·No text on this page.

·JÑĀNAPITHA MORTIDEVI GRANTHAMĀLĀ English Series 4
Published on the Occasion of the Celebration of the
2500th Nirvana of Bhagavan Malāvīra
PANCĀSTIKAYASĀRA
THE BUILDIDG OF THE COSMOS
(PRAKRIT TEXT, SANSKRIT CHĂYĀ, ENGLISH COMMENTARY ETC ALONG
WITH PHILOSOPHICAL AND HISTORICAL INTRODUCTIONS)
By
The Late Prof. A. CHAKRAVARTINAYANAR, M ALT
AND
The Prakrit Text, Sanskrit Chāyā of the same along with the Sanskrit
Commentary of Amftacandra and Various Readings
Edited in the Present Form
Ву
Dr A N. UPADHYE, MA,D Litt
Professor of Jainology and Prakrits,
'University of Mysore, Mysore
im
BHARATIYA
JNANPITH PUBLICATION
VIRA NIRVĀNA SAMVAT 2501, VIKRAMA SAMVAT 2032, 1975 A, D,
First Edition Price Rs. 30/-

·BHARATIYA JÑANAPĪTHA MŪRTIDEVĪ
JAINÁ GRANTHAMÄLÄ
FOUNDED BY
SAHU SHANTIPRASAD JAIN
IN MEMORY OF HIS LATE BENEVOLENT MOTHER
SHRIMATI MURTIDEVI
In this Granthamālā critically edited Jaina Āgamic, Philosophical,
Paurānic, Literary, Historical and other original texts available
in Prakrit Sanskrit, Apabhramsa, Hindi, Kannada, Tamil
etc are being published in their respective languages
with their translations in modern languages
AND
Catalogues of Jaina Bhandaras, Inscriptions, Studies of
scholars & popular Jain literature are also very but
1
General Editors | El
Dr. A N. Upadhye, MA, He
Siddhantacharya Pt. Kailash Chancha
Published by
BHARATIYA JNANPITH
Head office B/45-47, Connaught Place, New Delhi-110001
Publication office Durgakund Road, Varanasi-221005
Printed at Modern Printers, K/30, Naveen Shahdara, Delhi-110032
Founded on Phalguna Krishna 9, Vira Sam, 2470,
Vikrama Sam 2000, 18th Feb. 1944
All Rights Reserved

·TABLE OF CONTENTS Pages 5-6 7-10 11-12 1-.xviu 1 1-X111 XIV XIV XVIII XX XXU XXIII XXVI XXVI General Editorial Preface A Biographical Note on the late Prof A Chakravarti 1. Introduction (1) The Historical Introduction The Age of Kundakunda or Elācārya (11) A Philosophical Introduction Jainism a Dynamic Rcalism Jaina Physics The Conception of Motion Jaina Metaphysics Kāla The Sıx Dravyas Dravya, Gupa and Paryāya Jaina Biology Prānas Different kinds of Births Microscopic Beings Jaina Psychology Soul and Body Sensations and Sense Organs Analysis of Sensations Sense Perception Jõāna or Knowledge Affection Conation or the Consciousness of Action (111) Jaina Logic Knowledge and the Object of Knowledge (Iñāna and Jfieya) (iv) Nayas (v) Saptabhangi (vi) Works by Śn Kundakundācārya 2 Prakrit Text along with Sanskrit Chāyā, English Translation and Conimentary 3 Prakrit Text along with the Sanskrit Conimentary of Amstacandra 4 Indea of Gäthäs XXVI XXYIU XXIX XXXII XXXII XXX111 ХХХү XXXVI xlu liv 1XVIII 1-138 139-205 207-210

·No text on this page.

