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·Jainism
A KEY TO TRUE HAPPINESS
By
BRAHMACHARI SITAL PRASADJI
Published by
BADHICHAND GANGWAL
Secretary
THE MANAGING COMMITTEE
Shree Digambar Jan Aushaya Kshetra Mahaveer
Mahaveer Park Road,
JAIPUR (India)
Posh, Veer Nirvana Sambat 2477
Vik. Sam 2007
January 1951
Price
kupee one only

·Copies can be had from
(1) The Secretary, The Managing Committee,
Shree Dig Jain Atishaya Kshetra Shree Mahaveerji
Mahavir Park Road, Jaipur (Rajasthan)
(2) Kshetra Karyalaya,
Shree Dig Jain À Kshetra
Shree Mahaveerit (Jaipur Dt)
(3) Director,
The World Jain Mission,
Aliganj ( Etah ) India
Printed by
Pt Bhanwarlal jain Nyayatırtha,
SHREE VEER PRESS,
Manıharan Street,
Jaipur City (India)
$4

·4 CONTENTS ti . 1 Page 1 $ 1 28 Publishers Note (in Hindi ) Preface IV Foreword True Happiness Who am I? 10 Descnption of soul from the real point of View 14 Difference between Soul, Energy and Fate 23 Seven Principles of Jainism Soul 28 Extemal Sell 29 Internal Self 30 Supreme Self 32 Some special features of the soul 33 Seven occasions of the soul's extension 41 Eleven classes in the fifth stage SS Fourteen soul quests 61 Non-soul Inflow and Bondage 70 How Karmas fructify show good o bad results 79 Checking of the Inflow 81 Principle of Shedding 83

·(11)
Principle of Liberation
What is around us ?
What is Syadtad ?
Our duty to ourselves
How to do spintual exercise
Our duty to others
84
86
89
111
112
114

·- प्रकाशकीय प्रस्तुत पुस्तक श्री महावीर ग्रन्थ माला का तीसरा पुष्प है। इससे पूर्व इस प्रयमाला में आमेर शास्त्र भण्डार जयपुर की 'प्रय सूची' ए 'प्रशस्ति सह नामक दो पुस्तके प्रकाशित हो चुरी है। इन दोनों को साहित्य प्रेमियों तथा पुरातत्त्व गवेपियों ने बहुत पसन्द किया है। प्रस्तुत पुस्तक स्व प्राचारी शीतलप्रसादजी की कृति है। अभी तक यह अप्रकाशित थी। कुछ समय पहिले मेरे मित्र स्व० श्री रामचन्द्रजी सिन्दूका, मंत्री श्री महावीर अतिशय क्षेत्र समिति के पास घायू कामता प्रसादजी जैन, संयोजक विश्व जैन मिशन का पर आया और होंने यह इच्छा प्रकट की कि इस पुस्तक यो क्षेत्र. समिति की ओर से प्रकाशित करवाया जाय। सिन्दूकाजी ने श्री पं. नसुखेदासनी यायताथ की सम्मति लेकर यह पिचार क्षेत्र समिति के सामने रखा और समिति ने इसे प्रकाशित करने की स्वीकृति दे दी। इसके याद हमारे दुर्भाग्य से, श्री बिन्दुमा जी एक हद्गति रुक जाने से देहान्त हो गया। इसलिये इसके प्रकाशन के काम में थोड़ी दील हो गई । श्राजकल' प्रेसों के पास प्रत्यधिक मार्य होने से और कई प्रकार की अन्य। अमुविधाओं के पारण किसी भी प्रकाशन में विलम्ब हो ही जाता है सो इस में मो इस पुस्तक का संशोधन और प्रूफ रीडिंग अंग्रेजी जैन गजट के भूतपूर्वक सम्पादक भी सी . एस मल्लिनाथन बी (मद्रास ने दिया है । इसका प्रास्तारिक इगलैंड के विद्वान् श्री मैथ्यू मैके ने और भूमिका जैन समाज के सुपरिचित समाज सेवी या कामसान प्रसादनी ने लिखी है।इन सयको मैं धन्यवाद देता हू और श्राशा, करता है कि पुस्तक का.अधिक से अधिक उपयोग होगा। महार पार्क रोड निवेदक-यधीचन्द-गगवाल : मंत्री-प्रवध कारिणी समिति ।। जयपुर सिटी, सनयान] श्री दिन अतिशय क्षेत्र । ताप नगरी सन् १५१, } } श्री महावीरजी । दुधार - अथा ·+ Y 1 PREFACE ) 1 1 The Late Re. Brahmachår Sitzprasadini, author of the present work require's no introduction to nidian leaders He was not only a profound scholar of Jainism but he, was 'a great teacher and prescher pfi , the Teachings of the Blessed Torthankaras just a year belpre he kicked the bucket ot life, he sent the manu- Script of this book to me; and asked me to get it published So simple and truthful was he, that he wrote: to me frankly to get the language of the book corrected before sending it to the rpress. Yelts Tolled away and the Ms remained lying in the shelf of my writing desk However in December 1948 iwo Unexpected letters reached my hands They were from Mr Mckay of Brighion and Di Talbot of Fareham (England) andı! both of them expressed the similar idea and the neces sity for the propagation of Jainism in the Vest They pointed out that the West has become tired of material deals and is turning towards Spiritualism Iunism answers the need of the nyesent demand hence Jain Literature and ag scholars should be sent to the Vest Accordingly "THE VORID JAIN MISSION" ·has come into existenker with the only object of spreading the Jam Taschings and Ahimsa Caluc al over the world In its "Mahavira Publicatonts Tract Serey sorte Interesung and thought proroking pamphless lezve alseady been published Sull rev literature daling with the deep soul inspiring study of Jain tenets as a desideratum I took cat the Ms of the present bukak and woning it to fall the need, I mailed it to OUT Irlored and populat' Jaatiother' Seth Ramchandrası A hinduka, whom the sound advice of our crudite scholar Shu Pandat Chamukhdroi Nyayatırth,mpomiard to get it publiked True to his promise, he got the lang uise of the manuscript corrected and improved by our profound scholar Bro C.S Mallenathan of Madras, to rhom we extend out thanks, Shri Alundukaji pot fts must canon sancboned by the Executive Committee of Shirt Mahavira Anslaya Ashetra, but the cruel harul of death satichaul tum aray from as quite un mely and uncel Kurtukafi las risen to the her spiritual realm, but has sublime start of tel plous fen our and acinity Is Instrumental to rush on the mous and solid work cl spreading Jainism all round even alter het. His esterna d Inend grid clue present strEARTY Sein Badclamli Gange took up the work and the book is bang presented to cut realms in the present shape Our all thank to the past and the present secretarles and to the Committee members

·(viy)
May the light of Truth, whichyst imparts, shine on
the Right:Path of Emancipation i and i may Peace
preval I am delighted to see that the desire of a
departedesoul has majenialised
Kamta Prasad Jain
}
Aliganj, {Etah)'U P
Director:
The World Saia Mision
19
ܢܚܫ
1
11
P}
18-8,50
1

·h <IFRS FOREWORD, "It has been a labour of love to read this addition to Jain Literature by the Late Erahmacharia Shre Sitalprašadji The works of this worthy Brother, ham told, have found a permanent place I among works on Jainım By casy stages the learned author leads the reader to Emancipation of the soul Not only was this Jain Brahmachan a writer, but he proves, in the production of this book that he is also a Teacher of great ability "The key to Happiness". well and truly designa ted It is indeed the key to Real Happiness that of the Soul, not depending on anything appertaining to matenal wealth I truse_that_the_completed book will be read and meditated upon by all who are willing to lay aside, during the perusal, all pre-conceived ideas of religion By so doing the reader will find the Pearl of Great Price which is fully revealed therein As a Jain Missionary I am greatly indebted to Bro K. P Jain of the World Jarn Mission, whose ambition is to send to these shores a Jain Teacher, who will reveal the Teachings of the Tirthankaras, those worthy oncs, who by their lives of self-sacnfice and Teachings have left to mankınd the way to Liberation,

·(VII)
In "Jainism a key, to True Happiness" the **
is fully revealed; and this* binok will prove to
a Beacon of Light to many who are now in the sca
darkness
3
21
Bnghton (Sussex)
ENGLAND
Matthew Mckay
#
1

·True Happiness Lile has limited time however long it may be. A wise man should pass the days of lns life as peacefully and happily as possible. As the man is the highest being he is responsible for leading his life as harmlessly as possible. True happiness is the nature of the soul It does not depend upon external objects It is contrary to sensual pleasures, just as peace i contrary to passionate thought - activity Sensual pleasure is dependant on external objects 17 can only be emoyed if the desired object is procured and the power of enjoying it is present in the senses If either of the two is absent it can not be enjoyed How difficult it is to attain the desired thing Truc thappiness, being the nature of every soul, can indepen denly be enjoyed, whenever attention is concentrated upon the true nature of the soul How can it be believed that there is any sort of pindependent true happiness in every soul ? A sensible man must seek after some prool Let us try to find out a proof to show that there is a kind of happiness in the soul which is not sensual pleasure, 'bur is Other than sensual pleasure

·Persans doing good to others selflessly without
a desire for any gain generally experience it
For example a poor man is hungry Having seen
him a good man becomes compassionate and supp
lies him with necessary pure food At that very time
he feels a sort of happiness involuntarily He does
not afford focd with the object of having any plea
sure, yet he feels happiness naturally The same is
the case with a true scout who takes up a wounded
man from the street and brings him to a hospital and
arranges for his treatment. A man is attending a
meeting where an appeal is made for funds for a
charitable institution Being impressed with its utility
he pays one thousand rupees
At that very time when
he gives up attachment with the sum he feels some
happiness
These three instances are sufficient to proceed on
with the philosophical quest after true happiness in
the above examples, not one person enjoyed his
senses when doing good to others Neither did he
touch any beautıful object, nor taste any sweet thing
nor snell ary scent, nor heard any melodious song
There is ab ence of any act of sensual pleasure It
15, therefore, quite clear that happiness felt at the tme
of performing an act of selfless nature is not and can
hot be sensual pleasure, but it is some thing other than

·( 3 ) the sensual pleasure What is it and how is it felt ? These are the questions to be properly understood and Answered As this happiness involuntanly felt at the nioment of a chantable dead does not depend upon any enjoy ment of senses, it must be taken to be super sensual and independent It cannot be an attnbute of matter and consequently it must be taken to be an altnbute of the soul Whenever any charitable act is performed with unselfish motive there is sacrifice of some attach ment Attachment towards worldly belongings does not give us any occasion to be attentive to the innerself and so we can not feel that true happiness, although it is always present in our soul We feel it at the time of a charitable deed to the extent we give up attach ment If a thoughtful person gives up attachment altogether even for a moment he will feel tumself full of true happiness Thus true happiness is the natural attribute of the soul and can be enjoyed independently without the help of senses True happiness is indestructible as the soul is indestructible, while sensual pleasure is destructible sensual pleasure cannot last for ever Death comes and separates us from this body and all the external objects of the senses ·( True happiness partes the soul from harmic dry, while sensual pleasure is the use of bnnging impunty to the soul It is a muke that attachment is the case of karmic bondage and non attachment is the cause of freedom from Armin bondage Without deep attachment no sensual pleasure can be enjoyed there fore it causes Carmic bondage On the contrar there is non attachment at the time of enjoying true happiness it is therefore the cause of soul punfaation True happiness is accompanied by peace while scasual pleasure is always associated with passions or non peaceful attitude. Thus, true happiness is the Ical happiness Sensual pleasure is not real tour is a ficutious idea of happiness Sensual pleasure becomes the cause of snel and sorrow } apievable objects are lost for ever we become disappointed and feel ourselves plunged in a deep occan of costow and pain There is no question of feeling any pain or sorror in the case of true happiness There can not be separa tion of soul from the soul nt any moment Soul is al w wys soul. True happiness bnngs satisfaction while sen sual pleasure is the cause of increasing dissatisfaction or desires Desires are going on increasing Ilonc desite is satisfied others still remain unsatisfied Besides that, the very same desire khich is satisfied for a while, rises up again with greater force than before Each moment that desire is fulluled there is always Ag ·increase of desire If any melodious song is heard, there is a desite to heat more melodious songs Vise men have, therefore, said that as fire can not be extinguished by pouning fuel into it, so the fire of desire canot be satisfied by enjoying sensual pleasures The time of this corporeal life is short the time comes when 7 person is obliged to leave the body and along with It all the conscious and nonconscious objects. Soul full of desires leaves the body and goes disappointed to another body where he is again surrounded sth desire according to the number of senses he possesses. There niso a lifetime is passed after finding out means to satisfy the senses and at last he is again obliged to leave the body and go to take another body fully des appointed and unsatisfied Thus numberless bodies have been adopted and left without ever being able to satisfy any of the five senses Really, desires are diseases Sensual enjoyments instead of quenching the thirst of desires increase the diseases of desires Enjoyment of true happiness only can gradually cure the disease of desires Desirelessness is the real health of the soul True happiness only can procure desireless mess Enjoyment of true happiness gradually dimrnishes the desire for sensual pleasure We are thabi tuated to sensual enjoyment for a very long period and it is, therefore, not possible for every soul to give up the desire at once At first we must have true

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·( 7 ) tion to the increment of his nonattachment and soul power his desire for sensual pleasure diminishes There comes a time when he gets such a strong non attachment and soul power that he becomes free from sensual desires and then he dissociates himself from family members and leads a pure and secluded life, fully devoted to the realization of true happiness and self purification Realization of true happiness only is the way by which the force of the passions which produce destre, is lessened or removed Realization of true happiness is based on honesty, justice and morality A night-believer believes that there is a soul in every living creature and all the souls are equal by nature They are therefore bus brethren Just as he feels pain on being tortured and troubled and enjoys relief on being cared for so every worldly soul feels pain on being afflicted and enjoys relief on being looked after It is therefore his duty to deal with the worldly souls as harmlessly as possi ble Thus his right belief makes him honest, just and moral By his nature, he will not tease others will not speak false hood, will not steal others property will not entrap himself in unjust and improper sexual enjoyment and will not be too greedy for worldly things, since to acquire them he will have to mar the enjoyment of true happiness. Thus real morality will spring forward in the core of his heart ·Viong belief that sensual pleasures would satisfy desires is the foundation of dishonesty Injustice and immorality Bribe taking cheating and all other injurious and bad acts are performed on account of the strong desire for money and agreeable senseobjects À wrong believer wants to satisfy his desires by fair or foul means He does not care for the troubles and anxieties of others He is blind to justice honesty compassion and morality His life becomes a burden to the society while the life of a right be liever is an ornament to the society He is useful helpful and nontroublesome to the society Belief, knowledge and practice of enjoyment of true happiness have made him a true gentleman A gentleman, having right belief in true happiness, can lead his life peacefully and happily under all the agreeable and disagreeable circumstances, His happi ness does not depend upon external things. He may be poor or rich a labourer or a lord low or great, ugly or beautiful illiterate or literate beggar or a donor young or old soldier or a military officer yet he can feel true happiness always He will remain content and sausfied even under the pressure of poverty and unemployment Eaung of grams will not disturb his mind He will be satisfied with any kind of pure and simple food ·How golden and beautiful will be his life hov soul inspining will be his life, hoe good and honest will be his life how simple and admirable will be his life how cheerful and harmless will be his lle can only be known to a right believing person who is walking on the path of enjoyment of true happness Real humamty can be seen only in such a night believing human being This world will be worth living in of human beings learn this lesson of enjoyment of true happiness ** ·Who ami ņ) True happiness is the nature of every soul Genetally every sensible man wants to know the true answer to the question "Who am 1” At once his conscience replies that he is something which has the capacity of knowing function of knowledge is being done through the senses of touch taste smell sight. sound and mind A dead body being devoid of this function of consciousness is called dead matter like dried mud wood or stone Consciousness cannot be the attr bute of matter whether it be an atom or 1 molecule Evidently material things such as a toy table or a chair cannot feel, cannot know Cinnot understand bec 7115e these are dead matter, while a new born child feels knows understands because it is a living being To an unbiased mind the difference between hving and dead matter appears to be the cause of the presence of something a living being and the absence of the same in the dead matter thing is "1" or it may be termed "The knower or soul or spirit or "Atm7" ( in Sanskrt) This body whether fine or gross is only an abode of this soul Soul is intermingled or is pervading in every part of the That some ·body like tire pervading in wood and oil in lin seed The whole body can feel the presence of the soul but becomes unable to feel on its absence from the body It is impossible to produce the capacity of conscious ness in matter by itself All productions or formations are nothing but conditions of the attubutes already present in a substance. Every formation of milk possesses the quality of milk in some form Butter cream etc are really not different from milk out of which they are formed Golden ornaments are not different from gold Iron fetters are not other than son Wheat brend is but a modification of wheat grain All the dead or maternal things can neither know themselves they know others is due to the presence of the soul that living beings can know themsekes as well as others according to their capacity of knowledge As long as a man is living you can see that he has got diffe tent kinds of good bad and pure thought activities Several kınds of thoughts are found ina living being They can be grouped under six heads, called thought prints, black blue, grey yellow pink and white The first three represent the worst worse and bad thoughts while the other three represent good better and best thoughts A dead body at once becomes devoid of all these bad and good thoughts A conscious being alone can have feelng thought rememberince recognition nor cart

