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·Devendra Library Series No. 1
आत्मसिद्धि
The ATMA-SIDDHI .
(or the Self-Realisation)
OF
SRIMAT RAJ CHANDRA
Translated into English with an Introduction
BY
RAI J. L. JAINI BAHADUR, M. A.,
Bar-At-law,
Judge of the High Court of Judicature, Indore.
President of the All India Jaina Association,
and
Author of the 'Outlines of Jainism,
The 'Jaina Gem Dictionary',
*The Jaina law', etc., etc
1
PUBLISHER:
Lakshmi Chandra Jain, B.A.
JAIN HOSTEL, ALLAHABAD.
1923
1st Edition. [All Rights Reserved] Price As. 12.

·ALLAHABAD.
Printed by Krishna Ram Mehta, at the Leader Pross,
14-A, South Road,

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·-----
Sahatma Gandhi
DAINIK
元狂分开过花玄女元况NR兄兄努
打孔钻孔针孔在牙
"मेरे जीवन पर मुरयता से श्रीमद् राजचन्द्र की
छाप पड़ी है। महात्मा टाल्पीय और रस्किन की अपेक्षा
भी श्रीमद राजचन्द्र ने मुझपर गहरा प्रभाव डाला है ।
INTAIN
महात्मा गान्धी
INISTRICIR
(बढ़वाण-जयंती के ममय के उदगार । )
INE
M....

·है -- "मेरे जीवन पर श्रीमद् राजचन्द्र भाई का ऐसा स्थायी प्रभाव पड़ा कि मैं उसका वर्णन नहीं कर सकता । उनके विषय में मेरे गहरे विचार हैं। मैं कितने ही वर्षों से भारत में धार्मिक पुरुष की शोध में, परन्तु मैंने ऐसा धार्मिक पुरुष भारत में अब तक नहीं देखा जो श्रीमद् राजचन्द्र भाई के साथ प्रतिस्पर्दा में खडा हो सके । उनमें ज्ञान, वैराग्य और भक्ति थी, टोंग, या राग-द्वेष न थे। उनमें एक ऐसी महती शक्ति थी कि जिसके रावे प्राप्त हुए प्रसग का पूर्ण लाभ उठा सकते थे। उनके लेख अंगरेज यो की अपेक्षा भी विचक्षण, भावनामय और आत्म-दर्शी हैं । यूरप के तत्त्व-शानियों में मैं टाल्स्टाँय को पहली श्रेणी का और रस्किन को दूसरो श्रेणी का विद्वान् समझता हूँ, पर श्रीमद् राजचंद्र भाई का अनुभव इन दोनों से भी बढ़ा-चढ़ा था। इन महापुरुष के जीवन के लेखो को आप अवकाश के समय पढेंगे तो श्राप पर उनका बहुत अच्छा प्रभाव पड़ेगा। वे प्राय. कहा करते थे कि मैं किसी गाड़े का नहीं है, और न किसी वाड़े में रहना ही चाहता है। ये सन तो उपधर्म-मर्यादित हैं और धर्म तो असीम है कि जिसकी व्याख्या ही नहीं हो सकती । वे अपने जवाहरात के धधे से विरक्त होते कि तुरंत पुस्तक हाथ में लेते । यदि उनकी इच्छा होती तो उनमें ऐसी शक्ति थी कि वे एक अच्छे प्रतिभाशाली बैरिस्टर, जज या वाइसराय हो सकते । यह अतिशयोक्ति नही, किन्तु मेरे मन पर उनकी छाप है। इनकी विचक्षणता दूसरे पर अपनी छाप लगा देती थी।" महात्मा गाँधी। (सभापति की हैसियत से अहमदाबाद की 'राजचद-जयंती के के उद्गार) समय

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·FOREWORD. Srimat Rajchandra was a very great soul. His Religion was Peace and Compassion. His consciousness was Universal, It embraced Time in its Eternity, Space in its Infinity, and Soul and Matter in their nevei-ceasing modifications in Rest and Motion. This Poet-Jeweller (for Rajchandra was a Kavi and also a dealer in Jewels) realised and idealised the 3 great Human Jewels of Firm Faith, True Knowledge, and Pure Conduct. His compassion compelled him to share his spiritual achievements with his weaker sisters and brethren. Tlus he did in Atma Siddhi, or self-realisation. The Passions and Emotions, the Hopes and Despair, the Love and Hatred, the Tears and Smiles, are the same for all men and women and in all ages. They brighten and break the Human heart equally in all latitudes and in all periods of history. They weave the chequered garment of Sin and Sorrow, Virtue and Vice, Frailty and Folly which clothe our weak and erring sisters and brothers everywhere. Consciousness is unkillable. When we err, it smites us. Under its whip hope deserts us. Our doom faces us sternly and we seem lost ·( 8 ) not only for now, but for euer. Thus our own sin seems to claim us for infinity. But this is wrong. The law of Cause and Effect is incvorable but scrupulously just. One sin merits only one punislıment. Neither more nor less. So there is room for repentence and reform. Thcology terms it Grace and Forgiveness. But Rationalism calls it the triumph of enlightened altruism over an erroneous yielding to narrow and seltish temptation. It is useful to make this clear to encourage the drooping heart of the simcr ; to point out to the ever-burning fire of Hope aml Faith and Goodwill ; to set the weary and distressed pilgrim once more on the path to God. Hlus is what sellrealisation aims at doing. The text is slightly, only slightly, teclinical. But in the notes I have tried to give the cosmopolitan spirit in which, I believe, Rajchandra 2012- ceived the verses. I am sure that carefully read, the small book will be a sure gude and solace to many and many a sore-footed man and woman in the sough road of life. HIGH COUIT, INDOFT, JL. JAINI January, 1923.

·CONTENTS.
Page.
11
1.Introductory
Life of Srimat Raj Chandra,
II.-Motive of the Book
13-16
Plan :-Analysis of contents.
Part I Introduction.
II True Teacher.
III Duties of a true papil.
IV Characteristics of an unfit papil.
V Characteristics of a fit papil.
VI The 6 propositions: Contra and Pro
VII Papil's joy.
VIII Conclusion,
III.-The Thebib 10 Bref.
17234
TEXT.
IV.-Gajratı Onginal.
Sanskrit translation.
English Translation,
Commentry (if any).
85
O

·H
५
-
t
4
P4
---
VI
श्रीमान गजचन्द्र

·ATHA-SIDDHI OR SELF-REALISATION. I. Introductory. Author's life.Srimat Raj Chandra, Poet, of a hundred simultaneous functionings of the mind was born in 1868 at Vavania. From early boyhood Raj Chandra was brilliant and attracted attention by his prodigious memory, and poetic power. At the age of 19, he came to Bombay and after four or five years became a jeweller. He was very successful and needless to add, perfectly scrupulous in a most unscrupulously money-making world. But all the same his whole mind was constantly turned inwards to his soul. Hence the several books which he produced. For example:- Atma Siddhi was written in 1895-6 at Nadiad in Gujrat. After a short time but having lived a true and useful life, he passed away at the very young age of 32 in 1901.

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·( 13 ) II. Motive of the Book. The motive of the book is given in verse 3. Love is the most Universal religion. Sacrifice and self-forgetfulness are its features. Ready straightforwardness is its never-failing sign. Compassion, Daya, Ahimsa, a re merely the religious paraphrase of this divinest power in the human breast. This is the fire which burnt Moses into a prophet; this, the thrill which surged up in the pure heart of Christ and welled forth from him as Faith, Hope, Love and Charity; this, the voice which sent Mahomed into founding Mahomedanism ; this, the motive power which made Buddha bless the world with his wheel, and Mahavira make all Humanity for ever grateful for giving it the most lucid, scientific, unmisunderstandable doctrine of right belief, right knowledge and right conduct. The same spark scintillated in Raj Chandra and impelled him to call to right Faith and pure life, a nation and a world which wallowed, and beast-like almost gloried, in a doubtful, perverse, ignorant loose, wrong belief, and shameless, unrestrained, vowless, foolish un-souled, material, muddy earthy lives. He exposed and condemned at once the smatterers of dry theology, and the pursuers of ·( 14 ) mere religious rites. One set know the right and yet the wrong pursued ; the other took the clnff for the grain or hugged a lifeless mummy as a living deity of purity and power. It is to save these mere ritualists and devotees of barren knoir. ledge from themselves, and the world from their hell-wards-taking example and precept, that Compassion impelled Raj Chandra to lay bare the almost entirely hidden path of Truth for the lonely seeker after Truth. In Atma Siddhi, the Ideal self-pursuit, self-realisation, self-absorption, is emphasised. Its beauty is chiselled out of the rock of Deluded, Passionate, careless wrong belief. Wherever Raj Chandra got it, he had a clear, lucid visible knowledge of the Truth about the pure Soul e.g. verse 98 is of classic cut and clearness :- The plan of the book. The book consists of 142 verses, divided into 8 parts as follows Part 1-&. It introduces the subject by laying dora the Decognity of golf-knoplodge, the scarcity of the way to it, and tho cau809 which proye at its attainment. II 9-18. The necessity of a true Teacher and bis qualia tros, o must be obeyed Yorge I ·( 15 ) Part III Vorge. 14-22. Datios of a trae Papil He must be a Soul seeker. He must give up vanity, bias for the caste or ore od, of his birth, if, and in Bo far as, it 18 not right, 23-39. The characteristics of a rain, untrue papil, who seeks to gratify his own Fanity and whims, IV V 34-41. Characteristics of a true pupil. VI 42-118. 42. Introduces the 6 Propositions. 48. Gives the 6 Proposit1008. 1. Tho Soul 18 2. The Soul 18 Eternal. 3. The Soal (10 its embodied condition) 19 tho doer of Karmas. 4. The Soul (10 its embodied condition) 18 the enjoyer of the fruits of Karmas. 5. The Sonl can gain Liberation, 6, Thero is means of Liberation. 44 Introduces the 6 Propositions serorally. 45-48. Pupil doubts the existence of the Soul. 49-58. True Teacher removes the doubt, 59-61. Papıl doubts the Eternity of the Soul. 62-70. Trae Teacher removes the doubt 71-73. Papıl doubts that the Soul door Karmas, 74-78. True Teacher removes the doubt.

·( 16 )
Part. Vcrso.
79.81 Pupil doubts that the Soul onjoys the
froits of Karmas,
82-86. Truo Tcacher romores the doubt.
87-88, Pupil doubts that thora 18 Liboration.
89-91. Truo Teachor removes the doubt.
92-96. Papil doubts thnt there is moung of
Liberation,
97-118 Tre Tonchor romoros the doubt
VII 119-127 Papil's joy.
VIII 128-142 Conclusion.

·( 17 ) III. The Thesis in Brief. Self-realisation implies that there is a SELF which is unrealised and which can and ought to be realised. The SELT is the soul, the ever-lasting ego. Its being unrealised means that it is hampered and deluded by the Karmas which it does and the fruits of wluch it experiences. The doing is by choice ; the experiencing is by compulsion. The realisation of the Soul is Liberation. It is possible. There are means of it, and it is a duty to try to realise it. Thus we get the following 6 propositions:- 1. The Soul is. 2. The Soul is eternal. 3. The Soul is the doer of Actions. 4. The Soul enjoys the fruit of Karmas. 5. There is liberation. 6. There is means of liberation. Now we proceed to consider the propositious one by one.

·( 18 ) 1.-The Soul is. The first proposition is of the greatest importance, as it is also of the utmost metaphysical difficulty. It is obvious, because the Soul and none else is the knower and in any form of knowledge of the Soul, the soul itself is both the subject and object of conation and knowledge. Nor is there any figure or analogy known to us which is parallel enough to illustrate or elucidate it. One of the nearest is that of the eye which is the sole seer and which sees everything else and also itself. But there it ends, for, the soul sees itself by itself but the eye sees itself through something else, e.g., a glass or another person's eye. However if a man wants to know the truth and not merely to gratify his vanity by seeming to win in an intellectual contest, the old eternal path of self-knowledge is still open to man, although it is very rare to see and very arduous to follow. The most universal and elementary way of approaching the problem is to observe and recognise the obvious fact, that there are two distinct kands of substances in the world. One hind are living and the other are non-living. The men and women, cows, horses, dogs, doves, bees, ·( 19 ) butterflies, etc. etc. are living; bricks, chairs, tables spoons, mats, walls, nails etc., etc., are non-living. There can be no doubt or question that the first, or the living class, is entirely different from the second, or the non-living class. In other words, there is possession of life by one ; but not by the other. This fact of life is only one index of what we mean by soul, as will be seen later. Here we may as well see what we mean by living and nonliving By Life we mean Vitality. By a Living substance, we mean that which has Vitality. There are 10 distinct kinds of Vitalties. They can only be found where there is a soul, and they can never be found in a non-soul. These are (1) The faculty or sense of (1) touch, (u) taste, (ul) smell, (iv) sight and (v) hearing , (2) the power of (i) body, (u) speech and (111) mind ; (3) the phenomenon of respiration ; and (4) The continuity of Vitality, or the power of remaining vital for and up to a certain time Thus there are four main and in all 10 kinds of Vitalities. All the four must be present in every living being, however low in the scale of being eg , the tiniest, lowest amoeba has the sense of touch, the power of body by which it moves, the respiration and its life-period. As we ascend the scale of beings, the vitalities grow till ·( 20 ) we reach the 5-sensed man with all the 5 senses; the 3 powers of body, speech and mind ; respira tion, and his agc-period. The slightest mental application and observation will show that these 10 vitalities are present in the Living, but absent in the Non-Living. Vy fist point is that Life is a form of Soul. Where we see life, we see soul. But life is not identical with soul. Life is only a mark of the soul The soul has many more characteristics besides life A few more I shall consider beie. The most casual observer will note that the Living have the faculty of Attention and not the non-living. The Living can atten] to a thing, the non-living can not A dog can move his ears and blink his half-closed eyes to show that he is Attentive, whether there is a sound or not. Not so the brick or hay next to the dog. The brick or hay is dead, lifeless. The dog is Living, has Attention. This Attention is merely a direction of consciousness, which is the most important and essential characteristic of the Soul. I purposely did not emphasise it first, as it can be manifested and recognised only by means of the other phenomena, which are considered here.