·GENERAL EDITORIAL The Bhāratiya Jñānapitha is a preeminent academic Institute of our country It has achieved, during the last quarter of a century, quite worthy results in the form of learned publications in Sanskrit, Pūli, Präkrit, Apabhramśa, Tamil and Kannada Most of them are cquipped with critical Introductions embodying original researches which shed abundant light on inany a neglected branch of Indian literature The number of these publications is nearly onc hundred and fifty, included in the Mürtidevi and Mānikachandra Granthamalas Most of these works are brought to light for the first time, and thus some of them arc rescued from oblivion It has also published in its Lokodaya and Rāştrabhārati Granthamālās nearly 350 titles in Hindi comprising almost all the literary forms like novels, poems, short stories, essays, travels, biographies, researches and critical estimates etc Through these literary pursuits the Jõānapitha aims at giving impetus to creative writings in modern Indian languages By their quality as well as by their appearance thc Jñānapitha publications have won approbation and appreciation everywhere The Jñānapitha gives, every year, an award to the outstanding literary work in the various recognised languages of India which is chosen to be the best creative literary writing of the specific period, and its author gets a prize of one lakh of rupees at a festive function The Jhānapitha, which is so particular about the publication of ancient Indian literature and also in encouraging the progress of modern Indian literature, cannot but take into account the forthcoming 2500th Nirvāpa Mahotsava of Bhagavān Mahāvīra, one of the greatest sons of India and one of the outstanding humanists the civilised world has cver produced Naturally the Jõānapitha, among its various plans to celebrate the occasion, has undertaken the publication of important Jaina works, and this Pañcāstikāya, cdited and translated by the late Prof A Chakravarti is one of them ·6 The General Editors record their sense of gratitude to Shriman Sahu Shantı Prasada and his enlightened wife Smt Rama Jain for the patronage they have extended to the publication of these works which belong to the neglected branches of Indological learning It is through their patronage that many unpublished works have come to light, and a number of important texts, accompanied by learned Introductions containing valuable research, have been put in the hands of scholars Thanks are due to Shri LC Jain who is enthusiastically implementing the publication programme of the Jñānapītha Vira Nirvana Day 13th Nov 1974 A N Upadhye Kailashchandra Shastri ·PREFACE The Pancāstihãy'a, as it is specified by its bricf title, is one of the important works of Kundakundācārya who occupies unique position, next only to Mabāvīra and his Ganadhara Gautama, in the South Indian Jaina tradition It deals with Jaina Metaphysics or ontology and Ethics, i e, exposition of the path leading to liberation The text is in Prākrit Gātbūs, and it mentions its title in two places , Pamcatthiya-samgaha (Pañcástihaja-samgraha) in Gathā No 103, and elsewhere, in No 173, -suttam (=sitram or sūktam) is tached on to it, and in both the places it is qualified by pavayanasāram (=prasacanasärami) Though the brief title is more popular, some have used the title in Sanskrit like Pañcâstikaya-sära, --samavasära, -prābhfta and --samgraha In this edition they are allowed to remain as they are, inherited from earlier sources Plenty of Mss of the Pañcâstikāya are known from public libraries (Jinaratnakosa, Poona 1944 p 231) A number of commentaries in Sanskrit by Amrtacandra, Brahmadeva, Devazita, Jayasena, Jñānacandra, Mallışena and Prabhācandra are known Those of Amſtacandra and Jayasena are already printed and well-known There is a commentary of Bālacandra in Old-Kannada , but, so far, it is not published Some expositions of this work in Hindi have been composed by Hemarāja (Samvat 1700), Rājamalla (Sam 1716), Hirācanda (Sam 1718} and Vidhicanda (Sam 1891) The importance of this work has been all along recognised, and we have a number of editions in print of which the significant ones may be noted here (1) The text in Prākrit, along with short introductory remarks in Sanskrit, taken from Amſtacandra's commentary, was published in Roman script in Giornale della Societa Asiatica Italiana, Firenze 1901, by PE Payolını under the title II Comendio dei 7 ·8 Cinque Elementi (Pamcatthuya-samgala-sulfam) There is a short informatie Introduction by the Editor in Italian He significantly remarks (of course, that was in 1901) that the texts of the Digambaras are scarcely taken note of and no te\t entirely edited (2) It was published by Pannalal Bakalıwal alongwith Amrtacandra's Sanskrit Commentary and Hemarāja's Vacanıkā (put into modern Hindi) in the Rāyachandra Jaina Šāstramălă, Bombay 1904 (3) A seeond edition of the above by Pt Manoharlal was published with the addition of Jayasena's Sanskrit commentary in the same Granthamālā, Bombay 1914 As far as I can judge, these last two editions have been the basis, so far as the text and commentaries are concerned, of a number of editions published here and there (4) The late Br Shital Prasada brought out an edition of it giving the Text, Sanskrit Chāyā and Hindi Translation of Jayasena's Sanskrit Commentary, Surat 1926-27 (5) Then there is quite a good edition Pañcāstikāya-samgraha of the Text, Amſtacandra's Sanskrit Commentary and Hindi Translation by Shri Maganalal Jain and published (2nd ed) from Songad (Saurashtra), 1964 Excepting Pavolini none of the Editors has devoted any attention to the critical editing of the Prakrit Text Jayasena is one of the Sanskrit commentators who has poted some various readings and also given some additional Gāthās not found in Amstacandra's text All the Editors are mostly interested in the exposition of the contents Lately, the texts of Sri Kundakunda's works have been inscribed in marble in the Paramāgamamandıra at Songad (Saurashtra) under the enlightening presence of Sri Kanaji Swami Maharaj whose devotion to Sri Kundakunda's words is unique and inspiring The present writer was requested to cdit thc Prākrit Texts of Kundakunda's works for being inscribed there, and he has done it in his humble way using a few Mss that were supplied to him It is high time that the authorities in Songad collect in this Paramāgama Mandıra all the known Mss of Kundakunda's works in original, in photographs, films or photostat copies (as they might be available) so that, with the help of this material, some day a really critical text of all the works of Kundakunda can be presented for future studies Nothing is more important and sacred than well preserving the words of this great Teacher whose name is remembered with so much of reverance in the annals of Jaina literature The Pañcāstıkāya (sāra) with the Philosophical and Historical Introductions, Trans- ·9 lation, Notes and an original Commentary in English by Prof A Chakravarti-nayanar was published by Kumar Devendra Prasad, The Central Jaina Publishing House, Arrah, as Vol III, of the Sacred Books of the Jainas, 10 1920 The learned Introductions of Prof Chakravartı have been a source and guide to eminent authors on Indian philosophy in giving an authoritative exposition of Jaina principles The copies of this book are no more available, and many scholars felt that a new edition of Prof Chakravartis Pancāstikāya-sära was an urgent desideratum To mark the great historical event of the 2500th Nirvana Mahotsava of Bhagavān Mahāvíra, the authorities of the Bhāratiya Jõānapitha decided to bring out a new edition of the late Prof Chakravarti's Pancāstıkāya-sāra in an improved form And I look upon it a privilege that I was entrusted with this work I have done it as a duty which I owe to the late Prof Chakravartı in whom I had an elderly colleague and to the Bhūraliya Jñanapitha which has done so much for the progress of Jainological studies In this cdition, the contents of Prof Chakravarti's exposition have been kept in tact But in the English matter diacritical marks are added for Sanskrit terms so that they could be correctly pronounced Some typographical consistency is also introduced The Prakrit text is better presented, taking into account the text edited by Pavolini and that printed in the Rūyachandra Jaina Šāstramālā The Sanskrit Chāyā is brought immediately below the text from the foot-notes, and it has been added wherever it was not given in the earlicr edition While reading Prof Chakravarti's learned exposition of a number of topics, a specialist oftcn feels like consulting the Sanskrit Commentary of Amſtacandra used by the Professor That is how and why the Prākrit Text as well as thc Sanskrit commentary of Amſtacandra given immediately below it are added afresh in the present edition at the end It is felt that the utility and the expository value of this cdition is increased thereby This matter is adopted from the Songad edition, noted above The Prākrit text is presented with minor changes in spelling etc As contrasted with this text, important various readings from Pavolini's are noted in footnotes against the siglum P Initial n or n, ya or a, n for anusvāra and the distinction between anusvāra and anunâsika or absence of either, are all ignored while recording the various readings In presenting the Chāyā and the text of the Sanskrit commentary minor orthographical changes are made with a view to majntaining a standard format according to the conventions of the Jñānapitha, noted in the Instructions to Editors Some attempt is made to see that maximum consistency is maintained in the Prākrit Text which appears in two places in this edition Of course Prof Chakravartı has included the extra Gathās found in the commentary of Jayasena As far as I see, misprints and minor changes apart, the Prākrit text in both the places goes back to the edition of the Pañcâstikāya in the Rāyachandra Jaina Šāstramālā The need of going back to some genuine Mss and building up a critical text of the Prākrit Gāthās and of the commentary still remains ·10 f record my sincere gratitude to Smt Rama Jain, the President of the jñānapitha, and to Shri Sahu Shanti Prasada, the founder Patron, for their unique generosity in publishing these works which are a significant contribution to the cultural heritage of our land I offer my sincere thanks to Shri L C. Jain but for whose kindly pressure I would not have been able to edit the present work in this form Let mc also mention that the quiet and congenial atmosphere of the Campus of the University of Mysore, Manasa Gangotri, has enabled me to complete this work much earlier than I had planned Manasa Gnagotri Mysore July 24, 1974 A N. Upadhye ·A Biographical Note on the late Prof. A Chakravartı The late Prof A Chakravartı Nayanar (1880-1960) passed his M A with distinction, in 1905, from the Christian College, Madras, and took his LT in 1909 from the Teachers' College, Madras For a year or two he worked as a Teacher in the Wesley Girls' School and as a clerk in the Accountant General's office, Madras In 1906, he was appointed as Assistant Professor of Philosophy in the Presidency College, Madras, and thereafter he worked as such (having become a Professor in 1917) in the Government College at Rajahmundry, Madras and Kumbakonam (of the then Madras Presidency) from where he retired as Principal in 1938 He was conferred upon the title of Rao Bahadur in the same year Prof Chakravartı was well-versed in the various schools of western philosophy He brought his wide learning and deep scholarship to bear upon his study of Jaina philosophy His Introduction to the Pancāstıkāya (Arrah 1920) is a valuable exposition of Jaina metaphysics and the path of Mokşa In 1937 he delivered Principal Miller Lectures which are published under the title 'Humanism and Indian Thought' He was a stalwart Jaina Srāvaka of his times in Tamil Nadu He was specially interested in Jaina Tamil literature on which he was written a monograph in English (Arrah 1941) He has edited a number of Tamil works by Jaina authors with their commentaries and, in some cases, with his learned exposition in English For instance, Neelakesi, the text and the commentary of Samaya Dıvākara Muni, along with his elaborate Introduction in English (Madras 1936), Thirukkural by Thevar, along with the Tamil commentary by Kaviraja Pandithar (Bharatiya Jnanapıtha Tamil Series, No 1, with an English Introduction, (Madras 1949), Tirukkural, with English Translation and Commentary and an exhaustive Introduction He has also edited the Merumandarapurānam in Tamil His exposition (described by MSH Thompson, in the JR A Society, London 1955, as 'an indispensable aid to the 11 ·12 study of Tirukkural) of the Tiruhhural has been hailed both in India and outside as a learned and liberal e position of thic Kmal, the Tamil Bible His 'Rchgion of Ahimsa' is published by Shri Ratanchand Hirachand, Bombay (1957) It is a learned caposition in English of some aspects of Jainism Prof Chakravarti, as an authority on his subject, contributed a number of essays and articles on Jainism, Ahimsa and contemporary thought to various publications such as Cultural Heritage of India, Philosophy of the East and West, Jama Gazette, Aryan Path, Taml Academy He wrote both in English and Tamil Some of his papers are reprinted in the Yesterday and Today, Madras 1946 He was a member of a number of Associations and Institution in Madras As a pious Jaina and a deep scholar of Jainism, he wrote a commentary in English on the Samayasära of Kundakunda He mainly follows the Sanskrit commentary of Amrtacandra Still his e\position of the Samayasära and his evaluation of its contents clearly demonstrate how ably he has expounded the principles of Kundakunda to male them intelligible to the modern world This was published by the Bhāratiya Jñānapitha, and a second edition of it is lately issued The late Prof Chakravarti was a well-wisher of the Jñanapitha, and he gave two of his works, as noted above, for publication in the Jnanapitha Series We are thank ful to Thiru V Jaya Vijayan, BE (33, Pudupet Garden street, Royapettah, Madras-14), for the bio-date of Prof Chakravarti He is the grand-son of the late Professor from his daughter Smt VC Jothimalai (a nu) ·INTRODUCTION THE HISTORICAL INTRODUCTION THE AGE OF KUNDAKUNDA OR ELĀCĀRYA His name is Śrî Kundakundācārya, the author of our work, was a very famous Jaina philosopher and theologian He was also a great organiser of Religious institutions held in great veneration especially by the Digambara Section of the Jainas Many great religious teachers claimed it an honour to trace their lineage from the great teacher Kundakunda Several inscriptions that are found in South India and Mysore relating to Jaina tcachers begin with Kundakundänvaya.of the line of Kundakunda Students of Jaina literature are familiar with such phrases as the following Śri-Kundakunda-gurupafſa-paramparāyām , Sri-Kundakinda-santānam, Sri-Kundak undakhya-munindra-samsa These are some of the phrases claimed by Jaina writers such as Sakalabhūşana author of Upadeśaratnamālā, Vasunandi author of Upāsakādhyayanam, Brahmanemıdatta of Ārādhana-Kathäkosa Instances may be multiplied without number, for showing the important place occupied by our author in the hierarchy of Jaina teachers Some of the epithets employed to characterise him are also significant of his great importancc Munindra—the Indra among the ascetics, Municakravartithe emperor among the Munis, Kaundeśa-Lord Kunça, are familiar designations of the great teacher The personality of this great teacher, as is generally the case with world famous individuals, is lost in obscurity and shrouded with traditions We have to depend upon so many written and oral traditions to have a glimpse of this great person The early history of India is but a string of speculations and even as such there are very many gaps Under these circumstances, we have to be very cautious about the history of our author The one great landmark in the chronology of India is Candragupta Maurya This great emperor of Magadha is not only referred to in the various literary works of India but is also mentioned by foreign historians especially the Greeks This emperor Candragupta especially is of peculiar interest to the students of the early history of the Jainas ·11 PAÑCĀSTIKÄYA-S Lewis Rice and Dr FW THOMAS have done considerable service to Indian History by cautiously interpreting several available facts, archaeological and epigraphical, relating to that period The early faith of Asoka and the migration of Bhadrabāhu with Candragupta are now accepted facts of history The tendency among European scholars to post date the historical events and persons relating to India is a just antidote to the phantastic and legendary notions of indigenous writers who generally measure time by milleniums Nevertheless we have to point out that the orientalist have sometimes overreached their work They generally proceed on the assumption that writing is a late acquisition in Indian civilization The learned arguments put forward on Pânını by GOLDSTUCKER to undermine this assumption have been before the learned public for some decades The excavations of Jaina Stūpas at Mathura and Mr K.P JAYASWAL's discovery of Konika's Statue with the inscriptions try to set back the pendulam of Indian chronology to an earlier period Speaking about the Jaina Stūpas Sır Vincent SMITH writes as follows “The assumption has generally been made that all edifices in this Stūpa form are Buddhist When the inscription under discussion was executed not later than 157 AD, the Vodva stupa of the Jainas at Mathura was already so ancient that it was regarded as the work of the gods It was probably therefore erected several centuries before the Christian era Again says he, "Assuming the ordinarily received date B C 527 for the death of Mahāvīra to be correct the attainment of perfection by that saint may be placed about BC 550 Thc restoration of the Stūpa may be dated about 1300 years later or A D. 150 Its original erection in brick in the time of Pārsavanātha, the predecessar of Mahāvīra, would fall at a date not later than B C 600 considering the significance of the phrase in the inscription “built by the gods” as indicating that the building at about the beginning of the Christian era was believed to date from a period of mythical antiquity, the date BC 600 for its erection is not too early Probably therefore this Stūpa of which Dr FUHRER exposed the foundations is the oldest known buildings in India" When we take these historic discoveries with the Jaina traditions that a number of Tirthankaras preceded Lord Mahāvīra we may not be altogether wrong in supposing that adherents of Jaina faith in some form or other must have existed even anterior to Mahāvīra and that Mahāvīra himself was more a reformer than the founder of the faith If there were Jains influential enough to build Stūpas in honour of their saints even anterior to 600 BC, will it be too much to suppose that the followers of this religion might have existed in South India even before Bhadrabāhu's migration to the south? In fact it stands to reason to suppose that a large body of ascetics on account of a terrible famine in the north migrated to a country where they would be welcomed by their devoted coreligionists If the south were instead of a friendly territory waiting to receive the Sangha of learned ascetics a land populated with strangers and of alien faith, 2 ·THE HISTORICAL INTRODUCTION 111 Bhadrababu would not have ventured to take with him into strange land a large body of ascetics who would depend entirely upon the generosity of the people The Jaina tradition that the Pandya King of the South was a Jaina from very early times and that Bhadrababu expected his hospitality might have some historical background Up to the time of Bhadrabāhu s migration there was no split in the Jaina fold That the schism of the Svetāmbaras arose about the time of Bhadrabāhu-I on account of the hardships of the famine is more than probable This fact is evidenced by the complete absence of Svetāmbaras in the Deccan and South India The Jainas in the South and Mysore always claim to be of Mulasangha, the original congregration One other interesting fact is the migration of the Digambaras from the south to the north for the purpose of religious propagandism "One point of agreement comes out clearly and is note-worthy, ie the direction of the Digambara migration ” It was from the south to the north from Bhadalpur to Delhi and Jaipur This agrees with the opinion that the Digambara separation originally took place as a result of the migration southwards under Bhadrabāhu in consequence of a severe famine in Bihar the original home of the undivided Jaina Community" (Prof AF Rudolf HOERNLE Ind Ant Vol XXI Three further Prttāvalis of the Digambaras, pp 60 and 61 ) Professor HOERNLE says that he has not been able to identify Bhadalpur It is no other than Pätalıputra or Pâtalipura which is the old name of Thiruppappuliyur or modern Cuddalore (Reports on the Archäological Survey of India, Vol 1906-07---Article on the Pallavas by V VENKAYYA) suggests that it is not the above place and identifies it with Tiruvadı a place near Panruti with many Jaina antiquities and remains only a matter of detail But still the reason given by Y VENKAYYA is not quite sound The fact that Pathiripuliyur is mentioned in Devaram as sacred to God Śiva will not conflict with its being also the centre of the Jainas Now this Bhadalpur or Patalipura is associated with our author Śrī Kundakunda as we shall show later on Before we proceed further, let us make sure about the age in which lie lived and worked For this we have clear evidence furnished in the several Pattāvalis preserved by the Jainas both Digambaras and Svetāmbaras After Mahāvīra there had been a succession of teachers as shown below Years I „Kevalins Gautama 12 Sudharmā 12 Jambu 38 II -Sruta-Kevalins, Visnukumāra 14 Nandimitra 16 Aparājita 22 Govardhana 19 Bhadrabāhu-I 29 This is ·PAÑCĀSTIKĀYAS IV III Ten-Purvins 1 Višākha Prosthila Naksatra Nāgasena Jayasena Sidhārtha Dhrtişena Vijaya Buddhilinga Deva, I Dharasena Nahşatra Jayapālaka Pandava Dhruvascna Kamsa Years 10 15 17 18 21 17 18 13 20 14 14 18 20 39 14 32 IV --Eleven Angins Total 468 $ Years V-Minor-Angins Subhadra 6 Yasobhadra 18 Bhadrabāhu, II In the year 2 after the Ācārya Subhadra's (accession to the pontificate), the birth of Vikrama took place, and in the year 4 of Vikrama's reign Bhadrabāhu II took his scat on the pontificial chair Further succession will be evident from the following table - INDIAN ANTIQUARY Vols XX and XXI The several Pattāvalis examined by R HOERNLE ·THE HISTORICAL INTRODUCTION Kundakımda Ime according to the Digambara Paffāıalıs as worked out by Professor HOERNLE Dates of accession House- Monk holder Intcrcalary days Total Pontiff Remarhs Serial number Names Samvat Christian Years Months Days Years Months Days Years Months Days Years Months Days 1 1| Bhadrabābu, II IBC 4 53 24 Chs 14 30 221027) 3 47611 He was a Brahman by caste 2 Guptigupta 31 22 34 9 6255 657 26 iPh s 14 A Panwar by caste 3 Māghanandın, I 21 201 44 4 426 4 468 5 A Sāh by caste 36 A S 14 4 Jinacandra, I 17 24 91 32 3 si 91 6 3 165) 9 9 40 Ph S 14 5 Kundalunda 8 11 33 49 PV 8! 511010 5 5 9510115 He had four other names alna VIZ, Padmanandin, Vakragriva Gędhrapiccha, Elācārya If we take this date 8 B C as the reliable date of his accession to the pontificial chair then the date of his birth would be about 52 B.C For, only in his forty-fourth year he became pontiff or an Ācārya What is his birthplace and scene of his activities With regard to his birthplace we bave no better evidence Here also we have to depend upon tradition-oral and written Let us see whether we can have any useful information from these traditions In a work called Punyasrarakathā Śrī Kundakundācarya's life is cited as an example for jāstradana or gift of sastras The account is as follows In Bharata Khanda in Dakşınadesa there was a district called Pidatha Nādu In a town called Kurumarai in this district there lived a wealthy Vaisya by name Karamunda His wife was Śrímati They had a cowherd who tended their cattle His name was Mativaran One day, when he was driving ·Vi PAÑCĀSTIKĀYA-S He put his cattle to an adjoining forest, he saw, to his great surprise, that the whole forest was consumed by forest fire except a few trees in the centre, which retained the luxuriant This roused his curiosity, and he went and inspected that place There he found the dwelling place of some great Muni and also a box containing thc agamas or the Jaina Scriptures Illiterate as he was, he attributed the safety of the spot to the presence of the agamas which he carried home with great awe and reverence up the agamas in a sanctified place of bis master's house and continued to worship the same daily Sometime after, a religious monk visited their house He was offered bhikṣå with great veneration by that wealthy Vaisya Just then this cow-herd also offered the ăgamas to the great risi On account of these gifts-food from the Master, and the Scripture from the servant--the risk was very much pleased and blessed them both The Master of the house since he had no children was to have an intelligent son, and the old and faithful servant would be born as the promised son of the house The happy event came to pass and the son born to the family became a great philosopher and religious teacher This was our author, Sri Kundakunda The story further turns upon his religious tours The mention of his name as the wisest of mortals in the samavasarana of śrīmandharasvâmı in Purvavidela, the visit of the two caranas to verify the fact, his supposed irreverence to them on account of lus concentration, the return of the cāranas in disgust, the explanation of the misunderstood event, the reconciliation between the caranas and Sri Kundakunda and the latter's visit to the samavasarana with the cäranas are all incidents mentioned in detail Further as the fruit of his previous gift of sästra he became a great leader of thought and organiser of institutions Finally he secured the throne of Ācārya and thus spent his life in usefulness and glory There is another account of his life given in Kundakundācāryacaritra, a pamphlet published in Digambara Jaina office, Surat According to this, his birth-place is in the country of Malwa His parents are mentioned as Kundasreşthi and Kundalatā The young boy Kundakunda was apprenticed to religious teacher for the purpose of education Early in life he showed an ascetic disposition and therefore he was ordained as a monk and admitted into the Sangha The latter part of the story is almost identical with that of the previous one Both these versions appear to be quite legendary The latter judged from the names of the parents is evidently a later construction by some imaginative mind based upon the name of the hero Kundakunda The places mentioned in the former story are not easily identifiable The only reliable information there perhaps is that the author belongs to Daksına Desa Waiving these two stories as of no material use we bave to depend more upon circumstantial evidence Emphasis must be laid upon the fact that Sri Kundakunda belonged to Drāvida Sangha ·THE HISTORICAL INTRODUCTION Vi1 "La communaute digambara portrait le nom de mula sangba Un synonyme de ce terme parait Etre Drāvila Sangha, qui ne signifie sans doubte rein de plus que” communaute "des pays dravidiens " Le mula sangha comptait plusieurs sectes dont la plus importante Etait lc Kunda Kunda anvaya" (-p 42 Introduction, Reportaire Epigraphie Jaina) This suggestion of GUERINOT's based upon circumstantial evidence is a useful clue for our purpose We have to collect further evidence if possible to corroborate the theory that our author belonged to the Dravidian country (1) In an unpublished manuscript treating about Mantra-laksana we have the following sloka — Dahşına-desa-malaye Hemagrāme mimir mahātmāsīt Elācāryo nānnā drāvilaganädliso dhimän This śloka is interesting to us The work treats about a female disciple of Elācārya, who was possessed of a Brahma Räksasa This possessed disciple was no doubt wellversed in Šāstras but would get up on the summit of a small hill called Nīlagırı by the side of the village, Hemagrāma, in which Elācārya lived, and would laugh and weep alternately with all hysterical violence She is said to have been cured by Elācārya with the help of Jvālāmālınī Mantra Fortunately we are able to identify all the places mentioned in the above śloha Malaya is the name of that part of the Madras Presidency comprised by portions of North Arcot and South Arcot traversed by the Eastern ghats The Taluks of Kalla Kurichi, Tiruvannamali and Wandewash perhaps form the central tract of this Malaya Hemagrāma which is the Sanskritised form of Ponnūr which is a village near Wandewash Close to this village there is a hillock by the name Nilagırı On the top of this hillock on a rock there are even now the foot prints of Elācārya who is said to have performed his tapas thereon Even now pilgrims frequent this village once in a year, to perform püjā to the foot prints Further the sloka mentions Elācārya to be Drāvıdaganādbisa We know very well that Elācārya, is another well-known name for Kundakunda Now this Elācarya is, according to Jaina tradition, the author of the great Tamil classic Thirukkurral This is written in the old indigenous Venba metre of Tamil language According to the Jaina tradition, this work was composed by Elācārya and given away to his disciple Thiruvalluvar who introduced it to the Madura Sangha This version is not altogether improbable Because even the non-Jaina tradition about the author of Thirukkural appears to be merely another version of this one The Hindu tradition males Thiruvalluvar himself the author of the work He is claimed to be a Saivite by faith and Valluva by birth His birth place is said to be Thirumaylai or Mylapuri or the modern Mylapore the southern part of the city of Madras The work was composed ·V111 PAÑCĀSTIKĀTAS under the patronage of one Elāla Singh, who was evidently the literary patron of Thiruvalluvar This Elāla Singh of the Hindu Tradition may be merely a variation of Elācārya Thiruvalluvar figures in both the traditions, in the one as author and in the other the introducer before the Sangha That Mylapuri had a famous Jain temple dedicated to Neminātha (Vide Tamil work Tirunur ruanthathi) and that it was a seat of Jaina culture is well evidenced by literary remains and antiquarian facts preserved in South India Though the work is claimed by different religionists Savaites, Buddhists and Jains, though there is no authentic record as to the exact faith of the author, still an unbiassed study of the work itself with the special view as to the technical terms employed in the couplets and the doctrines, religious and moral, embodied in the work will constrain one to conclude that it is a treatise evidently based upon the moral principle of Vitarāga, the corner stone of Jainism The praise of Agriculture as the noblest occupation is consistent with the traditions of the Vellalas, the landed aristocracy of South India, who were evidently the earliest adherents to Jaina faith in this part of the country This identification of Elācārya, the author of Kural, with Elācārya or Kundakunda would place the Tamil work in the Ist century of the Christian cra This is not altogether improbable Dr GU POPE would bring it down to a period later than the 8th century - There is no sufficient historic evidence for his belief He is actuated by his personal bias that such a sublime work embodying highest moral ideals could not be due to the indigenous Dravidian culture alone, but must have been influenced by Christianity brought here by the early Christian Missionaries The tradition about St Thomas lends weight to the supposition There is nothing to show from the internal evidence that the author of the work was aware of Christianity The doctrines treated therein are found widely scattered in Tamil literature especially in those works composed by Jainas such as Náladıyar, Aranericharam, Pazamo 1 Elatlı, etc One who is acquainted with Tamil literature will not grudge the authorship of Kural to purely Dravidian scholars and moralists who are uninfluenced by foreign culture Hence we may believe with very great probability that Elācārya, the author of Kural, was indentical with Kundakunda, the author of Prābhſtatraya, and that he lived about the beginning of the Ist century AD. This identification of Elācārya, the author of Kural, with Kundakunda brings in another important point of historical interest It is an acknowledged fact that Kural is anterior to Śtlappadikāram and Manimekhalai The former was, written by Ilangovadigol the younger brother of Singuttuman Seran, the Chera King of Vangi The latter work which is merely the continuation of the story of Śılappadıkāram was written by "Kulavanikan Sattanar" a contemporary and friend of Iļangovadi During the pratışthā of Devi temple (Śılappadīkāramı) Gajabāhu I of Ceylon was present, according to Malāvamsa, he reigned about 113 A D The Kural therefore must be anterior to this date, so this also goes to corroborate the age of Elācārya or Kundakunda ·THE HISTORICAL INTRODUCTION 1X All thcsc scattered facts of traditions and uterary remains produce cumulative evidence to establish that our author was of Dravidian origin, that he was the leader of the Dravidian Sangha, and that he was evidently highly cultured in more than one language This use of the word Dravida in the Drāvida Sangha must have a specific reference to the Jainas of South India, the Vellalas of the ancient Tamil literature, who strictly followed Kollavratam or Ahimsa-dharma, and it is further evidenced by the popular use of the word in the compound Drāvida-Brahmins who are strict vegetarians as conctrasted with Gauda-Brahmins It is a well-known fact that the strict vegetarianism in daily life of South Indian Brahmins who nevertheless perform yāgas involving animal sacrifice is a heritage from early Jaipa culture in South India The carly kingdoms of South India were the Cheras, the Cholas and the Pandyas It is a well-known historical fact pertaining to South India that Pāņdyas were Jains and were patrons of Jainism They changed their faith only during the Sıvaite revival effected by Appār and Sundarar about the 8th century That the Cheras were also Jainas can be inferred from Sılappadıkāra another great Tamil classic written by a Jaina scholar the younger brother of the Chera king (who was a contemporary of Gajabāhu of Ceylon) The Cholas were also off and on the Patrons of Jainas though in later days they were associated with Sıvaitism These threc kingdoms were known about the time of Asoka The court language in all the three was probably Tamil Can we suppose that Śrī Kundakunda belonged to any one of these kingdoms Our above discussion would lead us to such a supposition and yet there is an important stumbling block in our way. The work that is translated here is in Präkrit Further all the commentators of Prābhftatraya Pañcâstikāya, Pravacanasāra, and Samayasära, mention the fact that these works were written by Kundakundācārya for the benefit of his royal disciple Sivakumāra Mahārāja Who this Sivakumāra Mahārāja was and over what kingdom he ruled the commentators are silent about We are once again compelled to have recourse to hypothesis This Sivakumāra Mahārāja must have been a follower of Jaina faith and must have had Prakrit as his court language Further he must have been somewhere in the south in order to have Śrī Kundakunda as his religious teacher This name does not occur in the dynastic geneology of the three Tamil Kingdoms--the Cheras, the Cholas and the Pandyas Further there 18 no evidence that any'prince of these dynasties had Prākrit as his court language Before we proceed to state our theory we have to dispose of the theory proposed by KB PATHAK as to the identification of Sivakumāra Mahārāja (The Indian Antiquary, Vol XIV, 1885, page 15) Kundakunda was one of the most celebrated Jaina authors The works attributed to him are the Prabhsiasāra [?], the Pravacanasära, the Samayasara, the Rayanasara and the Dvadasānupreksa These are all written in Jaina Prākrit Bālacandra, the commentator, who lived before Abhinava Pampa says in his introductory remarks on the Präbhftasāra [?], that ·X $ PANCĀSTIRAYA-S Kundakundācārya was also called Padmanandı and was the preceptor of Siva Kumāra Mahārāja I would identify the king with the early Kadamba King Śrı Vijaya Sıva Mrgesa Mahārāja For in his time, the Jainas had already been divided into the Nirgranthas and the Svetapatas, and Kundakunda attacks the Svetapata sect when he says, in the Pravacanasāra that women are allowed to wear clothes because they arc incapable of attaining Nirvāna "citte cintā māyā tamlıā tāsim na nanam fag fant fruT FEET or forcatot i Another interesting fact that we learn from his works is that, in the time of this author Jainism had not spread far and wide in these parts and that the body of this people worshipped Visnu for he tells us in the Samayasāra लोयसमणाणमेयं सिद्धत पडि ण दिस्सदि विसेसो। लोगस्स कुणदि विण्हू समणाण अप्पओ कुणदि । So no difference appears between the people and the Sramanas in respect of the Siddhānta, (in the opinion) of the people, Vişnu makes (every thing), (in the opinion) of the Sramanas the Soul makes (every thing) On these circumstances, as well as on the place assigned to him in Jaina Pattāvalis and on the fact that his writings are considered by Jaina scholars, both in Dharwar and Maisur, to be the most ancient Jaina works now extant I base my opinion that Kundakundācārya was a contemporary of the early Kadamba King, Sıva Mrgesa Mahārāja The reasons cited by K P PATHAK are all right Kundakunda is later than the Svetāmbara Schism which is believed to have taken place about the time of Bhadrabahu, I And perhaps at the time of Kundakunda the ordinary masses followed the Vedāntic form of Vaisnava cult But still these facts do not form a cogent reason for identifying Sivakumāra Mahārāja with the Kadamba King Siva Mrgese Varma (Mysore and Coorg by Lewis RICB, page 21 ) "The Kadambas were rulers of the west of Mysore from the 3rd to the 6th century And Siva Mrigesa Varma ruled about the 5th century AD But the pontificate of Sri Khndakunda began in BC 8 (The early dynasties by IF FLEET, page 288 of the Bombay Gazetteer, Vol I) "and this is altogether too ancient, a period for the early Kadambas" Further we do not know whether the Kadambas were acquainted with Prākrit language Under these circumstances we have to scek elsewhere as to the whereabouts of Śiva Kumāra Mahārāja, the disciple of Śrı Kundakunda Conjeepuram was the capital of the Pallava kingdom The Pallavas ruled over Thonda Mandalam and also over a part of the Telugu country up to the river Krishna Thonda Mandalam or Thondainādu was the name given to the land along the east coast between the two Pennars, South Pennars in South Arcot and North Pennar in Nellor and to east of the ghats This land was divided into several Nādu and each Nāļu into several Kottams It was the land of the learned Several great Dravidian scholars such as the ·THE HISTORICAL INTRODUCTION XI author of the Kural, the great Tamil poetess Avvai, the Sweet Puhazanthi the author of Nalavenba, all belong to Thondimandalam Throughout the Tamil literature there are references to the literary merits and the culture of the inhabitants of Thondinadu Conjcepuram the capital of Thondinadu must have been a great centre of learning in the south Students from different parts of the country went to Conjeepuram for purposes of study Scholars thronged there for the purpose of being recognised at the Pallava Court Mayura sarma, one of the early foûnders of the Kadamba dynasty, went to the Pallava capital for the purpose of completing his education in the Sacred lore It was there that he quarrelled with the master of the horses who was a Kşatriya Mayūra Sarma, a Brahmin by birth, vowed that even a Brahmin could handle the weapons of warfarc with skill and could found a kingdom Thus arose the Kadamba dynasty Thus the glory of Conjcepuram, the Pallava capital, must have wide spread about the 2nd century AD The kings of Conjeepuram as patrons of learning must have encouraged philosophical discussion among the representatives of the different religious sects the Hindus, Buddhists and Jainas Taking part in such religio-philosophical discussions must necessarily have a reaction on the personal faith of the kings In the early centuries of the Christian era, proselytising was a common factor among the rival religionists Great religious leaders of different denominations went about from country to country converting kings and people Thus we hear from Jaina History that Samantabhadrasvāmı visited Conjeepuram and converted Sivakotı Mahārāja who became Sıvakoti Muni, the disciple and successor of Samantabhadra Still later towards the 8th century Akalanka visited the capital, defeated the Buddhists in open philosophical contests and converted Himaśitala the then Buddhist king It is not improbable therefore that the Pallava kings at Conjeepuram during the 1st century of this era were patrons of Jaina Religion or were themselves Jainas by faith We also know from several epigraphical records that they had Prākrit as their court language What is known as the Mayıdavolu grant is an important document for South Indian History It is in Präkrit with the exception of the last verse, which is the closing mangala in Sanskrit The body of the grant is in a Prākritic dialect which comes close to the literary Palı, but shows also a number of peculiarities and divergent forms (Dr BUHLER, Epi Indica Vol I, p 2) which come nearer to the usage of the Jaina Mahāraştrī dialect than to that of the Pali and older inscriptions It is issued by the Pallava King Siva Skandavarma of Conjeepuram Further it may be pointed out that the grant resembles in many particulars the Jaina inscriptions from Mathura The use of the word Siddham in the beginning of the grant as well as in the Mathura inscriptions is very suggestive of Jaina origin The most important point for us is the name of the King Sivaskanda which is merely another form of Siva Kumāra No doubt the same name occurs in the Andhra line MJG Dubreinl tries to connect the two dynasties by matrimonial alliance He suggests that the Sıvaskandavarma (Yuvamahārāja) of the Pallava dynasty is the grandson of Sivaskanda Śāta Karni by the daughter and received ·PAÑCĀSTIKĀYA-S, X11 the name of the Andhra hing who was his grandfather Whether the name was so in. herited or was independently adopted by the Pallava kings it is not quite material to decide here It is enough to notice the fact that there was a Pallava king by name Sivaskanda or Sivakumâra Mahārāja He also figures as Yuva-mahārāja in another grant This name is also curiously identical with Kumāra Mahārāja It is quite possible therefore that this Sıvaskanda of Conjeepuram or one of the predecessor of the same name was the contemporary and disciple of Sri Kundakunda This would well fit in with several facts known about Kundakunda Kundakunda or Elācārya must have been in Thondimandalam So also was Patalıputra, the seat of Dravida Sangha, a town in Thondımandalam In this connection we have to reject two theories about Pallavas as unfounded and improbable The Pallavas are generally supposed to be foreigners from Persia They are identified with Pahlavas, (113sore and Coorg by L Rice, page 53) which is the Prakrit form of the Pārtbava meaning Parthians, here especially the ‘Arsacıdian Parthians' RICE further builds upon this theory another fantastic one that Chaulkyans who were sometimes the enemies of the Pallavas were by origin Salenkaians V VENKIYYA adopts the same theory though it is based upon purely etymological grounds The hypothesis that is based upon mere similarity of names has no great historical importance unless it is corroborated by independent evidence This theory unfortunately lacks such a corroboration Hence it leaves unchallenged the other hypothesis which is perhaps more probable that the Pallavas were a section of the Hindu race in the south Another hypothesis deserves notice before dismissal It is the identification of the Pallavas with some aboriginal tribes as the Kurumbas This again is based This again is based upon the use of the word 'Kādavar' to designate the later Pallavas No doubt the term 'Kadavar' means "the men of the forest" But there is no other ground to show that this 'Kadavars' were of the "forest tribe". In Tamil literature it refers to a highly civilised and cultured There must be some other reason therefore for the application of the came to the Pallavas It may be merely a contraction of Palakkadavar a people of the Palakkada another seat of Pallava government race Waiving these two hypothesis as improbable may we not suppose a much closer alliance between the people of the Thondimandalam and Andhras or the Andhrabhrityas who succeeded the Mauryas The term Thondu in Tamil means 'Service' "Thondar may simply mean "those who serve and may be taken as the Tamil Translation of Andhrabhrityas The Pallavas or the Thonders therefore may merely a section of the Āndhras, settled in the south who inherited that portion of the Andhra kingdom either by matrimony or by right This theory that the Pallavas were an indigenous race with a very high culture and civilization and related to Andhrabhrityas is highly probable and is corroborated by other circumstantial evidence ·THE HISTORICAL INTRODUCTION X111 This digression into the history of the Pallavas we have had because such a political environment is required for our author Śrī Kundakunda Ācārya according to the available data about hus life We may therefore conclude that Sri Kundakunda Ācārya wrote his Prābhrta-Traya for one Sıva Kumāra Mahārāja who was most probably the same as Siva Shanda Varma of the Pallava dynasty Several works are attributed to Śrī Kundakunda Ācārya Prābhrta-traya (The three Prābhṛtas) 2 Şatpähudam 3 Niyamasära etc of these the first three, Pancāstikāya, Pravacanasära and Samayasāra are the best known and most important The work that is offered in translation here is the first of these threc Paſcāsnikāya Prābhrta which treats about the fivc cosmic constituents ·A PHILOSOPHICAL INTRODUCTION JAINISM-A DYNAMIC REALISM When the European scholars first began to study Indian Philosophy and Indian Literature they were peculiarly sympathetic towards the idealistic systems of India Thesc scholars were brought up in the tradition of Kant and Hegel Kant in constructing his critical philosophy emphasised the phenomenality of our experience in general The external word including "the starry heavens above“ was merely a fictitious creation of the human mind according to its own forms and categories Roused from his dogmatic slumber by Hume, Kant began to inquire as to the possibility of a true metaphysics Hume's analysis of experience ended in throwing overboard the fundamental conceptions of experience The reality of the Self, the objective world and even the certain law of causation were all said to be fictitious concepts based upon psychological habits but having no rational foundation From such a sceptical shipwreck Kant attempted to save metaphysics to save metaphysics Warving the earlier methods as dogmatic he introduced his own critical philosophy The main characteristic of this system is the activity of the mind as opposed to the passive tabula rasa of the Lockeran system Nature is due to the co-operation of sense materials and the activity of mind Forms of space and time and the categories of the understanding from the a priori constitutive elements of experience Knowledge is confined to such an experience which is phenomenal This phenomenal world or the world of appearance is but an island surrounded by the unknown ocean of nomenal reality This may be talen to be the foundation of modern idealism No doubt Kant strongly repudiated the suggestion that his system was idealistic It is true that he posited the existence of the thing in itself But this realm of noumenal reality remained unknown and unknowable It was preserved only because of Kant's personal predilection, hence it was the very first thing to be rejected by his successors Through the influence of Hegel the German idealism secured an inordinate potency Peculiarly gifted with genius for system-building Hegel wrought out his system of idealism based on Kantian traditions The thing-in-itself was got rid of as an empty abstraction Reality was indentified with concrete experience Thus the metaphysical dualism of Kant was converted into an idealistic monism According to this Hegelian conception reality is equal to the Absolute consciousness All finute things and persons are reduced ·A PHILOSOPHICAL INTRODUCTION XV to merely adjectives or qualılıcs of this Absolute which is of the nature of the spirit It is this spirit that is the reality of which all other things of our ordinary experience are mere appearances Besides this idealistic monism of Germany there was another important aspect of thought that determined the trend of modern ideas Herbert Spencer worked out a scheme of cosmic evolution in his synthetic system This Spencerian philosophy also in its own way contributed to metaphysical monism and phenomenality of experience, hence the philosophy of the 19th century, especially towards the last quarter, had a predominent note of monism This general proneness towards a monistic interpretation in western thought must have determined the attitude of the West towards Indian thought Naturally werc European scholars like Max Muller and Deussen sympathetically attracted by the metaphysical flights of Sankara and Rāmānuja The uncompromising monism of Vedānta was admired as the fruit of oriental culture The philosophical attitude is never constant It has always been undulating between idealism and realism In the West there is observed a distinct set-back to idealism The English philosophers like Bradley and Bosanquet who inherited the traditions of Hegel and wlio practically ruled thc philosophical world are now openly challenged This revolt against idealistic influence has manifested through different channels Pragmatism championed by James and Dewey has exposed the hollowness of a barren Intellectualism The Hegelian doctrine of the identity between Thought and Reality and the consequent criterion of Truth in the form of self-coherence and self-consistency are openly condemned as pernicious metaphysics "The will to believe" is recognised as an important factor in Knowledge Experimental verification of thought which is the method followed in Science is hailed as the true model for philosophy Thought is studied in its true concrete setting in as much as it is merely an instrument to secure greater efficiency of life, its value is entirely determined by its utility Even Scientists like Mach and Poincare acknowledge this instrumentality of thought Concepts are only convenient fictions to comprchend Nature From within Oxford University itself there has sprung up a philosophical schism which boldly questions the pertensions of the Absolute Schiller and Rashdall, Strutt and others attack the Hegelian stronghold The Absolute is condemned because it neither satisfies the philosophical curiosity nor appeals to religious consciousness. From France and Italy we hear a similar protest from Bergson and Croce The former repudiating the Hegelian Absolute builds up a theory of the Universe based upon evolutionism He too condemns intellect as inadequate to apprehend the inner nature of reality His antagonism to Intellectualism is carried to an uncompromising revolt against even scientific and philosophical constructions in general He appeals to intuition as the only means of getting at Reality Similarly Croce tries to separate what is living from what is dead, in Hegel Thus on all sides this German Idealism is being ·xVi PAÑCĂSTIKAYA-S assaulted But the most dangerous opponent of Idealism is come in the form of New Realism From an unexpected source there has come opposition The Science of Mathematics whose alleged weakness was the strength of Kantian Idealism has asscrted its own right to challenge metaphysics The mathematical discoveries of Cantor, Peano and Frege have once for all reclaimed certain fundamental Mathematical notions such as the concepts of infinity and continuity from the unwarranted criticisms of metaphysicians As Mr B Russell clearly points out, modern Idealism must once for all relinquish its Kantian basis It can no more depend upon the so called demonstration offered by Kant as to the impossibility of real space and time This wave of realism is further intensified by the fact that it is intimately associated with modern Science The traditional Hegelian idealism of the West has been peculiarly adverse to the interest of Science It may be safely asserted that a system of metaphysics which does not take into consideration the method and achievement of modern Science is so far self-condemned Nobody can be blind to the claim of Science to be a safe means for revealing truth Its claim is so wonderfully substantiated by its achievements, that we may say that modern life and modern thought are mainly the result of modern Science So much so any system of Metaphysics which aspires to secure the open sesame to unlock the secrets of reality must not openly conflict with modern Science The new realism therefore is in noble company When we are aware of this changed attitude in modern thought we are naturally stimulated to examine similar philosophical attitudes in the past What is placed before the students of philosophy herein is due to such a sympathetic scrutiny of the past The Jaina system of thought is so peculiarly consistent with modern realism and modern science, that one may be tempted to question its antiquity Still it is a fact, that such a system flourished in India several centuries before the Christian era The author of the work which is translated in the following pages lived in the 1st century BC Hence it is one of the earliest treatises on Jaina Thought But the author was not the originator of this system. The anekāntavāda of the Jainas must be certainly older than Mahāvira who is believed to have revived Jainism The realistic tendency in oriental philosophy is not peculiar to Jainism From the very early days, we find this principle of interpreting life and the Universe running side by side with the idealistic one During the Vedic period we find nothing but gross form of Realism The Vedic Gods were but magnified human beings sharing all the weaknesses and foibles peculiar to mankind When sacrifices were offered to Indra or Agnu or Väyu or Varuņa with chanting of hymns, there could be no trace of any suspicion as to the reality of the world around Not only the world of Nature was taken to be real but many of its elements were imaged after man. No doubt we find a unifying tendency as ·A PHILOSOPHICAL INTRODUCTION XY11 an undercurrent of the Vedic thought No doubt the Vedic Devas were subordinated to the one creative principle of the Universe, Prajāpati But this wonderful period of primitive culture is followed by a barren age of sheer ceremonialism The period of the Brāhmanas is marked by sacrificial technique Elaborate formulæ were invented for the conduct of sacrifices Ceremonialism took the place of Poetic effusions This led to the ascendency of the priestly class The sacrificial master or Yajamāna has to engage his priests, paying heavy fees or dakşınās Religious devotion during this period degenerated into petty commercialism But this state of things did not last long While the priests were further elaborating the ceremonial formulæ the work of investigating the true nature reality was taken up by another band of thinkers By this time the homogenious Aryan tribe split up into different castes Of these sects the Kşatriyas or the warrior class have learned the secrets of Reality They have introduced a new philosophical cult known as Brahmavidyā The Brahmavidyā must have originally referred to certain spiritual intuitions obtained through introspection Man discovered himself for the first time The inner spiritual principle, the Ātman is taken to be the Reality It is neither the body nor the senses It is something behind and beyond the corporeal frame It is that which hears but is not heard It is that which sees but is not seen It is that which makes the operation of the senses possible while itself is beyond sense-apprehension This spiritual principle was in differently called Ātman or Brahman Like the Pythogorians of Greece, the Indian thinkers kept their metaphysical cult as a secret The Kşatriyas who were the discovers and custodians of the New Thought imparted it only to the deserving few This upanışadıc cult, for so was it named, soon replaced the earliear ceremonialism The Jitāna-kānda superseded the Karma-kānda as the path to Self-realisation Even the priests, discounting their ceremonial technique, ilocked to the Royal courts to be initiated into the new mysteries Thus the age was one of intense discussion, research and self-introspection During this period again, we have the seeds of the different philosophical systems constructed in the succeeding period No doubt Yājāavalkya is a towering personality of the Upanishadic age No doubt he attempted reconciliation between the old and the new In his hands the new wisdom appeared as distinctly monistic But that current which is evidently the source of the later Vedāntic stream was only one of the many currents of the Upanishadic wisdom This is very well substantiated by the different systems constructed subsequent to the age The philosophical systems in India are mainly of two classes, the orthodox and the heretic The six Darśanas Pūrva-mimāmsā, Uttaramīmāmsā or Vedānta, Sankhya, Yoga, Nyāya, Vaišeşika constitute the orthodox systems The heretical systems are Buddhism, Jainism, the philosophy of the Cārvakas and Bärhaspatyas Of course this classification does not mean anything but that it was made by Brahminical scholars ‘Orthodox' and 'heretical are terms mainly based upon the attitude towards the Vedas Kapıla's Sankhya is mirisvara and is allied to Jainism and Buddhism in its opposition to Vedic sacrifices, Pūrva-mimāmsă [?] or Vedānta rejects ·viii PAÑCASTIKĀYA-S the creator and creation as Vyavahăric and hence the result of māyā There is a good deal of truth in the statement that it is mcrcly Buddhism in disguisc Hence thc tradıtional classification is justified neither by philosophical nor religious criterion Of these different systems which represent the post-Upanishadıc thought the Vedānta alone has become prominent But students who study impartially the other systems will rcalise the importance of their contributions to Indian thought and culture The supremacy of Vedānta over the systems, which are to a very great extent realistic, is not a thing to congratulate ourselves For, Realism is For, Realism is generally allied to science and many of the scientific theories pertaining to the constitution of thc physical world are associated with these realistic schools, eg, the atomic theory of the Nyāya and Varsesika schools Idealism even in the West either openly or covertly has been antagonistic to the interests of Science Hence any attempt to escape from the hypnotic illusion of a powerful Idealism is to be welcomed by impartial students of Science and Philosophy It is not possible for us to examine in detail the several realistic schools of Indian Thought Hence we shall confine ourselves to Jaina Philosophy which is generally neglected by many and misunderstood by the few who attempt to speak on it JAINA PHYSICS We have referred to the contribution to Indian Wisdom by the Warriors By their plain living and high thinking they led to the emancipation of human intellect from the thraldom of barren ritualism While the priest-craft was engaged in devising sacrifice after sacrifice their minds were dominated by a passionate desire for solving the riddle of the Universe and for understanding the nature of the Eternal One behind the world of appearance This dominant phase of monism centres round the court of Janaka But there must have been other schools of new Ksatriya thought. This group of thinkers could not compromise with the traditional thought of the Vedic period. They show a strong bias towards Dualism and Pluralism They represent the liberal tendency in the new thought itself Whenever they encountered a conflict between their ideals and the Vedas they did not hesitate to repudiate the authority of the latter To this left wing of the pioneers of thought we owe the Systems of philosophy such as the Sānkhya, the Jaina and the Buddhistic schools It is worthy of notice here, by the way, "that the greatest intellectual performances or rather almost all the performances of significance for mankind in India have been achieved by men of tbe warrior caste."* The Sānkhya system presupposes two kinds of existences, Physical and Spiritual; prakstı and purusa-rather an infinite number of purusas Salvation according to Sankhya consists in the differentiation between the two, matter and spirit The individual Puruşa secures emancipation by recognising its own intrinsic qualities as being Plulosophy of Anclent India by Richard GARBE ·A PHILOSOPHICAL INTRODUCTION XIX distinct from the Prakritic transformations which go to constitute the cosmic evolution Not only the genuine physical changes but also the psychological facts such as will, desire and intellect are credited to prakį ti while the purusas remain passive spectators of the whole drama, having nothing to do with moral responsibility Evidently following the same dualistic tendencies but differing in the last point of moral responsibility the Jainas and the Buddhists worked out their respective systems with a deep religious colour The Buddhists seem to have overshot their mark Equipped with the logic of Kşanıkavāda they reduced the whole world of reality, physical and spiritual, to miere concatenation of sense-qualities having only a momentary existence-a result independently reached after several centuries by Hume Neither this sensational nihilism of Sakya Munı nor the monistic interpretation is favoured by the Jainas They steer clear of the two extremes They accept the Puruşas of the Sankhyas , but in their hands these Puruşas cease to be passive spectators They are active architects of their own destiny and through their own effort obtain final freedom bearing all the while full moral responsibility for conduct The praksti is also similarly claborately reconstructed It is made more definite It is denied many of its psychological implications It is identified with Matter in modern scientific sense and it is also given an atomic constitution It appears under a new name-pudgala The term pudgala means matter The Physical object which has the several sense qualities and which occupies space is also called mürta and rūpa, object In speaking about Pudgala or matter the Jaina thinkers clearly analyse the qualities apprehended by sense preception The qualities of touch, taste, smell, colour, and sound are generally associated with Pudgala But the Physical bodies that are apprehended by sense perception are constituted by atoms or paramānus It is this atomic structure of the Universe that is the interesting part of Jaina Physics The paramänu or atom is defined quite in terms of modern physics Though modern physics revolutionised the concept of Atom still it has not completely annihilated it No doubt an atom is a cluster of electrons as cmplex perhaps as the solar system itself But the discovery of radio-activity has not interfered with the laws of Physics and Chemistry based upon atomic conception The only change that modern Physics has introduced is that Atom is no more simple and basic but complex and perhaps secondary In spite of this complex nature it does maintain its individuality No modern physicist will deny that it is the fundamental foundation of the structure of the Physical Universe It is such an atom or paramānu that is the basis of Physical structure The Paramānu is neither created nor can be destroyed It is the permanent basis of the Physical Universe The several kinds of Physical objects are all constituted by the same class of primordial atom The Paramānu cannot be an object of sense percep- This doctrine of atomic structure is also promident 10 the Nyāya and Vaišeşıka Schools ·XX PAÑCĀSTIKĀYA-S tion It is in itself transcending the sense experience and as such it is practically murta though it is the basic constituent of all mūrta, objects This primary atom or the material point has an intrinsic attraction to similar atoms Thus moleculor aggregates are formed by the combination of atoms These molecular aggregates are called skandhas * These shandhas are again of infinite variety , you may have a molecule constituted by two atoms or three and so on up to infinite number of atoms Thus every perceivable object is a skandha and even the whole physical universe is sometimes spoken of as mahāskandha or the Great aggregate The physical objects being aggregates of atoms or skandhas their changes are entirely due to atomic distintegration or aggregation THE CONCEPTION OF MOTION Having accepted the reality of physical object the Jainas naturally accepted the possibility of real motion Motion has always been an unintelligible perplexity to the Idealist Both in the East and the West Idealistic thinkers have fought shy of this by taking refuge in the conception of māyā or appearance It is in the western System of thought that the conception figures prominent Zeno trying to defend the unchangeable admantine Absolute of Parmınıdes introduced four invincible arguments against the reality of motion These arguments were accepted as invinciable for several centuries They figure in some form or other in Kantian antinomies and Hegelian dielectic Even Bradley draws upon Zeno's wisdom in his attempt to condemn the realities of concrete world to the limbo of appearances As Mr B Russell points out the arguments are no more irrefutable in the light of modern Mathematics Hence Realism need not approach the problem with any misgivings Reality of motion has thus obtained a standing ground in the field of modern philosophy What is more important than this is the part played by this concept in Science For Science the world of reality is a system of energies. This dynamic conception of science has given a new dignity to the concept of motion In spite of the unwarranted caution exhibited by Physicists like E Mach and Karl Pearson modern Physics has once again emphasised the importance and the reality of motion in understanding the mystery of Nature Always looked upon with suspicion by idealistic metaphysics the doctrine of Reality of motion has been welcomed by Realistic and scientific systems of thought. But in order to accept the reality of motion of Physical objects the reality of space must be postulated Thus motion in Jaina doctrine is intimately associated with space and two other Categories with peculiar nomenclature, of dharma and adharma We shall examine the Jaina account of these three Categories Reality of space is also a crucial doctrine to determine whether metaphysics is indea- • This term also occurs in Buddhistic philosophy but with a different meaning ·A PHILOSOPHICAL INTRODUCTION listic or realistic Curiously the non-Jaina Indian systems of thought do not pay any prominent attention to the problem of space In fact the more influential Indian systema of Philosophy, the Vedānta uses the term äkaśā indifferently to denote space and ether It is the latter meaning that is more prominent It is to the credit of the ancient Jaina thinkers that they took a bold attempt to attack the problem and that with very great success This fact is perhaps due to their special interest in Mathematics An adequate solution of the problem of space and time is intimately connected with Mathematical Philosophy It is modern Mathematics that has successfully reclaimed once again space and time from the destructive dialectic of the idealistic metaphysics Space is indispensable to Science and Realistic metaphysics The wonders of modern science are all associated with the reality of Space and what is contained therein Hence to "the Indian Realism' spacc cannot but bc real Āhāśa is infinite extension It accommodates all other real existences On account of this accommodating function it has a portion which is filled with the other real objects This portion is called lokākāsa the worldspace because it is co-extensive with the world or Loka Beyond that there is the infinite empty space which is buddha ananta ākāśa The interesting fact about this conception of space is the doctrine that space also is constituted by simple elements known as ākāsānu or spacial point This ākāsānu is to space what pudgala-paramānu is to matter And each ākāsānu is related to each pudgalānu To borros a convenient modern expression the class of space points and the class of material points are "similar having one to one relation The Jaina thinkers elaborately describe the nature of space carefully distinguishing it from matter It is devoid of the several physical qualities and as such it is mere exten- Sion It should not be confounded with eitended objects Matter and space do not exhaust the Physical conception The Jaina thinker pertinently asks the question why the atoms should be kept together constituting the world of malā shandha? Why should they not get dissipated throughout anantākāśā or infinite space ? Then there would be no world The very fact that the structure of the world is permanent, that the world is a cosmos and not a chaos implies the existence of another princi- This ple which guarantees the permanency of the world's structure and the world form principle has the function of binding the flying atoms to the world's centre Its function then is distinctly inhibitive to arrest the flying atom This Physical principle is called adharma or rest But if adharnia alone were to function in the Universe, there would be absolute rest and universal cosmic paralysis, hence the necessity of a counteracting force dharma The function of this is to guarantee free movement for the objects that move of their own accord or otherwise This principle of dharma or motion then is merely to relieve the universal inhibition that would otherwise result These two principle, dharma and adharma, of motion and rest are described in terms that are applicable to the modern conception of ether Both dharma and adharma pervade through space up to the world limit They are absolutely non-Physical in nature ·XXII PAÑCĀSTIKĀYA-S and non-atomic and non-discrete in structure The qualities of pudgala are not found therein Nor have they the structure of space which is constituted by space points These two Physical principle are perfectly simple Therefore they may be spoken of as one or as many There are spacial, and yet are non-spacial They are amūrta and arûpa They are neither light nor heavy They are not objects of sense perception Their existence is inferred only through their function Such are the characteristics of these two principles which are distinctly peculiar to Jaina Physics The movement of physical objects and of organic beings is duc entirely to other causal agency Organic beings are capable of spontaneous 'movement and physical objects move because of impact received from other physical moving objects Movement of these things should not be causally traced to the agency of dharma Similarly when the moving objects come to rest, rest should not be interpreted as the result of the agency of adlarnia dlarma and adlarına are devoid of any kind of direct causal potency Their function is purely external and indirect Their neutrality is so much cmphasised by the Jaina thinkers that there could be no mistake about their meaning These are in short the necessary physical postulates without posting which the structure and form of physical Universe will be quite unintelligible JAINA METAPHYSICS There are two important concepts in Jaina Metaphysics which are preplexing to students of Jainism, the astıkäyas and the dravya The term astıkäya is a compound name made up of asti and kāya which respectively mean existing and extensive magnitude, astıkāya therefore means a real that has extensive magnitude The other term dravya means the real that is fluent or changing We shall try to explain these two concept in detail The astıkāya are five in number, jīva (soul), pudgala (matter), dharma (principle of motion), adharma (principle of rest) and ākāśa (space) These five build up the Cosmos Space and matter are distinctly extended reals dharma and adharina are indirectly related to space Their operation is in space and is limited by lokākāśa Thus they may also be considered as related to space Lastly, Life is generally associated with body, the organic body constituted by pudgala or matter Jiva is operative in and conditioned by such a physical medium In a way therefore Jiva also is related to space These fivc existences which have spatiality either directly or indirectly are the five astıkāyas These are the constituent elements of the universe or the world, KĀLA Kāla or time though not an element of the physical universe may be mentioned here Since change and motion are admitted to be real, time also must be considered real The real are absolute time as contrasted with the relative time is constituted by simple elements known as kälānus or instants Instants, points and atoms are the characteristic L ·A PHILOSOPHICAL INTRODUCTION xxiii conceptions of Jaina thought and in this respect it has a wonderful corroboration from thc field of modern matlicnatics The Jaina thinkers in distinguishing time from the five astikāyas made use of an important idea astıkāya is spatiality or extensive niagaitude This extensive magnitude is denoted by a technical name, tiryak piacaya or horizontal extension When the simple elements, say, the points are so arranged in a series where each term is an item also in another series we must have the two demensional series which will correspond to surface or extension Wherever there is such a tiryak-pracaya we have astikāya But time or käla has only ürdiva-pracayu The elcments are in a forward direction The series is mono-dimensional or linear order Therefore kāla has no extension either directly or indirectly Hence it is not an astikāya Hence it is not an astıkāya Though it is not an astıkäya it is distinctly a real entity which accounts for changes in other things Such are the characteristics of rcal time This should not be confounded with vyavahāra kāla or relative time which is measured by some conventional units of either long or short duration These conventional distinctions would have no meaning if they are not co-ordinated in a single real time series THE Six DRAVYAS The term Dravya denotes any existence which has the important characteristic of persistence through change Jaina conception of reality excludes both a permanent and unchanging rcal of the Permenidion type and also the mere eternal flux of Haraclites An unchanging permanent and mere change without substratum are unreal, or impossible abstractions Jaina system admits only the dynamic reality or dravya Dravya then is that which has a permanent substantiality which manifests through change of appearing and disappearing Utpada-Origin, vyayam-decay and dhrauva--permanency form the triple nature of the Real To emphasise the underlying identity alone would end Vedāntic conception of this Real as Brahman To emphasise the change alone would result in the Ksaniha-rāda of the Buddhist, the rcality as a stream of discrete and momentary elements The Concept of dravya reconciles both these aspects and combines them into an organic unity It is an identity expressing through difference, a permanency continuing through change It corresponds to the modern conception of organic development rather in its Hegelian aspect It has duration, it is movement, it is the Elan Vital The five astıkāyas and kāla or time are the six dravyas or the real existences DRAVYA, GUNA AND PARYAYA Or SUBSTANCE, QUALITIES AND MODES Having introduced the Jaina conception of the real let us examine the distinctions in the realm of the reals The dynamic substance or drayya is always associated with certain intrinsic and inalienable qualities called gumas Thus the yellow colour, malleability, etc, ·5 wxiv PAÑCĀSTIKAYA-S will be the qualities or gima of the dravya gold The Dravyas with its inalienable qualities must exist in some state or form This is its mode of existence or paryaya This mode or paryāya is subject to change It may be destroyed and a new mode may appear But this creation and destruction are relevent only to Paryāyas or modes and not to Dravyas, the constitutive substance That can nerther be destroyed nor created That is eternal The approximate parallel conceptions in the western thought will be Spinoza's substance, qualties and modes Of course, for Spinoza, there was only one substance whereas here we have sia distinct substances or Dravyas The term "attribute' is used in a technical sense by Spinoza whereas it means merely the qualities in Jaina Metaphysics Each Dravya or the real has its own appropriate attributes Matter has the sense qualities of touch, taste, etc, soul has cetană consciousness, and so with the other Drayyas What is the relation between dravja and guna ? The reals and their qualitics? This is an important problem even in modern metaphysics There have been two distinct answers proposed by philosophers One ansiver always emphasises the permanent basis as the real and the other the changing qualities The former condemns change as mere appearance or māyā, whereas the latter condemns the permanent substance as a mere figment of imagination The former school generally ends in agnosticism and maintains that the real is unknown and unknowable The latter generally ends in scepticism and sweeps away in a flood of doubt the fundamental concepts of life and world, of morality and religion In India we have Advaita Vedānta as an example of the former and Buddhism, of the latter In the West, the philosophers like Locke and Kant may be mentioned as representatives of the former school and Hume may be taken as a type of the latter The problem is once again taken by Bradely who after an acute analysis codemins it to be insoluble Hence according to his own dialectic the thing with its qualities is self-contradictory and therefore an appearance Thus is a conclusion which goes clean against science and common sense Thing-hood is not after all a self-contradictory notion For the Jainas it is a fundamental concept The thing or Dravya as it is a dynamic entity is always fiowing It has no existence apart from its qualities which in their turn are not really distinct from the Dravya The thing-in-itself apart from all the qualities is merely an empty abstraction The qualities themselves are not merely momentary fleeting sensations The thing exists in and through its qualities and the qualities related and organised constitute the thing The difference between the two is only a difference of reference and not difference of existence, in the technical language of Jaina metaphysics, the anyatia between dravya and guna is only rapadeśa-mātra They do not have pradeśa prthaktva Hence they are one in reality though having distinct nomenclature and reference. Parjāya is another technical term demanding careful understanding Paryāya means mode of existence. This again is viewed from two different aspects, artha-paryāya and vyañjana-paryāya We have already mentioned that dravya is but an entity that is conti- ·A PHILOSOPHICAL INTRODUCTION XXV nually changing This triplc nature of reality that is permanency through births and deaths, through crcation and destruction gives to dravya a characteristic mode of existence every moment This continuous flow of the real is parallel to the continuous flow of the duration of time This intrinsic change of dravya is known as artha-paryāya Al the si\ dravyas have this artha-paryāya What is vyañjana-paryāya? It is not merely the crosssection in the continuous flow of dravya Vyañjana-paryāya has a pretty fixed duration of existence Besides the molecular aggregation and disintegration that take place every moment in a physical object, the object may have a particular mode of existence as a pot, for example for a certain duration of time This paryāya of pot is vyañjana-paryāya of pudgala Similarly for Jiva The continuous change that takes place in consciousness is Jiva's artha-paryāya Its existence as a particular organism as a man or a deva with determinate age is the vyañjana-paryāya of Jīvas Thus Jiva and Pudgala have both the kinds of paryāyas whereas the other four dravyas, have got only artha-paryāya alone The reals are thus exhausted by the six dravyas with their respective gunas and paryāyas Since these Dravyas are reals they have sattā or astitva or existence as there common characteristic From this point of view of sattă, all the Dravyas may be brought under one clàss Though from the class-point of view all the dravyas are one, still the sattā, their common characteristic, should not be abstracted and postulated as the unitary substance of which the other Dravyas may be taken as paryayas The ekānta view is condemned as unwarranted and erroneous The six Dravyas, in spite of their common characteristic of sattă, are fundamental and irreducible one to another One more point and we may leave this topic A thing in concrete world is therefore a paryāya of anyone of the dravyas It is also otherwise called artha An artha or a thing is a corporate unity of an infinite number of qualities, just as the Cosmos is a system of infinite number of arthas The one is extensive and the other is intensive, but both are infinite wholes According to Jaipa Philosophy therefore, we require an infinite thought to apprehend them completely. He who cannot know a thing completely cannot know the world completely and conversely he who cannot know the world completely cannot know even a single thing really and completely This particular attitude of the Jaina thinkers reminds us of Tennyson's lines in, "A flower in the crannied wall" "If I could know the root and all I could know what God and man is Having spoken of the Dravyas in general, let us try to explain Jiva-dravya a little more in detail JAINA BIOLOGY Perhaps it is inaccurate to speak of biology in the system before us The science of biology as such is peculiar to modern age, hence we are not quite justified in expecting such a scientific conception in a work of pre-Christian era and which is perhaps of the same age as of Plato and Aristotle Naturally therefore, the ideas about the organic world are curiously intermixed with various mythic and fantastic conception relating to being of ·PANCASTIKĀYA-S vyj Hell and Svarga Eliminating all these as irrelevent we stil have considerable material to enable us to have an msight into the ancient ideas about life and living beings One important conception that would strike the reader in the very beginning is the organic unity of the plant and the animal world Vegetable kingdom is distinctly organic Its nature was accurately observed and carefully described The whole plant world is included in the class of organisms having one sense, ie the sense of contact Then the world of animals and insects is classified according to the same principle of seasc organs The animal world beginning with such insects as earthworm and ending with man is brought under four main groups, organisms, with two, three, four, and five senses PRĀNAS Associated with organisms there is the Conception of prānas or the essential characteristics of living beings. These are mainly four, bala-prâna, indriya-präna, ay uh-prāna, and ucchrāsa-mhhāsa prāna Every organism implies certain capacity of spontaneous activity This capacity for action is Balaprāna or life potency Every organism must possess some kind of sense awareness This implies the possession of a sense organ and the capacity to apprehend the environment through that sense The number of sense organs is different according to stages of organic development Next is Āyuh-prâna or duration of life Every living organism has a limited duration of life This organic capacity to persist through a certain duration is äyul-präna And lastly respiraion There is no organism without this Prāņa of Ucchrāsa-nuhsvāsa These four main Prānas are the essential attributes of organic beings DIFFERENT KINDS OF BIRTHS One other interesting point is the enumeration of the different means of birth of organisms Young ones may be produced from garbha These are garbhajas, young ones produced from the womb Then the andajas, the young one produced from eggs Thirdly sanimārchana or spontaneous generation This refers to minute organisms And lastly, they speak of upapadıkas in the case of Devas and Närakas. The last one of course we may treat as beyond scientific pale The recognition of spontaneous generation is a point deserving special emphasis MICROSCOPIC BEINGS Another fact deserving notice is the early recognition of the existence of microscopic organisms These are called sīksma ekendrija jūtas or microscopic organisms having only one sense These are said to fill the earth, air, water and fire The possibility of microscopic organisms in fire seems a little too fantastic But in the case of the other 'For the scufication of this, one must look to the result of further screpufic investigation ·A PHILOSOPHICAL INTRODUCTION XXVII three we need have no hesitation as they are fully established by modern Science In this connection it is necessary to point out that H JACOBI's conjecture that Jainisms is very ancient though historically truc rests on an unwarranted assumption as to this jivankayas He interprets (vide his translation of Tattvärthadhigama) these jīvas in earth, air, water and fire in such a way as to suggest that Jainism 38 or was once at least, a mind of Indian fetisbism which believed in the souls of earth, air, etc Then what is the purpose of calling these sūkşına ekendriya sivas? What is the meaning of this distinction between jira and ajīra, cetana and acetana? The different organisms mentioned above are jiays or souls in association with matter or pudgala If you look at the system of metaphysics as a whole, you have the picture of an infinite number of jīvas caught in the vortex of matter souls surrounded by a soulless environment This picture is extremely analogous to the cosmic picture of the Sankhyas An infinite number of Puruşas submerged 10 an ocean of Prakrti and drifting along the current of Prakritic evolution But here instead of one homogeneous Prakſti constituting the environment of the Puruşas we have the five ajira-dravyas forming the appropriate stage for the enactment of the spiritual drama of souls The primary characters are Jīva and Pudgala The others make the things go The whole cosmic evolution is due to the interaction between soul and matter According to Jaina thought this entanglement of Jīva in the vortex of matter is Samsāra How could acetna pudgala bring about such a calamitous result Pudgala or matter in a very subtle and fine form fills the cosmic space This form of pudgala is spoken of as karmaprāyogya-pudgala-matter fit to manifest as Karma In this cosmic space are also the Jivas Jivas by their impurity of heart led to formation of subtle material cocoon of Karmic bodies which retard and obstruct the intrinsic spiritual radiance of the soul When once this subtle deposit of matter is begun, the grosser encrustation of matter and the formation of organic bodies is inevitable according to psycho-physical laws Here we have to notice one important point Even such a great oriental scholar like Hermann G JACOBI makes the ambiguous and misleading statement that Karma according to Jains is purely material and he further suggests that since they speak of a combination between Jiva and Karma, Jainas assume that soul is of some subtle matter thus making the combination between the two possible This is extremely misleading and far from the truth There is ncither combination nor direct causal relation between soul and matter Jaudas speak of bhäva-karmas as distinct from dravya-karmas The former psychological karına is immediate to jīva The latter material is mainly concerned with thc building up of the bodies No doubt the two are associated together, yet the two are distinct and separate Jiva is cetana and sarira is acetana This conjoint existence or sanisära is anādi, without beginning Through its congenital impurity of the heart soul is thrown into impure environments from time immemorial, though there can be end to the state of existence This end consists in securing spiritual ·PAÑCĀSTIKĀYA-S XXV111 freedom and perfection through obtaining the purity of the hcart which in its turn leads to the distruction of the material encasement Thus the life of the soul in samsāra is an infinite series without beginning but with an end which is moksa JAINA PSYCHOLOGY ousness Jiva is the central conception of Jaina system Its nature is cetanā or consciousness. Jiva and cetanā, life and consciousness, are co-extensive Wherever there is life there is consciousness Even in the lowest class of organisms we have to posit existence of consciº But this does not imply that in every living organism there is explicit consciousness In very many cases consciousness may be latent and implicit In the lower organisms it is mainly implicit and latent, in man generally explicit and in certain exceptional cases of men having higher spiritual development consciousness may be supernormal Jiva with its characteristic of cetanā is entirely distinct from pudgala or matter It cannot be apprehended by sense-perception, hence it is amūrta. The qualities which are generally associated with matter such as colour, taste, etc, have no relevancy in the case of cetanã Jaina Psychology is thus based upon the metaphysical assumption of Jiya which is of the nature of cetanā It is not a "Psychology without a soul The general nature of cetanā or consciousness manifests in two ways, dai sana and jñāna, Perception and Understanding. These two modes of consciousness are mainly cognitive or thought elements Consciousness includes also emotion and will The effective and conative elements are also recognised by Jaina system Affective states or emotions are the general characteristics of sainsäri jiva or living beings in our ordinary sense Conduct or behaviour is also assumed to be the natural manifestation of life, caritra or conduct is also associated with all Samsārı Jivas Thus from the point of view of modern Psychology consciousness has a threefold function and this is also assummed in Jaina system. This tripartite division of consciousness is expressed in another way also In discribing the characteristics of Jīva its cetanā character is said to mainfest not only in jñāna, darśana urderstanding and perception but also in Karma-cetana and Karmaphala-cetanā awareness of action and awarness of pleasure-pain The recognition of the threefold aspect of consciousness may be illustrated even from the conception of a perfect being The characteristics of a perfect being are anantajñāna, anantadarśana, anantavīrya, and anantaukha-Infinite knowledge, Infinite perception, Infinite power and Infinite Bliss The other characteristics are irrelevent to our purpose The first two of the enumerated qualities Infinite knowledge and Infinite perception are distinctly cognitive Infinite power implies activity or conation and infinite bliss the hedonic experience Thus throughout the Jaina account of life the three aspects of consciousness are assumed ·A PHILOSOPHICAL INTRODUCTION XXL SOUL AND BODY Every organism or a samsāri jīva is an organic unity of two distinct entities, Jiva and Pudgala, soul and body Naturally therefore there crops up the problem of the relation between the two Soul is cetană (consciousness), amūrta (non-corporeal), arūpa (nonsentient) whereas body has the opposite qualities in each case One may be said to be the contradiction of other The Dualism is so emphatically expressed here as in Cartesianism The term body implies two different things The gross body that we actually perceive through our senses This is constituted and nourished by matter taken in the form of food, etc This body is every moment changing and will be given up by the soul after a certain period Besides this gross body there is for every Jiva a subtle body known as kärmāna sarira This body is constituted by subtle material molecules known as karmapudgala This subtle body may also be changing But still it is a necessary and inalienable appendage of samisāri piva This This is transcended only in the perfect state In discussing the relation between the states of this karma sarira and the states of Jīva, Jainism makes an important distinction between upādāna karta and rumutta kartă, substantial cause and external cause Mental states are the modifications of the mind and Physical states are the modifications of matter Mind is the Upādāna Kartā of psychical states and matter is the Upādāna Kartā of physical changes and yet physical states and psychical states may be mutually external conditions The causal activity contemplated here is a bit obscure One Psychical State is due to the immediately antecedent psychical state and similarly one physical state is the result of its own antecedent Thus mental series in a way is independent of physical series But still mental change may be externally determined by a physical change and the physical conversely by the mental change The relation between the physical and the mental is purely external In the technical language of the system one is the Nimitta Kartā of the other So far as we are able to make out, the meaning seems to be this a mental change is due to two conditions, one an Upādāna Kartā a mental antecedent and another Nimitta Kartă a physical antecedent. The mental change is the result of both these antecedent conditions physical and mental Similarly a change in the body is to be traced to two conditions an Upādāna condition The a physical antecedent in this case and a Nimitta condition a mental antecedent system emphasises the causal interrelation between mind and matter even though the interrelation is one of external condition The reason given for accepting this interrelation is the reality of moral responsibility If there is no causal interrelation between mind ana matter why should a person be taken responsible for his conduct If moral responsibility is real, if moral evalution of conduct is genuine then conduct must be the intimate expression of the personality Though the discussion is between Jiva and its Kārmana Sarira the discussion and its conclusion may very well be taken as relevant to our problem of the relation between ·PAÑCĀSTIKĀYA-S XUX soul and body The whole discussion may be taken as expressing the views in regard to the wider problem Soul and body are capable of causal interrelation and a change in one always involves two antecedents, one physical and the other psychical If causal interrelation is not admitted certainly ethical value will remain unexplained and unintelligible SENSATIONS AND SENSE ORGANS The sense organs recognised in the system are the usual five But sometimes manas or mind is also spoken of as an indriya Indris as in general are of two kinds, dravya indriya or the physical sense organ and blāva indriya the psychical counterpart Sensary awareness is the result of the contact between Dravya Indriya and the physical object sensed It is assumed of course that only physical objects or Pudgala that can be apprehended by sensation This contact may be direct or indirect In the case of sight the contact us indirect The object perceived by vision is not brought in contact with the eyes The objects in space are revealed to us by light or jyoti It is through being illuminated they are apprehended by vision The exact operation of light on the cyes is not further explained In the case of the other senses we have direct contact But the direct contact may be sthila or sikşına, gross or subtle In the case of contact and taste we have the direct contact with the gross object But in the case of smell we have contact with minute particles of the object smelt In the case of sound also we have sükşma contact But in this case what the ears come in contact with is merely a kind of motion Unlike the other Indian system of thought which associatc sound with ākāsa, Jaipa system explains the sound as due to the violent contact of one physical object with the other It is said to be generated by one skandha knocking against another skandha Sound is the agitation set up by this knock It is on account of this theory of sound the system speaks of an atom or paramānu as unsounding by itself Thus in all these cases the environmental stimulus is either directly or indirectly a physical object Sense perception is the result of the contact between two physical things, Dravyendriya on the one hand and the stimulus from the object on the other hand ANALYSIS OF SENSATIONS The next interesting point is the analysis of the different sensations obtained through different sense organs Through the eyes we have the apprehension of five colours Visual sensations consist of the five elements or pañca varna But we have to note here that sensation of white is also included as one of the colours In this respect the term varna or colour is used in its popular sense and not in the scientific sense Similarly taste is of five kinds, pungent, bitter, sweet, sour and salıne These five tastes are obtained through the tongue which is rasanendriya Skin is spai sanendi iya and through it the following eight kinds of cutaneous sensations are obtained light and heavy, soft and ·A PHILOSOPHICAL INTRODUCTION xxxi hard, rough and smooth, and cold and hot sensations, four pairs of opposite senses Thesc cutancous sensations includc scnsations of temperaturc, contact, pressure and muscular or kinacsthetic sensations Sensation of smell is only of two kinds, sugandha and dugandha Sound sensations are of infinite variety The different kinds of sounds natural and artificial, purposive and non-purposive, articulate and inarticulate, musical and non-musical are spoken of SENSE PERCEPTION senses What we directly apprehend through a scnsc organ is not merely particular sensation but the object Sense perception is known as darśana Darsana is the preception of a physical object Darsana may be caksu dar sana and acaksu darsana Cakşu Darsana means perception of an object through visual sensation Acaksu Darsana means perceptran through the other Darsana or sense perception not only implies the passive receptivity of the mind but also the active interpretation of the received stimulus, 10 darśana means the complication between the datum and mental construction This is implied in the description given of "knowledge by acquaintance" or mati, avagi aha, ihä, avāya are different stages of sense perception avagraha reſers to roughly the datum But the datum does not mean anything It is merely the ununderstood patch of colour, eg, in the case of visual sensations At the presentation of this visual patch therc is the questioning attitude of mind which is represented by the term ihā As a result of this examination we may interpret the object This interpretation is avāya In the case of visual perception these three different stages may not be clearly distinguishablc But in the case of auditory perception we may clearly recognise the different stages Darsana then includes all these three stages, then only is the thing known to us [These three stages together with Darsana (Dhāranā ?) or recollection constitute the different forms of Mati Jñāna But recollection is connected with memory and need not be brought under sense perception] In this connection we have to notice one important point The term darśana is not confined to sense perception It is a general term including the sense perception as well as the supernormal perception of other kinds Two kinds of supernormal perception are generally mentioned by Jaina thinkers, (1) avadlı darśana (2) keyala darśana Avadhi Darśana refers to the peculiar kind of clairvoyant capacity which is able to perceive things and events in distant places and also in distant times either past or future Objects and events not evident to the normal sense perception are obvious to Avadhi Darsana But the objects of Avadhi perception appear as if they are perceived normally close at hand If is said that Avadhi Darsana is concerned with only rūpi dravyas or perceptual objects The other Darśana known as Kevala Darśana is perception par ercellence It is associated with perfect consciousness This faculty is acquired only ·xxxii PAÑCĀSTIKAYA-S after complete emancipation from karmic bondage To this perfect perception the whole reality is obvious In short it rcfers to the all-perceiving faculty of Paramātman What we are justified in speaking of in connection with Jaina psychology are the normal senso perception (caksu darśana and acaksu darśana) and the supernormal clairvoyant perception (or avadhu darśana) INANA OR KNOWLEDGE Jaina account of cognition is also interesting Uñana or understanding is said to be of different kinds according to means employed in cognition (1) mati jñāna, is knowledge obtained through the normal means of sense perception and memory based upon the same This is the common inheritance of all persons (2) śruta jñāna is knowledge obtained through testimony of books This corresponds to knowledge by description It is acquired by study Therefore it is possessed by only the learned men. Besides these two means of knowledge there are three other supernormal means of understanding These are avadlı-jñāna, manalparyaya-jñāna, and kerala-jñāna Avadhı Jñana is the understanding of the nature of the objects obvious to Avadhi Darśana Manahparyāya Jõāna refers to a peculiar kind of telepathic knowledge acquired by persons of certain stage of spiritual development It is a means by which knowledge of alien minds is obtained The last one of course refers to the perfect understanding or the omniscience of the Perfect Being or Purusottania Treating this as the metaphysical ideal we have to recogoose the other four kinds of cognition as relevant to our psychological interest AFFECTION Affective consciousness plays a very important part in Jaina metaphysics The whole religious discipline is directly secured by a stoic freedom from the affective influence of environmental objects Experience of pleasure, pain, is assumed to be the specific characteristic of organised beings or Samsārı Jivas In one of the descriptions given of Jīva it is mentioned that Jiva has the tendency to continue beneficial activity from which pleasure results and to discontinue the harmful activity from which pain results This is so very analogous to biological description of the instinct of self-preservations Jiva equipped with this quality naturally desires pleasant things and avoids unpleasant things Since the psychological analysis is subordinate to the metaphysical system several facts of psychological interest are thrown into the bnckground of the philosophical scheme Nevertheless there is no mistake about the striking psychological analysis exhibited by Jaina thinkers Experience of pleasure and pain, is generally referred to as karmaphala-cetanā or consciousness of the fruits of action Pleasure and pain are always viewed in relation to action Bhäva or affective consciousness is of three kinds, subha-blräva, aśublia-bhāva, and } ·À PHILOSOPHICAL INTRODUCTION ΧΧΧιιι fuddha-bhāra Feeling of pleasant nature, feeling of an unpleasant nature, and feeling of pure nature The last one refers to the enjoyment of Self by Self As such it may be taken to mean the spiritual experience of the pure Self The other two kinds of the feeling are relevant to the point These are corresponding to the normal feelings generally recognised by students of psychology These feelings are generally related to certain objects in the environment to which there may be attraction or aversion in the Jiva Thus on the one hand feelings manifest as the result of Karma or action and on the other hands they are determined by objects in the environment A very interesting classification of emotions is given in connection with the conditions of Karmic bondage These emotions are generally divided into two main-classes sahasāya and akasāya, those that have the tendency to colour or stain the purity of the soul and those that have not that tendency The sakasaya ones are krodha or anger, māna or pride, māyā or deceitfulness or dissembling and lobha or greed The akasāya emotions are häsja-laughter, rati--feeling of attraction, aratı-feeling of repulsion, soham sorrow, bhaya-fear, jugupsā— feeling of disgust which may manifest in hiding ones own weaknesses, striveda–peculiar sex feeling of women, pumveda--peculiar sex feeling of men, and napunsaka-veda--the corrupt sex feeling of eunuchs Again certain instinctive tendencies are also referred to as samjñās These are āhāra, bhaya, maithuna, and parigraha-hunger, fear, se\ual appetite and acquisitive instincts There are corresponding feelings to the instinctive appetities which may colour the consciousness of a Jiva The feeling aspect of sensations is implied in the very classification of the sense elements The feeling aspect is predominent in the case of smell and taste whereas it is indirectly associated with auditory and visual sensations The rest of the references to feeling of pleasure pain are purely metaphysical and therefore they are more of religious interest than of scientific interest CONATION OR THE CONSCIOUSNESS OF ACTION Ātman is not only ñāni and bhoktā, the knower and the enjoyer, but is also a kartā or the agent This may be considered as the central idea of Jaina system Soul by its own activity is able to make or mar its own destiny The Theory of Karma is intimately associated with the causal agency of Ātman As the result of this metapysical assumption we have several facts of psychological importance mentioned in the System Even in the lowest organism there is the tendency to continue pleasurable activity and to discontinue painful activity This primitive tendency of life or Jiva is just the conative activity which develops into conscious choice of an end or purpose which is the characteristic of volitional activity In human beings this conative tendency is naturally associated with rāga and dresa, desire and aversion ·PAÑCÁSTIKĪTAS Conatne activity in general is denoted by the term barn acciori. This Karmacetanā or consciousness of activity is to be associated with the Zoological Kingdomtrasa jĪTAS. Tte plant world or the world of cerdnya siha, ara jiras is devoid of this Kana-cetani. They have Karma-phala-cetanā alone w bereas the other Jiras have both and also Jnāna Cetapā to boot The importance of volitional activity is clearly iestified by the pari it plays in the Jaina System of ethics The psychology of will is also connected with another doctrine of psychological importance. Mohaniya Karma which is considered to be the root of all evil has two aspats cognitne and conative. What is Snown as Drašana Mohanna interferes with the faculty of perception and belief. Căritra Nonaniya is a sort of corruption of the mill; it misleads the pill and thus leads the sna tonards evil We shall consider the relation between Karman and itman when we go to consider the eihical aspect of Jain2 system In the meann hile let us see what Jaina logic is ·JAINA LOGIC Under this head we have to consider the following three points - 1 Pramana 2 Naya 3 Saptabangi Pramāna and Naya refer to understanding, (pramāna-nayair-adlıgamal) Knowledge is through praniāna and naya Pramăna refers to the apprehension of reality or valid knowledge naya refers to the different aspects of considering things These are the two means of enriching knowledge Saptabangi refers to the theory of predication which is peculiar to Jaina System Pramāna is of two kinds, pratyaksa-pramāna and paroksapramāna Immediate Apprehension of reality and Mediate Apprehension of reality Ordinarily the term Pratyaksa refers to sense perception This ordinary meaning of the word is considered secondary and subordinate by Jaina thinkers They call it vyāvahārika pratyak sa The real Pratyakşa is known as pāramārthika pratyakşa or that which is apprehended by Ātman immediately and directly According to this view sense perception is indirect and mediate, for the sensory object is apprehended by Ātman only through the medium of sense organs Pramiānas in general are five mati, śruti, avadlı, mianaliparyāya, and kevala These five are already explained in connection with cognition Of these Mati and Sruta are considered paroksa pramanas The other three are cosidered to be pratyakşa pramānas There is one interesting fact about these Pramānas The standard of reality is distinctly experienced in its normal and super-normal aspects The normal experience would be Mati Jilāna, the super-normal experience would include Avadhi, Manahparyāya and Kevala These four would constitute direct knowledge by the Self, but our experience is also enriched by the testimony of others Therefore the testimony of others transmitted through literature is also considered as one of the Pramānas This is Sruta Jñāna This is not given the supereminent place which it has in the other Hindu systems of thought The Vedas form the ultimate Pramāna for the Brahmanical systems Every other principle of knowledge is subordinated to the Vedic revelation which itself must be implicitly accepted But the Jainas recognise Sruta Jñāna as only one of the Pramānas and even then it is only subordinate Direct and Immediate Apprehension is the ultimate standard of truth ·TL11 PAÑCASTIKÄYA-S. It is The Pramānas are all distinctly human and they are not considered to be eternal this humanistic element in the system that is specially interesting Three of these five Pramānas have the possibility of being corrupted by adverse psychological conditions Thus they will become misleading or corrupt Pramūnas or pramānābhūsas. Thus Mati Jñāna may become kunatı This evidently refers to illusory and hallucinatory perceptions and erroneous inferences Sruti may become husruti This would be feeding ones intellect with fictitious philosophy and unreliable literature False and misleading clairvoyance is the corrupt form of Avadhi which is technically called bhanga jñāna, hence right praniānas would exclude these three corrupt forms of Kumati, Kuśruti, and Vibhanga But in the case of the other two Pramānas there is no such possibility of falsification Manahparyāya is the supernormal faculty acquired after great spiritual de clopment, and Kevala is the ideal reached after complete emancipation Hence in these two cases there is no chance of extraneous inteference The right forms of the former together with the latter to constitute the Pramānas From the short enumeration of the Pramānas giien above it is clear that the Jaina doctrinc of Pramānas is slightly different from that of the Hindu Systenis in general The Pramānas such as pratjaksa, anumana, upamāna, sabda, etc which are variously stated by the various systems of Hindu Philosophy are all comprehended by Mati Jñāna and Sruta Jñana Even in these two cases objective corroboration seems to be the most important criterion of the true Pramānas In addition to these two normal sources of Knowledge they recognise the other three supernormal sources Thus the recognised not merely the intellect but also the higher intuition which Bergson emphasises Bergson is no doubt right in placing intuition over intellect Intellect is the analytic process of understanding things Hence it shares the artificial nature of the process of analysis It is no doubt incapable of accounting for the vision of artist or the poet The Daemon of Socrates and the Christ of St Paul are quite besond the pale of intellectual analysis. The Reality like the Proteus of ancient myth slips out from the grip of intellect but is quite el ident to the supernormal intuition The existence of such a supernormal faculty in man we have an inkling of, through the lifting of the reil by recent psychuc rescarch The normal personality is but a fraction of the total personality which is more of the subconscious nature It is the sub-conscious self that seems to be the storehouse of spiritual power and wisdom One who has learnt to tap the resources of this hidden self becomes a genius in the field of art or morality To him is given the open scasQNIC to unlock the secrets of the unit erse A philosophy of knowledge, therefore, must necessarily take cognisance of such a supernormal intuition But to recognise this is not to deprecate the intellect altogether According to Bergson what is revealed by the intellect is quite untrustworthy. Such a summary condemnation of the intellect would be an unwarranted impeachment of modern Science Intuition apothcosised at such a cost would be no more than a Philosophical fetish A ·JAINA LOGIC XXXVII more reasonable attitude would be to recognise both the intellect and intuition as adequate means of apprehending the nature of reality so long as they have corroboration by objective evidence Rationalism which could not accomodate any supernormal faculty and mysticism which could not stand the glarc of Rcason, both arc inadequate representation of the full naturc of human personality whose powers are inexhaustible and whose depths are unfathomable The Jaina doctrine of Pramāņas is able to accomodate both from the lovest to the highest in the order of gradation JNĀNA AND JÑEYA KNOWLEDGE AND THE OBJECT OF KNOWLLDGE The recognition of the distinction between the Pramānas and Pramānābhāsas implies an important philosophical principlc-The existence of an objective reality which is beyond and beside knowledge Knowledge is not the only form of reality If that be the case Jaina philosophy would not be different from Advaita Its whole philosophical claim as an independent system of thought rests on the admission of the independent cxistence of the objective universe besides consciousness The world of objective reality is apprehended by perception or darsana and understood by intellect or jñāna which two are but the manifestations of cetana, the intrinsic nature of the soul Nowhere in the Jamna system is it cven casually implied that the object of Knowledge is in any way modificd or interfered with by the process of Knowing In order that dar sāna may reveal the form and jāna may discover the nature there must be an object postulated, an object which is logically prior to the intellectual process This postulating of an independent object of Knowledge should not be interpreted to imply the passivity of the intellect The continuous activity of the Jiva or soul is the central doctrine of Jaina thought Hence the intellect is an active manifestation of consciousness but this activity has the power of revealing its own nature as well as non-cetana objects beyond Thus the term Jñcya or the object of Knowledge includes both the self and the non-self, mental facts as well as physical facts The example of a light is very often brought in to illustrate the nature of Knowledge Just as light reveals itself as well as other objects which are illuminated so also Jñana reveals the tattras both Jiva and Ajiva Hence it would be quite inconsistent to interpret the relation between jñāna and jñeya, Knowledge and its object, in any other way that would make both inseparable elements of any higher unity No doubt as far as Jiva or soul is concerned the relation between Jõāna and Jõeya is very intimate The soul is jñānın, the possesser of jížāna or knowledge There can be no Java without prāna for without it he would be acetana and indistinguishable from other ajira dravyas, and there could be no knowledge without Jiva for being foundationless and off its moorings from life it will cease to have connection even with consciousness Thus Jñana and Jñānın, hnowledge and self, are absolutely inseparable though distinguishable by name But this very name Joánın may also become jñeya-padārtha, the object of knowledge to his own jñāna The, Jiiānın, Jñāna and Jñeya, the self, knowledge, ·PAÑCĀSTIKĀYA-S LIIT111 and the self as object of knowledge all become different aspects of a single concrete unity But Knowledge or Jñāna is also related to ajita padārthas that is, physical objects can also be jñeya padārrhas-When physical objects are the objects of Knon ledge the relation of Knowledge to its object is not the same as in the previous case that between Knowledge and self as object of Knowledge Jõāna is distinctly alien to ajña padārthas though these become as Jñeya related to jñāna or Knowledge The function of Jñāna or knowledge here is to reveal the ajīt a padārthas in their true nature as acetana or physical. How could cefana reveal the nature of acetana things? This question is Tejected as unreasonable for the simple reason that it is unanswerable for the question means why Jõāna should have its Jñāna nature That Jñāna though alien to the nature of physical object--these latter being acetana can still be related to them and reveal their nature to Jõādın or the knowing self-is talen as the fundamental postulate of Jaiña Epistemology Thus the close study of the philosophical foundation of Jaina Epistemology reicals the following two facts. (1) The relation between knowledge and its objects, jñāna and jicza, as far as ajira padārthas are concerned is purely one of external relation (2) As a corollary of the first we have the independent existence of jñej a padārıha or objects of knowledge of course with the caception of self, wbich has an internal relation to Jñana or Knowledge The distinction between internal relation and citernal relation requires cyplanation The Russell-Bradley controversy as to the nature of relations is an interesting though an intricate topic of modern philosophy But here we cannot deal with it in detail It is enough to indicate what the terms mean Bradley-Bosanquet school of modern idealism following the traditions of Hegel assume that all relations are grounded in the nature of the terms related That is, the terms apart from the relations and the relation apart from the terms will not be the same A and B having a relation R cannot be the same A and B if they cease to have that relation R Change or cessation of a particular relation will lead to change or the nullification of the terms so related A blind faith in this metaphysical doctrine has constrained the Hegelian Idealist to subscribe to many an absurd doctrine The terms related to one another since their nature is tyrandically controlled by this relation are to be interpreted as members or elements of a higher organic unity The members of a family therefore are the elements of the unity of family Society itself is an organic unity like plant or an animal body having as its elements the different human personalities who constitute the society Nay, even the whole universe Is concered as an organic unity or system havog as its members both things and persons The logical result of this doctrine is the complete subordination of human personality to this fetish of a higher unity beside which there is nothing real Every ·JAINA LOGIC xxxix thing is degraded to the level of appearance and unrcality The political and moral consequences of such a metaphysical doctrine need not be portrayed in detail It is enough to say that the catastrophe which destroyed the European civilisation is the necessary consequence of the culture and social organisation inspired by the philosophy of the Absolute But we have a healthy change introduced into modern thought by the invaluable contributions from B Russell He the upholder of the opposite doctrine of external relations sufficiently e posed the inadequacy and the falsity of the rival doctrine According to him two terms A and B may have a relation R and yet the nature of the terms may not be affected by the change of the relations To exhibit the truth of the controversy we may cite the following illustration which is very useful to the reader though crude You may have for example a chair by the side of a table The two are in a certain spatial relations say the chair is to the south of the table If the relation is changed, (1 e) if the chair is placed to the north of the table then according to the doctrine of internal relations both the terms the chair and the table must undergo change in their nature because of a change in the relations This seems absurd to the unsophisticated obscrver In this case he knows fully well that there is no change in the things themselves except the change of position To persist in the belief that the things do change in consequence of the change of position is merely to surrender one's own reason to the false gods of philosophy Russell holding the doctrine of external relations maintains that the things do not change their nature inspite of the change of position This has an important and refreshing consequence You may have a society of human beings without degrading the personalities to fractions of a unity or to appearance of a reality And the one consequence that is relevant to us in this connection is that the relation of Knowledge to its object need not amount to the postulating of a lugher unity of which these two are aspects If that were the case this alleged higher unity must have as its members both persons and things cetana and acetana dravyas The fundamental doctrine of Jainism like that of the Sāmhhya is the distinction and the alienability between Jīva and Ajiva This short digression into modern European thought we had for the following reason The authors of an Epitome of Jainism in trying to expound the doctrine of Syādvāda attempt to make out that Jainism is a bold Idealistic interpretation of the universe as a set-off against the Realistic method. We are not going to quarrel about a name Jainism may be characterised idealistic or realistic according to one's own tastes so long as the terms are clearly defined But what we are concerned with is just the exposition of the doctrine of Syādvāda Speaking of the ordinary way of thinking of ajīras, the authors say "They are continually betraying the phenomenal changes when brought into relation with other existences around them How, then, can we think of them as individual things 3 ·xi PAÑCĀSTIKĀYA--S in spite of the changes? The answer often unhesitatingly forwarded by philosophers is that we can combine diversity with unity in our conception of things by thinking them as individual entitics each endowed with manifold qualities They are substances according to philosophers, which possess various properties such as extension, solidity, weight, colour etc Or they are substances or subjects to whom belong the capacities of sensation, feeling and perception etc But a careful observation will show that such a device obviously fails to give us any real apprehension of existencemcven though it may be the simplest individual existence, because in trying to give unity to a member of unconnected determinations by ascribing them to a common substance what we really do is to add to these determinations another determination, equally isolated and unconnected with the rest Take away the other determinations, what will be left of your substance? It is impossible to explain the known by the unknown So to apprehend the real unity of different qualities or to put in other words, to think them as one, what mind demands is, that we should think or have a rational notion of the relation of cach to each and that we should discern how the existence of any one involves the existence of all the rest and how all are so connected with the particular quality would not exist except in and through the whole to which it belongs To catch hold of such substance and not substratum as Loche had meant we must discern the principle from which this manifoldness of parts and properties necessarily arises and which has its very existence and being in them and linking together in thought differences which spring out of it Such unity of substance is really a unity in difference which manifests itself and realises in these differences "In the realm of mind or in the spiritual life of conscious beings also, there are undoubtedly infinite multiplicity and diversity, but we must not overlook the fact that it is a multiplicity or diversity which is no longer of parts divided from each other but each of which exists and can be conceived of by itself in isolation or segregation from the rest or in purely external relations to them Here on the contrary, the multiplicity or diversity is that of parts or elements each of which exists in and through the rest and has its individual being and significance only in its relation to the rest or each of which can be known only when it is seen in a sense to be the rest We cannot, for example, take the combination of two external independent things in space and employ it as a representation of the relation of mind and its objects, for though thought be distinguishable from the object, it is not divisible from it The thinker and the object thought of are nothing apart from each other They are twain and yet one The object is only object for the subject, the subject for the object They have no meaning or existence take individually and in their union they are not two separate things stuck together but two that have lost or dissolved their duality in a higher unity" (An Epitome of Jainism, pages 106-109) The subject and the object merging into a higher unity sounds more like idealstic rhetoric than philosophical logic Here we have an echo of Bradley and Bosanquet The 2 ·JAINA LOGIC xli authors have drunk deep of Hegel but they have not discerned what is living and which is dead in Hegel No doubt the Jaina Conception of Dravya is closely allied to the Hegelian dialectic but the Jaina metaphysics does not contemplate the Hegelian absolute The Authors who do not spare the Indian Absolutist, Sankara, for his misunderstanding of Syādvāda do not hesitate to make obeisance to his western counterpart This inconsistency is quite glaring and the misrepresentation of Jaina doctrine is all the more surprising as it apparently proceeds from a Jaina writer A more careful study of their own system and a little less of that hypnotic illusion by and the blind adoration to the German Idealism would have enabled our authors to see that the System they expound is a bold and masterly refutation of the philosophical Absolutism of ancient India ·NAYAS The next topic relating to Jaina Logic is about nayas This is the second means of understanding things, the first being pramānas All concrete things are extremly complex, they have innumerable qualities and relations The Reals being such complex entities, they may be examined from different aspects This apprehension of a thing from a particular point of view is known as naya--an opinion or an assertion from some onc aspect Every aspect of a thing in its own way reveals the nature of that thing Hence Naya is a means of insight into the nature of Reality Theoretically the possible Nayas are infinito in number since the Reals have infinite qualities and relations But writers on Jaina Logic generally speak of seven (7) different Nayas These are Naigama, Samgraha, Vyavahara Rjusūtra, Sabda, Samabhırūdha and Evambhūta Let us try to explain thesc in order (1) NAIGAMA NAYA This Naya seems to be somewhat obscure and is therefore differently interpreted by the Scholars Pūjyapāda in his commentary on Sütra 33 of Bk 1 Tattvārtha-Sūtra, explains the Naya thus Naigama is that which relates to the purpose or end of a course of activity The illustrations given are - (1) You see a person carrying water, firewood and other necessaries for cooking meals and ask him "what are you doing?" "I am cooking meals” he replies This answer refers to the purpose or end of a series of activity The person is not actually in the act of cooking at the time of the answer (2) The Second illustration refers to a person who goes with an axe When he is asked what he is about, he replies “I am to bring a wooden measure (prastha)" He is to cut a piece of bamboo perhaps and make a prastha out of it Here again this measure is only the purpose or end to be realised (3) In each of the two examples odana and prastha 'food' and 'measure', there is a central purpose which gives meaning to a course of conduct of some duration The course of conduct is represented by different modes of activity at different stages In spite of the difference, the whole series and also every individual item tend towards the ideal aimed at So far therefore the general purpose or aim may be said to be present in all the different stages of the course of conduct It is the general purpose that gives meaning to the different items of the series and connects them into a whole This emphasis on the teleological element which is immanent in a course of purposive activity seems to be Naigama Naya point of view ·NAYAS xlu of that year Thus we The same interpretation, with the same two illustrations of 'cooking' and making a 'measure' is adopted by Srutasāgara, the authors of a Vrtti on Tattvärtha called after him Śrutasāgarīyan The same illustrations are again found in Prameya-kannala-mārtanda, a treatise on Logic This Naigama Naya is further sub-divided into three according to the true relations of the teleological and interpreting idea The two illustrations refer to some present course, hence they come underm (1) Vartamāna Naigama But there may be looking back to a past event On the morning of Dipävalı day, you may say "To-day is the parinirvana-kāla of Lord Mahāvíra But Lord Mahavira does not attain Nirvana on that day which you are actually speaking about The event took place several centuries ago Yet it was on a corresponding day Because of this correspondence an event true of the day centuries ago is also associated with all such corresponding days of the subsequent years speak of the King's birth-day, the Darbar day every year The assertion has meaning only because of a past event This characteristic attribute of the present the genuinely bclonging to the past yet transferred to the present, because of an identical relation between the two is pertaining to (2) Bhūta Naigama, (Past Naigama) Instead of looking back to the past you may look forward to a remote future Instead of detecting in the concrete present some element which was once associated with it, you may discover in it something which is yet to be At the sight of a prince you may hail, “Here comes His Royal Highness," The Prince is but Lion of the Royal family He is not yet King, but is going to be one Similarly you may speak of every Bhavya Jiva a good soul as Siddha Jiva, a perfect soul For somehow in thc far off future Perfection will be the goal of all, for every one is God in the germ Such an assertion is true according to (3) Bhāvı Naigama-future Naigama The other way of interpreting this Naigama Naya is associated with Siddhasena who is quoted by Hermann JACOBI under his translation of the Sütra 33 (referred to above) of Umāsvāti's Tattvärtha Sri Devasūrı who is quoted by Mallışeņa in his Syāvāda-Mañari also adopts this second view But curiously, this is not so very prominent in Umāsvāti's own Bhāşya, any how this method of interpreting the Naya starts with the examination of the relation between the universal and the particular, Sāmânya and Višeşa For this Nyāya and Vaisesika systems are referred to as adopting this Naigama Naya in an ekānta manner, (1 e), these two systems adopt this Naya so far as they go, but push it to an unwarranted length Sankara and Vedānta deny altogether viseşas--particulars Buddhism denies sānanya-universal outright Against these two extremes the above systems recognise the importance of both The universal by itself or the particular by self will not be able to account for a concrete thing These will be empty abstractions Again one cannot be derivative from and secondary to the other The thing is an organic unity of ·xliv PAÑCĀSTIKÄYA-S, both Sāmānya and Višeşa, universal and particular There can be no (sāmánya) universal apart from the particular and no particular (višeşa) apart from the universal and there can be no real thing apart from either. This seems to be the fundamental Jaina view of the Real The very same view is said to be adopted by the Naiyāyikas and the Vaišeşikas Therefore both the Jainas and the others adopt the Naigama point of view But wherein the Jainas differ from the others? It is there, no doubt Naiyāyikas and Vaiścşikas adopt the Naigama view by maintaining that the concrete thing is the complex made up of the universal and the particular (Sāmānyas and Viseşas) No doubt they maintain that these two are different and therefore distinguishable No doubt they believe each is in itself primary and not derivative So far they agree with the Jainas But, while the Jainas believe that the distinction between Sāmānya-universal and Visesa-particular, is tiuc only in a relative way, the Naiyāyikas and the Vaiseşikas maintain that it is absolutely true Sāmānya is quite different and distinct from Višeşa It is because of this absolute difference between the two that in their hands the Naya becomes Naigamābhāsa They are kathañcit bhinnah and not atyanta blunnah After explaining thus Naigama Naya, Sri Devasūri enumerates three species of this Naigama distinction 1 ---Differentiating two qualities one from the other, cg, existence and thought arc in soul sat caitanyam ātmanı Here Thought is differentiated from Existencc 2-Differentiating two substances, eg Dravya is that which manifests through things and their modes vastu-paryāyah drayyam 3-Differentiating a thing from its attribute, eg a sensual person has only a momentary pleasure ksanaikant sukhi Visayāsaktajīvah Thus (1) existence is spoken to be separate from thought, (2) a thing from its mode and (3) a person as different from his pleasure Contrast in all these cases is true only in a relative way As we saw above the very same illustrations are reproduced by H. JACOBI in his translation But when we attend to Mallışena we find evidently both the interpretations given in his Syädvāda-Mañari He begins by explaining Naigama Naya in the same way as Devasūrı or Siddhasena does He refers the readers to an earlier portion of his book, where there is a discussion of the relation between Sāmānya and Višeşa Hence he docs not want to add anything further under this Naya and ends the passage by mentioning two well-known examples given in prayacana, the Divine word What are the two examples? He just mentions two names, and they appear to be cryptic But this need not be altogether helpless His words are pravacana-prasıddha-Nılayana-Prastha-drstäntadraya, etc, Nilayana and Prastha are the words here In Pūjyapāda we have Odana and Prastha. Instead of food and a measure we have a house and a measure The rest is quite clear The illustrations leave us in no doubt as to the meaning of the Naya pina ·NAYAS Xly IIousc-building or making a measure refers to the purpose or the ideal It relates to sankalpa-matra as Pujyapāda says The next question we have to face is "How does Mallisena manage to give one explanation and to bring in the illustrations pertaining to the other interpretation ? Here we must confess we are driven to conjecture We do not know wherefrom he is quoting the clamples It may refer to an another from whom both Pūjyapāda and Mallışena draw their inspiration What justification is there for Mallışena's attempt to bring the two views together? The teleological element or purposc may be taken to be the common basis for both the views In the case of house-building or measure-constructing thic thing which is to be thc Goal is indicated by the purpose of the individual This purposc embodies the ideal nature of the thing which is the concrete realisation of the same Similarly the distinction between the universal and particular is purely telcological What is particular from one point of vicw may be universal from another In fact the particular is drawn out of the universal It is through the medium of the particular that the universal expresses its nature If you remember this point then it is clear to us that thc distinction entirely depends upon the purpose in view It is this purposive nature that brings the two views together What are apparently divergent have this common foundation Perhaps Mallışcna had this in luis mind when he interpreted the Naigama onc way and illustrated it in the other way This compromise is offered as a provisional suggestion (11SAMGRAHA NAYA The ncat Naya is the class point of view The nature of things as understood by the Jaina System is such that there is a similarity and identity among a number of individuals These individuals naturally fall into appropriate classes When we consider them as individuals belonging to a class, our attention is directed to the underlying similarity to thc cxclusion of their individual and proper characteristics From this underlying principle of classification we may consider the individuals as a whole and a Unity Here again the unity is only relatively true Thc unity here rests on the underlying similarity among the number of individuals brought under the same class But there is a great danger in forgetting the elementary fact of this class point of view The individuals forming the class though spoken of as a whole and unitary class are really distinct from one another and may be really differentiated by not only their intrinsic natures but also by intervals of Space and Times To emphasise the unity at the cost of the plurality and difference would be a distinct mctaphysical error It is this erroneous application of Samgraha Naya that accounts for the system of Advaita Vedānta Too much emphasis on the unity and the complete ignoring of the diversity is the charateristic of this system A similar mistake is found in its western counterpart of Hegelian Idealism in condemning the differences as appearances and Naya and in accepting the ultimate absolute as the one reality Both agree ·xlvi PAÑCĀSTIRĀYA-S But Jaina thinkers noticed very early both the utility as well as the danger of this Samgraha Naya This class point of view is quite useful and rational in its own way It contributes to economy of thought by enabling us to deal with a number of things as one This is not merely justified by practical convenience but also by the philosophical principle of the common nature The common nature by itself is but an abstraction Hence to set it up as the reality and the only reality is doubly erroneous So long as its relative nature is remembered the Naya has its own uses But in the hands of the Sāmhhyas and Mimāmsakas it becomes absolute and thus a Nayābhāsa This Samgraha Naya is of two kinds para-sangraha or the ultimate class-view and apara-samgraha or the inferior class-view Every existing thing partahes of the nature of Reality Hence we may speak of all things as one in the Ultimate Reality or Existence But the different classes of things, living and non-living, included in this ultimate Reality may themselves be spoken of as different classes This is apara-samgraha or the inferior class view (11) VYAVAHĀRA Vyavahāra Naya means the popular and conventional point of view, which rests on sense-perception of the concrete present This is the basis of the ancient materialistic systems of the Cārvākas and Bārhaspatyas The whole Criterion of Reality is the Concrete present The forgotten past and the far off future are unwarranted myths not justified by the only pramāna of sense-perception Looking back into the past through memory and keeping into the future through ideal forccast are philosophical uncertainties The same applies to the categories obtained by Intellectual analysis such as sāmānya and višesa, Universal and Particular Sense-perception reveals to us a tree or a stone or a pot or a cloth These are the real things supported by the Pramāṇas and sanctioned by Vyavahāra or convention Whoever has perceived at any time either Sāmānya or Viseşa ? Why should philosophers trouble themselves about these metaphysical abstractions The concrete reality of things is sufficient for our practical life and what is justified by this pragmatic criterion is so far theoritically true Here again the Jaina thinker recognises the partial truth of the principle The tree in the compound, the stone on the path way, the pot with water and the cloth you wear are all real things They are not appearances or illusions of Māyā Their reality is corroborated by our concrete experience To say this much is certainly acceptable and true But to go beyond to condemn everything that is not included in the concrete present, to deny the past and the future, to reject the philosophical categories in toto and to surrender reason to sense-perception is the apotheosis of convention Hence Jaina thought rightly rejects the unwarranted exaggeration of this Vyavahāra Naya though it recognises in it the soul of goodness, and an element of partial truth (iv) RJUSŪTRA This Rjusutra is the extreme opposite of the Samgraha Naya The latter denies all difference whereas Rjusūtra denies all continuty and identity ·The past nence NAYAS xlvii Reality is concentrated to mathematical present. It is purely momentary In this respect it is still narrower than the Vyavabāric present At least for Vyavahāra view there is a tolerable duration, for, the present and the conventional things are real so far But according to this Rjusūtra Naya a thing is what it is in the present mathematical moment To speak of duration of a thing is rejected by this view as an unwarranted assumption What we are absolutely sure of is just the present moment moment is no more and the next moment is not yet Hence a thing as being in the no more or in the not yet is sheer contradiction If it is real at all it must be in the present moment We at once recognise the identity between this Rjusutra view and Buddhistic metaphysics Its aim is as that of Buddhism to capose the pretensions of an unchanging metaphysical substratum of things As a corrective to such a conception of changeless substratum, Buddhist metaphysics adopts Rjusutra view and brings the centre of gravity to the present moment Thus it enables to secure the balance between change and perma- Change partales of the nature of time duration It shares with it the ephemerality There is some truth in maintaining the reality of change and in concentrating it to one moment To over emphasise the neglected element of change as a set off against Vedānta and to secure a habitation for it in the camp of Reality is certainly a commendable metaphysical venture But to identify reality with mathematical moment, to emphasise change as the only real and to make it live in a metaphysical void is to overshoot one's mark It is this erroneous and uncalled for accent on change to the detriment of the relating and the unifying principle of Reality without which, change will have no meaning It is this Rjusūtrābhāsa that the Jaina system asks us to beware of If this principle is the sole criterion of Reality, then reality would end itself by committing suicide to employ a suggestive phrase of Bradley (v) SABDA-NAYA or the implication of Terms or names The name has the function of calling to our mind the particular object which is referred to or implied by the name Of course the implication need not necessarily be an individual object An attribute, a relation and action may be referred to by appropriate words in the language Thus the grammatical distinction of terms into parts of speech has an underlying logical foundation The particular kind of meaning is associated with a particular part of speech Thus the difference in meaning corresponds to the difference among the terms Thus a sort of intimate relation exists between a term and its meaning Variation in the term may introduce a corresponding variation in the meaning Thus not only the difference of the parts of speech implies a broad difference among the meanings but also the inflexional variations in the same part of speech may be said to have corresponding variations, however, slight they be This principle of correspondence between the terms and their meanings is the foundation of the science of grammar We have already mentioned that there is a relation to logic implicitly present in this grammatical principle Indian grammarians in their discussion of verbal implications very often pass beyond ·xlviii PAÑCĀSTIKAYA-S their legitimate spliere and enter into' logical and quasi-metaphysical discussions Such an exaggerated notion about the verbal implication would be not only illogical but also conflicting with common sense and convention Jaina logicians therefore raise a note of warning against such an unwarranted application of this principle and point out the logical danger in that one-sided emphasis of the relation between śbda and sartha Their contention is this No doubt generally speaking the grammatical principle or abda Naya adopted by the Vaiyākaranas is sanctioned by usage But to assume it to be an universal principle without an exception would be neglecting the difference between the relative and the absolute and identifying the partial truth with the wholc and the complete one Ordinarily each name has its own meaning The term 'cow' is diffcrcnt from 'king' not merely in 'word but also in meaning But this is also true Words which are different in nature and origin may nevertheless refer to the same identical object Exaggerated and universal application of the Sabda Naya of the grammarians cannot conveniently accommodate synonyms in the vocabulary That there are synonyms and that they are distinct from one another literally no grammarian can afford to deny Yet unswerving loyalty to his principle of Sabda Naya would constrain him to accept such an absurdity The only way out of the difficulty is to accept the Jaina interpretation of sabda-naya, according to which the relation between terms and meanings is a relative principle The illustrations generally offered are the synonyms, Indra, Sakra and Purandara, names referring to the one and the same individual, the Lord of the Devas Similarly terms differing not merely in origin as the above but also in number, gender, person, case, etc, may still refer' to the same individual fact Thus pusyah (masculine) tārā (feminine), naksatran (neuter), in spite of difference of gender do refer to the same object. 1 e Star Again in a sentence, 'terms referring to the same individual object may appear in different cases, and a verb, in different sense and person may refer to the same activity This subordination of grammatical differences of inflexion to the logical implication of terms seems to be the essential principle of sabda-naya as understood by the Jainas It is not necessary to repeat that the Naya in the hands of the grammarians because of ekānta application degenerates into false Naya-(sabdābhāsa) (v1) SAMABHIRUDA NAYA-The derivative difference of names This Samabhırūdha Naya is the differentiation of terms according to their roots Thus it is only a special application of Sabda-naya In becoming specialised it becomes narrower and more exaggerated than the above Naya · As a general rule the terms in a language have their own special radical signification This radical signification is the reason for the particular nomenclature The first appearance of the word was evidently suggested by such an implication of the root Of course this does not mean the connotation of the name Connotation is the ground of the application of the name whereas the significance of the root accounts for the origin of the name The former is logical and universal, whereas the latter may be purely subjective, and even accidental The science of history of ·NAYAS xli language may discover various principles subserving the origin of names in a vocabulary To the historian of language this is certainly an important principle To detect radical difference in the vocabulary and to trace the history of different terms from this original seed-difference is certainly a commendable pursut But this nuclear difference interesting to the historian of language is not so very important as to swallow up all the other grammatical and logical principles of implication Here again the Naya is discovered to be a relative one by Jaina Logic which enjoins a necessary circumscription to the above claims put forward by the historian of language For example, it is true that the terms gau (cow) is different from indra This difference can be traced to their respective roots Hence the difference in the roots must mean a corresponding difference in the terms and therefore in their meanings Accurately speaking, says this Naya, the terms Indra, Sakra and Purandara respectively imply the fall prosperous', 'the all powerful and 'the destroyer of cnemies' These are the direct and legitimate signification sanctioned by their origin To emphasise the original and the radical implication of a term is one thing and to suggest that the term in its ordinary application must necessarily and always mean the same original radical sense is quite a different thing The passage from the radical and immediate difference to the current application and the general accepted sense is an unwarranted jump taken by this Naya (VII) EVAMBHUTA NAYA-The last of the Nayas is a further specialisation of the previous one This is merely the historical principle run mad According to this principle the radical sense in general is not the appropriate implication of a term Even the root signification must have different gradations and aspects of these various aspects and gradations in the manifestation of the thing, only one particular aspect is contemplated by the root of a term, and it is this contemplated aspect that is the legitimate meaning of the term, in its current usage The very same thing in a different attitude must be designated by a different term altogether Thus for example, the term gau implies an animal in motion That which moves is a gau or 'cow The same term therefore should not be applied when the animal is at rest or lying down Movement is fundamentally different from lying down and therefore the same term 'cow' should not be applied to an animal at two such fundamentally different attitudes Fundamental difference in the logical implication must necessarily be indicated by literal difference on the terms This is the contention of Evambhūta Naya The term must just designate the particular aspect or attitude in the object referred to If the term goes beyond that it will be a source of confusion and ambiguity Language instead of revealing things as they are would only conceal them This grammatico-logical contention may be conceeded partially In a perfect vocabulary this ought to be the principle but the language that we use is not so evolved under the guidance of such a rigorous logical principle Hence it would be an egregious bluader to identify, what actually exists, with what ought to be, logically Therefore ·1 PAÑCĀSTIKĀYA-S this Evambhūta Naya interpreted without reference to concrete usage and convention al meaning would only end in meaningless verbiage These are the Seven Nayas referred to in Jaina logic The first four are called arthanayas inasmuch as they deal with objects of knowledge, whereas the other three are called sabda-nayas inasmuch as they pertain to terms and their meanings The same seven are sometimes otherwise grouped The first three come under dravya-naya whereas the other four come under paryāya-naya The former means the substantive aspect whereas the latter means the aspect of change or manifestation These Nayas have an important place in the Anekānta Vāda of the Jaina system All human descriptions and predications are relative and circumscribed inasmuch as they issue forth from the limited and partial nature of the intellect Not only in our every day speech but also in the language, of the metaphysical statements (if they) have their own context and relation universalising their meaning apart from their setting in the background, (they) would result in practical inconvenience and philosophical confusion Jaina thinkers recognising the extreme complexity of reality are never wearied of emphasising the anekānta aspect Multifaced reality may lead to 'multitude of descriptions' Every one of them may be partially true but not one of them is really true Philosophy is but the fable of the seven blind men and the elephant Each one perceives a certain aspect of the real and congratulates himself that that is the only reality When reality would not fit in with his own petty framework then there is the ruthless pruning and chopping to make it convenient Then there is the denial of certain inconvenient things as appearance and illusion System building in philosophy has always been the process of providing reality with a procrustean bed But one who knows, smiles at the simplicity of human philosophising The critical caution that there are more things in heaven and earth than are dreamt of in your philosophy was sounded several centuries before the Christian era by the Anekāntavādins Our account of the Nayas will be incomplete without a mention of the six Nayas which are generally employed in the examination of the nature of souls According to Jaina Metaphysics Jiva or soul has the nature of consciousness or cetana When it is viewed in its pure state unlimited by extraneous conditions, it has its thought characteristics fully and perfectly developed This state of its existence represents the Ideal of Perfection or Siddhahood But even in this ideal state, the nature of the self does not lose its complexity Even in its infinite radiance, the self does not lose its Dravya nature or dynamic constitution It is not distinct and separable from its own infinite qualities It is the richness of content that marks the Jaina conception of Perfection as against the nihilistic attitude of Vedānta which speaks of quality-less existence as the ultimate Reality Existence apart from qualities would be an empty abstraction and is therefore all the more unfit to stand for the ultimate realty It is this unalienable unity that exists between the Real and its qualities that may be said to be the central doctrine of the Jaina metaphysics ·NAYAS 11 This pure and perfect state of the sclf is a thing to be achieved Ordinarily the cxistence of the self is somewhat different Its infinitude is limited, its glory abated and radiance dimmed by alıcn conditions and limitations By its own general weakness and disposition it weaves round itself material sheaths some subtle and some gross These material sheaths form the encumbrances and limitations which make the cycle of births and deaths possible for the Jivas In this state Jiva is generally an embodied consciousness or an organism In its normal state it may be evident to the senses through its gross organic body In its subtle state of interval from death to another birth even though it casts off its grosser sheath it is still endowed with a subtle Kārmic body which serves as the nucleus for building up its appropriate body of the next generation Jiva in these states is said to be the conditional one, Sopādhi jiva, as differentiated from the unconditioned perfect self, Nirupādhi jira Jiva in its Samsaric state is not only associated with a body of its own but with several other things living and non-living The environment in which it lives, moves and has its being is generally wider than its own corporeal frame Even in the case of animals and birds there is such a wider interest than the mere instinct of self-preservation The parental instinct of helping and preserving the young ones and final instinct of falling back upon the support of the parents from thc prchuman biological foundation of the institution of family among human beings When we come to human society this widening of the environmental horizon of the self becomes all the more marked Several cconomical and social institutions such as owning property or belonging to a particular social order or a nation all thcsc contribute to extending the personality so as to coincide with its environments Thcre is a personal pride and pleasure in extending one's own property There is a sympathetic fecling of joy or sorrow with the prosperity or adversity of the family or the nation to which the individual belongs The nature of the personality therefore is determined by the cxtent and diversity of interest Wc feel offended when any injury is donc to our possessions We feel it a personal insult if any one who is ncar and dear to us is unfairly treated The self which is by its own intrinsic nature a complex cntity becomes all the more complex by identifying itself through its interest with its environment of things and persons Under such circumstances it is an extremely difficult problem to define the exact nature of the soul and to point out its own appropriate boundary Hence the necessity of the application of Nayas or points of view These Nayas as alrcady mentioned are specially designed for the purpose of explaining the nature and defining the limits of the self To start with there are two main aspects or Nayas Niscaya and Vyavahāra The former represents the true and complete point of view There is no distinction between dravya and its gunas The self is looked at as a whole with all the wealth of its attributes The latter represents the partial point of view The complex nature of the self is analysed into its diverse qualities, and our attention may be directed to any particular attribute with which the self may be identified at the moment Further the former ·PAÑCĀSTIKĀYA-S, 111 Niścaya Naya is divided into Suddha Niscaya and Asuddha Njścaya Naya Suddha Niścaya Naya holds the self in its pure and unconditioned nirupādlı state Disentangled from all its material evironment and limitation the self radiates in its pristine glory through all its wealth of infinite qualities This aspect where the self is in its qualities and its qualities are pure and unalloyed expression of the nature of this self is the topic of Suddha Niscaya Naya The second Aśuddba Niscaya Naya contemplates the self as caught in the meshes of the material evironment, the sopādlı state The presence of upādh makes it impure or aśüddha Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences This is the self according to Aśuddha Niscaya Naya Similarly the Vyavahāra point of view is divided into two main heads Sadbhūta Vyavahāra and Asadbhūta Vyavahära The term sadbhūta implies the intrinsic naturc of the thing Here the question is not about the purity or the impurity of the thing The term Vyavaliāra as already explained implies the analysis and differentiation of attributes from the underlying dravya Jñana or thought is certainly an attribute of the self To speak of jñāna as identical with self is to adopt Sadbhūta Vyavahāra Naya Tlic Term asadbhūta implies the importation of alien qualities into the self Some of the organic instincts and emotions are distinctly due to the physical constitution Nevertheless such instincts and emotions are associated with the self from the point of view of Asadbhūta Vyavahāra Naya Similarly the Karmic constituents which are intrinsically physical may be said to belong to the self and modify its manifestations Each of these two again is divided into two other minor kinds upacarita and anupa- Upacarıta is usage sanctified by convention but having no other intrinsic justification It is a sort of metaphorical application, whereas Anupacarıta is just thc opposite of the above It stands on its own intrinsic merit and has no metaphorical and transferred import Thus finally we have 4 kinds of Vyavahāra Naya. I anupacaritasadbhūta-vyavahāra-naya, 2 upacarita-sadbhūta-vyavahāra-naya, 3. anupacarita asadbhutavyavahāra-naya and 4 upacarita-asadbhūta-vyavahāra-naya Now the first is mainly vyarahāra inasmuch as it analyses the attributes from the thing is sadbhūta inasmuch as it emphasises the genuine and intrinsic attributes and is anupacarita inasmuch as it is free from figurative and transferred implication The illustration of this is the self is of the nature of jñāna or knowledge The second Naya is vyayahāra for the reason stated above and sadbhita for the same and upacarita because the epithet is figurative and transferred When we speak of Jõāna or knowledge as Pramāna or the criterion of truth we are thinking of the objects of knowledge or artha Artha itself may be spoken of as a manifestation of knowledge or Jõāna-vikalpa To speak of artha or the object as a modification of knowledge is only figuratively true in the case of external objects These being physical in nature are acetana and yet as object of knowledge may be spoken of as modification of jñāna What intrinsically belongs to the self is transferred to its object because of the relation brought about by carita ·NAYAS lu Each personathe process of knowledge The third Naya is Anupacarıta Asadbhūta Vyavahāra The only term that demands caplanation is asadbhuta hcre It refers to the identification of the Self with some alicn properties For example to consider one's own body as oneself which is generally donc in ordinary life is Asdbhūta Vyavahāra This is not merely figurative as the statement is sanctioned by the intimate interrelation that exists between the soul and the body Hence 'this body is mine,' or 'I am this,' pointiog to the body is a statement which is justified according to Anupacarita Asadbhūta Vyavahāra Naya The last Naya is the upacarıta form of the same Here the alien quality or the thing with which the self is identified lack that intimate relation that exists between the soul and its own body To call thc ornaments as one s own, to claim certain individuals as one's rclating, to possess certain things as one's own property, in short to identify one's personality with alien things and persons is possible only in a figurative sense lity is distinct from and alien to the others though all by co-existing together may partake of common environment and enter into definite relations Still from the metaphysical point of view one's destiny is in one's own hands Therefore the popular identification of the self with the other things said to be owned by it is a figurative and transferred predication or Upacarıta Asadbhūta Vyavahāra Naya These four kinds of Vyavahāra Naya together with the two Niscaya Nayas constitute the sia Nayas which are specially cmployed to fathom the depth of human personality The object of these Nayas generally of the former seven and specially of the latter six is to reveal the intrinsic nature of personality in its comic environment It is not mcrcly a matter of theoretical interest that underlies these Nayas Apprehension and understanding of the nature of reality must be a useful means in the hands of the self to reach the safe haven of Beatitude from which there is no return But besides this practical aspect there is another aspect to the question The truth that is apprehended by the Pramānas and the Nayas must be available for the general public, ever growing under the weight of sorrow and yearning to have that Bliss which thcy know only by This faith and hope Hence is thc necessity for expressing the truth through Scripture Revealation of the truth through language is the Word or Syādvāda This pertains to This seven-fold predication the principle of conditional predication which is sevenfold is known as Saptabhangi ·SAPTABHANGI SAPTABHANGI OR THE SEVEN MODES OF PREDICATIONS The Dialectic of Syādvāda is no less puzzling to Indian students of philosophy both old and new, than the Hegelian dialectic is to the European philosophers. Syādvāda and its counterpart appear at first sight self-conflicting and unwarranted But they have an important principle,-nay the fundamental principle of reality as their substratum and justification Closer examination reveals in them a clear grasp of truth Every other theory of knowledge is fading into insignificance before the principle of conditional predication Everything existing from the bespangled heavens above to the inmost core of human personality is in a process of change and modification If we trust ourselves to the imagination of the astronomer which enables him to look back through eons of the past cosmic history or to have a glimpse of the far off future we see the universe as a motion picture on the screen of existense What is a twinkling star at present was once upon a time gigantic nebulous mass of several million miles diameter Then by process of aggregation and condensing there is the formation of a denser nucleus which becomes larger and larger by the same process which in its turn leads to the evolution of an enormous quantity of heat This leads to the formation of the fiery orb which by the same laws of motion gives birth to a number of incandescent masses These held to the parent by the laws of gravitation form the planetary system Thus our Sun itself is but a star among the starry systems Side by side with this evolution of a sun with its planetary system we have the converse drama enacted Either due to a mysterious explosion or due to a clash of star with star there bursts into existence a new mass of nebula The telescope reveals to human view not only the nursery of distant solar systems but also the decay and dissolution of the decrepit and defunct starry systems The starry heavens are but the cosmic alphabet which spell the three sublime words birth, growth and decay Turn now to our own earth which is but a tiny speck in space when compared to the Sun and the Stars Here also the same process The formation of the crust of the earth is after terrible volcanic convulsions which had taken place in the early history of the earth The geological changes are followed by the appearance of life on the surface, then the wonderful evolution of the plant and animal kingdoms are all indelibly written ·SAPTABHANGİ ly on the different strata of the earth This also repeats the same story Then life itself is a mysterious though subtle process of combined building up and breaking up Turn where you will you sce the same thing Reality is a complex process of change and everything in it is partaking of the same process Nothing is merely permanent, nothing is merely changing The acorn grows to the oah, the seed is in the plant and the tree and yet it is not there as the seed Everything lives by the process of death 'The very loss leads to gain This message of the organic reality is an important contribution to philosophy Hegel founded his metaphysics on Logic-nay identified both But his Logic is not the mere scholastic logic on which his predecessor Kant built his system Hegel's logic came as a disturber of peace to the then philosophic thought, but it ultimately led to the emancipation of thought from scholastic thraldom He proclaimed boldly to the world that affirmation and negation are ultimately reconciled by a higher unity 'is' and 'is not arc really identical and same, for they are but the aspects of the same reality To one who is familiar with this dialectical process of thesis and antithesis reconciling in a higher synthesis, the following presentation of saptabhangi will lose its paradoxical nature and discover the underlying truth Long ago the Jainas recognised this complexity of existence Any particular object which as the topic of assertion can very well take in two assertions--affirmative and negative How can there be two apparently contradictory statements both true of a single fact? The nature of the fact is such is the answer Every concrete assertion presupposes a question as to the exact nature of the object This interrogation again rests on the desire to determine the thing from a particular point of view Since the thing has several aspects and relations there may be several determinations Hence is the possibility of apparently conflicting attributes inhering in the same and exhibited by the process of predication Is that statue of marble or of plaster of Paris? If it is one, it is not the other is that the same gold bangle which you had last year? No, it is newly made though the same gold is used Was Socretes a Greek or Roman? He was Greek and not Roman What is the Kaiser now? He is and yet is not the Kaiser These are familiar questions and answers All these exhibit the possibility of predicating affirmation and negation of the same thing Is and is not, can significantly refer to the same subject The only thing we have to remember is that the point of view is different in each When the same subject can case There is nothing mysterious, nothing incredible have two such predicates no one predicate can monopolise the subject to itself There will always be some aspect of the subject left out by this predicate, and this left out aspect can very well be expressed by the rival predicate This implies that under no circumstances can we have a predication which is the only true predication about the subject There can be no judgment absolutely true and excluding every other judgment about the samc topic Hence we have recourse to qualified assertions as the only avail- ·Ivi PAÑCASTIKĀYA-S 1 able ones under the circumstances These qualified or conditional assertions arc primarily two affirmation and negation (1) Perhaps X is (2) Perhaps X is not These two aspects are inherent in the same thing, hence we can say (3) Perhaps X is and is not, here we are contemplating the whole thing in its two aspects which are hept apart and attended to severally But these two aspects are inhcrent in and expressive of one single identity Hence they may be considered together jointly as expressing the single identity In that case there is no chance of asserting two conjointly by a single predicate, for the simple reason that there can be no such predicate Therefore we have to confess our inability to and proclaim the bankruptcy of vocabulary for having such an assertion This fact becomes the fourth mode of predication (4) Perhaps X is indescribable Remembering this helpless nature of our tongue, we may still qualify this by cach of the first three predicates Thus we have the last three modes of predications which are (5) Perhaps X is though indescribable (6) Perhaps X is not though indescribable (7) Perhaps X is and is not though indescribable In their traditional form these are — (1) Syādasti (2) Syānnāsti (3) Syādasti nästi ca (4) Syādavaktaryah (5) Syādasti avaktavyah (6) Syānnästi avaktavyah (7) Syädasti nästi avaktavyah These seven modes of predication are usually illustrated with reference to some object such as a jar or ghata Whether it is to have an affirmative predicate or negative one depends respectively on four aspects its own form, matter, place and time leading to affirmation and alien form, matter, place and time bringing in negation to the jar A jar is real or is affirmed with reference to svarūpa, svadravya, svaksetra, svahāla and is unreal or is denied from the point of view of pararūpa, paradravya, paraksetra and parakāla When we have affirmation and negation for their reasons, the subsidiary modes are derivcd from these two 1 Then what is the syarüpa or intrinsic form of a Jar? And what is its pararüpa? When we hear the world jar uttered, the term invariably implies a certain definite group of attributes through which a particular object is designated by the term These essential ·SAPTABHANGI lvi attributes connoted by the term Jar will be its svarūpa The attributes of any other object implied by any other term will be its pararüpam will be alien to the Jar Existence rests on siarūpa and non-existence on pararūpa If existence is predicated of the Jar both from its own form as well as that of an alien thing like cloth (pața) then the jar will lose its distinctive character and become one with cloth If on the other hand non-existence is predicated from its own form as from alien nature then there will be no jar at all Neither of these results stand to reason Again confining ourselves to the class of vessels we still find that a jar is different from a Lettle Is that vessel a jar or kettle? The jar-form is its svarüpa and the kettle form is its pararüpa From the former the jai is, from the latter, it is not Again we may be concerned with jars alone One individual jar has its individuality as svarīpa, and every other jar will be pararüpa Jar A exists on account of svarūpa and does not on account of pararüpa If non existence is associated with svarúpa then there will be no jar at all, if existence follows from pararüpa then all jars will become one without distinction and there will be no separate individual ones Then ghata-jar is made by the potter The mass of clay on the potter's wheel is not yet a jar It is only the finished product that is a jar This-finished for is its svarūpa, any other stage in its formation is its pararüpa The former leads to affirmation the latter leads to negation 2 What is its own matter ? Clay is svadravya, and gold is paradravya The Jar is of clay and is not of gold svadravyena asti, paradravyena nästi 3 What is its own place or svakşetra? The ground where the Jar is, is its syaksetra and every other place is its parakşetra The Taj is in Agra (svakşetra) and is not in Delhi (parahsetra) If the Jar exists in paraksetra also then there will be no place without a Jar In the case of the Taj every place will have a Taj Mahal If the thing is not even in its own place then there will be no Jar anywhere in the world Either result will be unsatisfactory 4 What is its own time or svakala? The Jar's svakāla is the duration of the present in which it is intact Its past when it was a mass of clay on the potter's wheel and its future when it will be a heap of broken shells will be its parakala Its existence in its So also with every own time and non-existence in other times will be quite evident other object Socrates existed at a particular age of Athenean History and is not existing noly If a thing elsts un parakāla also as in siakāla then it will be eternal, if it does not exist in svahāla, as in parakāla then it will be nothing, for existence implies a relation to its time or duration Thus a thing is affirmed in its four-fold self-relation, form, matter, place and time, and is denied in its four-fold alien relation Now the syarüpa, etc, are determined with reference to the four-fold other-relation But of pararūpa, etc The self-relation apart from the other relation has no meaning ·Iviii PATCĪSTIK 14-5. how are we to determine the four kinds of relation.-parcrúpa, paradroria, etc. These must depend on the environmental relations and these latter again on others Thus we pass on from our environment to others still wider without having any clear grasp of the self-relation The distinction between a thing and its oiher rests on the sandy foundation of a vicious indefinite regress Hence the afirmation and negation also fall to the ground This objection rests on misapprehension The distinction beineen the fourfold selfrelation and other-relation does not rest on an indefinite regress. The essential nature of a thing not only implies its sarupa but differentiates itself from parariga lo experience we not only perceive a thing, but perceive it as distinct from other things. A Jar is seen not merely as a Jar but as a thing distinct from cloth by its side. Vithout this distinction there can be no perception of the Jar at all The very process of self-assertion implies differentiation from non-self Hence the change of indefinite regress is quite unwarranted Xor, according to this theory asti and nasti (is and is 1.01) may be predicated of prames a, the objective aspect of lnon ledge or the process of apprehending an object This dual predication must rest on starüpa and pararüpa of pramera. What is its siorüra and what is its pararūpo: pararüpa of prame a means ron-pranes a, anything other than pranei a ne have no means of knowing Hence the theon must fail in this case No, says the Logician The state of being apprehended by knon ledge, pran:cyana is the starüpa of promeja This implies in general the relation of object to the kroner anything besides this relation; even the object will be distinct from promej atra and hence will be the pararüpa in this context Now this theory must be applicable to the ultimate erstence or mahāsattā. If is and is not are to be predicated of this Sunnun: Genus, shat are its si arūpa and pararūpa. For the latter cannot be, as there can be no other form or matter or place or time got included in this The pararüpa of mahāsattā need not imply the existence of other things besides itself, that would be self-contradictory But still ne can speak of its pararüpa when we contemplate something which falls short of the allcomprehensive universal Any of its parts will be so far the negation of whole-its pararūpa. Non asti, afirmation depends on self, nästı negation, on other things asti Khich is conditioned by self can very well belong to a thing But if násti which is conditioned by other than the Jar e. g is also predicated of the Jar. Then it would imply that the Jar participates in the nature of its othermsay cloth This will lead to mere confusion This objection also is based on a misapprehension Afirmation no doubt rests on the nature of the self the Jar The negation resting on another thing--paja (cloth) does not mean that the Jar also has the nature of a cloth That would be absurd. The clearcut boundary between things will ranish and with it all knowledge, asta-implies self assertion, nāsti implies alien-exclusion. A thing not only asserts its own individuality, ·SAPTABHANGI lix 1S but also repulses anything alien to it It is this clement of repulsion that everything must have in order to be real that entitles it to have the negative predicate Instead of lcading to a confusion this element of differentiation is the only basis for selfassertion of a thing, asti and nästı-assertion and exclusion are inalienably present in the same thing Wherever there is asti, there is nästi and wherever there is násti, there astı also Now this association of this two asti and nästi-In the same thing appears quite unwarranted For on the onc hand when we perceive a Jar we sec mere asti without näsh and on the other hand in the case of certain impossible and unreal concepts such as assc's horns, shy-flower there is merc nast without asti This is not quite correct In the case of any percened object nästı does not mean that the thing should not exist as such and yet be perceived That would be meaningless Nästi means nothing more than that element of repulsion and differentiation which isolatos a thing from its background and gives it a determinate and positive nature In this sense nästi is inseparable from asti and it is the sense in which it is used As to the other case of impossible and unreal concepts where is the positive foundation, If shy-flower is quitc rcal, nay if it has a slight positive basis it will cease to mean an unrcal and an impossible thing Its nature seems to be pure negation and nothing less than that This cannot be, answers our Logician How can there be any negation without any significance? A significant negation must have some positive basis, otherwise it will be mere nonsense The clcmcnts constituting the concept arc by themsclvcs real and are justified by the canons of cıperience We have seen horns in a cow, we have seen an ass or a horse Thesc are cxisting and real But the fanciful combination of an ass with horns or a flower with sky is unrcal But for the experience of horns on the head of a cow or flower in a tree there can be no talk of an ass with horns or a flower in the shy Without this positive basis of expericace there will be no clements to make up even a fanciful complex Thus even the fanciful ideas of unicorn and centuar must have some foundation in our cxperience Again in the proposition spädasti jhah, the terms asti and jña (life) must mcan identically the same thing or different things If the mcanings are of the same nature then onc cannot be predicated of the other as a pot cannot be the predicate of a Jar both being co-ordinate Further astı or existence is predicable of everything real If asti is identical with jiva then Jiva also must be predicated of everything But if jūra is different from asti then there is no chance of predicating astı of jīva for they are entirely different from cach other Further ja being different from astı and astı being the predicate of everything, jiva cannot be related to anything real, (1 e) Jiva would become unreal You cannot maintain that ſia though different from astı can be said to have the predicatc by a process of combination with it, for combination is impossible in the case of rcpclling clements The horns of this dilemma are blunted by syādrāda These results need not frighten ·ܕܐ PANCĀSTIRĀYA-S. the Logician to whom asti and ina are identical from the draijārtha view and different from parjāvārtha view They are different and yet identical But for this dual nature there can be no predication at all * The primary modes of predication are three-5Jādasti, s7 ānnāsti, sjādaraltay ah The other four are obtained by combining these three Now accordiog to Sãnl hya philosophy everything is real and therefore exists According to Buddhism everything is momentary and unreal Both these viens are rejected by the Jainas as estremes The former is true according to the principle of draijārthika point of view the latter is true according to parzājārthiha point of view Hence each is true in its own way and is not true absolutely Again reality is indescribable according to the Vedāntins who emphasise the mnacanij a aspect of reality Even this is only partially true, for otherwise cien this predication "that Reality is indescribable" will be impossible The same seven modes of predication may be obtained in the case of following pairs of attributes , eternal and changing, one and many, universal and particular, etc These pairs of opposites can very well be predicated of reality and these may yield the other derivative modes of predication Thus practically every attribute by being affirmed and denied according to different aspects may bring about seven fundamental propositions true of real subject It may be said that after all this principle of saptabhangi is a wanton indulgence in meaningless self-contradiction This objection has been sufficiently answered above This is not a case of wanton paradox or purposeless pun If the words are wantonly misinterpreted or understood in an unwarranted sense then it may be charged with wanton quibbling : for example in the statement that this person has a new woollon shawl (nara-kambala) the term naa may be taken to mean also mne Though the word is capable of such an interpretation still in this statement it does not mean that. In spite of the context if a person retorts that assertion by saying' "this person cannot have nine shawis as he is very poor," it would be wanton quibbling There is no such wanton quibbling underlying saptabhangi It is not wanton quibbling it must merely be an expression of doubt To say a thing may be as well as may not be is to exhibit one's own doubt and igoorance At the best therefore the doctrine is a mode of scepticism This charge of scepticism is certainly unfounded Doubt expresses absence of determinate knowledge If the prima facie appearance of a thing leads you to two different interpretations of which alternatives we cannot choose the right one then there is doubt as to its nature Since its exact nature is unknown scepticism may be the result But in the case of the contradictory propositions forming the basis of saptabharigi we have two different aspects each serving as the *[This discussion from Saprabhangitarangini reminds us of Bradley's discussion of the theory of Predication-in appearance and Reality ) ·SAPTABHANGI Lx1 basis of one of the propositions Hence there is neither doubt nor confusion in this case Each assertion is definite and clcar SANKARA AND SYĀDVADA THIBAUT'S TRANSLATION OF THE BHĀŞYA "This doctrine we meet as follows -Your reasoning, wc say, is inadmissible 'on account of the impossibility in one thing' That is to say, it is impossible that contradictory attributes such as being and non. being should at the same time belong to one and the same thing , just as observation teaches us that a thing cannot be hot and cold the same moment The seven categories asserted by you must either be so many and such or not be so many and such , the third alternative expressed in the words 'they either are such are not such' results in a cognition of indefinite nature which is no more a source of truc knowledge than doubt is If you should plead that the cognition that a thing is of more than one nature is definite and therefore a source of true knowledge, wc deny this For the unlimited assertion that all things are of a non exclusive nature is itself something, falls as such under the alternative predications 'somehow it is' 'somehow it is not' and so ccascs to be a definite assertion The same happens to the person making the assertion and to the result of the assertion, partly they arc, partly they are not As thus the means of knowledge, the object of knowledge, the knowing subject, and the act of knowledge are all alike indefinite, how can the Tirthankara (Jīva) teach with any claim to authority and how can his followers act on a doctrine the matter of which is altogether indeterminate? Observation shows that only when a course of action is known to have a dcfinite result people set about it without hesitation Hence a man who proclaims a doctrine of altogether indefinite contents does not deserve to be listened to any more than a drunken man or a madman Again, if we apply the Jaina reasoning to their doctrine of the five categories, we have to say that on one view of the matter they are five and on another view they are not five , from which latter point of view it follows that they are either fewer or more than five Nor is it logical to declare the categories to be indescribable For if they are so, they cannot be described - but, as a matter of fact they are described so that to call them indescribable involves a contradiction And if you go on to say that the categories on being described are ascertained to be such and such, and at the same time are not ascertained to be such and such, and that the result of their being ascertained is perfect knowledge or is not perfect knowledge, and that imperfect knowledge is the opposite of perfect knowledge or is not the opposite, you certainly talk more like a drunken or insane man than like a sober, trustworthy person further maintain that the heavenly world and final release exist or do not exist and are eternal or non-eternal, the absence of all determinate knowledge which is cmployed in such statement will result in nobody's acting for the purpose of gaining the heavenly world and final release And moreover it follows from your doctrine that soul If you ·Itul PANCĀSTIKĀYA-S non-soul and so on, whose nature you claim to have ascertained, and which you describe as having existed from all eternity, relapse all at once into the condition of absolute indetermination As therefore the two controdictory attributes of being and non-being cannot belong to any of the categories—being excluding non-being and vice versa nonbeing excluding being--the doctrine of the Arhat must be rejected" RĀMĀNUJA AND SAPTABHANGI SO on THIBAUT S TRANSLATION.-With the help of this they prove that all things--whcih they declare to consist of substance (dravy a) and pargāja to be existing one and permanent in so far as they are substances, and the opposite is so far as they are paryayas By paryāya they understand the particular states of substances, and as those arc of the nature of Being as well as Non-being, they manage to prove existence, non-existence and With regard to this the sutra remarks that no such proof is possible 'Not so, on account of the impossibility in one, ie because contradictory attributes such as eustence and non-existence cannot at the same time belong to one thing, not any more than light and darkness As a substance and particular states qualifying it-and (by thic Jainas) called paryāja-are different things (padārtha) one substance cannot be connected with opposite attributes It is thus not possible that a substance qualified by the particular state, such as existence, should at the same time be qualified by the opposite state, ie non-evistence The non-permanency, further of a substance consists in its being the abode of those particular states which are called origination and destruction, how then should permanency, which is of an opposite nature, reside in the substance at the same time? Difference (blumata) again consists in things being the abodes of contradictory attributes , non-difference which is the opposite of this, cannot hence possibly reside in the same things which are the abode of difference, not any morc than the generic character of a horse and that of a buffalo can belong to one animal But (the Jaina may here be supposed to ask the Vedāntin) how can you maintain that Brahman, although on only yet at the same time is the self of all ? Because we reply, the whole aggregate of sentient and non-sentient beings constitutes the body of the supreme person, omniscient, omnipotent and so on And that the body and the Person embodied and their respective attributes are of totally different nature (so that Brahman is not touched by the defects of this body), we have explained like wise Moreover, as your six substances, soul and so on are not one substance and one paryāya, their being one substance and so on, cannot be used to prove their being one and also not one and so on And if it should be said that those six substances are such (viz one and several, and so on) each owing to its own paryāya and its own nature, we remark that then you cannot avoid contradicting your own theory of everything being an ambiguous nature Things which stand to each other in the relation of mutual non-existence cannot after all bc identical Hence the theory of the Jainas is not reasonable" ·SAPTABHANGI Ixili Tliesc two passages are quoted from the two great Hindu Commentators of Vedānta Sūtras, Sankara and Rāmānuja The Sütra that is commented on Amara (Ch. I, Pāda 2, sū 33 ) The author of the Vedānta Sitras as well as the commentators reject the saptabhanginaja on the ground of the impossibility of contradictory attributes inhering in the same thing All that is said above by way of exposition and discussion would vindicate the claim of saprabhange against the charges brought against it by these scholars Our account would be incomplete if these charges are not cxamined in this connection Now the author of the Sūtras does not give any detailed reasons besides the one contained in the Sūtra itself-that a thing cannot have self-contradictory attributes Asti and nāsn being and non-being or affirmation and negation being contradictory epithets cannot be referred to the same thing Hence the doctrine of such a predication is futile This reasoning though short is interesting and suggestive We have already pointed out the philosophical attitude adopted by the Jainas A thing being of complex nature, having drarya and paryaja must be an identity in difference Instead of rejecting the doctrine of reality for the reason given they seem to claim that the real is real only because of such a capacity to comprehend and reconcile the differences in itself Here we are reminded of Bradley's polemic against 'the nature of things' Though he admits the Hegelian doctrine of identity in difference he cannot forget the scholastic traditions about identity and difference Every concrete thing or person is according to Bradley a Unity in diversity, and identity in difference a constant which is Now Bradley argues that such a nature implies self-contradiction and internal conflict This is so bccausc it is not possible for us to know how the difference could be derived from and related to an identity Hence he condemns such things to the limbo of appearances We have bcen suggesting the similarity between the Hegelian doctrine of identity and the Jaina doctrine of asti-nästı But we must raise a note of warning that the Jaina doctrine does not accept wholesale Hegelian metaphysics Unlike Bradley the greatest living representative of Hegelian absolutism the Jainas emphasize this important aspect of reality The reason which is employed by Bradley to condcmn a thing to be appearancc is the very reason which serves the Jaina thinkers to proclaim'the reality of the same The commentators descrve special attention Hence we shall examine their criticism in detail Sankara's criticism is of three main stages First, he tries to point out the intrinsic impossibility of this doctrine Second, its practical futility Third, its conflict with many other Jaina doctrines Being and non-being cannot be predicated of the same thing just as it is impossible to predicate hot and cold of the same Mutually contradictory and conflicting attributes cannot exist together of the same thing at the same crying also 1 ·PAÑCĀSTIKÄYA-S time This ohjection appears to be unanswerable but if we remember the two different aspect of self-relation and other relation we can very easily see that the objection does not hold good Very often even in ordinary experience ne have examples of co-existing attributes which are in the abstract self-contradictory The branches of a tree may be in motion, but the tree as a whole may not budge an inch Here the tree is moving and yet is not moving The same individual person may be father in relation to X and son in relation to Y In this case we cannot reasonably ask how can the same individual be both father and son The two conflicting attribes of fatherhood and sonhood are quite intelligible in the same individual Similarly a class which is a genus with reference to its own species may itself be a species in relation to its own higher genus We need not multiply instances It would be quite idle to maintain the impossibility of incompatible attributes in one and the samething It is a matter of surprise to us modern readers how such an acute thinker like Sankara should go without observing the particular aspect from which the rival presents his case After appealing to experience to substantiate his point Sapkara brings in the charge of indefiniteness against the doctrine of Saptabhangi On a previous occasion ne replied to this charge of indefiniteness It is enough here to show that if by definiteness Sanlara means unconditional and absolute assertion indefiniteness instead of being a defect would be certainly a meritorious point to the credit of Syadvāda In the course of the discussion the critic indulges in certain epithets which we should now call "unparliamentary." We may pass it without notice partly because of its irrelevancy to the main argument and partly because of the fact that in his days such an intermixture of Logic and Rhetoric was perhaps accepted as a justifiable weapon of debate As to his second point the practical futility of the doctrine we have to say a word His argument comes to this Every theoretical doctrine has a practical bearing This is all the more so in the case of Indian thinkers All Indian philosophers in spite of their doctrinal differences accept this as the fundamental truth of philosophy that metaphysical research is the handmaid of ethico-religious ideal of securing the summum bonum of life Hence any doctrine that is indefinite and ambiguous in its message is condemned by this pragmatic test. Since we have not accepted the theorical charge of ambiguity. we need not tarry long at this practical consequence Next let us go to the application of Saptabhangi to the other Jaina doctrines Such as the five categories and the final release with the consequent heavenly bliss Sankara points out that according to this logic the five astıkāyas may be five and may not be five This result will not certainly non-pluss the Jaina logician If they are severally referred to they are five. If they are referred to as an aggregate and a class they are one If they are classified according to a different principle they may be two, living and non-living Hence there is no fixed numerical characterisation of these categories Variation in the number that may be used to designate these categories instead of implying self-contradic- ·The proper SAPTABHANGI Ixv tion indicates only a variation in the point of view from which they are examined As the climax of his criticism Sanlara asks his rival to say what would become of the heavenly world if it both exists and does not, both eternal and non-eternal His rival will only answer as the author of Saptabhangi-tarangini does—in the following manner If as you say it must be one of those and not both you have the following difficulty If the final relcase and heavenly bliss is eternal and existing where is the chance for samsāra and the attempt to obtain mohşa If the other alternative is the only truth what is the purposc of preaching such an ideal which is altogether impossible "Man partly is and wholly hopes to be" is not mere poetry It is genuine philosophy Inasmuch as the final relcase is the goal towards which the whole creation moves it is true and real and inasmuch as it is the goal and is not yet an actualised fact it is not real and true Why should this doctrine be so schementally attached passes our understanding When we go to Rāmānuja we have got a different method of argument altogether He seems to accept thc rival doctrine all the while protesting He clearly sees the distinction between dravja and paryāya, substance and mode He also perceives that paryāya means change and dravja permanency He also correctly points out that the doctrine of Syadvāda is based upon these two different aspects dravya and paryāya course for the critic having gone so far would be to accept the doctrine Or if he wants lo rejcct he must show that things do not have both these aspects dravya and paryaya Instcad of doing either Rāmānuja attempts to defend the sutra on a principle which is quite indefensible and unwarranted What he proves is that astı and tāsti cannot be predicated of a thing from the draiya point alone According to him the same substance cannot havo both prcdicates Certainly, it cannot have Jaina Logic too proclaims the same thing. But if you take the thing in both its aspects and it must be so taken to avoid cmpty abstractions--then it can and must have both the predicates Attenipting to reject this doctrine of identity in difference Rāmānuja has the insight to perceive how his own doctrine of Vedānta is affected In one sense the Vedāntic mctaphysics is the doctrine of the one and the many. If reality could be one and the many at the same time Vedāntism would be sufficient argument in favour of Syâdvāda But unlike Sankara who dismisses the Many as māya, Rāmānuja as constrained by his metaphysical attitude accepts the reality of the many also Then what becomes of the one in the many He proposes the parya-paksa for the Jaina, “But how can you maintain that Brahma although one only yet at the same time is the self of all," He answers the pūrva-paksa thus—"The whole aggregate of sentient and non-sentient beings constitutes the body of the Supreme Person and that the body and the person are of totally diffcrcnt nature" This is citrcmely dubious victory If the body constituted by fiarte things and persons is really the manifestation or parināma of the Brahman and this what Rāmānuja believes, then his refuge is quite unsafe For, his rival would be justified in asking whether thc parināma or the body is real or illusory If the latter, his commen- ·Lovi PANCĀSTIKĀYA-S. tary becomes an unnecessary reduplication of Sankara's and if the former he is bound to admit the Sjādvada point of view that the real is one from the point of view of the Person and many from the point of view of parināma or his body For a fuller discussion of the same we refer the reader to the ercellcat fork Saptablaigītarangini from which we have freely drawn in this essay One other point and we may take lease of this topic Bertrand Russell in his American lectures "On Logical atomism" develops Menrong's Theory of objective fact a very suggestive way. According to Menrong every proposition either true of false has an objective fact as the basis For in order that there may be an intelligent assertion apart from its truth value their must be some objective basis This doctrine implies two sets of objective facts, one for true propositions and other for false ones Both being objective, what is the destine mark of each so that one stand for truth and the other for error? Thus the question of truth is pushed further without being answered and se have to admit objective facts which are false and erroneous In order to avoid this result Russell proposes a modification in the doctrine He distinguishes between the meaning of a name and the fact implied by a proposition Any individual object may be designated by a name The name is a symbol refering to some particular object This is a bare fact There is no meaning in calling this true or false It simply is Truth or falsity refers to a proposition, a proposition becomes true or false because of an objectne fact The term objective fact is used in the sense of that which is other than the proposition that makes for its truth or falsity Every objectre fact may have two propositions of which one is true because it corresponds to the fact and the other is false because it has no corresponding fact. This theory of correspondence works well in the case of a true affirmative proposition (ie) of the pair of propositions based on each fact if the true one is affirmative, it is so because there is a corresponding fact. The negative proposition which is not corresponding to that fact is so far falsified by the fact But take the following pair. Socrates is living and Socrates is not living Here it is the negative proposition that is true and affirmative one is false According to Russel's theory the negative proposition which is true must have a corresponding fact; otherwise it cannot be true But what is the objective fact that is corresponding to this proposition-"Socrates is not living. There seems to be none and yet there must be one Therefore Russell brings in the theory of "negatne fact This suggestion raised a lot of discussion among the audience But Russell himself leaves it undeveloped. He emphaises the fact that negative facts must be accepted as a fundamental postulate if the correspondence theory is to work Now what have be in the above doctrine of Saptabhangi? Each thing is capable of having seven modes of predication and primarily two affirmative and negative The affirmative proposition is determined by self form, matter, place and time The negative proposition rests on non-self relation of the same four, form, matter, place and time. In ·SAPTABHANGI Ixvu this case both the propositions are true A negative proposition in the case of self-relation and affirmative proposition in the case of non-self-relation would both be false The proposition relating Socratcs to his own time is true, the one relating him to any other time is false To say that he is living now is such a false proposition We are entitled to say only thus that lic is not living now Thus we have something like thus A thing in its svarūpa (self-form), svadravya, (matter) srak setra, (place) svakāla (time) is the positive fact enabling the truth of an afirmative proposition The thing in its pararūpa (non-self-form), para-dravya, parakşetra, parahāla will constitute the negative fact This will justify the negative proposition This so offered only by way of suggestion for a possible explanation of what Russell calls 'negative fact' Neither do we propose to develop Russell's theory nor do we want to imply that he was anticipated by Indian logicians of old Any how the comparison is interesting and suggestive This Saptabhangi is a powerful organ in the hands of Syādvāda and avoided the Nihilism of the Buddhists as well as the absolute monism of the Vedāntists, steering clear of the shallow of thc Cūrvākas and the ludicrous idealism of the Nayavādips ·THE WORKS BY ŚRI KUNDAKUNDA-ĀCĀRYA Prābhrta-traya or Nātaha-traya, ie, the trilogy of Paicāstıkāyasāra, Pravacanasāra, and Samayasara or Samayasāra Prābbrta Also Niyamasāra Şat-prābhịta or Satpäluda, consisting of Darśana Pāhūda, Sutta, Cäritta, Bodha, Bhāva, and Moksa Pāhūdas Rayanasära, Bäraha Anuvekkbā, (All these books have been printed ) Somc names are given below. They are He is said to have written 84 Pābudas not as yet found in any library Jonisära, Kriyāsāra, Ārābanāsāra, Kşapanasāra Bamdhasāra, Tattvasāra, Amgasära, Davvasāra, Karma Pāhuda, Paya Påbuda, Vidyā Pāhūda, Ughāta Pāhuda, Dęştı Pāhuda, Siddhānta Pāhuda, Samavāya Pāhuda, Naya Pāhuda, Prakſti Pāhuda, Curni Pāhuda, Pamcavagga Pāhuda, Karma Vipāka Pāhuda, Vastu Pāhuda, Payodhara Pābuļa, Utpāda Pāhuda, Divva Pābuda, Sikkhā Pāhuda, Jiva Pāhuda, Ācāra Pāhuda Sahāva Pāhuda; Ālāpa Pāhuda, Cuti Pāhuda, Şat Darśana Pāhuda, Nolamma Pāhuda, Samthāņa Pāhuda, Nitya Pāhuţa, Eyamta Pāhuda, Vihāya Pābuda, Sālamı Pāhuda All the works of Sri Kundakunda are in Prakrit verse But it is easy and beautiful His nājaka-traya or Trilogy has been commented upon in Sanskrit by Sri Amrta Candra Ācārya and also by Sri Jayasena Ācārya There is also a commentary on Niyamasāra by Śri Padmaprabha Maladhārı Deva There is an excellent printed Hindi edition of this work by Jaina Dharma Bhushana Brahmachärı Sıtal Prasadji ·श्रीः पञ्चास्तिकाय-समयसारः । PAŃCASTIKĀYA SAMAYASĀRA. 1 इंदसदवंदियाणं तिहुअणहिदमधुरविसदवक्काण । अतातीदगुणाण णमो जिणाणं जिदभवाण ॥१॥ [इन्द्रशतवन्दितेभ्यस्त्रिभुवनहितमधुरविशदवाक्येभ्य । अन्तातीतगुणेभ्यो नमो जिनेभ्यो जितभवेभ्य ॥१॥] Obeisance to Jinas, possessed of attributes infinite, the conquerors who are beyond the influences of transmigration, worshipped by the hundred Indras , revealers of the clear, sweet, and threc-world-beneficial Word COMMENTARY-The three Lokas arc Urdhva (upper), Madhyama (middle), and Adhah (lower) The Word is called beneficial, because it enables the people of the three worlds to realise their pure and perfect self It is sweet because it draws towards itself the hearts of the faithful and the wise It is called clear because it is free from defects such as, doubt, or self-contradiction etc The hundred Indras are -40 of the Bhayana Devas , 32 of the Vyantara Devas, 24 of the Kalpavāsis, 2 of the Joytışka Devas, Sun and Moon, 1 of the Human beings, and 1 of the Animals One who is worshipped by such Indras in the samarasarana is certainly deserving of worship by the ordinary mortals The reference shows the glory of Jina 2 Next, salutation to the Jināgama समणमुहुग्गदमट्ठचदुग्गदिणिवारणं सणिव्वाणं ।' एसो पणमिय सिरसा समयमियं सुणह वोच्छामि ॥२॥ [श्रमणमुखोद्गतार्थ चतुर्गतिनिवारण सनिर्वाणम् । एष प्रणम्य शिरसा समयमिम शृणुत वक्ष्यामि ॥२॥] 2 I bow to the Sāstra that is revealed by Jinas, is the means of liberation from the four Gatis and leads to Nirvāna Listen! I describe that same truth is this work, ·2 PAÑCĀSTIKĀYA-S COMMENTARY-Samaya mcans system It is of three kinds -1) Sabda Samaya, the system of philosophy or scripture 2) Arthasamaya, the system of reality, and 3) Jñānasamaya, the system of knowledge Saluting the Sabdasamaya or the scripture, the author goes to describe Arthasamaya, the facts of reality in order to attain true knowledge of the Jñānasamaya The four Gatis are -1 Naraka the Hell, 2 Tiryak the plant and the animal world 3 Manusya Man, 4 Deva the Gods These four Gatis constitute Samsāra The Āgama is saluted because of two great reasons Its origin and its fruit the word of God It is revealed by Sarvajña Its fruit is that it saves the soul from the four Gatis of Samsāra and leads it to Nirvana, the unconditioned state of perfection where the self is completely realised It is 3 Then he mentions the three Samayas Sabda, Artha, and Jñāna in the first half of the Gāthā , and the distinction between , the Loka (the world) and the Aloka (the beyond) in the second half of the Gathā समवाप्रो पंचण्हं समओ त्ति जिणुत्तमेहिं पण्णत्तं । सों चेव हवदि लोगो तत्तो अमिओ अलोओ खं ॥३॥ [समवाय पञ्चाना समय इति जिनोत्तम. प्रज्ञप्तम् । स एव च भवति लोकस्ततोऽमितोऽलोकः खम् ॥३॥] 3 It is said by Jina that the group of five categories constitutes the system of reality, the same is the world And beyond that, is the immeasurable and infinite space (called Aloka) Arthasamaya or the system of reality is two-fold Loka and Aloka Loka is constituted by the five Astıkāyas, or existences Beyond that is the great and the infinite Aloka which is co-extensive with pure Space or Anantākāśa - Here the author enumerates the five existences He describes the number of each and the general and special characteristics of the different Astıkāyas जीवा पुग्गलकाया धम्माधम्मा तहेव आया। 3 fafig a forcat apoUTHEAT BUJARAT 11811 [जीवा. पुद्गलकाया धर्माधौ तथैव आकाशम् । अस्तित्वे च नियता अनन्यमया अणुमहान्तः ॥४॥] 4 Jivas or souls, Pudgalas or non-souls, Dharma and Adharma, the principles of rest and motion, and finally Space-these are the Astıkāyas They are eternal, uacreated ·ENGLISH TRANS etc w and of huge magnitude COMMENTARY-Since the atom or the material point is the unit of space, the spatial point is also called anu or Atom Since the five entities, such as Jivas, etc, mentioned above are capable of occupying space, they are called Kayas (corporeals), the term Kāya implies relation to many spatial points Existences that can be so related to space are called by the Jainas, Astıkāyas It is evident that material objects constituted by physical molecules have such space quality Jiva or soul is also considered to be an Astilāya bccause of its organic nature Jiva exists as an organism and as such it is related to body and hence the spatial quality Dharma and Adharma are the peculiar principles recognised by Jainas as corporeal These are also Astıkāyas One is the principle of motion, the other is the principle of rest They are pervading space and as such are Astıkāvas It is not necesary to point out that space is a multidimensional existence Jainas have recognised the reality of space They do not think that it is possible to reduce space to a "form of the mind” as the Idealists of Europe and India have done Since Time has neither potentially nor really the possibility of such space relations it is denied thc name Astikāya It is It is purely an entity of monodimensional series Though it is not Astihāya it does not cease to be a real entity Here also the Jainas differ from the Idealistic thinkers of the world in their attitude towards Time Time is a reality and not a form of experience Their views are more or less akin to the ideas of the Realism which is associated in England with thinkers like B Russell 5 Then the Astıkäyas are described जेसि अत्थिसहाओ गुणेहि सह पज्जएहि विविहेहि । ते होति अस्थिकाया णिप्पण्ण जेहि तइलोक्कं ॥५॥ [येषामस्तिस्वभाव गुणः सह पर्यविविध.। ते भवन्त्यस्तिकायाः निष्पन्न यस्त्रलोक्यम् ॥५॥] 5 Whatever things have the essential nature of manifesting themselves severally through their numerous qualities and modes are the Astikāyas These fill the three worlds they being the constituent parts of the world COMMENTARY--Since these are real, they are asti Since they constitute the world or Loka they have the space quality, hence they are käyas Astıkāya then implies existential nature as well as space quality 6 Next the description of the six Dravyas The above five Astikayas together with the Time (Kāla) form the six Dravyas ·Im PANCASTIKĀTA-S. ते चेव अत्यिकाया तेक्वालियभावपरिणदा णिन्चा। गच्छति दवियभावं परियट्टणलिंगसंजुत्ता ॥६॥ ते चैवात्तिायाः कातिकमावपरिणता नित्या। vasta gamma afanikyright: 11911] 6 These five Astikayas which though manifesting themselves diversely, maintain their permanency, constitute together with Kāla or time which has the quality of permarence in change, the Drarras COLESTART-These fire entities are being and becoming They undergo change and yet maintain their identity. Thus tier hare the taree characteristics of coming into ersteacz, ceasing to exist, and also remaining permanent in spite of both Creation, destruction, and yet continuty—these are the main qualities of Dravya Kala or time also has these three qualities, hence the Draigas are sit in number. Drarya is fundamentally an organic unity. This vier takes reality not merely in its aspect of change bor of permanency. It is permanency in change Hegel is responsible for introducing such a conception of reality in modern thought. Jainas in their concepe tion of Dranza bave anticipated such a modem idea, several ceatories in advance Of course the concept was not fully forked out because of other limitations peculiar to thet ega. 7 These siz Draivas can more in the same place. They can also acupy the same space because of their mutual accommodating nature. Though they get thus interpenetrated still each preserves its own proper nature youtuuj qfaciat AT योगासमण्णमणस्त। मेलंता विय णिच्चं सगं सनावं ण विजहंति ॥७॥ [बन्योन्यं प्रविशन्ति ददत्यवकासमन्योन्यस्य। नितन्त्यपि च नित्वं स्वकं स्वभावं न विजहति ॥७॥] 7. These sir Drarras though mutually interpenetrating, and accommodating one another, and though getting mired up in vier of occupying the same space, yet they always maintain their identical nature without losing their respective qualities, general as well as special COMENTARY—The sir Drengas are classified into three kinds :-1) salvia 2) saltig nişkiya. 3) rişktira. Saltņa Drciyas are those that can be eficient causes. Ther can more about from place to place. They have the capacity of ăgamenu or motion. Such are Pudgala, or matter and Jiva or soul. Sabriyanişkiya Dravyas are those that condition movements, without themselves undergoing change or motion These hara ·ENGLISH TRANS, etc TI mcrcly Avagāhana The physical principles of Dharma and Adharma correspond to this description Lastly, Nişhriya Dravya is one which is capable of being neither the direct nor the indirect condition of change Such is Space which has pure avasthana 8 After describing the general nature of Astıkāyas in Gāthā No 5, jesım atthusalão etc., the author proceeds to describe their distinctive characteristics and examines them from different points or Nayas सत्ता सव्वपयत्था सविस्सरुवा अणंतपज्जाया। भंगुप्पादधुवत्ता सप्पडिवक्खा afa gæt 11511 [सत्ता सर्वपदार्था सविश्वरूपा अनन्तपर्याया। भगोत्पादोव्यात्मिका सप्रतिपक्षा भवत्येका ॥u] 8 Substance is one (as a class) It is the inherent essence of all things It manifests itself through diverse forms It undergoes infinite modifications It has the triplc characteristics of creation, destruction and permanence It also has the antithetical qualities, that is, it may be described by the opposites COMMENTARY-The antithesis referred to is due to the fact that the substance may be described in each case by the opposite attribute It is described as one from the class point. It may bc described as many from the individual point So with every adjective, sarvapadastha may have antithesis ehapadastha, wśvarūpa against ekarūpa, anantaparyāya, against ekaparyāya, etc Such a description of the same thing by opposite attributes may be incompatible with the false position taken up by Ekānta philosophy, that, is, the philosophical attitude which insists on a single point of view with reference to the extremely complex fact of reality But such complex facts can be described by opposites without involving violent self-contradiction according to the Anekānta philosophyphilosophy of manifold aspects Complex reality naturally claims complex attitude of the understanding Any attempt to provide lıfe and its problems with a simple readymade framework must certainly end in failure, for conceptual analysis always implies selection and abstraction The reality which is described by a concept will certainly be richer in content than the content of the idea Hence is the possibility of describing the samc fact of Life by distinct and sometimes diverse conceptual symbols This means that life is always greater than Logic It is this aspect that is expressed in the Jaina attitude of Anchānta This prima facie contradiction suggested by the term Anekānta is in no way different from the Hegelian dialectic which could embrace contradictions When the Jaina philosopher speaks of describing the same thing by opposite attributes, his view need not be assumed to be more violently shocking to the common sense attitude than Hegel's assertion that affirmation and negation are identical Both the views in short are apparently inconsistent, but both empnasize an important aspect of reality ·6 PAÑCĀSTIKĀYA-S 9 While describing the nature of Dravya the author goes to mention the qualified identity between Sattā and Dravya These are the same from one aspect दवियदि गच्छदि ताई ताइं सम्भाव-पज्जयाई जं। दवियं तं भण्णते अण्णण्णभूदं तु सत्तादो ॥६॥ [द्रवति गच्छति तास्तान् सद्भावपर्यायान् यत् । द्रव्यं तद् भणन्ति अनन्यभूत तु सत्तातः॥६u] 9 What flows, or maintains its identity through its several qualities and modifications, and what is not different from Sattā or Substance, that is called Dravya by the All knowing COMMENTARY-Here Sattā or substance is distinguished from Dravya Dravya means that which flows or changes While changing through its different qualities and modifications its essential nature persists This kind of progressive development is associated with Dravya But such development is also the characteristic of substance Hence according to Jaina attitude Dravya is not entirely different from Sattā or substance Therefore the opposite qualities mentioned above with reference to Sattā or substance are also applicable to Dravya which is not different in meaning According to this view there is no unchanging substance or Sattā in Jaina system Such adamantine existence cannot be identified with Dravya which is extremely volatile Here also the similarity between Hegelian concept of 'thıng' and the Jaina concept of Dravya is worth noticing Sattā is not 'a thing in itself' behind Dravya Sattā and Dravya are one and the same as Hegel mentioned Thing in itself and experience are not absolutely distinct Dravya refers to facts of experience Sattā refers to existence or reality One may be abstracted from the other but it is not different from the other as & fact 10 Then he speaks of the other characteristices of Dravya दव्वं सल्लक्षणयं उप्पादन्वयधुवत्तसंजुत्तं । गुणपज्जयासयं वा जं तं भण्णंति सव्वण्हू ॥१०॥ [द्रव्यं सल्लक्षणक उत्पादव्ययध्रुवत्वसंयुक्तम् । गुणपर्यायाश्रय वा यत्तद्भणन्ति सर्वज्ञाः ॥१०॥] 10 Whatever has substantiality, has the dialectical triad of birth, death and permanence, and is the substratum of qualities and modes, is Dravya So say the Allknowing 7 ·ENGLISH TRANS, etc 7 COMMENTARY-Here the three characteristics of Dravya are described First Dravya has the quality of sat or cristence Secondly, it has the quality of permanence through birth and death Thirdly, it is the substratum of attributes and conditions The quality of sat emphasises the substantial reality of Dravya It is not merely the form of the intcllect It has an existence in Rerum Natura The triple quality of dialectical change is the second attribute utpada is appcarence, ie, assuming new modification This does not mean crcation out of nothing Creating by the fiat of a Will is not recognised by the Jainas Utpada therefore means that phase of the process of the development when a new form is assumed Vyaya is losing the previous form Here also it is different from absolute disappearance It only means that phase in the process of development where the carlier form is replaced by the succeeding one Dhruva refers to the persistence of the essential nature of Dravya which undergocs development and which makes both Utpada and Vyaya simultancously possible In fact the process of development includes all the three phascs This fact is not only recognised by the scientists like Darwin and Spencer, but by the great French philosopher, Bergson, who raised it to an important philosophical principle Lastly, Dravya is the substratum of qualities and modes Attributes and modifications will have no basis if they do not rest on something real This does not mean that Dravya is merely a prop, supporting an alien fact, the attribute The attribute is the thing and the thing has the attribute The attribute is the thing and the thing has the attribute, but still the Jajnas do not admit that the attributes alone are sufficient to constitute a reality For them esse is not percipi Attributes in order to be objective and not merely psychical do require an objective basis Such a basis Dravya Finally it is to be noted that these three characteristics are inseparable from one another Sattă pre-supposes Utpada, Vyaya, Dhruvatva, and also is the substratum. Similarly process of development implies Sattā, which again cannot be existing apart from qualities and modes Neither of the three can exist apart from the other two In short the three characteristics express the same essential nature of Dravya in three different ways IS 11 Then Dravya is examined from two points of view 1) Dravyārthika Naya, the aspect of substance, and 2) Paryāyārthika Naya, the aspect of change or development उप्पत्तीव विणासो दध्वस्स यणस्थि अस्थि सम्भावो। विगमुप्पाद-धुवत्तं करेंति तस्सेव पज्जाया ॥११॥ [Eraferaf faaruit FUFT TEUFERT Higuai farateyragara mafra aria qufur 118811] ·8 PAÑCĀSTIKĀYA-S 11 Dravya in its reality can neither be created nor destroyed, it has only permanent substantiality But through its modes, it secures the triple qualities of permanence, appearance and disappearance COMMENTARY-According to Dravyārthika Naya, Dravya, eg, gold can neither be created nor destroyed It exists and that is all But the ornaments and other things made of gold are the Paryāyas or modes These may change, one ornament may be melted and a new one be made The disappearance of the previous ornamentis Vyaya and the appearance of the new ornament is Utpada, and yet all the while there is the same gold Dhruva Dravya then has both the qualities, permanence and change, it is permanent as Dravya and changing as Paryāya 12. Then it is pointed out that there is no fundamental difference between Dravya and Paryāya, substance and its mode पज्जयविजुदं दव्वं दवविजुत्ता य पज्जया णस्थि । दोण्हं अणण्णभूदं भावं समणा परूवेति ॥१२॥ [पर्ययवियुत द्रव्य द्रव्यवियुक्ताश्च पर्याया न सन्ति । द्वयोरनन्यभूत भावं श्रमणाः प्ररूपयन्ति ॥१२॥] 12 There is neither substance without mode nor mode without substance The one cannot be without the other, so say the śramanas COMMENTARY-Though there is a difference between substance and its mode from the points of significance, quality and utility, yet the one cannot exist apart from the other as the difference is not fundamental For example, an ornament which is the Paryāya of gold is different from gold in Samjñā or significance, in Lakşana or attribute, and' in Prayojana or utility But still there can be no ornament apart from gold and gold apart from some form or mode of it The relation between Dravya and Paryāya is the same as the relation between matter and form No matter without form and no form without matter 13 1 Next he establishes the identity of substance and qualities दवेण विणा ण गुणा गुणेहिं दव्वं विणा ण संभवदि । Hoafarefit at gayuto gafa afET. 113311 [द्रव्येण विना न गुणा गुणर्द्रव्यं विना न सभवति । toufafaat Frant gaugertat Hafa asia 11311] 13 There is neither quality without substance nor substance without quality, hence ·ENGLISH TRANS, etc 9 these two are not incompatible in their nature COMMENTARY--Though the quality and the qualified are different in appellation, they are not rcally different in nature, as both refer to the same real fact 14 Then he describes the Pramāna Sapla+bhangi the seven forms of Predication about Reality face up for of SEU अन्वत्तव्वं पुणो य तत्तिदयं । दव्वं ख सत्तभंगं आदेसवसेण सभवदि ॥१४॥ [स्यादस्ति नास्त्युभयमवतव्य पुनश्च तत्रितयम् । द्रव्य खलु सप्तभङ्गमादेशवशेन सभवति ॥१४॥] 14 According as Dravya is viewed from different aspects of reasoning it may be described by the following propositions -1) Perhaps it is, 2) Perhaps it is not, 3) Perhaps it is both (is and is not), 4) Perhaps it is indefinable , 5) Perhaps it is and is indefinable, and 6) Perhaps it is not and is indefinable , and 7) Perhaps it is and is not and is indefinable COMMENTARY“Sapta-bhangs or the seven-aspected logical predication is an important doctrine of Jaina logic The same object may be described by seven distinct propositions These are the scven possible ways of a priori description We cannot have another proposition about an object which cannot be brought under any one of the seven propositions The complex nature of a real object or Dravya is amenable to description by the above seyen and only seven propositions To have a complete description then, the thing must be taken in all the seven ways In each case it is the same fact that is the subject of the propositions which are certainly diverse in nature That only means that different and apparently conflicting ideas may be predicated of the same subject This is possible only in Anekānta philosophy The different propositions are all beginning with the term syāt which means perhaps The proposition aims, at the most, only at probable truth Jaina logicians were evidently extremely cautious With the consciousness of seven possible predications they would never assert anything categorically about anything Absolute categorical assertion may be justificd in Ekānta philosophy But the Jaina thinker in his dread of such absolutist attitude never hesitated to cmphasize his relativistic philosophy cven at the cost of verbal redundancy The prefix spăt therefore saves the proposition from becoming an absolute assertion The quality predicated is probably or perhaps true The predication is accepted provisionally with the full recognition that the same may be denied and that other ideas may bc affirmed of the subject 1 The proposition Spädasti Dravya mcans that existence is affirmed of a thing ·10 PAÑCĀSTIKĀYA-S from the point of view of its own dravya or essence Essential characteristic may be safely affirmed of a thing The affirmation has meaning with reference to its own ksetra or place, i e, you can say that "a thing is" when you refer to its place of existence Similarly the proposition is significant with reference to its own kala You can affirm the existence of a being during its life-time Again affirmation is significant of reference is to its bhāia or quality The quality of a thing can be safely predicated of the thing Hence the proposition Syādasti Dravya is an affirmation about the Dravya with reference to its own Dravya, (substance), Kşetra (place), Kāla (time) and Bhāva (quality) 2 Syānnästi Dravy a (perhaps the thing is not) This proposition is a negation about a thing from the point of view of para-dravja (alien substance), para-ksetra (alien place), para-käla (alien time) and para-bhāva (alien quality), re, you can have a negative proposition of a thing in the following manner – 1 X is not Y (Para-Dravya) 2 X is not in Y (Para-Kşetra) 3 X is not now (Para-Kāla) ie, it ceased to exist or it is not yet born 4 X has not the quality Y, ie, (Para-Bhava) 3 Syādastınāsti Dravya (perhaps the thing is and is not) Both the conflicting predicates may be applied to the same subject, provided the following condition IS satisfied The affirmed predicate must refer to sra-draiya (its own substance), siakşetra (its own place), sva-kāla (its own time) and sya-bhāva (its own quality,) And the predicate denied must refer to para-draya (other substance), para-ksetra (other place), para-kāla (other time) and para-bhāva (other quality ) 4 Syādaraktayyam Dravya (perhaps the thing is beyond description) There is no word which would bring out the implication of both the affirmation and negation of a thing at the same time Avaktavya should not be interpreted to be absolutely indescribable for then avaktayya itself would become meaningless It only refers to the impossibility of finding an idea which would include both the thesis and the antithesis at the same time 5 Syādastı-avaktavya (perhaps the thing is and is beyond description) When reference is made to sva-dravya, sva-kşetra etc, the thing exists and hence the afirmation, and when reference is made at the same time to sva-para-drayyas, sva-para-kşetra etc, the thing becomes beyond description and when attention is directed to both the abovementioned aspects, affirmation and indefinability will be the fifth bhanga, namely perhaps a thing is and is beyond description 6 Syānnāstı-ayaktava (perhaps a thing is not and is indefinable) Here the first reference is negation from the point of para-dravya, para-ksetra, etc Secondly, the reference is to the indescribability and when both these characteristics, denial and indefinability are associated with the thing at the same time then the proposition "perhaps that it is not and is beyond description" becomes significant 7 Syād-asti-nāsti-avaktarya Dravya (perhaps the thing is, is not and is indefinable).