·Who am I?
True happiness is the nature of every soul Genea
tally ciery sensible man u pats to know the true answer
to the question "Who am |* At once his conscience
replies that he is something which has the capacity
of knowing Funcuon of knowledge is being donc
through the senses of touch taste smell, sighe sound
and mind A dead body being devoid of this function
of consciousness is called dead matter like dried mud
wood or stone Consciousness cannot be the nteri
bute of matter whether it be an atom or 1 molecule
Evidently material things such as a toy table or n chair
cannot feel, cannot know, cunot understand because
these are dead matter, while a new bom child feels
knows understands because it is a living being To
an unbiased mind the difference between living and
dead matter appears to be the cause of the presence
of something a living being and the
absence of the same in the dend matter
That some
thing is 'l" or it may be termed "The knower' or
soul or spirit or "Atma" ( in Sanskrit) This body
*hether fine of gross is only an abode of this soul
Soul is intermingled or is pervnding in every part of the

·three represent the worst wongo5 the other three represent good and best A dead body at once becomes to s2re and good thoughts As 3 bar have feeling thought, rezero (11) body like lire pervading in wood and oil in lnseed. The whole body con feel the presence of the scene the one becomes unable to feel on its absence from the body It is impossible to produce the capacity of consons ness in matter by itself All productors ct lorenzanas are nothing but conditions of the attribues aboardy present in a substance Even forma:ca of possesses the quality of milk in som- (cre cream etc are really not different from as which they are formed Golden omares TI different from gold Iron fetters are not och en Wheat bread is but 7 modification of the All the dead or material things cz: o lice themselves can is due to the presence of the sole Low beings can know themselves as të as stuens according to their capacity of krokem As long as a man is living you can see the be bas the rent kinds of good bad and pere Hengelo crises Several kınds of thoughts are fordelingen They can be grouped under six beats on wongan pes black blue, grey yellow pakz.ro Tiersen nor they ker me 1 , 1

·(
12 )
argument, conclusion reason scriptural knowledge
visual knowledge, mental knowledge and at last
omniscience
Matter in any form, either as an atom
or as n molecule can never have any form of consci
ousness Body changes and decays; never particles
of matter combine, old ones nte dissolved, yet the
conscious being living in the body can remember
events wh ch happened many years ago Soul alone
can store knowledge can become greatly learned con
become a super natural knower and can gradually
progress and acquire omniscience No person how
ever illiterate or ignorant he may be can acknowledge
that he is matter or a thing which can not know a
t thing I know!)
"I know I know this awareness is quite
sufficient to prove the existence of the soul
This soul of ours appears impure, because we have
different kinds of impure thought activities such as anger
pnde deceit and greed Every impure thing must be
looked at from two different points of view In order
to know the real nature of the thing we must see it
from the real point of view, called Nischaya Nasa"
And to know its impure condition, we must see it from
the practical point of view called "V jayahara Naya
Ve may take a dirty cloth made of white cotton
From the real point of view it is shite not dirty and at
the same time, from the practical point of view it is

·15 is (13) dity due to its connection with dirt If we do not see that desty cloth from both these foints of view We cannot form an idea of punlying it and st can never be cleaned One sided view will not send our purpose if we know that it is wlute only and not dirty we cannot purify it or if we know it dirty and not white, even then we can not punfy it When we have the firm conviction that the cloth really white but practically looks dirty being mixed with dert and that the dirt is foreign to cloth and can be removed only then we will apply soap etc. to cleanse the cloth and then it will appear in its reality is pure white cloth on the removal of the dirt. Similarly we should app'y both these essential points of view to know our souls which appear dirty now This soul of ours looks like a cloth variegated with different spots of mud Such a cloth while show ing spots of mud, also shows itself to be white on its surface Ve find in our souls spots or defects of ignorance and passionate thought activities as well of as knowledge, peace contentment, mildness strught forwardness honesty, truth equanimity control cha stity etc They are all opposite to ignor incy and impure thought-activities Thus a keen insight into this soul will make us believe that this souls impure from the practical point of view, but point of view it is pure There is ·impunity in it The firm conviction that it is really pure but looks impure owing to its connection with some dirt can only persunde us to form a strong desire to remove the dirt and purify it This is the key to the realisation of true happiness and to the punification of this impure soul In order to form the clear idea of purity and impunity of the soul we must describe in details all the essential features about the soul from both the point of view, real and practical Description of soul from the real point of view The soul is quite pure, perfect, all knowing all peaceful and all blissfull It is quite free from any defent or informity or any passionate thought-activity, any desite or ambition, discontentment, care of sorrow it has enfinste knowledge infinite power and infinite happiness It is like the sun It knows all, sces all but is quite equanimous, not affected by praise or defama cion by others Really every soul is, by nature, pure and perfect There is godhood in it. look at the soul from the real standpoint, not taking into consideratian its connection with the foreign matter we see it as the highest soul, God or Parmatma Let us see how I is all knowing, all peaceful all bliss ful It is quite evident to us that this soul has the main When *

·IS)
attribute of knowledge lt alone knows Knowledge
cannot come out of matter Capacity of knowing
means capacity of knowing all which is knowable
All the substances with all their attnbutes and mode
fications are the knownbles It is knowledge that like
the light of a sun knows them all at one and the same
time If it does not know all it is covered with some
cloud of ignorance
Pure knowledge without any
obscurity of any dirt is always all knowing In impure
condition, our knowledge is limited but it adva
nces so far as we go on educating it or we go on
formly and calmly meditating upon it Many saints
practising high spintual meditation acquire super sensual
knowledge They can know many distant things many
cvents which have happened in the past or which will
happen in future Even learned scientists, when deeply
engaged in thinking about any formula gain knowledge
of a new invention Deep attention towards ones
own knowledge removes dirt of ignorance and know
ledge by itself springs forth Thus on removal of all
the dirt of ignorance it can have pure perfect know
ledge and can then be called all knowing Generally
we feel and know that the students have advanced in
knowledge, have improved in education, we do not
know or feel that some knowledge has been given by
some one else like 7 purse of money and thus has been
added to the store of the students Such can not be the

·( id ) is the nature of the soul We can teman peaceful for a long time if we sit in a oltary place and devote Oursehes to deep study of the pure scriptures External company with conscious or unconscious objects and internal impure matter of Karmas are the causes of bringing forward agitation of passion in our modifica tions of knowledge Absence of external and internal cause can not produce any passionate thought activity Therefore, it is proved that a cry soul by nature, is all peaceful without any tarnt of any kind of passion Every soul is all blissful also has been already stated in the first chapter that happiness is the nature of the soul Each soul is an ocean of true happiness It is non material because it is devoid of the attributes of touch taste, smell and colour, which are always present in material things Form may be changed but substance although capable of modification can never be destroyed It is indestructible also 75 every substance is indestruc tible Nothing new is created and nothing is destroyed, only conditions are changing This formula is quite correct as particles of matter, while forming themselves in molecules or molecules, dissolving into particles of matter cannot lose their existence at any time They any form, yet in substance they will continue in their natural existence We have got a piece of cloth It is made of threads, threads are made of cotton w..collected from the cotton plant live may take and

·(19)
burn that cloth it will take the form of dust which,
when thrown away,will mix with the molecules of mud
Nothing is produced out of nothing Nothing is des
troyed without producing anything There is always
change but never any new production or utter des
truction All the animate or inanimate real substances
of this universe are indestructible, always existing
although their modifications are changing every
moment A house becomes old not at once, but it
undergoes gradual change at every instant of time
Our bodies become old not at once we are continu
ing in change from childhood to youth and from youth
to old age in gradual modifications Body, being
made up of particles of matter, can be broken into
parts or can be dissohed Soul is not formed out of
iny particles of matter It is an unbroken and whole
substance, non material by nature li cannot be broken
nor dissolved Therefore it is always esting in its
nature. Thus we find that every soul occupying the
space of the body, it resides in, es by nature pure and
perfect all knowing all peaceful all blissful non mate
tial and indestructible in one word we can call i
God or Parmatma Really this soul of mine is the
pure God, residing in the temple of the body From
the real point of view I am pute perfect soul I am
God I am Parmatma I am the Supreme Being I am
the worshipful and the most beloved substance The

·( 20 ) is the true knowledge of oneselt of oneselt This is the right conviction in oneself from the practical point of view, I am impure, dirty, passionate, ignorant and unhappy How is it so? What is the cause of the impunty of the soul ? Let us examine and clear the important point There is no doubt at all, that this soul of mine is really pure and perfect, is said above but its condition, as found now is not such It has got ignorance of many fact. It has got anger pride deceit and greed It has desires and defects It has mate nal body It has many good or bad associates Unless any matter, which can obscure the real nature of a thins, has its connection with it nothing can be found to be impure Water is dirty because mud is mixed with it Cloth is dirty because dirt is deposited on it. Gold is unclean because dust has covered its brillancy Glass is not bright, because it is obscurrd by dust Similarly, soul is disty or impure because it has connection with some matter, which is foreign to it and has the capacity to obscure the nature of the soul Jain scriptures teach us that foreign matter is a group of material molecules which are called Karmic molecules. They are attracted, accumulated and formed into a fine Karmic body by an impure soul, through its bad or good activities through mind, body or speech under the effect of passions anger, pride, deceit and greed The same accumulated karmas, on their ripening, ·( 21 ) become the cause of our worldly pain or pleasure These molecules cannot be felt by any of our five senses of touch taste smell sight and hearing They are floating throughout the whole universe The soul has got the force of attraction which is called Yoga an attractive power Whenever impure soul has vibra uons which are caused by mild or s song activity of mund, speech or body, the force of Yoga attracts the surrounding harmic group of molecules They are mixed and bound with the already existing fine Karmic body These molecules, when bound, are termed as Karmas. They procure different natures different periods of stay and different kinds of fruition power according to mild or strong passions of anger, pride deceit or greed Every action performed by an impure soul not advanced to the passion less state is always due to the effect of one of the four passions All the non advanced souls are always found under the influence of passions and vibratory activity through action of any of the three media of speech,mind or body If we examine minutely our own actions in twentyfour hours of a day we shall find ourselves engrossed with passionate vibrations at every moment Sitting standing, walking, lying down, sleeping etc., in whatever condition we are, we have some inner mouve bad or good in our thought activities These thought activities.com are soul's vibrations affected by any of

·(22)
We, always, liqve attachment to our bodies or grec
able objects and thereby, we have love for some ind
hatred for others whom we dont like Attachment
love and hatred are the root cruses of our impure though:
activities which again become the cause of our action
All actins depend upon thoughts, whatever we think
kenct
A human being has got three kinds of bodies The
physical body, in which it is born is gress and is minde
up
of flesh blood bones, neries and skin The other two
bodies are very fine They pre Karmic and electnc
hodrs Karmic body is formed of harmic molecules,
75 said above Electric body k formed of electric
molecules which are also fine and floating throughout
the universe Electnc body helps in the functions
of Karmic and physical bodies When a man dies,
only the physical body is left behind
The other two
bodies do not leave the soul The soul goes with them to
another place of birth by the force of special Kurmas,
lending o another condition of life
Karmic body is
the chief casual body it is composed of mentorious
or dementonous Karmas, bound by that very soul, by
his good or bad thought-actrities it is the main
cause of having different kinds of the soul and all the
agreeable and desagreeable circumstances are mainly
due to the effect of material Karmas, accumulated

·( 23 )
before They fructify on their ripening time and then
shed off The process of new bondage of Karmas
and shedding off the old ones, is going on at every
moment in every worldly soul, whether it may be in
the body of a tree worm ant, bee horse, elephant,
17 1), woman, hellsh or celestial being
If we have bound ins bad harms, which will be
harmful on its ripening, and we perform any penance
bringing pure thought activity for the sake of destruc
tion of that very bad Kurma, we can shed off that
Karma before its fruition. It is the soul, which is itselt
responsible for its bondage or liberation from them
No other person can forcibly bind the soul with Karmas,
nor can he produce their fruit, nor can he remove
them
we sow, So we reap The function
of our Karmic body should be taken into consi
derrition similar to that of our physical body Every
soul is itself responsible for its impunity or purity
DIFFERENCE BETWEEN SOUL
ENERGY AND FATE
All the natural and pure attributes of the soul are
its energy, pox ér or cipacity to apply to different
functions Every soul, however impure it might be
cannot be totally obscured by the effect of Karmic
mutter It has more or less disclosure of its forces
MS

·( 24 F
A very non developed sout in a vegetable body, has
also some consciousness and some soul power
It
works with its own free will through that knowledge
and soul force Whatever knowledge and soul-force
we have got now are the soul's attnbute not obscured
By the effect of Karmas Whatever ignorance and
powerlessness, we possess, are due to the obscunty of
Karmic energies
As far as Karmic obscurity is re
moved we advance in knowledge and soul power
We are free to apply our knowledge and soul power
This is our energy It is not fate and is not due to any
effect of Karmas It is against fate Fate is nothing
but the effect brought forth by the Karmic energies on
their ripening Karmic effects are obstructions Karmas
are good and bad Although all the good and bad
Karmas are detrimental to soul's pure nature yet good
Karmas become helpful in bringing success in our efforts
it is only bad Karmas which bring farlure in our
efforts. It is, therefore, necessary that we should never bo
careless, tdle or coward, but we should always be
energetic Through our knowledge we must know the
nature of things and discrimination of what we should
do or what we should not do And through soul power
we should make exertion to do the needful right action
If good Karmas will operate, our actions will be
compleed, but it bad Karmas bring obstruction, we
shall fail in the compleuon, as we do not know

·( 25 )
What kind of Karmas will operate in future
It is our duty to go on performmg all the necessary
actions through our knowledge and the soul forces
without any fear of failure in most cases, we shall
achieve success, if we exert continuously willfully
and with a true heart.
Jain philosophy tells us that there are eight kinds
of Karmic groups They are the following
(1) Knowledge obscuring Karma which obscures
the natare of soul s knowledge
(2) Conation obscunng Karma-which obscures the
nature of soul's conation Conation is here
rreant, an indefiarte grasp of a thing, as general
thought by any of the senses, mind or by soul
itself In non-omnicient souls, it always pre
cedes knowledge Whenever we grasp any
form of a thing, it is knowledge Condition of
conscious attentiveness before this knowledge
1$ conation
(3) Deluding Karma which produces wrong
belief and different kinds ol passionate thcught
activities of anger ande, deceit, greed, fear,
disgust and sex inclination in the soul

·( 26 )
(41 Obstructise Amz-xhich obstructs souls
power and capacity to do clarity, to go
und to enjoy
(5) Age him—which keeps the soul entangled
IR 7 body of hellish sub humu, humın or 7
celestial being for a fixed time
(6) Body making Kamy-which makes good or
bad bodies of different kinds for the soul
(7) Family determinig Karma winich takes the
soul to a high or los social condition
(8) Feeling producing harm —which tends to pro
duce ple isure or pun
The first four Karmas are called destructive, because
they obscure the natural attributes of the soul The
other four are called non destructive bectuse they do
not obscure the nature of the soul, but put it under
such circumstances that a soul having attachment, is
entangled in worldly enjoy ments or sufferings
Every soul, however low be the position it occupies
in the worldly condition has some subsidence of the
three destructie karmas Vie Knowledge obscunng
Conation obscuring and obstructive karmis To the
degree of the subsidence there appears the capacity of
the soul for knowing objects and using them according

·to the soul poxer ( 27 ) This is the soul cnergy which is nguinst the effect of Kunas and is the souls oxit property to be used in worldly engagements What ever knowledge, conation and soul power are not yet exposed are due to the three Karms which obscure or obstruct them The other five Karras when operating, are called fate or destiny, good or bad There is always a struggle between the soul s energy and passions The stronger one conquers the weaker A right beheving soul, who has properly understood Karmas as its enemies and has know the true nature of the soul from the real point of view, always tries to conquer the effect of the passions, and there comes a time when It surely conquers and destroys all the four destructive Kurmas and becomes Athat or worshupful Lord, full of infinite knowledge, infinite power, introite conation, infinite and pure belief, infimte and pure percefulness and finute and pure bliss Owing to the operation of the other four non destructn e Kumas, it remains in the body till the exhaustion of the Age karma Thus Arhat tours the country and prerhes the way of Liberation to the general public On the expiry of the Age karmn, all the remaining harmic molecules are remo ved and the soul becomes Siddha, the perfect, pure and hghest soul, non matenal in its own true nature Like puse gold it shines itself It als zys retains its own J.