·( 21 ) This attention may precede Conation or Knotyledge. Thus it is of 2 kinds. This Attention is another great feature of the Soul A Soul-seeker will observe life and attention ; and in the presence of these he will read the presence of the Soul. The next great point in the Soul is knowledge. In most cases, our knowledge comes in to us by means of the 5 senses and the mind These are the 6 vitalities as above. The product of their functioning is to stir the knowing faculty of Con- This is knowledge. The Living has it, but not the non-living Knowledge, as said above, is always preceded by kuowledge-attention and that by Conation, including Conation-attention. Thus the phsychologist-metaphysician will follow the soul in the outward direction and follow con- SCIOUsness into conation-attention, conation, knowledge-attention and knowledge. SCIOusness. For the present these 3 must suffice. He who wants to find the Soul, will find it behind the threefold observation of Vitality, Attention and Conation-knowledge. Now let us take up some objections raised by Mr. Uttamchand M. Doshu who kindly compared ·( 22 ) my English translation with the Gujrati original of Srimat Raj Chandra. Doubt 1.- One cannot have doubt of one's own existence, yet the soul has doubt of its own existence. Therefore there is no soul. The very wording implies the existence of the soul. But the spirit of the doubt is deeper. It may mean two things (1) Doubt destroys or negatives the existence of the thing doubted. (2) The soul being the knower must never doubt its own knowing or its own existence (1) Doubt is subjective, the thing doubted is objective. This subjective feeling cannot affect the existence of the object doubted. As you are reading this book. You may doubt the existence of the book, your doubt may be perfectly sincere, even ieasoned and ascertained, still the book will exist. The doubt is an error of judgment, but obviously it cannot affect the existence of the object doubted. (2) Here a slight and very old fallacy is involved. The question forgets that doubting means thinking and thinking implies a thinker or knower. This doubt itself establishes a doubter, thinker or knower and that is the soul. This was treated

·( 23 )
classically by Rene Descartes in his famous "Cogito,
ergo sum," I think, therefore I am.
Doubt 2.What we call soul may really be a
result of combination of matter of various kinds ?
This is partly true. For the body, the senses,
the speech, and the mind also are matter of various
grades of fineness But yet the phenomena
of consciousness, attention, and knowledge are
entirely immaterial Matter cannot explain them,
No one can ever achieve them by means of matter
Thus both positive and negative considerations
remove this doubt easily.
II.--The Soul is Eternal.
This is strictly true only of the Liberated soul,
the Siddha It is true of the embodied, mundane
(Samsarı) soul also in the sense that it is unkıllable
and remains the same throughout its journey to
the end, if there is an end of the cycle of worldly
existences for it.
Two considerations establish this. As you sow,
so you reap Every cause expends itself fully in
its appropriate effect. Every act, every word,
every thought, which sets vibrating our body,
speech or mind bears its
proper consequence. Every

·(24) Karma bears fruit. Now it is obvious to the most shallow thinker that all results which we see in anyone's life are not the fruits of his Karmas in this life ; for we see some good men in troubles and some evil-doers prosperous. Therefore this seemingly contradictory condition must be due to Karmas in the past, 1 e , in a previous incarnation. All sense of justice and proportion compels us to believe that the doer of the act and the experiencer of the frut of the act must be the sam Thate. is, the soul has continued from a former into this incarnation, and similarly from body to body. In other words, the soul is the same. As there is no necessity for thinking of the disappearance of this soul at any time from any cause, we conclude that the soul is eternal. Another consideration is slightly artistic, not so logically compelling conviction, but showing how the belief is supported by all that is refined, beautiful and ennobling in life. The nobleness of life is pure and lugh-aimed living. But the best of our ideals obviously cannot be realised in thus life It is martistic to think that all the enthusiasm and endeavour for these ideals is a wasteful whim, or fleeting fancy. The aesthetic sense suggests that we carry on our good motives and instincts from ·( 27 ) birth to birth, till going on from higher to still higher and higher point of view and action we achieve the lughest ideal of the Soul Mr Uttamchand's doubt If the soul is eternal it must remember its past incarnation. (1) Memory Is an aspect of knowledge, which is a peculiai attribute of the soul. If all the knowledge is available to the soul, it can remember all its own and everyone else's past as well as see into its own and all other s' future But this knowledge is obscured by the Karmic matter of passion, sins, sorrows, frailties, and follies of the worldly soul Our delusion-tossed, passion-satūrated humanity vibrates day and night ceaselessly in a vicious whirl of ignorance and error This, instead of removing or thinning the knowledgeobscuring veil, fixes it and thickens it still more. (2) We forget most things of our babyhood,. chuldhood, and of boyhood and youth and manhood also in old age What wonder, if we forget matters, of our past lives? (3) From incarnation to incarnation the soul takes on with it only its sheath of Karmas and its magnetic or electric double, called the Kai mana and Taijasa bodies. Its other body it leaves behind to dissolution Thus the know- ·( 26 ) ledge relating to this other body of flesh may be submerged in a lower sub-consciousness of the soul. The knowledge of the Karmas of our past lives is seen in us in our particular instincts and attitudes for good or bad kinds of thoughts, feel. ings and actions in this life. III-The Soul is the Doer of Actions. All living is a continuous series of actions by our! body, speech or mind Who does this action? Who is the responsible agent for these ? The possible answer can take three forms : (1) Some one beyond us, (2) Ourselves i. c. the body, (3) Overselves i. e. the Soul. (1) Obviously all our deeds and misdeeds cannot be due to others, human or super-human beings. (2) The body alone cannot be the doer. Res. ponsibility cannot be attached to it. The analogy of Criminal Law can be extended here. None is guilty, unless he has a guilty mind. Actus non facit reum nisl mens sit reo. Even a dog in the roadway knows when you kick him out of sport and when out of vicious anger Indeed, the point need not be laboured, as everyone feels that ·( 27 ) the body is merely an instrument to make mani. fest our conscious volition, which constitutes that part of our actions, where responsibility lies Now this volition is a function of our inner intelligence, of our faculty of discrimination between right and wrong, good and bad, between what we ought and what we ought not to do This intelligence, discrimina tion, or consciousness is the Soul Mr. Uttamchand's doubt l. It is Soul's nature to do Karmas, otherwise why it did the first Karma ? So it began doing the Karma, has continued to do so and shall go on forever. This is quite true of the soul embodied in the Karmic matter. This Karmic matter becomes the cause of vibrations in our body, speech and mind. This vibration awakens a sympathetic movement in similarly-tuned matter round us, attracts it to flow into us and reinforce the matter with which the soul is already bound Thus the weaving of the worldly wonder of Karma goes on and the deluded vibrating soul is enmeshed in the net of Samsara. Thus it is the nature of the embodied soul to do Karmas and to go on doing them for Evidently this casts no doubt on the agency of Karmas by the soul eyer ·( 28 ) Perhaps the doubt is like this, when it is the nature of the soul to do so, no responsibility can be attached to it. If so, the answer is, Thero are good and bad actions certainly. Every one recognises that Discrimination between them is a function of knowledge 2. e. of the soul. It can know, distinguish, and choose, therefore it is responsible. IV.-The Soul Enjoys the Fruit of Karmas. The credit or discredit of an act goes to the responsible agent. Therefore it follows logically that the soul experiences the effects of the acts which it does. This is obvious also from the every-day experience of all In misfortune even a materialist what liave I done to deserve this! V.There is Liberation. This follows from the very idea of an existing soul Tor soul is found to be with matter or Karmas in our everyday life and observation. We have seen under I THE SOUL IS, that the soul is entuely different from matter. Our idea of pure soul shall be merely an idea, corresponding to 10 reality if there can be no pure soul, 1 eur one entirely free from the dirt of Karmic matter. cries ·That is, ( 29 ) This shows that the soul can be pare. there can be Liberation. As a fact the whole controversy centres round the first proposition As soon as it is clear, that there is a soul and these are its qualities, then the rest of the propositions follow easy enough. Doubt 1 -If the means of the Liberation is the undoing of Karmas, it is natural that the soul shall never be free from the Karmas. This is true only of the soul not free from Karmas, 2.e., of the soul embodied in Karmic matter. It is the nature of the soul in this mixed condition to do Karmas. Otherwise the pure soul does no Karmas. It is absorbed in its own eternal Qualities Doubt 2 That which has a beginning must have an end and that which has no beginning, has no end So Kai mas from being attached to the soul from ever must remain with it for ever. And if Liberation has a beginning, it must have an end also. The two universal propositions in the doubt are untenable, eg, the growth of a moustache has a beginping, but no end necessarily. The Universe seemingly has no beginning, for no`authentic date or time of its beginning can be given, and yet all ·( 30 ) systems of thought and religion p redicate some sort of end for it. Anyhow neither Inductive por Deductive Logic can stand surety for the truth of the two sweeping generalisations upon which the doubt is based. Yet we can give a little more thought to their particular application here. "The soul's Union with Karmas is without a beginning, therefore it has no end." According to Jaina sacred books, it is true of some souls, the unliberable or Abhavya souls. Such souls will remain embodied in Samsara for ever. They may and will reach up to the end of the Universe, wil enjoy all but Omniscience and Omnipotence, but theirs is not to cross into the beyond-Universe into Nirvana This doctrine causes difficulty to many students of Jainism, but really it is not devoid of some logical force. For the Samsara is eternal and must go on Therefore some souls there must always be in it. Of these some must always go up to Liberation. Others must for ever remain here below, reaching almost Godhood, but never quite attaining it. "Liberation has a beginning and an end therefore also,''-Liberation means Perfection, i.e., Perfect knowledge and Perfect Power. The ·( 31 ) Liberated soul can be neither ignorant nor weak. Therefore once free it is always free from Karmas. In fine, beginning and an end are not necessarıly correlative, They do not imply and connote each other. There are things which have a beginning and no end, eg., our moustache, a woman's breast etc., have a beginning but no end. Death is no end, for the status quo ante is not restored, Things which have no beginning, but an end may be exemplified by the whiteness of milk, which has no beginning but may be destroyed by pouring a glass of milk in a ton of red colour. Doubt 3 -Liberation means giving up desires, but the desire of getting liberation also means non- Liberation Therefore there can be no Liberation. It is true Liberation means the cessation of all desires. Desire implies imperfection. We wish to have only what we have not got. In Perfection the soul has everything, Omniscience, Omnipotence, Omnibeatitude It requires nothing then. The desire of Liberation also is left behind sometime before Liberation is gained. The desire is up to the 10th Spiritual stage. After that in the 11th, 12th, 13th and 14th, there is no trace of this desire ·( 32 ) for Perfection also. And Liberation is at the end of the 14th stage. (For tho 14 stages reforcncc may be made to Jaina Books, specinlly Gommata Shrn Jiva Kanila, and for a very brief account to Olulines of Jainism pp. 48-52). VI.-There is Means of Liberation. Souls can be free. Souls have been fiecas those of Lords Adinath, Nemmath, Parsvavathi and Mahavira, and of many others. T'ho inner vision, the spiritual experience, the enthusiasm of benefiting humanty without any selfish motivo of any kind, have been common to them. Lovo and service have been the eyes of these glorious Piligrins, Passionlessness, the preparation, and Self-realisation, their common goal. The words always differed, as also the parentage and countries of these Enlightened Souls; but the goal and tho path were the same. Rituals differed, so did also the teachings in their language, arrangement, contents and view.points. But the mero ritualists as also the upholders of bari en knowledge miss the truth The ritual is merely the external garb. The word of the book is a half revelation of an unrevealable reality. The spirit of all Religions is the same. Sin fotys into us through wrong ·( 33 ) belief, vowlessness, carelessness, passions and the activity of the body, speech and mind The deter mination not to hurt any living being, not to lie, not to steal, not to be unchaste, not to be engrossed in worldly objects; to be careful as to our actions, speech and thought, to curb our passions, to sow and nourish the habits of forgiveness, humility, straightforwardness etc, to bear our troubles with fortitude, equanimity and even cheerfulness --this is the obvious mode of counter-acting the inflow and bondage of sin Right Belief ripening into Right Knowledge, and, as given above, still further into Right Conduct is the sure and only and eternal means of Liberation. Finally the means is the goal also Liberation or self-realisation is attained only when the holy Trınıty of Right Belief, Right Knowledge and Right Conduct merges into the Eternal Unity of Self-Absorption, by Right Belief ripening into Right Knowledge and conduct, by Right Knowledge becoming the basis of Right Belief and conduct, and by Right conduct becoming the bright gold guarantee of the genuineness and prefection of Right Belief and Right Knowledge.

·( 34 ) There is nothing peculiar m the above Jaina doctrine. My Mahomadan brethren insist upon clasy pl i.e., knowledge and conduct, as the signs of (ul) true Faith or Belief. Ally Christian friends are famous for their emphasismg Faith in Christ as the visible revelation of the Trinity, to which all Hope, Love, and Charity lead. Religions and schools of Philosophy are the many maps and charts of the land of Love, Right, Beauty, Joy, and Truth The path is the same. Maps are guides only. To reach the end of the journey the soul alone has to gird up its loins and march patiently along, with the trident of Right-Belief- Knowledge-Oonduct in hand. When it reaches the goal, it finds itself The king returns to his Kingdom and achieves the infinite Quaternary of Infinite Conation, Infinite Knowledge, Infinite Power, and Infinite Bliss. This is Self-realisation.

·( 35 ) Atma-Siddhi. (Self-Realisation ) 1. ap 5 pul-Knowledge is Necessary for Happiness स्वरूप समज्या विना, पाम्यो दुःख अनत । समजाव्युं ते पद नर्मू, श्री सद्गुरु भगवंत ॥ १ ॥ यत्स्वरूपमविज्ञाय प्राप्त दुःखमनन्तकम् । तत्पद ज्ञापित येन तस्मै सद्गुरवे नमः ॥ १ ॥ I bow to the feet of the Holy True Teacher, the Adored (Jina), who explained the real nature of the Soul without understanding which, I suffered infinite misery. Commentary. It is evident to all thinking minds, that the whole Universe falls into the two Categories : _Living and Non-living. The argu ment here and hereafter is addressed to all, even to those, who do not believe in the soul, because Life and Lifelessness are recognised by all. The most advanced science is peering with persistent and anxiously devoted vision, into the mystery and genesis of life. Even the doubt of Descartes led him to argue. I doubt, that is, I think, therefore I exist. Cogito, ergo sum. Thus the existence, ·( 36 ) not only of life, but even of the Ego, the living Soul, may be said to be universally acceptable. Indeed, with just a little care and attention, it can be easily verified by anyone, anywhere. It is this great principle, Life or the Soul, which in all ages has claimed and enchanted the deepest and the sublimest feeling, thought and action of mankind. The great Philosopher las summed up the fact in the aphorism Gnothe seauton : Know Thyself This is a far-reaching precept. It embraces the Self and the Non-self, Soul, and the Non-soul, the Living, and the Non-living. Its horizon is wide and eternal as the Universe. Omniscience is its scope. Its subject-matter includes all the substances with all their infinity of qualities and conditions, of attributes and modifications. Knowledge is Power. Knowledge is diagnosis and cure also. It is the only perennial cure and never-failing remedy to the infinite ills of life. All mankind is weltering in the chaos of pain and misery. Wealth, power, beauty, art, religion, caste, creed, politics all fail to fill the heart of men and women. All fail to drive away the over present and universal misery of Living beings. All the ·( 37 ) great prophets, reformers and teachers rose in the world simply to deal with this problem of evil and pain. Knowledge by laying bare before us, the very heart of things, the essential nature of substances as they are and persist through changes of qualities and modifications, explains to us the cause and character of this misery. Knowledge at the same time shows us the remedy. So, it is both a guide and a cure There have been souls, who had this perfect knowledge of the Living and the non-Living Their lives show us the path which leads us out of the turmoil of worldly sufferings into fhe path of self-culture, self-realisation, and self-absorption. 2. Self-Knowledge is Rare. वर्तमान प्रा कालमां, मोक्षमार्ग बहु लोप । विचारवा आत्मार्थीने, भाख्यो अत्र अगोप्य ॥२॥ वर्तमाने कलौ प्रायो मोक्षमार्गस्य लुप्तता। सोऽत्राऽतो भाष्यते स्पष्टमात्मार्थिनां विचारणे ॥ .. In the present time, the path of liberation, has mostly disappeared. For the contemplation of seekers after the Soul (2 e., aspirants for self-relation), I have spoken of it here expressly (7.e., ·( 38 ) without any secret or mystory) in the form of a dialogue between the Truc Teacher and the Pupil. Commentary In the Universe, there are infinite Toilds Whatever may he true of the others, hut on our known Earth in the present time perfect liberation from pain and worldly entanglements is unobtainable by men and women Yet the path is there and must be knoten. Steady and patient tracing of it, however slow, brings us surely neaiei and nearer to the goal of God-hood, self-culture and se!f-realisation. 3 Mere Ritual and Knowledge are both Inadequate and Illusory. कोइ क्रियाजड थइ रह्या, शुष्क ज्ञानमां कोइ । FIT HTTST Hiqat, aut EYTT HIS II 11 #fera FETISET FIT: FC WAST STAT: 1 मन्यते मोक्षमार्ग त दृष्ट्वाऽनुकम्पते मनः ॥ ३ ॥ I feel compassion that some are stuck up in (mere) lıfelešs ritual (forms only), others in barr. en knowledge, believing (it) to be the path of lberation

