ADYNAMIC REALISM When the European scholars first began to study Indian Philosophy and Indian Literature they were peculiarly sympathetic towards the idealistic systems of India These scholars were brought up in the tradition of Kant and Hegel Kant in constructing his critical philosophy emphasised the phenomenality of our esperience in general The external word including "the stariy heavens above" Was merely a fictitious creation of the human mind according to its own forms and categories Roused from his dogmatic slumber by Hume, Kant began to inquirc as to the possibility of a true metaphysics Hume's analysis of experience ended in throwing overboard the fundamental conceptions of experience The reality of the Self, the objective world and even the certain law of causation were all said to be fictitious concepts based upon psychological babits but having no rational foundation. From such a sceptical shupsreck Kant attempted to save metaphysics Waiving the earlier methods as dogmatic he introduced his own critical philosophy The main characteristic of this system is the activity of the mind as opposed to the passive tabula 1 asa of the Lockeran system Nature is due to the co-operation of sense materials and the activity of mind Forms of space and time and the categories of the understandig from the a priori constitutive elements of experience Know ledge is confined to such an experience which is phenomenal. This phenomenal world or the world of appearance is but an island surrounded by the unknown ocean of 110umenal reality This may be taken to be the foundation of modern idealism No doubt Kant strongly repudiated the suggestion that his system was idealistic It is true that he posited the existence of the thing initself But this realm of oumenal reality remained unknown and unknowable. It was preserved only because of Kant's personal prediliction , hence it was the very first thing to be rejected by his successors ·XV111 A PHILOSOPHICAL INTRODUCTION. Through the influence of Hegel the German idealism secured an inordinate potency Peculiarly gifted with genius for system-building Hegel wrought out his system of-idealism based on Kantiair traditions The thing in-itself was got rid of as an empty abstraction Reality was identified with concrete esperience. Thus the metaphysical dualism of Kant was converted into an idealistic monism. According to this Hegelian conception reality is equal to the Absolute conscious. All finite things and persons are reduced to merely adjectives or qualities of this Absolute which is of the nature of the spirit It is this spirit that is the reality of which all other things of our ordinary ciperience are mere appearances ness, Besides this idealistic monism of Germany there was another important aspect of thought that determined the trend of modern ideas Herbert Spencer worked out a scheme of cosmic evolution in his synthetic system This Spencerian philosophy also in its own way contributed to metaphysical monism and phenomenality of cxperience, hence the philosophy of the 19th century, especially towards the last quarter, had a predominent note of monism This general proneness towards a monistic interpretation in western thought must have determined the attitude of the West towards Indian thought. Naturally were European scholars like Mar Aluller and Delissen sympathetically attracted by the metaphysical flights of Sankara and Ramanuj 1, The uncompromising monism of Vedanta was admired as the fruit of oriental culture. The philosophical attitude is never constant. It has always been undulating between idealism and realism In the West there is obscrici a distuct set-back to idealism The English philosophers lihc Bradley and Bosanquet who inherited the traditions of Hegel and who practically ruled the philosophical world are now openly challenged This revolt against idealistic influence has manifested through different chanuels Pragmatism Pragmatism championed by James and Darcey has cyposed the hollowness of a barren Intellectualism Thc Hegelian doctrine of the identity between Thought and Reality and the consequent criterion of Truth in the form of selfcoherence and self-consistency are openly condemned as pernicious metaphy-ics *The will to believe" is recognised as an important lactor knowledge Experimental verification of thought in ·A PHII OSOPHICAL INTRODUCTION 1 which is the method followed in Science is hailed as the true model for philosophy Thought is studied in Thought is studied in its true concrete setting. In as much as it is merely an instrument to secure greater efficiency of life, its value 15 entirely determined by its utility. Even Scientistis lihe Mach and Poincare acknowledge this instrumentality of thought Concepts are only convenient fictions to comprehend Nature From within Oxford University itself there has sprung up a philosophical schism which boldly gestions the pertensions of the Absolute Schiller and Rashdall, Struts and others attack the Hegelian stronghold. The Absolute is condemned because it neither satisfies the pholosophical curiosity nor appeals to religious consciousness From France and Italy we hear a similar protest from Bergson and Croce. The former repudiating the Hegelian Absolute builds up a theory of the Universe bascd upon evolutionism He too condemns intellect as inadequate to apprehend the inner nature of reality His antagonism to Intellectualışın is carried to an uncompromising revolt against even scientific and philosophical constructions in general He appeals to intuition as the only means of getting at Reality Similarly Croce tries to separate what 15 living from what is dead, in Hegel Thus on all sides this German Idealism is being assaulted But the most dangerous opponent of Idealism is come in the form of New Realism From an unexpected source there has come opposition The Science of Mathematics whose alleged weakness was the strength of Kantiail Idealism has asserted its own right to challenge metayphysics The mathematical discoveries of Cantor, Peano, and Frege have once for all reclaimed certain fundamental Mathematical notions such as the concepts of infinity and continuity from the unwarranted criticisms of metaphysicians As Mr. B. Russell clearly points out, modern Idealism must once for all relinquish its Kantian basis It can no more depend upon the so called demonstration offered by Kant as to the impossibility of real space and time. This wave of realism is further intensified by the fact that it is intimately associated with modern Science The traditional Hegelian idealism of the West has been peculiarly adverse to the interest of Science. It may be safety asserted that a system of + ·A PHILOSOPHICAL INTRODUCTION metaphysics with does not take into consideration the method Noand achievement of modern Science is so far self-condemned body can be blind to the claim of Science to be a safe means for revealing truth Its claim 13 so wonderfully substantiated by its achievements, that we may say that modern life and modern So inuch so any thought are mainly the result of modern Science system of Metaphysics which aspires to secure the open-sesame to unlock the secrets of reality must not openly conflict with modern Science. The new realism therefore is in noble company When we are an are of this changed atutude in modern thought we are naturally stimulated to examine similar philosophical attitudes in the past. What is placed before the students of philosophy hercin is due to such a sympathetic scrutiny of the past The Jaina system of thougit is so peculiarly consistent with mojern realism and modern science, that one may be tempted to question its antiquity. Still it is a fact, that such a system flourished in India several centuries before the Christian era. The author of the work u bo is translated in the follosying pages lived in the 1st century BC Hence it is one of the earliest treatises on Jaipa Thought. But the author was not the orginator of this system The anenkatavada of the Jains must be certainly older than alahavira s ho is believed to have revived Janism The realistic tendency in oriental philosophy is not peculiar to Jainism. From the very early days, we find this principle of interpreting life and the Universe running side by side with the idealistic one. During the Vedic period we find nothing but gross form of Realism. Thc Vedic Gods were but magnified human beings sharing all the weaknesses and foibles peculiar to mankind When sacrifices were offered to Indra or Agni or Vayı or Varuna with chanting of hymns, there could be no trace of any suspicion as to the reality of the world around. Not only the world of Nature was taken to be real but many of its element were imaged after man No doubt we find a unifying tendency as an undercurrent of the Vedic thought No doubt the Vedic Devas were subordinated to the one crcatre principle of the Universe-Prajapati. Bút this wonderful period of primitive culture is followed by a barren age of sheer ceremonialism. The period of the Brab.

·PHILOSOPHICAL INTRODUCTION manas is marked by sacrificial technique Elaborate formula were invented for the conduct of sacrifices. Ceremonialism took the place of Poetic effusions This led to the ascendency of the priestly class. The sacrificial master or Yajaman has to engage bis priesls, paying lica y fees or dakshanas. Religious devotion during this period degenerated into petty commercialısm But this state of things did not last long Whilc thc priests were further elaborating the ceremonial formulze the work of investigating the true nature reality was taken up by another band of thinkers By this time the homogenious Aryan tribe split up into different castes Of these sects the Kshatriyas or the warrior class have learned the secrets of Reality They have introduced a new philosophical cult known as Brhmavidya. The Brimavrdja must have originally referred to certain spiritual intui. tions obtained through introspection Man discovered himself for the first time. The inner spiritual principle, the Atman is taken to be the Reality. It is neither the body nor the senses. It is something behind and beyond the corporeal frame It is that which hears but is not heard. It is that which sces but is not seen. It is that which makes the operation of the senses possible while itself is beyond sense-apprehen- This spiritual principle was indifferently called Atman or Brhaman. Like the Pythogorians of Greece, the Indian thinkers hept their metaphysical cult as a secret The Kshatriyas who were the discoverers and custodians of the New Thought imparted it only to the deserving fen. This apanishadic cult, for so was it named, soon replaced the earlier ceremonialism The Jñana-kaida superseded the Karma-kúnda as the path to Self-realisation Even the priests, discounting their ceremonial technique, floched to the Royal courts to be initiated into the nes mysteries Thus the age one of intense discussion, research and self-introspection During this period again, we have the seeds of the different philosophical systems constructed in the succeeding period. No doubt Yagnavalkya is a towering personality of the Upanishadıc age. No doubt he attempted reconciliation between the old and the new In his hands the new wisdom appeared as distinctly monistic. But that current which is evidently the source of the later Vedantic stream was only one of the inany currents of the Upanishadic wisdom This is very well substantiated by the different systems constructed subsequent to the age. The philosophical systems in India are mainly of two classes, the orthodox and the heretic. The six Sion Was ·A PHILOSOPHICUT INTRODUCTION 811 Darshanás Purva mimamsa, Uttara mimamsa or Vedanta, Sankhya, Yoga, Nyaya, Viseshika-constitute the orthodox systems. The here. tical systems are Buddhism, Jainism, the philosophy of the Chårvakas and Brhaspatyas. Of course this classification does not mean anything but that it was made by Brahminical scholars 'orthox' and 'heretical' are terms mainly based upon the attitude to. wards the Vedas Kapıla's Sinhhya is Nirisvaia and is allied to Jainism and Buddhism in its opposition to Vedic Sacrifices Paria numamsı or Vedanta rejects the creator and creation as Vsavaharıc and hence the result of Jaya, There is a good deal of truth in the statement that it is merely Buddhism in disguise Hence the tradin tional classification is justified neither by pholosophical nor religious criterion, Of these different systems which reperesent the post-upanishadıc thought the Vedanta alone has become prominent. But students who study impartially the other systems will realise the importance of their contributions to Indian thought and culture The supremacy of Vcdınla over the systems, which are to a very great extent realistic, is not a thing to congratulate ourselves. For, Realism is generally allied to science and many of the scientific theories pertaining to the constitution of th: physical world are associated with these realistic schools, eg, the atomic theory of the Njaya and Viseshika schools Idealism even in the West either openly or coiertly has been antagonistic to the interests of Science. hence any attempt to c cape from the hypnotic illusion of a power. ful Idealism is to be welcomed by impartial students of Science and Philosophy It is not possible for us to examine in detail the several real. istic schools of Indian Thought Hence we shall confine ourselves to Jaina Philosophy which is generally neglected by many and misunderstood by the few who attempt to speak on it JAINA PHYSICS. We have referred to the contribution to Indian Wisdom by the Warriors By their plain living and high thinking they led to the emancipation of human intellect from the thraldom of barren ritualism While the priest-craft was engaged in deyising sacrifice after sacrifice their minds y cre dominated by a passionate desire for solving the ·A PHILOSOPHICAL INTRODUCTION xxni " that riddle of the Universe and for understanding the nature of the Eternal One behind the world of appearance. This dominant phase of monism centres round the court of Janaka But there must have been other schools of new Kshatriya thought. This group of thinkers could not compromise with the traditional thought of the Vedic period They show a strong bias towards Dualism and Pluralism They represent the liberal tendency in the nevy thought itself. Whenever they encountered a conflict between their ideals and the Vedas they did not hesitate to repudiate the authority of the latter to this left wing of the pioneers of thought He onc the Systems of philosophy such as the Sankhya, the Jama and the Buddhistic schools It is worthy of notice here, by the way, the greatest intellectual performances or rather almost all the performances of significance for mankind in India have been achieved by men of the warrior caste." The Sankhya system presupposes two kinds of custences, Physical and Spiritual, Prakriti and Purusha - rather an infinite number of Purushas Salvation according to Sankhya consists in the differcntiation between the two, matter and spirit The individual Pursia secures emancipation by recognising its own intrinsic qualities as being distinct from the Prakritic transformations which go to constitute the cosmic evolution Not only the genuine physical changes but also the pshychological facts such as will, desire and intellect are credited to Prakriti while thc Purushas remain passivc spectators of the who'c drama, having nothing to do with moral responsibility, { Evidently following the same dualistic tendencies but differing in the last point of moral responsibility the Jainas and the Buddhists worked out their respective systems with a deep religious colour. The Buddhists seem to have overshot their mark Equipped with the logic of Kshanikavada they reduced the whole world of reality, physical and spiritual, to mere concatenation of sense-qualities having only a momentary existence a result independently reached after several centuries by Hume Neither this sensational nihilism of Sakya Muni nor the monistic interpretation is favoured by the Jainas. They steer clear of the two extremes. They accept the Purushas of the Sankhyas, but in their hands these Purushas cease to be passivc spcctators They are active architects of their own destiny and * "Philosophy of Ancient India" by Richard Garbc.

·SUV A PHILOSOPHICAL INTRODUCTION a through their own effort obtain final freedom bearing all the while full moral responsibility for conduct The Prakriiz is also similarly ela. borately reconstructed It is made more definite It is denied many of its psychological implications It IS identified with Matter in modern scientific sense and it is also given an atomic constitution, It appears under new name --Pudgalt The term pud gala means matter The Physical object which has the several sense qualities and which occupies space is also called Rupa, object in speaking about Pudgala or matter the Jaina thinkers clearly analyse the qualities apprehended by sense perception. The qualities of touch, taste, smell, colour, and sound are generally associated with Pudgala But the Physical bodies that are apprehended by sense perception are constituted by atoms or Paramanus It is this atomic structure of the Universe that is the interesting part of Jaina Physics The Paramanil or atom is defined quite in terms of modern physcs Though modern physics revolutionised the concept of Atom still it has not completely annihilated it No doubt an atom is a cluster of electrons as complet perhaps as the solar system itself. But the discovery of radio-activity bas not interfered with the laws of Physics and Chemistry based upon atomic conception The only change that modern Physics has introduced is that Atom is no more simple and basic but complex and perhaps secondary In spite of this complex naturc it does maintain its individuality. No modern physicist will deny that it is the fundamental foundation of tbe structure of thc Physical Universe It is such an atom or Parailanzil that is the basis of Physical structure The Paramanu is neither created nor can be destroyed It is the permanent basis of the Physical Universe The several kinds of Physical objects are all constituted by the same class of primordial atom The Paramanu cannot be an object of sense perception It is in itself transcending the sense experience and as such it is practically Amuria though it is the basic constituent of all Núrta, objects This primary atom the matcrial point has an intrinsic attraction to similar atoms Thus moleculor aggregates formed by the combination of atoms These molecular aggregates This doctrins of atomic structure is also prominent in the Nyaya sod Tiscsluha Schools or are ·I THIT OSOPHICAL INTRODUCTION Hai are called Skandhas. These skandha3 are again of infinite variety, you may have a molecule constituted by two atoms or three and so on up to infinite number of atoms. Thus every perceivable object is a skandha and even the whole physical universe is sometimes spoken of as Mahaskandha or the Great aggregate The physical objects being aggregates of atoms or skandhas their changes are entirely due to atomic disintegration or aggregation, THE CONCEPTION OF MOTION ing accepted the reality of physical object the Jainas naturally accepted the possibility of real motion Motiou has always been an unintelligible perplexity to the Idealist. Both in the East and the West Idealistic thinhers have fought shy of this by taking refuge in the conception of Maya or appearance. It is in the western System of thought that the conception figures prominent Zeno trying to defend the unchangeable admantine Absolute of Parmindes introduced four invincible arguments against the reality of motion. These arguments were accepted as invinciable for several centuries They figure in some from or other in Kantian antinomies and Hegelian dielectic Even Bradley draws upon Zeno's wisdom in his attempt to condemn the realities of concrete world to the limbo of appearances. As alr B Russell points out the arguments are no more irrefutable in the light of modern Mathematics Hence Realism need not approach the problem with any misgivings. Reality of motion has thus obtained a standing ground in the field of modern philosophy What is more important than this is the part played by this concept in Science For Science the world of reality is a system of energies This dynamic conception of science has given a dignity to the concept of motion In spite of the unwarranted caution exhibited by Physicists like E Mach and Karl Pearson modern Physics has once again emphasised the importance and the reality of motion in understanding the mystery of Nature. Always looked upon with suspicion by idealistic metaphysics the doctrine of Reality of motion has been welcomed by Realistic and scientific systems of thought. But in order to accept the reality of motion of Physical objects the reality of space must be postulated. Thus motion in Jaina doctrine is intimately associated with space and two other Categories Thus term also occurs in Buddbistio philosophy but with a different meaning. new 4 ·XV & PHILOSOPHICAL INTRODUCTION. >> with peculiar nomenclature, of Dhaira and Adlarina. We shall elamine the Jaina account of these three Categories. Reality of space is also a crucial doctrine to determine whether metaphysics is indealistic or realistic Curiously the non-Jaina Indian Systems of thought do not pay any prominent attention to the problem of space. In fact the more influential Indian system of Philosopdy, the Vedanta uses the term Åkása indifferently to denote space and ether. It is the latter meaning that is more prominent It is to the credit of the ancient Jaina thinkers that they took a bold attempt to attack the problem and that with very great success. This fact is perhaps due to their special interest in Mathematics An adequate solution of the problem of space and time is intimately connected with Mathematical Philosophy. It is modern Mathematics that has successfully reclaimed once again space and time from the destructive dialectic of the idealistic metaphysics Space is indispensable to Science and Realistic metaphysics The wonders of modern science are all associated with the reality of Space and what is contained therein Hence to "the Indian Realism" space cannot but be real, Akasa is infinite extension It accommodates all other real existences. On account of this accommodating function it has a portion which is filled with the other real objects This portion is called Lokákâsa the world-space because it is co-extensive with the world or Loká. Beyond that there is the infinite empty space which is Suddha Ananta Åkása The interesting fact about this conception of space is the doctrine that space also is constituted by simple elements known as Akásânil or spacial point This Akásânn is to space what Pudgala Paramânu. is to matter And each Akasånn is related to each Pudgaland. To borrow a convenient modern expression the class of space points and the class of material points are " similar having one to one relation." The Jaina thinkers elaborately describe the nature of space carefully distinguishing it from matter “It is devoid of the several Physical qualities and as such it is mere extension. It should not be confounded with extended objects. Natter and space do not exhaust the Physical conception. The Jaina thinker pertinently asks the question why the atoms should be kept together constitutiog the world of Maha Skandha ? Why should they not get dissipated throughtout Anantakâsa or infinite space? Then ·A PHILOSOPHICAL INTRODUCTION, xlvii 1 Thus Jaana and Jnánı, knowledge and self are absolutely inseparable though distinguishable by name But this very name Jñanz may also become Jileya padartha the object of knowledge to his own Jñana The, Jiâni, Jñana and Jneya, the self, knowledge, and the self as object of knowledge all become different aspects of a single concrete unity But Knowledge or Jñána is also related to agiva padárthas that is, physical objects can also be Jñeya padárthasWhen physical objects are the objects of Knowledge the relation of Knowledge to its object is not the same as in the previous case that between Knowledge and self as object of Knowledge Jñana is distinctly alien to ajiva padârthas though these become as Jřeya related to Jñana or Knowledge The function of Jñâna or hoowledge here is to reveal the aniva padárthas in their true nature as achetna or physical How could chetana reveal the nature of achetana things? This questiou is rejected as unreasonable for the simple reason that it is unanswer. able for the question means why Iñina should have its Jñâna nature. That Jñana though alien to the nature of physical object-these latter being achetana can still be related to them and reveal their nature to Jfiánit or the knowing self-15 taken as the fundamental postulate of Jama Epistemology Thus the close study of the philosophical foundation of Jaina Epistemology reveals the following two facts (1) The relation between know ledge and its objects, Jūâna and Jfieya as far as ajiva padârthas are concerned is purely one of external relation (2) As a corollary of the first we have the independent existence of Jneya padárthas or objects of knowledge, of course with the ex. ception of self, which has an internal relation to Jîlâna or Knowledge The distinction between internal relation and external relation requires explanation The Russell-Bradley controversy as to the nature of relations is an interesting though an intricate topic of modern philosophy But here we cannot deal with it in detail It is enough to indicate what the terms mean Bradley-Bosanquet school of modern idealism following the traditions of Hegal assume that all relations are grounded in the nature of the terms related. That is, the terms apart from the relations and the relation apart from ·Ylviai À PHILOSOPHICAL INTRODUCTION the terms will not be the same A and B having a relation R cannot be the same A and B if they cease to have that relation R Change or cessation of a particular relation will lead to change or the nullification of the terms so related A blind faith in-this metaphysical doctrine has constrained thc Hegelian Idealist to subscribe to many an absurd doctrine The terms related to one another since their nature is tyrannically controlled by this relation are to be in- The terpreted as members or elements of a higher organı, unity members of a family therefore are the elements of the unity of family Society itself 15 an organic unity like plant or an animal body having as 115 elements the different human personalities who constitute the society Nay, even the whole universe is conceived as an organic The unity or sy-tem having as its members both things and persons logical result of this doctrine is the complete subordination of human personality, to this fetish of a higher unity beside which there is nothing real Every thing is degraded to the level of appearance and unreality. The political and moral consequences of such a metaphy. sical doctrine need not be portrayed in detail It is enough to say that the catastrophe which destroyed the European civilisation is the necessary consequence of the culture and social organisation inspired by the philosophy of the Absolute But we have a healthy change introduced into modern thought by the invaluable contributions from B Russell He the upholder of the opposite doctrine of external relations sufficiently exposed the inadequacy and the falsity of the rival doctrine According to him tuo terms A and B may have a relation R and yet the nature of the terms may not be affected by the change of the relations To exhibit the truth of the controversy we may cite the following illustration which is very useful to the reader though crude. You may have for example a chair by the side of a table The two are in a certain spatial relation say the chair is to the south of the table If the relation is changed, (e) if the chair is placed to the north of the table then according to the doctrine of internal relations both the terms the chair and the table must undergo change in their nature because of a change in the relations This seems absurd to the unsophisticated observer In this case he knows fully well that there is no change in the things themselves except the change of position, To persist in the belief that the things do change in consequence of the change of position is merely to surrender one's ·A PHILOSOPHICAL INTRODUCTION. xlix owo reason to the false gods of philosophy Russell holding the doctrine of external relations maintains that the things do not change their nature inspite of the change of postion. This has an important and refreshing consequence You may have a society of human beings without degrading the personalities to fractions of a unity or to appearance of a reality. And the one consequence that is relevent to us in this connection is that the relation of Knowledge to its object need not amount to the postulating of a higher unity of which these two are aspects If that were the case this alleged higher unny must have as its members both persons and things chetana and achetana dravyás. The fundamental doctrine of Jainism like that of the Sankhya is thc distinction and the alienability between Jiva and aida. This short digression into modern European thought we had for the following reason The authors of an Epitome of Jainism " in trying to expound the doctrine of Syadoida attempt to make out that Jainism is a bold Idealistic interpretation of the universe as a set-off against the Realistic method. We are not going to quarrel about a Jainism may be characterised idealistic or realistic according to one's own tastes so long as the terms are clearly defined But what we are concerned with is just the exposition of the doctrine of Syaduada Speaking of the ordinary way of thinking of ajitas, the name authors say, Thcy are continually betraying the phenomenal changes when brought into relation with other existences around them How, then, can we think of them as individual things in spite of the changes The answer often unhesitatingly forwarded by philosophers is that we can combinc diversity with unity in our conception of things by thinking them as individual entities each endowed with manifold qualites. They are substances according to to philosophers, which possess various properties such as extension, solidity, weight, colour etc Or they are substances or subjects to whom belong the capacities of sensation, feeling and perception etc., But a careful observation will show that such a device obviously fails to give us any real apprehension of existence-even though it may be the simplest individual existence; because in trying to give unity to a member of uncon nected determinations by ascribing them to a common substance what we really do is to add to these determinations another determination, 7 ·1 A PHILOSOPHICAL INTRODUCTION. + { equally isolated and unconnected with the rest. Take away the other determinations, what will be left of your substance ? It is impossible to explain the known by the unknown. So to apprehend the real unity of different qualities or to put in other words, to think them as one, what mind demands is, that we should think or have a rational notion of the relation of each to each and that we should discern how the existence of any one involves the existence of all the rest and how all are so connected with this particular quality would not exist except in and through the whole to which it belongs. To catch hold of such substance and not substratum as Locke bad meant we must discern the principle from which this manifoldness of parts and properties necessarily arises and which has its very existence and being in them and linking together in thought differences which spring out of it Such unity of substance is really a unity in difference which manifests itself and realises in these differences “ In the realm of mind or in the spiritual life of conscious belogs also, there are undoubtedly infinite multiplicity and diversity, but we must not overlook the fact that it is a multiplicity or diversity which is no longer of parts divided from each other but each of which exists and can be conceived of by itself in isolation or segregation from the rest or in purely exterenal relations to them Here on the contrary, the multiplicity or diversity is that of parts or elements cach of which exists in and through the rest and has its individual being and significance only in its relation to the rest or each of which can be known only when it is seen in a sense to be the rest We cannot, for example, take the combination of two external independent things in space and employ it as a representation of the relation of mind and its objects, for though thought be distinguishable from the object, it is not divisible from it. The thinker and the object thought of are nothing apart from each other. They are twain and yet one. The object is only object for the subject, the subject for the object. hade 110 iuleaning of existence taken individually and 111 their union they are not two separate things stuck together but two that have lost or dissolved their duality in a higher inity ("An Epitome of Jainism" pages 106-109.) The subject and the object merging into a higher unity sounds more like idealstic rhetoric than philosophical logic. Here we have an echo of Bradley and Bosanquet, The authors have drunk deeg They ·A PHILOSOPHICAL. INTRODUCTION li of Hegel but they have not discerned what is living and which is dead in Hegel. No doubt the Jaina Conception of Dradya is closely allied to the Hegelian dialectic but the Jaina metaphysics does not contemplate the Hegelian absolute The Authors who do not spare the Indian Absolutist, Sankara, for his misunderstanding of Syad. pada do not hesitate to make obeisance to hus western counterpart This inconsistency is quite glaring and the misrepresentation of Jaina doctrine is all the more surprising as it apparently proceeds from Jaina writer, a more careful study of their own system and a little less of that hypnotic illusion by and the blind adoration to the German Idealism would hue enable our authors to see that the System they expound is a bold and masterly refutation of the philosophical Absolutism of ancient India ·JAINA LOGIC. NAYAS. The next topic relating to Jaina Logic is about "Nayas." This is the second means of understanding things, the first being "Prandras". All concrete things are extremely complex, they have innumerable qnalities and relations The Reals being such complex entrties, they may be examined from different aspects This apprehension of a thing from a particular point of view is known as naya-on opinion or an assertion from some one aspect Every aspect of a thing in its own way reveals the nature of that thing Hence Naya is a means of insight into the nature of Reality Theoretically the pos. sible Nayas are infinite in number since the Reals have infioite qualities and relations But writers on Jalna Logic generally speak of seven (7) different Nayas These are Naigama, Samgraha, Vyavahára Rijustitra, Sabda, Samabhirudha and Evambhita Let us try to explain these in order NAIGAMA NAYA. This Naya seems to be somewhat obscure and is therefore differently interpreted by the Scholars Pujyapâda in his commentary Sutra 33 of Bk 1 Tattvärtha Sútra, explains the Naya thus Nuigama is that which relates to the purpose or end of a course of activity The illustrations given are. (1) You see a person carrying water, firewood and other necessaries for cooking meals and ask him "what are you doing?" "I am cooking meals" he replies This answer refers to the purpose or end of a series of activity The person is not actually in the act of cooking at the time of the answer. (2) The Second illustration refers to a person who goes with 20 axe When he is asked what he is about, he replies "I am to bring * wooden measure (Prastha)” He is to cut a piece of bamboo perbaps and make a prastha out of it Here again this measure is only the purpose or end to be realised (3) In each of the two examples "Odana" and "Prastha" "food" and "measure" there is a central purpose which gives meaning to ? course of conduct of some duration The course of conduct is represented by different modes of activity at different stages In on ·JAINA LOGIC. 1111 spite of this difference, the whole series and also every individual item tend towards the ideal aimed at So far therefore the general purpose or um may be said to be present in all the different stages of the course of conduct. It is the general purpose that gives meaning to the different items of the series and connects them into a whole. This emphasis on the teleological element which is immanent in a course of purposive activity seems to be Nargama naya point of view The same interpretation, with the same two illustrations of 'cooking' and making a 'measure' is adopted by Sruta Sågara, the authors of a Vrutto on "Tativiírtha "called after him Sruta sagareyam. The same illustrations are again found in Prameya Kamala Martanda a treatise on Logic This Naigama Naya is further sub-divided into three according to the true relations of the teleological and interpreting idea The two illustrations refer to some present course, hence they come under (1) Vartamana Naigama. But there may be looking back to 2 past event On the morning of Deepavalı day, you may say "To-day is the Parinirvana Kåla of Lord Mahavira." But Lord Mahavira does not attain Nirvana on that day which you are actually speaking about The event took place several centuries ago. Yet it was on a corresponding day of that year Because of this corre. spondence an event true of the day centuries ago is also associated with all such corresponding days of the subsequent years speak of the King's birth-day, the Darbar day every year The assertion has meaning only because of a past event. This charac. teristic attribute of the present-the genuinely belonging to the past, yet transferred to the present, because of an identical relation between the two is pertaining to (2) Bhúta Naigama (Past Nargama ) Instead of looking back to the past you may look forward to a remote future. Instead of detecting 10 the concrete present some element which was once associated with it, you may discover in at something which is yet to be At the sight of a prince you may hail' Here comes His Royal Highness," The Prince is but Lion of the Royal family. He is not yet King, but is going to be one. Similarly you may speak of every Bhadya Joog a good soul as Siddha Jiva, 'a perfect soul - For somehow 10 Thus we ·JAINA LOGIC the far off future Perfection will be the goal of all, for every one is God in the germ. Such an assertion is true according to Bhava Naigama-future Naigela The other war of interpreting this Naigama Naya is associated with Siddlasena who is quoted by Hermann Jacobi under his translation of the Sutra 33 (referred to above) of Umasvati's Tattvartha Sri Deva Suri 'sho is quoted by Wallislena in his Syadıada Vanjari also adopts this second view. But curiously, this is not so very prominent in Umasuhtis onn Bhashya, any how this method ni interpreting the Vaya starts with the examination of the relation between the universal and the particular, Sámánya and Vishesha. For this Nya. ya and Vaiseshika systems are referred to as adopting this Vargama Naya in an ekúnta manner (1 e) These two system adopt this Naya so far as they go, but push it to an unsrarranted length Sunkhya and Vedanta deny altogether Viseshas-particulars Buddhism denies-Samanya universal outright Against these two extremes the above systems recognise the importance of both The universal bs itself or the particular by self will not be able to account for a concrete thing These will be empty abstractions. Again one cappot be derks ative from and secondary to the other. The thing is ao organic unity of both Samanya and Vasesha, universal and particular, There can be no (Samanya) universal apart from the particular and no particular (V1sesha) apart from the upiversal and there can be no real thing apart from either. This seems to be the fundamental Jaina view of the Real The very same vies is said to be adopted by the Vayyayıkás and the Veseshikas Therefore both the Jainas and the others adopt the Nargama point of vies But therein the Jainas differ from the others? It is here No doubt Nay, ayıkâs and Veseshikas adopt the Naigana view by maintaining that the concrete thing is the complex made up of the unversal and the particular (Sânányas and V 18heshas). No doubt they maintain that these two are different and therefore distinguishable No doubt they believe cach is in itself primary and not derivative So far they agree with the Jainas But while the Jainas believe that the distinction between Sámányauniversal and Viseska-particular, is true only in a relative way the Naisayıkas and the Viseshikás maintain that it is absolutely true.

·JAINA LOGIC ly exis- Sámánya is quite different and distinct from Visesha. It is because of this absolute difference between the two that in their hands this Naya becomes Naigamabhása. They are: kathanchit bhinnah and not atyanta blinnah After explaining thus the Naiĝama Naya, Sri Deva Suri enumerates three species of this Nargama distinction 1 --Differentiating two qualities one from the other e. g tence and thought are in soul Sat chartanyam atmâni" Here Thought is differentiated from existence 2.-Differentiating two substances, e. g. Dravya is that wbich manifests through things and their modes, " Vastu paryayayah Dravyaın” 3 --Differertiating a thing from its atirikute., e g a sensual person has only a momentary pleasure Kshavarnekam Sukhz Vishayasaktajeva" Thus (1) existence is spoken to be separate from Thought, (2) a thing from its mode and (3) a person as different from his pleasure Contrast 10 all these cases is true only in a relative way As we saw above the very same illustrations are reproduced by H Jacobi in bis translation. But when we attend to Mallıshena, we find evidently both the interpretations given in his Syadvada Manjari He begins by explaining Nargama Naya in the same way as Deva Suri or Siddhasera does. He refers the readers to an earlier portion of his book When there is a discussion of the relation between Samânya and Visesha Hence he does not want to add anything further under this Naya and ends the passage by mentioning two well-known examples given Pravachana the Divine word What the two examples? He just mentions two dames two pames, and they appear to be cryptic But this need not be altogether helpless. His words are Pravachana Prasıddha Nilayana Prastha drıstantaduya, etc., Nilayana and Prastha-are the words here In Pujyapâda we have Odana and Prastha Instead of food and a nueasure we have a house and a measure The rest is quite clear The illustrations leave us in no doubt as to the meaning of the Naya. House-building or making a measure refers to the purpose or the ideal. It relates to "Samkalpá mátra" as Pujyapâda says 10 are ·Ivi JAINA LOGIC. The next question we have to face is 'How does Mallıshena manage to give one explanation and to bring in the illustrations pertaining to the other interpretation ? Here we must confess se are driven to conjecture We do not know wherefrom he is quoting the examples. It may refer to an another from whom both Pujyapâda and Mallishena dras their inspiration What justification is there for Mallıshena's attempt to bring the two views together. The teleological element or purpose may be taken to be the common basis for both the views In the case of housebuilding or measure-constructing the thing which is to be the Goal is indicated by the purpose of the individual. This purpose embodies the id al nature of the thing which is the concrete realisation of the same. Similary the distinction between the universal and particular is purely teleological What is particular from one point of view may be universal from another In fact the particular is drawn out of the universal. It is tbrough the medium of the particular that the universal expresses its nature. If you remember this point then it is clear to us that the distinction entirely depends upon the purpose in ylen, It is this purposive nature that brings the two views together What are apparently divergent have this common foundation. Perhaps Mallıshena had this in his miod when he interpreted the Nargame one way and illustrated it in the other way This compromise is offered as a provisional suggestion. (11) Samgraha Naya The next Naya is the class point of view The nature of things as understood by the Jaina System is such that there is a similarits and identity among a number of individuals These individuals naturally fall into appropriate classes. When we consider them as individuals belonging to a class, our attention is directed to the underlying similarity to the exclusion of their indivi. dual and proper characteristics. From this underlying principle of classification se may consider the individuals as a whole ar a Unity Here again the unity is only relatively true The unity here rests on the uoderlying similarity among the number of individuals brought upder the same class But there is a great daager in forgetting the elementary fact of this class point of view The individuals forming the class tbougb spoken of as a wbole and upitary class are really distinct from one another and may be really ·JAINA LOGIC, lvii It is differentiated by not only their intrinsic natures but also by intervals of Space and Time To emphasise the unity at the cost of the plurality and diflerence would be a distinct metaphysical error this erroneous application of Samgiaha Naya that accounts for the system of Advaita Vedanta Too much emphasis on the unity and the complete ignoring of the diversity is the characristic of this system A similar mistake is found in its western counterpart of Hegelian Idealism Both agree in condemning the differences as appearances and Naya and in accepting the ultimate absolute as the one reality But Jaina thinkers noticed very early both the utility as well as the danger of this Samgrana Vaya This class point of view is quite useful and rational in its way It contributes to economy of thought by enabling us to deal with a number of things Olin as one This is not merely justified by piactical convenience but also by the philosophical principle of the common nature The common nature by itself is but an abstraction Hence to set it up as the reality and the only reality is doubly erroneous So long as its relative nature is remembered the Naya has its own uses But in the hands of the Samkliyas and mimansikás it becomes absolute and thus a Nayabhasa This Samgraha Naya is of two kinds Para Sangraha or the ultimate class view and Apara Samgiaha or the inferior class-view Every existing thing partakes of the nature of Reality Hence WC may spea kof all things as one in the Ultimate Reality or Existence But the different classes of things living and non living included in this ultimate Reality may themselves be spoken of as different classes This is Abaia Samgraha or the inferior class view (111) VYAVAHÂRA Vyavahâra Naya means the popular and conventional point of view, which rests on sense-perception of the concrete present This is the basis of the ancient materialistic systems of the Chárvákâs and Biakaspatyás The whole Criterion of Reality is the Concrete present The forgotten past and the far off future are unwarranted myths not justified by the only pramana of sense perception Looking back into the past through memory and keeping into the future through , idcal forcrast are 8 ·lvini JAINA LOGIC philosophical uucertainties The same applies to the categories obtained by Intellectual analysis such as Samanya and Vasesha Universal and particular Sense-perception reveals to us a tree or a stone or a pot or a cloth. These are the real things supported by the Pramanes and sanctioned by Vyavahara or convention Whoever has perceived at any time either Sámánya or Visesha ? Why should philosophers trouble themselves about these metaphysical abstractions The concrete reality of things is sufficient for our practical life and what is justified by this pragmatic criterion is so far theoritically true Here again the Jaina thinker recognises the partial truth of the principle The tree in the compound, the stone on the path way, the pot with water and the cloth you wear are all real things. They are not appearance, or illusions of Naya Their reality is corroborated by our concrete erperience To say this much is certainly acceptable and true But to go beyond to condemn everything that is not included in the concrete present to deny the past and the future and to reject the philosophical categories in toto is to surrender reason to sense-perception is the apotheosis of convention Hence jarna thought rightly rejects the unwarranted exaggeration of this Vyavahára Vaya though it recognises in it the soul of goodness, and an element of partial truth (iv) Riju SUTRA This Riju Sutra is the extreme opposite of the Sangraha Vaja. The latter denies all difference whereas Rru Sutra denies all continuity and identity Reality is concentrated to mathematical present It is purely momentary In this respect It is still narrower than the vyavnharic present At least for cyavahara view there is a tolerable duration, for, the present and the consentional things are real so far But according to this Riju Sitra Nana a thing is what it is in the present mathematical moment speak of duration of a thing is rejected by this view as an unwarranted assumption What are absolutely sure 1s just the present moment The past moment is no more and the next moincnt is not yet Hence a thing as being in the no more or in the not yet is sheer contradiction If it is real at all it must be in the present moment We at once recognisс the identity between this Rijn Stra VICH and Buddhistic- metaphysics thal of Buddhism to expose the pretensions of an unchanging To we of 15 Its aim IS as ·JIIVA TOPIC lix ins a corrective to such a mataphysical substratuin of things conception of changeless substratum - Bu idhist mctaphysics adopts Roll Stiha view and brings th. rentre of gravity to the present moment Thus it enables to secure the balance between chringe and duration It permanence Change partahes of the nature of time shares with it the ephemerality There is some truth in maintaining th' reality of change and in concentrating it to one moment Го over emphasise the neglected element of change as 1 set off against l'edunta and to secure a lialitation for it in the camp of Reality is certainly 1 commendable met physical venture But to identifi rrality it's mathemnatical moment in cmphasis: chang, as the only real and to inahe it live in a meluphysical void is to overshoot one's mark It is this erron ous and incalled for accent on change to the detriment of the relating and the unifying principle of Reality osthout which, change will have no meining It is this Riju Situbhuisinu that the Jaina system ashs 115 to bcware of If this principle is the sile criterion - nf Reality, then realits sould ind it clf by coininitting suicide to employ a suggestive phrase of Bradley's (1) Sabda-Vaya or the implication of Terms or names The nainc has the function of calling to our mind, the particular object wlurh is referred to or implied by the name Of cours: the implication need not necessarily be an individu ıl object In attributa, i rclation and action may be referred to bs appropriat: "ords in the languag' Thus the grammilical distinction f terms into parts of sperrh his underlying logical foundation The particulai hind of meaning is associated uitli a particu'ar part of speerh. Thus the difference in meaning corresponds to the differenec among the terms Thus a sort of intimate relation clists between a term and its meaning Variation in the term may introduce a corrc sponding variation in the meaning Thus not only thc - difference of the parts of speech implie, a broad difference among the meanings but also the inflexional variations in the same part of speech may be said to have corresponding variations, howeier, slight they be This principle of correspondence between the terms and their meanings is the foundation of the science of grammar. We have already mentioned that there is a relation to logic implicitly present in this grammatical principle Indian grammarians in their discussion of verbal implicarions very often pass beyond their legitimate sphere and enter into logical and quasi-metaphysical discussions Such ·ls JAINA LOGIC an exaggerated notion about the verbal implication would be not only illogical but also conflicting with common sense and convention Jaina logiciins therefore raise a note of warning against such an uns arranted application of this principle and point out the logical danger in that one-sided emphasis of the relation between Sabda and Artha Their contention is this No doubt generally speaking the grammatical principle or Sabda Naya adopted by the Vayakaranîs is sanctioned by usage. But to assume it to be an universal principle without an exception would be neglecting the difference between the relative and the absolute and identifying the partial truth with the whole and the co nplete one Ordinarily each name has its own meaning The term 'con' is different from 'king' not merely in word but also in meaning But this is als , true Words which are different in nature and origin may nevertheless refer to the same identical object Exaggerated and universal application of the Sabda Naya of the grammarians cannot conveniently accommodate synonyms in the vocabulary That there are synonyms and that they are distinct from one another literally no grammarian can afford to deny Yet unswerving loyalty to his principle of sabda na ya would constrain him to accept such an absurdity, The only way out of the difficulty is to accept the Jaina interpretation of sabda naya, according to which the relation between terms and meanings is a relative principle The illustrations generally offered are the synonyms, India, Sakia, and purandhara, names referring to the one and the same individual, the Lord of the Devas Similarly terms differing not merely in origin as the above but also in number, gender, person, case, etc, may still refer to the same individual fact Thus puslyaha (masculne) Tara (femi nine) Nakshatram (Neuter), in spite of difference of gender do refer to the same object, Star Again in a sentence, terms referring to the same individual object may appear in different cases, and if a verb, in different sense and person may refer to the same activity. This subordination of grammatical differences of inflexion to the logical implication of terms seems to be the essential principle of sabda nasa as understood hy the Jainas It is not necessary to repeat that the naya in the hands of the grammarians because of ekânta application degenerates into a false naja-(Sabdabhasa) Samabhirudah naya--The derivative difference of names This samaburudah naras is the differentiation of terms according to their roots. Thus it is only a special application of Saoda haya In ·JAINA LOGIC Ixi Here again becoming specialised it becomes narrower and more exaggerated than the above nay. As a general rule the terms in a language have their own special radical signification This radical signification is the reason for the particular nomenclature The first appearance of the word was evidently suggested by such an implication of the root Of course this does not mean the connotation of the name Connotation is the ground of the application of the name whereas the significance of the root accounts for the origin of the name The former is logical and universal whereas the latter may be purely subjective and ei en accidental The science of history of language may discover various principles subserving the origin of names in a vocabulary To the historian of language this is certainly animportant principle To detect radical Gifference in the vocabulary and to trace the history of different terms from this original seed-difference is certainly a commendable pursuit But this nuclear difference interesting to the kustorian of language is not so sery important as to swallow up all the other grammatical and logical principles of implication the naya is discovered to be a relative one by Jaina Logic which enjoins a necessary circumscription to the above claims put forward by the historian of language For example, it is true that the terms 'gau' (cow) is different from India' This difference can be traced to their respective roots Hence the difference in the roots must niean a corresponding diflzrence in the terms and therefore in their meanings Accurately speaking sajs this 1laja, the terms 'India,' 'Sukra' and 'Purandhara' respectively imply the 'all prosperous,' 'the all powerful and 'the destroyer of enemies' These are the direct and legitimate signification sanctioned by their origin To emphasise the original and the radical implication of a term is one thing and to suggest that the term in its ordinary application must necessarily and always mean the same original radical sense is quite a different thing from the radical and immediate difference to the current application and the general accepted sense is an unwarranted jump taken by this naja (v11) Evaibhuta 11aya - The last of the najas is a further specialisation of the previous one This is merely the historical principle run mad According to this principle the radical sense in general is not the appropriate implication of a term Even the root signification must have different gradations and aspects Of these various aspects and gradations in the manifestation of the thing, only one particular The passage n ·111 JAINA LOGIC lying aspect is contemplated by the root of a term and it is this contemplated aspect that is the legitimate me: neaning of the term in its current usage The very same thing in a different attitude must be designated by a different term altogether Thus for example, the t-rm 'gar implies an animal in motion That which moies 13 a 'gau' or 'cow. The same term therefore should not be applied shen the animal is at rest or dinn Moremºnt is fundamentally different from lying down and therefore the same term 'cow should not be applied to an arım il at tvo such (undamentally different attitudes. Fundamental difference 111 the ligical implicition must necessarily be indicated by literal difference on ih- terms This is the contention of eramblutut Ilay The term must just de-ignate the particular aspect or attitude in the object referred to If the term goes beyond that it will be a source of cunfusion and ambiguity Language instead of revealing things as they are sould only conceal them. This grammatico-logical contention may be conceeded partially. In a perfect vocabulary this ought to be the principle but the language that ne u-e is not so evolved under the guidance of such a rigorous logir i principle Hence it would be an egregious blund-r to identifs, what actually exists, with what ought to be, logically. Therefore this clambhula naja interpreted without reference to concrete usage and conuentinnal ineaning would only end in meaningle-s verbiage These are the Seven mujas referred to in Jaina logic The first four are called artha najas inasmuch as they deal synth cbjects of know ledge, whereas the other three are called Sabda nazas inasmuch as they pertain to terms and their meanings The same even are sometimes others ise grouped The firat three come under Diavia 11 whereas the other ſour crme under parjaja naja The former mrons the substantie aspect whereas the latter menus the aspect of change or manifestation. These nayas have an important place in the Anekânta Vada of the Jamna system All human desoriptions and predications are relative ind circumscribed inasmuch as thes issue forth from the limited and partial nature of the intellect Not only in our every day speech but lso in the language of the metaphysical statements have their own content and relation universalising their meaning apirt from their setting in the bachground would result in practical inconvenience and phucsaphical confusion. Jaina thinkers recognising the extreme ·A PHILOSOPHICAL INTRODUCTION. TYTV as distinct from dravya-karmas. The former psychological karma is immediate to jiva. The latter material is mainly concerned with the building up of the bodies. No doubt the two are associated together, yet the two are distinct and separatc Jida is chciana and sarira is Acheina. This conjoint clistencc or samsanii IS Anadı, without beginning Through its congenital impurity of thc heart soul is thrown into impure environments from time immcmorial, though there can be an end to the statc of existence. This end consists in securing spiritual freedom and perfection through obtaining the purity of the heart which in its turn leads to the destruction of the material encascmcnt. Thus the life of the soul in samsara is an infinite scries without beginning but with an end which is Moksha. JAINA PSYCHOLOGI jera is the central conception of Jaina system Its nature is Chetana or consciousness, Jiva and Chetana, lıfe and consciousness arc co-extensile Wherever there is life there is consciousness Even in the lowest class of organisms we have to posit esistence of consciousness. But this docs not imply that in every living organism there is cxplicit consciousness. In very many cases consciousness may be latent and implicit. In the lower organisms it is mainly implicit and latent, in man generally csplicit and in ccrtain ciccptional cases of men having higher spiritual de clopment consciousness may be supernormal. Jiva with its characteristic of Chetana is entirely distinct from Pudgala or matter. It cannot be apprehended by sense perception, hence it is Amúrta. The qualities which are generally associated with matter such as colour, tastc, etc., have no relevancy in the casc of Chetana. Jaina Psychology is thus based upon the metaphysical assumption of Juca which is of the nature of Chetana. It is not a Psychology without a soul." This general nature of Chetana or consciousness manifests in tuo ways, Darsana and Jñana, Perception and Understanding These two modes of consciousness are mainly cognitive or thought clcments, Consciousness includes also emotion and will. The effective and conative elements are also recognised by Jaina system Affective states or emotions are the general characteristics ·SEXVI A PHILOSOPHICAL INTRODUCTION. way also of Sansari Jiva or living beings in our ordinary sense. Conduct or behaviour is also assumed to be the natural manifestation of life. Charitra or conduct is also associated with all Samsari Jivas. Thus from the point of view of modern Psychology consciousness bas a threefold function and this is also assummed in Jainā system This tripartite division of consciousness is expressed-in another In describing the characteristics of Jiva its Chetana character is said to mainfest not only in Jñana, Daisana-understanding and perception but also in Karma Chetana and Karmaphala Chetana anareness of action awareness of pleasure pain nition of the threefold aspect of consciousness may be illustrated cven from the conception of a perfect being The characteristics of a perfect being are Anantajñana, Anantadai sana, Anantavirja, and Anata sukha-infinite Knowledge, Infinite perception Infinite power and Infinite Bliss The other characteristics are irrelevent to our purpose The first two of the enumerated qualities Infinite knowledge and infinite perception are distinctly cognitive Infinite power implies activity or conation and infinite bliss the hedonic experience Thus throughout the Jaina account of life the three aspects of consciousness are assumed The recog- SOUL AND BODY Every organism or a Samsari Jiva is an organic unity of two distinct entities, Jiva and Pudgala, soul and body Naturally there. fore there crops up the problem of the relation between the two Soul is Chetana (consciousness) Amurta (non corporeal) Aruba (nonsentient) whereas body has the opposite qualities in each case One may be said to be the contradiction of other The Dualism is so cmphatically expressed here as in Cartesianisin The term body implies two different things. The gross body that we actually perceive through our senses. This is constituted and nourished by matter laken in the form of food, etc This body 15 ciery moment changing and will be given up by the soul after a certain period Besides this gross body there is for every Jiva a subtle body hnown as Karmana Sarira This body is constituted by subtle material molecules known as Karma Pudgala This subtle body may also be changing But still it is a necessary and inalienable appendage of Sainsari Jira. This is transcended only in the perfect state. In discussing the relation between the states of this Karma Sarira ·A PHILOSOPHICAL INTRODUCTION. XXXV11 and the states of Jira, Jainism mahes an important distinction between Upüdanu karta and Nunilta karta, substantial cause and external Cause. Jental states arc the modifications of the mind and Physical states are the modifications of matter Mind is the Upadana Karta of psy chical states and matter is the Upadana Karta of physical changes and set physical states and psychical states may be mutų. ally external conditions. The causal activity contemplated here is a bit obscurc- Onc Psychical State is due to the immediately antecedent psychical state and similarly one physical state is the result of its own antecedent Thus mental series in a way is independent of physical Series But still a mental change may be externally determined hy a physical change and the physical conversely by the mental change The relation between the physical and the mental is purely cilermal In the technical language of the system one is the Nimita Karia of the other. So far as we are able to make out, the meaning sccms to be this, a mental change is due to tuo condition one an padana karta a mental antecedent and another Nimita Karta a physical antcccdent. The mental change is the result of both these antecedent conditions physical and mental. Similarly a change in the body is to be traced to two conditions an Upadana condition a physical antecedent in this case and a Nimtta condition a mental antecetdent The system cmphasises the causal interrelation between mind and malter even though the interrelation is one of external condition The reason given (or accepting this interrelation is the reality ofmoral responsibility If there is no causal interrelation between mind and matter why should a person be taken responsible for his conduct If moral responsibility is real, if moral evaluation of conduct is genuine then conduct must be the intimate expression of the personality Though the discussion is between Jeva and its Karmana Sarıra the discussion and its conclusion may very well be taken as relevant to our problem of the relation between soul and body. The whole discussion may be taken as expressing the views in regard to the wider, problem Soul and body are capable of causal interrelation and a change in one always involves tho antecedents, one physical and the other psychical. If causal intcrrelation is not admitted certainly ethical value will remain unexplained and unintelligible SENSATIONS AND SENSE ORGANS The sense organs recognised in the system are the usual five But sometimes Alanas or mind is also spoken of as an Indriya. 1 ·XX V111 A PHILOSOPHICAL INTRODUCTION. Indriyas in general are of two kinds. Dravya Indriya or the physical sense organ and Bhava Indiig a the psychical counterpart Sensary awareness is the result of the contact between Dravya Indriya and the physical object sensed It is assumed of course that only physical objects or Pudgala that can be apprehended by sensation. This contact may be direct or indirect. In the case of sight the contact 15 indirect. The object perceived by vision is not brought in contact with the eyes The objects in space are revealed to us by light or Jyoti It is through being illuminated they are apprebended by vision. The exact operation of light on the eyes is not further explained In the case of the other senses we have direct contact. But the direct contact may be Sthula or Sukshina gross or subtle. In the case of contact and taste we have the direct contact with the gross obj-ct But in the case of smell we have contact with minute particles of the object smelt In the case of sound also we have Sukshma contact. But in this case what the ears come in contact with is merely a kind of motion. Unlike the other Indian system of thought which associate sound with Âkása Jaina system explains the sound as due to the violent contact of one physical object with the other. It is said to be generated by one Skandha knocking against another Skandha Sound is the agitation set up by this knock It is on account of this theory of souod the system speaks of an atom or Paramanu as unsounding Thus in all these cases the eavironmental stimulus is either directly or indirectly a physical object Sense perception is the result, of the contact between two physical things Dravyendriya on the one hand and the stimulus from the objeet on the other band. ANALYSIS OF SENSATIONS by itself The next interesting point is the analysis of the different sensations obtained through different sense organs. Through the eyes we have the apprehension of five colours. Visual sensations consist of the fise elements or Pancha Varna But we have to note here that sensation of white is also included as one of the colours In this respect the term Varna or colour is used in its popular sense and not in the scientific sense Similarly taste is of five kinds, pungent, bitter, sicet, sour and saline These fivc tastes are obtained through the tongue which is Rasanendriya. Skin 15 Sparsanendriya and through it the following eight kinds of cutaneous sensations are obtained light and heavy, soft and hard, rough and smooth, and ·JAINA LOGIC. laui complexity of reality are never caried of emphasising the anekánta aspcct Multifaced reality may lead to "multitude of descriptions." Every one of them may be partially true but not one of them is really true. Philosophy is but the fable of the seven blind men and the elephant Each onc perceives a certain aspect of the real and congratulates himsel that that is the only reality. When reality would not fit in with his own petts framework then there is the ruthless pruping «nd chopping to make it convenient Then there is the denial of cert11n inconvenient things as appearance and illusion System building in philosophs has always been the process of providing reality with a procrustean bed But onc who hnows, smiles at the simplicity of human philosophising The critical caution that there are more things in heaven and earth thin are dreamt of in your philosophy was sounded several centuries before the Chrtstian era by the Anekanta vadıns Our account of the nyus will be incomplete without a mention of the sty najas sluich are generally cmployed in the clamination of the nature of souls. According to Jaina Metaphysies Jiva or soul has the nature of consciousness or chetana. When it is viched in its pure state unlimited by extraneous conditions, it has its thought characteristics fully and perfectly developed This state of its evistence represents the Ideal of Perfection or Siddhahool But even in this ideal state, the nature of the self does not lose its complexity Even in its infinite radiance, the self does not lose its Dravya nature or dynamic constitution It is not distinct and separable from its own infinite qualities It is the richiness of content that marks the Jaina conception of Perfection as against the nihilistic attitude of Vedanta which speaks of quality Icss existence as the ultimate Reality Existence apart from qualities would be an empty abstraction and is therefore all the more unfit to stand for the ultimate reality It is this unalienable unity that exists between the Real and its qualities that may be said to be the central doctrme of the Jaina metaphysics This pure and perfect state of the self is a thing to be achieved Ordinarily the existence of the self is somewhat different. Its infinitude is limited, its glory abated and radiance dimmed by alien conditions and limitations By its own general weakness and disposition it wcaves round itself material sheaths some subtle and some gross These material sheaths form the encumbrances and limitations which make the cycle of births and deaths possible for thc Jivás.