·( 30 ) because new desires spring up in numberless degrees and forms. Such a soul dies unsatisfied and is born in another body with the same desires for sensual pleasure In this way it transmigrates in infinite bodies continuous ly being born and subjected to death without enjoying n bit of true happiness This ignorance of itself is the cause of worldly wanderings Not knowing its own rea' ty, it is always the lover of matter So it can not find the ways of liberation from matter it remains always impure prinful and miserable Sensual ple? sures cannot satisfy the being besides they are the cause of increasing the disease of desires This Exter nal view is a perverse view and so it is to be avoided by one who wants to walk on the pilgrimage to Liberation Internal Self The internal self is one that is able to distinguish between soul and yon soul It always knows and believes that the true nature of its soul is always pure and perfect It is full of all knowingness and all peacelulness blissfulness it is all powerful and it is the true God and the real worshipful Lord Though mixed with harmic matter and being encaged in the material body yet it knows itself o be 7 separate and free entity It believes that true bliss is the natural nttribute of the soul and can be enpoyed by itself whenever attenton is discrted from non-soul non-soul towards the ·( 31 ) real soul It always sees perfection and pusty in itself At the same time it knows that all the internal and external impure and matenal conditions under which it has to live te due to the connection of fire and gross matter Just as a wise man is able to distinguish betwen what is good and what is bad similarly a nght believer, who is an internal self, sees the pure soul as separate from all the material connections and modes. Such a being is always satisfied and happy. Externally he has to perform different functions and duties according to the position he possesses, yet he knows that he is performing all these actions of mind body and speech under the influence of Karmas It is the effect of Karmas, which produce mild or strong passions. No doubt he uses his soul force to control these passi ons but owing to lackness of strong soulforce and under out ward circumstances, he is obliged to work according to the passions Yet he is aware of his informity and thes his utmost to remove at There is always a fight between the force of passions and his soulforce Sometimes the passions are conquered, sometimes they conquer the soul Yet his strong convictions of his godhood enables him to be ndvancing in his soul force and there comes a time when he becomes able to conquer the passions or even to destroy these Karmas which bring passionate thoughts Once all the passions are destroyed, he becomes De iceful and happy without any desire without any ·( 32 ) attachment without ary love and hatred Such a pute soul in that very life destroys all the Karmas and is totally freed from all the fine and gross matter and attains godhood and perfection Till he attains this object he remains happy, in whatever matenal condition he finds himself He lives like a spectator in the theatre of worldly phenomena He never identifies himself with the belief that the soul is the doer of worldly actions and enjoyer of pleasure and pain Thoughts brought about by the effect of Karmas are only responsible for the good or bad activity of mind, body and speech Supreme Self Godhood When the soul is freed from all the matenal connection line or gross, by the pracuce of sell realizats on and pure passionless conce tration it attains godhood or perfection Soul 1s really pure and perfect its attributes were undeveloped on account of their being affected by operation of obscunng Karmas. When all the Karmas are removed, the soul re mains as it is in reality The liberated soul does not lose its pure individual form It cannot be merged in any other soul, nor can it be joined with any other Just as the sun which was hidden under the darkness of clouds begins to slune on the removal of the clouds, similarly the pure and perfect soul shines itself on being liberated from the Karmic bondage The liberated soul always enjoys the nectar of true happiness it cannot have ·( 33 ) any anxiety cre worry, crrou grief hatred lose attachment ureasiness nor has it any concern with the worldly affairs It dose not intesfere with the actions of the worldly souls It retains its size according to hat which was of its last body It neither expands hor contracts By nature it goes upward and stops on the top of the universe The pure soul on being worslupped does not feel any impulse nor does ut feel any anger on being censured It is devoid of all kinds of attachment Still they who remember and recite and worship the pure attributes of that perfect soul purify their own thoughts Just as a deep study of the pure scriptures is helpful in changing thought activity, similarly devotion to the pure and perfect soul punfies the thought activity of the devotee Vhocs ct is freed from Karmic body, attains perfection There are infinite pure souls, all retaining their own separate pure individuality, all enjoy their own bliss quite independent of another SOME SPECIAL FEATURES OF THE SOUL (1) It is always hoing-It has got vitalities From the tel point of view it has pure consciousness and pure self absorption and bliss From the practical pont of view, it has four main vitalues age, breathing, sense, and force Senses are cf five kinds: sense of touch, taste, smell, sight and hann; Force is of three mon

·( 34 )
nor
kinds forccof body, specch ind mind Thus there are ten
vitaliues, namely S senses 3 forces, age and breathing
They help the soul in retaining any plıyıcıl body
When they pre destroyed, the soul has to leave that
outer body The soul is immortal and can neither die
can be born Destruction of vir altres means
death, production of them means birth These vitalt
ties vary according to the chasses of living beings
They can be classified into six divi ions
(1) One sensed beings, such as vegetable bodied
earth bodied, water bodied, air bodied and fire bodied
souls They grow by means of air and die, when they
do not have it They have four vitalties, 78€, breath
ing, sense of touch and bodily power It has been
proved by science that trees are living beings They
feel by means of touch They attract food and water
through their bodily power They breathe and they die
on the completion of their age
(2) Two sensed beings Small insects which have
got senses of touch and taste such as conches, mother
of pearl etc They have göt six uitzitses two senses,
powers of body and spcech, along with age and
breathing
(3) Three sensed beings. They are ants, scorp
1ons etc They have got three sapies of touch, taste

·( 35 )
and smell They have seven vitalite, the sense of
smell being added to the six possessed by the isso
sensed beings
14) Four sensed beings They are bces, flies etc.
They have four senses of touch, taste, smell and sight
and have eight vital res, sense of sight being added to
the oven possessed by three censed beings
(5) Five ensed rationn! beings They are some
species of watery serpents They have got all the love
scnues Serse of hearing is added to the above eight
vitalitres
(6) Five sensed rational beings They are human
beings, cow , buffailos, deer, horses, elephants, dogs,
cnt, camels, monkeys, lambs, goats, pigeons, parrots,
peacock , fowl, fish, frogs, all the celestial beings and
all the hellish beings They have got all the ten vitalı
ties Force of mind gives them the capacity for reason
ing and making arguments and making plans for
different kinds of actions. They can leun on be
trught, they can work almost the us As regras
quality, these vitalities differ in different sco's was
men have got excellent mind vitality, sepere shat
of the nimals Among men some have the
Vitalities more developed than the others. Gre
philanthropists, leaders of humaaily based
תו

·( 36 ) u s more consciously des cloped that those possessed by the ordinary man The doctrine of non injury or Ahimsa is based upon the philosophy of these stals ties Injury to beings which have more vitalities and are more useful is considered to be greater than the injury done to beings having 7 less number of vitalities and ordinary in quality That is why there is the Icast sin in the destruction of one sensed teings and the greatest sin in the murder of pious and charitable human beings Soul can not die. There are only these vitalities which are injured and destroyed A compassionate being always tries to perform actions causing less Injury to vitalities Soul has got conscious attentiveness From the real point of view, it has pure and perfect conation and knowledge it can know all their general and special features at one and the same time when considered from the practical stand point, the worldly souls can have four kinds of conation and eight kinds of know ledge These divisions are due to less or more obscur ing of the souls by the matenal karmas Conation refers to that condition of consciousness which precedes knowledge of any form of a thing in the case of non omniscient being For example we are coming from a long distance, at once we see a black thing sight of this thing is preceded by momentary

·( 37 )
conndon when nothing definite was grasped; only the
conscious attentive ness was prepared to divert itself
to the knowable object
It is of four kinds , Ocular conation preparation
to see a thing through the orgin of sight ( 2 ) non
oculu conation, preparation to sense a thing through
senses other than the ere i c through the organs of
touch, smell, herning and mind ( 3 ) Visual contion,
preparation to know frough visual knowledge
( 4 ) Perfect conation it appears along with perfect
and pure knowledge in the Omniscient being, who
are free from Katmas obscunng conation and
knowledge
knowledge rs that which understands partially or
fully any thing knorable It is of eight Lınds (1)
Sensitne knowledge, direct grasping of objects through
аnу
of the five senses and mind, vt, knowing hot
water by touch, sweet food by tongue, good smell
by nose, nice flower by eye, melodious song by ear,
any new inventne thought by mind (2) Scriptural
hnowicdge-It is always preceded by sensitive know
lcdge To know some thmg more of the thing known
already by sensitive knowledge is scnptural
Inowledge viz the word horse, is heard by the err,
then to knox the animal horse is the scriptuni
Vrouledge Cold air is known by the sense of touch,

·( 35 )
then to know it to be disagreeable is the scriptura!
knowledge
The first two kinds of knowledge ve indirect and
dependent on senses and mind, Soul can not know
direct itself without their help. The other three kids
of knowledge are direct and independent of senses
and mind (3) Visual knowledg, knoring directly
a maternal object or impure souls with reference to
their different possible conditions, in the past and the
future in four aspects ( a ) fine, or gross object ( b )
greater or lesser distance (c) Longer or shorter time
d) gross or fine nature A being endowed with
this browk dge can know past and future lives of
itself and of others more or less in the above sud
four aspects according to the capacity non obscured
by the visual knowledge ( 4 ) Mindreading Knowing
direct whatever simple or crude problems atout line
or gross natter or souls are being thought of, or will
be thought of by a rational leing in the human
region Sunts of high advancement in spiritual
power only sain acquire it (5) Ominiscience, pure
and perfect knowledge of all the know bles with their
attributes and modifications
The frst three kinds of knowledge when associated
xroth wrong belief are called a song sensitive, scripturi
and sunl knownedse, when they are in contact with

·19 taken to be mit nol, as it is both (4) Soul from the real pon oferta de point of view it is the dret olit dan ties, nyer, pride, deceit ard greed this sonde is also called impure ihal pertama atz thoughts are nothing bu the inters of sous Attributes They are mixed url benes en Karmin forces and so they are care Fage external practical point of via good or bad actions or bindas bad namas All actions depend on the actrema bod, and speech, which do not really high PUTS but they not being forced by the real theat, ht power cf the soul and it is thereion cito Le dcer of thos actions from the practha *** Whene er (39) tight belief they are called roht sestue, $ and visual knowledge Mudroddsen are of he right type only Thus we hae regte has of knowledge Generally all the muda e a's moterims sensitive and scriptural knowledze, nght es so (3) Soul fron the real porofset tial like spaces but from de practcal stand 1,75 molecules its own pure modificators , but in parts soul, c food or bad action is pertinent by mind, London speech, there appear scal ther electro ·( 40 ) passions or non cffected by them fhese soul ubrations themsches draw harmic molecules and connect them with the already existing Karmic body without any will of the soul Reilly soul vibrations are the binder of the Karmns but from the practical standpoint, the soul is said to be the binder of them (5) Soul, from the real point of view, is then- Joyer of its own pure and perfect bhas, but from the practical point of view it is sald to be the enjoyer of pleasures and pains or of the external agreeable and disagreeable objects. Through the clfect of operation of deluding Kamas, it feels pleasure and pain when its senses and mind are affected by worldly objects (6) Every soul from the real point of view has its sie according to the side of this universe full of soul and non soul objects. But from the practical standpoint it remains in a physical body according to the si e of the body lt 1s smaller in the body of an ant and greater in the body of an elephant Oxing to the effect of body making Karma, it contracts in a small room, but expands in a large room There are some special occasions when the soul remaining in a physical body expands to some extent for a short period and then contracts according to the body it occuples According to the Jain Scriptures there are seven such occasions Ve mention them here for the information of

·( 41 )
the readers They require scientific explanation wlucht
is left to the research scholars
SEVEN OCCASIONS OF THE SOUL'S EXTENSION
1 On account of trong passionate thought
activity, a soul expands to some extent for 7 short time
and then contracts and remuns in the body
2 On accoltnt of strong pain and trouble, n soul
expands to some extent for a short time without
lerving the original body and then takes its former
position
3 Some mundine souls, some time before their
death, expand and proceed to the future birth place,
touch it and then return to the onginal body and
then die
4 Mundine souls having changeable fluid body,
for example the celestial beings, have got the capacity
to expuild th-ır own bodies At their will the soul
contracts and ndopts its own bodily form
S Some highly developed saints, on having com
passion on the people suffering from famule or diseases
expand their souls with 7 good fine electric body
for a short time and remove the cause of troubles
Likewise some siges, on getting enraged on the per
sons who tease them, expand their souls with vicious

·( 421
electric body, burn the victims and then they themselves
Te obliged to be burn
6 Some highly developed samts, on getting any
doubt which cannot be removed by the other learned
saints wailable, form a fine body wlich eminates from
the head and goes with the expanded soul to an
onniscient or fully learned sunt lt sees him and gets
rid of the doubts
7 Some omniscient beings in order to bring the
duration of the Karmas equal to thair koma
expand their soul and fill the whol universe for a
short time and then contract
main
Mundare souls tre divided into
into two
groups (1) Immobiles such as eart, fire, vir and vege
table bodied souls xhich hive only one en e re
sense of touch (2) Mobile such 75 conch,
conch, ants,
flies, deer, mon and other beings having two, three, four
or five senses Further, the e worldly souls are cl ssified
under fourteen divisions which we called fourteen
soul classes
They are (0) One sensed fiue beug (2) Ore
sensed gross (3) Txo sensed (41 three sensed (5) four
sensed (6) five sen ed irrational and (7) five sensed
rational

·( 47 ) path (7) brotherly love for his co religionists (8) pro mulgation of the true path to Literation Althoug'ı te las no voks, yet he is preraful in not hurting ary living being usel s ly He becomes fond of justice His nature abhors injustice He is always ready to help thers and sacrifice hinsell for the good of tumamty His mode of life becomes worthy and useful to himself and to others Living as a layman, he does not feel proud on having agreeatle objects or riches, nor feels sorry on getting insufficient money or disagreeable objects or troubles He has the firm beliet that worldly pleasures and troubles really depend on the fruition of his own post good and bad Karmas He is always contented and happy A heap of troubles and anx etres do not disturb his true conviction He thinks them to be the result of his own actions A wrong believer while ascending at orce to the fourth stage, at first acquires subsidential night belief which has duration of less than 48 minutes It may be even a minute or more After passing this time, he must change his thought activity If he gets fruition of clouded right belief Karma he then stays in that fourth stage, but his belief is then called clouded right belief which is not very pure It has some defects which are very minute vr- Sometimes having any doubt in any fine problem or desire for any sensual pleasure But a ·( ) peicctulnuss H ceases to be a slave of the passiers tind worldly desire His taste for sensual pleasurt is chany d into the taste för true natural bliss He then acquires Light k nis ct intumi attnbutes (1) Love for the eny to Liberition (2) Nonattachment with the pliysical body, worldy wanderings and sensual pleas ures (3) Rgt knowledge of his own defects and a wish for their removal (4) Speaking ill of luurself in front of others, thint he is still in a very lox degree (5) Subsidintal nature of pris ors or auld passiomte thought activity (6) descuion to the worshipful lod, Preacher and the scriptures (7) Brotherly love for his co religionists (8) Con passion for other's sufferings in no other wn), canh de possessed of event qualifi cations which are most essential in a right believer (1) Doubilessness or fearlessness He has no doubt in the real principles necessary for Liberation He has no fear of any one in following th true path (2) Belief to the emptiness and destructibility of the suasual pleasures (3) non disgust with the degraded and lox persons and impure things He has compass ion and pirit of equanimity (4) Disregard for the worthless superstitions which are against the true path of liber tion (5) Regard for improving his qualification and indilference towards finding fault in Otlicis (6) Caution of stability of his mind towards the true path and always helping others to walk on the right ·( 47 ) path (7) brotherly love for his cc religionists (8) pro mulgation of the true path to Liberation Although he has no yous, yet he is merciful in not hurting any living being usel s-ly He becomes fond of justice His nature abhors injustice He is alv ays ready to help others and sacrifice himself for the good of humanity His mode of life tecomes worthy and useful to himself and to others Living as a layman, he does not feel proud on having agreeabl objects or Tiches, nor feels sorry on getting insufficient money or disagreeable objects or troubles He has the form beliet that worldly pleasures and troubles really depend on the fruition of his own past good and bad Karmas He is always contented and happy A heap of troubles and anx etres do not disturb his true conviction He thinks them to be the result of his own actions A wrong believer while ascending at orce to the fourth stage, at first acquires subsidential night belief which has a duration of less than 48 minutes may be even a minute or more After passing this time, he must change his thought activity If he gets fruition of clouded right belsel Karma he then stays in that fourth stage, but his belief is then called clouded nght belief which is not very pure it has some defects which are very minute viz. Sometimes having any doubt in any fine problem or desire for ant sensual pleasure But ·( 46 ) peacefulnuss H cesses to bc 7 slave of the passions and worldly de tres His inste for sensual pleasure is chang d into the taste for truc natural bliss He then icquirus eight k nis cf internal attributes (1) Love for the any to Liberation (2) Nonatta hnient with the physical body, orldy wanderings and sensunt pleas ures (3) Rgt knowledge of lus own defects and a krish for their removal (4) Speaking all of himself in front of others, that he is still in a very low degree (5) Subsidential nature of pr sors or mild passionate thought activity (6) devotion to the worship’ul Lod, Preacher and the scriptures (7) Brotherly love for his co religionists (8) Compassion for other's sufferings In no other way, can li te possessed of erght qualifi cations which are most essential in a nght believer (1) Doubtlessness or fearlessness He has no doubt in the real principles necessary for Liberation He has no fear of any one in following th true path (2) Belief in the emptiness and de tructibility of the sensual pleasures (3) non disqust with the degraded and low persons and impure things He has compass ion and pint of equanimity (4) Disregard for the * orthless superstitions which are against the true path of liber ition (5) Regud for improving ho qualification and indifference towards finding fault in others (6) Caution of stability of his mind towards the true path and always lelping others to walk on the right ·(SI) unsuccessful in them, he will be obliged to use ams and weapons to save himself A layman in the fifth stage can follow dutres of a Ruler, a Commander in Chief, Justice, or a Soldier The second vow is partial observance of truth Whatever speech is a means of giving trouble to others is called untruth A layman cannot avond speech which he is obl ged to use for the sake of the above sard three occupations He is required to order others to prepare food etc. Having this kind of untruth alone he tries to give up all the other sorts of false speeches He will not speak falsehood for the sake of cheating others His dealings with the world will be based upon honesty and truth He will not use hard, bitter and disgusting abusive language He will try always to speak sweet and useful words The third partial vow is not to steal other's prop erty He will deal with honesty in his occupations Whatever things are generally used by people without any sanction of the ruler or owners can be taken by such a lay man without permission such as water in a well, pond etc., wood of the forests, mud for washing of hands etc That is why this vow is called partial He will never take any thing, without being given, which its owner feels that he is unjustly robbed or ·(50) for meal or usclessly teasing creatures with any such motive That is why he dous not eat flesh, nor take any intoxicating liquor, nor eat honey which is the cause of killing numberless bees and is a sort of theft of material collected by them for their own use He also does not eat such fruits which contain insects, such as fruits of pipal tree He being a la mia cannot avoid injury to crcatures which is caused in following the different necessary Occupations even then he coulously follows them 11 ording injury as far as possible He is always com passionate and just and looks to all the beings with the spirit of universal love This occupation injury is of three kinds (1) Dependent upon modes of Invelihood Laymen are obliged to follow any of the six mears of livlihood which are necessary for the society (a) They are Military and police service for defence, law and order (b) wnting and accounts (c) agriculture (d) trade (e) industry and (1) arts of singing music, painting etc (2) Dependent on household duties such as preparation of food building a house, gardening, procuring water and different materials for use (3) Dependent upon delence. If a layman is attac ked by thieves, culprits or enemies he must defend himself Firstly he will use means of non injury Being