·( 39 )
Commentary --All religions have a speculative
aspect giving their Theology and philosophy, and a
practical aspect giving their Ethics and ritual, The
learned theologians being absorbed in metaphy,
sics and theology of then religion, think that they
are on the path of liberation
The priests and philistines of religion emphasise
and scrupulously enforce the commandments
of Ethics and Ritual, and think that this
ensures progress on the path of freedom. But they
are both deluded. Mere knowledge of all the
theologies and other ologies of the world can never
purify or liberate the Soul. Nor can any amount of
worship, offerings, devotion, charity merely as such
The true path to freedom is marked by
the growth of compassion Loving sympathy
with the needs of ou fellow-beings is essential.
Verily, Ruth holds the inmost heart of Truth
limitless and spontaneous instinctive outflow of
love, in the troubles and for the service of our
fellow-beings is the essential condition and test of
all spiritual progress
do so

·( 40 ) 4. External Ritual is Insufficient. बायक्रियामां राचता, अंतर्मेद न कांइ । ज्ञानमार्ग निषेधता, तेह क्रियाज आंहि ॥ ४ ॥ वाह्यक्रियासमासक्ता विवेकविकला नगः । ज्ञानमार्ग निषेधन्तस्तेऽत्र क्रियाजडा मताः ॥ ४ ॥ Engrossed in external ritual, with no inner discrimination, nullifymg (by ignoring the full value of) the path of wisdom, such indcod are stock-and-stones-ritualists (merely). SELF-KNOWLEDGE IS NECESSARY. 5. , Barren knowledge is only Lipdeep. बंध, मोक्ष छे कल्पना, भाखे वाणीमांहि । वत्ते मोहावेशमां, शुष्कज्ञानी ते आंहि ॥५॥ कल्पिती बन्ध मोक्षौ स्तः' इति वाग् यस्य केवलम । चरितं मोहनापूर्ण नेऽत्र ज्ञानजडा जनाः ॥ ५ ॥ "Bondage and liberation are illusory," so they speak in words, but then life is full of delusion, such indeed are the men of barren knowledge. Commentary --From the absolute and puest point of view of reality, the soul in its eternal enjoy.

·( 41 ) ment of infinite Conation, knowledge, power and bliss, is the only truth, and from this viewpoint bondage and liberation from the bondage of Karmas may be said to be an illusion, as our Vedantist brethren hold But we are all in the world, and are all embodied compounds of soul and sin. So long as we are in this imperfect condition, our enthusing that bondage and liberation are mere ideas, is dangerous verbiage, and our own lives, full of delusion and attachment to passions, etc, etc, belie our big bombast. 6. Knowledge and Rites are both Necessary for Liberation. वैराग्यादि सफल तो, जो सह आतमज्ञान । तेमज श्रातमज्ञाननी, प्राप्तितणां निदान ॥६॥ वैराग्यादि तदाऽवन्ध्यं यद्यात्मशानयोगयुक् । तथैव हेतुस्तश्चैव विवेकशानप्राप्तये ॥६॥ Non-attachment (renunciation, compassion) etc. are fruitful only when accompanied by soulknowledge and otherwise they are the means of attaining self-knowledge only Commentary --[f the external rites are followed by a soul-knower, he reaches liberation. Others gain soul-knowledge by these practices of ·( 42 ) renunciation of the world, retiring into forcsts, preaching the religion of non-injury otc. etc. 7. Apparent adoption of rites is futile. त्याग, विराग न चित्तमां, थाय न तेने ज्ञान । अटके त्याग विरागमां, तो भूले निजभान ॥ ७॥ यस्य चित्ते न त्यागादि न हि स शानवान् भवेत् । ये तु त्यागादिसंसक्ता निजतां विस्मरन्तिने ॥ To him (who has) no renunciation, non-attach. ment (etc.) in his heart, (there, can) never come self-knowledge. (If ho) stops at (merely external) ronunciation, non-attachment (etc. etc, bo) forgets his self-ideal. Commentary - Unless the man's heart is filled with spontaneous abandonment of sense-pleasures and their long and infinite progeny, the innumerable entanglements in the pursuit of worldly success and pleasures, he cannot obtain self-knowledge by mere external pursuit of pious life. Here tlie first half verse relates to true and inner renunciation etc. These are essential to liberation. The last half relates to false or merely external renunciation, which is not enough. To be satisfied with this only is foolish and means forgetfulness of the real object of gaining soul-knowledge.

·( 43 )
8.
True Seeker After Soul.
ज्यां ज्यां जे जे योग्य छ, तहां समज, तेह ।
स्यां त्यां ते ते पाचरे, आत्मार्थी जन एह ॥८॥
यद् यत्र वर्तते योग्यं तद् शेयं तत्र योगतः ।
तत् तथैव समाचर्यमेतदात्मार्थिलक्षणम् ॥ ८ ॥
Wherever and whatever is fit (worthy of adop-
tion) he understands it and he also practises it.
Such is the person who seeks (or pursues) the soul.
Conmentary --The wise seeker after soul ado
pts and practises renunciation, non-attachment
etc, etc., wherever it is fit to be practised That
is, he lays the right degree and kind of em.
phasis on the external modes of acquiring self-
knowledge and on the self-knowledge itself.
Srimat Rajchandra lays stress upon the fut-
ility of mere external rites and also of mere barren
knowledg (see verse 3 above.)
9.
True Teacher is Essential.
सेवे सद्गुरुचरणने, त्यागी दइ निजपक्ष ।
पामे ते परमाथने, निजपदनो ले लक्ष ॥६॥

·( 44 ) यः श्रयेत् सद्गुरोः पादान स्वामहत्यागपूर्वकम् । प्रामुयात् परमं तत्त्वं जानीयाद् निजतां ध्रुवम् ॥ ६॥ (He who) giving up his individual theorics (whims, delusion etc.) serves the feet of the true Teacher, finds his ideal and attains self-rcalisation. 10. Qualities of the True Teacher. आत्मज्ञान, समदर्शिता, विचरे उदयप्रयोग। अपूर्ववाणी, परमश्रुत, सद्गुरुलक्षण योग्य ॥१०॥ आत्मज्ञानी समानेती उदयाद् गतियोगवान् । अपूर्ववक्ता सदशानी सद्गुरुरेप उच्यते ॥ १०॥ These are the admirable qualities of the True Teacher knowledge of the soul ; equanimous feeling (at the contradictory pairs of the world, i.e., pain or pleasure, censure or piaise, loss or gain, etc etc.), worldly life due only to the operation (of past Karmas 2 c., not due to any present at. tachment to or any hatred of good or bad surroundings or circumstances), unique specch (i.e., speech distinguished by sweetness, truth, inner conviction, beauty and authority), knowledge of the highest scriptures (i. e. all the schools of philosophy), ·( 45 ) 11. Living True Teacher is Better. प्रत्यक्षसद्गुरु सम नहीं, परोक्ष जिनउपकार । एवो लक्ष थया विना, उगे न आत्मविचार ॥११॥ प्रत्यक्षसद्गुरुतुल्या परोक्षोपकृतिन हि । अकृत्वैतादृशं लक्ष्यं नोद्गच्छेदात्मचारणम् ॥ ११ ॥ There is none like the visible (living) true teacher, and like the utility of the Victor (Tirthamkara who is) invisible. Without attending to this, self-contemplation does not arise. Commentary -A living teacher however low compared with the Arhant, is necessary to guide the seeker after truth. Also the word of the Omniscient has its sanctity and efficacy as a guiding, curing and illuminating Precept. 12. सद्गुरुना उपदेश वण, समजाय न जिनरूप। समज्या वण उपकार शो? समज्ये जिनस्वरूप॥१२॥ विना सद्गुरुवाच हि शायते न जिनात्मता। शाने तु सुलभा सैवाऽशाने उपकृतिः कथम् ? ॥१२॥ Without the teaching of the True Teacher, the character of the Victor (Jina.) is not understood. How can any good (be done to a soul)

·( 46 )
without such understanding? With (such) under-
standing (alone, it is possible to comprehend and
attain the full and true) character of Victor.
13.
The word of the Teacher who is not in
our midst.
आत्मादि अस्तित्वना, जेह निरूपक शास्त्र ।
प्रत्यक्ष सद्गुरु-योग नहीं, त्यां आधार सुपात्र ॥१३॥
यत्र प्रत्यक्षता नास्ति सद्गुरुतातपादोया ।
सत्पात्रे शरणं शास्त्रं तत्रात्मादिनिरूपकम् ॥ १३ ॥
The scriptures which deal with (or establish)
the existence of the soul etc. (2. e. the non-soul
including matter, time, space, motion and rest)
are the prop of the deserving (2 p, liberable,
bhavya souls, where there is) no nearness of
visible true teachers.
14.
अथवा सद्गुरुए कह्यां, जे अवगाहन काज।
ते ते नित्य विचारवां, करी मतांतर त्याज । १४॥
सद्गुरुणाऽथवा प्रोक्तं यद् यदात्महिनाय ततू ।
नित्यं विचार्यतामन्तस्त्यक्त्वा पक्ष-मतान्तरम् ॥ १४ ॥

·( 47 ) Or, if the true teacher has ordered the reading of such scriptures, then the pupil should always contemplate such, after giving up the disputations and distinctions of the different schools of thought. 15. Self-conceit should be given up. रोके जीव स्वछंद तो, पामे अवश्य मोक्ष । पाम्या एम अनंत छे, भाल्युं जिन निर्दोष ॥१५॥ कन्धीत जीवः स्वातन्त्र्यं प्राप्नुयान्मुक्तिमेव तु । एवमनन्ताः संप्राप्ता उक्कमेतजिनेश्वरैः ॥ १५ ॥ (If) the soul restrains its own whimsical, (delusion-born) self-guidance, it certainly attains liberation. In the past, liberation has been attained thus by infinite souls - this is said by the faultless conqueror. 16. प्रत्यक्ष सद्गुरुयोगथी, स्वछंद ते रोकाय । अन्य उपाय कर्या थकी, प्राये बमणो थाय ॥ १६ ॥ प्रत्यक्षसद्गुरुयोगात् स्वान्तव्यं रुध्यते तकत् । अन्यैस्तु साधनोपायैः प्रायो द्विगुणमेव स्यात् ।। १६ ।। By the nearness of a visible true teacher, the whimsical self-guidance is restrained. By adopting other means, it, on the contrary, (increases), becomes two-fold, ·( 48 ) 17. Right Belief. स्वछंद, मत आग्रह तजी, वर्ते सद्गुरुलक्ष । समकित तेने भाखियुं, कारण गणी प्रत्यक्ष ॥१७॥ वर्तनं सद्गुरुलक्ये त्यक्त्वा स्वातन्त्र यमात्मनः। मताग्रहं च, सम्यक्त्वमुक्तं प्रत्यक्षकारणात् ।। १७ ।। After giving up whimsical self-guidance and obstinate holding of one's own views, the soul follows, the guidance of the True Teacher. Know ing this to be the visible cause (of liberation, the Jina, conqueror) has called it true or Right Belief. 18. Passions are Enemies. मानादिक शत्रु महा, निजधंदे न मराय । जातां सद्गुरुशरणमां, अल्प प्रयासे जाय ॥ १८ ॥ स्वातन्त्र्यात हि हन्यन्ते महामानादिशत्रवः । सद्गुरोः शरणेः प्राप्ते नाशस्तेषां सुसाधनः ॥ १८ ॥ The mighty foes, pride etc. (i. e. the passions of anger, pride, deceit and greed, attachment and hatred of the non-self) are not destroyed by whimsical self-guidance. By going under the protection of the True Teacher, they go away with, slight effort. - ·( 49 ) 19 The Greatness of Reverence. जे सद्गुरुउपदेशथी, पाम्यो केवलज्ञान । गुरु रह्या छमस्थ पण, विनय करे भगवान ।। १६ ॥ यत्सद्गुरुपदेशे यः प्रापद् ज्ञानमपश्चिमम् । छाद्मस्थ्येऽपि गुरोस्तस्य वैयावृत्त्यं करोति सः ॥१६॥ He who, by the preaching of the True Teacher, attained perfect knowledge, did reverence to the Teacher, although He became the adored ominiscient, and the Teacher did not attain God. hood. Commentary.- Compare Jesus taking his baptism from John the Baptist, and doing reverence to him. Compare also Rama and Krishna and other divine incarnations reverencing their gurus, who were always less than God. 20. एवो मार्ग विनयतणो, माख्यो श्रीवोतराग । मूल हेतु ए मार्गनो, समजे कोइ सुमाग्य ॥२०॥ विनयस्येशो मार्गो भाषितः श्रीजिनेश्वरैः। पतन्मार्गस्य मूलं तु कश्चिनानाति भाग्यवान् ।। २०॥

·( 50 )
The holy non-attached (conqueror) has descri-
bed thus the path of Reverence. The root
cause of this path, only some fortunate souls
understand.
21.
An Untrue Teacher.
असद्गुरु ए विनयनो, लाम लहे जो काइ ।
महामोहनीयकर्मथी, वुडे भवजल मांहि । २१ ॥
यघसदुगुरुरतस्य किञ्चिल्लाभ लमेन तु ।
महामोहवशान्मजेद् भवाम्भोधी भयंकरे ॥ २१ ॥
The untrue Teacher approiating this reverence
for lus good is bound by the fetters of) an intense
deluding Karma, and falls into the water (or
ocean, of Mundade existence
Commentary. Such practice involves the
passions of deceit and vanity, pride. The proud
teacher misleads the pupil. Therefore it is doubly
harmful. It injures the teacher and the pupil
both The passions are the most dangerous forms
of delusion.
22
A Bigot.
होय मुमुक्षु जीव ते, समजे एह विचार ।
होय मतार्थीजीव ते, अवलो ले निर्धार ॥ २२ ॥