·ENGLISH TRANS, etc 11 Affirmation is with reference to sya-drarya etc Negation is with reference to para-dravya Indefinability when these two are taken at the same time When all the three above characteristics are attended to together then the thing may be said to exist, and yet not to exist, and to be beyond description The seven principles are divided in the following manner 1 Pratyeka Bhangas (single principles) (a) Syādasti (6) Syānnasti (c) Syadavaktavya 2 Drisamjoga Bhangas (dual principle) (a) Syādastināsti (b) Syādastı-avaktavya (c) Syānnastı-avaktavya 3 Trisamyoga Bhanga (triple principle) (a) Syādasti-nástı-avaltavya It is alrcady mentioned that the Jainas accept only seven principles Hence the following statement of Kumārıla Bhatta is condemned to be absurd सप्तभड गीप्रसादेन शतभड ग्यपि जायते। "When seven principles are admitted then there may also be hundred Jainas believe that the true nature of reality will be understood when it is viewed according to Sapta-Bhangi 15 There can be neither destruction of existing Dravyas nor creation of non-existing ones Concepts of creation and destruction are applicable to substance only because of its qualities and modes In this Gāthā, Dravya is shown to be permanent from Dravyarthika Naya and changing from Paryāyārthika Naya Haf offer Olat ofret HTFT a gcqrati गुणपज्जयेसु भावा उप्पादवए पकुव्वति ॥१५॥ [भावस्य नास्ति नाशो नास्ति अभावस्य चैव उत्पाद । गुणपर्यायेषु भावा उत्पादव्ययान् प्रकुर्वन्ति ॥१५॥ 15 There can be no destruction of things that do exist, nor can there be creation of things out of nothing Coming into existence and ceasing to exist, things do have because of their attributes and modes COMMENTARY--For example, the atoms of gold that constitute the substance gold are subject to neither creation nor destruction But there may be appearance and disappearance in the different forms and modifications of gold, the original form may be lost, and a new form may be assumed One ornament may be destroyed and another ·1ż PAÑCĀSTIKĀTAS created What is true of inorganic things is also true of other Drayzas such as İnå Jija as such is perther created nor can be destroyed Its essence is eternal, but it may lose its original state of existence and come into a nes state of life Life then is conunuity of eustence through births and deaths Thus Dravya as such is permanent and uncharging But its forms and modes are perpetually changing Hence Draupa may be described by both the attributes permanent and changing according to the respective aspects or Naya 16 Then Dravjas are further distinguished from their qualities and modes भावा जीवादीया जीवगुणा चेदणा य उवओगो। सुरणरणारयतिरिया जीवस्स य पज्जया बहुगा ॥१६॥ [मावा जीवाद्या जीवगुणाश्चेतना चोपयोगः। सुरनरनारकतिर्यञ्चो जीवत्यच पर्यायाः वहव. ॥१६॥ 16. Jiva and other Dravyas are reals The qualities of Jiva are consciousness and upaj oga, (perception and knowledge), which are manifold. The soul manifests in the folloning forms as Deva, as man as a member of the Hell or as a plant or an animal COVLIENTARY-The term Upayoga is used to denote Darśana and Jñāna Darsana is perception and Jñāna is knon ledge Besides upa) oga there is the quality of consciousness or thought or cetonā Cetană and Upayoga constitute the main qualities of Jiva But according to Jaina thought, Jna may be pure and perfect or impure and imperfect- Suddha Jiva and Karma Jila Karma Jiva is not a distinct lind It is the same Suddha Jiva soiled by the Karma Cetanā or thought when associated with Suddha Jiva would mean perfect thought to which there can be nothing opaque Upayoga also will be Suddha Jõāna--perfect perception and perfect knon ledge. The whole of reality formas an object of perception to Suddha Darsana and at the same time the whole reality is known to Suddha Jõāna Suddha Cetarā and Suddha Upayoga, consciousness, perfection and understanding all perfect and pure, constitute the Stabhāra Guna--the intrinsic qualities of Jna These Stabhāva Gunas are potentially present in all Jivas and explicitly manifest in Siddha Jiva or the Realised Self They very same Svabhāva-Gunas get corrupt because of the interference of Karma Then they become Vibhāva Gunas of Java or the ertrinsic qualities of Jna Cetanī and Upayoga become Asuddha The imperfect and the impure consciousness of man and other Samsāra states of Jiva is Aśuddha Cetană. It is the Vibhāva Guna which must be got rid off before the self attains purity and regains its intrinsic Suddha Cetanā. Smilarly Suddha Darśana and Suddha Jõāna become Ašuddha in Samsāri Jnas Sense, perception or Indriya Daršana and knowing or Ašuddha Jñana are the forms of Upayoga ·ENGLISH TRANS etc 13 wluch is corrupt This again is the Vibhāva Jñāna of Jiva The Vibhāva Gunas accordingly are present in all Samsāri Jivas, whereas the Svabhāva Gunas are in the germ In a similar way Jiva has two main Paryāyas, Svabhāva or Suddha Paryāya, Vibhāva or Aśuddha Paryāya The Siddha state, the state of purity and perfection, is the Svabhāva Paryāya, whereas all Samsāra states are Vibhāva Paryāyas The distinction between qualities and modifications or states of existence may also be illustrated with reference to other Dravyas 17 Next it is pointed out again that though things have origin and decay from the point of forms or modes, they have no change in essence मणुसत्तणेण णट्ठो देही देवो हवेदि इदरो वा। उभयत्थ जीवभावो ण णस्सदि ण जायदे अण्णो ॥१७॥ [मनुष्यत्वेन नष्टो देही देवो भवतीतरो वा। उभयत्र जीवभावो न नश्यति न जायतेऽन्य ॥१७॥] 17 If a soul departs from the human state it becomes either a Deva or some other living being In either case (during death or birth), it does not lose its intrinsic nature COMMENTARY-When the original form is lost, the soul does not lose its own nature with the passing form and when it puts on a new form it does not get a new nature with its coming form In spite of origin and decay of forms the soul maintains its nature and identity This view of soul rejects the two false views, Ksanika Ekānta and Nitya Ekānta The former maintains that there is a different self at every moment as the Buddhist believes The Jaina view rejects this as untenable because it recognises the change with Paryaya or Guna and not with Dravya Nitya Ekänta view maintains that the self is absolutely permanent and unchanging, and that all changes are illusory This view also is rejected by the Jainas For them Jiva maintains its identity through the changes of Guna and Paryāya 18 The same fact is again explained from the point of Nayas or principles of understanding सो चेव जादि मरण जादि ण णट्ठोण चेव उप्पण्णो। gequetto faugt cat Hula ft 9607 118511 (स एव याति मरण याति न नष्टोन चवोत्पन्न । उत्पन्नश्च विनष्टो देवो मनुष्य इति पर्याय.॥१८॥]

·14 PAÑCĀSTIKÃYA-S 18 Though the soul experiences both birth and death, yet it is neither really destroyed nor created Origin and decay refer respectively to the disappearing Deva state or the appearing human state and these are only its Paryāyas or modes COMMENTARY-From the Dravyārthika principle therc is neither birth nor death for the Jiva has an indestructible essence which cannot be annihilated even by the hand of of Time Origin and decay are applied to Jiva only from the point of Paryāyārthika Naya 19 Then the different states of existence and their time limits are described एवं सदो विणासो असदो जीवस्स पत्थि उप्पादो। arafat olaroi aat qurat fe femrat 118 El [एव सतो विनाशोऽसतो जीवस्य नास्त्युत्पाद.। तावज्जीवाना देवो मनुष्य इति गतिनाम ॥१६॥ 19 Thus neither an existing thing is liable to death or destruction, nor a nonexisting one can come into being The Jiva has the Deva state or human state as the effect of the Gatināma-karma and the duration of each state is conditioned by its own Nāma-karma COMMENTARY—The Atmā in itself has neither beginning nor end, and yet it will take infinite forms Each form of existence will be of a particular Gatı Gati is a general class of beings Four such classes are recognised by the Jainas, Manuşya, Deva, Nāraka, and Tiryak Gatis The birth of Ātmā into any one of these forms is entirely conditioned by a particular kind of Karma This Karma which leads the soul to take forms according to the different Gatis is called Gatināma-karma The form and the duration of life are dependent upon the quality and the strength of this Nāma-karma When the particular Nāma-karma exhausts its efficiency, the particular form of life brought about by that Karma ceases to exist, and the soul puts on another form, that is, enters into another Gatı, as determined by the new Nāma-karma acquired during the previous life Thus Ātmā is like an actor who takes several parts on the stage Forms are put off and put on while the actor is one and the same Through all the changing forms the soul maintains its identity and nature for which there is neither birth nor death And finally when the Atmā gets liberated from the Karmas it still maintains its everlasting nature, of course, pure and perfect 20 It is pointed out that the soul which by liberation from Karma attains Mokşa is not absolutely distinct from the soul which was in Samsāra For a gem purified is not fundamentally different from its own state before purifi- ·ENGLISH TRANS, etc 15 cation The gem is the same though free from dirt opronta tuntatar oftar ortaogge stoel तेसिमभाव किच्चा अभूदपुन्वो हववि सिद्धो ॥२०॥ [ज्ञानावरणाद्या मावा जीवेन सुष्ठ अनुबद्धा । तेषामभाव कृत्वाभूतपूर्वो भवति सिद्ध ॥२०॥] 20 Jiva on account of his Bhāva Karma or an impure emotional state may get utterly bound by the Karmas such as Jñānávaraniya (the knowledge-clouding Karma) (Then he becomes a Samsārı Jiva) But he may (through the realisation of his own nature) completely liberate himself from that bondage and then attains a state unknown to him before the state of perfection COMMENTARY_Though gold, may bc different from brass, yet it is mixed with it In the same way Jiva purc in itself gets bound by Karmas The initial condition is its own impure heart called Bhāva Karma On account of this psychological state, the Dravya Karmas, or the different kinds of Karmic matter, are attracted and get deposited on the Jiva, thereby shrouding its light and glory When the Jiva is so bound by Karmas it undergoes a series of manifestations But finally by realising its true naturc it may liberate itself from Karmic shackles and get Nirvana When once this stage is reached there is no fear of coming back to Samsāra. Jainas do not assume the doctrine of the fall of man Every Jiva to begin with is a Karma-Jiva and Nirvana is a unique state to be acquired anew and for the first time The state of nature is not a state of freedom It is a state of bondage Jiva finds itself in chains, and by its own exertion secures freedom 21 Then it is stated that the Ātmã with the manifestation of Guna and Paryāya (attributes and modes) will lose its existing nature and assume a new state of existence according to the Paryāyārthika Naya एवं भावमभावं भावाभावं अभावभावं च । गुणपज्जयेहि सहिदो ससरमाणो कुणदि जीवो ॥२१॥ [एव भावमभाव भावाभावमभावभाव च। गुणपर्यय. सहित ससरन् Helfer star 117911] 21 Thus the Java with its attributes and modes, roaming in Samsāra, may lose its particular form and assume a new one Again this form may be lost and the original regaiped COMMENTARY-Dravy a or substance has the quality of identity and difference It is permanent whilc changing Jiva Dravya is capable of taking different forms or Paryāyas.

·16 PANCASTIKĀYA-S The very This process of Paryāyıc change is Samsāra In the series of Samsāra with reference to a particular Jiva there is the passing away of old forms and the coming in of new ones These changes of forms do not pre-suppose the loss of identity of the Jiva same Jiva as an individual survives after each change thus maintaining its self identity Samsāra for the Jaina is not the manifestation of a single self as the Vedāntın would have it Infinite number of Jivas each having its own Paryāyas constitute the total of Samsāra At any particular moment the simultaneous and co-existing forms of different Jivas will make up the Samsāra of that moment which means the organic world the mankind and the Devas and the Nārakas and animals and plants of that moment 22 After describing the Dravyas in general by way of introduction the author is going to speak about Kāla or time which is indispensably related to the five Astıkāyas Before going to the description of time, the author re-capitulates the five existences or Astikāyas in relation to which only time has relevency and meaning जीवा पुग्गलकाया आयासं अत्थिकाइया सेसा। अमया अत्थित्तमया कारणभूदा हि लोगस्स ॥२२॥ [जीवा पुद्गलकाया आकाशमस्तिकायो शेषौ। अमया अस्तित्वमया कारणभूता हि लोकस्य ॥२२॥ 22 The souls, the material bodies, space, together with the remaining two, Dharma and Adharma, are the uncreated existences that constitute the world These are the Astıkāyas COMMENTARY—The infinite number of souls, the infinite number of physical bodies, space and the two physical principles of (Dharma and Adharma) of motion and rest these are the constitutive elements of the world These are uncreated and eternal Jainas recognise the reality of space To complete the world they also pre-suppose the two principles of motion and rest called by them Dharma and Adharma 23 Then Time is described It is the instrument of change in the above five Astıkāyas This is real Time or absolute Time From these changes we have the perception of duration and intervals which corresponds to relative or Vyavahārıka Time Real Time is also a matter of inference from the changes in the above Astıkāyas सन्भावसभावाणं जीवाणं तह य पोग्गलाणं च । परियट्टणसंभूदो कालो णियमेण पण्णत्तो ॥२३॥ [सद्भावस्वभावाना जीवाना तथव पुद्गलाना च । परिवर्तनसंभूत. कालो नियमेन प्रज्ञप्त. ॥२३॥]

·ENGLISH TRANS, etc 17 23 That on account of which these existences, the Jivas, material bodies, the Dharma and Adharma undergo changes is called real time or Kāla-Dravya COMMENTARY-Time is of two kinds, real and relative Birth, growth and decay of things are possible only because of the former absolute time The relative Time is made up of conventional periods measured by unit based upon those changes This is merely an aspect of real time which is constituted by Instants This is unconditional and absolute First of all the distinction between absolute and relative time reminds one of Newton's distinction The idcalıst for whom the world of concrete experience is illusory may spcah of time as a form of cipcrience But one who accepts the reality of the concrcfc world and its changes, must also admit the reality of Time Jainas being realists do recognise the reality of time If change is real, again, Time must also be real It is the instrument of crcative cvolution as Bergson would say And lastly the absolute or real time is constituted by instants which correspond to the points of space and particles of matter In fact, thcsc thrcc classes of clcments, points, instants, and particles have important function in the Jaina System of Philosophy It is also worth noticing that modern realist led by thc Mathematical Philosophers admits the doctrine that space is rcal and is made up of points Time is real and is made up of Instants or moments, and the physical world is real and is made of particles And these doctrines form the fundamental concepts of the Jaina vicw of thc world 24 Next the account of rcal time of which the conventional time is a form or mode. ववगदपणवण्णरसो ववगददोगंधअट्ठफासो य । अगुरुलहुगो अमुत्तो वट्टणलक्खो य कालो ति ॥२४॥ [ध्यपगतपञ्चवर्णरसो व्यपगत द्विगन्धाण्टस्पर्शश्च । अगुरुलघुकोऽमूर्तो वर्तनालक्षणश्च काल इति ॥२४॥] 24 What is without the five colours, and the five tastes, without the two smells, and cight contacts, what is neither hcavy nor light and has the character of introducing changes in other things is time COMMENTARY-Time has meaning for and existence in the world It is made up of Instants or hälánus The Instants have neither colour, taste, nor touch associated with physical objects cannot be applied to it These constitute a "continuous compact scries' The time scrics formed by Instants is one dimensional in the language of the Mathematicians, that is why Time is denied Kāyatva by the Jaina Philosopher Time which is so constituted by Instants is called Mukhyakāla or absolute time It is also described by the following terms Paramärthahåla, the great unconditioned time, Niścayakāla, truc time, Dravyakala, rçal timc It is one of the six Dravyas or the Real».

·18 PAŠCASTIKĀTA-S 25. Then the account of relatne Time which is measured by changes in the physical object or in the Jijas This conventional Time is merely a Paryaya of real tine and is conditioned by the above changes समओ णिमितो कट्ठा कला य णाली तो दिवारत्तो। मासोदुअयणसंवच्छरो त्ति कालो परायत्तो ॥२५॥ [समयो निमिष काठा क्ला व नाली ततो दिवारानम् । मासवयनसंवत्सरमिति काल परायत्तः ॥२५॥] 25 Senaya. Nimisa. Käştha, Kala, Näli then (Wuhurta), day, month, season, Ayaca, and. Samvatsara and other periods of Time are all Vyavahāra or conventional time. These are determined by other objects. Samcza or moment (which is the manifestation of infinite number of ultimate distants). Nimisa which is made up of innumerable such moments Kästha fhich is equal to fifteen Simisas. Kalā which is equal to thirty Kasphas Nali which is a little over thenty Kalās. Julirta nhich is equal to two Xālis Day and Night, equal to thirts afiūrtas. Jſonth schich is equal to thirty days Season nhich is equal to two months Ajara Half year equal to threc seasons. Sarin atsara year Bhich is equal to two Asanas COMMENTARY—The different periods enumerated in this Gātha are the conventional periods measured by different unts. These are artificial distinctions introduced into the continuous time series of real time The units which determine the conventional distinctions are generally the changes in the objects of the physical world or of the organic world Winking of the eyelid, the diurnal motion of the sun across the heavens (which is only apparent according to modern Astronomy) and the motion of the moon round the earth are some of the important changes of physical objects which have been traditionally associated with conventional period of measurements Because of these conventional distinctions, relative Time is said to be parā; aita 'dependent on other things, but still it is merely a form of real time which is an unconditioned Dravya Vyavahāra Kāla is said to be conditioned in a way It is called katkaicit parā; atta, somen bat conditioned ·ENGLISH TRANS, etc 19 26 Then is explained what is meant by somewhat conditioned in the case of relative Time त्थि चिर वा खिप्प मत्तारहिदं तु सा वि खलु मत्ता । पोग्गलदव्वेण विणा तम्हा कालो पडुच्चभवो ॥२६॥ (नास्ति चिरं वा क्षिप्र मानारहित तु सापि खलु माना। पुद्गलद्रव्येण विना तस्मात् काल प्रतीत्यमवः ॥२६॥] 26 Duration of time either long or short is impossible apart from a standard of measurement The standard of measurement also has no meaning apart from material objects Hence conventional or relative time is brought about by extraneous conditions COMMENTARY--Vyavahāra Kala or conventional time consists of periods of duration which may be cither short or long This distinction of length of periods is not intrinsic It is entircly due to external conditions such as the moments of the physical bodies Therefore though time as such is unconditioned Vyavahārakāla is certainly conditioned by alien objects Thus Time as such is the instrument of change or Parinama in the five existences of the world, while itself has the Vyāvahārika Paryāyas measured by the changes of the other objects Hcrc ends thc Introductory Chapter of the Pañcâstihāya Prābhſta CHAPTER I 27 After describing the Dravyas in general the author examines them in detail He takes up Jiva Dravya first, for that is the most important जीवो त्ति हवदि चेदा उवमोगविसेसिदो पहू कत्ता। भोत्ता य देहमत्तो ण हि मुत्तो कम्मसंजुत्तो ॥२७॥ (जीव इति भवति चेतयितोपयोगविशेषित प्रभु फर्ता । भोक्ता च देहमानो न हि मूर्तः कर्मसयुक्त. ॥२७॥] 27 The soul has the following attributes It has Life, Consciousness, Upayoga, (knowledge and perception) and is Potent, performs actions, and is affected by their results, is conditioned by his own body, is incorporeal and is ordinarily found with Karma COMMENTARY—The author enumerates nine attributes These attributes are true not only of Sopādhi Jivas, but also of Nirupādhi Jivas The enumerated attributes refer to Sopädhi Jiva--the Jiva that has Upadhı or limitations Of course the author implies also ·20 PAÑCĀSTIKAYA-S the correlative nine attributes of the Nirupādhi Jīva or the libcratcd soul The attributes relating to Sopādlu Jiva arc 1) Life, 1,0 , living with Daša-prānas or ten lıfe principles 2) Cetanã or consciousness, ie, the ordinary finite consciousness which as associated with will and emotion, 12:, acting and enjoying 3) Upaj oga Upayoga is the manifestation of Cctanī in the act of understanding Jõāna and Darśana are the two Upayogas, Knowledge and Perception These two modes of the understanding are intimately related to Karmic changes The relation may be said to be in inverse ratio They decrease in intensity and quality as the Karmic veil becomes thicker and stronger If the Karmas decay or disappear then the Upayogas have the chance of fuller manifestation 4) Lordship or the capacity to assume different states of cxistence in Samsāra. He is the architect of his own life 5) Kartā He is the doer of his own Karmas-both Dravya and Bhāva (Physical and mental Karmas) 6) Bhoktà. He is the enjoyer of the fruits of his own Karmas 7) Dehamātra Being embodied he may be said to be of the same dimensions as the body 8) Amurta is incorporeal, being spiritual by nature 9) Karma-samy'uktah is born with Karmas, being a Samsārı Jiva Similarly we have the nine corresponding attributes of the Nirupādhi Jiva or the liberated soul 1) Living the life of pure and perfect evistence 2) Having the consciousness which is infinite in contentment 3) Suddha Unaj oga He has the pure modes of Kevala Jñana and Kevala Darsana, perfect knowledge and perfect perception 4) Lord He is the true Lord because of the freedom acquired by annihilation of Karmas 5) He is the true Kartā or Doer, being independent of and undetermined by extraneous conditions , Self-determined 6) Is the enjoyer of the eternal and infinite bliss begotten of the complete realisation of self 7) Is the approximate size of the body possessed by him last 8) And yet is without form, being spiritual and being free from all Karmas or physical qualities 9) And is Karma-nırmukta is absolutely free from the bondage of Karma Thus the author in a single găthă describes the two kinds of Jivas, cach with the nine qualities ·ENGLISH TRANS, etc 21 28 कम्ममलविप्पमुक्को उड्ढं लोगस्स अंतमधिगता। सो सवणाणदरसी लहदि सुहमणिदियमणतं ॥२८॥ [कर्ममलविषमुक्त अध्वं लोकस्यान्तमधिगम्य । स सर्वज्ञानदर्शी लभते सुखमनिन्द्रियमनन्तम् ॥२८॥] 28 Ālmā which is free from the defect of Karma gets to the highest point of the universe, knows all and perceives all, and obtains the transcendental bliss everlasting COMMENTARY-Of the nine attributes the attribute of lordship is taken first for explanation It is known by cxperience and by thc study of scriptures that Soul is the lord of his own attributes and states of existence Impurity of the heart or false faith may lead him into Samsara The Lordship should not therefore be interpreted only with the referencc to the fall from a high cstate Even when he is in the right path, the path that takes lum to the never-beforc-experienced bliss, everlasting, he is the Lord of his own destiny He is not to be imagined merely as a drift wood carried up and down by the waves in thc Ocean of Samsāra That would make him helpless in the hands of extrinsic Karmic forces No He is the Creator, the Karmas themselves owe their existence to his will Hence he is his own Lord whether lic walks the path of righteousness or chooses the other one Ātmā is his own maher and Lord Jaina philosophy is peculiarly associated with its own cosmogony Heavens and hells are arranged in an order The soul that gets liberation quits the place, rises up to the summit of Lola where he retams his abode This Dogma is referred to in the Gāthā As the natural and inevitable result of sclf-realisation the true Lordship of the soul consists in inheriting the abode of bliss at the summit of the world 29. Then it is mentioned that this everlasting heavenly bliss is secured by Atmā by his own efforts without any extrancous help जादो सय स चेदा सवण्हू सब्बलोगदरसी य । पप्पोदि सुहमणतं अव्वाबाध सगममुत्त ॥२६॥ [जात स्वय स चेतयिता सर्वज्ञ सर्वलोकदर्शी च। प्राप्नोति सुखमनन्तमव्यावाध स्वकममूर्तम् ।।२६] 29. Thus Ātmå becoming omniscient and all perceiving through its own effort obtains the infinite bliss which transcends sense experience which is free from any imperfection, which is spiritual and self-determined COMMENTARY--This Gāthā goes with the previous one and states that infinite bliss is ·22 PAÑCĀSTIKĀYA-S This brings out the quality of an acquisition of the self through its own c\crtions Prabhutva or lordship, over one's own destiny 30 After the description of the attribute Prabhutva we have an account of Jivatva or Life characteristic Here the author adopts the Vyāvahärıka point of view and describes the characteristics of organic beings in Samsāra पाणेहिं चहि जीवदि जीवस्स दि जो हु जीविदो पुत्वं । Ft Flat arott go anfants JFATAT 113011 [प्राणश्चतुभिर्जीवति जीवष्यति य खलु जीवित पूर्वम् । स जीव प्राणा. पुनर्बलमिन्द्रियमायुरुच्छ्वास ॥३०॥] 30 Whatever thing manifesting through four Prānas (or principles of organism) is living at present, will continue to live in the future, and was living in the past, that same is Jiva Again the Prānas are Bala, or strength, Indriya or the senses, Āyuh, or the age and Ucchyāsa or respiration A living organism must have these four Prānas or life principles You cannot think of a living being devoid of these characteristics Hence the author trying to describe the nature of life as we know it, enumerates the four fundamental characteristics of organic life These are Balaprāna or strength which consists of (a) Manobala or strength of mind (6) Vägbala or strength of speech (c) Kāyabala or strength of body 2 Indriya-prānas are the senses (a) Sparśa or contact sense through skin. (6) Rasa or taste through tongue (c) Ghrāna or smell through nose (d) Sabda or sound through ears (e) Cakşu or vision through eyes Thus the Indriyas are five 3 Āyuh Prāna which is the duration or age of life and it is one 4 Ucchyāsa or respiration is one Thus the four Pränas become ten Pränas when details are taken into consideration. These Pränas need not all of them with all the details be present together in an organism, ies, there may be an organism which has not all the five Indriyas But there must be the four main characteristics These Prānas are generated by the respective Karmas. The number and quality of the Prānas will be determined by the Karmic differences These are considered to be the characteristics of soul, only from Vyāvahārıka point. The 1 ·ENGLISH TRANS, cic, 23 particular Vyavahāra point adopted here is called by the Jaina Philosopher, anupacarıtaasadbhūta-vyavahāranaya re, non-conventional and relative aspect of attending to the unessential nature of a thing, i e, these characteristics do not belong to Ātmā according to the principle of absolute reality or Suddha Niſcayanaya 31-32. Next he enumerates the general and special characteristics of Jiva, the characteristics both manifested and unmanifested अगुरुलहुगा अणंता तेहि अणतेहिं परिणदा सन्वे । देसेहिं असखादा सियलोग सव्वमावण्णा ॥३१॥ केचित्तु अणावण्णा मिच्छादसणकसायजोगजुदा । विजुदा य तेहि बहुगा सिद्धा ससारिणो जीवा ॥३२॥ [अगुरुलघुका अनन्तास्तरनन्त परिणता सर्वे। देशरसख्याता स्याल्लोक सर्वमापन्ना ॥३१॥] [केचित्तु अनापन्ना मिथ्यादर्शनकषाययोगयुता । वियुताश्च तैर्बहवः सिद्धा ससारिणो जीवा ॥३२॥] 31-32 The spiritual qualities of Jiva are infinite Jivas assume differcnt forms through the manifestation of these infinite attributes Taking the point of world-space some souls through their complete manifestation may fill the whole world Others are not so fully manifested These are filled with false faith-blinding emotions, erroneous knowledge and perception The former class of souls are free from these defects and are called the perfect ones And the latter are the Samsāri, Jivas or the imperfect ones Each class contains infinite number of individuals COMMENTARY--That spiritual principle on account of which the Jiva Dravyas continue to manifest through all their different forms is called Agurulaghutva-guna On account of the explicit manifestations of these attributes Jivas have the chance of becoming complete and perfect The number of Jivas is infinite They have their abode only in the Lokākāśa A soul developed to perfection is called Siddha That stage represents absolute freedom from Karmas The other class consists of Samsārı Jivas According to Jainas each class contains infinite number of individuals If we employ the terminology of modern philosophy we have to characterise the system as pluralistic The souls are not only different and distinct in their Samsārıc state but also in the perfect state A soul may become perfect, may acquire by self-manifestation infinite number of qualities and still it preserves its own individuality Individuality and perfection are not incompatible Hence according to the Jaina system realisation of Paramātma does not mean absolute nullification of self-identity That means several Paramātmās or perfect souls may co-exist

·24
PAÑCĀSTIKĀYA-S
This attitude of uncompromising pluralism is evidently due to the extraordinary
emphasis laid on individual conduct by the Jaina system Bhakti and Jñana are in ade-
quate either severally or jointly to lead the soul to Moksa Cärıtra or conduct is the
indispensable third to constitute Mokşamārga If individuality is merely phenomenal
appearance, moral value will also become purely relative Ultimate reality may be com-
plete without conserving moral value which becomes merely an unessential characteristic
confined to the world of appearance Any system that attaches great importance to
moral value, that believes that reality would be incomplete without the conservation of
values, cannot afford to play with individuality and must necessarily be pluralistic expli-
citly or implicitly
33
Next le explains the characteristic that soul is of the same dimensions as its own
body which is acquired through Karmas He explains it by analogy,
जह पउमरायरयणं खित्त खीरे पभासयदि खीर ।
तह देही देहत्थो सदेहमेत्तं पभासयदि ॥३३॥
[यथा पद्मरागरल क्षिप्तं क्षीरे प्रभासयति क्षीरम् ।
तथा देही देहस्थ FACEATA girafa 113311]
33 Just as the lotus-hued ruby when placed in a cup of milk imparts its lustre to
the milk, so Ātmā residing in its own body imports its lustre or intelligence to the whole
body
COMMENTARY-Ātmā is in itself non-spatial hence it is not accurate to ask "Where
does it reside in its body?” It pervades through the whole body If it is located in any
particular part of the body, the parts away from its residence will have to be somehow
related to consciousness The Jaina system avoids the whole difficulty by considering the
soul to be completely pervading in its own body This pervadıng is not to be interpreted
as a sort of physical expansion It is merely spiritual manifestation still the relation
of consciousness is intimate with its own body which is physical and spatial Atmā is
considered to be a Kāya But this Kāyatva would not make it physical It is distinctly
defined to be spiritual
34.
This charcteristic of co-extensiveness with the body is true in its present as well as
its past and future states or forms Then the author mentions the substantiality of the
soul, its distinctness from the body and the reason of its different states of existence
सव्वत्थ अस्थि जीवो ण य एक्को एक्ककाए एक्कट्ठो।
अज्भवसाणविसिट्ठो चेदि मलिणो रजमलेहिं ॥३४॥

·ENGLISH TRANS, etc 25 [सर्वत्रास्ति जीवो न चैक एककाये ऐक्यस्थ । अध्यवसानविशिष्टश्चेष्टते मलिनो रजोमले. ॥३४॥] 34 Jiva pervades the whole body Still he is not one with the body though when functioning, he is identical with it Impelled by gross emotions, stained by Karmas he puts on different forms in the cycle of Samsāra COMMENTARY -The term sarvatra is again interpreted to mean all the different bodies taken up by a soul during different births Then the Gātha will be interpreted slightly differently The very same soul exists in all its different bodies It is one with its body and yet distinct from them and so on Again sarvatra may mean in all parts of the world Then the interpretation will have to be as follows sarrartha In all parts of the world arthi Jiva cxists There arc Jivas everywhere, ie, in all parts of the world The Jivas na ehko arc not identical as they are distinct entities ekko and yet they are one and identical, ekkafſho as they are substantially similar to one another, etc, ie, they are one, from the generic point of view but different from the specific point of view Though the Ātmă has continued to exist, and has an embodied existence from time immemorial, it is in its spiritual nature entirely distinct from its corporeal habitation It puts on a body because of Karmas and thus it roams so the world of Samsāra 35 Next, the characteristic of amurta or incorporeality This quality is real absolutely in the case of a Siddha Jiva who is free from all taint of matter, karmic and non-karmic, whereas the other Jivas, though in themselves amurtas, are ordinarily associated with Mürta Dravyas or physical characteristics जेसि जीवसहावो णत्थि अभावो य सन्वहा तस्स । ते होति भिण्णदेहा सिद्धा वचिगोयरमदीदा ॥३५॥ [येषा जीवस्वभावो नास्त्यभावश्च सर्वथा तस्य । ते भवन्ति भिन्नदेहा सिद्धा वाग्गोचरमतीता.॥३५॥] 35 Those Jivas which have not the life principles (Dravya Prānas or the sense organs) and yet are not altogether devoid of them (as the Bhăva Prānas are intact) are the ones that are free from corporeal limitation and they are the perfect ones beyond description COMMENTARY~The body is the limiting condition of Atma Pradeśa or the dimen- The size of the perfected soul is said to be little less than that of its last body for it is free from the yoga, the principle which brings about contraction and expansion or shrinking and diffusing It may be said to be merely an assemblage of purc sion of Ātmā ·PAÑCĀSTIKĀYA-S 26 knowledge and other qualities of perfection 36 That Sıddha state is shown to be neither the cause nor the cffect of the Samsāra series. It being absolutely unconditioned cannot be an item of the conditioned serics of causation ण कुदोचि वि उप्पण्णो जम्हा कज्ज ण तेण सो सिद्धो। उप्पादेदि ण किचि वि कारणमवि तेण ण स होदि ॥३६॥ [न फुतश्चिदप्युत्पन्नो यस्मात् कार्य न तेन त सिद्धः । उत्पादयति न किचिदपि कारणमपि तेन न स भवति ॥३६॥] 36 The Siddha is not to be born again at any time in Samsāra Hence he is not to be an effect (he is not to be causally determined by anything else) Nor is he to bring about a change in anything else, therefore he is not a cause either COMMENTARY-Siddha has secured the absolute Amūrta State, the state of perfect spirituality and is incapable of maintaining causal relation with the Samsara series The latter is determined by Karmic conditions The former is not so conditioned The causa! category which is true of the conditioned series is not to be applied to the unconditioncd reality The argument is the same as that employed by Kant with the reference to the Thing in itself What is true of the experience need not necessarily be true of the metaempirical The Siddha state then is transcendental Self 37 Then he states that the soul maintains its intrinsic nature and is real even in its Siddha or perfect state Thus the Buddhistic view of Nirvana as the annibılation of self is condemned and rejected सस्सदमध उच्छेदं भव्वमभव च सुण्णमिदरं च । fauorionfavoriui or fa pouf HERE FIGHTÀ 113611 [शाश्वतमयोच्छेदो भव्यमभव्य च शून्यमितरच्च । विज्ञानमविज्ञान नापि युज्यते असति सद्भावे ॥३७॥] 37 That he is infinite in perfection and yet finite with reference to temporal life, that he is born into perfection and yet dead from Samsāra , that he is the negation of all extrinsic qualities and still the affirmation of his own intrinsic nature, that he has knowledge perfect and yet devoid of knowledge imperfect, these eight attributes will not be associated with him if Nirvana' is interpreted nihilistically COMENTARY-As we said above, this Gāthā defends the Jaina view of Self against the pihilistic interpretation of the Buddhists. Even in Sıddha state the self does not lose ·ENGLISH TRANS, etc 27 1 its 'sadbhāra, substantial reality It is only perfection of the already existing truc nature which is in the germ in the finite sell Complete evolution is no anothilation There must be more of its real nature and not less With this ends the Amūrta characteristic of Jiva 38 Neat the characteristic of cetanā The author notices the three forms of cetanã or consciousness कम्माणं फलमेक्को एक्को कज्जं तु णाणमध एक्को। चेदयदि जीवरासी चेदगभावेण तिविहेण ॥३८॥ [कर्मणां फलमेक एक कार्य तु ज्ञानमर्थक. । चेतयति जीवराशिश्चेतकभावेन त्रिविधेन ॥३८॥] 38 One kind of Jiva cxpericnccs mcrely the fruits of Karma, pleasure-pain Another e\periences conative activity as well, still another has pure and perfect knowledge Thus consciousness is mainfested in three-fold awareness COMMENTARY-The first two states of experience are related to Samsāri Jiva, for they have reference to Karma , whercas the thurd has reference to pure cetanā Svabhāva, and hence is associated with the perfect one The implicit rccognition by the author of the three different aspects of consciousness feeling, activity, and knowidge, is worth noticing from the point of modern Psychology 39 Then he specifies the Jiyas according to the three aspects of consciousness noticed above सब्वे खलु कम्मफल थावरकाया तसा हि कज्जजुद । पाणित्तमदिक्कता णाण विदंति ते जीवा ॥३॥ [सर्वे खलु कर्मफल स्थावरफायास्त्रसा हि कार्ययुतम् । प्राणित्वमतिकान्ता ज्ञान विन्वन्ति ते जीवा ॥३६॥] 39 Indeed all fixed organisms like plants experience merely feeling, but the moving oncs, the animals have besides feeling, conative experience Whereas those that transcend the organic conditions or Prānas expericnce pure knowledge COMMENTARY-Plants arc fixed and incapable of movement, and can therefore only suffer the cnvironmental changes. They can only fecl the mechanical and climatic stimuli around The moving organisms because of their movement are capable of experiencing their own activity in their experience then there is besides feeling, the consciousness of ·25 PATCĀSTIKAYA-S. activity, whereas to experience pure thought, there must be complete absence of physical and organic conditions. Such a temg is certainly the Mukta Jive. Afier the ronderful discoveries of Dr. Bose with reference to plant hfe, it is not necessary to defend the proposition that plants are capable of feeling Western science, though it recognised the organic nature of plants, was very much reluctant to admit the correlative organic characteristic of feeling in plants. This is only another phase of the Cartesian prejudice with reference to plants and animals Descartes was respossible for the view that animals were stilfully created automaia or machines. Danvin gala a death blow to this philosophical superstition: and Bose did the same senice to the plant world and thereby disimctly established the fundamental unit, of the organic world, and this is the thesis presupposed in the above Gātkā Thus ends the discussion of Cetznä сharacteristic of Jna. 40 Then the quality of Upayoga or the instrument of loon ledge Ināna and Darśanaunderstanding and perception उवलोगो खलु दुविहो णाणेण य दंसणेण संजुत्तो। जीवन्त सन्त्रकालं अणण्णभूदं वियाणीहि ॥४०॥ [उपयोग एलु द्विविधो ज्ञानेन च दर्शनेन संयुक्तः। नोवत्य सर्वकालमनन्यभूतं विनानीहि ॥४०॥] 40. Upayoga the instrument or means of Loom ledge is twofold-Jñana or understanding and Darśana or perception It is inseparable from and always praent in Jiva. So do thou learn its nature. COURIENTARY-One of the commentators says that this Gathā is addressed to a disciple who is a Nayāyika. Perception and understanding are essentially related to Jiva. There can be no Jiva ni hich has not perception and understanding, similarly the faculties cannot exist apart from the self This is the view of the author He rejects the vien that the faculties are adventitious and acquired 41. $ Then the author describes the different species of Jñāna which is one of the Upayogas referred to in the previous Gāthā. आभिणिसुदोधिमणकेवलाणि पाणाणि पंचभेयाणि । garagalazimbo a fafou fã mua T 118811 [नामिनिबोधिक तावधिमन पर्ययकेवलानि ज्ञानानि पञ्चभेदानि । कुमतिश्रुतविभङ्गानि च वीण्यपि ज्ञान. संयुक्तानि ॥४॥]

·ENGLISH TRANS, etc 29 41 Āblunibodha (knowledge obtained by congenital mental capacity), Śruta (knowledge obtained by study), Avadhi (a kind of clairvoyant knowledge of cvents in different places and in different times), Manah Paryāya (telepathic knowledge of another's mind), and Kcvala Jñānā (the perfect knowledge) These are the five kids of right Knowledge But, when the first three are associated with the crror or Ajñāna, they form three kinds of erroneous knowledge, Kumatı, k usruti, Vibhanga Avadhi, and are included in the forms of knowlcdge COMMENTARY--Mati Jñāna refers to sense perception and the inferential knowledge based upon it Sruta Jñana is knowledge based upon testimony obtained mainly through books Avadhi Jhāna is an abnormal faculty of perception, but the perception is not conditioned by scnsc organs It is supposed to comprehend things and events of different places and of different times The faculty is able to project itself either to the past or to the future This form of awareness is quite analogous to sense perception This in a way corresponds to the clairvoyant capacity possessed by certain "mediums Manah Paryāya is thc capacity of knowing the ideas in another's mind This corresponds in a way to telepathy of modern psychology This gives an insight into mental facts of persons at a limited distance the distance limit being conditioned by the strength and the quality of the faculty This should not be confounded with inferential knowledge obtained from facial cxpression And lastly Kcvala Jõāna is the perfect knowledge which is associated with the Siddha State The first two are distinctly conditioned by sense perception, whereas the other threc transcend sense limitations The last is absolutely free from any kind of physical conditions, whereas the other four are still associated with corporeal cxistence Avadlu and Manah Paryāya are the super-normal faculties acquired under peculiar psycho-physical conditions The normal and super-normal cognitive faculties which correspond to the revelations of modern psychic research are not facts to be passed over without notice 41*1 Then the five Jñānas are described in detail First Mati Jñana is taken Afetoi gor fafar Janet Hraut a gaatiti तह चेव चदुवियप्प सणपुव्व हवदि णाणं ॥४१*१॥ मितिज्ञान पुनस्त्रिविध उपलब्धिर्भावना च उपयोग । aga agfacica axiaga Wafat Fita 11] 41*1 Matijñāna is of three kinds - Upalabdhı or perception, Bhāvanā or memory, Upayoga or understanding It is also said to be of four kinds This Jõāna is always preceded by sense presentation or Darsana COMMENTARY-This Matijñāna is certainly consequent upon sense perception includes as the Sutra says apprehension of the object, memory, and understanding, re, It ·30 PAÑCĀSTIKÄYA-S all that is gnien to us through sense perception and all that we elaborate out of these sense-elements in memory and imagination Though it is mainly of three kinds it is also considered to be of four different forms For example the author of Tattiārthasūtra speaks of a agrales āj a-dhāranāh This four-fold division is not fundamentally different from the previous division Aragraha implies the sense datum, eg, Perceiving a thing to be white through the eyes is Avagraha To attempt to determine what that white object 15, is ihā This ină refers to the indecisive mental attitude where several alternative determinations are possible. Finally when the thing is determined, 1.6, out of several alternatives when one is chosen because of certain special characteristics perceived in the white object then we have māja This implies the inferential element in all perception This should not be confounded with mediate inference about other things through sense percep tion The very same act of perception in olves all these three stages And lastly whenever ne remember these things after sometimes it is called dhäranā This Matijñāna consists of 336 forms when viewed according to different principles of Division 41*2. Then Srutajñāna, knowledge by testimony and not by acquaintance The objects of this knowledge may be Mlürta and Amūrta, Physical and non-physical सुदणाणं पुण गाणी भणति लखी य भावणा चेव । उवओगणयवियप्पं णाणेण य वत्यु अत्थस्स ॥४१२॥ [श्रुतज्ञानं पुनर् ज्ञानिन. भणन्ति लब्धिश्च भावना चैव । उपयोगनयविकल्प ज्ञानेन च वस्तु मर्थस्य ॥] 41*2 The wise say that Śruta Jõāna is of four kinds—Labdhi, or association, Bhāvanā or attention, Upayoga or understanding of things and Naya or the aspects of their meaning COMMENTARY-Of these four forms of Srutajñāna or knowledge by testimony, the first is Labdhi This corresponds to association of ideas Labdh is defined to be the process of getting the meaning of one idea through its associated idea Bhāvanā is the direction of attention to one idea with a view to get at the associated idea Upayoga is the process of understanding the meaning of ideas consequent upon Bhāvanā Naya is viewing the meaning from different relations The first three are concerned with the psy chic process of acquiring Loonledge through the ideas contained in books The last is the way of understanding things from different aspects This Naza plays a very inportant part in Jaina system of thought This and the Sapta Bhangi mentioned above are the two pillars of Jaina Logic The Nayas also are of seven different kinds In order to distinguish the seven Nayas these are called Naya Sapta Bhangi as contrasted with Pramāna Sapta Bhangi Naya is defined in Naya-Vivarana thus नीयते गम्यते येन श्रुताांश.स नो नयः ।

·ENGLISH TRANS ctc. 31 That by which the various aspects of the meaning of the scripture are understood is for us the Naya or principle This Naya or principle of interpretation is mainly of two kinds 1 Dravyārthikanaya, that pertaining to Dravya or substance, 2 Paryāyārthika Naya, that pertaining to modifications Again Dravyārthikanaya is further sub-divided into three hinds 1 Naigama, 2 Samgraha, 3 Vyavahāra The Paryayarthika Naya is subdivided into four minds 1 Rjusūtra, 2 Sabda, 3 Samabhirûdha, 4 Evambhūta These seven may be explained in detail, 1 Naigamanaya Nigamah or Samhalpah or purpose That which pertains to nigamah or purpose is Naigama-naya It may bc said to be the Teleological aspect of a continuous activity When the purpose of the activity is taken to represent the whole series then it is Naigama-naya It is defined in the Sūtra अभिनिवृतार्थ सफल्पमानमाही नैगम ॥ Thus when a person who is drawing water or who is busy carrying firewood is questioned 'What arc you doing?' He answers 'I am cooking' Here he is not actually cooking but it is the purpose which accounts for his action of carrying firewood or drawing water, vidc Pujyapāda's Commentary, Sari ärthasiddhi, Sūtra 33 of Ch I This Naya is misunderstood by MD Desai (Nayaharnikā) and by SC Vidyabhusana (Nyāyāvatāra) * These passages give an entirely different interpretation of this naya It is very clearly caplained and illustrated by Pujyapāda in his SarrärthasiddhiSūtra 33 of the first chapter The same explanation and also the same illustrations are adopted by another commentator of the same Sūtra, Srutasagara, the author of Śrutasāgariyam, an unpublished commentary on Tattvärthadhigama My own explanation is based upon these authoritics and also on the great work on Logic, Prameya-kamala-mārtanda Iconsulted Sy'ādıādamañjari also of the Benares Edition, page 166 and Bombay Edition of Rayachandra Jaina Granthmālā, page 198 Here also the same interpretation is found If in a series of qualities or action any part is taken as the representative of the whole, this representative aspect is Naigama The derivation given by Mr Desai may also mean the same naiko gamo pasyetim-Nagama “The particular that is not restricted to itself, but goes beyond itself to unify and represent the whole " This representative character is of course not to be identified with either the mere universal or particular It is different from both When a person is making preparations to start on journcy, we say 'He starts’ At the moment of the statement he is not starting, but is going to start Similarly 'He dwells here,' need not mean that the person must be actually be in the residence at the moment, 2 Samgraha स्वजात्यविरोधेनकत्वमुपनीय पर्यायानाक्रान्तभेदानविशेषेण समस्तग्रहणात्सग्रह-(तत्वार्थसूत्र) स्वजात्यविरोधेनकत्वमुपनीयार्थानाक्रान्तभेदान्समस्तग्रहणात्सग्रहः । *Naigama Nayn (vidc) Nayakarnikā pages 7, 8 of introduction and 43 Also Nyivājalāra pages 27 and 47 99 ·32 PAÑCASTIKĀYA-S Samgraha is the class view When several things which are similar in essence and which are not incompatible with one another are brought together under one class concept we have Samgraha Naya Thus the name pot refers to the whole class of individual objects which go by that name Similarly the idea of Dravya. From the point of Dravya characteristic (Permanercy through change) the term Dravya refers to several entities, Inuing and non-living, which are all taken as one class 3 ja ahāra साहनयाक्षिप्तानामनां विधिपूर्वकमवहरणं व्यवहार ॥ (Tahārtha) संग्रहीतार्थानां विधिपूर्वकमवहरण विभजन भेदेन प्ररूपणं व्यवहारः।। (Pramieya ) Vyavahāra is the process of examining the objects which are brought together under one class according to the different rules of Logic This would specially enquire into the several species which constitute the whole genus Examination of the specific Dravyas Jiva Dravya and Ajīva Draupa, which both belong to Dravya genus would be an illustration for Vyavahāra Naya. 4 Rjusutra ऋजु प्रगुणं सूत्रयति तन्त्रयति इति ऋजुसूत्रः ।। (Tahārtha) ऋजु प्राञ्जलं (व्यक्त) वर्तमानक्षणमान सूत्रयति (बोधयति) इति ऋजुसूत्रः ।। (Prameja) That which clearly expresses a momentary state is Rjusutra Naya This would take into consideration only the present state of a thing It is very pleasant now. This proposition predicates something which is true of the subject only at the moment of the predication Such an aspect of a thing is Rjusūtra Naya 5 Sabda Naj a लिडगसंख्यासाधनादिव्यभिचारनिवृत्तिपर शब्दनय । (Tan ärtha.) कासकारकलिडगसंख्यासाधनोपग्रहभेदादभिन्नम् अर्थ शपतीति शन्दो नय' शब्दप्रधानत्वात् ॥ (Prameya) Words though differing in tense, voice, gender, number and instruments may point to the same thing 1 € refer to the same meaning This aspect of the identity of meaning in spite of differences noted above is Sabda Naya. 6 Saniablırūdha नानार्थनममिरोहणात् समभिस्ट.॥ This refers to merely synonyms which though interpreted according to their derivation may refer to the same identical thing. 7. Esamblūta. That which describes a particular action or capacity of a thing Though the thing has not that particular aspect at the time of judging, the name obtained because of that action is still applicable to the thing, according to this principle Again the Nazas are divided into si kinds Thus we have Şad najas Dravyārthila Naya is also called Niscaya Naya or the real aspect Paryāyarthika Naya is called ·ENGLISH TRANS, etc 33 Vyavahāra Naya or the relative aspect The former is further sub-divided into Suddha and Ašuddha Thus we have Suddha Niscaya Naya and Aśuddha Niſcaya Naya Vyavahāra Naya is divided into Sadbhūta and Asadbhūta Each again determined as Upacarita and Anupacarita Thus we have four kinds of Vyavahāra Naya (1) Upacarita Sadbhuta, (2) Anupacarita Sadbhūta (3) Upacarita Asadbliūta (4) Anupacarita Asadbhuta The term Vyavahāra is added to each at the end These Six Nayas are specially employed in the examination of the characteristics of Ātman. (1) Suddhaniscaya Naya That the soul is identically the same whether in Samsāra or in Mohşa because of its intrinsic characteristics of Jõāna and Darśana is a statement according to this Naya (2) Aśuddha Niscaya Naja to believe that the soul is characterised by gross emotions in its Samsārıc state is true according to Aśuddha Niscaya Naya (3) Upacarita Sadbhūta Vyavahāra Naya The opinion that the soul has the cetană modification of Matijñāna etc, is true because of the Upacarita Sadbhūta Vyavahāra That the soul has Matijñāpn, is relative and figurative though pertaining to a quality which IS in a way rcal (4) Anupacarita Sadblūta Vyavahāra That the soul has the modification of Kevala Jñāna (5) Anupacarita Asadbhūta Vyavahāra Naya This corresponds to the inseparable accident of the scholastic logic, for e ample, this is my body Body is identified with self according to this particular Naya (6) Upacarıta Asadbhūta Vyarahāra Naya This corresponds to the separable accident of scholastic logic, for example, this is my house House is identified with the self according to Upacarita Asadbhūta Vyavahāra Naya These Nayas refer to the different relations that the several attributes have to the self Thc soul owns these several attributes according to these several Nayas That special aspect of possessing is different in different cases and the different Nayas define which the several relations which may be real or relative, which may be pure or impure, may be separable or inseparable and so on 41*3 Then Avadhi is described in detail ओहिं तहेव घेप्पदु देसं परमं च ओहिसव्वं च । तिण्णि वि गुणेण णियमा भवेण देस तहा णियद ॥४१*३॥ [अवधि तथैव गृह्यता देश परम च अवधिसर्व च । त्रयोऽपि गुणेन नियमात् भवेन देश तथा नियतम् ।। 41*3 Thus Avadhı also is of three kinds Desävadhi, Paramăvadhi and Sarvavadhi ·34 PAÑCĀSTIKĀYA-S All the threc are conditioned by Psychic qualities But Deśāvadbi is also conditioned by birth in the case of Dcya and Naraka COMMENTARY-Deśävadhi is the very linuted faculty of perceiving things beyond sense perception It is able to apprehend only a limited number of things within a limited space and within a limited time Paramāvadhi is the higher Avadhi Jñana which 15 frec from such limitations But the last, Sarvāvadhi is the perfect faculty which perceives all reality This is associated with the perfect self These thrce faculties arc respectively acquired by psychic development, re, as long as certain Psychic qualities are present these metemperical faculties spontaneously manifest themselves But in the case of the last, when once it is acquired, it becomes permanent and everlasting Whereas the first is also present as a matter of birth right in Devas and Nārakas, ie they need not acquire it by special Psychical effort and development But in the case of man and some higher animals it is to be acquired by developing the psychical nature Thus Desävadhi is said to be of two kinds Gunapratyaya and Bhavapratyaya, conditioned by Gunas or Psychic qualities and by Bhava or Birth Gunapratyaya Deśāvadhi is associated with man and animals and Bhavapratyaya with Deva and Näraka Gunapratyaya is again divided into six kinds - Anugāmi (the following) 2 Ananugāmi (not following) 3 Vardhamāna (the growing) 4 Hījamāna (decaying or decreasing) 5 Ajasthuta (limited or bounded) 6 Anai asthuta (unlmited or indefinite) The first is that which enlightens the things while marching as the sun does The second is that which sticks to one and the same thing as the fixed idea of an insane person In the first attention is continually flowing from things to things whereas in the second it is rivetted to the very same thing The third is that which begins like a spark of light and grows into a huge flame gradually lighting up a number of objects The fourth implies the opposite tendency in the faculty Here the faculty gradually decreases like fire going out The fifth is the faculty that neither increases nor decreases but is limited and definite because of the samy ah qualities of the soul The sixth is the opposite of the fifth It is unlimited and indefinite It is wavering hither and thither like a column of fire or water that is subject to heavy gust of wind 1 41*4 Then the description of Manahparyāya ·ENGLISH TRANS, etc 35 विउलमदी पुण णाणं अज्जवणाणं च दुविह मणणाण । एदे सजमलद्धी उवओगे अप्पमत्तस्स ॥४१*४॥ [विपुलमति पुनर् ज्ञानमार्जवज्ञान च द्विविध मनोज्ञानाम् । एतौ सयमलब्धी उपयोगे अप्रमत्तस्य ।। 41*4 Manahparyaya Is of two Kinds Ryumati and Vipulamati, telepathy which manifests straight and direct and (clcpathy thal manifests crooked or in undulations Thesc appear only in a person of Appramatta Gumasthāna who acquired Samyama labdhı le, a person who acquired completc harmony or sicadiness of the spirit by thorough rcnunciation COMMENTARY-Rjvì means straight, that which manifests straight or direct is Rjumatı This apprchends straight and direct the ideas in another's mind Vipula means crooked or zigzas Whicn the process of knowing the ideas in other's mind manifests in a zigzag way it is Vipula Mati These are the two kinds of Manahparyaya-jñāna This capacity is distinctly an acquired onc It is associated only with a person who has risen pretty high in thic ladder of spiritual evolution That particular stage at which this faculty appears is known as Apramatta-gunasthana The stages in spiritual evolution arc fourteen They are called Gunasthānas These arc- I मिथ्यादृष्टि.॥ 2 सासादनसम्यग्दृष्टि.॥ 3 सम्यड मिय्यादृष्टि ॥ 4 असयतसम्यग्दृष्टि.॥ 5 सयतासयत्त । 6 प्रमत्तसयत.। 7. अप्रमत्तसयत । 8 अपूर्वकरणस्थाने उपशमक. क्षपक ॥ 9 अनिवृत्तिवादरसाम्परायस्थाने उपशमक क्षपक. ।। 10 सूक्ष्मसाम्परायस्थाने उपशमक क्षपक ॥ 11 उपशान्तकषायवीतरागछपस्थ ॥ 12. क्षीणकपायवीतरागध्यस्थ ॥ 13 सयोगकेवली ॥ 14 अयोगकेवली चेति ।। The first is thic stage which represents spiritual blindness A person in this stage is incapable of either perception of or belief in true rcality This is the lowest stage of spiritual caistence where thought is without the value of truth and conduct without the 1 ·36 PAÑCĀSTIKĀYA-S value of goodness 2 The second stage is the stage of retrogression A person may advance in the path of evolution and become a Samyagdrsti (the fourth Gunasthāna) This stage is the opposite of the first It is only from this stage (the fourth) onwards that a person is capable of having either truth or goodness But sometimes a soul, after reaching the fourth stage which is really the next step from the first, may have the misfortune of spiritual degeneration He may slip down to the bottom of the ladder This process of slipping down is the stage of Sāsādana It is only a transition period The person will very soon settle down in the first stage Hence the second stage does not really mean the next slip from the first So also the third stage is the spiritual oscillation between first and fourth It is also a transition stage 3 The third stage represents the mixed quality The characteristics of the first and of the fourth stage get inextricably mixed together. The spiritual character is indeterminate. A person cannot be brought under either the first class or the fourth class Hence it is called Miśragunasthāna 4 The fourth stage represents the beginning of the spiritual well being Here is the possibility of truth and goodness But still there is not active effort to elicit true thought and good conduct The absence of this effort is associated with the right spiritual disposition The ladder is called Samyaktva A person who is in this stage and who is without the effort to exhibit the innate powers is Asamyata Samyagdrsți 5 The fifth stage represents partial effort to draw out the spiritual powers In this stage a person has not only the desirable spiritual disposition but also makes some effort towards further development He is called a Desayratı 6 The sixth stage represents whole-hearted effort Complete and possible control over self is associated with the true bent of the spirit But still the whole-hearted good will is not yet free from tempting desires and impulses There is the chance of these impulses getting the mastery for there is not yet complete renunciation Hence this stage is Pramatta Samyata 7 The Seventh stage is called Apramatta Sanyata In this stage the In this stage the tendency to be attached by the outer things is thoroughly overcome Spiritual strength is firmly established Spirit has conquered the body This stage is the critcial stage in the spiritual evolution From here begins the double path of higher spiritual evolution. One path leads to absolute perfection And the other relative perfection. The former is associated with the annihilation of Karmas The latter with the suppression of them The former is called Ksapaka Śrenī the ladder of annihilation, the latter is called Upašama Sreni—the ladder of pacification of Karmas Manahparyaya-Jõāna appears only in a person who has reached this critical stage of higher spiritual evoloution ·ÉNGLISH TRANS, eic 3 Hence it must be considered as an extraordinary psychic quality acquired only after rcaching a high stage of spiritual cvolution Before proceeding to describe the characteristics of the other stages of evolution let us note the further qualities of Manahparyaya This psychic capacity is peculiarly limited by time and space Though it is higher than ordinary mental faculty, though it is supernormal still it should not be considered even a approaching Kevala Jñāna of the two kinds of mind-knowing Vipula Mati is considered to be greatly superior to the other The limitations given are as follow - Rumatı Manahparyaya from the point of time has a lower limit as well as a higher limit In its lower limit it may apprehend the thoughts of another individual during his lifetime or it may cytend to two or three Bhavas or births before and after The upper limit is upto seven or cight Bhavas or births before and after From the point of view of space its lower limit is to the redius of a Gaiyul or about two leagues and the upper limit is the radius of onc yojana The second, Vipuluman has the lower time limit of seven or eight births whcrcas the higher is innumerable Its lower distance limit is round a radius of one yojana and its higher distance limit is upto Mănuşottara mountain and not beyond that This Mānusottara Saila is according to Jaina Geography the limit of human habitation When we examine the limitations described above it is clear to us that the latter Vipula Mati is decidedly the higher supernormal faculty Therefore the commentator's interpretation of wpuld as kupila or crooked really means Rythmic or undulatory manifestation Whereas the former is straight and direct The rythmic manifestation is naturally capable of greater efficiency This is illustrated by several rythmic movements in Nature, as in the heartbeat This Psychic faculty evidently through this rythmic or undulatory manifestation is able to achieve better and higher results than those of Rjumatı 8 The eighth stage represents the acquisition of a spiritual weapon called the first Sukla Dhyāna This is an instrument by help of which Karmas are to be destroyed This is a unique Psychic force never before experienced by the Self Hence it is Apūrva Karana This stage is represented in both the ladders of development Upašamaka and Kşapala, 1c, self in this stage may be in the path of annihilation or in that of pacification of Karmas The ninth stage represents spiritual warfare Equipped with the weapon of Sukla Dhyāna, Self-the warrior, destroys the grosser desires This spiritual warfare is also associated with both the paths of development Būdara Samparāya Sampāraya means warfare Bādara means gross warfare or conflict with gross desires and impulses of this soul 10 The tenth stage is the stage of the same spiritual warfare when the subtle impulscs of the soul get destroyed This stage also has representatives in either ladder, se, as the result of the spiritual struggle the gross and subtle desires may either be rooted out or supressed. One who roots them out is Kşapaka and one who supresses them is Upašamaha 9 ·38 FAÑCĀSTIKĀYA-S 1 Süh sma Samparāya Conflict with subtler impulcs 11 The eleventh stage is the stage where spiritual peace is sccured, but here peace is the result of suppression Hence it may not be quite secure The spiritual harmony may yet be disturbed If it gets disturbed then there may be the misfortunc of slipping down again But the fall will be to the Apramatta Gunasthāna from which the two Śrenis branched off 12 The twelfth stage represents the corresponding step in the ladder of annihilation, 1e after the destruction of subtle and gross desires with the help of Suhla Dhyana the self may pass on to Ksina-kasāyasthāna which is the twelfth This is just below the stage of perfection 13 This stage is certainly the stage of Perfect Emancipation Kevala Jõāna is Icached but there is still yoga (manaracanakāja or mind, speech and body) Hence this stage is called Sayogakevalı, the Kevalı who has still joga 14 The last is the stage where even this joga disappears The stage immediately after the disappearance of yoga is called Ayogakevalı The Siddha state is considered to be a transcendental stage Therefore it is considered to be beyond this classification of Gunasthānas It is purely metemperical and therefore description by difference of degree will have no meaning with reference to this transcendental Ego 41+5. Then the Kevala-jñāna--the ideal knowledge This is the result of the destruction of the four Ghātıya Karmas, co-existence with infinite qualities such as infinite bliss the desire of all the faithful and the pure and that which makes even a Devendra discontented in his own glory णाणं यिणिमित्त केवलणाणं ण होदि सुदणाणं । णेयं केवलणाणं णाणाणाणं च णत्थि केवलिणो ॥४१*५॥ . 1 [FITFT stofafaa hata awafa STATIWA I ज्ञेय केवलज्ञान ज्ञानाज्ञान च नास्ति केवलिन..] 1 1 1 1 41*5 Kevala Jñāna is knowledge par excellence It is not conditioned by objects of knowledge It is not even Śrutajñana which is consequent upon study To the person who has acquired perfect knowledge there is no diversity of knowledge Șo let it be known COMMENTARY-Kevala Jñāna complctely comprehends all Dravyas and all their modifications The author of Tattvārtha Sūtra says sai va-dravya-paryāyeșu kevalasya The infinite number of Jiva Dravyas, the infinite number of Physical bodies, the two physical principles of rest and motion and infinite space and time all become transparent to Kevala Jñāna There can be nothing which is not comprehended by this knowledge. 1 ·ENGLISH TRANS, etc 39 The contents of this knowledge constitute the whole of reality This is not conditioned by objects It is absolutely self-determined Therefore all the Dravyas and the Paryāyas are at the same time evident to Kevala Jñana This unconditioned simultaneous comprehension of reality makes it fundamentally distinct from Mati Jñāna or Śruta Jiāna and also from thc other two The other four jñānas are limited in efficiency and extent And Kevala Jñāna knows no such limitations Again Mati, Śruta, and Avadhi, are subject to degeneration and corruption But Manahparyaya and Kevala do not have any such tendency But the capacity of Kevala Jñāna is infinitely higher than even Manahparyaya In short it is the absolute and unconditioned wisdom 41*6 After describing the five kinds of right knowledge (Samyagjñäna), the author mentions the three Ajñānas or the kinds of wrong knowledge मिच्छता अण्णाण अविरदिभावो य भावावरणा। JTA 955 A QE TVOtu geqatot a 1188* Ell [मिथ्यात्वाद् अज्ञानम् अविरतिमाव च भावावरणात् । ज्ञेय प्रतीत्य काले तथा दुर्नय दुष्प्रमाण च ।।] 41*6 If Mithyātva which veils the faculty of perception of and faith in reality appears, then knowledge gets vitiated and becomes Ajñāna and the regulative principle of conduct also becomes corrupt Again during the process of investigating reality the standard of truth and the methods of reaching it all become misleading and untrustworthy COMMENTARY-Mithyātva is the condition of Ajñāna Its presence in a soul is responsible for several undesirable consequences This Mithyātva may be innate or acquired In the case of persons who have congenital Mithyātva their faculty of understanding is also corrupt from birth They have ionate Ajñāna Kumati and Kuśruti But in the case of persons who acquired this Mithyātva after losing Samyaktva, their right knowledge turns into erroneous one The effect of Mithyātva is not confined to corrupting the faculty of understanding It indirectly affects conduct also, such a person because of his Ajñāna is incapable of chosing the rigth path Evil becomes his good And lastly, even If there is any effort after truth, it ends in mere illusion so long as there is the primary sourcc of evil, Mithyātva, intact 42 After describing Jñānopayoga he goes on to speak about Darśanopayoga, the faculty of perception ·40 PAÑCĀSTIKĀYA-S दसणमवि चक्खुजुदं अचक्खुजुदमवि य ओहिणा सहियं । अणिधणमणंतविसयं केवलिय चावि पण्णत्त ॥४२॥ [दर्शनमपि चक्षुर्युतमचर्युतमपि चावधिना सहितम् । अनिधनमनन्तविषय कंवल्य चापि प्रज्ञप्तम् ॥४२॥] 42. Perception or Darsana is of four kinds Perception through visual sensations, perception through non-visual senses, again that through the faculty of Avadhi, or clairvoyance, and lastly through Kevala or infinite perception, which is unlimited and apprehends all reality Thus is it described COMMENTARY-Darśana or perception implies merely the awareness that a thing It corresponds to knowledge by acquaintance Understanding the reality thus apprehended is Jñāna In a rough way, Darśana and Jõāna may be said to correspond to the sensibility and understanding of Kant's system Thus understanding and perception apprehend things gradually one after the other But in the case of Kevalis the two faculties are co-extensive with the complete reality The whole existence is perceived and understood at the same time, and as there is no reality beyond such faculty, it is not necessary for such a person to attend to things one after the other exists 43 After describing Jñana and Darsana the author, in order to clear the doubt of a Naiyāyika student for whom substance and quality are absolutely distinct, explains that the distinction is only relative, and he also mentions the diversity of Jñāna of faecafa orientat mot uport for Elfar utenfor AFET farirea foru afau fa morte 118311 [न विकल्प्यते ज्ञानात् ज्ञानी ज्ञानानि भवन्त्यनेकानि । तस्मात्तु विश्वरूप मणित द्रध्यमिति ज्ञानिभिः ॥४३॥] 43 The soul is not distinct from its attribute of Jõāna or knowledge, and because the ways of knowledge are diverse the world of reality or the universe is also said to be multiverse by the wise COMMENTARY—There can be no knowledge apart from the knower Self and its knowledge are inseparable Again knowledge is also intimately related to the objects known There are diverse forms of knowledge This implies that the objects of knowledge are also diverse Hence from the point of view of objects, they are both one and many one because of the common Dravyatva and many because of the different ways of apprehending objects The proposition that the reality is one and also many is not self-contradictory according to the Jaina system, hence the statement that reality is uni- ·ENGLISH TRANS, etc 41 verse is not incompatible with the reality is a multiverse' The point emphasized in the gātha is mainly the inalienability of the attribute from the thing 44 Then he points out the absurdity of the view that substance and the attribute are entirely distinct जदि हवदि दव्वमण्ण गुणदो य गुणा य दव्वदो अण्णे। coatofaqatat ceathra qaafar 118811 [ofa wafa Hut guage 782 TRUST द्रव्यानन्त्यमथवा द्रव्याभाव प्रकुवन्ति ॥४४॥] 44 If the substance is entirely separate and distinct from its qualities, then it may change into infinite other substances or again if the qualities can exist separate from their substance, there will be no necessity for a substance at all. (In either way the result would be absurd ) COMMENTARY--The relation of substance and its qualities is an extremely difficult problem for a metaphysician Some would emphasize the qualities to the detriment of substance and some would emphasize the substance at the cost of qualıtıcs In either case the result would be absurd because of the false emphasis We may have the world of unchanging reality of Parmenides or a world of cternal flux of Heraclites, but both these worlds are so far removed from the world of our concerete experience In our world of concrete experience things and qualities are of equal importance In fact the distinction is not absolute There can be no qualities apart from substance nor substance without qualities If substance is deprived of all its qualities and if it is still the possible substratum of qualities then different groups of qualities may get associated with that substratum, ie, the same substance has the chance of becoming infinite other substances This is a manifest absurdity Or again if the attributes can float themselves without any fixing substratum then they would by their own combination constitute a thing and the category of substance is no more necessary To think of reality as identical with On account of internal qualities apart from the qualified thing is also equally absurd contradiction the vicw that qualities may be different from substance is condemned The argument adopted by the author reminds us of Burhley and Humo Burkley's argument against Locke's doctrine of substance similarly emphasizes the This unknown 'x' may get absurdity of an unknown 'X' which is substance for Loche several determinations and thus may become several distinct things But Burkley's main His attack on substance is based upon argument is slightly different from the author's ·42 PAÑCĀSTIKĀYA-S the absurdity of abstract ideas Again Hume after reducing the world to a group of sense-presented ideas points out the absurdity referred to in the latter half of the Gathā by his doctrine that anything may be the cause of anything else Similar tendencies are not altogether absent in Indian thought You have the one sided emphasis both in Vedantism and Buddhism The idea of Nirguna reality and the principle of Ksaniha Väda are the two rival doctrines, and both arc condemned by the author, qualityless reality and the qualities bringing about a new reality every moment are both untenable according to the author 45 1 Next the author rejects the following vicws - That substance and qualities are absolutely identical 2 That they are absolutely different 3 That they are absolutely identical and different at the same time Then he establishes their conditional or relative identity and relative difference अविभत्तमणण्णत्तं दव्वगुणाणं विभत्तमण्णत्तं । userfa foroaure a faqatla fe a afe 118811 [अविभक्तमनन्यत्व द्रव्यगुणाना विभक्तमन्यत्वम् । नेच्छन्ति निश्चयज्ञास्तद्विपरीत हि वा तेषाम् ॥४५॥] 45 Those that know the truth do not recognise any of the following views as to the relation of substance and quality that they are absolutely identical and inseparable, that they are distinct and separate in every way, and lastly that they are both distinct and identical at the same time COMMENTARY-The doctrine maintained by the author is that substance and quality are not distinct and separable in rarun-natura, but only in thought, and there too, the distinction is only relative, ie, the quality cannot be thought of as absolutely independant of substance Still it can be'attended to as distinct from the thing Hence it is that the three views mentioned in the Gāthā are rejected 46 From the point of view of Vyapadesa etc , substance and quality are in an aspect distinct ववदेसा संठाणा सखा विसया य होति ते बहुगा। à af HUTUUTET TOUTE alifa fausia 118€11 [व्यपदेशाः सस्थानानि सख्या विषयाश्च भवन्ति ते बहुकाः । ते तेषामनन्यत्वे अन्यत्वे चापि विद्यन्ते ॥४६॥]

·ENGLISH TRANS, etc 43 46 The difference between Dravya and Guna, substance and attribute, may be determined by appellation, form, number, or locality These determinants are various They hold good among things and their attributes whether these are considered different or identical COMMENTARY-These differences hold good not only among different things but also in the case of a single complex thing which is capable of internal distinction (1) The difference due to Vyapadeśa or name is of two kinds Şaştli Vyapadeśa This is the relation of the sixth case or the possessive relation 2 Kāraka Vyapadesa due to causal relation (1) Each of these may be true of different things or of the same thing The Possessive relation among different things is illustrated thus 'Devadatta's cow' The same relation is illustrated by a single complex thing 'The branch of a tree' or 'Jinas' attributes' Here the possessive relation is distinctly internal in the very same thing (2) Kāraka or causal relation This is also Vyapadeśa difference, ve difference due to Nomenclature or appellation Kāraha-samjõā also holds good between two different things or in the same identical complex thing Kāraka or causal relation is recognised to be of sıx forms, ie in a complete causal relation sıx elements are implied- Kartā or agent or subject 2 Karma, the object or effect 3 Karana, the instrument 4 Nimitta, the purpose 5 Sakāśa, the place from which the effect issues 6 Adhikarana, the place in which the cause operates The illustration given below implies all these six elements (a) Causal relation among different things See the following sentence 1997 =Devadatta (Kartā or subject or agent) 47a fruit (Karma or object) Agu=with the hook (Karana or instrument) BTCFT4=for Dhanadatta (Nimitta or purpose) Art=from the tree (Sakāśa or the place of issue) af#1974=from the orchard (Adhikarana or the place of operation) gafantfa=plucks down This sentence illustrates the different aspects of causal relation that may exist among different things The proposition "Devadatta pluchs a fruit for Dhanadatta from a tree in his orchard with a hook" relates several independent things Whereas the next illustration shows how the same causal relation with the six elements may exist in an identical thing तदेव आत्मा (कर्ता) आत्मान कर्मतापन्नम् आत्मना (करणभूतेन) आत्मने निमित्तम् आत्मन सकाशात् आत्मनि अधिकरणभूते ध्यायति । 1 1

·44
PAÑCĀSTIKĀYA--S
“Ātma about himself with his self-reflection for his own purpose drawing out of him-
self and yet reposing in himself contemplates ” Here the causal relation is with reference
to the same complex thing
(2) Samsthāna—the difference of figure or form This determinant also is illustrated
with the different things and with the same thing
(a) Tall Devadutta's tall cow The Samsthāna determinant is applied to two
different things
(b) The tall branch of a tall tree Here the determinant is applied to the branch
and the tree which are not two separate things mürtadravyasa murtaguna Here also
the determinant Mūrta or visual form refers to Dravya and Guna which are not separate
and distinct
(3) Samkhyā or number
(a) Devadatta's 10 cows The quantitative difference here is between two distinct
things--Devadatta and Cows
But the quantitative difference may exist internally in the same thing as the 10
branches of the tree or the infinite attributes of Dravya
(4) Vişaya or locative difference
(a) 'In the cowshed is the cow' Here the Visaya or the locality is external or Bheda-
Visaya
(6) Abheda-Visaya or the internal locative relation 'In the substance are the
qualities'
Thus the difference due to Vyapadesa, Samsthāna, etc , is seen among different things or
in the same thing which is internally differentiated Hence when one kind of relation is imp-
lied it need not be confounded with the other If substance and attributes are said to be
different, this difference need not be interpreted to make the two distinct and separate
Hence the relation between substance and attribute can certainly be from one aspect a
relation of difference and still the two need not be absolutely distinct In short the rela-
tion between substance and attribute may be one of identity and difference That this
relation of identity in difference is not self contradictory is supported by analogy The
illustrations of the same thing internally differentiated given above justify the attitude of
the author
47
Again he speaks of the relation of ownership or possession This relation may exist
between two different things or in the same thing internally differentiated Hence by
analogy he brings out the Ekatva-Nānātva aspect of the relation
णाण धणं च कुव्वदि धणिणं जह णाणिणं च दुविहिं ।
भण्णंति तह पुधत्तं एयत्तं चावि तच्चण्हू ॥४७॥