·IKIV JAINA LOGIC nisin In this state Jiva is generally an embodied consciousness or an orga- In its normal state it may be evident to the senses throngh its gross organic body. In its subtle state of interval for death to another birth even though it casts off its grosser sheath it is still cndowed with a subtle kârınıc body which serves as the nucleus for building up its appropriate body of the next generation Java in these stales is said to be the conditional one Sopádhi Jiva ds differentiated from the unconditioned perfect self Nirupádhi Jida Juva in its sansano state is not only associated with a body of its own but with several other things living and non-living The cnvironment in which it lives, moves and has its being is generally sider than its own corporeal frame Even in the case of animals and birds there is such a wider interest than the mere instinct of selipreservation The parental instinct of helping and presei ving the young ones and filial instinct of falling bach upon the support of the parents from the prehuman biological foundation of the institution of family among human beings When we come to human society this widening of the environmental horizon of the self becomes all the more marked Several economical and social institutions such as os ning property or belonging to a particular social order or a nation all these contribute to extending the personality so as to coincidu with its environments There is a personal pride and pleasure in extending one's own properts There is a sympathetic feeling of or sorro with the prosperity or adversity of the family or the nation to which the individual belongs The nature of the personality therefore is determined by the extent and diversity of interest "Ve feel offended when any injury is done to our possessions We feel it a personal insult if any one who is near and dear to us is unfairly treated The self which is by its own intrinsic nature a complex entity becomes all the more complex by identyfving itself through its interest with its environment of things and persons Under such circumstances it is an extremely difficult problem to definc thc exact nature of the soul and to point out its own appropriate boundary Hence the necessity of the application of Nayas or points of vies These Nayas as already mentioned are specially designed for the purpose of cıplaining the nature and defining the limits of the self To start with there are two main aspects or Nayas-Nischaya and Vjaculara The former represents the true and complete point of ·JAINA LOGIC. ixy view. There is no distinction between Dradya and its glinas. The self is looked at as a whole situs all the wealth of its attributes. The latter represents thc pirtial point of view The complex nature of the self is analvsed into its diverse qualities and our attention may be directcd to any particular attribute with which the self may be identified at the moment Further the former Nischaya Naya is divided into Súddha Vischaya and Asiddha Noschya Naya. Súddha Nischaya Naya holds the self in its pure and unconditioned Nirupůdht state Disentangled from all its material es ironment and limitation the self radiates in its pristine glory through all its wealth of infinite qualities This aspect where the self is in its qualities and its qualities are pure and unalloyed espression of the nature of this self is the topic of Sú tdha Vischaya Naya The second Asúddha Nischaya Naya contemplatas tlie self as caught in the meshes of the material cvironment the Sopadhı state state The presence of Ubudh makes it impure or Asiddha Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in- its attributes though somewhat warped by alien influences This is the self according to Asidha Nischaya Naya. Similarly the vyavahára point of view is divided into two main herds-Satbhta Vyaralaru and A satbhuta Vyarahara The term Satbhála implies the intrinsic nature of the thing Here the question is not about the purity or the impurity of the thing The term Vyarahára as already explained implies the analysis and differentiation of attributes from the underlying Dravya Jrâna or thought is certainly an attribute of the self To speak of Jnana as identical with self is to adopt Satbhuta Vyavahara Vaya. The term Asatblúta implies the importation of alten qualities into the self. Some of the organic instincts and emotions are distinctly due to the physical constitution Nevertheless such instincts and emotions are associated with the self from the point of view of Asatbhita Vyavahara Naya. Similarly the karinic constituents which are intrinsically physical may be said to belong to the self and modify its manifestations Each of these two again is divided into two other minor kinds Upachárita and Anupachárita Upachárita is usage sanctified by convention but having no other intrinsic justification. It is a sort of metaphorical application, whereas Anupachârita is just the opposite of the above It stands on its own intrinsic merit and 9 ·Ixvi JAINA LOGIC. has no metaphorical and transferred import Thus finally we have 4 kinds of Vyavali&ra Naya 1 Anupacharita Satbhfita Vyavakara Naya 2. Upacharita Satbhita Vyavahara Naya 3. Anupachârita Asatbhata Vyavahúra Naya 4. Upachârita Asatbhuta Vyavrhára Naya. Now the first is mainly Vyavahârá inasmuch as it analyses the attributes from the thing is Satbhita inasmuch as it emphasises the genuine and intrinsic attributes and is Anupacharita inas. much as it is free from figurative and transferred implication The illustration of this is the self is of the nature of Jñana or knowledge The second Naya is Vyavahâra for the reason stateď above and Satbhiita for the same and Upachârita because the epithet is figurative and transferred When we speak of Jñanga or knowledge as Pramâna or the criterion of truth we are thinking of the objects of knowledge or Artha. Artha itself may be spokep of as a manifestation of knowledge or Jñânia Vikalpa. To speak of artha or the object as a modification of knowledge is only figuratively true in the case of external objects. These being physical in nature are achetana and yet as object of knowledge may be spoken of as modification of Jñana What intrinsically belongs to the self is transferred to its object because of the relation brought about by the process of knowledge The third Naya, is Anupacharita Asatbhata Vyapahâra The only term that demands explanation is Asatbhůta here It refers to the identification of the Self with some alien properties For example to consider one's own body as oneself which is generally done in ordinary life is Asatbhdta Vyavahara, This is not merely figurative as the statement 1S sanctioned by the intimate interrelation that exists between the soul and the body. Hence this body is mine,' or 'I am this,' pointing to the body is statement which is justified according to Anupacharita Asatbhuta Vyavahåra Naya The last Naya is the Upachårsta form of the same Here the alien quality or the thing with which the self is identified lack that intimate relation that exists between the soul and its owo body To call the ornaments as one's own, to claim çertain individuals as one's relating to possess certain things as one's own property in short to identify ope's personality with alien things and persons is possible only 10 & figurative sense. Each personality is distioct from and alien to a > ·JAINA LOGIC Lxvii the others though all by co-existing together may partake of common environment and enter into definite relations Still from the meta. physical point of view one's destiny is in one's own hands Therefore the popular identification of the self with the other things said to be owned by it is a figarative and transferred predication or Upachårita Asatbhuta Vyavahára Naya. These four kinds of. Vyavahára Naya together with the two Nischaya Nayas constitute the six Nayas which are specially employed to fathom the depth of human personality The object of these. Nayas generally of the former seven and specially of the latter six is to reveal the intrinsic nature of personality in its comic environment, It is not merely a matter of theoretical interest that underlies these Nayas, Apprehension and understanding of the nature of reality must be a useful means in the hands of the self to reach the safe haven of Beatitude from which there is no return But besides this praclical aspect there is another aspect to the question The truth that is apprehended by the Pramanas and the Nayas must be available for the general public. Ever growing under the weight of sorrow and yearning to have that Bliss which they know only by faith and hope Hence is the accessity for expressing the truth through Scripture. This Revealation of the truth through language is the WORD or Syadváda. This pertains to the principle of conditional predication which is sevenfold. This seven-fold predication is known as Saptabhangi ·SAPTABHANGI. SAPTABHANGI OR THE SEVEN MODES OF PREDICATIONS. Tbe Dialectic of Syadváda is no less puzzling to Indian students of philosophy both old and new, than the Hegelian dialectic is to the European philosophers Syadvâda and its counterpart appear at first sight self-conflicting and unwarratned But they have an important principle-nay the fundamental principle of reality as their substratum and justification Closer examination reveals in them a clear grasp of truth. Every other theory of knowledge is fading into insignificance before the principle of conditional predication. Everything existing from the bespangled beavens above to the uomost core of human personality is in a process of change and modification. If we trust ourselves to the imagination of the astronomer which enables him to look back through eons of the past cosmic bistory or to have a glimpse of the far off future we see the universe as a motion picture on the screen of existence What is a twinkling star at present was once upon a time gigantic nebulous mass of several million miles diameter. Then by process of aggregation and condensing there is the formation of a denser nucleus which becomes larger and larger by the same process which in its turn leads to the evolution of an enormous quantity of heat This leads to the formation of the fiery orb which by the same laws of motion gives birth to a number of incandescent masses These held to the parent by the laws of gravitation form the planetary system Thus our Sun itself is but a star among the starry systems. Side by side with this evolution of a sun with its planetary system we have the converse drama enacted. Either due to a mysterious explosion of due to a clash of star with star there bursts into existence a new mass of gebula The telescope reveals to human view not cnly the nursery of distant solar systems, but also the decay and dissolution of the decrepit and defunct starry systems. The starry heavens are but the cosmic alphabet which spell the three sublime words birth, growth and decay. Turn now to our own earth which is but a tiny speck in space when compared to the Suo and the Stars. Here also the same process.

·SAPTABHANGI. xix ww 1 The formation of the crust of the earth is after terrible volcanic convultions such had taken place in the early history of the earth. The geological changes are followed by the appearance of life on the surface, then the wonderful evolution of the plant and animal kingdoms are all indelibly written on the different strata of the earth This also repeats the same story. Thep life itself is a mysterious though subtle process of combined building up and breaking up Turn where you will you see the same thing Reality is a complex process of change and everything in it is partaking of the same process Nothing is merely permanent, nothing is merely changing The acorn gross to the oak, the seed is in the plant and the tree and yet it is not there as the seed. Everything lives by the process of death. The very loss leads to gain This message of the organic reality is an important contribution to puilosophy. Hegel founded his mctaphysics on Logic-tias identified both But his Logic is not the mere scholastic logic on which his predecessor Kant built his system Hegel's logic came as a disturber of peace to the then philosophic thought, but it ultimately led to the emancipation of thought from scholastic thraldom He proclaimed boldly to the world that affirmation and negation are ultimately reconciled by a higher unity 'is' and is not' are really identical and same, for they are but the aspects of the same reality To one who is familiar with this dialectical process of thesis and antithesis reconciliog in a higher synthesis, the following presentation of saptabhangi will lose its paradoxical nature and discover the underlying truth. Long ago the Jainas recognised this complexity of existence. Any particular object which as the topic of assertion can very well take in two assertions-affirmative and negative. How can there be two apparently contradictory statements both true of a single fact? The nature of the fact is such is the answer. Every concrete assertion This presupposes a question as to the exact nature of the object interrogation again rests on the desire to determine the thing from a particular point of view. Since the thing has several aspects and relations there may be several determinations Hence is the possibility the same and of apparently conflicting attribtues inhering in exhibited by the process of predication. Is that statue of marble or of Is that the same plaster of Paris ? If it is one, it is not the other gold bangle which you had last year ? No, it is newly made though the ·SAPTABHANGI. 3 same gold is used Was Socretes a Greek or Roman? He was Greek and not Roman What is the Kaiser now? He is and set is not the Kaiser These are familiar questions and answers. All these exhibit the possibility of predicating affirmation and negation of the same thing. Is and is not, can significantly refer to the same subject The only thing we have to remember is that the point of vier is different in each case There is nothing mysterious, nothing incredible, When the same subject can have two such predicate; no one predicate can monopolise the subject to itself. There will always be some aspect of the subject left out by this predicate , and this left out aspect can very well be expressed by the rival predicate This implies that under no circumstances can we have a predication which is the only true predication about the subject There can be no judgment absolutely true and excluding every other judgment about the same topic Hence we have recourse to qualified assertions as the only available ones under the circumstances These qualified or conditional assertions are primarily two affirmation and negation (1) Perhaps X is (2) Perhaps X is not. These two aspects are inherent in the same thing , hence ve can say (3) Perhaps X is and is not, here we are contemplating the whole thing in its two aspects w bich are kept apart and attended to Bat these two aspects are inherent in and expressive of one single identity Hence they may be considered together jointly as expressing the single identits In that case there is no cbance of asserting two conjointly by a single predicate, for the simple reason that there can be no such predicate Therefore we have to confess ogr inability to and proclaim the bankruptcy of vocabulary for having such an assertion This fact becomes the fourth mode of predication. (4) Perhaps X is indescribable Remembering this helpless nature of our tongue, we may still qualify this by each of the first three predicates Thus we have the last three modes of predications Which are (5) Perhaps X is though indescribable. (6) Perhaps X and is not though indescribable (7) Perhaps X is and is not though indescribable.

·SAPTABHANGI. 1xx1 In their traditional form these are : (1) Syádastz (2) Syánnásti (3) Syádastıásticha (4) Szádavaktavyah (5) Syádastı araktaryah (6) Syádnásti avaktavyah (7) Syadastı siásti avaktavyah These seven modes of predication are usually illustrated wit reference to some object such as a Jar or Ghata Whether it is to have an affirmatne predicate or negative one depends respectively on four aspects. Its on form, matter, place and time leading to affirmation and alien form, matter, place and time bringing in negation to the jar А jar is real, or is affirmed with reference to Svarúpa, Svadravy a Svakshetra, Scakala and is unreal or is denied from the point of vies of pararipa, paradradya, parakshetra and paiakála When we have affirmation and negation for their reasons, the subsidiary modes are derived from these two 1. Then what is the Starúpa or intrinsic form of a Jar? And what is its pararipa' When we hear the word jar uttered, the term invariably implies a certain definite group of attributes through which a particular object is designated by the term These essential attri. butes connoted by the term Jar will be its Svarúpa The attributes of any other object implied by any other term will be its pararúpa will be alien to the Jar Existence rests on Svarúpa and non-existence on pararipa If existence is predicated of the Jar both from its own form as well as that of an alien thing like cloih (pata) then the jar will lose its distinctive character and become one with cloth If on the other hand non-existence is predicated from its own form as from alien nature then there will be no jar at all Neither of these results stand to reason Again confining ourselves to the class of vessels se still find that a jar is different from a kettle Is that vessel a jar or kettle? The jar-form is its svarúpa and the kettle form is its pararúpa. From the former the jar is, from the latter, it is not Again we may be concerned with jars alone One individual jar has its individuality as Svarüpa, and every other jar will be pararúpa ·IXXII SAPTABHANGI, Jar A exists on account of svartpa and does not on account of pararipa If non-existence is associated with svaripa then there will be no jar at all, if existence follows from pararipa then all mars will become one without distinction and there will be no separate individual 1 ones Then Ghata-jar is made by the potter. The mass of clay on the potter's heel is not yet a jar It is only the finished product that is a jar, This finished form is its svar úpa, any other stage in its formation is its pararapa The former leads to affirmation the latter leads to negation. 2. What is its own matter ? Clay is Suadravya, and gold is paradravya The Jara is of clay and is not of gold. Svadravyena asti, paradravyena nástı 3. What is 11s own place or Svakshetra ? The ground where the Jar is, is its Svakshetra and every other place is its Parakshetra. The Taj is in Agra (Svakshetra) and is not in Delhi (Parakshetra). If the Jar exists in Parakshetra also then there will be no place without a Jai In the case of the Taj every place will have a Taj Alahal. If the thing is not even in its own place then there will be no Jar anywhere in the world. Either result will be unsatisfactory, 4. What is its own time or Svakala ? The Jai's Svakála is the duration of the present in which it is intact Its past when it was a mass of rlay on the potter's wheel and its future when it will be a heap of broken shells will be its Parakala Its existence in its own time and non-existence in other times will be quite evident So also with every other object Socrates existed at a particular age of Athenean History and is not existiog now. If a thing exists in Parakála also as in Svakála then it will be eternal, if it does not exist in S. akala, as 10 parakala then it will be nothing, for existence implies a relation to its time or duration, Thus a thing is affirmed in its four fold self-relation, form, matter, place and time, and is denied in its four-fold alien relation Now the Soarapa, etc, are determined with reference to the fourfold other relation of Pararúpa, etc The self-relation apart from the other relation has no meaning But how are we to determine the four kinds of relation. Pararúpa, Paradravya, etc. These must depend on their environmental relations and these latter again on others Thus se pass on from our environment to others still wider without having ·SAPTABHANGI, xxiii any clear grasp of the self-relation The distinction between a thing and its other rests on the sandy foundation of a vicious indefinite regress Hence the affirmation and negation also fall to the grouod This objection rests on misapprehension The distinction between the fourfold self-relation and other-relation does not rest on an indefinite regress The essential nature of a thing not only implies its Suuripa but differentiates itself from Pararapa In experience we not only perceive a thing, but perceive it as distinct, from other things. A Jar is seen not merely as a Jar but as a thing distinct from cloth by its side Without this distinction there can be no perception of the Jar at all The very process of self-assertion implies differentiation from non self. Hence the change of indefinite regress is quite unwarranted Now, according to this theory srsti and násti (rs and is not) may be predicated of Prameya the objective aspect of knowledge or the process of apprehending an object This dual predication must rest on Svarúpa and Pararipa of Prameya. What is its Svarupa and what is its Pararapa Parar apa of Prameya means non-Prameya anything other than Prameya we have no means of knowing Hence the theory must fail in this case No, says the Logician The state of being apprehended by knowledge-Prameyatva is the Svarúpa of Prameya This implies in general the relation of object to the knower anything besides this relation , even the object will be distinct from Prameyatva and hence will be the Pararapa in this context Now this theory must be applicable to the ultimate existence or Mahâsatta If is and is not are to be predicated of this Summi Gerus what are its Svartpa and Pararüpa ? For the latter cannot be, as there can be no other form or matter or place or time not included in this. The pararüpa of Mahásatta need not imply the existence of other I things besides itself, that would be self-contradictory. But still we can speak of its Pararupa when we contemplate something which falls short of the all-comprehensive universal. Any of its parts will be so far the negation of whole-its Pararúpa Now asti, affirmation depends on self, násti, negation, on other things, Astı which is conditioned by self can very well belong to a thing. But if nâsti which is conditioned by other than the Jar 10 7 ·1xxiv SAPTABHANGI eg is also predicated of the Jar Then it would imply that the Jar participates in the nature of its other--say cloth This will lead to mere confusion Affirmation This objection also is based on a misapprehension no doubt rests on the nature of the self the Jai The negation resting on another thing-Paia (cloth) does not mean that the Jar also has the nature of a cloth That would be absurd The clear cut boundary between things will vanish and with it all knowledge Asti-implies self assertion, rástí implies alien-exclusion A thing not only asserts its own individuality, but also repulses anything alien to it It is this element of repulsion that everything must have in order to be real that entitles it to have the negative predicate Instead of leading to confusion this element of differentiation is the only basis for self-assertion of a thing Asti and nastı-assertion and exclusión are inalienably present in the same thing. Wherever there is astî, there is nästı and wherever there IS 11åstt, there is astî also. Now this association of this two asti and nástimin the same thing appears quite unwarranted For on the one hand when we perceive a Jar we see mere astî without násti and on the other hand in the case of certain impossible and unreal concepts such as asse's horns, shy-flower there is mere nástz without asti This is not quite correct In the case of any perceived object nastı does not mean that the thing should not exist as such and yet be perceived. That would be meaningless. Nastı means nothing more than that element of repulsion and differentiation which isolates a thing from its background and gives it a determinate and positive nature In this sense nâstr is inseparable from asti; and it is the sense in which it is used As to the other case of impossible and unreal concepts where is the positive foundation If shy-flower is quite real, nay if it has a slight positive basis it will cease to mean an unreal and an impossible thing Its nature seems to be pure negation and nothing less than that. This cannot be, answers our Logician How can there negation without any significance A significant negation must have, some positive basis, otherwise it will be mere nonsense. The elements constituting the concept are by themselves real and are justificd by the canons of experience We have seen horns in a cow ; be any ·SIPTARHANGI, kiev But the es 1 we have seen an ass or a borsc These are existing and real fanciful combination of an ass with horns or a flower with sky is unreal But for the experience of horns on the head of a cow or flower in a tree there can be no talh of an ass with horns or a fioner? in thc shy \Vithout this positive basis of experience there will no elements to make up even a fanciful comples. Thus even the fanciful ideas of 11111corn and centur must have some foundation in our esperience Again in the proposition " Syalasto Jiva" the terms astı. and Jira (life) must mean identically the same thing or diffr-rent things If th: moanings are of the same naturc then one cannot be predicated of the other as a pot cannot be the perdicate of 1 Jar Jar both being co-ordinate Further astı or existence is predicable of everything real If astı is identical with Jila then Jiva also must be predicated of everything But if Jiva is different from asit then there is no chance of predicating astı of Jiva for they are entirely different from each other Further Jiva being different from asti and astı being the predicate of everything, liva cannot be ralated to anything real, (ie) ſiva would become unreal You cannot mintain that Jive though different from astı can be said to have the predicate by a process of combination with it, for combination is impossible in the case of repelling elements The horns of this dilemma are blunted by syadvada These results need not frighten the Logician to whom astı and Jiva are identical from the dravyartha views and different from paryartha view They are different and yet identical But for this dual nature there can be no predication at all * The primary modes of predication are three-Syddastı, syannaste sadaraktavyah The other four are obtained by combining these three. Now according to sanklıya philosophy everything is real and there. fore exists According to Buddhısını everything is momentary and unreal. Both these views are rejected by the Jaloas as extremes. The former is true according to the principle of Dravyarthika point the latter is true according to paryayarthika point of view Hence each is true in its own way and is not true absolutely Again reality is indescribable according to the Vedantins who emphasise the prvachanıya aspect of reality Even this is only partially true, 1 of view, [This discussion from Saptabhangıtarangınz reminds us of Bradley's discussion of ind theory of Predication -in appearance and Reality] ·1xxvi SAPTABHANGI ! for otherwise even this predication "that Reality is indescribable" will be impossible The same seven modes of predication may be obtained in the case of following pairs of attributes , eternal and changing, ope and many, unisersal and particular, etc These pairs of opposites can very well be predicated of reality and these may yield the other derivative modes of predication Thus practically every attribute by being affirmed and denied according to different aspects may bring about seven fundamental propositions true of real subject It may be said that after all this principle of Saptabliangi is a wanton indulgence in meaningless self-contradiction This objection has been susfficiently answered above. This is not a case of wanton paradox or purposeless pun If the words are wantonly misinterpreted or understood in an unwarranted sense then it may be charged with wanton quibbling , for example in the statement that this person has a new woollen shawl (nava kambala) the term nava may be taken to mean also niine Though the word is capable of such an interpretation still in this statement it does not mean that In spite of the context if a person retorts that assertion by saying "this person cannot have nine shawls as he is very poor," it would be wanton quibbling There is no such wanton quibbling underlying Saptabhangi If it is not wanton quibbling it must merely be an expression of doubt To say a thing may be as well as may not be is to exhibit one's own doubt and ignorance At the best therefore the doctrine is a mode of scepticism This charge of scepticism 15 certainly unfounded Doubt expresses absence of determinate knowledge. If the prima facie appearance of a thing leads you to two different interpretations of which alternatives we cannot choose the right one then there is doubt as to its nature Since its exact nature is unknown scepticism may be the result. But in the case of the contradictory propositions forming the basis of Saptabhange we have two different aspects each serving as the basis of one of the propositions Hence there is neither doubt nor confusion in this case Each assertion is definite and clear SANKARA AND SYADYADA. THIBAUT'S TRANSLATION OF THE Bhashya "This doctrine we meet as follows Your reasoning, we say, is inadmissible 'on account of the impossibility in one thing.' That is to ·SAPTABHANGI Isxvis say, it is impossible that contradictory attributes such as being and non-being should at the same time belong to one and the same thing, just as obserı ition teaches us that a thing cannot be hot and cold the same moment The seven categories asserted by you must either be so many and such or not be so many and such, the third alternative expressed in the words 'they either are such are not such' results in a cognition of indefinite nature which is no more a source of true knowledge than doubt is. If you should plead that the- cognition that a thing is of more than one nature is definite and therefore a source of true knon ledge, we deny this For the unlimited assertion that all things are of a non-exclusive nature is itself something, falls as such under the alternative predications 'somehow it is' 'somehow it is not and so not' and so ceases to be a definite assertion The same happens to the person making the assertion and to the result of the assertion, partly they are, partly they are not As thus the means of knowledge, the object of knowledge, the hnoying subject, and the act of knowledge are all alıke indefinite, how can the Torthankara (J111a) teach with any claim to authority and how can his followers act on a doctrine the matter of which is altogether indeterminate? Observation shows that only when a course of action is known to have a definite result people set about it without hesitation. Hence a man who proclaims a doctrine of altogether indefinite contents does not deserve to be listened to any more than a drunken man or a madman Again, if we apply the Jauna reasoning to their doctrine of the five categories, we have to say that on one view of the matter they are five wnd on another view they are not five, from which latter point of view it follows that they are either fewer or more than five Nor is it logical to declare the categories to be indescribable. For if they are so, they cannot be described, but, as a matter of fact they are described so that to call them indescribable involves a contradiction And if you go on to say that the categories on being described are ascertained to be such and such, and at the same time are not ascertained to be such and such, and that the result of their being ascertained is perfect knowledge or is not perfect knowledge, and that imporfect koowledge is the opposite of perfect knowledge or is not the opposite, you certainly talk more like a drunken or insane man than like a sober, trustworthy person. If you further maintain that the heavenly world and final release exist or do not exist and are be ·EXYVIU SAPTABA ANGI. eternal or non-eternal, the absence of all determinate knowledge which is employed in such statement will result in nobody's acting for the for the purpose of gaining the heavenly world and final release And moreover it follows from your doctrine that soul, non-soul and so on, whose nature you claim to have ascertained, and which you describe as having existed from all eternity, relapse all at once into the condition of absolute indetermination As there fore the two contradictory attributes of being and non-being cannot belong to any of the categories--being excluding non-heing and vice versa non-being cicluding heing—the doctrine of the Achat must be rejected" “RAMANUJA AND SAPTABHANGI" Thibaut's Translation. With the help of this they prove that all things—which they declare to consist of substance (dravya), and paryaya-to be existing one and permanent in so far as they are substances, and the oppositc is so far as they are paryayas By paryaya they understand the particular states of substances, and as those are of the nature of Being as well as Non-being, they manage to prove existence, non existence and so on. With regard to this the sîtra remarks that no such proof is possible 'Not so,on account of the impossibility in one ,' e because contradictory attributes such as existence and non existence cannot at the same time belong to one thing, not any more than light and darkness As a substance and particular states qualifying it-and (hy the Jainas) called paryaya—are different things (padârtha) one substance cannot be connected with opposite attributes. It is thus not possible that a substance qualified by the particular state, such as existence, should at the same time be qualified by the opposite state, i e, non-existence The non-permanency, further of a substance consists in its being the abode of those particular states which are called origination and destruction , how then should permanency, which is of an opposite / nature, reside in the substance at the same time ? Difference (611911- natua,) again consists in things being the abodes of contradictory attributcs , non-difference, which is the opposite of this, cannot hence possibly reside in the same things which are the abode of difference not any more than the generic character of a horse and that of a buffalo can belong to one animal But (the Jaina may here þe supposed to ask the vedantu) how can you maintain that Brahman, ·SAPTABHANGI Ixxix Wise although one only, yet at the same time is the self of all ? Because we reply, the whole aggregate of sentient and non sentieot beings constitutes the body of the supreme person, omniscient, omnipotent and so on And that the body and the Person emibodied and their respective attributes are of totally different nature (so that Brahmana is not touched by the defects of this body), we have explained like Moreover, as your sia substances, soul and so on are not one substance and one paryaya, their being one substance and so on, cannot be used to prove their being one and also not one and so on And if it should be said that those six substances are such (viz. ode and several, and so on) each owing to its own paryaya and its owo nature, we remark that then you cannot avoid contradicting your own theory of everything being an ambiguous nature Things which stand to each other in the relation of mutual non-existence cannot after all be identical. Hence the heory of the Jainas is not reasonable' These two passages are quoted from the two great Hindu Commentators of Vedanta Sutras, Sankara and Ramanuja The Sätra that is commented on is "tastetarjeta" (CH I PADA 2 SU 33 ) The author of the Vedanta Sutras as well as the commentators reject the Saptabhangi naya on the ground of the impossibility of contradictory attributes inhering in the same thiog All that is said above by way of exposition and discussion would yindicate the claim of Saptabhangi against the charges brought against it by these scholars Our account would be incomplete of these charges are not examined in this connection Now the author of the Sutras does not give any detailed reasons besides the one contained in the Sútra itself-that a thing canpot have self-contradictory attributes. Asti and nastı being and non-being or affirmation and negation being contradictory epithets cannot be referred to the same thing Hence the doctrine of such a predication is futile This reasoning though short is interesting and suggestive We have already pointed out ihe philosophieal attitude adopted by the Jainas. A thing being of complex nature, having dradya and paryaya must be an identity 10 difference, Instead of rejecting the doctrine of reality for the reason given they seem to claim that the real is real only because of such a capacity to comprehend and recon. cile the differences in itself Here we are reminded of B adley's ·Ixxx SAPTABHANGI. polemic against "the nature of things" Though he admits the Hegelian doctrine of identity in difference he cannot forget the scholastic traditions about identity and difference. Every concrete thing or person is according to Bradley a Unity in diversity, and identity in difference a constant which is varying also. Now Bradley argues that such a nature implies self-contradiction and internal conflict This is so because it is not possible for us to is not possible for us to know how the difference could be derived from and related to an identity Hence he condemns such ch things to the limbo of appearances We have been suggesting the similarity between the Hegelian doctrine of identity and the Jamna doctrine of Asti-nastı But we must raise a note of warping that the Jaina doctrine does not accept wholesale Hegelian metaphysics Unlike Bradley the greatest living representative of Hegelian absolutism the Jainas emphasizes this important aspect of reality The reason which is The reason which is employed by Bradley to condemn a thing to be appearance is the very reason which serves the Jain thinkers to proclaim the reality of the same The commentators deserve special attention Hepce we shall examine their criticism in detail Sankara's criticism is of three main stages First he tries to poiot out the intrinsic impossibility of this doctrine Second its practical futility Third its conflict with many other Jaina doctrines Being and non-being cannot be predicated of the same thing just as it is impossible to predicate hot and cold of the same Mutually contradictory and conficting attributes cannot exist together of the same thing at the same time, This objection appears to be unanswerable but if we remember the two different aspect of self-relation and other relation we can very easily see that the objection does not hold good Very often even in ordinary experience we have examples of co-existing attributes which are in the abstract self-contradictory. The branches of a tree - may be in motion, but the tree as a whole may not budge an inch Here the tree is moving and yet is not moving The same individual person may be father in relation to X and son 10 relation to Y In this case we cannot reasonably ask how can the same individual be both father and son. The two conflicting attribes of fatheuhood and sonhood are quite intelligible in the came individual, Similarly a class which is a genus with reference to its own species ·SAFTABHANGI Ixxxi may itself be a species in relation to its own higher genus. We need not multiply instances It would be quite idle to maintain the impossiblity of incompatiblc attributes in one and the same. thing It is a matter of surprise to us modern readers hou such an acute thinker like Sankara should go without observing the particular aspect from which the rival presents his case. After appealing to experience to substantiate his point Sankara brings in the charge of indefiniteness against the doctrine of Sapla. bhange On a previous occasion we replied to this charge of indeficiteness. It is enough here to show that if by debniteness Sankara means unconditional and absolute assertio: indcfinitness instead of being a defect would be certainly a meritorious point to the credit of sayadváda In the course of the discussion the critic indulges in certain epithets which we should now call "unparliamentary We may pass it without notice partly because of its irrelevency to the main argument and partly because of the fact that in his days such an intermixture of Logic and Rhetoric was perhaps accepted as a justifiable weapon of debate. As to his second point the practical futility of the doctrinc we bave to say a word His argument comes to this Every theoretical doctrine has a practical bearing This is all the more so in the casc of Indian thinkers All Indian philosophers in spite of their doctrinal differences accept this as the fundamental truth of philosophy that metaphysical research is the handmaid of ethico religious idcal of securing the suminZILIN bonum of life Hence any doctrine that is indefinite and ambiguous in its message is condemned by this pragmatic test Since we have not accepted the thcorical charge of ambiguity we need not tarry long at this practical consequence. Nest let us go to the application of Saptabhangi to the other Jaina doctrines. Such as the fire categories and the final release with the consequent heavenly bliss Sankara points out that according to this logic the five astıkayas may be five and may not be five This result will not certainly non-pluss the Jaina logician If they are severally referred to they are five If they are referred to as an aggregate and a class they are one If they are classifica according to a different principle they may be tuo, living aod nonliving Hence there is no fired numerical characterisation of these categorics, Variation in the number that may be used to designate 11 ·SAPTABHANGI, lxxxii 1 1 these categories instead of implying self-contradiction indicates only a yariation in the point of view from which they are examined As the climax of his criticism Sankara asks his rival to say what would become of the heavenly world if it both exists and does not, both eternal and non eternal His rival will only answer, as the If author of Saptabhangı Taranglii does--in the following manner, as you say it must be one of those and not both you have the following difficulty. If the final release and heavenly bliss is eternal and existing where is the chance for Samsára and the attempt to obtain moksha It the other alternative is the only truth 1 what is the purpose of preacbing such an ideal which is altogether impossible " Man partly is and wholly hopes to be is not mere poetry. It is genuine philosphy. Inaşmuch as the final release is the goal towards which the whole creation moves it is true and real and inasmuch as it is the goal and is not yet an actualised fact it is not real and true Why should this doctrine be so vehemetly attacked passes our understanding. When we go to Ramanuja we have got a different method of argument altogether. He seems to accept the rival dactrine all the while protesting He clearly sees the distinction between dradya and paryaya Substance and mode He also perceives that parpaya means change and dravya permanency He also correctly points out that the doctrine of syadyâda is based upon these two different aspects Dravya and Parayaya, The proper course for the critic haviog gone so far would be to accept the doctrine. Or if he wants to reject he must show that things do not have both these aspects dragya and puryaya Instead of doing either Ramanuja attempts lo defend the Sätra on a priaciple which is quite indefensible and unwarranted What he proves is that asti and nastı cannot be predicated of a thing from the dravya point alone. According to him the same substance cannot have both predicates. Certainly, it cannot have Jaina Logic too proclaims the same thing. But of you take the thing in both its aspects-and it must be so taken to avoid cmpty abstractions--then it can and must have both the predicates Attempting to reject this doctrine of identity in difference Rama. iluja has the insight to perceive how his own doctrine of Vedanta 15 affected In one sense the vedantic metaphysics is the doctrine 3 ·SAPTABHANGI. 1xxnxi 3 of the one and the many If reality could be one and the mañs at the' saře time Vedantis1 would be sufficient argument in favour of Sayadvada But unlike Sankara who dismisses the Many as lara Ramanuja as constrained by his metaphysical attitude accepts the reality of the many also Then what beconies of the one in the many He proposes the purva paksha for the Jainn, " But how Can you maintain that Brahmad although one only let at the same time is the self of all," Hr answers the purda paksha thus" The whole aggregate of sentient and non-sentient beings constitutes the body of the Supreme Person and that the body and the person äre of totally different * nature.' This is extremely dubious Victory If the body constituted by finite things and persons is really the manifestation or paritama of the Brahmana and this what Ramanuja believes, then his refüge is quite unsafe For, his riyal vould be justified in asking whether the parinama or the body is real or illusory. If the latter, his commentary becomes an unhecessary reduplication of Sankara's and if the former he is bound to admit the Sayadvada point of view that the real is one from the point of view of the Person and many from the point of view of parfnana or his body For a fuller discussion of the same we refer the reader to the excellent work Saptabhángıtarangini from which we have freely drawn in this essay. One other point and we may take leave of this topic Bertrand Russell in his American lecturés “On Logical atomism” develops Menrong's Theory of objective fact in a very suggestive way According to Menrong every proposition eſther true or false has an objective fact as the basis. For in order that there may be an intelligent assettion apart from its truth value their must be søtne Objective basis. This doctrine implies two sets of objective facts one for true propositions and other for false ones. Both being objectivé, what is the destine mårk of each so that one stands for truth and the other for error ? Thus the question of truth is pushed furthet withont being answered and we have to adřit objective facts which are false and erroneous Ih order to avoid this résult Russell proposes a modification in the doctrine, He distinguishes between the meaning of á fáme and the fact implied by a proposition. Any individual object may be designated ·lxxxiy SAPTABHANGI. by a name. The name is a symbol refering to some particular object. This is a bare fact There is no meaning in calling this true or false. It simply is Truth or falsity refers to a proposition, a proposition becomes true or false because of an objective fact The term objective fact is used in the sense of that which is other than the proposition that makes for its truth or falsity. Every objective fact may have two propositions of which one is true because it corresponds to the fact and the other is false because it has no corresponding fact This theory of correspondence works well in the case of a true affirmative proposition (1 e) of the pair of propositions based on each fact if the true one is affirmative, it is so because there is a corresponding fact The negative proposition which is not corresponding to that factfis so far falsified by the fact But take the following pair Socrates is living and Socrates is not living Here it is the negative proposition that is true and affirmatiue one is false. According to Russel's theory the negative proposition which is true must have a corresponding fact; otherwise it cannot be true But what is the objective fact that is corresponding to this proposition -- socrates is not living.' There seems to be none and yet there must be one Therefore Russell brings in the theory of "negative fact This suggestion raised a lot of discussion among the audience. But Russel himself leaves it undeveloped. He emphasses the fact that negative facts must be accepted as a fundamental postulate if the correspondence theory is to work Now what have we in the above doctrine of Saptabhangı ? Each thing is capable of having seven modes of predication and primarily two affirmative and negative The affirmative proposition is determined by self form, matter, place and time The negative proposition rests on non-self relation of the same four form, matter, place and time. In this case both the propositions are true A negative proposition in the case of self-relation and affirmative proposition in the case of non-self-relation would both he false. The proposition relating Socrates to his own time is true, the one relating him to any other time is false To say that he is living now is such a false proposition. We are entitled to say only this that he is not living now. Thus we have something like thus, Athing in its Svarúpa (self-form), svadravja, (matter), svakshetra (place) svakala (time) is the positive fact enabling the truth of an affirmative proposition. The thing in its pararúpa (non-self-form), par-dratya, parakshetra, L :!

·SAPTABHANGI, 1XXXY barakala will constitute the negative fact This will justify the negative proposition. Thịs is offered only by way of suggestion for a possible explanation of what Russell calls “negative fact." Neither do we propose to develope Russell's theory nor do we want to imply that he was anticipated by Indian logicians of old Any how the comparison is interesting and suggestive. This Saptabhangs is a powerful organon in the hands of Syadoa. dins who avoided the Nihilism of the Buddhists as well as the abso. lute Monism of the Vedantists, who steered clear of the shallow realism of the Charvakas and the ludicrous idealism of the Nayavadins. + ·1 WORKS BY SRI KUNDARUNDA ACHARYA. 1pxTVI The following works are due to Sri Kundakunda Acharya. Prabhuta traya or Nataka-traya, ie, the trilogy of Pañchástıkâyasára, Pravachanasara, and Sammayasâra or Sammayasara Prabhrita Also Niyamasara, Satâ Prabhrita, or Satapâhîda ; consisting of Darsana Pahůda, Sutta, Charitta, Bodha, Bhâva, and Moksha Pahůdas. Rayana Sara ; Bâraha Anubekkbâ ; (All these books have been printed) He is said to have written 84 Pâhûdas Some names are given below –They are not as yet found in any library - Jonisára,, Kriyasâra, Ârahanasara, Ksapanasara, Vaņdhasåra, Tattvasára ; Amgasara, Dabbasara, Karma Pahada, Paya Pahůda, Vidya Påhtida, Ugháta Pahûda, Dristi Pahůda, Siddhanta Pahůda, Samavåya Pahada, Naya Pahada, Prakriti Pahida, Chfirnî Pahîda, Pamchabagga Pâhůda, Karma Vipáka Pähnida, Vasta Pâhůda, Payadhara Pâhdùa, Utpada Pahada, Dibba Pähůda, Sıkkha Pahuda, Jiba Pâhuda, Achára Pahada, Stháva Pahůda, Alapa Pahada, Chûtı Pâhůda, Sata Darsana Pahada, Nakamma Pahada, Samthana Pahada, Nitaya Pahůda, Eyamta Pahada, Vihâya Pahada, Salamı Pahada. All the works of S12 Kundakunda are in Prakrit verse But it is easy and beautiful His nataka traja or Trilogy has been commented upon in Sanskrit by Suid inrita Chandra Acharya and also by Sri Jayasera Achôrya There is also a commentary on Vzyamsara by Sri Padma Prabha Maha Dharı Deva. There is an excellent printed Hindi edition of this work by Jaina Dharma Bhusana Brahmchâri Sital Prasadji.

·A PHILOSOPHICAL INTRODUCTION. xivi there would be no world The very fact that the structure of the world is permanent, that the world is a cosmos and not a chaos implies the csistence of another principle which guarantees the permanency of the world's structure and the world form This principle has the function of binding the flying atoms to the world's centre. Its function then is distinctly inhibitive to arrest the flying atom This Physical principle is called Adharma or rest But if Adharma alone were to function in the Universe, there would be absolute rest and universal cosmic paralysis, hence the necessity of a counteracting force called Dharma. The function of this is to guarantee free movement for the objects that move of their own accord or otherwise This principle of Dharma or motion tben is merely to relieve the unts ersal inbibition that would otherwise result. These two principle, Dharma and Adharma, of motion and rest are described in terms that are applicable to the modern conception of cther. Both Dharma and Adharma pervade through space up to the world limit They are absolutely non-Physical in nature and nonatomic and non-discrete in structure The qualities of Pudgala are not found therein. Nor have they the structure of space which is constituted by spacc points These two Physical principle are perfectly simple. Therefore they may be spoken of as one or as many. There are spacial, and yet are non-spacial. They are Amúrta and Aruba They are neither light nor heavy They are not objects of sense perception. Their existence is inferred only through their function Such are the characteristics of these two principles which are distinctly peculiar to Jaina Physics. The movement of Physical objects and of organic beings is due entirely to other causal agency. Organic beings are capable of spontaneous movement and Physical objects move because of impact received from other Physical moving objects. Movement of these things should not be causally traced to the agency of Dharma , Similary when the moving objects come to rest, rest should not be interpreted as the result of the agency of Adharma Dharma and Adharına are devoid of any kind of direct causal potency Their function is purely external and indirect. Their neutrality is so much emphasised by the Jaina thinkers that there conld be no mistake about their meaning. These are in short the necessary Physical postulates' without posting which the structure and form of Physical Universe will be quite unintelligible T ·XVIII A PHILOSOPHICAL INTRODUCTION. JAINA METAPHYSICS. There are two important concepts in Jaina Metaphysics which are prepleving to students of Jainism, the Astıkâyas and the Drazjas. The term Astıkaya is a compound name made up of Astı and Káya which respectively mean existing and extensive magnitude Astıkuya therefore means a real that has extensive magnitude The other term Dravya means the real that is fluent or changing We shall try to explain these tivo concept in detail. The Astıkaya are five in number, Jiva (soul) pudgala (matter), dharma (principle of motion), adharma (principle of rest) and úhusa (space) These five build up the Cosmos Space and matter are distinctly extended reals Dharma and Adharia are indirectly related to space Their operation is in space and is limited by Lokakása Thus they may also be considered as related Lastly Life is generally associated with body, the organic body constituted by Pudgala or matter Jiva is operative in and conditioned by such a physical medium In a way there: fore Jiva also is related to space These five existences which have spatiality either directly or indirectly are the five Astıkayas These arc the constituent elements of the universe or the world. KALA Kala or time though not an element of the physical universe may be mentioned here Since change and motion are admitted to be real, time also must be considered real The real are absolute time as contrasted with the relative time is constituted by simplc clements known as Kalanús or instants Instants, points and atoms are the characteristic conceptions of Jaina thought and in this respect it has a wonderful corroboration from the field of modern mathematics to space The Jaipa thinkers in distinguishing time from the five Astiheyas made use of an important idea Astikaya is spatiality or citcnsic magnitude This extensive magnitude is denoted by a technical namc-Tiryak Prachaya or horizontal extension When the simple elements, say, the points are so arranged 10 a series where cach term is an item also in another series we must hare the two demensional series which will correspond to surface or extension Whereser there is such a Tiryak Prachaya we have Astikaja. But time or Kála has only Urdha Prachaya The ·- A PHILOSOPHICAL INTRODUCTION. xxix IS elements are in a forward direction The series is 111010-dimensional or linear order. Therefore Käla has no extension either directly or indirectly Hence it is not an Astıkaya Though it is not an Astikaya it is distinctly a real entity which accounts for changes in other things Such are the characteristics of real time This should not be confounded with Vyaváhara Kala or relative time which measured by some conventional units of either long or short duration. These conventional distinctions would have no meaning if they are not co-ordinated in a single real time series THE SIX DRAVYAS The term Dravya denotes any existence which has the important characteristic of persistence through change Jaina conception of reality escludes both a permenent and unchanging real of the Pesmenidion type and also the mere eternal flux of Hara- Clites An unchanging permanent and mere change without sub- I stratum are unreal dan impossible abstractions Jaina system admits -only the dynamic reality or Draoya. Diavya then is that which has a permanent substantiality which manifests through change of appearing and disappearing Utpåta-Origin, Vyayadecay and Dhrouvya-permanency form the triple nature of the Real. To emphasise the underlying identity alone would end vedantic conception of this Realas Brahman. To emphasise the change alone would result in the Kshauka Vâda of the Buddhist. The reality as a stream of discrete and momentary elements The Concept of Dravya reconciles both these aspects and combines them into an organic unity It is an identity expressing through difference, a permanency continuing through change. It corresponds to the modern conception of organic development rather in its Hegelian aspect. It has duration, it is movement, it is the Elan Vital. The five Astikâyas and Kala or time are the six Dravyas or the real existences, DRAVYA GUNA AND PARYAYA Or SUBSTANCE, QUALITIES AND MODES Having introduced tho Jaina conception of the real let examine the distinctions in the realem of the reals. The dynamic us ·A PHILOSOPHICAL INTRODUCTION. substanc: or Dravya is always associated with certain intrinsic and inalienable qualities called Gunas. Thus the yellow colour, malleability, etc, will be the qualities or Guna of the Dravya gold. The Dravyas with its inalienable qualities must exist in some state or form This is its mode of existence or Paryaya This mode or Paryaya is subject to change. It may be destroyed and a new mode may appear But this creation and destruction are relevent only to Parya yás or modes and not to Dravyas the constitutive substance That can neither be destroyed nor created. That is eternal The approximate parallel conceptions in the western thought will be Spinoza's substance, qualities and modes Of course for Spinoza there was only one substance whereas here we have six distinct substances or Dravys The term 'attribute' is used in a technical sense by Spinoza whereas it means merely the qualities in Jaina Metaphysics. Each Dravya or the real has its own appropriate attributes Matter has the sense qualities of touch, taste, etc , soul has Chetana consciousness, and so with the other Dravyas. What is the relation between Dravya and Guna ? The reals and their qualities ? This is an important problem even in modern metaphysics There have been two distinct answers proposed by philosophers One answer always emphasises the permanent basis as the real and the other the changing qualities. The former condemns change as mere appearance or Máya, whereas the latter condemns the permanent substance as a mere figment of imagination. The former school generally ends in agnoticism and maintains that the real is unknown and unknowable The latter generally ends in scepticism and sweeps away in a flood of doubt the fundamental concepts of life and world, of morality and religion. In India we have Adwaita Vendarta as an example of the former and Bhuddism of the latter. In the West the philosophers, like Locke and Kiint may be. -- mentioned as representatives of the former school and Hume may be taken as a type of the latter. The problem is once again taken by Bradley who after an acute analysis codemns it to be insolube Hence according to his own dialectic the thing with its qualities is self-contradictory and there. fore an appearance. This is a conclusion which goes clean against science and common sense. Thing-hood is not after all a self- ·A PHILOSOPHICAL INTRODUCTION. XXX1 contradictory notion. For the Jains it is a fundamental concept. The thing or Dravja as it is a dynamic entity is always flowing It has no esistence apart from its qualities which in their turn are not really distinct from the Diaoya. The thing-in-itself apart from all the qualities is merely an empty abstraction The qualities themselves are not merely momentary fleeting sensations The thing exists in and through its qualities and the qualities related and organised constitute the thing The difference between the two is only a difference of reference and not difference of existence, in the technical language of Jaina metaphysics, the anyatva between dravya and guna is only vyapadesamátra. They donot have pradesa praduktva. Hence they are one in reality though having distinct nomenclature and reference Paryáy, is another technical term demanding careful understanding Paryiya means mode of evstence. This again is viewed from two different aspects, arthaparyâya and vyanjana.prayâya. We have already mentioned that dradya is but an entity that is continually changing This triple nature of reality that is permanency through births and deaths, through creation and destruction gives to dravya a characteristic mode of existence every moment This continuous flow of the real is parallel to the continuous flow of the duration of time. Thus intrinsic change of dravya is known as arthaparyaya All the siy dravyas have this arthaparyaya. What is dyanjanaparyâya ? It is not merely the cross section in the continuous flow of dravja. Vyanjanaparyâya has a pretty fixed duration of existence. Besides the molecular aggregation and disintegration that take place every moment in a physical object, the object may have a particular mode of existence as a pot, for examp'e for a certain duration of time. This paryaya of potis oyanjana. paryaya of pudgala Similarly for jiva The continuous change • that takes place in consciousness is Jiva's arthaparyaya. Its existence as a particular organism as a man or a deva with determinate age is the vyanjanaparyaya of Jiva's. Thus Jiva and pudgala have both the kinds of paryayas whereas the other four dradyas, have got only arthaparyâya alone. The reals are thus exhausted by the six dravyas with their respective gunas and paryayas, Since these Dravyas are reals they have saita or astitva or existence as there common characteristic. From this point of viety ·11111 A PHILOSOPHICAL INTRODUCTION are of satta all the Dravyas may be brought under one class Though from the class point of view all the dravyas are one, still the satta, their common characteristic should not be abstracted and postulated as the unitary substance of which the other Diavyas may be taken as paryayas. This ekanta viery is condemned as unwarranted and erroneous The six Dravyas, in spite of their common characteristic of satta are fundamental and irreducible one to another. One more point and we may leave this topic A thing in concrete world is therefore a baryâya of anyone of the Dravyas. It is also otherwise called artha An artha or a thing is a corporate unity of an infinite number of qualities, just as the Cosmos is a system of infinite number of arthâs The one is extensive and the other is intensive ; but both infinite wholes According to Jaina Philosophy therefore, we require an infinite thought to apprehend them completely, He who cannot know a thing completely cannot know the world completely and conversely he who cannot know the world completely cannot know even a single thing really and completely. This particular attitude of the Jaina thinkers reminds us of Tennyson's liges in, "A flower in the crannied wall" "If I could know thee root and all I could know what God and man is Having spoken of the Dravyas in general, let us try to explain Jita-dravya a little more in detail JAINA BIOLOGY. Parhaps it is inaccurate to speak of biology in the system before The science of biology as such is peculiar tò modern age; hence we are not quite justified in expecting such a scientific conception - in a work of pre christian era and which is perhaps of the same age as of Plato and Aristotle Naturally therefore, the ideas about the organic world are curiously intermised with various mythic and fantastic conception relating to being of Hell and Starga. Eliminating all these as irrelevent we still have considerable material to enabler us to have an insight into the ancient ideas about life and living beings. One important conception that would strike the reader in the very beginning is the organic unity of the plant and the animal world. Vegetable kingdom is distinctly organic Its nature was accurately observed and carefully described. The whole plant world is included in the class of organisms having one sense, 1, e the senses of contact. Then the world of animals and 10sects is clasified according to the us ·A PHILOSOPHICAL, INTRODUCTION SI1111 same principle of sense organs The animal world beginning with such insects as earthworm and ending with man is brought under four main groups, organisms, 'ith two, three, four, and five senses PRANAS Associated with organisms there is the Conception of Pranas or the essential characteristic; of living beings These are mainly four Balaprina, Indriyaprana, Ayuh Prana, and U'chlitásamnischhvasa Prána Every organism implies certain capacity of spontaneous activity. This capacity for action is Balaprana or life potency Every organisms must possess some kind of sense twareness This implies the possession of a sense organ and the capacity to apprehend the environment through that sense The number of sense organs is different according to stages of organic development Next is Ayuh Prána or duration of lile. Every living organism has a limited duration of life This organic capacity to persist through a certain duration is Ayuh Prana And lastly iespiration There is no organism without this Prinz of Uchhtasa-nchidasa These four main Pranas are the essential attributes of organic beings DIFFERENT KINDS OF BIRTHS Onc other interesting point is the enumeration of the different means of birth of organisms Young ones may be produced from Garbha. These are Garbhajas young ones produced from the somb Then the Andajás, the young one producej from eggs Thirdly Sammurchana And or spontaneous generation This refers to ininute organisms lastly they speak of Upapadikas in the case of Devas and Naiakas The last one of course we may treata; beyond scientific pale The recognition of spontaneous generation is a point deserving special emphasis MICROSCOPIC BEINGS Another fact deserving notice is the early recognition of the existence of microscopic organisms These called Sukshina Ekendriya Jivas or microscopic organisms having only one sense. These are said to fill the earth, air, water and fire The possibility of microscopic organisms in fire seems a little too fantastic But in the case of the other three we need have no hesitation as they are fully established by modern Science In this connection it is necessary to point out that H. Jacobi's conjecture that Jainisms is very ancient though historically true rests on an *For the verification of this, one must look to the result of further scientific investigation, are 5 ·SIND A PHILOSOPHICAL INTRODUCTION in an unwarranted assumption as to thus Jivanıkayas He interprets (vide his translation of Tattvarthadhigama) this Jivas in earth, air, water and fire in such a way as to suggest that Jainsisms is or was once at least, a mind of Indian fetishism which believed in the souls of earth, vir, etc. Then what is the purpose of purpose of calling these Lukshma Ehendrija Jivas ? What is the meaning of this distinction between Jiva and agiva, cheina and achetna ? The different organisms mentioned above are jivas or souls in association with matter or pudgala If you look at the system of metaphysics as a whole, you have the picture of an infinite number of jitas caugh in the vortex of matter. Souls surrounded by a soulless environment This picture is extremely analogous to the cosmic picture of the Sankhyas An infinite number of piu ushậs submerged ocean of prakriti and drifting alone the current of prakritic evolution. But here instead of one homogeneous prakriti constituting the environment of the purushas we have the five ajiva-dravyas forming the appropriate stage for the enactment of the spiritual drama of the souls The primary characters are Jiva and Pudgala. The others make the things go. The whole cosmic evolution is due to the interaction between soul and matter, According to Jaina thought this entanglement of Jiva in the vortex of matter is Samsara How could achetna pud gala bring about such a calamitous result Pudgala or matter in a very subtle and fine form fills the cosmic space. This form of pudgala is spoken of as Karına prayogya pudgala-matter fit to manifest as Karma In this cosmic space are also the Jivas Jivas by their impurity of heart led to formation of subtle material cocoon or Karmic bodies which retard and obstruct the intrinsic spiritual radiance of the soul. When once this subtle deposit of matter is begun, the grosser encrustation of matter and the formation of organic bodies is inevi. ' table according to psycho-physical laws. Here we have to notice one important point Even such a great oriental scholar like Hermann G. Jacobs makes the ambiguous and misleading statement that Karma according to Jains is purely material and he further suggests that since they speak of a combination between Jiva and Karma, Jains assme that soul is of some subtle matter thus making the combination between the tivo possible. This is extremely misleading and far from the truth There is neither combination nor direct causal relation betwcên soul and matter. Jains speak of bhava-karmas ·A PHILOSOPHICIL INTRODUCTION YIL cold and hot sensations, four pairs of opposite senses. These cutaneous sensations include sensations of temperature, contact, pres. sure and muscular or kinæsthetic sensations Sensation of smell is onls of two kinds, Sugandha and Durgandha Sound sersations are of infinite variety. The different kinds of sounds natural and artificial, purpose and non-purposise, articolate and inarticulate, imusical and non-musical arc spoken of SENSE PERCEPTION 79 What we directly apprehend through a sense organ is not merely particular sensation but the object Sense perception is known as Darsana. Darsana is the perception of a physical object Darsana may be Chakshu Darsana and Achakshu Dasana Chakshu Dursana means perception of an object through visual sensation. Achakshu Darsana means perception through the other senses. Darsana or sense perception not only implies the passive receptivity of the mind but also the actise interpretation of the received stimulus, ie Darsana means the complication between the datum and mental construction. This is implied in the description given of "knowledge by acquaintance" or matı Aragraha, Eha, Avaya are different stages of sense perception Atagraha refers to roughly the datum. But the datum does not mean anything It is merely the ununderstood patch of colour, e g in the case of visual sensation At the presentation of this visual patch there is the questioning attitude of inind which is represented by the term Eha As a result of this examination we mas interpret the object This interpretation is Avaya. In the case of visual perception these three different stages may not be clearly distinguishable But in the case of auditory perception we may clearly recognise the different stages then includes all these three stages, then only is the thing known to us [These three stages together with Darsana or recollection constitute the different forms of Alatı Jnána But recollection is connect. ed frith memory and need not be brought under sense perception.] In this connection we have to notice one important point The term Darsana is not confined to sense perception It is a general term including the sense perception as well as the supernormal perception of other kinds. Two kinds of supernormal perception are generally mentioned by Jaina thinkers, (1) Avadhi Darsana (2) Darsana ·APHIT OSOPHICAT, INTRODUCTION Kerala Darsana. Avadhz Darsana refers to the peculiar kind of clairvoyant capacity which is able to perceive things and events in distant places and also in distant times either past or future Objects and events not evident to the normal sense perception are obvious to Awadhi Darsana But the objects of Avadhi perception appear as if they are perceived normally close at hand It is said that Avadhi Darsana is concerned with only Rupa Dravyas or perceptual objects The other Darsana known as Revala D orsana is perception par ercellence It is associated with perfect consciousness This faculty is acquired only after complete emancipation from kármic bondage To this perfect perception the whole reality is obvious In short it refers to the all-perceiving faculty of Para mâtma. What we are justified in speaking of in connection with Jaini psychology are the normal sense perception (Chakslui Darsana and Achaksiat Darsana and the supernormal clairvoyant perception (or Aradh Dirsana). JNANA OR KNOWLEDGE Jaina account of cognition is als interesting Jñini Jñînı or understanding is said to be of different kinds according to means employed in cognition (1) Mati Jiana, is knowledge obtained through the normal means of sense perception and memory based upon the same. This is the common inheritance of all persons (2) Sruta Jñana is hnowledge obtained through testimony of hooks This corresponds to know ledge by description It is acquired by study Therefore it is possessed by only the lerned Besides these two means of knowledge there are three other supernormal means of understanding These Avala Jñana, Jana Paryaya Jiana, and Kevala Jñana. Avadhi Jñana is the understanding of the nature of the objects obvious. to Aradhi Darsana. Jana Paryaya Jñana refers to a peculiar kind of telepathic knowledge acquired by persons of certain stage of spiritual development It is a means by which hnowledge of alien minds is obtained. The last one of course refers to the perfect understanding or the omniscience of the Perfect Beiog or Purushottamt Treating this as the metaph sical ideal we have to recognise the other four kinds of cogaition relevant to our psychological interest AFFECTION. Affectise consciousaness plays a very important part metaphysics. The whole religious discipline is directly men are ·I PHILOSOPHICAL INTRODUCTION. xli a stoic freedom from the affective influence of environmental objects, Experience of pleasure, pain, is assumed to be the specific characteristic of organised beings or Samsari Jivas In one of the descriptions given of Jiva it is mentioned that Jiva has the tendency to continue beneficial activity from which pleasure results and to discontinue the harmful activity from which pain results. This is so very analogous to biological description of the instinct of self-preservation Jiva cquipped with this quality naturally desires pleasant things and avoids unpleasant things Since the psychological analysis is subordinate to the metaphysical system several facts of psychological interest are thrown into the background of the philosophical scheme Nevertheless there is no mistake about the striking psychological analysis exhibited by Jaina thinkers Experience of pleasure and pain, is generally referred to as Kaimaphala Chethana or consciousness of the fruits of action Pleasure and pain are always viewed in relation to action. Bhâra or affective consciousness is of three kinds, Sabha Bhada, Asubha Bháca, and Suddha Bhâua Feeling of pleasant nature, feeling of an unpleasant nature, and feeling of pure nature The last one refers to the enjoyment of Self by Self As such it may be taken to mein the spiritual experience of the pure Self. The other two kinds of the feeling are relevant to the point. These are corresponding to the normal feelings generally recognised by students of psychology. These feelings are generally related to certain objects in the environment to which there may be attraction or aversion in the Jiva Thus on the one hand feelings manifest as the result of Karina or action and on the other hands they are determined by objects in the environment. A very interesting classification of emotions is given in connection with the conditions of Karmic bondage These emotions are generally divided into two main classes Sakashâyet, and Akashaya those that have the tendency to colour or stain the purity of the soul and those that have not that tendency The Sakashaya ones are Krodha, or anger, Mâna or pride, Mâya or deceitfulness or dissembling and Lobha or greed The Akashaya emotions are Hâsya--laughter. Rati--feeling of attraction. Arati-fecling of repulsion 6 ·xlii A PHILOSOPHICAL INTRODUCTION Soka-sorrow Bhaya-fear Jugupsa-feeling of disgust shich may manifest in hiding ones own weaknesses Strivedam peculiar sex feeling of women Puusareda-peculiar sex feeling of men Napumsaka Veda-The corrupt sex feeling of eunuchs Again certain instinctive tendencies are also referred to as Sanqnás These are Ahora, Bhaja, Maithuna, and Parigraha - hunger, fear, sexual appetite and acquisitive instincts There are corresponding feelings to these instinctive appetites which may colour the consciousness of a Jiva The feeling aspect of sensations is implied in the very classification of the sense elements The feeling aspect is predomipent in the case of smell and test whereas it is indirectly associated with auditory and visual sensations. The rest of the references to feeling of pleasure pain are purely metaphysical and therefore they are more of religious interest than of scientific interest CONATION OR THE CONSCIOUSNESS OF ACTION Åtma is not only Jíáni and Bhoktá, tbe knower and the enjoyer but is also a Karta or the agent This may be considered as the centeral idea of Jaina system Soul by its own activity is able to make or mar its own destiny The Theory of Karma is intimately associated with the causal agency of Åtma As the result of this metapysical assưmption we have several facts of psychological importance mentioned in the System Even in the lowest organism there is the tendency to continue pleasurable activity and to discontinue painful activity This primitive tendency of life or Jiva is just the conative activity which develops into conscious choice of an end or purpose which is the characteristic of volitional activity In human beings this conative tendency is naturally associated with râga and doeslia, desire and aversion Conative activity in general is denoted by the terra Karmachetana. This Karma chalana or consciousness of activity is to be associated with the Zoological Kingdom--Trasa Jivás The plant world or the world of Ekandrija Sthavara Juvâs is devoid of this Karma Clietana, "They have Karma Phala Chetana alone whereas the other Jrvâs have ·A PHILOSOPHICAL INTRODUCTION, xliii both and also Jiana Chetana to boot The importance of volitional activity is clearly testified by the part it plays in the Jaipa System of ethics The psychology of will is also connected with another doctrine of psychological importance Alohanıya Karma which is considered to be the root of all evıl has two aspects cognitive and conative What is hnown as Drasana Mohanıya interferes with the faculty of perception and belief Charitra Mohaniya is a sort of corruption of the will, it misleads the will and thus leads the Jiva towards eyil We shall consider the relation between Karma and Alma when we go to consider the ethical aspect of Jaina system In the meanwhile let us see what Jaina logic is JAINA LOGIC UNDER this head we have to consider the following three points 1 Pramana 2 Naya 3. Saptabang Pramâna and Naya refer to understanding. (Pramananayairadhrgamala, Knowledge is through Pramana and Naya Pramana refers to the apprehension of reality or valid knowledge Naya refers to the different aspects of considering things These are the two means of enriching knowledge Saptabangi refers to the theory of predication which is peculiar to Jaina System Pramana is of two kinds, Pratyaksha Pramana and Paroksha- Pramana - Immediate Apprehension of rcality and Mediate Apprehension of reality Ordinarily the term Pratyaksha refers to sense perception This ordinary meaning of the word is considered secondary and subordinate by Jarga thinkers They call it Vyavahârıka Pratyaksha The real Pratyaksha is known as paramárthika pratyaksha or that which is apprehended by Åtma immediately and directly. According to this view sense perception is indirect and mediate, for the sensory object is apprehended by Atma only through the medium of sense organs Pramánás in general are five, - Mati, śruti, Avadhi, Mlanalparyaya, and Kevala These five are already explained in connection with cogoition. Of these Alati and śrutí are considered Paroksha Pramánás The other thrce are cosidered to be Pratyaksha Pramânás.