·( 51 )
मुमुक्षुर्यदि जावः स्याजानातीमां विचारणाम् ।
मतार्थी यदि जीवः स्याजानीयाद् विपरीतताम् ॥२२॥
The soul seeking Liberation, understands this
(path of Reverence and faith). The bigotted soul
seeking its own whims (and their delusion)
certainly makes a perverse use of it.
23.
Characteristics of a Bigot.
होय मतार्थी तेहने, थाय न आतमलक्ष ।
तेह मताथी लक्षणो, अहीं कयां निर्पक्ष ॥ २३ ॥
मतार्थी पुरुषो यः स्यानात्मान्वेषो स संभवेत् ।
तस्याऽत्र लक्षण प्रोक्तं पक्षदोपविवर्जितम् ॥ २३ ॥
He who is a bigot (or fanatic), has no inclina-
tion to soul (knowledge) Of such bigots, share
I describe the characteristics impartially.
24.
A Bigot worships plausible True
Teachers.
बाहयत्याग पण ज्ञान नहीं, ते माने गुरु सत्य ।
अथवा निजकुलधर्मना, ते गुरुमां ज ममत्व ॥२४॥
ज्ञानहीनं गुरुं सत्यं याहयत्यागपरायणम् ।
मन्येत, या ममत्वं वै कुलधर्मगुरौ धरेत् ॥ २४ ॥

·( 52 )
He takes for a True Teacher one who has the
external of renunciation, but has no knowledge
(of the self), or has deluded affection in the
teacher of his owu birth-religion.
25
A Bigot confounds Truth with mere
glories of Tirthamkars, Founders
of religion.
जे जिनदेहप्रमाणने, समवसरणादि सिद्धि ।
वर्णन समजे जिननु, रोकि रहे निजवुद्धि ॥ २५ ॥
जिनस्य ऋद्धिं देहादिमानं च जिनवर्णनम् ।
मनुते, स्वीयबुद्धि यस्तत्रैवाऽभिनिविशते ॥ २५ ॥
He understands the Jina (conqueror) to be
the description of the size etc, of the body of the
Jina. (conqueror), or the Hall of the Audience
(Samavasarana) etc and confines his intelligence
(to these external manifestations of the real Self-
realisation of the conqueror.)
26
A Bigot is Perverse.
प्रत्यक्ष सद्गुरुयोगमां, वत्र्तं दृष्टि विमुख ।
असद्गुरुने दृढ करे, निजमानार्थे मुख्य ॥ २६ ॥

·( 53 )
प्रत्यक्षसद्गुरोोंगे कुर्याद् दृष्टिविमुखताम् ।
योऽसद्गुरुं दृढाकुर्यान्निजमानाय मुख्यतः ॥ २६ ॥
Even in the presence of the vislble True
Teacher, he takes a perverse view, and follows
the untrue teacher with determination chiefly
to gratify his own ranity.
27
A Bigot takes merely Scriptures for
Truth.
देवादि गति भंगा, जे समजे श्रुतज्ञान ।
माने निजमतवेषनो अाग्रह मुक्तिनिदान ॥ २७ ॥
देवादिगतिमङ्गेषु जानायाच्छुनज्ञानताम् ।
मन्यते निजवेषं या मुक्तिमार्गस्य कारणम् ॥ २७ ॥
He takes the teachings as to celestial etc.
(hellish) conditions of existence for scriptural
knowledge, of the soul), or takes the forms of his
own religion (or caste) as the cause of liberation.
28.
A Bigot takes Vows, but is yet attached.
to the World.
लयुं स्वरूप न वृत्तिनु, ग्रयं ब्रत अभिमान ।
ग्रहे नहीं परमार्थने, लेवा लौकिक मान ॥ २८ ॥

·1
( 54 )
अप्राने लक्षणे वृत्चेर्वृत्तिमत्त्वाभिमानिता।
परमार्थ न विन्देद् यो लोकपूजार्थमात्मनः ॥ २८ ॥
He does not understand the true character of
the path (of renunciation and vows, but takes
on himself the pride of vows, or does not adopt
the) path of soul z.e. the highest ideal (for fear of)
losing his worldly (position or pride),
29.
A Bigot has the Pride of Knowledge.
अथवा निश्चयनय ग्रहे मात्र शब्दनी मांय ।
लोप सदुव्यवहारने, साधनरहित थाय ।। २8 ।।
यः शुष्कः शब्दमात्रेण मन्येत निश्चयं नयम् ।
सयवहारमालुम्पेद् गच्छेच हेतु होनताम् ॥ २६ ॥
Or adopts the real (metaphysical) point of view
up to the extent of mere lip-adoption ; negatives
the true (mode of) life (as given by a true Teacher,
in true books etc.) and is without (2. e. neglects
the true and sufficient) means (of liberation).
30.
His Companions also Suffer.
ज्ञानदशा पाम्यो नहीं, साधनदशा न कांइ ।
पामे तेनी संग जे, ते वुडे भवमांहि ॥ ३०॥
शानावस्थां न यः प्राप्तस्तथा साधनसहशाम् ।
कुणस्तेन संगं ना ब्रुडेत् संसारसागरे ॥ ३० ॥

·( 55 ) (Such a soul) does not gain the stage of knowledge, nor the stage of (practising) any means (of liberation e g. vows, true renunciation etc.) Those who find the company of such, they also founder in the ocean of mundane existence. 31. Bigots are Unliberable. ए पण जीव मतार्थमां, निजमानादि काज। पामे नहीं परमार्थने, भनअधिकारीमांज ॥ ३१ ॥ मतार्थी जीव एषोऽपि स्वीयमानादिहेतुना । प्रामुयान पर तत्वमनधिकारिकोटिगः ॥ ३ ॥ These souls are bigoted, and are for their own vanity etc. These can not attain the highest Ideal. They are among (the Unliberable, those who) lave no ught to liberation 32. A Bigot is Unfortunate. नहीं कषाय उपशांतता, नहीं अंतर्वैराग्य । सरलपणं न मध्यस्थता, ए मतार्थीदुर्भाग्य ॥३२॥ कषायोपशमो नैव नान्तविरक्तिमत् तथा। सरलत्वं न माध्यस्थ्यं तद् दौर्भाग्य मतार्थिनः ॥ ३२॥ There is no suppression of passions, nor internal non-attachment, nor oppenness and frank. ness (in his inner being), such a bigot (us)

·( 56 )
unfortunate. (For he can have no right beliei)
and consequently no self-knowledge and libera-
tion.
33
Qualities of Aspirants to Self
Realisation.
लक्षण कह्या मतार्थीनां, मतार्थ जावा काज ।
हवे कहुं आत्मार्थीनां, श्रात्म-अर्थ सुखसाज ॥३३॥
मतार्थिलतणं प्रोक्त मतार्थत्यागहेतवे।
आत्मार्थिलक्षणं वक्ष्येऽधुनाऽऽन्मसुम्ब हेनवे ॥ ३३ ॥
Thus I have described the qualities of bigots
for the purpose of iemoving hugotry (from
thinkers). Now l describe the qualities of a
soul-seelker, (aspirant to self-realisation) for the
purpose of (the attainment of the real) bliss of the
soul
34
True Saints.
आत्मज्ञान त्या मुनिपणु, ते साचा गुरु होय ।
बाकी कुलगुरु कल्पना, आत्मार्थी जन जोय॥३४॥
आत्मशानं भवेद् यत्र तत्रैव गुरुना ऋता।
कुलगुरोः कल्पना ह्यन्या एवमात्माथिमान् ना ॥३४॥

·(:. 57 ) (True asceticism or) sainthood is there where, there (18) Soul-Knowledge They (saints) are true Teachers. Else (It is) delusion (to revere) the teachers of one's own family (merely as suchi. The persons (who are) soul-seekers know this 35. The Living Teacher is a Blessing. प्रत्यक्ष सद्गुरु प्राप्सिनो, गणे परम उपकार । त्रणे योग एकत्वथी, वर्ते आज्ञाधार ॥ ३५ ॥ प्रत्यक्षसद्गुरुप्राप्तर्विन्देदुपकृति पराम् । योगत्रिकेन एकत्वाद् वर्तेताऽऽशापरो गुरोः ॥ ३५ ॥ (The soul-seeker) reckons the attainment of a (living) visible True Teacher as a great blessing, and acts on his precept, with the united activity of the three vibrations (energies of mind, speech, and body). 36. The Ideal Path is Eternal. एक होय त्रण कालमां, परमार्थनो पंथ । प्रेरे ते परमार्थने, ते व्यवहार समंत ॥ ३६ ॥ त्रिषु कालेषु एकः स्यात् परमार्थपथो ध्रुवम् । प्रेरयेत् परमार्थ तं प्रायो व्यवहार आमतः । ३६ ॥

·( 68 ) One (and the same) is the path of the highest Ideal in the three ages (Past, Present and Future). That life (alone) by which the Highest Idcal is obtained, is worthy. 37. True Teacher should be sought. एम विचारी अंतरे, शोधे सद्गुरुयोग । काम एक आत्माथनू, वीजो नहीं मन रोग ॥३७॥ अन्तरेवं समालोच्य शोधयेत् सद्गुरोर्युजिम् । कार्यमात्मार्थमेक तद् नापरा मानसी रजा ॥ ३७॥ Thinking tlius in the mind, the proximity of a. True Teacher should be acquired (or sought). The mind should have no disease (craving) other than the desire of soul-search (or soul-ideal) only. Commentary.--In the 10th spiritual stage, the saint has no passion except the slight desire of attaining liberation. 38. Soul-Ideal कषायनी उपशांतता, मात्र मोक्षअभिलाष । भने खेद, प्राणीदया,त्यां आत्मार्थनिवास ।। ३८ ॥

·( 59 )
उपशान्तिः कषायाणां निर्वाणे केवलं गृधिः।
भवे खेदो दया सत्त्वे तत्राऽऽत्मार्थत्वसंगतिः ॥ ३ ॥
Where there is suppression of passions, the
only (desire) the desire of liberation, the only
sorrow (the sorrow of continuous) rebirths,
compassion for all beings, there is the abode of
Soul-Ideal.
39.
Soul-Ideal is Necessary.
दशा न एवी ज्यांसुधी, जीव लहे नहीं जोग।
मोक्षमार्ग पामे नहीं, मटे न अंतरोंग ॥ ३९ ।।
एतारशी दशां यावद् योग्यांजीवो लभेत न ।
मुक्तिमागं न प्राप्नोति तावचाऽस्त्यान्तरी रुजा ॥ ३९ ॥
So long as there is not tlus condition, the soul
does not gam proper opportunity (of Yoga or
true inner vibration), does not attain the path of
liberation, nor is the inner disease (of the soul)
removed.
40
Right Thinking Comes with Soul-Ideal
आवे ज्यां एवी दशा, सद्गुरुबोध सुहाय ।
ते बोधे शुविचारणा, त्यां प्रगटे सुखदाय ॥ ४०॥
स्यादीडशी दशा यत्र सद्गुरुबोधपूर्विका ।
सद्विचारः तयाऽऽविस्स्यात् सुखदाऽदुःखदो नृणाम्॥४०॥

·( 60 ) Where this condition is attained the wise teaching of the True Teacher is palatable From this wise teaching there arises bliss-giving right thinking. 41. Self-Knowledge Foliows Right-Thinking. ज्यां प्रगटे सुविचारणा, त्यां प्रगटे निजज्ञान । जे ज्ञाने क्षय मोह थइ, पामे पद निर्वाण ॥४१॥ सद्विचारो भवेद् यत्र तत्राऽऽत्मत्वप्रकाशनम् । तेन मोहं क्षयं नीत्वा प्राप्नुयानिवृतिपदम् ॥ ४१ ॥ There where right thinking is manifested there self-knowledge is manifested. By this knowledge delusion being destroyed the man attains the i status of liberation, 42. Right-Thinking is given here in Six Parts. उपजे ते सुविचारणा, मोक्षमार्ग समजाय । गरु-शिष्यसंवादथी, भाऱ्या षट्पद प्रांहि ॥ ४२ ॥ 'भवेत् सद्विचारो यैः सुशानं मुक्तिवर्म च । तानि वक्ष्ये पदानि षट् संवादे गुरु-शिष्ययोः ॥ ४२ ॥ By the rise of which ught thinking the path to liberation is understood that I tell you m SIY parts in the form of a dialogue between tlie Teacher and the Pupil.

·( 61 ) 43. The Argument of the book 'श्रात्मा छ, 'ते नित्य छ 'छे कर्त्ता निजकम।। 'छे भोक्तावली 'मोक्ष छे 'मोक्षउपाय सुधर्म ॥४॥ जीवोऽस्ति स च नित्योऽस्ति कर्ताऽस्ति निजकर्मणः । भोक्तास्ति च पुनर्मुक्तिमुक्त्युपायः सुदर्शनम् ॥ ४३ ॥ (1) The soul is (2) It is eternal. (3) It is the doer of its own actions (4) It is the enjoyer (of the fruits of these actions). (5) There is Liberation, and (6) There is the means of Liberation, True Religion Commentary. This verse gives the entire argument of the book. In its way, It gives the entire fundamental position of Jainism. Thus in the first century BC Srı Kunda Kundachaiya in his Panchastı haya Gatha 129, wrote .- जाणदि पस्सदि सव्वं इच्छादि सुक्खं विभेदि दुक्खादो। कुव्वदि हिदमहिदं वा भुंजदि जीवो फलं तेसिं ॥ १५६ ।। The soul knows and sees all, desires happiness; is afraid of pain, does good or bad actions, and enjoys the fruits of them Then about one millennium later, Sri Nemi Chandra Siddanta Chakarvarti in his Dravya Samgraha Gatha 2 said ·( 62 ) a जीवो उवओगमओ अमुत्ति कत्तासदेहपरिमाणे। भौता संसारत्थो सिद्धो सो विस्ससोदृगई ॥ २ ॥ It lives, has conscious attentiveness, is immaterial, doer, co-extensive with its body, enjoyer, fixed in mundane existence, libcrated, and with natural upward vertical motion (in its pure state.) Srimat Rajchandra carried on the great tradı.. tion right to the end of the 19th century. I have italicised five points in Sri Nemi Chandia's veise which cover the six points of Srimat Rajchandra. Sri NEMICHANDRA's. SRIMAT RAJCHANDRA's. 1. It lives includes 1. Existence of the soul, 2. Its Eternity. 2. Is doer, 3. Its being the doer, and 4. Enjoyer of Karmas. 3. Enjoyer, 4. In mundane existence 5. Capable of gaining in which alone it needs liberation. and follows the way to liberation, i.e, right conduct. 5. Laberation, includes 6. Means of liberation, ·( 63 ) 44, Six Systems of Philosophy. षट्स्थानक संक्षेपमा षदर्शन पण तेह । समजावा परमार्थने कह्यां ज्ञानीए एह ॥ ४४ ॥ षट्स्थानीयं समासेन दर्शनानि षडुच्यते । प्रोक्ता सा शानिमिर्शातुं परं तत्त्वं धरास्पृशाम् ॥ ४॥ These sex parts given briefly, are really the six schools of Philosophy, also. The wise men have described (these six points) for explaining the highest ideal. Commentary. Sri Brahma Deva's commentary to Dravya Samgraha Gatha 2 quoted above tells us that the nine points in it are given to refute the errois of the different schools of Philosophy then current. Here it is enough to note that the existence of the soul is dealt with in Vedant and Vaisesika ; its Eternity in Budduism and Nyaya ; its agency and enjoyment in Samkhya etc., its liberation and means of libration in all systems.