·ENGLISH TRANS, etc 45 [ज्ञान धन च करोति धनिन यथा ज्ञानिन च द्विविधाभ्याम् । भणन्ति तथा पृथक्त्वमेकत्व चापि तत्त्वज्ञा ॥४७॥] 47 Just as Dhana and Jñāna (wealth and wisdom) make the owners Dhani and Jñäni (the rich and the wise) thus expressing two ways of relationship (unity and diversity) so also the relation between substance and qualities implies both the aspects of identity and difference Thus say those that know the truth COMMENTARY-One who owns Dhana or wealth becomes on account of that ownership a Dhanı-lhe rich Here too, different things because of the relation of possession are brought together, ie, because of possession there is union and again because of possession the things uniting must be different Things may exist as separate and distinct when the relation may unite them or there may be single thing which because of the relation may get differentiated The illustration of Dhana, Dhani is of the former kind The illustration for the latter is Jñāna, Jñānı The person to start with is one, but on account of this relation of possession the single entity gets differentiated In order to be called Jõāni one who possesses Jñāna or wisdom the possessed thing must be differentiated from the owner Otherwise the relation of ownership will have no meaning Hence We have to admit that the relation of ownership implies both unity and diversity whether the things related are different or identical in themselves Thus the author concludes that the relation between substance and its qualities exhibits both these characteristics It is not incoherent to associate both the characteristics with the relation 48 Then he points out the absurdity that would result if Jñāna and Jõāni (the knower and knowledge) are taken to be entirely distinct and separate णाणी णाण च सदा अत्थतरिदा दु अण्णमण्णस्स । दोह अचेदणत्त पसजदि सम्म जिणावमद ॥४८॥ [ज्ञानी ज्ञान च सदार्थान्तरिते त्वन्योन्यस्य । द्वयोरचेतनत्व प्रसजति FRUIT 118511] जिनावमतम् 48 If self and its knowledge are always substantially distinct one from the other, then cach will become non-conscious or non-spiritual entity That view being selfcontradictory would undoubtedly conflict with the truth revealed by Jina COMMENTARY-Soul and knowledge are called spiritual or conscious entities only because of their identity If the two are entirely absolute and distinct they would cease to be spiritual Soul would be deprived of thought and hence will cease to be a conscious being and knowledge or thought per-se would have no association with the thinker and hence will become again non-spiritual Thinker without thought would ·46 PAÑCĀSTIKÄYA-S. be blind and thought without thinker would be chimerical The person who maintains such a view would contradict himself because of his own thought the Jaina view is free from such a contradiction Here we have to notice one important thing "Jināvamatam" is not to be taken as the reason for rejecting the opposite view The real standard of truth or Pramāna is not the principle of revelation Though no doubt the Jaina system of thought is very often referred to as revealed by Jina, the system is acknowledged to be true not because it is revealed by a great spiritual being but because the revelation is borne out by the nature of Reality Jaina thinkers therefore attach more importance to absence of self-contradiction than to revelation A doctrine must not contradict any previously accepted truth "Pūrvāpara-virodha" is the main thing that is dreaded by the Jaina thinker Hence the author's rejection of the opposite view because it is inconsistent with Jaina thought is really based upon the internal self-contradiction involved in the rejected view interpreted otherwise then the Jaina position would become self-contradictory When the Jaina rejects the Vedas of Brahmanic thought, though they are claimed to be revelation from the divine being, on the ground that they involve internal inconsistency, he cannot have recourse to the very same method of depending upon revelation. For according to his principle even revelation must sland on logical evidence + If it is 49. If Self and thought be really distinct then the two would never be able to constitute a single spiritual being even by the process of combination ण हि सो समवायादो अत्थंदरिदो दु णाणदो णाणी। अण्णाणि त्ति य वयणं एगत्तपसाधगं होदि ॥४६॥ [न हि स समवायादर्थान्तरितस्तु ज्ञानतो ज्ञानी। अज्ञानीति च वचनमेकत्वप्रसाधक भवति ॥४६॥] 49 If the Self is entirely distinct in nature from thought then he cannot become, even by combination with thought, Jñānı or the thinker 'Unthinking thing' will still be the name denoting the identity brought about by the combination of substance and quality which are in themselves unthinking things COMMENTARY-If Self and thought are in themselves unthinking things then by combination they would still be unthinking Consciousness is not to be derived from nonconscious elements existing severally or in combination If thought is an adventitious characteristic of the self then before the acquisition of thought he must have been either Jñānı or Ajñāni (thinking or unthinking) If he is thinking then the combination with Jñäna is un- ·ENGLISH TRANS, etc 47 necessary and useless But if he be unthinking then, is that attribute "unthinking again innatc or adventitious? If it is adventitious, then the self cannot acquire thought for this attribute is incompatible with his former acquisition If the unthinking quality is innate than the thinking quality may as well be taken to be innate Thought then is not an adventitious attribute of the self Self is Jñāni not as a result of combination of self and thought Even the perfect knowledge Kevala Jñāna is innate in the soul, though it is Vciled for the time being by the Karmas 50. Then since there is no other relation than identity between substance and quality the explanation by the principle of combination is shown to be upwarranted and absurd समवत्ती समवाओ अपुधब्भूदो य अजुदसिद्धो य । Afet gaay Troj atopar far fare for forfest 118011 [समवर्तित्व समवाय. अपृथग्भूतत्वमयुतसिद्धत्व च । amigoTIAT agar fafafafar farfadet 118011] 50 The relation between substance and quality is one of co-eval identity, unity, inseparability, and of essential simplicity That is why the unity of substance and qualitics is said to be not the result of union or combination COMMENTARY-The terms Samavāya implies mainly unity and also union Union implies the existence of indcpendent elements which constitute the unity The elements must be prior to the unity Then unity will be the result of combination The relation between Guna and Gunın is not one of combination Hence though the author designates the relation by the term Samavāya he strictly excludes thc other implication of the term The term means nothing more than oneness or unity Dravya and Guna, substance and quality, are merely the different aspects of the same reality and as such they must exist together without beginning and without end This eternal co-existence is implied by the term Samavāya This co-existence of Dravya and Guna is termed Samavāya or unity by the author The very same relation implies inseparability of the two though they are different in name Hence is the relation called aprthag-blütatyam Again since the unity is not brought about by combination of two independent elements it has ayuta-siddhattyam Therefore the relation is one of unity and not of union 51-52 Then hc establishes by analogy that substance and quality though distinguishable in thought are not distinct in nature

·48
PAÑCĀSTIKĀYA-S
वण्णरसगंधफासा परमाणुपरूविदा विसेसेहि ।
दव्वादो य अणण्णा अण्णत्तपगासगा होति ॥५१॥
दसणणाणाणि जहा जीवणिबद्धाणि णण्णभूदाणि ।
ववदेसदो पुधत्तं कुवति हि णो सभावादो ॥५२॥
[वर्णरसगन्धस्पर्शा परमाणुप्ररूपिता विशेष ।
द्रव्यतश्च अनन्या. अन्यत्वप्रकाशका भवन्ति ॥५१॥
दर्शनज्ञाने तथा जीवनिवद्धे अनन्यभूते।
व्यपदेशत. पृथक्त्व कुरुतः हि नो स्वभावात् ॥५२॥]
Colour, taste, smell and touch are the qualities of the primary atom They
are not said to be really distinct from their material substratum though they are
undoubtedly distinguishable from it as regards name, form, etc In the samc way
perception and understanding are really inscparable from the self and are not distinct
from it, though from the point of name, form ctc, they may be spoken of as distinct
from the substratum Ego In short, though distinguishable in thought the faculties are
not really distinct
COMMENTARY-The author establishes the proposition that distinction in thought
does not necessarily imply distinctness in nature What may be distinguished by comparison
may in reality exist in essential unity This result is obtained by the principle of analogy
In the case of matter the qualities are not distinct and separate from the substratum,
though they may be referred to by different names, by different forms, and so on
Exactly in the same way are the conscious qualities of perception and undrstanding related
to Jiva As attributes they are distinct from the ego and may be distinguished by name,
form, number, etc But still they are not really distinct from it
Distinctness necessarily presupposes an underlying identity between the things com-
pared Apart from this identity there can be no comparison and distinction What are
distinct must really be identical Hence distinction in thought instead of presupposing
distinctness in nature, implies identity This view of the author is borne out by modern
thought Thus ends the section dealing with the attribute of upayoga
53.
The next section deals with the three remaining qualities of Jiva kartstra, bhoktstra,
and karma-samyuh tatia acting, feeling and being associated with Karmas In the begin-
ning the author describes the nature and number of Jīva Dravya which is the substratum
of all the nine attributes
जीवा अणाइणिहणा संता णंता य जीवभावादो।
सम्भावदो अणंता पंचग्गगुणप्पधाणा य ॥५३॥

·ENGLISH TRANS, etc. 49 1 [जीवा अनादिनिधना. सान्ता अनन्ताश्च जीवभावात् । सद्भावतोऽनन्ता. पञ्चामगुणप्रधाना. च ॥५३॥] 53 Jivas according to their characteristics have neither beginning nor end, have beginning and ead, have beginning but no end Thus having these five fundamental qualities they are as existences infinite in number COMMENTARY-Jivas realy are the agents, since they bring about different modes with the different names They arc described as 1) without beginning or end, 2) with beginning and end 3) and with beginning and no end If we attend to the essential nature of Jivas (pārmāmiha bhāva,) re, their thought or consciousness then thcy may be said to have neither beginning nor end, as spiritual caistences they are eternal Neither are they created nor can they be destroyed 2 The very samc Jivas from thc Psychic qualities of Audayika, Aupasamika, and Kşayopasamiha have both beginning and end 3 But from the Kşãyiha Bhāva they have beginnig but not end It cannot be said in the last casc that becausc there is beginning there must also be an end When they are frec form Unadhis then they realise their true nature, then they become Siddhas Jivas that are found with such characteristics are infinite in number Again it cannot be said that in the case of these Jivas which really have neither beginning nor end the other characteristics would be inconsistent The other characteristics are, having both beginning and end and having beginning but no end These characteristics are true of Jivas because of Karmic entanglements The presence of Karma with Jiva is the condition of Samsūric transformations and Jivas in Samsārıc cycles have both birth and death But in the last stage towards emancipation from Karmas, Jivas may be said to have only birth but no death For there is spiritual immortality as the result of complete emancipation The five fundamental characteristics implied in this gāthā are the five Jiya-Bhāvas mentioned in the 62nd gathā These are 1) audayika 2) aupasanuka 3) bsayopaśamıka 4) ksāyika 5) pārināmikabhāvāh The last one is the attribute of consciousness This conscious nature is eternal Hence Jiva is anādı-nıdhana without beginning or end The first three bring about Samsăric changes of birth and death Therefore from their aspect Jiva has both beginning and end The fourth is the characteristic of emancipation The emancipated Self has beginning but no end 54 Though Jivas are truly eternal yet they are born and they die because of accidental conditions of Karmic associations To be eternal and to have births and deaths are not ·50 PAÑCĀSTIKĀYA-S, really conflicting एवं सदो विणासो असदो जीवस्स होइ उप्पादो। gta foarte uforg' stoortou face fata 119811 [एव सतो विनाशोऽसतो जीवस्य भवत्युत्पादः । इति जिनवरणितमन्योन्यविरुद्धमविरुद्धम् ॥५४॥] 54 Thus Jivas that are, may die and those that are not may be born, thus sayeth the Jina Though the statements (this Sūtra and the 19th) are apparently conflicting they are not really contradictory COMMENTARY--From Dravyārthika Naya, i e, from the aspect of essential nature, Jivas can have neither birth nor death But from Paryāyārthika Naya, from the point of modifications, they have births and deaths The two propositions are quite compatible with one another as they state two different aspects of Jiva The other proposition with which this gātha appears to conflict is the gāthā 19 एव सदो विणासो असदो जीवस्स णत्थि उप्पादो। There is no death for the existing Jivas, nor birth of the non-existing oncs This certainly appears to contradict the present Sūtra and the commentator establishes that the conflict is only apparent and not real - 55 Then it is pointed out that the death of Beings that are and the birth of those that are not are the result of Gatınāmakarma: the Karma that brings about for the soul different modes of existence रइयतिरियमणुया देवा इदि णामसंजुदा पयडी। कुन्वंति सदो णासं असदो भावस्स उप्पादं ॥५५॥ , 2 -- [नारकतिर्यड मनुष्या देवा इति नामसयुता प्रकृतयः। कुर्वन्ति सतो नाशमसतो भावत्योत्पादम् ॥५५॥] 55 Life in hell, life as plant or animal, as man or as Deva, these states of being are caused by their respective Nāma Karma Prakrtis These bring about death to the Jivas that are and birth to those that are not COMMENTARY-The different states of existence are the different modifications of Jiva brought out by upādhi or Karmic conditions Those Karmas that determine the next individual state of Jiya are Nāma Karmas These Nāma Karmas are the real causal conditions that lead the soul to manifest in a particular form These forms appear and disappear Birth and death are characteristics associated with these forms or modes Just as waves may appear and disappear in the surface of ocean as the result of wind, while ·ENGLISH TRANS, etc 31 the shcet of water is really unaffected, so Jiva remaining eternal and changeless in its real essence is the basis of the diffcrent waves of existence appearing and disappearing And those waves in the ocean of life are brought about by upādhıs or Karmic conditions The characteristics of birth and death which are really true of the form of existence are also predicated of Jiya 56. After mentioning the Karmas as the condition of Samsārıc cycle the author goes to describe their nature Here he explains the origin of the five Bhāvas ie, emotional states of consciousness उदयेण उवसमेण य खयेण दुहि मिस्सिदेहिं परिणामे। जुत्ता ते जीवगुणा बहुसु य अत्थेसु वित्थिण्णा ॥५६॥ [उदयेनोपशमेन च क्षयेण च द्वाभ्या मिश्रिताभ्या परिणामेन युक्तास्ते जीवगुणा बहुषु चार्थेषु विस्तीर्णा ॥५६॥] 56 On account of the rise, suppression, annihilation, mixed suppression and annıhilation of Karmas, by the intrinsic nature of self unconditioned by Karmas, Jiva has five Bhāvas or thought characteristics These are fully described in the Āgamas (satthesu ] COMMENTARY--Karmas are considered to be physical in nature These physical conditions determine the Psychic characteristics Five different classes of Karmic conditions arc mentioned Each of these is the causal condition determining its corresponding Bháva or thought state in Jiva These conditions are Udaya, or rise of Karmas, 2 Upašama, or suppression of Karmas, 3 Kşaya or eradication, 4 Kşayopaśama, the mixed process of eradication and suppression, 5 Parināma, or the unconditioned thought These five conditions (four physical and one spiritual) determine respectively the Bhāvas And these are 1 Audayika Bhāya, 2 Aupaśamika Bhāva , 3 Kşāyıka Bhāva , 4 Kṣāyopaśamika Bhāva , 5 Pārınāmika Bhava The last one is unconditioned by Karmas It is Nirupādhi character, whereas the other four are generated by the changes in physical conditions or upådhıs The last

·PANCASTIKAYA-S
52
Pārınāmika Bhāva is not causally connected with Samsāra or Mokşa It is Nışkriya
Bhāva.
मोक्ष कुर्वन्ति मिश्रीपशमिकक्षायिकाभिधाः ।
बन्धमौदयिको भावो निष्क्रिय पारिणामिक.॥
57
Next it is pointed out how these Bhāvas or thought states are brought about
कम्मं वेदयमाणो जीवो भावं करेदि जारिसयं।
सो तेण तस्स कत्ता हवदि ति य सासणे पढिदं ॥५७॥
[कर्म वेदयमानो जीवो भाव करोति यादृशकम् ।
स तेन तस्य कर्ता भवतीति च शासने पठितम् ॥५७॥]
57 Being affected by the change in Karmic material Jiva experiences certain
emotional states Whatever emotional state thus appears in consciousness is due to the
direct causal agency of Jiva Thus say the Scriptures of Jainas
COMMENTARY-Jiva is said to be the direct and immediate cause of the several
emotional states brought about by Karmic materials The extrinsic cause is physical
matter and the proximate cause is Jiva itself Karmas are alway spoken of as of two
kinds : Dravya Karma and Bhāva Karma Dravya Karma is distinctly physical A
peculiar combination of Paramānus constitutes Karma Pudgala or Karmic matter Matter
under such modification has a special attraction towards Jivas ordinarily Jiva in its
world state is generally found in association with such Karmic matter Karmic matter
and conscious states are mutually determining each other A change in Karmic matter
may bring about a corresponding change in consciousness This conscious change has a
predominent affective tone It is generally some form of emotion This corresponding
emotional state is Bhāva Karma Since it is a psychic event it is immediately determined
by mind itself It is this fact that is emphasized by the author in this Gāthā
The author recognises two distinct causal agencies as will be evident later on nimitta
kartă and upādāna kartā, Distant or remote cause and substantial cause Jiva is the
substantial cause of all its modifications, and matter may still be an extrinsic cause
Then Jiva is the Upādāna Kartā of the Bhāvas while Karmic matter is Nimitta Kartā
58.
It is this fact that is mentioned in the next Gathā That Self is the immediate cause
of the emotional state while Karmic matter is the indirect cause
कम्मेण विणा उदयं जीवस्स ण विज्जदे उवसमं वा।
खइयं खओवसमियं तम्हा भावं तु कम्मकदं ॥५॥

·ENGLISH TRANS, etc. 53 [कर्मणा विनोदयो जीवस्य न विद्यत उपशमो वा। क्षायिक क्षायोपशमिकस्तस्माद्धावस्तु कर्मकृत ॥५॥] 58 The different forms of Bhāva Karmas such as, the rising, the sinking, the annihilating and partial annihilation and sinking cannot happen in the consciousness of a Jiva without corresponding changes in Dravya Karmas or Karmic matter Therefore the Bhāvas such as Audayika which are brought about by the Bhāva Karmas may be said to be the effects of Dravya Karmas as well COMMENTARY-A change in Dravya Karma or physical Karma immediately brings about a change in Bhāva Karma 1€, a corresponding change pure or impure in CONSciousness This Bhāva Karma in its turn brings about its corresponding emotional state or Bhāva It may be pleasant or unpleasant The chain of causation is as follows - Dravya Karma, Bhāva Karma and Bhāva Karmic matter, Karmic thought and an affective state The last affective state or Bhāva which is the immediate result of Karmic thought or Bhava Karma may also be said to be the effect of Dravya Karma For there can be no Karmic thought or Bhāva Karma in a Jiva which is not determined by Dravya Karma 59 The next Gāthā is in the form of pürrapaksa from the disciple An objection is raised against the doctrine that ātmā is the sole and immediate cause of Bhāva Karma भावो जदि कम्मकदो अत्ता कम्मस्स होदि किध कत्ता। ण कुणदि अत्ता किंचि fa मुत्ता अण्णं सगं भावं ॥५॥ [भावो यदि कर्मकृत. मात्मा कर्मणो भवति कय कर्ता। न करोत्यात्मा किचिदपि मुक्त्वान्यत् स्वक भावम् ॥५६॥] 59 If these states of emotion or Bhāva are really brought about by Karmic matter how can Ātmā be said to be the cause of these Bhāvas ? But the soul's agency is such that while giving up its own state it can effect entirely alien or non-mental changes (ie, it is the cause of its own mental states which are also indirectly conditioned by Karmic matter) COMMENTARY“As has been mentioned already Dravya Karma or Karmic matter and the nature of Jiva, both determine the occurrence of a Bhava or an emotional state Still Jiva is taken to be the causal agent or Kartā to these emotional state If the Bhāvas are really due to Dravya Karma or Karric matter then how can it be consistently held that Jiva is Karta? But the answer is given thus Bhava is Psychic change and as psychic change it can only be brought about by Jiva Soul cannot have direct causal relation with material and non-mental things Again if the Bhāvas have no causal relation to ·34 PAÑCĀSTIKĀTA-S. Ina then there is no reason why it should be bound by Karma Karmic bondage necessarıly presupposes the intimate relation between Jiva and its emotional states Since there will be no logical ground for bondage in the absence of causal relation then there is no chance for Samsāra which is the result of Karmic bondage This result contradicts our Teal experience for there is Satsāra. Therefore our original supposition that the soul is not causal agent for his emotional states is an impossible hypothesis With this indirect demonstration, the author establishes that soul is the causal agent producing the emotional states which are also indirectly conditioned by Karmic matter. The disciple who raises the pûn apaksa 15 evidently a believer in the Sámkhya sy stem, अकर्ता निर्गुण शुटो नित्यः सर्वगताक्रियः । अमूर्तश्चेतनो भोक्ता जीवः कपिलशासने ।। In answering pūrrapalsa the author is really condemning the Samkhya view represented by the above śloka. 60. The answer is again strengthened by further detailed argument भावो कम्मणिमित्तो कम्मं पुण भावकारणं हवदि । ण दुसि खलु कत्ता ण विणा भूदा दु कत्तारं ॥६॥ भावः कर्मनिमित्त कर्म पुनर्भावकारण भवति । न तु तेषां खलु र्ता न विना भूतास्तु कर्तारम् ॥६०॥] 60 Bhāva or emotional states are conditioned by Dravya Karma or matter. And Karma in its tum is indeed conditioned by Karmic thought or Bhāva Soul is not the essential cause in that case and still without essential cause those changes cannot happen COMMENTARY-The author here makes use of the distinction between Upadāna Kartā and Nimitta Kartā. Intrinsic or substantial conditions, extrinsic or alien condition. Soul is the essential cause of Karmic thought, the emotional states of desire etc, Karmic matter is the essential cause of the changes in Karmic matter, i. c., the changes in each case form an independent series and yet the two series are corresponding and interrelated Bhāva or the emotional states is distinctly a psychic change As a mental fact it is immediately determined by the nature of consciousness So is the change in Karmic matter. It is entirely determined by physical conditions Matter cannot take the form of mental state nor the mind underago a physical change. The author seems to suggest a kind of psycho-physical parallelism But this parallelism is not merely the temporal correspondence of the two series The farallelism is transcended and reconciled by the doctrine of Nmitta kartā The author has in his mind such a sharp distinction betreen the thinking thing and unthinking thing as is associated with cartisianism and yet the trvo ·ENGLISH TRANS, etc 55 are related by a peculiar conception of causal relation The unthinking thing may be the nimutta kartā of thc thinking thing and conversely the thinking thing may be the nimitta kartā of the other, though certainly one cannot be the upādāna kartā of the other 61 1 The same view is further elaborated कुव्व सग सहाव अत्ता कत्ता सगस्स भावस्स। ण हि पोग्गलकम्माण इदि जिणवयणं मुणेयव्वं ॥६१॥ [कुर्वन् स्वक स्वभावम् आत्मा कर्ता स्वकस्य भावस्य । a fe geaninfafa fatata ama TEETH 11€ 811] 61 Soul which brings about changes in himself is the Upādāna cause of such mental states But not of changes in Karmic matter which are distinctly physical in nature Let the word of Jina be understood thus COMMENTARY-- The author strengthens his argument by referring to Āgama or Sruta He draws the attention of the reader that this doctrine of causation is the right viely upheld by the Scriptures 62. Then it is explained that Jiva and Karnic matter are related to their respective changes according to the six aspects of causal relation कम्म पि सग कुन्वदि सेण सहावेण सम्ममप्पाण । जीवो वि य तारिसओ कम्मसहावेण भावेण ॥६२॥ [कर्मापि स्वक करोति स्वेन स्वभावेन सम्यगात्मानम् । जीवोऽपि च तादृशक कर्मस्वभावेन भावेन ॥६२॥] 62 Karmic matter itself through its own essential nature indeed brings about its own changes Jiva too in the same manner through its own impure states of thought that are conditioned by Karma brings about its own thought changes COMMENTARY--The author here eniphasizes the fact that the mental states and the states of Karma form two independent series A change in the Jiva is entirely determined by the antecedent mental change In Karmic matter is determined by antecedent physical change Similarly the mental change in the Jiva is entirely determined by the antecedent mental change In short Jiva is the primary condition of mental changes and Karmic matter of its own changes The physical changes of Karmic matter cannot be attributed to Jiva nor the mental changes of Jiva to matter The sathāraka referred to by the commentator has reference to the six aspects of ·56 PAÑCĀSTIKĀYA-S causal relation already explained These are (1) Kartā (2) Karma (3) Karana (4) Nimitta (5) Sakāśa and (6) Adhikarana Each series of causal changes has by itself these six aspects 1. e, the physical and the mental series are self-sufficient and complete 63. Having heard that the two causal series are independent thc student ignorant of the principles of reasoning or the Nayas raises an objection कम्म कम्मं कुम्वदि जदि सो अप्पा करेदि अप्पाणं । किध तस्स फलं भुजदि अप्पा कम्मं च देदि फलं ॥६३।। [कर्म कर्म करोति यदि स आत्मा करोत्यात्मानम् । कथ तस्य फलं भुड ते आत्मा कर्म च ददाति फलम् ॥६३॥] 63 If Karmic matter effects its onn changes and similarly if Jiva brings about his own changes in himself why should he enjoy the results or fruits of Karma for which he is not responsible and how can Karma offer its fruits to him? COMMENTARY-If Karmic changes form an independent physical series and if mental changes similarly form an independent psychic series then why should Jiva be affected at all by physical changes and in what manner could the physical changes affect Jiya at all The student asks for the justification why the two really independent series should affect each other at all 64. The purrapakşa is answered by the seven following gathās This one states that the Loka is filled with matter. ओगाढगाढणिचिदो पोग्गलकाहिं सव्वदो लोगो। सुहुमेहिं बादरेहि य गंताणतेहि विविधैर्ह ॥६४॥ [अवगाढगाढनिचित पुद्गलकार्य सर्वतो लोकः । सूक्ष्मदरश्चानन्तानन्तविविधै. ॥६॥] 64 With material bodies of form perceptible and imperceptible, infinite of infinites 10 number, and of multifarious kinds by constitution, the world is in every respect filled without interspaces COMMENTARY—The author is trying to answer objection by showing first the possibility of connection between Jiva and Karmic matter The world space is throughout filled with material bodies Some of these are minute and some of these are perceptible to the senses Of these minute forms some have the peculiarly necessary constitution which would make them fit to be Karmas These are called Karma-varganás Karma-varganās are physical molecules of a particular constitution which gives them the tendency to be ·ENGLISH TRANS, etc 57 attracted by Jivas They are otherwise known as Karma-prāyoga-pudgala The world that is filled with such materials also contains Jivas The Jivas and Karma-varganās co-exist and by the merc fact of contiguity Jiva and Karmic matter are brought together The settling of Karmic molecules in Jivas is evidently explained by the author as a necessary result of contiguous co-existence He does not want to assume that Jiva has positive attraction towards Karmic matter If any such active influence on the part of Jiva is presupposed, the author will be forced to acknowledge the inevitable causal intcraction between matter and Jiya The author docs not want to encourage that View Hence hic explains the contact bctween Jiva and matter as due to local conditions The commentator explains the principle of contiguity as अञ्जनचूर्णपूर्णसमुद्गकनय, 1e, the principle that the cashet filled with collyrium powder becomes black by mere contact Thus by analogy the author hopes to cxplain how two distinct things, Jiva and matter, bccome related together 65. How is it relevant to say that the world is filled with Karmic matter? How is it an answer to the above objection? The author in this gāthā shows the relation between the answer and the objection अत्ता कुणदि सभाव तत्थ गदा पोग्गला सभावेहि। गच्छति कम्मभाव अण्णण्णोगाहमवगाढा ॥६५॥ [मात्मा करोति स्वभाव तन्त्र गता पुद्गला स्वभाव । गच्छन्ति कर्मभावमन्योन्यावगाहावगाढा ॥६५॥] 65 Jiva as determined by its own nature creates its own changes But existing in the same place there is Karmic matter This Karmic matter gets inseparably bound with Jiva and manifests as modes of Karma such as Jõānāvaraniya COMMENTARY-Here the author cmphasizes the fact that Karmic matter is entirely self-determined in its modifications So also is Jiva Jiva according to Jaina belief has Samsārıc changes from time immemorial, i e, the series of Samsārıc changes is without beginning In this state it is destined to lose its pure thought and has the gross emotional qualties such as desire, anger, etc While this Jiva is undergoing such emotional states determined by its own intrinsic psychic nature there is in the same place Karmic matter which as conditioned by those mental states undergoes modifications These modifications are really determined by matter itself though externally conditioned by the mental states The mental states of an impure character create a sort of adhesive quality in Jīva The Karmic particles mcrcly by proximity cling to Jiva which has the adhesive quality Jiva gets adulterated with Karmic matters as milk and water But this adulteration is not due ·58 PAÑCĀSTIKĀYA-S to direct causal action upon Jiva 66. As a concomitent of the psychic state, Karmic matter undergoes modification in its own way जह पुग्गलदवाणं बहुप्पयारेहि खंपणिवत्ती। अकदा परेहि दिट्ठा तह कम्माणं वियाणाहि ॥६६॥ [यथा पुद्गलद्रव्याणां बहुप्रकार स्कन्धनिवृत्तिः । अकृता परदृष्टा तथा कर्मणा विजानीहि ॥६६॥] 66 Just as several molecular arrangements in matter are seen in diverse forms though Uncaused by alien agency so also the manufestations in Karmic matter occur undetermined by alien cause So do thou understand COMMENTARY-The author makes himself clear by the illustration The mere presence of light from the sun or the moon is enough to create the fiery sunset or sunrise or the rainbow or the halo These changes are all due to molecular arrangement in matter The sunlight is not directly interfering with matter in producing changes The changes are the necessary concomitants of the presence of light Similarly the presence of emotional states of desire or aversion in Jiva has as its concomitant, the changes in Karmic matter The rainbow of several iridescent colours is merely the concomitant of light, and the different manifestations of Karmic matter are also the concomitants of mental states as desire and aversion From all these examples it is clear that the author wants to reject direct causal relation between the two series and yet he wants to make out that one series is the concomitant of other 67 The author explains why Jiva should enjoy the fruits of Karma of which he is not the cause essential In answering this point the author employs the principles of Naya जीवा पुग्गलकाया अण्णाण्णोगाढगहणपडिबद्धा। काले विजुज्जमाणा सुहदुक्ख देति भुजति ॥६७॥ [जीवा पुद्गलकाया. अन्योन्यावगाढग्रहणप्रतिबद्धा । काले वियुज्यमानाः सुखदुःखं वदति भुञ्जन्ति ॥६७n] t 67 Jivas and Karmic materials are bound together strongly But when the time for their separation comes they fall apart Karmas offer their results of pleasure and pain and the Jivas enjoy them COMMENTARY-Jiva and matter in reality have only one causal function of generating ·ENGLISH TRANS, etc. 59 their own respective modcs and yet because of the concomitants they may be said to be interdetermining from the Vyavahāra View Jiva because of its emotional states of desire and hatred develops an inclination towards matter This inclination is only the nimitta or an external condition Karmic matter so determined gets bound to Jiva It is to be imagined that the material particles somehow cling to Jiva and cloud its intrinsic radiance Changes may occur in molecules as determined by temporal conditions There may be aggregation or disintegration in thcm, When such changes take place in Dravya Karma, Jiva experienccs pleasure or pain These are said to be offered by Karma from a relative point of vicw though as a matter of fact they are the modifications of Jiva One of the commentators says that just as wc experience the activity and the change in our body so also wc cxperience the change in our Karmic body for both of them are physical When we don't question ordinarily our cypericncing bodily changes, we need not question the possibility of experiencing the changes of Karmic body Thus ends the quality of bhoktam. Jiva is shown to be thc cnjoyer the enjoyer 68 Then the author has a resume of the nature of the relation between causality and affective cxperience AFET FF FFIT HIa or हि सजुदोध जीवस्स। भोत्ता दुहवदि जीवो चेदगभावेण कम्मफल ॥६॥ [तस्मात्कर्म कर्तृ भावेन हि सयुतमथ जीवस्य। भोक्ता तु भवति जीवश्चेतकभावेन कर्मफलम् ॥६॥] 68 According to Niscaya Naya or real aspect Karmic matter is the cause of its own changes But from Vyavahīra Naya or relative aspect it is, in association with psychic statcs audayıka, cic , also the cause of mental changes in Jiva. Lo I from this point Jiva becomes the enjoyer because he is by nature consciousness COMMENTARY-The author makes a distinction between absolute point and relative point of vicw Really Karmic matter is the cause of its own molecular changes From the relative point it may also be said to be the cause of mental changes Similarly with Jiva It is its own causc and from the other point it is also the cause of material changes It is by nature conscious Experience presupposes mental changes Jiva may be said to experience directly its own mental states and yet Vyavahārıcally it experiences or is affecled by things desirable and undesirable If the aspects of view are remembered then both the propositions are consistent You may say Jiva enjoys its own state and also that Jiva enjoys physical objects of sence presentation Therefore it may very well be conceded that the proposition that Jiva is the essential cause of its own mental state is compatible with the proposition that Jiva is the enjoyer of Karmic effects He is the ·60 PANCĀSTIKĀYA-S Kartā as well as the Bhoktā, the doer and the enjoser. 69 The author again refers to the Lordship of the soul. एवं नत्ता भोत्ता होज्जं अप्पा सगेहि कम्महि । हिंदि पारमपार संसारं मोहतंछण्णो ॥६॥ एवं कर्ता भोक्ता भवन्तात्मा स्वक. कर्मनि । हिण्डते पारमपारं संतारं मोहसछन्न ॥६॥] 69. The soul which is thus the agent of its own Karma, and the enjoyer of the fruits threrof. as conditioned by its own Karma, gets blinded by the verl of ignorance and roams about in the world of samsāra which is limited for the faithful and unlimited for the unfaithful COMIENTARY-Jīva is the Lord of his on a career, because he effects his own Karma, he enjoys the fruits thereof He may roam about in the world of Samsāra as conditioned by his own actions he may finally liberate himself from the bondage by walking the path of three genels Then he becomes free from his upādli This is the career of the Bhavja Java Throughout the career of the Bhavya Jna, Jiva has the characteristic of Lordship Again the Abhavya des oid of the benefits of the Jewels is denied the above career. He is destined to roam about for ever in Samsāra The Abhavya Jiva also in his onn nay is the Lord of his own career. Thus the career of Jna is entirely self determined 70. Then it is shon n how the soul which obtains the benefit of the three jewels is able to realise its true nature through its Lordship over its own career. उवसंतखीणमोहो मग्गं जिणभासिदेण समुवगदो। णाणाणुमग्गचारी णिव्वाणपुरं वजदि धीरो ॥७॥ [उपशान्तक्षीणमोहो मागं जिनभाषितेन समुपगत । Highriari fiaforgiaafa at: 111011] 70 Suppressing or annihilating the veil of ignorance which clouds the faculties of perception and will, well equipped with the three jewels which constitute the path revealed by Jina, the soul, the undaunted pilgrim that conquered the suffering and pain due to the environment, beckoned by the ideal of self-knowledge, wades through the path and reaches the divine city of perfection COVEXTARY-Jiva is co-eval with Samsāra Ordinarily Jiva is associated with Upādhis The most important of these is Mohanīja Karma This is a sort of seil ·ENGLISH TRANS, etc 61 of ignorance whose effect is twofold It may interfere with the faculty of perccption or with the faculty of Will On account of this interference there may be false knowledge or wrong conduct In the former case it is called Darsana Mohaniya, in the latter Căritra Mohaniya All the other Karmic Upādhis may be ultimately traced to the operation of this fundamental Karma This Mohaniya or the veil of ignorance may sometimes get thin and transparent or may altogether be annihilated On account of this happy occurrence Jiva may start on a very desirable career On account of suppression or annihilation of Darśana Mohaniya, Jiva is able to apprehend the nature of true reality And thus has faith in the ultimate Tattvas The faith in and comprehension of Tattvas may lead to clear knowledge of reality By this suppression and annihilation of Căritra Mohaniya, Will may be right in its decision, for right volitional choice is the consequence of true knowledge Right perception and faith, Right knowledge and Right conduct form the true path These are the three jewels Soul equipped with these three jewels must further conquer the environment The suffering and pain due to environmental conditions should not touch Jiva in any way After conquering the environment Jiva has to pursue the path of righteousness having as the goal complete self-knowledge This pilgrim in the path of life finally reaches the city of Nirvāna which is the Summum Bonum of life according to Jainism 71-2 Then the author summarises the characteristics of Jivāstilāya एक्को चेव महप्पा सो दुवियप्पो तिलक्खणो होदि। चदु-चकमणो भणिदो पंचग्गगुणप्पधाणो य ॥७१॥ छक्कापक्कमजुत्तो उवउत्तो सत्तभंगसब्भावो। TETETT otagt Flat HOTTTT forat 110211 [एक एव महात्मा स द्विविकल्पस्त्रिलक्षणो भवति चतुश्चक्रमणो भणित पञ्चाप्रगुणप्रधानश्च ॥७१॥] [षट्कापक्रमयुक्त उपयुक्त सप्तमङ्गसद्भाव । अष्टाश्रयो नवार्थी जीवो दशस्थानगो भणित.॥७२॥] 71-2 The great soul characterised by Upayoga may be said to be essentially identical and one, is again of two kinds, has three fundamental qualities, roams about in four Gatis, is marked by five primary emotional states, moves about in the world along the six directions, is capable of admitting seven-fold predication, has eight qualities, generates the pine Padārthas, manifests in ten states of existence, thus he is said to be COMMENTARY-The author in the form of a cūlıkā or summary ingencously describes Jiya He employs numerical description from one to ten When all Jivas are looked at ·62 PAÑCĀSTIKẦYAS from their essential eharacteristics they are substantially one From the point of Upadhrs they may be said to be of two classes the perfect and the imperfect, bas three primary qualities The three characteristics may be the three aspects of consciousness knowledge, will and emotion, or may be the three Jewels Darsana, Jõāna and Caritra; or may be the three characteristies of Dravya in general permanence through birth and death, or may refer to three forms of existences, substance, qualities and modes Jiva is again said to be subject to four Gatis The Gatis are already mentioned He is marked again by the five primary emotional states which are brought about by the five different changes of Karmic matter These also have been dealt with above 'Six' denotes the six directions of the world along which there may be possible movements for Jiva. 'Seven' denotes these seven fold pradıcation applicable to Jiva These are the seven propositions forming the Sapta-bhangi, 'Eight' denotes the eight characteristics of Jiva Saràsārı Jiva has the eight Karmic characteristics, such as Jñānāvarana, Darśanāvarana, Mohaniya, etc The perfect Jiva has the eight infinite Gunas such as Ananta Jñāna, Ananta Darsana, Ananta Virya, Ananta Sukha, etc Nine' denotes the nine Padārthas generated by Jiva in con- Juction with matter These are Jiva, Ajiva, Pāpa,Punya, Āstava, Samvara, Nırjară, Bandha, and Mokşa 'Ten' denotes the 10 states of existence The ten states are the (1) liberated and (9) the unliberated pine, which are five Ekendriya Jivas (Prthvikāyika, Āpkäyıla, Tejaskāyika, Vāyukāyika, and Vanaspatikāyika), and Jivas with two, three, four and five sense organs respectively 73 The perfect and the liberated soul has nothing to gain by going from one place to another Therefore he may stay in the very same place where he attains Nirvāņa But, according to Jaina view, he goes to the summit of the world The author explains why he should do so पयडिविदिअणुभागप्पदेसबंधेहि सव्वदो मुक्को। उड्डगच्छदि सेसा fafenami The fet 114311 [प्रकृतिस्थित्यनुभागप्रदेशबन्ध. सर्वतो मुक्त.। अवं गच्छति शेषा विदिग्वर्जा गति यान्ति ॥७३॥] 73 When Jiva gets liberated from the bonds of Karma which are of different aspects of substance, duration, fertility, and extensity, he reaches the summit of the Others who are in Samsāra move about in all the directions except the four diagonal corners COMMENTARY_This Gātbā refers to a religious dogma The liberated Jiva or Siddha Jiva has the intrinsic movement upwards It tends to move vertically upwards till it upper world ·ENGLISH TRANS, cic 63 comes to a stay at the summit of the Lola For it cannot movc bcyond, because of the alysence of the moving principle of Dharmīstihiya But Samsuri Jnas aller death arc said to haic movements in sıx directions They are denied the four dmgonal courses Along the cardinal points and up and down thcy can mosc These are the antirenis, the ladder paths or disembodied Jivas The disembodied JR 7 has still thc hürmana sariram-body constituted by Kūrmic maticr Tius hody is stil smamsubile body Is there any clcctro-magnetic condition which construins thc Karmic body to mosc only in the sn\ directions? We dont want to speculate ·CHAPTER II, ON PUDGALĀSTIKÄYA 74 The author mentions the four different kinds of material objects खंधा य खंधदेसा खंघपदेसा य होति परमाणू। इदि ते चदुल्वियप्पा पुग्गलकाया मुणयन्वा ॥७४॥ [स्कन्धाश्च स्कन्धदेशा. स्कन्धप्रदेशाश्च भवन्ति परमाणवः । इति ते चतुर्विकल्पा पुद्गलकाया ज्ञातव्या ॥७४॥] 74 These are the four basic modifications out of which the multifarious modes of matter are formed Be it understood that matter exists in four main modes : skandhas, skandhadesas, skandhapradeśas and primary atoms COMMENTARY-Shandhas are the aggregates of atoms This class refers to complete molecular constitution Skandhadeśa is said to be incomplete But still it is an aggregate Similarly Skandhapradeśa These three are the differences in molecular constitution The last class refers to the primary atom which is the unit constituting the other three classes This is explained in the next Gāthā 15 The respective characteristics of these four classes are given below खधं सयलसमत्यं तस्स दु अद्ध भणंति देसो त्ति। अद्धद्ध च पदेसो परमाणू चेव अविभागी॥७॥ [स्कन्ध सकलसमस्तस्तस्य त्वर्ध भणन्ति देश इति । अर्धाधं च प्रदेशः परमाणुश्चवाविभागी॥७॥] 75 The complete molecule of matter is skandha , a half of it is skandhadesa, a half of that half is skandhapradeśa , and what cannot be divided is primary atom thus say (the learned) ·ENGLISH TRANS, etc 65 COMMENTARY-The complete skandha refers to the molecule which has all the physical qualities without any exception Any physical body perceived by us may be taken as an example of complete skandha If the process of bisection is continued to infinity the limit of the series is the paramānit--that which cannot be divided further Conversely starting from the atom an aggregate of two, three, etc , more atoms will generate skandhas An aggregate of infinite number of atoms is the complete skandha (Note the atomic basis of Physics ) 76 Pudgala ultimately refers to the class of primary atoms But the name is also applied to the derivative classes of skandhas बादरसुहुमगदाणं खंधाण पुग्गलो त्ति ववहारो। ते होति छप्पयारा तेलोक्कं हि णिप्पण्ण ॥७६॥ [वादरसोक्षम्यगताना स्कन्धाना पुदगल' इति व्यवहार । ते भवन्ति षट्प्रकारास्वलोक्य ये निष्पन्नम् ॥७॥] 76 Skandhas are of two kinds Thosc that can be perceived by the senses and the minute ones beyond sense perception Thesc also are called matter conventionally These manifest themselves is six different modes by which the three worlds are completely filled COMMENTARI—The term pudgala is sprcially applicable to the primary atoms These are the indestructible material basis of the world The shandhas or molecules though derivative and secondary are also called by the same name pudgala These molecules or skandhas have the characteristics of touch, taste, smell, sound and colour They can incrcase or decrcase being aggregates They can grow or decay They are minute or large These skandhas or molecular aggregates are of six different kinds which are mentioned in the next gātha These aggregates or skandhas in their six different forms completely fill the thrce Lokas 76*1 The six different kinds of Skandbas are enumerated पुढवी जल च छाया चरिदियविसयकम्मपाओग्गा। कम्मातीदा एव छन्भेया पोग्गला होति ॥७६*१॥ [पृथिवी जल च छाया चतुरिन्द्रियविषयकर्मप्रायोग्या । कर्मातीता एव षड्भेवा. पुद्गला भवन्ति ॥७६*१॥] The skandhas or molecular aggregates exist in six different forms न Earth, 761 ·66 PAÑCĀSTIKĀYA-S 1 water, shadow, the objects of the four senses except sight, and karmic matter, and molecules which are unfit to become karmic matter COMMENTARY-The six kinds of skandhas are otherwise called thus Bädara-bādara-Solid 2 Bädara-Liquid 3 Sūkşmabādara-Apparently solid like a shadowy 4 Bādarasūksma-Minute particles evident to the senses 5 Sūksma-Minute, not perceptible 6 Sūksma-sūkşma-Very minute $ 1 Is that which cannot become combined or one, when broken , like wood or stone 2 Is the one whose parts become one again when broken , as water, etc 3 The larger cannot be broken, or divided or caught as shadow, lightning, dark- Dess 4 Though minute yet evident to the senses as taste, smell, colour, etc 5 Minute and imperceptible as Karmic matter 6 Those beioy Karmic matters up to Skandhas made up of two atoms 77 Thus after describing the various skandhas the author explains the nature of Paramānus or primary atoms which are the constituent elements of Shandhas सन्वेसि खंधाणं जो अतो तं वियाण परमाणू। सो सस्सदो असद्दो एक्को अविभागि मुत्तिभवो ॥७७॥ [सर्वेषा स्कन्धाना योऽन्त्यस्त विजानीहि परमाणुम् । स शाश्वतोऽशब्द एकोऽविभागी मूर्तिभव ॥७७॥] 77 Do you understand that whatever is the limit of all skandhas is the primary atom That same is eternal, unsounding (silent), occupying one space point and of corporeal form. COMMENTARY—The limiting unit of the process of division of molecules is the Paramānu or the primary atom Since it cannot be further sub-divided it is called atom Since it occupies a single point of space, it is one Since it is the eternal and inalienable substratum of carporeal things, it is eternal Since it is the constitutive basis of physical objects, it is the generator of physical things Since it cannot by itself bring about sound vibrations, it is non-sounding or silent These are the characteristics of the primary atom It may be noted here that, according to Jamna thought, matter is indestructible , so ·ENGLISH TRANS, etc 67 also is Jiva It is not due to the creative fiat of a Will It cannot be destroyed Atoms are the constitutive element of physical bodies Thus according to Jaina view, matter and spacc are objectively real In this respect the view is quite similar to that of modern sciencc Again it is worth noting that the atom is described as non-sounding Several Indian systems of thought associate sound with Ākāša, a term which is quite ambiguous It means either space or ether. But the Jaina thinkers distinctly explain sound as due to molecular impingement Unless one molecule of matter strikes against another there is no possibility of Sound An atom by itself is incapable of producing sound Hence it is silent Jaina physics of sound is also quite scientific 78 This primary atom is not of four kinds as some people would have such as earth, air, fire and water But it is only one 10 nature though it is the constitutive basis of the four Dhātus or modes of physical existence The atom has its own essential nature which is distinct from that of the four elements आदेसमेत्तमुत्तो धादुचदुक्कस्स कारणं जो दु । सो णेओ परमाणू परिणामगुणो सयमसद्दो ॥७॥ [आदेशमात्रमूर्त. धातुचतुष्कस्य कारणं यस्तु । स ज्ञेय. परमाणु. परिणामगुण स्वयमशब्द ॥७॥] 78 Whatever thing by its very name implies, perceptual form, is the essential cause of these four elements, is characterised by unthinking [?] mūrta nature and is unsounding, that is the atom, so be it understood COMMENTARY-The author denies the qualitative difference of Paramānus By the very name an atom implies the division of physical objects having the sense qualities of touch, taste, smell and colour From the point of spaciality it is beginning, middle and end in one from the general principle that substance and quality are inseparable, it follows that the spacial unit of atom is also the spacial unit of contract, or of smell, or of colour, ie, the unit of space occupied by the atom is also the unit of space accommodating the sense colours If the primary atom through its manifestation were to part With either smell or with the smell and taste or with smell, taste and colour then the Very atom would be annihilated Therefore the separability of the quality cannot be associated with the atom Again fire, air, earth and water, have as their constitutive cause the atom Wonderful are the qualities of primary atoms when their potential characteristics are taken into consideration The non-manifested sense qualities become actual in the aggregates or Skandhas But in the case of sound it can't be said that it is present in the atom even in saktı or potentiality for sound implies several molecules of several spacial units Therefore such a characteristic cannot consistently belong to an ·68 PAÑCĀSTIKĀYA-S atom which has only one spacial unit Paramānu is called murta for another reason also; because it can be a perceptual object for paramāradhi It is called so not because it is perceived by our senses It is distinctly transcending the capacity of our senses though it can be perceived by the Kevalın 79 Then he describes how sound is actually produced by atoms which are really without sound quality Et acquat a chamarat पुढेसु तेसु जायदि सद्दो उप्पादगो णियदो॥७९॥ [शब्द. स्कन्धप्रभवः स्कन्ध. परमाणुसघसंघात । स्पृष्टेषु तेषु जायते शब्द उत्पादको नियत.॥७९॥] 79 Sound is generated by Skandhas Skandhas themselves are the aggregates of atoms When these aggregates strike one another sound is produced which may be natural or artificial (hence sound may be indirectly associated with atoms also) COWENTARY-If the Shandhas constituted by Primary atoms strike one another there is sound If they strike of their own accord then there is natural or siâblāka sound If the striking is due to other agencies then it is prăj ogika or purposeful sound The illustrations of siabhāvika or natural sound are thunder of the clouds and the roar of the sea Prāyogika or purposeful sound is again of two kinds bhāsātmaka or Language and ablāsātmaka, non-language The language sound again may be akşarātmaka or anaksarâtınaka, articulate and inarticulate The articulate sound is made up of alphabetical sounds, the inarticulate is the language of animals Non-language sounds are of four kinds. Tata, sound produced by stringed instruments 2 Vitata, the sound produced by drum 3. Ghana, sound produced by cymbals, etc 4 Susira, sound produced by pipes and other vind instrument 1 80 1 Further description of the primary Atom That it is ekapradeśa or occupies one spacial point is specially referred to णिच्चो णाणवकासो ण सावकासो पदेसदो भत्ता। खंधाणं पि य कत्ता पविहत्ता कालसंखाणं ॥५०॥ [नित्यो नानवकाशोन सावकाशःप्रदेशतो भेत्ता। स्कन्धानामपि च कर्ता प्रविभक्ता कालसंख्यायाः ॥५०॥]

·ENGLISH TRANS, etc 69 80 The primary atom is eternal, is spacial, and yet non-spacial, is the differentiating factor of shandhas and is also the cause of their changes It is also the determinant of time and number COMMENTARY-Paramānu is associated with one space point Since it is not capable of disintegration it is indestructible and eternal Though it occupies only one space point since it is the substratum of colour and other sense qualities, it has spaciality accommodating qualities But as it has only one spacc point and as it is without beginning, middle, or end, and as it cannot accommodate another spacc point, it may also bc called nonspacial Being the constituent clement of Skandhas it may be said to be the determinant of the diffcrcncc of Shandhas For the same reason it is the substantial cause of Skandhas By its own change of position it becomes the measure of time A single instant of time corresponds to a single shift of an atom from one position to the immediately next It is also the measurc of number or quantity Being the constitutive element of Skandhas it brings about quantitative difference of things (dravya-samkhyā) Since its associated space point is the constitutive clement of space, it is indirectly the cause of quantitative difference of space (k sctra-samkhya) Since its motion from point to point corresponds to duration of time, it is also the basis of quantitative difference of time (kāla-samkhyā) Again becausc it is the basis of modification of things through aggregation or disintegration it is also the condition of the quantitative difference of modes or (bhāva-sankhya) Thus according to Jaina view the primary atom is the direct unit of things and the indirect unit of space, time and change The quantitative difference in these things and also the qualitative difference in physical objects may ultimately be traced to the constitutive of Paramānu 81. Further description of the qualities of Paramānu and its modes एयरसवण्णगंधं दोफासं सद्दकारणमसइं। खंधतरिदं दव्व परमाणुं तं वियाणेहि ॥१॥ [एकरसवर्णगन्ध विस्पर्श शब्दकारणमशब्दम् । स्कन्धान्तरित द्रव्य परमाणु त विजानीहि ॥५१॥] 81 That substance which has a single taste, colour, and smell and two contacts which is the cause of sound, itself unsounding, which is different from Skandhas though constituting them is the Paramănu So do thou learn COMMENTARY-The Primary atom is examined with reference to different sense qualities of physical objects Five colours are recognised generally in external things of which only one colour can be associated with the Paramāņu According to Jaina view a Paramānu is an object of perfect avadhı perception Though an atom is metemperical ·70 PAÑCĀSTIKĀYA-S ing to a finite indsidual it is distinctly a Rūpa or Visual object for the super-normal ſaculty of Avadhi If the description in the Gathā is based upon such super-normal perception, unfortunately it cannot be verified by our experience But still there is a way of imaginthe truth An atom may be associated with a single light wale If it is not able to obstruct more than a single light wave of a particular wave length then it must manifest itself as having only one colour to a super-pormal faculty Whether it is actually so constituted as to behave in that fashuon it is for the physicist to determine We have here only to notice the uncompromising realistic attitude of Jaina thought Of the five different states ordinarily recognised, an atom can have only one or the two different smells it may have either or the cight contact qualities smooth and rough , heavy and light , are the qualities of Shandhas These cannot be in the atom The remaining four qualities may be present in an atom in pairs The elements constituting the pair must be mutually compatible Smigdha and sita, rūksa and uşna, may constitute the consistent pairs, ie, Viscosity or adhesiveness may co-exist with cold and hardness and repulsiveness may co-exist with heat This description would naturally introduce qualitative difference among atoms and yet according to the author there can be no qualitative differense among atoms as they are identical material units It is extremely interesting to notice the elaborate analysis of sense qualities which is even as minute as that of Modern Psychology. But the ancient Psychological analysis of smell is as halting as the modern one Smell could be analysed only into disagreeable and agreeable Several attempts made in recent years to go beyond this crude difference merely ended in failure where the modern scientists succeeded there the ancient thinkers also achieved success, i e, in the analysis of the other senses. Another point worth noticing is the analysis of cutaneous sensations into eight elements This is almost modern in its achievement This indirect Psychological value is more important than the description based upon super-normal perception which unfortunately cannot be varfied by Science in its present state 82 By way of summary, the author enumerates the different forms of corporeal existence The description may also be taken as a sort of extensive definition of matter उवभोजमिदिएहि य इदियकाया मणो य कम्माणि । जं हवदि मुत्तमण्णं त सन्च पुग्गलं जाणे ॥२॥ [उपभोग्यमिन्द्रियश्चेन्द्रियकाया मनश्च कर्माणि। 'यद्भवति मूर्तमन्यत् तत्सर्व पुद्गल जानीयात् ॥५२॥] 82 Whatever is perceived by the senses, the sense organs, the various kinds of $ ·ENGLISH TRANS, etc 71 śäriras, or bodies of Jivas, the physical manas or brain, the Karmas, &c are mūrta objects Understand that all these are Pudgala or matter COMMENTARY-The author enumerates the different states of matter All objects of sense perception are corporeal An object may be apprehended through any one of the senses Therefore, anything that has the sense quality of colour, contact smell, taste, or sound comes under this definition Not only the objects of sense perception but also the sense organs are physical Thirdly the different sariras or the bodies of Jivas are also physical These are five in numbers Audārıha, Vaikrıyaka, āhāraka, Taijasa, and Kārmana The author includes dravya-manas or mind under the same class Evidently it means brain which is no doubt physical Dravya-karmas are also material since they are constituted by physical atoms And again he implies no-karma-pudgalas, organised matter forming part of organism This no-karma matter refers to matter assimulated by the organism through the process of Metabolism And by the word 'others' he refers to the several atoms and Skandhas not already enumerated All these are material The five sarīras referred to in the Gathā require elucidation 1 Audārıka-sarira Udarana means sthüla or gross The sarira is called audāriha because it is constituted by sthüla or gross matter It is also derived from udara, womb, that which is born from the womb is audāriha Any way audārıka-sarira refers to organic bodies, animal and human 2 Vaikriyaka-śarīra Term rikrijā implies the wonderful bodily transformations that are associated with a deva or divine being A deva can take any kind of body he pleases from minute to huge forms That kind of sariras is called Vaikriyaka-sarira 3 Ahāraka-sarira when a yogin during tapas has certain difficulties about intricate facts of reality, there shoots forth a kind of subtle body from him This stretches out so far as to be in communion with another well-informed person, from whom the information sought for is secured by a sort of telepathic response This shootting body from the yogin is Ahāraka-śarīra 4 Taijasa-sarira This refers to the shining body or the light-body 5 Kārmana-sarira This refers to the Karmic body of each Jiva Every Jiva carries this Karmic body with itself when it roams through the cycle of Samsara The first alone is the object of sense perception, and the others are subtle bodies The succeeding one is subtler than the peceeding one in order of the Sütra, parasparam sūkşmam, for further description of these sarīras, we refer the reader to Tattvārtha-Sutra where the author describes the characteristics by several Sütras (Sūtra 36 to the end of 2nd chapter) Thus ends the chapter on matter or Pudgalāstıkaya & ·72 PAÑCĀSTIRĀYA-S CHAPTER III, ON DHARMA AND ADHARMA. 83 The author first describes Dharma or the principle of motion धम्मत्थिकायमरसं अवण्णगंधं असद्दमप्फासं। लोगोगाढं पुढे पिहुलमसंखादियपदेसं ॥३॥ [धर्मास्तिकायोरसोऽवर्णगन्धोऽशब्दोऽस्पर्श. । लोकावगाढ स्पृष्टः पृथुलोऽसंख्यातप्रदेश. ॥३॥] 83 Dharmāstikāya is devoid of qualities of taste, colour, smell, sound and contact It pervades the whole world, it is continuous because of inseparability, has extension because of its co-existensiveness with space Though in reality of ekapradeśa yet in vya ahāra is of many pradeśas COMMENTARY—The author introduces important principles without which the world would be incomplete Dharmāstıkāya and Adharmāstıkāya are distinctly peculiar to Jaina system of thought The former is the principle of motion and the latter of rest These terms are used in a technical sense by Jaina writers Non-Jaina writers, both European and Indian, have many of them misunderstood these technical names We shall reserve our discussion to the end of this chapter In the above Gāthā the author clearly describes the nature of Dharma or the principle of motion Since it is non-corporeal or amūrta it has no sense qualities which are generally associated with matter The qualities of contact, colour, taste, smell and sound are not to be associated with Dharma Therefore it is not physical. Again it is not an aggregate of simple elements as matter is Therefore Dharma is continuous and noncomposite Its influence is co-extensive with the whole world Therefore it may be said to be co-extensive with Lokākāśa without any gaps or intervals It cannot be said to have manifested at any particular time of the World's History much less is it created It is coeval with the world and co-extensive with space, and because of the latter character, it is an Astikāya. 84 Next Gāthā describes the remaining qualities of Dharmāstikāya अगुरुगलघुगेहिं सया तेहि अणतेहिं परिणदं णिच्चं । गदिकिरियाजुत्ताणं कारणभूदं सयमकजं ॥४॥ [अगुरुकलघुकः सदा ते अनन्तः परिणत. नित्यः । गतिक्रियायुक्ताना कारणभूत. स्वयमकार्यः॥४॥]

·ENGLISH TRANS etc
73
84 Because it has the infinite manifestations of the incorporéal nature agurulaghu,
and because of its dialectic nature of persistence through appearance and disappearance
it is a real existence Itself being unaffected by movement it conditions the motion of those
that can move, matter and life
COMMENTARY_The author next establishes the substantial reality of Dharmastikāya
It has the characteristic change and modification of all the primary entities though it is
incorporcal Therefore it is permanent and real It is the indispensable condition of
movement in physical objects as well as in living beings. But itself cannot be moved by
any other thing because it is incapable of movement
85
The author explains by a well-known analogy how it is the condition of motion.
उदयं जह मच्छाणं गमणाणुग्गहकर हदि लोए।
तह जीवपुग्गलाणं धम्म दन्व वियाणेहि ॥१५॥
[उदक यथा मत्स्याना गमनानुग्रहकर भवति लोके ।
तथा जीवपुद्गलाना धर्म द्रव्य विजानीहि ॥१५॥
85 Just as water itself being indifferent or neutral, is the condition of movement
of fishes so Dharma itself non-motive, is the sme qua non of motion of Jivas and
Pudgalas
COMMENTARY~The author explains the function of Dharmāstikaya by a very striking
exampic Water is the indispensable condition for the life of the fish The fish lives and
moves only in water But water neither moves with the moving fish nor does it stimulate
the fish to move It is practically indiffcrcnt towards the moving fish. If the fish moves,
it is due to its own intrinsic and spontaneous activity, and not to the causal agency of
water Such is the relation of Dharmāstihīya to objects of the world If objects move
from one place to another, the movement is due to the intrinsic condition of the object
But still Dharmastikaya is the sinc quia non of motion of the objects of the world, ie, in
short it is merely the condition, and not the generative cause, of motion
86
Next the author describes the Adharmāstikāya or the principle of rest
जह हवदि धम्मदव्व तह त जाणेह दवमधमक्खं ।
दिकिरियाजुत्ताणं कारणभूदं तु पुढवीव ॥५६॥
[यथा भवति धर्मद्रव्य तथा तज्जानीहि द्रव्यमधर्माख्यम् ।
स्थितिक्रियायुक्ताना कारणभूत तु पृथिवीव ॥१६॥

·74: PAÑCĀSTIKĀYA-S 86 The nature of Adharma is essentially similar to that of Dharma But it is like the earth (which is the resting place of things) the sme qua non of rest for things in motion (both animate and inanimate) COMMENTARY-Adharma or the principle of rest has all the characteristics associated with Dharma or the principle of motion This is also devoid of sense qualities This is also non-corporeal This is in itself non-spacial and yet it is co extensive with Lokākāśa These characteristics it has in common with the principle of motion But it has its own dịfferentiating quality. In this respect it is compared with earth which is the resting place of things Moving things whether animate or inanınate are not arrested and brought to rest by the earth But if there is no earth to support, there will be no possibility of rest for the moving things Similarly the Adharmāstikāya without interfering with motion itself is the condition of rest for the moving things 87. Then the author gives the reason why Dharma and Adharma are considered Astikāyas or existences जादो अलोगलोगो जैसि सब्भावदो य गमणठिदी। at fa g Fet fa Hall of HEIT SITUATIT O 115011 [नातमलोकलोकं ययो सद्भावतश्च गमनस्थिती। grafa erat fan arafawat alinitat = 115011] 87 The two things which by their existence bring about the difference between the world and beyond, which are respectively the condition of motion and rest, which are different in function, but same in nature and pradeśa, are Dharmd and Adharma These are uncreated and of the same magnitude as Lolākāśa COMMENTARY—The existence of these two principles must be postulated as the necessary conditions of the world for without this there will be neither motion nor rest among. things There will be neither the world nor beyond If the material particles and Jivas are not kept together as a system, then they will get scattered through the whole place resulting in sheer chaos There will be no definite world There will be neither the beyond or Aloka The difference between Loka and Aloka is entirely due to the coherent system of molecules and Jīvas, conditioned by these principles Dharma and Adharma are said to be distinct because of the difference in function The former is the condition of motion, the latter of rest But they are quite similar in nature and are indistinguishable because of their non-exclusive co-existence in space They are in themselves niskrij adravyas Non-active and non-functional and yet condition the things living and non-living in their motion and rest For this reason they are limited entirely to the world Their function will not be felt beyond the world for the simple reason that there are no things ·ENGLISH TRANS, etc 75 beyond । 88 Neat the author points out that Dharma and Adharma are in themselves neutral, and indifferent condition respectively of motion and rest in other things ण य गच्छदि धम्मत्थी गमण ण करेदि अण्णदवियस्स। हवदि गदिस्स य पसरो जीवाण पुग्गलाणं च ॥१८॥ [न च गच्छति धर्मास्तिको गमन न करोत्यन्यद्रव्यस्य । भवति गते च प्रसरो जीवाना पुद्गलाना च ॥१८॥ 88 Dharmästikāya does not move itself nor effect motion in other things 1t forms the condition of motion in living and non-living things COMMENTARY~Then it is determined that Dharma and Adharma being in themselves entirely ncutral from the external condition of motion and rest respectively Dharmāstıkāya itsclf is incapable of movement nor can it be an efficient cause of motion in other things such as, phyical objects and living beings In what way can it be said to condition motion certainly not like the horses that, while themselves running, indirectly cause the motion of persons on their back Dharmāstıkāya does not carry things, locomotion of things and persons is not brought about by Dharma for it is a niskriya dravya But it behaves like water which by its mere presence is the condition of motion in fishes, I e, Dharmāstikāya by its merc existence conditions motion without being the efficient cause of motion Jivas and Padgalas have motion because of their own efficient causes and yet motion in them will bc impossible, but for the external condition of Dharmāstıkāya Similarly Adharma being neutral in itself is the external condition of rest It is merely a balıranga-lietu Just as the earth is the standing place for horses and the shadow of a tree, the place of rest for the pilgrims, so Adbarma is the non-efficient external condition of things at rest 89. Then the reason why Dharma and Adharma are merely neutral conditions (udāsina-letu) विज्जदि जैसि गमणं ठाण पुण तेसिमेव सभवदि। ते सगपरणामेहि दुगमण ठाण च कुव्वति ॥ten - [विद्यते येषा गमन स्थान पुनस्तेषामेव सभवति । ते स्वकपरिणामस्तु गमन स्थान च कुर्वन्ति ॥८९॥] To whatever things there is motion to the very same there can be rest, or cessa- 89 ·76 PAÑCĀSTIKĀYA-S tion of motion, such things of their own spontaneous efficiency effect either motion or rest COMMENTARY-The author explains why these are called udásina-hetu He wants to emphasize that Dharma is not the intrinsic condition of motion nor Adharma of rest, 1 e, he wants to deny that they are mukhya-hetu What if they are the mukhya-letu for motion and rest, then the things that are in motion must continue to be so for ever and the things that are at rest must remain in the same state for ever But things do not behave in that fasbion Therefore it is inferred that these are only udāsīna-lietus or neutral or external conditions This only means that they are not efficient causes Ordinarily we perceive that things moving come to rest and things at rest begin to move That shows that both motion and rest are associated with single things Since this fact prevails in nature we have to infer that motion and rest are not produced by Dharma and Adharma as mukhyahetu Motion and rest must be traced to the intrinsic and efficient nature of things themselves That clearly shows that Dharma and Adharma are merely bahiranga-hetus NOTE same After taking to task the several writers who misunderstood the technical terms Dharma and Adharma, Mr JL Jaini writes (on p 25 of his Outlmes of Jainismi) "Matter goes to struggle with the unwary or infatuated soul, time times the confict, space makes possible the arena , Dharma keeps the combatants to struggle on, and Adharma assists them when they are inclined to rest ” Again on the same page "Dharma and Adharma are the necessary conditions of its continuance in its endless vicissitudes, merit and demerit, high and low, happiness and misery, as far as disturbance and tranquillity Of course, Dharma and Adharma are in their nature and modus operandi the It is the same sword in the hand of a devoted soldier or fanatic rebel" I am afraid that Mr Jaini is still thinking of Dharma and Adharma as quasi-moral instruments in the hands of a Jīva The terms should not in the least be associated with any kind of moral struggle and tranquillity Motion and rest contemplated in this connection on distinctly physicomathematical They should not therefore be interpreted even metaphorically to mean anything more than that connotation We have to remember the following points Dharma and Adharma--are amūrta-dravyas They have no sense qualities of colour, etc. 2 They are ajīvas--non-living. 3. They have spatial relation though in themselves eka-pradest 4. They are niskriyas --non-active. 5 They are bahiranga-hetu of udāsīna-hetu and not mukhya-hetu 6. They are non-discrete and continuous There are some of the important common qualities emphasised by the Jaina Thinkers.

·ENGLISH TRANS, etc 77 Of course that they are astıkājas need not be emphasised If we ponder over these qualities, then they can never be connected with moral struggle or evolution The Jaina philosopher recognised, in the world, Matter, Life and Space But are they enough ? No There would be no world The Atoms and Jivas may be scattered throughout the infinite space Therefore there must be something else besides these three That something must be able to maintain a coherent system of Jivas and atoms, must have the function of preventing the flying atoms, must limit the boundary of the world of things and persons For the author distinctly says that without Adharma there will be only chaos, there will be no world Therefore the Jaina Thinkers pointed the existence of a fourth entity which binds together things and persons So the hypothesis of Adharma This is something like Newton's gravitation, but Adharma is slightly different Its' main function is to arrest things But then there is this difficulty If there were Adharma alone how could their be motion at all in things? There would be av eternal paralysis of Reality To remove this difficulty Dharma had to be posited the function of Dharma is to guarantee motion within the limits imposed by Adharma This is the reason for the second hypothesis But the trouble is not yet over If the two exist within a spatial limit one guaranteeing motion and the other rest, then the things in motion must be in motion for ever, and things at rest must be there for ever But our experience is not of that kind One and the same has motion or rest, it may move or it may come to stay Therefore Dharma and Adharma must be deprived of their causality They can be only bahiranga-hiteu or udasīnalietu, ie, they must be indifferent and neutral in themselves and yet must be indispensible to the completion of the world This seemes to be the logical development of the system The most approximate modern conception answering to the description will be Ether of the physicist But the Jaina systems require two such entities functionally different, one acting like Newton's gravitation (adharma) and the other guaranteeing motion within the limits It would not be quite accurate to thiok of centripetal and centrifugal forces, because dharma and adharma are niskriyas Does it mean the duality of electro-magnetic influence of Ethar? The constitution of an atom is supposed to be a system of electrons (positive and negative) Had the Jaina thinkers any such idea about the whole world ? We can only contemplate But of this much we are certain that dharma and adharma are parts of the physical system They are two different entities without which the system of reality would be impossible and incomplete Again Dr Seal suggests that Dharma is "answering somewhat to Leibneitz's Preestablished harmony it is the cause (or condition) of the system of movements, the fact of an order in the movements of Jiya and Pudgala,” (Note E at the end of Dravya Samgraha, SBJ pp LVIII) ·78 PAÑCĀSTIKĀYAS As the whole letter is not quoted, I am not in a position to know what Dr Seal has to say about adharma With due deference to the great Philosopher I beg to state that he misses the point Dharma need not necessarily be associated with simultaneous movements as I pointed out Adharma seems to be logically prior to Dharma in the construction of the system Hence I am not able to appreciate this referenec to Pre-established Harmony which has a special function in the system of a 'windowless monads' There certainly is the idea of corresponding movements Hence Dharma is not the system of movements.' Its meaning is distinctly subsequent to that of Adharma How could Adharma be connected with Leibneitz's System? Then what is the force of that reference ? 0 1 ·ENGLISH TRANS, etc 79 CHAPTER IV, ON ĀKĀŠA OR SPACE 90 In this Chapter the author describes the nature and characteristics of space The term Ākása here means space and not Ether as it is very often interpreted in other systems of Indian philosophy सन्वेसि जीवाणं सेसाण तह य पुग्गलाण च । ज देदि विवरमखिल त लोए हदि आयास ॥६॥ सर्वेषा जीवानां शेषाणा तथव पुद्गलाना च । यद्दवाति विवरमखिल तल्लोके भवत्याकाशम् ॥६०॥] 90 What contains or accommodates completely all Jivas and Pudgalas and the remaining Dravyas is the world space or Lokākāśa COMMENTARY--Space is considered to be objectively real in Jaina system Objectively real space is ordinarily considered to be self-contradictory and impossible on the socalled impossibility of space idealism bases its arguments But in recent years Mathemeticians have clearly shown that space and time are not really self-contradictory Euclidian space is quite possible and may be real Philosophical description of space as real is not the characteristic of the other Indian systems of Philosophy The term Ākāśa is used in an ambiguous sense referring to either space or Ether As Doctor Thibaut points out the consistent translation of the world Ākāśa is Ether He invariably translates the term into Ether For according to the Hindu creation theory, Ākāśa is the primieval substance from which the other elements appear Therefore Ākāśa must mean some subtle form of matter and not the Mathematicians space But the Jaina thinkers reject the theory of creation Therefore they found it possible to acknowledge the objective existence of space, space therefore is a fundamental element of the system of reality according to the Jaina yiew . 91 1 The same point is further elaborated जीवा पुग्गलकाया धम्माधम्मा य लोगदोणण्णा । तत्तो अणण्णमण्ण आयासं अंतवदिरित ॥१॥ [जीवा पुद्गलकाया. धर्माधमौ च लोकतोऽनन्ये । ततोऽनन्यदन्यवाकाशमन्तव्यतिरिक्तम् ॥१॥] . 91 Life, matter, the principle of motion and that of rest and also Time, these are: not distinct from the world But that which is the same as the world, and also distinct ·80 PAÑCĀSTIKĀYAS. from it, is Ākāśa or space which is infinite CONVENTARY—The constituent elements of the world are the infinite number of Jivas, and the infinite physical objects, the principles of motion and rest, and space and time of these space contains the other five The space which is co-extensne with these objects is called Lolākāśa. But that is only a part of the real space Beyond the Loha there is Alokālāśa or Anantālāša This Anantākāśa is pure space There are no objects animate or inanimate in this Infinite Beyond Not a tiny molecule of matter nor a stray Jiva, would step beyond the limits of Loka The system of objects is held together by the principles of Dharma and Adharma. And these principles are confined to Lolākāśa Thus we have to note that Mathematically pure space is recognised to be possible and real by Jaina thinkers Arguments against pure space have already been said to be generally fallacious 92. Alása thus accommodates the other Dravyas Why should it not be taken also as the condition of motion and rest The author shons why it cannot be such a condition. आगासं अवगासं गमणद्विदिकारणेहि देदि जदि। उड्ढंगदिप्पधाणा सिद्धा चिट्ठति किध तत्य ॥२॥ [आकाशमवकाश गमनस्थितिकारणान्या ददाति यदि। उद्ध्वगतिप्रधाना. सिद्धा. तिष्ठन्ति कथ तन ॥६॥] 92 If space in addition to accommodating other things, conditions their motion and rest, then why do these Siddhas whose tendency is to go upwards come to stay at the summit of the world? COMMENTARY—The author evidently explains why it is necessary to postulate the existence of Dharma and Adharma Cannot Ālása be credited with the functions of motion and rest in addition to its own function of accommodating things ? According to the author such a Hypothesis would be impossible It would be conflicting with other facts for if it is also the condition of motion and rest, then wherever there is Ākāśa there should be free chance for motion and rest But neither a single Jīva or a single atom of matter could step beyond the limit of Lolākāśa though there is Ālāśa beyond. Therefore the author concludes that space is not the condition of either motion or rest. These require independent principles as their condition Ākāśa cannot be a substitute for Dharma and Adharma This argument should be considered conjointly with the arguments in the previous Chapter for the necessity of Dharma and Adharma. We have to notice especially that one which points out the difference between Cosmos and Chaos to be based upon principles of state and motion-The Jana system evidently considers the world incomplete and unreal without the statical and dynomical principles ·ENGLISH TRANS, etc 81 93 The author strengthens the argument by showing that according to Jaina faith the perfected ones come to a stay in the summit of the Loka जम्हा उवरिद्वाण सिद्धाणं जिणवरेहिं पण्णत्त। AFET TAUGTUT TIETÈT ETUT ofret FFT ITERII [यस्मादुपरिस्थान सिद्धाना जिनवर प्रज्ञप्तम् । तस्माद् गमनस्थानमाकाशे जानीहि नास्तीति ॥३॥] 93 Because the Siddhas or the perfected ones stay in the summit of the world-So It is revealed by the great Jina Therefore there cannot be in space either the condition of motion or of rest COMMENTARY“That the Siddhas reside in the summit of the world is one of the religious doctrines of Jainas If space be credited to be the condition of motion and rest it would contradict the scriptures To avoid this internal contradiction space should not be supposed to be the condition of motion and rest The argument prima facie is based upon a religious Dogma But really it is another form of the same philosophical argument which maintained that without the principles of Dharma and Adharma there would be no distinction between Loka and Aloha The argument in this Gāthā is merely the converse of the above Since there is a definite Loka or Cosmos, and since there is space beyond, there must be something besides space which maintains the integrity of the system of things and persons For space itself cannot have that function of maintaining the unity of the world 94. The author shows that the supposition about space is impossible by bringing in a really strong argument 'जदि हवदि गमणहेदू आगास ठाणकारण तेसि । पसजदि अलोगहाणी लोगस्स य मतपरिवुड्ढी ॥४॥ [यदि भवति गमनहेतुराकाश स्थानकारण तेषाम् । STAGFLAT Etfarsiteite era arrafa 118811] 1 94 If space be the condition of motion and rest, of life and matter, then there would happen the disappearance of Aloka or the beyond and the destruction and dissipation of Loka or the world COMMENTARY--As a matter of fact the world is an integral system of things, living, and non-living, existiog in space That there is some force or power which holds the

·32
PANCĀSTIKĀTA-5
science
constituent elements of the world together is a necessary pre-supposition even of modern
It is really wonderful that Jaina thinkers several centuries ago felt the same
intellectual necessity as to suppose a physical force which maintains the cosmic unity.
The reason given for that Hypothesis is still more interesting If there is no such power
and if things Ining and non-living were left in space by themselves without a further
principle to hold them together there would only be chaos, no systematic world This
argument must be considered very important for it gives us an insight into the scientific
ideas of the ancients The positive science of ancient Indians must have been fairly advanced
in order to promulgate such physical theories as are contemplated by the author.
95
If then space cannot be the determining condition of motion and of rest, the latter
facts must be due to some other conditions Therefore Dharma and Adharma must be
admitted to be the necessary constituents of the system of reality.
तम्हा धम्माधम्मा गमणद्विदिकारणाणि णागास ।
इदि जिणवहिं भणिदं लोगसहाव सुणताण ॥६५॥
तिस्माद्धर्माधमों गमनस्थितिकारणे नाकाशम् ।
इति जिनवर भणित लोकस्वभावं
TUCAI 118811]
95 Dharma and Adharma alone are the condition of motion and test respectively,
and not Ālāśa or space. So was the nature of the Cosmos revealed by the great Jina to
his audience (in Samarasarana)
COWENTARY—The author summarises his position as to the nature of Lola. He
distinctly asserts that the coherence of the world is due to principles of Dharma and
Adharma and not to space The author further states evidently to strengthen his own
case in the eyes of the faithful that such was the message delivered by the Jina to his
audience, consisting of Ganadharas, and Cakradharas, and several others in Samarasarana
The description of the world is as revealed by the Omniscient to his disciples
3
96
The author states that Lokālāśa or World Space, Dharma and Adharma, are all
co-ertensive and coincident Hence they may be considered as one conventionally, as
they are all incorporeal entities in the same locality. But they are m reality different
from one another on account of their functional difference.
धम्माधम्मागासा अपुधन्भूदा समाणपरिमाणा।
पुधगुवलद्धिविसेसा करेंति एगत्तमण्णत्तं ॥६॥

·ENGLISH TRANS, etc 83 [धर्माधर्माकाशान्यपृथग्भूतानि समानपरिमाणानि । guggafatadtenfor grantica hauran IE EN1] 96 Dharma, Adharma and space, are mutually interopenetrating and coincident Hence they are one from the point of locality, they are of the same size and form, and constitute an inseparable unity But from the difference of function they also exhibit their diversity COMMENTARY-This Gāthă is interesting for this reason that Dharma and Adharma being constitutive elements of the world are said to be confined to Lokākāśa Their influence is not felt beyond the boundary of the world for their influence is fundamentally relatad to things material and spiritual These two mysterious physical principles are all pervading and co-extensive with the world space Their existence cannot be inferred from their difference of locality There is no such difference But yet they have fundamentally different functions and on account of these differences they are really diverse In short they are one in pradesa but different as vastus ie, they have a unity of Locality with diversity of function and nature This functional difference is emphasized by the author only because these three Dravyas are aniūrta ones There is no other way of differentiating them unlike physical objects which can be distinguished by sense qualities and unlike Jivas which can be differentiated by conscions qualities Dharma and Adharma have to be determined only by their function in the economy of the physical realm Thus Ends the Chapter on Space COLIKĀ 97 Then the resume of the five Astikāyas and Dravyas They are described as Mūrta and Amūrta (Physical and non-physical) and Cetana and Acetana (conscious and nonconscious) आगासकालजीवा धम्माधम्मा य मुत्तिपरिहीणा । मुत्त पुग्गलदव्व जीवो खलु चेदणो तेसु ॥७॥ [आकाशकालजीवा धर्माधौं च मूर्तिपरिहीना । मूर्त पुद्गलद्रव्य जीव खलु चेतनस्तेषु ॥७॥] 1 97 Space, Time, Life, Dharma and Adharma 'these are Amūrta Dravyas and are therefore without sense qualities Matter alone is Mūrta and has these qualities Again of these life alone is conscious COMMENTARY-In this Gathā the author classifies the Dravyas according to two ·PAÑCĀSTIKĀYA-S 84 principles According to the first classification, they are grouped into Mürtas and Amūrtas Mũrta Dravya is one which has the sense qualities of contact, taste, smell, sound and colour That which is devoid of these qualities is Amūrta Here, space, time, Jiva in itself, Dharma and Adharma, are all Amūrtas Matter alone is Mürta That which has the nature of consciousness is cetana and that which is otherwise is acetana Space,, time and matter, Dharma and Adharma are all acetanas Jiva alone is cetana Dravya 98 7 Again the Dravyas are classified into sakriyas and niskriyas, active and non-active. जीवा पुग्गलकाया सह सक्किरिया हवंति ण य सेसा । पुग्गलकरणा जीवा खंधा खलु कालकरणा दु ॥८॥ [जीवा पुद्गलकाया. सह सक्रिया भवन्ति न च शेषा । पुद्गलकरणा जीवाः स्कन्धाः खलु कालकरणास्तु ॥९] 98 Jīvas and physical objects become sakriya or causal agents when determined by certain condition The rest are not causally active Jiva is active because of Karmic matter Skandhas or physical bodies are active because of time COMMENTARY--According to this classification, Dravyas are cither sakriya or niskriya. Any causal activity is described to be sahriya If there is no such causal activity then it is nişkriya The activity contemplated here may be merely any change brought about by external conditions Jivas and matter are sakriya Dravyas for they become sakriya under certain conditions, space, time, Dharma and Adharma are all nuskriyas or non-active entities The external condition of activity of Jiva is merely the group of Karmas These are material The external condition of the activity of matter is time Temporal succession brings about changes either of aggregation or disintegration in physical objects There can be no change in matter without time as there can be no change in Jiva without Karmic matter , but Jiva in perfect states can be free from Karmic matter In this state the Siddha Jiva is practically niskriya, re, it is not subjected to causal category. But it cannot be so with matter for there is no chance for matter to exist independent of time. It must always be subject to change due to time Therefore it is always sakriya One of the commentators relying on the religious dogma that Siddha Jiva gets to the summit of the world, speaks of Siddha also as sakriya If at all there is any causal change, it is this initial change of locality But in the perfect state it will be more accurately described as mişkriya for already Jiva is described to be beyond causal series in its state of perfection To be consistent with that attitude it is better to consider Siddha as niskriya, ·ENGLISH TRANS, etc 85 99 The difference between Mürta and Amūrta is again described in other words जे खलु इदियगेज्झा विसया जीवेहि हुति ते मुत्ता। सेस हवदि अमुत्त चित्तं उभय समादियदि ॥६॥ [ये खलु इन्द्रियग्राह्या विषया जीव भवन्ति ते मूर्ता । शेष भवत्यमूर्त चित्तमभय समाददाति MEEn] 99 All those objects that are apprchcndcd or perceived by the senses are Mürta objects The rest arc Amūrtas Mind apprchcnds both Mürta and Amūrta objects COMMENTARY-The author again trics to explain the difference between perceptual and non-perceptual objects All those objects that are objects of the senses are Mūrta Dravyas Thc term Mürta, thercforc, implies the inherence in the object of the sense qualitics of colour, tastc, smell, etc Those objects that have not these characteristics arc Amûrta Dravyas According to this description Physical objects are distinctly Mūrta Dravyas But Physical objects may cxist in different forms There may be of minute molecular constitution and the primary atoms These are certainly not perceived by the senscs and yet they also come under Mürta category for they form the potential basis of the gross or physical objects which are evident to the senses In short all those objects which are pratyaksa to the senses arc Mürta objects and those objects which are known through parokşa arc Amûrtas. Under the Amüçta calcgory come such facts as Dharma and Adharma and all Psychic states (We have to note here that the term pratyaksa is used in Vyavahāra sense) Mind, which is in itself an Amürta Dravya is able to know both Mürta and Amūrta Dravyas Mürta Dravyas are apprehended pratyakşa and Amûrta parokşa or mediately Thus ends the Cülıkā or Summary + 100 In the treatment of Pancastikāya, time has only a secondary place Therefore the author gives a subordinate place to time and mentions about it in the summary The section dealing about time, therefore, is merely a part of the Cūlıkā, and it is not considered as an independent chapter by the author as well as the commentators कालो परिणामभवो परिणामो दन्वकालसभूदो। alog TA AETTI Pirat quriyet foraat 11800ll [काल. परिणाममव परिणामो द्रव्यकालसभूतः । autta paura. Fra: Ft faua: 1190011] ·PAÑCĀSTIKĀYA S 86 100 Relative time is determined by changes or motions in things These changes themselves are the effect of time absolute The former time is ephemeral (having beginning and end) The latter is eternal, such are the characteristics of the two COMMENTARY—The author differentiates between relative time and absolute time. The different conventional periods from samaya or moment onwards are the relative time The different periods of relative time are measured by changes in other things Movement of Physical objects is mainly the unit of measuring the different periods of relative time The changes which measure the periods of relative time are themselves the effect of real or absolute time The periods of relative time have both beginning and end But dravy ahāla or real time is eternal, is without beginning or end The author takes up an attitude which is very familiar to common sense and science The distinction is quite identical with Newtonian distinction between relative and absolute time According to the author time is a real Dravya, it is not merely a form of mental activity The idealistic thinkers both in the east as well as in the west have treated time as merely an appearance But the Jaina thinkers evidently form an e\ception, for them, time is not an appearance but a reality. The main argument against the reality of time is the socalled self-contradiction in the motions of continuity and infinity Time has these characteristics of continuity and infinity and yet it is also constituted by instants or dravy ahālānus as the Jaina writers call them How can there be continuity constituted by primary elements of instants ? This difficulty is not peculiar to time It is common to space, as well as matter In all these cases Philosophers emphasize the impossibility of obtaining continuity and infinity from simple elements On account of this impossibility space, time and matter were condemned to be appearances But the problem has been taken up by the Mathematicians The wonderful mathematical discoveries of the continental mathematicians such as Cantor, Peano and Frege have shown clearly the intrinsic fallacy in all the arguments against the reality of time and space The problem is developed by mathematicians as a special case of 'transitive and continuous series To go into further details would be too mathematical The discussion may very well be reserved to the general introduction It is enough to note here the wonderful correspondence between the ideas of the author, and those of phulosophical Mathematicians of our present day Another point worth notice is that time is the cause of changes or modifications in things The author not only admits the reality of time but also recognises its potency In this respect one is reminded of the great French Philosopher Bergson Bergson has revealed to the world that time is a potent factor in the evolution of Cosmos Changes and modifications in 'things are absolutely impossible without time, and that is just the View of the author ·ENGLISH TRANS, etc 87 101 In order to clear the doubt of the disciple of a different Sangha, who disbelieves the reality of time, the author emphasizes the existential nature of time frat fer a aqat yurageant gafe furonti उप्पण्णप्पद्धसी अवरो दीहतरट्ठाई ॥१०॥ [काल इति च व्यपदेश सद्भावप्ररूपको भवति नित्य । Tragsarrast atafargeurat 1190911] 101 The name time or Käla denotes an existential fact The thing so denoted- Time is rcal but the other relative time has from the point of present moment, origin and end almost simultancously But it may also be of long duration COMMENTARY The author differentiates the real time from relative time Real or absolute time is cternal existence But relative time is merely of finite duration But from the aspect of moment it has no duration at all Origin and end are together in a single moment It has ksanikatva as its nature as against nityatva of the other But the ksanikatya may apparently disappear and relative time may have long duration Even then it has both beginning and end and as such it is different from Dravya Kāla or absolute time 102 Then the quantitative appreciation of time and the absence of kāyatva or Corpus for the same एदे कालागासा धम्माधम्मा य पुग्गला जीवा । लब्भति दवसण्ण कालस्स दुणस्थि कायत्त,॥१०२॥ [एते कालाकाशे धर्माधमों च पुद्गला जीवाः । लभन्ते द्रव्यसज्ञां कालस्य तु नास्ति कायत्वम् ॥१०२॥] 2 102 Time, space, Dharma and Adharma, matter, and Jiva these things are called Dravyas Of these to time alone there is no Kāyatva COMMENTARY- In this Gathā, the author emphasizes the fact that time has astitva or existence but not kāyatva spaciality It is one of the six Dravyas The name Dravya is applicable to all those existences which have continuity through origin and decay Time has such a nature Therefore it shares the name Drayya with the other things herein enumerated But the other Dravyas are also called Astikāyas because they have extension or bahupradeša But time has no such bahupradeśa Therefore it is not an Astikāya 1 ·S8 PANCÍSTIKÁYA-S This nature of time is described in mathematical terms by the author elsew here (Praracanasāra) Time has urdhra-pracaj a whereas the other Drary as have tiryakpracara In the language of Modern Mathematics the former term corresponds to mono-dimensional assymetrical series, the latter multi-dimensional series According to Mathematical Philosophy extension is multi-dimensional series. Kāyatra, therefore, is generated by tiryak-pracaj a but irdhia-pracma cannot be associated with extension since it it unilateral Therefore time is not an Astıkāya More of this in the general introduction 103 The fruit of contemplating upon these facts-Pancāstikāya एवं पवयणसारं पचत्थियसगह वियाणित्ता। जो मुयदि रागदोसे सो गाहदि दुक्खपरिमोक्ख ॥१०३॥ [एवं प्रवचनसारं पञ्चास्तिकायसंग्रहं विज्ञाय । यो मुञ्चति रागद्वेषौ स गाहते दु.खपरिमोक्षम् ॥१०३॥ 103 Thus one who with the kaon ledge of, and faith in this short summary of Pañcāstılāra--the essence of the Divine word-gives up desire and aversion (tonards worldly things) realises freedom from Sorron COMMENTARY-Here the author indicates the path to eternal bliss The path consists of the three jen els or ratna-traja Right faith, Right knowledge and Right conduct सम्यग्दर्शनशानचारित्नाणि मोक्षमार्ग:। and samz ag-darśanam is defined to be Tathārtha-śraddhānam The Tattvas are the existence described in short in Pancāstıkāya or the reality itself may be considered as a system of Pañcāstıkāyas One who believes in the nature of reality, one who tries to understand its constituent elements must nert try to realise his own true nature When faith and knowledge get the co-operation of effort or caritra, then there is the surity of heavenly bliss 4 } 104 Then the manner of obtaining such a freedom. मुणिऊण एतदट्टतदणुगमणुज्जदो णिहदमोहो। पसमियरागद्दोसो हवदि हदपरावरो जीवो ॥१०४॥ [ज्ञात्वतदर्थ तदनुगमनोधतो निहतमोहः । प्रशमितरागद्वेषो भवति हतपरापरो जीव.॥१०४॥] 104 Whoever knowing this truth (that self is the greatest reality) endeavours to