·À PHILOSOPHICAL INTRODUCTION The standard There is one interesting fact about these Prainânâs of reality is distinctly experienced in its normal and super-normal aspects. The normal experience would be Mati Jñana , the supernormal experience would include Acadhi, Masalparyaza and Kevala. These four would constitute direct knowledge by the Self, but our Therefore experience is also enriched by the testimony of others the testimony of others transmitted through literature is also cosidered as one of the Prananas This is Sruta Jñána This is not given the supereminent place which it has in the other Hindu systems of thought. The Vedas form the ultimate Dramánu for the Bralmarcal systems Every other principle of knowledge is subordinated to the Vedic revelation which itself must be implicitly accepted But the Jainas recognise Sruta Jñána as only one of the Prainânás and even then it is only subordinate Direct and Immediate Apprehension is the ultimate standard of truth. The Praináriás are all distinctly human and they are not considered to be eternal It is this humanistic element in the system that is specially interesting Three of these sve Pramânâs have the possibility of being corrupted by adverse psychological conditions. Thus they will become misleadignor corrupt Pramânás or Pramanabhasas. Thus Mati Jñâna may become Kimatî This evidently refers to illusory and ballucinatory perceptions aud crroneous inferences Śs uti may become Kitérutí This would be feeding ones intellect with fictitious philosophy and unreliable literature False and mislcading clairvoyance is the corrupt form of Avadhi which is technically called Vibhanga Jáñna ; hence right pramánus would exclude these three corrupt forms of Kimatí Kúbrutí, and Vibhanga But in the case of the other two Pramânas there is no such psssibility of falsification Manalparyaj a is the supernormal faculty acquired after great spiritual development and Kevala is the Ideal reached after complete emancipation Hence in these two cases there is no chance of extraneous interference. The right forms of the former together with the latter two constitute the Pramánas + From the short enumeration of the Pramánas given above it is clear that the Jaina doctrine of Pramânas is slightly different from that of the Hindu Systems in general The Pramanas such as Fratyaksha, Anumána, Upamana, Sabha, etc which are variously stated by the farious systems of Hindu Philosopby are all ·A PHILOSOPHICAL INTRODUCTION, xlv comprehended by Slatí Jñana and Sruta Jídna Even in these two cases objective corroboration seems to be the most important criterion of the true Pramanas. In addition to these two normal sources of Know ledge they recognise the other three supernormal sources, Thus they recognised not merely the intellect but also the higher intuition which Bergson emphasises Bergson is 110 doubt right in placing intuition over intellect Intellect is the analytic process of understanding things Hence it shares the artificial pature of the process of analysis It is no doubt incapable of accounting for the i ision of artist or the poet The Daemon of Socrates and the Christ of St Paul are quite beyond the pale of intellectual analysis. The Reality like the Proteus of ancient myth slips out from the grip of intellect but is quite cvident to the supernormal intuition. The existence of such a supernormal faculty man we have an inhling of, through the liſting of the veil by recent psychic rescarch The normal personality is but a fraction of the total personality which is more of thc subconscious nature It is the sub conscious self that seems to be the storehouse of spiritual power and wisdom. One who has learnt to tap the resources of this hidden self, becomcs a genious in the field of art or morality To him is given the open seasame to unlock the secrets of the universe A pluilosophy of knowledge, therefore, must nccessarily tale cognisance of such a supernormal intuition in 1 But to recognise this is not to deprecate the intellect altogether According to Bergson what is revealed by the intellect is quite untrustworthy. Such a summary condemnation of the intellect would be an unwarranted impeachment of modern Science. Intuiton apothcosised at such a cost would bc no more than a philosophical fetish A more reasonable attitude would be to recogoise both the intellect and intuition as adequate means of apprehending the nature of reality so long as they have corroboration by objective evidence. Rationalism which could not accomodate any supperpormal faculty and mysticism which could not stand the glare of Reason, both are inadequate representation of the full nature of human personality syhose powers are inexhaustible and whose depths are unfathomable. The Jaina doctrine of Pramánas is able to accommodate both from the Olwest to the highest in the order of gradation ·lyi A PHILOSOPHICAL INTRODUCTION even Jñana and Jñeya KNOWLEDGE AND THE OBJECT OF KNOWLEDGE The recognition of the distinction between the Piamânas and Pramánábhasás implies an important philosophical principle-The existence of an objective reality which is beyond and beside knowledge Knowledge is not the only form of reality If that be the Its case Jaina philosophy would not be different from Advaita whole philosophical claim as an independent system of thought rests on the admission of the independent existence of the objective universe besides consciousness The world of objective reality is apprehended by perception or dartana and understood by intellect or Jñâita which two are but the manifestations of chetana the intrinsic nature of the soul Now here in the Jaina system is it casually implied that the object of Knowledge is in any way modified or interfered with by the process of Knowing in order that Darsana may reveal the form and Jñana may discover the nature there must be an object postulated, an object which is -- logically prior to the intellectual process This postulating of an independent object of Knowledge should not be interpreted to imply the passivity of the intellect The continuous activity of the Jiva or soul is the central doctrine of Jaina thought Hence the intellect is an active manifestation of consciousness but this activity has the power of revealing its own nature as well as 11011 chetana objects beyond Thus the term Jñeya or the object of Knowledge includes both the self and the non-self, mental facts as well as physical facts The example of a light is very often brought in 10 illustrate the nature of Knowledge Just as light reveals itself as well as other objects which are illuminated so also Jñana reveals the tattvas both Jiva and Ajioa Hence it would be quite inconsistent to interpret the relation between Jñana and-Jñeya Knowledge and its object in any other way that would make both inseparable elements of any higher unity No doubt as far as Jiva or soul is concened the relation between Jñana and Jñeya is very intimate The soul is Jūânı the possesser of Jñâna or knowledge. There can be no Jiva without Iñária for without it he would be achetana and indistinguishable from other ajıva dradyas, and there could be no knowledge without Jiva for being foundationless and off its moorings from lifc it will cease to haic connection even with consciousness

·श्रीपञ्चास्तिकायसमसारमा
Pañchâstikâya Samayasat arra-
इंदसदवंदियाणं तिहुअणहिदमधुरविसदवक्काणं ।
अंतातीदगुणाणं णमो जिणाणं जिदभवाणं ॥१॥*
Med
Obeisance to Jinas, possessed of attributes infinite, the
conquerors who are beyond the influences of transmigration,
worshipped by the hundred Indras, revealers of the clear,
sweet, and three-world-beneficial Word
COMMENTARY
The three Lokas are ûrdhva (upper), Madhyama (middle), and
Adhah (lower). The Word is called beneficial, because it epables the
people of the three worlds to realise their pure and perfect self. It is
sweet because it draws towards itself the hearts of the faithful and the
It is called clear because it is free from defects such as, doubt,
or self-contradiction etc.
Wise
The hundred Indras are
40 of the Bhavana Devas
32 of the Vyantara Devas
24 of the kalpa Vâsis
2 of the Jyotiska Devas, Sun and Mcon
1 of the Human beings
1 of the Animals.
One who is worshipped by such Indras in Samosarana is certainly
deserving of worship by the ordinary mortals. The reference shows
the glory of Jina.
2
Next, salutation to the Jinagama.
* Sanskrit rendering
इन्द्रशतवन्दितेभ्यस्त्रिभुवनहितमधुरविशदवाक्येभ्यः ।
अन्तातीतगुणेभ्यो नमो जिनेभ्यो जितभवेभ्यः॥१॥

·2
THE SACRED BOOKS OF THE JAINAS
वोच्छामि ॥२॥*
समणमुहुग्गदमटुं चदुग्गदिणिवारणं सणिव्वाणं ।
एसो पणमिय सिरसा समयमियं सुणह
2 I bow to the Sastra
that is revealed by Jinas, is the
means of liberation from the four " Gatis" and leads to Nir.
vâna Listen i I describe that same truth in this work
COMMENTARY.
Samaya means system. It is of three kinds
(1) Śabda Samaya, the system of philosophy or scripture
(2) Arthasamaya, the system of reality
(3) Jñânasamaya, the system of know ledge
Saluting the Sabdasamaya or the scripture the author goes to
describe Arthasamaya the facts of reality in order to attain true
koowledge of the Jõâgasamaya
The four Gatis are
Naraka the Hell
2 Tiryak the plant and the animal world
3. Manusya Man
4 Deva the Gods
These four Gatis constitute Samsara
The Agama is saluted because of two great reasons Its
origin and its fruit
It is the word of God It is revealed by
Sarvanja Its fruit is that it saves the soul from the four Gatis of
Samsara and leads it to Nirvâna, the unconditioned state of perfection
where the self is completely realised
ܝܙ
3
Then he mentions the three Samayas Śabda, Artha,
Jñâna in the first half of the Gâthâ, and the distinction between the
Loha (the world) and the Aloka (the beyond) in the second half of
the Gâtba
*Sanskrit rendering
श्रमणमुखोद्गतार्थ चतुर्गतिनिवारणं सनिर्वाणं ।
एप प्रणम्य शिरसा समयमिमं शृणुत वक्ष्यामि ॥२॥

·PANCHASTIKÁVA SANAASÁRA.
3
समवाओ पंचण्हं समउत्ति जिणुत्तमेहिं पण्णत्तं ।
सो चेव हवदि लोओ तत्तो अमिओ अलोओ खं ॥३॥*
3. It is said by Jina that the group of five categories
constitutes the system of reality; the same is the world And
beyond that, is the immcasurable and infinite space (called
Aloka )
Arthasamaya or the system of reality is two-fold Loka
and Aloka. Loka is constituted by the five Astıkayas, or
cristences Beyond that is the great and the infinite Aloka
which is co-extensive with pure Space or Anantikaša.
4
Here the author enumerates the fivc eustences He
describes the number of each and the general and special
characteristics of the different Astikûyas
जीवा
पुग्गलकाया धम्माधम्मा तहेव आयासं।
अत्थितमि य णियदा अणण्णमइया अणुमहंता ॥४॥
+ - Jivas or souls, Pudgalas or non-souls, Dharma and
Adharma, the principles of rest and motion, and finally Space
--these are the Astıkiyas Thcy are etcrnal, uncreated and
of huge magnitude.
COMMENTARY
Since the atom or the material point is the unit of space the
spatial point is also called Anu or Atom. Since the five entities, such
as Jivas, etc, mentioned above are capable of occupying space, they
are called Kayas (corporeals), the term Kaya implies relation to many
spatial points
Esistences that can be so related to space are called
by the Jainas, Astikûyas It is evident that material objects consti-
*Sanskrit rendering
समवायो सञ्चानां समय इति जिनोत्तम प्रक्षप्तं ।
स एव च भवति लोकस्ततोऽमितलोकः खं ॥३॥
Sansker at rendering
जीवाः पुद्गलकाया धर्माधर्मों तथैव ओंकाशम् ।
अस्तित्वे च नियता अनन्यमयों अणुमहान्तः ॥४॥

·4
THE SACRED BOOKS OF THE JAINAS.
tuted by physical molecules have such space quality Jiva or sant is
also considered to be an Astıkâya because of its organic nature,
Jiva exists as an organism and as such it is related to body and
hence the spatial quality
quality Dharma and Adharma are the peculiar
principles recognised by Jainas as corporeal These are also
Astihayas One is the principle of motion, the other is the principle
of rest They are pervading space and as such are Astikayas It is
not necessary to point out that space is a multidimensional existence
Jains have recognised the reality of space They do not think that
it is possible to reduce space to a "form of the mind" as the
Idealists of Europe and India have done
Since Time has neither potentially nor really the possibility of
such space relations it is depied the name Astıkaya. It is purely an
entity of mopodimensional series Though it is not an Astihâya it does
not cease to be a real entity. Here also the Jains differ from the
Idealistic thinkers of the world in their attitude towards Time Time
is a reality and not a form of experience. Their views are more or
less akin to the ideas of the Realism which is associated in England
with thinkers like B Russell
5
Then the Astikayas are described
are erfaETER TUFE TE 95gfg faragte
À tra effektert furequoi ale acesta 11911*
5. Whatever things have the essential nature of manifest-
ing themselves severally through their numerous qualities and
modes are the Astıkâyas. These fill the three woulds-they
being the constituent parts of the world
COMMENTARY
Since these are real, they are called Asti Since they constitute
the world or Loka they have the space quality, hence they are Kåyas
Astıkaya then implies existential nature as well as space quality
6
Next the description of the six Dravyas The above five
Astihayas together with the Time (Kåla) form the sis Dravyas
*Sanskrit rendering
येषामस्तिस्वभावः गुणैः सह पर्यायैर्विविधैः।
ते भवन्त्यस्तिकायाः निष्पन्नं यैस्त्रैलोक्यम् ॥ ५ ॥

·PANCHÂSTIKÄYA SAMA YASÅRA It is ते चेव अस्थिकाया तेक्वालियभावपरिणदा णिच्चा। गच्छंति दवियभावं परियहणलिंगसंजुत्ता ॥६॥* 6 These five Astıkayas which though manifesting themsels es diversely, muntain their permanency, constitute together with Kila or time which has the quality of permanence in change, the Dravyas COMMCXTARY These five entities are being and becoming They undergo change and yet maintain their identity. Thus they have the three characteristics of coming into existence, ceasing to cust, and also remaining permanent 11 spite of both Creation, destruction, and yet continuity,--these are the main qualities of Dravya Kila or time also has these three qualities, hence the Dravzas are sit in number Drasya is fundamentalis an organic unity This ilewy takes reality not merely in its aspect of change nor of permanency permanency in change Hegel is responsible for introducing such a conception of reality in modern thought Jainas in their conception of Dravya haie anticipated such a modern idea, several centuries in adiance Of course the concept was not fully worked out beciuse of O'lar limitations peculiar to their age 7 These sis Dravyas can move in the same place They can also occupy the same space because of their mutual accommodating Though they get thus interpenetrated still each preserves its own proper nature spouſtouj gratiat feat STTTTTHUTHUUTETI मेलंता वि य णिच्चं सगं सभावं ण विजहंति ॥७॥ 7 These sis Dravyas though mutually interpenetrating, and accommodating one another, and though getting mixed up Sanskrit tendering तेचैवास्तिकायाः कालिकमावपरिणता नित्याः । गच्छन्ति द्रव्यभावं परिवर्तनलिङ्गसंयुक्ताः ॥६॥ +Sanskrit rendering अन्योऽयं प्रविशन्ति ददन्त्यवकाशमन्योऽन्यस्य । मिलन्त्यपि च नित्यं स्वकं स्वभावं न विजहन्ति ॥७॥ nature

·THE SACRED BOOKS OF THE JAINAS
are
in view of occupying the same space, yet they always main-
tain their identical nature without losing their respective
qualities, general as well as special
COMMENTARY
The sis Dravyas are classified into three kinds -(1) Sakriya (2)
Sakriyanıskriya, (3) Nishriya Sakriya Dravyas those that
can be efficient causes They can move about from place to place
They have the capacity of Âgamana or motion Such are Pudgala,
or matter and Jîra or soul Sakriyaniskriya Dravyas are those
that condition movements, without themselves undergoing change or
motion These have merely Avagahana The physical principles of
Dharma and Adharma correspond to this description. Lastly
Niskriya Dravya is one which is capable of being neither the direct
nor the indirect condition of change Such is Space which has pure
Ayasthana
8
After describing the general nature of Astıkayas in Gåthâ
No 5, " Jesim Atthisahâo etc," the author proceeds to describe
their distinctiie characteristics and examines them from different
points or Najas
It
सत्ता सव्वपयत्था सविस्सरूवा अणंतपज्जाया ।
Ricaraan yaftaran cafe II 11*
8 Substance is one (as a class) It is the inherent essence
of all things It manifests itself through diverse forms
undergoes infinite modifications It has the triple character-
istics of creation, destruction and permanence It also has
the antithetical qualities that is, it may be described by the
opposites
COMMENTARY
The antithesis referred to is due to the fact that the substance
may be described in each case by the opposite attribute. It is des.
cribed as one from the class point
It
may be described as many
from the individual point So with every adjective, Sarvapadastha
*Sansirit rendering
सत्ता सर्वपदस्था सविश्वरूपा अनन्तपर्याया।
महोत्पादधौव्यात्मिका संप्रतिपक्षा भवत्येका ॥८॥

·PANCHÂSTIKÅVA-SANAYASARA
7
may have the antithesis Ekapadastha, Viswarupa against Ekarúpa,
Anantaparyaya, against Ekaparyaya, etc Such a description of the
same thing by opposite attributes may be incompatible with the false
position taken up by Ekanta philosophy, that is, the philosophical
attitude s hich insists on a single poiat of view with reference to the
extremely complex facts of reality. But such complex facts can be
described by opposites without involving stolent self-contradiction
according to the Anekânta philosophy-philosophy of manifold
aspects. Complex reality naturally claims complex attitude of the
understanding. Any attempt to provide life and its problems with a
simple ready-made framework must certainly end in failure, for
conceptual analysis always implies selection and abstraction. The
reality which is described by a concept will certainly be richer in
content than the content of the idea. Hence is the possibility of
describing the same fact of Life by distinct and sometimes diverse
conceptual symbols This means that life is always greater than
Logic. It is this aspect that is expressed in the Jaina attitude of
Anekanta. The prima facie contradiction suggested by the term
Anekânta is in no way different from the Hegelian dialectic which
could embrace contradictions When the Jaiga philosopher speaks
of describing the same thing by opposite attributes his view need not
be assumed to be more violently shocking to the common sense
attitude than Hegel's assertion that affirmation and negation are
identical. Both the views in short are apparently inconsistent, but
both emphasize an important aspect of reality
9
While describing the nature of Dravya the author goes to
mention the qualified identity between Satta and Dravya
These are
the same from one aspect
दवियदि गच्छदि ताई ताई सब्भाव पज्जयाई जं।
दवियं तं भण्णंति अण्णण्णभूदं तु सत्तादो ॥६॥
What flows, or maintains its identity through its
several qualities and modifications, and what is not different
from Satti or Substance, that is called Dravya by the All
knowing
I-
Sanskrit rendering
द्रवति गच्छति तांस्तान् सद्भावपर्यायान् यत् ।
द्रव्यं तत् भणन्ति अनन्यभूतं तु सत्तातः॥६॥

·8
THE SACRED BOOKS OF THE JAINAS.
COMMENTARY
Here Satta or substance is, distinguished from Dravy a Dravya
means that which flows or changes While changing through its
different qualities and modifications its essential nature persists Tbis
kind of progressive development is associated with Dravya But such
development is also the characteristic of substance Hence according
to Jaina attitude Dravya is not entirely different from Sattâ or subs-
tance. Therefore the opposite qualities mentioned above with
reference to Sattâ or substance are also applicable to Dravya which is
not different in meaning
According to this view there is no uochanging substance or Satta
in Jaina system. Such adamantine existence cannot be identified
with Dravya which is extremely volatile Here also the similarity
between Hegelian concept of "thing” and the Jaina concept of Dravya
is worth noticing Sattâ is not "a thing in itself” behind Dravya
Sattâ and Dravya are one and the same as Hegel mentioned Thing in
itself and experience are not absolutely distinct Dravya refers to
facts of experience Sattâ refers to existence or reality One may
be
abstracted from the other but it is not different from the other as a
fact
10
Then he speaks of the other characteristices of Dravya
दव्यं सल्लक्खणियं उप्पादव्वयधुवत्तसंजुत्तं ।
गुणपज्जयासयं वा जं तं भण्णति
Haur II po ll*
10 Whatever has substantiality, has the dialectical triad
of birth, death, and permanence, and is the substratum of
qualities and modes, is Dravya So say the All-knowing
COMMENTARY
Here the three characteristics of Dravya are described
First
Dravya has the quality of Sat' or existence Secondly it has the
quality of permanence through birth and death
Thirdly it is the
*Sanskrit rendering
द्रव्यं सल्लक्षणकं उत्पादव्ययध्रुवत्वसंयुक्त।
गुणपर्यायाश्रयं वा यत्तद्भणन्ति सर्वशा ॥१०॥

·PANCHASTIKÂYA-SANAYASARA, 9 substratum of attributes and conditions. The quality of Sat' cmphasises the substantial reality of Dravya It is not merely the forin of the intellect It has an evstence in Rerum Natura The triple quality of dialectical change is the second attribute. Utpada is appearence, 1.2, assuming new modification This does not mean creation out of nothing Creation by the fiat of a Will is not recognised by the Jamnas Utpåda therefore means that phase of the process of the development when a new form is assumed Vyaya is losing the previous form Here also it is different from absolute disappearance It only means that phase in the process of development where the carlier form is replaced by the succeeding one Dhruva refers to the persistence of the essential nature of Dravya which undergoes development and which makes both Utpada and Vyaya simultaneously possible In fact the process of development includes all the three phases This fact is not only recognised by the scientists like Darwin and Spencer, but by the great French philosopher, Bergson, who raised it to an important philosophical principle. Lastly Dravya is the substratum of qualities and modes. Attributes and modifications will have no basis if they do not rest on something real This does not mean that Dravya is merely a prop, supporting an alien fact, the attribute The attribute is the thing and the thing has the attribute, but still the Jainas do not admit that the attributes alone are sufficient to constitute a reality For them esse is pot percipii. Attributes in order to be objective and not merely psychical do require an objective basis Such a basis Dravya is Finally it is to be noted that these three characteristics are inseparable from one another Sattá pre-supposes Utpada, Vyaya, Dhruvativa, and also is the substratum Similarly process of development implies Satta, which again cannot be existing apart from qualities and modes Neither of the three can exist apart from the other two. In short the three characteristics express the same essential nature of Dravya in three different ways 11. Then Dravya is examined from two points of view (1) Dravyarthika Naya, the aspect of substance, and (2) Paryâyårthika Naya, the aspect of change or development.

·10
THE SACRED BOOKS OF THE JAINAS
उप्पत्तीव विणासो दव्वस्स य णत्थि अस्थि सम्भावो।
वय उप्पादधुवत्तं करंति तस्सेव पज्जायाः ॥ ११ ॥
11. Dravya in its reality can neither be created nor
destroyed, it has only permanent substantiality But through
its modes, it secures the triple qualities of permanence, ap-
pearance and disappearance
COMMENTARY.
According to Dravyártbika Naya, Dravya, eg, gold can neither
be created nor destroyed It exists and that is all But the orna-
ments and other things made of gold are the Paryayas or modes.
These may chaoge, one oroament may be melted and a dew one be
made The disappearance of the previous ornament is Vyaya and the
appearance of the new ornamentis Utpâda, and get all the wbile
there is the same gold Dhruva Dravya then has both the qualities,
permanence and change, it is permanent as Dravya and changing as
Paryaya
12..
Then it is pointed out that there is no fundamental
difference between Dravya and Pars ása, substance and its mode.
पज्जयविजुदं दव्वं दवविजुत्ता य पज्जया नत्थि ।
दोण्हं अणण्णभूदं भावं समणा परूविंति ॥ १२ ॥
12. There is neither substance without mode nor
mode without substance The one cannot be without the
other, so say the Sramanas
COSISIENTARY
Though there is a difference between substance and its mode
from the points of significance, quality and utility, yet the one cannot
exist apart from the other as the difference is not fundamental. For
"There is another reading of it in the printed edition of this work in
Ranchundra Jain Granthamala as विगमुप्पाद
#Sanskrit rendering
उत्पत्ति विनाशो द्रव्यस्य च नास्त्यस्ति सद्भावः।
वय उत्पादध्रुवत्वं कुर्वन्ति नस्यैव पर्यायाः ॥ ११ ॥
Sassltit rendering
पर्ययवियुतं द्रग्यं द्रव्यवियुक्ताश्व पर्याया न सन्ति ।
दूयोरनन्यभूतं भावं श्रमणा प्ररूपयन्ति ॥ १२ ॥

·PANCHÂSTIKAYA-SAMAYASÅRA. 11 evample, an ornament which is the Paryaya of gold is different from gold im Samjilla or significance, In Laksana or attribute, and in Prayojana or utility But still there can be no ornament apart from gold and gold apart from some form or mode of it The relation between Draga and Paryâya is the samne as the relation between matter and form No inatter without form and no form without matter 13 Nest he estahlishes the identity of substance and qualities दव्वेण विणा ण गुणा गुणेहिं दव्वं विणा ण संभवदि । अव्वदिरित्तो भावो दव्वगुणाणं हवदि तह्मा ॥ १३ ॥ 13 There is neither quality without substance nor substance without quality, hence these two are not incompatible in their nature COMMENTARY Though the quality and the qualified are different in appellafinn, thics are not really different in nature, as both refer to the same rial fact 14 Then he describes the Pramana Sapta-Bhangi The seven forms of Predication about Reality सिय अस्थि णत्थि उहयं अव्वत्तव्वं पुणो य तत्तिदयं । दव्वं खु सत्तभंगं आदेसवसेण संभवदि ॥ १४ ॥ 14 According as Dravya is viewed from different aspects of reasoning it may be described by the following propositions --1), Perhaps it is (2), Perhaps it is not. (3), Perhaps it is both (1s and is not) (4), Perhaps it is indefinable (5), Perhaps it is and is indefinable (6), Perhaps it is not and is indefinable and (7) Perhaps it is and is not and is indefinable #Sanskrit rendering द्रव्येन विना न गुणा गुणैद्रव्यं विना न सम्भवति। अव्यतिरिक्तो भावा द्रव्यगुणानां भवति तस्मात् ॥ १३ ॥ Sanskrit sendei 111g स्यादस्ति नास्त्युमयमवक्तव्यं पुनश्च तत्रितयं । द्रव्यं खलु सप्तमहमादेशवशेन सम्भवति ॥१४॥ .

·12 THE SACRED BOOKS OF THE JAINAS. COMMENTARY Saptam Bhangi or the seven-aspected logical predication is an be desimportant doctrine of Jaina logic The same object may cribed by seven distinct propositions These are the seven possible ways of a priori description. We cannot have another proposition about an object which cannot be brought under any one of the seven propositions. The complex nature of a real object or Dravya is amenable to description by the above seven and only seven propositions. To have a complete description then, the thing must be taken in all the seven ways In each case it is the same fact that is the subject of the propositions which are certainly diverse in nature That only means that different and apparently conflicting ideas may be predicated of the same subject This is possible only in Anehânta philosophy The different propositions are all beginning with the term Syât " which means perhaps The proposition aims, at the most only at probable truth Jaina logicians were evidently extremely cautious With the consciousness of seven possible predications they would never assert anything categorically about anything Absolute categorical assertion may be justified in Ekânta philosophy. But the Jaina thinker in his dread of such absolutist attitude never hesitated to emphasize his relatis istic philosophy cien at the cost of verbal redundency The prefis Sjât therefore sires the proposition from becoming an absolute assertion. The quality predicated is probably or perhaps true The predication is accepted provisionally with the full recogn:- tion that the same may be denied and thit other ideas may be affirmed of the subject 1 The proposition Syádasti Dravya means that existence is affirmed of a thing from the point of view of its own Dravya or essence Essential characteristic may be safely affirmed of a thing. The affirmation has meaning with reference to its own ksetra or place, ie, you can say that " a thing is" when you refer to its place of existence Similarly the proposition is significant with reference to its own Kúla You can affirm the existence of a being during its life- Again affirmation is significant if reference is to its Bháva or quality The quality of a thing can be safely predicated of the thing Hence the proposition Syâdasti Dravya is an affirmation about the Dravya with reference to its own Dravya, (substance), Kşetra (place), Kála (time) and Bhava (quality). time ·PAÑCHÂSTIKÁYA-SAMAYASẤRA. 13 3 2. Syannisto Dravya, (perhaps the thing is not ) This proposition is a negation about a thing from the point of view of Para- Dravya (alien substance), Para-Kisetra alien place), Para-Kala (alien time) and Para-Bhâva (alien quality), i e, you can have a negalive proposition of a thing in the following manner X is not Y (Para Dravya) 2 X is not in Y (Para Ksetra) Y is not now (Para Kala), 1.6., it ceased to exist or it is not yet born 4 X has not the quality Y, 12, (Para Bhava ) 3 Syadastınásti Dravya (perhaps the thing is and is not) Both the conflicting predicates may be applied to the same subject, provided the following condition is satisfied. The affirmed predicate must refer to Sva Dravya (its own substance', Sva-Ksetra (its own place), Sva Kala (its own time) and Sva-Bhâva (its own quality.) And the predicate denied must refer to Para Dravya (other substance), Para Ksetra) (other place), Para Kala (other time) and Para Bhůva (other quality.) 4. Sydavaktavyanı Dravya (perhaps the thing is beyond description) There is no word which would bring out the implication of both the affirmation and negation of a thing at the same time Avak. tavya should not be interpreted to be absolutely indescribable for then * Avaktavya' itself would become meaningless It only refers to the impossibility of finding an idea which would include both the thesis and the antithesis at the same time, 5 Syutastravahtavya (perhaps the thing is and is beyond description) When reference is made to Sya Dravya, Sva Ksetra etc, the thung exists and hence the affirmation, and when reference is made at the same time to Sva Para Dravya, Sia Para Ksetia etc, the thing becomes beyond description and wlien attention is directed to both the abovementioned aspects, affirmation and indefinability will be the lifth Bhanga, pamely -perhaps a thing is and is beyond description. 6 Syânâstiavaktadya (perhaps a thing is not and is indefinable ) Here the first reference is negation from the point of Para Dravya, Para Ksetra, etc Secondly the reference is to the indescribability and when both these characteristics, denial and indefinability are associated with the thing at the same time then the proposition "perhaps that it is not and is beyond description" becomes significant.

·(6) Sanasti
14
THE SACRED BOOKS OF THE JAINAS
7. Syad-astı-nastı-avahtadya Dravya, (perhaps the thing is, is
not and is indefinable ) Affirmation is with reference to Sva Dravya
etc Negation is with reference to Para Dravya Indefinability
when these two are taken at the same time, When all the three
above characteristics are attended to together then the thing may be
said to exist, and yet not to exist, and to be beyond description
The seven principles are divided in the following manner.
1. Pratyeka Bhangas, single principles
(a) Svadasti
(c) Sjadas aktavy a
2 Duisamyoga Bhangas, dual principle
(a) Syâdastinàsti.
(6) Syâdastravaktavya
(c) Syannastiavaktavya
3 Trísamyoga Bhanga (triple principle)
(a) Syddastinâstiavaktavya
It is already mentioned that the Jainas accept only seven prin-
ciples Hence the following statement of Kumârıla Bhatta is
condemned to be absurd
सप्तभंगी प्रसादेन शतभंग्यपि जायते ।
\Vhen seven principles are admitted then there mas also be
hundied" Jainas believe that the true nature of reality will be
understood when it is vened according to Sapta-Bhangi
15
There can be neither destruction of existing Dravyas por
creation of non-existing ones Concepts of creation and destruction
are applicable to substance only because of its qualities and modes
In this Gâthâ Dravya is shown to be permanent from Dravy arthika
Naya and changing from Paryåyårthika Naya
भावस्स णस्थि णासो णत्थि
अभावस्स चेव उप्पादो
गुणपज्जयेसु भावा उप्पादवए पकुव्वति ॥ १५ ॥*
15 There can be no destruction of things that do exist,
nor can there be creation of things out of nothing. Coming
into existence add ceasing to exist, things do have because
of their attributes and modes
*Sanskrit rendering
भावस्य नास्ति नाशो नास्ति अभावस्या चैव उत्पादः ।
गुणपर्यायेपु भावा उत्पाद्व्ययान् प्रकुर्वन्ति ॥ १५ ॥

·PANCHASTIKÁYA-SAMAYASARA.
15
CONMENTARY
For example the atoms of gold that constitute the substance gold
are subject to neither creation nor destruction. But there may be
appearance and disappearance in the different forms and modifications
of gold, the original form may be lost, and a new form may be assumed
One ornament may be destroyed and another created What is true
of inorganic things is also true of other Dravyas such as Jîva. Jiva as
such is neither created oor can be destroyed. Its essence is eteroal,
but it may lose its original state of existence and come into a new state
of life Life then is continuity of existence through births and deaths.
Thus Dravya as such is permanent and unchanging But its forms
and modes are perpetually changing Hence Dravya may be described
by both the attributes perinanent and changing according to the
respective aspects or Naya
16.
Then Dravyas are further distinguished from their qualities
and modes.
भावा जीवादीया जीवगुणा चेदणा य उवओगो।
सुरणरणारयतिरिया जीवस्स य पज्जया बहुगा ॥१६॥*
16 Jiva and other Dravyas are reals The qualities
of Jiva are consciousness and upayoga, (perception and
knowledge), which are manifold The soul manifests in the
following forms as Deva, as man, as a member of the Hell or
as a plant or an animal
CONMLNTARY
The term Upayoga is used to devote Darsana and Jõâna.
Darčana is perception and Jõâna is knowledge. Besides Upayoga
there is the quilug of consC'Ouales or thought or Chctanâ Chetana
and Upaznga constitute the main qualities of Jiva But according to
Jaina thought, Jiva may be pure and perfect or impure and inper-
fect-Suddha Jîya and Karma Jiva Karma Jîva is not a distinct
kind It is the same Suddha Jiva soiled by the Karma
Chetana or thought when associated with Suddha Jiva nould
mean perfect thought
to which there can be nothing opaque.
* Sanskrit rendering
भावा जीवाद्या जीवगुणाश्चेतना चोपयोगः।
सुरनरनारकतिर्यञ्चो जीवस्व च पर्यायाः यहव ॥ १६ ॥

·16
THE SACRED BOOKS OF THE JAINAS
Upayog, also will be suddha Darbana and Suddha Jõâna-perfect
perception and perfect knowledge The whole of reality forms an
object of perception to śuddha Darsana and at the same time the
whole reality is known to Suddha Jiâna śuddha Chetanâ and
Suddha Upayoga, consciousness, perfection, and understanding all
perfect and pure, constitute the Svabhâva Guna-the intrinsic
qualities of Jiva These Sabhấva Gunas are potentially preseot in
all Jivas and explicitly manifest in Siddha Jiva or the Realised Self.
The very same Svabbâva-Gunas get corrupt because of the
interference of Karma. Then they become Vibhava Gunas of Jîva
or the extrinsic qualities of Jîva Chetanâ and Upayoga become
Abuddha The imperfect and the impure consciousness of man and
other Samsara states of Jiva is Abuddha Chetanâ It is the Vibháva
Guna which must be got rid off before the self attains purity and
regains its intrinsic Suddha Chetana Similarly Śuddha Darbana
and suddha Jõâna become Abuddha in Samsârı Jîvas Sense,
perception or Indriya Darśana and knowing or Aếuddha Jūâna are
the forms of Upayoga which is corrupt This again in the Vibhava
Jiana of Jîva The Vibhava Gunas accordingly are present in all
Samsara Jivas, whereas the Svabhava Gunas are in the germ
In a similar way Jiva has two main Paryâyas, Sabhava or
Suddha Paryâya, Vibhava or Asuddha Paryâya The Siddha
state, the state of purity and perfection is the Svabhava Paryaya,
whereas all Samsara states are Vibbâva Paryâyas
The distinctio 1 between qualities and modifications or states
of existeace may also be illustrated with reference to other Dravyas
17
Next it is pointed out again that though things have origin and
decay from the point of forms or modes they have no change in
essence
मणुसत्तणेण णट्ठो देही देवो हवेदि इदरो वा।
उभयत्त जीवभावो ण णस्सदि ण जायदे अण्णो ॥ १७ ॥*
17. If a soul departs from the human state it be-
comes either a Deva or some other living being In eitner
case (during death or birth), it does not lose its intrinsic nature.
*Sanskrit rendering
मनुष्यत्वेन नष्टो देही देवो भवतीतरो वा ।
उभयत्र जीवभावो न नश्यति न जायतेऽन्या ॥ १७ ॥

·PANCHASTIKÁYA-SAMIA YASÅRA
17
COMMENTARY
When th. original form is lost, the soul does not lose its
oun nature with the passing form and when it puts on a new form it
docs not get a new nature with its coming form In spite of origin
and decay of forms the soul maintains its nature and identity
This view of soul rejects the two false viens, Ksanika Ekânta
and Nitya Elânta The former maintains that there is a different
self at every moment as the Buddhist beliei es The Jaina view
rejects this as untenable because it recognises the change with Paryâya
or Guna and not with Dravya Nitya Ekânta view maintains that
the self is absolutely perminent and unchanging, and that all changes
arc illusors This view also is rejected by the Jainas For them
Jiva maintains its identity through the changes of Guna and Paryâya.
18
The same fact is again explained from the point of Nayas or
principles of understanding
सो चेव जादि मरणं जादि ण ugt u aa gequuit
उप्पण्णो य विठ्ठी देवो मणुसुत्तिपज्जाओ॥ १८ ॥*
18. Though the soul experiences both birth and death, yet
it is neither really destroyed noi created Origin and decay
referrespectively to the disappearing Deva state or the
appeari,
human state and these are only its Paryayas or
modes
COMMENTARI
From the Dravy arthiha principle there is neither birth nor death
for the Jiva has an indestructible essence which cannot be annihilated
cven by the hand of Time Origin and decay are applied to Jiva
only from the point of Paryâyârthiha Naya
19
Then the different states of existence and their time limits are
described
*Sanskrit rendering
स एव याति मरणं याति न नष्टो न चैवोत्पन्नः।
उत्पन्नश्च विनष्टो देवो मनुष्य इति पर्यायः ॥ १॥

·18
THE SACRED BOOKS OF THE JAINAS
pat get faurrent operat sitaki ucu staret
तावदिओ जीवाणं देवो मणुसोत्ति गदिणामो ॥ १६ ॥*
19 Thus neither an existing thing is liable to death or
destruction, nor a non-existing one can come into being The
Jiva has the Deva state or human state as the effect of the
Gatinâma Karma and the duration of each state is conditioned
by its own Nama-karma
COMMENTARY
The Atmâ in itself has neither beginning nor end, and yet it will
take infinite forms Each form of existence will be of a particular
Gati. Gali is a general class of beings Four such classes are
recognised by the Jainas, Manusya, Deva, Naraka, and Tiryak Gatis
The birth of Âtmâ into any one of these forms is entirely conditioned
by a particular kırd of Karma. This Karma 1 bich leads the soul to
take forms according to the different Gatis is called Gatinâma Karma
The form and the duration of life are dependent upon the quality
and the strength of this Nama-karma
When the particular Nama-karma exhausts its efficiency, the parti-
cular form of life brought about by that Karmà ceases to exist, and the
soul puts on another form, that is, enters into another Gati, as deter-
mined by the new Nama-karma acquired during the previous life Thus
Atmâ is like an actor who takes several parts on the stage Forms
are put off and put on while the actor is one and the same Through
all the changing forms the soul maintains its identity and nature for
which there is neither birth nor death And fioally when the Atma
gefs liberated from the Karmas it still maintains its everlastiog
nature, of course, pure and perfect
20
It is pointed out that the soul wbich by liberation from
Karma attains Moksa is not absolutely distinct from the soul which
was iu Samsara,
For a gem purified is not fundamentally different from its own
state before purification The gem is the same though free from dirt
+Sanskrit render 111g
एवं सतो विनाशोऽसतो जीवस्य नास्त्युत्पाद ।
तावज्जीवानां देवो मनुष्य इति गतिनामः ॥१६॥

·PANCHASTIKẢYA-SANJAYASÁRA, 19 20 urutatuata a vita सुटुअणुवद्धा तेसिमभावं किच्चा अभूदपुग्यो हवदि सिद्धो ॥ २० ॥* Jiva on account of his Bhava Karma or an impure emotional state may get utterly bound by the Karmas such as Jñanavarniya (the knowledge-clouding Karma) (Then he becomes a Samsîrı Jiva) But he may (through the realisation of his own nature) completely liberate himself from that bondage and then attains a state unknown to him before the state of perfection COMENTARY Though gnld, mas he different from brass, yet it is mised with it In the same way Jíva pure in itself gets bound by Karmas The Ill!'al condition is its own impure heart called " Bhava Karma On account of this psychological state, the Drasya Karmas, or the different linds of Karmic matter are attracted and get deposited on the Jiva, thereby slirouding its light and glory When the Jiva is so bound by Karmas it undergoes a series of manifestations But finally by realising its true nature it may liberate itself from Karmic shackles and get Nirvana When once this stage is reached there is no fear of coming back to Samsåra Jainas do not assume the doctrine of the fall of 111912 Every Jîva to begin with is a Karma.Jiva and Nirvana is a unique state to be acquired anes and for the first time The stue of nature is not 1 state of freedom. It is a state of bondage Jîva finds itself in chains, and by its own exertion secures freedom 21 Then it is stated that the Atma with the manifestation of Guna and Paryâya (attributes and modes) will lose its existing nature and assume a new state of existence according to the Paryâyârthika Naya * Sanskrit rendering मानावरणाद्या भावा जीवेन सुष्टुः अनुयद्धाः। a TAHTE Beatsiyagaf Hafa fare: 11 80 ||

·20
THE SACRED BOOKS OF THE JAINAS.
one
ones
एवं भावमभावं भावाभावं अभावभावं च ।
गुणपज्जयेहिं सहिदो संसरमाणो कुणदि जीवो ॥ २९ ॥*
21. Thus the Jiva with its attributes and modes, roaming
in Samsara, may lose its particular form and assume a new
Again this form may be lost and the original regained
COMMENTARY
Dravya or substance has the quality of identity and difference
It is permanent shile changing Jîva Dravya is capable of taking
difterent forms or Pargas as This process of Paryâyıc change 15
Samsara. In the series of Simsara with reference to a particular
Jîva there is the passiog away of old forms and the coming in of nex
These changes of forms do not pre-suppose the loss of identity
of the Jiva. The vriy sime Jîva as an individual survives after each
change thus maintai ing its self identity Samsára for the Jaina is
not the manifestation of a single self as the Vedâotin would have it
Infinite number of Jivas each laying its own Paryâyas constitute the
total of Samsara At any particular moment the simultaneous and
co-existing forms of different Jivas will make up the Samsara of
that moment which means the organic world the mankind and the
Devas and the Nârakas and animals and plants of that moment,
22
After describing the Dravyas in general by way of introduc-
tion the author is going to speak about Kåla or time which is
indispensably related to the fire Astikayas Before going to the
description of time, the author re-capitulates the five existences or
Astıkâyas in relation to which only time has relevency and meaning
जीवा
पुग्गलकाया आयासं अस्थिकाइया सेसा ।
अमया अत्थित्तमया कारणभूदा हि लोगस्स ॥ २२ ॥
22 The souls, the material bodies, space, together with
the remaining two, Dharma and Adharma, are the uncreated
existences that constitute the world These are the Astıklyas
*Sanskrit rendering
एवं भावममा सावाभावममावभावं च।
गुणपर्ययः सहितः संसरन् करोति जीवः ॥ २१ ॥
Sanskrit rendering
जीव पुद्गलकायाः आकाशमस्तिकायौ शेषो
अमया अस्तित्वमयाः कारणभूता हि लोकस्य ॥ २२॥

·PANCHÂSTIKÁYA-SAMA YASARA 21 COMMENTARY The infinite number of souls, the infinite number of physical bodies, space and the tho physical principles of (Dharma and Adharma) of motion and rest these are the constitutive elements of the world These are uncreated and eternal Jainas recognise thic reality of space. To complete the world they also pre-suppose the two principles of motion and rest called by them Dharma and Adharma 23 Then Timc is described It is the instrument of change in the choic live Astıkājas. This is real Time or absolute Time From these changes we have the perception of duration and intervals which corresponds to relative or l'javabarika Time Real Time is also a matier of unicrence from the clienges in the abnse Astikasas य पोग्गलाणं च। सम्भाव सभावाणं जीवाणं तह परियहणसंभूदो कालो णियमेण पण्णत्तो ॥ २३ ॥ * 23 That on account of which these existences the Jivas, material bodies, the Dharma and Adharma undergo changes is called real time or Kala-Dravya. COMMENTARY Time is of (110 kinds, real and relative Birth, growth and decay of things are possible only because of the former absolute time The relatie Time is made up of conventional periods measured by unit based upon those changes. This is merely an aspect of real time which is constituted by Instants This is unconditional and absolute First of all the distinction between absolute and relative time reminds one of Newton's distinction The Idealist for whom the world of concrete experience is illusory may speak of time as a form of experience But one who accepts the reality of the concrete world and its changri, must also admit tne reality of Time Jainas being realists do recognise the reality of time. If change is real, again, Time must also be real It is the instrument of creative evolution say. And lastly the absolute or real time is constituted by instants which correspond to the points of space and *Sanskrzt rendering Petersauterar aftatai asia guarai = परिवर्तनसम्भूतः कालो नियमेन प्राप्तः ॥ २३ ॥ as Bergson would