·( 64 ) I. The Soul. , 45. The Pupil Doubts the Existence of the Soul. नथी दृष्टिमा आवतो, नथी जणातुं रूप । बीजो पण अनुभव नहीं, तेथी नजीव स्वरूप ॥४॥ अदृश्यत्वादरूपित्वाजोवो नास्त्येव भेदभाक् । अनुभूतेरगम्यत्वान्नुशगत्येव केवलम् ॥ ४५ ॥ It can not be seen. It has no form ; thero is no other similar way of experiencing it. Therefore there is no Soul. 46 अथवा देहज प्रातमा, अथवा इंद्रिय प्राण । मिथ्या जूदो मानवो, नहीं जूदु एंधाण ।। ४६ ।। देह एव वा जीवोऽस्ति प्राणरूपोऽथवा स च । इन्द्रियात्मा तथा मन्यो नैवं भिन्नो लक्षणः ॥ ४६॥ Either the Soul is body itself or it is only the senses and vitalities. Therefore it is wrong to take it as separate (from the body), the senses, vitalities, and respirations, for there is no sign of its being so separate Commentary --See my " The living and the non-living substances", in the Jaina Gazette, Vol. XV. No. 4 for October 1919. ,

·( 65 )
47.
वली जो आत्मा होय तो, जणाय ते नहीं कम ?
जणाय जो ते होय तो; घट पट आदि जेम ॥ ४७ ॥
यदि स्याद् भेदवान् जोवोऽनुभूयेत कथं न हि ? ।
यदस्ति सकलं तत् तु ज्ञायते कच-कोचवत् ॥ ४७ ॥
And if there is the Soul, why is it not know-
able? If it is knowable, it is as pot, clothes,
etc. are.
48.
माटे छे नहीं पातमा, मिथ्या मोक्षउपाय।
ए अंतर्शकातणे, समजावो सदुपाय ॥४८॥
अरेऽतो नैव श्रात्मोऽस्ति ततो मुक्तिप्रथा वृथा।
एनामाभ्यन्तरी रेकामुत्कीलय प्रभो ! प्रभो!४८ ॥
Therefore, the soul is not; the means of
liberation is illusion. Tell me the effective means
of explaining away this doubt in my mind.
49.
The True Teacher's Reply.
भास्यो देहाध्यासथी, आत्मा देहसमान ।
पण ते बन्ने भिन्न छ, प्रगटलक्षणे भान ।। ४६ ।।
अध्यासाद् भासिता देह देहिनाः समता, न सा ।
तयाईयोः सुभिन्नत्वाल्लक्षणैः प्रकटैरहो ! ॥ ४६॥

·( 66 ) From the false islentification (of the Soul) with the body, the soul appearod, (to thec) like the body But (rcally) the two are separate, (for their) real characteristics are (evitlently distinct) 50. भास्यो देहाध्यासथी, श्रात्मा देहसमान । पण ते बन्ने भिन्न छ, जेम असि ने म्यान ॥ ५० ॥ अध्यासाद् भासिता देह-देहिनाः समता, न मा । तयोर्द्वयोः सुभिन्नत्वादखिकोशायने ध्रुवम् ॥ ५० ॥ From the gross bondage (of the Soul) by the body, the Soul appeared (to thec) hke the body. But (really) the two are separate, as the sword and its sheath. 51. जे द्रष्टा छे दृष्टि नो, जे जाणे छे रूप । अयाध्य अनुभव जे रहे, ते छे जीवस्वरूप ॥ ५१ ।। दृष्टदृष्टाऽस्ति यो वेत्ति, रूपं सर्वप्रकारगम् । भात्यऽवाध्याऽनुभतिर्या साऽस्ति जोवस्वरूपिका ॥११॥ That wluch is tlie seer of the sight, and the knower of form (and of similar immediate or mediate experiences, in that) whatever romains of (direct) mdisputable experience, that is the sign of the soul.

·। - - - ( 67 ) Commentary.-With reference to the 'doubt raised, in verse 45, the eye sees, but the real seer is the soul behind the eye, and the mind knows the form etc., but behind that lis the soul (the real knower again.) These experiences by the senses and the mind depend on outside objects and also upon the intelligence or the attentive consciousness inside. But whatever is independent of all these and remains the innermost and most direct experience, t. e., the feeling of itself by the Soul, is the Soul. 52. छ इंद्रिय प्रत्येकने, निज निज विषयनुं ज्ञान । पांच इंद्रिना विषयन, पण आत्माने भान ॥५२॥ स्वस्वविषये संज्ञान प्रतीन्द्रियं विमाति भोः !! परंतु तेषां सर्वेषां जागर्ति मानमात्मनि ॥५२॥ Each several sense has its own subject-matter of knowledge. But the soul has knowledge of the subject-matter of all the five senses. 53. देह न जाणे तेहने, जाणे न इंद्रि प्राण । आत्मानो सत्तावडे, तेह प्रवर्ते जाण॥५३॥ न तद् जानाति देहोऽयं नैव प्राणो न चेन्द्रियम् । सत्तया देहिनो देहे तत्प्रवृत्ति निबोध रे ! ॥५३॥ 1

·( 68 )
The body does not know it, nor do the senses
and the vitalities know it. Know these to have
their being or to) function with the power of
the Soul (itself).
Commentary.-Compare Jaana. Philosophy and
the process of the sensitive knowledge.
See my article on Jaina Psychology in the
Jaina Svetambara.Conference Herald for 1917.
54. I
सर्व अवस्थाने विषे, न्यारो सदा जणाय ।
प्रगटरूप चैतन्यमय, ए एंधाणे सदाय ।। ५४ ॥
योऽवस्थासु समस्तासु ज्ञायते भेदभाक् सदा ।
चेतनतामयः स्पष्टः स ह्यात्मा नान्यलक्षणः ॥ ५० ॥
Through all states (the Soul is) always known
as separate. It manifests itself as full of cons-
ciousness, and this is its permanent characteristic.
55.'
घट, पट आदि जाण तुं, तेथी तेने मान ।
जाणनार ते मान नहीं, कहिये केबुं ज्ञान ? ॥ ५५ ॥
घटादिसर्व जानासि अतस्तन्मन्यसे शिशो ।
तं न जानासि शातारं तद् ज्ञानं ब्रूहि कीरशम् ॥ ५५ ॥

·-
( 6 )
Thou kyowest the pots, clothes etc, and there-
fore thou believest in their existence. But, thou
dost not believe in the knower of them What
can one say of such knowledge ?
Commentary.--Here Srimat Rajchandra touches
the line of argument of Rene Descartes in estab-
lishing the existence of the soul in his famous,
Cogito, ergo, sum , which is for ever a classic and
most irrefutable mode of proving the koower, the
Ego, the Soul
56.
परम वुद्धि कृष देहमां, स्थूल देह मति अल्प ।
देह होय जो पातमा, घटे न पाम विकल्प ॥५६॥
कृशे देहे धना वुद्धिरधना स्थूलविग्रहे ।
स्याद् देहो यदि आत्मैव नैवं तु घटना भवेत् ॥ ५६ ॥
(We see) Supreme enlightenment in a , slight
body and small intelligence in a big heavy body.
If the body is the soul, then this difference cannot
arise.
57.
जड चेतनना भिन्न छ, केवल प्रगट स्वभाव ।
एकपणु पामे नहीं, त्रणे काल दयमाव ॥ ५७ ॥
केवल भिन्न एवाऽस्ति स्वभावो जड-जीवयाः।
कदापि न नयारेक्य द्वैत कालत्रिके तयोः ॥ ५७ ॥

·( 70 ) The nature of lifeless and conscious (or living Soul) is obviously entirely different. They never become one. In all the three ages (they remain as) two (different substances.) 58. श्रात्मानी शंका करे, श्रात्मा पोते श्राप । शंकानो करनार ते, अचरज एह अमाप ॥५८॥ प्रात्मान शङ्कते प्रात्मा स्वयमझानतो ध्रुवम् । यः शङ्कते स वै श्रात्मा स्वेनाऽहो ! स्वीयशङ्कनम् ॥५॥ The Soul itself doubts the Soul. It is the doubter of itself. It is a matter of surprise beyond measure. 1 II.-THE SOUL IS ETERNAL. The Pupil's Doubt. 59. आत्माना अस्तित्वना, आपे कह्या प्रकार। संमव तेनो थाय छे, अंतर कर्ये विचार ॥ ५६ ।। शिष्ये भगवता प्रोक्ता आत्माऽस्तित्वस्य युक्तयः । ततः संभवनं तस्य ज्ञायतेऽन्तर्विचारणात् ॥ ५ ॥ According to your saying as to the existence of the Soul by contemplating upon it in the mind, it is possible (that “ the Soul is").

·( 71 ) . 60. बीजो शंका थाय त्यां, आत्मा नहीं अविनाश । देहयोगथा उपजे, देहवियोगे नाश ॥६०॥ तथाऽपि तत्र शङ्काऽऽत्मा नश्वरः, नाऽविनश्वरः। देपसयोगजन्माऽस्ति देहनाशात् तु नाशभाक् ॥ ६ ॥ Now arises the second doubt, that the Soul is not indestructible It is born with the union of the body ; (and) it is destroyed with the separation from the body 61 अथवा वस्तु क्षणिक छे, क्षणे क्षणे पलटाय । ए अनुभवथी पण नहीं, आत्मा नित्य जणाय ॥६॥ अथवा क्षणिकं वस्तु परिणामि प्रतिक्षणम् ।। तदनुभवगम्यत्वान्नाऽऽत्मा नित्योऽनुभूयते ॥ ६१ ॥ Or, the substance is transient, (as it is seen) changing every instant. From this experience also, the soul is not known to be eternal. 62. The True Teacher's Reply देह मात्र संयोग छे, वली जड, रूपी, दृश्य । चेतनानां उत्पत्ति लय, कोना अनुभव वश्य ? ॥६२॥ , ·(72) देहमानं तु संयोगि दृश्यं रूपि जडं धनम् । जीवोत्पत्ति-लयावत्र नीता केनाऽनुभूतिताम् १ ॥ १२॥ The body is merely a concourse of atoms, lifeless, with form (2 e., material) visible. (Then) upon whose experience (or observation) do the generation and destruction of consciousness depend? Commentary How and who knoirs that consciousness is generated or destroyed by the body? 2.e, it is this knower who is the soul. 63 जेना अनुभव वश्य ए, उत्पन्न, लयनुं ज्ञान । ते तेथी जूदाविना, थाय न केमें मान ॥ ६३ ।। उत्पत्ति-लयवाधा तु यस्यानुभववर्तिनी । स ततो भिन्न एव स्यान्नान्यथा बोधन तयोः॥ ६३॥ Upon whom the experience or the observation of the rise and the destruction (of the body:) depends? Without maintaining the separation of that (soul from the body) there can be no knowledge by any means (whatsoever). Commentary.- Suppose (that the soul is born and dies with the body. Then who knows that the body is dead or the soul is being born out of it?

·((73) To me it seems that self-consciousness is emphasised here. We are conscious of all outside matters. But in addition to this we know that we are so conscious. It is this feeling of our knowing something about others and ourselves which proves the existence of ourselves. The body must obviously be separate from this, for the body never knows the soul, it is the soul which knows the body. In other words, the body is only the known, never the knower, but the soul is alw the knower and sometimes by reflecting upon itself, the known also 64. जे संयोगो देखिये, ते ते अनुभवदृश्य । उपजे नहीं संयोगथी, आत्मा नित्य प्रत्यक्ष ॥६॥ दृश्यन्ते ये तु संयोगा शायन्ते ते सदात्मना । दाऽत्मा संयोगजन्योऽतः किन्वात्मा शाश्वतः स्फुटम् ॥६॥ Whatever unions (and resultants of unions) are observed, they are visible to the experiencer, the (soul) (The soul in the body is) not (observed) to arise from the Union (of the elements of the body, therefore) evidently the soul (1s) eternal.

·(74) 65. जत्थी चेतन उपजे, चेतनथी जड थाय । एवो अनुभव कोइने, क्यारे कदी न थाय ॥ १५ ॥ जडादुत्पद्यते जीवो जीवादुत्पद्यते जडम् । एषाऽनुभूतिः कस्यापि कदापि क्वापि नैव रे !। ६५ ।। Consciousness arises from natter, or matter from consciousness. Such experience has never been possible to any one. 66. कोह संयोगोथी नहीं, जेनी उत्पत्ति थाय । नाश न तेनो कोइमां, तेथी 'नित्या सदाय ॥६६॥ यस्योत्पत्तिस्तु केभ्योऽपि संयोगभ्यो न जायते । न नाशः संभवेत् तस्य जीवोऽतो ध्रुवति ध्रुवम् ॥ ६६ ।। That, the rise of wluch is not from any kind of union; its destruction also can not be from any cause. It is therefore always cternal. 67. क्रोधादि तरतम्यता, सादिकनी माय । पूर्वजन्मसंस्कार ते, जीवनित्यता त्यांय ॥ ६७ ॥ क्रोधादितारतम्यं यत् सर्प सिंहादिजन्तुषु । पूर्वजन्मजसंस्कारात् तत् ततो जीत्वनि यता ।। ६७॥

·(75)
In snakes etc. passions (like) anger etc. are
more or less observed. This is due to the (tenden-
cies acquired by their) actions and lives in the past
incarnation. Thus also the eteinity of Soul (is
proved).
68.
आत्मा द्रव्ये नित्य छ, पर्याये पलटाय ।
बालादि वय त्रएयन, ज्ञानं एकने थाय ॥.६८॥
आत्माऽस्ति द्रव्यतो नित्यः पर्यायैः परिणामभाक् ।
बालादिवयसो शानं यस्मादेकस्य जायते ॥ ६ ॥
As a substance the soul is etei nal, its modifica-
tions change. Through boy hood, youth, old age
etc. the man hias the knowledge of being the same
one person.
Commentary. Here the nature of substance
is given. A substance is a collection of Attributes
and Modifications It exists and remains the same
throughout all its modifications, which change.
69.
अथवा ज्ञान क्षणिकनु, जे जाणी वदनार ।
वदनारो ते क्षणिक नहीं, कर अनुभव निर्धार ॥३६॥
क्षणिकं वस्त्विनि क्षात्वा यःक्षणिकं वदेदहो !
स वक्ता क्षणिको नाऽस्ति तदनुभवनिश्चितम् ॥६६॥