·ENGLISH TRANS, etc
89
reach or realise the same gets free from spiritual stupidity or Darsana Mohaniya, and as
the result of that, roots out desire and aversion (Cārtra Mohaniya), and finally becomes
thc conqueror of Samsāra
COMMENTARI-He describes the order of events that ends in Moksa The greatest
thing mentioncd in this SCRIPTURE is the SELF Whoever understands the glorious nature
of self-consciousness cannot but attempt to realise the same Onc account of that effort
the wall round the faculty of faith or Darśana Mohaniya gets removed By the removal
of this ignorance das as the knowledge of SELF, through self-knowledge the rooting
out of desire and aversion, the destruction of Caritra Mohantya or the palsy of the good
- will, hence the shattering of Karmic shackles, and then with freedom radiates the etern
glory of the Diviac Person
Thus ends the Book I
$
1
7
is
$

·90 PANCĀSTIKĀYA-S. BOOK II NINE PADĀRTHAS 105 The sia Dravyas and the five Astıkayas are of two kinds, life and non-life These two things, life and non-life, form the two primary clements among seven Tattvas and nine Padārthas Besides these two, other Tattvas and Padārthas are derivatiic They are due to the combination or separation of these tivo primary Tattvas, Life and non-life On account of combination occur the following Padārthas, Punya (virtue), Pápa (vice), Asrava (incoming of Karma) and Bandha (bondage) These four which lead to Sanısāra Originating by their separation the following Padārthas occur. Samăvara (prevention of incoming Karma), Nirjarā (withering away of existing Karma) and Molşa (emancipation from all Karma or Freedom of these Moksa Tattva is the most important, being the sumimum Bonim of life The path to this goal is described by the author who begins by praying to the last of the Jinas, Lord Mahavira who revealed the path अभिवंदिऊण सिरसा अपुणन्भवकारणं महावीरं। तेसि पयत्थभंग मग्गं मोक्खस्स वोच्छामि ॥१०॥ [अभिवन्द्य शिरसा अपुनर्भवकारणं महावीरम् । तेषा पदार्थभङ्ग मार्ग मोक्षस्य वक्ष्यामि ॥१०॥ 105. Boying my head in reverance to Mahāvira, the saviour of the world, I describe those two primary Padārthas lfe and non-life, and the various derniatre Padārthas and also the path to Mokşa COMMENTARY—This namaskāra-śloka is madly a-mangala (Salutation for the middle of the books) The author worships Vardbmana Mahāvira, the last of the Tirthakaras, he is considered to be the revealer of the true path. All Šāstras are traced to Mahāvīra as the originator In the second book the author is concerned with the career of life In the first book, he described in detail the nature of the constitutive elements of the world In the second book he is going to follow the spiritual evolution Evolution or development implies a struggle and the primary conditions of struggles are Jiya and Ajīva, life and non-life Jiva is situated in an environment of Ajīva or non-living things of the Ajivas matter 15 of primary importance. The struggle is mainly betr een life and matter According to the Jaina doctrine the struggle is without beginning The spiritual evolution consists in progressive emancipation of Jiva from physical shackles The reality therefore is looked at from a different angle of vision The different aspects of the struggle and evolution form the Tattvas and the Padārthas The author is no more concerned with Astıkāyas and Dravyas The very same group appear in another ·ENGLISH TRANS, etc 91 form The Müla-Tattvas or the primary elements, are Jiya and its non-living environment By the combination and separation of Jiva and Ajiva are generated, the other Tattvas and Padārthas which are derivative and secondary The central actor in the And the culmination of the development is Mohşa The second book therefore is concerned with the career of life from Samsāra to Mohşa 106 First the author talcs up Mokşamărga or the path to Liberation as he wants to describe it in short सम्मत्तणाणजुत्तं चारित्त रागदोसपरिहीणं । मोक्खस्स हवदि मग्गो भन्वाण लद्धवुद्धीणं ॥१०६॥ [सम्यक्त्वज्ञानयुक्त चारित्र रागद्वेषपरिहीणम् । मोक्षस्य भवति मार्गो भव्याना लब्धबुद्धीनाम् ॥१०६॥] 106 Right conduct uninfluenced by the desire or aversion, together with right faith and right knowledge, forms the path to Liberation to thosc faithful Jivas who realise self knowledge through the five attainments or Labdhis COMMENTARY--Herc the author indicates the path to Mokşa or the three jewels The Gātha is mcrcly the paraphrasc of the very first Sutra of Tatrārthādhigama Thrcc clements constitute the path Darśana or belief, Jñana or knowledge, and Carstra or conduct But all the three must bc of the right sort Belief in the true nature of reality is Darsana, which is right This Samyag Darsana is considered to be the result of suppression or cradıcation of that particular Karma called Darśana Mohaniya whose function is to blind that faculty of belief or Darsana The understanding of the nature of these Tativas, the constitutive categories of reality, is Samyag Jñana The term samyah implics the absence of doubt and error Conduct as conditioned by right belief and right knowledge is Samyak Caritra or right conduct Thesc form the indispensable clements of the mohsa-mārga Unless all the three are present there would be no path In this Gathā the author indicates eight main conditions of the path The co opcration of right belief and right knowledge, without these there would be no path 2 Conduct is the main constituent element, not any conduct but only night conduct 3. This implies that there should be no råga or dveşa, Desire or aversion, the presence of these would nullify the Mārga 4 Conduct of that kind forms the path to Mohşa or liberation, but does not lead to Bandha or bondage, 1 ·1 92 PAÑCĀSTIKĀYA-S. 5. The path so constituted is the right and the reliable one, and as such it is distinct from several mithya-mārgas or false paths 6 The path is available only to Bhavya Jivas or the good matured ones and not to Abhavyas of intrinsic evil disposition 7 Even among the Bhavyas only to those who secured five attainments or the pañca labdlurs but not to those who had not those attainments 8 Only those who have eradicated completely all Kaşāyas or the gross emotions which have the tendency to stain the purity of self, but one in whom such emotions are still present cannot walk the path of righteousness The three elements constituting the path are the three jewels, or rainatraya This Ratnatraya is spoken to be of two kinds Niścaya Ratnatraya and Vyavabāra Ratnatraya The former is from the absolute point of view and the latter is of relative point of view. When the Ratnatraya is distinctly based upon self then it is Nıścaya Ratnatraya Darśana, Jñana and Cartra, all have feference to self and self alone This Niscaya Ratnatraya first implies the belief in the ultimate nature and importance of self, i e, the belief that Paramātmā is nothing but self Again consequent upon this firm belief there must be knowledge of self Complete knowledge of self is the next element of the Niścaya Ratnatraya The Inowledge of all other Tattvas centres round the Personality. Knowledge of the Person therefore is knowledge par excellence And lastly realisation of the Paramātmā or the great Person would be Cārtra par excellence Vyavahāra Ratpatraya is constituted by Darsana, Jõāna and Caritra which are based upon para-tattvas or objective ideals Belief in an objective divinity Independent of our Self for example, would be Vyavahāra Darśana. Knowledge of such alien entities would be Vyavabāra knowledge and attempting to realise our ideals and aspirations through the help, of such alien personalities either thorugh sacrifices or propiciations is Yyavahāra Caritra These three constitute Vyavahāra Rataatraya The five Labdhis referred to in the Gāthā are, (1) Ksayopasama-Labdhi, (2) Deśana- Labdhi, (3) Prāyogya-Labdhi, (4) Visuddha-Labdhi, and (5) Karana-Labdhi (Gommajasära Jivakānda, Gāthā 650) खयउवसमियविसोही देसणपाउग्गकरणलद्धी य । चत्तारि वि सामण्णा करणं पुण होदि सम्मत्ते॥ [क्षायोपशमिकविशुद्धि. देशनाप्रायोग्यकरणलन्धिश्च । चतस्रोऽपि सामान्या. करणं पुनः भवति सम्यक्त्वे ] To Samsari Jiva there is continuous fruition of old and existing Karmas and combination with novel and incoming Karmas On account of this Karmic encirclng their should be no chance for such a Jiva to realise its pure and perfect form independent of Karmic effects Then how can we talk of Mokşa or Emancipation for Samsāri Jivas or ·> ENGLISH TRANS, etc 93 the worldly souls ? By way of reply to this objection from the desciple thc Master says "You have seen thus in your experience--that a hero watches for an opportunity for vanquishing his enemy. Whenever the cacmy is in his minimum strength on account of several reasons, thc hero without losing the chance carefully prepares for the struggle making use of his mature deliberation and select instruments Thus is the enemy vanquished Similarly Samsāri Jiva embarrassed by ancient as well as fresh Karmic enemies paticntly waits for an opportunc moment As a natural consequence of Karmic matter duration may come to an end, or its intensity and fertility may be declining to minimums At that moment the Bhavya Jiva which is patiently aspiring for spiritual greatness, strikes with vchemence and vanquishes thc enemy This suppression of Karmas at their weakest moment is Kşayopasama Labdhi No 1 After thus initial asscrtion of spiritual independence their may appear a change of disposition in the nature of Jiva which may thereafter be hankering for good This hankering for good may maniſcst in good and useful conduct (punya), and as such it may be the condition for Punya-Karma-Asrava Neverthless the declension of the disposition towards good is Visuddha Labdhi No 2 Then with thus changed disposition Jiva may have the good fortune to obtain a master who would instruct him in the path This instruction may lead to the removal of ignorance and crror and to the acquisition of Jžāna This may guarantee progress for the Jiva along thc rungs of spiritual ladder This good fortune of obtaining instruction is Upadeśa eśană Labdhi No 3 The duration and intensity of some Karmas may go on mutually aggravating each other to their maximum After reaching the maximum they have to decline of their own accord This declining stage of Karmas after reaching maximum is another opportunity known as Prayogyatā Labdhi (co-relative of Karmic glow) No 4 Again after reaching a certain stage in the spiritual development-Gunasthānas, their may appear certain psychic insruments, e. 8, Sukladhyāna This attainment of spiritual instruments and other supernormal powers is known as Karaña Labdhi No 5 These are the Labdhis or attainments which a Jiva by good fortune may secure Thcsc Labdhis are not to be confounded with what are known as Nava Kevala- Labdhis Nine attainments about the time of Kevala Jñāna At thc Keval stage of development the following facts happen to the person The all penetrating Kevala Jñāna which is the result of annihilation of the veil of knowledge 2 The all illuminating perception or kerala darafna or ksāyika darsana, which is also the concomitant of the destruction of the veil of perception 3 The all-merciful attitude of great spiritual Harmony known as ksäyıka abhayadāna ·94 PAÑCĀSTIKĀYA-S 4 Even after relinquishing all kinds of good and nourishment, in order to maintain the sarīra for a time there is the incoming or assimilation of subtle physical principles This is ksäyıka-lābha gain or income after ksāyika state 5 Then this happy events introducted by Indras such as showing flowers over head is ksāyrka-bhoga This is the consequence of complete annihilation of Bhogāntarāya Karma 6 Similarly the introduction of simhāsana (Lion thrones), chattra, câmara, etc (umbrella, etc,) is ksäyıka-upabhoga which is the consequence of destruction of Upabhogāntarāya Karma 7 Then the realisations of Omnipotence, ananta-vīriya, which is the result of complete eradication of Viryāntarāya-Karma 8 Then by this complete destruction of the seven müla prakriis (fundamental Karmas) happens ksāyika samyaktya, Absolute Belief in the true nature of Reality 9 And finally ksāyika câritra This implies the absolutely self-determined thought activity of the pure and perfect person Siddha or Arhat This thought activity is again the consequence of absolute emancipation from all upādhis The former class of Labdhis is always referred to as pañca labdhi's and the latter as nava kerala-labdhuis in Sāstras in order to avoid confusion Therefore it is not necessary to emphasise the difference further It is enough to remember that Pañca Labdhıs have reference to Samsārı Jiva, and Nava-kevala-Labdhi to Mukta Jiva 106*1. Then Vyavahāra Samyag Darśana is described 1 एवं जिणपण्णत्ते सद्दहमाणस्स भावदो भावे। पुरिसस्साभिणिबोधे दसणसद्दो हवदि जुत्तो॥१०६*१॥ [एव जिनप्रज्ञप्तान् श्रद्दधतः भावत भावान् । gourenffarata asianca: wafa gan: 1190€*911] 106*1. If a person who thus with great interest believes in the Padārthas revealed by Jina obtains Mati Jõāna Then in his case the term Dārśanika 'he is a believer has relevancy COMMENTARY—To believe in the real nature of Ātma and other Padārthas is Vyavahāra Samyaktva, Conventional or relative belief This is the popular means of attaining salvation The real immediate condition of salvation is the suppression or Annihilation of the sapta praksıtıs or seven fundamental kinds of Karmic matter These are $ Anantānubandhi Krodha ·ENGLISH TRANS, etc 95 2 Anantānubandhi Māna 3 Anantānubandhi Mäyā 4 Anantanubandhi Lobha 5 Samyaktva 6 Mithyatva 7 Samyak Mithyātva These seven constitute the sapta prakstis The Prakrtis 1 to 4 are sub-divisions of Charitra Mohaniya and the other three of Darśana Mohaniya If these get abated, then there is the chance for Samyag Darsana or right belief 107. Then the description of the nature of the three Jewels or Ratnatraya सम्मत्त सद्दहण भावाणं तेसिमधिगमो जाण । चारित्तं समभावो विसयेसु विरूढमग्गाण ॥१०७॥ [सम्यक्त्व श्रद्धान भावाना तेषामधिगमो ज्ञानम् । चारित्र सममावो विषयेषु विरूढमाणाम् ॥१०७॥] 107 Belief in the real existences or Tattvas is the right faith Knowledge of their real nature without doubt or error is right knowledge An attitude of neutrality without desire or avcrsion towards the objects of the external world is right conduct These three arc found in those who know the path COMMENTARY_The Gathā may be interpreted either as referring to Vyavahāra Ratnatraya or to Nıścaya Ratnatraya The description of the three jewels may be consistent with the relative path or with the absolute path In describing Samyag Darśana and Samyak Jõāna right belief and knowledge, the author indicates the nine Padārthas which are the objects of the said belief and knowledge The Second Book mainly treats of the nine Padărthas, and the description of the Ratnatraya may be considered as an indirect introduction to the Padārthas which are 1. Jiva=life 2 Ajiva=non-life 3 Papa=$10 4 Punya=yirtue 5 Asrava=flow-in of Karmas 6 Samvara=the prevention of the incoming Karmas 7 Nirjarāzeradıcation of Karmas 8 Bandha=bondage 9 Mohşa=liberation or emancipation The first two are the primary Padārthas and the others are derivative ·96 PAÑCĀSTIKÄYAS 108. of the nine Padārthas or categories Mokşa is the most important, as it is the goal of life Hence Ratnatraya which is the means to realise the goal was first described. Then the nine categories or Padārthas are enumerated in detail जीवाजीवा भावा पुग्णं पावं च आसवं तेसि । संवरणिज्जरबंधो मोक्खो य हवंति ते अट्ठा ॥१०॥ [ailargitat Frat que ara araratat i संवरनिर्जरबन्धा मोक्षश्च भवन्ति ते अर्या. ॥१०॥] -- 108 Life and non-life (Ina and Ajisa) are the two primary Padārthas Out of these appear righteousness (Punya), sin (Päpa), their source or inflon (Asrava), their prevention (Saṁvara), their partial annihilation (Nirjara), Bondage (Bandha) and Salvation (Molşa) These are the 'aine Padāsthas COMENTARY-Of these Jiva or life alone has consciousness Ajira is so called because of the absence of consciousness These are the five Dravyas mentioned previously. matter, space, condition of motion and that of rest, and finally time. These five constitute the non-life. Life and non-life are the root Padārthas Seren other Padārthas enumerated above originate from the different relations of Jiva to Pudgala or matter. Purity of thought m self is the subjective righteousness or Bhāva Punya As conditioned by this there is the corresponding objective righteousness of Karmic matter, or Dravya Punya. Similarly evil thought or the impurity of the heart is known as subjective sin or Bhāva Pāpa As the result of this there is the Karmic matter or Dravya Pāpa, whose nature is Vicious The appearance of lust, desire and aversion, is the subjective influx of Karmas, Bhavāsrava As the concomitant of these affective states Karmic matter flows in towards the soul, which fowing is Dravyāsrava or the physical current of Karmas Suppressing the states of lust, desire and aversion by the principle of renunciation is the subjective inhibition or prevention which is Bhīva Samvara. This refers to the closing up of the spring of evil thought as the concomitant of this Psychic inhibition of eyil, there appears the withering avay of Karmic matter which is Dravya Nurjară. Moha or spintual stupor, desire and aversion these bring about a characteristic proneness, towards Karmic matter in the nature of Jiva. This proneness towards the Karmic environment is of the nature of Psychic disposition which spins out a cocoon of evil thoughts enshrouding the self This is Bhāya Bandha. On account of this disposition there results the setting in of Karmic matter on the Jiva. This is objective bondage or Dravya Bandha. Lastly, realisation of the purest and perfect self after complete emancipation from evil is the subjective salvation or Bhāva Moksa The absolute annihilation of Karmic matter and the liberation of Jiya from the physical shackles is the objective 3 ·ENGLISH TRANS, etc 97 In all these cases the Bhāva aspects refer to Jiva and the Mokşa or Dravya Mokşa Dravya aspects to matter 109 Then the duality of Jiva, the first of the Padārthas जीवा संसारत्था णिव्वादा चेदणप्पगा दुविहा । उवओगलक्खणा वि य देहादेहप्पवीचारा ॥१०॥ [जीवा ससारस्था निर्वृत्ता चेतनात्मका द्विविधा । उपयोगलक्षणा अपि च देहादेहप्रवीचाराः ॥१०६॥] 109 Having the nature of consciousness, characterised by Upayoga---faculties of perception and understanding, Jivas are of two kinds One incarnate of the world, and the other, Liberated of heaven COMMENTARY-Cetanā or conscious nature and its manifestation through perception and understanding are the intrinsic characteristics of all Jivas which are of two classes, Samsārı Jivas and Mukta Jivas The former has the limitation of Upādhis, Samsari Jivas are always associated with some kind of body, gross or subtle The Mukta Jiva is free from such bodily limitations, because of complete emancipation from material conditions Karmic and non-Karmic As a result of Upadhıs, Cetanā and Upayoga of the former get limited and encircled and as a result of the destruction of Upādhıs the very same become perfect and pure in the case of Siddhas The five kinds of Sariras have already been mentioned 110. The fixed ones Samsārı souls are again twofold-fixed ones and the moving ones or the sthävara Jiyas are here described पुढवी य उदगमगणी वाउवणप्फदिजीवससिदा काया। देति खलु मोहबहुलं फास बहुगा वि ते तेसि ॥११०॥ [पृथिवी चोदकमग्निर्वायुर्वनस्पति जीवसथिता. काया । वदति खलु मोहबहुल स्पर्श बहुका अपि ते तेषाम् ॥११०॥] 110 Vitalısed by Jivas are the following bodies -Earth, water, fire, air and also plants These are many in number They yield to their respective Jivas only one kind of feeling, contact, and that too associated with highly intensified stupor of ignorance COMMENTARY—This Gāthā refers to ekendriya Jivas Jivas having only one sense These as a result of their Karmic intensity may degenerate to such an extent as, to be associated with the five kinds of physical objects enumerated above Earth, water, fire, ·98 PAÑCĀSTIKĀYA-S οιγη air and plants These kinds of physical objects are used as bodies by these Jivas There is no difficulty in understanding the organic nature of the plant world Especi• ally after the discoveries of Dr Bose, it is not necessary to elaboratelv defend that plants are living organisms But the organic nature of the other four kinds, earth, water, fire and air, is somewhat obscure The commentators themselves do not help us in the difficulty, so much so, that some of the European Scholars who have studied Jainism have come to the conclusion that Jainism is very primitive, since it believes in the existence of souls in material and inorganic things This argument of the existence of primitive beliefs in Jaina system is brought forward in favour of the antiquity of Jainism Certainly it is very pleasing to be assured of a hoary past, but it is no compliment to Jainism if its beliefs are identified with the primitive notions of the Hottentot It is almost incredible to believe that Jaina thinkers with their uncompromising dualistic attitude accepted the doctrine that acetana physical objects had souls of their The definitions of Jiva and Pudgala are clearly unmistakable There is no possibility of any confusion Mutually they are as much contradictory to a Jaina thinker as to a Cartecian philosopher The clue to the difficulty is supplied by the doctrine that the four kinds of ekendrija Jivas associated with fire, air, earth and water are sūksma ekendrn a Jivas, ie , microscopic organisms having only one sense That the Jainas believed in the existence of microscopic organisms needs no elaborate evidence The rules of conduct prescribed for Jaina Grhasthas and Yatis are sufficient testimony Again this interpretation is further strenghened by the following point All the five kinds of Sthāvara Jivas are considered to have four kinds of Präpas or life principles Feelings of Contact 2 käyabala-prāna or strength of body 3 uchvāsa-nihšvāsa-prāna or respiration 4 āyul-prāna or duration of life To suppose that these four Prānas are associated with really inorganic bodies would be inconsistent with the other aspects of the system Therefore it is incumbent upon us to emphasize that the Jivas associated with inorganic bodies are mainly sūksma ekendriya Jīvas or microscopic organisms, for it is only with an organism that Prānas can be consistently associated This does not remove all our difficulties Whether there can be organisms associated with fire is still an unintelligible problem We don't want to dogmatise on the matter Evidently for the sake of symmetry fire is added on to the enumeration of the other kinds of physical forms We can only confess that the doctrine for want of sufficient light from the commentators remains a very obscure part of Jaina thought leading to strange con- Jectures Where there is scope for speculation we beg to offer our own Hypothesis as an alternative interpretation - 1 > ·ENGLISH TRANS, etc 99 [Amrtacandra has an additional Gatha No 111 here] 112 These have monosensic and non-Psychic vitalism एदे जीवणिकाया पंचविहा पुढविकाइयादीया। मणपरिणामविरहिदा जीवा एगेंदिया भणिया ॥११२॥ [एते जीवनिकाया पञ्चविधा पृथ्वीकायिकाद्याः । मन.परिणामविरहिता जीवा एकेन्द्रिया भणिता ॥११२॥] 112 These Jivas such as the earth-bodied ones are of five different castes All of them are devoid of mental states They have a single sense So are they described in the scripture COMMENTARY—The author points out that these Sthāvara Jivas are utterly devoid of Psychic states They have only one kind of feeling of contact This description indicates a difference between the botanical and the zoological realms and the sūkşma ekendriyas or the microscopic organisms of the four kinds also share the nature of the plant world 113 Though devoid of mental states they are not non-conscious 10 essence Really they are to be considered as unconscious but not non-conscious The author explains by illustration their unconscious nature अडेसु पवड्डता गब्भत्था माणुसा य मुच्छगया। जारिसया तारिसया जीवा एगेंदिया णेया ॥११३॥ [अण्डेषु प्रवर्धमाना गर्भस्था मानुषाश्च मूछों गता । यादृशास्तादृशा जीवा एकेन्द्रिया ज्ञेया ॥११३॥] 113 Just as life or cetanā is associated with unconsciousness in the following cases eggs, foetus growing in mother's womb and the man in a trance so also the monosensic organisms are unconscious, though having life or Cetanã Thus be it understood COMMENTARY-The author establishes that these monosensic beings have life and also potential cetaná or consciousness It is ordinarily acknowledged that there is life and consciousness in the germ in the case of eggs, foetuses, and in men in trance Here UNCODsciousness is no objection to the belief of their living nature Similarly these monosensic organisms though devoid of consciousness have life and potency for consciousness ·100 PAÑCĀSTİKĀYA-S 114. Then the author by way of illustration enumerates some of the organisms having two sense organs संबुक्कमादुवाहा संखा सिप्पी अपादगा य किमी। जाणंति रसं फासं जे ते बेइंदिया जीवा ॥११४॥ [शम्बूकमातृवाहा शङ्काः शुक्तयोऽपादकाः च कृमयः। जानन्ति रस स्पर्श ये ते द्वीन्द्रिया जीवा ॥११४॥] 114 Sea snail, cowrie shell fish, conch shell fish, mother oʻpearl and earth-worm are organisms which have two senses, touch and taste Hence are they bisensic 115 Then author enumerates some of the organisms having three senses जूगागुंभीमक्कुणपिपीलया विच्छियादिया कीडा । जाणंति रसं फासं गंधं तेइंदिया जीवा ॥११॥ [यूकाकुम्भीमत्कुणपिपीलिका वृश्चिकादय कोटा । मानन्ति रस स्पर्म गन्धं तीन्द्रिया. जीवा ॥११५॥] 115 The louse, the bug, the red and ordinary scorpion, the ant and other insects having three senses are triaesthetic 116 Then the author enumerates some of the organisms having four senses. उइंसमसयमक्खियमधुकरभमरा पतंगमावीया। रूवं रसं च गंधं फासं पुण ते विजाणंति ॥११६॥ [उद्देशमशकमक्षिकामधुकरीभ्रमरा. पतङ्गाद्या । रूपं रस च गन्ध स्पर्श पुनस्ते विजानन्ति ॥११॥] 116 · Again, the gadiy, the mosquito, the fly, the bee, the beetle and the dragon fly and the butterfly these organisms experience, touch, taste, smell and sight, hence they are quadraesthetic--have four senses . 117 Then the beings with five senses, are enumerated.

·ENGLISH TRANS, etc GCUTTM Tafafcere Scout TFTCAFETEREST जलचरथलचरखचरा बलिया पंचेंदिया जीवा [सुरनरनारकतिर्यञ्चो वर्णरसस्पर्शगन्धशब्दज्ञा । जलचरस्थलचरखचरा बलिन पञ्चेन्द्रिया जीवा ।११७॥] 117 Devas, human beings, hell beings, and higher animals all these have five senses, colour, taste, smell, touch and sound Some of the animals are water animals, some land animals and some birds of the air There are very strong ones also among these COMMENTARY-The classification of Jivas according to sense organs is based more upon the behaviour of insects and animals, than on the structure in the case of bisensic insects given in Gathā 12), the classification seems to be correct Takrag the sea saarl for example it has touch all over the body and very sensitive in the tentacles on the head It has no tongue but the base of the respiratory organs determines the kind of water that should enter the respiratory chamber The mobile lips of the snail also act as gustatory organs There is no special auditory organ but there is an organ in the foot, called the otocyst which enables the creature to keep its balance in the water This evidently corresponds to the semicircular canals of the human ear whose function is to determine the positions of our body in space Generally they have some sensitive parts to light also, but this is not considered as an eye by the author Cowrie, coach, and mother of pearl do have similar structures and ordinary earth-worms also have the sense of contact and some kind of gustatory sense In their case also the skin is sensitive to hght, but it is treated as insignificant Next in the case of organisms with three seases the enumeration contains some dubious specimens The louse and the bug have the sense of touch, taste and smell Ants also have these three senses But some of them have sight also But ordinarily their sense of smell is the most predominant Lord Avebury, Sir John Lubbock, after several years of patient observation comes to the conclusion that ants become aware of objects in the environment only through smell But in the case of caterpulars and scorpions there are eyes But anyhow they are included under this class In the next class are included the mosquitoes, flies, bees, etc These insects have clearly four senses contact, taste, smell and sight But in the case of some for example, beetle and the bee, a peculiar humming sound is produced Naturalists suppose that these insects must respond to sound and they have some organ in the abdomen which is supposed to be responsive to sound vibrations Whether what they experience is sound or some other vague sensation of contact nobody can be certain Therefore we may take the author's description as almost accurate Lastly, many of the better f ammals, and human beings are included under the next class, five sensed organisms. They have also sense of hearing to boot But the distinction between other higher Animals and human ·102 PAÑCĀSTIRĀYA-S beings is that the latter have a well developed consciousness Thesc are samanaska palitendriya Jivas, whereas the other pañcendriya Jivas are devoid of mind Evidently the distinction implies the presence of self-consciousness in the one class and the absence of the same in the other 118 Then the author enumerates the several subspecies of the four fundamental kinds of Jivas already differentiated according to the four Gatis देवा चउण्णिकाया मणुया पुण कम्मभोगभूमीया। तिरिया बहुप्पयारा गैरइया पुढविभेयगदा ॥११॥ दिवाश्चतुर्णिकाया मनुजा पुन कर्मभोगभूमिजा । facisz TENFRET 777977 gferathanat 1199511] 118. Devas are of four classes Human beings are of two classes: inhabitants of Karma Bhūmi and those of Bhoga Bhūmi Animals are of numerous kinds Hell beings of seven according to their respective regions COMMENTARY~--This Gāthă presupposes the peculiar Jaina cosmogony According to the Jainas, Loka is arranged in three orders the lower world, the middle world and the upper world In the upper world there are different regions one above the other, so also in the lower world The different regions of the upper world are inhabited by Devas, the different regions of the lower world one below the other are inhabited by beings thrown into hell The conception is something analogus to that of Dante This Gathā classifies Jīvas according to the principle of Gati, re, the principle of Gatimārganā But the previous Gāthās had the classification according to the principle of sense organs or Indriya Mārganā Devas are said to be of four kinds (Vide Tattvärtha Sitra, Chapter IV) Bhavanavāsis, Vyantaras, Jyotiskas, Kalpavāsis, or Vaimānikas Each class is further subdivided into several species Each sub-class has its own special characteristics, physical and psychical, and has the characteristic periods of life It is not possible to enter into the details The hell beings are seven, according to the hells 'inhabited by them The seven hells are Ratna-prabha, Sarkarā-prabhā, Vāluhā, Pañka, Dhūma, Tamah, and Mahātamah. The hell beings again have their respective characteristics of suffering, age, and other Psycho-physical characteristics with graduated intensity These two classes of beings are only of doctrinal importance to us Coming to human beings and animals the principle of classification is much simpler The animals are recognised to be of numerous species, and human beings again are divided into two classes, those born in Karma Bhūmi and those born in Bhoga Bhūmi This classification is again only the 'result of the peculiar geography of the Jaina system ·1 And according to its value it forms the two Karmas in their pure form or impure form ENGLISH TRANS, etc 103 Geography and cosmogany form an important branch of Jaina Literature It is one of the four Anuyogas Jainas recognise four main departments of their Scripture (1) Prathamānuyoga, dealing with the life of the Tirthankaras and the other great personalities (2) Karanānuyoga, dealing with the structure and constitution of Loka, the cosmos (3) Caranānuyoga, dealing with principles of conduct prescribed for the householder as well as Sannyasi (4) Dravyānuyoga dealing with the metaphysical aspects of reality Jainas, whenever they speak of Jivas and other Dravyas, always assume the special constitution of the world according to their religious dogma If more detailed knowledge of these things is desired reference must be made to treatises on Lokasvarūpa or the form of the world 119 Jivas described according to the different Gatı Mārganās, are not to be supposed to maintain that state permancntly Jivas undergo several modifications assuming different states of existence with the different durations of life Thus do they roam about in Samsāra ato gaaforada गदिणामे आउसे य ते वि खलु पापुण्णति य अण्ण गदिमाउस्स सलेसवसा ॥११॥ [क्षीणे पूर्वनिबद्ध गतिनाम्नि आयुषि च तेऽपि खलु । प्राप्नुवन्ति चान्या गतिमायुष्क स्वलेश्यावशात् ॥११॥] 119 When the existing Karmas determining the Gati and the age of a Jiva, decay, then that Jiva gets into another Gatı with a different duration of ufe as determined by its last conative state or aspiration known as Leśyā COMMENTARY --The Gatı or state of existence of a particular Jiva is determined by a particular Karma known as Gatınāmakarma So is the duration of particular Jiva determined by Ayuh Karma When these two Karmas exhaust themselves to the very last, then age of the Jiva will come to an end, and Jiva has to change its state of existence 1 e it will have to enter into another Gatı with a different duration of life This entrance into the next state is generally determined by Karmas acquired during the lifetime But the fundamental factor which immediately determines the passage into the other stage must be determined by Gatināmakarma and Ayuh Karma of the succeeding stage Jiya before quitting a particular Gati acquires these two fresh Karmas determined by the last conative state or leśyā The term leśyā is used not in its usual sense In this place it implies merely the particular activity of yoga or mana, sacana, kāya manifesting in the last desire or aspiration of life This leśyā may be pure or impure' according to the ideal aimed at According to the determining antecedent Karmas the Jiva incarnates in a particular place ·104 PAÑCĀSTIKĀYA-S. with a particular body and with particular Psycho-physical development. Thus he may have a pleasant life or drag on a miserable existence. 120 But the Samsārıc cycle is not eternal for Jiva On account of labdhis, or lucky spiritual attainments, a Jiva may realise the three jer els Then it may free itself from Karmic matter as gold is punified from drops Then it is the pure self एदे जीवणिकाया देहप्पविचारमस्तिदा भणिदा। देहविहूणा सिद्धा भन्वा संसारिणो अभव्वा य ॥१२०॥ [एते जीवनिकाया देहप्रवीचारमाश्रिता मणिता । देहविहीना सिद्धा भव्या संसारिणोऽभव्याश्च ॥१२०॥] 120 These different classes of Jivas are again said to be of two kinds: incarnate ones and discarnate ones. The latter are Siddhas, whereas (the former) are the Samsāri souls who are again of two species bharyas and abhay as COMMENTARY-Here the author summarises the nature of Jivas The first principle of division is the possession of a body. All the incarnate ones are said to be Samsari Jivas and all the discarnate once are Siddha Jīvas or pure souls But the former class is again sub-divided; the principle of division being the capacity to become perfect Those Samsārı Jivas which have this capacity under special opportunities are called Bhavyas, whereas those Samsārı Jīvas which have no such capacity are called Abhavyas This distinction of Samsari Jivas into Bhavyas and Abhavyas corresponds to Drummond's division of souls into organic and inorganic The organic souls, given the proper opportunity, have the capacity to develop and attain spintual perfection, whereas inorganic ones have no such capacity of spiritual growth This is one of the Jaina religious dogmas whose metaphysical basis is not quite clear Most probably the distinction is as arbitrary as that of Drummond's 121. The five senses and the six bodies examined above are not essential elements of Jiva o fe sfeerfor fiat put got 99092117 QOUTET I जं हवदि तेसु णाणं जीवो त्ति य तं परूवंति ॥१२॥ [न हौन्द्रियाणि जीवा काया पुन षट्प्रकारा प्रज्ञप्ताः। यद्भवति तेषु ज्ञान जीव इति च तत्प्ररूपयन्ति ॥१२॥ 121 The five senses and the six kinds of bodies mentioned above these are not of

·ENGLISH TRANS, etc
105
the essence of soul. Whatever in the midst of these manifests as consciousness that they
call by the name Jiva
COMMENTARY-The sense organs and the various bodies are associated with Jiva
only from the conventional point of veiw The very same characteristics are really its
accidental adjuncts Senses such as touch, taste, etc and bodies such as earth body etc,
are not Jiva, because they have nothing in common with the thought which is the true
nature of Jiya But in the midst of these sense organs and physical conditions there is
the principle of consciousness which sheds light upon itself and other objects, 1 e which
manifests as knowledge of the subject and the object That throking thing is said to be
Jiya or soul
122
Then the author mentions the special characteristics of Jiva, characteristics which
distinguish Jiva from material and other Dravyas
Gefa arafa waa gaafa gama faale guarati
कुम्वदि हिदमहिद वा भुजदि जीवो फल तेसि ॥१२२॥
(Fratilar goufar hafaefat etey faofag ara
करोति हितमहित वा भुक्ते जीव फल तयो ॥१२२॥]
122 What knows and perceives the various objects, desires pleasure and dreads
pain, acts beneficially or harmfully and experiences the fruit thereof-that is Jiva
COMMENTARY-In this Gathā the characteristic behaviour of Jiva is described What
is mentioned to be consciousness in the previous Gātha is here indicated by several pur-
poseful activities which have meaning only with reference to consciousness Perception
and understanding of objects are the function of Jiva or consciousness
This function
cannot be associated with matter So also is the tendency to desire pleasure and to avoid
pain It is distinctly the nature of life to continue beneficial activity and to discontinue
harmful activity
Such conduct can have reference only to Jiva Inorganic mechanical
activity can never exhibit such purposive nature These various instances of purposeful
activity as against mechanical activity clearly mark out Jiva from the other Dravyas
The whole gatha then may be taken as the definition of Jiva through its behaviour
123.
The author summarises the characteristics of Jiva Padartha in the first half of the
Gatha and introduces the other Padārthas in the second half
एवमभिगम्म जीव अहं वि पज्जएहि बहुगेहि।
अभिगच्छदु अज्जीवं णाणतरिहि लिगेहि ॥१२३॥

·106 PAÑCĀSTIKĀYA-S [एवमभिगम्य जीवमन्यरपि पर्यायर्वहुक । affragrauta samtals 1197311] 123. Thus having seen the nature of Jiva through the numerous and distinct characteristics, well do thou grasp the nature of non-life that is absolutely of non-thinking nature COMMENTARY—The author generalıses the characteristics of Jiva. Jiva and its modifications were studied under different principles of Gunasthāna and Märganāsthāna In all these multifarious changes there is the one constant character of Jiva consciousness or thought Thought may exist in its impure form in Samsāra and in its fect form is Moksa Whether pure or impure cetana is the fundamental nature of life. Before introducing the other Padārthas the author emphasizes the fact that consciousness should not be associated with Ajīva or non-life The absence of consciousness is the mark of Ajīva Its activity or change is purely mechanical and non-teleological. We are asked to remember this fundamental nature of Ajīva before the author describes the Ajīva Padārtha or non-life Thus ends the chapter on Jiva Padārtha pure and and per- CHAPTER ON AJIVA PADĀRTHA 124. Then the author enumerates the different Ajiva Padārthas, taking absence of consciousness as the mark of Ajīva आगासकालपुग्गलधम्माषम्मेसु णत्थि जीवगुणा । तेसि अचेदणतं भणिदं जीवस्स चेदणदा ॥१२४॥ [आकाशकालपुद्गलधर्माधर्मेषु न सन्ति जीवगुणा । तेषामचेतनत्वं भणितं जीवस्य चेतनता ॥१२४॥] Jaina 124 Space, time, matter, the principle of motion and that of rest these have no life principle in them They are absolutely without conciousness There is thought or consciousness only in Jiva COMMENTARY-Consciousness is not the only reality. There are sevaral acetana or nonconscious entities which are grouped under Ajiva Padārtha In this respect thought is fundamentally distinct from the idealism which admits the reality of only one thing, consciousness One tendency in philosophic thought tries to reduce everything to Consciousness The other tendency tries to maintain that matter alone is real and everything is unreal and derivative Both these extremes are avoided by Jaina thought. There are conscious entities as well as non-conscious entities constituting the system of reality ·ENGLISH TRANS , etc 107 This Gāthā is said to be the condemnation of the Advaitic view that everything is Brahma 125 In this Gātha the author explains what acetanatya or non-consciousness means सुहदुक्खजाणणा वा हिदपरियम्म च अहिदभीरत्तं । जस्स ण विज्जदि णिच्च तं समणा बेंति अज्जीव ॥१२५॥ [सुखदुखज्ञान वा हितपरिफर्म चाहितभीरत्वम् । यस्य न विद्यते नित्य त श्रमणा अवन्त्यजीवम् ॥१२॥ 125 Wherever such attributes of life are never found as the feeling of pleasure and pain, desiring only the bencficial activity and avoiding the harmful activity that the wise ones call Ajiva or non-life COMMENTARY-What is acetanatva, the chararacteristic of Ajiva Padārthas ? That which has not got the fundamental characterstics of life These characters are feeling pleasure, pain, continuing beneficial activity and avoiding harmful activity Whatever is devoid of these characteristics is Alivas This may be taken as negative definition 126 १ Though matter in the form of karma and no-karma is intimately related to Jiva yet it is quite distinct in nature सठाणा संघादा वण्णरसप्फासगधसहा य । पोग्गलदव्वप्पभवा होति गुणा पज्जया य बहू ॥१२६॥ [सस्थानानि सघाता वर्णरसस्पर्शगन्धशब्दाश्च । पुद्गलद्रव्यप्रभवा भवन्ति गुणा पर्यायाश्च बहव ॥१२६॥] 126 Form, structure, colour, taste, touch, smell and sound, these are associated with matter They are again of various kinds They are either attributes or modes of matter COMMENTARY-The physical attributes are colour, taste, smell, sound and touch Each of these is again of many kinds Configuration or form is innumerable according to the different forms of physical objects Combination or structure is of infinite kinds The structure of skandhas from two atoms onwards is referred to These are modes of matter These modifications may be organic related to life or inorganic Just as the inorganic matter is distinct from life so also this organic matter distinct from it though associated with it, ·108 PAÑCĀSTIKĀYA-S, 127. If form, structure and other characteristics are not to be associated with Jiva, then what is the real nature of Jiva. अरसमरूवमगधमन्वत्तं चेदणागुणमसइं। जाण अलिंगग्गहणं जीवमणिहिट्ठसठाणं ।१२७॥ [अरसमरूपमगन्धमव्यक्त चेतनागुणमशन्दम् । जानीलिङ्गग्रहण जीवमनिर्दिष्टसंस्थानम् ।।१२७॥] 127 Understand that life has no sense qualities of taste, smell, colour, touch and sound It has no form either It has only thought or consciousness COMMENTARY—The several sense qualities associated with matter are not present in Jiva Jiva or life is not to be apprehended through sense perception Its nature is not to be inferred through any of its sense qualities for it has no such attributes Again it has no form corresponding to that of physical objects Jivas is formless being spiritual Such are the characteristics of life and consciousness Thus ends the Ajiva Padārtha 128-30 After describing the primary categories of life and non-life, the author goes to seven other derivative Padārthas, originating from either the synthesis or analysis of the two primary ones Jiva and Karmic matter are the primary generating categories for the rest Hence these two are taken up here for examination जो खलु संसारत्थो जीवो तत्तो दु होदि परिणामो। परिणामादो कम्मं कम्मादो होदि गदिसु गदी ॥१२॥ गदिमधिगदस्स देहो देहादो इदियाणि जायते । तेहिं दु विसयग्गहण तत्तो रागो व दोसो वा ॥१२६॥ जायदि जीवस्सेवं भावो संसारचक्कवालम्मि । इदि जिणवरेहिं भणिदो अणादिणिधणो सणिधणो वा ॥१३०॥ [य खलु ससारस्थो जीवस्ततस्तु भवति परिणाम । परिणामात्कर्म कर्मणो भवति गतिषु गति ॥१२८॥ गतिमधिगतस्य देहो देहादिन्द्रियाणि जायन्ते। तैस्तु विषयग्रहणं ततो रागो वा द्वेषो वा ॥१२६॥ जायते जीवस्यैव भाव संसारचक्रवाले। इति जिनवरणितोऽनादिनिधन सनिधनो वा॥१३०॥] - ·1 ENGLISH TRANS, etc 109 128-30 To a Jiva in Samsāra desire and aversion will naturally occur On account of these states Karmic matter clings to the Jiva The Karmic bondage leads the Jiva through the four Gatis or states of existences Entering into the Gati, Jiva builds up its own appropriate body, being embodied he gets the senses. Through the sense, objects of the environment are pursued From perception appears desire or aversion towards those objects and from desire the cycle begias again Thus desire brings Karma, Karma leads to gatı, gati means body, body implies senses, senscs lead to perception, and perception again to desire or aversion and so on ad infimtum But the cycle ends in the case of Bhavya Jiva whercas it is unending to the Abhavyas But it has no beginning in either case Thus is it taught by the Jina, the conqueror of Samsāra COMMENTARY-The author describes the causal series that constitute the cycle of Sanasāra Jiva according to Jaina doctrine is enshrouded by Karmic conditions from eternity On account of this association with Karmic matter Jiva experiences the emotional states of desire, etc These emotional states are conditioned by the Karmic upādhis But thesc states in their turn bring about the acquisition of fresh Karmic matter The acquisition of Karmic matter means that the Jiva should manifest in any one of the four garis Manifestation means cmbodied existence Body implies sense organs Sense organs again are the windows for the soul to apprehend the environment Awareness of the objects in the environment generates the affective states in the soul These affective states once again begin the series of the above mentioned causal series Thus by the mutual interaction between mind and matter there appears the cycle of samsára In the case of the fortunates ones who are capable of spiritual emancipation this whirlinig comes to an end But in the case of the unfortunate ones who are incapable of spiritual salvation the cycle goes on for ever CHAPTER ON PUNYA AND PAPA OR VIRTUE, AND VICE 1 131 After describing the veil of Samsára which is the condition of the nine categories or Padārthas the author examines Punya and Papa and their respective Psychic antecedents मोहो रागो दोसो चित्तपसादो य जस्स भावम्मि। विज्जदि तस्स सुहो वा असुहो वा होदि परिणामो ॥१३॥ [मोहो रागो द्वषश्चितप्रसादश्च यस्य भावे । faecat ata yatar agat at nafar afoutre 1193901) 131 Whatever Jiva has in himself Moha, corrupting the faculty of belief, desire and aversion, or the purity of thought is subject to the hedonic state of happiness or misery 1 1 ·110 PAÑCĀSTIKĀYA-S COMMENTARY-The Psychological conditions determining virtue and vice are described moha is the mental state brought about by the ripening of Darsana Mohaniya Karma The Karma that clouds the faculty of perception and belief rāga and dvesa desire and aversion, are the result of Chārıtra Mohaniya The Karma that misleads the will, while the former misleads cognition Thus when cognition and will are determined by the Karmic conditions, they may manifest in Volitional states marked by virtue or vicę If the objects of cognition and will are desirable and good, then the mental state is sublia parmāna If it is undesirable and bad then the mental state is aśubha parmāma In the former case there results happiness to the individual whereas in the latter misery 132 . Next the author describes the subjective states of good and evil, bhāva puma pāpa and their corresponding karmic conditions or draiya punya pāpa सुहपरिणामो पुण्ण असुहो पावं ति हवदि जीवस्स । दोण्हं पोग्गलमेत्तो भावो कम्मत्तणं पत्तो॥१३२॥ [शुभपरिणाम पुण्यमशुभ पापमिति भवति जीवस्य । द्वयो पुद्गलमानो भाव फर्मत्व प्राप्त ॥१३२॥] 132 Good will or pure thought is righteousness Bad will or evil thought is sin Conditioned by these two mental states of the Jiva, the classes of Karmic molecules which are physical in nature undergo modifications and manifest as Dravya-karmas such as Jñānā varaniya COMMENTARY—Pure thought is Bhāva Punya This conditions Dravya Punya, the Karmic matter facilitating the purity of the heart Evıl thought is Bhāva Pāpa, sinning in the heart This conditions the Dravya Pāpa which aggravates the evil disposition of the soul Thus from the Psychic conditions which are amürta their result the different Karmic modifications which are physical and mürta Thus the Bhāva Karmas and thc Dravya Karmas are mutually interacting ! 133. He establishes that karmic matter is physical in nature and therefore is mürta जम्हा कम्मस्स फलं विसयं फासेहि भुंजदे णियदं। जीवेण सुहं दुक्खं तम्हा कम्माणि मुत्ताणि ॥१३३॥ यस्मात्कर्मण फल विषयं स्पर्शर्भुज्यते नियतम् । जीवेन सुख दुख तस्मात्कर्माणि मूर्तानि ॥१३३।।] 1 133. Because the fruits of Karma, the objects of happiness or misery, are experienced ·ENGLISH TRANS , etc 111 by Jiya through the scosations of touch, ctc, therefore the karmas are physical and märta COMMENTARY--The fruit of Karma is either a desirable or an undesirable object, pleasant or unpleasant to the Jiva This object is experienced through sense perception Senscs are physical, objects apprehended through the sense organs are also physical Therefore thc Karmic effects are physical and mūrta Cause and effect are identical Thcrcforc the author concludes that the Karmas themselves are physical and mūrta, Since their effects are physical Of course this refers to Dravya Karmas. 134 Karmas past or present are physical and märta Samsārı Jiva, because of its Karmas, is also physical and murta Hence there is the chance for fresh accretion of Karmas Hence the liability to continued bondage मुत्तो फासदि मुत्तं मुत्तो मुत्तेण बधमणुहवदि। जीवो मुत्तिविरहिदो गाहदि ते तेहिं उग्गहदि ॥१३४॥ [मूर्त स्पृशति मूर्त मूर्तो मूर्तेन बन्धमनुभवति । stata fafaefecit efa afar ázamena 1193811] 134 Pasi Karma which is physical in nature comes into contact with the present Karma which is also physical in nature Thus existing Karmic matter enters into combination with incoming Karmic matter Jiva though in itself spiritual and amurta is certainly corporeal (in its samsăric state) because of its coeval Karmas Thercforc it absorbs the fresh Karmic matter and is absorbed by that (because of mutual attraction of molecules) COMMENTARY-In this Gāthī the author explains how there could be a contact between Jiya and Karma which arc Amurta and Mürta respectively That there is the possibility of combination among physical molecules is accepted by all and it is a fundamental presupposition of Jaina thought that Jiva is in samsāra to start with, I e it is from time immcmorial associated with Karmic matter Because of this associated Karma, Jiva itself has body and is Mürta Because of this intimate association with Karmic matter The Gāthā must be taken as an exthere is the chance for fresh bondage and Samsāra planation of the perpetuity of the Samsáric cycle Given the initial presupposition that Jiva in its natural state cxists in Karmic bondage then we can understand the reason for The series of the Samsārıc cycle from bondage to Gati and Gati to bondage and so on causality is certainly assumed to be infinite, i e, without beginning, though it may come to an end with the emancipation, An minste past is not a mathematical impossibility Therefore though it is admitted that the series may come to an end it need not necessarily have a beginning Through the infinite causal interaction therefore, a Jiva may acquire ·112 PAÑCĀSTIKĀYA-Ś. fresh Karmas though in itself it is spiritual and Amūrta Thus ends the chapter on Punya Pāpa Padārthas - CHAPTER ON ĀSRAVA PADĀRTHA - . 135 First the Punyāsrava or Āsrava means the fountain source of righteousness or sin the spring of virtue is taken for description रागो जस्स पसत्थो अणुकंपासंसिदो य परिणामो। चित्ते णत्थि कलुस्सं पुण्णं जीवस्स आसवदि ॥१३५॥ [रागो यस्य प्रशस्तोऽनुकम्पासश्रितश्च परिणामः । चित्ते नास्ति कालुष्य पुण्य जीवस्यास्रवति ॥१३५॥] 135 Whatever Jiva has desires high and noble, thoughts based on love and sympathy and in whose mind there are no evil impulses towards the same, the pure Karmic matter flows in as conditioned by the above mentioned springs of righteousness COMMENTARY—Noble desires and thoughts of charity are the springs of right conduct-Bhāva Punyásrava, as conditioned by these springs there flows Punya Dravya Karma, pure Karmic matter into the soul noble desires and pure thoughts, those springs of subjective righteousness may be followed by objectively evil deeds if they have not the co-operation of Samyag Darśana or right belief But if those springs are saturated with right belief then there is no conflict between subjective states and subjective conduct The subjectively pure springs of conduct have the chance of being succeeded by series of right conduct till the attainment of heavenly bliss In short subjective purity unaccompanied by right belief will still keep the soul tied to the wheel of life wbereas the same in association with the right belief will gradually lead the soul to Nirvāņa 136. Then the noble desires are illustrated 1 - अरहंतसिद्धसाहुसु भत्ती धम्मम्मि जा या खलु चेट्ठा। अणुगमणं पि गुरूणं पसत्थरागो त्ति वुच्चंति ॥१३६॥ [अर्हत्सिद्धसाधुषु भक्तिधर्म या च खलु चेष्टा। अनुगमनमपि गुरूणा प्रशस्तराग इति ब्रुवन्ति ।।१३६॥] + - 136. Love and devotion-towards Arahanta, Siddha and Sadhus, living according to the rules of conduct household and ascetic, and faithfully following the Masters, these are said to be the noble ideals - - - ·ENGLISH TRANS, etc 113 COMMENTARY-Noble ideals are associated with noble objects deserving of worship and devotion These arc what are known as the pañca paramesthus Arahantas, Siddhas, Sadhus, Acarjās and Upādhyāyas The term Arahanta denotes perfected being who is still in the world, i C, who has still his bodily state It corresponds to the term sayogakei ali, the person who attained Kcvalajñāna or perfect knowledge and who still has yoga or mana, vacana and håja The term Sıddha represents the perfect soul, without the yoga or mana-vacana-hāya Sädhu represents the great ones who are on the path of perfection It represents mainly thc Jatis who have attained great spiritual advancement through tapas Ācārya rcpresents the organiser of thc Sangha, the chief of a group of ascetics as well as the householders The term Upad, haya represents the great religious teachers whose function it is to instruct the pcople, lay and ascetic, about the chief tenets of religion and also about the rules of conduct Reverence and devotion to these great ones and a desire to follow the path marhed out by them constitute the noble aspiration which leads to Punya 137 Then anuhanipā or charity is described तिसिदं बुभुक्खिदं वा दुहिद दट्ट ण जो दु दुहिदमणो। पडिवज्जदि त किवया तस्सेसा होदि अणुकपा ॥१३७॥ [तपित युभुक्षित वा दुखित दृष्ट्वा यस्तु दुखितमना । प्रतिपद्यते त कृपया तस्यषा भवत्यनुकम्पा ॥१३७॥] 137 If anyonc moved at the sight of the thirsty, the hungry and the miserable, offers relief to them, out of pity, then such behaviour of that person is love or charity COMMENTARY-This is the second condition generating punya bhāva or the good will The act of charity implies two things The feeling of sympathy at the sight of the nccdy and the sufferers, and secondly active relicf to them Mere feeling of sympathy is incffective Active relief as the result of the feeling of sympathy is essential to charity This kind of charity is common to the ordinary mortals and it manifests in only temporary relief But in the case of the wise ones, anukampā or charity manifests in a higher form at the sight of the struggling souls in the ocean of Samsāra and they manifest a generous sympathy and help them towards emancipation Thus anukampā is of two kinds, lower and higher according as its result is temporary and superficial or radical and permanent 138 Aficr describing the deals and aspirations forming the positive condition of good will, the author describes its negative condition, ie, the impure emotions that are to be ·114 PAÑCISTIKYA-S. avoided in every way to secure the purity of the heart or Subha Parinama कोघो व जदा माणो माया लोभो व चित्तमासेज्ज। जीवत्स कुणदि खोहं कलुसो त्ति य तं बुधा बेति ॥१३॥ [क्रोधो वा यदा मानो माया लोमो वा चित्तमासाच । जीवस्य करोति क्षोभ कालुप्यमिति च तं बुधा नुवन्ति ॥१६॥ 13S. Whenever anger, pride, deceit aad covetousness, appear in the mind of a Jiva, they create disturbing motion, interfering with calmness of thought. This emotional agitation of thought is called impure thought by the wise COMENTARY—Impurity of thought is explained to be the interference of thought and will by grosser emotions, enumerated in the Gathā Freedom from such emotional interference is also a necessary condition of righteousness Thus noble desires (prašasia rāga), charity (ānuhampā) and freedom from impurity of the heart (citta-shālusia): these three constitute the spring of righteousness or Punyāsraia. 139. Then the sprogs of evil or Pāpāsrara. चरिया पमादबहुला कालुस्सं लोलदाय विसयेसु । परपरितावपवादो पावस्स य आसवं कुणदि ॥१३॥ [चर्या प्रमादबहुला कालुष्यं लोलता च विषयेषु । परपरितापापवादः पापस्य चालवं करोति ॥१३॥ 139 Inordinate taste for worldy things impure cmotions, hankering for and indulging in sensual pleasures, causing anguish to fellow beings. and slandering them openly or covertly these constitute the springs of evil COMMENTARY—The five above mentioned ignoble thoughts constitute the subjective side of the springs of evil (bhàia-pāpa asrara) conditioned by these mental states impure Karmic matter flows into the Jila. And this inflow is the objective side of the evil or draja pāpa-asrana, ie, there is the acquisition of undesirable and dark physical conditions by Jiva on account of the above mentioned impurities of thought. 140. Again the subjective springs of eyıl are described in detail सण्णामो य तिलेस्सा इंदियवसदा य अट्टरुहाणि । णाणं च दुप्पउत्तं मोहो पावप्पदा होति ॥१४०॥ .

·PAÑCĀSTIKAYA-S 115 or [सज्ञाश्च निलेश्या इन्द्रियवशता चार्तरोद्रे । ज्ञान च दुष्प्रयुक्त मोह. पापप्रदा भवन्ति ॥१४०॥] 140 The different animal instincts, the different soul-soiling emotions, the tempting senses, suffering and wrath, undesirable thoughts and corruption of the faculties of perccption and will these constitutc the spring of evil COMMENTARY-sanijñā arc the instincts, thcse arcālāra samiña--Proying instinct bhaya sampña--The instinct of fear maithuna samjñā -The sciual instinct parigraha sammā -The acquisitive instinct Thcsc instincts are liable to generate cvil Next, Leśyā or the soul-soiling tints These arc six in number hrsna or thc black nila or thc bluc kāpota or the grey pita the yellow padma or the lotus-hucd suhla or the white Thesc leśyās or the tints of the soul, perhaps denote a peculiar kind of aura of each soul corresponding to its grade of spiritual development and cthical purity Very often thesc tints are associated with the different cmotional states present in Jiva Therefore this Psychic aura is not a fixed and permanent adjective of a Jiva They change and appear as concomitants of Psychic conditions We have to assume that these colours are apprchcnded only by an occult and supernormal vision It would be simply absurd to associate these colours as the intrinsic colours of the Jiva itself for that would make the Jiva a mirta and rūpi dravyama material thing That would be quite inconsistent with the Jaina system of the six leśyās or the tints the first threc krisna, nila and käpota the black, blue and grey are associated with the darker emotions which constitute the springs of evil The next constituent of the spring of evil is yielding to thc temptations of the senses Spiritual de clopment depend upon controlling the senses The soul is very often compared to the charioteer and the sense to restive steed If the charioteer is led away by the horses, that mcans danger and destruction, because there would be no good in life much less the possibility of spiritual cmancipation ärta or suffering refers to the painful feeling experience when desirable things and persons are lost and when undesirable and unpleasant ones are got This experience is also the fountain of evil raudra refers to wrath or misplaced enthusiasm in cruelty, deceit, theft and sensuality Evil thoughts consist in shunning good objects and apprehending and ·116 PANCĀSTIKĀYA-S attending to evil ones And lastly Mohaniya that spirit-paralysing stupor in its dual form corrupts the faculties of perception or will Draśana Mohaniya and Cäritra Mohaniya In either form it is a source of eval These are the subjective conditions of eul Bhāva Päpa-āsrava, the inner springs of sin, whereas these bring about the inflow of the dark harmic matter This inflon is the Physical or objective side of evil ie, the Dravya-Pāpa-Asrava Karmic material of an undesirable kund flons towards the soul as the result of the above mentioned Psychic conditions Thus ends the chapter on Asrava CHAPTER ON SANIVARA PADĀRTHA 141 The category that denotes the process of suppressing or blocking, the springs of good and evil treated in the previous chapter, is samara The author considers first Papa Samvara or the prevention of evil इंदियकसायसण्णा णिग्गहिदा जेहिं सुट्ट मग्गम्मि । जावत्तावहि पिहिय पावासवच्छिदं ॥१४१॥ [इन्द्रियकषायसंज्ञा निगृहीता यः सुष्टमार्गे। यावत्तावत्तेषां पिहितं पापास्रवच्छिद्रम् ॥१४१॥] 141 To whatever extent the five senses, the four taints of emotions, the four instinctive appetites, are suppressed by a person, well established in the path or righte ousness, to such extent the door way for the entrance of evil is closed for that person. COMENTARY—The volitional suppression of the above mentioned Psychic tendencies is Bhāva Samvara or the subjective inhibition of the evil This condition is the antecedent of the physical arrest of the inflow of the Karmic matter which is Dravya Samvara This Sarvara or the inhibition of the springs of evil is possible only to that person who has the three jewels or Ratnatraya, right belief, right knowledge and right conduct. One who has not adopted the path cannot succeed in the attempt to block the spring of evil. 142. Evıl thoughts and sin are the cause of misery as they lead to suffering in the world as well as in hell, hence they ought to be avoided Noble thoughts and the consequent happiness of Deva state in Srarga or Devaloka is also insignificant when compared with heavenly bliss To one whose ideal is self-realisation therefore, the happiness of Devaloka is also worthless He should shun that course also Pleasure consequent upon punya, and pain of pāpa are both imperfect and undesirable by the side of the ultimate ·ENGLISH TRANS, etc. 117 idcal Molşa Both the doorways of punya and păpa have to be blocked Shunning action that Icads to miscry is natural But action which leads to pleasure and which stimulates desire is also a hindrance towards self attainment and therefore must be avoided It is this sentiment that is expressed in the next Găthā जस्स ण विज्जदि रागो दोसो मोहो व सव्वदन्वेसु । णासवदि सुह असुहं समसुहदुक्खस्स भिक्खुस्स ॥१४२॥ [यस्य न विद्यते रागो द्वषो मोहो वा सर्वद्रव्येषु । नासवति शुभमशुभ समसुखदुःखस्य भिक्षो. ॥१४२॥] 142 If a Bhihşu looks upon happiness and misery as same, if he is free from desire, aversion, and stupor of perception and will, then Karmas both beneficial and harmful do not approach that being COMMENTARY-Thcrc arc threc fundamental states of conscionsners, śubha parināma, aśubha parmama, suddlia parmänia, plcasant and beneficial, unpleasant and harmful, and pure and perfect respectively The last alone is the ultimate ideal The other two bave to be transcended 143 Next the author describles the mental states conducive to samvara or the prevention of Karmas जस्स जदा खलु पुण्ण जोगे पावं च णत्थि विरदस्स। सवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥१४३॥ यस्य यदा खलु पुण्य योगे पाप च नास्ति विरतस्य। सवरण तस्य तदा शुभाशुभकृतस्य कर्मण ॥१४३॥] 143. As long as a person pure in life, is really free from action conducive to pleasurc or pain through either thought, speech or body, so long is he protected from Karmas, beneficial and harmful, that is, they are prevented from approaching him COMNENTARY-Effective states of desire and aversion, and activity of thought, speech or body are the conditions that attract Karmas good and bad towards the soul When those conditions arc removed, there wall be Karmas approaching the Jiva, that is complete Samvarama protective wall round the self shutting out all Karmas is established This Samvara again is twofold Bhāva Samvara and Dravya Samvara The subjective exclusion of thoughts and desires that may lead to bondage, and the objective exclusion of Karmic matter from self. Thus ends the Samvara Padārtha ·COWENTARY-The faculty of pure thought, protected from all Karmas, associated 118 PAÑCĀSTIKĀTA-S CHAPTER ON NIRIARĀ PADĀRTHA 144 The author describes the nature of Nirjarā or the withering away of Karmas संवरजोगेहि जुदो तहिं जो चिट्ठदे बहुविहेहिं । कम्माणं णिज्जरणं बहुगाणं कुणदि सो णियद ॥१४४॥ [सवरयोगाभ्यां युक्तस्तपोभिर्यश्चेष्टते बहुविधः। कर्मणां निर्जरणं बहुकानां करोति स नियतम् ॥१४४॥] 144. That mighty personality which after closing the springs of Karmas, good and evil, and equipped with the faculty of pure thought, controls its life according to manifold forms of tapas will undoubtedly be able to rid itself of Karmas manifold with thelve kinds of tapas, and leading to immortality, to annihilation of all Karmas, is the subjective side of Nirjarā or Bhāra Nirjară. As a concomitant of this there appears the annihilation of Karmic dust, that clouds the divine beam of pure self The means for obtaining Nirjarā is tapas which is of two main forms, outer and Each of these is again of six different kinds These are. (a) Outer tapas consisting of - (1) anasana (2) an amodarja (3) tti-parisankhyāna. (4) rasaparity aga (5) wwkta-sayı asana (6) kāyaklesa (6) Inner tapas consisting of- (1) prāyaścıtta (2) vinaza (3) Taiyārtja (4) sadhy aja (5) rj utsarga (6) dhana (1) anasana is abstaining from food. To obtain control over the senses and will, to root out desires and appetites, to destory Karmas, to facilitate meditation and to study peacefully the scriptures, fasting is the means, and fasting in order to secure such results is anasanarrata (2) as amodarja · To sustain control of the will and the senses to regulate disorders of rata, pitta, and ślesma, the humours of the body, to secure self knowlege, and meditaner ·ENGLISH TRANS, etc 119 tion, eating with a limit or a little less than the normal is avamodarya (3) yrtti-parisamkhyāna In order to control the will which would by nature hanker after all the objects of taste, limiting the number of items of Dharma, or in the case of Bhikṣus, resolving in one self to accept food only from a particular house is yrtti-parisamkhyāna or numbering or limiting the items of food (4) rasa-parityāga In order to control the flesh, to get rid of drousiness and sleep, to promote clearness of thought, abstaining from fatty and sweet substances is rasaparityāga or relinquishing sweet essences (5) vivikta-sayyāsana To have ones bed, 10 separate and vacant rooms or caves or on rocks free from insect pests is vivikta-sayyāsana or lonely bed The place must be free from insect pests in order that the person may have peace of mind, preparatory to meditation and separate beds of course to avoid temptations of the flesh (6) kāyakleśa getting the body ensured to pain and suffering by standing in the sun, living under a tree and sleeping in the open in the winter cold, etc , is kāyakleśa or mortification of the body This will harden the body and make the person fit for the arduous task of religious life How is this käyakleśa different from what is known as parīsaha-jaya or the victory over troubles? The latter means overcoming the suffering due to the natural environment, whereas the former is voluntary training of the body If it is voluntary why is it called outer tapas ? Because it pertains mainly to physical objects Next Inner tapas Because the object is mainly to control the mind These are called inner Tapas (1) prāyaścıtta is removing the evil ideas that are born of intoxication of worldliness (2) vinaya is humility towards Gurus and masters (3) vaiyavrtya Personal attendance and other kinds of service to Munis who are weary, sick or infirm (4) svādhyāya is quickening of thoughts by concentration of attention (5) vyutsarga, renouncing the belief that this body is mine, is Vyutsarga or isolation of self (6) dhyāna, calm meditation on the self after controlling the vagaries of thought is Dhyāna 145 Meditation on self is shown to be the main condition of Nirjarā a fiado at SCAETATENI FE aan toi मुणिऊण झादि णियदं गाणं सो संधुणोदि कम्मरय ॥१४॥ [य. सवरेण युक्त आत्मार्थप्रसाधको ह्यात्मानम् । ज्ञात्वा ध्यायति नियत ज्ञान स सधुनोति कर्मरज ॥१४॥]

·120 PAÑCĀSTIKĀYA-S 145 Clinging to the ideal of self realisation, being fortified against Karmas through Samvara, the Yogin, who truly understands the words of the master, and meditates upon Self-Pure thought with controlled senses, will completely wash off the Karmic dust. COMMENTARY--The main condition for annihilating Karmas is stated here The person is to be equipped with Samvara or fortification round the self against Karmas, desirable and undesirable The springs of Parināma, śubha and aśubha, are to be completely blocked Instead of diverting ones attention to environmental objects, thought is to be fixed on Self This reflection upon the Self is to be made secure enough by controlling the senses If a person under such circumstances meditates upon the Self, according to the instructions from the Masters, he is sure to attain purity of self by completely washing off the Karmic dust by the flood of Dhyāna Then the divine glory of the self will shine without interruption 146 The origin, nature and effect of meditation t HRT o fagurfa TT TTAT HET a traffiti तस्स सुहासुहडहणो झाणमओ जायए अगणी ॥१४६॥ [यस्य न विद्यते रागो द्वेषो मोहो वा योगपरिकर्म । तस्य शुभाशुभदहनो ध्यानमयो जायते अग्निः ॥१४॥] > 1 145 In the person that has neither desire nor aversion, and that is free from ignorant attachment to sense pleasures and from the activity of thought, speech and body, there ilames forth the fire of meditation that burns out all Karmas beneficial as well as baneful COMMENTARY--Dhyana or meditation is thought directed towards the pure self This is the means of self realisation Ignorance that stupifies the faculties of perception and will must be got rid of There should be neither attachment nor hatred towards the objects of the environment Then there should be unruffled peace, in thought, speech and body. Meditation attended by such circumstances manifests as the fire that destroys the rubbish heap of Karmas It is this fire of meditation that reveals the stirling beauty of pure Self This is Nirjara' Thus ends the Chapter on Norjarā CHAPTER ON BANDHA PADĀRTHA 147 The nature of Bandha or Karmic bondage is described ·ENGLISH TRANS , etc 121 > नं सुहमसुहमुदिण्ण भाव रत्तो करेदि जदि अप्पा । सो तेण हवदि बद्धो पोग्गलकम्मेण विविहेण ॥१४७॥ [य शुभमशुभमुदीर्ण भाव रक्त करोति यद्यात्मा। स तेन भवति बद्ध पुद्गलकर्मणा विविधन ॥१४७॥] 147 When Ātman out of desire, aversion and corruption of knowledge and will, experiences affective states pleasant and unpleasant, then because of the very same states the self gets bound by Karmic matter of various kinds COMMENTARY-Bandha is of two kinds Bhava Bandha and Dravya Bandha The former refers to the appropriate psychological conditions that bring about the actual bondage with Karmic molecules The latter is Dravya Bandha On account of desire the Ātman experiences happiness or misery Such emotionsl states create in the Atman a disposition peculiarly favourable for the Karmic molecules to settle in This Psychological disposition is the intrinsic condition of bondage 148 The two aspects of bondage, internal and external, are again described जोगणिमित्त गहण जोगो मणवयणकायसंभूदो। भावणिमित्तो बंधो भावो रदिरागदोसमोहजुदो ॥१४॥ {योगनिमित्त ग्रहण योगो मनोवचनकायसभूत । भावनिमित्तो बन्धो भावो रतिरागद्वेषमोहयुत ॥१४॥ 148 Combination of Karmic matter with Jiva is due to Yoga Yoga is the action of mind, speech and body The opportunity for combination is created by Bhāvas or the affective states and such affective states are due to desire, aversion and perverse cognition COMMENTARY-Here is described bondage both internal and external, Psychical and physical The Karmic matter that flows towards the soul is the manifold Karmic Skandhas around the Jiva. This attraction of Skandhas is due to yoga, ie, the Karma Skandhas get aggregated and intermixed with Jiva because of the activity of yoga, or of mana-vacana-kāya, mind, speech and body Bandha then is the state of being so bound by Karmic matter This Karmic formation around the Jiva is occasioned by the Psychological dispositions known as bhäia Bhāva is the emotional state of desire or aversion, or perverse cognition and will All these states are brought about by Mohantya, that fundamental Karma responsible for spiritual delusion Yoga is the external condition of bondage since it brings about ·122 PAÑCĀSTIKÄYA-S, But the internal condition is the directly the combination ot Karmic matter with Jiva bhāia or the disposition of the self 149 Again the conditions of bondage from another point of vicw are described हेदू चदुन्वियप्पो अढवियप्पस्स कारणं भणिदं । तेसि पि य रागादी तेसिमभावे ण बझंति ॥१४६॥ [हेतुश्चतुर्विकल्पोऽष्टविकल्पस्य कारण भणितम् । तेषामपि च रागादयस्तेषामभावे न वध्यन्ते ॥१४६॥] 149 The eight kinds of Karmas are said to be caused by the four external conditions or Dravya Pratyayas But these conditions themselves are the result of desire, etc, or Bhāva Pratyayas Without these intrinsic conditions there will be no bondage COMMENTARY-In some Philosophical works of Jainas, the eight Karmas, are traced to the four causal conditions muthyātra, arrati, kasāya and joga Our author here shows that these four conditions themselves are the result of the Psychological disposition effected by the emotional states of desire, etc Hence he insists on recognising these Psychological states as the real and intrinsic condition of bondage Whereas the above four are only subsidiary and external conditions Without the ultimate condition of rāga there can certainly be no Karmic bondage The external conditions are called Dravya Pratyayas because they are directly associated with Karmic matter and the ultimate Psychological conditions are called Bhāva Pratyayas because they refer to the disposition of Ātman The conditions of bondage are enumerated thus in Tattvärtha-sútra Chapter VIII, Sūtra 1 मिथ्यादर्शनाविरतिप्रमादकषाययोगा बन्धहेतव ॥ It is to be noted by that five conditions of bondage are enumerated here, whereas the Gathā mentions only four For the fifth and additional condition pramāda is also included in the above mentioned four Mithyātva is the opposite of right faith or Samyag Darśana This Mithyātva may manifest in the form of belief in false doctrines and disbelief in the true one Avirati is the opposite of right conduct or Samyakcārıtra This may manifest in an enthusiasm for the evil conduct and a hesitation for righteousness Kavāya refers to the grosser emotions such as anger, pride, deceit, etc, and yoga refers to the uncontrolled and useless activity of mana-vacana-kaya These are the four Dravya Pratyayas or external conditions generating the eight Karmas which are- (1) jñānāvaranīya, (2) darśanāvaranīja, 1 -- ·ENGLISH TRANS, etc 123 (3) molanīya, (4) vedanija, (5) antaraya, (6) ayuh, (7) näma, (8) and goira (1) Jñanīvaraniya is the veil round the pure consciousness (2) Darsanāvaraniya is that which corrupts the faculty of perception and also of belief (3) Mohaniya is a sort of spiritual intoxication interfering with cognition and will (4) Vedaniya is the fecling of pleasure and pain (5) Antarāya is the frustration of the useful efforts of righteously minded persons (6) Ayuh determines the duration of life that a Jīva has in a particular state of Clistence (7) Nāma dctcrmines thc gencric and the specific characteristics of a Jiva, ie on account of this Nūma Karma a Jiva is born as a particular organism in a particular Gati (8) Gotra determines the valuc of life for examplc in a human being This Karma determines the birth of a Jiva in a higher status or in a lower status These cight Karmas are of various sub-divisions which we need not enumerate in detail Thesc cight effects, though they are supposed to be due to the above four conditions, are ultimatcly due to Bhāvas Pratyayas or the disposition of the heart The author wants to emphasize the fact that if the bhālas or the Psychic dispositions are absent then even if the Dravya Pratyayas or the external conditions are present still, there will be no bondage of the eightfold hind, hence the intrinsic condition of bondage is Bhāva or Psychic Thus cnds the chapter on Bandha Padārtha CHAPTER ON MOKSA PADĀRTHA 150-51 Moksa or emancipation is begun with the description of Bhāva Mokşa or the inner perfection of the soul This Bhava Molşa leads to the annihilation of the four Ghātiyā Karmas The very same Bhāva Molşa again is the great Samvara or the absolute obstruction to Karmas ·124 PANCASTIKAYA-S हेदुमभावे णियमा जायदि णाणिस्स आसवणिरोधो । आसवभावेण विणा जायदि कम्मस्स दुणिरोधो॥१५०॥ कम्मस्साभावेण य सवण्हू सर्वलोंगदरसी य । पावदि इंदियरहिदं अव्वाबाहं सुहमणंतं ॥१५१॥ हित्वभावे नियमाज्जायते ज्ञानिनः आस्रवनिरोधः। आस्रवभावेन विना जायते कर्मणस्तु निरोध.॥१५०॥ कर्मणामभावेन च सर्वज्ञ सर्वलोकदर्शी च । प्राप्नोतीन्द्रियरहितमव्याबाध सुखमनन्तम् ॥१५१॥] 150-51. If the causal condition of Karmas disappears in the case of wise man through the control of senses and thought, then the springs of Karmas get blocked When the springs of Karmas thus get blocked, the Dravya Karmas get repulsed When the Dravya Karmas completely disappear, then the person becomes all-knowing and all perceiving, and attains the state of infinite bliss which transcends the sense feeling and which is untouched by the sorrows of life COMMENTARY-Through the instrumentality of the five Labdhis a Bhavyātmā obtains the three jewels On account of this acquisition he is able to get rid of the four-fold condition of Karma, muithyātra, avirati, kasaya and yoga, both in their subjective and objective aspects When he gets rid of Dravya and Bhāva Pratyayas or Karmic adjuncts, then he attains the great Samvara or repulsiveness to Karmas This Samvara leads to the annihilation of Karmic shackles Thus ascends the ladder of higher life which leads to destruction of ignorance This brings on the inner purity Finally through second śukla Dhyana or the great meditation, the Ghātiya Karmas get burnt away Then the self rises to eternal wisdom, eternal perception, infinite bliss, and infinite power This is anaita-catustaya, the four infinite qualities This is Bhāva Mokşa, the spiritual freedom When this Bhāva Mokşa is attained the inevitable destruction of Dravya Karmas follows With the attainment of Bhāva Mokşa the person becomes a Kevalin worshipped by men and Devas. He becomes really Paramātman 152 Then we have the description of Dhyana or meditation which is the direct cause of repulsing and eradicating all Karmas दसणणाणसमग्गं झाणं णो अण्णदव्वसंजुत्तं । जायदि णिज्जरहेद सभावसहिदस्स साधुस्स ॥१५२॥ [दर्शनज्ञानसमग्न ध्यान नो अन्यद्रव्यसयुक्तम् । जायते निर्जराहेतुःस्वभावसहितस्य साधोः ॥१५२॥]

·ENGLISH TRANS, etc 125 152 Thic meditation that is completely determined by right belief, right knowledge and right conduct and that is not related to objects alien to the self becomes the cause of Nirjarā or annuhilation of Karmas to the Yogi that is in the path of self realisation COMMENTARY-The great meditation on the self is shown to be the condition of complete Nırjarā or the absolute annihilation of the existing Karmas In the previous Gāthi, Bhāva Mohşa was described On account of this Bhava Mokşa the person becomes a Kevalt with the four infinite qualities equipped with the infinite perception and infinite knowlcdge The self no more becomes attached to any other alien ideal The only object of attraction and adoration is the perfect self-consciousness When meditation thus manifests in sell rapture because of self purity and self perception, then it leads to the cradication of the remaining Karmas, ie, it is the causal condition of com. plete Nirjarã 153 Dravya Mohşa or the absolute emancipation is next described जो सवरेण जुत्तो णिज्जरमाणोध सव्वकम्माणि । ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो॥१५३॥ [य सवरेण युक्तो निरन्नथ सर्वकर्माणि। व्यपगतवेद्यायुष्को मुञ्चति भव तेन स मोक्ष ॥१५३॥] 153 When a Jīva bcing rid of the four Ghātiya and being equipped with absolute repulsiveness to Karmas succeeds in eradicating the remaining Karmas, then he becomes frced from Vcdaniya and Āyus and finally from Nāma and Gotra This eradication of the latter four Karmas means absolute and complete Mokşa or Dravya Mokşa COMMENTARY-- This Gāthà speaks of Dravya Molşa or the final and complete emancipation After attaining Bhāva Moksa mentioned in the previous Gathā, Jiva has to obtain absolute emancipation from Karmic or physical conditions for the attainment of Kevalajñāna is still associated with the bodily condition The person is merely Sayogi Kevalin No doubt he got rid of the four Ghätiya Karmas which lead to the corruption and degeneration of Ātman Because they injure the soul they are called Ghätıya Karmas These are Jäānāvaraniya, Darśanāvaraniya, Mohaniya and Antarāya But still there are the other four Karmas koown as Aghấtiya Karmas Vedaniya, Vedaniya, Ayuh, Nāma and Gotra These four also must be annihilated When a Bhāva Mokşa Jiva has the perfect Dhyāna, then Vedaniya and Ayuh first wither away and finally Nāma and Gotra also Then the Mukta Jiva becomes Ayogi Kevalı or a Siddha Ātman has attained its intrinsic spiritual purity and is absolutely free from any kind of association with the matter This state is Dravya Moksa Thus ends Moksa Padārtha ·126 PAÑCĀSTIKĀYA-S This is the end of the second Book of the great work dealing with Sapta Tattva and Naya Padärthas COLIKĀ Next the Resume or the cülıktā dealing with Jina, the great Victor and the perfect Brahma who is the ideal of Moksa Padārtha This Cūlıkā supplements the ideas already mentioned about heaven and the path The author indicates here, the importance of conduct leading to self realization Self and self alone is the goal Anything other than self as an ideal would lead away the self from the path All these facts are emphasized in the Cülikā 154 The intrinsic nature of Jiva is described, thus indicating the path to Mokşa जीवसहाव णाणं अप्पडिहददसणं अणण्णमयं । चरियं च'तेसु णियदं अत्थित्तमणिदिय भणियं ॥१५४॥ [जीवस्वभाव ज्ञानमप्रतिहतदर्शनमनन्यमयम् । चारित्र च तयोनियतमस्तित्वमनिन्दित भणितम् ।।१५४॥] 154 Unlimited perception and unlimited knowledge arc inseparable from the nature of Jiva Permanently associated with that nature, spotless conduct is the path to Moksa because it is the immediate antecedent COMMENTARY-The characteristic of Moksa is described here Right conduct which is always associated with the intrinsic nature of self is the path to Mokşa The intinsic nature of Jiva is existence which is inalienable from Jñāna and Darsana Inalienability implies that the nature of Jiva manifests generically and specifically through knowledge and perception The existence which is associated with such characteristics and which has the dialectic nature of activity is the intrinsic conduct of self It is irreproachable because it is not influenced by either desire or aversion That same conduct is the path to emancipation Conduct in Samsāri Jiva is of two kinds, intrinsic conduct and extrinsic self-determined or other determined Self-determined conduct is that which is based upon the intrinsic nature of self The other determined conduct is that which is due to the influence of non-self The path then is related to self and is uninfluenced by non-self, hence it is the means to the realisation of self 2 155 That Jewel or ratnatraya is internally distinguished as lower and higher, the lower aspect is associated with the ideal only indirectly whereas the higher is directly associated with it One who has the lower jewel is known as parasamayı or the self that is deter- ·ENGLISH TRANS, elc 127 mined by the other But thc self which has the higher jewei is absolutely self conditioned and is called syasamayı जीवो सहावणियदो अणियदगुणपज्जओध परसमओ। जदि कुणदि सग समय पन्भस्सदि कम्मबधादो ॥१५॥ [जीव स्वभावनियत अनियतगुणपर्यायोऽथ परसमय । यदि कुरुते स्वक समय प्रभ्रश्यति कर्मबन्धात् ॥१५॥] 155 The Jiva that is associated with the essential qualities is called Svasamayı or the self-determined, whercas that which is associated with accidental and unessential qualities and modes is called Parasamayı or the other determined The Jiva that has the former, 10, the essential nature as its ideal, is able to get itself freed from Karmic bondage COMMENTARY—The ratnatraya which is self-determined has corresponding stages of development to the spiritual evolution of Jiva abheda-ratnatraya is certainly siasamayı, but the early stages of this Ratnatraya when compared to the last stage of perfection would be considered as parasamayı It is not even necessary to mention the fact that faith in alien deity, etc, is distinctly parasamayı, ie, when Samyaktva itself in its earlier stage requires to be transcended much more therefore Mithyātva But a person while still with Karmic bondage may have the thought I am Siddha', 'I am Suddha' ve I am the realised, I am the pure This contemplation is also called abheda-ratnatraya, the pure jewel by convention Such subtle distinctions in the nature of the path of Selfrealisation can only be understood by the great Ones 156 Then the duality of the outer path or parasamaya and also the duality of the otherdetermined or parasamayı जो परदन्वम्मि सुहं असुहं रागेण कुणदि जदि भावं । सो सगचरित्तभट्ठो परचरियचरो हवदि जीवो ॥१५६॥ [य परद्रव्ये शुभमशुभ रागेण करोति यदि भावम् । #4942fta e qaftaast wafa ata 1188811] 156 That Jiva which through desire for outer things experiences pleasurable or painful states loses his hold upon Self and gets bewildered and led by outer things He becomes the other determined COMMENTARY-The author describes here the characteristics of the self that is still determined by the other According to this view even the traditional worship of Jaina orthodoxy would not escape this sweeping condemnation by the author All that would be merely paracarita, conduct determined by the other This other determined conduct ·128 PAÑCĀSTIKĀYA-S must be transcended by one who perceives the ideal of Self 157. Next the author points out that the other determined-conduct is only the means to bondage and not to Nirvana आसवदि जेण पुण्णं पावं वा अप्पणोध भावेण । सो तेण परचरित्तो हवदि त्ति जिणा परूवंति ॥१५७॥ [आस्रवति येन पुण्य पापं वात्मनोऽथ भावेन । स तेन परचरित्न भवतीति जिना प्ररूपयन्ति ।।१५७॥] 157 On account of the pleasurable or the painful states of the Ātman there may flos in Punya Karma or Pāpa Karma Such an Ātman on account of such states becomes the other determined. So say thc Jinas COMMENTARY-Conduct that is determined by outer things leads to bondage and blocks the way to liberation, for, the pleasurable mental states is the spring of Punya Karma and the painful mental state of Pāpa Karma, ie, both merit and demerit in their subjective and objective aspects lead the soul to Karmic bondage Therefore if a Jiva experiences those mental states which form the springs of those Karma then for that very reason his conduct becomes other determined He therefore becomes the other determined one 158. Then the author describes the characteristics of the self-determined Jiva or the Puruşottama जो सव्वसंगमुक्को णण्णमणो अप्पणं सहावेण । जाणदि पस्सदि णियदं सो सगचरियं चरदि जीवो ॥१५८।। [य सर्वसगमुक्तः अनन्यमनाः आत्मान स्वभावेन । 'जानाति पश्यति नियत स स्वकचरित चरति जीव. ॥१५॥] 158 That Jiva which being free from relations to others, and from alien thoughts through its own intrinsic nature of perception and understanding, perceives and knows its own eternal nature to be such, is said to have conduct that is absolutely self-determined COMMENTARY-Here is the description of conduct that is self determined First there should be no kind of relation to outward things through affective states On ancount of this freedom, thought is reflected upon Self The fundamental faculties of Jīva are perception and understanding If the self is perceived or intuited and under- ·ENGLISH TRANS, etc 129 stood to be constituted by perception and knowledge that thought is purely self-determined Jiva that has that thought alone is said to have absolute self realisation 159. Next the very same svasaniaya is described in a different way चरिय चरदि सग सो जो परदन्वप्पभावरहिदप्पा । दसणणाणवियप्प अवियप्पं चरदि अप्पादो ॥१५॥ (चरित चरति स्वक स य परद्रव्यात्मभावरहितात्मा । दर्शनज्ञानविकल्पमविकल्प चरत्यात्मन ॥१५॥ 159 Whatever Yogindra being entirely free from affective states related to other things and firmly established in its own intrinsic nature, perceives himself to be identical with that which percieves and knows is said to have self-determined activity COMMENTARY—Thus in order to instruct the disciple both according to Dravyārthika and Paryāyarthika Nayas the two paths are described: Niscaya Ratnatraya or the real jewel and Vyavahāra Ratnatraya or the relative jewel The real and the relative are related to onc another as the ideal or end and the means to realise the same Thus the ultimate goal is the real jewel 160. Next is the description of Vyavahāra Mokşamārga or the relative path which is the means for the realisation of the ultimate end धम्मादीसदहणं सम्मत्त णाणमंगपुव्वगद । चेट्ठा तवम्हि चरिया ववहारो मोक्खमग्गो त्ति ॥१६०॥ [धर्मादिश्रद्धान सम्यक्त्व ज्ञानमनपूर्वगतम् । चेष्टा तपसि चर्या व्यवहारो मोक्षमार्ग इति ॥१६०॥] 160 Belief in the Padārthas such as Dharma and in their respective value is Right belief Understanding the Scriptures which are divided into Angas and Purvas is Right knowledge Conduct according to the twelve kinds of Tapas is Right conduct These three from the Vyavahāra point of view form the path to Mokşa COMMENTARY-On account of the suppression or the partial eradication of the seven Karmas called mula-prakrtis there may appear to a man, perception of and belief in the several Padārthas and their values Such a belief resulting from the apprehension of the nature of reality is called Vyavaharıcally the right belief It is right belief only Vyavaharically, because it is the means to emancipation and thus to the absolute and the real belief But this Vyavahāra Samyahtva should not be confounded with falsc belief which ·130 PAÑCĀSTIKĀYA-S is neither the means to Moksa nor is the instrument of the right belief Angas and Pūrvas are the parts of Śrutas or the Scriptures Understanding these is considered to be right knowledge Vyavahārıcally It is only the means for obtaining the real knowledge of reality through direct apprehension This Vyavahāra knowledge is also distinct from false knowledge possessed by persons of alien faith Again right conduct from the Vyavahāra point of view is life according to the twelve kinds of Tapas This Tāpasic self-control again cannot be associated with persons who are not enthusiastic about the ideal of self-realisation Thus Vyavahāra Ratnatraya is shown to be the means of Nıścaya Ratnatraya [The seven prakstis, the twelve kinds of tapas, have been explained elsewhere and for Angas and Purvas the reader is referred to Weber's History of Jaina Sacred Literature and to the Outlines of Jainisin by JL Jaini ] 161 Next the description of Niscaya Mokşa Mārga or the real path to realise which the previous one the Vyavahāra Moksa Mārga, is the means णिच्छयणयेण भणिदो तिहि तेहिं समाहिदो हु जो अप्पा। ण कुणदि किचि वि अण्ण ण मुयदि सो मोक्खमग्गो त्ति ॥१६॥ [निश्चयनयेन भणितस्त्रिभिस्तै समाहित खलु य आत्मा। न करोति किंचिदप्यन्यन् न मुञ्चति स मोक्षमार्ग इति ॥१६॥] 161. Whatever Ātmā through the three-fold jewel well-established in itself neither perceives alien things as its own, nor gives up its own intrinsic nature, that Ātmā is indeed called the absolute path to Salvation COMMENTARY-Belief, krowledge and conduct so long as they are based upon other things besides self would only constitute the relative jewel But if the same three are based upon intrinsic nature of self then they would form the real jewel The former is the means of obtaining the latter 162 According to the principle that the thing and its qualities are not distinct, the ātmā is described to be identical with the constitutive elements of perception, knowledge and conduct > जो चरदि णादि पेच्छदि अप्पाणं अप्पणा अणण्णमयं । सो चारित्तं णाणं दंसणमिदि णिच्छिदो होदि ॥१६२॥ [यश्चरति जानाति पश्यति आत्मानमात्मनानन्यमयम् । स चारित्र ज्ञान दर्शनमिति निश्चितो भवति ॥१६२॥]