·(53)
(2) Further limiting the ten directions for short
period of 24 hours or so Every morning he makes this
vow according to his necessty, and thereby he further
kimits his activity to a very short space
(3) He avoids performing useless deeds bringing
bondage of bad karmas such as (1) thinking all of
others unnecessarily (b) hearing or making useless talks
(c) inducing others to perform hurtful occupations
(d) giving hurtful weapons to others for the sake of
the same ete (e) c?relessly using water etc and
hurting things uselessly He becomes mindful of not
performing any useless action of mind body and speech
He utlıses his time and energies in the best possible
way This vou helps the above said five min voks
to such an extent that he does not commit useless sin
even within the space he has limited Again this layman
the fifth stage follows the four disciplinary vows to
procure control of body and mind
(1) Practice of equanimity He devotes sometime,
if possible 48 minutes or more every morning and
evening to sit in a solitary place and contemplate on
the nature of his pure soul by means of some recita
tious or meditations At that time he looks towards all
the beings as pure and perfect from the real pont of
View, thus making his mind free from | kinds of
thoughts, good or bad

·( 52 )
deprned of
The fourth partial vow is to obsenc partial chast
ity He is required to be contented with his mired
wife and to observe temperance so that he may not
become weaker in following all the necessary duties
of a lyman
The fifth partial vow is to limit his desire for his
possession of property It is a very important vox
Desires are never satisfied They go on increasing is
he goes on getting more and more riches Lavmin
limits his desire to whatever extent he thinks adyrsable
for him and then on the fulfilment of his limit, he leads
a very contented life devoting his time to his spintual
advancement and to the service of humanity and
other beings
In order to increase the value of these five vows,
a layman follows three more vows as follows
(1) He limits his going and dealing in all the ten
directions cast, west etc for the whole of his life For
works of piety, the limit is not obligatory, for the
worldly affairs he will not deal outside the boundary
he has fixed for The vow increases the value of all
the above said five vows, because outside the limited
space he will not commit any kind of injury, occupa
tional or intentional.

·( 55 )
cirt, railways etc (16) number of vegetables or fruits
(17) number of things eatable and drinkable This
durly limitation is very useful for simple and pure
engagement of life Spintual advincement depends
upon control of desires and passions
(4) Making chanty drily before the last meal A
layman should find out an ascetic and serve hrn food
with grert devotion and respect if he can not find any
pious man, he senes food to any sub human or humın
Lemg in need of it and then he will eat his food
חן
These tsche vs are followed by a lymun in
the fifth stnge The thirteenth row is to be keen
desire to have 1 calm and perceful death, because the
next birth is dependent upon the good or bad thought
at the time of death Penceful death with equanimity
of mind tangs 7 very high broth The 173 art in this
fifth stuge gradually advances m following the above
sud vous But luis chief attention is kept upon the
duncement of self concentration and self renli.ation
Tlus stage is further divided into cleven classes The
man who passes through them gradually becomes quite
fit to lend the life of a sint or to iscend the other
stages
ELEVEN CLASSES IN THE FIFTH STAGE
(1) Pure right behief Here the laynını tries to

·( 54 ) (2) Observance of fasting for 4 days in 7 month According to Jainism he devotes every eighth and fourteenth day in pure meditation and right thinking, observes fasting for 36 hours or takes simple food once only on the particular day This fasting is very helplul in removing the defects pertaining to body, speech, mind and the soul it procures herith to the body, mind and soal (3) Counting and Iimiting eatible and other things which he will be required to use This is a way to bring self control and curtailment of desires Just as, he can take pledge of eating twice a day, using so many clothes and ornaments, he can Irmit his entables to 5,7, or 10 He can take a pledge to observe chastity There are 17 kinds of limitations as follows (1) Number of times he will ent (2) to give up any one or more of the 6 things, salt, milk, curd, ghee, sugar, and oil (3) number of times he will drink water besides food time, (4) to use or not to use scented oil etc (5) to smell flowers or not, (6) to eat the betels or not (7) to hear music and singing or not, (8) to dancing or no, (9) to observe chastity not (10) number of times he will bathe (11) number of clothes (12) number of ornaments (13) number of seats for sitting (14) num ber of cots for sleeping (15) number of journeys by sec OT

·( 57 )
means
(7) Chastity He adopts the vow of tull chastity
and looks on his wife even as his own sister
(8) Avoiding occupations Here he avoids all
of carning money, trade, agriculture etc He
does not do household actions even On being invited,
he eats food without giving any special order for it
(9) Giving up possession Here he gaves up all his
property to his sons and others or makes charity He
leaves his home and stays in solitary place keeping a
few necessary clothes and pots for food and drinking
water On being invited, he inkes food
(10 Giving up worldly counsel Here he refruins
from expressing any cpmon on worldly matters He
accepts invitation to eat at the very time the food is
ready
(11) Giving up food specially prepared for him
Here he goes in search of alms and accepts only that
pure food which is not prepared by Inymen for him
This class is divided into two, minor and major
The lyman in the minor stage has one loin cloth and
another cloth which may not fully cover the body This
is so because he begins practising to suffer coldness or
bite of insects etc, calmly He keeps one brush of
pencock fcathers m order to save even the fine insects

·( 56 )
follow defectless right belief and makes preparation
for the second class; therefore he tries to practise the
above said five man vows, although he may commit
small faults
(2) Vowful Here he follows the five min vows
without any defect and tries to follow the other seven
vows, but cannot avoid minor discrepancies
(3) Equanimity Here he performs meditation three
times at least for 48 minutes. Under any unavoidable
circumstances, he may devote some time less than 48
minutes But he will observe this practice 3 times a
day regularly
(4) Fasting Here he will observe fasting for 4
days in a month according to his might with 1 cheerful
mind and without defect
(5) Not eating living things Here he will not eat
any thing which has got life, such as raw water, green
vegetables, fruit etc Boiled water cooked or dried
fruits can be used by him This vow curtails the desire
for taste
(6) Not to eat anything at night and not to give
others any thing to eat at might. He frees himself from
all anxieties about dinner at night

·( 57 )
(7) Chastity He adopts the vow of tull chastity
and looks on his wife even as his own sister
(8) Avoiding occupations Here he avoids all
means of earning money, trade, agriculture etc He
does not do household actions even On being invited,
he eats food without string any special order for it
(9) Giving up possession Here he gives up all his
property to his sons and others or makes charity He
leaves his home and stays in sohtory place keeping a
few necessary clothes and pots for food and drinking
water On being invited, he takes food
(10 Giving up worldly counsel Here he refrains
from expressing any cpmion on worldly matters He
accepts invitation to eat at the very time the food is
rends
(11) Giving up food specially prepared for him -
Here he goes in serrch of alms and accepts only that
pure food which is not prepared by laymen for him
This class is divided into two, minor and major
The layman in the minor stage has one loin cloth and
another cloth which may not fully cover the body This
is so because he begins practising to suffer coldness or
bite of insects etc, calmly He keeps one brush of
peacock feathers in order to save even the fine in

·( 58 )
and a jug of boiled unter to be used in ir ashing his
body He takes foot und enter once in a day There
are two kids of prartres fus them; some keep one
pot for food alone, they go to more than one house
and collect food from each of them, when they have
procured sulficient food, they sit in the last house of
alms, eat there, and are sausfied Some go for alms
and on being honourally received, enter the house of
the donor and eat in hs vessel
The layman in the m2, or stage gives np tint large
cloth aisc, keeps only one in cloth He removes his
hur with hs own hands He does not feel pu for it
He dies in one house only after sitting and being
served food un lus on hands. He does not cat from
the vessel These eleven classes prepare the lyman to
adyonce easily on the path to asceticism
As said befcre, there are ſur toil vous prevent
ing passions As far as the Inyman iscends in these
classes, so far he advances in the practice of self
meditation Their pracuce lessens the force of these four
passions When the full force of these total vow
preventing passions to subsided, the lay man after dis
carding all the clothes and after plucking way his hair,
sits in meditation at the feet of luis master saint Then
he ascends from the fifth stage to the seventh one
As the dumtion of ulus stnge is sery short, below 48

·(59) minutes, he comes down to the sixth stage Its dumtion is also below 48 minutes He agun ascends to the 7th stage Thus a saint ascends to the 7th and descends to the sixth several times in the practice of the duties of sainthood When he is in the 7th stage, these four pure co duct preventing passions and the nine minor passions have mild forces, but when he descends to the sixth stage they become stronger ll the 6th stage, the saint follows the following 13 kinds of pricica conduct Five vous I Non mury He neither hurts ny immobile or mobile being, not even a leaf of ? tree His heart is always compassionate towards all the living beings He fully observes these vows Even on being oppressed and tortured or teased, he wall never have nny thought of resentment towards any one that hurts him (2) Truthfulness He always speaks words which are non injurious and are not against true scriptures (3) Not taking what is not given He totally keeps himself aloof from any defect of theft (4) Chastity He is fully mindful of the punty of heart He refrains from all thoughts of sexual intercourse (5) Giving up all the possessions He remains quite naked just like a child having innocent and pure simple thought He keeps 1 brush of peacock feathers for protecting insects and 7 wooden vessel for water to ·( 60 ) wash the hands He may keep any sacred book of necessary Five careful dealings (1) Valking in the daytime on a public path after seeing 4 cubits space in front of Lim (2) Speaking sweet and mild words which do not furt others (3) Eating pure food by alms in the house of a layman, standing, only that food which is not prepared for the saint and which is put in his hands (4, Always taking and putting any thing after carefully seeing it to avoid injury to any creature (5) Answer calls of nature in a place free from living bei gs. Three kinds of control Control of mind, control of speech, and control of borly The stages from the 7th to the 14th are stages of of concentration From the 8th stage there are two ladders (1) subsidential ladder (2) destrugine ladder There are 4 stages of the first ladder 8th to ifth the time of each being very short (within 48 minutes) In these stiges all the 21 kinds of conduct preventing, passions are brought under subsidence, only the slight est greed semaining then that stage is called the 10th When that slightest greed is also subsided, the saint reaches the lith stage There is no progress further He must come down gradually to the 7th stage or even descend to the first stage of wrong belief They +

·( 61 )
shall have to try again for advancing on the spintual
stages The stages of the destructive ladder are 8th,
9th, f0th and 12th Here the saint destroys all the
passions The durition of each is very short below 48
minutes in the 12th stage, he is altogether free from
the deluding Karmr Here he destroys all the three
destructive karmasi e knowledge obscuring, conaton
obscuring and obstructive karma and then ascends to
the 13th stage and becomes an omsicient saint poss
essing infinite Knowledge infinite conation, mint
power, minute bliss, pure faith and pure conant
He has sull the activity of body and something
In the 13th stige he delivers sermons for the good
of the audience. The time of this stage is tie
whole of the remaining life of a saint rusa yor
short time of the 14th stage In the 14th stage, 1 des.
troys the remaining four non-destructive katas,
body making, family-determining and feeling
and then he becomes quite pure, a liberated mad partes
soul This soul will never take birth aga.. because he
will never be subjected to any bondage of zy karma,
good or bad
FOURTEEN SOUL-QUESTS
Again there are fourteen soul-gvas's cr conditors
in which the worldly souls are to be searched after
They are the following with their suhadjons

·( 62 ) [1] Condition of existence They are four, ub hur human, hellish and celestial All the souls will found in one of other of the 4 conditions of life [2] Senses They are five Sense of touch, smell , sight and hearnig Vorldly souls may 1, 2, 3, 4, or senses in a life [3] Embodiments They are carth boc water bodied, fire bodred, air bodied, vegetable bo and the mobile beings with 2 to 5 senses All the s can be found in any of these six embodiments SIX [4] Vibratory activity it is of 3 kinds Activit body, of speech and of the mind Worldly souls all the three, or the first two or the first only [5] Sex inclinaron It is of three kinds, N fenale, and mixed One of them will be found time in a mundane soul [6] Passions They are of 4 kinds of of 251 enumerated before Every mundane soul has gleast some of them [7] knowledge It is of 8 kinds enumerated be [8] Control It is of 7 kınds (l] Non cor [2] Parual control as in the Sth stage [3] Equan ·( 63 ) [4] Rewal of equanimity aíter fall [5] Conduct of special non injury [6] Conduct with slightest passion [7] Examplary pure conduct Every soul may have either non control or any kind of control [9] Conation It is of 4 kinds stated before [10] Thought paint It is of six kinds black, blue, grey, pale, red and white Vibratory nctivity of soul tainted with colour of strong or mild passion is called thought print These six colours represent bad or good thought activity The first three are the worst, worse and bad, while the other three are good, better and best. Every mundane soul has any of them at a time [11] Capacity for Liberation It is of two kinds [] Capable of attaining Liberation and incapable o of attaining Liberation à soul may have either of the two capacities [12] Belief It is of sıx kınds [1] Wrong belief 15 in the first stage [2] Downfall as in the 2nd stage [3] Mixed as in the 3rd stage [4] Subsidential righ belief [5] Clouded right belief (6) Pure and perfect right belief They are described before Ascul may hare any of them at a time [13] Mundane souls may either be sational oirrational

·[14] Assimilatne It is of 2 kınds [!] Assimilative
[2] Non assimilative. Souls in the path of transmi
gration from one life to another and those in the
14th stage do not assimilate matter for forming outer
physical body, so they are non assinulative Others
are generally assimilative
It we take into consideration any living beirg and
try to find out all these 14 conditions in it at a parti
cular time, we can find them all
Souls after being liberated go upwards directly and
stay on the top of the universe, while the impure souls
will nugrate from one body to another at once and
proceed direct in a parallel line without passing into
the comers It may take turnings once, twice or thrice
to reach the destination It takes only one, two or
three shortest moments in the way The twinkling of
an eye is in comparison 7 far greater time.
NON-SOUL
Non-soul is of five kınds (1) Matter (2) Medium
of motion (3) Medium of rest (4) Space (5) Time
(1) Matter has the special attributes of touch, taste,
smell and colour Iti divided into 2 kinds namely,
atoms and molecules An atom is an indivisible particle
of matter A group of two or more atoms in a state of

·( 65 )
atoms and molecules An atom is indivisible particle
of matters Group of two or more atoms in a state of
composition is a molecule
}
Molecules are of different kinds Out of them,
five kinds ou molecules have direct connection with
the mundane souls.
They are (1) Karmic molecules out of which the
fine Karmic dody is formed
(2) Electnc molecules out of which the electric
fine body is formed.
(3) Assimilative molecules out of which the physi
cal bodies of celestial, hellisty
, human and subhuman
beings and the assimilative body which emanates from
the head of the saints massimilatie overflow are
formed
(4) Vocal molecules out of which, sounds and
speeches are formed
(5) Mind molecules out of which the lotus-like
material mind organ is formed in the rational beings.
Moreover matter can be divided into the following
six kinds
(1) Very Sross, such as hard solid substances