·22
THE SACRED BOOKS OR THE JAINAS
particles of matter la fact, these three classes of elements, points,
instants, and partı les have important function in the juny
system of Philosophy It is also "orth noticing that modern realist
led by the Mathematical Philosophers admits the doctrine that
space is real and is made up of points, Time is real and is made up
of Instants or moments, and the physical world is real and is made
of particles. And these doctrines form the fundamental concepts
of the Jaina yiew of the world
24
Next the account of real time of which the conventional time is a
form or inode
ववगदपणवण्णरसो ववगददोगंधअट्ठफासो य ।
अगुरुलहुगो अमुत्तो वहणलक्खो य कालोत्ति ॥ २४ ॥*
(2+) What is 'vithout the five colours, and the five tastes,
without the two smells, and eight contacts, what is neither
heavy nor light and has the character of introducing changes
in other things is Time
COMMENTARY
11 The
Time has meaning for and existence in the world It is made up
of Instants or Kalanus The instants have neither colour, taste, nor
touch The qualities associated with physical objects cannot be
applied to it These constitute a continuJus compact series
time series formed by Instants is one dimensional in the language of
the Mathematicians, that is why Time is denied Kayatva by the Jaina
Philosopher Time which is so constituted by Instants is called
Mukhyakala or absolute time It is also described by the following
terms –Paramarthakala, the great unconditioned time Nischa-
yakala, true time Dravyakala, real time. It is one of the six
Dravyas or the Reals
25.
Then the account of relative Time which is measured by
changes in the physical object or in the Jivas This conventional
Time is merely a Paryâya of real time and is conditioned by the above
cbadges.
Sanskrit rendering
व्यपगतपञ्चवर्णरसो व्यपगतद्विगन्धाष्टस्पर्शश्च।
अगुरुलधुको ममूर्तो वर्तनलक्षणश्च काल इति ॥ २४॥

·PANCHÂSTIKÁYA-SAMAYASARA
23
समओ णिमिसो
कट्टा CAET य णाली तदो दिवारत्ती
मासोदुअयणंसंवच्छरोत्ति कालो परायत्तो ॥ २५ ॥*
25 Samaya, Nimisa, Kastha, Kalâ, Nalî, then (Muhurta),
day, month, season, Ayana, and, ŝamvatsara and other periods
of Time are all Vyavahâra or conventional time
These are
determined by other objects.
Samaya or moment (which is the manifestation of infinite number
of ultimate distants).
Nimisa which is made up of innumerable such moments.
Rústha which is equal to fifteen N111isas
Kalû which is equal to thirty Kásthús
Nule which is a little over twenty Kalas
Muhurta which is equal to two Nális
Day and Night, equal to thirty Muhurtas
dlonth which is equal to thirty days
Season which is equal to two mooths
Ayana Half year equal to three seasons
Samvatsara year which is equal to two Ayanas
COMMENTARY.
The different periods enumerated in this Gâthâ are the conventional
periods measured by different units These are artificial distinc-
tions introduced into the continuous time series of real time The
unils which determine the conventional distinctions are generally the
changes in the objects of the physical world or of the organic world
Winking of the eyelid, the diurnal mot on of the sun across the
heavens (which is only apparent according to modern Astronomy) and
the motion of the moon round the earth are some of the important
changes of physical objects which have been traditionally associated
with conventional period of measurements Because of these conven.
tional distiactions, relative Time is said to be Paráyatta " dependent on
- other things," but still since it is merely a form of real time which is
aň unconditioned Dravya. Vyavahåra Kala is said to be conditioned
111 way
It is called Kathanchit Parayatta, somewbat conditioned
26
Then is explained what is meant by somewhat conditioned in the
case of relative Time.
*Sanskrit rendering
समयो निमिषः काष्टा कला च नाली ततो दिवारानं ।
मासत्वयनसंवत्सरमिति काल परायत्तः ॥२५॥

·24
THE SACRED BOOKS OF THE JAINAS
णत्थि चिरं वा खिप्पं मत्तारहिदं तु सा वि खलु मत्ता ।
पुद्गलदव्वेण विणा तह्मा कालो पडुच्चभवो ॥ २६ ॥*
26 Duration of time either long or short is impossible
apart from a standard of measurement The standard of
measurement also has no meaning apart from material objects.
Hence conventional or relative time is brought about by extra-
neous conditions
COMMENTARY
Vyavahára Kála or conventional time consists of periods of dura-
tion which may be either short or long This distinction of length of
periods is not intrinsic It is entirely due to external conditions such
as the moments of the physical bodies Therefore though time as
such is unconditioned Vyavahârahala is certainly conditioned by
alien objects Thus Time as such is the instrument of change or
Parinama in the five existeuces of the world, while itself has the
Vyavaharıka Paryayas measured by the changes of the other objects.
Here ends the Introductory Chapter of the Pafichâstikája
Prabhrita
CHAPTER I
27.
After describing the Dravyas in general the author camincs
them in detail He takes up Jîva Dravya first, for that is the
most important
जीवोत्ति हवदि चेदा उपओगविसेसिदो पहूकत्ता।
भोत्ता य देहमत्तो ण हि मुत्तो कम्मसंजुत्तो ॥ २७ ॥
27
The soul has the following attributes It has Life,
Consciousness, Upayoga, (knowledge and perception) and is
Potent, performs actions, and is affected by their results, is
conditioned by his own body, is incorporeal and is ordinarily
found with Karma
8
* Sanskrit rendering
नास्ति चिरं वा विमं मात्रारहितं तु सापि खलु मात्रा।
पुद्गलद्रव्येन विना तस्मात्कालः प्रतीत्यभवः ॥ २६ ॥
Sanskrit 1cidering
जीव इति भवति चेतयितोपयोगविशेपियः प्रभुः कर्ता।
भोक्ता च देहमात्रो न हि मूर्तः कर्मसंयुक्तः ॥ २७ ॥

·PANCHÂSTIKÀYA SANAYASÅRA, 25 CONVENTARY The author enumcrates nine attributes These attributes are true not only of Sopadhi Jivas, but also of Nirupâdhi Jivas The enumerated attributes refer to Sopadhi Jiva--the Jiva that has Upådhı or Jimitations Of course the anthor implies also the correlative nine attributes of the Nirupādhi Jiva or the liberated soul The attributes relating to Sopâdhi Jîva are - (1) Life, 1 e., living with Daba-prânas or ten life principles (2) Chetaná or consciousness, 1.e., the ordinary finite consciousness which as associated with will and emotion, dis, acting and enjoying (3) Upuyoga Upayoga is the manifestation of Chetana in the act of understanding Jñana and Darśana are the two Upayogas, Know ledge and perception These two modes of the understanding are intimately related to Karmic changes The relation may be said to be in inverse ratio They decrease in intensity and quality as the Karmic veil becomes thicker and stronger If the Karmas decay or disappear then the Upayogas have the chance of fuller manifestation (4) Lordship or the capacity to assume different states of existence in Samsara He is the architect of his own life (5) Kartu He is the doer of his own Karmas-both Dravya and Bhava (Physical and mental Kirmas) (6) Bhoktá He is the enjoyer of the fruits of his own Karmas (7) Delanatra Being embodied he may be said to be of the same dimensions as the body 18) Amurta is incorporeal, belog spritual by nature (9) Karma--Sanyuktah is born with Karmas, being a Samsârı Jiva Similarly we bave the nine corresponding attributes of the Nirupâdhi Jiva or the liberated soul (1) Living the life of pure and perfect existence. (2) Having the consciousness which is inhoite in contentment (3) Suddha Upayoga He bas the pure modes of Kevala Jõâna and Kevala Darśana, perfect knowledge and perfect perception. (4) Lord He is the true Lord because of the freedom acquired by appibilation of Karmas, (5) He is the trule Karta or Doer, being independent of and undetermined by extraneous conditions, Self determined

·26
THE SACRED BOOKS OF THE JAINAS.
(6) Is the enjoyer of the eternal and infinite bliss begotten of the
complete realisation of self
(7) Is the approximate size of the body possessed by him last
(8) And yet is without forın, belog spiritual and being free from
all Karmas or physical qualities
(9) And is Karnamnrmukta is absolutely free from the bondage
of Karma
Thus the author 10 a single gátlá describes the two kinds of Jîvas,
each with the nine qualities
28
कम्ममलविप्पमुक्को उढं लोगस्स अंतमधिगंता ।
सो सव्वणाणदरसी लहदि सुहमणिदियमणंतं ॥ २८ ॥
28. Åtmâ which is free from the defect of Karma gets to
the highest point of the universe, knows all and perceives all,
and obtains the transcendental bliss everlasting
COMMENTARY
of the nine attributes the attribute of lordship is taken first
for explanation. It is known by experience and by the study
of scriptures that Soul is the lord of his own attributes and states of
existence Impurity of the heart or false faith may lead bim in to
Samsara The Lordship should not therefore be interpreted only
with the reference to the fall from a high estate Even when he is
in the right path, the patb that takes him to the never-before-expe-
rienced bliss, everlasting, he is the Lord of his own destiny He is not
to be imagined merely as a drift wood carried up and down by the
waves in the Ocean of Samsára. That would make him belpless in
the hapds of extrinsic Karmic forces No He is the Creator, the
Karmas themselves one their existence to his will Hence be is bis
own Lord whether he walks the path of righteousness or choses the
other one Atma is his own maker and Lord
Jaipa philosophy is peculiarly associated with its own cosmogony.
Heavens and hells are arranged in an order. The soul that gets
liberation quits the place, rises up to the summit of Loka where he
retains his abode This Dogma is referred to in the Gatba As the
*Sanskrif rendering
कर्ममलविनमुक्त ऊवं लोकस्यान्तमधिगम्य ।
स सर्वज्ञानदर्शी लभते सुखमनिन्द्रियमनन्तम् ॥ २८ ॥

·PANCHASTIKÁYA-SAMAYASARA.
27
natural and incvitable result of self-realisation the true Lordship of
the soul consists in inheriting the abode of bliss at the summit of the
World
29.
Then it is mentioned that this everlasting heavenly bliss is
secured by Atma bi his own efforts without any extraneous help
जादो सयं स चेदा सवण्हू
सव्वलोगदरसी य।
पप्पोदि सुहमणन्तं अव्वाबाधं सगममुत्तं ॥ २६ ॥*
29 Thus Åtmi becoming omniscient and all perceiving
through its own effort obtains the infinite bliss which transcends
sense experience which is free from any imperfection, which is
spiritual and self-determined
COMMENTARY
This Gathi gnes with the previous one and states that infinite
bliss is an acquisition of the self through its own exertions This
hrings out the quality of Prabhutia or lordship, over one's own
destiny
30
After the description, of the attribute Prabhutya we have an
account of Jivatva or Life characteristic Here the author adopts
the Vyavahârıka point of view and describes the characteristics of
organic beings in Samsára
पाणेहिं चदुहिं जीवदि जीवस्सदि जो हु जीविदो पुव्वं ।
सो जीवो पाणा पुण बलमिंदियमाउ उस्सासो ॥३०॥
30 Whatever thing manifesting through four Pråņas (or
Erinciples of organism) is living at present, will continue to
live in the future, and was living in the past, that same is Jiva
Again the Prinas are Bala, or strength, Indriya or the senses,
Âyuh, or the age and Vchchhvâsa or respiration
Sanskrit rendering
जातः स्वयं स चेतयिता सर्वशः सर्वलोकदर्शी छ ।
प्राप्नोति सुस्त्रमनन्तमव्यायाधं स्वकममूत्तम् ॥ २६ ॥
IS Tnskrit rendct 111g
प्राणेश्चतुर्मिर्जीवति जीवस्यति यः खलु जीवितः पूर्व।
स जीवः प्राणः पुनर्वसमिन्द्रियमायुरुच्छ्वासः ॥ ३० ॥

·28 THB SACRRD BOOKS OF THE JAINAS 1 A living organism must hive these four Pran is or life principles. You cannot think of a living being devoid of these characteristics Hence the author trying to describe the nature of life 15 se hrou it, enumerates the four fundamental characteristirs of organic life These are Balaprâna or strength which consists of (a) Manobala or strength of mind (6) Våkbala of strength of speech (c) Kâyabala or strength of body 2 Indriya prânas are the senses (a) Sparsa or contact sense through shin (6) Rasa or taste through tongue (c) Ghrâna or smell through nose (d) Śabda or sound through ears. (e) Chaksu or vision through eyes Thus the Indriyas are five (3) Âyuh Prâna which is the duration or age of life and it is one (4) Uchhvåsa or respiration is one Thus the four Prânas become ten Prânas when details are taken into consideration These Pranas need not all of them with all the details be present together in an organism, ie, there may be an organism which has not all the five Indriyas. But there must be the four main characteristics These Pranas are generated by the respective Karmas The number and quality of the Prânas will be determined by the Karmic differences These are considered to be the characteristics of soul, only from Vyavahårıka point The parti cular Vyavahâra point adopted here is called by the Jaina Philosopher, ugrafa YT STETTU 1 e., non-conventional and relative aspect of attending to the unessential nature of a thing, i e, these characteristics do not belong to Âtmâ according to the principle of absolute reality or Suddha Nischayanaya. 31 and 32 Next he enumerates the general and special characteristics of Jiva, the characteristics'both manifested and unmanifested अगुरुलहुगा अणंता तेहिं अणंतेहिं परिणदा सव्वे । देसेहिं असंखादा सियलोगं सव्वमावण्णा ॥३१॥ *Sanskrit rendering अगुरुलघुका अनन्तास्तैरनन्तः परिणताः सर्वे । देशैरसंख्याताः स्यालोक सर्वमापनाः ॥ ३१ ॥ 1 ·PANCHÂSTIKAI A-SAJIA YASÅRA 29 बहुगा सिद्धा केचित्तु अणावण्णा मिच्छादसणकसायजोगजुदा । विजुदा य तेहिं FETTUIT pirat 113911* 31 32 The spiritual qualities of Jia are infinite. Jivas assume different forms through the manifestation of these infinite attributes. Taking the point of world-space some souls through their complete manifestation may fill the whole world Others are not so fully manifested These are filled with false faith-blinding emotions, erroneous know ledge and perception The former class of souls are free from these defects and are called the perfect ones Ind the latter are the Samsari Jivas or the imperfect ones Each class contains infinite number of individuals . COUVENTARI Thit spiritual principle on account of which the jîva Drasjas continue to manifest througn all their different forms is called Agurulaghntva guna On account of the explicit manifestations of these attributes Jîvas have the chance of becoming complete and perfect. Che number of Jivas are infatte They have their abode only in the Lorakasa A soul developed to perfection is called Siddha That stage represents absolute freedom from Karm is The other class consists of Sar.sári Jivas According to Jamas each class contains infinite number of individuals If we employ the terminology of modern philosophy we have to characterise the system as pluralistic The souls are not only different and distinct in their Samsáric state but also in the perfect state A soul may become perfect, may acquire by self-manifestation infinite number of qualities and still it preserves its own individuality Individuality and perfection are not incompatible Hence according to the Jaina system realisation of Paramâtma does not mean absolute nullification of self-identity. That means several Paramâtmas or perfect sonls may co-exist This attitude of uncompromising pluralım is evidently due to the Estraordinary emphasis laid on individual conduct by the Jaina *Sansirit rendering केत्रिच अनापन्ना मिथ्यादर्शनकपाययोगयुताः। वियुनाश्त्र तैर्वदवः सिद्धाः संसारिणो जीवाः ॥ ३२ ॥ 1

·30
THE SACRED BOOKS OF THE JAINAS
system Bhaktı and }ñâna are inadequate either severally or jointly
to lend the soul to Noksa Châritra or conduct is the indispensable
third to constitute Noksamârga If individuality is merely pheno-
menal appearance, moral value will also become purely relative
Ultimate reality may be complete without conserving moral value
which becomes merely an unessential characteristic confined to the
world of appearance
Any system that attaches great importance to
moral value, that believes that reality would be incomplete without
the conservation of values, cannot afford to play with indisiduality
and must necessarily be pluralistic explicitly or implicitly
33
Next he explains the characteristic that soul is of the same
dimensions as its own body which is acquired through Karmas He
explains it by analogy
जह पउमरायरयणं खित्तं खीरे पभासयदि खीरं ।
तह देही देहत्थो सदेहमत्तं पभासयदि ॥ ३३ ॥*
33 Just as the lotus-hued ruby when placed in a cup of
milk imparts its lustre to the milk, so Âtmân residing in its own
body imparts its lustre or intelligence to the whole body
COMMENTARY
Âima is in itself non-special hence it is not accurate to ask "Where
does it reside in its body ?" It pervades through the whole body If
It is located in any particular part of the body, the parts anay from its
residence will have to be somehow related to consciousness The Jaina
system avoids the whole difficulty by considering the soul to be com.
pletely pervading in its own body This pervading is not to be
interpreted as a sort of physical expansion It is merely spiritual
manifestation still since the relation of consciousness is intimate with
its on n body which is physical and special Âtmâ is considered to be
a Kája But this Kayatva sould not make it physical. It is dus."
tinctly defined to be spiritual
34
This characteristic of co-extensiveness with the body is true
in its present as well as its past and future states or forms Then
*Sanskrit rendering
यथा पद्मरागरत्नं क्षिप्त क्षीरे प्रभासयति क्षीर ।
तथा देही देहस्थः स्वदेहमात्र प्रमामयति ॥ ३३ ॥

·PAÑCHÂSTIKÄYA-SANAYASÅRA
31
जीवो ण य एक्को एक्ककाय
the author mentions the substantiality of the soul, its distinctness
from the body and the reason of its different strtes of existence
सव्वत्थ अस्थि
एक्कठो।
। अज्झवसाणविसिट्ठो चिट्ठदि मलिणो रजमलेहिं ॥३४॥*
34 Jiva pervades the whole body Still he is not one
with the b dy though when functioning, he is identical with it
Impelled by gross emotions, stained by Karmas he puts on
different forms in the cycle of Samsara
COMMENTARY
The term Sarvatra is again interpreted to mean all the different
bodies taken up by a soul during different births. Then the Gathå
will be interpreted slightly differently The very same soul exists in
all its different bodies It is one with its body and yet distinct from
them and so on Again Sarvatra may mean 10 all parts of the world
Then the interpretation will have to be as follows
Forcu In all parts of the world
fra Jiva exists.
There are Jivas everywhere, 1.6, in all parts of the world
The Jivas rent are not identical as they are distinct entities
et and yet they are one and identical, gengt as they are substantially
sınılar to one another, etc, ie, they are one, from the generic point
of view, but different from the specific point of view Though the
Åtma has continued to exist, and has an embodied existence from
time immemorial, it is in its spiritual nature entirely distinct from its
corporeal habitation It puts on a body because of Karmas and thus
it roams in the world of Samsara
35
Next, the characteristic of Amûrta or incorporeality. This
quality is real absolutely in the case of a Siddha Jiva who is free
from all taint of matter, karmic and noa-karmic, whereas the other
Jivas though in themselves Amúrtas, are ordinarily associated with
Marta Dravyas or physical characteristics
* Sanskrit rendering
सर्वत्रास्ति जीवो न चैक एककाये ऐक्यस्थः ।
अध्यवसायविशिष्टश्चटते मलिनो रजोमलैः ॥ ३४ ॥

·32
THE SACRED BOOKS OF THE JAINAS.
जसिं जीवसहावो णत्थि अभावो य सव्वहा तस्स ।
ते होति भिण्णदेहा सिद्धा वचिगोयरमदीदा ॥३॥*
35 Those Jivas which have not the life principles (Dravya
Pranas or the sense organs) and yet are not altogether devoid
of them (as the Bhava Prânas are intact) are the ones that
are free from corporeal limitation and they are the perfect
ones beyond description,
COMMENTARY
The body is the limiting condition of Atma Pradesa or the dimen-
The size of the perfected soul is said to be a little
less than that of its last body for it is free from the Yoga' the
principle which brings about contraction and expansion or shrinking
and diffusing It may be said to be merely an assemblage of pure
know ledge and other qualities of perfection.
36
That Sıddba state is shown to be neither the cause nor the
effect of the Samsåra series It being absolutely unconditioned can-
not be an item of the conditioned series of causation
sion of Atma
ण कुदोचि वि उपण्णो जमा कज्ज ण तेण सो सिद्धो।
उप्पादेदि ण किंचि वि कारणमवि तेण ण स होदि ॥३६॥t
36, The Siddha is not to be born again at any time in
Samsâra Hence he is not to be an effect (he is not to be
causally determined by anything else) Nor is he to bring
about a change in anything else, therefore he is not a cause
either
COMMENTARY
Siddha has secured the absolute Amgurta State, the state of perfect
spirituality and is incapable of maintaining causal relation with the
Samsara series The latter is determined by Karmic conditions. The
*Sanskrit rendering
येषां जीवस्वभावो नास्त्यभावश्च सर्वथा तस्य ।
ते भवन्ति भिन्नदेहा सिद्धा वाग्गोचरमतीताः ॥ ३५ ॥
#Sanskrit roudering
न कुतश्चिदप्युत्पन्नो यस्मात् कार्य न तेन स सिद्धः ।
उत्पादयति न किंचिदपि कारणमपि तेन न स भवति ॥ ३६॥

·PANCHÂSTIKÂYA-SAMAYASARA.
33
former is not so conditioned The casual category which is true of -
the conditioned series is not to be applied to the unconditioned reality
The argument is the same as that employed by Kant with the reference
to the Thing in itself, What is true of the experience need not
necessarily be true of the metaempirical The Siddha state then is
transcuuden'al Self
37
Then he states that the soul maintains its intrinsic nature
and is real even in its Siddha or perfect state. Thus the Bud-
dluistic view of Nirian as the annibulation of self is condemned
and rejected
सस्सदमध उच्छेदं भव्वममव्वं च सुण्णमिदरं च ।
विण्णाणमविण्णाणं ण विजुज्जदि असदि सब्भावे॥३॥*
37 That he is infinite in perfection and yet finite with
reference to temporal life, that he is born into perfection
and yet dead from Samsara, that he is the negation of all
exti insic qualities and still the affirmation of his own intrinsic
nature, that he has knowledge perfect and yet devoid of know-
ledge imperfect, these eight attributes will not be associated
with him if Nirvana' is interpreted nihilistically.
COMENTARY.
As he said above, this Gâthâ defend: the Jaina view of Self against
the nihilistic interpretation of the Buddhists Even in Siddha state
the self does not lose its "Satbhâsa" substantial reality
It is only perfection of the already existing true nature which is in
the germ in the finite self Complete evolution is no annihilation.
There must be more of its real nature and not less
With this ends the Amûrta characteristic of JÎva.
38
Next the characteristic of "Chetana" The author notices
the three forms of Chetaná or consciousness
*Sanskrit rendering
शास्वतमयोच्छेदो भव्यमसव्यं च शून्यमितरच।
विज्ञानमविज्ञानं नापि युज्यते असति सद्भावे ॥ ३७॥

·34
THE SACRED BOOKS OF THE JAINAS.
कम्माणं फलमक्को एक्को कज्जं तु णाणमध एक्को।
चेदयदि जीवरासी चेदगभावेण तिहिवेण ॥३॥
38 One kind of Jiva experiences merely the fruits of
Karma, pleasure-pain Another experiences conative activity
as well , still another has pure and perfect- knowledge. Thus
consciousness is manifested in three-fold awareness
COMMENTARY
The first two states of experience are related to Samsari Jiva, for
they have reference to Karma, whereas the third has reference to
pure Chetana Svabhava and hence is associated with the perfect one
The implicit recognition by the author of the three different aspects
of consciousness feeling, activity, and hnowledge, is worth noticing
from the point of inodern Psychology
39
Then he specifies the Jîvas according to the three aspects of
consciousness noticed above.
सव्वे खलु कम्मफलं थावरकाया तसा हि कज्जजुदं ।
पाणित्तमदिक्ता णाणं विदंति ते जीवा ॥ ३९ ॥*
39 Indeed all fixed organisms like plants experience
merely feeling, but the moving ones, the animals have besides
feeling, conative experience Whereas those that transcend
the
organic conditions or Pranas experience pure knowledge
COMMENTARY
Plants are fired and incapable of movement, and can therefore
only suffer the environmental changes.
They can only feel the
mechanical and climatic stimuli around The moving organisms
because of their movement are capable of experiencing their own
activity In their experience then there is besides feeling, the
#Sanshrit rendering
कर्मणां फलमेका एक कार्य तु ज्ञानमथैक ।
चेतयति जीवराशिश्चेतकभावेन त्रिविधेन ॥३॥
* Sanskrit rendering
सर्वे खलु कर्मफलं स्थावरकायास्त्रसा हि कार्ययुतं ।
प्राणित्वमतिक्रान्ता. शानं चिन्दन्ति ते जीवाः ॥ ३६॥

·PASCHÁSTIKAYA-SAMAYASÁRA
33
consciousness of actisits, whereas to experience pure thought, there
must be coroplete absence of physical and organic conditions Such a
being is cerlarly the Multa Jita
After the vonderful d scoveries of Dr Bose with reference to
plaot life it is not necessary to defend the proposition that plants are
capable of feeling. Western scierce, though it recognised the organic
nature of plants vas sery much relactant to admit the correlatire
organic characteristic of feeling in plants This is only another phase
of the Carleston prejudice sith reference to plants and animals.
Descartes 1 as responsible for the sier that anınals were stilfully
created automata or macludes Duriin gave a death blo.s to this
philosophical superstition and Bose d d the same service to the plant
sorli ard thereuy distinctly establ.sied the fundamental unity of the
orgin. Korld and this is the thesis presupposed in the above Gatná
Thus C. Ja the discussion of Chetana characteristic of Juva.
40
Then the quality of Coayoga or the instrument of knowledge
jakna and Daršapa-urderstanding and perception.
उवओगो खलु दुविहो णाणेण य दंसणेण संजुत्तो।
Fiat He stoorne fervitit 19011*
10 Upayoga the instrument or means of knon ledge is
tuofold-Jüina or understanding and Darşana or perception.
It is inseparable from and always present in Jiva So do thou
learn its nature
Cou!IESTARY
One of the commentators says that this Gatha is addressed to a
disc.ple vho is a Kaisajika. Perception and understanding are
essentially related to Jira There can be go jua which has not
perception and understandiog, similarly the faculties cannot evst
apart from the self
This is the sies of the author He rejects the
view that the faculties are adsentitious and acquired
41,
Theo the author describes the different species of Jūáoa
which is one of the Cpayogas referred to in the previous Gâthá
*Sai skrif rendering
उपयोगः खलु द्विविधो ज्ञानेन च दर्शनेन सयुक्तः ।
जीवस्य सर्वकालमनन्यभूतं विजानीहि ॥ ४० ॥

·36
THE SACRED BOOKS OF THE JAINAS
in
आभिणिसुदोधिमणकेवलाणि णाणाणि पंचभेयाणि ।
कुमदिसुदविभंगाणि य तिण्णि वि णाणेहिं संजुत्ते ॥४१॥*
Ábhınıbodha (knowledge obtained by congenital mental
capacity), Śruta (knowledge obtained by study), Avadhi (a kind
of clairvoyant krovledge of events in different places and
in different times), Manah Paryaya (telepathic knowledge of
another's mind), and Kevala Jñanâ (the perfect knowledge)
These are the five kinds of right knowledge But, when the
first three are associated with the error, or Ajīâra they form
three kinds of erroneous knowledge, Kumati, Kuśruti,
Vibhanga Iyadhi, and are included the forms of
knowledge
COMMENTARY
Mati Jñana refers lo sense perception and the inferential know-
ledge based upon it Śruta Jūâna is knowledge based upon testimony
obtained mainly through books Avadhi Jñâna is an abnormal
faculty of perception, but the perception is not conditioned by sense
organs It is supposed to comprehend things and cvents of different
places and of differeot times The faculty is able to project itself
either to the past or to the future This form of awareness is quite
analogous to sense perception. This in a way corresponds to the
clairvoyant capacity possessed by certain "medium" Manah
Parsaga is the capacity of knowing the ideas in another s mind
This corresponds in a way to telepathy of modern psychology. This
gives an insight into mental facts of persons at a limited distance the
distance limit being conditioned by the strength and the quality of
the faculty. This should not be confounded with inferential hnow-
Icdge obtained from facial expression And lastly Kevala Jñána is
the perfect browledge s. hich is associated with the Siddha State The
first two are distinctly conditioncd by sense perception, whereas the
other three transcend sense limitations. The last is absolutely free
from any kind of physical conditions, whereas the other four are still
associated with corporeal existence Avadhi and Manaḥ Paryaya
are the super.normal faculties acquired under peculiar psycho-physical
Sansirit rendering
श्रामिनिवाधिकश्रुतारधिमनःपर्ययकेवलानि ज्ञानानि पञ्चमेदानि !
कुमतिश्रुतविभगानि च त्रीएयपि झानैः संयुक्तानि ॥ ४ ॥

·PANCHÁSTIKAYA-SAUIA VASÁRA 37 conditions Toe normal and super-firrmal cognitive faculties u bich correspond to the revelations of modern psychic research are not facis to be passed over ritbout notice. 22 Then the ire Jianas are described in detail First Hati Jijana is taken, अदिणाणं पुण तिविहं उबलद्वी भावणं च उवओगी। तह चेव चदुवियप्पं दसणपुन्वं हवादि णाणं ॥४॥ 2. Vatijaga is of three kinds -palabdhi or perception, Bhirani or memory [paroga or urderstand.ng. It is also said to be or four kinds This Jūina is always preceded by cerse presentacion or Darsana COVE: TARI. Tlus Vatijuana is certain's consequert upco sense perception. 1: i clases as the Sutra says apprehension of the object, memory, and understanding, ic, all that is given to us through sense perception and all that we elaborate out of these sense-elements in memory and imagination. Though it is mainly of tbree binds it is also considered to be of four diferent forms For example the autbor of Tatti artlinsutra speaks of अनहदावार धारला This four-fold division is riot íundamentally dillerent from the previous duision. The imples tre sense datom, eg, Percer sog a thiog to be wbite túrough the eyes is Aragrana To altempt to determine sbat that while ooject is is a Tnis ja refers to the indecisile mental attitude here sererai alıernatise determina:ions are possible Fipaily when llic thug is cetermined, 1.e, out of several alternatives when one is chosen because of certain special characteristics percelled in the white object then we have diara Tlus implies the inferential element in all perception This should not be confounded with mediate inference about other things through sense perception The very same act of perception involses all these three stages. dod lastis whencrer we remember ttese things after someiime it is called TITUT This Vatigūżna consists of 336 forms sben sierred according to dixerent principles of Dirision. Sa'rskri rei doring - मतिमानं पुनरित्रविधं उपलब्धिर्भावना च उपयोगः । तथैव चतुर्विवल्पं दर्शन पूर्व भवति ज्ञानम् ॥ ४२ ॥ -प० जुगलक्यिोर ।

·38 THE SACRED BOOKS OF THE JAINAS सुदणाणं पुण 43 Śrutajůána, Then knowledge by testimony and not by acquaintance The objects of this knowledge may be Mürta and Amûrta, Physical and non-physical. ulut Hoifa aga भावणा चेव । उवओगणयवियप्पं णाणेण य वत्थु अत्थस्स ॥४॥ 43 The wise say that Sruta Jñâna is of four kinds-Labdhi, or association, Bhavanâ or attention, Upayoga or understanding of things and Naya or the aspects of their meaning COMMENTARY Of these four forms of Śrutajīâna or knowledge by testimony, the first is Labdhi This corresponds to association of ideas Labdhi is defined to be the process of getting the meaning of one idea through its associated idea Bbâvana is the direction of attention to one idea 41th a view to get at the associated idea Upayoga is the process of understanding the meaning of ideas consequent upon Bhavana Naya is viewing the meaning from different relations The first three are concerned with the psychic process of acquiring knowledge through the ideas contained in books The last is the way of understanding things from different aspects This Naya plays a very important part in Jaina system of thought This and the Sapta Bhangi mentioned above are the two pillars of Jaina Logic The Nayas also are of seven different kinds. In order to distinguish the seven Nayas these are called Naya Sapta Bhangi as contrasted with Pramana Sapta Bhangi Naya is defined in "Naya Vivarana" thus tilaat ryana ATTIH 77179. that by which the various aspects of the meaning of the scripture are understood is for us the Naya or principle. This Naya or principle of luterpretation is mainly of two kinds, 1 Dravy arthikanaya, that pertaining to Dravya or substance, 2 Pary âj árthiha Naya that pertaining to modifications Again Dravyarthikanaya is further sub-divided into three kinds, 1 Samgraha, 3 Vyavahara The Pars as árthika Naya is sub-divided into four biods, I Rijusůtra, 2. Sabda, 3 Samabhirůdba, 4. Evambhuta These seven may be explained in detail, Naiga. ma, 2 ·PANCHÂSTIKAYA-SAMAYASARA 39 This Naya 1 Naigamanaya Nigamah or Sankalpal or purpose That which pertains to निगम or purpose Is नैगमनय It may be said to be the Teleological aspect of a continuous activity When the purpose of the activity is taken to represent the whole series then it is all It is defined in the Sutra अनभिनिवृतार्थ संकल्पमात्र ग्राही नैगम . Thus shen a person who is drawing water or who is busy carrying firewood 15 questioned “What are you doing?" He answers “I am cooking Herc he is not actually cooking but it is the purpose which accounts for his action of carrying firewood or drawing water vide Poojja Paiiya's Commentary Sarvarthasiddhi Sutra 33 of Ch I is misunderstood by M D Desai (Nagabarniha)* and bs S C Vidyabhusina Xyny z atara)! These passages give an entirely different interpretation of this 110730 It is very clearly cwplained and illustrated by Ponggapadja in his Sararthasuddha-Sutra 33 of the first chapter The same explanation and also the same illustrations are adopted by another commentator of the same sutra-Srutasagara the author of Srutasagareyam-an unpublished commentary on Tatvarthadhigama. My own explanation is based upon these authorities and also on the great work on Lngic-Pramcya Kamala Mlirtanda I consulted Siauradamanjarı also of the Renares Edition, page 166 and Bombay Eation of Raichandiajaina granthmala page 198. Here also the came interpretation is found if in a series of qualities or action any pari is tahen as the representative of the whole, this representative aspect is Naigama The derivation given by Vr Desai may also mean the same Narkanu, galatıtı Nigama nigamo bana-Naigama The particular that is not restricted to itself, but goes beyond itself to unify and represent the shole" This representative character is of course not to be identified with either the more universal or particular. It is different from both. When a person is making preparations to start on journey, we say " He starts At the moment of the statement he is not starting, but is going to start Similary " He dwells here," need not mean that the person must be actually be in the residence at the moment, 66 *Nargama Naya (vide) Nayal aritha pages 7, 8 of introduction and 49 Also Niagaratarat pnges 27 and 47.

·40 THE SACRED BOOKS OF THE JAINAS 2 Samgraha स्त्रनात्यविधिनैकश्यमुपनीय पर्यायानाक्रान्त भेदानविशेषण समस्त ग्रहणात्संग्रह -(तत्वार्थसूत्र) स्वजात्यविरोधिनैकश्यपनीयार्थनालान्त मान्समस्त ग्रहणासंग्रह । Samgraha is the class view When several things which are s.milat in essence and which are not incompatible with one another are brought together under one class concept we have Simgrha Nasa Thus the name pot refers to the whole class of indis dunl objects which go by that name Simularis the idea of Dravja From the point of Dravya characteristic (Permanency through chunge) the term Dravya refers to several entities, living and non-living which are all taken as one class 3 Varahara संग्राणनिगानामर्थानां विधिपूर्वकमवहरणं व्यवहार ॥ (Tatvarth) संग्रहीतार्थाना विधिपूर्वकमवहरणं विभजनं भेधन प्ररूपर्ण व्यवहार ॥ (Prameya) Vyzvahari is the process of evamınıng the objects which are brought together under one class according to the different rules of Logic This would specially enquire into the several species «luch constitute the whole genus Examination of the specific Draugas Jivr Drivya and Ajiva Dr1v.a shich both beinng to Dravy Genus would be a illustration for Vyavahara Nuta 4. Rijn Sutra Pat CT 7903fat F241477. !! (Tatvartha) झुप्रांजल व्यक्त) वर्तमान क्षामा सूत्रयती (गोधयनि) इति ऋजु सूत्रा॥ (Prameya) That wluch clearly cipressez a momentary state is Rojo Sutra Nog?. This would tahe into consideration only the present state of a thing " It is very pleasant non This proposition predicates something which is true of the subject only at the moment of the predication Such an aspect of a thing is Riju Sutra Naya 5 Sabda Naya लिंग संन्या साधनादि व्यभिचार निवृत्तिहर शब्दनय (Tatvartha) फालकारक लिंग संग्या साधनोपग्रह भेदावभिन्न श्रर्थ शपतीति शब्दोनय शब्द प्रधानत्वात् (Prameya) Words though differing in tense, voice, gender, number and instruments may point to the same thing is refer to the same meaning. This aspect of the identity of meaning in spite of differences noted above is Sabda Naja. 6 Samabhirudha नानार्थ समभिराहणात्, समभिरुढ ·PANCHASTIKAYA-SAMAYASÅRA. 41 real aspect This refers to merely synonymous which though interpreted account to their derivation may refer same identical thing 7. 1974 That which describes a particular action or capacity of a thung Though the thing has not that particular aspect at the time of judging, the name obtained because of that action is still applicable to the thing, according to this principle Again the Nayas are divided into six kinds Thus we have Shadanajas Dravyarthika Naya is also called Nischaya Naya or the Paryuyarthika Vaja is called Vyavalara Naya or the relative aspect The former is further sub-divided into Suddha and Asuddha Thus we have Suddha Nischaja Naya and Asuddha Nischaya Naya Vyavahara Naya is divided into Sadbhuta and Asadbhuta Each again determined as Upacharita and Anupacharita Thus we have four kinds of Vjavahara Naya (1) pacharita Sadbhuta, (2) Anupacharita Sadbhuta, (3) Uba. charita Asadbhuta, (4) Anupacharita Asadbhuta The term Vyava. hara is added to each at the end These sis Nayas are specially employed in the examination of the characteristics of Atma (1) Suddhanischaya Naya That the soul is identically the same whicther in Samsara or in Moksha because of its intrinsic characteristics of Jñana and Darsana is a statement according to this Naya (2) Asuddha Nischaya Naya to believe that the soul is characterised by gross emotions in its Samsaric state is true according to Asuddha Nischaya Naya (3) Upacharita Sadbhuta Vyavahara Nurja The opinion that the soul has the chetana modification of Vatijñana etc, is true because of the Upacharita Sadbhuta Vjashara That the soul has Matijñâna, is relative aud figurative though pertaining to a quality which is in a way real (4) Anupacharita Sadbhuta Vyavahaia That the soul has the modification of Kevala Jñana, (5) Anupacharita Asadbhuta Vyavahara Naya This corresponds to the 10separable accident of the scholastic logic, for example, this is my body Body is identified with self according to this particular Naya (6) Ubacharita Asadbhuta Vsavuhara Naya This corresponds to the separable accident of scholastic logic, for example house. House is identified with the self according to Upacharita Asadbhuta Vyavahara Naya. This is my ·42 THE SACRED BOOKS OF THE JAINAS These Nayas refer to the different relations that the several attributes have to the self The soul oans these several attributes according to these several Nayas That special aspect of possessing is different in different cases and the different Nayas define the several relations which may be real or relative; which may be pure or impure, which may be separable or inseparable and so on (44) Then Avadhi is described in detail ओहिं तहेक घेप्पटु देसं परमं च ओहिसव्वं च । तिण्णिवि गुणेण णियमा भवेण देसं तहा णियदं ॥४४॥ Thus Avadbı also is of three kinds Desavadhi, Paramavadhi and Sarvaradhi All the three are conditioned by Psychic qualities But Desavadhi is also conditioned by birth in the case of Deva and Naraka COMMENTARY Desavadhi is the very limited faculty of perceiving things beyond sense perception It is able to apprehend only a limited number of things within a limited space and within a limited time Paramavadhi is the higher Avadhi Jñana which is free from such limitations But the last Sarvavadhi is tbe perfect faculty which perceives all reality This is associated with the perfect self These three faculties are respectively acquired by psychic development, ie as long as certain Psychic qualites are present these metemperical faculties spontaneously manifest themselves But in the case of the last when once it is acquired it becomes permanent and everlasting. Whereas the first is also present as a matter of birth right in Devas and Narakas ie they need not acquire it by special Psychical effort and development But 10 the case of man and some higher animals it is to be acquired by developing the psychical nature Thus Desavadhi, is said to be of two kinds Gunapratyaya and Bhavapratyaya, conditioned by Gupas or Psychic qualities and by Bhava or Birth Gunapratyaya Desavahi is associated with man and animals and Bhavapratyaya with Deva and Naraka Gunapralyaya is again disided into six kinds Anugami (the following) 2. Anaougami (not following) Vardhamana (the growing) 4. Hiyamana (decaying or decreasing) 1 3 ·PANCHÂSTIKÁYA-SAJAYASÁRA. 43 5. Avasthita (limited or bounded) 6 Anasasthita (unlimited or indefinite) The first is that which enlightens the things while marching as the sun does The second is that which sticks to one and the same thing as the fised idea of an insine person in the first attention is continually flowing from things to things whereas in the second it is rivetted to The very same thing The third is that which begins like a spark of light aud grows into a huge flame gradually lighting up a number of objects The fourth imolies the opposite tendency in the faculty Here the faculty gradually decreases libe fire going out The fifth is the faculty that neither increases nor decreases but is limited and dehnite because of the Samyak qualities of the soul. The sixth is the opposite of the fifth It is unlimited and indefinite It is wavering hither and thither like a column of fire or water that is subject to heavy gust of wind (45) Then the description of Nanah Paryaya fausae GOT UTOT CE FACUTOT agrae AUTORTOS एदे सजमलट्ठी उवओगे अप्पमत्तस्स ॥४॥ Manah Paryaya is of two Kınds Rijumatı and Vipulamati, telepathy which manifests straight and direct and telepathy that manifests crooked or in undulations These appear only in a person of appiamatta Ginasthana who acquired Sanyama labdhi, (2 e) a person who acquired complete harmony or steadiness of the spirit by thorough renunciation COMMENTARY Rijui means strught that which manifests straight or direct is Rijumatı This apprehends straight and direct the ideas in another's mind. Vipula means crooked or zigzag (Vhen the process of knowing the ideas in other's mind manifests in a zigzag way it is Vipula Mati These are the two kinds of Manah Paryaya Jñâna This capacity is distinctly an acquired one It is associated only with a person who has risen pretty high in the ladder of spiritual evolu. tion. That particular stage at which this faculty appears is known as Apramatta gunasthâna ·44 THE SACRED BOOKS OF THE JAINAS. 1 The stages in spiritual evolution are fourteen. They are called Gunasthanas These are 1 facutele u 2. सासादन सम्यग्दृष्टि । 3. सम्यड मिथ्यादृष्टि । 4. Eight Ele u 5. संयतासंयत ॥ 6 प्रमत्तसंयत ॥ 7. अप्रमत्तसंयत ॥ 8 अपूर्वकरणस्थाने उपशमक क्षपफ' । 9 अनिवृत्तिचादरसाम्परायस्थाने उपग्रमक क्षपक ॥ 10 सूक्ष्मसम्परायस्थाने उपशमक नपक ॥ 11 उपशान्तकपायवीतरागमस्थ ॥ 12 क्षीणकषायवीतरागमस्थ ॥ 13. Feat II 14 भयोगकेवली चेति ।। 1 The first is the stage shich represents spiritual blindness. A person in this stage is incapable of either perception of or belief in true reality This is the lowest stage of spiritual existence where thought is without the value of truth and conduct without the value of goodness 2 The second stage is the stage of retrogression A person may advance in the path of evolution and become a Samyagdrishti (the fourth Gunasthana) This stage is the opposite of the first is only from this stage (the fourth) opwards that a person is capable of having either truth or goodness But sometimes a soul after reaching the fourth stage which is really the next step from the first may have the misfortune of spiritual degeneration He may slip down to the bottom of the ladder This process of slipping down is the stage of Sasadana It is only a transition period The person will very soon settle down in the first stage Hence the second stage does not really mean the next slip from the first So also the third stage is the spiritual oscillation between first and fourth It is also a transition stage, 3 The third stage represents the mixed quality The characteristic of the first and of the fourth stage get inextricably mixed together The spiritual character is indeterminate. A person cannot be brought under either the first class or the fourth class Hence it is called Misragunasthana ·PANCHÅSTIKAYA-SAMAYASARA. 45 the spirit The lourth stage represents the beginning of the spiritual Well heing Here is the possibility of truth and goodness But still there is not active effort to elicit true thought and good conduct The absence of this cffort is associated with the right spiritual disposition The latter is called Samyahtva. A person who is in thus stage and who is without the effort to exhibit the innate powers is Asamata Samyakdrishti, 5. The frith stage represenls partial effort to draw out the spiritual powers In this stage a person has not only the desirable spiritual disposition but also makes some effort towards further development He is called a Desavalı. 6 The sixth stage represents whole-hearted effort Complete and possible control over sell is associated with the true bent of But still the whole-hearted good will is not yet free from tcmpling desires and impulses There is the chance of these impulses getting the mastery for there is not yet complete renunciation Hence this stage is Pramatta Sangata 7 The seventh stage is called Apramatta Samyata In this stage the tendency to be attached by the outer things 13 thoroughly overcome. Spiritual strength is firmly established Spirit has conquered the body This slage is the critcial stage in the spiritual evolution From here begirs the double path of higher spiritual evolution One path leads to absolute perfection And the other relative perfcction The former is associated with the annihilation of Karmas The latter with the suppression of them The former is called kshapak. Sieni the ladder of annılılation, the lather is called Upadama Srell-the ladder ol pacification of Karmas Vanni Paryaya Jñâna appears only in a person who has reached this critical stage of higher spiritual evoloution. Hence it must be considered as an extraordinary psychic quality acquired only after reaching a high stage of spiritual evolution Before proceding to describe the characteristics of the other stages of evolution let us note the further qualities of Manah Paryaya This Psychic capacity is peculiarly limited by time and space Though It is higher than ordinary mental faculty, though it is supernormal still it should not be considered even as approaching Kevala Jfiana Of the two kinds of mind-knowing Vipula Mati is considered to be greatly superior to the other. The limitations given follow are 25 ·46 THE SACRED BOOKS OF THE JAINAS Rijumalı Manah Paryaya from the point of time has a lover limit as well as a higher limit In its lower limit it may apprehend the thoughts of another individnal during his lifetime or it may extend to two or three Bhavas or births before and after The upper limit is upto seven or eight Bhavas or births before and after From the point of view of space its lower limit is to the redius of a Gavyuti Gaovuti or about two leagues and the upper limit is the radius of one Yojana The second, Vipulanatı has the lower time limit of seven or eight births whereas the higher is innumerable Its lower distance limit is round a radius of one 3 ojana and its higher distance lunit is upto Manushottaia moun. tain and not beyond that This Janushothara Saila is according to Juna Geograply the limit of human habitation \Vhen ve examine the limitations described above it is clear to us that the latter Vipula if it is decidedly the higher supernormal faculty Therefore the commentator's interpretation of vipula as kutıla or crooked really meins Rythmic or undulatory manifestation Whereas the former is straight and direct The rythmic minifeststion is naturally capable of greater efficiency This is illustrated bs several rythmic movements in Nature, as in the heartbeat This Psychic faculty evidently through this rythmic or undulitory manifestation is whle to achieve better and higher results than those of Riju.nati 8 The eighth stage represents the acquisition of a spiritual seapon called the first Sukla Dhyana This is an instrument by help of which harın is are to be destroyed This is a unique Psychic force never before experienced by the Self Hence it is Apurva Karana This stage is represented in both the ladders of development Upasamakaha and Kshapakaha, ie, self in this stage may be in the path of annihilation or in that of pacification of Karmas. 9 The ninth Stage represents spiritual warfare Equipped irith the seapon of Sukla Dhyana, Self-the warrior, destroys the grosser desires This spiritual warfare is also associated with both the paths of development Badara Sumparaja Sampara means warfare Radura means gross Warfare or conflict with gross desire and impulses of this soul 10 The tenth stage is the stage of the same spiritual warfare when the subtle impulses of the soul get destroyed This stage also ·PANCHASTIKÄYA-SANAYASÅRA 47 If it תודה has representatives in either ladder, 16, as the result of the spiritual struggle the gross and subtle desires may either be rooted out or supressed One who roots them ont is hshapaha and one who supresses them is upasamahaha Sukshma Samparaya Conflict with subtles impules 11 The eleventh stage is the stage where spiritual peace is securcd, but here peace is the result of suppression Hence it may not be quic secure The spiritual harmony may set be disturbed gels disturbed then there may be the misfortune of slipping down But the fall will be to the Apramatta Gunasthana from which the trio Srems branched off 12 The taclfth stage represents the corresponding step in the liider of onihilation, ie after the destruction of subtle and gro-desires with the help of Subla Dhyana the sulf may pass on 10 lsha kashayasthana which is the twelfth This is just below the stage of perfection 13 Tlus slage is certainly the stage of Perfect Emancipation Kerala Jiana is reached but there is still voga (Manavachanakaya or mind, speech and body) Hence this stage is called Sayogakevalı the hevalı who has still yoga 14 The last is the stage where even this yoga disappears Tlic stage inmediately after the disappearance of yoga is called Ayogahesali The Siddha state is considered to be a transcendental stage, Thercforc it is considered to be beyond this classification of Gupas. thanas It is purely metemperical and therefore description by difference of degrec will have no incaning with reference to this transcendental Ego 46 Then the hevala jñana--the ideal knowledge This is tlie result of the destruction of the four Ghatîya Karmas, co-existence with infinite qualities such as inhoite bliss the desire of all the faithful and the pure and that which makes even a Devendra discontented in his own glory. णाणं णयिणिमित्तं केवलणाणं ण होदि सुदणाणं । na 29500 UTOTOTU a ufu alsot ngen Kevala Jñana is knowledge par excellence. It is not conditioned by objects of knowledge It is not even Srutajīâna which is consequent upon study. To the person who has ·48 THE SACRED BOOKS OF THE JAINAS acquired perfect knowledge there is no diversity of knowledge So let it be known. COMMENTARY Kevala Jñâna completely comprehends all Dravyas and all their modifications The author of Tatwartha Sutra says सर्वद्रव्यपर्णयेषु केवलस्य The infinite number of Jiva Dravyas, the infinite number of Physical bodies, the two physical principles of rest and motion and infinite space and time all become transparent to Kevala Jñâna There can be nothing which is not comprehended by this knowledge The contents of this knowledge constitute the whole of reality This is not conditioned by objects It is absolutely self determined Therefore all the Dravyas and the Paryayas are at the same time evident to Keval. Jnana This unconditioned simultaneous comprehension of reality makes it fundamentally distinct from Mati Jñâna or Srut? Jñâna and also from the other two. The other four jñånas are limited in efficiency and estent And Kevala Jñâna knows no such limitations. Again Mati, Sruti, and Avadhi, are subject to degeneration and corruption But Manah Paryaya and Kevala do not have any such tendency But the capacity of Kevala Jñaga is infinitely higher than even Mapah Paryaya In short it is the absolute and unconditioned wisdom 47 After describing the five kinds of right knowledge (Samyakjñanal, the author mentions the three Ajñanas or the kinds of wrong knowledge मिच्छत्ता अण्णाणं अविरदिभावो य भावआवरणा । णयं पडुच्च काले तह दुण्णय दुप्यमाणं च ॥४७॥ If Mithyatva which veils the faculty of perception of and faith in reality appears, then knowledge gets vitiated and becomes Ajūâna and the regulative principle of conduct also becomes corrupt Again during the process of investigating reality the standard of truth and the methods of reaching it all become misleading and untrustworthy COMMENTARY Mithyatva is the condition of Ajñâna Its presence in a soul is responsible for several undesirable consequences This Mithyatva may be inpate or acquired In the case of persons who have congenital Mithyatya their faculty of understanding is also corrupt from ·PATCH.ISTIKAYA-SAJAYASARA 49 bittui They 1769 innate ljñana Kumiti and Kusruti But in the cisc of persons who acquire i thus Mithu atva after losing Samyaktva their right 1,00u ledye turns into erroneous one The effect of Vithuatir is not confined to corrupting the faculty of understanding. It indıract offcta conjuct alos, such a person because of his Ajñana 15 irrapib!: oi choing the right patlı Evil becomes huis good And insils even if there is any effort after truth it ends in mere illusion en lone na timre is the primary source of eui, Mithyatın, intact IS líder describing Jñanopajoga he goes on to speak about Dar inopija --Tae facului of perception दंदणमविचक्खुजुदं अचक्खुजुदमविय ओहिणा सहियं । अणिधणमणंतविसयं केवलियं चावि पण्णत्तं ॥८॥ Perception or Darsanz is of four kinds Perception through visual sensations, perception through non-visual senses, again that through the faculty of Avadhi, or clairvoyance, and lastly through kevala or inñnite perception, which is unlimited and apprehends all reality -Thus is it described COMMENTARY Dare?ni or nerdesi inalies mosols uc 713 reness that a thing Alisis Il corre-ponds to hnowledge by acquaintance Understand- 1918 tlir snill's the appr l'endelJñana in a rough was Darsana and Jídni inay he said to correspond to the sensibility and understanding of kant's system Thus understanding and perception apprehend things gradually one after the other But in the case of Kevalis the two faculties are co-extensive with the complete reality The whole custence is perceived and understond at the same time, and as there is no reality beyond such faculty, it is not necessary for such a person to attend to things one after the other 49 After describing Jñana and Darsana the author in order to clrar the count of a Naiyajika student for whom substance and quality are absolutely distinct, explains that the distinction is only relative, and he also mentions the diversity of Jñana a faqaf artet aroſt UTOtfor gira info तम्हादु farina imati grazie ututje ugell The soul is not distinct from its attribute of Jaina or knowledge and because the ways of knowledge are diverse .