·ENGLISH TRANS, etc
131
162 Whatever perceives its own self-identical nature, knows its own subjective and
objective nature, and experiences its own immediate existence, is identical with the very
activity of perception, knowledge and conduct
COMMENTARY-Caritra, Jñāna and Darsana (conduct, knowledge, and perception)
constitute the Ātman These are also the path to Nirvāna Hence the intrinsic nature
and function of the Self are the real path, ie the real path is nothing but a real Self
163
The Sanısırı Jivas do not as a matter of course all attain Molşha, only some of them
are said to have that privilege
जेण विजाणदि सव्व पेच्छदि सो तेण सोक्खमणुहवदि।
इदि त जाणदि भविओ अभन्वसत्तो ण सद्दहदि ॥१६३॥
यिन विजानाति सर्व पश्यति स तेन सौख्यमनुभवति ।
इति तज्जानाति भव्योऽभव्यसत्त्वो न श्रखते॥१६॥
163 Because of the fact that the Self perceives and understands all things without
limit it also enjoys infinite bliss This fact that infinite knowledge and infinite bliss are
inseparable is understood only by the Bhavya The Abhavya cannot appreciate that,
much less believe in it
COMMENTARY-All Samsari Jivas are not fit to obtain the state of self-realisation,
Here happiness is the absence of any kind of hindrance to the intrinsic activity of the
self Perception and understanding are the intrinsic nature of the self Hindrance to
the nature of the self therefore would be a kind of obstruction to either perception or
knowledge The perfected self is all knowing and all perceiving, 1e, has no limit to its
nature of perception and understanding The absence of hindrance naturally manifests
in its positive aspect as infinite bliss The logical consequence of Kevala Jñāna is Ananta
Sulha This truth is appreciated and accepted only by the faithful The unfaithful
oncs are incapable of appreciating this truth Therefore the path to salvation is available
only to the former Therefore only some of the Samsārı Jīvas but not all are fit to walk
the path to Mokşa
164
f
Darsana, Jñāga and Caritra when conditioned by other things than Self may in a
way lead to bondage But if they are determined absolutely by the self then they form
the direct antecedent of emancipation
दसणणाणचरित्ताणि मोक्खमग्गो ति सेविदन्वाणि।
साधूहि इद भणिद तेहिं दुबधो व मोक्खो वा ॥१६॥

·132 PAÑCĀSTIKĀYA-S [दर्शनज्ञानचारित्राणि मोक्षमार्ग इति सेवितव्यानि । साधुभिरिव भणितं तैस्तु बन्धो वा मोक्षो वा ॥१६४॥] । 164 Since Darsana, Jñāna and Cärıtra constitute the Mokşa Mārga, they are adored by the wise If they are determined by non-self they may lead directly to bondage or indirectly to Mokşa But if they are determined by Self then they may lead to Mokşa COMMENTARY-Intuition, knowledge and conduct produce effects according as they are determined by the associated things If they are associated with external things, they may get associated with desire and aversion and thus may bring about Karmic bondage But if they are associated with intrinsic and pure nature of the self, then they may directly and immediately bring about liberation A king for example because of his defective instruments political and military may lead to the strengthening of the enemy instead of annihilating him, or for example, ghee which is by nature of soothing effects may when associated with fire aggravate the heat Similar is the case with the three jewels 165 Next the characteristic of Sūkşma Parasamaya, or the subtle non-self or other determinedness अण्णाणादो णाणी जदि मण्णदि सुद्धसंपओगादो। हवदि त्ति दुक्खमोक्खं परसमयरदो हवदि जीवो ॥१६॥ [अज्ञानात् ज्ञानी यदि मन्यते शुद्धसंप्रयोगात् । भवतीति दुःखमोक्ष परसमयरतो भवति जीव. ॥१६॥] 165. If an Ātman through ignorance believes that through awe and reverence to Arahanta and others he may attain emancipation from misery then he is only the lover of non-self or Parasamayı COMMENTARY-Arabanta and Siddha are free from every kind of imperfection and are full of all good qualities. Love and devotion towards these may certainly be desirable but still by themselves they can never bring about Karmic liberation The hope to obtain salvation only through devotion is Parasamaya The person who has that hope is Parasamayı, the other determined one The other determined means to be away from the ideal of self When love and devotion to the perfect beings cannot take us nearer the goal, we need not even mention the utter uselessness of ignorant worship of alien deities with all the Samsārıc parapharnalia Thus the author emphasizes the fact that even the love and devotion towards the perfect beings form a subtle kind of obstacle in the way of self-realisation ·ENGLISH TRANS, etc 133 166 The above mentioned reverence and devotion as they some times lead to bondage, do not constitute the path to Mokşa अरहंत सिद्धचेदियपवयणगणणाणभत्तिसपण्णो । बधदि पुण्णं बहुसो ण हु सो कम्मक्खय कुणदि ॥१६६॥ [अर्हत्सिद्धचत्यप्रवचनगणज्ञानमक्तिसपन्न । वघ्नाति पुण्य बहुशो न खलु स कर्मक्षय करोति ॥१६॥ 166 The person who has reverence and devotion towards Arahanta, Siddha, their images, Sangha, and congregations will invariably get bondage with Punya karma, hence he can never achieve absolute annihilation of Karma COMMENTARY--The author minimises the importance of popular form of religious devotion and worship The traditional Jaina religion always emphasizes the value of faith and devotion towards the objects worthy of reverencc But our author views the popular faith from a higher point From the true philosophical point of view such Bhakti will only lead to Punya-harma and its consequent divine happiness But Punyaharma is still thraldom though the shackles are made of gold and Deva happiness is still Samsārı Therefore Karmic annihilation cannot be achieved by the person who has such faith and devotion alone 167 The main obstacle in the path of self-realisation or Svasamaya is said to be räga or affection जस्स हिदये णुमत्तं वा परदन्वम्हि विज्जदे रागो। सो ण विजाणदि समयं सगस्स सव्वागमधरो वि ॥१६७॥ [यस्य हृदयेऽणुमानो वा परद्रव्ये विद्यते रागा। सन विजानाति समय स्वकस्य सर्वागमघरोऽपि ॥१६७॥] 167 If in the heart of a Yogin there is an iota of affection towards alien objects (even in an Arahanta) then, though he be well versed in all the Sastras, he would be incapable of appreciating his true Self or Paramātman through immediate experience COMMENTARY-Devotion to external ideals may be useful up to a certain stage of development The ideal of Vitarāga is distinctly related to self Absolute freedom from attachment is the meaning of Vitarāga Complete absence of rāga is certainly inconsistent with attachment and devotion to Arahanta or Siddha So far as self is concerned ·134 PAÑCĀSTIKĀYA-S these ideal personalities are indeed esternal. The right ideal must be to attain perfect Siddha state oneself This realisation of Siddha state cannot be reached by having attachment to external objects, hence the author emphasizes the importance of effort to transcend even this subtle kind of attraction however worthy the object of the ideal be, self and self alone must be the final and the ultimate ideal of spiritual evolution Το have Bhaktı which is a subtle attraction and then to believe that somehon the final good will be Molsa is to forget the importance of self-effort towards self realisation According to the author then the traditional religious reverence, is only a stepping stone for the higher spiritual goal He who shrinks from transcending the traditional orthodory is unfit to lne in the higher plane He is infected with the delusion that what is only a means is an end in itself; that what is merely relative is the absolute, and that what is of temporary value has eternal value 168. The author enumerates the train of several evils that may be generated by that little iota of affection, above referred to धरिदुं जस्स ण सक्कं चित्तुन्भामं विणा दु अप्पाणं । रोघो तस्स ण विज्जदि सुहासुहकदस्स कम्मस्स ॥१६॥ [धर्तु यस्य न शक्यश्चित्तोद्माम विना त्वात्मानम् । रोधस्तस्य न विद्यते शुभाशुभकृतस्य कर्मण.॥१६॥ 168 To whomsoever there is no ability to bear the turmoil of the mind apart from and independent of the pure contemplation of self to him there is no possibility of preventing the Karmas born of pleasure and pain. COYDENTARY-There can be no devotion to Arahanta and others apart from an affective state, when there is affection the disturbance of the mind cannot be avoided With the agitation of the heart the calm of the self is lost and if the calm of the self is disturbed, it is not possible to prevent the appearance of pleasure and pain, and there is no escape from happiness and misery there can be no emancipation from Samsāra. Affection however little is therefore the cause of this series of undesirable events 169 One who has the ideal of Moksa must therefore completely eradicate every kind of desire from his heart. aft fucca femitat forenritt foto Efau gonti fet que ufi furcarui ator qualfe 118FEN ·ENGLISH TRANS, etc 135 [तस्मान्निवृत्तिकामो नि सङ्को निर्ममश्च भूत्वा पुन । fag eller faa fata for tat stilfa 119€ €11] 169 Therefore he who aims at Nirvāna must not say "I love this, this is mine", Then he can very well be devoted to his own true self which is Sıddha or the perfect one Through that same self-realisation he will attain Nirvana COMMENTARY--The great soul that understands the truth of the previous causal sequence from desire to turmoil of the mind, and from thence to Karma, and finally to Samsāra, struggles to escape from the attraction of the environment and from the idea of ownership of alien things When the relation of self to alien things either through attraction or owning is severed, then there is no possibility of desire springing up in the heart No desire means no spiritual discord, spiritual harmony repels Karmas, prevention of Karmas means disappeararce of Samsāra Absence of Samsāra certainly implies its opposite Mokşa, hence the person that longs for spiritual perfectiona and Karmic emancipation must never say "This I love This is mine" 170 The attitude of worship towards Arahanta and others, though it interferes with the immediate realisation of perfection is not altogether valueless, for it may ultimately lead to Nirvana सपयत्थं तित्थयरं अभिगदबुद्धिस्स सुत्तरोइस्स। दूरतरं णिव्वाणं संजमतवसंपउत्तस्स ॥१७०॥ {agari atiachfrage garifmi दूरतर निर्वाण सयमतप सप्रयुक्तस्य ॥१७०n] 170 One may understand the true nature of Tirthankara, who is the basis of ninc Padarthas One may have interest in and devotion to the Scripture Onc may have self control and penance With all these if one is not capable of realising his own truc self, to him Nirvāṇa is beyond reach COMMENTARY--Even though a person is well versed 10 Āgamas and well acquainted with the nature of reality, if he is ever much filled with devotion and worship to objective ideas, he will only secure the happiness of Svarga as the immediate fruit thercof Nirvana or Mokşa is very remote and he can obtain that only by a tedious process of spiritual development The immediate and direct antecedent of Mokşa is the realisation of the true self, worship of and devotion to any other ideal however worthy it may be is only a circuitous path to reach the goal ·136 PAÑCĀSTIKĀYAS 171. Again the author emphasizes the fact that worship of the Arahanta and others cannot be the immediate antecedent of Mukti अरहंत सिद्धचेदियपवयणभत्तो परेण णियमेण । जो कुणदि तवोकम्म सो सुरलोगं समादियदि ॥१७१॥ [अर्हत्सिद्धचत्यप्रवचनभक्तः परेण नियमेन । य. करोति तपःकर्म स सुरलोक समादत्ते ॥१७१m] 171 The person who has love and reverence towards Arahanta and Siddha, their representations and the divine Word or Agama, however well he is engaged in the best form of Tapas so long as he is incapable of apprehending the true greatness of self on account of attachment to erternal ideals, will inevitably through his efforts enter only the world of the Devas COMMENTARY-Whether now or hereafter the direct and immediate condition of Moksa is the apprehension of true self and not attachment to external ideals The person who has not grasped the self through all his efforts associated with worship and reverence will only secure the happiness of Deras This is merely a higher state of Samsāra and not Moksa 172 Then the author mentions the direct and immediate path to Mohşa, thereby indicating that, that is the meaning of the present Work तम्हा णिव्वुदिकामो रागं सवत्थ कुणतु मा किचि । सो तेण वीदरागो भविओ भवसायरं तरदि ॥१७२॥ [तस्मान्निवृत्तिकामो राग सर्वत्र करोतु मा किञ्चित् । स तेन वीतरागो भव्यो भवसागर तरति ॥१७२॥] 172 Because of this truth that even the subtle attachment to external ideals hinders Nirvāna, let not the person who desires Moksa have any kind of attachment to things, living or non-living, desirable or undesirable, then he becomes the vitaraga, the nonattached Thus will he be able to sail across the ocean of Samsāra COMMENTARY—The essential ingredient of the direct and immediate path to Mokşa is the state of Vitaraga or non-attachment Attachment to alien persons and things deserving worship is something like burning sandal wood It may smell sweet neverthcless it will burn. The subtle attachment to external ideals may lead to happiness but the ·ENGLISH TRANS, etc 137 very happiness will scorch the soul, hence the great person, who longs for freedom from Samsāra must rid himself of any kind of attachment, must become a Vitarāga Then will he be able to conquer the misery of Life and inherit the kingdom of Nirvāņa. This is the meaning of the above Sūtra and the same is the purport of the whole book, Psncāstikaya, i e, it is not only the sütra-tätparya but also śāstra-tåtparya This aims to apprehend the nature of Jineśvara, the great victor, the all-knowing of infinite qualities and the Vitarāga or the non-attached It is called prābhfta 'well filled with the meaning' because it treats about the nine Padārthas and thus describes the nature of the systems of reality Since it deals with the Dravyas or the existences it is also called Dravyānuyoga It clearly explains the five Astihāyas the six Dravyas, seven Tattvas, and the nine Padārthas It also examines the nature of bondage and of the bound, of liberation and the liberated Lastly in the Culilā or the appendıx there is a clear distinction between the absolute path and relative path, and also the indication of the fact that non-attachment is the direct and immediate condition of Nirvāna Non-attachment and perfect peace of the heart is the central doctrine emphasized by an embodied in this Pañcâstikāya Prabharta This Vitarāgatva or the state of non-attachment is available only to that Bhavya or the right believer who appreciates the comparative merits of the two paths, relative and absolute, Vyavahāra and Niscaya, but not to one who is incapable of appreciating the various aspects of truth and who clings to only a particular and fractional aspect as the whole truth, ie one who believes in Elānta aspect of reality is incapable of appreciating the ideal of Vitarāga and the difference between the absolute path and the relative path He is far away from the goal The true believer will certainly understand the compatibility and the harmony between the two paths and thus will try to realise the ideal of non-attachment or Vītaragatva as the immediate condition of Moksa 173. The author ends the Work indicating his object in this composition FITCOHTAUTE पवयणभत्तिप्पचोदिदेण मया । भणियं पवयणसार पचत्थियसगह सुत्त ॥१७३॥ [मार्गप्रभावनार्थ प्रवचनभक्तिप्रचोदितेन मया । भणित प्रवचनसार पञ्चास्तिकायसग्रह सूत्रम् ॥१७३॥] 173 For the purpose of explaining the Mokşa Mărga, this work by the name of Pañcâstikāya containing the essentials of divine revelation is composed by me as actuated by Bhaktı or devotion towards the divine Word ·138 PAÑCĀSTIRĀYA-S COMDTENTARY—The author explains the purpose of this writing his work The Mokşa Mārga or the path is revealed by Jina But Divine revelation or the Šāstra is elaborate and extensive In order to exhibit the path to the believers this short summary of the divine Word is written with the name of Pañcâstikaya Samgraha Thus ends Book II of Pancastikaja ·श्री श्रीमत्-कुन्दकुन्दाचार्य-प्रणीतः पञ्चास्तिकायसंग्रहः श्रीमद्-अमृतचन्द्राचार्य-विरचित-तत्त्वप्रदीपिका-समेतः सहजानन्दचैतन्यप्रकाशाय महीयसे । नमोऽनेकान्तविश्रान्तमहिम्ने परमात्मने ॥१॥ दुनिवारनयानीकविरोधध्वंसनौषधिः। स्यात्कारजीविता जीयाज्जैनी सिद्धान्तपद्धति ॥२॥ सम्यग्ज्ञानामलज्योतिर्जननी द्विनयाश्रया। अथातः समयव्याख्या सक्षेपेणाभिधीयते ॥३॥ पञ्चास्तिकायषद्रव्यप्रकारेण प्ररूपणम् । पूर्व मूलपदार्थानामिह सूत्रकृता कृतम् ॥४॥ जीवाजीवद्विपर्यायरूपाणां चित्रवर्त्मनाम् । ततो नवपदार्थाना व्यवस्था प्रतिपादिता ॥५॥ ततस्तत्त्वपरिज्ञानपूर्वेण त्रितयात्मना। प्रोक्ता मार्गेण कल्याणी मोक्षप्राप्तिरपश्चिमा ॥६॥ अथ सूत्रावतार इंदसवंदियाणं तिहुअणहिदमधुरविसववक्काणं । अंतातीदगुणाणं णमो जिणाणं जिदभवाणं ॥१॥ इन्द्रशतवन्दितेभ्यस्त्रिभुवन हितमधुरविशदवाक्येभ्यः । अन्तातीतगुणेभ्यो नमो जिनेभ्यो जितभवेभ्यः ॥११॥ अथात्र 'नमो जिनेभ्य' इत्यनेन जिनभावनमस्काररूपमसाधारण शास्त्रस्यादौ मङ्गल- १ P मुहर, अतातीय, जियभवाण ।

·140 पञ्चास्तिकायसंग्रह मुपात्तम् । अनादिना संतानेन प्रवर्तमाना अनादिनैव संतानेन प्रवर्तमानैरिन्द्राणा शतैर्वन्दिता ये इत्यनेन सर्वदेव देवाधिदेवत्वात्तेषामेवासाधारणनमस्कारार्हत्वमुक्तम् । त्रिभुवनमूर्ध्वाधोमध्यलोकवर्ती समस्त एव जीवलोकस्तस्मै निर्व्यावाधविशुद्धात्मतत्त्वोपलम्भोपायाभिधायित्वाद्धित, परमार्थ- रसिकजनमनोहारित्वान्मधुर, निरस्तसमस्तशड कादिदोपास्पदत्वाद्विशद वाक्य दिव्यो ध्वनिर्येषा- मित्यनेन समस्तवस्तुयाथात्म्योपदेशित्वात्प्रेक्षावत्प्रतीक्ष्यत्वमाख्यातम् । अन्तमतीत क्षेत्रानवच्छिन्न. कालानवच्छिन्नश्च परमचैतन्यशक्तिविलासलक्षणो गुणो येषामित्यनेन तु परमाद्भुतज्ञानातिशय- प्रकाशनादवाप्तज्ञानातिशयानामपि योगीन्द्राणा वन्द्यत्वमुदितम् । जितो भव आजवजवो यरित्येन तु कृतकृत्यत्वप्रकटनात्त एवान्येषामकृतकृत्याना शरणमित्युपदिष्टम् । इति सर्वपदाना तात्पर्यम् ॥१॥ समणमुहुग्गदसटुं चदुग्गदिणिवारणं सणिव्वाणं एसो पणमिय सिरसा समयमियं सुणह वोच्छामि ॥२॥ श्रमणमुखोद्गतार्थ चतुर्गतिनिवारणं सनिर्वाणम् । एष प्रणम्य शिरसा समयमिम शृणुत वक्ष्यामि ॥२॥ समयो ह्यागम । तस्य प्रणामपूर्वकमात्मनाभिधानमत्र प्रतिज्ञातम् । युज्यते हि स प्रणन्तुम- भिधातु चाप्तोपदिष्टत्वे सति सफलत्वात् । तत्राप्तोपदिष्टत्वमस्य श्रमणमुखोद्गतार्थत्वात् । श्रमणा हि महाश्रमणा सर्वजवीतरागा । अर्थ पुनरनेकशब्दसवन्धेनाभिधीयमानो वस्तुतयैकोऽभिधेय । सफलत्व तु चतसृणा नारकतिर्यग्मनुष्यदेवत्वलक्षणानां गतीना निवारणत्वात् पारतन्त्र्यनिवृत्ति- लक्षणस्य निर्वाणस्य शुद्धात्मतत्त्वोपलम्भरूपस्य परपरया कारणत्वात् स्वातन्त्र्यप्राप्तिलक्षणस्य च फलस्य सद्भावादिति ॥२॥ समवाओ पंचण्हं समओं त्ति जिणुत्तमेहि पण्णत्तं । सो चेव हवदि लोओ तत्तो अमिओ अलोओ खं ॥३॥ समवादः (समवायो वा) पञ्चानां समय इति जिनोत्तमै प्रज्ञप्तम् । स च एव भवति लोकस्ततो ऽमितो ऽलोकः खम् ॥३॥ अत्र शब्दज्ञानार्थरूपेण त्रिविधाभिधेयता समयशब्दस्य लोकालोकविभागश्चाभिहित तत्र च पञ्चानामस्तिकायानां समो मध्यस्थो रागद्वेपाभ्यामनुपहतो वर्णपदवाक्यसनिवेशविशिष्ट पाठो वाद शब्दसमय शब्दागम इति यावत् । तेपामेव मिथ्यादर्शनोदयोच्छेदे सति सम्यगवाय. परिच्छेदो ज्ञानस- मयो नानागम इति यावत् । तेषामेवाभिवानप्रत्ययपरिच्छिन्नाना वस्तुरूपेण समवाय सधातोऽर्थसमय. सर्वपदार्थसार्थ इति यावत् । तदत्र ज्ञानसमयप्रसिद्ध्यर्थ शब्दसमयसंबन्धेनार्थसमयो ऽभिधातु- २. P चतुग्गादि, मुणध ।

·तत्त्वप्रदीपिका-समेत 141 मभिप्रेत । अध तस्यैवार्थसमयस्य द्वैविध्य लोकालोकविकल्पात् । स एव पञ्चास्तिकायसमवायो यावास्तावाल्लोकस्तत परमितोऽनन्तो ह्यलोक , सतुनाभावमात्र किन्तु तत्समवायातिरिक्तपरिमाण- मनन्तक्षेत्र खमाकाशमिति ॥३॥ जीवा पुग्गलकाया धम्माधम्मा तहेव आगासं । अत्थित्तम्हि य णियदा अणण्णमइया अणुमहंता ॥४॥ जीवा पुद्गलकाया धर्माधौं तथैव आकाशम् । अस्तित्वे च नियता अनन्यमया अणुमहान्त ॥४॥ अत्र पञ्चास्तिकायाना विशेषसज्ञा सामान्यविशेषास्तित्व कायत्व चोक्तम् । तत्र जीवा पुद्गला धर्माधमी आकाशमिति तेषा विशेषसज्ञा अन्वर्था प्रत्येया । सामान्यविशेषास्तित्व च तेषामुत्पादव्ययध्रौव्यमय्या सामान्यविशेपसत्ताया नियतत्वाद्व्यवस्थितत्वादवसेयम् । अस्तित्वे नियता- नामपि न तेषामन्यमयत्वम्, यतस्ते सर्वदैवानन्यमया आत्मनिर्वृत्ता । अनन्यमयत्वे ऽपि तेषामस्ति- त्वनियतत्व नयप्रयोगात् । द्वौ हिनयो भगवता प्रणीतो...द्रव्यार्थिक पर्यायाथिकश्च । तत्र न खल्वेक- नयायत्तादेशना किंतु तदुभयायत्ता । तत पर्यायादेशादस्तित्वे स्वत कथचिद्भिन्ने ऽपि व्यवस्थिता द्रव्यार्थादेशात्स्वयमेव सन्त सतो ऽनन्यमया भवन्तीति। कायत्वमपि तेषामणुमहत्त्वात् । अणवोऽत्र प्रदेशा मूर्तामूर्ताश्च निर्विभागाशास्तमहान्तो ऽणुमहान्त प्रदेशप्रचयात्मका इति सिद्ध तेषा कायत्वम् । अणुभ्या महान्त इति व्युपत्त्या व्यणुकपुद्गलस्कन्धानामपि तथाविधत्वम् । अणवश्च महान्तश्च व्यक्तिशक्तिरूपाभ्यामिति परमाणूनामेकप्रदेशात्मकत्वे ऽपि तसिद्धि । व्यक्त्यपेक्षया शक्त्यपेक्षया च प्रदेशप्रचयात्मकस्य महत्त्वस्याभावात्कालाणूनामस्तित्वनियतत्वे ऽप्यकायत्वमनेनैव साधितम् । अतएव तेपामस्तिकायप्रकरणे सतामप्यनुपादानमिति ॥४॥ जेसि अस्थि सहाओ गुणेहिं सह पज्जएह विविहेहिं । ते होति अस्थिकाया णिप्पण्णं हि तइलोक्कं ॥५॥ येषामस्ति स्वभाव गुणैः सह पर्यविविध । ते भवन्त्यस्तिकायाः निष्पन्न यस्त्रैलोक्यम् ॥५॥ अत्र पञ्चास्तिकायानामस्तित्वसभवप्रकार कायत्वसभवप्रकारश्चोक्त । अस्ति ह्यस्तिकायाना गुण पर्यायश्च विविधै सह स्वभावो आत्मभावो ऽनन्यत्वम् । वस्तुनो विशेषा हि व्यतिरेकिण पर्याया गुणास्तु त एवान्वयिन । तत एकेन पर्यायेण प्रलीयमानस्यान्येनोपजायमानस्यान्वयिना गुणेन ध्रौव्य ४ Pपोग्गल, धम्माहम्मा, आयास । ५ P विविधेहिं, तेलोक्क।

·142 पञ्चास्तिकायसग्रह बिभ्राणस्यैकस्याऽपि वस्तुन समुच्छेदोत्पादध्रौव्यलक्षणमस्तित्वमुपपद्यत एव । गुणपर्याय सह सर्व- थान्यत्वे त्वन्यो विनश्यत्यन्य प्रादुर्भवत्यन्यो ध्रुवत्वमालम्बत इति सर्व विप्लवते । ततः साध्वस्तित्व- सभवप्रकारकथनम् । कायत्वसभवप्रकारस्त्वयमुपदिश्यते । अवयविनो हि जीवपुद्गलधर्माधर्माकाश- पदार्थास्तेषामवयवा अपि प्रदेशाख्या परस्परव्यतिरेकित्वात्पर्याया उच्यन्ते । तेषा तै सहानन्यत्वे कायत्वसिद्धिरुपपत्तिमती निरवयवस्यापि परिमाणो सावयवत्वशक्तिसद्भावात् कायत्वसिद्धिरनपवादा। न चैतदाशक्यम् पुद्गलादन्येषाममूर्तत्वादविभाज्याना सावयवत्वकल्पन- मन्याय्यम् । दृश्यत एवाविभाज्ये ऽपि विहायसीद घटाकाशमिदमघटाकाशमिति विभागकल्पनम् । यदि तत्र विभागो न कल्पेत तदा यदेव घटाकाश तदेवाघटाकाश स्यात् । न च तदिष्टम् । तत. कालाणुभ्यो ऽन्यत्र सर्वेषा कायत्वाख्य सावयवत्वमवसेयम् । त्रैलोक्यरूपेण निष्पन्नत्वमपि तेषामस्ति- कायत्वसाधनपरमुपन्यस्तम् । तथा च-त्रयाणामूर्ध्वाधोमध्यलोकानामुत्पादव्ययध्रौव्यवन्तस्त- द्विशेषात्मका भावा भवन्तस्तेषा मूलपदार्थाना गुणपर्याययोगपूर्वकमस्तित्व साधयन्ति । अनुमीयते च धर्माधर्माकाशाना प्रत्येकमूर्वाधोमध्यलोकविभागरूपेण परिणमनात्कायत्वाख्य सावयवत्वम् । जीवा- नामपि प्रत्येकमूवधिोमध्यलोकविभागरूपेण परिणमनाल्लोकपूरणावस्थाव्यवस्थितव्यक्ते सदा सन्निहितशक्तेस्तदनुमीयत एव । पुद्गलानामप्यूर्वाधोमध्यलोकविभागरूपपरिणतमहास्कन्धत्व- प्राप्तिव्यक्तिशक्तियोगित्वात्तथाविधा सावयवत्वसिद्धिरस्त्येवेति ॥५॥ ते चव अस्थिकाया तेकालियभावपरिणदा णिच्चा। गच्छंति दवियभावं परियट्टलिंगसंजुत्ता ॥६॥ ते चैवास्तिकायाः कालिकभावपरिणता नित्याः। गच्छन्ति द्रव्यभाव परिवर्तनलिङ्गसंयुक्ताः॥६॥ अत्र पञ्चास्तिकायाना कालस्य च द्रव्यत्वमुक्तम् । द्रव्याणि हि सहक्रमभुवा गुणपर्यायाणा- मनन्यतयाधारभूतानि भवन्ति । ततो वृत्तवर्तमानवर्तिप्यमाणाना भावाना पर्यायाणा स्वरूपेण परिणतत्वादस्तिकायाना परिवर्तनलिंगस्य कालस्य चास्ति द्रव्यत्वम् । न च तेषा भूतभवद्भविष्यद्भा- वात्मना परिणममानानामनित्यत्वम् यतस्ते भूतभवद्भविष्यद्भावावस्थास्वपि प्रतिनियतस्वरूपा- परित्यागान्नित्या एव । अत्र काल पुद्गलादिपरिवर्तनहेतुत्वात्पुद्गलादिपरिवर्तनगम्यमानपर्या- यत्वाच्चास्तिकायेष्वन्तर्भावार्थ स परिवर्तनलिंग इत्युक्त इति ॥६॥ अण्णोण्णं पविसंता देता ओगासमण्णमण्णस्स । मेलंता वि य णिच्चं सगं सभावं ण विजहंति ॥७॥ ७ P सगसम्भाव।

·तत्त्वप्रदीपिका-समेत 143 अन्योन्य प्रविशन्ति ददत्यवकाशमन्योन्यस्य । मिलन्त्यपि च नित्य स्वकं स्वभाव न विजहति ॥७॥ अत्र षण्णा द्रव्याणा परस्परमत्यन्तसकरे ऽपि प्रतिनियतस्वरूपादप्रच्यवनमुक्तम् । अत एव तेषा परिणामवत्त्वेऽपि प्राग्नित्यत्वमुक्तम् । अत एव च न तेपामेकत्वापत्तिर्न च जीवकर्मणोर्व्यवहारनया- देशादेकत्वे ऽपि परस्परस्वरूपोपादानमिति ॥७॥ सत्ता सव्वपयत्था सविस्सरूवा अणंतपज्जाया। भंगुप्पादधुवत्ता सप्पडिवक्खा हवदि एक्का ॥८॥ सत्ता सर्वपदार्था सविश्वरूपा अनन्तपर्याया। भङ्गोत्पादध्रौव्यात्मिका सप्रतिपक्षा भवत्येका ॥८॥ अत्रास्तित्वस्वरूपमुक्तम् । अस्तित्व हि सत्ता नाम सतो भाव सत्त्वम् । न सर्वथा नित्यतया सर्वथा क्षणिकतया वा विद्यमानमात्र वस्तु । सर्वथा नित्यत्ववस्तुनस्तत्त्वत क्रमभुवा भावानाम- भावात्कुतो विकारवत्त्वम् । सर्वथा क्षणिकस्य च तत्त्वत प्रत्यभिज्ञानाभावात् कुत एकसतानत्वम् । तत प्रत्यभिज्ञानहेतुभूतेन केनचित्स्वरूपेण ध्रौव्यमालम्व्यमान काभ्याचित्क्रमप्रवृत्ताभ्या स्वरूपाभ्या प्रलीयमानमुपजायमान चैककालमेव परमार्थतस्त्रितयीमवस्था विभ्राण वस्तु सदवबोध्यम् । अत एव सत्ताप्युत्पादव्ययध्रौव्यात्मिकाऽवबोद्धव्या, भावभाववतो कथचिदेकस्वरूपत्वात् । सा च त्रिलक्षणस्य समस्तस्यापि वस्तुविस्तारस्य सादृश्यसूचकत्वादेका । सर्वपदार्थस्थिता च त्रिलक्षणस्य सदित्यभिधानस्य सदिति प्रत्ययस्य च सर्वपदार्थेषु तन्मूलस्यैवोपलम्भात् । सविश्वरूपा च विश्वस्य समस्तवस्तुविस्तार- स्यापि रूपस्त्रिलक्षण स्वभाव सह वर्तमानत्वात् । अनन्तपर्याया चानन्ताभिर्द्रव्यपर्यायव्यक्तिभिस्त्रि- लक्षणाभि परिगम्यमानत्वात् । एवभूतापि सा न खलु निरड कुशा किन्तु सप्रतिपक्षा। प्रतिपक्षो ह्यसत्ता सत्ताया , अविलक्षणत्व त्रिलक्षणाया , अनेकत्वमेकस्या, एकपदार्थस्थितत्व सर्वपदार्थस्थि- ताया , एकरूपत्व सविश्वरूपाया , एकपर्यायत्वमनन्तपर्यायाया इति । द्विविधा हि मत्तामहासत्ता- वान्तरसत्ता च । तत्र सर्वपदार्थसार्थव्यापिनी सादृश्यास्तित्वसूचिका महासत्ता प्रोवतैव । अन्या तु प्रतिनियतवस्तुवर्तिनी स्वरूपास्तित्वसूचिकाऽवान्तरसत्ता । तत्र महासत्तावान्तरसत्तारूपेणासत्ता- वान्तरसत्ता च महासत्तारूपेणासत्तेत्यसत्ता सत्ताया । येन स्वरूपेणोत्पादस्तत्तथोत्पादकलक्षणमेव, येन स्वरूपेणोच्छेदस्तत्तथोच्छेदैकलक्षणमेव, येन स्वरूपेण ध्रौव्य तत्तथा ध्रौव्यैकलक्षणमेव, तत उत्पद्यमानोच्छिद्यमानावतिष्ठमानाना वस्तुने स्वरूपाणा प्रत्येक लक्षण्याभावादत्रिलक्षणत्व त्रिलक्षणाया । एकस्य वस्तुन स्वरूपसत्ता नान्यस्य वस्तुन स्वरूपसत्ता भवतीत्यनेकत्वमेकस्या । प्रतिनियतपदार्थस्थिताभिरेव सत्ताभि पदार्थाना प्रतिनियमो भवतीत्येकपदार्थस्थितत्व सर्वपदार्थ- स्थिताया । प्रतिनियतकरूपाभिरेव सत्ताभि प्रतिनियतकरूपत्व वस्तूना भवतीत्येकरूपत्व सविश्व- ·144 - पञ्चास्तिकायमंग्रह) रूपाया । प्रतिपर्यायनियताभिरेव सत्ताभि प्रतिनियतकपर्यायाणामानन्त्य भवतीत्येकपर्यायत्वमनन्त- पर्यायाया । इति सर्वमनवद्य सामान्यविशेषप्ररूपणप्रवणनयद्वयायत्तत्वात्तद्देशनाया || दवियदि गच्छदि ताई ताई सम्भावपज्जयाईनं । दवियं तं भण्णंते अणण्णभूदं तु सत्तादो ॥६॥ द्रवति गच्छति तांस्तान् सद्भावपर्यायान् यत् । द्रव्यं तद् भणन्ति अनन्यभूतं तु सत्तातः॥६॥ अत्र सत्ताद्रव्ययोरर्थान्तरत्वं प्रत्याख्यातम् । द्रवति गच्छति सामान्यरूपेण स्वरूपेण व्याप्नोति तास्तान् क्रमभुव. सहभुवश्च सद्भावपर्यायान् स्वभावविशेषानित्यनुगतार्थया निरुक्त्या द्रव्य व्याख्या- तम् । द्रव्य च लक्ष्यलक्षणभावादिभ्य. कथंचिद्भेदे ऽपि वस्तुत सत्ताया अपृथग्भूतमेवेति मन्तव्यम् । ततो यत्पूर्व सत्त्वमसत्त्व विलक्षणत्वमविलक्षणत्वमेकत्वमनेकत्वं सर्वपदार्थस्थितत्वमेकपदार्थस्थितत्वं विश्वरूपत्वमेकरूपत्वमनन्तपर्यायत्वमेकपर्यायत्व च प्रतिपादितं सत्तायास्तत्सर्व तदनन्तरभूतस्य द्रव्यस्यैव द्रप्टव्यम् । ततो न कश्चिदपि तेषु सत्ताविनेषो ऽवशिष्येत य. सत्तां वस्तुतो द्रव्यात्पृथक व्यवस्थापयेदिति ॥६॥ दव्वं सल्लक्खणयं उप्पादन्वयधुवत्तसंजुत्तं । गुणपज्जयासयं वा जंतं भण्णंति सव्वण्हू ॥१०॥ द्रव्यं सल्लक्षणकं उत्पादव्ययध्रुवत्वसयुक्तम् । गुणपर्यायाश्रयं वा यत्तद् भणन्ति सर्वज्ञाः ॥१०॥ अत्र त्रेधा द्रव्यलक्षणमुक्तम् । सद्व्यलक्षणम् । उक्तलक्षणायाः सत्ताया अविशेषाद् द्रव्यस्य सत्स्वरूपमेव लक्षणम् । न चानेकान्तात्मकस्य द्रव्यस्य सन्मात्रमेव स्वं रूप यतो लक्ष्यलक्षणविभागा- भाव इति । उत्पादव्ययध्रौव्याणि वा द्रव्यलक्षणम् । एकजात्यविरोधिनि क्रमभुवा भावानां संताने पूर्वभावविनाश समुच्छेदः, उत्तरभावप्रादुर्भावश्च समुत्पाद, पूर्वोत्तरभावोच्छेदोत्पादयोरपि स्वजातेरपरित्यागो ध्रौव्यम् । तानि सामान्यादेगादभिन्नानि विशेषादेशाद्भिन्नानि युगपद्भावीनि स्वभावभूतानि द्रव्यस्य लक्षण भवन्तीति । गुणपर्याया वा द्रव्यलक्षणम् । अनेकान्तात्मकस्य वस्तुनो ऽन्वयिनो विशेषा गुणा व्यतिरेकिण पर्यायास्ते द्रव्ये यौगपछन क्रमेण च प्रवर्तमाना कथचिद्भिन्नाः कथचिदभिन्ना. स्वभावभूता द्रव्यलक्षणतामापद्यन्ते ! त्रयाणामप्यमीषां द्रव्यलक्षणानामेकस्मिन्नभि- हिते ऽन्यदुभयमर्थादेवापद्यते। सच्चेदुत्पादव्ययध्रौव्यवच्च गुणपर्यायवच्च । उत्पादव्ययघ्रौव्यवच्चेत्सच्च ६. P भण्णाति हि। १० Pसवण्णू।

·तत्त्वप्रदीपिका-समेत 145 - गुणपर्यायवच्च । गुणपर्यायवच्चेत्सच्चोत्पादव्ययध्रौव्यवच्चेति। सद्धि नित्यानित्यस्वभावत्वाद् ध्रुवत्वमुत्पादव्ययात्मकता च प्रथयति, ध्रुवत्वात्मकर्गुणरुत्पादव्ययात्मक पर्यायश्च सहकत्व चाख्याति । उत्पादव्ययध्रौव्याणि तु नित्यानित्यस्वरूप परमार्थं सदावेदयन्ति, गुणपर्यायाश्चात्मलाभ- निवन्धनभूतान् प्रथयन्ति। गुणपर्यायास्त्वन्वयव्यतिरेकित्वाद् ध्रौव्योत्पत्तिविनाशान् सूचयन्ति, नित्यानित्यस्वभाव परमार्थ सच्चोपलक्षयन्तीति ॥१०॥ उप्पत्ती व विणासो दव्वस्स य णत्थि अस्थि सम्भावो। विगमुप्पादधुवत्तं करेंति तस्सेव पज्जाया ॥११॥ उत्पत्तिर्वा विनाशो द्रव्यस्य च नास्त्यस्ति सद्भावः। विगमोत्पादध्रुवत्व कुर्वन्ति तस्यैव पर्यायाः ॥११॥ अत्रोभयनयाभ्या द्रव्यलक्षण प्रविभक्तम् । द्रव्यस्य हि सहक्रमप्रवृत्तगुणपर्यायसद्भावरूपस्य त्रिकालावस्थायिनो ऽनादिनिधनस्य न समुच्छेदसमुदयौ युक्तौ । अथ तस्यैव पर्यायाणा सहप्रवृत्ति- भाजा केषाचित् ध्रौव्यसभवे ऽप्यपरेषा क्रमप्रवृत्तिभाजा विनाशसभवसभावनमुपपन्नम् । ततो द्रव्यार्पणायामनुत्पादमनुच्छेद सत्स्वभावमेव द्रव्य, तदेव पर्यायार्पणाया सोत्पाद सोच्छेद चाव- बोद्धव्यम् । सर्वमिदमनवद्य च द्रव्यपर्यायाणामभेदात् ॥११॥ पज्जयविजुदं दव्वं दम्वविजुत्ता य पज्जया णस्थि । दोण्हं अणण्णभूदं भावं समणा परवेति ॥१२॥ पर्ययवियुत द्रव्य द्रव्य वियुक्ताश्च पर्याया न सन्ति । द्वयोरनन्यभूत भाव श्रमणा. प्ररूपयन्ति ॥१२॥ अत्र द्रव्यपर्यायाणामभेदो निर्दिष्ट । दुग्धदधिनवनीतघृतादिवियुतगोरसवत्पर्यायवियुत द्रव्य नास्ति। गोरसवियुक्तदुग्धदधिनवनीतघृतादिवद्रव्यवियुक्ता पर्याया न सन्ति । ततो द्रव्यस्य पर्यायाणा चादेशवशात्कथचिद्भेदे ऽप्येकास्तित्वनियतत्वादन्योन्याजहद्वृत्तीना वस्तुत्वेनाभेद इति ॥१२॥ दव्वेण विणा ण गुणा गुणेहिं दव्वं विणा ण संभवदि। अव्वदिरित्तो भावो दव्वगुणाणं हवदि तम्हा ॥१३॥ द्रव्येण विना न गुणा गुणैर्द्रव्य विना न सभवति । अव्यतिरिक्तो भावो द्रव्यगुणाना भवति तस्मात् ॥१३॥ ११ J वयमुप्पाद°। Pकरति । १२ Pपरूवति।

·146 पञ्चास्तिकायसग्रह । अत्र द्रव्यगुणानामभेदो निर्दिष्ट । पुद्गलपृथग्भूतस्पर्शरसगन्धवर्णवद्रव्येण विना न गुणा सभवन्ति । स्पर्शरसगधवर्णपृथग्भूतपुद्गलवद्गुणैविना द्रव्य न सभवति । ततो द्रव्यगुणानामप्यादेश- वशात् कथचिद्भेदे ऽप्येकास्तित्वनियतत्वादन्योन्याजवृत्तीना वस्तुत्वेनाभेद इति ॥१३॥ सिय अत्थि पत्थि उहयं अव्वत्तव्वं पुणो य तत्तिदयं । दव्वं ख सत्तभंगं आदेसवसेण संभवदि ॥१४॥ स्यादस्ति नास्त्युभयमवक्तव्यं पुनश्च तत्त्रितयम् । द्रव्य खलु सप्तभङ्गमादेशवशेन संभवति ॥१४॥ अत्र द्रव्यस्यादेशवशेनोक्ता सप्तभङ्गी। स्यादस्ति द्रव्य, स्यान्नास्ति द्रव्य, स्यादस्ति च नास्ति च द्रव्य, स्यादवक्तव्य द्रव्य, स्यादस्ति चावक्तव्य च द्रव्य, स्यान्नास्ति चावक्तव्य च द्रव्य, स्यादस्ति च नास्ति चावक्तव्य च द्रव्यमिति । अत्र सर्वथात्वनिपेधको ऽनेकान्तद्योतक कथचिदर्थे स्याच्छन्दो निपात । तत्र स्वद्रव्यक्षेत्रकालभावैरादिष्टमस्ति द्रव्य, परद्रव्यक्षेत्रकालभावैरादिष्ट नास्ति द्रव्य, स्वद्रव्यक्षेत्रकालभावै परद्रव्यक्षेत्रकालभावश्च क्रमेणादिष्टमस्ति च नास्ति च द्रव्य, स्वद्रव्यक्षेत्र- कालभाव परद्रव्यक्षेत्रकालभावश्च युगपदादिष्टमवक्तव्य द्रव्य, स्वद्रव्यक्षेत्रकालभावैर्युगपत्स्वपरद्रव्य- क्षेत्रकालभावश्चादिष्टमस्ति चावक्तव्य च द्रव्य, परद्रव्यक्षेत्रकालभावैर्युगपत्स्वपरद्रव्यक्षेत्रकाल- भावश्चादिष्ट नास्ति चावक्तव्य च द्रव्य, स्वद्रव्यक्षेत्रकालभाव परद्रव्यक्षेत्रकालभावश्च युगपत्स्व- परद्रव्यक्षेत्रकालभावश्चादिष्टमस्ति च नास्ति चावक्तव्य च द्रव्यमिति । न चैतदनुपन्नम् , सर्वस्य वस्तुन स्वरूपादिना अशून्यत्वात्, पररूपादिना शून्यत्वात् । उभाभ्यामशून्यशून्यत्वात्, सहावाच्य- त्वात्, भङ्गसयोगार्पणायामशून्यावाच्यत्वात्, शून्यावाच्यत्वात्, अशून्यशून्यावाच्यत्वाच्चेति ।।१४।। भावस्स णस्थि णासो पत्थि अभावस्स चेव उप्पादो। गुणपज्जयेसु भावा उप्पादवए पकुव्वंति ॥१५॥ भावस्य नास्ति नाशो नास्ति अभावस्य चैव उत्पादः। गुणपर्यायेषु भावा उत्पादव्ययान् प्रकुर्वन्ति ॥१५॥ अत्रासत्प्रादुर्भावत्वमुत्पादस्य सदुच्छेदत्व विगमस्य निषिद्धम् । भावस्य सतो हि द्रव्यस्य न द्रव्यत्वेन विनाश , अभावस्यासतो ऽन्यद्रव्यस्य न द्रव्यत्वेनोत्पाद । किन्तु भावाः सन्ति द्रव्याणि सदुच्छेदमसदुत्पाद चान्तरेणैव गुणपर्यायेषु विनाशमुत्पाद चारभन्ते । यथा हि घृतोत्पत्तौ गोरसस्य सतो न विनाश न चापि गोरसव्यतिरिक्तस्यार्थान्तरस्यासत उत्पाद किन्तु गोरसस्यैव सदुच्छेद- मसदुत्पादं चानुपलभमानस्य स्पर्शरसगन्धवर्णादिषु परिणामिषु गुणेषु पूर्वावस्थया विनश्यत्सूत्तरा- १४ P पुणो वि।

·तत्त्वप्रदीपिका-समेत 147 - वस्थया प्रादुर्भवत्सु नश्यति च नवनीतपर्यायो घृतपर्याय उत्पद्यते, तथा सर्वभावा- नामपीति ॥१५॥ सावा जीवादीया जीवगुणा चेदणा य उवओगो। सुरणरणारयतिरिया जीवस्स य पज्जया बहुगा ॥१६॥ भावा जीवाद्या जीवगुणाश्चेतना चोपयोग । सुरनरनारकतिर्यञ्चो जीवस्य च पर्याया वहव ॥१६॥ अत्र भावगुणपर्याया प्रज्ञापिता । भावा हि जीवादय पट् पदार्था । तेपा गुणा पर्यायाश्च प्रसिद्धा । तथापि जीवस्य वक्ष्यमाणोदाहरणप्रसिद्धयर्थमभिधीयन्ते । गुणा हि जीवस्य ज्ञानानुभूति- लक्षणा शुद्धचेतना, कार्यानुभूतिलक्षणा कर्मफलानुभूतिलक्षणा चाशुद्धचेतना, चैतन्यानुविधायि- परिणामलक्षण सविकल्पनिर्विकल्परूप शुद्धाशुद्धतया सकलविकलता दधानो द्वेधोपयोगश्च । पर्याया- स्त्वगुरुलघुगुणहानिवृद्धिनिर्वृत्ता शुद्धा , सूत्रोपात्तास्तु सुरनारकतिर्यड्मनुष्यलक्षणा परद्रव्यसबन्ध- निर्वृत्तत्वादशुद्धाश्चेति ॥१६॥ मणुसत्तणेण णट्ठो देही देवो हवेदि इदरो वा। उभयत्थ जीवभावो ण णस्सदि ण जायदे अण्णो ॥१७॥ मनुष्यत्वेन नष्टो देही देवो भवतीतरो वा । उभयत्र जीवभावो न नश्यति न जायते ऽन्य. ॥१७॥ इद गावनाशाभावोत्पादनिषेधोदाहरणम्। प्रतिसमयसभवदगुरुलघुगुणहानिवृद्धिनिर्वृत्तस्वभाव- पर्यायसतत्यविच्छेदकेनैकेन सोपाधिना मनुष्यत्वलक्षणेन पर्यायेण विनश्यति जीव , तथाविधेन देवत्व- लक्षणेन नारकतिर्यक्त्वलक्षणेन वान्येन पर्यायेणोत्पद्यते। न च मनुष्यत्वेन नाशे जीवत्वेनापि नश्यति, देवत्वादिनोत्पादे जीवत्वेनाप्युत्पद्यते, किंतु सदुच्छेदमसदुत्पादमन्तरेणैव तथा विवर्तत इति ॥१७॥ सो चेव जादि मरणं जादि ण णटो ण चेव उप्पण्णो। उप्पण्णो य विणट्ठो देवो मणुसो त्ति पज्जाओ॥१८॥ स च एव याति मरण याति न नष्टो न चैवोत्पन्न । उत्पन्नश्च विनष्टो देवो मनुष्य इति पर्याय ॥१८॥ १७ P First line उभयत्थ, Second line मणुमत्तणेण ।

·148 पञ्चास्तिकायसग्रह अत्र कथचिद्व्ययोत्पादवत्त्वे ऽपि द्रव्यस्य सदाविनष्टानुत्पन्नत्व ख्यापितम् । यदेव पूर्वोत्तर- पर्यायविवेकसपर्कापादितामुभयीमवस्थामात्मसात्कुर्वाणमुच्छिद्यमानमुत्पद्यमान च द्रव्यमालक्ष्यते, तदेव तथाविधोभयावस्थाव्यापिना प्रतिनियतकवस्तुत्वनिवन्धनभूतेन स्वभावेनाविनप्टमनुत्पन्न वा वेद्यते। पर्यायास्तु तस्य पूर्वपूर्वपरिणामोपमर्दोत्तरोत्तरपरिणामोत्पादरूपा प्रणाशसभवधर्माणो ऽभिधीयन्ते । ते च वस्तुत्वेन द्रव्यादपृथग्भूता एवोक्ता । तत पर्याय. सहैकवस्तुत्वाज्जायमान म्रिय- माणमपि जीवद्रव्य सर्वदानुत्पन्नाविनष्ट द्रष्टव्यम् । देवमनुष्यादिपर्यायास्तु क्रमवर्तित्वादुपस्थिताति- वाहितस्वसमया उत्पद्यन्ते विनश्यन्ति चेति ॥१८॥ एवं सदो विणासो असदो जीवस्स पत्थि उप्पादो। तावदिओ जीवाणं देवो मणुसो त्ति गदिणामो ॥१६॥ एवं सतो विनाशो ऽसतो जीवस्य नास्त्युत्पादः । तावज्जीवानां देवो मनुष्य इति गतिनाम ॥१९॥ अत्र सदसतोरविनागानुत्पादौ स्थितिपक्षत्वेनोपन्यस्तौ। यदि हि जीवो य एव म्रियते स एव जायते, य एव जायते स एव म्रियते, तदैव सतो विनाशो ऽसत उत्पादश्च नास्तीति व्यवतिष्ठते । यत्तु देवो जायते मनुष्यो म्रियते इति व्यपदिश्यते तदवधृतकालदेवमनुष्यत्वपर्यायनिर्वर्तकस्य देव- मनुष्यगतिनाम्नस्तन्मात्रत्वादविरुद्धम् । यथा हि महतो वेणुदण्डस्यकस्य क्रमवृत्तीन्यनेकानि पर्वाण्या- त्मीयात्मीयप्रमाणावच्छिन्नत्वात् पर्वान्तरमगच्छन्ति स्वस्थानेषु भावभाजि परस्थानेप्वभावभाजि भवन्ति, वेणुदण्डस्तु सर्वेप्वपि पर्वस्थानेषु भावभागपि पर्वान्तरसवन्धेन पर्वान्तरसवन्धाभावादभाव- भाग्भवति; तथा निरवधित्रिकालावस्थायिनो जीवद्रव्यस्यैकस्य क्रमवृत्तयोऽनेके मनुप्यत्वादिपर्याया आत्मीयात्मीयप्रमाणावच्छिन्नत्वात् पर्यायान्तरमगच्छन्त स्वस्थानेषु भावभाज परस्थानेष्वभाव- भाजो भवन्ति, जीवद्रव्य तु सर्वपर्यायस्थानेषु भावभागपि पर्यायान्तरसबन्धेन पर्यायान्तरसबन्धा- भावादभावभाग्भवति ॥१९॥ णाणावरणादीया भावा जीवेण सुटु, अणुबद्धा। तेसिमभावं किच्चा अभूदपुवो हवदि सिद्धो ॥२०॥ ज्ञानावरणाद्या भावा जीवेन सुष्ठ अनुबद्धा. । तेषामभावं कृत्वाभूतपूर्वो भवति सिद्धः ॥२०॥ अत्रात्यन्तासदुत्पादत्व सिद्धस्य निषिद्धम् । यथा स्तोककालान्वयिषु नामकर्मविशेषोदयनिवृत्तेषु १६ P तावदिवो।

·तत्त्वप्रदीपिका-समेत 149 जीवस्य देवादिपर्यायेष्वेकस्मिन् स्वकारणनिवृत्तौ निवृत्तेऽभूतपूर्व एव चान्यस्मिन्नुत्पन्ने नासदुत्पत्ति, तथा दीर्घकालान्वयिनि ज्ञानावरणादिकर्मसामान्योदयनिर्वृत्तिससारित्वपर्याये भव्यस्य स्वकारण- निवृत्तौ निवृत्ते समुत्पन्ने चाभूतपूर्वे सिद्धत्वपर्याये नासदुत्पत्तिरिति । कि च-यथा द्राधीयसि वेणु- दण्डे व्यवहिताव्यवहितविचित्रचित्रकिर्मीरताखचिताधस्तनाप्रभागे एकान्तव्यवहितसुविशुद्धोधि- भागे ऽवतारिता दृष्टि समन्ततो विचित्रचित्रकिर्मीरताव्याप्ति पश्यन्ती समनुमिनोति तस्य सर्वत्रा- विशुद्धत्व, तथा क्वचिदपि जीवद्रव्ये व्यवहिताव्यवहितज्ञानावरणादिकर्मकिर्मीरताखचितवहुतरा- धस्तनभागे एकान्तव्यवहितसुविशुद्धबहुतरोर्वभागे ऽवतारिता बुद्धि समन्ततो ज्ञानावरणादिकर्म- किर्मीरताव्याप्ति व्यवस्यन्ती समनुमिनोति तस्य सर्वत्राविशुद्धत्वम् । यथा च तत्र वेणुदण्डे व्याप्तिज्ञानाभासनिबन्धनविचित्रचित्रकिर्मीरतान्वय, तथा च क्वचिज्जीवद्रव्ये ज्ञानावरणादिकर्म- किर्मीरतान्वय । यथैव च तत्र वेणुदण्डे विचित्रचित्रकिर्मीरतान्वयाभावात्सुविशुद्धत्व, तथैव च क्वचिज्जीवद्रव्ये ज्ञानावरणादिकर्मकिर्मीरतान्वयाभावादाप्तागमसम्यगनुमानातीन्द्रियज्ञान- परिच्छिन्नात्सिद्धत्वमिति ॥२०॥ एवं भावमभावं भावाभावं अभावभावं च । गुणपज्जयेहि सहिदो संसरमाणो कुणदि जीवो ॥२१॥ एव भावमभाव भावाभावमभावभावं च । गुणपर्ययै. सहित संसरन् करोति जीव ॥२१॥ जीवस्योत्पादव्ययसदुच्छेदासदुत्पादकर्तृत्वोपपत्त्युपसहारो ऽयम् । द्रव्य हि सर्वदाविनष्टानुत्पन्न- माम्नातम् । ततो जीवद्रव्यस्य द्रव्यरूपेण नित्यत्वमुपन्यस्तम् । तस्यैव देवादिपर्यायरूपेण प्रादुर्भवतो भावकर्तृत्वमुक्त , तस्यैव च मनुष्यादिपर्यायरूपेण व्ययतो ऽभावकर्तृत्वमाख्यात, तस्यैव च सतो देवादिपर्यायस्योच्छेदमारभमाणस्य भावाभावकर्तृत्वमुदित, तस्यैव चासत पुनर्मनुष्यादिपर्याय- स्योत्पादमारभमाणस्याभावभावकर्तृत्वमभिहितम् । सर्वमिदमनवद्य द्रव्यपर्यायाणामन्यतरगुण- मुख्यत्वेन व्याख्यानात् । तथा हि-यदा जीव पर्यायगुणत्वेन द्रव्यमुख्यत्वेन विवक्ष्यते तदा नोत्पद्यते, न विनश्यति, न च क्रमवृत्त्यावर्तमानत्वात् सत्पर्यायजातमुच्छिनत्ति, नासदुत्पादयति । यदा तु द्रव्य- गुणत्वेन पर्यायमुख्यत्वेन विवक्ष्यते तदा प्रादुर्भवति, विनश्यति, सत्पर्यायजातमतिवाहितस्वकाल- मुच्छिनत्ति, असदुपस्थितस्वकालमुत्पादयति चेति । स खल्वय प्रसादो ऽनेकान्तवादस्य यदीदृशो ऽपि विरोधो न विरोध ॥२१॥ इति षड्द्रव्यसामान्यप्ररूपणा। २१ P गुणपज्जएहि ।

·150 पञ्चास्तिकायसग्रह जीवा पुग्गलकाया आयासं अत्थिकाइया सेसा। अमया अत्थित्तमया कारणभूदा हि लोगस्स ॥२२॥ जीवाः पुद्गलकाया आकाशमस्तिकायौ शेषौ। अमया अस्तित्वमया कारणभूता हि लोकस्य ॥२२॥ अत्र सामान्येनोक्तलक्षणाना षण्णा द्रव्याणा मध्यात् पञ्चानामस्तिकायत्व व्यवस्थापितम् । अकृतत्वात् अस्तित्वमयत्वात् विचित्रात्मपरिणतिरूपस्य लोकस्य कारणत्वाच्चाभ्युपगम्यमानेषु पट्सु द्रव्येषु जीवपुद्गलाकाशधर्माधर्मा प्रदेशप्रचयात्मकत्वात् पञ्चास्तिकाया । न खलु कालस्तद- भावादस्तिकाय इति सामर्थ्यादवसीयत इति ॥२२॥ सम्भावसभावाणं जीवाणं तह य पोग्गलाणं च । परियट्टणसंभूदो कालो णियमेण पण्णत्तो ॥२३॥ सद्भावस्वभावाना जीवानां तथैव पुद्गलानां च । परिवर्तनसंभूतः कालो नियमेन प्रज्ञप्त' ॥२३॥ अत्रास्तिकायत्वेनानुक्तस्यापि कालस्यार्थापन्नत्व द्योतितम् । इह हि जीवाना पुद्गलाना च सत्तास्वभावत्वादस्ति प्रतिक्षणमुत्पादव्ययध्रौव्यकवृत्तिरूप परिणाम । स खलु सहकारिकारण- सद्भावे दृष्ट , गतिस्थित्यवगाहपरिणामवत् । यत्तु सहकारिकारण स काल । तत्परिणामान्यथानु- पपत्तिगम्यमानत्वादनुक्तो ऽपि निश्चयकालो ऽस्तीति निश्चीयते। यस्तु निश्चयकालपर्यायरूपो व्यवहारकाल स जीवपुद्गलपरिणामेनाभिव्यज्यमानत्वात्तदायत्त एवाभिगम्यत एवेति ॥२३॥ ववगदपणवण्णरसो ववगददोगंधअट्ठफासो य । अगुरुलहुगो अमुत्तो वट्टणलक्खो य कालो त्ति ॥२४॥ व्यपगतपञ्चवर्णरसो व्यपगत द्विगन्धाष्टस्पर्शश्च । अगुरुलघुको ऽमूर्तो वर्तनलक्षणश्च काल इति ॥२४॥ स्पष्टम् ॥२४॥ समओ णिमिसो कट्ठा कला य णाली तदो दिवारत्ती मासोदुअयणसंवच्छरो त्ति कालो परायत्तो॥२५॥ समयो निमिषः काष्ठा कला च नाली ततो दिवारात्रम् । मासर्वयनसंवत्सरमिति कालः परायत्तः ॥२५॥ -- ·तत्त्वप्रदीपिका-समेत 151 अत्र व्यवहारकालस्य कथचित्परायत्तत्व द्योतितम् । परमाणुप्रचलनायत्त समय । नयनपुट- घटनायत्तो निमिष । तत्सख्याविशेपत काप्ठा कला नाती च । गगनमणिगमनायत्तो दिवारान । तत्सख्याविशेषत मास , ऋतु , अयन, सवत्सरमिति । एवविधो हि व्यवहारकाल केवलकालपर्याय- मात्रत्वेनावधारयितुमशक्यत्वात् परायत्त इत्युपमीयत इति ।।२।। पत्थि चिरं वा खिप्पं मत्तारहिदं तु सा वि खलु मत्ता। पोग्गलदब्वेण विणा तम्हा कालो पडुच्चभवो ॥२६॥ नास्ति चिर वा क्षिप्र मात्रारहित तु सापि खलु मात्रा। पुद्गलद्रव्येण विना तस्मात्काल प्रतीत्यभव ॥२६॥ अत्र व्यवहारकालस्य कचित् परायत्तत्वे सदुपपत्तिरुक्ता। इह हि व्यवहारकाले निमिषसम- यादौ अस्ति तावत् चिर इति क्षिप्र इति सप्रत्यय । स खलु दीर्घह्रस्वकालनिबन्धन प्रमाणमन्तरेण न सभाव्यते। तदपि प्रमाण पुद्गलद्रव्यपरिणाममन्तरेण नावधार्यते । तत परपरिणामद्योत- मानत्वाद्व्यवहारकालो निश्चयेनानन्याश्रितो ऽपि प्रतीत्यभव इत्यभिधीयते । तदत्रास्तिकायसामान्य- प्ररूपणायामस्तिकायत्वाभावात्साक्षादनुपन्यस्यमानो ऽपि जीवपुद्गलपरिणामान्यथानुपपत्त्या निश्चयरूपस्तत्परिणामायत्ततया व्यवहाररूप कालो ऽस्तिकायपञ्चकवल्लोकरूपेण परिणत इति खरतरदृष्टश्चाभ्युपगम्यत इति ॥२६॥ इति समयव्याख्यायामन्तीतषड्द्रव्यपञ्चास्तिकायसामान्यव्याख्यानरूप पीठवन्ध समाप्त ॥ अथामीषामेव विशेषव्याख्यानम् । तत्र तावत् जीवद्रव्यास्तिकायव्याख्यानम् । जीवो त्ति हवदि चेदा उवओगविसेसिदो पहू कत्ता। भोत्ता य देहमेत्तो ण हि मुत्तो कम्मसंजुत्तो ॥२७॥ जीव इति भवति चेतयितोपयोगविशेषित. प्रभु कर्ता। भोक्ता च देहमात्रो न हि मूर्त. कर्मसयुक्त.॥२७॥ अत्र ससारावस्थस्यात्मन सोपाधि निरुपाधि च स्वरूपमुक्तम् । आत्मा हि निश्चयेन भावप्राण- धारणाज्जीव , व्यवहारेण द्रव्यप्राणधारणाज्जीव । निश्चयेन चिदात्मकत्वात्, व्यवहारेण चिच्छक्ति- युक्तत्वाच्चेतयिता । निश्चयेनापृथग्भूतेन, व्यवहारेण पृथग्भूतेन चैतन्यपरिणामलक्षणेनोपयोगेनोप- लक्षितत्वादुपयोगविशेषित । निश्चयेन भावकर्मणा, व्यवहारेण द्रव्यकर्मणामास्रवणवधनसवरण- निर्जरणमोक्षणेषु स्वयमीशत्वात् प्रभु । निश्चयेन पौद्गलिककर्मनिमित्तात्मपरिणामाना, व्यवहारे- २७ P देहमत्तो।

·152 पञ्चास्तिकायसग्रह -- णात्मपरिणामनिमित्तपौद्गलिककर्मणा कर्तृत्वात्कर्ता। निश्चयेन शुभाशुभकर्मनिमित्तसुखुदु ख- परिणामाना, व्यवहारेण शुभाशुभकर्मसपादितेष्टानिष्टविपयाणा भोक्तृत्वाद्भोक्ता । निश्चयेन लोक- मात्रोऽपि विशिष्टावगाहपरिणामशक्तियुक्तत्वान्नामकर्मनिवृत्तमणु महच्च शरीरमधितिष्ठन् व्यव- हारेण देहमात्र । व्यवहारेण कर्मभि सहैकत्वपरिणामान्मूर्तोऽपि निश्चयेन नीरूपम्वभावत्वान्न हि मूर्त । निश्चयेन पुद्गलपरिणामानुरूपचैतन्यपरिणामात्मभि., व्यवहारेण चैतन्यपरिणामानुरूप- पुद्गलपरिणामात्मभि कर्मभि सयुक्तत्वात्कर्मसयुक्त इति ॥२७॥ कम्ममलविप्पमुक्को उड्ढं लोगस्स अंतमधिगंता। सो सव्वणाणदरिसी लहदि सुहमणिदियमणंतं ॥२८॥ कर्ममलविप्रमुक्त ऊर्ध्वं लोकस्यान्तमधिगम्य । स सर्वज्ञानदर्शी लभते सुखमनिन्द्रियमनन्तम् ॥२८॥ अत्र मुक्तावस्थस्यात्मनो निरुपाधिस्वरूपमुक्तम् । आत्मा हि परद्रव्यत्वात्कर्मरजसा साकल्येन यस्मिन्नेव क्षणे मुच्यते तस्मिन्नेवोर्ध्वगमनस्वभावत्वाल्लोकान्तमधिगम्य परतो गतिहेतोरभावाद- वस्थित केवलज्ञानदर्शनाभ्या स्वरूपभूतत्वादमुवतो ऽनन्तमतीन्द्रिय सुखमनुभवति । मुक्तस्य चास्य भावप्राणधारणलक्षण जीवत्व, चिद्रूपलक्षण चेतयितृत्व, चित्परिणामलक्षण उपयोग , निर्वतित- समस्ताधिकारशक्तिमात्र प्रभुत्व, समस्तवस्त्वसाधारणस्वरूपनिर्वर्तनमात्र कर्तृत्व, स्वरूपभूत- स्वातन्त्र्यलक्षणसुखोपलम्भरूप भोक्तृत्व, अतीतानन्तरशरीरपरिमाणावगाहपरिणामरूप देहमात्रत्व, उपाधिसबन्धविविक्तमात्यन्तिकममूर्तत्वम् । कर्मसयुक्तत्व तु द्रव्यभावकर्मविप्रमोक्षान्न भवत्येव । द्रव्यकर्माणि हि पुद्गलस्कन्धा भावकर्माणि तु चिद्विवर्ता । विवर्तते हि चिच्छक्तिरनादिज्ञानावर- णादिकर्मसपर्ककूणितप्रचारा परिच्छेद्यस्य विश्वस्यैकदेशेषु क्रमेण व्याप्रियमाणा। यदा तु ज्ञाना- वरणादिकर्मसपर्क प्रणश्यति तदा परिच्छेद्यस्य विश्वस्य सर्वदेशेषु युगपद्व्यापृता कथचित्कौटस्थ्य- मवाप्य विषयान्तरमनाप्नुवन्ती न विवर्तते । स खल्वेष निश्चित । सर्वज्ञसर्वदर्शित्वोपलम्भ । अयमेव द्रव्यकर्मनिवन्धनभूताना भावकर्मणा कर्तृत्वोच्छेद । अयमेव च विकारपूर्वकानुभवाभावादीपाधि- कसुखदु खपरिणामाना भोक्तृत्वोच्छेद । इदमेव चानादिविवर्तखेदविच्छित्तिसुस्थितानन्तचैतन्य- स्यात्मन स्वतन्त्रस्वरूपानुभूतिलक्षणसुखस्य भोक्तृत्वमिति ॥२८॥ जादो सयं स चेदा सव्वण्हू सव्वलोगदरसी य । पप्पोदि सुहमणंतं अव्वाबाधं सगममुत्तं ॥२६॥ जातः स्वयं स चेतयिता सर्वज्ञ. सर्वलोकदर्शी च । प्राप्नोति सुखमनन्तमव्याबा, स्वकममूर्तम् ॥२६॥ २६. P दरिसी य, सकममुत्त ।

·तत्त्वप्रदीपिका-समेत 153 इद सिद्धस्य निरुपाधिज्ञानदर्शनसुखसमर्थनम् । आत्मा हि ज्ञानदर्शनसुखस्वभाव ससारावस्था- यामनादिकर्मक्लेशसकोचितात्मशक्ति परद्रव्यसपण क्रमेण किंचित् किंचिज्जानाति पश्यति, पर- प्रत्यय मूर्तसबद्ध सव्यावाध सान्त सुखमनुभवति च । यदा त्वस्य कर्मक्लेशा सामस्त्येन प्रणश्यन्ति, तदाऽनर्गलासकुचितात्मशक्तिरसहाय स्वयमेव युगपत्समन जानाति पश्यति, स्वप्रत्ययममूर्तसवद्ध- मव्यावाधमनन्त सुखमनुभवति च । तत सिद्धस्य समस्त स्वयमेव जानत पश्यत , सुखमनुभवतश्च स्व, न परेण प्रयोजनमिति ॥२६॥ पाहिं चहि जीवदि जीविस्सदि जो हु जीविदो पुत्वं । सो जीवो पाणा पुण बलमिदियमाउ उस्सासो॥३०॥ प्राणश्चतुभिर्जीवति जीविष्यति य. खलु जीवितः पूर्वम् । स जीव प्राणा पुनर्बलमिन्द्रियमायुरुच्छ्वासः ॥३०॥ जीवत्वगुणव्याख्येयम् । इन्द्रियवलायुरुच्छ्वासलक्षणा हि प्राणा । तेषु चित्सामान्यान्वयिनो भावप्राणा, पुद्गलसामान्यान्वयिनो द्रव्यप्राणा । तेषामुभयेषामपि त्रिष्वपि कालेवनवच्छिन्न- सतानत्वेन धारणात्ससारिणो जीवत्वम् । मुक्तस्य तु केवलानामेव भावप्राणाना धारणात्तदव- सेयमिति ॥३०॥ अगुरुलहुगा अणता तेहि अणंतेहिं परिणदा सम्वे । देसैहिं असंखादा सिय लोग सव्वमावण्णा ॥३१॥ केचित्तु अणावण्णा मिच्छादसणकसायजोगजुदा। विजुदा य तेहिं बहुगा सिद्धा संसारिणो जीवा ॥३२॥ अगुरुलघुका अनन्तास्तरनन्त. परिणता. सर्वे। देशैरसख्याता. स्याल्लोकं सर्वमापन्ना ॥३१॥ केचित्तु अनापन्ना मिथ्यादर्शनकषाययोगयुता । वियुताश्च तैर्बहव सिद्धाससारिणो जीवा ॥३२॥ अत्र जीवाना स्वाभाविक प्रमाण मुक्तामुक्तविभागश्चोक्त । जीवा ह्यविभागकद्रव्यत्वाल्लोक- प्रमाणकप्रदेशा । अगुरुलघवो गुणास्तु तेषामगुरुलघुत्वाभिधानस्य स्वरूपप्रतिष्ठत्वनिवन्धनस्य स्वभावस्याविभागपरिच्छेदा प्रतिसमयसभवत्षट्स्थानपतितवृद्धिहानयो ऽनन्ता । प्रदेशास्तु अवि- भागपरमाणुपरिच्छिन्नसूक्ष्माशरूपा असख्येया । एवविधेषु तेषु केचित्कचिल्लोकपूरणावस्था- ३० P चतुहि, जो हि।

·154 पञ्चास्तिकायसग्रह प्रकारेण सर्वलोकव्यापिन , केचित्तु तदव्यापिन इति । अथ ये तेपु मिथ्यादर्शनकषाययोगैरनादिसतति- प्रवृत्तैर्युक्तास्ते ससारिण , ये विमुक्तास्ते सिद्धा , ते च प्रत्येक बहव इति ॥३१-३२॥ जह पउमरायरयणं खित्तं खीरे पभासयदि खीरं। तह देही देहत्थो सदेहमेत्तं पभासयदि ॥३३॥ यथा पद्मरागरत्नं क्षिप्तं क्षीरे प्रभासयति क्षीरम् । तथा देही देहस्थः स्वदेहमानं प्रभासयति ॥३३॥ एष देहमात्रत्वदृष्टान्तोपन्यास । यथैव हि पद्मरागरत्न क्षीरे क्षिप्त स्वतो ऽव्यतिरिक्तप्रभा- स्कन्धेन तव्याप्नोति क्षीर, तथैव हि जीवो ऽनादिकपायमलीमसत्वमूले शरीरे ऽवतिष्ठमान. स्वप्रदेशस्तदभिव्याप्नोति शरीरम् । यथैव च तत्र क्षीरे ऽग्निसयोगादुद्वलमाने तस्य पद्मरागरत्नस्य प्रभास्कन्ध उद्वलते पुनर्निविशमाने निविशते च, तथैव च तत्र शरीरे विशिष्टाहारादिवशादुत्सर्पति तस्य जीवस्य प्रदेशा उत्सर्पन्ति पुनरपसर्पति अपसर्पन्ति च । यथैव च तत्पद्मरागरत्नमन्यत्र प्रभूत- क्षीरे क्षिप्त स्वप्रभास्कन्धविस्तारेण तद्व्याप्नोति प्रभूतक्षीर, तथैव हि जीवो ऽन्यत्र महति शरीरे ऽवतिष्ठमान स्वप्रदेशविस्तारेण तद्व्याप्नोति महच्छरीरम् यथैव च तत्पद्मरागरत्नमन्यत्र स्तोकक्षीरे निक्षिप्त स्वप्रभास्कन्धोपसहारेण तद्व्याप्नोति स्तोकक्षीर, तथैव च जीवो ऽन्यत्राणुशरीरे ऽवतिष्ठ- मान स्वप्रदेशोपसहारेण तद्व्याप्नोत्यणुशरीरमिति ॥३३॥ सव्वत्थ अस्थि जीवो ण य एक्को एक्ककाय एक्कट्ठो। अज्झवसाणविसिट्ठो चढदि मलिणो रजमलेहि ॥३४॥ सर्वत्रास्ति जीवो न चैक एककाये ऐक्यस्थः। अध्यवसान विशिष्टश्चेष्टते मलिनो रजोमलैः ॥३४॥ अत्र जीवस्य देहाद्देहान्तरेऽस्तित्व, देहात्पृथग्भूतत्व, देहान्तरसचरणकारण चोपन्यस्तम् । आत्मा हि ससारावस्थाया क्रमवर्तिन्यनवच्छिन्नशरीरसताने यथैकस्मिन् शरीरे वृत्त तथा क्रमेणान्येष्वपिशरीरेषु वर्तत इति तस्य सर्वत्रास्तित्वम् । न चैकस्मिन् शरीरे नीरे क्षीरमिवैक्येन स्थितोऽपि भिन्नस्वभाव- त्वात्तेन सहैक इति तस्य देहात्पृथग्भूतत्वम् । अनादिबन्धनोपाधिविवर्तितविविधाध्यवसायविशिष्ट- त्वात्तन्मूलकर्मजालमलीमसत्वाच्च चेष्टमानस्यात्मनस्तथाविधाध्यवसायकर्मनिर्वतितेतरशरीरप्रवेशो भवतीति तस्य देहान्तरसचरणकारणोपन्यास इति ॥३४॥ 1. ३३ P पभासयति, सदेहमत्त, पभासयति । - - ·तत्त्वप्रदीपिका-समेत 155 जेसि जीवसहावो पत्थिं अभावो य सव्वहा तस्स । ते होंति भिण्णदेहा सिद्धा वचिगोयरमदीदा ॥३५॥ येषां जीवस्वभावो नास्त्यभावश्च सर्वथा तस्य । ते भवन्ति भिन्नदेहा सिद्धा वाग्गोचरमतीता.॥३५॥ सिद्धाना जीवत्वदेहमात्रत्वव्यवस्थेयम् । सिद्धाना हि द्रव्यप्राणधारणात्मको मुख्यत्वेन जीवस्व- भावो नास्ति । न च जीवस्वभावस्य सर्वथाभावो ऽस्ति भावप्राणधारणात्मकस्य जीवस्वभावस्य मुख्यत्वेन सद्भावात् । न च तेषा शरीरेण सह नीरक्षीरयोरिवैक्येन वृत्ति , यतस्ते तत्सपर्कहेतुभूतक- पाययोगविप्रयोगादतीतानन्तरशरीरमात्रावगाहपरिणतत्वे ऽप्यत्यन्तभिन्नदेहा । वाचा गोचरमती- तश्च तन्महिमा, यतस्ते लौकिकप्राणधारणमन्तरेण शरीरसबन्धमन्तरेण च परिप्राप्तनिरुपाधिस्वरूपा सतत प्रतपन्तीति ॥३५॥ ण कुदोचि वि उप्पण्णो जम्हा कज्जं ण तेण सो सिद्धो। उप्पादेदि ण किंचि वि कारणमवि तेण ण स होदि ॥३६॥ न कुतश्चिदप्युत्पन्नो यस्मात् कार्य न तेन स सिद्ध। उत्पादयति न किंचिदपि कारणमपि तेन न स भवति ॥३६॥ सिद्धस्य कार्यकारणभावनिरासो ऽयम् । यथा ससारी जीवो भावकर्मरूपयात्मपरिणामसतत्या द्रव्यकर्मरूपया च पुद्गलपरिणामसतत्या कारणभूतया तेन तेन देवमनुष्यतिर्यग्नारकरूपेण कार्यभूत उत्पद्यते न तथा सिद्धरूपेणापीति । सिद्धो ह्य भयकर्मक्षये स्वयमुत्पद्यमानो नान्यत कुतश्चिदुत्पद्यत इति । यथैव च स एव ससारी भावकर्मरूपामात्मपरिणामसतिं द्रव्यकर्मरूपा च पुद्गलपरिणाम- सतति कार्यभूता कारणभूतत्वेन निर्वर्तयन् तानि तानि देवमनुष्यतिर्यग्नारकरूपाणि कार्याण्युत्पाद- यत्यात्मनो न तथा सिद्धरूपमपीति । सिद्धो ह्य भयकर्मक्षये स्वयमात्मानमुत्पादयन्नान्यत्किचिदुत्पा- दयति ॥३६॥ सस्सदमध उच्छेदं भव्वमभव्वं च सुण्णमिदर च। विण्णाणमविण्णाण ण वि जुज्जदि असदि सब्भावे ॥३७॥ शाश्वतमथोच्छेदो भव्यमभव्य च शून्यमितरं च । विज्ञानमविज्ञानं नापि युज्यते असति सद्भावे ॥३७॥ अत्र जीवाभावो मुक्तिरिति निरस्तम् । द्रव्य द्रव्यतया शाश्वतमिति, नित्ये द्रव्ये पर्यायाणा प्रतिसमयमुच्छेद इति, द्रव्यस्य सर्वदा अभूतपर्याय. भाव्यमिति, द्रव्यस्य सर्वदा भूतपर्यायैरभाव्यमिति, द्रव्यमन्यद्रव्यः सदा शून्यमिति, द्रव्य स्वद्रव्येण सदाऽशून्यमिति, क्वचिज्जीवद्रव्ये ऽनन्त ज्ञान ·156 पञ्चास्तिकायसंग्रह क्वचित्सान्तं ज्ञानमिति, क्वचिज्जीवद्रव्ये ऽनन्त क्वचित्सान्तमज्ञानमिति–एतदन्यथानुपपद्यमानं मुक्तौ जीवस्य सद्भावमावेदयतीति ॥३७॥ कम्माणं फलमेक्को एक्को कज्जंतु णाणमध एक्को। चेदयदि जीवरासी चेदगभावेण तिविहेण ॥३८॥ कर्मणां फलमेकः एकः कार्य तु ज्ञानमर्थकः । चेतयति जीवराशिश्चेतकभावेन त्रिविधेन ॥३॥ चेतयितृत्वगुणव्याख्येयम् । एके हि चेतयितार प्रकृप्टतरमोहमलीमसेन प्रकृष्टतरज्ञानावरण- मुद्रितानुभावेन चेतकस्वभावेन प्रकृष्टतरवीर्यान्तरायावसादितकार्यकारणसामर्थ्या सुखदुःखरूप कर्मफलमेव प्राधान्येन चेतयन्ते । अन्ये तु प्रकृप्टतरमोहमलीमसेनापि प्रकृप्टज्ञानावरणमुद्रितानुभावेन चेतकस्वभावेन मनाग्वीर्यान्तरायक्षयोपशमासादितकार्यकारणसामर्थ्या सुखदुखरूपकर्मफलानुभव- नसवलितमपि कार्यमेव प्राधान्येन चेतयन्ते । अन्यतरे तु प्रक्षालितसकलमोहकलङ्कन समुच्छिन्नकृत्स्न- ज्ञानावरणतयात्यन्तमुन्मुद्रितसमस्तानुभावेन चेतकस्वभावेन समस्तवीर्यान्तरायक्षयासादितानन्त- वीर्या अपि निर्जीर्णकर्मफलत्वादत्यन्त कृतकृत्यत्वाच्च स्वतो ऽव्यतिरिक्तस्वाभाविकसुख ज्ञानमेव चेतयन्त इति ॥३८॥ सव्वे खलु कम्मफलं थावरकाया तसा हि कज्जजुदं । पाणित्तमदिक्कता णाणं विदंति ते जीवा ॥३६॥ सर्वे खलु कर्मफलं स्थावरकायास्त्रसर हि कार्ययुतम् । प्राणित्वमतिकान्ताः ज्ञानं विन्दन्ति ते जीवाः ॥३९॥ अत्र क किं चेतयत इत्युक्तम् । चेतयन्ते अनुभवन्ति उपलभन्ते विन्दन्तीत्येकार्थाश्चेतनानुभूत्यु- पलब्धिवेदनानामेकार्थत्वात् । तत्र स्थावरा कर्मफल चेतयन्ते, असा कार्य चेतयन्ते, केवलज्ञानिनो ज्ञान चेतयन्त इति ॥३९॥ अथोपयोगगुणव्याख्यानम् । उवओगो खलु दुविहो णाणेण य दंसणेण संजुत्तो। जीवस्स सव्वकालं अणण्णभूदं वियाणीहि ॥४०॥ उपयोग. खलु द्विविधो ज्ञानेन च दर्शनेन संयुक्तः। जीवस्य सर्वकालमनन्यभूतं विजानीहि ॥४०॥ ४०. P वियाणाहि।

·तत्वप्रदीपिका-समेत 157 आत्मनश्चतन्यानुविधायी परिणाम उपयोग । सो ऽपि द्विविध - ज्ञानोपयोगो दर्शनोपयोगश्च । तत्र विशेषग्राहि ज्ञान, सामान्यग्राहि दर्शनम् । उपयोगश्च सर्वदा जीवादपृथग्भूत एव, एकास्तित्व- निर्वृत्तत्वादिति ॥४०॥ आभिणिसुदोधिमणकेवलाणि णाणाणि पंचभेयाणि । कुमदिसुदविभंगाणि य तिणि वि णार्णोह सजुत्ते ॥४१॥ माभिनिवोधिकश्रुतावधिमन पर्ययकेवलानि ज्ञानानि पञ्चभेदानि । कुमतिश्रुतविभङ्गानि च त्रीण्यपि ज्ञान सयुक्तानि ॥४१॥ ज्ञानोपयोगविशेषाणा नामस्वरूपाभिधानमेतत् । तत्राभिनिबोधिकज्ञान श्रुतज्ञानमवधिज्ञान मन पर्ययज्ञान केवलज्ञान कुमतिज्ञान कुश्रुतज्ञान विभङ्गज्ञानमिति नामाभिधानम् । आत्मा ह्यनन्त- सर्वात्मप्रदेशव्यापिविशुद्धज्ञानसामान्यात्मा । स खत्वनादिज्ञानावरणकर्मावच्छन्नप्रदेश सन्, यत्तदा- वरणक्षयोपशमादिन्द्रियानिन्द्रियावलम्बाच्च मूर्तामूर्तद्रव्य विकल विशेषेणावबुध्यते तदाभिनिबोधिक- ज्ञानम्, यत्तदावरणक्षयोपशमादनिन्द्रियावलम्बाच्च मूर्तामूर्तद्रव्य विकल विशेषेणावबुध्यते तत् श्रुत- ज्ञानम्, यत्तदावरणक्षयोपशमादेव मूर्तद्रव्य विकल विशेषेणावबुध्यते तदवधिज्ञानम्, यत्तदावरणक्षयो- पशमादेव परमनोगत मूर्तद्रव्य विकल विशेपेणाववुध्यते तन्मन पर्ययज्ञानम्, यत्सकलावरणात्यन्तक्षये केवल एव मूर्तामूर्तद्रव्य सकल विशेषेणाववुध्यते तत्स्वाभाविक केवलज्ञानम् । मिथ्यादर्शनोदयसह- चरितमाभिनिवोधिकज्ञानमेव कुमतिज्ञानम्, मिथ्यादर्शनोदयसहचरित श्रुतज्ञानमेव कुश्रुतज्ञानम्, मिथ्यादर्शनोदयसहचरितमवधिज्ञानमेव विभङ्गज्ञानमिति स्वरूपाभिधानम् । इत्थ मतिज्ञानादि- ज्ञानोपयोगाष्टक व्याख्यातम् ॥४१॥ दसणमवि चक्खुजुदं अचक्खुजुदमवि य ओहिणा सहिय। अणिधणमणंतविसयं केवलिय चावि पण्णत्त ॥४२॥ दर्शनमपि चक्षुर्युतमचक्षुर्युतमपि चावधिना सहितम् । अनिधनमनन्तविषयं कैवल्यं चापि प्रज्ञप्तम् ॥४२॥ दर्शनोपयोगविशेषाणा नामस्वरूपाभिधानमेतत् । चक्षुर्दर्शनमचक्षुर्दर्शनमवधिदर्शन केवलदर्शन- मिति नामाभिधानम् । आत्मा ह्यनन्तसर्वात्मप्रदेशव्यापिविशुद्धदर्शनसामान्यात्मा। स खल्वनादि- दर्शनावरणकर्मावच्छन्नप्रदेश सन्, यत्तदावरणक्षयोपशमाच्चक्षुरिन्द्रियावलम्बाच्च मूर्तद्रव्य विकल सामान्येनावबुध्यते तच्चक्षुर्दर्शनम्, यत्तदावरणक्षयोपशमाच्चक्षुर्वजितेतरचतुरिन्द्रियानिन्द्रियाव- ४१ P पचभेदानि, णाणेण, सजुत्ता। ४२ P सहिद ।