·(06)
11. paper clothy wood etc for those things which if
broken into pieces can not be joined without the help
of a third thing
Gross, such as liquids like water, milk, ol etc.
which when separated dah join by themselves.
(3) Gross-line: Such things as can be seen by sight
bult call not be grasped with the hands, such as light
sunshine, shade etc
(4) Fine GtössThose things which can tot be
seen by the eyes but can be known by the other four
senses, such as air, taste, smell and sound
15) Fine Those things which can not be known
by any of tfre frve senises such as Katric Molecules,
electie molecules éle
(6) Very fine indivisible atom
(1) All the phenomena which we observe are
man festations of matter
(2) Medium di hotion is a substance pervading
throughout the universe and it helps the motion of soul
and mattet Valiout the presence of this substance,
no motion is possible, yet it does not force any che
to move

·(67) (3) Medium of rest helps souls and matter to resto Wherever soul and matter test by themselves it beco mes a necessary medịum for their rest, it does not force any substance to take rest (4) Spact, !5 di infinite one whole immaterial substance which gives space to all the other substances The middle part of space containing all the other şubs ances is called the universe All round st the mere space is said to be non-universe (5) Time is also a substance having one spatial unit which is helpful in bringing about 'changes yn different langs Time atoms are in numerable in the tiniverse each separate from another, yet occupying the whole universe Practical time is reckoned as second, minute, hour etc It is known by rotation of other thmgs It is quite evident to us that soul and matter are acting in the uni exse in four main ways They move, fuid space, , and are subject to modifications All the activities are due to two causes, one is the root cause, the other is the auxiliary cause Wheat is changed into flour The cause of the condition of flour is of two kinds Wheat is the root cause of flour, wlule the grinding machine and force of grind ing etc are the auxiliary causes of " ant take rest, ·( 68 ) of any of the two, flour could not have been obtain ed Soul and matter by their own natural capacity are themselves the root cause of their motion, rest, occupying space and changing But there must be some general auxiliary causes for the four different kinds of actions Therefore the Jain Teachers have described that there are other four important substan. ces which are respectively the causes of these actions They are the medium of motion, the medium of resty space and time Some scientists may accept the existence of space and time, but they may not feel the importance of the existence of the other two substances According to the Jun Teachers, they are so important that without them, no limited universe can stand, soul and matter do move in all directions, they can go to the unlimited space, if there is no preventive element If they pro ceed on to the space out of this universe, the things may be dispersed and the limited space of the universe may be extended to the unlimited space As this s beyond experience, we must find out the cause by which, things do not go outside universe but stay there within it The existence of these two substan ces really keeps the universe in its limit Media of motion and rest, both are pervading through out the whole universe As far as the medium of motion

·( 69 )
extends so far the things can go and then rest in the
universe because the medium of rest is in the uni
Ierse and not outside of it That is the reason why
the importance of the existence of the two substances,
media of mouon and rest is felt
Further it should be ki own that these four auxılary
substances do al* iys continue to exist in their own
nature They bave not the capacity of assuming any
impure form, while soul and matter have got the cap
acity of being transformed into impurity Soul and
matter affect cach other Through the ripening of the
Karmas already bound and existing with the soul,
thought activity of soul is tainted with passions, mild
or strong or vibratory activity, is caused in the soul
These vibrations along with passions become the
cause of fresh Karmic bondage Resides, worldly
souls transform matter into different forms of furniture,
vessels, cloth, houses etc into different chemi
cals All the animate and inanimate condmons of
this universe are due to the actions performed by the
souls and matter
or
As long as souls are connected with matter, they
are impure and so beconie the cause of different
possible actions, but when they become quite pure,
without any body, they remain alsays in their pure
ufature with their natural modifications and actions

·(70)
There 782
(3) "Inflow and (4) Bondage
Inflow of k mc molecules into the soul and their
bondage with the impure soul are due 10 soul vibrat
1ons and passionate thought actuales There are four
teatures of the bondage of Karmas (1) Nature of
karm is Karmic molecules touching the souls vibrat
ions assume forms of different natures
eight main na ures of the Karmas (1) knowledge
obscuring (2) conation obscuring (3) feeling (4) dela
ding, (5) age (6) body making (7) family-determining
and (8) obstructive (11) Quantity of Karmas, just as
1000 molecules of knowl dyc-cbscuring, 900 of cona
tron-obscuring and so on These two kinds of bondage
mrinly depend upon the condition of the soul's vibr
atory actions
(ill) Duration Time during which those karmic
molecules stay with the soul They can not exist more
than the time of duration (IV) Fruiţion Those lound
up karmos assure mild or strong force of furito
which is apparent when they are ripened These two
kinds of bondage are caused by passions
It should also be known that out of the eight
main kinds of keras, the four destructive karmas, vig
Knowledge obscuring, conation obscuring, deluding,
and obstrucuve karmas ure taken to be bad karmas

·( 71 )
Out of thic nor destructive karmas hellish oge karma
bad body-making karma, low family karma and pain
feeling karmas are bad karmas But subhuman, humın
and celesant, age determining karma, good body
making karma, high family kama and pleasure feeling
karma are taken to be good karmas
Leaving the age karmh the duration of all the bad
and good karmas will be longer if the passions are
strong, and shorter, if they are mild As to age karma,
hellish age will be longer by strong passions and shor
ter by mild passion but the subhuman, human and
celestial age karmas will have longer duration by
strong passions As regards to fruition, all the bad
karmas have stronger fruction by strong passions and
mild fruition by mild passion, but the fruition of all the
good karmas will be stronger by mild passions and
milder by strong passions Soul vibrations and pass
tonate thought activities are the main canses of inflow
and bondage of karmas.
If we go into the deta?, we fnd the following
four causes for the inflow and bondage,
(I) Vrong belief (2) Vowlessness (3) Passions
(4) Activity of mind, body and speech
(1) Wrong belief is of five kinds

·(70)
There are
(3) Inflow and (4) Bondage
Inflow of k mc molecules in to the soul and their
bondage with the impure soul are due to soul vibrat
ions and passionate thought acuites There are four
teatures of the bondage of harmas (1) Nature of
karmas Kaimic molecules touching the souls vibrat
tons assume forms of different natures
eight main na ures of the Karmas (1) Anowledge
obscuring (2) conation obscuring (3) feeling (4) dels
ding, (5) age (6) body making (7) family-determınıng
and (8) obstructive (il) Quantity of Karmas, just as
1000 molecules of knowl dye-cbscunns, 900 of cona
torobscurng ud so on These two kinds of bondage
mainly depend upon the condition of the soul's vibr
atory actions
(ill) Duration Time during which those karouc
molecules stay with the soul They can not exist more
than the time of duration (IV) Fruition Those bound
up karmas assure mild or stron, force of funtio 1
which is apparent when they are ripened These two
kinds of bondage are caused by passions
It should also be known that out of the eight
main kinds of karmas, the four destrucuve karmas, vig
Koowledge obscuring, cosntion obscuring, deluding,
and obstrucuve kalmas are taken to be bad kamis

·( 71 )
Out of the nor destructive karmas hellish ose karma
bad body making karma, low family karma and pain
feeling kammas are bad karmas. But subluman, human
and celesual, age determining kasma, good body
making karma, high family karma and pleasure feeling
karma ne taken to be good karmas
Leaving the age karma the duration of all the bad
and good karmas will be longer if the passions are
strong, and shorter, ff they are mild As to age karma,
Tellish age will be longer by strong passions and shor
ter by mild passion but the subhuman, human and
celestial age karmas will have longer duration by
strong passions As regards to fruition, all the bad
karmas have stronger fration by strong passions and
mild fruition by mild passion, but the fruition of all the
good karmas will be stronger by mild passions and
milder by strong passions Soul vibrations and
pass
ionate thought activities are the main canses of inflow
and bondage of karmas,
If we go into the details, we find the following
four causes for the inflow and bondage.
(1) Wrong belief (2) Vowlessness (3) Passions
(4) Activity of mind, body and speech
(1) Wrong belief is of five kinds

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·( 71 )
Out of the non destructive karmas hellish age karma
bad body making karma, low family kama and pain
feeling karmas are bad karmas Bot subhuman, human
and celestial, age determining karma, good body
making karma, high family kama and pleasure feeling
kartna are taken to be good karmas
Leaving the age karma the duration of all the bad
and good karmas will be longer of the passions are
strong, and shortes, If they are mild As to age kerma,
hellish age will be longer by strong passions and shor
ter by mild passion but the subhuman, human and
celestial age karmas will have longer duration by
strong passions As regards to fruition, all the bad
kalmas have stronger fruition by strong passions and
mild fruttion by mild passion, but the fruition of hill the
good karmas will be stronger by mild passions and
milder by strong passions Soul vibrations and pass
sonate thought activities are the main canses of inflow
and bondage of karmas.
If we go into the details, we fmd lehe following
four causes for the inflow and bandage
(1) Wrong belief (2) Vowlessness (3) Passions
(4) Activity of murd, bady and speech
(1) Wrong belief is of five kinds

·( 72 )
(a) One sided conviction Every thing has many
qualities and natures. To accept some and reject the
the others is a one sided view Suppose every substa
nce is indestructible by itsioun nature, it the same time
It is destructible also when looked at from the point
of its caprcity for change One who holds either of
the two views is said to have one sided wrong belief
A mundane soul when looked at from the real stand
point is pure and perfect, yet at the same time, it is
imperfect also, when looked at from the standpoint of
its connection with Karmic matter and the body To
maintain either of the two, is one sided belief
(6) Perverse belief To, believe that sacnfice of
animals will bring good or that soul is matena) und
destructible.
(c) Doubtful behef To have doubt in the existence
of soul, Karmic bondage, purity of souls etc
(d) Ignorant belief Belief based on ignorance
Some people do not try to be enhghtened in the prob
lems concerning the soul
(e) Blind devotional belief Vithout night disen
mination to honour tight and false ways of piety
equally

·When a being has good thought achty, will
bind four destructive Karmas, with less you ard
less fruition and three kinds of good to destructie
karmas, leaving the bad ones with less common ard
strong fruition When good body makers, light family
determining and pleasure producing karatas a bound,
( 73 )
(2) Vowlessress is cf five kinds
Injury, falsehood, theft, non-chastity, attachment
to possessions
(3) Passions These are mainly of 4 kınds, zorg
pride, deceit and greed They are again ander man
25 kinds enumerated before. Generally that there
activity, which bonds karmas is only of tro
good or bad Good thought-activity depends on
mild
passions composed of charty, honesty, struct
peacefulness, control and other similar thoughts Dames
are helpful 10 others.
Bad thought activity depends on injury, detenery,
falsehood, non chastity, different vices, such as
ling, hunting, use of intoxicating liquor
, zgu podle
deceit and greed Generally svery soul at every et
ant of time binds the seven karmas excepting the
karma
bad body making, low family and
52 prodeon

·( 74 )
karmas are not bound. Whepa, being has bad, thou
sht activity, he will bind the four destructive karmas
with greater duration and strong fciuion and, the bad
non-destructive karmas also with greater duration and
strong frution
There are some special thought activities which
cause, more fruition in bondage of that very special
karma which has special connection with that thought
activity Ve may describe below such thoughts pertain
ing to each of the eight karmaş
(1) Causes for the bondage of knowledge obscu
ting karma,
1 Envy of the learned (2) Putung obstryction in
the development of knowledge (3) Despleasure with the
discourse on high and true knowledge (4) Denying
what he knows(5) Dishonour to the leamed (6) Vron
gly finding fault with right knowledge (7) Describing
intentionally things as they are not in reality (8) Disres
pectfully hearing pure scriptures (9) Idleness' ın procu
ring right knowledge (0) Pnde of knowledge (11)
Wrong 'preaching which leads others to vices and
worldly existences
2 Causes for the bondage of conation-obscuring
karma
11

·(75) Besides the above, there åre some more such as Making 'Brie, blind to truth Y21 too much sleep (3) Praising Wrong ways of piely (4) Abstention from the sight of good and useful books, places and great men 3 Causes for the bondage of pain producing Karma (1) Feching pain (2) Sorrow (3) Murder (4) Beal ing (5) Remorse for not gaining the desired, thing (5) Weeping (7) Weeping for the sake of producing compassion in the minds of others (8) Abusing 19) Livelihood by bad means (10) Mixing poison with the food (11) Abstaining from good work 4 Cause for the bondage of pleasure producing karma (1) Compassion (2) Chanity 3) Austerties (4) Good conduct (5) Speaking truth (o) Purity of heart (7) Control of the senses (8) Control of anger, passa ions etc. (9) Service to others (10) déyo on to the worthy (C) Worship of the pure' souls (12 Straight forwardness (13) Following the vows of a saint or a layman (14) Great love for piety $ Cáúsesſol the bondage of faith-deluding Karmas-

·( 76 )
(1) Finding fault with the true worshipful Lord
(2) Vrongly abusing true scriptures (3) Malıcıously
disrespecting the worthy saints (4) ignonng the true
path ot liberation (5) Vrongly defining the nature of
the celestials es describing them as flesh-eaters and
drunkards (6) Preaching a wrong way as the way to
liberation
6 Causes for the bondage of conduct-deluding
karmas Deep engagement in anger, pride, and greed
7 Causes for the bondage of hellish age karma
(1) High degree of pride (2) Too much anger
(3) No belief in true principles (4) Unjust greec
(5) Always intent upon killing animals (6) Alway
intent on speaking falsehood (7) Always intent upo
stealing other's property (8) Always intent upon non
chastity (9) Daily Indulgence in sensual pleasure
(10) Dishonouring the worshipful (111 Causing quarrel
among the saints (12) Too much engagement in work
causing pain to others (13) Too much attachment t
family and property (14) concentration on causin
violence and harm to others
ag
8 Causes for the bondage of subhuman
karma
(o Unchastity (2) Wrong belief (3) Cheating othe

·( 77 )
(4) Frenching wrong doctrines (5) Mixing harmful
things of low quality with other things, such as mixing
fat with ghee, watur with milk and selling them as
genuine ghee and milk (6) Giving things to others
by low weights and taking things from others by high
weights (7) Vrong measurement (8) Making and using
counterfeit coins () Painful concentration based on
separation of agreeable objects and connection with
any disagreeable things, and on suffering pain and
ambition for sensual pleasures
9 Causes for the bondage of human age karma
(1) Straight forwardness (2) Following mans of
sustenan e with contentment (3) Less attachment to
family and tire property 4) Humule n-ture (») honour
1113 the learned and the good (6) Refraining from an urinz
others
10 Caus-s for the bonday, of ce'estial
Karma
age
(1) Calmly bearing one's troubles (2) Following
penance calmly but without true s if knowledge
(3) Havirg mild passions (4) Tendency to hear true
and peaceful doctrines (5) Charity of food, medicine
shelter and knowledge to the needy (6) Following the
conduct of a saint or a layman with love of virtua

·7) Right bullet
!! Causes fos the bondage of bad body making
karma
(1) Cheating habit sa acts of mind, body, and
speech (2) Nature of making qudsie's (3) Viong belich
*) Making Pulse évidence (5) back biunz (6) Non
stability of mi$7) bdisoning others (8) Burning of
villages and føte (9) Destroying peacefut places of
worship and images (10) Stealing objects of usershop
(11) Deep passionate thought activery (12) Livelihood
by vicious and harmful ners (13) Serking unbearable
Harish words
12 Causes for the bondage of good body makuig
karma
(1) Nor attachment to worldly affairs (2) Nor
quarrelling with others (3) Straight activity of mind,
body and words (+ Right belief (5) Derosion to
the worshipiul (6) Services to others (7) Charity 18)
Drošngairo't of truth
13 Causes for the bondage of low family karma
(1) Speaking ilt of othek (2) #ding the pr fise
Wartly qualifies of others (3) Speaking firstly of
one s own self

·( 79 ) 14, Causes for the bondage, of karmas giving high spcial status- (1) Speaking good of others (2) Not, boasting (3) Mild peaceful conduct (4) Paying dues respect to those who deserve it IS Causes for the bondage of obstructive Karma (1), Obstruction from, worship and devotion to the worshipful Lord, sarat, and true scriptures (2) Prevenung others from making charity to the poor and the needy (3) Causing bondage of others for selfish motivęs (4) Beating and causing pain, to others (5) Cute ing any part of anothers body to make one disabled (6) To use the charitable funds for personal advantage 17), Putting obstacles in the spreads of knowledge (8) Cbstruction in the propagation of the truth Thus should be known the special thought vibration which cauşes, special fruition of that very particular karma HOW KARMAS FRUGTIFY AND SHOW GOOD AND BAD RESULTS Karmas after being bound, require, some time for, tipening, after that penodis passed, all the molecules of a particular karma are diyided among all the instants e ·(SO) of the remaining duration, ( Duration time period of ripening) gradually less in number, largest number being given to the first instant and the least to the last instant According to this distribution, the molecules must leave the soul If the circumstances are agreen ble, they will show their fruits, if not they will shed off without showing result Supnese a scul binds, karmas of anger, pride, deceit and greed at once thro ugh his passionate thought activity Suppose each has n duration of 40 minutes 1 minute being taken as the t me of ripening and suppose each has 400 molecules Then these 400 will be divided into 39 minutes It is a rule that any one out of the four passions may show its fruit at a time We can not have anger, pride, deceit and greed at a single time Then, when the molecules of anger are shedding after showing their fruit, the molecules of the other three pass ons will shed off without showing any fruit Arother example may be given Suppose a soul at present, binds pain producing koma with a duration of so minutes, and a minute after, at tinds pleasure producing karma with the same duration Let each have I mthute for tipening time Then the molecule of pain feeling karma will begin to shed after 1 minute and those of pleasure feeling karma after 2 minutes Then the molecules of both the karmas will shed off, simultaneously, but both of them can not show thele fruits at a time when one feels pleasure,