·50
THE SACRED BOOKS OF THE JAINAS
the world of reality or the universe is also said to be multi-
verse by the wise
COMMENTARY
Self and its
There can be no know ledge apart from the knower
hnowledge are inseparable Again knowledge is also intimately -
related to the objects lnonn There are diverse forms of knowledge
Hence
This implies that the objects of knowledge are also diverse
from the point of view of objects. They are both one and many
-One because of the common Dravyatva and many because of the
different ways of apprehending objects The proposition that the
reality is one and also many is not self contradictory according to
the Jaina system, hence the statement that reality is universe is
not incompatible with "the reality is a multiverse" The point em-
phasized in the gathî is mainly the inalienability of the attribute
from the thing
50. Then lie points out the absurdity of the view that substance
and the attribute are entirely distinct
जदि हवदि दव्वमण्णं गुणदो य गुणा य दव्वदो अण्णे । -
दव्वाणतियमधवा दव्वाभावं पकुव्वंति ॥५०॥*
If the substance is entirely separate and distinct from
its qualities, then it may change into infinite other
substances or again if the qualities can exist separate from
their substance, there will be no necessity for a substance at
all (In either way the result would be absurd.)
COMMENTARY
The relation of substance and its qualities is an extremely
difficult problem for a metaphysician
Some would emphasize the qualities to the detriment of substance
and some would emphasize the substance at the cost of qualities lo
either case the result would be absurd because of the false emphasis
We may have the world of unchanging reality of Parmenides or
a world of eternal flux of Heraclites, but both these worlds are
>
Ć
*Sanskrit rendering
यदि भवति द्रव्यमन्यद्गुणतश्च गुणाश्च द्रव्यतोऽन्ये ।
द्रव्यानन्त्यमथवा द्रव्याभावं प्रकुर्वन्ति ॥५०॥

·PANCHASTIKAYA-SANAYASÅRA 51 in our so far removed from the world of our conceretc cxperience world of concrete ctperience things and qualities are of equal importance In fact thc distinction is not absolute There can be no qualities apart from substance nor substance sithout qualities li substance is deprived of all its qualities and if it is sull the possible substratum of qualities then different groups of qualities may get associated with that substratum, re, the same substace lias tha of qualities may chance of becoming infinite Other substances Tusha manifest absurdits Or again if the attributcs can float theinccises without ans fixing substratum then they would by their own combination constitutc a thing and the category of substance is no more necessary To thunk of reality as identical uitli qualities apart from the qualified thing is also cqually absurd On account of internal contradiction the sign that qualitie, inas be different from Substance is condcmncd Thc argument adopied by the author reminds us of Burhles and llumc Burhley s argument against Loche's doctrinc of substance similarly cmphasi705 tlic absurdity of an unknown '' which is substance for Loche This unknown 'q' may get several determin. Alions and thus may become so cral distinct things But Burkley's main argument is slightly different from the author's His attack on substance is based upon the absurdity of abstract idcas Again Humcaller reducing the world to a group of sense presented ideas points out the absurdity referred to in the latter half of the Gatha by tus doctrine that anything may be the cause of anything else Similar tendencies are not altogether absent in Indian thought. You have the one sided cmphasis both in Vedantism and Buddhism The idca of Nirguna reality and the principle of Kshanika Vada are the tuo rival doctrines; and both are condemned by the author, qualityless reality and the qualılties bringing about a new reality cvery moment arc both untenable uccording to the author (51) Next the author rejects the following vicws 1. That substance and qualities are absolutely identical 2. That they are absolutely different 3. That they are absolutely identical and different at the samctimc. Then he cstablishes their conditional or relative identity and relative difference. -

·52
THE SACRED HOOKS OF THE JAINAS.
अविभत्तमणण्णत्तं दव्वगुणाणं विभत्तमण्णत्तं ।
णिच्छंति णिच्चयह तव्विवरीदं हि व तेसिं ॥५१॥*
Those that know the truth do not recognise any of
following the viens as to the relation of substance and quality
that they are absolutely identical and inseparable, that
they are distinct and separate in every way, and lastly that
they are both distinct and identical at the same time
COMMENTARY.
The doctrine maintained by the author is that substance and
quality are not distinct and separable in arum-naturl, but only in
thought, and there too, the distinction is only relative, i e,
the quality
cannot be thought of as absolutely independant of substance Still it
can be attended to as distinct from the thing Hence it is that the
three slees mentioned in the gatha are rejected
(52) From the point of view of V'yapadesa ete, substance and
quality are in an aspect distinct
ववदेसा संठाणा संखा विसया य होति ते बहुगा ।
ते तेसिमणण्णत्ते अण्णत्ते चावि विज्भते ॥५॥
The difference between Dravya and guna,
substance
and attribute, may be determined by appellation, form,
number, or locality These determinants are various They
hold good among things and their attributes whether these
are considered different or identical
COMIEVTARY
These differences hold good not only among different things but
also in the case of a single complex thig which is capable of internal
distinction The difference
The difference due to Vyapadesa or
name is of
two kinds
*Sanskrit renderisig
अविभक्तमनन्यत्वं द्रव्यगुणानां विसकमन्यत्वं ।
नेच्छन्ति निश्चयशास्तद्विपरीतं हि वा तेषां ॥ १ ॥
1 Sanskrit fundering
व्यपदेशाः संस्थानानि संख्या विषयाश्च भवन्ति ते बहुकाः ।
ते तेषामनन्यते अन्यत्वे चापिविद्यन्ते ॥५२॥

·PANCHASTIK.İYA SANAYASARA, 53 hed 1 CON 1 SHASHTI VSAPADESA This is the relation of the sixth case or the possessive relation 2. KARAMA VYAPADESA duc to causal relation. Each of these may be true of different things or of the same thing The Possessive relation among different things is illustrated thus " Devadatta's The same relation is illustrated by a single complex thing 'The branch of a tree" or "Jinas' attributes." Here the possessive relation is distinctly internal in the very same thing (2) Karaha or causal relation This is alse Vyapadesa difference, ic difference due to Nomenclature or appellation Karaka sanjña also holds good between two different things or in the same identical complex thing Kâraka or causal relation is recognised to be of sia forms, ie in a complete causal relalion sis elements are implied- Karta or agent or subject 2 Karma, the object or effect 3 Karana, the instrument Nimitta, the purpose. 5 Sakâsa, the place from which the effect issues 6 Adhikarana, the place in which the cause operates. The illustration given below implies all these sis elements. 'a) Causal relation among different things See the following sentence देवदत्त Devadatta (Kirta or subject or agent) Fieira fruit (Karma or object) zist=with the hook (Karana or instruinent) CATTfor Dhanadatta (Niinitta or purpose) CENT = from the tree (sakasa or the place of issue) ale Figi = from the orchard (Adhikarana or the place of operation) श्रथचिनोति plucks down This sentence illustrates the different aspects of causal relation that may exist among different things The proposition "Devadatta plucks a fruit for Dhabadalta from a tree in his orcbard with a book" relates several independent things Whereas the next illustration shows how the same causal relation with the sia elements may exist in an identical thing तदेव प्रात्मा ( कर्ता) आत्मानं कर्मतापन्न आत्मना (करण) भूतेन श्रात्मने निमित्त :पातमन. सकाशात् यात्मनि श्रधिकरण भूते ध्यायति । f ·54 THE SACRED BOOKS OF THE JAINAS "Atma about himself with his self-reflection for his own purpose drawing out of himself and yet reposing in himself contemplates Here the causal relation is with reference to the same complex thing. (2) Samsthana--the difference of figure or form. This determi. nant also is illustrated with the different things and with the same thing (a) Tall Devadatta's tall cow The Samsthana determinant is applied to two different things. (6) The tall branch of a tall tree Here the determipant is applied to the branch and the tree which are not two separate things "Aluta Dravyasya Murtaguna" Here also the determinant Nurta or visual form refers to Dravya and gudâ which are not separate and distincta 3 Sankhya or number (a) Devadatta's 10 cows The quantitate difference here is between two distinct things-Devadatta and Cous (6) But the quantitative difference may exist internally in the same thing as the 10 branches of the tree or the infinite attributes of Dravya. 4 Vishaya or locative difference (a) "In the cowshed is the con Here the Vishaya or the locality is external or Bheda Vishaya 16) Abheda Vishaya or the internal locative relation " In the substance are the qualities Thus the difference due to Vyapadesa, Samsthana, etc, is seen among different things or in the same thing wbich is interpally differentiated Hence when one kind of relation is implied it need not be confounded with the other If substance and attributes are said to be different this difference need not be interpreted to make the two distinct and separate Hence the relation between substance and attribute can certainly be from one aspect a relation of difference and still the two need not be absolutely distinct. In short tbe relation between substance and attribute may be may be one of identity and difference That this relation of identity in difference is not self contradictory is supported by analogy The illustrations of the same thing internally differentiated given above justify the attitude of the author,

·PANCHÂSTIKÅS A-SAMAYASARA
55
च कुव्वदि धणिणं जह णाणिणं च दुविधेहिं।
भण्णंति तह पुधत्तं एयत्तं
gozluk
(53) Again he speaks of the relation of ownership or possession,
This relation may exist between two different things or in the same
thing internalls differentiated Hence by analogy he brings out
the Ekatin--Nanntia aspect of the relation
णाणं धणं
चावि
1143 11*
Just as Dhana and Jiana (wealth and wisdom) make the
owners Dhani and jūâni (the rich and the wise) thus express-
ing two ways of relationship (unity and diversity) so also the
relation between substance and qualities implies both the
aspects of identity and difference Thus say those that know
the truth
COMINENTARI
One who owns Dhana or sealth becomes on account of that
ownership a Dhanı-the rich Here too, different things because of the
relation of possession are brought together, 1 e, because of possession
there is union and again because of possession the things uniting
must be different Things mas cust as separate and distinct when
the relation may unite them or there may be single thing which
because of the relation may get differentiated The illustration of
Dhana, Dhari is of the former kind The illustration for the latter
is jfiâna, jñani. The person to start with is one, but on account of
this relation of possession the single entity gets differentiated In
order to be called jñanı one who possesses jūâna or Huisdom the
possessed thing must be differentiated from the owner Otherwise
The relation of on nership will have no meaning Hence we have to
admit that the relation of ownership implies both unity and diversity
whether the things related are different or identical in themselves
Thus the author concludes that the relation between substance and
its qualities exhibits both these characteristics It is not incoherent
to associate both the characteristics with the relation
(54) Then he points out the absurdity that would result if
jfiâna and jñânı (the knower and knowledge) are taken
are taken to be
entirely distinct and separate
*Sanski at rendering
शानं धनं च करोति धनिनं यथा शानिनं च द्विविधाभ्यां ।
भणति तथा पृथक्त्वमेकत्वं चापि तत्त्वज्ञाः ॥ ५३॥

·56
THE SACRED BOOKS OF THE JAINAS.
3
णाणी णाणं च सदा अत्यंतरिदा STUUHUUFFET
दोण्ह अचेदणत्तं पसजदि सम्म
जिणावमदं ॥५४॥*
If self and its knowledge are always substantially distinct
one from the other, then each will become non-conscious or
non-spiritual entity. That stew being self-contradictory would
undoubtedly conflict with the truth revealed by Jina
COMMENTARY
Soul and browledge are called spirit ual or conscious entities only
because of their identity If the two are entirely absolute and distinct
they would cease to be spiritual Soul would be deprived of thought
and hence will ce ise to he a conscious being and hnowledge or
thought per se would have no 753nciation with the thinker and hence
will become again non-spiritual Thinler without thought would be
blind and thought without thinker would be chimerical The person
who maintains such a views would contradict himself because of his
own thought, the jaina view is free from such a contradiction
Here we have to notice one important thing "Jinava matam"
not to be tahen as the reason for rejecting the opposite view
The real standırd of truth or Pramana is not the principle nf
revelation Though no doubt the Jaina system of thought is very
often referred to as revealed by Jina, the system is acknowledged
to be true not because it isrevealed by a great spiritual being
but because the revelation is borne out by the nature of Reality
Jaina thinkers therefore attach more importance to absence of
self-contradiction than to revelation
A doctrine must not contradict any previously accepted truth
"Purvapara Virodha" is the main thing that is dreaded by the
Jaina thinker
Hence the anthor's rejection of the opposite view
because it is inconsistent with Jaina thought is really based upon
the internal self-contradiction involved in the rejected view If it is
interpreted otherwise then the Jaina position would become self-
contradictory When the Ja.na rejects the Vedas of Brahmanic
thought, though they are claimed to be revelation from the divine
*Sanskrit rendering
ज्ञानी ज्ञानं च सदार्थान्तरितोत्वन्योऽन्यस्य ।
द्वयोरचेतनत्वं प्रसजनि सम्यग् जिनात्रमतं ॥ ५४॥

·PANCHÅSTIKAYA-SAMAYASẢRA. 57 being, on the ground that they involve internal inconsistency, bo cannot have recourse to the very same method of depending upon revelation. For according to his principle cyen revelation must stand on logical evidence. 55. Il Self and thought be really distinct then the two would never be able to constitute a single spiritual being even by the process of conbination ण हि सो समवायादो अत्थंदरिदो दुणाणादो णाणी । अण्णाणीति च वयणं एगत्तप्पसाधगं होदि ॥५५॥* 55 If the Self is entirely distinct in nature from thought then he cannot become, even by combination with thought, Jūânı or the thinker Unthinking thing" will still be the name denoting the identity brought about by the combination of substance and quality which are in themselves unthinking things COMMENTARY If Self and thought are in themselves unthinking things then by combination they would still be unthinking Consciousness is not to be derived from non conscious Elements cxisting sevcrally or iu combination. If thought is an adventitious characteristic of the self then before the acquisition of thought he must have been cither jñânı or Ajñanı (thioking or unthinking) If he is thinking then the combination with jõâna is unnecessary and useless But if he be unthwéing then, is that attribute" unthinking " again inpate or adventitious? If it is adventitious then the self cannot acquire thought for this attribute is incompatible with his former acquisition If the unthinkig quality is innate then the thinking quality may as well be taken to be innate Thought then is not an adventitious attribute of the self Self 15 jñâni not as a result of combination of self and thought Even the perfect knowledge Kevala jõâna is jonate in the soul, though it is veiled for the time being by the Karmas * Sanskrit rendering न हिसः समवाया दथर्थान्तरितस्तु ज्ञानतो शानी । अनानीति च वचनमेकत्वप्रसाधक भवति ॥५५॥ 8 ·58 THE SACRED BOOKS OF THE JAINAS. 56 Then sinee there is no other relation than identity between subs. tance and quality the explanation by the principle of comination is shown to be unwarranted and absurd. समवत्ती सभवाओ अपुधब्भूदो य अजुदसिद्धो य । तमा दव्वगुणाणं अजुदा सिद्धित्ति णिविट्ठा ॥५६॥* 56 The relation between substance and quality is one of co-eval identity, unity, inseparability, and of essential simplicity That is why the unity of substance and qualities is said to be not the result of union or combination COVVENTARY The terms Samavaya implies mainly unity and also union. Union implies the existence of independent elements which constitute the unity The elements must be prior to the unity. Then unity will be the result of combination The relation between Guna and Guni is not one of combination Hence though the author designates the relation by the term Samavâya he strictly escludes the other implication of the term. The term means nothing more than oneness or unity Dravya and Guna, substance and quality are merely the different aspects of the same reality and as such they must exist together without beginning and without end. This eternal co-existence is implied by the term Samavâya. This co-existence of Dravya and Guna is termed Samavâya or unity by the author The very same relation implies inseparability of the two though they are different in name Hence is the relation called A pritlag-bhutatuan Again since the unity is not brought about by combination of two independent elements it has Ayutasıddhattvan. Therefore the relation is one of unity and not of union 57 and 58 Then he establishes by analogy that substance and quality though distinguishable in thought are not distinct in nature. * Sanskrit rendering समवर्तित्व समवायः पृथग्भूतत्वमयुतसिद्धत्वं च । TEAICHEUTTai rar fara feta fare un 14€11

·PANCHASTIKAYA-SANAYASARA,
50
वण्णरसगंधफासा परमाणुपरूविदा विसेसा हि ।
दव्वादो य अणण्णा अण्णत्तपगासगा होति ॥५॥
दसणणाणाणि तहा जीवणिवद्वाणि णण्णभूदाणि ।
ववदेसदो पुधत्तं कुव्वंति हि णो सभावादो ॥८॥*
57-58 Colour, taste, smell and touch are the qualities of
the primary atom. They are not said to be really distinct from
their material substratum though they are undoubtedly
distinguishable from it as regards name, form, etc In the
same way perception and understanding are really insepar-
able from the self and are not distinct from it, though from
the point of name, form, etc, they may be spoken of as
distinct from the substratum Ego In short though dis-
tinguishable in thought the faculties are not really dis-
tinct
COMENTARI
The author establishes the proposition that distinction in thought
does not necessarily unply distinctness in nature
What may be
distinguished by co.nparison may in reality exist in essential units
This result is obtained by the principle of analogy
In the case
of matter the qualities are not distinct and separate, from the subs-
tratum though they may be referred to by different names, by
different forms, and so on Exactly in the same way are the
conscious qualities of perception and understanding related to
Jîva. As attributes they are distinct from the ego and may be
distinguished by name, form, number, etc
But still they are not
really distinct from it
Distinctness Decessariis presupposes an underlying identity
between the things compared Apart from this identity there can
What are distinct must really
be no comparison and distinction
Sanskrit rendering
वर्णरसगन्धस्पर्शाः परमाणुप्ररूपिता विशेषा हि ।
द्रव्यतश्च अनन्याः अन्यत्वप्रकाशका भवन्ति ॥ ५७॥
दर्शनशाने तथा जीवनिबद्ध अनन्यभूते ।
व्यपदेशतः पृथकत्वं कुरुते हि नो स्वभावात् ॥ ५ ॥

·60
THE SACRED BOOKS OF THE JAINAS.
be identical. Hence distinction in thought instead of presupposing
distinctness in nature, implies identity This view of the author
is borne out by modern thought Thus ends the section dealing
with the attribute of upayoga
59
The next section deals with the three remaining qualities
of Jiva
Kartritva, Bhoktritda, and Karmusamyuktatva acting,
feeling and being associated with Kurmas In the beginning the
author describes the nature and number of Jiva Dravya which is
the substratum of all the nine attributes.
जीवा अणाइणिहणा संता णता य जीवभावादो।
सम्भावदो अणंता पंचग्गगुणप्पधाणा य ॥५६॥ *
59 Jivas according to their characteristics have neither
beginning nor end, have beginning and end, have beginning
but no end Thus having these five fundamental qualities they
are as existences infinite in number
COVENATRY.
Jivas really are the agents, since they bring about different modes
11th the different
pames They are described as (1) without
beginning or end, (2) with beginning and end (3) and with beginning
and no end If we attend to the essential nature of Jivas (parina-
miha bhava,) ie, their thought or consciousness then they may
be said to have neither beginning nor end; as spiritual existences
they are eternal Neither are they created nor can they be des-
troyed
2. The very same Jivas from the Psychic qualities of Audayika
Aupashamıha, and Kshayopasham ka have both beginning and
end.
3 But from the Kshayika Bhava they have beginning but
not end. It cannot be said in the last case tbat because there is
beginning there must also be an end. When they are free from
Upadhis then they realise their true nature, then they become
* Sanskrit rendering
जीवा अनादिनिधनाः सान्ता अनन्ताश्च जीवभावात् ।
सद्भावतोऽनन्ता पञ्चायगुणप्रधानाः च ॥ ५६ ॥

·PANCHÂSTIKÁYA-SAMA YASARA
61
Siddhas Jivas that are found with such characteristics are infinite
in number. Agam it cannot be said that in the case of these Jîvas
which really have neither beginning nor end the other characteristics
would be inconsistent. The other characteristics are, having both
beginning and end and having beginning but no end These
characteristics are true of Jivas because of Karmic entanglements,
The presence of Karma with Jiva is the condition of Samsaric
transformations and Jivas in Samsárıc cycles have both birth and
death But in the last stage towards emancipation from Karmas,
Jivas may be sud to have only birth but no denih For there is
spirituni immortality as the result of complete emancipation
The fise fundamental characteristics implied in the Exil nare
the firc Jiva Bhas as mentioned in the 62nd gatha
These are (1) Hefe (2) 1979, (3) 199f17 (4) alfia (5)
पारिणामिक भावा
The last one is the attribute of consciousness
This conscious
pature is eternal Hence Jiva is faire faceta without beginning or end
The first three bring about Samsâric changes of birth and death.
Therefore from their aspect Jîva has both beginning and end The
fourth is the characteristic of emancipation The emancipried Self
has beginning but no end
60
Though Jivas are truly eternal yet they are born and they
die because of accidental conditions of Karmic associations To be
eternal and to have births and deaths are not really cooflicting
एवं सदो विणासो असदो जीवस्स होइ उप्पादो।
sig fra FUTE Spuurrouſadgaf 180*
60 Thus Jivas that are, may die and those that are not
may be born ; thus sayeth the Jina. Though the statements
(this Sutra and the 19th) are apparently conflict ng they are
not really contradictory
Sanskrit rendering
एवं सतो विनाशोऽसतो जावस्य भवत्युत्पादः।
इति जिनवरैर्भणितमन्योऽन्यविरुद्धमविरुद्धम् ॥ ६ ॥

·62
THE SACRED BOOKS OF THE JAINAS.
COMMENTARY
From Dravyarthika Naya, i e, from the aspect of essential nature
Jîvas can have neither birth nor' death But from Paryayarthika
Naya from the point of modifications they have births and deaths
The two propositions are quite compatible with one another as
they state two different aspects of Jîva The other proposition with
which this gâtha appears to conflict is the gatha 19
एवं सदो विणासो असदो जीवस्स पत्थि उप्पादो।
There is no death for the existing Jîvas, nor birth of the non-
existing ones
This certainly appears to contradict the present Sutra and the
commentator establishes that the conflict is only apparent and not
real.
61.
Then it is pointed out that the death of Beings that are
and the birth of those that are not are the result of Gatinâmakarma
the Karma that brings about
brings about for the soul different modes of
existence.
पयडी
णेरड्यतिरियमणुआ देवा
इदि णामसंजुदा
कुव्वंति सदो णासं असदो भावस्स उप्पादं ॥६१॥*
61, Lifc in hell, life as plant or animal, as man or as
Deva, these states of being are caused by their respective
Nâma Karma Prakritis These bring about death to the Jivas
that are and birth to those that are not
COMMENTARY
The different states of existence are the different modifications
of Jîva brought out by upadhî or Karmic conditions Those Karmas
that determine the next individual state of Jîva are Nâma Karmas.
These Nâma Karmas are the real causal conditions that lead the
soul to manifest in a particular form. These forms appear and dis-
appear
Birth and death are characteristics associated with these
forms or modes Just as waves may appear and disappear in the
Sanskrit rendering
नारकतिर्यड्मनुण्या देवा इति नामसंयुताः प्रकृतयः ।
कुर्वन्ति सतो नाशमसतो भावस्योत्पादं ॥ ६१ ॥

·PANCHÅSTIKÅYA-SANAYASÅRA.
63
surface of ocean as the result of wiad, while the sheet of water
is really unaffected, so Jîva remaining eternal and changeless in its
real essence is the basis of the different waves of existence appearing
and disappearing And these waves in the ocean of life are brought
about by upadbfs or Karmic conditions The characteristics of
birth and death which are really true of the form of existence are
also predicated of Jiva
62
After mentioning the Karmas as the condition of Samsaric
cycle the author goes to describe their nature. Here he explains
the origin of the five Bhavas emotional states of consciousness
उदयेण उवसमेण य खयेण दुहिं मिस्सिदेहिं परिणामे।
जुत्ता ते जीवगुणा बहुसु य अत्थेसु विच्छिण्णा ॥६२॥ *
62. On account of the rise, suppression, annihilation, mixed
suppression and annihilation of karmas, by the intrinsic nature
of self unconditioned by Karmas, Jiva has five Bhavas or
thought characteristics These are fully described in the
Agamas
COMMENTARY,
Karmas are considered to be plıysical in nature These physical
conditions determine the Psychic characteristics. Five different
classes of Karmic conditions are mentioned. Each of these is the
causal condition determining its corresponding Bhiva or thought
state in Jiva
These conditions are
1. Udaya, or rise of Karmas,
2. Upaśama, or suppression of Karmais,
3 Kshaya or eradication,
4 Kshâyopatama, the mixed process of cradication and
suppression,
5. Parinama or the unconditioned thought
"Sanskrit render ing
उदयेनोपशमन च क्षयेण च द्वाभ्यां मिश्रिताभ्यां परिणामेन ।
युक्तास्ते जीवगुणा बहुषु चार्थेषु विस्तीर्णाः ॥ १२॥

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THE SACRED BOOKS OF THE JAINAS
These five conditions (four physical and one spiritual) determine
respectively the Bhayas.
And these are-
1. Audayika Bhava ,
2 Aupashamika Bhava ,
3. Kshayika Bhava,
4. Kshayopashamika Bhava ,
5 Parinâmıka Bbâva.
The last one is unconditioned by Karmas It is Nirupadhi
character, whereas the other four are generated by the changes in
physical conditions or upadhîs The last Parmâmika Bhava is not
causally connected with Samara or Moksha It is Nishkriya
Bhava
मोक्ष कुर्वति मिनौपशमिक क्षायिका भिधाः ।
वन्धमौदयिको भावो निष्क्रिय पारियामिकः ।।
63
Next it is pointed out how these Bhâvas or thought states are
brought about.
कम्मं वेदयमाणो जीवो भावं करोदि जारिसयं ।
सो तेण तस्स कत्ता हवदित्तिय सासणे पढिदं ॥ ६३ ॥
63 Being affected by the change in Karmic material Jiva
experiences certain emotional states Whatever emotional state
thus appears in consciousness is due to the direct causal
agency of Jiva Thus say the Scriptures of Jainas
COMMENTARY.
Jîva is said to be the direct and immediate cause of the several
emotional states brought about by Karmic materials The extrinsic
cause is physical matter and the proximate cause is jîva itself
Karmas are always spoken of as of two kinds · Dravya Karma
and Bhava Karma Dravya Karma is distinctly physical A peculiar
combination of Paramanùs constitutes Karma Pudgala or Karmic-
*Sanskrit rendering
कम चेदग्रमानो जीवो भा करोति यादृशकं ।
स तेन तस्य कर्ता भवतीति च शासने पठितं ॥ १३ ॥

·PAÑCHÁSTIKÁYA-SAMÀYASÅRA 65 It is matter, Matter under such modification has a special attraction towards Jîvas ordinarily Jîva in its world state is generally found in association with sucb Karmic matter Karmic matter and conscious states are mutually determining each other A change in Karmic matter may bring about a corsesponding change in consciousness This conscious change has a predominent affective tone generally some form of emotion Tbis corresponding emotional state is Bhåva Karma Since it is a Psychic event it is immediately determined by mind itself. It is this fact that is emphasized by the author in this gâtha The author recognises two distinct causal agencies as will be evident later on Nintta Kaita and Upadana Karta Distant or remote cause and substantial cause Jivâ is the substantial cause of all its modifications, and matter may still be an extrinsic cause Then Jiva 15 the Upâdapa Kartâ of the Bhâvas while Karmic matter is Nimitta Karta 64 It is this fact that is mentioned in the next gatha That Self is the immediate cause of the emotional state wbile Kârmic matter is the indirect cause कम्मेण विणा उदयं जीवस्स ण विज्झदे उवसमं वा। खइयं खओवसमियं GEET भावं कम्मकदं ॥ ६४ ॥* 64. The different forms of Bhava Karmas such as, the rising, the sinking, the annihilating and partial annihilation and sinking cannot happen in the consciousness of a Jiva without corresponding changes in Dravya Karmas or Karmic matter Therefore the Bhavas such as Audayika which are brought about by the Bhâva Karmas may be said to be the effects of Dravya Karmas as well COMMENTARY. A change in Dravya Karma or physical karma immediately brings about a change in Bhava Karma 2. e, a corresponding change pure or impure in consciousness, This Bhava Karma in its turn brings *Saiskrit rendering कर्मणा विनोदयो जीवस्य न विद्यत उपशमो वा। क्षायिकः क्षायोपशमिकस्तस्माद्भावस्तु कर्मकृतः ॥ ६४ ॥ 9 621

·66
THE SACRED BOOKS OF THE JAINAS.
about its corresponding emotional state or Bhânya It may be
pleasant or unpleasant The chain of causation is as follows.-Dravya
Karma, Bhava Karma and Bhâva. Karmic matter, Karmic thought
and an affective state. The last affective state or Blâva which is the
immediate result of Karmic thought or Bhava Karma may also be said
to be the effect of Dravya Karma. Foi there can be no Kârmic
thought or Bhâya Karma in a jîva which is not determined by
Dravya Karma.
65.
The next gâtha is in the form of Purcapaksha from the dis.
ciple An objection is raised against the doctrine that Åtmâ is the
sole and immediate cause of Bhâva Karma
भावो जदि कम्मकदो अत्ता
कम्मस्स होदि किध कत्ता।
ण कुणदि अत्ता किंचि वि मुत्ता अण्णं सगं भावं ॥६॥*
65. If these states of emotion or Bhava are really brought
about by Karmic matter how can Atma be said to be the cause
of these Bhavas ? But the soul's agency is such that while
giving up its own state it can effect entirely alien or non-
mental changes (1. e, it is the cause of its own mental states
which are also indirectly conditioned by Karmic matter).
COMMENTARY.
As lias been mentioned already Dravya Karma or Kårmic matter
and the nature of Jiva, both determine the occurrence of a Bbâva or
an emotional state Still Jiva is taken to be the causal agent or
Karta to these emotional state. If the Bhâvas are really due to
Dravya karma or Karmic matter then how can it be consistently held
that Jiva is Karta. But the answer is given thus. Bhâva is Psychic
change and as psychic change it can only be brought about by Jiva
Soul cannot have direct causal relation with material and non-mental
things Again if the Bhavas have no causal relation to Jîva then there
is no reason why it should be bound by Karma, Kårmit bondage
necessarily presupposes the intimate relation between Jiva and its
emotional states
Since there will be no logical ground for bondage
ܝ
# Sanskrit rendering
भावो यदि कर्मकृत श्रात्मा कर्मण-भवति कथ फर्ता ।
फरोत्यात्मा किचिदपि मुक्त्वान्यं स्त्रकं भावं ॥ ६५ ॥

·PANCHÂSTIKAYA-SAMAYASÎRA
67
in the absence of causal relation then there is no chance for Samsara
which is the result of Karmic bondage. This result contradicts our
real experience for there is Samsåra Therefore our original supposi-
tion that the soul is not causal agent for his emotional states is an
impossible hypothesis With this indirect demonstration, the author
establishes that soul is the causal agent producing the emotional
states which are also indirectly conditioned by Karmic matter
The disciple who raises the Pitruapaksha is evidently a believer
in the Sankhya system
अकर्ता निर्गुणः शुद्धो नित्यः सर्वगताक्रियः ।
अमूर्त श्चतनो भोक्ता जीवः कपिलशासने ॥
In answering Parvapaksha the author is really condemning the
Sankhya vies represented by the above sloka
66.
The answer is again strengthened by further detailed argu.
ment.
भावो कम्मणिमित्तो कम्म पुण भावकारणं हवदि ।
तेसिं खलु कत्ता ण विणा भूदा दुकत्तारं ॥ ६६ ॥*
ण
दु
66. Bhava or emotional states are conditioned by Dravya
Karma or matter And Karma in its turn is indeed condi-
tioned by Karmic thought or Bhava. Soul is not the essential
cause in that case and still without essential cause those
changes cannot happen.
COMMENTARY
The author here makes use of the distinction between Upadana
Kartâ and Nimitta Karta Intrinsic or substantial condtions, ex-
trinsic or alien coodition. Soul is the essential cause of Karmic
thought, the emotional states of desire etc., Karmic matter is the
essential cause of the changes in Kârmic matter, i e, the changes in
each case form an independent series and yet the two series are corres-
* Sanskrit endering
भाषः कर्मनिमित्तः फर्म पुनर्भावकारण भवति ।
न तु तेषां खलु कर्त्ता न पिना भूतास्तु कर्तारं ॥ ६६ ॥

·68 THE SACRED BOOKS OF THE JAINAS. ponding and interrelated Bhåva or the emotional states is distinctly a Psychic change. As a mental fact it is immediately determined by the nature of consciousness. So is the change in Kârmic matter. It is entirely determined by physical conditions Matter cannot take the form of mental state aor the mind underago a physical change The author seems to suggest a kind of Psycho-physical parallelism. But this parallelism is not merely the temporal correspondence of the two The parallelism is transcended and reconciled by the doctrine of Nimitta kartâ The author has in his mind such a sharp distinction between the thinking thing and unthinking thing as is associated with cartısianism and yet the two are related by a peculiar conception of causal relation. The unthinking thing may be the Nimitta Karta of the thinking thing and conversely the thinking thing may be the Nimitt, Kartâ of the other, though certainly one cannot be the Upadana Karta of the other series 67 The same view is further elaborated कुव्वं सगं सहावं अत्ता कत्ता सगरस भावस्स । ण हि पोग्गलकम्माणं इदि जिणवयणं मुणेयव्वं ॥६७॥* 67. Soul which brings about changes in himself is the Upadâna cause of such mental states. But not of changes in Karmic matter which are distinctly physical in nature. Let the word of Jina be understood thus COMMENTARY, The author strengthens bis argument by referring to Âgama or Śruta. He draws the attention of the reader that this doctrine of causation is the right view upheld by the Scriptures 68 Then it is explained that Jîva and Karmic matter are related to their respective changes according to the six aspects of causal relation 2 *Sanskrit rendering कुर्वन् स्वकं स्वभावं प्रात्मा कर्ता स्वकस्य भावस्य । न हि पुद्गलकर्मणामिति जिनवचनं शातव्यम् ॥ ६७ ।।

·PANCHÅSTIKAYA-SAMAYASÂRA.
69
कम्म पि सगं कुव्वदि सेण सहावेण सम्ममप्पाणं ।
जीवो वि य तारिसओ कम्मसहावेण भावेण ॥ ६८ ॥*
68 Karmic matter itself through its own essential nature
indeed brings about its own changes Jiva too in the same
manner through its on impure states of thought that are
conditioned by Karma brings about its own thought charges
COMMENTARY
The author here emphasizes the fact that the mental states and
the states of Karma form two independent series A change in
Karmic matter is determined by antecedent physical change
Similarly the mental change in the Jîva is entirely determined by
the antecedent mental change In short Jîva is the primary condi-
tion of mental changes and Kårmic matter of its own changes The
Physical changes of Karmic matter cannot be attributed to Jiva nor
the mental changes of Jîva to matter
The Shatrakâ referred to by the commentator. has reference to
These are (1)
the six aspects of causul relation already explained
Karta (2) Karma (3) Karana (4) Nimitta (5) Sakasa and (6) Adhi.
karana Each series of causal changes has by itself these six aspects
1 e, the physical and the mental series are self-sufficient and
complete
69
Haying heard that the two causal series are independent the
student ignorant of the principles of reasoning or the Nayas raises
an objection
कम्म कम्म कुव्वदि जदि सो अप्पा करेदि अप्पाणं ।
किध तस्स फलं भुंजदि अप्पा कम्मं च देदि फलं ॥६॥
*Sanskrit rendering
कर्मापि स्वकं करोति स्वेन स्वभावेन सम्यगास्मानं ।
जीवोऽपि च तादृशकः कर्मस्वभावेन भावेन ॥६॥
tSanskrit rendering
कर्म कर्म करोति यदि स प्रात्मा करोत्यात्मानं ।
कथं तस्य फलं भुके आत्मा कर्म च ददाति फलं ॥ ६ ॥

·70
THE SACRED BOOKS OF THE JAINAS.
69. If Karmic matter effects its own changes and similarly.
if Jiva brings about his own changes in himself why should he
enjoy the results or fruits of Karma for which he is not res-
ponsible and how can Karma offer its fruits to him?
COMMENTARY
If Karmic changes form an independent physical series and if
mental changes similarly form an independent Psychic series then
why should Jiva be affected at all by physical changes and in what
manner could the physical changes affect Jisa at all. The student ashs
for the justification why the two really independent series should
affect each other at all
70
The Pursapaksha is ansvered by the seven following gathas
This one states that the Löka is filled with matter
STTTT nafuraat aroul care a foget stolti
सुहमेहिं वादरहिं य ताणतेहिं विविहहिं ॥ ७० ॥*
70. With mate:sal bodies of form perceptible and imper-
ceptible, infinite of infinites in number, and of multifarious
kinds by constitution, the world is in every respect filled without
interspaces
COMMENTARY.
The author is trying to answer objection by showing first
the possibility of coonction beteevn Jîva and Kârmic matter. The
world space is throughout filled with material bodies Some of these
are minute and some of these are perceptible to the seoses Of
these minute forms some have the peculiarly necessary constitution
which would make them fit to be Karmas These are called Karma.
Varganas Karma-Varganås are physical molecules of a particular
constitution which g ves them the tendency to be attracted by Jivas,
They are otherwise knowo as karma-Präyôgya Pudgala. The world
that is filled with such materials also contains Jîvas. The Jîvas and
Karma Varganâs co esist and by the mere fact of contiguity Jiva and
* Sanskrit rendering
अवगाढगादनिचितः पुद्गलकायैः सर्वतो लोक ।
सुमैर्यादरैश्चानन्तानन्तैर्विविधैः ॥ ७० ॥

·PANCHÅSTIKÁYA-SAMAYASÅRA.
71
Karmic matter are brought together The settling of Kârmic
molecules in Jiva is evidently explained by the author as a necessary
result of contiguous co-existence. He does not want to assume that
Jiva has positive attraction towards Karmic matter. If
any
such
active influence on the part of Jîva is presupposed the author will be
forced to acknowledge the inevitable causal interaction between
matter and Jiva The author does not want to encourage that view
Hence he explains the contact between Jîva and matter as due
to local conditions. The commentator explains the principle of
contiguity as.
अजनचूर्ण पूर्ण समुद्गकनय
The principle that the cashet filled with collyrium powder
becomes black by mere contact Thus by analogy the author
hopes to explain how to distinct things Jiva and matter become
related together.
71
How is it relevent to say that the world is filled with Kârınıc
matter? How is it an answer to the above objection? The author in
this gåtha shows the relation between the answer and the objection,
तत्थ गदा पोग्गला सभावहिं।
गच्छंति कम्मभावं अण्णोण्णागाहमवगाढा ॥ ७१ ॥
71. Jiva as determined by its own nature creates its own
changes. But existing in the same place there is Karmic
matter. This Karmic matter gets inseparably bound with
Jiva and manifests as modes of Karma such as Jūânavaranıya
COMMENTARY
Here the author emphasizes the fact that Karmic matter is entirely
self determined in its modifications So also is Jîva. Jîva according
to Jaina belief has Samsåric changes from time immemorial i e., the
series of Samsåric changes is without beginning In this state it 15
destined to lose its pure thought and has the gross emotional qualities
such as desire anger, etc. While this Jiva is undergoing such
अत्ता कुणदि सहावं
* Sanskrit rendering
आत्मा करोति स्वभावं तत्र गताः पुद्गलाः स्थाभावैः ।
गच्छन्ति कर्मभावमन्योन्यावगाहावगाढाः ॥ ७१ ॥

·72
THE SACRED BOOKS OF THE JAINAS
emotional states determined by its own intrioşic Psychic dature
there is in the same place Kårmic matter which as conditioned by
those mental states undergoes modifications. These modifications
are really determined by matter itself though externally couditioned
by the mental states. The mental states of an impure character
create a sort of adhesive quality in Jiva The Kårmic particles
merely by proximity cling to Jîva which has the adhesive quality
Jiva gets adulterated with Kårmic matters as milk and water. But
this adulteration is not due to direct causal action upon Jiva
72
As a concomitent of the Psychic state Kårmic matter undergoes
modification in its own way
जह पुग्गलदव्वाणं पहुप्पयारेहिं खंधणिव्वत्ति।
अकदा परेहि दिठ्ठा तह कम्माणं वियाणाहि ॥ ७२ ॥*
72 Just as several molecular arrangements in matter are
seen in diverse forms though uncaused by alien agency so
also the manifestations in Kârmic matter occur undetermined
by alien cause So do thou understand
COMMENTARY
The author makes himself clear by the illustration
The mere
presence of light from the sun or the moon is enough to create the
fiery sunset or sunrise or the rainbow or the balo
These changes
are all due to molecular arrangement in matter The sunlight is not
directly interfering with matter in producing changes
The changes
are the necessary concomitants of the presence of light Similarly
the presence of emotional states of desire or aversion 10 Jîva has as
its concomitant, the changes in Kârmic matter The rainbow of
several iridescent colours is merely the concomitant of light and
the different magifestations of Karmic matter are also the concomitants
of mental states as desire and aversion. From all these examples
it is clear that the author wants to reject direct causal relation
between the two series and yet he wants to make out that one series
is the concomitant of other.
Sanskrit rendering
यथा पुद्गलद्रव्याणां बहुप्रकारैः स्कन्धनिवृत्तिः ।
अकृता परैर्दृष्टा तथा कर्मणां विजानीहि ॥७२॥

·PANCHÂSTIKAYA-SAMA YASÅRA.
73
73
The author explains why Jfra sliould enjoy the fruits of
Karma of which he is not the cause essential. In answering this
point the author cmploys the principles of Vaya.
जीवा पुग्गलकाया अण्णोण्णागाढगहणपडिवट्ठा।
काले विजुज्जमाणा
सुहदुक्खं दिति भुंजंति ॥ ७३ ॥*
73 Juvas and Karmic materials are bound together
strongly. But when the time for their separation comes they
fall apart. Karmas offer their results of pleasure and pain and
the Jivas enjoy them.
COVENTARY.
Jira nnd matter in reality have only one causal function of
generating their own respective modes and yet because of the con-
comitants they miy be said to be interdetermining from the
Vjatuhara kics. Jiva because of its ernotional states of desire and
hatred develops an inclination towards matter. This inclination is
only the limita or an external condition Karmic matter so deter
mmed gets bound to Jive. It is to be imagined that the material
particles som how cling to Jiva and cloud its intrinsic radiance
Changes may occur in molecules as delerinined by temporal condi.
tions. There may be aggregation or disintegration in them. When
such changes tabe place in Druvya Karma Jiva cyperiences pleasure
or plain These are said to be offered by Karma from a relative
point of vien though as a matter of fact they are the modifications of
Jiva. One of the commentators says that just as we experience the
activity and the change in our body so also se esperience the changes
in our Karmic body for both of them are physical. When we don't
question ordinarily our experiencing bodily changes, we need not
question the possibility of cxperiencing the changes of karmic body.
Thus ends the quality of Bhokta--the enjoyer Jiva is shown to be
theenjoyer.
74
Then the author has a resune of the nature of the relation
between causality and affective experience.
*Sanskrit rendering
जीवाः पुद्गलकायाः अन्योन्यावगाढग्रहणप्रतिवद्धाः ।
काले वियुज्यमानाः सुखदुःखं ददति भुखन्ति ॥ ७३ ॥

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THE SACRED BOOKS OF THE JAINAS
तम्हा कम्म कत्ता भावेण हि संजुदोध जीवस्स।
भोत्ता दु हवदि जीवो चेदगभावेण कम्मफलं ॥ ७ ॥
.
74. According to Nascliya Vaja or real aspect Karmic
matter is the cause of its own changes. But from Vj'avahära
Naya or relative aspect it is, in association with Psychic states
of Audayika, etc, also the cause of mental changes in Jiva Lol
from this point Jîva becomes the enjoyer because he is by
nature consciousness.
COMMENTARY.
The author makes a distinction between absolute point and rela-
tive point of view. Really Kårmıc matter is the cause of its own
molecular changes from the relative point it may also be said to
be the cause of mental changes. Similarly with Jiva. It is its own
cause and from the other point it is also the cause of material
changes. It is by nature conscious. Experience presupposes mental
changes. Jiva may be said to experience directly its own mental
states and yet Vyavahârıcally it experiences or is affected by things
desirable and undesirable. If the aspects of view are remembered then
both the propositions are consistent You may say Jîya enjoys its
own state and also that Jiva enjoys physical objects of sense presen-
tation. Therefore it may very well be conceded that the proposition
that Jiva is the essential cause of its own mental state is compatible
with the proposition that Jiva is the enjoyer of Karmic effects. He
is the Kartå as well as tbe Bhoktâ the doer and the enjoyer.
75.
The author Again refers to the Lordship of the soul.
एवं कत्ता भोत्ता होज्झ अप्पा सगेहि कम्महि ।
हिंडति पारमपारं संसारं मोहसंछण्णो ॥ ५ ॥
*Sanskrit rendering :
तस्मात्कर्म कर्ता भावेन हि संयुतमथ जीवस्य ।
भोका तु भवति जीवश्चेतकभावेन कर्मफलं ॥ ४ ॥
Sanskril rendering :
एवं कर्ता भोका भवन्त्रात्मा स्वकः कर्मभिः।
हिएडते पारमपारं संसारं मोहसंचनः ॥ ५॥

·PANCHASTIKAYA SAMAYASÅRA.
75
75. The soul which is thus the agent of its own Karma,
and the enjoyer of the fruits thereof, as conditioned by its own
Karma gets blinded by the veil of ignorance and roams about
in the world of Samsara which is limited for the faithful and
unlimited for the unfaithful.
COMMENTRY.
Jiva is the Lord of his QWD career, because he effects his own
Karma, he enjoys the fruits thereof He may roam about in the
world of Samsåra as conditioned by bis own actions, he may finally
liberale himself from the bondage by walking the path of three
jewels Then he becomes free from bis upádhe This is the career
of the Bhabhya Jiva. Throughout the career of the Bh bliya Jiva, Jiva
has the oharacteristic of Lordship. Again the Abhavya devoid of
the benefits of the Jewels is denied the above career. He is destined
to roam about for ever in Samsara. The Abhadya Jiva also in his
own way is the Lord of bis ono career. Thus the career of Jiva is
cntircly self determined.
76.
Then it is shown how the soul which obtains the benefit of the
three jewels is able to realise its true nature through its Lordship
over its own career.
उवसंतखीणमोहो मगं जिणभासिदेण समुवगदो।
णाणाणुमग्गचारी णिव्वाणपुरं वजदि धीरो ॥ ७६ ॥*
76. Suppressing or annihilating the veil of ignorance
which clouds the faculties of perception and will, well equipped
with the three jewels which constitute the path revealed by
jina, the soul, the undaunted pilgrim that conquered the
suffering and pain due to the environment, beckoned by the
ideal of self-knowledge wades through the path and reaches
the divine city of perfection.
COMMENTARY
Jiva is co-eval with Samsara. Ordinarily Jîva is associated with
Upâdbis. The most important of these is Mohaniya Karma. This is
Sanskrit rendering
उपयातक्षीणमाहो मागं जिनभापितेन समुपगतः।
मानानुमार्गचारी निर्वाणपुरं व्रजति धीरा ॥ ७६ ॥

·76
THB SACRED BOOKS OF THE JAINAS.
a sort of veil of ignorance whose effect is twofold It
may
interfere
with the faculty of perception or with the faculty of Will OA account
of this interference there may be false knowledge or wrong conduct
In the former case it is called Darbana Mohaniya, in the latter
Charitra Mohanija. All the other Kârmic Upadhis may be ultimately
traced to the operation of this fundamental Karma
This Mohaniya
or the veil of ignorance may sometimes get thin and transparent or
may altogether be annihilated On account of this happy occurrence
Jiva may start on a very desirable career On account of supo
pression or annihilation of Darśana Mohaniya Jiva is able to apprehend
the nature of true reality. And thus has faith in the ullimate tattoas
The faith in and comprehension of tattvas may lead to clear know
ledge of reality By this suppression and annihilation of Charitra
Nohadiya, Will may be right in its decision, for right volitional cboice
is the consequence of true koos ledge. Right perception and faith,
Right knowledge and Right conduct form the true path. These are
the three jewels. Soul equipped with these three jewels must further
conquer the environment. The suffering and pain due to environ-
mental conditions should not touch Jîva in any way.
After
conquer-
ing the environment Jiva has to pursue the path of righteousness
having as the goal complete self knowledge. This pilgrim in the path
of life finally reaches the city of Nirvana s bich is the Summum
Bonum of life according to Jaiuism.
77 and 78.
Then the author summarises the characteristics of Jirástihây a
एको चेव महप्पा सो दुवियप्पो तिलवखणो होदि।
चदु चंकमणो भणिदो पंचग्गगुणप्पधाणो य ॥ ७७ ॥
छक्कापक्कमजुत्तो उवउत्तो सत्तभङ्गसव्भावो।
अट्ठासओ णवत्थो जीवो दसट्ठाणगो भणिदो ॥ ७ ॥
*Sanskrit rendering
एक पर गहात्मा स द्विविकल्पस्त्रिलक्षण भवति ।
चतुश्चक्रमणा मणितः पञ्चायगुणप्रधानश्च ॥ ७७ ॥
tSanskrit rendering
पटकापक्रमयुकः उपयुक्तः सप्तभङ्गसद्भारः।
अष्टाश्रयो नवार्थो जीवो दशस्थानको भणितः ॥ ७ ॥

·PANCHASTIKAYA-SANAYASARA 77 77-78 The great soul characterised by upayoga may be said to be essentially identical and one, is again of two kinds, has three fundamental qualities, roams about in four gatis, 18 marked by five primary emotional states , moves about in the world along the six directions, is capable of admitting seven fold predication, has eight qualities ; generates the nine Padarthas, manifests in ten states of existence, thus is he is said to be. COMMENTARY The author in the form of a Chulika or summary ingeneously describes Jiva. He employs numerical description from one to ten. When all Jivas are looked at from their essential characteristics they are substantially one. From the point of Upadhıs they may be said to be of two classes the perfect and the imperfect, has three primary qualities. The three characteristics may be the three aspeets of cons. ciousness, know ledge, will and emotion, or may be the three Jewels Darśana; jfiâna and Charitra , or may be the three characteristies cf Drasya in general, permanence through birth and death ; or may refer to three forms of existences, substance, qualities, and modes Jîva is again said to be subject to four gatis. The gatis are already mentioned. He is marked again by the five primary emotional states which are brought about by the five different changes of Karmic matter. These also have been dealt with above. "Six" denotes the sus directions of the world along which there may be possible move ments for Jiva, "Seven" denotes these seven fold predication applicable to Jiva. These are the seven propositions forming the Sapla. Bhangi. "Eight" denotes the eight characteristics of Jiva. Samsari Jiva has the eight Karmic characteristics, such as Jfiânâvaraña- Darbanavarana, Mohanıya, etc. The perfect Jiva has the eight infinite gunas such as Ananta Jñana, Ananta Darśana, Ananta Virya, Ananta Sukha, etc "Nine" denotes the nine padarthås generated by Jiva 10 conjunction with matter. These are Jiva, Ajfva, Pápa, Punya Asrava, Samvara, Nirjara, Bandha, and Moksha. sten" denotes the 10 states of existence. The ten states are the (1) liberated and the unliberated nine, which are five Ekendriya Jivas (Prithvikâyıka Apakâyiha, Tejahâyıka, Vayukäyıka, and Vanaspatıkäyıka), and Jivas with two, three, four and five sense orgaos respectively, ·78 THE SACRED BOOKS OF THE JAINAS. 79. The perfect and the liberated soul has nothing to gain by going from one place to another. Therefore he may stay in the very same place where he attains Nirvana. But according to Jaina view he goes to the summit of the world The autbor explains why he should do so पयडिठिदिअणुभागप्पदेसबंधेहिं सव्वदो मुक्को। उहुं गच्छदि सेसा विदिसावजं गर्दि जति ॥ ७९ ॥* 79. When Jiva gets liberated from the bonds of Karma which are of different aspects of substance, duration, fertility, and extensity, he reaches the summit of the upper world. Others who are in Samsára move about in all the directions except the four diagonal corners COMMENTARY. This gâtha refers to a religious dogma. The liberated Jiva or Siddha Jiva has the sotrinsic movement upwards. It tends to movo vertically upwards till it comes to a stay at the summit of tbe Loka For it cannot move beyond, because of the absence of tbe moving principle of Dharmastikaya. But Samsårı Jivas after death are said to bave movements in sex directions. They are denied the four diagonal courses Along the cardinal points and up and down they can move. These are tbe ärusreņis the ladder paths of disembodied Jivas, The disembodied Jiva has still the Kürınära Sarira-body constituted by Kårmic matter, This body is sukshma-subtle body. Is there any electro-magnetic condition which constrains the Karmic body to move only in the six directions? We dont want to speculate, Sunskrit rendering • प्रकृतिस्थित्यनुभागप्रदेशवन्धे. सर्वतो मुक्तः। Share tozla stat fafarasti sfä aifa il & 1!