·158 पञ्चास्तिकायसग्रह लम्बाच्च मूर्तामूर्तद्रव्य विकल सामान्येनावबुध्यते तदचक्षुर्दर्शनम्, यत्तदावरणक्षयोपशमादेव मूर्तद्रव्य विकल सामान्येनाववुध्यते तदवधिदर्शनम्, यत्सकलावरणात्यन्तक्षये केवल एव मूर्तामूर्तद्रव्य सकल सामान्येनावबुध्यते तत्स्वाभाविक केवलदर्शनमिति स्वरूपाभिधानम् ॥५२॥ ण वियप्पदि णाणादो णाणी णाणाणि होति णेगाणि । तम्हा दु विस्सरूव भणियं दवियं ति णाणीहिं ॥४३॥ न विकल्प्यते ज्ञानात् ज्ञानी ज्ञानानि भवन्त्यनेकानि । तस्मात्तु विश्वरूप भणित द्रव्य मिति ज्ञानिभि. ॥४३॥ एकस्यात्मनो ऽनेकज्ञानात्मकत्वसमर्थनमेतत् । न तावज्ज्ञानी ज्ञानात्पृथग्भवति, द्वयोर- प्येकास्तित्वनिर्वृ त्तत्वेनैकद्रव्यत्वात्, द्वयोरप्यभिन्नप्रदेशत्वेनकक्षेत्रत्वात्, द्वयोरप्येकसमयनिर्वृ त्तत्वे- नककालत्वात्, द्वयोरप्येकस्वभावत्वेनकभावत्वात् । न चैवमुच्यमाने ऽप्येकस्मिन्नात्मन्याभिनिवोधि- कादीन्यनेकानि ज्ञानानि विरुध्यन्ते, द्रव्यस्य विश्वरूपत्वात् । द्रव्य हि सहक्रमप्रवृत्तानन्तगुणपर्याया- धारतयानन्तरूपत्वादेकमपि विश्वरूपमभिधीयत इति ॥४३॥ जदि हवदि दव्वमण्णं गुणदो य गुणा य दव्वदो अण्णे। दव्वाणंतियमधवा दव्वाभावं पकुवंति ॥४४॥ यदि भवति द्रव्यमन्यद्गुणतश्च गुणाश्च द्रव्यतोऽन्ये । द्रव्यानन्त्यमथवा द्रव्याभावं प्रकुर्वन्ति ॥४४॥ द्रव्यस्य गुणेभ्यो भेदे, गुणाना च द्रव्याभेदे दोषोपन्यासो ऽयम् । गुणा हि क्वचिदाश्रिताः । यत्राश्रितास्तद्व्यम् । तच्चेदन्यद्गुणेभ्य । पुनरपि गुणा क्वचिदाश्रिता । यत्राश्रितास्तद्रव्यम् । तदपि अन्यच्चेद्गुणेभ्य । पुनरपि गुणा क्वचिदाश्रिता । यत्राश्रिता तद्रव्यम् तदप्यन्यदेव गुणेभ्य एव द्रव्यस्य गुणेभ्यो भेदे भवति द्रव्यानन्त्यम् । द्रव्य हि गुणाना समुदाय । गुणाश्चेदन्ये समुदायात्, को नाम समुदाय । एव गुणाना द्रव्याभेदे भवति द्रव्याभाव इति ॥४४॥ अविभत्तमणण्णत्तं दव्वगुणाणं विभत्तमण्णत्तं । णेच्छंति णिच्छयण्हू तन्विवरीदं हि वा सि ॥४५॥ अविभक्तमनन्यत्वं द्रव्यगुणानां विभक्तमन्यत्वम् । नेच्छन्ति निश्चयज्ञास्तद्विपरीतं हि वा तेषाम् ॥४॥ । . ४५ P णिच्छयण्णू।

·तत्त्वप्रदीपिका-समेत 159 द्रव्यगुणाना स्वोचितानन्यत्वोक्तिरियम् । अविभक्तप्रदेशत्वलक्षण द्रव्यगुणानामनन्यत्वमभ्यु- पगम्यते । विभक्तप्रदेशत्वलक्षण त्वन्यत्वमनन्यत्व च नाभ्युपगम्यते । तथा हि-यथैकस्य परमाणो- रेकेनात्मप्रदेशेन सहाविभक्तत्वादनन्यत्व, तथैकस्य परमाणोस्तद्वतिना स्पर्शरसगधवर्णादिगुणाना चाविभक्तप्रदेशत्वादनन्यत्वम् । यथा त्वत्यन्तविप्रकृष्टयो सह्यविन्ध्ययोरत्यन्तसन्निकृष्टयोश्च मिश्रितयोस्तोयपयसोविभक्तप्रदेशत्वलक्षणमन्यत्वमनन्यत्व च, न तथा द्रव्यगुणाना विभक्तप्रदेशत्वा- भावादन्यत्वमनन्यत्व चेति ।।४।। ववदेसा संठाणा संखा विसया य होति ते बहुगा। ते तेसिमणण्णत्ते अण्णत्ते चावि विज्जते ॥४६॥ व्यपदेशा सस्थानानि सख्या विषयाश्च भवन्ति ते बहुका । ते तेषामनन्यत्वे अन्यत्वे चापि विद्यन्ते ॥४६॥ व्यपदेशादीनामेकान्तेन द्रव्यगुणान्यत्वनिवन्धनत्वमत्र प्रत्याख्यातम् । यथा देवदत्तस्य गौरित्य- न्यत्वे षष्ठीव्यपदेश , तथा वृक्षस्य शाखा द्रव्यस्य गुणा इत्यनन्यत्वे ऽपि । यथा देवदत्त फलमड्कुशेन धनदत्ताय वृक्षाद्वाटिकायामवचिनोतीत्यन्यत्वे कारकव्यपदेश , तथा मृत्तिका घटभाव स्वय स्वेन स्वस्मै स्वस्मात् स्वस्मिन् करोतीत्यात्मात्मानमात्मनात्मने आत्मन आत्मनि जानातीत्यनन्यत्वेऽपि । यथा प्राशोदेवदत्तस्य प्राशुगौं रित्यन्यत्वे सस्थान, तथा प्राशोवृक्षस्य प्राशु शाखाभरो मूर्तद्रव्यस्य मूर्ता गुणा इत्यनन्यत्वेपि । यथैकस्य देवदत्तस्य दश गाव इत्यन्यत्वे सख्या, तथैकस्य वृक्षस्य दश शाखा एकस्य द्रव्यस्यानन्ता गुणा इत्यनन्यत्वेऽपि । यथा गोष्ठे गाव इत्यन्यत्वे विषय , तथा वृक्षे शाखा द्रव्ये गुणा इत्यनन्यत्वे ऽपि । ततो न व्यपदेशादयो द्रव्यगुणाना वस्तुत्वेन भेद साधयन्तीति ॥४६॥ णाणं धणं च कुव्वदि धणिणं जह णाणिणं च दुविह । भण्णंति तह पुधत्तं एयत्तं चावि तच्चण्हू ॥४७॥ ज्ञान धनं च करोति धनिनं यथा ज्ञानिन च द्विविधाभ्याम् । भणन्ति तथा पृथक्त्वमेकत्वं चापि तत्त्वज्ञा. ॥४७॥ वस्तुत्वभेदाभेदोदाहरणमेतत् । यथा धन भिन्नास्तित्वनिर्वृत्त भिन्नास्तित्वनिर्वृत्तस्य, भिन्नसस्थान भिन्नसस्थानस्य, भिन्नसख्य भिन्नसख्यस्य, भिन्नविषयलब्धवृत्तिक भिन्नविषयलब्धवृत्तिकस्य पुरुषस्य धनीति व्यपदेश पृथक्त्वप्रकारेण कुरुते, यथा च ज्ञानमभिन्नास्तित्वनिर्वृत्तमभिन्नास्तित्वनिर्वृत्तस्या- भिन्नसस्थानमभिन्नसस्थानस्याभिन्नसख्यमभिन्नसख्यस्याभिन्नविषयलब्धवृत्तिकमभिन्नविषयलब्ध- ४७ P जच्चण्णू।

·160 पञ्चास्तिकायसग्रह वृत्तिकस्य पुरुषस्य ज्ञानीति व्यपदेशमेकत्वप्रकारेण कुरुते, तथान्यत्रापि। यत्र द्रव्यस्य भेदेन व्यप- देशादि तत्र पृथक्त्व, यत्राभेदेन तत्रैकत्वमिति ॥४७॥ णाणी णाणं च सदा अत्यंतरिदा दु अण्णमण्णस्स । दोण्हं अचेदणत्तं पसजदि सम्मं जिणावमदं ॥४॥ ज्ञानी ज्ञानं च सदार्थान्तरिते त्वन्योन्यस्य । द्वयोरचेतनत्वं प्रसजति सम्यग् जिनावमतम् ॥४८॥ द्रव्यगुणानामर्थान्तरभूतत्वे दोषो ऽयम् । ज्ञानी ज्ञानाद्यर्थान्तरभूतस्तदा स्वकरणाशमन्तरेण परशुरहितदेवदत्तवत्करणव्यापारासमर्थत्वादचेतयमानोऽचेतन एव स्यात्। ज्ञान च यदि ज्ञानिनो ऽर्थान्तरभूत तदा तत्क–शमन्तरेण देवदत्तरहितपरशुवत्तत्कर्तृत्वव्यापारासमर्थत्वादचेतयमानमचेतन- मेव स्यात् । न च ज्ञानज्ञानिनोर्युतसिद्धयो सयोगेन चेतनत्व द्रव्यस्य निर्विशेपस्य गुणाना निराश्र- याणा शून्यत्वादिति ॥४८॥ ण हि सो समवायादो अत्यंतरिदो दु णाणदो णाणी। अण्णाणि त्ति य वयणं एगत्तपसाधगं होदि ॥४६॥ न हि स समवायादर्थान्तरितस्तु ज्ञानतो ज्ञानी। अज्ञानीति च वचनमेकत्वप्रसाधकं भवति ॥४६॥ ज्ञानज्ञानिनो. समवायसवन्धनिरासो ऽयम् । न खलु ज्ञानादर्थान्तरभूत पुरुषो ज्ञानसमवायात् ज्ञानी भवतीत्युपपन्नम् । स खलु ज्ञानसमवायात्पूर्व कि ज्ञानी किमज्ञानी। यदि ज्ञानी तदा ज्ञान- समवायो निष्फल । अथाज्ञानी तदा किमज्ञानसमवायात्, किमज्ञानेन सहैकत्वात् । न तावदज्ञान- समवायात् , अज्ञानिनो ह्यज्ञानसमवायो निष्फल , ज्ञानित्व तु ज्ञानसमवायाभावान्नास्त्येव । ततो ज्ञानीति वचनमज्ञानेन सहैकत्वमवश्य साधयत्येव । सिद्धे चैवमज्ञानेन सहैकत्वे ज्ञानेनापि सहैकत्व- मवश्य सिध्यतीति ||४६।। समवत्ती समवाओ अपुधब्भूदो य अजुदसिद्धो य । तम्हा दव्वगुणाणं अजुदा सिद्धि त्ति णिद्दिट्ठा ॥५०॥ समवतित्वं समवायः अपृथग्भूतत्वमयुतसिद्धत्वं च । तस्माद्व्यगुणानाम् अयुता सिद्धिरिति निर्दिष्टा ॥५०॥ समवायस्य पदार्थान्तरत्वनिरासो .ऽयम् । द्रव्यगुणानामेकास्तित्वनिर्वृत्तित्वादनादिरनिधना . ५० P अयुदसिद्धो, अयुदा।

·तत्त्वप्रदीपिका-समेत 161 सहवृत्तिहि समवर्तित्वम् , स एव समवायो जनानाम् , तदेव सज्ञादिभ्यो भेदे ऽपि वस्तुत्वेनाभेदाद- पृथग्भूतत्वम्, तदेव युतसिद्धिनिबन्धनस्यास्तित्वान्तरस्याभावादयुतसिद्धत्वम् । ततो द्रव्यगुणाना समवतित्वलक्षणसमवायभाजामयुतसिद्धिरेव, न पृथग्भूतत्वमिति ॥५०॥ वण्णरसगंधफासा परमाणुपरूविदा विसेसेहिं। दव्वादो य अणण्णा अण्णत्तपगासगा होति ॥५१॥ दसणणाणाणि तहा जीवणिबद्धाणि णण्णभूदाणि । ववदेसदो पुधत्तं कुव्वंति हि णो सभावादो ॥५२॥ वर्णरसगन्धस्पर्शाः परमाणुप्ररूपिता विशेष । द्रव्याच्च अनन्याः अन्यत्वप्रकाशका भवन्ति ॥५॥ दर्शनज्ञाने तथा जीवनिबद्ध अनन्यभूते। व्यपदेशतः पृथक्त्वं कुरुतः हि नो स्वभावात् ॥५२॥ दृष्टान्तदान्तिकार्थपुरस्सरो द्रव्यगुणानामनन्तरत्वव्याख्योपसहारो ऽयम् । वर्णरसगन्ध- स्पर्शा हि परमाणो प्ररूप्यन्ते, ते च परमाणोरविभक्तप्रटेशत्वेनानन्ये ऽपि सज्ञादिव्यपदेशनिबन्ध- नविशेषैरन्यत्व प्रकाशयन्ति। एव ज्ञानदर्शने अप्यात्मनि सबद्ध आत्मद्रव्यादविभक्तप्रदेशत्वेनानन्ये ऽपि सज्ञादिव्यपदेशनिबन्धनविशेष पृथक्त्वमासादयत , स्वभावतस्तु नित्यमपृथक्त्वमेव बिभ्रत ॥५१-५२॥ इति उपयोगगुणव्याख्यान समाप्तम् । अथ कर्तृत्वगुणव्याख्यानम् । तत्रादिगाथात्रयेण तदुपोद्घात जीवा अणाइणिहणा संता ता य जीवभावादो। सब्भावदो अणंता पंचग्गगुणप्पधाणा य ॥५३॥ जीवा अनादिनिधनाः सान्ता अनन्ताश्च जीवभावात् । सद्भावतो ऽनन्ताः पञ्चाग्रगुणप्रधानाः च ॥५३॥ जीवा हि निश्चयेन परभावानामकरणात्स्वभावाना कर्तारो भविष्यन्ति । ताश्च कुर्वाणा किम- नादिनिधना, कि सादिसनिधना किं साद्यनिधना, किं तदाकारेण परिणता, किमपरिणता भविष्यन्तीत्याशक्येदमुक्तम् । जीवा हि सहजचैतन्यलक्षणपारिणामिकभावेनानादिनिधना । त ५१ P विसेसाहि। ५२ P जीवनिबद्धानि। ५३. P°प्पधाणा हि।

·162 पञ्चास्तिकायसंग्रह एवौदयिकक्षायोपशमिकौपशमिकभाव सादिसनिधना । त एव क्षायिकभावेन साद्यनिधना । न च सादित्वात्सनिधनत्व क्षायिकभावस्याशक्यम् । स खलूपाधिनिवृत्ती प्रवर्तमान सिद्धभाव इव सद्भाव एव जीवस्य, सद्भावेन चानन्ता एव जीवा प्रतिज्ञायन्ते । न च तेपामनादिनिधनसहजचैतन्यलक्षण- कभावाना सादिसनिधनानि साद्यनिधनानि भावान्तराणि नोपपद्यन्त इति वक्तव्यम् , ते खल्वनादि- कर्ममलीमसा पडूसपृक्ततोयवत्तदाकारण परिणतत्वात्पञ्चप्रधानगुणप्रधानत्वेनैवानुभूयन्त इति ॥५३॥ एवं सदो विणासो असदो जीवस्स होइ उप्पादो। इदि जिणवरोहिं भणिदं अण्णोण्णविरुद्धमविरुद्ध ॥५४॥ एवं सतो विनाशो ऽसतो जीवस्य भवत्युत्पादः । इति जिनवरैर्भणितमन्योन्यविरुद्धमविरुद्धम् ॥५४॥ जीवस्य भाववशात्सादिसनिधनत्वे[अनादि] सादि-अनिधनत्वे च विरोधपरिहारो ऽयम् । एव हि पञ्चभिर्भावै स्वय परिणममानस्यास्य जीवस्य कदाचिदौदयिकेनकेन मनुष्यत्वादिलक्षणेन भावेन सतो विनाशस्तथापरेणौदयिकेनैव देवत्वादिलक्षणेन भावेन असत उत्पादो भवत्येव । एतच्च 'न सतो विनाशो नासत उत्पाद' इति पूर्वोक्तसूत्रेण सह विरुद्धमपि न विरुद्धम् , यतो जीवस्य द्रव्याथिकनया- देशेन न सत्प्रणाशो नासदुत्पाद, तस्यैव पर्यायाथिकनयादेशेन सत्प्रणाशोऽसदुत्पादश्च । न चैतदनुप- पन्नम्, नित्ये जले कल्लोलानामनित्यत्वदर्शनादिति ॥५४॥ रइयतिरियमणुया देवा इदि णामसंजुदा पयडी। कुवंति सदो णासं असदो भावस्स उप्पादं ॥५॥ नारकतिर्यड मनुष्या देवा इति नामसंयुताः प्रकृतयः। कुर्वन्ति सतो नाशमसतो भावस्योत्पादम् ॥५५॥ जीवस्य सदसद्भावोच्छित्त्युत्पत्तिनिमित्तोपाधिप्रतिपादनमेतत् । यथा हि जलराशेर्जलराशित्वेनास- दुत्पाद सदुच्छेद चाननुभवतश्चतुर्य ककुन्विभागेभ्य क्रमेण वहमाना पवमाना कल्लोलानामस- दुत्पाद सदुच्छेद च कुर्वन्ति, तथा जीवस्यापि जीवत्वेन सदुच्छेदमसदुत्पत्तिं चाननुभवत क्रमेणोदीय- माना नारकतिर्यड्मनुष्यदेवनामप्रकृतय सदुच्छेदमसदुत्पाद च कुर्वन्तीति ॥५५॥ उदयेण उवसमेण य खयेण दुहि मिस्सिहिं परिणामे। जुत्ता ते जीवगुणा बहुसु य अत्थेसु वित्थिण्णा ॥५६॥ " - - ५५ P प[ग]दी। ५६. P उदएण, परिणामो, वित्थिण्णा। - ·तत्त्वप्रदीपिका-समेत 163 उदयेनोपशमेन च क्षयेण द्वाभ्या मिश्रिताभ्यां परिणामेन । युक्तास्ते जीवगुणा बहुषु चार्थेषु विस्तीर्णाः ॥५६॥ जीवस्य भावोदयवर्णनमेतत् । कर्मणा फलदानसमर्थतयोद्भतिरुदय , अनुभूतिरुपशम , उद्भूत्य- नुद्भूती क्षयोपशम , अत्यन्तविश्लेष क्षय , द्रव्यात्मलाभहेतुक परिणाम । तत्रोदयेन युक्त औदयिक , उपशमेन युक्त औपशमिक , क्षयोपशमेन युक्त क्षायोपशमिक , क्षयेण युक्त क्षायिक , परिणामेन युक्त पारिणामिक । त एते पञ्च जीवगुणा । तत्रोपाधिचतुर्विधत्वनिबन्धनाश्चत्वार, स्वभावनिवन्धन एक । एते चोपाधिभेदात्स्वरूपभेदाच्च भिद्यमाना बहुष्वर्थेषु विस्तार्यन्त इति ॥५६॥ कम्मं वेदयमाणो जीवो भाव करेदि जारिसयं। सो तेण तस्स कत्ता हवदि ति य सासणे पढिदं ॥५७॥ कर्म वेदयमानो जीवो भाव करोति यादृशकम् । स तेन तस्य कर्ता भवतीति च शासने पठितम् ॥५७॥ जीवस्यौदयिकादिभावाना कर्तृत्वप्रकारोक्तिरियम् । जीवेन हि द्रव्यकर्म व्यवहारनयेनानुभू यते, तच्चानुभू यमान जीवभावाना निमित्तमात्रमुपवर्ण्यते । तस्मिन्निमित्तमात्रभूते जीवेन कर्तृ भूते- नात्मन कर्मभूतो भाव क्रियते । अमुना यो येन प्रकारेण जीवेन भाव क्रियते, स जीवस्तस्य भावस्य तेन प्रकारेण कर्ता भवतीति ॥५७।। कम्मेण विणा उदयं जीवस्स ण विज्जदे उवसमं वा। खइय खओवसमियं तम्हा भावं तु कम्मकदं ॥५॥ कर्मणा विनोदयो जीवस्य न विद्यत उपशमो वा। क्षायिकः क्षायोपशमिकस्तस्माद्भावस्तु कर्मकृत.॥५॥ द्रव्यकर्मणा निमित्तमात्रत्वेनौदयिकादिभावकर्तृत्वमत्रोक्तम् । न खलु कर्मणा विना जीवस्योद- योपशमौ क्षयक्षायोपशमावपि विद्यते, तत क्षायिकक्षायोपशमिकश्चौदयिकौपशमिकश्च भाव कर्म- कृतोऽनुमन्तव्य । पारिणामिकस्त्वनादिनिधनो निरुपाधि स्वाभाविक एव । क्षायिकस्तु स्वभाव- व्यक्तिरूपत्वादनन्तो ऽपि कर्मण क्षयेणोत्पद्यमानत्वात्सादिरिति कर्मकृत एवोक्त । औपशमिकस्तु कर्मणामुपशमे समुत्पद्यमानत्वादनुपशमे समुच्छिद्यमानत्वात् कर्मकृत एवेति । अथवा उदयोपशमक्षयक्षयोपशमलक्षणाश्चतस्रो द्रव्यकर्मणामेवावस्था, न पुन परिणामलक्षण- कावस्थस्य जीवस्य , तत उदयादिसजातानामात्मनो भावाना निमित्तमात्रभूततथाविधावस्थत्वेन स्वय परिणमनाद्रव्यकर्मापि व्यवहारनयेनात्मनो भावाना कर्तृत्वमापद्यत इति ॥५८।।

·164 पञ्चास्तिकायसगह भावो जदि कम्मकदो अत्ता कम्मरस होदि किध कत्ता। ण कुणदि अत्ता किचि वि मुत्ता अण्णं सगं भावं ॥५६॥ भावो यदि कर्मकृत आत्मा कर्मणो भवति कथं कर्ता। न करोत्यात्मा किचिदपि मुक्त्वान्यत् स्वकं भावम् ।।५।। जीवभावस्य कर्मकर्तृत्वे पूर्वपक्षोऽयम् । यदि खल्वौदयिकादिरूपो जीवस्य भाव. कर्मणा क्रियते, तदा जीवस्तस्य कर्ता न भवति । न च जीवास्याकर्तृत्वमिप्यते। तत पारिशेष्येण द्रव्यकर्मण. कर्तापद्यते । तत्तु कथम् । यतो निश्चयनयेनात्मा स्व भावमुज्झित्वा नान्यत्किमपि करोतीति ॥५६॥ भावो कम्मणिमित्तो कम्मं पुण भावकारणं हवदि । ण दुतेसि खलु कत्ता ण विणा भूदा दु कत्तारं ॥६॥ भावः कर्मनिमित्तः कर्म पुनर्भावकारणं भवति । न तु तेषां खलु कर्ता न विना भूतास्तु कर्तारम् ॥६०॥ पूर्वसूत्रोदितपूर्वपक्षसिद्धान्तो ऽयम् । व्यवहारेण निमित्तमात्रत्वाज्जीवभावस्य कर्म कर्तृ, कर्म- णोऽपि जीवभाव. कर्ता, निश्चयेन तु न जीवभावाना कर्म कर्तृ, न कर्मणो जीवभावः । न च ते कर्तारमन्तरेण सभू येते, यतो निश्चयेन जीवपरिणामाना जीवः कर्ता, कर्मपरिणामाना कर्म कर्तृ इति ॥६॥ कुव्वं सगं सहावं अत्ता कत्ता सगस्स भावस्स । ण हि पोग्गलकम्माणं इदि जिणवयणं मुणेयव्वं ॥६॥ कुर्वन् स्वकं स्वभावम् आत्मा कर्ता स्वकस्य भावस्य । न हि पुद्गलकर्मणामिति जिनवचनं ज्ञातव्यम् ॥६१॥ निश्चयेन जीवस्य स्वभावाना कर्तृत्व पुद्गलकर्मणामकर्तृत्व चागमेनोपदर्शितमत्र इति ॥६१॥ कम्मं पि सगं कुव्वदि सेण सहावेण सम्ममप्पाणं । जीवो वि य तारिसओ कम्मसहावेण भावेण ॥६२॥ कर्मापि स्वकं करोति स्वेन स्वभावेन सम्यगात्मानम् । जीवो ऽपि च तादृशकः कर्मस्वभावेन भावेन ॥६२॥ अत्र निश्चयनयेनाभिन्नकारकत्वात्कर्मणो जीवस्य च स्वय स्वरूपकर्तृत्वमुक्तम् । कर्म खलु कर्मत्वप्रवर्तमानपुद्गलस्कन्धरूपेण कर्तृ तामनुबिभ्राण, कर्मत्वगमनशक्तिरूपेण करणतामात्म- ·तत्त्वप्रदीपिका-समेत 165 सात्कुर्वत्, प्राप्यकर्मत्वपरिणामरूपेण कर्मता कलयत्, पूर्वभावव्यपाये ऽपि ध्रुवत्वालम्बनादुपात्ता- पादानत्वम्, उपजायमानपरिणामरूपकर्मणाश्रीयमाणत्वादुपोढसप्रदानत्वम्, आधीयमानपरिणामा- धारत्वाद्गृहीताधिकरणत्व, स्वयमेव षट्कारकीरूपेण व्यवतिष्ठमान न कारकान्तरमपेक्षते । एव जीवो ऽपि भावपर्यायेण प्रवर्तमानात्मद्रव्यरूपेण कर्तृतामनुबिभ्राणो, भावपर्यायगमनशक्तिरूपेण करणतामात्मसात्कुर्वन्, प्राप्यभावपर्यायरूपेण कर्मता कलयन्, पूर्वभावपर्यायव्यपाये ऽपि ध्रुवत्वा- लम्वनादुपात्तापादानत्व , उपजायमानभावपर्यायरूपकर्मणाश्रीयमाणत्वादुपोढसप्रदानत्व , आधीय- मानभावपर्यायाधारत्वाद्गृहीताधिकरणत्व , स्वयमेव षट्कारकीरूपेण व्यवतिष्ठमानो न कारकान्त- रमपेक्षते । अत कर्मण कर्तुर्नास्ति जीव कर्ता, जीवस्य कर्तुर्नास्ति कर्म कर्तृ 'निश्चयेनेति ॥६२।। कम्म कम्मं कुव्वदि जदि सो अप्पा करेदि अप्पाणं । किध तस्स फलं भुंजदि अप्पा कम्मं च देदि फलं ॥६३॥ कर्म कर्म करोति यदि स आत्मा करोत्यात्मानम् । कथं तस्य फलं भुड क्ते आत्मा कर्म च ददाति फलम् ॥६३॥ अथ सिद्धान्तसूत्राणि कर्मजीवयोरन्योन्याकर्तृत्वे ऽन्यदत्तफलान्योपभोगलक्षणदूषणपुर सर पूर्वपक्षोऽयम् ॥६३॥ अथ सिद्धान्तसूत्राणि ओगाढगाढणिचिदो पोग्गलकार्याह सव्वदो लोगो। सुहुमहिं बादरेंहि य ताणतेहिं विविहिं ॥६४॥ अवगाढगाढनिचितः पुद्गलकार्य सर्वतो लोक। सूक्ष्म दरश्चानन्तानन्तैविविध ॥१४॥ कर्मयोग्यपुद्गला अञ्जनचूर्णपूर्णसमुद्गकन्यायेन सर्वलोकव्यापित्वाद्यत्रात्मा तत्रानानीता एवावतिष्ठन्त इत्यत्रोक्तम् ॥१४॥ अत्ता कुणदि सभावं तत्थ गदा पोग्गला सभावेहि। गच्छंति कम्मभावं अण्णण्णोगाहमवगाढा ॥६॥ आत्मा करोति स्वभावं तत्र गता पुद्गलाः स्वभाव । गच्छन्ति कर्मभावमन्योन्यावगाहावगाढा. ॥६॥ अन्याकृतकर्मसभू तिप्रकारोक्तिरियम् । आत्मा हि ससारावस्थाया पारिणामिकचैतन्यस्वभाव- मपरित्यजन्नेवानादिबन्धनबद्धत्वादनादिमोहरागद्वेषस्निग्धरविशुद्धरेव भावविवर्तते । स खलु यत्र ६४ P विविहिं। ६५ P सहाव, सहावेहिं।

·166 पञ्चास्तिकायसग्रह 1 यदा मोहरूप द्वेषरूपं वा स्वस्य भावमारभते, नत्र तना तमेव निमित्तीकृत्य जीवप्रदेशेपू परस्परावगा- हेनानुप्रविष्टा स्वभावरेव पुद्गला. कर्मभावमापद्यन्त इन्ति ॥६५॥ जह पुग्गलदव्वाणं बहुप्पयाहिं खंधणिवत्ती। अकदा परेहि दिट्ठा तह कम्माणं वियाणाहि ॥६६॥ यथा पुद्गलद्रव्याणां बहुप्रकार. स्कन्धनिर्वृत्तिः। अकृता परैदृष्टा तथा कर्मणां विजानीहि ॥६६॥ अनन्यकृतत्व कर्मणा वैचित्र्यस्यात्रोक्तम् । यथा हि स्वयोग्यचन्द्रार्कप्रभोपलम्भ सध्याभ्रेन्द्र- चापपरिवेषप्रभृतिभिर्वहुभि प्रकारै पुद्गलम्कन्धविकल्पा. कर्वन्तरनिरपेक्षा एवोत्पद्यन्ते, तथा स्वयोग्यजीवपरिणामोपलम्भे ज्ञानावरणप्रभृतिभिर्वहुभि प्रकार कर्माण्यपि कञन्तरनिरपेक्षाण्ये- वोत्पद्यन्ते इति ॥६६॥ जीवा पुग्गलकाया अण्णण्णोगाढगहणपडिबद्धा । काले विजुज्जमाणा सुहदुक्खं देति भुंजंति ॥६७॥ जीवा. पुद्गलकाया. अन्योन्यावगाढग्रहणप्रतिबद्धा.। काले वियुज्यमाना. सुखदुःख ददति भुञ्जन्ति ॥६॥ निश्चयेन जीवकर्मणोश्चककर्तृत्वे ऽपि व्यवहारेण कर्मदत्तफलोपलम्भो जीवस्य न विरुध्यत इत्यत्रोक्तम् । जीवा हि मोहरागद्वेपस्निग्धत्वात्पुद्गलस्कन्धाश्च स्वभावस्निग्धत्वाद्वन्धावस्थाया परमाणुद्वन्द्वानीवान्योन्यावगाहग्रहणप्रतिवद्धत्वेनावतिष्ठन्ते। यदा तु ते परस्परं वियुज्यन्ते, तदोदित- प्रच्यवमानानिश्चयेन सुखदुःखरूपात्मपरिणामाना व्यवहारेणेष्टानिप्टविपयाणा निमित्तमात्रत्वात्पुद्- गलकाया. सुखदुखरूप फलं प्रयच्छन्ति । जीवाश्च निश्चयेन निमित्तमात्रभूतद्रव्यकर्मनिवर्तितसुख- दुखरूपात्मपरिणामाना व्यवहारेण द्रव्यकर्मोदयापादितेप्टानिप्टविषयाणा भोक्तृत्वात्तथाविध फलं भुञ्जन्ते इति । एतेन जीवस्य भोक्तृत्वगुणोऽपि व्याख्यात ॥६७॥ तम्हा कम्मं कत्ता भावेण हि संजुदोध जीवस्स । भोत्ता दु हवदि जीवो चेदगभावेण कम्मफलं ॥६॥ तस्मात्कर्म कर्तृ भावेन हि संयुतमथ जीवस्य । भोक्ता तु भवति जीवश्चेतकभावेन कर्मफलम् ॥६॥ कर्तृत्वभोक्तृत्वव्याख्योपसहारोऽयम् । तत एतत् स्थित निश्चयेनात्मन कर्म कर्तृ, व्यवहारेण जीवभावस्य, जीवोऽपि निश्चयेनात्मभावस्य कर्ता, व्यवहारेण कर्मण इति यथात्रोभयनयाभ्या कर्म कर्तृ, तथैकेनापि नयेन न भोक्तृ । कुत । चैतन्यपूर्वकानुभूतिसद्भावाभावात् । ततश्चेतनत्वात् केवल ·तत्त्वप्रदीपिका-समेत 167 एव जीव कर्मफलभूताना कथचिदात्मन सुखदु खपरिणामाना कथचिदिष्टानिष्टविषयाणा भोक्ता प्रसिद्ध इति ॥६८॥ एवं कत्ता भोत्ता होज्ज अप्पा सहि कम्महि । हिंडदि पारमपारं ससारं मोहसंछण्णो ॥६६॥ एवं कर्ता भोक्ता भवन्नात्मा स्वकैः कर्मभि.। हिण्डते पारमपार ससारं मोहसछन्न ॥६६॥ कर्मसयुक्तत्वमुखेन प्रभुत्वगुणव्याख्यानमेतत् । एवमयमात्मा प्रकटितप्रभुत्वशक्ति स्वक कर्म- भिहीतकर्तृत्वभोक्तृत्वाधिकारोऽनादिमोहावच्छन्नत्वादुपजातविपरीताभिनिवेश प्रत्यस्तमितसम्य- रज्ञानज्योति सान्तमनन्त वा ससार परिभ्रमतीति ॥६६॥ उवसंतखीणमोहो मग्गं जिणभासिदेण समुवगदो। णाणाणुमग्गचारी णिन्वाणपुरं वजदि धीरो ॥७॥ उपशान्तक्षीणमोहो मागं जिनभाषितेन समुपगतः। ज्ञानानुमार्गचारी निर्वाणपुरं व्रजति धीर. ॥७०॥ कर्मवियुक्तत्वमुखेन प्रभुत्वगुणव्याख्यानमेतत् । अयमेवात्मा यदि जिनाज्ञया मार्गमुपगम्योपशान्त- क्षीणमोहत्वात्प्रहीणविपरीताभिनिवेश समुद्भिन्नसम्यग्ज्ञानज्योति कर्तृत्वभोक्तृत्वाधिकार परिस- माप्य सम्यक्प्रकटितप्रभुत्वशक्तिमा॑नस्यैवानुमार्गेण चरति, तदा विशुद्धात्मतत्त्वोपलम्भरूपमपवर्गनगर विगाहत इति ॥७॥ अथ जीवविकल्पा उच्यन्ते। एको चेव महप्पा सो दुवियप्पो तिलक्खणो होदि । चदुचंकमणो भणिदो पंचग्गगुणप्पधाणो य ॥७॥ छक्कापक्कमजुत्तो उवउत्तो सत्तभंगसम्भावो। अट्ठासओ णवट्ठो जीवो दसठाणगो भणिदो ॥७२॥ एक एव महात्मा स द्विविकल्पस्त्रिलक्षणो भवति । चतुश्चड क्रमणो भणित. पञ्चाग्रगुणप्रधानश्च ॥७॥ षट्कापक्रमयुक्त. उपयुक्त सप्तभङ्गसद्भाव । अष्टाश्रयो नवार्थो जीवो दशस्थानगो भणित ॥७२॥ ६६ P सगेहि भावेहिं। ७२ Pछक्कायक्कम।

·168 पञ्चास्तिकायसंग्रह स खलु जीवो महात्मा नित्यचैतन्यौपयुक्तत्वादेक एव, ज्ञानदर्शनभेदाद्विविकल्प , कर्मफल- कार्यज्ञानचेतनाभेदेन लक्ष्यमाणत्वात्रिलक्षण ध्रौव्योत्पादविनाशभेदेन वा, चतसृषु गतिषु चक्रमण- त्वाच्चतुश्चक्रमण , पञ्चभि परिणामिकौदयिकादिभिरग्रगुण प्रधानत्वात्पञ्चाग्रगुणप्रधान , चत- सृषु दिसूर्ध्वमधश्चेति भवान्तरसक्रमणपट्केनापक्रमेण युक्तत्वात्पट्कापक्रमयुक्त , अस्तिनास्त्यादिभि सप्तभङ्ग सद्भावो यस्येति सप्तभङ्गसद्भाव , अप्टाना कर्मणा गुणाना वा आश्रयत्वादप्टाश्रय , नव- पदार्थरूपेण वर्तनान्नवार्थ., पृथिव्यप्तेजोवायुवनस्पतिसाधारणप्रत्येकद्वित्रिचतु पञ्चेन्द्रियरूपेषु दशसु स्थानेषु गतत्वाद्दशस्थानग इति ।।७१-७२।। पयडिदिदिअणुभागप्पदेसबंहि सव्वदो मुक्को। उड्ढं गच्छदि सेसा विदिसावज्ज गदि जंति ॥७३॥ प्रकृतिस्थित्यनुभागप्रदेशवन्धः सर्वतो मुक्तः। ऊचं गच्छति शेषा विदिग्वर्जा गति यान्ति ॥७३॥ बद्धजीवस्य षड्गतय कर्मनिमित्ता । मुक्तस्याप्यूर्ध्वगतिरेका स्वाभाविकीत्यत्रोक्तम् ।।७।। इति जीवद्रव्यास्तिकायव्याख्यान समाप्तम् । अथ पुद्गलद्रव्यास्तिकायव्याख्यानम् । खंधा य खंधदेसा खंधपदेसा य होंति परमाणू । इदि ते चदुन्वियप्पा पुग्गलकाया मुणेयव्वा ॥७४॥ स्कन्धाश्च स्कन्धदेशाः स्कन्धप्रदेशाश्च भवन्ति परमाणवः। इति ते चतुर्विकल्पाः पुद्गलकाया ज्ञातव्याः ॥७४॥ पुद्गलद्रव्यविकल्पादेशो ऽयम् । पुद्गलद्रव्याणि हि कदाचित्स्कन्धपर्यायेण, कदाचित्स्कन्धदेश- पर्यायेण, कदाचित्स्कन्धप्रदेशपर्यायेण, कदाचित्परमाणुत्वेनात्र तिष्ठन्ति । नान्या गतिरस्ति । इति तपा चतुर्विकल्पत्वमिति ॥७४॥ खंध सयलसमत्थं तस्स दु अद्ध भणंति देसो त्ति । अद्धद्धच पदेसो परमाणू चेव अविभागी॥७॥ स्कन्धः सकलसमस्तस्तस्य त्वधं भणन्ति देश इति।। अर्धापं च प्रदेशः परमाणुश्चैवाविभागी॥७॥ . ७४ P इदि चदु।

·तत्त्वप्रदीपिका-समेत 169 पुद्गलद्रव्यविकल्पनिर्देशो ऽयम् । अनन्तानन्तपरमाण्वारब्धोऽप्येक स्कन्धो नाम पर्याय । तदर्घ- स्कन्धदेशो नाम पर्याय । तदर्धाधं स्कन्धप्रदेशो नाम पर्याय । एव भेदवशात् व्यणुकस्कन्धादनन्ता स्कन्धप्रदेशपर्याया । निविभागकप्रदेश स्कन्धस्यान्त्यो भेद परमाणुरेक । पुनरपि यो परमाण्वो सघातादेको व्यणुकस्कन्धपर्याय । एव सघातवशादनन्ता स्कन्धपर्याया । एव भेदसघाताभ्यामप्य- नन्ता भवन्तीति ॥७॥ बादरसहुमगदाणं खंधाणं पुग्गलो त्ति ववहारो। ते होति छप्पयारा तेलोक्कं जेहि णिप्पण्णं ॥७६॥ बादरसौम्यगताना स्कन्धाना पुद्गल इति व्यवहार । ते भवन्ति षट्प्रकारास्त्रैलोक्य यै निष्पन्नम् ॥७६॥ स्कन्धाना पुद्गलव्यवहारसमर्थनमेतत् । स्पर्शरसगन्धवर्णगुणविशेष षट्स्थानपतितवृद्धिहानिभि' पूरणगलनधर्मत्वात् स्कन्धव्यक्त्याविर्भावतिरोभावाभ्यामपि च पूरणगलनोपपत्ते परमाणव पुद्गला इति निश्चीयन्ते । स्कन्धास्त्वनेकपुद्गलमयकपर्यायत्वेन पुद्गलेभ्योऽनन्यत्वात्पुद्गला इति व्यवह्नि- यन्ते, तथैव च वादरसूक्ष्मत्वपरिणामविकल्पै पप्रकारतामापद्य त्रैलोक्यरूपेण निष्पद्य स्थितवन्त इति । तथा हि-बादरवादरा, वादरा , वादरसूक्ष्मा , सूक्ष्मवादरा , सूक्ष्मा , सूक्ष्मसूक्ष्मा इति । तत्र छिन्ना स्वय सधानासमर्था काष्ठपाषाणादयो बादरवादरा । छिन्ना स्वय सधानसमर्था क्षीरघृत- तैलतोयरसप्रभृतयो वादरा । स्थूलोपलम्भा अपि छेत्तु छेत्तुमादातुमशक्या छायातपतमोज्योत्स्नादयो वादरसूधमा । सूक्ष्मत्वे ऽपि स्थूलोपलम्भा स्पर्शरसगन्धशब्दा सूक्ष्मबादरा । सूक्ष्मत्वे ऽपि हि करणानुपलभ्या कर्मवर्गणादय सूक्ष्मा । अत्यन्तसूक्ष्मा कर्मवर्गणाभ्यो ऽधो व्यणुकस्कन्धपर्यन्ता सूक्ष्मसूक्ष्मा इति ॥७॥ सवेसि खंधाणं जो अंतो तं वियाण परमाणू। सो सस्सदो असद्दो एक्को अविभागि मुत्तिभवो ॥७७॥ सर्वेषा स्कन्धानां यो ऽन्त्यस्तं विजानीहि परमाणुम् । स शाश्वतो ऽशब्दः एकोऽविभागी मूर्तिभवः ॥७७॥ परमाणुव्याख्येयम् । उक्ताना स्कन्धरूपपर्यायाणा यो ऽन्त्यो भेद सपरमाणु । स तु पुनर्विभागा- भावादविभागी, निर्विभागकप्रदेशत्वादेक , मूर्तद्रव्यत्वेन सदाप्यविनश्वरत्वान्नित्य , अनादिनिधन- रूपादिपरिणामोत्पन्नत्वान्मूर्तिभव , रूपादिपरिणामोत्पन्नत्वे ऽपि शब्दस्य परमाणुगुणत्वाभावात्पुद्- गलस्कन्धपर्यायत्वेन वक्ष्यमाणत्वाच्चाशब्दो निश्चीयत इति ॥७॥ ७६ P तेहि निप्पन्न।

·170
पञ्चास्तिकायसग्रह
आदेसमेत्तमुत्तो धादुचदुक्कस्स कारणं जो दु ।
सो णेओ परमाणू परिणामगुणो सयमसद्दो ॥७॥
आदेशमात्रमूर्तः धातुचतुष्कस्य कारणं यस्तु ।
स ज्ञेयः परमाणुः परिणामगुणः स्वयमशब्दः ॥७॥
परमाणूना जात्यन्तरत्वनिरासोऽयम् । परमाणोहि मूर्तत्वनिबन्धनभूता स्पर्शरसगन्धवर्णा आदेश-
मात्रेणैव भिद्यन्ते, वस्तुतस्तु यथा तस्य स एव प्रदेश आदि , स एव मध्य, स एवान्त इति, एव
द्रव्यगुणयोरविभक्तप्रदेशत्वात् य एव परमाणो प्रदेश , स एव स्पर्शस्य, स एव रसस्य, स एव
गन्धस्य, स एव रूपस्येति । तत क्वचित्परमाणो गन्धगुणे, क्वचित् गन्धरसगुणयो , क्वचित् गन्धरस-
रूपगुणेषु अपकृष्यमाणेषु तदविभक्तप्रदेश परमाणुरेव विनश्यतीति। न तदपकर्षों युक्त । तत
पृथिव्यप्तेजोवायुरूपस्य धातुचतुष्कस्यैक एव परमाणु कारण परिणामवशात् । विचित्रो हि
परमाणो परिणामगुण क्वचित्कस्यचिद्गुणस्य व्यक्ताव्यक्तत्वेन विचित्रा परिणतिमादधाति । यथा
च तस्य परिणामवशाद् व्यक्तो गन्धादिगुणो ऽस्तीति प्रतिज्ञायते, न तथा शब्दो ऽप्यव्यक्तो ऽस्तीति
ज्ञातु शक्यते तस्यैकप्रदेशस्यानेकप्रदेशात्मकेन शब्देन सहैकत्वविरोधादिति ॥७८||
सद्दो खंधप्पभवो खंधो परमाणुसंगसंघादो।
पुछेसु तेसु जायदि सद्दो उप्पादगो णियदो ॥७॥
शब्दः स्कन्धप्रभवः स्कन्धः परमाणुसंगसंघातः।
स्पृष्टेषु तेषु जायते शब्द उत्पादको नियतः॥७९॥
शब्दस्य पुद्गलस्कन्धपर्यायत्वख्यापनमेतत् । इह हि बाह्यश्रवणेन्द्रियावलम्बितो भावेन्द्रिय-
परिच्छेद्यो ध्वनि शब्द । स खलु स्वरूपेणानन्तपरमाणूनामेकस्कन्धो नाम पर्याय । बहिरङ्गसाधनी-
भूतमहासकन्धेभ्य तथाविधपरिणामेन समुत्पद्यमानत्वात् स्कन्धप्रभव , यतो हि परस्पराभिहतेषु
महास्कन्धेषु शब्द समुपजायते । किं च स्वभावनिर्वृत्ताभिरेवानन्तपरमाणुमयीभि शब्दयोग्यवर्गणा-
भिरन्योन्यमनुप्रविश्य समन्ततो ऽभिव्याप्य पूरिते ऽपि सकले लोके यत्र यत्र बहिरङ्गकारणसामग्री
समुदेति तत्र तत्र ता शब्दत्वेन सवय व्यपरिणमन्त इति शब्दस्य नियतमुत्पाद्यत्वात् स्कन्धप्रभवत्व-
मिति ॥७९॥
णिच्चो णाणवकासो ण सावकासो पदेसदो भेत्ता।
खंधाणं पि य कत्ता पविहत्ता कालसंखाणं ॥५०॥
नित्यो नानवकाशो न सावकाश प्रदेशतो भत्ता।
स्कन्धानामपि च कर्ता प्रविभक्ता कालसंख्यायाः॥८॥

·, तत्त्वप्रदीपिका-समेत 171 परमाणोरेकदेशत्वख्यापनमेतत् । परमाणु स खल्वेकेन प्रदेशेन रूपादिगुणसामान्यभाजा सर्व- देवाविनश्वरत्वान्नित्य एकेन प्रदेशेन तदविभक्तवृत्तीना स्पर्शादिगुणानामवकाशदानान्नानवकाश । एकेन प्रदेशेन यादिप्रदेशाभावादात्मादिनात्ममध्येनात्मान्तेन न सावकाश । एकेन प्रदेशेन स्कन्धाना भेदनिमित्तत्वात् स्कन्धाना भत्ता। एकेन प्रदेशेन स्कन्धसघातनिमित्तत्वात् स्कन्धाना कर्ता। एकेन प्रदेगेनैकाकाशप्रदेशातिवर्तितद्गतिपरिणामापन्नेन समयलक्षणकालविभागकरणात् कालस्य प्रविभवता। एकेन प्रदेशेन तत्सूत्रितयादिभेदपूर्विकाया स्कन्धेषु द्रव्यसख्याया , एकेन प्रदेशेन तद- वच्छिन्नकाकाशप्रदेशपूर्विकाया क्षेत्रसख्याया, एकेन प्रदेशेनैकाकाशप्रदेशातिवर्तितद्गति- परिणामावच्छिन्नसमयपूर्विकाया कालसख्याया , एकेन प्रदेशेन तद्विवर्तिजघन्यवर्णादिभावाववोध- पूर्विकाया भावसख्याया प्रविभागकरणात् प्रविभक्ता सख्याया अपीति ॥२०॥ एयरसवण्णगंधं दो फासं सद्दकारणमसदं । खधंतरिदं दव्वं परमाणुं तं वियाणाहि ।।११॥ एकरसवर्णगन्ध द्विस्पर्श शब्दकारणमशब्दम् । स्कन्धान्तरित द्रव्यं परमाणु त विजानीहि ॥१॥ परमाणुद्रव्ये गुणपर्यायवृत्तिप्ररूपणमेतत् । सर्वत्रापि परमाणौ रसवर्णगन्धस्पर्शा सहभुवो गुणा । ते च क्रमप्रवृत्तस्तत्र स्वपर्यायवर्तन्ते । तथा हि—पञ्चाना रसपर्यायाणामन्यतमेनकेनैकदा रसो वर्तते। पञ्चाना वर्णपर्यायाणामन्यतमेनकेनेकदा वर्णो वर्तते। उभयोर्गन्धपर्याययोरन्यतरेणकेनेकदा गन्धो वर्तते। चतुर्णा गीतस्निग्धशीतरूक्षोष्णस्निग्धोष्णरूक्षरूपाणा स्पर्शपर्यायद्वन्द्वानामन्यतमेनकेनेकदा स्पर्शो वर्तते । एवमयमुक्तगुणवृत्ति परमाणु शब्दस्कन्धपरिणतिशक्तिस्वभावात् शब्दकारणम् । एक- प्रदेशत्वेन शब्दपर्यायपरिणतिवृत्त्यभावादशब्द । स्निग्धरूक्षत्वप्रत्ययवन्धवशादनेकपरमाण्वेकत्व- परिणतिरूपस्कन्धान्तरितोऽपि स्वभावमपरित्यजन्तुपात्तसख्यत्वादेक एव द्रव्यमिति ।।१।। उवभोज्जमिदिएहिं य इंदियकाया मणो य कम्माणि । जं हवदि मुत्तमण्णं तं सव्वं पुग्गलं जाणे ॥२॥ उपभोग्यमिन्द्रियश्चेन्द्रियकाया मनश्च कर्माणि । यद्भवति मूर्तमन्यत् तत्सर्वं पुद्गलं जानीयात् ॥१२॥ सकलपुद्गलविकल्पोपसहारो ऽयम् । इन्द्रियविषया स्पर्शरसगन्धवर्णशब्दाश्च, द्रव्येन्द्रियाणि स्पर्शनरसनघ्राणचक्षु श्रोत्राणि, काया औदारिकवैक्रियकाहारकर्तजसकार्मणानि, द्रव्यमन , द्रव्य- कर्माणि, नोकर्माणि, विचित्र पर्यायोत्पत्तिहेतवोऽनन्ता अनन्ताणुवर्गणा , अनन्ता असख्येयाणुवर्गणा , १२ P°एहि इदिय, जाण ।

·172 पञ्चास्तिकायसग्रहः अनन्ता सख्येयाणुवर्गणा, यणुकस्कन्धपर्यन्ता, परमाणवश्च, यदन्यदपि मूर्त तत्सर्व पुद्गल- विकल्पत्वेनोपसहर्तव्यमिति ॥२॥ इति पुद्गलद्रव्यास्तिकायव्याख्यान समाप्तम् । अथ धर्माधर्मद्रव्यास्तिकायव्याख्यानम् । धम्मत्थिकायमरसं अवण्णगंधं असद्दमप्फासं। लोगागाढं पुट्ट पिहुलमसंखादियपदेसं ॥३॥ धर्मास्तिकायोऽरसोऽवर्णगन्धो ऽशब्दो ऽस्पर्शः। लोकावगाढः स्पृष्टः पृथुलो संख्यातप्रदेशः ॥३॥ धर्मस्वरूपाख्यानमेतत् । धर्मो हि स्पर्शरसगन्धवर्णानामत्यन्ताभावादमूर्तस्वभाव । तत एव चा- शब्द । सकललोकाकाशाभिव्याप्यावस्थितत्वाल्लोकावगाढ । अयुतसिद्धप्रदेशत्वात् स्पृष्ट. । स्वभावादेव सर्वतो विस्तृतत्वात्पृथुल । निश्चयनयेनैकप्रदेशो ऽपि व्यवहारनयेनासख्यातप्रदेश इति ॥२३॥ अगुरुगलघुगेहि सया तेहिं अणंहि परिणदं णिच्चं । गदिकिरियाजुत्ताणं कारणभूदं सयमकज्जं ॥४॥ अगुरुकलघुकैः सदा तैः अनन्तैः परिणतः नित्यः। गतिक्रियायुक्तानां कारणभूतः स्वयमकार्यः ॥४॥ धर्मस्यैवावशिष्टस्वरूपाख्यानमेतत् । अपि च धर्म अगुरुलघुभिर्गुणैरगुरुलधुत्वाभिधानस्य स्वरूपप्रतिष्ठत्वनिबन्धनस्य स्वभावस्याविभागपरिच्छेदै प्रतिसमयसभवत्षट्स्थानपतितवृद्धिहानिभि- रनन्तै सदा परिणतत्वादुत्पादव्ययवत्वेऽपि स्वरूपादप्रच्यवनान्नित्य.। गतिक्रियापरिणतानामुदासी- नाविनाभूतसहायमात्रत्वात्कारणभूत । स्वास्तित्वमात्रनिर्वृत्तत्वात् स्वयमकार्य इति ॥४॥ उदयं जह मच्छाणं गमणाणुग्गहकर हवदि लोए। तह जीवपुग्गलाणं धम्मं दव्वं वियाणेहि ॥५॥ उदकं यथा मत्स्यानां गमनानुग्रहकरं भवति लोके। तथा जीवपुद्गलानां धर्म द्रव्यं विजानीहि ॥१५॥ ९३ P लोगोगाढा ८४ P लहुगेहि सदा । ८५ Pजध, धम्म-हत्व । ८६ P जाणिह, मधम्मक्ख, भूद दु ।

·तत्त्वप्रदीपिका-समेत
-
13
धर्मस्य गतिहेतुत्वे दृष्टान्तोऽयम् । यथोदक स्वयमगच्छदगमयच्च स्वयमेव गच्छता मत्स्यानामु-
दासीनाविनाभूतसहायकारणमात्रत्वेन गमनमनुगृह्णाति, तथा धर्मोऽपि स्वयमगच्छन् अगमयश्च
स्वयमेव
गच्छता जीवपुद्गलानामुदासीनाविनाभूतसहायकारणमात्रत्वेन गमनमनुगृह्णाति
इति ॥८॥
जह हवदि धम्मदव्वं तह तं जाणेह दव्वमधमक्ख ।
ठिदिकिरियाजुत्ताणं कारणभूद तु पुढवीव ॥८६॥
यथा भवति धर्मद्रव्य तथा तज्जानीहि द्रव्यमधर्माख्यम् ।
स्थितिक्रियायुक्ताना कारणभूत तु पृथिवीव ॥८६॥
अधर्मस्वरूपाख्यानमेतत् । यथा धर्म प्रज्ञापितस्तथाधर्मो ऽपि प्रज्ञापनीय । अय तु विशेष । स
गतिक्रियायुक्तानामुदकवत्कारणभूत एष पुन स्थितिक्रियायुक्तना पृथिवीवत्कारणभूत । यथा
पृथिवी स्वय पूर्वमेव तिष्ठन्ती परमस्थापयन्ती च स्वयमेव तिप्ठतामश्वादीनामुदासीनाविनाभूत-
सहायकारणमात्रत्वेन स्थितिमनुगृह्णाति तथाधर्मो ऽपि स्वय पूर्वमेव तिष्ठन् परमस्थापयश्च
स्वयमेव तिष्ठता जीवपुद्गलानामुदासीनाविनाभूतसहायकारणमात्रत्वेन स्थितिमनु-
गृह्णातीति ॥८६॥
जादो अलोगलोगो जेसि सब्भावदो य गमणठिदी।
दो वि य मया विभत्ता अविभत्ता लोयमेत्ता य॥२७॥
जातमलोकलोकं ययो सद्भावतश्च गमनस्थिती।
द्वावपि च मतौ विभक्तावविभक्तौ लोकमात्रौ च ॥७॥
धर्माधर्मसद्भावे हेतूपन्यासो ऽयम् । धर्माधौं विद्येते, लोकालोकविभागान्यथानुपपत्ते ।
जीवादिसर्वपदार्थानामेकत्र वृत्तिरूपो लोक । शुद्धकाकाशवृत्तिरूपो ऽलोक । तत्र जीवपुद्गलौ स्वर-
सत एव गतितत्पूर्वस्थितिपरिणामापन्नौ। तयोर्यदि गतिपरिणाम तत्पूर्वस्थितिपरिणाम वा स्वयमनु-
भवतोर्बहरिङ्गहेतू धर्माधौं न भवेताम्, तदा तयोनिरर्गलगतिस्थितिपरिणामत्वादलोके ऽपि वृत्ति
केन वार्येत । ततो न लोकालोकविभाग सिध्येत् । धर्माधर्मयोस्तु जीवपुद्गलयोर्गतितत्पूर्वस्थित्योर्व-
हिरङ्गहेतुत्वेन सद्भावे ऽभ्युपगम्यमाने लोकालोकविभागो जायत इति । किंच धर्माधौं द्वावपि
परस्पर पृथग्भूतास्तित्वनिवृत्तत्वाद्विभक्तौ । एकक्षेत्रावगाढत्वादविभक्तौ । निष्क्रियत्वेन सकललोक-
वर्तिनोर्जीवपुद्गलयोर्गतिस्थित्युपग्रहकरणाल्लोकमात्राविति ॥७॥
ण य गच्छदि धम्मत्थी गमणं ण करेदि अण्णदवियस्स।
हवदि गदिस्स य पसरो जीवाणं पुग्गलाणं च ॥८॥

·174 पञ्चास्तिकायसंग्रह न च गच्छति धर्मास्तिको गमनं न करोत्यन्यद्रव्यस्य । भवति गतेः च प्रसरो जीवाना पुद्गलानां च ॥८॥ धर्माधर्मयोर्गतिस्थितिहेतुत्वे ऽप्यत्यन्तौदासीन्याख्यापनमेतत् । यथा हि गतिपरिणत प्रभजनो वैजयन्तीना गतिपरिणामस्य हेतुकर्तावलोक्यते न तथा धर्म । स खलु निष्क्रियत्वात् न कदाचिदपि गतिपरिणाममेवापद्यते। कुतो ऽस्य सहकारित्वेन परेषा गतिपरिणामस्य हेतुकर्तृत्वम् । कितु सलिल- मिव मत्स्याना जीवपुद्गलानामाश्रयकारणमात्रत्वेनोदासीन एवासौ गते प्रसरो भवति । अपि च यथा गतिपूर्वस्थितिपरिणतस्तुरङ्गो ऽश्ववारस्य स्थितिपरिणामस्य हेतुकर्तावलोक्यते न तथाधर्म । स खलु निष्क्रियत्वात् न कदाचिदपि गतिपूर्वस्थितिपरिणाममेवापद्यते । कुतो ऽस्य सहस्थायित्वेन परेषा गतिपूर्वस्थितिपरिणामस्य हेतुकर्तृत्वम् । किंतु पृथिवीवत्तुरङ्गस्य जीवपुद्गलानामाश्रयकारणमात्रत्वे- नोदासीन एवासौ गतिपूर्वस्थिते प्रसरो भवतीति ॥८॥ विज्जदि जेसि गमणं ठाणं पुण तेसिमेव संभवदि। ते सगपरिणामेहि दु गमणं ठाणं च कुव्वंति ॥८६॥ विद्यते येषा गमन स्थानं पुनस्तेषामेव संभवति । ते स्वकपरिणामस्तु गमनं स्थानं च कुर्वन्ति ॥८६॥ धर्माधर्मयोरौदासीन्ये हेतूपन्यासो ऽयम् । धर्म किल न जीवपुद्गलाना कदाचिद्गतिहेतुत्व- मभ्यस्यति, न कदाचित्स्थितिहेतुत्वमधर्म । तौ हि परेषा गतिस्थित्योर्यदि मुख्यहेतू स्याता तदा येषा गतिस्तेषा गतिरेव न स्थिति , येषा स्थितिस्तेषा स्थितिरेव न गति । तत एकेषामपि गतिस्थितिदर्श- नादनुमीयते न तो तयोर्मुख्यहेतू । किंतु व्यवहारनयव्यवस्थापितौ उदासीनौ । कथमेव गतिस्थितिमता पदार्थाना गतिस्थिती भवत इति चेत्, सर्वे हि गतिस्थितिमन्त पदार्था स्वपरिणामैरेव निश्चयेन गतिस्थिती कुर्वन्तीति ॥८६॥ इति धर्माधर्मद्रव्यास्तिकायव्याख्यान समाप्तम् । अथ आकाशद्रव्यास्तिकायव्याख्यानम् । सर्वेसि जीवाणं सेसाणं तह य पुग्गलाणं च । जं देदि विवरमखिलं तं लोए हवदि आगासं ॥१०॥ सर्वेषां जीवानां शेषाणां तथैव पुद्गलानां च । यद्ददाति विवरमखिलं तल्लोके भवत्याकाशम् ॥६०॥ आकाशस्वरूपाख्यानमेतत् । षड्द्रव्यात्मके लोके सर्वेपां शेषद्रव्याणा यत्समस्तावकाशनिमित्तं विशुद्धक्षेत्ररूप तदाकाशमिति ॥१०॥ - ~ ·तत्त्वप्रदीपिका-समेत 175 जीवा पुग्गलकाया धम्माधम्मा य लोगदोणण्णा। तत्तो अणण्णमण्णं आयास अतवदिरित्तं ॥१॥ जीवा पुद्गलकाया धर्माधर्मी च लोकतोऽनन्ये । ततोऽनन्यदन्यदाकाशमन्तव्यतिरिक्तम् ॥६॥ लोकार्बहिराकाशसूचनेयम् । जीवादीनि शेपद्रव्याण्यवधृतपरिमाणत्वाल्लोकादनन्यान्येव । आकाश त्वनन्तत्वाल्लोकादनन्यदन्यच्चेति ॥११॥ आगासं अवगासं गमणद्विदिकारणेहि देदि जदि । उड्ढंगदिप्पधाणा सिद्धा चिट्ठति किध तत्थ ॥१२॥ आकाशमवकाश गमनस्थितिकारणाच्या ददाति यदि। ऊर्ध्वगतिप्रधाना सिद्धा. तिष्ठन्ति कथ तत्र ॥२॥ आकागस्यावकाशैकहेतोर्गतिस्थितिहेतुत्वशङ्काया दोषोपन्यासो ऽयम् । यदि खल्वाकाशमव- गाहिनामवगाहहेतुरिव गतिस्थितिमता गतिस्थितिहेतुरपि स्यात्, तदा सर्वोत्कृष्टस्वाभाविकोर्ध्वगति- परिणता भगवन्त सिद्धा वहिरङ्गान्तरङ्गसाधनसामग्र्या सत्यामपि कुतस्तत्राकाशे तिष्ठन्ति इति ॥२॥ जम्हा उवरिट्ठाणं सिद्धाणं जिणवरेहिं पण्णत्तं। तम्हा गमणट्ठाणं आयासे जाण णत्थि त्ति ॥३॥ यस्मादुपरिस्थान सिद्धाना जिनवर प्रज्ञप्तम् । तस्माद्गमनस्थानमाकाशे जानीहि नास्तीति ॥६॥ स्थितिपक्षोपन्यासो ऽयम् । यतो गत्वा भगवन्त सिद्धा लोकोपर्यवतिष्ठन्ते, ततो गतिस्थिति- हेतुत्वमाकाशे नास्तीति निश्चेतव्यम् । लोकालोकावच्छेदको धर्माधर्मावेव गतिस्थितिहेतू मन्त- व्याविति ॥३॥ जदि हवदि गमणहेदू आगासं ठाणकारणं तेसि । पसजदि अलोगहाणी लोगस्स य अंतपरिवुड्ढी ॥४॥ यदि भवति गमनहेतुराकाश स्थानकारण तेषाम् । प्रसजत्यलोकहानिर्लोकस्य चान्तपरिवृद्धि ॥६॥ आकाशस्य गतिस्थितिहेतुत्वाभावे हेतूपन्यासो ऽयम् । नाकाश गतिस्थितिहेतु लोकालोकसीम- व्यवस्थायास्तथोपपत्ते । यदि गतिस्थित्योराकाशमेव निमित्तमिष्येत, तदा तस्य सर्वत्र सद्भावा- ·176 पञ्चास्तिकायसग्रह ज्जीवपुद्गलाना गतिस्थित्योनि.सीमत्वात्प्रतिक्षणमलोको हीयते, पूर्व पूर्व व्यवस्थाप्यमानश्चान्तो लोकस्योत्तरोत्तरपरिवृद्ध्या विघटते । ततो न तत्र तद्धेतुरिति ॥१४॥ तम्हा धम्माधम्मा गमणदिदिकारणाणि णागासं। इदि जिणवरेहि भणिदं लोगसहावं सुणंताणं ॥६॥ तस्माद्धौधौ गमनस्थितिकारणे नाकाशम् । इति जिनवरैः भणितं लोकस्वभावं शृण्वताम् ॥६५॥ आकाशस्य गतिस्थितिहेतुत्वनिरासव्याख्योपसहारो ऽयम् । धर्माधर्मावेव गतिस्थितिकारणे नाकाशमिति ॥६॥ धम्माधम्मागासा अपुधब्भूदा समाणपरिमाणा। पुधगुवलद्धिविसेसा करेंति एगत्तमण्णत्तं ॥६६॥ धर्माधर्माकाशान्यपृथग्भूतानि समानपरिमाणानि । पृथगुपलब्धिविशेषाणि कुर्वन्त्येकत्वमन्यत्वम् ॥६६॥ धर्माधर्मलोकाकाशानामवगाहवशादेकत्वे ऽपि वस्तुत्वेनान्यत्वमत्रोक्तम् । धर्माधर्मलोकाकाशानि हि समानपरिमाणत्वात्सहावस्थानमात्रेणैवैकत्वभाजि । वस्तुतस्तु व्यवहारेण गतिस्थित्यवगाह- हेतुत्वरूपेण निश्चयेन विभक्तप्रदेशत्वरूपेण विशेपेण पृथगुपलभ्यमानेनान्यत्वभाञ्ज्येव भवन्तीति ॥६६॥ इति आकाशद्रव्यास्तिकायव्याख्यान समाप्तम् । अथ चूलिका। आगासकालजोवा धम्माधम्मा य मुत्तिपरिहीणा। मुत्तं पुग्गलदव्वं जीवो खलु चेदणो तेसु ॥१७॥ आकाशकालजीवा धर्माधमौ च मूर्तिपरिहीनाः। मूर्त पुद्गलद्रव्यं जीवः खलु चेतनस्तेषु ॥१७॥ अत्र द्रव्याणा मूर्तामूर्तत्व चेतनाचेतनत्व चोक्तम् । स्पर्शरसगन्धवर्णसद्भावस्वभाव मूर्तम्, स्पर्शरसगन्धवर्णाभावस्वभावममूर्तम् । चैतन्यसद्भावस्वभाव चेतन, चैतन्याभावस्वभावमचेतनम् । तत्रामूर्तमाकाशम्, अमूर्त काल , अमूर्त स्वरूपेण जीव पररूपावेशान्मूर्तो ऽपि, अमूर्तो धर्म , अमूर्तो ऽधर्म , मूर्त. पुद्गल एवैक इति । अचेतनमाकाग, अचेतनः काल , अचेतनो धर्म , अचेतनो ऽधर्म, अचेतन. पुद्गल , चेतनो जीव एवैक इति ॥१७॥ ६६ P परिणामा, °लद्धविसेसा, करति।

·तत्त्वप्रदीपिका-समेत 177 जीवा पुग्गलकाया सह सक्किरिया हवंति ण य सेसा। पुग्गलकरणा जीवा खंधा खलु कालकरणा दु ॥६॥ जीवाः पुद्गलकायाः सह सक्रिया भवन्ति न च शेषाः। पुद्गलकरणा जीवा स्कन्धा खलु कालकरणास्तु ॥९॥ अत्र सक्रियनिष्क्रियत्वमुक्तम् । प्रदेशान्तरप्राप्तिहेतु परिस्पन्दनरूपपर्याय क्रिया। तत्र सक्रिया बहिरङ्गसाधनेन सहभूता जीवा , सक्रिया बहिरङ्गसाधनेन सहभूता पुद्गला । निष्क्रियमाकाशम्, निष्क्रियो धर्म , निष्क्रियो ऽधर्म , निष्क्रिय काल । जीवाना सक्रियत्वस्य बहिरङ्गसाधन कर्मनो- कर्मोपचयरूपा पुद्गला इति ते पुद्गलकरणा । तदभावानिष्क्रियत्व सिद्धानाम् । पुद्गलाना सक्रियत्वस्य वहिरङ्गसाधन परिणामनिर्वर्तक काल इति ते कालकरणा । न च कर्मादीनामिव कालस्याभावः । ततो न सिद्धानामिव निष्क्रियत्व पुद्गलानामिति ॥९८|| जे खलु इ दियगेज्झा विसया जीवेहि होति ते मुत्ता। सेसं हवदि अमुत्तं चित्तं उभयं समादियदि ॥६६॥ ये खलु इन्द्रियग्राह्या विषया जीवर्भवन्ति ते मूर्ताः। शेष भवत्यमूर्त चित्तमुभय समाददाति ॥६६ मूर्तामूर्तलक्षणास्यानमेतत् । इह हि जीवै स्पर्शनरसनघ्राणचक्षुभिरिन्द्रियस्तद्विषयभूता स्पर्श- रसगन्धवर्णस्वभावा अर्था गृह्यन्ते । श्रोत्रेन्द्रियेण तु त एव तद्विषयहेतुभूतशब्दाकारपरिणता गृह्यन्ते । ते कदाचित्स्थूलस्कन्धत्वमापन्ना कदाचित्सूक्ष्मत्वमापन्ना कदाचित्परमाणुत्वमापन्ना इन्द्रियग्रहण- योग्यतासद्भावाद् गृह्यमाणा अगृह्यमाणा वा मूर्ता इत्युच्यन्ते । शेषमितरत् समस्तमप्यर्थजात स्पर्श- रसगन्धवर्णाभावस्वभावमिन्द्रियग्रहणयोग्यताया अभावादमूर्तमित्युच्यते। चित्तग्रहणयोग्यतासद्भाव- भाग्भवति तदुभयमपि, चित्त ह्यनियतविषयमप्राप्यकारि मतिश्रुतज्ञानसाधनीभूत मूर्तममूर्त च समाद- दातीति ||६|| इति चूलिका समाप्ता। अथ कालद्रव्यव्याख्यानम् । कालो परिणामभवो परिणामो दव्वकालसंभूदो। दोण्हं एस सहावो कालो खणभंगुरो णियदो ॥१०॥ कालः परिणामभव. परिणामो द्रव्यकालसंभूत । द्वयोरेष स्वभावः कालः क्षणभड गुरो नियत.॥१०॥ व्यवहारकालस्य निश्चयकालस्य च स्वरूपाख्यानमेतत् । तत्र क्रमानुपाती समयाख्य पर्यायो व्यवहारकाल , तदाधारभूत द्रव्य निश्चयकाल । तत्र व्यवहारकालो निश्चयकालपर्यायरूपो ऽपि ·178 - -- पञ्चास्तिकायसग्रह जीवपुद्गलाना परिणामेनावच्छिद्यमानत्वात्तत्परिणामभव इत्युपगीयते, जीवपुद्गलाना परिणामस्तु बहिरङ्गनिमित्तभूतद्रव्यकालसद्भावे सति सभूतत्वाद्र्व्यकालसभूत इत्यभिधीयते । तत्रेद तात्पर्यम्- व्यवहारकालो जीवपुद्गलपरिणामेन निश्चीयते, निश्चयकालस्तु तत्परिणामान्यथानुपपत्त्येति । तत्र क्षणभङ्गी व्यवहारकाल, सूक्ष्मपर्यायस्य तावन्मात्रत्वात्, नित्यो निश्चयकाल. स्वगुणपर्यायाधार- द्रव्यत्वेन सर्वदेवाविनश्वरत्वादिति ॥१००॥ कालो त्ति य ववदेसो सम्भावपरूवगो हवदि णिच्चो। उप्पण्णप्पद्धसी अवरो दीहंतरढाई ॥१०१॥ .. काल इति च व्यपदेशः सद्भावप्ररूपको भवति नित्यः। उत्पन्नप्रध्वंस्यपरो दीर्घान्तरस्थायी ॥१०॥ नित्यक्षणिकत्वेन कालविभागख्यापनमेतत्। यो हि द्रव्यविशेष 'अय काल , अय काल' इति सदा व्यपदिश्यते स खलु स्वस्य सद्भावमावेदयन् भवति नित्य । यस्तु पुनरुत्पन्नमात्र एव प्रध्वस्यते स खलु तस्यैव द्रव्यविशेषस्य समयाख्य पर्याय इति । स तूत्सगितक्षणभङ्गो ऽप्युपदर्शितस्वसतानो नयबलाद्दीर्घान्तरस्थाय्युपगीयमांनो न दुष्यति, ततो न खल्वावलिकापल्योपमसागरोपमादिव्यवहारो विप्रतिषिध्यते । तदत्र निश्चयकालो नित्य द्रव्यरूपत्वात्, व्यवहारकाल क्षणिक पर्यायरूप- त्वादिति ॥१०॥ 'एदे'कालागासा धम्माधम्मा य पुग्गला जीवा। लभंति देवसण्णं कालस्स दुणत्थि कायत्तं ॥१०२॥ एते कालाकाशे धर्माधमौ च पुद्गला जीवाः । लभन्ते द्रव्यसंज्ञां कालस्य तु नास्ति कायत्वम् ॥१०२॥ कालस्य द्रव्यास्तिकायत्वविधिप्रतिषेधविधानमेतत् । यथा खलु जीवपुद्गलधर्माधर्माकाशानि सकलद्रव्यलक्षणसद्भावाव्व्यव्यपदेशभाजि भवन्ति, तथा कालोऽपि । इत्येव षड्द्रव्याणि। किंतु यथा जीवपुद्गलधर्माधर्माकाशाना यादिप्रदेशलक्षणत्वमस्ति अस्तिकायत्व न तथा लोकाकाश- प्रदेशसख्यानामपि कालाणूनामेकप्रदेशत्वादस्त्यस्तिकायत्वम् । अत एव च पञ्चास्तिकायप्रकरणे न हीह मुख्यत्वेनोपन्यस्त काल । 'जीवपुद्गलपरिणामावच्छिद्यमानपर्यायत्वेन तत्परिणामान्यथानुप- पत्त्यानुमीयमानद्रव्यत्वेनात्रैवान्तर्भावित ॥१०२॥ इति कालद्रव्यव्याख्यान समाप्तम् । एवं पवयणसारं पंचत्थियसंगहं वियाणित्ता। जो मुयदि रागदोसे सो गाहदि दुक्खपरिमोक्खं ॥१०३॥ एव प्रवचनसार पञ्चास्तिकायसंग्रहं विज्ञाय । यो मुञ्चति रागद्वषो स गाहते दुःखपरिमोक्षम् ॥१०३॥ " 17 - -

·तत्त्वप्रदीपिका-समेत
179
तदवबोधफलपुरस्सर पञ्चास्तिकायव्याख्योपसहारो ऽयम् । न खलु कालकलितपञ्चास्ति-
कायेभ्यो ऽन्यत् किमपि सकलेनापि प्रवचनेन प्रतिपाद्यते। तत प्रवचनसार एवाय पञ्चास्तिकाय-
सग्रह । यो हि नामामु समस्तवस्तुतत्त्वाभिधायिनमर्थतोऽथितयावबुध्यात्रैव जीवास्तिकायान्तर्गत-
मात्मान स्वरूपेणात्यन्तविशुद्धचैतन्यस्वभाव निश्चित्य परस्परकार्यकारणीभूतानादिरागद्वेषपरिणाम-
कर्मवन्धसततिसमारोपितस्वरूपविकार तदात्वे ऽनुभूयमानमवलोक्य तत्कालोन्मीलितविवेकज्योति
कर्मवन्धसततिप्रवर्तिका रागद्वेषपरिणतिमत्यस्यति, स खलु जीर्यमाणस्नेहो जघन्यस्नेहगुणाभिमुख-
परमाणुवद्भाविवन्धपराड्मुख पूर्ववन्धात्प्रच्यवमान शिखितप्तोदकदौस्थ्यानुकारिणी दु खस्य
परिमोक्ष विगाहत इति ॥१०३।।
मुणिऊण एतदटुंतवणुगमणुज्जदो णिहदमोहो।
पसमियरागद्दोसो हवदि हदपरावरो जीवो ॥१०४॥
ज्ञात्वंतदर्थ तदनुगमनोधतो निहतमोह.।
प्रशमितरागद्वेषो भवति हतपरापरो जीव. ॥१०४॥
दुखविमोक्षकरणक्रमाख्यानमेतत् । एतस्य शास्त्रस्यार्थभूत शुद्धचैतन्यस्वभावमात्मान कश्चिज्जी-
वस्तावज्जानीते । ततस्तमेवानुगन्तुमुद्यमते । ततो ऽस्य क्षीयते दृष्टिमोह । तत स्वरूपपरिचयादुन्म-
ज्जति ज्ञानज्योति । ततो रागद्वेषो प्रशाम्यत । तत उत्तर पूर्वश्च बन्धो विनश्यति। तत
पुनर्वन्धहेतुत्वाभावात् स्वरूपस्थो नित्य प्रतपतीति ॥१०४॥
इति समयव्याख्यायामन्तींतषड्द्रव्यपञ्चास्तिकायवर्णन प्रथम श्रुतस्कन्ध समाप्त ॥१॥

·-
: २
[II]
द्रव्यस्वरूपप्रतिपादनेन
शुद्धं बुधानामिह तत्त्वमुक्तम् ।
पदार्थभङ्गन कृतावतारं
प्रकीय॑ते संप्रति वर्म तस्य ॥७॥
अभिवंदिऊण सिरसा अपुणब्भवकारणं महावीरं ।
तेसि पयत्थभंगं मग्गं मोक्खस्स वोच्छामि ॥१०॥
अभिवन्ध शिरसा अपुनर्भवकारणं महावीरम् ।
तेषां पदार्थभङ्ग मार्ग मोक्षस्य वक्ष्यामि ॥१०॥
आप्तस्तुतिपुरस्सरा प्रतिज्ञेयम् । अमुंना हि प्रवर्तमानमहाधर्मतीर्थस्य मूलकर्तृत्वेनापुनर्भव-
कारणस्य भगवत. परमभट्टारकमहादेवाधिदेवश्रीवर्धमानस्वामिन सिद्धिनिबन्धनभूता भावस्तु-
तिमासूत्र्य, कालकलितपञ्चास्तिकायाना पदार्थविकल्पो मोक्षस्य मार्गश्च वक्तव्यत्वेन प्रतिज्ञात
इति ॥१०॥
सम्मत्तणाणजुत्तं चारित्तं रागदोसपरिहीणं ।
मोक्खस्स हवदि मग्गो भव्वाणं लद्धबुद्धीणं ॥१०६॥
सम्यक्त्वज्ञानयुक्तं चारित्रं रागद्वेषपरिहोणम् ।
मोक्षस्य भवति मार्गों भव्यानां लब्धबुद्धीनाम् ॥१०६॥
मोक्षमार्गस्यैव तावत्सूचनेयम् । सम्यक्त्वज्ञानयुक्तमेव नासम्यक्त्वज्ञानयुक्तम्, चारित्रमेव नाचा-
रित्रम्, रागद्वेषपरिहीणमेव न रागद्वेषापरिहीणम्, मोक्षस्यैव न भावतो बन्धस्य, मार्ग एव नामार्ग,
भव्यानामेव नाभव्यानाम्, लब्धबुद्धीनामेव नालब्धबुद्धीनाम्, क्षीणकषायत्वे भवत्येव न कषायसहि-
तत्वे भवतीत्यष्टधा नियमोऽत्र द्रष्टव्यः ॥१०६॥

·तत्त्वप्रदीपिका-समेत 181 सम्मत्तं सद्दहणं भावाणं तेसिमधिगमो णाणं । चारितं समभावो विसयेसु विरूढमग्गाणं ॥१०॥ सम्यक्त्व श्रद्धानं भावाना तेषामधिगमो ज्ञानम् । चारित्रं समभावो विषयेषु विरुढमार्गाणाम् ॥१०७॥ सम्यग्दर्शनज्ञानचारित्राणा सूचनेयम्। भावा खलु कालकलितपञ्चास्तिकाविकल्परूपा नव पदार्था । तेषा मिथ्यादर्शनोदयापादिताश्रद्धानाभावस्वभाव भावान्तर श्रद्धान सम्यग्दर्शन, शुद्ध- चैतन्यरूपात्मतत्त्वविनिश्चयवीजम् । तेषामेव मिथ्यादर्शनोदयान्नौयानसस्कारादि[व] स्वरूप- विपर्ययेणाध्यवसीयमानाना तन्निवृत्तौ समञ्जसाध्यवसाय सम्यग्ज्ञान, मनाग्ज्ञानचेतनाप्रधानात्म- तत्त्वोपलम्भवीजम् । सम्यग्दर्शनज्ञानसनिधानादमार्गेभ्य समग्रेभ्य परिच्युत्य स्वतत्त्वे विशेषेण रूढमार्गाणा सतामिन्द्रियानिन्द्रियविषयभूतेष्वर्थेषु रागद्वेपपूर्वकविकाराभावान्निर्विकाराववोधस्व- भाव समभावश्चारित्रम्, तदात्वायतिरमणीयमनणीयसो ऽपुनर्भवसौख्यस्यैकबीजम् । इत्येष त्रिल- क्षणो मोक्षमार्ग पुरस्तान्निश्चयव्यवहाराभ्या व्याख्यास्यते। इह तु सम्यग्दर्शनज्ञानयोविषयभूताना नवपदार्थानामुपोद्घातहेतुत्वेन सूचित इति ॥१०७।। जीवाजीवा भावा पुण्ण पावं च आसवं सि । संवरणिज्जरबंधो मोक्खो य हवंति ते अट्ठा ॥१०॥ जीवाजीवो भावी पुण्यं पाप चालवस्तयो । सवरनिर्जरबन्धा मोक्षश्च भवन्ति ते अर्था. ॥१०॥ पदार्थाना नामस्वरूपाभिधानमेतत् । जीव , अजीव , पुण्यम्, पापम्, आस्रव , सवर , निर्जरा, बन्ध , मोक्ष इति नवपदार्थाना नामानि । तत्र चैतन्यलक्षणो जीवास्तिक एवेह जीव । चैतत्याभाव- लक्षणो ऽजीव । स पञ्चधा पूर्वोक्त एव–पुद्गलास्तिकः, धर्मास्तिक , अधर्मास्तिक , आका- शास्तिक , कालद्रव्य चेति । इमो हि जीवाजीवौ पृथग्भूतास्तित्वनिवृत्तत्वेन भिन्नस्वभावभूतौ मूल- पदार्थो । जीवपुद्गलसयोगपरिणामनिर्वृत्ता सप्तान्ये पदार्था । शुभपरिणामो जीवस्य, तन्निमित्त कर्मपरिणाम पुद्गलाना च पुण्यम् । अशुभपरिणामो जीवस्य, तन्निमित्त कर्मपरिणाम पुद्गलाना च पापम् । मोहरागद्वेषपरिणामो जीवस्य, तन्निमित्त कर्मपरिणामो योगद्वारेण प्रविशता पुद्गलाना चास्रव । मोहरागद्वेषपरिणामनिरोधो जीवस्य, तन्निमित्त कर्मपरिणामनिरोघो योगद्वारेण प्रवि- शता पुद्गलाना च सवर । कर्मवीर्यशातनसमर्थो वहिरङ्गान्तरङ्गतपोवृ हितशुद्धोपयोगो जीवस्य, तदनुभावनीरसीभूतानामेकदेशसक्षय समुपात्तकर्मपुद्गलाना च निर्जरा। मोहरागद्वेषस्निग्धपरिणामो 1 १०७ P सद्धाण, विसएसु विमूढ ।

·182 पञ्चास्तिकायसंग्रह जीवस्य, तन्निमित्तेन कर्मत्वपरिणताना जीवेन सहान्योन्यसमूर्छन पुद्गलाना च वन्ध । अत्यन्तशुद्धात्मोपलम्भो जीवस्य, जीवेन सहात्यन्तविश्लेप कर्मपुद्गलाना च मोक्ष इति ॥१०॥ अथ जीवपदार्थाना व्याख्यान प्रपञ्चयति । 2 - जीवा संसारत्था णिवादा चेदणप्पगा दुविहा। उवओगलक्खणा वि य देहादेहप्पवीचारा ॥१०॥ जीवाः ससारस्था निर्वृत्ता चेतनात्मका द्विविधाः। उपयोगलक्षणा अपि च देहादेहप्रवीचाराः ॥१०६॥ जीवस्वरूपोद्देशो ऽयम् । जीवा हि द्विविधा , ससारस्था अशुद्धा निर्वृत्ता शुद्धाश्च । ते खलूभये ऽपि चेतनस्वभावा, चेतनापरिणामलक्षणेनोपयोगेन लक्षणीया । तत्र संसारस्था देहप्रवीचारा, निवृत्ता अदेहप्रवीचारा इति ॥१०॥ पुढवी य उदगमगणी वाउ वणप्फदि जीवसंसिदा काया। देति खलु मोहबहुलं फासं बहुगा वि ते तेसि ॥११०॥ पृथिवी चोदकमग्निर्वायुर्वनस्पतिः जीवसंश्रिताः कायाः। ददति खलु मोहबहुलं स्पर्श बहुका अपि ते तेषाम् ॥११०॥ पृथिवीकायिकादिपञ्चभेदोद्देशो ऽयम् । पृथिवीकाया., अपकायाः, तेज.काया , वायुकाया., वनस्पतिकाया इत्येते पुद्गलपरिणामा बन्धवशाज्जीवानुसश्रिता., अवान्तरजातिभेदाबहुका अपि स्पर्शनेन्द्रियावरणक्षयोपशमभाजा जीवाना बहिरङ्गस्पर्शनेन्द्रियनिवृत्तिभूता कर्मफलचेतनाप्रधान- त्वान्मोहबहुलमेव स्पर्शोपलम्भं सपादयन्तीति ॥११०॥ ति त्यावरतणुजोगा अणिलाणलकाइया य तेसु तसा। मणपरिणामविरहिदा जीवा एइंदिया या ॥११॥ त्रयः स्थावरतनुयोगा अनिलानलकायिकाश्च तेषु त्रसाः। मनःपरिणामविरहिता जीवा एकेन्द्रिया ज्ञेयाः॥१११॥. , - ११० Pउदगमग्गी, जियससिदा । १११ P अनिलानलकाइगा।