·( 81 )
the molecule of painfeeling karma will shed off without
showing any fruit, in the same way when one is feeling
pam, then the molecule of pleasure producing karma
will shed oſt without showing any fruit
The principles of inflow and bondage show how
the mundanc souls are associated with the dirt of
karmas In order to get rid of the karmas we must
know the principles of checking and shedding also
Suppose a man wants to empty a pond of water,
he is required to prevent first the way of water coming
into the pond and then to make a broad drainage by
which the water may go out from the pond A time
*ill come when that pond will be quite empty
Checking of the inflow -
We have enumerated before that wrong belief,
vowlessness passions and soul vibrations caused by
the activity of mind, speech and body are the main
causes of inflow of karmas in order to check the
inflow, we must have their opposite attributes. Right
belief will check the advent of karmas through wrong
belief Vowfulness will check the karmas which are
bound by vou lessness. Passionless thought activity
will check the karmas which are bound by passions,
control of body, mind and speech will prevent the karmas
coming by their activities
In detail, there are the following qualifications
which are the causes of checking karmase

·(82)
I Fne vows Non-njury, truthfulness non-sterling,
chastity, and possessionlessness
2 Five rules of achon Carefully walking after
seeing the earth, speaking gentle and pure speech,
accepting pure food, taking and putting articles after
seeing the place and attending to calls of nature in
places free trom insects
3 Control of body, speech and mind
4 Ten virtues [1] Forgiveress [2] Hunulaty [3]
Straight forwardness [4] Truth [5] Purity of heart
[6] Sell control (7] Penance [8] Clarity (9] Non
attachment [ro] Chastity
S Meditation of 12 kinds [!] Transitomess of
worldly phenomena [2] Nonprotection from death
and effect of karmas [3] Painful nature of wandering
in the world [4] Loneliness of oneself [5] Non ego
is separate from ego [6] Impurty of the physical body
[7] Causes of inflow of karmas [8] Causes of
checking the karmas [9] Causes of shedding the
farmas [10] Nature of this universe as being eternal
und uncreated and full of six renl substances (11)
Fonty of attaining the true path of Liberation (12)
Nature of true religion
6 Calmly and peacefully suffering the unavoidable
troubles of hunger, thirst, cold, heat, abuses, dishonour,
etc , which are on the whole twenty two in number

·( 83 ) 7 Observing pure conduct with equanimits and alf concentration Principle of shedding - We can not punfy ourselves, of we are binding new karmas at the time when old karmas shed off Ve must find out meins by which we may get rid of karmas before their fruition time This sort of shedding of unripened karmas is caused by pure non-attached thought activity brought about by concentration of the pure sou! Pure concentration is the real way by which karmas can be removed with out enjoying their fruits Pure concentration is the real penance in order to acquire this pure concentration, there are twelve kinds of austerities The object of practising them is to base control of the senses and mind and to acquire, the power of non attached pure concentration they are the following - (1) Fasting (2) eating less than what is required (3) Taking food after some pledge is fulfilled (4) Giving up much liked fatty food (5) Sitting and sleeping in solitary places (6) Practice of bodily austeri ties (7) To accept the penalty for breaking any low or making any discrepancy in following the rules of conduct (8) Devotion to true path and its followers

·07
(9) Service to those who are on the nght path to
liberation, (10) Carefully and devotionally reading, the
true scriptures (II) Non attachment of body with its
surroundings (12' Meditation
Meditation may be classified under the four heads.
(1) Meditation upon the truc principles laid
down in the sacred scriptures
(2) Carefullness to get ad of fmpore thoughts ind
to adı ance on the true path and also to lend others
to the right path
(3) Thinking on the effect of bad and good
karmas, on the miseries and pleasures of this world
(4) Concentration of the mind on the pure nature
of the soul by different means.
A saint wha is in the eighth spiritual stage acquires
unshaking pure concentration that leads him to the
13th stage and then to become a pure and perfect
libernted soul, without body
Principle of Liberation
The seventh principle shows that this worldly soul
having freed from all karmas and having removed all
the causes of new bondage becomes quite pure and

·( 8 ) perlcct full of its own natural ipure: attributes alk zys contented and enjoying true natural bliss It does not lose its purity nor its individuality, It remains as it is in reality This state of of perfection is the real Godhood Thus from the practical point of view these seven principles descnbe how the soul is affected in company with matter and how it adopts different forms and positions in this world due to influence of kammas From the real point of view, this soul of mine is what it is to reality it is seen always in its true nature without any concern with matter There is no question ol bondage and liberation from the real point of view From the real point of view I am always pure and profect This conviction is a key to true happiness This conviction will make us ready to get rid of matter which is the main cause of adopting different worldly forms and suffering troubles of birth and death etc Knowledge of soul from both the standpoints will teach us the night nature of the souls as they are found in this uns erse One sided view will not and can not give us the correct idea of ourselves, Yets we must have our attention 10 our own seal nature in order to advance on the path of non-attacliment and ta liberation

·( 86 )
WHAT IS AROUND US
If we look around us, we shall find that there are
51x real substances every where in the universe Sprce
Is infinite In the middle of this infinite space, this
limited tiniverse lies. Every spacial unit of the unnerse
is pervaded by the six substances Space is csery
where, the medium of motion, and the medium of
rest are pervading the universe Atoms of time poss
one alter another Matter in the from of ntoms and
molecules subtle and gross is every where Subtle
one sensed souls in the bodies of earth, water,
air, fire and vegetable are every where They
neither obstruct others, nor are they obstructed
Gross one-sensed beings and other beings having from
two to five senses are not everywhere but they are
here and there in the univers We shall see, that,
out of these six substances, Space, Time, and the
media of motion and rest are alsays in their own
nature, but the worldly souls are not pure, because
they are m xed with karmic dirt They assume differ
ent bodily forms in their different lives until they are
punfied and liberated Matter is always taking diffe
rent changes forming and dissolving in molecules and
atoms Two substances, soul and maſter, are not
apparent here to us in their natural form They are the
chief actors in the theatre of thus world Ve«ee

·(87)
around us different kinds of living beings, one sensed in
the form of earth, water, air, fire, vegetable and two
sensed as conches, 3 sensed as ants, 4 sensed as
bees S sensed as deer, dogs, pigeons, fish, man and
others We must first of all know how these six
real substances are found in this universe and how they
are working Jainism says that substance is that which
is always existing These six substances are always
existing They were never crented at any time nor
will they lose their existence This universe being cons
tituted of these six substances is also eternal
Every substance has got six common qualties
I Isness Capacity of having continuous existence
2 Thingness Capacity of its being of some utility
3 Changeability Capacity for having modifications
pure or impure
4 Limitedness Capacity for not losing any of
the attributes, it is composed of and not adding any
new attnbute Every substance is an unbroken who
group of many attributes which are pervading in the
substance. Not one of them can be decreased
can any other nttnbute be added to it. This con
attribute keeps all the substances in their real madre as
they are
Never a soul can be transformed min datter
—

·matter into soul
S Spatiality -Capacity for occupying any space in
universe Thus every substance has got some side
atenal substances have got material while non mater
substances have got non material sie
6 knownbility
me one
Capruity of being known by
It means that there is some one who knows all of
em It is impossible for those where not themsel
Es all knowing to know the five invisible substances
These six common attributes shox that every subs.
nce has always its existence, has its utility has the
ature of changing can never lose all its attributes and
as some size and is the object of knowledge of some
re
Substance is said to have three natures at a timer
ise decay and continuity
A substance changing into modification by its
apacity of changeability does continue in its real nature
Change means decay of old condition and rise of new
ondition simultaneously along with its continuity for
xample.
A lump of gold, is changed into a gold plate Here

·( 89 )
there is decay of the lump of gold and the rise of the
gold plate and the contnuity of gold at one and the
ame time
Jain philosophy teaches us the doctrine of many
sidedness or relativeness called SYADVAD
What is Syadyad, relativeness
The term Syadvad is composed of two Sanskrit
words, Syad and Vada Syad means from some stand
point, Vnda means to describe Desenbing something
from some point of view is what is called Syadvad.
Words have not got the capacity to descnbe many
natures at one and the same time. Knowledge can
know many things at a time tut words will have to
relate them one by one Vords have got very limited
power A man seeing many different picturess can
know all of them at a sime, but he will have to give
description of cach, one by one Vhen,he describes one
thing, the other things are present in his knowledge He
will descnbe them one by one
Suppose a person has sons daughters and other
relations He is at cne and the same time son, father,
uncle, nephew, friend, enemy or other relation He is
the son of his father, is father of his song is uncle of
hus nephews is nephew of his uncle, is friend of his
Londond is the enemyothie
ALLT

·If
anyone wants to describe all these relations to
ome one, he will have to relate one by one Where
e will relate any one of them, the others will remain
Inderstood in his mind In order that the herrer may
not be contented with knowledge of one relation only
ind ignore the rest, the person who is going to explan
am will spenk like this
From some point of view he is son e he is son
in relation to his father From some point of view he
is father e he is father in relation to his son and so
on Similarly as said before a thing is indestructible
with reference to its own nature and at the same time
It is destructible with reference to change and condt
tions But both the natures can not be described
atonce Thus he will say from some standpoint it is
Indestructible, afterwards he will say from some other
point of view it is destructible
As has been said already a thing is one as regards
Its individualty at the same time it is many as regards
ils attributes Thus when any person will describe the
thing he will say from some starıdpoint it is one and
from some other standpoint it is many also
A mango is one but at the same time is green
coloured, good smelling, sweet and cold We can not
describe them all atonce. We shall speak of them

·( 91 )
one by one when one is said, others ve inplicit. The
word fron some standpoint will point out to the
student that there are other standpoints also
Every word spoken must have some standpoint,
from which it has been spoken The hearer would
also understand the thing from the same standpoint,
then he will gain night knowledge
Every thing has got the nature of existence and
non existence both at the same time
When we say there is a golden ring It means it
is nothing but a golden ring, it is not an tron ring,
silver ring, or a brass ning Really there is non-exist
ence of all things minus golden ring in that very golden
ming It means that there is existence of the golden
ring in it, but non existence of all minus golden ring
A man searches after Devendra
Whenever he sees him, he recognizes him to be
Des endra but not Mahendra, Rajendra, or Bhupedra
It means Devendra has existence of Devendra in him
and at the same time has got the non-existence of all
the other persons in him
Existence must have its opposite, non existence

·(92) It is pen i c there is existence of pen in the pen and non-existence of all other things such as paper, mib, book, chair etc in the pen When we say uteis soul I means that there is existence of soul in it, but non existence of all other souls, matter and other substances in it Syadvad is a logic by which we can know things nightly by many aspects. There are many contradictory natures or relations in a thing at one and the same time When we describe them, one by one, from the correct standpoint, then the scholar can know the right description of a thug There is n tree. It is bigger and smaller both at one and the same time it is bigger with referencet o a tree which is smaller It is smaller with reference to a tree which is bigger than it There may not arise any quarrels, of the sayer and the listener boch understand the thing from one and the same standpoint But there will be quarrels, of the sayer says it from any standpoint and the listener thinks of it in another standpoint Suppose a person says that this tree is higher The listener has his attention towards another tree which is higher than that of which he has spoken He will then say, you are wrong it is shorter and not higher When they will mutually explain their standpoints they will agree together and the quarrel will be averted

·( 93 )
This Syadvad is meant for ending the philosophical
quirrels which arise among different thinkers by not
understanding the correct standpoints If the different
thinkers adopt any of the following views onesidedly
they will quzrel among themselves
I The thing is indestructible
2 The thing is destructible
3 The thing has existence
4 The thing has no existence
5 The thing has only one nature
6 The thing has many natures
Jum philosophy will satisfy them by explaining to
them that their statements are true with relation to
some standpoint All the above statements will be
found to be correct of their relations are taken into
consideration
I The thing is indestructible with reference to its
root substance and its root nature
2 The thing is destructible with reference to its
capacity of having modifications every moment
3 The thing is existing with reference to its own
individuality
4 The thing has no existence with reference to

·( 94 )
other things except itself
5 The thing has one nature with reference to its
groupness as a supstance
6 The thing has many natures with reference to
many attributes and natures which are pervading in the
thing throughout
Suppose a big castle has four walls, the cast wall
of it is painted with white colour, the south wall is
painted with red colour, the west wall is painted with
yellow colour, and the north all is painted with blue
colour Four different persons have seen the different
walls They declare different statements about the
castle That person who has seen the east wall says
that the castle is white, others similarly describe it
to be red, yellow and blue and quarrel among
themselves
A person who has seen all the four sides of the
castle settles the dispute by saying that the castle has
got all the four colours on its four walls It is not alto
Sether white, or red or yellow or blue
The worldly soul is pure and impurt at one and the
simet me irom two different points of view It is pure
*len it is seen by the real natural point of view, at the
same time it is impure when it is seen by the practical

·( 95 )
impure point of view
Some boys are acting in a thentre taking several
parts as a king, queen, minister, captain, chaprası, robbei,
judge and others A right knower will see them from
both the real and practical standpoints. By real stond
pomt they are all boys but by practical point of view
they are actors as king and other If we know them
by only one point of view, the knowledge will
not be correct. It will be one-sided and xsong
A thing can have two contradictory natures by two
different aspects, Knowledge can know them both at a
time but speech can not relate them at once It will
describe them one after another If we take (wo such
natures as indestrucuble and destructible in a thing we
shall describe thus -
1 This thing is from some standpointi e from the
point of its root nature
2 The thing is not from some point of view Le
from the point of its changing nature
3. The thing is and is not from some point of ten
re from the point of speaking of them toch together
4 Thething is indescribable from some post of it
Te if we wish to describe both tl

·( 96 )
by ons word, it can not be descnbed, we can only
describe point by point
5 The thing is indescribable yet it is indestructible
from some standpoint te if se consider both points,
that it is describable and indescribable
6 The thing is indescribrble, yet it is destructive
from the above point
7 The thing is indescribable, yet it is indestruct
ble and destructible both from the above point
Really there can be three characteristic in a thing
existence, non existence and indescnbableness Three
things can always have seven diferent expressions,
neither less nor more
Suppose we have three colours White, Red
and yellow We can make seven colours out of them
(1) White (2) Red (3) Yellow (4) White & Red
15) White Yellow (6) Red & yellow (7) White,
Red and yellow Similarly the above said three charac
teristics have seven modes of expression
It is therefore called Sapta Bhangi in Sanskrit
This logic is most important in order to know the
true nature of one s ok n sou! There is existence of

·(97)
soulness in the soul; at the same time there is
non existence of other souls and all kinds of subtie
und gross matter, medium of motion, medium of rest,
space, time, all kinds of impure thought, anger etc
in that very soul Soul is alone an independent, true,
pure substance
Moreover it is pure, when it is considered from
the real standpoints at the same time it is impure when
it is seen as mixed with karmic matter and the body
A man is wise with relation to those men who
are not wise like himh, at the same time he is unwise
with relation to oteer things which he does not know
He is wise and unwise and both the statements are
correct if they are considered from different stand
points
Different kinds of statements are put forward by
different thinkers; of their standpoints are rightly talen
into consideration, they will be rightly understood,
otherwise they cause many misunderstandings, we may
name some of them
1 God is the creator, protector and destroyer of
this universe
2 Every thing occurs by the will of God
3 All is transient and dream like

·(98)
4 Souls are quite pure and perfect
S Souls te impure and imperfect
6 Souls are not the doers of worldly actions
7 Souls are the doers of worldly actions
8 Souls are not the enjoyers of pleasure and pun
9 Souls are the enjoyers of pleasure and pain
10 Souls are permanent
11 Souls are impermanent
12 One who does actions, the same reips their
fruits
13 One who dous action , does not reap the fruit,
but another reaps it
14 Souls are material
15 Souls are non material
16 Soul is one in the universe
17 Souls are many in the universe
18 A soul is all pervading
19 A soul has sie according to the body
20 Soul is bound with Karmas
21 Soul is not bound with Karmas
22 Soul has one knowledge
23 Soul has many kinds of knowledge
24 Soul is indescribable
25 Soul is describable.
All these statements e correct from different