·CHAPTER II. m PUDGALASTIKAYA. The author mentions the four different kinds of material objects. खंधा य खंधदेसा संधपदेसा य होंति परमाणू । इति ते चदुब्बियप्पा पुग्गलकाया मुणेयव्वा ॥ ८ ॥ These are the four basic modifications out of which the multifarious modes of matter are formed. 80. Be it understood that matter exists in four main modes: Skandhas, Skandhadesas, Skand hapradesas and primary atoms. COMMENTARY. Skandhas are the aggregates of atoms. This classe refers to complete molecular constitution Skandhadı şu 18 said to be incomplete. But still it is an aggregate. Similarly Skandhapradesa. These three are the differences in molecular constitution The last class refers to the primary atom which is the unit constituting the other three classes. This is explained in the next Gatha. 81 The respective characteristics of these four classes are given below. खंधं सयलसमत्थं तस्स दु अलु भणंति देसोत्ति। अशुद्धं च पदेशो परमाणू चेव अविभागी॥८९॥ *Sanskrst rendering स्कन्धाश्च स्कन्धदेशाः स्कन्धप्रदेशांश्च भवन्ति परमाणवः ॥ इति ते चतुर्विकल्पाः पुद्गलकाया सातव्याः ॥८॥ *Sanskrit render1118 : स्वन्धः सकलसमस्तस्तस्य त्वधं भणन्ति देश इति ॥ अद्धिं च प्रदेशः परमाणुश्वैवाविभागी ।। १ ।।

·80 THE SACRED BOOKS OF THE JAINAS. 81. The complete molecule of matter is Skandha ; a balf of it is Skandhadesa , a half of that half is Skandhapradesa ; and what cannot be divided is the primary atom-thus say (the learned) COMMENTARY. The complete Skandha refers to the molecule which has all the physical qualities without any exception Any physical body perceived by us may be taken as an example of complete Skandha. If the process of bisection is continued to infinity the limit of the series is the Paramánu-that which cannot be divided forther. Conversely starting from the atom an aggregate of two, threc, etc, more atoms will generate Skandhan. An aggregate of infinite nuinber of atoms is the complete Skandha. (Note the atomic basis of Physics ) 82 But Pudgala ultimately refers to the class of primary atoms the name is also applied to the derivative classes of Skandhas वादरसुहुमगदाणं खंधाणं पुग्गलोत्ति ववहारो॥ ते होति छप्पयारा तेलोक्कं जेहिं णिप्पण्णं ॥२॥ 82 Skandhas are of two kinds Those that can be perceived by the senses and the minute ones beyond sense perception. These also are called matter conventionally. These manifest themselves in six different modes by which the three worlds are completely filled. COMMENTARY The term Pudgala is specially applicable to the primary atoms. These are the indestructible material basis of the world The Skandhas or molecules though derivative and secondary are also called by the same name Pudgala. These molecules or Skandhas have the claracteristics of touch, taste, smell, sound and colour. They can increase or decrease bcing aggregates. They can grow or *Sanskrit rendering. वादसौम्यगतानां स्कन्धानां पुद्गलः इति व्यवहारः ।। ते भवन्ति पटप्रकारास्त्रैलोक्यं यः निष्पन्नं ।। ८२ ॥

·cy PANCHÂSTIKAYA-SAMAYASÅRA. (!! 7 87 decay. They are minute or large These Skandhas or molecular aggregates are of six different kinds which are mentioned in the next gâtha. These aggregates or Skandhas in their six different forms completely fill the three Lohâs. 83 The six different kinds of Skandhas are enumerated, पुढवि जलं च छाया चउरिदियविसयकम्मपाओग्गा। कम्मातीदा येवं छन्भेया पोग्गला होति ॥३॥ 83 The Skandhas or molecular aggregates exist in six different forms.-Earth, water, shadow, the objects of the four senses except sight, and kârmic matter, and molecules which are unfit to become karmic matter. COMMENTARY The six kinds of Skandhas are otherwise called thus im 1. Bådara bâdara-Solid. 2. Bådara-Liquid. 3. Sukshmabâdara-Apparently solid like a shadow. 4. Bâdarasukshma-Minute particles evident to the senses 5 Sukshma--Minute, not perceptible. 6 Sukshma Sukshma-Very ininute. 1. Is that which cannot become combined or one, when broken; like wood or stone. 2. Is the one whose paris become one again when broken ; as water, etc. 3. The larger cannot be broken, or divided or caught as shadow, lightniog darkness. 4. Though minute yet evident to the senses as taste, smell, colour, etc. 5 Minute and imperceptible as Kårmic matter. 6. Those below Kårmic matters upto Skandbas made up of two atoms. 84 Thus after describing the various Skandhas the author explains the pature of Paramânus or primary atoms which are the constituent elements of Skandbas 11

·82
THE SACRED BOOKS OF THE JAINAS.
Foal EETTO GT siat a faTo TATUTI
सो सस्सदो असहो एक्को अविभागि मुत्तिभवो ॥ ८ ॥
84 Do thou understand that whatever is the limit of all
Skandhas is the primary atom. That same is eternal un-
sounding (silent) occupying one space point and of corporeal
form,
COMMENTARY.
The limiting unit of the process of division of molecules is the
Paramánu or the primary atom Since it cannot be further sub-divid.
ed it is called atom. Since it occupies a single point of space it is
Since it is the eternal and inalienable substratum of carporeal
things it is eternal Since it is the constitutive basis of physical
objects it is the generator of physical things, Since it cannot by it-
sell bring about sound vibrations, it is non-sounding or silent. These
are the characteristics of the primary atom
It may be noted here that according to Jaina thought matter is
indestructible ; so also is Jiva. It is not due to the creative fiat
of a Will. It cannot be destroyed. Atoms are the constitutive
elements of physical bodies Tbus according to Jaina view,
matter and space are objectively real. In this respect the view is
quite similar to that of modern science. Again it is worth noting
that the atom is described as non-sounding Several Indian systems
of thought associate sound with Akåsa, a term which is quite
ambiguous. It means either space or ether. But the Jaina thinkers
distinctly explain sound as due to molecular impingenent. Unless
one molecule of matter strikes against another there is no possibility
of sound. An atom by itself is incapable of producing sound Hence
it is silent. Jaioa physics of sound is also quite scientific.
85
This primary atom is not of four kinds as some people would have
such as earth, air, fire and water But it is only one in nature
though it is the constitutive basis of the four Dhatiis or modes of
*Sanskrit rendering
सर्वेषां स्कन्धानां योऽन्त्यस्तं विजानीहि परमाणु ॥
स शाश्वतोऽशब्दः एकोऽविभागो मूर्तिभवः ॥ ४ ॥

·PANCHÂSTIRÎYA-SANAYASÁRA,
83
physical existence The atom has its own essential cature which
is distinct from that of the four elements."
ENTERTH THAT
सो णेओ परमाणू परिणामगुणो सयमसदो ॥ ८ ॥
धादुचदुक्कस्स कारणं जो
Gou
85. Whatever thing by its very name implies, perceptual
form; is the essential cause of these four elements; is charac-
terised by unthinhing múrla nature and is unsounding ; that
is the atom; so be it understood.
COMMENTAKY.
The author denies the qualitative difference of paramânus. By
the very name an atom implies the division of physical objects
having the sense qualities of touch, taste, smell and colour. From
tlic point of spaciality it is beginning middle and end in one. From
the general principle that substance and quality are inseparable, it
follows that the spacial unit of atom is also the spacial unit of con-
tact, or of smell, or of colour, 1 e., the unit of space occupied by the
atom is also the unit of space accommodating the sense colours If
the primary atom through its manifestation were to part with either
smell or with the smell and taste or with smell taste and colour
then the very atom would be annihilated Therefore the separability
of the quality cannot be associated with the atom. Again fire, air,
earth, and water, have as their constitutive cause the atom. Wonder-
ful are the qualities of primary atoms when their potential characteris-
tics are taken into consideration. The non-manifested sense qualities
become actual in the aggregates or Skandhas. But in the case of
sound it can't be said that it is present in the atom even in Saktı or
potentiality for sound implies several molecules of several spacial
onits. Therefore such a characteristic carnot consistently belong to
an atom which has only one spacial unit. Paramânu is called Mårta
for another reason also , because it can be a perceptual object for
Paramavadlı It is called so not because it is perceived by our senses
It is distinctly transcending the capacity of our senses though it can
be perceived by the Kevalt
*Sanskrit rendering
श्रादेशमात्रसूतः धातुचतुष्कस्य कारण यस्तु ॥
स शेयः परमाणुः परिणामगुणः स्वयमशब्दः ॥ ५ ॥

·-84
THE SACRED BOOKS OF THE JAINAS
86
Then be describes how sound is actually produced by atoms
whicb are really without sound quality.
सट्टो खंधप्पभवो खंधो परमाणुसंगसंघादो ॥
पुढेसु तेसु जायदि सही उप्पादगो णियदो ॥ ८६ ॥
86. Sound is generated by skandhas, Skandhas
themselves are the aggregates of atoms. When these aggre-
gates strike one another sound is produced which may be
natural or artificial (hence sound may be indirectly associated
with atoms also)
COMMEKTARY.
If the skandhas constituted by Primary atoms strike one an-
otber there is sound If they strike of their own accord then there
is natural or svabháorka sound. If the striking is due to other
agencies then it is Prayogika or purposeful sound. The illustratioos
of Suabhāvika or natural sound are thunder of the clouds and the
roar of the sea. Prayogika or purposeful sound is again of two kinds
Bhashatmaka or Language and Ablashātmaka, pon-language.
The language sound again may be Akshai atmaka or Anaksharâtmaka,
articulate and particulate. The articulate sound is made
of
alphabetical sounds, the inarticulate is the language of animals.
Non-language sounds are of four kwnds.
1. Tata sound produced by stringed instruments.
2. Vrtata the sound produced by drum
3. Gana sound produced by cymbals, etc.
3. Sushıra sound produced by pipes and other wind instru.
ment.
up
87
Further description of the primary
Atom That it is
Ekapradesa or occupies one spacial point is specially referred to.
*Sanskrit rendering
शब्द स्कन्धप्रभवः स्कन्ध परमाणुसङ्घसङ्घातः।
स्पृष्टेषु तेषु जायते शब्द उत्पादको नियतः ॥८६॥

·PANCHÂSTIKÁYA-SAMA YASÁRA.
85
णिच्चो जाणवकारो ण सावकासो पदेसदो भेत्ता।
खंधाणं पि य कत्ता पबिहत्ता कालसंखाणं ॥८॥
87 The primary atom is eternal, is spacial, and yet
non-spacial, is the differentiating factor of skanuhas and is also
the cause of their changes It is also the determitent of time
and number.
COMMENTARY
1
Paramânu is associated with one space point Since it is not
capable of disintegration it is idestructible and eternal Though
it occupies only one space point since it is the substratum of colour
and other sense qualites, it hasspaciality accommodating qualities But
as it has ouly one space point and as it is without beginning, middle,
or end, aod as it cannot accommodate another space point it may also
be called non-spacial Being the constituent element of shandbas it
may be said to be the determinent of the difference of skandhas For
the same reason it is the substantial cause of shandhas. By its own
change of position it becomes the measure of time A single instant
of time corresponds to a single shift of an atom from one position
to the immediately next. It is also the measure of oumber or quan-
lity. Being the constitutive element of skandhas it brings about
quantitative difference of things (Dravya Sankhya). Since its associat-
ed space point is the constitutive element of space it is indirechy
the cause of quantitative difference of space (Kshetra Sankhya )
Since its motion from point to point corresponds to duration
of time it is also the basis of quantitative difference of time.
(Kala Sankhya )
Again because it is the basis of modification of things through
aggregation or disintegration it is also the condition of the quantita-
tive difference of modes or (Bhava Saukya).
Thus according to Jaipa view the primary atom is the direct
unit of things and the indirect unit of space, time, and change. The
*Sanskrit rendering.
नित्यो नानवकासो न सावकाश प्रदेशतों भेत्ता।
स्कन्धानामपि च कर्ता प्रविभक्ता कालसंख्यायाः ॥ ७ ॥

·86
THB SACRED BOOKS OF THE JAINAS
quintitative difference in these things and also the qualitative differ.
ence in physical objects may ultimately be traced to the constitutive
of Paramâņu.
88
Further description of the qualities of Paramanu and its modes.
एयरसवण्णगंधं दो फास
सद्दकारणमसद
खंधतरिदं दव्वं परमाणुं तं वियाणेहि ॥ ८ ॥
88. That substance which has a single taste, colour,
and smell and two contacts; which is the cause of sound, itself
unsounding, which is different from skandhas though consti-
tuting them is the Paramânu. So do thou learn.
.
COMMENTARY.
The Primary atom is examined with reference to different
sense qualities of physical objects. Five colours are recogpised
generally in external things of which only one colour can be associ-
ated with the Paramaņu. According to Jaina viery a Paramânu is
an object of perfect Avadhi perception. Though an atom is metem.
perical to a finite individual it is distinctly a Rupa or Vismal object
for the super-normal faculty of Avadhı. If the description jo
the Gatha is based upon such super-normal perception, unfortu.
pately it cannot be verified by our experience
But still there is a
Hay of imagining the truth. An atom may be associated with a
single light wave. If it is not able to obstruct more than a single
light wave of a particular wave length then it must manifest itself
as having only one colour to a super-normal faculty. Whether it is
actually so constituted as to behave in that fashion it is for the phy-
sicsst to determine. We bave here only to notice the uncompromising
realistic attitude of Jaioa thought,
Of the five different states ordiparily recognised, an atom can have
only cne. Of the two different Smells it may have either. Of the
eight contact qualities smooth and rough ; heavy and light, are the
*Sanskrit rendering
एफरसवर्णगाचं द्विस्पर्श शब्दकारणमशब्द ।
स्कन्धान्तरितं द्रः परमाणुं तं विजानीहि ॥८॥

·PANCHASTIKÂYA-SAMAYASÅRA.
87
qualities of skandhas These cannot be in the atom The remaining
four qualities may be present in an atom in pairs. The elements
constituting the pair must be mutually compatible. Snigdha and
Sita, Ruhsha and Ushna, mny constitute the consistent pairs, ie,
viscosity or adhesiveness may co-exist with cold and hardness and
repulsiveness may co-cyst with heat,
This description would naturally introduce qualitative differenee
among atoms and yet according to the author there can be no quali-
tative difference among atoms as they are identical material units
It is extremely interesting to notice the elaborate analysis of
sense qualities which is even as minute as that of modern Psychology.
But the ancient Psychological analysis of smell is as balting as the
modern one. Smell could be analysed only into disagreeable and
agreeable. Several attempts made in recent years to go beyond this
crude difference merely ended in failure where the modern scientists
succeeded there the ancient thiokers also achieved succes, 3.6., in the
analysis of the other senses Another point worth noticmg is the
analysis of cutancous sensations into eight elements. This is almost
modern in its achievement. Tbis indirect Psychological valuc is
more important than the description based upon super-normal percep.
tion which unfortunately cannot be verified by Science 18 its
prescot state,
89
of summary, the author enumerates the different forms of
corporeal existence. The description may also be faked as a sort of
extensive definition of matter
उवभोज्जमिंदिएहिं य इंदिय काया मणो य कम्माणि ।
जं हवदि मुत्तमण्णं तं सव्वं पुग्गलं जाणे ॥ ८ ॥
89. Whatever is perceived by the senses, the sense organs,
the various kir.ds of Sârırås, or bodies of Jivas, the physical
manâs or brain, the karmas, &c are Müsta objects. Understand
that all these are Pudgala or matter.
By way
*Sanskrit rendcring.
उपभोग्यमिन्द्रियैश्चेन्द्रियः काया मनश्च कर्माणि ।
यद्भवति मूर्चमन्यत् तत्सवं पुद्गलं जानीयात् ॥18॥

·88 THE SACRED BOOKS OF THE JAINAS. COMMENTARY. The author enumerates the different states of matter. All objects of sepse perception are corporeal. An object may be appre. hended through any one of the senses. Therefore, anything that has the sense quality of colour, contact smell, taste, or sound comes under this definition. Not only the objects of sense perception but also the sense organs are physical. Thirdly the different Sariras the bodies of Jivas are also physical. These are five in number. Andârıka, Vaikrıyaka, Åhâraka, Taijasa, and Karmana Sarıras. The author includes Dradya Mana or mind under the same class. Evidently it means brain which is no doubt physical,- Dravyr Kaimas are also material since they are constituted by physical atoms And again he implies 120-karmapudgalas, organised matter forming part of organism. This 110-karna matter relers to matter assimilated by the organism through the process of Metabo lism And by the word "others" he refers to the several atoms and Skandhas not already enumerated. All these are material. The five sarıras referred to in the Gatha require lucidation. 1. Audarika Sariga Udarina means Sthula or gross The Sarira is called Audarika because it is constituted by Sthula or gross matter. It is also derived from udara womb that which is born from the womb is Audarika. Any way Audarika Sarira refers to organic bodies animal and human. 2. Vaikriyaka Sarıra Term dikriya implies the wonderful bodily transformations that are associated with a Deva or divine being Deva can take any kind of body lie pleases from minute to 'huge forms. That kind of sarıra is called Vaikrıyaka Saria 3. Aläraka Sarıra when a yoge during Tapas has certain difficulties about intricate facts of reality, there shoots forth a kind of subtle body from him This stretches out so far as to be in commu- Dion with another well-informed person, from whom the infomation sought for is secured by a sort of telepathic response. This shootting body from the yogi is Åharaka Sarira. 4. Taujas Sarira. This refers to the shining body or the lightbody. 5. Karmana Sarira This refers to the kârmıc body of each Jiva. Every Jua carries this kârmic body with itself when it roams through the cycle of Samsara.

·PANCHÅSTIKAYA-SAMAYASÅRA. 89 The first alone is the object of sense perception, and the others are subtle bodies. The succeeding one is subtler than the peceeding - one in order. cf. the Sutra. PRETË En for further descrip. tion of these sarıras, we may refer the reader to Tattoártha Sutra 7 where the author describes the characteristics by several Sutras. (Sutra 36 to the end of 2nd chapter) Thus ends the chapter on matter or Pudgulastikaya.

·90
THE SACRED BOOKS OF THE JAINAS,
CHAPTER ON DHARMA AND ADHARIA.
90
The author first describes Dharma or the principle of motion.
धम्मत्थिकायमरसं अवण्णगंधं असदृमप्फासं ।
लोगोगाढं पुटुं पिहुलमसंखादियपदेसं ॥ ६ ॥
90 Dharmâstikaya is devoid of qualities of taste, colour,
smell sound and contact It pervades the whole world, it is
continuous because of inseparability, has extension because
of its co-existensiveness with space Though in reality of
Ekapradesa yet in Vyavahara is of many pradesas.
COMMENTARY
The author introduces important principles witbout which the
world would be incomplete Dharmástikâya and Adharmástıkaya
are distinctly peculiar to Jaiba system of thought. The former is
the principle of motion and the latter of rest These terms are used
10 a technical sepse by Jaina. writers. Non Jaida writers both
European and Indian have many of them misunderstood these
tecbaical pames. We shall reserve our discussion to the end of
this chapter.
In the above Gatha tbe author clearly describes the nature of
Dharma or the principle of motion Since it is non-corporeal or
Amúrta it has no sense qualities which are generally associated with
matter. The qualities of contact, colour, taste, smell and sound
are not to be associated with Dharma. Therefore it is not physical.
Again it is not an aggregate of simple element as matter is. There-
fore Dharma is continuous and non-composite Its influence is
co-extensive with the whole world
Therefore it may be said to be
co-extensive with Lokákása without any gaps or intervals. It cannot
be said to have manifested at any particular time of the World's H15-
tory much less is it created It is coeval with the world aod co-
extensive with space, and because of the latter character it is an
Astıkáya.
Sanskrit rendering
धार्मास्तिकायोऽरसोऽवर्णगन्धोऽशब्दोऽस्पर्श:
लोकावगाढः स्पृष्टः पृथुलोऽसंख्यातप्रदेशः ॥ १० ॥

·PANCHÂSTIKÂYA-SAMAYASÅRA.
91
91
Next Gâtha describes the remaining qualities of Dhai mâstikaya.
अगुरुगलघुगेहिं सया तेहिं अणंतेहिं परिणदं णिच्चं ।
गदिकिरियाजुत्ताणं कारणभूदं सयमकजं ॥ १ ॥
91. Because it has the infinite manifestations of the incor-
poreal nature Agurulaghu, and because of its dialectic nature
of persistence through appearance and disappearance it is a
real existence Itself being unaffected by movement it con-
ditions the motion of those that can move, matter and life
COMMENTARY
The author next establishes the substantial reality of Dharmás-
tıkaya, It has the characteristic change and modification of all
the primary entities though
entities though it is incorporeal. Therefore it is
permanent and real It is the indispensable condition of movement
in physical objects as well as in living beings. But itself cannot be
moved by any other thing because it is incapable of movement.
92
The author explains by a well-known analogy how it is the
condition of motion.
उदयं जह मच्छाणं गमणाणुग्गहयरं हवदि लोए
तह जीवपुग्गलाणं धम्मं दव्वं वियाणेहि ॥ २॥
92, Just as water itself being indifferent or neutral, is the
condition of movement of fishes so Dharma itself non-motive,
is the sine qua non of motion of Jivas and Pudgalas.
COMMENTARY.
The author explains the function of Dharmastıkâya by a very
striking example. Water is the indispensable condition for the life
*Sanskrst rendering.
मगुरुलघुकैः सदा तैः अनन्तः परिणतः नित्यः ।
गतिक्रियायुक्तानां कारणभूतः स्वयमकार्यः ॥ ११ ॥
* Sanskrit rendering:
उदकं यथा मत्स्यानां गमनानुग्रहकर भवतिलोके ।
तथा जीवपुद्गलानां धर्म द्रव्यं विजानीहि ॥१२॥

·92
THE SACRED BOOKS OF THB JAINAS.
of the fish The fish lives and moves only in water. But water deather
moves with the moving fish nor does it stimulate the fish to move.
It is practically indifferent towards the moving fish. If the fish moves,
it is due to its own intriosic and spoñlaneous activity, and not to
the causal agency of water.
of gater. Such is the relation of Dharmáslikája
to objects of the world
If objects move from one place to another,
the movement is due to the intrinsic condition of the object. But
still Dharmastikaya is the sine qua 11on of motion of the objects of
the world. 1 € , in short it 15 merely the coodition, and not the genera-
tive cause,
of motion.
93
Next the author describes the Adharmastikaya or the principle of
rest.
जह हवदि धम्मदव्वं तह तं जाणेह दव्वमधमक्खं ।
ठिदिकिरियाजुत्ताणं कारणभदं तु पुढवीव ॥ १३ ॥
93 The nature of Adharma is essentially similar to that
of Dharma. But it is like the earth (which is the resting place
of things) the sine qua 11011 of rest for things in motion
(both animate and inanimate).
COMMENTARY
Adharna or the principle of 'rest has all the characteristics
associated with Dharma or the principle of motion This is also
devoid of sense qualities This is also non-corporeal. This is in
itself noo-spacial and yet it is co-extensive with Lokâkâsa These
characteristics it has in common with the principle of motion.
But it bas its own differentiatiog quality. In this respect it is
compared with earth which is the resting place of things. Moving
things whether animate or inapipate are not arrested and brought
to rest by the earth. But if there is no earth to support, there will
be no possibility of rest for the moving things. Similarly the
Adharmàstikaya without interfering with motion itself is the condi.
tion of rest for the
moving things.
*Sanskrit rendering
यथा भवति धर्मद्रन्यं तथा तज्जानीहि द्रव्यमधर्मारा।
सितिक्रियायुक्तानां कारणभूतं तु पृथिवीव ॥ १३॥

·PANCH ÅSTIKAYA-SAMAYASÅRA.
93
94
Then the nuthor gives the reason why Dharma and Adharma are
considered Astkâjas or existences.
जादो अलोगलोगो जेसिं सम्भावदो य गमणठिदी।
दो वि य मया विभत्ता अविभत्ता लोयमेत्ता य ॥६॥
The two things which by their existence bring about
the difference between the world and beyond, which are
respectively the condition of motion and rest, which are
different in function, but same in nature and Pradesa, are
Dharma and Adhaima. These are uncreated and of the
same magnitude as Lokâkúsa.
COMMENTARY
The existence of these two principles must be postulated as the
necessary condition of the world for without this there will be
neither motion nor rest among things. There will be neither the
World nor beyond. If the material particles and jivas are not
kept together as a system then they will get scattered through the
whole place resulting in slicer chaos. There will be no definite
world. There will be neither the beyond or Alokâ. The difference
between Loha and Aloka is entirely due to the coherent system of
molecules and Jivas, conditioned by these principles. Dharma and
Adharma are said to be distinct because of the difference in function
The former is the condition of motion, the latter of rest. But they
are quite similar in nature and are indistinguishable because of their
non-exclusive co-existence space. They are themselves
Nishkriya Dravyas. Non-active and non functional and yet
condition the things living and non-living in their motion and rest
For this reason they are limited entirely to the world. Their
function will not be felt beyond the world for the simple reason that
there are no things beyond.
in
10
*Sanskrit rendering
जातमलोकलोकं ययोः सद्भावतश्च गमनस्थितिः।
द्वावपि च मती विमकावविभक्ती लोकमात्रौ च ॥४॥

·94 THE SACRED BOOKS OF THB JAINAS. 95 Next the author points out that Dharia and Adharma are in themselves Deutral, and indifferent condition respectively of motion and rest in other things णय गच्छदि धम्मत्थी गमणं ण करेदि अण्णदवियस्स। हवदि गती स प्पसरो जीवाणं पुग्गलाणं च ॥ ५ ॥ 95 Dharnastıkâya does not move itself nor effect motion in other things. But it forms the condition of motion in living and non-living things. COMMENTARY. Then it is determined that Dharma and Adharna being in themselves entirely neutral from the external condition of motion and rest respectively Dharınástıkaya itself is incapable of movement por can it be an efficient cause of motion in other things such as, phyical objects and living beings In what say can it be said to condition motion ? certainly not like the horses that, while themselves running, indirectly cause the motion of prersons on their back. Dharmâstıkâya does not carry things ; locomotion of things and persons is not brought about by Dharma for it is a Nishkriya Dravya But it behaves like water which hy its mere presence is the condition of motion in fishes, ie, Dharmâstikâya by its mere existence conditions motion without being the efficient cause of motion Jivas and Padgalas have motion because of their own efficient causes and yet motion in them will be impossible, but for the external condition of Dharmastıkâya. Similarly Adharma being neutral in itself is the external condition of rest It is merely a Balırangaheti. Just as the earth is the standing place for horses and the shadow of a tree, the place of rest for the pilgrims so Adharma is the non-efficient external condition of things at rest. 96 Then the reason why Dharma and Adharma are merely neutral conditions (Udásînahetu).. Sanskrit rendering : न च गच्छति धर्मास्तिको गमनं न करोत्यन्यद्रव्यस्य । भवति गतेः सः प्रसरो जीवानां पुद्गलानां च ॥ ६५

·PANCHASTIKAYA-SAMAYASARA.
95
ever.
विज्जदि जेसिं गमणं ठाणं पुण तेसिमेव संभवदि।
ते सगपरणामेहिं दु गमणं
ठाणं च कुव्वंति ॥ ६ ॥
96 To whatever things there is motion to the very same
there can be rest, or cessation of motion, such things of their
own spontaneous efficiency effect either motion or rest.
COMMENTARY
The author explains why these are called udâ sínahetil. He
wants to emphasize that Dharma is not the intrinsic condition of
motion nor Adbarma of rest, i e., he wants to deny that tbey are
Mukhyahetu. What if they are the Mlukhyahetu for motion and rest,
then the things that are in motion must continue to be so for ever
and the things that are at rest must remain in the same state for
But things dont behave in that fashion. Therefore it is
ioferred that these are only Udásînahetus or neutral or external
conditions. This only means that they are not efficieot causes.
Ordioarily we perceive that things moving come to rest and things at
rest begin to move.
That shows that both motion and rest are as
sociated with single things. Since this fact prevails 10 nature we
bave to infer that motion and rest are not produced by Dharma and
Adharma as Mukliyahetu. Motion and rest must be traced to the in-
trinsic and efficient nature of things themselves. That clearly shows
that Dharma and Adharma are merely Bahırangahetus
NOTE
After taking to task the several writers who misunderstood the
techoical terms Dharma and Adharma, Mr JL Jaini writes (10 pp.
25 of his Outlines of Janism)
"Matter goes to struggle with the unwary or infatuated soul;
time times the copflict, space makes possible the arena , dharma keeps
the combatants to struggle on, and adbarma assists them when they
are inclined to rest :' Again in the same page "dharma and adhar-
ma are the necessary conditions of its continuance in its endless VICIS.
situdes, merit and demerit, high and low, happiness and misery, as
*Sanskrit rendering
विद्यते येषां गमन पुनस्तेषामेव सम्भवति ।
ते स्वकपरिणामैस्तु गमनं स्थानं च कुर्वन्ति ॥ 8 ॥

·96 THE SACRED BOOKS OF THE JAINAS. far as disturbance and traoquillity Of course, dharma and adharma are io their nature and modus operandi the same It is the same sword in the hand of a devoted soldier or fanatic rebel." I am afraid that Mr Jaini is still thinking of dharma and adharma as quasi-moral instruments in the hands of a Jiva The terms shoud not in the least be associated with any kind of moral struggle and tranquillity. Motion and rest contemplated in this connection on distinctly physico-mathematical. They should not therefore be interpreted even metaphorically to mean anything more than that connotation. We have to remember the following points. 1. Dharma and Adharma--are amúrta dravyas They have no sense qualities of colour, etc 2. They are ajîvas-non-living 3. They have spatial relation though in themsclves eka-pradesi. 4. They are Nishkriyas-non-active. 5. They are Bahiranga hetut or udásina lietu and not Aluklya.. lietu, 6. They are non-discrete and continuous Tbere are some of the important common qualities empbasised by the Jaipa Thinkers. Of course that they are astıkayas need not be emphasised. If we ponder over these qualities, then they can never be conpected with moral struggle or evolution. The Jaina philosopher recognised 10 the world matter, Life and Space. But are they enough? No. There would be no world The Atoms and Jivas may be scattered throughout the lofinite space. Therefore there must be something else besides these three. That something must be able to maintain a coherent system of Jîvas and atoms, must have the function of preventing the flying atoms; must limit the boundary of the world of thiogs and persons. For the author dis. tinctly says that without Adharma there will be only chaos; there will be no world. Therefore the Jaina Thinkers pointed the existence of a fourth entity which birds together fbiogs and persons So tbe hypothesis of adharina. This is something like Newton's gravitation, but adharia is slightly different. Its main function is to arrest things. But then ·PANCHASTIKÁYA SAMAYASÅRA. - 97 there is this difficulty If there were adharma alone how could their be motion at all in things? There would be an eternal paralysis of Reality. To remove tlus difficulty Dharna had to be posted 1 he function of Dharma is to guarantee motion within the limits imposed by adharma. This is the reason for the second hypothesis. But the trouble is not yet over If the two exist within a spatial limit one guaranteeing motion and the other rest, then the things in motion must be in motion for ever, and things at ret must be there for ever But our experience is not of that kind One and the same has motion or rest, it may move or it may come to stay Therelore Dharina and Adharma must be deprived of their causality They can be only Bihiranga-hetu or Udasina-hetu, (1 p.) they must be indiferent and neutral in themselves and yet must be indispensible to the completion of the world This seems to be the logical development of the system The most approximate modern conception answering to the description will be Ether of the physicist But the Jaina systems require two such entities functionally different, one acting like Newton's gravitation (adharna) and the other guaranteeing motion within the limits It would not be quite accurate to think of centripetal and centrifugal forces, because dharma and adharma are Nishbriyas. Docs it mean the duality of electro magnetic mfluence of Ether? The constitution of atom is supposed to be a system of electrons (positive and negative) Had the Jaina thinkers any such idea about the whole world ? We can only conteinplate Rut of this much we are certain that dharma and adharma are parts of the physical system They are two different entities without which the system of reality sould be impossible and incomplete Again Dr. Seal suggests that dharma is answering somewhat to Leibneitz's Pre-established harmony. it is the cause (or condition) of the system of movements, the fact of an order in the movements of Jiva and Pudgala,” (Note E at the end of Dravya Samgraha, S. B. J. pp LVIII) As the whole letter is not quoted I am not in a position to know what Dr. Seal has to say about adharma With due deference to the great Philosopher I beg to state that he misses the point, Dharma Deed oot necessarily be associated with simultaneous an ·98 THE SACRED BOOKS OF THE JAINAS. movements as I poloted out. Adharma seems to be logically prior to Dharma) in the construction of the system. Hence I am not able to appreciate this reference to Pre-established Harmony which has a special function in the system of a “ vondocoless monads" There certainly is the idea of correspending movements,-- Hence Dharma is not the " system of movements" Its meaning is distinctly subsequent to that of adharma. How could adharma be connected with Leibneitz's System ? Then what is the force of that reference ?

·ÞANCHASTIKAYA-SAMAYASÁRA.
00
CHAPTER ON AKÅSA OR SPACE.
97
In this Chapter the author describes the nature and characteristics
of space. The term Akasa here meatis space and not Ether as it is
very often interpreted in other systems of Indian philosophy.
सव्वेर्सि जीवाणं सेसाणं तह य पुग्गलाणं च ॥
जं देदि विवरमखिलं तं लोए हवदि आयासं ॥ १७ ॥*
97. What contains or accommodates completely all Jivas
and Pudgalas and the remaining Dravyas is the world space
or Lokakâsa,
COMMENTARY.
Space is considered to be objectively real in Jaina system.
Objectively real space is ordinarily considered to be self-contradictory
and impossible. On the so-called impossibility of space idealism bases
its arguments. But in recent years Mathematicians have clearly
shown that space and time are not really self-contradictory. Euclidiaa
space is quite possible and may be real.
Philosophical description of space as real is not the characteristic of
the other Indian systems of Philosophy. The term Åkása is used in an
ambiguous sense referring to either space or Ether. As Doctor
Thibaut points out the consistent translation of the word Âkása is
Ether. He invariably translates the term into Ether. For according
to the Hindu creation theory, Åkása is the primieval substance from
which the other elements appear
Therefore Akasa must mean some
subtle form of matter and not the Mathematicians' space But the
Jaina thinkers reject the theory of creation Therefore they found it
possible to acknowledge the objective existence of space , space there-
fore is a fundamental element of the system of reality according to the
Jaina view.
98
The same point is further elaborated.
1
Sanskrit rendering
सपा जीवानां शेषाणां तथैव पुद्गलानां च ।
यददाति विवरमखिलं तल्लोके भवत्याकाशं ॥७॥

·100
THB SACRED BOOKS OF THE JAIVAS,
-
जीवा पुग्गलकाया धम्माधम्मा य लोगदोणण्णा।
तत्तो अणण्णमण्णं आयासं अंतदिरित्तं ॥ ८ ॥*
98. Life, matter, the principle of motion and that of rest
and also Time, these are not distinct from the world But that
which is the same as the world, and also distinct from it, is
Å kâsa or space which is infinite,
COMMENTARY.
The constituent elements of the world are the infinite number of
Jivas, and the infinite physical objects, the principles of motion and
Test, and space and time, Of these space contains the other five.
The space which is co-extensive with these objects is called Lokâkâsa.
But that is only a part of the real space Beyond the Loha there is
Âlohäkâsa or @anntåkåsa, This Anantâlâsa is pure space
There
are no objects animate or inanimate in this Infinite Beyond
Not
a tiny molecule of matter nor a stray Jiva, would step beyond the
limits of Lola The system of objects is held together by the
principles of Dharma and Adharma. And these principles are con-
fined to Lokakása
Thus we have to note that Mathematically pure space
recognised to be possible and real by Jaina thinkers Arguments against
pure space have already been said to be generally fallacious,
99.
Akasa thus accommodates the other Dravyas Why should it not
be taken al-o as the condition of motion and rest. The author shows
why it cannot be such a condition
15
आगासं-अवगासं गमणछिदिकारणेहिं देदि जदि।
उढंगदिप्पधाणा सिद्धा चिटुंति किध तत्थ ॥ ent
* Sanskrit rendering
जीदाः पुग्दनकायाः धर्माधर्मी च लोकतोऽनन्ये ।
ततोऽनन्यदन्यदाकाशमन्तव्यतिरिक्तं ॥ 8 ॥
tSanskrit rendering
श्राकाशमरकाश गमनस्थितिकारणाभ्यां ददाति यदि।
उद्धवंगतिमाधानाः सिद्धाः तिष्ठन्ति क्थं सत्र ॥ ६ ॥

·PANCHÂSTIKÁI A-SAMAYASÅRA.
101
99 If space, in addition to accommodating other things,
conditions their motion and rest, then why do these Siddhas
whose tendency is to go upwards come to stay at the summit
of the world ?
COMMENTARY
The author evidently explains why it is necessary to postulate the
existence of Dharma and Adbarma. Cannot Akasa be credited with
the functijns of motion and rest in addition to its own function of
accommodating things ? According to the author such a Hypothesis
would be impossible It would be conflicting with other facts for
if it is also the condition of motion and rest, then wherever there is
Âkása there should be free chance for motion and rest. But neither
a single Jiva or a single atom of matter could step beyond the limit
of Lökåkâsa though there is Åkâsa beyond į Therefore the author
concludes that space is not the condition of either motion or rest.
These require independent principles as their condition. Âkása
cannot be a substitute for Dharma and Adharma
This argument
should be considered conjointly with the arguments in the previous
Chapter for the necessity of Dharma and Adharma We have to
notice especially that one which points out the difference between
Cosmos and Chaos to be based upon principles of state and motion
The Jaina system evidently considers the world incomplete and unreal
without the statical and dynomical principles
100
The author strengthens the argument by showing that according
to Jaina faith the perfected ones come to a stay in the summit of the
Loka
जह्मा उवरिष्ठाणं सिद्धाणं जिणवरोहिं पण्णत्तं ।
तह्मा गमणहाणं आयासे जाण णस्थित्ति ॥ १०० ॥*
100. Because the Siddhas or the perfected ones stay in
the summit of the world-So it is revealed by the great Jina,
* Sanskrit rendering
यस्मादुपरिस्थानं सिद्धानं जिनवरैः प्रज्ञप्तं ।
तस्माग्दननस्थानमाकाशे जानीहि नास्तीति ॥ १० ॥

·$02
THE SACRED BOOKS OF THE JAINAS,
Therefore there cannot be in space either the condition of
motion or of rest.
COMMENTARY.
That the Siddhas reside in the summit of the world is one of the
religious doctrines of Jainas If space be credited to be the condition
of motion and rest it would contradict the scriptures. To avoid this
internal contradiction space should not be suppo sed to be the condi
tion of motion and rest The argument priina facie is based upon
a religious Dogma. But really it is another form of the same philoso-
phical argument which maintained that without the principles of
Dharma and Adhrama there would be no distinction between Loka
and Aloka. The argument in this Gåtha is merely the converse of the
above Since there is a definite Loka or Cosmos, and since there is
space beyond, there must be something besides space which maintains
the integrity of the system of things and persons. For space itself
cannot have that function of maintaining the unity of the world.
101,
The author shows that the supposition about space is impossible
by bringing in a really strong argument
जदि हवदि गमणहेदू आगासं ठाणकारणं तेसिं ।
पसजदि अलोगहाणी लोगस्स य अंतपरिवुड्ठी ॥१०१॥*
101. If space be the condition of motion and rest, of life
and matter, then there would happen the disappearance of
Aloka or the beyond and the destruction and dissipation of
Loka or the world,
COMMENTARY.
As a matter of fact the world is an integral system of things,
living and non-living, existing in space
That th-re is some force or
power which holds the constituent elements of the world together is a
necessary pre-supposition even of modern science It is really won-
derful that Jaina thinkers several centuries ago felt the same intellec-
Sanskrit rendering
यदि भवति गमनहेतुराकाशं स्थानकारणं तेषां।
प्रसजत्यलोकहानिर्लोकस्य चान्तपरिवृद्धिः॥ १०१॥

·PANCHÅSTIKÅYA SANAYASÅRA.
103
tual necessity as to suppose a physical force which maintains the
cosmic unity. The reason given for that Hypothesis is still more in-
teresting. If there is no such power and if things living and non-
living were left 10 space by themselves without a further principle
to hold them together there would only be chaos, no systematic world
This argument must be considered very important for it gives us an
insight into the scientific ideas of the ancients The positive science
of ancient Indians must have been fairly advanced in order to pro-
mulgate such physical theories as are contemplated by the author
102.
If then space cannot be the determining condition of motion and of
rest, the latter facts must be due to some other conditions Therefore
Dharma and Adharma must be admitted to be the necessary consti-
tuents of the system of reality
GAT EFTEFAT THUGEartutfor UTOTT I
इदि जिणवरेहिं भणिदं लोगसहावं सुणंताणं ॥ १०२ ॥*
102. Dharma and Adharma alone are the condition of
motion and rest respectively, and not Âkâsa or space so was
the nature of the Cosmos revealed by the great Jina to his
audience (in Samavasarana).
COMMENTARY.
The author summarises his position as to the nature of Loka.
He distinctly asserts that the coherence of the world is due to
principles of Dharma and Adharma and not to space
The author
further states evidently to strengthen his own case in the eyes of the
faithful that such was the message delivered by the Jina to his
audience, consisting of Ganadharas, and Chakradharas, and several
others in Samavasarana. The description of the world is as revealed
by the Omniscient to his disciples.
103,
The author states that Lokâkâsa or world, Space, Dharma and
Adharma, are all co-extensiye and coincident.
Hence they may
*Sanskrit rendering :
तस्माद्धांधम्मो ममनस्थितिकारणे नाकाशं ।
इति जनवरै भणितं लोकस्वभावं शृएवंताम् ॥ १०२॥

·101 THE SACRED BOOKS OF THE JAIVAS be considered as one conventionally, as they are all incorporeal entities in the same locality But they are in reality different from one another on account of their fun tional difference. EFATTFARITAT SHTETHET FATTOITATIT I पुधगुवलद्विविसेसा करंति एगत्तमण्णत्तं ॥ १०३ ॥* 103 Dharma Adharma, and space, are mutually interopenetrating and coincident Hence they are one from the point of locality, they are of the same size and form, and constitute an inseparable unity But from the difference of function they also exhibit their diversity COMMENTARY. This Gatha is interesting for this reason that Dharma and Adharma being constitutive elements of the world are said to be confined to Lokahasa Their influence is not felt beyond the bou idary of the world for their influence is fundamentally related to things, material and spiritual These two mysterious physical principles are all pervading and co-extensive with the world space Their existence cannot be inferred from their difference of locality There is no such difference. But yet they have fundamentally different functions and on account of these differences they are really diverse In short they are one in Pradesa but different as Vastus i. e, they have a unity of Locality with diversity of function and nature This functional difference is emphasized by the author only because these three Dravyas are Amarta ones There is no other way of differentiating them unlike physical objects which can be distinguished by sense qualities and unlike Jivas which can be differentiated by conscious qualities Dharma and Adharma have to be determined only by their function in the economy of the physical realm Thus Ends the Chapter on Space 1 *Sanskrit rendering धर्माधम्र्माकाशान्यपृथग्भूतानि समानपरिमाणानि । पृथगुपलब्धिविशेषाणि कुर्वत्येकत्वमन्यत्वं ।। १०३ ॥

·PANCHISTICIYA SANA YASÅRA.
105
CHULIKA,
104
Then the resume of the five Astihäjas and Dravyas They are
described as Afurta and Amůrta (Physical and non-physical) and
Chetana and Achetana (conscious and non-conscious).
आगासकालजीवा धम्माधम्मा य मुत्तिपरिहीणा ।
मुत्तं पुग्गलदव्वं
जीवो
खलु चेदणो तेसु ॥ १०४ ॥
104 Space, Time, Life, Dharma and Adharma, these are
Amarta Dlavyas and are therefore without sense qualities.
Matter alone is Mårta and has these qualities. Again of
thesc life alonc is conscious
COMMENTARY.
In this Gatha the author classifies the Dravyas according to two
principles. According to the first classification, they are grouped
into Mürtas and Amûrtas Murta Dravya is one which has the sense
qualities of contact, taste, smell, sound, and colour That which is
devoid of these qualities is Amûrta Here, space, time, Jiva in itself,
Dharma and Adharma, are all Amûrtis Matter alone is Mſûrta. That
which has the nature of consciousness is Chetana and that which is
otherwise Is Achetana. Space, time, and matter, Dharma and
Adharma are all Achctanas, Jiva alone is Chetana Dravja.
105
Again thc Dravyas are classified into Sakriyas and Nishkriyar,
active and non-active
जीवा पुग्गलकाया सह सक्किरिया हवंति ण य सेसा।
पुग्गलकरणा जीवा खंधा खलु कालकरणा दु॥ १०५ ॥*
105 Jivas and physical objects become sakıyas or causal
agents when determined by certain condition The rest are not
*Sanskrit rendering
आकाशकालजीवा धम्मधिौ च मूर्तिपरिहीनाः ।
मूत्तं पुग्दलद्रव्यं जीव स्खलु. चेतनस्तेषु ॥ १०४ ।।
tSanshrit rendering
जीवा. पुग्दलकाया सह सक्रिया भवन्ति न च शेषाः।
पुग्दलकरसा जीवा स्कन्धा खलु कालकरणास्तु ॥ १०५ ॥

·106 THE SACRED BOOKS OF THE JAINAS. causally active. Jiva is active because of Kårmic matter, Skandhas or physical bodies are active because of time COMMENTARY. According to this classification Dravyas are either Saliryas or Nishkriyas Any causal activity is described to be Sakrya If there 'Is no such causal activity then it is Nishkriy ! The activity contemplated here may be merely any change brought about by external conditions. Jivas and matter are Sakrył Dravyas for they become Sakriya under certain conditions, space, time, Dharma and Adharma are all Nishkriyas or non-active entities The external condition of activity of Jiva is merely the group of Karmas These are material. The external condition of the activity of matter is time Temporal succession brings about changes either of aggregation or disintegration in physical objects There can be no change in matter without time as there can be no change in Jiya without Karmic matter, but Jiva in perfect states can be free from Karmic matter. In this state the Siddhu Jiva is practically Nishkriya, i e, it is not subjected to causal category But it cannot be so with matter for there is no chance for matter to exist independent of time It must always be subject to change due to time Therefore it is always Sikrya. One of the commentators relying on the religious dogma that Siddha Jiva gets to the summit of the world, speaks of Siddha also as Sakriya. If at all there is any causal change, it is this initial change of locality. But in the perfect state it will be more accurately described as Nishkriya for already Jiva is described to be beyond causal series in its state of perfection. To be consistent with that attitude it is better to consider Siddha as Nishkriya. 106. The difference between Marta and Amorta is again described in other words जे खलु इन्दियगेज्झा विसया जीवहिं हुंति ते मुत्ता। सेसं हवदि अमुत्तं चित्तं उभयं समादियदि ॥ १०६ ॥ *Sanskrit rendering खलु इन्द्रियग्राह्या विषया जीवैर्भवन्ति ते मुर्ता । शेपं भवत्यमूतं चित्तमुमयं समाददति ॥ १०६ ॥ ये

·PANCHÅSTIKAYA SAJAYASÅRA.
107
106 All those objects that are apprehended or perceived
by the senses are Marta objects The rest are Amfirtas.
Mind apprehends both Marta and Amurta objects.
COMMONTARY.
The author again tries to explain the difference between percep-
tual and non-perceptual objects All these objects that are objects of
the scnscs arc Mûrta Dravyas The term Mürta therefore implies
the inherence in the object of the sense qualities of colour, taste,
smcll, ctc Thosc objects that have not these characteristics are
Amurta Draı yas According to this description Physical objects are
distinctly Murta Dravyas But Physical objects may euist in different
forms There may be minute molecular constitution and the primary
atoms These are certainly not perceived by the senses and yet they
also come under Murta category for they form the potential basis of
the gross or physical objects which are evident to the senses. In short
all those objects which arc Pratyatsha to the senses are Mürta objects
and those objects which are known through Panoksha are Amûrtas.
Under the Amurta category come such facts as Dharma and Adharma
and all Psychic states
(We have to rote here that the term Pratyake
sha is used in Vjavahára sense) Mind, which is in itself an Amurta
Dravja is able to know both Mûrta and Amûrta Dravyas Murta
Dravyas arc apprehended Pratyaksha and {marta Paroksha or medi-
ately.
Thus ends the Chulika or Summary.
107
In thc treatment of Panchastihûya, time has only a secondary
place Therefore the author gives a subordinate place to time and
mentions about it ia thc summary. The section dealing about time
thereforc is merely a part of the Chulik i and it is not considered
as an independent chapter by the author as well as the commentators.
कालो परिणामभवो परिणामो दव्वकालसंभदो।
दोण्हं एस सहावो कालो खणभंगुरो णियदी ॥ १०७ ॥*
*Sanskrit rendering
काल परिणामभव परिणामो द्रव्यकालसभूतः ।
द्वयोरेप खभाष काल क्षणभइरो नियन ॥ १०७ ॥

·108 THE SACRED BOOKS OF THE JAINAS 107 Relative time is determined by changes or motions in things These changes themselves are the effect of time absolute The former time is ephemeral (having beginning and end). The latter is eternal, such are the characteristics of the two COMMENTARY. The author differentiates between relative time and absolute time. The different conventional periods from Samaya or moment onwards are the relative tine The different periods of relative time are measured by changes in other things Movement of Physical objects is mainly the unit of measuring the different periods of relative time The changes which measure the periods of relative time are them. -selves the effect of real or absolute time The periods of relative time have both beginning and end. But Dravyakálu or real time is eternal, is without beginning or end The author takes up an attitude which is very familiar to common «sense and science The distinction is quite identical w th Newtonian distinction between relative and absolute time According to the author time is a real Dravya, it is not merely a form of mental activity, The idealistic thinkers both in the east as well as in the west have treated time as merely an appearance But the Jaina thinkers evidently form an exception for them, time is not an appearance but a reality The main argument against the reality of time is the socalled self-contradiction in the motions of continuity and infinity. Time has these characteristics of continuity and infinity and yet it is also constituted by instants or Dravyakâlánts as the Jaiga writers call them How can there be continuity constituted by primary elements of instants ? This difficulty is not peculiar to time It is common to space, as well as matter In all these cases Philosophers emphasize the impossibility of obtaining continuity and infinity from simple elements On account of this impossibility space, time and matter were condemned to be appearances But the problem has been taken up by the Mathematicians. The wonderful mathematical discoveries of the continental mathematiicians such as, Cantor, Peano and Frege have shown clearly the intrinsic fallacy in all the arguments against the reality of time and space. The problem is developed by mathematicians as a special case of

·PANCH ISTIRAIASAMAYASÅRA.
109
" transitive and continuous series To go into further details would
be too mathematical The discussion may very well be reserved to
the general introduction It is enough to note here the wonderful
correspondence between the ideas of the author, and those of philo-
sophical Mathematicians of our present day.
Another point worth notice is that time is the cause of changes
or modifications in things The author not only admits the reality
of time but also recognises its potency. In this respect one is re-
minded of the great French Philosopher Bergson Bergson has
Tei caled to the world that time is a potent factor in the evolution of
Cosmos Changes and modifications in things are absolutely impos-
sible without time, and that is just the view of the author
108.
In order to clear the doubt of the disciple of a different Sangha,
who disbelieves the reality of time, the author emphasizes the exis-
tential nature of time.
कालो त्ति य ववदेसो सम्भावपरूवगो हवदि णिच्चो।
उप्पण्णप्पटुंसी अवरो दोहंतरहाई ॥ १०८ ॥*
108 The name time or Kila denotes an existential fact.
The thing so denoted-Time is real but the other relative
time has from the point of present moment, origin and end
almost simultaneously. But it may also be of long duration.
COMMENTARY,
Tha author differentiates the real time from relative time. Real
or absolute time is eternal evistence But relative time is merely of
finite duration But from the aspect of moment it has no duration at
all Origin and end are together in a single moment It has Kshanz-
katva as its nature as against Nityatda of the other But the Kshant-
katva may apparently disappear and relative time may have long
duration Even then it has both beginning and end and as such it is
different from Dravya Kala or absolute time,
Sushrit rendering:
काल इति च व्यपदेश सद्भावप्ररूपको भवति नित्य ।
उत्पन्न प्रध्वस्यपरो दीर्घान्तरस्थायी ॥ १० ॥

·110 THE SACRED BOOKS OF THE JAINAS. 109 Gitat i Then the quantitative appreciation of time and the absence of Kavatoa or Corpus for the same एदे कालागासा धम्माधम्मा य पुग्गला लन्भंति दव्वसण्णं कालस्स णस्थि कायतं ॥ १०६ ।।* 109 Time, space Dharma, and Adharma, matter, and 'Jiva these things are called Dravyas. Of these to time alone there is no Kayâtva. م) COMMENTARY, In this Gatha, the author emphasizes the fact that time has Astitva or existence but not Kayátoa speciality It is one of the six Dravyas. The name Dravya is applicable to all those existences which have continuity through origin and decay Time has such a nature Therefore it shares the name Dravya with the other things herein enumerº ated. extension But the other Dravyas are also called Astıkåyas because they have or Bahupiadesa. But time has no such Bahupradesa Therefore it is not an Astihâya. This nature of time is described in mathematical terms by the author elsewhere (Pracachana Sára) Time has Urdhiva Prachaya whereas the other Dravyas have Tıry ik Prachaya. In the language of Modern Mathematics the former term corresponds to mono-dimensional assymetrical series, the latter multi-dimensional series. ACcording to Mathematical Philosophy extension is multi-dimensional Kâyatva therefore is generated by Tiryak Prachaya but Urdhva Prachaya cannot be associated with extension since it is unilateral Therefore time is not an Astıkâya More of this in the general introduction. 110 series The fruit of contemplating upon these facts-Panchâstikaya. *Sanskrit rendering एते कालाकाशे धमाधम्मौ च पुग्दला जीवा । लभन्ते द्रव्यसनां कालस्य तु नास्ति कायत्य ॥ १०६ ।।

·PANCHASTIKAYA SAJAYASARA.
111
एवं पवयणसारं पंचत्थियसंगहं वियाणित्ता।
जो मुयदि रागदोसे सो गाहदि दुक्खपरिमोक्खं ॥१९०॥*
110 Thus one who with the knowledge of, and faith in
this short summary of Panchastıkaya—the essence of the
Divine word gives up desire and aversion (towards wordly
things) realises freedom from sorrow
COMMENTARY.
Here the author indicates the path to eternal bliss. The path
consists of the three jewels or Raina Traja Right faith, Right know-
ledge and Right conduct. सम्यक् दर्शन कान चारित्राणि मोक्षमार्गः। and
Samyak Darsanam is defined to be Tatti arta Sraddhaman The
Tattvas are the existence described in short in Panchastihâya or
the reality itself may be considered as a system of Panchastıkäy as.
One who uelieves in the nature of reality, one who tries to understand
its constitucnt elements must next try to realise his own true
nature When faith and knowledge get the co-operation of effort or
charitra then there is the surity of heavenly bliss
111
Then the manner of obtaining such a freedom.
मुणिऊण एतदट्ठतदणुगमणुज्झदो णिहदमोहो।
पसमियरागबोसो हवदि हदपरावरो जीवो ॥ ११९ ॥
111. Whoever knowing this truth (that self is the greatest
reality) endeavours to reach or realise the same gets free
from spiritual stupidity or Darsna Mohaniya, and as the
result of that, roots out desire and aversion (charitra
Mohaniya), and finally becomes the conqueror of Samsara
*Sanskrit rendering
एवं प्रवचनसारं पञ्चास्तिकायसनई यिनाय ।
यो मुञ्चति रागद्वेषो स गाहते दुखपरिमोक्षं ॥ ११० ॥
+Sanskrit rendering
ज्ञात्वैतदथं तदनुगमनोद्यतो निहतमोह ।
प्रशमितरागद्वेषो भवति इतपरापरो जीव ॥ ११ ॥

·112 THE SACRED BOORS OF THE JAINAS COMMENTARY He describes the order of events that ends in Moksha The grea. test thing mentioned in this SCRIPTURE is the SELF. Whoever understands the glorious nature of self-consciousness cannot but attempf to realise the same On account of that effort the wall round the faculty of faith or Darsana Mohanîya gets removed By the removal of this ignorance dawns the knowledge of SELF. Through selfknowledge the rooting out of desire and aversion the destruction of Charitra Mohanîya or the palsy of the good will Hence the shattering of karmic shackles, then with freedom radiates the eternal glory of the Divine Person Thus ends the Book I.