·( 16 ) Or if the speaker knows that knowledge is of transient objects, such speaker is not transient, (for the sayer must be continuous, 2.€., the same to predicate transitoriness of the preceding instant). Ascertain (this) by experience (or observation). 70. क्यारे कोइ वस्तुनो, केवल होय न नाश । चेतन पामे नाश तो, केमां भले तपास ।। ७० ॥ कदाऽपि कस्यचिन्नाशो वस्तुनो नैव केवलम् । चेतना नश्यति चेत् तु किंकपः स्याद् गवेपय १ ।। ७० ॥ Nover any substance is entirely destroyed, (i.e. it can be traced through its several conditions, eg, gold'in a bangle through a ring or a chain or a necklace), if consciousness is destroyed, find in what it is transmuted. III.-THE SOUL IS THE DOER OF KARMAS The Pupil's doubt. 71. कर्ता जीव न कर्मना, कर्म ज को कर्म । अथवा सहज स्वभाव कां, कर्म जीवनो धर्म ॥७॥ आत्मा नो कर्मणः कर्ता कर्मकर्ताऽस्ति कर्म वै वा सहज स्वभावः स्यात् कर्मणो जीवधर्मता ।। ७१ ।।

·( 77 ) The soul is not the doer of Karmas. Karmas do Karmas, or else the doing of Karmas is the nature of Soul (a.e., the soul can never be rid of Karmas, and there is no Liberation). 72. आत्मा सदा असंग ने, करे प्रकृति बंध । अथवा ईश्वर प्रेरणा, तेथी जीव श्रबंध ॥७२ ।। स्यादसंगः सदा जीवो वन्धो वा प्राकृतो भवेत् । वेस्वरप्रेरणा तत्र ततो जीवो न वन्धकः ॥ ७२ ।। The soul being always separate (from Karmas), matter binds (Karmas to it), or God instigates (it to bind Karmas) and therefore the soul is unbound (for the bondage is not his but due to the desire of God). 73. माटे मोक्ष-उपायनो, कोइ न देतु जणाय । कर्मतणुं कर्तापर्यु, कां नहीं, कां नहीं जाय १ ॥७३॥ नतःकेनाऽपि हेतुना मोक्षोपायो न गम्यते । जीवे कर्मविधातृत्वं नास्त्यस्ति चेन्न नश्यताम् ।। ७३ ।। Thus meseems there is no reason for the means of Liberation. How and why the responsibility of Karmas does not disappear (then)?

·? ( 18 ) The True Teacher's Reply. 74. होय न चेतन प्रेरणा, कोण आहे तो कर्म । जडस्वभाव नहीं प्रेरणा, जुश्रो विचारी धर्म ॥७॥ चेतनप्रेरणा न स्थादादयात् कर्म का पलु ? । प्रेरणा जडजा नाऽस्ति वस्तुधर्मो विचार्यताम् ।। ७४॥ If consciousness is not active, who cognises Karmas? Conscious activity is not the nature of Matter. See and think of the nature (of things as they are). 75. जो चेतन करतुं नथी, थतां नथी तो कर्म । तेथी सहज स्वभाव नहीं,तेमज नहीं जीवधर्म ||७|| यदि जीवक्रिया न स्यात् संग्रहो नैव कर्मणः । अतो न सहजो भावो नेव वा जीवधर्मता ।। ७५ ॥ If consciousness does not do them, the larmas would not be. So it is not the natural churacteristics of (Karmas to do Karmas), nor is it the nature of the Soul Commentary --The question of Karmas is not very difficult, if we remember the dual character of our personality. The existence of the Soul has been established above. The Soul in its pure ·( 79 ) form of Omniscent consciousness, which is obviously higher than Individual, Social, Patriotic, Humanitarian and even Cosmic Consciousness, is not visible. The Jaina saints-Arbats, or the adored ones were Omnisciently conscious, and visible also But they are not on our sinful earth now. Thus the soul exists, but we do not see it in its pure or even all but puie form. We see it in combination with matter, with Karmas. Sri Kunda Kundacharya teaches us :- Hatfer......... HTUTI (see Panchastıkaya Gatha, 27.) Jiva is combined with Karmic (matter). It is this soul mixed with Karmas from etei. nity, that does the Karmas and enjoys their fruits. Otherwise the pure Soul is pure consciousness, Bliss, Power; the doer of its own infinite selfmodifications and the enjoyer of its own infinite self-bliss, (see Darvya Samgraha Gathas 6, 7, The ignorant doubt of the pupıl really touches the higher Truth of the absolute character of the pure Soul (Sidhha), where it does no Karmas. But in its embodied, mundane condition it is the soul only who does the Karmas, is responsible for them, 8 ·( 80 ) and experiences the good or bad results of them, Thus, the pure soul alonc does no Karmas, it does them only if combined with Karmic matter in its embodied, mundane condition. Nor dous matter do Karmas, except in so far as it becomes the essential means or necessary auxiliary cause (Nimitta Karana) of Karmas being donc by the soul. Another consideration confirms the alovc. The first process in Karmas is Asrava, their inflow towards the soul. This is dono in one of three possible ways, the vibratory activity of mind, speech or body. As Umasyamı teaches us in Tattvartha Sutra chapter VI, Apliorisms 1 and 2:- 19 JIS #7: FOTT: 11811 E 1979: 112.01 Vibratory activity of body, speech and mind is Yoga It is Asraya or inflot of Karma. Now all body, speech and mind, is pure matter and nothing else, h.e, apart from the conscious soul which is embodied in it. Things enjoyable by the senses, the five senses themselves, the bodies, the mind, thic larmas and the other material objects, all thus know as inatter (pudgala).

·( 81 ) Thus also in the embodied state, it is matter which is the essential means or necessary auxiliary cause of Karmas being done by soul. 76. केवल होत असंग जो, भासत तने न केम ?। असंग छे परमार्थथी, पण निजभाने तेम ॥७६ ॥ यदि स्यात् केवलेोऽसङ्गः कथ भासेत न त्वयि ?। तत्वतोऽसंग एवाऽस्ति किंतु तन्निजबोधने ।। ७६ ।। If (the soul) is entirely unaccompanied by matter), why is it not seen by you? As the hughest Ideal it is unaccompanied, but then it knows (realises) its own self. See Commentary to verse 75. 77. कर्ता ईश्वर को नहीं, ईश्वर शुद्ध स्वभाव । अथवा परेक ते गण्ये, ईश्वर दोषप्रभाव ॥७७ ।। नेश्वरः कोऽपि कर्ताऽस्ति स वै शुद्धस्वभावभाक् । यदि वा प्रेरके तत्र मते दोषप्रसङ्गता ॥ ७७ ॥ No God is the doei, (or cieator), God is the pure self-natuie (of the soul) Otherwise if thou takest him to be the responsible doer, it will involve God in defect.

·78. चेतन जो निजभानमां, फर्या पापस्वभाव । वर्त नहीं निजभानमां, को फर्मप्रभाव ॥७॥ यदाऽऽरमा यतते साये म्पमा सम्बरमनदर। यदात्मा तामीचे स्यभारम्ना || IV.-THE SOUL ENJOYS THE FRUITS OF KARNIAS. Tlic Pupil's doubt. 79. जीव कर्मकर्ता कहो, पण भोक्ता नहीं माय । शं समजे जह कर्म के, फलपरिणामी हाय ॥ ७६|| स्नादात्मा फर्मणः फर्ना विन्नु भोका न गुज्यते। किं जानाति जड कर्म येन तत् फलदं मोत् ।। || ·( 3 ) Let the soul be the doer of Karmas, but it can not be the enjoyer, for how can lifeless Karmas know (that) they should inflict the fruits (of its Karmas upon their doer,, the soul). 80. फलदाता ईश्वर गण्ये, भोक्तापणु सधाय । एम कहे ईश्वरतणु, ईश्वरपणुज जाय ॥२०॥ भवेदीश्वरः फलस्तदाऽत्मा भोगभाग भवेत् । अप्येश्वयं न युज्येत ईश्वरे फलदे मते ॥२०॥ II you tako God to be the frut-giver, then the soul being the enjoyer can be established. But if it is said of God, then lus Godhood goes away. 81. ईश्वर सिद्ध थयाविना, जगनियम नहीं होय । पछी शुभाशुम कर्मनां, भोग्यस्थान नहीं कोय॥१॥ असिद्ध ईश्वरे नैव युज्यते जगतः स्थितिः। शुभाऽशुमविपाकानां ततः स्थानं न विद्यते ॥ १ ॥ Without establislung (the existence of God.) there remains no ruler for the Universe. Then there is no room for the fruition of good or bad actions (Karmas).

·( 84 ) The True Teacher's Reply. 82, भावकम निजकल्पना, माटे चेतनरूप । जीववीयनी,स्फुरणा, ग्रहण करे जडधूप ॥ २ ॥ भावक निजा क्लप्तिरतश्चेतनरूपता ॥ जीववीर्यस्य स्फूर्तेस्तु लाति कर्मचयं जडम् ।। २ ॥ Subjective Karmas are the activity (of the soul) itself. Therefore, (they take) the form of conscious vibratory activity of the soul itself which fills, animates and nakes living our borly and speech. They have the reflected or projected power of the soul, and take in (or aro bound by) the dust (or molecules) of lifeless (Karmic matter). Commentary.--There are two stages in soul's union with Karmic matter. Asrara, inflow; and Bandha, Bondage. Each of these is again subjective, (Bhava), or objective, (Diavy a). Subjective is the conscious attentiveness (Chetana and Upayoga) of the soul itself which leads to yoga or vibratory activity of body, speech and mind. Objective is the Karmic matter itself which flores into and binds the soul.

·( 85 ) Take a concrete example, the passion of anger. The soul's consciousness being attentive is the sine qua non of any further process This being present, the object or cause of anger excites the body, speech or mind, one or two or all thee, of the man. This excitement takes the form of vibratory activity of the very fine material molecules of our physical body, speech or mind. This is subjective inflow, Bhava Asrava There is infinite harmony in the Universe. Like attracts like in a sure and universal and most marvellous manner. Every atom is tuned to its brother- a similar atom. The vibrating molecules of body, speech or mind set up a similar vibration in the appropriate Karmic matter with which the Universe is filled. This newly awakened Karmic matter is set in motion towards the soul. This is Objective Inflow, Dravya Asrava. The original vibration of body, speech or mind may stop. Then there is no further bondage. This is technically called Iryapatha or Transitory Bondage. But in most cases there is lasting bondage. The vibrations of body, speech or mind, which continue when the bondage is taking place are

·( 86 )
called subjective Bondage, Bhava Bandha. They
are determined by the intense or mild degree of
the passion, and also by its kind e.g, Anger, in
this instance,
The actual particles of Kaimic matter which
go and unite with the Kainuic body in which the
soul is actually shcathed, constitute objective
bondage, or Diavya Bandha
83
झेर, सुधा समजे नहीं, जीव खाय फल थाय ।
एम शुभाशुभ कर्मनु, भोक्तापणुं जणाय ।। ३ ।।
विपं सुधा न वित्तोऽपि खादकः फलमामुयात् ।
एवमेव शुभाशुभकर्मणो जीवभोक्तृता ॥३॥
Poison and nectar do not know (their effects);
by the living (being who) eats (them) the fruit
thereof is experienced. So with regard to good or
bad Karmas, understand the enjoyment (to be in
the soul )
84.
एक रांक ने एक नृप, ए आदि जे भेद ।
कारणविना न कार्य ते, ए ज शुभाशुभ वेद्य ॥२४॥
एको रङ्कः प्रजापोऽन्यः इत्यादिभेददर्शनम् ।
कार्य नाकारणक्वाऽपि वेद्यमेवं शुभाऽशुभम् ॥ ४ ॥

·( 87 ) One is a pauper, and one a punce, and similar other differences (in the conditions of living beings are seen). These are the (true) learning of good or bad (Karmas as they show and constitute the effects of actions ; for) without cause there is no effect. 85. फलदाता ईश्वरतणी, एमां नथी जरूर । कम स्वभावे परिणमे, थाय भोगथी दूर ॥५॥ ईश्वरः फलदस्तत्राऽऽवश्यको न हि कर्मणि । परिणमेत् स्वभावात् तद् भौगोद् दुरं विनश्यति ॥ ५ ॥ It is not necessary to consider God as frutgiver, Karmas fructify by their own nature and they fall exhausted as soon as (their effects are) enjoyed 86. ते ते भोग्य विशेषनां, स्थानक द्रव्य स्वभाव । गहन वात छे शिष्य श्रा, कहीं संक्षेपे साव ॥८६॥ तत्तभोग्यविशेषाणां स्थानं द्रव्यस्वभावता । वार्तेयं गहना शिष्य ! सक्षेपे सर्वयोदिता ॥८६॥ (And) the many differences which are (seen) in the enjoyment of (Karmas ? e. the lives and circumstances and states and condition of pain ·( 88 ) and pleasure, prosperity and poverty of different persons are due to the) self-nature of the suhstan. ces of (different kinds and qualities of) different degrees. This doctine is deep, Opupil. IIere I have said it quito in brief. V.-THERE IS LIBERATION. The Pupil's Doubt. 87. का, भोक्ता जीव हो, पण तेनो नहीं मोक्ष । वीत्यो काल अनंत पण, वर्तमान छे दोष ॥८७॥ कर्ता भोकाऽस्तु जीवोऽपि तस्य मोक्षो न विद्यते । व्यतीतोऽनन्तकः कालस्तथाऽप्यात्मा तु दोपभाक् ॥ ८॥ The soul may be the doer and enjoyer (of Kar. mas,) but there is no liberation for lum. Infinito time has passed and yet the defect (of being unliberated) still contmues. 88. शुभ करे फल भोगवे, देवादि गतिमांय । अशुभ करे नरकादि फल, कर्मरहित न क्यायाम शुभकर्मकरो जीवो देवादिपदवीं ब्रजेत् । अशुभरमजीवः श्वन, न पवाऽप्यफर्मकः ॥ ८॥ .