·( 99 ) points of view according to Jain philosophy Let us examine them one by one I Every soul is by nature pure and perfect like God, but from the practical point of view it is impure Under impure condition st binds new Karmas, thus it is the creatro, of its own world, then it enjoys the fruits of the karmas, thus it protects its own world. When it gets right belief and is bent upon destroying its own world of karmas, it follows self concentration and then destroys the Karmic world and becomes pure and perfect This statement can be correct under thrs standpoint Literally if we take the pure soul to be engaged in creation, protection and destruction of this universe, this nieaning will not hold good, because pure soul devoid of any desire can not engago himself in these actions which can not be formed without any desire and motive This universe is a group of substan ces and it is therefore eternal, each substance being eternal There is neither creation nor destruction of any substance of this universe, but there are modifications in the substances These modifications are caused in the substances through material causes For example heat changes water into vapour Coloumns of vapour combine together and form cloud, which are turned into rains by cool #inds Some modift cations of the worldly things are brought about ·(100) by the impure worldly beings throngh their different motives and desires, eg birds build their nests; antsmoke their holes, bees shape their hive, men make vessel, clothes, house, etc Pure soul can not perform the impure actions of worldly beings 2 The statement that every thing happens accord ing to the will of God can not be taken literally true; because He being pure and perfect is desireless He can not will that the worldly souls may do wrong or right things But this statement can be understood, if we consider the nature of God God is all knowing He knows what has been in the past, what is happening now and what will occur in the future Every modifscation of each and every substance at every minute is known by the pure and perfect know ledge. So whatever happens can not go beyond or against what has been known by him Thus we can say every thing occurs according to the knowledge of God Here will does not menn his desire, but His pure knowledge 3 The statement that all is transtent and dream like is correct with reference to the standpoint of modifications Modifications have their momentary existence. They come and go Whatever is evident to us through our five senses is a group of modifica tions of different things they change and then we ·(101) look on them as if they were mere dreams A man was wealthy He sustained great loss in trade and became poor A stout youny man was seen walking on the rond, next day he was seen as a dead corpse A city was in a prosperous condition Then on earthquake occured It was totally ruined As regards the root substance it is not transient This universe eternal and indestructible is regards root snbstances, at the same time it is transient as regards its modifi cations 4 The fourth statement that souls are pure and perfect is true from the real point of view All the souls by nature are quite pure and perfect 1$ 5 The statement that souls are impure and imperfect is true from the practical point of view, when they are seen mixed with karmic matter and are with impure thought activities 6 The sixth statement that souls are not the doers of worldly actions is true, when it is considered from the real point of view Real point of view sees them in their own nature always pure and perfect without any impure and wrong action 7 The seventh statement that souls are doers of worldly actions and impure thought is correct from hem ·( 102 ) practical point of view When the souls are in impure condition they are the doers of impure actions 8 The eighth statement that souls are not the enjoyers of pleasure and pain is correct from the real standpoint By nature the souls being pure they can only enjoy their own pure bliss They do not attach themsel ves to worldly actions The ninth statement that souls are enjoyers of pleasure and pain is correct from the practical point of view In their impure condition they are feeling pain and pleasure 10 The tenth statement souls are permanent is correct when they are seen from the substantial point of view As substances, they always remain as they are 11 The eleventh statement that souls are imperma nent is correct when they are seen from the conditional point of view Every soul undergoes some modifications in its attributes There are pure modifications in pure souls and impure in the impure souls Every fine modi fication is transient. 12 The twelfth statement that one who does acuons reaps their fruits is correct if it is considered from the substantial point of view Soul as a substance

·(103)
is permanent If 7 soul in the body of 1 dog performs
some good action, it may after transmigration adopt a
human body and reap the fruits of its past good 10
tions. As a substance it is the same soul and no other
13 The statement that one who does actions does
not reap fruit but another reaps it is correct when
it is considered from the conditional point of view
Every moment the conditition is changing At the
moment the Karmas are bound by any person, on
account cf good or bad thought activity they do not
show their fruit at that very moment Those karmas
may show their results after some time in that very life
of a man or in after life The cond Lion of
reaping
fruit
will be altogether difierent from the condition when
the karmas were bound, thus the enjoyer is not the
same as the binder of the karmas Suppose a man
dies and takes birth as a horse and reaps fruits of lus
karmas which were bound in the life as a man As to
the condition of existence the horse is different from
the man From the substantial point of view the state
ment will be incorrect but from the conditonal point
of view it will be correct
14 Soulsjare materiał This statement is correct
with reference to worldly souls which are altogether
mixed with fine and gross matter, when considered
from the practical standpoint
ve

·( 104 )
15 Souls ate non material' This statement is
correct when the souls are considered from the real
standpoint which looks only to the real and pure
nature of a substance
16 Soul is one in the universe This statement is
correct wl en all the souls are considered with reler
ence to their equality in nature As regards their sepa
rate dividurlity this statement will not be correct,
becouse individuality of each is quite distinct from that
of another
17 Souls are many in the universe' This state.
ment is correct, when each soul is considered separately
as it is
18 A soul is all pervading" This statement can
be correct with reference to the capacity of knowledge
which in its pure nature can know all at a time It
means all the knowables exist within its knowledge It
does not mean that each soul is pervading in its size
in infinite space Yet from the real point of view it can
be said that soul has the capacity of pervading through
out the universe
19 Soul has size according to body" This state
ment is correct from the practical point of view,
because each mundane soul retains its form according

·( 105 )
to the size of the body it occupies It can contract
and expand according to the size of the body
20 Soul is bound with Karmas This statement
is correct from the practical point of view An impure
soul undergoes many kinds of good and bad thought
activities, thereby karmic molecules are attracted and
bound with the impure soul
21 Soul is not bound with karmas This state
ment is correct from the real point of view By nature
the soul is always pure and has not got any bondage
of karmas.
22 Soul has one knowledge The statement is
correct from the real point of view, because pure
knowledge is of one variety only
23. "Soul has many kinds of knowledge This
statement is correct from the practical point of view,
because impure souls have one or more kınds of know
ledge Thus there can be many divisions of knowledge
24 "Soul is indeschbable
rect from the real point of view Really soul can only
be realised by soul itself We can not descnbe truly
and perfectly soul We may give son e hints to the
scholar and through them he may try to be attentive
solely and perfectly to the soul ord then he can realise it.
This statement is cor

·( 106 ) 25 "Soul is describable The statement is correct from the practical point of view, because in practice, unless we explain the soul it is not easy to have any idea of the soul at 211 Thus the above examples will show, that state nents should be understood properly, in relation to the points they really refer to Doctrine of Syadvad says that the student should not be obstinate about any one statement, but he should find out the special stand points by which any statement can be taken to be correct It should also be known that only a reasonable statement can be solved correctly, but an unreasona ble statement can not be accepted Statements like an ass has horns, water does not flow, ar can not blow, bright and healthy eyes can never see objects are foolish and senseless They can never be accepted as truth Many statements of different philosophers can be reconciled from different standpoints If they peacefully and non obstinately sit together to consult the different points, they may agree in many points Syadvad is there fore a means by which efforts for unity can be made and if minds are unbiased, unity can be established As has been described before any two contradıc

·( 107 )
tory natures can be explained to the student by seven
modes, so that he may know it quite correctly We
may give one more example here.
A thing is one and many The seven modes will
be as follows
I A thing is one as regards its group
2 A thing as many as regards its many attributes
3 A thing is both one and many
4 A thing is indescribable because while both the
natures do exist in a thing it is impossible to describe
them at once
5 Although a thing is indescribable, yet it is one
6 Although a thing is indescribable, yet it is
many
7 Although a thing is indescnbable, yet it is both
one and many
It should be known that the night standpoint only
can ghe right knowledge to a student of learning
It should also be known that words can not des
cnbe very fine modifications of a substance By the time
he will prepare himself to descnbe it, that modifi

·(108)
cation may be changed to another
Suppose n man having seen a bird sitting on a tree,
tries to tell another that the bird is seen sitting Before
his statement is made, the bird flies away The person
who hears his statement can falsify him that there is
no bird We can only speak of
gross modifications
A thing may have many modifications with reler
ence to its many attributes at one time, yet the speaker
can describe them only one by one
Suppose a man is ill, thirsty, wounded, old, wealthy
and lame These conditions can be known at a time
but can not be described at once
Thus we have seen that around us there are sx real
substances They appear quite pure and perfect when
they arz seen from the real standpoint Thus they do
rot become the cause of like and dislike
When the worldly things are seen from the practi
cal point of view, they appear in different impure
modifications As they are flattering and changing, 7 st ise
man should not have attachment to them His attach
ment to them will be the cause of sorrow, because
they will soon be changed into other forms A wise
man thus believing in the nature of things, remains
calm and quiet and does not disturb his mind ons
procunng the desired gain or having calamities ands
1

·(109)
troubles He believes that they are all due to the two
causes, external and internal Intemal causes are the
effects of his own karmas aluch were bound before by
his own thought activities and external causes are the
movements and actions brought about by him
In the same way, he is not disturbed in his mind,
on seeing fortune or calamilies in others He regards
them as happening through their own external and
internal causes
Having right knowledge and conviction, he may
try to remove the dnficultie , and troubles of himself
and of others or he muy utilise his own fortune for
good purposes and induce others to do so
If we look nt the Ining beings in this universe
from the practical standpoint, we shall see them in
different bodies having one, two, three, four and five
senses, in the forms of trees, conches, ants, bees,
deer, dogs, and others Although they differ from each
other with reference to number and quality of the
vitalities, yet there are many similarities among
them All have got breathing, I have age karma, all
have got knowledge, all feel pleasure and pain, all
have desires
There are in general four impulses common to

·110)
1 Impulse for food All the beings feel hunger and
try to satisfy their appetite if you will examine the
trees, you will find them drawing water, mud, and
air Their roots move tow uds moisture
2 Impulse of ferr Every being has got fear that
it may be hurt by any one
3 Impulse for sex inclination Even trees have got
it Insects are seen joining together sexually
4 Impulse of attachment towards their environ
ments All are attached to their body and to their
possessions If we hurt or try to hurt any creature, it
will try to save itself even by hurting us in return though
we may be formidable
When all the living beings want to live, it is the
duty of a sensible man to live and let live and to pass
his life as harmlessly as possible Ve must have love
and regard for all the living beings
It is our duty to be calm and perceful and always
cheerful and not disturb our mind on seeing agreeable
and disagreeable phenomany of hus unverse This
world is like 7 theatre It should not agitate us to be
absorbed in agreeable thing and to be sorry on seeing
disagreeable objects We must see the company of

·(III)
our family members as associates assembled in a ship
or in a railway carriage We should not have olind
attachment for them, but try to be helpful to them who
ate to live in company with us Do not despise any
Honour great men, love those who are poor and in
distress Try to do good to all
OUR DUTY TO OURSELVES
Every man is required to lead his life as happily
and harmlessly as possible It is natural that every
one wants true peace and happiness Therefore every
man is in duty bound to acquire true, perce and happi
ness Sensual pleasure can not satisfy him
As has been said already, true happmesss is the
nature ind attnbute of the soul
In order to reali e it, Jaimsm has laid down the
threefold way of right belief, right knowledge aud
nght conduct
True belief 111 the real and pure nature of ores
own soul is the right belief, correct knowledge of the
same is the right knowledge and realization of the
same is right conduct In Olle word self realization is
the way by which true happiness c in be acquired
Really the soul is full of peace and happiness it'

·(112) does not realize it, because it is impure on account of deluding karma, it is full of strong of mild passions We must therefore try to remove passionate thought activity and concentrate our attention towaras the true nature of the soul For this purpose spiritual exercise should be tollo wed daily As physical exercise is necessary for physt sical developement, so spiritual exercise is required for spintual advancement HOW TO DO SPIRITUAL EXERCISE The easiest way is to practise by the real point of We should sit in a solitary place and then closing the eye of practical standpoint, we should look on this universe from the real point of view Then all the six substances will be seen in their pure and real nature Haying no concern with non soul substances, we must see only the souls They will look all equally pure and perfect Thus seeing we shall remove all distinctions of high and low, good and bad, agreeable and disagreeable Ve shall thus be free from love and hatred Ve shall get equanimity, non attached thought activity Then we may divert our atten tion from other souls also, and look ourselves only and try to concentrate upon ourselves as pure and perfect, real souls This is the best exercise So long

·(113)
as we shall remain attentive to ourselves we shall
enjoy true peace and happiness
Even when we are not sitting in a solitary place
but engaged in other pursuits of mind, body and speech
we should not ignore the real point of view We
may deal with the living beings from the practical
standpoint, yet we must see them also from the real
point of view This will create universal love and
this practice will not allow us to deal with them
unjustly and cruelly
To stand upon the real standpoint and realise one s
own pure soul is the chief duty of all the lovers of
peace and Irappiness, whether they be saints or laymen
Saints being devoid of all the worldly things can
devote more time and energy for self realizauion, while
the laynen can follow it according to the time and
energy available to them
Reading scnptures dealing with the real standpoint
is also helpful to acquire pure and real standpoint
Saints generally when they are unable to concentrate,
devote themselves to calm and peaceful reading and
thinking of the contents of the scnptures mainly dealing
with the soul
Layinen being engaged in different pursuits have

·( 114 ) many impure thoughts in them for them, besides concentration and reading scriptures, two more daily duties are prescribed -- I Worship and devotion to Pure Soucs 2 Attending upon s units OUR DUTY TO OTHERS Mancan notlive lone Without cooperation 7 min can not sust in his life Men must hclp one another to Le benefited mutually If man being proud of himself dissociates from all others and bas no concern whatso ever he will be unable to acquire food A single man can neither plough a tield, cultoy are com, cut it, make ut nails, construct houses, prepare clothes, earn money and do all his bodily works Without cooperation it is impossible to go on in life Cooperation only can be helpful to procure mutual help in different ways Deasants grow corn Cowherdə keep cattle for milk Yessel makers make vessels Clothweavers weave cloth, tailor sex clothes; masons build houses, carpen ters prepare gates, chats, cots; blacksmiths make iron utensils, wood cutters bring wood from the jungle, soldiers proiect us from thieves: clerks write accounts, traders send different necessities from one place to wothers professors teach students, students serve the Prolessors Had there not been different men following ·( 15 ) different callings, the needs of a single person could not have been fulfilled Without cooperation, life is impossible It is therefore the duty of each man to cooperate with others justly, honourably, truthfully and virtuously Every human being must have a feeling of brother hood and love wlule dealing with others He may take necessary work from others but he should not tease them The doctrine of non injury or Live and let live is the golden rule upon which all our actions should te based Man is the highest crenture Great is he who serves all Man must therefore serve all the creatures of the universe His dealings must stund upon the golden pirciple of "Non injury ' A man must purify us heart from intentional killing and harm In followmg different professions and making different thing , there is the possibility of hurtig small creatures; one-sensed to even five sensed beings Yet man must be cautious in not giving pain to any creature whatever 'He should manage all his necessary actions as harmlessly as possible His food must be pure and healthy free from into. sic iting liquor and meat which are quite unnecessary

·(116)
and are the causes of njury to living beings His
medicine must be pure and simple not causing injury
to others. His clothes mut be as simple as possible It
is better to wear hand made cloth in companson to
machine made ones Use of leather and bones should
be avoided or curtailed as far as possible
We should not be engaged in un necessary pursuits
causing hurt and injury to poor dumb creatures
Our dealings with others must be based on truth and
honesty We must never cheat others We must never
wish for or envy other s property
Straightforwardness must be the motto in dealing
with other
We must always regard the troubles of others as
Our Own Unwersal brotherhood means feeling for the
trouble of others It is therefore necessary that we must
try to remove the troubles of others and to do good to
them as far as possible
We must learn a lesson from the plants and trees to
serve others Trees and plants give us fruits and flowers
They themselves do not enjoy them They are all for
the benefit of others Rivers and ponds do not refrain
from giving water to anyone whether a man, 7 beast or 1
bird Even if a pond his handful of water it will not