·PANCHÁSTIKAYA-SANAYASARA,
113
non life
BOOK II
NINE PADÂRTHAS,
112
The sis Dravyas and the five Astıkayas- are of two kinds, life and
non-life These two things life and non-life form the two primary
clements among sei en Tattvis and nine Padırthas Besides these two
the other Tattvas and Paderthas are derivatise. They are due to the
combination or scp-ration of these two primary Tattias Life and
On account of combination occur the following Padarthas,
Punya (virtue), Påpa (vice), Asrava (incoming of Karma) and Bandha
(bondage) The four which lead to Samsara, originating by their
separation the following Padarthas occur. Samvara (prei ention of
incoming Karma), Nirjara (withering away of existing Karma), Moksha
(emancipation from all Karma or Freedom) Of these Moksha Tattya
is the most important, being the summum Bonum of life
The path
to this goal' is described by the author who begins by praying to the
last of the Jinas, Lord Mahavira who revealed the path
अभिवंदिऊण सिरसा अपुणभवकारणं महावीरं ।
तेसिं पयत्थभंगं मम्गं मोक्खस्स वोच्छामि ॥ ११२ ॥*
112 Bowing my head in reverence to Mahavira, the
savour of the world, I describe those two primuy Padârthas
life and non-life, and the various derivative Padârthas and.
also the path to heaven.
COMMENTARY
This Namaskira slakt is vladliyahanangala (Salutation for the
middle of the books). The author worships Vardhamana Mahâvîr,
the last of the Tirthanharas , he is considered to be the revealer of the
true path All Sastras are traced to Mahavira, as the originator.
In the second book the author is concerned wath the career of life
In the first book, he described in detail the nature of the constitutive
elements of the world In the second book he is going to follow the
spiritual evolution Evolution or development implies a struggle and
*Sanskrit rendering -
अभिवन्ध शिरसा अपुनर्मवकारणं महावीरं ।
तेषां पदार्थभङ्ग मार्ग मोक्षस्य वक्ष्यामि ॥ ११२ ॥

·114
THE SACRED BOOKS OF THE JAIVAS.
the primary conditions of struggles are Jiva and Ajiva, life and non-
life Jiva is situated in an environment of Ajiva or non-living things.
Of the Agva's matter is of primary importance The struggle is
mainly between life and matter. According to the faina doctrine the
struggle is without beginning The spiritual evolution consists in pro-
gressive emancipation of Jiva from physical shackles.
The reality therefore is looked at from a different angle of vision.
The different aspects of the struggle and evolution form the Tattvas
and the Pädarthas. The author is no more concerned with Astikayas
and Dravyas The very same group appear in another form The
Mula Tattvas or the prinary elements, are Jiva and its non-living
environment. By the combination and separation of Jiva and Ajila
are generated, the other Tattvas and Padârthas which are derivative
and secondary The central actor in the Drama is Jiva. And the
culmination of the development is Mohsha. The second book there-
fore is concerned with the career of life from Samsira to Moksha.
113,
First the author takes up Mokslamárga or the path to heaven as
he wants to describe it in short,
सम्मत्तणाणजुत्तं चारित्तं रागदोसपरिहोणं ।
मोक्खस्स हवदि मग्गो भव्वाणं लडबुट्ठीणं ॥ १९३ ॥*
113. Right conduct uninfluenced by the desire or aversion,
together with right faith and right knowledge, forms the path
to heaven to those faithful Jivas who realise self knowledge
through the five attainments or Labdbis,
COMMENTARY
Here the author indicates the path to Moksha or the three jewels.
The Gatha is merely the paraphrase of the very first Sutra of
Tattvarthadhigana.
Three elements constitute the path. Darsana, or belief, Jñana
knowledge and Charitra or conduct. But all the three must be of the
نم
*Sanskrit rendering
सम्यक्त्वा ज्ञानयुक्तं चारित्रं रागद्वेषपरिहीनं ।
मोक्षस्य भवति मार्गो भव्यानां लब्धबुद्धीनां ॥ ११३ ॥

·PANCHASTIKÄYA-SANAYASÅRA. f 15 1 the right sort Belief in the true nature of reality is Darbana, which is right. This Samyak Darsana, is considered to be the result of suppression er eradication of that particular Karma called Darsana Mohanıya whose fanction is to blind that faculty of belief or Darsana, The understanding of the nature of these Tattvas, the constitutive categories of reality is Samyak Jñana. The term Samyak implies the absence of doubt and error Conduct as conditioned by right belief and right knowledge is Samyka Charitra or right conduct. These form the indispensable elements of the Moksha inâraga Unless all the three are present there would be no path. In this Gâtha the author indicates eight main conditions of the path The co-operation of right belief and right knowledge, without these there would be no path 2. Conduct is the main constituent element ; not any conduct but only nght conduct. 3 This implies that there should be no Råga or Doesha, Desire br aversion, the presenee of these would nullify the larga. 4. Conduct of that kind forms the path to Moksha or liberation, but does not lead to Bardha or bondage 5. The pach so constituted is the right and the reliable one , and as such it is distinct from several Alithja-Mârgâs or false paths. 6. The path is avaikable only to Bhadya Juoas or the good matured ones and not to Abhavyâs of intrinsic evil disposition 7 Even among the Bhavjas only to those who secured five attainments or the Pancha Labihis but not to those who had not those attainments 8 Orly those who have eradicated completely all Kashấyas or the gross emotions which have the tendency to stain the purity of self; but one 101 whom such emotions are still present cannot walk the path of righteousness The three elements constituting the path are the three jewels, or Ratnatraya. This Ratnatraya is spoken to be of two kinds Nischaya Ratnatraga and Vyavahâru Ralnætraya, The former is from the absolute point of view and the latter is of relative point of view, When the Ratnatraga is distinctly based upon self then it is Nisikaya ·716 THE SACRED BOOKS OF THE JAINAS Ratnatraya. Darsana, Jñana and Chârctra, all have reference to self and self alone. This Nischaya Ratnatroya first implies the belief in the ultimate nature and importance of self, 1 e., the belief that Paramâimâ is nothing but self Again consequent upon this firm belief there must be knowledge of self Complete knowledge of self is the next element of the Nischaya Ratnatraja The knowledge of all other Tattvas centres round the Personality. Knowledge of the Person therefore is knowledge par excellence, And lastly realisation of the Paramâtmâ or the great person would be Charitra par eacellence. Vyavahara Ratnatraya is constituted by Darsana Jfiâna and Charitra which are based upon Parátattoás or objective ideals. Belief in an objective divinity independent of our Self for example, would be Vyavahåra Darsana Knowledge of such alien entities would be Vyavahára knowledge and attempting to realise our ideals and aspirations through the help of such alien personlities either through sacrifices or propiciations is Vyavahâra Charitra, These three constitute Vyavahára Ratnatraya. The five Labdhis referred to in the Gatha are, (1) Kshayopasama- Labdhı, (2) Desana Labdhi, (3) Prayogya Labdhi, (4) Visudhalabdir, and (5) Karunalabdhi. खयउवसमियविसोहि देसणपाउग्गकरणलद्वी य । चत्तारिवि सामण्णा करणं पुणहोदि सम्मत्ते ॥* JTIHTETT: Jivakânda, gâtha 650 Fo Samsârı Jiva there is continuous fruition of old and existing Karmas and combination with novel and incoming Karmas. On account of this Karmic encircling their should be no chance for such a 'Jiva to realise its pure and perfect form independent of Karmic effects. Then low can we talk of Mohsha or Emancipation for Samsân Jivas or the worldly souls ? By way of reply to this objection from the desciple the Master says " You bave seen this in your experience-that a hero watches *Surskret rendering क्षायोपशमिकविशुद्धिः देशनाप्रायोग्यकरणलन्धिश्च । EFT FIMFII: Fitu ga Hafà faire !

·PANCHÅSTIKAYA SANAYASÅRA 117 $ As a for an opportunity for vanquishing his enemy Whenever the enemy is in his minimum strength on account of several reasons, the hero without losing the chance carefully prepares for the struggle making use of his mature deliberation and select instruments Thus is the enemy vanquished Similary Samsari Jiva embarrassed by ancient as well as fresh Karmic enemies patiently waits for an opportune moment natural consequence of Karmic matter duration may come to an end ; or its intensity and fertility may be declining to minimums At that moment the Bhavya Jiła which is patiently aspiring for spiritual grca'ness, stnkes with vehemence and vanquishes the enemy. This suppression of Karmas at their weahest moment is Kshaj opasama Lubdhi No 1. After this initral assertion of spritual independence their may appcar a change of disposition in the nature of Jiva which may there. after be haphering for good. This hankering for good may manifest in good and useful conduct (punya ); and as such it may be the condition for Punga Karma Asraca Nevertheless the declension of the disposition towards good is Viswdha Labdh No 2 Then with this changed disposition Jiva may have the good fortune to obtain a master who would instruct him in the path This instruction may lead to the removal of ignorance and error and to the acquisition of Jfiána This may guarantee progress for the Jiva along the rungs of spiritual ladder. This good fortune of obtaining instruction is Upadesa Labdhi (Desana) No 3. The duration and intensity of some Karmas may go on mutually aggravating each other to their maximum. After reaching the maximum they have to decline of their own accord This declining stage of Karmas after reaching maximum is another opportunity known as Prayogyata Labdhi (co-relative of Karmic glow) No. 4. Again after reaching a certain stage in the spiritual develop ment-Gunasthânás, their may appear certain psychic instruments, eg, Sukladhyana This attainment of spiritual instruments and other supernormal powers is known as Karang Labdh No. 5. These are the Labdhıs or attainments which a Jiva by good fortune may secure ·$18 THE SACRED BOOKS OF THE JAINAS. These Labdhıs are not to be confounded with what are known & Nava Kepala Labdhıs. Nine attainments about the time of Kevala Jíâna At the Kevali stage of development the following facts happen to the person 1. The all penetrating Kevila ) nâng which is the result of annihilation of the vell of knowledge 2. The all illuminating perception or perception of Kepala Darsana or Kshayaka Darsana , which is also the concomitant of the destruction of the veil of perception. 3. The all merciful attitude of the great spiritual Harmony known as Ksháyıka Abhaya Dánarh 1 4. Even after relinquishing all kinds of good and nourishment, in order to maintain the Suria for a time there is the incoming or assimilation of subtle physical principles This is Kshâyıka Labha gain or income after Kshâyıka state. 5 Then this happy events introduced by Indras such as showing flowers over head is Kshıyıka Bloga. This is the consequence of complete annihilation of Bleogantaraya Karma, 6 Similary the introduction of Sulasang, (Lion thrones) Chattra, Chamara, etc , (umbrella, etc,) is Kshâyıkaupabloga which is the consequence of destruction of Upbhogantaraya Karina, 7 Then the realisations of Omnipotence. Ananta viriza which is the result of complete eradication of Viryantaray Karma, 8. Then by this complete destruction of the seven mula prakritis (fundamental Karmas) happens Ksháyıka S.myaktoan Absolute Belief in the true nature of Reality. 9. And finally Kshâyıka Charita. This implies the absolutely self-determined thought activity of the pure and perfect person Siddha or Arhanta. This thought activity is again the consequence of absolute emancipation from all Upadhıs The former class of Landhis is always referred to as Pancha Labdlui's and the latter as Navakevala Labdhıs in Sastras in order to avoid confusion. Therefore it is aot necessary to emphasise the difference further.

·PANCHÅSTIKÄYA-SAHAYASÅRÁ. 719 It is enough to remember that Pancha Labdhıs have reference to (Samsari Jura,) and Navalevala Labdbi to lukta Jua. 114 Then Vyavahara Samyah Darsana is described एवं जिणपण्ण्त्ते सद्दहमाणस्स भावदो भावे। पुरिसस्साििणबोहे दंसणसद्धो हवदि जुते ॥ १९४ ॥ 114 If a person who thus with great interest believes in the Padarthas revealed by Jina obtains Mati Jñana Then in his case the term Darsanıka " he is a believer" has relevency. COMMENTARY To believe in the real nature of Åtma and other Padárthas is Vjarahâra Samyaktua Cooventional or relative belief This is the popular means of attaining salvation The real immediate condition of salvation is the suppression or Annihilation of the Sapta Prakritis or séien fundamental kinds of Kârmic matter These are 1. Anantanubandhi Krodha. 2. Anantanubandhı Mâna 3. Anantanubandhi Mâyå. 4. Anantanubandhı Lobha. 5. Samyaktva. 6. Mithyatya 7. Samyak Mithyatva. These seven constitute the Sapta Prakritis The Prakritss 1 to 4 are sub-divisions of Charitra Mohaniya and the other three of Darsana Mobanıya. If these get abated then there is the chance for Samyak Darsana or right belief. 115. Then - the description of the nature of the three Jewels or Ratnalraja.

·120 THE SACRED BOOKS OF THE JAINAS सम्मत्तं सद्हणं भावाणं तेसिमधिगमो णाणं । चारित्तं समभावो विसयेसु विरूढमग्गाणं ॥ ११५ ॥* 115 Belief in the real existences or Tattvas is the right faith Knowledge of their real nature without doubt or error is ught knowledge An attitude of neutrality without desire or aversion towards the objects of the external world is right conduct These three are found in those who know the pach COMMENTARY The Gatha may be interpreted either as referring to Vyavahara Ratnatraya or to Nischaya Ratnatraya The description of the three jewels may be consistent with the relative path or with the absolute path In describing Samyak Darsanra and Samyak Jõâna right belief anđ knowledge, the author indicates the nine Padarthas which are the objects of the said belief and knowledge The Second Book mainly treats of the nine Padarthas; And the description of the Ratnatraya may be considered as an indirect introduction to the Padarthas which are 1. Jiva = life, 2 Ajiva = non-life. 3. Pâpa=sın 4. Punya = virtue 5. Asrava=fow-in of Karmas 6 Samvara=the prevention of the incoming Karmas. 7. Nirjara= eradication of Karmas 8 Bandha= = bondage. 9. Moksba a liberation or emancipation. The first two are the primary Padarthas and the others are derivam, tive. *Sanskrit renderig सम्यक्त्वं श्रद्धानं भावानां तेषामधिममो ज्ञानं । चारित्रं समभावो विषयेष्वविरुढमार्गाणाम् ॥ ११५ ॥ .

·PANCHÅSTIKÂYA-SAMAYASÄRA.
121
116
Of the nine Padarthas or categories Moksha is the most important,
as it is the goal of life Hence Ratnahaja which is the means to
realise the goal was first described Then the nine categories or
Padarthas are enumerated in detail
Haritat har gouf quot o sartai afai
संवरणिज्जरवंधो मोख्खो य हवंति ते अट्ठा ॥ ११६ ॥*
116 Life and non-life (Jiva and Ajiva) are the two puma'y
Padîrthas Out of these appear lighteousness (Punya), sin
(Papa), their source ou inlow (Asrava) their prevention
(Sumvara) their partial annihilation (Nirjai.) Bondage
(Bandha) and Salvation (Moksha). These are
the nine
Padarthas
COMMENTARY
Of these Jiva or life alone has consciousness Ajiva is so called
because of the absence of consciousoess. These are the five Dravyas
mentioned previously niatter, space, condition of motion and that of
rest, and finally time. These five constitute the non-life Life and
non-life are the root Padairthas Seven other Padarthas enumerated
above originate from the different relations of Jiva to Pudgala or
matter
Purity of thought in self is the subjective righteousness or Bhava
Punya As conditioned by this there is the corresponding objective
righteousness of Karmic matter, or Dravya Punya Similarly evil
thought or the impurity of the heart is known as subjective sin or
Bhava Pâpa As the result of this there is the Karmic matter or
Dravya Papa, whose nature is vicious 7 he appearance of lust,
desire, and aversion, is the subjective influx of Karmâs, Bhavâsrava
As the concomitent of these affective states Kârmic matter flows in
towards the soul, which flowing is Dravyasrava or the physical
current of Karmàs Suppressing the states of lust, desire, and aversion
hur
*Sanskrit rendering
tersitat urat got 911 T167911
संघरनिर्जनाधा मोक्षश्च भवन्ति ते अर्था ॥ ११६ ॥

·722
THE SACRED BOOKS OF THE JAINAS.
by the principle of renunciation is the subjective inhibition or preven-
tion which is Bhava Samvara This refers to the closing up of the
spring of evil thought as the concomitant of this Psychic inhibition
of evil, there appears the withering a ray of Karmic matter which is
Diavja Nirjará Moha or spiritual stupor, desire, and aversion, these
bring about a characteristic proneness, towards Kårmic matter in the
nature of Jiva This proneness towards the Kârmic environment is
of the nature of Psychic disposition which spins out a cocoon of evil
thoughts enshrouding the self This is Bhava Banilla On account
of this disposition there results the settling in of Karmic matter on the
Jua This is objective bondage or Dravya Bandha Lastly realisation
of the purest and perfect self after complete emancipation from evil
is the subjective salvation or Bhâva Molsha The absolute annihila-
tion of Kârmic matter and the liberation of Jiva from the physical
shackles is the objective Molsha or Dravya Moksha In all these
cases the Bhâva aspects refer to Jiva and the Dravya aspects to
matter
117
Then the duality of ſiva the first of the Padarthas
जीवा संसारत्था णिव्वादा चेदणप्पगा दुविहा ।
उवओगलक्खणा वि य देहादेहप्पवीचारा ॥ ११७ ॥*
117. Having the nature of consciousness, characterised
by Upayoga-faculties of perception and understanding, Jivas
are of two kinds One incarnate of the world; and the other
discarnate of heaven
COMMENTARY
Chetana or conscious nature and its manifestation through per-
ception and understanding are the intrinsic characteristics of all
Jivas which are of two classes Samsari Jivas and Mukta Jivas
The fomer has the limitation of Upâdhis, Samsari Jivas are always,
associated with some kind of body, gross or subtle The Mukta Jiva
*Sanskrit rendering
जीवा. संसारस्था निवृत्ताः चेतनात्मका द्विविधा ।
उपयोगलक्षणा अपि च देहादेहप्रवीचारा ॥ ११७ ॥

·PANCHÂSTIKÅYA-SAHAYAŚÁRA
123
देति खलु
is free from such bodily limitations, because of complete emancipa-
tion from material conditions Karmic and non Karmic As a result
of Upadhıs, Chetana and Upayoga of the former get limited and
encircled and as a result of the destruction of Upadhis the very samo
becomc perfect and pure in the case of Siddhas.
The five hinds of Sarıras have already been mentioned
118
Samsarı souls are again twofold--fived ones and the moving ones
Thc fixed ones or the Sthúrara Jivas are here described
पुढवी य उदगमगणी वाउवणप्फदिजीवसंसिदा काया?।
मोहबहुलं फासं
वहुगा
वि ते तेसिं ॥११८॥*
118 Vitalısed by Jivas are the following bodies --Earth),
water, fire, air, and also plants These are many in number
They yield to their respective Jivas only one kind of feeling
contact, and that too associated with highly intensified stupor
of ignorance
COMENTARI
This Gatha refers to Ekendriya Jras Jivas having only one
sense. Thesc as a result of their Karmic intensity may degenerate to
such an extent as to be associated with the five kinds of physical
objects enumerated above Earth, water, fire, air and plants
These kinds of physical objects are used as bodies by these Jivas
There is no difficulty in understanding the organic nature of the
plant world especially after the discoveries of Dr Bose, it is not
necessary to elaborately defend that plants are living organisms But
the organic nature of the other four kinds, earth, water, fire and air,
is somewhat obscure The commentators themselves do not help
us in the difficulty, so much so, that some of the European Scholars
who have studied Jainism have come to the conclusion that Jainism
is very primitive since it belicves in the existence of souls in material
and inorganic things This argument of the existence of primitive
**Sanskrit rendering
पृथिवी चोदकमग्निर्वायुवनस्पती जीवसंश्रिता काया ।
ददति खलु मोहबहुलं स्पर्श बहुका अपि ते तेषां ॥ ११८॥

·124 THE SACRED BOOKS OF THE JAINAS. beliefs in faina system is brought forward in favour of the antiquity of Jainism Certainly it is very pleasing to be assured of a boary past, but it is no compliment to Tainism if its beliefs are identified with the primitive notions of the Hottentot It is almost incredible to believe that Jaina thinkers with their uncompromising dualistic attitude accepted the doctrine that Achetana physical objects had souls of their own The definitions of Jiva and Pudgala are clearly unmistakable There is no possibility of any confusion Mutually they are as much contradictory to a Jaina thinker as to a cartecian philosopher The clue to the difficulty is supplied by the doctrine that the four kinds of Ekendriya Jivas associated with fire, air, earth and water arc Siksluma Ekenira jivas, 10, microscopic organisms having only one sense That the Jainas believed in the existence of microscopic organisms needs no elaborate evidence. The rules of conduct prescribed for Jaina Grahastas and Yalıs are sufficient testimony Again this interpretation is further strengthened by the following point. All the five kinds of Sthavara Jivas are considered to have four kinds of Prânâs or life principles 3. Feel.ngs of Contact 2 Kas abala Prána or strength of body. Uchiivasa Nischvasa Prâna or respiration + Ayuh Práná or duration of life To suppose that these four Pravas are associated with really inorganic bodies would be inconsistent with the other aspects of ihe system Therefore it is incumbent upon us to emphasize that the Jivas associated with inorganic bodies are mainly Sukshina Ekendı zj'a Jivas or microscopic organisms , for it is only with an organism that Pranas can be consistently associated. This does not remove all our difficulties Whether there can be organisms associated with fire is still an unintelligible problem. We don't want to dogmatise on the matter Evidently for the sake of symmetry fire is added on to the enumeration of the other kinds of physical formas We can only confess that the doctrine for want of sufficient light from the commentators remains a very obscure part of Jaina thought leading to strange conjectures, Where there

·PANCHASTIKAYA-SAMAVASARA.
125
is scope for speculation we beg to offer our own Hypothesis as an
alternative interpretation
119
These have monosensic and non Psychic vitalism
एदे जीवणिकाया पंचविहा पुढविकाइयादीया।
मणपरिणामविरहिदाजीवा एगेंदिया भणिया॥ १९ ॥*
119. These Jivas such as the earth-bodied ones are of five
Cifferent castes All of them are devoid of mental states
They have a single sense So are they described in the
scripture
COVVILNTARY
The author points out that these Stháun Jivas are utterly
devoid of Psychic states. They have only one kind of feeling of contact
This description indicates a ditference between the botanical and
the zoological realms and the Sushma Ekendrijas or the microscopic
organisms of the four hiods also share the nature of the plant world
120
Though devoid of mental states they are not non-conscious in
Really they are to be considered as unconscious but not
non-conscious. The author explains by illustration their unconscious
nature
डेसु पवढेता गठभत्था माणुसा य मुच्छगया।
जारिसया तारिसया जीवा एगेंदिया णेयाः ॥ १२० ॥
120. - Just as life or Chetana is associated with unconscious-
ness in the following cases cggs, foetus
growing in mother's
womb and the man in a trance so also the monosensic
cssence
"Sanskrit rendering
पते जीवनिकाया पञ्चविधाः पृथ्वीकायिकाद्या ।
मन परिणामविरहिता जीवा एकेन्द्रिया मणित' ॥ ११ ॥
Sanskrit rendering -
अण्डेषु प्रवर्द्धमाना गर्भस्था मानुषाश्च मूछा गता ।
यानुशास्तादृशा जीवा एकेन्द्रिया शेया ॥ १२०॥

·126 THE SACRED BOOKS OF THE JAINAS organisms are unconscious, though having life or Chetana Thus be it understood COMMENTARY The author establishes that these monosensic beings have lifc and also potential Chetana or consciousness It is ordinarily acknowledged that there is life and consciousness in the germ in the case of eggs, foetuses, and in men in trance Here unconsciousness is no objection to the belief of their living nature Similarly these monosensic organisms though devoid of consciousness have - life and potensy for consciousness 121 Then the author by way of illustration enumerates some of the organisms having two sense organs संवुक्कमादुवाहा संखा सप्पी अपागदा य किमी। जाणंति रसं फासं जे ते वे इंदिया जीवाः ॥ १२१ ॥* 121 Sea snail, cowrie shell fish, conch shell fish, mother o'pearl and earth-worm are organisms which have two senses, touch and taste Hence are they bısensic 122 Then author enumerates some of the organisms having three senses जगागुंभीमक्कणपिपीलया विच्छियादिया कीडा। जाणंति रसं फासं गंधं ते इंदिया जीवा ॥ १२२ ॥ 122. The louce, the bug, the red and ordinary scorpion, the ant and other insects have three senses are triacsthetic - *Sanskrit rendering सबूकमातृवाहाः शङ्खा सुकयोऽपादकाः कृमय । जानन्ति रसं स्पशं ये ते द्वीन्द्रियाः जीवा ॥ १२१ ।। Sanskrit rendering यूकाकुम्भीमत्कुणपिपीलिका वृश्चिकादय कीटा। जानन्ति रसं स्पर्श गन्ध नीविया जीवा ॥ १२२ ॥ - ·PANCHASTIRAYA-SAMAYASARA. 127 123. Then the author enumerates some of the organisms having 'four senses उदंसमसयमविखयमधुकरभमरा पतंगमादीया। रूपं रसं च गन्धं फासं पुण ते वि जाणंति ॥ १२३ ॥* 123. Again, the Gadily, the mosquito, the fly, the bce, the beetle and the dragon fly and the butterfly-These organisms experience, touch, taste, smell and sight lience they are quadraesthetic-hare four senses. 124. Then the beings with five senses, are enumerated सुरणरणारयतिरिया वण्णरसप्फासगंधसद्दण्हू । जलचरथलजरखचरा वलिया पंचेंदिया जीवा ॥ १२४ ॥ 124. Devas, human beings, hell beings, and higher animals all these have five senses, colour, taste, smell, touch and sound Some of the animals are water animals, some land animals and some birds of the air Th're all very strong ones also among these COMMENTARI The classification of Jivas according to sense organs is based inore upon the behaviour of insects and animals, than on the structure In the case of bisensic insects given in Gatha 121, the classification seems to be correct. Tahing the sea snail for example it has touch all over the body and very sensitive in the tentacles on the head It has no tongue but the base of the respiratory organs determines the bind of water that should enter the respiratory chamber The nobilc lips - * Sanskrit rendering उइंशमशकमक्षिका मधुकरी भ्रमरा पतङ्गाद्या । रूपं रस च गन्धं स्पर्श पुनस्तेऽपि जानन्ति ॥ १२३ ॥ +Sanskrit rendering सुरनरनारकतिर्यञ्चो वर्णरसस्पर्शगन्धशदला । जलचरसलचरखचरा वलिन पञ्चेस्ट्रिया जीवाः ।। १२४ ॥ - ·128 THE SACRED BOOKS OF THE JAINAS. of the snail also act as gustatory orgins There is no special auditory organ but there is an organ in the foot, called the otocyst which enables the creature to keep its balance in the water This evidently corresponds to the semicircular canals of the human ear whose functiors is to determine the positions of our body in space Generally they have some sensitive parts to light also, but this is not considered as an eye by the author Cowrie, conch, and mother of pearl do haie similar structures and ordinary earth-worms also have the sense of contact and some kind of gustatory sense In their case also the shin is sensitive to light, but it is treated as insignificant. Next in the case of organisms with three senses the enumeration contains some dubious specimens The louce and the bug have the sense of touch, taste and smell Ants also have these three senses But some of them have sight also But ordinarily their sense of smell is the most predominent Lord Avebury Sir John Lubbock after several years of patient observation comes to the conclusion that ants become an are of objects in the environment only through smell But in the case of caterpillars and scorpions there are eyes But any how they are included under this class In the next class are included the mosquitoes, flies, bees, etc. These insects liave clearly four senses Contact, taste, s.nell and sight But in the case of some for example, beetle and the bee a peculiar humming sound is produced Naturalists suppose that these insects must respond to sound and they have some organ in the abdomen which is supposed to be responsive to sound vibrations Whether what they experience is sound or some other vague sensation of contact nobody can be certain Therefore se may take the author's description as almost accurate. Lastly inany of the higher animals and human beings are included under the next class, five sensed organisms They have also sense of hearing to boot But the distinction between other higher animals and luman beings is that the latter have a well developes Consciousness These are Sunanasku Panchendriya Jivus, where as the other Panchendriya Jivas are devoid of mind Evidently the distinction implies the presence of self-consciousness in the one class and the absence of the same in the other, 125. Then the author enumerates the several subspecies of the four

·129
'PANCHASTIRÎYA-SAMAYASÅRA
fundamental kinds of Jivas already differentiated according to the
four gatis
देवा चउण्णिकाया मणुया पुण कम्मभोगभूमीया।
fartat agrert üreçu yciat #1 874 **
125 Devas are of ſour classes Human beings are of two
classes. Inhabitants of Karma Bhoomi and those of Bhoga
Bhooni. Animals are of numerous kinds. Ilcll beings of
seven according to their respective regions
COVMES TARY.
This Gátha presuppo.es the peculiar Jaina cosmogony. Accord-
ing to the Jainas Loká is arranged in three orders, the lower world,
the middle world and the upper world. In the upper world therc
arc different regions onc abuse the other, so also in the lower world.
The different regions of the upper world arc inhabited by Dcoas;
the different regions of the lower world one below the other arc inha-
bited by beings thrown into hell The conception is somcthing ana-
logus to that of Dante
This Gatha classifies jaus according to the principle of gall, ren,
the principle of galimargana. But the prcssous gathas had the
clasification according to the principle of scnsc organs or Indriya
Margana
Devas are said to be of four honds
Vide-Tattvarila Sutra Chapter IV, Bhavanavasis, Vantaras,
Jyotishkas, kaipavasis, or Varmanıkas Each class is further sub-
divided into several spccies Each' sub class has its own special
characteristics physical and Psychical, and has the characteristic periods
of life. It is not possiblc to enter into the details.
Thc hell beings are seven According to the hells inhabited by
them. The seven hells are, Ratna Prabha, Sarkara Prablia, Valula,
Panka, Dhuma, Tama, and Mula Tama
Thc hell beings again
have their respective characteristics of suffering, age, and other
1
*Sanskrit rendering
देवाश्चतुर्निकाया मनुजा पुनःः कर्मभोगभूमिजाः ।
तिर्यञ्च बहुप्रकार नारका. पृथिवीभेदगताः ॥ १२५ ॥

·130
THB SACRED BOOKS OF THE JAINAS.
These
Psycho-physical characteristics with graduated intensity
two classes of beings are only of doctrinal importance to us
Coming to human beings and animals the principle of classifica-
tion is much simpler The animals are recognised to be of numerous
species, and human beings again are divided into two classes those
born in Karma Bhoomi and those born in Bloga Bloomi. This
classification is again only the result of the peculiar geography
of the Jaina system Geography and cosmogany form an important
branch of Jaina Literature It is one of the four Anuyogas. Jainas
recognise four main departments of their Scripture. (1) Pratha-
mánuyoga dealing with the life of the Turthankai as and the other
great personalities. (2) Karananmuyoga dealing with the structure
and constitution of Loka, the cosmos (3) Charanânuyoga, dealing
with principles of conduct prescribed for the householder as well as
Sannyasi. (4) Draryanuyoga dealing with the metaphysical aspects
of reality Jainas whenever they speak of Jivas and other Dravyas,
always assume the special constitution of the world according to their
religious dogma If more detailed knowledge of these things is desired
reference must be made to treatises on Lolaswarupa or the form of
the world
126
Jîvas described according to the different Gatı Marganas, are not
to be supposed to maintain that state permanently. Jivas undergo
several modifications assuming different states of eustence with the
different durations of life Thus do they roam about in Sansara.
खोणे पुवणिबद्धे गदिणामे आउसे च ते वि खलु ।
पापुण्णंति य अण्णं गदिमाउस्सं सलेसवसा ॥ १२६ ॥*
126. When the existing Karmas determining the gati
and the age of a Jiva, decay, then that liva get into another
gali with a different duration of life as determined by its last
conative state or aspiration known as Lesya.
#Sanskrit rendering
क्षीणे पूर्वनिवद्ध गतिनानि आयुषि च तेऽपि खलु ।
प्रामुवन्ति चान्यां गतिमायुष्कं स्वलेष्यावशात ॥१२६ ॥

·PANCHASTIRYA SAMAYASTRA. 131 COVVENTAR: The Gati or state of existence of a particular Jina is determined by a particular Karmo known as Girlminkarn. So is the duration of a particular. Jitis determined by Aguilt l'arma. When these Iso karmas eyhaust themsches to the very last then age of the Jora will come to an end and the Violiis to change its state of csistence i c it will have to enter into another it with ? different duration of hfc This entrance into the next state is generally determined by Karmas acquired during the lifetime Put the fundamental factor wluch immcdiately determines the prssige into the other stage must be determined by G 11111 im ik irmo and sah larm of thic succeeding stage Jirit before qutting a particuler Gori acquires these two fresh Karmas dctermind by the last conati\c state or Lesja The term Lesy it is used not in its usual senso In this place it implics merely the particular activity of Yoga or llant, tuchant, haja, manifesting in the list desire or aspiration of life This lesje may be pure or impure according to the ideal aimed nt. And according to its value it forms the tio fiamas in their pure form or impure form According to the detci mining antecedent Karms the Jira incarnates in a particular place with a particular body and with particular Psycho physical development. pleasant lıfe or drag on a miserable cuistence 127. Thus hc may have 2 But the Samsaric cycle is not cternal for loin. On account of Labdhıs or luchs spiritual attainments a Jiva may realisc the thrcc jewels Then it may free itself from Kunlic matter as gold is purificd from drops Then it is thic purc sell. दे जीवणिकाया देहप्पविचारमस्सिदा भणिदा। देहविहूणा सिद्धा भव्वा संसारिणो अभन्वा य ॥१२॥* 127. These different classes of Jirns are again said to be of two kinds incarnate ones and discarnate ones The latter are Siddhas; whereas (the former) are the sausari souls who are again of two species Bhavyas and Abhavijas. *Sanskrit rendering ga safaritent laatatferat afvar: 1 देहविहीनाः सिद्धाः भव्याः संसारिणोऽभव्याश्च ॥ १२७ ।।

·132 THE SACRED BOOKS OF THE JAINAS. COMMENTARY Here the author summarises the nature of Jivas The first principle of division is the possession of a body. All the incarnate ones are said to be Samsarı Jidas and all the discarnate once are Siddha Jivas or pure souls But the former class is again sub-divided; the principle of division being the capacity to become perfect. Those Samsari Jiras which have this capacity under special opportunities are called Bhavyas whereas those Samsan1 Jiras which have no such capacity are called Abhavyas. Thus distinction of Sams.111 Jidas into Bhadyas and Abharyas corresponds to Drummond's division of souls into organic and inorganic. The organic souls, given the proper opportunity, have the capacity to develop and attain spiritual perfection, whereas inorganic ones have no such capacity of spiritual growth This is one of the ſaina reli. gious dogmas whose metaphysical basis is not quite clear. Most probably the distinction is as arbitrary as that of Drummond's. 128. The five senses and the six bodies examined above are not essential elements of Jira ण हि इंदियाणि जीवा काया पुण छप्पयार पण्णत्ता। जं हवदि तेसु णाणं जीवो त्ति य तं परूवंति ॥ १२८ ॥* 128 The five senses and the six kinds of bodies mentioned above these are not of the essence of soul Whatever in the midst of these manifests as consciousness that they call by the name Jiva COMMENTARY The sense organs and the various bodies are associated with Jiva only from the conventional point of verw. The very same characteris., tics are really its accidental adjuncts. Senses such as touch taste, etc. and bodies such as earth body, etc., are not Jiva, because they have *Sanskrit rendering नहीन्द्रियाणि जीवा कायाः पुन. पटप्रकाराः प्रक्षताः । ufafa ag mai aia sfa a megmara 1 875 !!

·PANCHÂSTIKAYA-SAMAYASÂRA. 133 nothing in common with the thought which is the true nature of Jiva But in the midst of these sense organs and physical conditions there is the principle of consciousness which sheds light upon itself and other objects, 1 e which manifests as knowledge of the subject and the object. That thinking thing is said to be Jiva or soul 129 Then the author mentions the special characteristics of Jiva, characteristics which distinguish Jora from material and other Diavyas जाणदि पस्सदि सव्वं इच्छदि सुक्खं विभेदि दुक्खादो। Sale FEGHET AT Alt sität Free art uppen* 129 What knows and perceives the various objects, desires pleasure and dreads pain, acts beneficially or harmfully and experiences the fruit thereof-that is livá COMMENTARY In this Gatha the char cteristic behaviour of Jiva is described What is mentioned to be conscionsness in the previous Gâtha is here indicated by several purposeful activities which have meaning only with reference to consciousness Perception and understanding of objects are the function of Jiva or conscionsness This function cannot be associated with matter So also is the tendency to desire pleasure and to avoid pam It is distinctly the nature of life to continue beneficial activity and to discontinue harmful activity Such conduct can have reference only to Juá Inorganic mechanical activity can never exhibit such purposive nature These various ins. tances of purposeful activity as against mechanical activity clearly mark out Jiva from the other Dravyas The whole gatha then may be taken as the definition of Jiva through its behaviour. 130 The author summarises the characteristics of Jiva Padartha in the first half of the Gatha and introduces the other Padarthas in the second half. +Sanskrit renderlig Flatfà agafa haftosta pieni farafa gara! करोति हितमहितं वा भुङ्क्ते जीवः फलं तयोः ॥ १२६ ।।

·134 THE SACRED BOOKS OF THE JAINAS. एवमभिगम्म जीवं अण्णेहिं वि पज्जएहिं बहुगेहिं । अभिगच्छदु अज्जीवं णाणंतरिदेहिं लिंगेहिं ॥ १३० ॥* 130 Thus having seen the nature of Jiva through the numerous and distinct characteristics, well do thou grasp the nature of non-life that is absolutely of non-thinking nalure COMMENTARY The author generalıses the characteristics of Ji01. Jiva and its modifications were studied under different principles of Glasthanne and luginesth in I in all these multifarious changes there is the one constant character of J10c-consciousness or thought Thought may exist in its impure form in Sursai a and in its pure and perfect form is Woksha Whether pure or impure chetana is the fundamental nature of life Before introducing the other Padaithas the author emphasizes the fact that consciousness should not be associated with Ajivt or non-life. The absence of consciousness is the mark of Ajira Its activity or change purely mechanical and non-teleological. We are asked to remember this fundamental nature of Ajiua before the author describes the Ajiua Padartha or nonlife Thus ends the chapter on Jiva Padantha, 131. Chapter on Ajivu Padaitha Then the author enumerates the different Ajiva Padarthas Taking absence of consciouness as the mark of Ajiva 1S आगासकालपुग्गलधम्माधम्मेसु णत्थि जीवगुणा । तेसिं अचेदणत्तं भणिदं जीवस्स चेदणदा ॥ ११॥ 131 Space, time, matter, the principle of motion and that of rest, these have no life principle in them They are absolutely without consciousness There is thought or consciousness only in Jiva *Sanskrit rendering एवमभिगम्य जीवमन्यैरपि पर्यायैबहुकैः। अमिगच्छत्वजीवं ज्ञानान्तरितैलिङ्गः ॥ १३०॥ Sanskrit rendering आकाशकालपुद्गलधर्माधर्मेषु न सन्ति जीवगुणाः । तेषामचेतनत्वं भणित नीवस्य चेतनता ॥ १३१ ।।

·PANCH ÅSTIKÂYA-SAMAYASÅRA
135
COMMENTARY.
Consciousness is not the only reality There are several Achetana
or nonconscious entities which are grouped under Ajiva Padartha.
In this respect Jaina thought is fundamentally distinct from the
idealism which admits the reality of only one thing, consciousness.
One tendency in philosophic thought tries to reduce everything to
consciousness The other tendency tries to maintain that matter
alone is real and everything is unreal and derivative Both these
extremes are avoided by Taina thought There are conscious entities
as well as non-conscious entities constituting the system of reality
This Galha is said to be the condemnation of the advatic view
that every thing is Brahmi
132
In tbis Gátha the author cıplains what Achelanatva or non-
consciousness means
सुहदुक्खजाणणा
वा हिदपरियम्मं च अहिदभीरुत्तं ।
जस्स ण विज्जदि णिच्चं तं समणा विंति अज्जीवं ॥१३२॥*
132 Wherever such attributes of life are never found as
the feeling of pleasure and pain, desiring only the beneficial
activity and avoiding the harmful activity that the wise
ones call fjiva or non-life
COMMENTARY
What is achetanaluız the characteristic of Ajiua Padarthas ?
That which bas not got thc fundamental characteristics of life
These characters are feeling pleasure, pain, continuing beneficial
activity and avoiding harmful activity Whate veris devoid of these
characteristics is Ajiva This may be taken as negative definition.
133
Though matter in the form of karma and 10-karma is intimately
related to Jiva yet it is quite distinct in nature.
*Sanskrit rendering
सुखदुःखक्षानं वा हितपरिकर्म चाहितमीयत्वं ।
यस्य न विद्यते नित्यं तं श्रमणा विंदत्यजीवं ॥ १३२॥

·136
THE SACRED BOOKS OF THE JAINAS.
संठाणा संघादा वण्णरसप्फासगंधसदा य ।
पोग्गलदव्वप्पभवा होति गुणा पज्जया य बहू ॥१३३॥*
133 From, structure, colour, taste, touch, smell and
sound, these are associated with matter They are again of
various kinds They are either attributes or modes of matter
COMINIENTARY.
The physical attributes are colour, taste, smell, sound and touch
Each of these is again of many kinds Configuration or form is
innumerable according to the different forms of physical objects
Combination or structure is of infinite binds Thc structure of
skandhas from two atoms onwards is referred to These are modes of
matter These modifications may be organic related to life or
inorganic Just as the inorganic matter is distinct from life so also
this organic matter distinct from it though associated with it.
134
If form, structure and other characteristics are not to bc associated
with Jiva than what is the real nature of Jiva
अरसमरूवमगंधमव्वत्तं चेदणागणमसदं ।
जाण अलिंगग्गहणं जीवमणिविठ्ठसंठाणं ॥१३४॥
134 Understand that life has no sepse qualities of taste,
smell colour, touch and sound It has no form either It has
only thought or consciousness
ई
COMMENTARY
The several sense qualities associated with matter are not present
in Jiva Jua or life is not to be apprehended through sense perception
Its nature is not to be inferred through any of its sense qualities for
Sanskrit rendering
संस्थानानि संघाना वर्णरसस्पर्शगन्धशब्दाश्च ।
पुद्गलद्रव्यप्रभवा भवन्ति गुणा पर्यायाश्च बहवः ॥ १३३ ॥
tSanskrit renderisig
अरसमरूपमगन्धमव्यक्तं चेतनागुणमशब्द ।
जानीह्यलिङ्गग्रहणं जीनमनिर्दिष्टसंस्थानं ॥ १३४ ॥

·137
PANCHASTIKAYA-SAMAYASARA.
it has no such attributes Again it has no forni corresponding to
that of physical objects Jita is formless being spiritual
Such are
the characteristics of life and consciousness
Thus ends the Ajiva Padurthi
135, 136& 137
After describing the primary categories of life and non-life the
author goes to seven other derivative Padarthas, originating from
either the synthesis or analysis of the two primary ones. Jiva and
Karmic matter are the primary generating categories for the rest.
Hence these tyyo are tahen up here for examination
जो
खलु
संसारत्थो जीवो तत्तो
दु
होदि परिणामो
परिणामादो कम्म कम्मादो होदि गदिसु गदी ॥१३॥
गदिमधिगदरस देहो देहादो इदियाणि जायते ।
तेहि दु विसयग्गहणं तत्तो रागो व दोसो वा ॥१३६॥
जायदि जीवस्सेवं भावो संसारचक्कवालम्मि ।
इदिजिणवरेहिं भणिदो अणादिणिधणो सणिधणोवा१३७
135--7 To a Juva 11 Samsulla desiic and areision will
naturally occur. On account of thesc states Kaimic matter
clings to the jiva The Kirmiu bondage leads the Jiva tbrough
the four Gairs or states of existences Entering into the Gati,
Jiva builds up its own appropriate body, being embodied he
gets the senses Through the sense objects of the environment
are pursued From perception appears desire oi aversion
towards those objects and from desire the cycle begins again
Sanski i sendering
यः खलु ससारस्थो जीवस्ततस्नु भवति परिणामः ।
परिणामात्कर्म कर्मण भवति गतिषु गति ॥ १३५ ॥
गतिमधिगतस्य देहो देहादिन्द्रियाणि जायन्ते।
तैस्तु विषयग्रहणं ततो रागो वा द्वेषो वा ॥ १३६ ॥
जायतं जीवस्यैवं भाव. ससारचक्रवाले ।
इति जिणवरमणिनोऽनादिनिधन सनिधनां वा ॥ १३७ ॥

·138
THE SACRED BOOKS OF THE JAINAS.
in
Thus desire brings Karma, K 11 sa leads to gali, gatı, means
body, body imp'ies senses, senses lead to perception, and
perception again to desire or aversion and so on adınfinitum.
But the cycle ends in the case of Bhavya Jiva whereas it is
unending to the Abhavj as But it has no beginning in either
case. Thus is it taught by the Jina, the conqueror of Sansara,
COMMENTARY
The author describes the causal series that constitute the cycle of
Samsara Jiva according to Jaipu doctrine is enshrowded by Karmic
conditions from eternity On account of this association with
Karmic matter Juve experiences the emotional states of desire,
etc, These emotional states arc conditioned by the Karmic
upâdhis But these states their turn bring about the
acquisition of fresh Karmie matter The acquisition of Karmic matter
means that the Jur should manifest in any one of the four gatis
Manifestation means embodied existence Body implies sense organs
Sense organs again are ihe windows for the soul to apprehend the
environment Awareness of the objects in the environment generates
the affective states in the soul These affective states once again
begin the series of the above mentioned causal series
Thus by the mutual interaction between mind and matter there
appears the cycle of Samsaia In the case of the fortunates ones
who are capable of spiritual emancipation this whirligig comes to an
end But in the case of the unfortunate ones who are incapable
of spiritual sulyalion the cycle goes on for ever.
138
THEN THE CHAPTER ON PUNYA AND PÂPA
OR VIRTUE AND VICE,
After describing the veil of sansara which is the condition of the
nine catagories or balarthas the author examines Punya and Pápa
and their respective Psychic antecedents
मोहो रागो दोसो चित्तपसादो य जस्स भावम्मि ।
विज्जदि तस्स सुहो वा असुहो वा होदि परिणामो ॥१३८॥*
Sanskrit rendcruig
मोहो रागो द्वेषश्चित्तप्रसादश्च यस्य भावे।
विद्यते तस्य शुभो वा अशुभो वा भवति परिणामः ॥ १३ ॥

·142 THE SACRED BOOKS OF THE JAINAS. 142. Whatever Jiva has desires high and noble, thoughts based on love and sympathy and in whose mind there are no eyil impulses towards the same, the pure Karmic matter flows in as conditioned by the above mentioned springs of righteousness. COMMENTARY Noble desires and thoughts of charity are the springs of right conduct-Bhâv.1 punyasrava, as conditioned by these springs there flows Punya Dravya Karma pure Kârmic matter into the soul noble desires and pure thoughts, those springs of subjective righteousness may be followed by objectively evil deeds if they have not the cooperation of Samyak Darsana or right belief. But if those springs are saturated with right belief then there is no confict between subjective states and objective conduct The subjectively pure springs of conduct hase the chance of being succeeded by series of right conduct till the attainment of heavenly bliss In short subjective purity unaccompanied by right belief will still keep the soul tied to the wheel of life whereas the same in association with the right helief wil gradually lead the soul to Virtana 143 Then the noble desires are i lustrated अरहंतसिद्धसाहुसु भत्ती धम्मम्मि जा य खलु चेट्ठा। authoi la JEU VHFUTTTT i qazifa ng8şı* 143. Love and devotion towards trahanta, Siddha and Sadhus, living according to the rules of conduct household and ascetic, and faithfully following the Masters, these are said to be the noble ideals COMMENTARY Noble ideals are associated with noble objects deserving of worship and devotion These are what are known as the Panche Parameshtis. Arahantás, Siddhâs, Sadhus, Acharyas and Upadyayás The term Arahanta denotes a perfected being who is still in the world, ie, who Sanskrit i ender ing अर्हत्सिद्धासाधुषु भक्तिर्द्ध में या च बलु चेया। METHACO TRUI TUFTTTT Tufet for (?) 11 882

·PANCHÂSTIKÄYA-SAMAYASÅRA
141
3
Thus existing Kôronic matier enters into combination with
incoming
Karmic matter Jiva though in itself spiritual
and Amurta is certainly corporeal (in its Samsinic state)
because of its coeval Karnas Therefore it absorbs the fresh
Karmice matter and is absorbed by that (because of mutual
attraction of molecules )
COMMENTARI.
In th's Gátha the authoi cyplains how there could be a contact
between Jita and Kurmut which are Amûrta and llarta respectively
That there is the possibility of combination
among physical
molecules is accepted by all and it is a fundamental presupposition of
Jaina thought that Jiva is in Sansara to start with, i e. it is from time
immemorial associated with Kúrmic matter. Because of this associated
Karmi, J1011 itself has body and in dlurta. Because of this intimate
asociation with Karınıc matter there is the chance for fresh bondage
and Samsara The Gatha must be taken as an explanat on of the
perpetuity of the Samarıc cycle Given the initial presupposition
that Jiva in its natural state exists in Kármic bondage then we can
understand the reason for the samâric cycle from bondage to Gati and
Gati to bondage and so on The series of causality is certainly
assumed to be infinite 1 e. without beginning though it may come to an
end with the emancipation An infinite past is not a mathematical
impossibility. Therefore though it is admitted that the series may
come to an end it need not necessarily have a beginning. Through the
infinite causal interaction therefore, a Jid. may acquire fresh Rarmas
though in itself it is spiritual and Amirta Thus ends the chapter
on Punya Papa Padârthas
142
CHAPTER ON Ásata Padartha.
Asrava means the fountain source of righteousness or sin First
the Punjasrava or the spring of virtue is taken for description.
रागो
जस्स पसत्थो
चित्ते
अणुकंपासंसिदो य परिणामो।
णस्थि कलुस्सं पुण्णं जीवस्स
आसवदि ॥१४२॥*
'Sanskrit rendering
रागो यस्य प्रशस्तोऽनुकम्पासंश्रितश्च परिणामः ।
चित्ते नास्ति कालुप्यं पुण्यं जीवस्यायवति ॥ १४२ ॥

·140
THE SACRED BOOKS OF THE JAINAS.
Pápa which aggrevates the evil disposition of the soul Thus from
the Psychic conditions which are amut their resuut the different
Carmic modifications which are physical and murta Thus the Bhada
karmas and the Dravya karnas are mutualiy interacting.
140
He establishes that kaimic matter is physical in nature and
therefore is Justa,
जह्मा कम्मस्स फलं णिसयं फासेहिं भुंजदे णियदं ।
जीवेण सुहं दुक्खं तह्मा कम्माणि मुत्ताणि ॥१४॥*
140 Because the fruits of hai na the objects of happiness
or misery are experienced by Jiva through tbe sensations of
touch, etc, therefore the karmas are physical and Murta
COMMENTARY.
The fruit of karma is either a desirable or an undesirable object
pleasant or unplea-eut to the jiva This object is experienced through
sense perception. Senses are physical, objects apprehended through
the sense organs are al-o plıysical. Therefore the larmio effects are
physical and duria Cause and effect are identical Therefore the
author concludes that the karmas themselves are physical and susta
Since their effects are physical Of course this refers to Diaoya
karmas
141
Karmas past or present are physical and Juta. Sansari Jira,
hec use of its Karmas is also physical and Murta Hence there is
the chance for fresh accretion of Karmas. Hence the liability to
continued bondage.
मुत्तो फासदि मुत्तं मुत्तो मुत्तेण वंधमणुहवदि।
जीवो मुत्तिविरहिदो गाहदि ते तेहि उग्गहदि ॥१४॥
141 Past Karma which is physical in nature comes into
contact with the present Karma which is also physical in
nature
*Sanskrit rendering
यस्मात्कर्मणः फलं विषयः स्पर्शभुज्यते नियतं ।
जविन सुखं दुःखं तस्मात्कर्माणि मुर्तानि ॥ १४० ॥
Sanskrit rendering
मुत्त. स्पृशति मूर्त मूत्ता मूर्तेन वन्धमनुमवति ।
जीवो मूर्तिविरहितो गाहति तानि तैरवागाद्यते ॥ १४१ ॥

·PANCHÂSTIKÁYA-SAMAYASÅRA.
139
138. Whatever Jeva has in himself Moha ,corrupting the
faculty of belief, desire and aversion, or the purity of thought
is subject to the hedonic state of happiness or miseiy.
COMMENTARY
The Psychological conditions determining virtue and vice are des.
cribed Moha is the mental state brought about by the ripening of
Darsana Mohaniya Karma The Karma that clouds the faculty of
perception and belief
Raga and Doesha, desire and aversion, are
the result of Charitra Mohanija The karma that misleads the will
while the former misleads cognition Thus shen cognition and will are
determined by the Kiomic conditions they may manifest in Volitinnal
states marked by virtue or vice If the objects of cognition and
will is desirable and good then the mental state is Subha Parinama
If it is undesirable and bad then the mental state is A subha Part-
110 111 In the former case there results happiness to the individual
whereas in the latter misery
139
Next the author describes the subjective states of good and evil
Bllata Punya Pápa and their corresponding karmic conditions or
Dravya Punya Papa
सुहपरिणामो पुण्णं असुहो पावंति हवदि जीवस्स ।
दोण्हं पोग्गलमत्तो भावो कम्मत्तणं पत्तो ॥१३९॥*
139. Good will or pure thought is righteousness. Bad
will or evil chought is sin Conditioned by these tivo mental
states of the Jiva the classes of karlic molecules which are
physical in nature undergo modifications and manifest as
Dravya karmas such as jñânavarniya.
COMMENTARY.
Pure thought is Bhava Punya. This conditions Dravya Punya,
the Karmic matter facilitating the purity of the heart. Evil thought
is Bhava Pápa sinning in the heart. This conditions the Draryo
*Sanskrit renderisig
शुभपरिणाम पुण्यमशुभ. पापमिति भवति जीवस्य ।
दयो पुद्गलमात्रो भावः फर्मत्वं प्राप्त ॥ १३६॥

·143
PANCHASTIKAYA-SAWA YASÅRA.
has still his bodily state. It corresponds to the term Sayogakevali,
the person who attained Revalajñâna or perfect knowledge and who
still has Yoga or diana dachana Káya The term Siddha represents
the perfect soul, without the Yoga or Mana dachana Kája, Sadhu
represents the great ones who are on the path of perfection. It
represents mainly the Yátis who havs attained great spiritual
advancement through Tapas Âcharya represents the organiser of the
Sangham, the chief of a group of ascetics as well as the householders.
The term Upádyháya represents the great religious teachers whose
function it is to instruct the people, lay and ascetic, about the chief
tenets of religion and also about the rules of conduct Reverence
and des otion to these great ones and a desire to follow the path marhed
out by theni constitute the noble aspiration which leads to Punja
144
Then Anukmpu or charity is described
तिसिदं बुभुक्खिदं वा दुहिदं दठूण जो दुदुहिदमणो।
पडिवज्जदि तं किवया तस्सेसा होदि अणुकंपा ॥१४४॥*
144. If anyone moved at the sight of the thusty, the
hungry, and the miserable, offers relief to them, out of pity,
then such bebaviour of that person is love or charity
COMMENTARY
This is the second condition generating Punya Bhara or the
good will
The act of charity implies two things The feeling of
sympathy at the sight of the necdy and the sufferers, and secondly
active relief to them. llere feeling of sympathy is ineffective. Active
relief as the result of the feeling of sympathy is essential to charity.
This kind of charity is common to the ordinary mortals and it
manifests in only temporary relief. But in the case of the wise ones
Anukampa or charity manifests in a higher form at the sight of the
struggling souls in the ocean of Samsara they manifest a generons
sympathy and help them towards emancipation Thus Anukampa is of
two kinds, lower and higher according as its result is temporary and
superficial or radical and permanent
*Sanskrit rendering
तृषितं बुभुक्षितं वा दुखितं दृष्ट्वा यस्तु दुखितमना ।
प्रतिपद्यते तं कृपया तस्यैषा भवत्यनुकम्पा ॥ १४४॥