·( 89 ) It does good actions and enjoys their fruit in the condition of Gods etc. It does bad actions and bears then fruit in the condition of hellish beings etc. Nowhere is it without Karmas. The True Teacher's Reply. 89. जेम शुभाशुभ कर्मपद, जाण्या सफल प्रमाण । तेम निवृत्तिसफलता, माटे मोक्ष सुजाण ॥८६॥ यथा शुभाशुभ कर्म जीवव्यापारतः फलि। फलवनिर्वाणमप्यस्य तदव्यापारतस्तथा ।। ८६ ॥ As you lave found the good and bad actions to be fruitful in their way, so non-action or cessation of both good and bad actions also (is) fruitful; O knowing one, so there is Liberation. 90. वित्यो काल अनंत ते, कर्म शुभाशुभ भाव । तेह शुभाशुभ छेदतां, उपजे मोक्षस्वभाव ॥१०॥ सदसत्कर्मणा भावादनन्तः समयो गतः। सपद्यत तदुच्छेदं जीवे मुक्तिस्वभावता ।। ६० ॥

·(90) From an infinite period of time, the thought activity (bhava) of soul lins been that of good on bad Kosmas. By l»caking thuough tlus goori or bad, there ariscs Liberation which is the selfpature (of the soul). 91. देहादि संयोगनो, आत्यंतिक वियोग । सिद्ध मोक्ष शाश्वतपदे, निज अनंत सुखभोग ॥४॥ प्रात्यनको वियागो यो देहादियोगजः खलुः । तन्निर्वाणं समाख्यात तत्राऽनन्तसुखैकत॥ ११ ॥ Tlie entue separation from the union of body etc., (7 6. Karmic matter of all kinds) is, the status of Siddha (Accomplished, of) Liberation, of pure (soulhood,) of infinite enjoyment of its own bliss VI.-THERE IS MEANS OF LIBERATION. The Pupil's Doubt. 92. होय कदापि मोक्षपद, नही अविरोध उपाय । कर्मो काल अनंतनां, शाथी छेद्यां जाय ॥ १२ ॥ मोक्षस्थानं कदापि स्यानाऽविरोध्युपायि तत् । अनन्तकालजः कर्मचयच्छेद्यः कथं भवेत् ? ।। ६२॥

·( 91 ) Even if there be Liberation, there is no consistent means by which the Karmas' company of infinite duration may be got rid of. 93 अथवा मत दर्शन घणां, कहे उपाय अनेक । तेमां मत साचो कयो ? बने न एह विवेक ॥ १३ ॥ वा मतानि सुभिशानि नैकोपायप्रदीनि । मतं सत्यं तु किं तव शक्यैषा न विवेकिता॥१३॥ Agam, there are many religions and Schools of plulosophy which give many means (of Liberation) Which of the religions is true ? Thus disci imination cannot be attained. 94 कइ जातिमां मोक्ष छ, कया वेषमां मोक्ष । एनो निश्चय ना बने, घणां भेद ए दोष ॥ १४ ॥ कस्यां जाती भवेन्मोक्षा वेपे कस्मिश्च निवृतिः ? । निश्चेतुमेतन्नो शक्यं वहुमैदा हि दूषणम् ।। ६४ ॥ There is no certainty as to the caste in which there is Liberation, garb in which there is Liberation There are many such differences of Faith. This (is also) a defect (in the cei tainty of attainment of Liberation ) 1

·( 2 )
95.
तेथी एम जणाय छ, मले न मोक्ष-उपाय।
जोवादि जाण्या तणे, शो उपकारज धाय ॥ १५ ॥
तत एवं हि संसिद्धं मोक्षोपायो न विद्यते।
जीवादिज्ञानसंप्राप्तो कोपकारो भवेदहा !!ME५ ||
From all this it is known that there is no
means of Liberation. Then knowing the soul etc.,
what is the use of it?
96.
पांचे उत्तरथी थयु, समाधान सर्वाग
समजु मोक्ष-उपाय तो, उदप उदय सद्भाग्य ॥६६॥
प्रश्नपश्चोत्तरे लब्धे समाधिः सकलाऽजनि ।
यदि तत् साधनं विद्यां शिव श्रेयो भवेच्छिवम् ।। ६६ ॥
Twith the 5 replies (to my 5 doubts) abore, I
am satisfied on all points, if I can understand the
means of Liberation, verily my good for tune will
arise.
The True Teacher's Reply.
97.
पांचे उत्तरनी थई, आत्मा विषे प्रतोत ।
थाशे मोक्षोपायनो, सहज प्रतीत ए रोत ॥ १७ ॥

·( 93 ) पश्चोत्तरेण संजाता प्रतीतिस्तव ह्यात्मनि । मोक्षोपायस्तथा तात ! एष्यति सहजं मनः ॥ ७ ॥ By the 5 replies, there has arisen faith in the soul, in means of Liberation (you) will have belief easily in this way. 98. कर्मभाव अज्ञान छे, मोक्षभाव निजवास । अंधकार अज्ञान सम, नाशे ज्ञानप्रकाश ॥१८॥ अज्ञान कर्मभावोऽस्ति मोक्षभायो निजस्थितिः। ज्वलिते नानदीपे तु नश्येदशानतातमः ॥8॥ The thought-activity of the soul by which Karmas inflow and bind it2 t. the subjective inflow and subjective bondage are its ignorance (Delusion), the thought-activity of Liberation is its abiding in its own self Ignorance is like darkness. (This) being destroyed, knowledge shines fourth. 99. जे जे कारण बंधनां, तेह बंधनो पंथ । ने कारण छेदकदशा, मोक्षपंथ भवत ||88 || यो यो बस्य हेतु स्याद् बन्ध्रमार्गो भवेत् स सः। वन्धोच्छेदस्थितिर्या तु मोक्षमार्गो भवान्तकः ।। ६8 ।।

·( 94 ) Those which are the causes of the bonilage, are the path of bondage. The state of breaking through those causes, is the path of Liberation, is the end of the mundanc or embodied condition (of the soul.) 100. राग, द्वेष, अज्ञान ए, मुख्य कर्मनो ग्रंथ । थाय निवृत्ति जेहथी, ते ज मोक्षनो पंथ ॥ १०० ।। रागो द्वेषस्तथाऽज्ञानं कर्मणां ग्रन्थिरग्रगा। यस्मात् तकनिवृत्तः स्यान्मोक्षमार्गः स एव भोः ॥१०॥ Attachment, Hatred, Ignorance, these are the principal knots of Karmas That is the path of Liberation, which is the cessation of these 101. श्रात्मा सत् चैतन्यमय, सर्वाभासरहोत । जेथी केवल पामिये, मोक्षपंथ ते रीत ।। १०१ ॥ संश्चेतनामयो जीवः सर्वाभासविवर्जितः। प्राप्यते स यतः शुद्धो मोक्षमार्गः स एव भोः!॥ १०१ ।। The Soul is Truth or consciousness itself, is free from all faults. That way by which it can be attained in its fulness and purity, is the means of Liberation.

·( 95 ) 102. कर्म अनंत प्रकारनां, तेमा मुख्ये पाठ। तेमां मुख्ये मोहिनिय, हणाय ते कहुं पाठ॥ १०२ ॥ अनन्तभेदकं कर्म चाष्टौ मुख्यानि तेष्वपि । नवाऽपि मोहना मुख्या वन्ये तद्धनने विधिम् ॥ १०२।। Karmas are of infinite kinds Among them the •chief are eight. Among these (eight) the chief is the Deluding. I give the way to destroy that (Johanıya, or Deluding Kaima). Commentary -For the 8 Kai mas and their 148 sub-classes, see Vutlines of Jainism, (1916), pp. 26 to 36. Also Jaina Gem Dictionary (1918) Appendix A. 103 कर्म मोहनीय भेद बे, दर्शन, चारित्र नाम । हणे बोध वीतरागता, अचूक उपाय आम ॥१०३।। मोहनं द्विविधं तन्न दृष्टि चारित्रभेदतः। बोधो हि दर्शनं हन्याचारित्रं रागहीनता ॥ १०३॥ , The Deluding Karma is of two kinds, named (Right Belief Deluding, and Right) Conduct (Deluding. The former) is destroyed by enlight- ·( 96 ) enment (and the latter) by non-attaclıment (wluch are) the infallible means of (rlestroying) that (deluding Karma). Commentary.-Right Belief is gained by cullightenment, i e. by ascertaining the truth about the real nature of things by means of knowledge, observation, experience, thinking and feeling. Right conduct is gained by non-attachment, which is a preliminary essential of vows, circfulness, restraint, duties, contemplation, fortitude and actual internal and external right living 104 कर्मबंध क्रोधादिथी, हणे क्षमादिक तेह । प्रत्यक्ष अनुभव सवने, एमां शो संदेह ।। १०४ ॥ क्रोधादियोगतः कर्मवन्धः शान्त्यादिधानकः। अत्रानुभूतिः सर्वेषां तत्र का संशयालुता १ ॥ १०४ ॥ Karma-bondage is due to (the passions) anger etc. These are destroyed by forgiveness ctc. It is evident to all by experience; what doubt (can there be) in this? Commentary. In the Life of Christ by A. IV. Gough M A., His four great qualities are emphasised They are Forgiveness, Humility, Straight ·( 97 ) forwardness, and Charity. These are the antidotes to the poison of the four great passions, against which Jainism constantly warns its true votanies, vis Anger, Pride, Deceit, and Gieed 105 छोडी मत दर्शन तणो, श्राग्रह तेम विकल्प । कह्यो मार्ग प्रा साधशे, जन्म तेहना अल्प ॥१०॥ मतदृष्टयाग्रहं त्यक्त्वा विकल्पाचरणं तथा। आराध्येतोकमार्गों यैः तेषां हि जननाल्पता ॥ १०५ ।। One who gives up whimsical self-guidance and blind pursuit of one's religion and school of thought, and follows the path described above, his incarnations, will be few (१.e. he will attain Liberation soon). 106 षट्पदना षट् प्रश्न तें, पूछ्या करी, विचार । ते पदनो सर्वागतो, मोक्षमार्ग निरधार ॥१०६ ॥ पदषट्कस्य षट् प्रश्नाः पृष्टाः संचिन्त्य रे ! त्वया। तत्पदानां समूहत्वे मुक्तिवासः सुनिश्चितम् ।। १०६ ॥ You have questioned me, having pondered over the 6 doctrines by your 6 questions. Those doctrines in their entirety are certainty the path to Liberation.

·( 98 ) 107. जाति-वेषनो भेद नहीं, कह्यो मार्ग जो होय । साधे ते मुक्ति लहे, एमां भेद न कोय ।। १०७ ॥ जातेर्वेषस्य ना भेदो यदि स्यादुक्तमार्गता। नां तु यः साधयेत् सद्यो न काचित् तत्र भिन्नता ॥१०॥ There is no distinction of caste or garb (for Frim) who is in the said path. Whoever follows it gains Liberation. There is no distinction (or doubt) in this. . 108. कषायनो उपशांतता, मात्र मोक्षअभिलाष । भवे खेद अंतर दया, ते कहिये जिज्ञास ॥१॥ कषायस्योपशान्तत्वं मोक्षे रुचिहि केवलम् । भवे खेदो दया चित्ते सा जिज्ञासा समुच्यते ॥ १०८ Those who have the suppression of the P sions, merely the desire for Liberation, sorrow continuous rebirths, compassion (for living beid in the mind, are called the Seekers after soul aspirants to soul-realisation). 109. ते जिज्ञासु जीवने, थाय सद्गुरुबोध । तो पामे समकितने, वत्तै अंतरशोध ॥ १०६ ।।

·( 99 ) सद्गुरोर्बोधमानुयात् स जिज्ञासुनरी यदि । तदा सम्यक्त्वलाभः स्यादात्मशोधनता अपि ॥ १० ॥ If such soul-seekers (aspirants to soul-realisation) get wise (guidance) of a True teacher, they acquire Right Belief, and lead a life of internal purification. 110 मत दर्शन अाग्रह तजो, पत्ते सद्गुरुलक्ष। लहे शुद्ध समकित ते, जेमा भेद न पक्ष ।। ११० ॥ मतदृष्ट्याग्रहींना यवृत्तिगुरुपादयोः। स संलभेत सम्यक्त्व यत्र भेदो न पक्षता ॥१०॥ He who giving up bias for (one's particular) school of thought and religion, follows the piecept of the True Teacher, gets pure Right Belief. In it there is neither distinction nor party (or partisanship). 111. वर्ते निजस्वमावनो, अनुभव लक्ष प्रतीत । वृत्ति बहे निजभावमां, परमार्थे समकित ॥ ११ ॥ अनुभूतिः स्वभावस्य तल्लक्ष्य तत्र प्रत्ययः । निजतां सवहेद् वृत्तिः सत्यं सम्यक्त्वमुच्यते ॥ १११ ।।

·( 100 ) (He) lives in the nature of one's own self, believes in the experience (of one's own realisation), is continuously attentive to one's own inner nature,--(such are the marks of one who has the) highest Right Belief. 112. वर्धमान समकित थई, टाले मिथ्याभास । उद्य थाय चारित्रना, वीतरागपद वास ।। ११२ ।। भूत्वा वर्द्धिप्णु सम्यक्त्वं मिथ्याभासं प्रठालयेत् । चारित्रस्योदयस्तत्र वीतरागपदस्थितिः।। ११२ ।। This Right Belief increasing, removes false belief. Then rises right conduct, and the soul abides in or attains the dignity or status of nonattachment. 113. . केवल निजस्वभाव, अखंड वत्र्ते ज्ञान । कहिये केवलज्ञान ते, देह छतां निर्वाण ।। ११३ ॥ केवलं स्वस्वभावस्य स्थिरा यत्र भवेन्मतिः । सोच्यते केवलज्ञानं देहे सत्यपि निर्वृतिः ॥ ११३ ।। Living in the perfect knowledge of the full nature of one's self, this is called Perfect Knowledge. (This is attained in human body and ·( 101 ) though) the body is retained, there is Liberation (as in the case of Arhats, the Adored ones in the 13th and 14th spiritual stages). 114. कोटि वर्षतुं स्वप्न पण, जाग्रत थतां समाय । तेम विभाव अनादिनो, ज्ञान थतां दूर थाय ॥११॥ स्वप्नोऽपि कोटिवर्षस्य निद्रोच्छेदे समाप्यते । विभावोऽनादिजो दूरे नश्येद् शाने नथा सति ।। ११४ ।। A dream may be of a million years, yet it disappears in one instant of waking. So the (fallacies, follies and) fancies of an eternity vanish as soon as (self or true) knowledge is attained. 115. छूटे देहाध्यास तो, नहीं कर्ता तुं कर्म । नहीं भोक्ता तुं तेहनो, एज धर्मनो मर्म ।। ११५ ॥ देहाध्यासो यदि नश्येत् त्वं कर्ता न हि कर्मणाम् । न हि भोक्ता च तेषां त्वं धर्मस्यैतद् गूढं मतम् ॥ ११५ ॥ When the false identification of the soul with the body ceases, thou dost no Karma, nor dost thou enjoy (the fruit) thereof. This is the secret of True Religion.

·( 102) 116. ए ज धर्मथी मोक्ष छे, तुं छो मोक्षस्वरूप । अनंत दर्शन ज्ञान तुं, अव्यावाध स्वरूप ॥ ११६ ।। मोक्ष एव ततो धर्मान्मोक्षात्मा च त्वमेव भोः । अनन्तदर्शन त्वं च श्रन्यावाधरूपस्त्वकम् ॥ ११६ ॥ And in this dharma (religion or duty), there is liberation; thou art Liberation Thyself, thou art infinite conation and (infinite) knowledge. Thy nature is undisturbable (Power and Bliss). Commentary. The soul in its pure state, among other infinite qualities, is possessed of the infinite quaternary of Infinite Conation, Infinite Knowledge, Infinite Power, and Infinite Bliss. 117. शुद्ध, बुद्ध, चैतन्यधन, स्वयंज्योति सुखधाम । बीजूं कहिये केटलुं ? कर विचार तो पाम ॥११७ ॥ शुद्धो वुद्धश्चिदात्मा च स्वयंज्योतिः सुखालयम् । विचारय ततो विद्धि स्वं वहु तु किमुच्यते ? ॥ ११७ ॥ Thou art Pure, Enlightened, Full of (ever. waking) consciousness, Self-Brilliant, the Goal of Bliss Thyself. What more to say ? Think over it and realise (the Truth of this saying). .