·( 117 ) duny it to others Service to others must be selfless it should not be done for the sake of any revenge or for any gain or seputation It must be done with a heart of love and compassion in the same spilt as the mother crves her children Service done without any selfish motive is a true virtue It is a sort of good spiritual deed Whenever dispassionately and kuid heartedly any service is performed, then and there worldly attachment is dirunished and at once a ray of peacefulness is felt by the person who does good to others. The happiness is of the same kind as can be felt by the practice of self realization It is therefore said by the saints that service is also Dharma or prety which procures true happiness It is therefore the duty of every man to de vote his energies time and money and all other powers which he has at his disposal in the service of all human and sub-human beings including insects, trees etc Service should be performed where it is necessary I may describe different sorts of services which a sensible man is in duty bound to perform as far as possible. 1 Service to one's own body -Body is a shelter under which this soul keeps himself safely and performs dutres If the body is not healthy and strong man will be unable to serve others It is therefore necessary that the body should be kept healthy and always ready to work Work must be the habit of a man Mind ·(118) speech and body are to be used Without use, they become atrophred useless like rust-eaten iron vessel In order to keep the body healthy pure air water and food are necessary We should use nose to receive fresh air If the nose is put to its proper use this will be accomplished Our surrounding> must always be clear and pure We must live in clean places sleep in calm places, work in clean places We must drink pure natural water, after filtering it properly, so that no poisonous insects may go in to the body It is better to refrain from artificial water such as snow, sodawater etc Fresh food of corn, milk, fruit, vegetables, should be eaten Unwholesome food must be avoided Ve must not use intoxicants, and flesh We must not cat too much food must be taken sparingly and dıyested properly. When one food is fully digested then another meal may be eaten if it is not digested no food must be taken Food eaten when the rays of the sun are present is easily digestible and is healthy It is better to avoid eating food in the dark or at night It is necessary to practice exercise Bodily exercise purifies the blood and removes all the dirty matter from the body and makes our muscles strong and healthy Another thing necessary for bodity health is to adopt the virtue of chastity The essence of food is the bodily power which is a seed for procuring children ·(119) This is the king of the body Under its influence bodily organs can perform different actions easily and cheerfully it is therefore the duty of every man to keep it safely in the body it must not be misused in the wrong directions A layman should be content with his married wife Even then he must remain temperate and under self control If A man wants to keep his body healthy and strong he must take proper food, air and water practise exercise and presen e chastity 2 Service to his wife A wife is a close associate of man She is a friend to her husband Both the hus band and the wife lookafter the good of each other as mutual friends. If the wife is uneducated, the husband is in Juty bound to educate her She should be so trained that she may be able to have high ideas and noble thoughts She may not remain the slave to her passions She may look after the good of humanity She must become a lover of untue lover of society, lover of the country She must be trained to have unt versal love her mind she must be taught to be economical and never to waste the precious time of life She must be taught the rules of spintual advance ment She should be made a true associate in all the duties and all the acts of service a nan is requiredto perform ·(120) If every man makes his wife a true gentle lady she will be a good mother Mothers are really the builders of the nation Vorthy are the true and real m structors of their children in their tender age. Good mothers are the gems of society 3 Service to the children Sons and daughters are dependent upon their parents. It is therefore the duty of every man to instruct his children so that they may be able to perform their duties properly and lead their lives as well as possible A learned man with nght belief though practically calling them his children really believes that they are different souls having come here from their different past Ines with their different good and bad karmas and they will leave their bodies and go to other births according to their kams. As they have come under his shelter, it is his duty to do good to them without wishing any return from them Without selfish motive he will try to make their lives better Fust of all he will look after their proper health Then he will give them right instructions even when they are playing and have not reached the age of receiv ang education When they are about 5 or 6 years of age they should be given right primary education with come simple rules of piety and virtue They must know how to read and wnite and how to keep accounts They must be made expert in their mother tongue, so that ·(121) they may be able to read difficult passages in poem and prose This will be the basis upon which their future education will depend How girls are to be educated Girls should receive proper education of a housewife and a mother She must learn the art of cooking, and of managing home aftairs, art of cleaning, art of creating a healthy atmosphere She must know how to receive guests Besides she should be taught some arts by which she may be able, to earn some money if necessary After she has learnt all the household dutres properly she may be given furgher education according to her capacity and keen desire, it is most necessary that as long as a girl is a student, she must lead a pure and moral life with perfect chastity If a young girl is unable to follow the proper rule of chastity, it is better to marry her Afer mamage she may proceed on with higher studies, if circumstances allow her to follow High education with out proper ability in house affairs can not make women good wives and mothers As to their marrages proper care should be taken to find suitable matches for them It is cruel to marry a girl to an unfit or old man Scme times rich people induce the parents of young girls to give their daughters in marriage to unlit men on account of greed for money Girls should themselves be satisfied as to their proper copartners in household life.

·( 122 ) Hox sons are to be educated Sons should be made experts in worldly matters so that they may be able to follow any department of life After they have received primary and secondary education, parents and gunrdians should decide the profession which they think best for their sons to follow After secondary education they must be taught only that education which may be helpful in their future professions li he is to follow a trade, it is better to teach him all necessary instructions about that trade If he is to become a doctor, he may be put in that department for learning It is not good for you ig men to merely pass B A or M A. and then find then selves helpless to earn their livelihood They will suffer from unemployment It will be most difficult lor them to get any service Sons may so on getting necessary high education' along with the spiritual education As long as they are students they should not be marned They must pratese physical exercise, and the virtue of chastity Without a strong and healthy body they will not be able to carry on proper duties of their lives After completion of education every young boy must commence the profession for his livelihood Vnen he is sure that he can earn money enough to support his wife and children then and then only he should natty for leading the life of a layman There must be ·(123) found a proper match for the son, so that he may remain cheerful in the company of his wife Matrmonial connection based on greed of money should be discar ded altogether It is the duty of parents to spend more rroney on the education of their children than on their marnage ceremonies Money spent in the marriage of children is not beneficial to them, whatever is spent for their education is no doubt beneficial to them It is better to spend a peny sum in marriage, but a large sum for their proper education The most important duty of the parents is to impart religious education to their children Religious education only can make children of higla thinking and of noble character They can understand their own soul and then they will always be working towards the interest of their soul advancement. They who do not impart rehgious education to their children are not their true guardians and parents Advancement of soul is the highest duty of a man and a woman Without religious educaton, they will not be able to carry on Service to the family members and selatives A layman must see towards the necessities of his other family members and relatives If there are orphans anc widows, they must be cared for and given propes ·( 124 ) education He must provide livelihood for these who want it He should help them in every possible way to make them lead a contented and cheerful life He is the true relative who helps his relatives in time of need and misfortune If his relatives are in satisfactory position, he should think that he has done his duty He must be ready always to assist hss selatives He must help them without their request. He may help them in a private manner so that others may not know of his help Service to his community -Every man belongs to a community He is therefore in duty bound to do some service to his community as far as possible The most important thing is to spread education It is therefore necessary that educational institutions for girls and boys should be opened in such a degree that no one may remain illiterate Primary education must be imported to ench child Also higher education should be given to worthy sons and daughters Every community must have many learned men and women They will serve'as torches of light for the removal of the darkness of the masses Learned men and women can make proper reform in the community It should not be forgotten that each learned man and woman must be endowed with zeal for spintual advancement. Next thing is to make the community strong and healthy There should be charitable institutions for pro

·(125)
viding mediese to the sick The community must have
proper means of livelihood Different kinds of industries
and trades must be introduced among the members of
the community There must be widow's homes for the
care and education of the widows and orphanages for
the care and education of the orphans Money of the
community should be utilised in the best way possible
Social expenses must be curailed to such an extent
that even poor parents of three or four children may
not be obliged to raise loan and plunge into the troubles
which 7 debtor is obliged to suffer in his life Unneces
sary expenses and other useless customs should be
disuarded Good customs should be introduced The
community must be raised to a high standard Spirit or
high tunking and simple living must spread among the
masses Feeling of brotherhood and service must be in
the mind of each member of the community
The poor, destitute, disensed and disabled men and
women should be properly cared for There must be a
common good fund in every community for performing
different good act1011s for the community This fund
must be collected from the rich and well to do members
of the community If anyone dies, some money should
be taken from the survivers according to his status
for the fund The Parsis in India have this
LE

·( 126 )
2
is not more than one hundred' thousand, yet they have
more than 10 millions of rupees Many social institu
trons are managed by this Panchayatı fund, as it is
called It is under the control of a registered trust
committee
Just as a garden full of small and big trees looks
bright and prosperous of all the trees are green and full
of flowers and fruits, so a society looks healthy and
prosperous, of all the members, poor and rich, lead a
cheerful and contented life Men who are Bilted with
the spirit of service must try to raise their society to
the highest level possible The Country is made up of
different communities If all of them re advanced,
the country will also be prosperous
Every community must be taught to have the
spirit of love and toleration, when denling with the
other communities There must not be hatred with other
societies Difference in religious views and customs
must not alleynate our mutual love and cooperation
He is the nght man who sesves his community on the
right spirit
-
Service to the town or village Every man is in
duty bound to serve his town or village All the rest
dents of the place must be looked after as his own
brethren

·(127)
i Sanitation of the town must be improved all the
roads, streets, and lanes must remain clean and devoid
of dirt Dirty water must not be allowed to stagnate
in a place Drainage must take shat water to a distant
place There must be green vegetation and gardens in
the
nearest all round the town Houses should be built
with good light and ventilation Impure articles of food
must not be allowed to be sold There must be pro
per arrangement of light at night There must be some
place where water may be kept for the cattle Every
cluid must get education All men and women must
know how to read and write There must be a public
library and reading room for imparting knowledge to
the public The tawn people should try to make nand
industries as far as possible and be habituated to itse
the same industries should be encouraged Hand
industries are the souice of providing food to the poor
There must be n department to look after men and
wonen who can not get food for themselves They,
must be provided with food No luma' being may
die of starvation in the town There must be a society
for the abolition of cruelty to animals They must not
be ill trea ed by men A humane national Society
should be established for the care of dumb 'credtures
They may not suffer and die' Diseased animals must
be cred for Animals may be provided, with food,
for as possible

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·2 ( 129 ) will see many of her people starving for vant work Raw articks produced in a country should utilised in making them into different articles of us The authority ruling the country must manage the affar of the country in such a way that agnculture and md stries must be improved and education must be sprea- No child, girl or boy must remain illiterate people the country must organise societies for the spread education, industrres, and health Authonties must be them by all means If the country is backward, peop must sacrifice their efforts for making « forward as improved Different goods should be sent to foreig countries for sale There must be honest dealing in t country Every man and woman must love the count and help any one who is in need of help There min be technical schools, high schools and colleges Eve secular institution must g ve spiritual education side L side People of the country must know how to w arms, so that they may be able to defend the countr il attacked by the enemies Without the teaching sell defence and exercise, people become cowards They lost their power of defence Service to the country is a noble dusy li a ma has to give up all his property, even his life," it 15 h pious duty to sacrifice every thing for the country,

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·+ must sacrifice their efforts for making # forward and improved Different goods should be sent to foreign countries for sale There must be honest derling in the country Every man and woman must love the coantry and help any one who is 10% need of help There must be technical schools, liigh schools and colleges secular institution milist give spintual education side by side People of the country must know how to use arms, so that they may be able to defend the country, Il attacked by the esteties that the fenching of sell delence and exercise people become icowardly has to give up all his propery, tiek i pious duty to sachfice every English ( 129 ) will see many of her people starying for want of work. 1 Raw articles produced in a country should be uulised in making them into different articles of use The authonty ruling the country must manage the affres of the country in such a way that agriculture and my stries must be improved and education must be spread No child, girl or boy must remain illiterate. People of the country must organise societies for the spidad of education, industries, and health Authorites must hely them by all means if the country is backward, people They lose their power of defence Service to the country is a note Bulga Every 3

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·( 131 )
non-injury should be proclaimed every where in cach
country There must be a large fund for the propaga
tion of tiuth Different books on this subject in differ
ent languages should be scientifically wnttenland prin
ted They must be distnbuted in all parts of the whole
world (Learned men should travel in all the countnes
and preach the truth to themi Humanity must know
the beauty of love, compassior and service Humanity
must be taught the lesson, Who am I aid How to
serve onesell and how to serve others' If hum inity
knows properly the golden principles of non injury
and love, there will be an end of all unjust dealings
There may not arise any occasion for conflict and
discord All the men and women may go on progress
ing and lead happy and contented lives
Service to ammal kingdom Dumb creatures are
our brethren. They must be looked after like our own
brothers They must not be killed for the sake of
religion, sport, food or medicine We must not sacn
fice amnials for the sake of pleasing god and goddes
ses: We must not hunt dem for sports and pleasures
Ve must not kill them for flesh and medicine When
there are sutricient vegetables which can be used for
food and medicine, what is the use of killing and
Forturing our poor brethren They have got the same
right to live as we have got We have no nohteet

·132 )
them for our selfish purposes We must serve them
We are higher creatures, we must protect the lower
ones We must not deal cruelly with them We must
not eat their flesh or use any of there limbs for our selfish
mo ves We can take work from them and can use
them for our purpose with kindness and mercy Ve
may teach them but not tease them We must not over
load them We must supply them wih sufficient food
at the proper time We must be very kind to them
Ve must distribute food to the dogs, stac, cows,
pigeons etc when they come to us when hungry
We must not hate any animal We must look at them
with mercy Donkeys, oxen, camels, horses, elephanis
and other animals which can be utilised for carrying
passengers or goods are all vegetanans We must be
very kind to them
Our compassionate hent must be stretched to all
the animals and should be bent upon their" proiecuo
as far as possible Lay men cannot but
injure
lives
when follow ng the duties of a king, soldier, tradesman,
peasant, blacksmith, goldsmith, mason, 'labourer, cook,
sweeper, gardener etc Even they must te on the look
out to avoid as much anjury 75 possible Kindness to
animals is the cause of kindness to humanity
Service to che sensed lowest beings According to
Jainism there are five kinds of oste Fensed beings earth

·(133)
bodied, water bodied, fire bodied, air bodied and
Eegerable bodied They can feel through their sense
of touch They live on air and other matter They
must not be used and trouoled uselessly We may use
them according to our purpose. We must not cut trees
uselessly We must show kindness even to them
Universal love is the cause of service Our love must
extend to all the beings of the universe We must deal
with them upon the principle, "Live and let live
Humanity is based upon justice, mercy and virtue.
We must d-al with all the creatures like our own
relatives and brothers They are members of our own
family in this world Service is the duty of men and
wonen We must teach our children how to serve all
the creatures.

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·श्री महावीर प्रथमाला के मपियोगी प्रकाशन--
भामेर शास्त्र भडार जयपुर की ग्रन्थ सूची
आमेर शाल भण्डार जयपुर एन महावीर शाम भण्डार
भीमहावीरजी के २५०० से अधिक प्रयो का
समिकरण परिचय । मू०५)
संपादक-श्री यस्तपद कासलीवाल एम ए, शास्त्री
Dr A N Upadhyay By brmging to light the
valuable contents of the Amber Bhandar you have
highly obliged the students of Indian literature and
those of sain in particular
प्रो. रामसिंह तमर, राम शिपियालय, रोम-आपमे यहा
महत्त्वपूर्ण पाक्यिा है और इसके लिये आपकी जितनी प्रशंसा
की जावे थोडी है।
श्री अगरधर नाटा-आपने इस उपयोगी एवं महत्त्वपूर्ण
कार्य को हाथ में ले कर दि जैन समाज में अनुकरणीय थादर्श
उपस्थित किया है।
वीर वाणी (जयपुर) - सूची को प्रकाशित कर देर के मत्री
महोदय ने एक अनुकरणीय कार्य किया है।
गानोदय (बनारस) प्रस्नुस सूची शोध रिपयक कार्य करने वाले
विद्वानों के लिये बहुत ही उपयोगी है।
जैन देश (श्राग) इस उपयोगी प्रकाशन लिये श्रीमहावीर
क्षेत्र कमेटी को साधुवाद ।
जन जात् (घा)-इस प्रशस्त कार्य के लिये क्षेत्र के कार्य
कर्स और मम्पादक विद्वान् ध पवादाह हैं।
-

·प्रशस्ति संग्रह श्रामेर शामंडार जयपुर के सस्कृत, प्राकृत, अ हिन्दी भाषा के पयों की प्रथ तथा लेखक प्रशस्तिय संग्रह । मुल्य ६) 18. श्री कस्तूरचंद कामलीवाल एम १ पुस्तक का सकलनपरिश्रम पूर्वक किया है। प्रस्त मे अपनश साहित्य की ४० से अधिक प्रशस्ति सोलने वाली हैं। -डा. यासुदेवशरण २ हिन्दी भाषा के विकास की रूपरेखायें जैन गड्मय पदी है। यदि आप लोग इसी प्रकार इस बहुमूल्य को प्रकाशित करते रहे तो हिन्दी भाषा का उपकार होगा। -विश्वनाथप्रसाद मिश्र प्राध्यापक नाशी ३ प्राकृत तथा अपभ्रश में जितना महत्त्व का कार्य हर विद्वानों ने किया है उतना अन्य ने नहीं। इसके लि भारत उनका चिर ऋणी है। -महामहोपाध्याय डा० उमेश मिश्र, एम ए ७ सचमुच आपका यह संग्रह घडा उपयोगी है। ऐसे योगीसाहित्यिक काय में समिति जो भी व्यय करती प्रत्येक पाई याला में सफल है। --चैनमुग्यदाम यायतीर्थ (स ६. सम्पादक ने इस अन्य के सम्पादन म पर्याप्त परिश्रम है और उपयोगी परिशिष्टों आदि से विभूषित क- संस्करण को परिपूर्ण यनाने का अच्छा प्रयत्न किया | -मानोदय ( भाषा विकास की दृष्टि से यह प्रशस्ति संग्रह अत्यन्त जैन जगन इससे खोज करने वाले विद्वानों को जो मिलेगी, उसके लिये न फेवल विद्वान् ही, पल्कि कमेटी का कृतज्ञ रहेगा। -जैन स देश ( +