·144
THE SACRED BOOKS OF THE JAIVAS
145
After describing the ideals and aspirations forming the positive
condition of good will, the author describes its negative condition, i e.,
the impure emotions that are to be avoided in every way to secure the
purity of the heart or Sublia Parinama,
कांधो व जदा माणो माया लोभो व चित्तमासेज्ज ।
जीवस्स कुणदि खोहं कलुसो त्ति य तंवुद्धा वैति ॥१४॥
145 Whenever anger, pride, deceit, and covetousness,
appear in the mind of a Jiva they create disturbing mo.ion,
interfering with calmness of thought This emotional agitation
of thought is called impure thought by the wise
COMMENTARI
Impurity of thought is explained to be the interference of thought
and sull by grosser emotions, enumerated in the Gátha Freedoni
from such emotional interference is also a necessary condit on of
righteousness Thus noble desires (Prasasta kaga' charity
(Anukámpa) and freedom from impurity of the heart (Chittı Akalush
ya) these three constitute the spring of righteousness or Punyásı ava
146.
Then the springs of evil or Pâpâsrava
चरिया पमादबहुला कालुस्सं लोलदा य विसयेसु ।
परपरितावपवादो पावस्स य आसवं कुणदि ॥१४॥
146. Inordinate taste for wordly things, impure emotions,
hankering for and indulging in sensual pleasures, causing
anguish to fellow beings, and slandering them openly or
covertly, these constitute the springs of evil.
Sanskrit sendering
क्रोधो वा यदा माना माया लोमो वा वित्तमासाद्य ।
जीवस्य करोति नोमं कालुप्यमिति च तं बुधा वदन्ति ॥ १४५ ॥
Saushirt rendering
वर्या प्रमादयहुला कालुभ्यं लोलता च विषयेषु ।
परपरितापापवाद पापस्य वालवं करोति ॥ १४६ ॥

·PANCHASTIKÅYA SAMAYASARA, 145 COMMENTARY The fisc above mentioned ignoble thoughts constitute the subjective side of the springs of evil (Bháva Pápu Asrap.a) conditioned by these mental states impure Karmic matter flors into the Jiva. And this inflow is the objective side of the evil or Dravya Pápı Asrava, ie, there is the acquisition undesirable and dark physical conditons by Jiva on account of the above mentioned, impurities of thought. 147 Again the subjective springs of evil are described in detail सण्णाओ य तिलेस्सा इंदियवसदा य अत्तरुदाणि । णाणं च दुप्पउत्तं मोहो पावप्पदा होति ॥ १४७ ॥* 147. The different animal instincts, the different soulsoiling emotions, the tempting senses, suffering and wrath, undesirable thoughts and corruption of the faculties of perception and will, these constitute the springs of eyil, COMMENTARY Sumjnd are the instincts, these are Ålara Samia-Preying instinct Bhaya Samra- The instinct of fear. Maithuna Sainjnamor the sexual instinct Parigrala Samji1--The acquisitive instinct. These instincts are liable to generate evil Next, Lesya or the soul-soiling tints These are six in number Krishna or the black Neela or the blue Kapota or the grey Peela or the yellow Padma or the lotus-hued Sukla or the white * Sanskrit rendering संज्ञाश्च त्रिलेश्या इन्द्रियवशता चासंगैन् । शानं च दुप्रयुक्तं मोहः पापप्रदा भवन्ति ।। १४७ ॥ १. 'प्रहरुदाणि' इत्यपि पाठ ।

·146 THE SACRED BOOKS OF THE JAIXAS Vision These lesyus or the tints of the soul, perhaps denote a peculiar kind of Aura of each soul corresponding to its grade of spiritual develop. ment and ethical purity Very often these tints are associated uith the different emotional states present in livu Therefore this Psychic Aura is not a fixed and permanent adjective of a Jivu They change and appear as concomitants of Psychic conditions. We have to assume that these colours are apprehended only by an occult and supernormal It would be simply absurd to associate these colours as the intrinsic colours of the Jiva itself for that would mahe the Jiva a Nurta and Rub: Draujama material thing That would be quite 113- consistent with the Jaina system Of the six lesyas or the tints the first three Krishna, Neela and Kupotu the blick, blue and grey are associated with the darker emotrons vhich cons'itute the springs of evil 1 he next cons ituent of the spring of evil is yielding to the temptations of the sens-s spiritual de velopment dcpend upon controlling the senses The soul is very often compared to the charioteer and the sense to restive steed If the charioteer is led away by the horses that means danger and destruction because there would be no good in life much less the possiblity of spiritual emancipation Âita or suffering reſers to the painful feeling experience when desirable things and persons are lost and when undesirable and unpleasant ones are got This experience is also the fountain of evil Randra refers to wrath or mispl ced enthusiasm in cruelty, deceit, theft and sensuality Evil thoughts consist in shunning good objects and apprehending and attending to cyıl ones And lastly Hlohaniya that spirit-paralysing stupor in its dual form corrupts the faculties of percep. tion or " ll Darsana Joha niya and Charitra Mohanja. In either form it is a source of evil These are the subjective conditions of evil Bhára Pápa- Asrave, the inner springs of sin, whereas these bring about the inflow of the dark Kårmoc matter This inflow is the Physical or objective side of evil the Drutia Papa-Asrara. Karic material of an undesirable kiad flows towards the soul as the result of the above mentioned Psychic conditions. This end the chapter on Agara. ie,

·PANCHASTIKÁYA SAJAS ASÁRA
tar/
184
CHAPTER ON SIMYARI PADÂRTHA.
The category that denotes the process of suppressing or blocking,
the springs of good and evil treated in the previous chapter, is
Saintara The author considers first Papa Samiara or the prei ention
of evil
FICULTATERTOTI ATSTFECT GIE ECHIJFR I
जावत्तावत्तेहि TOTEC पावासवं छिद्दे ॥१४८॥*
148. To wbatever extent the five senses, the four taints of
emotions, the four instinctive appetites, are suppressed by a
person, well established in the path or righteousness, to such
extent the door way for the entrarce of evil is closed for that
person
COMMENTARY
The volitional suppression of the above mentinned Psychic ten-
dencies is Bhaca Samlara or the subjective inhibition of the evil.
This condition is the antecedent of the physical arrest of the inflow
of the Karmic matter which is Drutya Samhara This Sumvara
or the inhibition of the springs of evil is possible only to that person
who has the three jewels or Ratnatraya, right belief, right knowledge
and right conduct One who has not adopted the path cannot suc.
ceed in the attempt to block the spring of evil
149
Evil thoughts and sin are the cause of misery as they lead to
suffering in the world as well as in hell , hence they ought to be avoi-
ded Noble thoghts and the consequent happiness of Dera state in
starga or Deraloka is also insignificant when compared with heavenly
bliss. To one whose ideal is self-rcalisation therefore, the happiness
of Devaloka is also worthless He should shun that course also.
Pleasure consequent upon Penia, and pain of Papu are both imper-
fect and undesirable by the side of the ultunate ideal Aloksia. Both
the doorways of Punyu and Pápa have to be blocked Shunning
*Snskrit rendering
इन्द्रियक्रपायला निगृहीता यो सुष्टुमागें।
पावत्तावत्तेषां पिहित पापानव हि ॥ १४८ ॥

·148
THE SACRBD BOOKS OF THE JAINAS
action that leads to misery is natural But action which tends to
pleasure and which stimulates desire is also a hindrance towards self
attainment and therefore must be avoided Itis this sentiment that
is expressed in the next Gatha
जरस ण विज्जदि रागो दोसो मोहो व सव्वदव्वेसु ।
णासवदि सुह असुहं समसुदुक्खस्स भिक्खुस्स ॥१४६ ॥*
149, If a Bhikshit looks
upon happiness and
misery as
same, if he is free from desire, aversion, and stupor of
perception and will, then Kârmâs both beneficial and harmful
do not approach that being
COMMENTARY
There are three fundamental states of conscionsners Subha
Parınáma, Asubha Parinania, ahd Suddha Parinâina, pleasant and
beneficial, unpleasant and harmful, aud pure and perfect respectively,
The last alone is the ultimate ideal The other two have to be irans-
cended.
150
Next the author describes the mental states conducive to Samvara
or the prevention of Karmas
जस्स जदा खलु पुण्णं जोगे पावं च णत्थि विरदस्स
संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥ १५० ॥
150 As long as a person pure in life, is really free from,
action conducive to pleasure or pain through either thuoght,
speech or body, so long is he protected from karmas, beneficial
and harmful, that is, they are prevented from approaching
hum
COMMENTARY.
Effective states of desire and aversion, and activity of thought,
speech or body are the conditions that attract Karınås good and
* Sanskrit rendering
यस्य न विद्यते गगो द्वेपो मोहो वा मर्वद्रव्येषु ।
नास्रवति शुभमशुभं समसुखदुःखस्य भिक्षो । १४६ ॥
15 anishrit rendering
यस्य यदा खलु पुण्यं योगे पाएं च नास्ति विग्तस्य ।
सवरण तस्य नदा शुभाशुभरुतस्य कर्मण ॥ १५०॥

·PANCHASTIKAYA-SANAYASÅRA 149 bad towards the soul When those conditions are remov d there will be Rarmás approaching the Jiva, that is com lete Sumparima protective wall round the self shutting out all harmas is established This Sanoara again is twofold Blåva Suvara and Dravya Samvara. The subjective exclusion of th ughts and desire; that may lead to bondage and the objective exclusion of Karmic matter from self Thus cads the Sumoara Padartha. 151 THE CHAPTER ON NIRI TRA PADÁRTHA. The author describes the nature of Norzara or the withering away of Karnids. संवरजोगेहिं जुदो तवेहिं जो चिट्ठदे वहुविहिं। EFFAIUI FUGATTI CESTINI Fulę at fara upypil* 151 That mighty personality which after closing the springs of Karmas, good and evil, and equipped with the faculty of pure thought, controls its life according to manifold forms of lapas, will undoubtedly be able to rid itself of Karnds manifold. COMMENTARY The faculty of pure thought, protected from all Karmas, associated With twelve kinds of Tapas, and leading to immortality, to annihilation of all Karmas, is the subjective side of Norjara or Bhâca Nurjara, As a concomitant of this there appears the annihilation of Karmic dust, that clouds the divine beam of pure self. The means for obtaining Nirjara is Tapas which is of two main forms, outer and inner. Each of these is again of six different kinds. These are (a) Outer Tapas consisting of (1) Anasana (2) Avamodarya, (3) Vrittı Parı Saukhyana, *Sanskrit rendering संचरयोगाभ्यां युक्तस्तपोमिर्यश्चेष्टने बहुविधैः ! कर्मणां निर्जरण बहुकानां करोति स नियतं ॥ १५१ ।।

·150 THE SACRED BOOKS OF THE JAIVAS (4) Rosa Paritjaga (5) Vivikta Sayyāsana (6) Káyaklesa. (6) Inner Tapas consisting of (1) Prayaschitta (2) I'maya (3) Vurya Vritha (4) Swoudlydiya. (5) Vyutsarga (6) Dijana (1) Anasa ia is abstaining fro'n food To obtain control over the senses and will, to root out desic23 ani adpetites to destory Karmis, to facilitate meditation and to study peacefully the scriptures, fastıng is the means and fasting in order to secure such results is Anasana Vrata (2) Adamo tarya. To sustain control of the well and the senses, to regulate disorders of, Vata, Pitta and Slcshina, the humoirs of the body, to secure self knowledge, and meditation, eating nith a limit or a little less than the normal is Ava modurya (3) Vrittı Part Sankhyana -In order to control the will which would by nature hanker after all the objects of taste, limiting the number of items of Dharma, or in the case of Bhikshus, resolving in one self to accept food only from a particular house is Vrttı Pars Sankhyana or numbering or limiting the items of food (4) Rasa Pariyaga In order to control the flesh to get rid of drousiness and sleep, to promote clearness of thought, abstaining from faity and sweet substances is Rasa Paritjaga or relinquishing sweet essences (5) Vivikt 7 Say, asana To have ones bed, in separate and vacant rooms or caves or on rocks free from insect pests is Vivikta Sayrasana or lon-ly bed The place must be free from inscct pests in order that the p rsen may have peace of mind, preparatory to meditation and separate beds of course to avoid temptations of the flesh (6) Kajaklesa getting the body ennured, to pain and suffering by standing in the sun, living under a tree and sleeping in the open in

·PANCHÅSTUKIYA-SA114 TASIRA
151
the winter cold, etc , is Káraklesa of mortification of the body. This
will harden the body and make the person ſit for the arduous task of
religionis life How is this Kuraklesa d fferent from what is known as
Parishaha Jaja or the victory over troubles
The latter means over-
coming the suffering due to the natural envirorment, whereas the
former is oluntary training of the body If 11 is voluntary why is it
called outer Tapas, Because it pertains mainly to physical objects.
Neri Isner Tapas Because the object is mainly to control the mind.
These are called innner Tapas
(1) Pruiaschitta is removing the evil ideas that are born of intoys-
cation of Worldliness
() Vinaya is humility towards gurus and masters
(3) Vaizavritja Personal attendance and other kinds of service
to lluni, who are weary, sich, or infirm
(4) Swirlhyaya is quicken ng of thoughts by concentation of
attention
(5) Vyutsarga renouncing the belief that this body is mine, is
Vyutsarga or is lation of self,
(6) Dhyana calm mcditation on the self after controlling the
vagaries of thought is Dhyána
152
Meditation on self is showa to be the main condition of Verjará
जो संवरेण जुत्तो अप्पट्टप्रसाधगो हि अप्पाणं ।
मुणिऊण झादि णियदं गाणं सो संधुणोदि कम्मरयं१५२*
152 Clinging to the ideal of self realisation, being fortified
against Karmäs through Samvaro, the yogi, who truly under-
stand, the word of the master, and meditate upon Self-Pure
thought with controlled senses, will completely wash off the
Karmic dust,
COMMENTARY
The main condition for annihilating Karmas is stated here The
person is to be equipped with Samvara or fortification -round the
Sanskrit rendering
I aliyet SIFATTE1991 हारमान।
ज्ञात्वा ध्यायनि नियन वानं स सधुनोति कर्मरज. ॥ १५२ ॥

·152 THE SACRED BOOKS OF THE JAINAS The springs of self against Karmas, desirable and undesirable. Parin ima, Subhz and Asubhi, are to be completely blocked Instead of diverting ones attention to environmental objects, thought is to be fixed on Self This reflection upon the Self is to be made secure enough by controlling the senses If a person under such circumstances meditates upon the Self, according to the instructions from the Masters, he is sure to attain purity of self by completely washing off the Kârmıc dust by the flood of Dhyana. Then the divine glory of the Self will shine without interruption, 153 The origin, Dature, and effect of meditation जस्स ण विज्जदि रागो दोसो मोहो व जोगपरिकम्मो। तस्स सुहासुहडहणो ज्झणमओ जायए अगणी । १५३॥* 153 In the person that has neither desire nor aversion, and that is free from ignorant attachment to sense pleasures and from the activity of thought speech and body, there flames forth the fire of meditation that burns out all Karnas beneficial as well as baneful COMMENTARY Dhyana or meditation is thought directed towards the pure self This is the means of self realisation Ignorance that stupifies the faculties of perception and will must be got rid of. There should be neither attachment nor hatred towards the objects of the environment. Then there should be unruffled peace, in thought, speech and body, Meditation attended by such circumstances manifests as the fire that destroys the rubbish heap of Karmas. It is this fire of meditation that reveals the stirling beauty of pure Self This is Nirjara Thus ends the Chapter on Nijara. CHAPTER ON BANDH A PIDIRTH :S. 154 The nature of Bandha or Karmic bondage is described * Sanskrit rendering यस्य न विद्यते रागो देपो मोहो वा योगपरिकर्म। तस्य शुभाशुभहनो ध्यानमयो जायते अग्निः ।। १५३ ।।

·PANCHASTIKAYA-SAMAYASARA.
153
जं सुहमसुहमुदिण्णं भावं रत्तो करेदि जदि अप्पा।
सो तेण हवदि वंधो पोग्गलकम्मेण विविहेण ॥१५४॥*
154. When Atma out of desire aversion and corruption of
knowledge and will, experiences affective states pleasant and
unpleasant, then because of the very same states the self gets
bound by Kits mic matter of various kinds.
COMMENTARY.
Bandha is of two kinds Bhava Bandha and Dravya Bandha
The former refers to the appropriate psychological conditions that
bring about the actual bondage with Karmic molecules The latter is
Dravya Bandha On accou it of desire the Atma experiences happiness
or misery
Such emotion il states create in the Åtma a disposition
peculiarly favourable for the Karinic molecules to settle in This
Psychological disposition is the intrinsic condition of bondage
155
The two aspects of bondage internal and external arc again des.
cribed
जोगणिमित्तं गहणं जोगो मणवयणकायसंभूदो।
भावणिमित्तो वंधो भावो रदिरागदोसमोहजुदो ॥१५
155 Combination of Karnic matter with Jiva is due to
Yoga Yoga is the action of mind, speech and body. The
opportunity for combination is created by Bhavas or the
affective states ant such affective states are due to desire,
aversion and perverse cognition
COMMENTARY.
Here is described bondage both internal and external, Psychical
and physical. The Kármıc matter that flows towards the soul is the
*Sanskrit rendering
यं शुभाशुभमुदीणं भावं रक्त करोति यद्यात्मा।
स तेन भवति यद्धः पुद्गलकर्मणा विविधेन ॥ १५४ ॥
+Sanskrst rendering
योगनिमित्तं ग्रहणं योगी मनोवचनकायसंभूतः ।
भावनिमित्तो बाधो भावो रतिरागद्वेषमोहयुत ॥ १५५ ॥

·154
THE SACRED BOOKS OF THE JAINAS.
manifold Kármic Skandha around the Jiva This attraction of
Skandhas is due to yoga, ie the Karma Skandhas get aggregated
and intermixed with Jiure because of the activity of yoga, or of
mana vachana kaya, mind, speech and body
Bandha then is the state of being so bound by Kárınıc matter,
This Kâr1111c formation around the Jioa is occasioned by the
Psychological dispositions known as Bhava Bhava is the emotional
state of desire or aversion, or perverse cognition and will All these
states are brought about by Mohaniya, that fundamental Karina
responsible for spiritual delusion Yoga is the external coodition of
bondage since it brings about directly the combination of Karmic
matter with Jiva. But the internal condition is the Bháva or the
disposition of the self
156
Again the conditions of bondage fro.n another point of view ace
described
E foartat eng father furg
are fa a Tonat afvuuta U afHifa uqyell*
156. The eight kinds of Karnas are said to be caused by
the four external conditions or Dravya Pialajas But these
conditions themselves are the result of desire, etc, or Bhava
Pratyayas. Without these intrinsic conditions there will be
no bondage
COMMENTARY
In some Philosophical works of Jainas, the eight Karmas are traced
to the four causal conditions Ilıtlıyatva, Avirata, Kashaya and
Yoga. Our author here shows that these four conditions themselves are
the result of the Psychological disposition effected by the emotional
states of desire, etc, Hence he insists on recognising these Psycholo.
gical states as the real and intrinsic condition of bondage. Whereas the
above four are only subsidiary and external conditions. Without the
ultimate condition of råga there can certainly be no Kármic bondage.
*Sasiskrst rendering
हेतुश्चतुर्विकल्पोऽपविकल्पस्य कारणं मणितम् ।
तेषामपि च रागादयस्तेषाममावेन न चध्यन्ते ॥१५६॥

·PANOHÎSTIKAS 1-SAJA YASÁRA 155 The citernal conditions are called Dravya Pratyayas because they are directly associated with Karmic matter and the ultimate Psychological conditions are called Bhavn Pratyayas because they refer to the disposition of Atma. The conditions of bondage are enumerated thus in Tattvartha Suiya, Chapter VIII, Sutra 1 मिथ्यादर्शनाविरतिप्रमादकपाययोगाबन्धहेतव ॥ It is to be noted that five conditions of bondage are enumerated here whcrcas the Githa mentions only fou For the fifth and additional condition Pramada is also included in the above mentioned four. Aathya'ra is the opposite of right faith or Samyak Darsana This Mathyalva may manifeat in the form of belief in false doctrines and disbelief in the truc one. Avirala 1, the opposite of right conduct or Samyakcharitra. This may manifest in an enthusiasm for the veil conduct and a hesitation for righteousness. Kashaya refers to the grosser emotions such as anger, Pride, deceit, ctc, and yoga refers to the uncontrolled and useless activity of Mania vachana Râya. These are the four Diavia Pratyayas or external conditions generating the eight Karms which are- (1) Jñanavaranıya (2) Dai sanavaraniya (3) Alohaniya. (4) Vedaniya (5) Antaraya (6) Ayuh (7) Nama. (8) And Golia, (1) Jnanavaraniya is the veil round the pure consciousness. (2) Darsanavaraniya is that which corrupts the faculty of perception and also of belief. (3) Mohanıya is a sort of spiritual intoxication interfering with cognition and will (4) Vedaniya is the feeling of pleasure and pain

·156
THE SACRED BOOKS OF THE JAINAS.
(5) Antaraya is the frustration of the useful efforts of right-
eously minded persons
(6) Aguh determines the duration of life that a Jiunt has in
a particular state of existence.
(7) Nanma determines the generic and the specific characteris.
tics of a Jiva, ie on account of this Nama Karma a Jiva
is born as a particular organism in a particular Gatı
(8) Golra determines the value of life for example in a
human being. This Karma determines the birth of 1 Jila
in a higher status or in a lower status
These eight Kanás are of various sub-divisions which we need
not enumerate in detail These eight effects, though they are sup-
posed to be due to the above four conditions are ultimately due to
Bháva Piatjayas or the disposition of th: heart The author wants to
empliasize the fact that if the Bhavas or the Psychic dispositions are
absent then even if the Draoya Pratyayas or the external conditions
are present still, there will be no bondage of the eightfold kind,
hence the intrinsic condition of bondage is Bhara or Psy chic.
Thus ends the chapter on Bandha Padartha
CHAPTER ON MOKSHA PADARTHA
157
Moksha or emancipation is begup with the description of Bhava
Moksha or the inner perfection of the soul This Bhaca lionska
leads to the annihilation of the four Ghatia Kaimas. The very
same Bhava Moksha again is the great Sainvare or the absolute
obstruction to Karmas
हेदुमभावे णियमा जायदि णाणिस आसवणिरोधो
आसवभावेण विणा जायदि कम्मरस दुणिरोधो ॥१५॥*
कम्मस्साभावेण य सव्वण्हू सर्वलोगदरसी य।
पावदि इंदियरहिदं अव्वावाहं सुहमणतं ॥१५॥
* Sanskrit rendering
हेयभावे नियमाखायते शानिनः प्रासयनिरोध ।
आसवभावेन विना जायते कर्मणस्तु निरोधः ॥ १५७ ॥
कर्मणाममावेन च सर्वशः सर्वलोकदर्शी च ।
प्रामोतीन्द्रियरहितमण्यावाचं सुखमनन्तं ॥ १८ ॥

·PANCHÅSTIKAYA SAJATASARA.
157
157-58 If the causal condition of Karms disappears
in the case of viscman through the control of senses and
thought, then the springs of Karmas get blocked When the
springs of Karmas thus get blocked the Dravja Karmas get
repulsed when the Dravya Karmis completely disappear
then the person becomes all-knowing and all-perceiving and
attains the state of infinite bliss which transcends the sense
fecling and shich is untouched by the sorrows of life
COMMENTARY
Through the instrumentality of the five Labinis a Bharjatma
obtains the three jewels On account of this acquisition he is able to
get rid of the four-fold condition of Karma, Nithyatrz, Avirata, Kas.
haya and joga, both in their subjective and objectn e aspects When he
gets rid of Dracja and Bharu Pratyajas or Kármi adjuncts, then he
attains the great Sampara or repulsiveness to Kärmas This Sumtura
leads to the annibuation of Karmic shachles Thus ascends the ladder
of higher life which leads to destruction of ignorance This brings on
the inner purity Finally through second Sukla Dhyana or the great
meditation, the Ghätisa karmas get burnt away
Then the self rises
to eternal wisdom, cternal perception, infinite bliss, and infinite power.
This is Anantachałushtara, the four infinite qualities This is Bháva
Joksha, the spiritual freedom Ithen this Bhaca Mokslia is attained
the inevitable destruction of Dracja Karınás folloss With the attain-
ment of Bhår. Hoksha the person becomes a Keval worshipped by
men and Devas. He becomes really Paramatma
159
Then we have the description of Dhyana or meditation which is
the direct cause of repulsing and eradicating all Karmds.
दसणणाणसमग्गं झार्ण णो अण्णदव्वसंजुत्तं ।
जायदि णिज्जरहेदू सभावसहिदस्स साधुस्स ॥१५॥*
159 The meditation that is completely determined by
right belief, right knospledge and right conduct and that is not
Sanskrit rendering
दर्शनहानसममं ध्यानं ना अन्यदन्यसंयुकं ।
जापते निर्जराहेतुः स्वभावसहितस्य साधो ॥ १५ ॥

·158
THE SACRED BOOKS OF THE JAINAS
related to objects alien to the self becomes the cause of
Nuijara or annihilation of Karmas to the Yngr that is in the
path of self realisation
COMMENTARY
The great meditation on the self is shown to be the condition of
complete Ninara or the absolute annıbılation of the existing
Karmas, In the previous Gâtha Bhava Moksha was described. On
account of this Bhava Moksha the person becomes a Kevalı sith the
four infinite qualities equipped with the infinite perception and infinite
knowledge The self no more becomes attached to any other alien
ideal The only object of attraction and adoration is the perfect
self-consciousness
When meditation thus manifests in self rapture
because of self purity and self perception, then it leads to the
eradication of the remaining Karnâs, ie it is the causal condition
of complete Nirgara.
160
Dratya Moksha or the absolute emancipation is next described.
HP GET RUFATAITIS 972 Fifor i
ववगदवेदाउस्सो मुयदि भवं तेण
सो मोक्खा ॥१६० ।*
160 When a Jiva being rid of the foui Ghâtıya and being
equipped with absolute repulsiveness to Karmas succeeds in
eradicating the remaining Kaimas, then he becomes freed
from Vedaniya and dyul and finally from Nama and Gotra
This eradication of the latter four Kaimas means absolute
and complete aloksha or Dravya Moksha
COMMENTARY.
This Gatha speaks of Diarya Mloksha or the final and complete
emancipation
After attaining Bháva Moksha mentioned in the
previous Gáthas Jiva has to obtain absolute emancipation from
Karmic or physical conditions for the attainment of Kevalajfiâna
is still associated with the bodily condition. The person is merely
*Sanskrit rendering
य संवरेण युक्तो निरनय सर्वकर्माणि ।
व्यपगतवेद्यायुको मुश्चति भव तेन स मोक्ष. ॥१६०॥

·PANCHASTIKAYA-SAMAYASHRA
159
Sajogi Kovali No doubt he got rid of the four Ghâtıya Karmas which
lead to the corruption and degeneration of Åtma Because they
injure the soul they are called Ghatiya Karmás. These are Jhana
Varanıya; Darsanávaranija, llohanija and Antaraya. But still
there are the other ſour Karmas known as Aghatigra Karmas,
Vedanija Ayuh, Yama and Gotra These four also must be annihila-
ted When a Bhara Moksha jua has the perfect Dhiyana, then
Vedana and Ayuh first wither away and finally Nama and Gotsa also,
Then the Mukta ſiva becomes Ajogi Kesalı or a Siddha Atma has
attained its intrinsic spiritual purity and is absolutely free from any
hind of association with the matter This state is Diaoya Moksha
Thus ends Moksha Padártha
This is the cod of the second Book of the great work dealing
with Sapla Tattva and Nara Padarthas.
Next the Resume or the Chulika dealing with Jina the great Victor
and the perfect Brahma who is the ideal of Moksha Padartha This
Chulika supplements the ideas already mentioned about heaven, and
the path. The author indicates here, the importance of conduct
leading to self realisation Self and self alone is the goal. Anything
other than self as an ideal would lead away the self from the path.
All these facts are emphasized in the Chulila
161.
The intrinsic nature of Jira is described, thus indicating the path
to Moksha
Atapata UTIU
अप्पडिहददसणं अणण्णमयं ।
afisa de fuae fuafuifqui afuri ngyfn*
161. Unlimited perception and unlimited knowledge are
inseparable from the nature of Jiva Permanently associated
with that nature, spotless conduct is the path to Moksha
because it is the immediate antecedent.
*Sanskrit rendering
जीवस्वभावं शानमप्रतिहतदर्शनमनन्यमयं ।
चारित्रं च तयोनियतमस्तित्वमनिन्दितं भणितं ॥ १५ ॥

·160
THE SACRED BOOKS OF THE JAINAS.
COMMENTARY
The characteristic of Moksha is described here. Right conduct
which is always associated with the intrinsic nature of self is the path
to Moksha The intrinsic nature of Jiva is existence which is
inalienable from Jflâna and Darsana Inalienability implies that the
nature of Jida manifests generically and specifically through know-
ledge and perception. The existence which is associated with such
characteristics and which bas the dialectic nature of activity is the
intrinsic conduct of self It is irreproachable because it is not
influenced by either desire oi aversion That same conduct is the
path to emancipation
Conduct 10 Samsári Jiva is of two kinds, intrinsic conduct and
estrinsic self deterimined or other deterimined Self-determined
conduct is that which is based upon the intrinsic pature of self The
other determined conduct is that which is due to the influence of non-
self The path then is related to self and is uninfuenced by non-self;
hence it is the means to the realisation of self.
162
That Jewel or Ratnatraya is internally distinguished as lower and
higher, the lower aspect is associated with the ideal only indirectly
whereas the higher is directly associated with it One who has the
lower jcwel is haowo as Parasamayı or the self tbat is determined by
the other But the self which has the higher jewel is absolutely self
conditioned and is called Svasamayı
stat verafuzet e futurejurarteita HSP
जदि कुणदि सगं समयं पटभस्सदि कम्मबंधादो ॥१६॥
162 The Jwe that is associated with the essential qualities
is called Suasanayı or the self-determined whereas that which
is associated with accidental and unessential qualities and
modes is called Parasamayı or the other determined. The
Jroa that has the former, ie the essential nature as its ideal,
is able to get itself freed from Karnic bondage,
• Sanskrit rendering
जीवः स्वभावनियत अनियतगुणपर्यायाऽय परसमयः ।
बदि कुरुते स्वकं समयं प्रनस्पति कर्मवन्धात् ॥ १६२ ॥

·PANCHÄSTIKAYA-SANAYASARA.
161
COMMENTARY
The Ratnatraya which is self-determined has corresponding
stages of development to the spiritual evolution of Jioa. Abliedadra.
natraya is certainly Svasamayı, but tbc early stages of this
Ratnatraya when compared to the last stage of perfection would be
considered as Parasanayi It is not even necessary to mention
the fact that faith in alieo deity, etc., is distinctly Parasamayı, 1.e.
when Samyaktva itself 10 its carlier stage requires to be transcended
much more therefore Mithyatda But a person while still with
Karmic bondage may have the thought 'I am Siddha' 'I am Shuddha'
ie. I am the realised, I am the pure. This contemplation is also
called Abhedaratrataya, the pure jewel by convention. Such subtle
distinctions in the pature of the path of Self-realisation can only be
understood by the great Ones.
163,
Then the duality of the outer path or Parasamaya and also the
duality of the other-determined or Parasamayı.
जो परदष्वम्मि सुहं असुहं रागेण कुणदि जदि भावं ।
सो सगचरित्तभट्ठो परचरियचरो हवदि जीवो ॥१६३॥*
163. That Jiva which through desire for outer things
experiences pleasurable or painful states loses his hold upon
Self and gets bewildered and led by outer things. He
bec mes the other determined
COMMENTARY
The author describes here the characteristics of the self that is
still determined by the other According to this view even the
traditional worship of Jaina orthodoxy would not escape this sweeping
condemnation by the author All that would be merely Paracharita
conduct determined by the other. This other determined conduct
must be transcended by one who perceives the ideal of Self
164.
Next the author points out that the other determined-conduct
is only the means to bondage and not to Nirvana.
*Sanskrit rendering
य. परद्रव्ये शुभमशुभं रागण करोति यदि भावं।
स स्वकचरित्रभ्रष्टः परचरितचरो भवति जीव. ॥ १६३ ॥

·162 THE SACRED BOOKS OF THE JAINAS आसवदि जेण पुण्णं पावं वा अप्पणोध भावेण । सो तेण परचरित्तो हवदित्ति जिणा. परूवंति ॥१६४॥* 164 On account of the pleasurable or the painful states of the Atma there may flow in Punya Karina or Papa Karma Such an Atma on account of such states becomes the other determined So say the juias. COMMENTARY Conduct that is determined by outer things leads to bondage and blocks the way to liberation, for, the pleasurable mental states is the spring of Punya Karma and the painful mental state of Papa Karma, 1.e. both ment and demerit in their subjective aod objective aspects lead the soul to Kármic bondage Therefore if a Jila experiences those mental states which form the springs of those Karma then for that very reason his conduct becomes other determined He therefore becomes the other determined one 165 Then the author describes tbe characteristics of the selfdetermioed Jive or the Purshottama जो सव्वसंगमुक्को णण्णमणो अप्पणं सहावेण जाणदि पस्सदिणियदंसा सगचरियं चरदिजीवो ॥१६शा 165 That Jiva which being free from relations to others, and from alien thoughts through its own intrinsic nature of perception and understanding perceives and knows its own eternal nature to be such, is said to have conduct that is absolutely self-determined COMMENTARY Here is the description of conduct that is self determined First there should be no kind of relation to outward things through * Sanskrit rendering प्रास्रवति येन पुण्यं पापं वात्मनोऽथ भावेन । स तेन परचरित्र भवतीति जिना प्ररूपयन्ति ॥ १६४॥ tSanskrit rendering. य सर्वसङ्गमुक्त अनन्यमना श्रात्मानं स्वभावेन । जानाति पश्यति नियतं स स्वकचरितं चरति जीव ॥ १६५ ·PANCHASTIKAYA-SAMAYASARA. 163 upon Self affective states, On account of this freedom, thought is reflected The fundamental faculties of Jiva are perception and understanding. If the self is perceived or intuited and understood to be constituted by perception and knowledge that thought is purely self-determined Jira that has that thought alone is said to have absolute self realisation 166. Next the very same Svasamaja is described in a different was चरियं चरदि सगं सो जो परदव्वप्पभावरहिदप्पा । दसणणाणवियप्पं अवियप्पं चरदि अप्पादो ॥ १६६ ॥* 166 Whatever Yogindra being entirely free from affective states related to other things and firmly established in its own intrinsic nature, perceives himself to be identical with that which perceives and knows is said to have selfdetermined activity COMMENTARY. Thus in order to instruct the disciple both according to Dravyarthikua and Paiyaj arth ka Nayús the two paths are described Nischaya Ratnatraga or the real jewel and Vyavaliara Ratnatraya or the relative Jewel The real and the relative are related to one another as the ideal or end and the ineans to realise the same Thus the ultimate goal is the real jewel. 167. Next is the description of Vyavahara Mokshamarga or the relative path which is the means for the realisation of the ultimate end. धमादीसदृहणं सम्मत्तं णाणमंगपुव्वगदं । चिट्ठा तवंहि चरिया ववहारो मोक्खमग्गोत्ति ॥१६॥ - * Sanskrit rendering चरितं चरति स्वकं स यः परद्रव्यात्मभावरहितात्मा । दर्शनशानविकल्पमविकल्पं चरत्यात्मनः ॥ १६६ ॥ Sanskrit sendering धर्मादिश्रद्धानं सम्यक्त्वं शानमनपूर्वगतं । चेष्टा तपलि चर्या व्यवहारो मोक्षमार्ग इति ॥ १६७ ॥ १'जीवादी सहहणं' ऐसा पाठ भी है।

·164 THE SACRBD BOOKS OF THE JAINAS. 167. Belief in the Padârthas such as Dharma and in their respective value is right belief Understanding the Scriptures which are divided into dngas and Parvas is Right knowledge. Conduct aceording to the twelve kinds of Tapas is right conduct. These three from the Vyavahara point of view form the path to Moksha, COMMENTARY On account of the suppression or the partial eradicalion of the seven Karmas called MulaPrakritis there may appear to a man, perception of and belief ia the several Padarthas and their values Such a belief resultiog from the apprehension of the nature of reality is called Vyavalarıcally the right belief It is right belief only Vyavaharıcally because it is the means to emancipation and thus to the absolute and the real belief. But this Vyavahara Sanyaktoa should not be confounded with false behef which is neither the means to Moksha bor is the instrument of the right belief. Angas and Pitrvas are the parts of Srutas or the Scriptures. Understanding these is considered to be right knowledge Vyavaharically. It is only the means for obtalaing the real knowledge of reality througb direct apprehension This Vyavahara knowledge is also distinct from false knowledge possessed by persons of alien faith. 1 Again right conduct from the Vyavahara point of view is life according to the twelve kinds of Tapas This Tapasio self-control agaia caonot be associated with persons who are not enthusiastic about the ideal of self-realisation. Thus Vyavahara Ratnatraya is shown to be the means of Nischaya Ratnatraya [The seren Prakritis, the twelve kinds of Tapas, 'bave been explained elsewhere and for Angas and Púrvas the reader is referred to Weber's History of Jaina Sacred Literature and to the Outlines of Jainism by J. L. Jaini ) 168. Next the description of Nischaya Aloksha Marga or, the real path to realise which the previous one the Vyaoahara Moksha Mârga, is the means ·PANCHÅSTIKÂYA-SAMAYASÅRAC- 165 णिच्चयणयेण भणिदो,तिहि तेहिं समाहिदो हु जो अप्पा। ण कुणदि किंचिवि अण्णं णमुयदि से मोक्खमगोत्ति९९८* 168. Whatever Âtmâ through the three-fold jewel wellestablished in itself neither perceives alien things as its own, nor gives up its own intrinsic nature, that Atma is indeed called the absolute path to Salvation COMNENTARY Belief, knowledge, and conduct so long as they are based upon other things besides self would only constitute tbe relative jewel But if the same three are based upon jotrinsic pature of self then they would form the real jewel. The former is the means of obtaining the latter. 169 According to the principle that the thing and its qualities are not distinct the Atma is described to be identical with the constitutive elements of perception, knowledge and conduct जो चरदि णादिषिच्छदि अप्पाणं अप्पणा अणण्णमयं । सो चारित्तं णाणं दसणमिदि णिच्चिदो होदि ॥१६॥ 169. Whatever perceives its own self-identical nature; knows its own subjective and objective nature, and experiences its own immediate existence, is identical with the very activity of perception, knowledge and conduct COMMENTARY Charitra, Jiana and Darsans (conduct, knowledge, and perception) constitute the Atma. These are also the path to Nirvana Hence the intrinsic nature and function of the Self are the real path, 1,6 the real path is nothing but a real Self N *Sanskrit rendering निश्चयनयेनमणितस्त्रिमिस्तै समाहितः खलु य आत्मा। न करोति किंचिदप्यन्यन् न मुञ्चति स मोक्षमार्ग इति ॥१६॥ #Sanskrit rendering यश्चरति जानाति पश्यति मात्मानमात्मनानन्यमयं । स चारित्रं मानं दर्शनमिति निश्चितो भवति ॥ १६॥ - ·166 THE SACRED BOOKS OF THE JAINAS. 170 The Sarisari Jivas do not as a matter of course all attain Moksha only some of them are said to have that privilege जेण विजाणदि सव्वं पेच्छदि सो तेण सोक्खमणुहवदि। इदि तं जाणदि भविओ अभव्वसत्तो ण सद्दहदि ॥१७॥* 170 Because of the fact that the Self perceives and understands all things without limit it also enjoys infinite bliss This fact that infinite knowledge and infinite bliss are inseparable is understood only by the Bhavya, The Abhavya cannot appreciate thac, much less believe in it COMMENTARY. All Samsari Jivas are not fit to obtain the state of self-realisation Here happiness is the absence of any kind of hindrance to the intrinsic activity of the self. Perception and understanding are the intrigsic nature of the self. Hindrance to the nature of the self therefore would be a kind of obstruction to either perception or knowledge The perfected self is all knowing and all perceiving 1 e., has no limit to its nature of perception and understanding The absence of bindrance naturally manifests in its positive aspect as infinite bliss. The logical consequence of Kevala Jñána is Ananta Sukha This truth is appreciated and accepted only by the faithful. The unfaithful ones are incapable of appreciatiog this truth Therefore the path to salvation is available ocly to the former. Therefore only some of the Samsari Jivas but oot all afe fit to walk the patb to Moksha. 171 Darsana, Jřâna and Charitra when conditioned by other things than Self may in 2 way lead to bondage But if they are determioed absolutely by the self then they form the direct antecedent of eman. cipation. *Sanskrit rendering येन विजानाति सर्व पश्यति स तेन सौख्यमनुभवति । इति तज्जानाति भन्योऽभव्यसरवोन श्रद्धते ॥ १७० ।।

·PANCHASTIKAYA-SAMAYASARA.
167
दसणणाणचरित्ताणि मोक्खमग्गोऽति सेविदव्वाणि ।
साधूहि इदं भणिदं तेहिं दुवंधो व मोक्खो वा ॥१७॥*
171 Since Darsana Jídica, and Chariti a constitute the
Moksha Marga they are adored by the wise. If they are
determined be non-self they may lead directly to bondage or
indirectiy to Moksha. But if they are determined by Self
then they may lead to Moksha
COMMENTARY
Intuition, knowledge and conduct produce effects accordiog as
they are determined by the associated things. If they are associated
with external things they may get associated with desire and aversion
and thus may bring about kármic bondage But if they are associated
with intrinsic and pure nature of the self, then they may directly
and immediately bring about liberation A king for example be-
cause of his defective instruments political and military may lead to
the strengthening of the enemy instead of annihilatiog him, or for
example, ghee which is, by nature of soothing effects may when
associaled with fire aggravate the heat. Similar, is the case with
the three jewels
172
Next the characteristic of Sukshma Parasainaya, or the subtle
non-self or other determineduess
अण्णाणादो णाणी जदि मण्णदि सुद्धसंपओगादो।
हवदित्ति दुक्खमोक्खं परसमयरदो हवदि जीवो ॥१२॥
127 If an Atma through ignorance believes that through
awe and reverence to Arahania and others he may attain
emancipation from misery then he is only the lover of
non-self or Parasanayi.
-
*Sanskrit rendering
दर्शनशानचारित्राणि मोक्षमार्ग इति सेवितव्यानि ।
साधूमिरिदं भणित तैस्तु-बन्धो पा मोक्षो वा ॥ १७१ ॥
#Sasiskrit rendering
अज्ञानात मानी यदि मन्यते'शुद्धसंप्रयोगात् ।
भवतीति दु खमोक्षः परसमयरतो भवति जीव ॥ १७२ ॥

·168 THE SACRED BOOKS OF THE JAINAS COMMENTARY Arahanta and Siddha are free from every kind of perfection and are full of all good qualities Love and devotion towards these may certainly be desirable but still by themselves they can never bring about karmic liberation The hope to obtain salvation only through devotion is Parasamaya The person who has that hope is Parasamayı, the other determined one The other determined means to be away from the ideal of self When love and devotion to the perfect beings cannot take us nearer the goal, we need oot even mention the utter uselessness of ignorant worship of alien deities with all the samsaric parapharnalia Thus thc author emphasizes the fact that even the love and devotion towards the perfect beings form a subtle kind of obstacle in the way of selfrealisation 173 The above mentioned reverence and devotion as they some times lead to bondage, do not constitute the path to Aloksha, अरहन्तसिद्धचेदियपवयणगणणाणभत्तिसंपण्णो। वंधदि पुण्णं बहुसो ण दु सो कम्मक्खयं कुणदि॥१३॥ 173 The person who has reverence and devotion towards drahanın, Siddha, their images, Sangha, and congregations will invariably get bondage with Punya kai ma, hence he can never achieve absolute annibilation of karma COMMENTARY The author minimises the importance of popular form of religious devotion and worship The Traditional Jaina religion always emphasizes the value of faith and devotion towards the objects worthy of reverence But our author views the popular faitb from a higher point From the true philosophcal point of view such Bhaktı will only lead to Punja karma and its consequent divine happiness But Punya karma is still thraldom thoughthe shackles are made of gold and Deja happigess is still Sansari . Therefore *Sanskrit residering अर्हसिडचैत्यप्रवचनगणशानमक्तिसम्पन्न । वनाति पुण्यं बहुशो न तु स कर्मक्षयं करोति ॥ १७३ ।।

·PAÑCHASTIKÅVA-SAMAYASÁRA.
169
$
karmic annihilation cannot be achieved by the person who has such
faith and devotion alone.
174
- The main obstacle in the path of self-realisation or Suasamaya
is said in be Raga or affection,
0
जस्स हिदयेणुमत्तं वा परदव्वं हि विज्जदे रागो।
सोण विजाणदि समयं समस्स सव्वागमधरो वि ॥१७४॥*
174 lf in the heart of a joge there is an iota of affection
towards alien objects (even in an diahanta) then, though he
be well tersed in all the Sastias, he would be incapable of
appreciating his true Self or Paramótma through immediate
experience
COMMENTARY
Devotion to external ideals may be useful up to a certain stage
of development. The ideal of Vitaiaga is distinctly related to self
Absolute freedom from attachment is the meaniog of Vitarága
Complete absence of råga is certainly inconsistent with attachment
and devotion to Arahanta or Siddha. So far as self is concerned
these ideal personalties are indeed external The right ideal must
be to attain perfect Siddha state oneself This realisation of Siddha
state cannot be reached by having attacbment to external objects,
hence the author emphasizes the importance of effort to transcend
even this subtle kind of attraction however worthy the object of
the'ideal bc. self and self alone must be the final and the ultimate
Ideal of spiritual evolution To have Bhaktı which is a subtle
attraction and then to believe that somehow the final good will
be. Moksha is to forget the importance of self-effort towards self
realisation According to the author then the traditional religious
reverence, is only a stepping stone for the higher spiritual goal He
who shrinks from transcending the traditional orthodoxy' is upfit to
live in the higher plane. He is infected with the delusion that wbat
is only a means is an end in itself That what is merely relative
is the absolute That what is of temporary value bas eternal value
*Sanskrit rendering
यस्य हृदयेऽणुमात्रो वा परद्रव्ये विद्यते राग ।
सन विजानाति समयं स्वफस्य सर्वागमधरोऽपि ॥ १७४ ॥

·170
THE SACRED BOOKS OF THE JAINAS.
175
The author enumerates the train of several evils that
generated by that little iota of affection, above referred to.
may
be
धरिदुं जस्स ण सक्कं चित्तुब्भामं विणादु अप्पाणं ।
रोधो तस्स ण बिज्झदि सुहासुहकदस्स कम्मस्स॥१७॥*
175 To whomsoever there is no ability to bear the
turmoil of the mind apart from and independent of the pure
contemplation of self to him there is no possibility of
preventing the Karmas born of pleasure and pain
COMMENTARY
There can be no devotion to Arahanta and others apart from an
affective state, when there is affection the disturbance of the
mind cannot be avoided. With the agitation of the heart the calm
of the self is lost and if the calm of the self is disturbed, it is not
possible to prevent the appearance of pleasure and pain and there
is no escape from bappiness and misery there can be no emancipa-
tion from Sansara Affection however little is therefore the cause
of this series of undesirable events
176
One who has the ideal of Moksha must therefore completely
eradicate every kind of desire from his heart
तह्मा णिवुदिकामो णिसंगो णिम्ममोय हविय पुण्णो।
सिद्धेसु कुणदि भत्तिं
णिव्वाणं तेण पप्पोदि ॥१७॥*
176 Therefore he who aims at N17 vana must not say "I
love this, this is mine," Then he can very well be devoted to
his own true self which is Siddha or the perfect one, Through
that same self-realisation he will attain Nirvana.
*Sanshrit rendering
धतुं यस्य न शक्यश्चित्तोद्भामं विनात्वात्मानं ।
रोघस्तस्य न विद्यते शुभाशुभकृतस्य कर्मस्य ॥ १७५ ॥
tSanskrit rendering
तस्मानिवृत्तिकामा निसको निर्ममत्वश्च भूत्वा पुनः ।
सिद्धषु करोति भक्ति निर्वाणं तेन प्राप्नोति ॥ १७६ ॥

·PANCHÂSTIKÂYA-SAJAYASÁRA
171
COMMENTARY
The great soul that understands the truth of the previous causal
sequence from desire to turmoil of the mind, and from thence to
karma, and finally to Samsara, struggles to escape from the attrac-
tion of the environment and from the idea of ownership of alien
things When the relation of self to alien things either through
attraction or owning is severed, then there is no possibility of
desire sprioging up in the heart No desire means no spriritual
discord, spiritual harmony, repels karmas, prevention of karinas
means disappearance of Samsara. Absence of Samsara certainly
implies its opposite Aloksha, hence the person that longs for spriritual
perfection and kârmic emancipation must never say "This I love,
This is mine
177
The attitude of worship towards Anahanta and others, though
it interferes with the immediate realisation of perfection is not
altogether valueless, for it may ultimately lead to Nirvana
*
सपयत्यं तित्थयरं अभिगदबुद्धिस्स सुत्तरोइस्स।
दूरतरं णिव्वाणं संजमतवसंपओत्तस्स ॥१७७॥*
177 One may understand the true nature of Tıthankaia,
who is the basis of nine Padârthas One may have interest in
and devotion to the Scripture One may have self control
and penance
With all these if one is not capable of realis-
ing
his owo true self, to him Nirvana is beyond reach
COMMENTARY,
Even though a person is well versed in Agamas and well
acquainted with the nature of reality, if he is ever much filled with
devotion and worship to objective ideas, he will only secure the
happiness of Svarga as the immediate fruit thereof
Nirvana or
Moksha is very remote and be can obtain that only by a tedious
process of spiritual development The immediate and direct
antecedent of Moksha is the realisation of the true selt, worship
Sanskrit reiidering
सपदार्थ तीर्थकरमभिगतबुद्धः सूत्ररोचिनः ।
दूरतरं निर्वाणं संयमतपः सम्प्रयुलस्य ॥ १७ ॥

·172 THE SACRED BOOKS OF THE JAINAS. of and devotion to aay other ideal however worthy it may be is only a circuitous path to reach the goal 198 Again the author emphasizes the fact that sorship of the Arahata and others cannot be the immediate antecedent of Mukti. अरहंतसिटुचेदियपवयणभत्तो परेण णियमेण । जो कुणदि तवो कम्मं सेा सुरलोगं समादियदि ॥१७८१॥* - 178 The person who has love and reverence towards Anahanta and Siddha, their representations and the divine Word or Agama, however well he is engaged in the best form of Tapas so long as he is incapable of apprehending the true greatness of self on account of attachment to external ideals, will inevitably through his efforts enter only the world of the Devas. COMMENTARY. Whether now or hereafter the direct and immediate condition, of Moksha is the apprehension of trueself and not attachment to external ideals The person who has not grasped the self through all his efforts associated with worship and reverence will only secure the happiness of Devas This is merely a higher state of Samsara and not Moksha. 179 Then the author mentions the direct and immediate path to Moksha, thereby indicating that that is the meaning of the present TWork. तह्मा णिव्वुदिकामो रागं सवत्थ कुणदि मा किंचि । सो तेण वीदरागी भविओ भवसायरं तरदि ॥१७॥* *Sanskrit rendering अहरिसद्धचैत्यप्रवचनभक्तः परेण नियमेन । य करोति तप कर्म स सुरलोक समादते ॥ १७ ॥ Sanskrit rendering तस्मानिवृत्तिकामो राग सर्वत्र करोतु मा क्रिश्चित स तेन वीतरागो भव्यो भवसागरं वरति ॥ १७६ ।।

·PANCHÂSTIKAYA-SANAYASARA. 173 179 Because of this truth that even the subtle attachment to external ideals hinders Nii vânza, ler not the person who desires Moksha have any kind of attachment to things, living or nonli.ing, desirable or undesirable, then he becomes the Vitaraga, the non-attached Thus will he be able to sail across the ocean of Samsara COMENTARI The essential ingredient of the direct and immediate path to Job'sha is the state of Vitaraga or non attachment Attachment to alien persons and things deserving worship is somithing lihe burning sandal wond It may smell sucet nevertheless it will burn The subtle attachment to external idcals may lead to happiness but the very happmess will scorch the soul, hence the great person, who longs for freedom from Samsara must rid himself of any kind of attachment, must become 1 Vitaiaga Then will he be able to conquer the misery of Life and mherit the kingdom of Nirvana. This is the meaning of the above Sutra and the same is the purport of the whole booh Panchastıkaya, 1. C it is not only the Sutra Tatparya but also Sastra Tatparya This aims to apprehend the nature of Junesuara, the great victor, the all-knowing of infinite qualities and the Vitaraga or the non attached, It is called Prabhurta "well filled with the meaning" because it treats about the nine Padârthas and thus describes the nature of the systems of reality Since it deals with the Dravyas or the existences it is also called Dravyanıyoga It clearly explains the five Astıkåyas the six Dravyas, seven Tattvas, and the nine Padârthas. It also examines the nature of bondage and of the bound, of liberation and the liberated Lastly in the Chulika or the appendıx there is a clear distinction between the absolute path and relative path, and also the indication of the fact that non-attachment is the direct and immediate condition of Nirvana Non-attachment and perfect peace of the heart is the central doctrine emphasized by an embodied in this Pañchástıkâya Prabhrita This Vitara gatva or the state of nonattachment is available only to that Bhavya or the right believer who appreciates the comparative merits of the two paths, relative and absolute Vyavahara, and Nischaya, but not to one who is incapable of appreciatiog the various aspects of truth and who cliogs to only a

·174
THE SACRED BOOKS OF THE JAINAS
particular and fractional aspect as the whole truth, ie
one who
believes in Ekanta aspect of reality is incapable of appreciating the
ideal of Vitarága and the difference between the absolute path and
the relative path. He is far away from the goal The true believer
will certainly understand the compatibility and the harmony between
the tsso paths and thus will try to realise the ideal of non-attachment
or Vitargatva as the immediate condition of Moksha
180
The author ends the Work indicating his object in this com.
position
मम्गप्पभावणटुं पवयणभत्तिप्पचोदिदेण मया ।
भणियं पवयणसारं पंचत्थियसंगहं सुत्तं ॥१८०॥*
180 For the purpose of explaining the Aloksha Marga,
this work by the name of Pañchâstikaja containing the
essentials of divine revelation is composed by me as actuated
by Bhaktı or devotion towards the divine Word.
COMMENTARY
The author explains the purpose of his writing this work The
Aloksha Marga or the path is revealed by Jina. But Divine revelation
or the SASTRA is elaborate and extensive In order to exhibit the path
to the believers this short summary of the divine WORD is written
with the name of Panchâstikâya Samgraha.
Thus ends Book II of Pauchåstıkaya
*Sanskrit rendering
मार्गप्रभाषनाथं प्रवचनभक्तिप्रचोदितेन मया।
भणितं प्रवचनसारं पञ्चास्तिकायसग्रहं सूत्रं ॥ १० ॥

·No text on this page.