·. तत्त्वप्रदीपिका-समेत 183 ' एदे जीवणिकाया पंचविधा पुढविकाइयादीया। मणपरिणामविरहिदा जीवा एगेंदिया भणिया ॥११२॥ एते जीवनिकाया पञ्चविधा पृथिवीकायिकाथा । मन परिणामविरहिता जीवा एकेन्द्रिया भणिता. ॥११२॥ पृथिवीकायिकादीना पञ्चानामेकेन्द्रियत्वनियमो ऽयम् । पृथिवीकायिकादयो हि जीवा स्पर्शनेन्द्रियावरणक्षयोपशमात् शेषेन्द्रियावरणोदये नोइन्द्रियावरणोदये च सत्येकेन्द्रिया अमनसो भवन्तीति ॥११२॥ अंडेसु पवट्टता गब्भत्था माणुसा य मुच्छगया। जारिसया तारिसया जीवा एगेंदिया णेया॥११३॥ अण्डेषु प्रवर्धमाना गर्भस्था मानुषाश्च मूछौं गताः । यादृशास्तादृशा जीवा एकेन्द्रिया ज्ञेया. ॥११३॥ एकेन्द्रियाणा चैतन्यास्तित्वे दृष्टान्तोपन्यामो ऽयम् । अण्डान्तर्लीनाना, गर्भस्थाना, मूच्छिताना च बुद्धिपूर्वकव्यापारादर्शने ऽपि येन प्रकारेण जीवत्व निश्चीयते, तेन प्रकारेणैकेन्द्रियाणामपि, उभये- षामपि बुद्धिपूर्वकव्यापारादर्शनस्य समानत्वादिति ।।११३॥ संबुक्कमावुवाहा संखा सिप्पी अपादगा य किमी। जाणति रसं फासं जे ते बेइन्दिया जीवा ॥११४॥ शम्बूकमातृवाहा. शङ्खा' शुक्तयो ऽपादका. च कृमयः । जानन्ति रस स्पर्श ये ते द्वीन्द्रिया जीवाः ॥११४॥ - . द्वी न्द्रयप्रकारसूचनेयम् । एते स्पर्शनरसनेन्द्रियावरणक्षयोपशमात् शेषेन्द्रियावरणोदये नोइन्द्रि- यावरणोदये च सति स्पर्शरसयो परिच्छेत्तारो द्वीन्द्रिया अमनसो भवन्तीति ।।११४॥ जूगागुंभीमक्कुणपिपीलिया विच्छियादिया कीडा । जाणंति रसं फासं गंधं तेइन्दिया जीवा ॥११॥ यूकाकुम्भीमत्कुणपिपीलिका वृश्चिकादय कीटा। जानन्ति रस स्पर्श गन्धं त्रीन्द्रियाः जीवा ॥११॥ ११४ P सुप्पी।

·184 पञ्चास्तिकायसग्रहः त्रीन्द्रियप्रकारसूचनेयम् । एते स्पर्शनरसनघ्राणेद्रियावरणक्षयोपशमात् शेषेन्द्रियावरणोदये नोइन्द्रियावरणोदये च सति स्पर्शरसगन्धाना परिच्छेत्तारस्त्रीन्द्रिया अमनसो भवन्तीति ||११|| उइंसमसयमक्खियमधुकरभमरा पतंगमादीया। रूवं रसं च गंध फासं पुण ते विजाणंति ॥११६॥ उद्देशमशकमक्षिकामधुकरीभ्रमरा पतङ्गाधा । रूप रसं च गन्धं स्पर्श पुनस्ते विजानन्ति ॥११६॥ चतुरिन्द्रियप्रकारसूचनेयम् । एते स्पर्शनरसनघ्राणचक्षुरिन्द्रियावरणक्षयोपशमात् श्रोत्रेन्द्रिया- वरणोदये नोइन्द्रियावरणोदये च सति स्पर्शरसगन्धवर्णाना परिच्छेत्तारश्चतुरिन्द्रिया अमनसो भवन्तीति ॥११६॥ सुरणरणारयतिरिया वण्णरसप्फासगंधसद्दण्हू । जलचरथलचरखचरा बलिया पंचेदिया जीवा ॥११७॥ सुरनरनारकतिर्यञ्चो वर्णरसस्पर्शगन्धशब्दज्ञा । जलचरस्थलचरखचरा बलिन पञ्चेन्द्रिया जीवा. ॥११७॥ पञ्चेन्द्रियप्रकारसूचनेयम् । अथ स्पर्शनरसनघ्राणचक्षु श्रोत्रेन्द्रियावरणक्षयोपशमात् नोइन्द्रि- यावरणोदये सति स्पर्गरसगन्धवर्णशब्दाना परिच्छेत्तार पञ्चेन्द्रिया अमनस्का । केचित्तु नोइन्द्रि- यावरणस्यापि क्षयोपशमात् समनस्काश्च भवन्ति । तत्र देवमनुष्यनारका समनस्का एव, तिर्यञ्च उभयजातीया इति ॥११७॥ देवा चउण्णिकाया मणुया पुण कम्मभोगभूमीया। तिरिया बहुप्पयारा णेरइया पुढविभेयगदा ॥११८॥ देवाश्चतुर्णिकाया. मनुजा. पुन कर्मभोगभूमिजा । तिर्यञ्च बहुप्रकारा नारका पृथिवीभेदगता ॥११॥ इन्द्रियभेदेनोक्ताना जीवाना चतुर्गतिसवन्धत्वेनोपसहारो ऽयम् । देवगतिनाम्नो देवायुषश्चोद- याद्देवा , ते च भवनवासिव्यन्तरज्योतिष्कवैमानिकनिकायभेदाच्चतुर्धा। मनुष्यगतिनाम्नो मनुष्या- युषश्च उदयान्मनुष्या। ते कर्मभोगभूमिजभेदात् द्वेधा। तिर्यग्गतिनाम्नस्तिर्यगायुषश्च उदयात्ति- र्यञ्च । ते पृथिवीशम्बूकयूकोद्दशजलचरोरगपक्षिपरिसर्पचतुष्पदादिभेदादनेकधा। नरकगतिनाम्नो नरकायुषश्च उदयान्नारका । ते रत्नशर्करावालुकापङ्कधूमतमोमहातम प्रभाभूमिजभेदात्सप्तधा। ११७ P सद्दण्णू, पचिदिया। ११८ P भेदगदा।

·तत्त्वप्रदीपिका-समेत 185 तत्र देवमनुष्यनारका पञ्चेन्द्रिया एव। तिर्यञ्चस्तु केचित्पञ्चेन्द्रिया , केचिदेक-द्वि-त्रि-चतु- रिन्द्रिया अपीति ॥११॥ खीणे पुन्वणिबद्ध गदिणामे आउसे य ते वि खलु । पापुण्णति य अण्णं गदिमाउस्सं सलेसवसा ॥११६॥ क्षीणे पूर्व निबद्ध गतिनाम्नि आयुषि च ते ऽपि खलु । प्राप्नुवन्ति चान्या गतिमायुष्कं स्वलेश्यावशात् ॥११६॥ गत्यायुर्नामोदयनिवृत्तत्वाद्देवत्वादीनामनात्मस्वभावत्वोद्योतनमेतत् । क्षीयते हि क्रमेणारब्ध- फलो गतिनामविशेष आयुविशेपश्च जीवानाम् । एवमपि तेषा गत्यन्तरस्यायुरन्तरस्य च कषाया- नुरञ्जिता योगप्रवृत्तिलेश्या भवति वीजम् । ततस्तदुचितमेव गत्यन्तरमायुरन्तर च ते प्राप्नुवन्ति । एव क्षीणाक्षीणाभ्यामपि पुन पुनर्नवीभूताभ्या गतिनामायु कर्मभ्यामनात्मस्वभावभूताभ्यामपि चिर- मनुगम्यमाना ससरन्त्यात्मानमचेतयमाना जीवा इति ॥११॥ एदे जीवणिकाया देहप्पविचारमस्सिदा भणिदा। देहविहूणा सिद्धा भव्वा संसारिणो अभव्वा य ॥१२०॥ एते जीवनिकाया देहप्रवीचारमाश्रिताः भणिता । देह विहीनाः सिद्धा' भव्याः ससारिणो ऽभव्याश्च ॥१२०॥ उक्तजीवप्रपञ्चोपसहारो ऽयम् । एते ह्य क्तप्रकारा सर्वे ससारिणो देहप्रवीचारा , अदेहप्रवी- चारा भगवन्त सिद्धा शुद्धा जीवा । तत्र देहप्रवीचारत्वादेकप्रकारत्वे ऽपि ससारिणो द्विप्रकारा भव्या अभव्याश्च । ते शुद्धस्वरूपोपलम्भशक्तिसद्भावासद्भावाभ्या पाच्यापाच्यमुद्गवदभिधीयन्त इति ॥१२०॥ ण हि इंदियाणि जीवा काया पुण छप्पयार पण्णत्ता। जं हवदि तेसु णाणं जीवो त्ति य तं परूवति ॥१२॥ न हीन्द्रियाणि जीवा कायाः पुनः षट्प्रकारा प्रज्ञप्ता.। यद्भवति तेषु ज्ञानं जीव इति च तत्प्ररूपयन्ति ॥१२॥ व्यवहारजीवत्वैकान्तप्रतिपत्तिनिरासोऽयम् । य इमे एकेन्द्रियादय पृथिवीकायिकादयश्चानादि- जीवपुद्गलपरस्परावगाहमवलोक्य व्यवहारनयेन जीवप्राधान्याज्जीवा इति प्रज्ञाप्यन्ते । निश्चयनयेन ११६ P आउगे।

·186 . पञ्चास्तिकायसंग्रह. तेपु स्पर्शनादीन्द्रियाणि पृथिव्यादयश्च काया. जीवलक्षणभूतचैतन्यस्वभावाभावान्न जीवा भवन्तीति । तेष्वेव यत्स्वपरपरिच्छित्तिरूपेण प्रकाशमान ज्ञान तदेव गुणगुणिनो. कथचिदभेदाज्जीवत्वेन प्ररूप्यत इति ॥१२॥ जाणदि पस्सदि सव्वं इच्छदि सुक्खं बिभेदि दुक्खादो। कुव्वदि हिदमहिदं वा भुंजदि जीवो फलं तेसि ॥१२२॥ जानाति पश्यति सर्वमिच्छति सौख्य बिभेति दुःखात् । करोति हितमहितं वा भुड्क्ते जीव फल तयोः॥१२२॥ अन्यासाधारणजीवकार्यख्यापनमेतत् । चैतन्यस्वभावत्वात्कर्तृस्थाया क्रियाया ज्ञप्तेई शेश्च जीव एव कर्ता, न तत्सवन्ध पुद्गल , यथाकागादि । सुखाभिलापक्रियाया. दुखोद्वेगक्रियाया स्वसवेदित- हिताहितनिर्वर्तनक्रियायाश्च चैतन्यविवर्तरूपसकल्पप्रभवत्वात्स एव कर्ता, नान्य । शुभाशुभकर्मसफल- भूताया इष्टानिष्टविषयोपभोगक्रियायाश्च सुखदु खस्वरूपस्वपरिणामक्रियाया इव स एव कर्ता, नान्य । एतेनासाधारणकार्यानुमेयत्व पुद्गलव्यतिरिक्तस्यात्मनो द्योतितमिति ।।१२२॥ एवमभिगम्म जीवं अण्णेहि वि पज्जएहिं बहुगेहिं । अभिगच्छदु अज्जीवं गाणंतरिदेहि लिंगेहिं ॥१२३॥ एवभिमगम्य जीवमन्यैरपि पर्यायर्बहुकैः । अभिगच्छत्वजीवं ज्ञानान्तरितलिङ्गः॥१२३॥ जीवाजीवव्याख्योपसहारोपक्षेपसूचनेयम् । एवमनया दिशा व्यवहारनयेन कर्मग्रन्थप्रतिपादित- जीवगुणमार्गणास्थानादिप्रपञ्चितविचित्रविकल्परूपै ,निश्चयनयेन मोहरागद्वेषपरिणतिसपादितविश्व- रूपत्वात्कदाचिदशुद्ध कदाचित्तदभावाच्छुद्धश्चैतन्यविवर्तग्रन्थिरूपैर्बहुभि. पर्याय वमधिगच्छेत् । अधिगम्य चैवमचैतन्यस्वभावत्वात् ज्ञानादर्थान्तरभूतैरित प्रपञ्च्यमानैलिगर्जीवसंबद्धमसबद्ध वा स्वतो भेदबुद्धिप्रसिद्ध्यर्थमजीवमधिगच्छेदिति ॥१२३॥ इति जीवपदार्थव्याख्यान समाप्तम् । अथ अजीवपदार्थव्याख्यानम् । आगासकालपुग्गलधम्माधम्मसु णत्थि जीवगुणा। तेसि अचेदणत्तं भणिदं जीवस्स चेदणदा ॥१२४॥ आकाशकालपुद्गलधर्माधर्मेषु न सन्ति जीवगुणाः । तेषामचेतनत्वं भणितं जीवस्य चेतनता ॥१२४॥ आकाशादीनामेवाजीवत्वे हेतूपन्यासो ऽयम् । आकाशकालपुद्गलधर्माधर्मेषु चैतन्यविशेषरूपा ·तत्त्वप्रदीपिका-समेत 187 जीवगुणा नो विद्यन्ते, आकाशादीना तेपामचेतनत्वसामान्यत्वात् । अचेतनत्वसामान्य चाकागादीना- मेव, जीवस्यव चेतनत्वसामान्यादिति ॥१२४॥ सुहदुक्खजाणणा वा हिदपरियम्म च अहिबभीरत्तं । जस्स ण विज्जदि णिच्चं तं समणा बॅति अज्जीवं ॥१२५॥ सुखदु खज्ञान वा हितपरिकर्म चाहितभीरुत्वम् । यस्य न विद्यते नित्य त श्रमणा ब्रुवन्त्यजीवम् ॥१२५॥ आकाशादीनामचेतनत्वसामान्ये पुनरनुमानमेतत् । सुखदु खज्ञानस्य हितपरिकर्मणो हितभी- रुत्वस्य चेति चैतन्यविशेषाणा नित्यमनुपलब्धेरविद्यमानचैतन्यसामान्या एवाकाशादयो ऽजीवा इति ॥१२॥ संठाणा संघादा वण्णरसप्फासगंधसदा य । पोग्गलदव्वप्पभवा होति गुणा पज्जया य बहू ॥१२६॥ अरसमरूवमगंधं अव्वत्तं चेदणागुणमसदं । जाण अलिंगग्गहणं जीवमणिहिट्ठसंठाणं ॥१२७॥ संस्थानानि सघाताः वर्णरसस्पर्शगन्धशब्दाश्च । पुद्गलद्रव्यप्रभवा भवन्ति गुणा पर्यायाश्च बहवः ॥१२॥ अरसमरूपमगन्धमव्यक्तं चेतनागुणमशब्दम् । जानीह्यलिङ्गग्रहण जीवमनिर्दिष्टसस्थानम् ॥१२७॥ जीवपुद्गलयो सयोगे ऽपि भेदनिवन्धनस्वरूपाख्यानमेतत् । यत्खलु शरीरशरीरिसयोगे स्पर्शरस- गन्धवर्णगुणत्वात्सशब्दत्वात्सस्थानसघातादिपर्यायपरिणतत्वाच्च इन्द्रियग्रहणयोग्यम्, तत्पुद्गलद्रव्यम् । यत्पुनरस्पर्शरसगन्धवर्णगुणत्वादशब्दत्वादनिर्दिष्टसस्थानत्वादव्यक्तत्वादिपर्याय परिणतत्वाच्च नेन्द्रियग्रहणयोग्यम्, तच्चेतनागुणत्वात् रूपिभ्यो ऽरूपिभ्यश्च जीवेभ्यो विशिष्ट जीवद्रव्यम् । एवमिह जीवाजीवयोवस्तिवो भेद सम्यग्ज्ञानिना मार्गप्रसिद्ध्यर्थ प्रतिपादित इति ॥१२६-१२७॥ इति अजीवपदार्थव्याख्यान समाप्तम् । उक्तौ मूलपदाौँ । अथ सयोगपरिणामनिर्वृत्तेतरसप्तपदार्थानामुपोद्घातार्थं जीवपुद्गलकर्म- चक्रमनुवर्ण्यते-- १२५ P सुखदुक्ख । 1 ·iss पंञ्चास्तिकायसंग्रह. जो खलु संसारत्थो जीवो तत्तो दु होदि परिणामो। परिणामादो कम्मं कम्मादो होदि गदिसु गदी ॥१२॥ गदिमधिगदस्स देहो देहादो इंदियाणि जायते। तेहिं दु विसयग्गहणं तत्तो रागो व दोसो वा ॥१२६॥ जायदि जीवस्सेवं भावो संसारचक्कवालम्मि । इदि जिणवरेहि भणिदो अणादिणिधणो सणिधणो वा ॥१३०॥ यः खलु संसारस्थो जीवस्ततस्तु भवति परिणामः। परिणामात्कर्म कर्मणो भवति गतिषु गतिः ॥१२॥ गतिमधिगतस्य देहो देहादिन्द्रियाणि जायन्ते । तैस्तु विषयग्रहणं ततो रागो वा द्वेषो वा ॥१२६॥ जायते जीवस्यैवं भावः संसारचक्रवाले। इति जिनवरैर्भणितोऽनादिनिधनः सनिधनो वा ॥१३०॥ इह हि ससारिणो जीवादनादिबन्धनोपाधिवशेन स्निग्ध परिणामो भवति । परिणामात्पुन. पुद्गलपरिणामात्मक कर्म । कर्मणो नारकादिगतिषु गति । गत्यधिगमनाद्देह । देहादिन्द्रयाणि । इन्द्रियेभ्यो विषयग्रहणम् । विषयग्रहणाद्रागद्वेषौ। रागद्वेषाभ्या पुन स्निग्ध परिणाम । परिणा- मात्पुन पुद्गलपरिणामात्मक कर्म । कर्मण पुनर्नारकादिगतिषु गति । गत्यधिगमनात्पुनर्देह । देहात्पु- नरिन्द्रियाणि । इन्द्रियेभ्य पुनर्विषयग्रहणम् । विषयग्रहणान्पुना रागद्वेषौ। रागद्वेषाभ्या पुनरपि स्निग्ध परिणाम । एवमिदमन्योन्यकार्यकारणभूतजीवपुद्गलपरिणामात्मकं कर्मजाल ससारचक्रे जीवस्यानाद्य- निधन अनादिसनिधन वा चक्रवत्परिवर्तते । तदत्र पुद्गलपरिणामनिमित्तो जीवपरिणामो जीव- परिणामनिमित्त. पुद्गलपरिणामश्च वक्ष्यमाणपदार्थबीजत्वेन सप्रधारणीय इति ॥१२८-१३०॥ अथ पुण्यपापपदार्थव्याख्यानम् । मोहो रागो दोसो चित्तपसादो य जस्स भावम्मि। विज्जदि तस्स सुहो वा असुहो वा होदि परिणामो॥१३॥ मोहो रागो द्वेषश्चित्तप्रसादः वा यस्य भावे। विद्यते तस्य शुभो वा अशुभो वा भवति परिणामः ॥१३॥ पुण्यपापयोग्यभावस्वभावाख्यापनमेतत् । इह हि दर्शनमोहनीयविपाककलुषपरिणामता मोहः । विचित्रचारित्रमोहनीयविपाकप्रत्यये प्रीत्यप्रीती रागद्वेषौ । तस्यैव मन्दोदये विशुद्धपरिणामता - । १२६.P जाति।

·तत्त्वप्रदीपिका-समेत 189 चित्तप्रसादपरिणाम । एवमिमे यस्य भावे भवन्ति, तस्यावश्य भवति शुभो ऽशुभो वा परिणाम । तत्र यत्र प्रशस्तरागश्चित्तप्रसादश्च तत्र शुभ परिणाम , यत्र तु मोहद्वेषावप्रशस्तरागश्च तत्राशुभ इति ॥१३॥ सुहपरिणामो पुण्णं असुहो पावं ति हवदि जीवस्स । दोल पोग्गलमत्तो भावो कम्मत्तणं पत्तो॥१३२॥ शुभपरिणाम पुण्यमशुभ. पापमिति भवति जीवस्य । द्वयो. पुद्गलमात्रो भाव कर्मत्व प्राप्त ॥१३२॥ पुण्यपापस्वरूपाख्यानमेतत् । जीवस्य कर्तु निश्चयकर्मतामापन्न शुभपरिणामो द्रव्यपुण्यस्य निमित्तमात्रत्वेन कारणीभूतत्वात्तदास्रवक्षणादूर्ध्व भवति भावपुण्यम् । एव जीवस्य कर्तुनिश्चयकर्म- तामापन्नो ऽशुभपरिणामो द्रव्यपापस्य निमित्तमात्रत्वेन कारणीभूतत्वात्तदास्रवक्षणादूर्ध्व भावपापम्। पुद्गलस्य कर्तुनिश्चयकर्मतामापन्नो विशिष्टप्रकृतित्वपरिणामो जीवशुभपरिणामनिमित्तो द्रव्य- पुण्यम् । पुद्गलस्य कर्तुनिश्चयकर्मतामापन्नो विशिष्टप्रकृतित्वपरिणामो जीवाशुभपरिणामनिमित्तो द्रव्यपापम् । एव व्यवहारनिश्चयाभ्यामात्मनो मूर्तममूर्त च कर्म प्रज्ञापितमिति ॥१३२॥ जम्हा कम्मस्स फल विसय फासेहि भुंजदे णियदं । जीवेण सुहं दुक्खं तम्हा कम्माणि मुत्ताणि ॥१३३॥ यस्मात्कर्मण. फल विषय स्पशेर्भुज्यते नियतम् । जीवेन सुखं दु ख तस्मात्कर्माणि मूर्तानि ॥१३३॥ मूर्तकर्मसमर्थनमेतत् । यतो हि कर्मणा फलभूत सुखदु खहेतुविषयो मूर्तो मूरिन्द्रियैर्जीवेन नियत भुज्यते, तत कर्मणा मूर्तत्वमनुमीयते । तथा हि-मूर्तं कर्म, मूर्तसवन्धेनानुभूयमानफलत्वादा- खुविषवदिति ।।१३३॥ मुत्तो फासदि मुत्तं मुत्तो मुत्तेण बंधमणुहवदि । जीवो मुत्तिविरहिदो गाहदि ते तेहिं उग्गहदि ॥१३४॥ मूर्तः स्पृशति मूर्त मूर्तो मूर्तेन बन्धमनुभवति । जीवो मूतिविरहितो गाहति तानि तैरवगाह्यते ॥१३४॥ मूर्तकर्मणोरमूर्तजीवमूर्तकर्मणोश्च वन्धप्रकारसूचनेयम् । इह हि ससारिणि जीवे ऽनादिसतानेन प्रवृत्तमास्ते मूर्तकर्म । तत्स्पर्शादिमत्त्वादागामि मूर्तकर्म स्पृशति, ततस्तन्मूर्त तेन सह स्नेहगुण- १३२ P पावो त्ति।

·190 पञ्चास्तिकायसंग्रह वशाद्वन्धमनुभवति । एप मूर्तयो कर्मणोर्बन्धप्रकार । अथ निश्चयनयेनामूर्तो जीवो ऽनादिमूर्तकर्म- निमित्तरागादिपरिणामस्निग्धः सन् विशिष्टतया मूर्तानि कर्माण्यवगाहते, तत्परिणामनिमित्तलब्धात्म- परिणाम मूर्तकर्मभिरपि विशिष्टतयावगाह्यते च । अय त्वन्योन्यावगाहात्मको जीवमूर्तकर्मणोर्वन्ध- प्रकार । एवममूर्तस्यापि जीवस्य मूर्तेन पुण्यपापकर्मणा कथचिद्वन्धो न विरुध्यते ॥१३४॥ इति पुण्यपापपदार्थव्याख्यानम् । अथ आस्रवपदार्थव्याख्यानम् । रागो जस्स पसत्थो अणुकंपासंसिदो य परिणामो। चित्तम्हि णत्थि कलुसं पुण्णं जीवस्स आसवदि ॥१३॥ रागो यस्य प्रशस्तो ऽनुकम्पासंश्रितश्च परिणामः । चित्ते नास्ति कालुष्यं पुण्यं जीवस्यास्रवति ॥१३५॥ पुण्यास्रवस्वरूपाख्यानमेतत् । प्रशस्तरागो ऽनुकम्पापरिणति चित्तस्याकलुषत्वं चेति त्रय शुभा भावा द्रव्यपुण्यास्रवस्य निमित्तमात्रत्वेन कारणभूतत्वात्तदास्रवक्षणादूर्ध्व भावपुण्यास्रव । तन्निमित्तः शुभकर्मपरिणामो योगद्वारेण प्रविशता पुद्गलाना द्रव्यपुण्यात्रव इति ॥१३५॥ अरहंतसिद्धसाहुसु भत्ती धम्मम्मि जा य खलु चेट्ठा। अणुगमणं पि गुरूणं पसत्थरागो त्ति वुच्चंति ॥१३६॥ अर्हत्सिद्धसाधुषु भक्तिधर्म या च खलु चेष्टा । अनुगमनमपि गुरूणां प्रशस्तराग इति ब्रुवन्ति ॥१३६।। प्रशस्तरागस्वरूपाख्यानमेतत् । अर्हत्सिद्धसाधुषु भक्ति , धर्मे व्यवहारचारित्रानुष्ठाने वासना- प्रधाना चेष्टा, गुरूणामाचार्यादीनां रसिकत्वेनानुगमनम्-एष प्रशस्तो राग प्रशस्तविषयत्वात् । अय हि स्थूललक्ष्यतया केवलभक्तिप्रधानस्याज्ञानिनो भवति । उपरितनभूमिकायामलब्धास्पदस्या- स्थानरागनिषेधार्थ तीव्ररागज्वरविनोदार्थ वा कदाचिज्ज्ञानिनो ऽपि भवतीति ।।१३६।। तिसिदं बुभुक्खिदं वा दुहिदं दठूण जो दु दुहिदमणो। पडिवज्जदितं किवया तस्सेसा होदि अणुकंपा ॥१३७॥ तृषितं बुभुक्षितं वा दुःखित दृष्ट्वा यस्तु दुःखितमनाः। प्रतिपद्यते तं कृपया तस्यैषा भवत्यनुकम्पा ॥१३७॥ १३६ साधुसु। १३७ P पडिवज्जति।

·तत्त्वप्रदीपिका-समेत 191 अनुकम्पास्वरूपाख्यानमेतत् । कचिदुदन्यादिदु खप्लुतमवलोक्य करुणया तत्प्रतिचिकीर्षाकुलित- चित्तत्वमज्ञानिनोऽ नुकम्पा । ज्ञानिनस्त्वधस्तनभूमिकासु विहरमाणस्य जन्मार्णवनिमग्नजगदवलोक- नान्मनाग्मन खेद इति ॥१३७।। कोधो व जदा माणो माया लोभो व चित्तमासेज्ज । जीवस्स कुणदि खोहं कलुसो त्ति य तं बुधा बॅति ॥१३॥ क्रोधो वा यदा मानो माया लोभो वा चित्तमासाद्य । जीवस्य करोति क्षोभ कालुष्यमिति च तं बुधा ब्रुवन्ति ॥१३॥ चित्तकलुषत्वस्वरूपाख्यानमेतत् । क्रोधमानमायालोभाना तीव्रोदये चित्तस्य क्षोभ कालुष्यम् । तेषामेव मन्दोदये तस्य प्रसादो ऽकालुष्यम् । तत् कादाचित्कविशिष्टकषायक्षयोपशमे सत्यज्ञानिनो भवति । कषायोदयानुवृत्तेरसमग्रव्यावर्तितोपयोगस्यावान्तरभूमिकासु कदाचित् ज्ञानिनो ऽपि भवतीति ॥१३॥ चरिया पमादबहुला कालुस्सं लोलदा य विसयेसु । परपरितावपवादो पावस्स य आसवं कुणदि ॥१३९॥ चर्या प्रमादबहुला कालुष्यं लोलता च विषयेषु । परपरितापापवाद. पापस्य चास्रव करोति ॥१३॥ पापास्रवस्वरूपाख्यानमेतत् । प्रमादबहुलचर्या परिणतिः, कालुष्यपरिणति , विषयलौल्यपरिणति , परपरितापपरिणति , परापवादपरिणतिश्चेति पञ्चाशुभा भावा द्रव्यपापास्रवस्य निमित्तमात्रत्वेन कारणभूतत्वात्तदास्रवक्षणादूर्ध्व भावपापासव । तन्निमित्तो ऽशुभकर्मपरिणामो योगद्वारेण प्रविशता पुद्गलाना द्रव्यपापास्रव इति ।।१३६॥ सण्णाओ य तिलेस्सा इंदियवसदा य अट्टरद्दाणि । णाणं च दुप्पउत्तं मोहो पावप्पदा होंति ॥१४०॥ सज्ञाश्च त्रिलेश्या इन्द्रियवशता चातरौद्रे । ज्ञानं च दु.प्रयुक्तं मोहः पापप्रदा भवन्ति ॥१४०॥ पापास्रवभूतभावप्रपञ्चाख्यानमेतत्। तीव्रमोहविपाकप्रभवा आहारभयमैथुनपरिग्रहसज्ञा तीनकषायोदयानुरञ्जितयोगप्रवृत्तिरूपा कृष्णनीलकापोतलेश्यास्तिस्र , रागद्वेषोदयप्रकर्षादिन्द्रिया- - १३८ P खोभा १३६ P विसएसु, परिदावयवादो। १४० Pतिलेसा।

·192 पञ्चास्तिकायसग्रह धीनत्वम्, रागद्वेषोद्रेकात्प्रियसयोगाप्रियवियोगवेदनामोक्षणनिदानाकाङ्क्षणरूपमार्तम्, कपायक्रूरा- शयत्वाद्धिसाऽसत्यस्तेयविषयसरक्षणानन्दरूप रौद्रम्, नैष्कम्यं तु शुभकर्मणश्चान्यत्र दुष्टतया प्रयुक्त ज्ञानम्, सामान्येन दर्शनचारित्रमोहनीयोदयोपजनिताविवेकरूपो मोह । एप भावपापास्रवप्रपञ्चो द्रव्यपापास्रवप्रपञ्चप्रदो भवतीति ।।१४०॥ इति आस्रवपदार्थव्याख्यान समाप्तम् । अथ सवरपदार्थव्याख्यानम् । इंदियकसायसण्णा णिग्गहिदा जेहिं सुठ्ठ मग्गम्मि । जावत्तावत्तेहि पिहियं पावासवच्छिदं ॥१४१॥ इन्द्रियकषायसंज्ञा निगृहीता ये. सुष्ठु मार्गे। यावत्तावत्तेषां पिहित पापास्रवच्छिद्रम् ॥१४१॥ अनन्तरत्वात्पापस्यैव सवराख्यानमेतत् । मार्गो हि सवरस्तन्निमित्त मिन्द्रियाणि कपाया सज्ञाश्च यावताशेन यावन्त वा काल निगृह्यन्ते तावताशेन तावन्त वा काल पापास्रवद्वार पिधीयते। इन्द्रिय- कषायसज्ञा भावपापास्रवो द्रव्यपापास्रवहेतु पूर्वमुक्त । इह तन्निरोधो भावपापसवरो द्रव्यपाप- संवरहेतुरवधारणीय इति ॥१४१।। जस्स ण विज्जदि रागो दोसो मोहो व सव्वदव्वेसु । णासवदि सुहं असुहं समसुहदुक्खस्स भिक्खुस्स ॥१४२।। यस्य न विद्यते रागो द्वषो मोहो वा सर्वद्रव्येषु । नास्त्रवति शुभमशुभं समसुखदुःखस्य भिक्षोः ॥१४२॥ सामान्यसवरस्वरूपाख्यानमेतत् । यस्य रागरूपो द्वेपरूपो मोहरूपो वा समग्रपरद्रव्येषु न हि विद्यते भाव तस्य निर्विकारचैतन्यत्वात्समसुखदु खस्य भिक्षो शुभमशुभ च कर्म नास्रवति, कितु सनियत एव । तदत्र मोहरागद्वेषपरिणामनिरोधो भावसवर । तन्निमित्त शुभाशुभकर्मपरिणामनिरोधो योगद्वारेण प्रविशता पुद्गलाना द्रव्यसवर इति ॥१४२॥ जस्स जदा खलु पुण्णं जोगे पावं च णत्थि विरदस्स। संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥१४३॥ यस्य यदा खलु पुण्यं योगे पापं च नास्ति विरतस्य। संवरणं तस्य तदा शुभाशुभकृतस्य कर्मणः ॥१४३॥ १४१ P मग्गम्हि, तावत्तेसि विहिय । ।

·तत्त्वप्रदीपिका-समेत 193 विशेषेण सवरस्वरूपाख्यानमेतत् । यस्य योगिनो विरतस्य सर्वतो निवृत्तस्य योगे वाड्मन - कायकर्मणि शुभपरिणामरूप पुण्यमशुभपरिणामरूप पाप च यदा न भवति तस्य तदा शुभाशुभभाव- कृतस्य द्रव्यकर्मण सवर स्वकारणाभावात्प्रसिद्धयति । तदत्र शुभाशुभपरिणामनिरोधो भावपुण्य. पापसवरो द्रव्यपुण्यपापसवरस्य हेतु प्रधानो ऽवधारणीय इति ॥१४३॥ इति सवरपदार्थव्याख्यान समाप्तम् । अथ निर्जरापदार्थव्याख्यानम् । संवरजोगेहिं जुदो तहिं जो चिट्ठदे बहुविहेहिं । कम्माणं णिज्जरणं बहुगाणं कुणदि सो णियदं ॥१४४॥ संवरयोगाभ्यां युक्तस्तपोभिर्यश्चेष्टते बहुविधैः । कर्मणा निर्जरण बहुकाना करोति स नियतम् ॥१४४॥ निर्जरास्वरूपाख्यानमेतत् । शुभाशुभपरिणामनिरोध सवर , शुद्धोपयोगो योग । ताभ्या युक्त- स्तपोभिरनशनावमौदर्यवृत्तिपरिसख्यानरसपरित्यागविविक्तशय्यासनकायक्लेशादिभेदाद्वहिरङ्ग प्रायश्चित्तविनयवैयावृत्त्यस्वाध्यायव्युत्सर्गध्यानभेदादन्तरगश्च बहुविधैर्यश्चेष्टते स खलु बहूना कर्मणा निर्जरण करोति । तदत्र कर्मवीर्यशातनसमर्थो बहिरङ्गान्तरङ्गतपोभिबृहित शुद्धोपयोगो भावनिर्जरा, तदनुभावनीरसीभूतानामेकदेशसक्षय समुपात्तकर्मपुद्गलाना द्रव्यनिर्जरेति ॥१४४॥ जो संवरेण जुत्तो अप्पट्ठपसाधगो हि अप्पाणं । मुणिऊण झादि णियदं णाणं सो सधुणोदि कम्मरयं ॥१४॥ यः सवरेण युक्तः आत्मार्थप्रसाधको ह्यात्मानम् । ज्ञात्वा ध्यायति नियतं ज्ञान स सधुनोति कर्मरजः॥१४५॥ मुख्यनिर्जराकारणोपन्यासो ऽयम् । यो हि सवरेण शुभाशुभपरिणामपरमनिरोधेन युक्त परि- शातवस्तुस्वरूप परप्रयोजनेभ्यो व्यावृत्तबुद्धि केवल स्वप्रयोजनसाधनोद्योतमना आत्मान स्वोप- लम्भेनोपलभ्य गुणगुणिनोर्वस्तुत्वेनाभेदात्तदेव ज्ञान स्व स्वेनाविचलितमना सचेतयते स खलु नितान्तनि स्नेह प्रहीणस्नेहाभ्यङ्गपरिष्वड्गशुद्धस्फटिकस्तम्भवत् पूर्वोपात्त कर्मरज सधुनोति । एतेन निर्जरामुख्यत्वे हेतुत्व ध्यानस्य द्योतितमिति ॥१४५।। जस्स ण विज्जदि रागो दोसो मोहो व जोगपरिकम्मो। तस्स सुहासुहडहणो झाणममओ जायए अगणी ॥१४६॥ यस्य न विद्यते रागो द्वेषो मोहो वा योगपरिकर्म। तस्य शुभाशुभदहनो ध्यानमयो जायते अग्निः ॥१४६॥ १४६ P परिकम्मे।

·104 पञ्चास्तियः व्यानरूपानियानमेतत् । गुन्बर विचलितवेतन्वृत्तिर्हि ध्यानन् । अथास्यत्मलान- विधिरनिवान्ते । यना बनु गेली दर्मनचरित्रमोहनीयविपाद पुद्गलमत्वात् मनु नहत्य, तद- नुवृत्तः व्यवृत्तपणेयम्मुहन्तमरल्यन्तनहिपन्तं वादन्तशुद्ध एवात्मनि निष्कम्प निगपति तदाम्य निकितन्त्पन्नपन्धिान्तस्य बाङ्मनःनायाननादयत. लकमलगणनः सक्लामा- मुन्दन्ननसमर्यवात् अग्निक्लं पम्पुत्पार्थसिणग्भूतं ध्यान जायते इति । तथा वोक्तम्- "राज्जवि तित्यानुखा बप्पा मएवि लहड इंदत्तं । लोगंतियदेवनं तन्य मा निवृदि नंति' । "तो पत्यि ईशं बालो मेरो व्यं = दुम्मेहा । तं नवनि शियि जरमरणव कुपः ॥१४६ ।। इति निर्जगरनार्यव्याख्यान ननाप्तम् । व्य बन्धपदार्थव्याख्यानम्। जं सुहमसुहमुदिण्णं भावं रत्तो करेदि जदि अप्पा। तो तेण हवदि बद्धो पोग्गलकम्मेण विविहेण ॥१४॥ यं शुभमनुभमुदीर्ण नावं रक्तः करोति यद्यात्मा। स तेन भवति वः पुद्गलकर्मणा विविधन ॥१४॥ उन्टलल्पाल्यानमेनन् । यदि वल्व्यमात्मा परोपाध्येणानादिरस्तः कर्मोदयभावत्वादुदीर्ण गुनमनु न नावं करोति, तदा स जात्मा तेन निनितभूतेन नावेन पुद्गलकर्मणा निविधेन बद्धो भवति । तदत्र नोहरामपन्जिय. गुभो सुनो ग परिणानो जीवस्य भावदन्यः तन्निमित्तेन गुभा- शुभकमलरिपतानां जीवेन सहान्गेन्यमूर्छनं पुद्गलानां द्रव्यन्न्ध इति ॥१४॥ जोगणिमित्तं गहणं जोगो मणवयणकायतंभूदो। भावणिमित्तो यो भावो रदिरागदोसमोहजुदो ॥१४॥ योगनिमित्तं ग्रहणं योगो मनोवचनकायसंभूतः ।। भावनिमित्तो बन्यो भावो रतिरागद्वेषमोहयुतः ॥१४॥- बहिरङ्गान्तरङ्गन्धकारणाख्यानमेतत् । गहनं हि कर्मपुद्गलानां जीवप्रदेशतिर्मस्कन्धा- नुश्वेशः। तत् खलु गेनानिमित्तम् । गगो बानःकायमवर्गपालम्बन आन्मप्रदेशपरिस्पन्दः । उन्बस्तु कर्मपुद्गलानां विशिष्टयक्तिपरिगानेनावल्यानम् । स पुनर्जीवभावनिमित्त.। जीवभावः १४३P उनाल. তিনি ।

·195 - तत्त्वप्रदीपिका-समेत पुना रतिरागद्वेषमोहयुत , मोहनीयविपाकसपादितविकार इत्यर्थ । तदत्र पुद्गलाना ग्रहणहेतु- त्वाद्वहिरङ्गकारण योग , विशिष्टशक्तिस्थितिहेतुत्वादन्तरङ्गकारण जीवभाव एवेति ॥१४॥ हेट्न चदुन्वियप्पो अट्ठवियप्पस्स कारणं भणिदं । तेसि पि य रागादी तेसिमभावे ण बझंति ॥१४६॥ हेतुश्चतुर्विकल्पो ऽष्टविकल्पस्य कारणं भणितम् । तेषामपि च रागादयस्तेषामभावे न बध्यन्ते ॥१४॥ मिथ्यात्वादिद्रव्यपर्यायाणामपि वहिरङ्गकारणद्योतनमेतत् । तत्रान्तरे किलाष्टविकल्पकर्म- कारणत्वेन बन्धहेतुर्द्रव्यहेतुरूपश्चतुर्विकल्प प्रोक्त मिथ्यात्वासयमकषाययोगा इति । तेषामपि जीव- भावभूता रागादयो बन्धहेतुत्वस्य हेतवः, यतो रागादिभावानामभावे द्रव्यमिथ्यात्वासयमकषाययोग- सद्भावे ऽपि जीवान बध्यन्ते। ततो रागादीनामन्तरङ्गत्वान्निश्चयेन बन्धहेतुत्वमवसेयमिति ॥१४॥ इति वन्धपदार्थव्याख्यान समाप्तम् । अथ मोक्षपदार्थव्याख्यानम्। हेदुमभावे णियमा जायदि णाणिस्स आसवणिरोधो। आसवभावेण विणा जायदि कम्मस्स दुणिरोधो ॥१५०॥ कम्मस्साभावेण य सव्वण्हू सव्वलोगदरिसी य । पावदि इंदियरहिदं अव्वाबाहं सुहमणतं ॥१५॥ हेत्वभावे नियमाज्जायते ज्ञानिनः आस्रवनिरोधः। आस्रवभावेन विना जायते कर्मणस्तु निरोध ॥१५०॥ कर्मणामभावेन च सर्वज्ञः सर्वलोकदर्शी च । प्राप्नोतीन्द्रियरहितमव्याबाघ सुखमनन्तम् ॥१५१॥ द्रव्यकर्ममोक्षहेतुपरमसवररूपेण भावमोक्षस्वरूपाख्यानमेतत् । आस्रवहेतुहि जीवस्य मोहराग- द्वपरूपो भाव । तदभावो भवति ज्ञानिन । तदभावे भवत्यास्रवभावाभाव । आस्रवभावाभावे भवति कर्माभाव । कर्माभावेन भवति सार्वज्ञ सर्वदर्शित्वमव्याबाधमिन्द्रियव्यापारातीतमनन्तसुखत्व चेति । स एप जीवन्मुक्तिनामा भावमोक्ष , कथमिति चेत् । भाव खल्वत्र विवक्षित कर्मावृतचैतन्य- स्य क्रमप्रवर्तमानज्ञप्तिक्रियारूप । स खलु ससारिणो ऽनादिमोहनीयकर्मोदयानुवृत्तिवशादशुद्धो द्रव्य- १४६ P वज्झति । १५१. P सवण्ण।

·196 पंञ्चास्तिकायसंग्रह कर्मास्रवहेतु । स तु ज्ञानिनो मोहरागद्वेषानुवृत्तिरूपेण प्रहीयते । ततोऽस्य आस्रवभावो निरुध्यते । ततो निरुद्धास्रवभावस्यास्य मोहक्षयेणात्यन्तनिर्विकारनयादिमुद्रितानन्तचैतन्यवीर्यस्य शुद्धज्ञप्तिक्रिया- रूपेणान्तर्मुहूर्तमतिवाह्य युगपज्ज्ञानदर्शनावरणान्तरायक्षयेण कथचित् कूटस्थज्ञानत्वमवाप्य ज्ञप्ति- क्रियारूपे क्रमप्रवृत्त्यभावाद्भावकर्म विनश्यति । तत कर्माभावे स हि भगवान्सर्वज्ञ सर्वदर्शी व्युपरतेन्द्रियव्यापाराव्याबाधानन्तसुखश्च नित्यमेवावतिष्ठते । इत्येष भावकर्ममोक्षप्रकार द्रव्यकर्म- मोक्षहेतु परमसवरप्रकारश्च ॥१५०-१५१ ॥ दसणणाणसमग्गं झाणं णो अण्णदव्वसंजुत्तं । जायदि णिज्जरहेदू सभावसहिदस्स साधुस्स ॥१५२॥ दर्शनज्ञानसमग्रं ध्यानं नो अन्यद्रव्यसंयुक्तम् । जायते निर्जराहेतुः स्वभावसहितस्य साधोः ॥१५२॥ द्रव्यकर्ममोक्षहेतुपरमनिर्जराकारणध्यानाख्यानमेतत् । एवमस्य खलु भावमुक्तस्य भगवत केवलिन स्वरूपतृप्तत्वाद्विश्रान्तसुखदु खकर्मविपाककृतविक्रियस्य प्रक्षीणावरणत्वादनन्तज्ञानदर्शन- सपूर्णशुद्धज्ञानचेतनामयत्वादतीन्द्रियत्वात् चान्यद्रव्यसयोगवियुक्त शुद्धस्वरूपे ऽविचलितचैतन्यवृत्ति- रूपत्वाकथचिद्ध्यानव्यपदेशाहमात्मन स्वरूपं पूर्वसचितकर्मणा शक्तिशातन पतन वा विलोक्य निर्जराहेतुत्वेनोपवर्ण्यत इति ॥१५२॥ जो संवरेण जुत्तो णिज्जरमाणोध सव्वकम्माणि । ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो ॥१५३॥ य संवरेण युक्तो निर्जरन्नथ सर्वकर्माणि । व्यपगतवेद्यायुष्को मुञ्चति भवं तेन स मोक्षः ॥१५३॥ द्रव्यमोक्षस्वरूपाख्यानमेतत् । अथ खलु भगवत केवलिनो भावमोक्षे सति प्रसिद्धपरमसवरस्यो- त्तरकर्मसततौ निरुद्धाया परमनिर्जराकारणध्यानप्रसिद्धौ सत्या पूर्वकर्मसततौ कदाचित्स्वभावेनैव कदा- चित्समुद्धातविधानेनायु'कर्मसमभूतस्थित्यामायु कर्मानुसारेणैव निर्जीर्यमाणायामपुनर्भवाय तद्भव- त्यागसमये वेदनीयायुर्नामगोत्ररूपाणा जीवेन सहात्यन्तविश्लेष' कर्मपुद्गलाना द्रव्यमोक्षः ॥१५॥ इतिमोक्षपदार्थव्याख्यान समाप्तम् । समाप्तं च मोक्षमार्गावयवरूपसम्यग्दर्शनज्ञानविषयभूतनवपदार्थव्याख्यानम् ॥ १५२ Pणिज्झर।

·तत्त्वप्रदीपिका-समेत 197 अथ मोक्षमार्गप्रपञ्चसूचिका चूलिका। जीवसहावं णाणं अप्पडिहददसणं अणण्णमयं । चरियं च तेसु णियदं अत्थित्तमणिदियं भणियं ॥१५४॥ जीवस्वभावं ज्ञानमप्रतिहतदर्शनमनन्यमयम् । चारित्र च तयोनियतमस्तित्वमनिन्दितं भणितम् ॥१५४॥ मोक्षमार्गस्वरूपाख्यानमेतत् । जीवस्वभावनियत चरित मोक्षमार्ग । जीवस्वभावो हि ज्ञानदर्शने अनन्यमयत्वात् । अनन्यमयत्व च तयोविशेषसामान्यचैतन्यस्वभावजीवनिर्वृत्तत्वात् । अथ तयोर्जीवस्व- रूपभूतयोनिदर्शनयोर्यन्नियतमवस्थितमुत्पादव्ययध्रौव्यरूपवृत्तिमयमस्तित्व रागादिपरिणत्यभावाद- निन्दित तच्चरितम् । तदेव मोक्षमार्ग इति । द्विविध हि किल ससारिषु चरितम्-स्वचरित परचरित च, स्वसमयपरसमयावित्यर्थ । तत्र स्वभावावस्थितास्तित्वस्वरूप स्वचरितम्, परभावावस्थिता- स्तित्वस्वरूप परचरितम् । तत्र यत्स्वभावावस्थितास्तित्वरूप परभावावस्थितास्तित्वव्यावृत्तत्वे- नात्यन्तमनिन्दित तदत्र साक्षान्मोक्षमार्गत्वेनावधारणीयमिति ॥१५४॥ जीवो सहावणियदो अणियदगुणपज्जओध परसमओ। जदि कुणदि सगं समयं पन्भस्सदि कम्मबंधादो ॥१५॥ जीवः स्वभाव नियत अनियतगुणपर्यायोऽथ परसमय । यदि कुरुते स्वक समय प्रभ्रश्यति कर्मबन्धात् ॥१५॥ स्वसमयपरसमयोपादानव्युदासपुरस्सरकर्मक्षयद्वारेण जीवस्वभावनियतचरितस्य मोक्षमार्ग- त्वद्योतनमेतत् । ससारिणो हि जीवस्य ज्ञानदर्शनावस्थितत्वात् स्वभावनियतस्याप्यनादिमोहनीयोद- यानुवृत्तिपरत्वेनोपरक्तोपयोगस्य सत समुपात्तभाववश्वरूप्यत्वादनियतगुणपर्यायत्व परसमय पर- चरितमिति यावत् । तस्यैवानादिमोहिनीयोदयानुवृत्तिपरत्वमपास्यात्यन्तशुद्धोपयोगस्य सत समुपात्त- भावक्यरूप्यत्वान्नियतगुणपर्यायत्व स्वसमय स्वचरितमिति यावत् । अथ खलु यदि कथचनोद्भिन्न- सम्यग्ज्ञानज्योतिर्जीव परसमय व्युदस्य स्वसमयमुपादत्ते तदा कर्मबन्धादवश्य भ्रश्यति । यतो हि जीवस्वभावनियत चरित मोक्षमार्ग इति ॥१५॥ जो परदन्वम्मि सुहं असुहं रागेण कुणदि जदि भावं । सो सगचरित्तभट्ठो परचरियचरो हवदि जीवो॥१५६॥ यः परद्रव्ये शुभमशुभ रागेण करोति यदि भावम् । स स्वकचरित्रभ्रष्ट परचरितचरो भवति जीव ॥१५॥ १५४ P भणिदं। १५५ P पन्भस्सति।

·198 पञ्चास्तिकायसग्रह परचरितप्रवृत्तस्वरूपाख्यानमेतत् । यो हि मोहनीयोदयानुवृत्तिवशाद्रज्यमानोपयोग सन् परद्रव्ये शुभमशुभ वा भावमादधाति, स स्वकचरित्रभ्रष्ट परचरित्रचर इत्युपगीयते, यतो हि स्वद्रव्ये शुद्धो- पयोगवृत्ति स्वचरितम्, परद्रव्ये सोपरागोपयोगवृत्ति परचरितमिति ॥१५६॥ आसवदि जेण पुण्णं पावं वा अप्पणोध भावेण। सो तेण परचरित्तो हवदि त्ति जिणा परूवंति ॥१५७॥ आस्रवति येन पुण्यं पापं वात्मनोऽथ भावेन । स तेन परचरित्र भवतीति जिना प्ररूपयन्ति ॥१५७॥ परचरितप्रवृत्तेर्वन्धहेतुत्वेन मोक्षमार्गत्वनिषेधनमेतत् । इह किल शुभोपरक्तो भाव पुण्यात्रव., अशुभोपरक्त. पापास्रव इति । तत्र पुण्य पाप वा येन भावेनास्रवति यस्य जीवस्य यदि स भावो भवति स जीवस्तदा तेन परचरित इति प्ररूप्यते । तत. परचरितप्रवृत्तिर्वन्धमार्ग एव, न मोक्षमार्ग - इति ॥१५७॥ जो सवसंगमुक्को णण्णमणो अध्यणं सहावेण। जाणदि पस्सदिणियद सो सगचरियं चरदि जीवो ॥१५॥ यः सर्वसंगमुक्तः अनन्यमना. आत्मानं स्वभावेन । जानाति पश्यति नित्यं सः स्वकचरितं चरति जीवः ॥१५॥ स्वचरितप्रवृत्तस्वरूपाख्यानमेतत् । य. खलु निरुपरागोपयोगत्वात्सर्वसगमुक्त. परद्रव्यव्यावृत्तो- पयोगत्वादनन्यमना. आत्मान स्वभावेन ज्ञानदर्शनरूपेण जानाति पश्यति नियतमवस्थितत्वेन, स खलु स्वक चरित चरति जीव.। यतो हि दृशिज्ञप्तिस्वरूपे पुरुष तन्मात्रत्वेन वर्तनं स्वचरित- मिति ॥१५८॥ चरियं चरदि सगं सो जो परदवप्पभावरहिदप्पा । दसणणाणवियप्पं अवियप्पं चरदि अप्पादो॥१५॥ चरितं चरति स्वकं स यः परद्रव्यात्मभावरहितात्मा। दर्शनज्ञानविकल्पमविकल्पं चरत्यात्मनः ॥१५॥ शुद्धस्वचरितप्रवृत्तिपथप्रतिपादनमेतत् । यो हि योगीन्द्र समस्तमोहव्यूहवहिर्भूतत्वात्परद्रव्य- स्वभावभावरहितात्मा सन्, स्वद्रव्यमेकमेवाभिमुख्येनानुवर्तमान स्वस्वभावभूत दर्शनज्ञानविकल्प- १५८ P अप्पणो। १५६. Pसग जो सो।

·तत्त्वप्रदीपिका-समेत 199 मप्यात्मनो ऽविकल्पत्वेन चरति, स खलु स्वक चरित चरति। एव हि शुद्धद्रव्याश्रितमभिन्नसाध्य- साधनभाव निश्चयनयमाश्रित्य मोक्षमार्गप्ररूपणम् । यत्तु पूर्वमुद्दिष्ट तत्स्वपरप्रत्ययपर्यायाश्रित भिन्न- साध्यसाधनभाव व्यवहारनयमाश्रित्य प्ररूपितम् । न चैतद्विप्रतिषिद्ध निश्चयव्यवहारयो साध्य- साधनभावत्वात्सुवर्णसुवर्णपाषाणवत् । अत एवोभयनयायत्ता पारमेश्वरी तीर्थप्रवर्तनेति ॥१५६।। धम्मादीसदहण सम्मत्तं णाणमंगपुव्वगदं । चेट्ठा तवम्हि चरिया ववहारो मोक्खमग्गो त्ति ॥१६०॥ धर्मादिश्रद्धानं सम्यक्त्व ज्ञानमङ्गपूर्वगतम् । चेष्टा तपसि चर्या व्यवहारो मोक्षमार्ग इति ॥१६०॥ निश्चयमोक्षमार्गसाधनभावेन पूर्वोद्दिष्टव्यवहारमोक्षमार्गनिर्देशो ऽयम् । सम्यग्दर्शनज्ञान- चारित्राणि मोक्षमार्ग । तत्र धर्मादीना द्रव्यपदार्थविकल्पवता तत्त्वार्थश्रद्धानभावस्वभाव भावान्तर श्रद्धानाख्य सम्यक्त्व, तत्त्वार्थश्रद्धाननिवृत्तौ सत्यामङ्गपूर्वगतार्थपरिच्छित्तिर्ज्ञानम्, आचारादिसूत्र- प्रपञ्चितविचित्रयतिवृत्तसमस्तसमुदयरूपे तपसि चेष्टा चर्या....इत्येष स्वपरप्रत्ययपर्यायाश्रित भिन्नसाध्यसाधनभाव व्यवहारनयमाश्रित्यानुगम्यमानो मोक्षमार्ग कार्तस्वरपाषाणापितदीप्तजात- वेदोवत्समाहितान्तरङ्गस्य प्रतिपदमुपरितनशुद्धभूमिकासु परमरम्यासु विश्रान्तिमभिन्ना निष्पादयन्, जात्यकार्तस्वरस्येव शुद्धजीवस्य कथचिद्भिन्नसाध्यसाधनभावाभावात्स्वय शुद्धस्वभावेन विपरिणम- मानस्यापि, निश्चयमोक्षमार्गस्य साधनभावमापद्यत इति ॥१६०॥ णिच्छयणयेण भणिदो तिहि तेहि समाहिदो हु जो अप्पा। ण कुणदि किंचि वि अण्णं ण मुयदि सो मोक्खमग्गो ति ॥१६॥ निश्चयनयेन भणितस्त्रिभिस्तै. समाहित. खलु य. आत्मा। न करोति किंचिदप्यन्यन्न मुञ्चति स मोक्षमार्ग इति ॥१६॥ व्यवहारमोक्षमार्गसाध्यभावेन निश्चयमोक्षमार्गोपन्यासो ऽयम् । सम्यग्दर्शनज्ञानचारित्रसमाहित आत्मैव जीवस्वभावनियतचरित्रत्वालिश्चयेन मोक्षमार्ग । अथ खलु कथचनानाद्यविद्याव्यपगमाद् व्यवहारमोक्षमार्गमनुप्रपन्नो धर्मादितत्त्वार्थाश्रद्धानागपूर्वगतार्थाज्ञानातपश्चेष्टाना धर्मादितत्त्वार्थ- श्रद्धानागपूर्वगतार्थज्ञानतपश्चेष्टाना च त्यागोपादानाय प्रारब्धविविक्तभावव्यापार , कुतश्चिदुपा- देयत्यागे त्याज्योपादाने च पुन प्रवर्तितप्रतिविधानाभिप्राय , यस्मिन्यावति काले विशिष्टभावनासौ- ष्ठववशात्सम्यग्दर्शनज्ञानचारित्र स्वभावभूतै सममङ्गाङ्गिभावपरिणत्या तत्समाहितो भूत्वा त्यागो- पादानविकल्पशून्यत्वाद्विश्रान्तभावव्यापार सुनिष्प्रकम्प अयमात्मावतिष्ठते, तस्मिन् तावति काले अयमेवात्मा जीवस्वभावनियतचरितत्वान्निश्चयेन मोक्षमार्ग इत्युच्यते । अतो निश्चयव्यवहारमोक्ष- मार्गयो साध्यसाधनभावो नितरामुपपन्न इति ॥१६१।।

·200 पञ्चास्तिकायनंग्रह जो चरदिणादि पेच्छदि अप्पाणं अप्पणा अणण्णमयं । सो चारितं गाणं सणमिति णिच्छिदोहोदि ॥१२॥ यश्चरति जानाति पश्यति नात्मानमात्मनानन्यमयम् । स चारित्रं ज्ञानं दर्शन मिति निश्चितो भवति ॥१२॥ आत्मनश्चारित्रज्ञानदर्जनत्वद्योतनमेतत् । य: खल्वात्मानमात्ममयत्वादनन्यमयमात्मना वति- स्वभावनियतास्तित्वेनानुवर्तते आत्मना जानाति-स्वपरप्रकाशक्त्वेन चेतयते, यात्मना पश्यति- याथातथ्येनाव्लोकयते, त खल्वात्मैव गरित्रं ज्ञानं दर्जनमिति कर्तृकर्मकरणानामभेदान्तिश्चित्तो भवति । अतश्चारित्रज्ञानदानरूपत्वाज्जीवस्वभावनियतचरितत्वलक्षण निश्चयमोक्षमार्गत्वमात्मनो नितरामुपपन्नमिति ॥१६॥ जेण विजाणदि सव्वं पेच्छदि सो तेण सोक्खमणुहवदि । इदितं जाणदि भविओ अभव्वसत्तो ण सइहदि ॥१६३॥ येन विजानाति सर्व पश्यति स तेन सौख्यमनुभवति । इति तज्जानाति भन्यो ऽभव्यसत्त्वो न श्रद्धत्ते ॥१६॥ सर्वत्यात्मनः सतारिणो मोक्षमार्गाहानिरातो ऽयम् । इह हि स्वभावप्रातिकूल्याभावहेतुकं सौख्यम् । आत्मनो हि दृगिजप्ती ल्वभाव । तयोविषयप्रतिवन्ध. प्रातिकूल्यम् । मोने खल्गत्मनः सर्व विजानतः पश्यतश्च तदभावः । ततस्तोतुकल्यानाकुलत्वलक्षणस्य परमार्थसुखस्य मोक्षे ऽनुभूति- रचलितास्ति । इत्येतद्भव्य एव भावतो विजानाति. ततः स एव मोक्षमार्गार्हः । नतदभव्य. श्रद्धते. मोक्षमार्गानह एवेति । अत कतिपये एव संसारिणो मोक्षमार्गाीं न सर्व एवेति ॥१३॥ दसणणाणचरित्ताणि मोक्लमग्गो त्ति सेविदवाणि। साधूहि इदं भणिदं तेहि दुबंधो व मोक्खो वा ॥१६४॥ निशानचारित्राणि मोक्षमार्ग इति सेवितव्यानि। साधुभिरिद भणितं तैस्तु बन्यो वा मोक्षो वा ॥१६४॥ दर्शनजानचारित्राणां कथंचिद्वन्धहेतुत्वोपदर्शनेन जीवस्वभावे नियतचरितस्य साक्षान्मोक्षहेतुत्व- चोतनमेतत् । अमूनि हि दर्जनजानचारित्राणि कियन्मात्रयापि परसमयप्रवृत्त्या तवलितानि कृशानु- १६२. P लप्पणो होति। १६३ Pबनवियनत्तो। १४. P साधूहि इदि

·तत्त्वप्रदीपिका-समेत
201
सवलितानीव घृतानि कथचिद्विरुद्धकारणत्वरूढेर्बन्धकारणान्यपि भवन्ति । यदा तु समस्तपरसमय-
प्रवृत्तिनिवृत्तिरूपया स्वसमयप्रवृत्त्या सगच्छन्ते, तदा निवृत्तकृशानुसवलनानीव घृतानि विरुद्धकार्य-
कारणभावाभावात्साक्षान्मोक्षकारणान्येव भवन्ति । तत स्वसमयप्रवृत्तिनाम्नो जीवस्वभावनियत-
चरितस्य साक्षान्मोक्षमार्गत्वमुपपन्नमिति ।।१६४।।
अण्णाणादो णाणी जदि मण्णदि सुद्धसंपओगादो।
हवदि त्ति दुक्खमोक्खं परसमयरदो हवदि जीवो ॥१६॥
अज्ञानात् ज्ञानी यदि मन्यते शुद्धसप्रयोगात् ।
भवतीति दुःखमोक्ष परसमयरतो भवति जीव ॥१६॥
सूक्ष्मपरसमयस्वरूपाख्यानमेतत् । अहंदादिषु भगवत्सु सिद्धिसाधनीभूतेषु भक्तिभावानुरञ्जिता
चित्तवृत्तिरत्र शुद्धसप्रयोग । अथ खल्वज्ञानलवावेशाद्यदि यावत् ज्ञानवानपि तत शुद्धसप्रयोगान्मोक्षो
भवतीत्यभिप्रायेण खिद्यमानस्तत्र प्रवर्तते तदा तावत्सोऽपि रागलवसद्भावात्परसमयरत
इत्युपगीयते । अथ न किं पुनर्निरड्कुशरागकलिकलङ्कितान्तरङ्गवृत्तिरितरो जन इति ॥१६॥
अरहंतसिद्धचेदियपवयणगणणाणभत्तिसंपण्णो।
बंधदि पुण्णं बहुसो ण हु सो कम्मक्खयं कुणदि ॥१६६॥
अर्हत्सिद्धचैत्यप्रवचनगणज्ञानभक्तिसपन्न ।
बध्नाति पुण्यं बहुशो न खलु स कर्मक्षयं करोति ॥१६६॥
उक्तशुद्धसप्रयोगस्य कथचिद्धन्धहेतुत्वेन मोक्षमार्गत्वनिरासो ऽयम् । अहंदादिभक्तिसपन्न
कथचिच्छुद्धसप्रयोगो ऽपि सन् जीवो जीवद्रागलवत्वाच्छुभोपयोगतामजहत् बहुश पुण्य वध्नाति,
न खलु सकलकर्मक्षयमारभते । तत सर्वत्र रागकणिकापि परिहरणीया परसमयप्रवृत्तिनिबन्धनत्वा-
दिति ॥१६६॥
जस्स हिदये णुमेत्तं वा परदव्वम्हि विज्जदे रागो।
सो ण विजाणदि समयं सगस्स सव्वागमधरो वि ॥१६७।।
यस्य हृदये ऽणुमात्रो वा परद्रव्ये विद्यते रागः।
सन विजानाति समयं स्वकस्य सर्वागमधरोऽपि ॥१६७॥
स्वसमयोपलम्भाभावस्य रागैकहेतुत्वद्योतनमेतत् । यस्य खलु रागरेणुकणिकापि जीवति हृदये
न नाम स समस्तसिद्धान्तसिन्धुपारगो ऽपि निरुपरागशुद्धस्वरूप स्वसमय चेतयते। तत स्वसमय-
प्रसिद्ध्यर्थं पिञ्जनलग्नतूलन्यासन्यायमधिदधताहदादिविषयो ऽपि क्रमेण रागरेणुरपसारणीय
इति ॥१६७॥

·202
पञ्चास्तिकायसग्रह
1-
धरिदुं जस्स ण सक्कं चित्तुब्भामं विणा दु अप्पाणं ।
रोधो तस्स ण विज्जदि सुहासुहकदस्स कम्मस्स ॥१६॥
धतुं यस्य न शक्यं चित्तोद्भामं विना त्वात्मानम् ।
रोधस्तस्य न विद्यते शुभाशुभकृतस्य कर्मणः ॥१६॥
रागलवमूलदोपपरपराख्यानमेतत् । इह खल्वहंदादिभक्तिरपि न रागानुवृत्तिमन्तरेण भवति ।
रागाद्यनुवृत्तौ च सत्या बुद्धिप्रसरमन्तरेणात्मा न तं कथंचनापि धारयितु शक्यते । बुद्धिप्रसरे च
सति शुभस्याशुभस्य वा कर्मणो न निरोधो ऽस्ति। ततो रागकलिविलासमूल एवायमनर्थसतान
इति ॥१६॥
तम्हा णिव्वुदिकामो णिस्संगो णिम्ममो य हविय पुणो।
सिद्ध सु कुणदि भत्ति णिव्वाणं तेण पप्पोदि ॥१६॥
तस्मान्निवृत्तिकामो निस्सङ्गो निर्ममश्च भूत्वा पुनः।
सिद्धेषु करोति भक्ति निर्वाण तेन प्राप्नोति ॥१६॥
रागकलिनि शेषीकरणस्य करणीयत्वाख्यानमेतत् । यतो रागाद्यनुवृत्ती चित्तोद्भ्रान्ति,
चित्तोद्भ्रान्तौ कर्मवन्ध इत्युक्तम्, तत खलु मोक्षार्थिना कर्मवन्धमूलचित्तोङ्क्रान्तिमूलभूता
रागाद्यनुवृत्तिरेकान्तेन नि.शेषीकरणीया। निशेषिताया तस्या प्रसिद्धनै सङ्ग्यनैर्मम्य शुद्धात्मद्रव्य-
विश्रान्तिरूपां पारमार्थिकी सिद्धभक्तिमनुविभ्राण प्रसिद्धम्वसमयप्रवृत्तिर्भवति। तेन कारणेन स
एव नि.गेपितकर्मवन्ध सिद्धिमवाप्नोतीति ॥१६॥
सपयत्थं तित्थयरं अभिगदबुद्धिस्स सुत्तरोइस्स ।
दूरतरं णिव्वाणं संजमतवसंपउत्तस्स ॥१७०॥
सपदार्थ तीर्थकरमभिगतबुद्धः सूत्ररोचिनः।
दूरतरं निर्वाणं संयमतपःसंप्रयुक्तस्य ॥१७०॥
अर्हदादिभक्तिरूपपरसमयप्रवृत्ते साक्षान्मोक्षहेतुत्वाभावे ऽपि परपरया मोक्षहेतुत्वसद्भावद्योत-
नमेतत् । य खलु मोक्षार्थमुद्यतमना समुपार्जिताचिन्त्यसयमतपोभारो ऽप्यसभावितपरमवैराग्य-
भूमिकाधिरोहणसमर्थप्रभुशक्ति. पिञ्जनलग्नतूलन्यासन्यायेन नवपदार्थं सहाहदादिरुचिरूपा परस-
मयप्रवृत्ति परित्यक्तु नोत्सहते, स खलु न नाम साक्षान्मोक्ष लभते किन्तु सुरलोकादिक्लेशप्राप्तिरूपया
परंपरया तमवाप्नोति ॥१७॥
अरहंतसिद्धचेदियपवयणभत्तो परेण णियमेण ।
जो कुणदि तवोकम्म सो सुरलोगं समादियदि ॥१७१॥

·तत्त्वप्रदीपिका-समेत 203 अर्हत्सिद्धचैत्यप्रवचनभक्त. परेण नियमेन । यः करोति तपःकर्म स सुरलोक समादत्ते ॥१७१॥ अहंदादिभक्तिमावरागजनितसाक्षान्मोक्षस्यान्तरायद्योतनमेतत् । य खल्वहंदादिभक्तिविधेय- बुद्धि' सन् परमसयमप्रधानमतितीव्र तपस्तप्यते, स तावन्मात्ररागकलिकलङ्कितस्वान्त साक्षान्मोक्ष- स्यान्तरायीभूत विषयविषद्रुमामोदमोहितान्तरङ्ग स्वर्गलोकं समासाद्य, सुचिर रागाङ्गारै पच्य- मानोऽन्तस्ताम्यतीति ।।१७१॥ तम्हा णिन्वुदिकामो रागं सव्वत्थ कुणदु मा किचि । सो तेण वीदरागो भविओ भवसायरं तरदि ॥१७२॥ तस्तान्नितिकामो रागं सर्वत्र करोतु मा किंचित् । स तेन वीतरागो भव्यो भवसागरं तरति ॥१७२॥ साक्षान्मोक्षमार्गसारसूचनद्वारेण शास्त्रतात्पर्योपसहारो ऽयम् । साक्षान्मोक्षमार्गपुरस्सरो हि वीतरागत्वम् । तत खल्वहंदादिगतमपि राग चन्दननगसगतमग्निमिव सुरलोकादिक्लेशप्राप्त्यात्यन्त- मन्तर्दाहाय कल्पमानमाकलय्य साक्षान्मोक्षकामो महाजन समस्तविपयमपि रागमुत्सृज्यात्यन्तवीत- रागो भूत्वा समुच्छलज्ज्वलद्दु खसौख्यकल्लोल कर्माग्नितप्तकलकलोदभारप्राग्भारभयकर भव- सागरमुत्तीर्य, शुद्धस्वरूपपरमामृतसमुद्रमध्यास्य सद्यो निर्वाति ॥ अल विस्तरेण । स्वस्ति साक्षान्मोक्षमार्गसारत्वेन शास्त्रतात्पर्यभूताय वीतरागत्वायेति। द्विविध किल तात्पर्यम्-सूत्रतात्पर्य शास्त्रतात्पर्य चेति । तत्र सूत्रतात्पर्य प्रतिसूत्रमेव प्रतिपादितम् । शास्त्र- तात्पर्य त्विद प्रतिपाद्यते। अस्य खलु पारमेश्वरस्य शास्त्रस्य, सकलपुरुषार्थसारभूतमोक्षतत्त्वप्रतिपत्ति- हेतो. पञ्चास्तिकायषड्द्रव्यस्वरूपप्रतिपादनेनोपदर्शितसमस्तवस्तुस्वभावस्य, नवपदार्थप्रपञ्चसूचना- विष्कृतबन्धमोक्षसबन्धिबन्धमोक्षायतनबन्धमोक्षविकल्पस्य, सम्यगावेदितनिश्चयव्यवहाररूपमोक्ष- मार्गस्य, साक्षान्मोक्षकारणभूतपरमवीतरागत्वविश्रान्तसमस्तहृदयस्य, परमार्थतो वीतरागत्वमेव तात्पर्यमिति । तदिद वीतरागत्व व्यवहारनिश्चयाविरोधेनैवानुगम्यमान भवति समीहितसिद्धये न पुनरन्यथा । व्यवहारनयेन भिन्नसाध्यसाधनभावमवलम्व्यानादिभेदवासितबुद्धय सुखेनैवावतरन्ति तीर्थं प्राथमिकाः । तथा हीद श्रद्धेयमिदमश्रद्धेयमय श्रद्धातेद श्रद्धानमिद ज्ञेयमिदमज्ञेयमय ज्ञातेद ज्ञानमिद चरणीयमिदमचरणीयमय चरितेद चरणमिति कर्तव्याकर्तव्यकर्तृ कर्मविभागावलोकनोल्ल- सितपेशलोत्साहा शनै शनर्मोहमल्लमुन्मूलयन्त , कदाचिदज्ञानान्मदप्रमादतन्त्रतया शिथिलितात्माधि- कारस्यात्मनो न्याय्यपथप्रवर्तनाय प्रयुक्तप्रचण्डदण्डनीतय , पुन पुन. दोषानुसारेण दत्तप्रायश्चित्ता सततोद्यता सन्तो ऽथ तस्यैवात्मनो भिन्नविषयश्रद्धानज्ञानचारित्ररधिरोप्यमाणसस्कारस्य भिन्न- साध्यसाधनभावस्य रजकशिलातलस्फाल्यमानविमलसलिलाप्लुतविहितोषपरिष्वङ्गमलिनवासस इव ।

·204 पञ्चास्तिकायसंग्रह मनाङ्मनाग्विशुद्धिमधिगम्य निश्चयनयस्य भिन्नसाध्यसाधनभावाभावाद्दर्शनज्ञानचारित्रसमाहितत्व- रूपे विश्रान्तसकलक्रियाकाण्डाडम्बरनिस्तरङ्गपरमचैतन्यशालिनि निर्भरानन्दमालिनि भगवत्यात्मनि विश्रान्तिमासूत्रयन्त क्रमेण समुपजातसमरसीभावा परमवीतरागभावमधिगम्य, साक्षान्मोक्षमनु- भवन्तीति ॥ अथ ये तु केवलव्यवहारावलम्बिनस्ते खलु भिन्नसाध्यसाधनभावावलोकनेनानवरत नितरा खिद्यमाना मुहुर्मुहुर्धर्मादिश्रद्धानरूपाध्यवसायानुस्यूतचेतस प्रभूतश्रुतसस्काराधिरोपितविचित्रविकल्प- जालकल्माषितचैतन्यवृत्तय , समस्तयतिवृत्तसमुदायरूपतप.प्रवृत्तिरूपकर्मकाण्डोड्डमराचलिता , कदा- चित्किचिद्रोचमाना , कदाचित् किचिद्विकल्पयन्त , कदाचित्किचिदाचरन्त , दर्शनाचरणाय कदा- चित्प्रशाम्यन्त , कदाचित्सविजमाना , कदाचिदनुकम्पमाना , कदाचिदास्तिक्यमुद्वहन्त , शङ्काकाड्- क्षाविचिकित्सामूढदृष्टिताना व्युत्थापननिरोधाय नित्यबद्धपरिकराः, उपवृ हणस्थितिकरणवात्सल्य- प्रभावना भावयमाना वारवारमभिवधितोत्साहा, ज्ञानाचरणाय स्वाध्यायकालमवलोकयन्तो, बहुधा विनय प्रपञ्चयन्त , प्रविहितदुर्धरोपधाना , सुष्ठु बहुमानमातन्वन्तो निह्नवापत्ति नितरा निवार- यन्तोऽर्थव्यञ्जनतदुभयशुद्धौ नितान्तसावधानाः, चारित्राचरणाय हिसानृतस्तेयाब्रह्मपरिग्रहसमस्त- विरतिरूपेषु पञ्चमहाव्रतेषु तन्निष्ठवृत्तय , सम्यग्योगनिग्रहलक्षणासु गुप्तिषु नितान्त गृहीतोद्योगा, ईर्याभाषेषणादाननिक्षेपोत्सर्गरूपासु समितिब्वत्यन्तनिवेशितप्रयत्ना, तपआचरणायानशनावमौदर्य- वृत्तिपरिसख्यानरसपरित्यागविविक्तशय्यासनकायक्लेशेष्वभीक्ष्णमुत्सहमाना , प्रायश्चित्तविनयवैया- वृत्त्यव्युत्सर्गस्वाध्यायध्यानपरिकराङ्क शितस्वान्ता , वीर्याचरणाय कर्मकाण्डे सर्वशक्त्या व्याप्रिय- माणा, कर्मचेतनाप्रधानत्वाद्रनिवारिताशुभकर्मप्रवृत्तयो ऽपि समुपात्तशुभकर्मप्रवृत्तय , सकल- क्रियाकाण्डाडम्बरोत्तीर्णदर्शनज्ञानचारित्रैक्यपरिणतिरूपा ज्ञानचेतना मनागप्यसभावयन्त, प्रभूतपुण्यभारमन्थरितचित्तवृत्तयः, सुरलोकादिक्लेशप्राप्तिपरपरया सुचिर ससारसागरे भ्रमन्तीति। उक्तच-"चरणकरणप्पहाणा ससमयपरमत्थमुक्कवावारा। चरणकरणस्स सार णिच्छयसुद्ध ण जाणति" । येऽत्र केवलनिश्चयावलम्बिन सकलक्रियाकर्मकाण्डाडम्बरविरक्तबुद्धयो ऽर्धमीलितविलोचन- पुटा किमपि स्वबुद्ध यावलोक्य यथासुखमासते, ते खल्ववधीरितभिन्नसाध्यसाधनभावा अभिन्न- साध्यसाधनभावमलभमाना अन्तराल एव प्रमादकादम्बरीमदभरालसचेतसो मत्ता इव, मूच्छिता इव, सुषुप्ता इव, प्रभूतघृतसितोपलपायसासादितसौहित्या इव, समुल्बणबलसजनितजाड्या इव, दारुणमनोभ्रशविहितमोहा इव, मुद्रितविशिष्टचैतन्या वनस्पतय इव, मौनीन्द्री कर्मचेतना पुण्यबन्ध- भयेनानवलम्बमाना अनासादितपरमनैष्कर्म्यरूपज्ञानचेतनाविश्रान्तयो व्यक्ताव्यक्तप्रमादतन्त्रा अरमागतकर्मफलचेतनाप्रधानप्रवृत्तयो वनस्पतय इव केवल पापमेव बघ्नन्ति । उक्त च-- "णिच्छयमालबता णिच्छयदो णिच्छय अयाणता। णासति चरणकरण बाहरिचरणालसा केई" ॥ .

·तत्त्वप्रदीपिका-समेत 205 ये तु पुनरपुनर्भवाय नित्यविहितोद्योगमहाभागा भगवन्तो निश्चयव्यवहारयोरन्यतरानवलम्बने- नात्यन्तमध्यस्थीभूता शुद्धचैतन्यरूपात्मतत्त्वविश्रान्तिविरचनोन्मुखा प्रमादोदयानुवृत्तिनिवतिका क्रियाकाण्डपरिणति माहात्म्यान्निवारयन्तो ऽत्यन्तमुदासीना यथाशक्त्यात्मानमात्मनात्मनि सचेतय- माना नित्योपयुक्ता निवसन्ति, ते खलु स्वतत्त्वविश्रान्त्यनुसारेण क्रमेण कर्माणि सन्यसन्तो ऽत्यन्त- निष्प्रमादा नितान्तनिष्कम्पमूर्तयो वनस्पतिभिरुपमीयमाना अपि दूरनिरस्तकर्मफलानुभूतय कर्मानु- भूतिनिरुत्सुका केवलज्ञानानुभूतिसमुपजाततात्त्विकानन्दनिर्भरतरास्तरसा ससारसमुद्रमुत्तीर्य शब्द- ब्रह्मफलस्य शाश्वतस्य भोक्तारो भवन्तीति ॥१७२॥ मग्गप्पभावणठें पवयणभत्तिप्पचोदिदेण मया। भणियं पवयणसारं पंचत्थियसगहं सुत्तं ॥१७३॥ मार्गप्रभावनार्थ प्रवचनभक्तिप्रचोदितेन मया। भणितं प्रवचनसार पञ्चास्तिकसग्रह सूत्रम् ॥१७३॥ कर्तुं प्रतिज्ञानियूंढिसूचिका समापनेयम् । मार्गो हि परमवैराग्यकरणप्रवणा पारमेश्वरी पर- माज्ञा, तस्या प्रभावन प्रख्यापनद्वारेण प्रकृष्टपरिणतिद्वारेण वा समुद्योतनम् , तदर्थमेव परमाग- मानुरागवेगप्रचलितमनसा सक्षेपत समस्तवस्तुतत्त्वसूचकत्वादतिविस्तृतस्यापि प्रवचनस्य सारभूत पञ्चास्तिकायसग्रहाभिधान भगवत्सर्वज्ञोपज्ञत्वात् सूत्रमिदमभिहित मयेति । अथैव शास्त्रकार प्रारब्धस्यान्तमुपगम्यात्यन्त कृतकृत्यो भूत्वा परमनैष्कर्म्यरूपे शुद्धस्वरूपे विश्रान्त इति श्रद्धी- यते ॥१७३॥ इति समयव्याख्याया नवपदार्थपुरस्सरमोक्षमार्गप्रपञ्चवर्णनो द्वितीय श्रुतस्कन्ध समाप्त ॥ स्वशक्तिसंसूचितवस्तुतत्त्व- याख्या कृतेय समयस्य शब्दः। स्वरूपगुप्तस्य न किंचिदस्ति कर्तव्यमेवामृतचन्द्रसूरे ॥ इति पञ्चास्तिकायसग्रहाभिधानस्य समयस्य व्याख्या समाप्ता। S

1No text on this page.

·पचास्तिकाय-गाथासूची गाथा गाथा उ ५६ ११६ ११ ४० ७ अगुरुगलघुगेहि सवा अगुरुलहुगा अणता अण्णाणादो णाणी अण्णोपण पविसता अत्ता कुणदि मभावं अभिवदिएण सिरसा भरसमस्वमगध अरहतसिद्धचेदियपवयणगण अरहतसिद्धचेदियपवयणगतो अरहतसिद्धसाहुसु अविभत्तमणण्णत्त ८२ ७० ए ७१ ८४ उदय जह मच्छाण ३१ / उदयेण उवसमेण य १६५ / उद्दसमसयमक्खि उप्पत्ती व विणासो उवओगो खलु दुविहो १०५ उवभोजमिदिएहिं उवसतखीणमोहो १२७ १६६ १७१ | एको चेव महप्पा १३६ । एदे कालागासा ४५ / एदे जीवणिकाया देह ११३ । एदे जीवणिकाया पच एयरसवण्णगध एवमभिगम्म जीव ६७ १२४ ६२ एव पवयणसार एवं भावमभाव ४१ एव सदो विणासो पत्थि १५७ एव सदो विणासो होइ ओ १०२ १२० ११२ अडेसु पवड्ढता आ १२३ एव कत्ता भोत्ता एव जिणपण्णत्ते आगासकालजीवा आगासकालपुग्गल आगासंअवगास आदेसमेत्तमुत्तो भाभिणिसुदोधिमण आमवदि जेण पुण्ण १०६*१ १०३ २१ ७८ ५४ इ १ इदसदवदियाण इदियकसायसण्णा मोगाढगाढणिचिदो १४१ । ओहिं तहेव ६४ ४१*३ ·208 पञ्चास्तिकायसग्रहः गाथा क कम्ममलविप्पमुक्को कम्मस्साभावेण य कम्म कम्म कुव्वदि कम्म पि सग कुवदि कम्म वेदयमाणो जीवो कम्माण फलमेक्को कम्मेण विणा उदय कालो त्तिय ववदेसो कालो परिणामभवो कुन्व सग सहाव केचित्तु अणावण्णा कोधो व जदा माणो १३ १३३ १४३ १४६ १४२ १६७ ३३ ६६ ८६ १४७ १२२ १ ८७ ख गाथा जम्हा उवरिखाण जम्हा कम्मरस फल २८ १५१ जस्स जदा खलु पुण्ण जस्स ण विज्जदि. जोग ६३ जस्स ण विज्जदि · सव्वदव्वेसु ६२ जस्स हिदयेणुमेत्त जह पउमरायरयण ३८ जह पुग्गलदव्वाण १५८ जह हवदि धम्मदव्व १०१ ज सुहमसुहमुदिण्णं १०० जाणदि पस्सदि सव्व जादो अलोगलोगो ३२ जादो सयं स चेदा १३८ जायदि जीवस्सेवं जीवसहावं णाणं ७५ / जीवा अणाडणिहणा ७४ | जीवाजीवा भावा ११६ | जीवा पुग्गलकाया अण्णण्णो जीवा पुग्गलकाया आया जीवा पुग्गलकाया धम्मा १२६ जीवा पुग्गलकाया"य लोग जीवा पुग्गलकाया सह १५६ | जीवा संसारत्या १३६ | जीवो त्ति हवदि चेदा जीवो सहावणियदो जूगागुभीमक्कुण ७२ जे खलु इंदियगेज्झा जेण विजाणदि सव्वं १४ जेसि अत्थि सहावो ४४ जेसि जीवसहावो २६ १३० १५४ ५३ १०८ खधसयलसमत्थ खधा य खधदेसा सीणे पुन्वणिबद्ध ६७ ग २२ ४ गदिमधिगदस्स देहो 80 ९८ चरिय चरदि मग चरिया पमादबहुला ७ १०६ २७ १५५ ११५ छक्कापक्कमजुत्तो ज १६३ जदि हदि गमणहेदू जदि हदि दव्यमण्ण ३५ ·गाथासूची 209 गाथा गाथा द 8 जो खलु ससारत्थो जोगणिमित्त गहण जो चरदि णादि पेच्छदि जो परदव्वम्मि सुह जो सव्वसगमुक्को जो संवरेण जुत्तो अप्पट्ट जो सवरेण जुत्तो णिज्जर १२८ १४८ दवियदि गच्छदि १६२ दव्व सल्लक्खणय १५६ दव्वेण विणा ण गुणा दसणणाणचरित्ताणि १४५ दसणणाणसमग्ग १५३ दसणणाणाणि तहा दसणमवि चक्खुजुदं ३६ | देवा चण्णिकाया १० १३ १६४ १५२ ५२ ४२ ११८ ण ध ग कुदोचि वि उप्पण्णो णत्थि चिर वा खिप्प ण य गच्छदि धम्मत्थी ण वियप्पदिणाणादो ण हि इंदियाणि जीवा ण हि सो समवायादो णाण णेयणिमित्त णाण घण च कुवदि गाणावरणादीया भावा णाणी णाण च सदा णिच्चोणाणवकासो णिच्छयणयेण भणिदो णेरइयतिरियमणुआ ५३ १६० ६६ १६८ धम्मत्यिकायमरस ४३ धम्मादीसदहण १२१ धम्माधम्मागासा ४६ ४१*५ / धरिदु चस्स ण सक्क ४७ प ४८ ८० २० | पज्जयविजुद दव पयडिट्ठिदिअणुभाग पाणेहिं चदुहिं जीवदि १६१ पुढवी जल च ५५ पुढवी व उदगमगणी १२ ७३ ३० ७६२१ त ब ६८ बादरसुहुमगदाण ७६ १६६ भ तम्हा कम्म कत्ता तम्हा णिव्वुदिकामो णिस्सगो नम्हा णिव्वुदिकामो राग तम्हा धम्माधम्मा ति त्यावरतणुजोगा तिसिद बुभुक्खिद ते चैव अस्थिकाया १७२ भावस्स पत्यि णासो १११ भावा जीवादीया १३७ / भावो कम्मणिमित्तो भावो जदि कम्मकदो १६ ६० ५६ w ·210 पञ्चास्तिकायमग्रह गाथा गाथा म २५ २ मग्गप्पभावणछ मणुसत्तणेण णट्ठो ५० मदिणाणं पुण ३ मिच्छत्ता अण्णाणं मुणिकण एतदट्ठ मुत्तो फासदि मुत्त मोहो रागो दोसो १०६ १०७ ३४ ३६ ७७ र समओ णिमिसो कट्ठा १७३ / समणमुहुग्गदमट्ठ १७ समवत्ती समवाओ ४११ समवाओ पचण्हं ४१*६ सम्मत्तणाणजुत्तं १०४ | सम्मत्तं सद्दहण १३४ सव्वत्थ अत्थि जीवो १३१ सव्वे खलु कम्मफल सव्वेसि खघाण सव्वेसि जीवाणं १३५ सस्सदमध उच्छेद सठाणा संधादा ५१ / संवुक्कमादुवाहा २४ | सवरजोगेहि जुदो ४६ सिय अत्थि णत्थि उहय ८६ सुदणाण पुण ४१*४ | सुरणरणारयतिरिया सुहदुक्खजाणणा वा सुहपरिणामो पुण्ण रागो जस्स पसत्थो ३७ व १२६ - ११४ १४४ वण्णरसगधफासा ववगदपणवण्णरसो ववदेसा संठाणा विज्जदि जेसि गमण विउलमदी पुण ४१*२ ११७ १२५ १३२ स १४० | सो चेव जादि मरण सण्णाओ य तिलेस्सा सत्ता सव्वपयत्था सद्दो खधप्पभवो सपयत्थ तित्थयर सम्भावसभावाण ह हेदुमभावणियमा हेदू चदुल्वियाको १५० १४६ २३ ***

·No text on this page.