·( 103 ) 118. निश्चय सर्वे ज्ञानीनो, श्रावी अत्र समाय । धरी मौनता एम कही, सहज समाधिमांय ॥१८॥ सर्वेषां ज्ञानिनामत्र समाप्तिमेति निश्चयः। उपत्वैवं गुरुणा मौनं समाधौ सहजे धृतम् ॥ ११८ ।। The doubtless ascertainment (of Truth) in all knowers (successful seekers after Truth) arrives at this point and stops then. Having said this, (the True Teacher) assumed silence in easy selfabsorption. the Pupil's Benefit from Knowledge. 119. सद्गुरुना उपदेशथी, श्राव्य अपूर्व मान । निजपद निजमांही लघु, दूर थयु अज्ञान ॥११६ ॥ सद्गुरोरुपदेशात् त्वाऽऽगतं भानमपूर्वकम् । निजे निजपदं लन्धमज्ञानं लयतां गतम् ॥ ११६ ॥ By the teaching of the True Teacher (to the pupil) came new light He gained self-knowledge in his own self. His ignorance disappeared. 120. मास्युं निजस्वरूप ते, शुद्ध चेतनारूप । अजर, अमर, अविनाशी ने, देहातीत स्वरूपा॥१२०॥ -

·( 104 )
तद भासितं निजं रूपं शुद्ध चैतन्यलक्षणम् ।
अजरं चामरं स्थास्नु देहातीतं सुनिर्मलम् ॥ १२० ।।
To him bis own nature
appeared to be
puro
and consciousness itself, undımınıshable immortal,
indestructible and of a naturc (cntirely indepon-
dent of) and separate from the body.
121.
कर्ता, भोक्ता कर्मनी, विभाव वर्ते ज्यांय ।
वृत्ति वही निजभावमां, थयो अकर्ता त्यांय ॥१२॥
यदा विभावभावः स्याद भोका कर्ता च कर्मणः।
यदाऽविभावभावः स्याद् भोक्ता कर्ता न कर्मणः ॥ १२१ ।।
(He came to sce that he is) the doer and
enjoyer of Karmas, (only) where there is delusion,
(and deluded identification of the soul with the
body). (As soon as his) life flowed in his own
nature, (he) at once became non-doer (and non-
enjoyer also).
122.
अथवा निजपरिणाम जे, शुद्ध चेतनारूप ।
कर्ता भोक्ता तेहनो, निविकल्पस्वरूप ॥ १२२ ॥
स्वाभाविक्यस्ति वा वृत्तिः शुद्धा या चेतनामयी।
तस्याः कर्ताऽस्ति मोकाऽस्ति निर्विकल्पस्वरूपभाक्॥१२॥

·( 105 ) In other words, whatever may be his self- Imodifications, in the form of pure consciousness, (he is) the docr (and) enjoyer of them, without any change m himself. 123. मोक्ष कह्यो निजशुद्धता, ते पामे ते पंथ । समजाव्यो संक्षेपमा, सकल मार्ग निग्रंथ ॥१२३ ।। उक्तो मोक्षो निजा शुद्धि. म मागों लभ्यते यतः। सक्षेपेणोदिनः शिष्य ! नैर्ग्रन्थः सकलः पथः ॥ १२३ ॥ Liberation is taught to be the pure (nature of the soul) itself. That by which it is gained, is the war (to Liberation. The True Teacher) has explamed in brief the perfect path of the Liberatcd Ones. 124. अहो ! अहो ! श्रीसद्गुरु, करुणासिंधु अपार । आपामर पर प्रभु कों,अहो ! अहो ! उपकार॥१२४॥ कृपापानीयकूपार ! गुरुदेव ! अहो ! अहो । अयमुपकृतो दीनश्चोपकारस्त्वहो ! अहो ! ॥ १४ ॥ 010! The Holy True Teacher The unfathomable ocean of Truth (or Compassion) O Lord ! you have done the greatest good to this poor pupil.

·( 106 )
125.
शुं प्रभुचरण कने धरूं? आत्माथी सौ हीन ।
ते तो प्रभुए श्रापियो, वर्तुं चरणाधीन ॥ १२५ ।।
प्रभोः पादे धरेयं किमात्मतो हीनकं समम् ।
अर्पितः प्रभुणा सोऽस्ति भवेयं तहशवदः ॥ १२५ ॥
What should I offer at the feet of the Lord ?
Everything is less than the soul. That (Soul or
Soul-Knowledge) the Lord has given me (thus it
being impossible for me to offer anything, I) live
under (the protection and guidance of the Holy
Teacher's) feet.
126.
श्रा देहादि आजथो, चत्तौ प्रभुप्राधीन ।
दोस, दास, हुं दास छु, तेल प्रसुनो दीन ॥१२६॥
अद्यतस्तञ्चरीरादि जायतां प्रभुचेटकम् ।
दालो दासोऽस्मि दासोऽस्मि तत्प्रभोर्दीनशेखरः ॥ १२ ॥
All this body etc (of mine) from to-day, I
employ in the service of the Lord. Servant la
servant I am, a very humble servant of that Lord.
127.
षड् स्थानक समजावीने, भिन्न बताव्यो आप।
म्यानथकी तरवारवत्, ए उपकार अमाप ॥१२७॥

·( 107 । थानषक्टं विसशाप्य भिन्नं दर्शितवान् भवान् । असिकाशमिवाऽऽत्मान चामिनोऽयमनुग्रहः ॥ १२७ ॥ By explaining the six doctrines you have shown some the separateness of the self (from the body), like the sword in its sheath.' This boon is immeasurable Conclusion. 128. दर्शन घटे शमाय छे, प्रा षट् स्थानक मांहि । विचारतां विस्तारथी, संशय रहे न कांइ ॥ १२८ ॥ स्थानषक्टे समाप्यन्ते दर्शनानि षाडेव भोः । न तत्र संशयः कोऽपि यद्यालोच्येत विस्तरम् ॥ १२८ ।। The six systems of philosophy are included in these six doctrines. By detailed (analytical) thinking, no doubt can remain (as to the truth of this Commentary -The Om Tat Sat of Vedanta. Is included in the all-comprehensive pature of Omni- The Aviveka. of Samkhya, the wandering of the Puusa in the toils of Prakriti is included in the delusion (Moha) of the soul entangled in mundane life The logic of Nyaya is included in the Absolute, Real, and Practical points of new, Science ·( 108 ) by which alone true self-knowledge can be attained. The materialism of Varscsika is in the reality of the matter of the body, speech and mind, the vibrations in' which are the primary and essential causes of the ever-going forging of the fetters of the soul in Samsara Even the Uttara Mimapsa finds an echo in the advocacy of rites and proper conduct, of course always provided that it is preceded by right knowledge For asceticism religious practices are futile or childish, if right knowledge does not accompany them. Jainism calls them puerile austerities, bala tapa of Atmarusasana, verse 15. or 129. आत्मभ्रांतिसम रोग नहीं, सद्गुरु वैद्य ETTI गुरुधाज्ञासम पथ्य नहीं, औषध विचार ध्यान||१२| आत्मभ्रांतिसमोरोगो नास्ति भिषग् गुरूपमः। गुरोराशासमं पथ्यं ध्यानतुल्यं न चौपधम् । १२६ ॥ There is no disease (so bad) as soul-delusion; (no) skilled doctor (like) True Teacher; (10) prese cription (like) the commands of the Teacher, (and no) medicine (fike) contemplation (of and) concentration (upon the true nature of the soul).

·( 109 ) 130. जो इच्छो परमार्थ तो, करो सत्य पुरुषार्थ । भवस्थिति आदि नाम लइ,छेदो नहीं आत्मा।।१३०॥ प्रप्सवः परमार्थं येते कुर्वन्त्वात्मपौरुषम् । भवस्थित्यादिहेतोस्तु न च्छिन्दन्तु निजं बलम् ॥ १३० ॥ If you desire to attain the Highest Ideal, then have the hughest (truth as the) aim of life. In the name of the condition of life (circumtances etc.) do not destroy the aim of the soul(-knowledge). 131. निश्चयवाणी सांभली, साधन तजवां नोय । निश्चय राखी लक्षमा, साधन करवां सोय ॥१३१॥ आकर्य निश्चितां वाणी त्याज्यं नैव सुसाधनम् । रक्षित्वा निश्चये लक्ष्यमाचर्यः साधनाचयः ॥ १३१ ।। Having heard the word (according to the pure) Real (or absolute point of view that the soul is pure and quite free from the limitation, impurities and sinfulness of the body) do not give up the means (of attaining it). Keeping the real point in view, the means (.. e pure conduct, rites etc) should be pursued ·( 110 ) 132. नय निश्चय एकांतथी, आमां नथी कहेल । एकांते व्यवहार नहीं, बन्ने साथ रहेल ॥ १३२ ।। निश्चयो व्यवहारी वा नात्रैकोन्तेन दर्शितः। यत्र स्थाने यथायोग्य तथा तद् युगलं भवेत् ॥ १३२ ॥ In this (book, the account is not given from the one-sided view of real stand point, nor from the one-sided view of practical stand point. The two go together (and must be (and must be applied in their appropriate places) . 133 गच्छ मतनी जे कल्पना, ते नहीं सक्ष्यवहार । भान नहीं निजरूपन, ते निश्चय नहीं सार ॥१३३॥ सद्वयवहारहीनाऽस्ति कल्पना मत गच्छयोः । निजभानाद् ऋते तात ! निश्चयो न हि सुन्दरः॥ १३३ ।। All bias and distinctions which relate to set or creed, these are not right practice. So als where there is no knowledge of the true natur sior of the self, there is no true Real stand point. pre! 134. आगल ज्ञानी थइ गया, वर्तमानमां होय । थाशे काल भविष्यमां, मार्गभेद नहीं कोय ॥१३४॥ (ar nace ·( 111 ) अभूवन् शानिनः पूर्व वर्तन्ते ये च नाऽऽगताः । विदां तेषां समेषां वै मार्गभेदो न विद्यते ॥ १३४ ॥ There have been (self)-knowers in the past, ire in the present, shall be in the future. There is 20 difference in the way (by which they attained elf-enlightenment). 135. सर्व जीव छे सिद्धसम, जे समजे ते थाय । सद्गुरुआज्ञा जिनदशा, निमित्त कारण मांय॥१३॥ सिद्धतुल्यान् समान् जीवान् यो जानाति भवेत् स सः। अर्ह स्थिति रोगशा निमित्त तत्र विद्यते ॥ १३५ ।। All souls are like Siddha (perfect or Liberated souls). He who understands this becomes (Siddha), Of this (the essential or necessary) auxiliary cause (is the obedience to the precepts of the True Teacher, (or contemplation of the state of Tinahood, (the conquest of the passions and nonall). 136. R पादाननुं नाम लई, ए जे तजे निमित्त। पामे नहीं सिद्धत्वने, रहे भ्रांतिमां स्थित ॥ १३६ ॥ उपादानच्छलेनैव निमित्तानि त्यजन्ति ये। लभन्ते सिद्धभावं नो भ्रान्ताः स्युस्ते उत ध्रुवम् ॥ १३६॥ r ·( 112 ) Putting forward the real principal cause, those who forsake the auxiliary cause, do not get Siddhahood (perfection) and remain fixed in fallacy (error). 137. मुखथी ज्ञान कथे अने, अंतर छूटयो न मोह । ते पामर प्राणी करे, मात्र ज्ञानीनो द्रोह ॥ १३७ ।। वकि ज्ञानकथां वक्त्राञ्चित्तं मोहतमावृतम् । यस्य रङ्कस्य मर्त्यस्य शानिद्रोही स केवलम् ॥ १३७ ।। Those poor people who preach knowledge by the mouth when delusion has not left their inside, show only hostility to the real knowors of self (by claiming to be what they are not in reality). 13&. दया, शांति, समता, क्षमा, सत्य, त्याग, वैराग्य । होय मुमुक्षुघटविषे, एह सदाय सुजाग्य ॥ १३८ । दया शान्तिः क्षमा साम्यं वैराग्यं त्याग-सत्यते । मुमुक्षुहृदये नित्यमेते स्युःप्रकटा गुणाः १३८ । Compassion, Peace, Equanimity, Forgiveness, 'Truth, Renunciation, Non-attachment are (found) in the leart of Liberable (aspirants of self-realisation), (and) they (are) always awake (there, '.e., active in the heart).

·( 113 ) Commentary.- "The 'True language of religion he language of Love" so said Sabatier. Com. sion, peace, service, etc. are merely the symbols This Divine Passionless Passion. 139. 'भाव क्षय होय ज्यां, अथवा होय प्रशांत । हिये ज्ञानोदशा, वाकी कहिये भ्रांत ॥ १३९ ।। पत्राऽस्ति मोहनं क्षीणं वा प्रशान्तं भवेत् तकत् । वाच्या शानिदशा साऽन्या भ्रान्तता स्पष्टमुच्यते । १३६ ।। When Delusion thought-activity is destroyed :S suppressed) or has subsided, it is called condition of the knower (of the Self). All } rest is illusion (Fancy, Error). 140. ल जगत् ते एठवत्, अथवा स्वमसमान । कहिये ज्ञानीदशा, बाकी वाचाज्ञान ॥ १४० ॥ उच्छिष्टान्नायमानं वा स्वप्नवद् वेत्ति यो जगत् । एषा शानिस्थितिर्वाच्या शेषं वाग्जालमामतम् ॥ १४० ॥ The whole world is like rejected food, or like tream. (Knowing) this is called the condition of e knower (of the Self). All the rest is lipowledge merely.

·४ ( 114 ) Commentary.---rood once rejected is not can again, so the wise Believer rojects all the worl things as undesirable. Therefore he must not ti them up again. 141. स्थानक पांच विचारीने, छठे व जेह । पामे स्थानक पांचमुं, एमां नहीं संदेह ।। १४१ स्थानपञ्चकमालोच्य पाठके यः प्रयतते । प्रामुयात् पञ्चम स्थान नाऽत्र शवाकोऽपि रे ! ॥२४॥ He who having thought over the (tirst) it doctrines follows the sixth, gains the tifth doctrit (liberation). There is no doubt in this 142. देह छत्ता जेनी दशा, वर्ते देहातीत । ते ज्ञानीनां चरणमां, हो वंदन अगणित ।। १४५ देहातीता दशा यस्य देहे सत्यपि वर्तते । तज्ज्ञानिचरणे मेऽस्तु वन्दनाऽगणिता त्रिधा ॥४२॥ At the feet of that self-knowor who lins embodied condition, (but yot) lives (a li beyond (all attachment for) the body. The are innumerable obeisances from me. Dedicated to the Feet of the Holy Truc Teache

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