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·Jagmandarlal Jaini Memorial Series, Vol V.
THE SACRED BOOKS OF THE JAINAS
Vol. IX.
NIYA MSARA
(The Perfect Law)
BY
SHRI KUNDA KUNDA ACHARYA
The original text in Praknt, with its Samshrit renderings,
translation, exhaustive commentaries, and
an introduction, in English,
BY
UGGAR SAIN, MA, LLB,
ADVOCATE, ROUTAK,
ASSISTED BY
JAINA DHARMA BHUSHAN BRARMACHARI SITAL PRASADA JI
Author of Grahastha Dharma Anubharananda Alma Dharma Tattva Dfala,
Svatamarananda Talita Bharana Nishchaya dharma Pratishthasara
Samgraha Pracheena Jain Snarak Bengal United Prorinces,
Dombay, Central Prozraces Central India, Najputona
Madrar Alysore, Suthagar Bhajnaralı,
Jarna Dharma Irakash
PuolusLD TY
PANDIT AJIT PRASADA, MA, LL B
9
AI
THE CENTPAL JAINA PUBLISHING HOUSE
AJITABIRAM, LUCKAOW, (INDIA)
81

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·PUBLISHERS NOTE Language fails me when I think of asking the indulgence of the expectant readers, and the learned translator and commentator of this worh, to pardon the unpardonable delay in bringing out this book Unusual delays are always ascribable to unusual causes I am not a publisher either by choice, or by profession The responsibility has been forced upon me bs circumstances, and nobody Tcalises more severely and sorely than I do hos very unfitted I am for the discharge of the duties expected of a publisher My explanation, good, bid, or indifferent, is that in March 1920 I accepted a Judgeship in the High Court at Bikaner, Rajputana, and it was only during the intervals of leisure that I could attend to the resision and proof passing of Nsyomsåra I resigned the post on the goth September 1930, returned to Lucknow in October, and in November Dr Sir Moti Sagar, Kt, LLD, who had been my intrmate friend since carly boyhood, suddenly died at Lahore, and having been invited to take up the legal work pending In his office I felt coinpelled to accept the task. The ex tremely complicated and highly responsible nature of the work left me little time for anything else The holidays in this month have enabled me to return to Ajitashram and to pen this note For such mistahes, naccuracies and omissions, also, as may have escaped detection I have to crave the indulgence of the generous readers, and the author I cannot conclude this note without placing on record my gratitude to Jaina Dharma Bhushan Brahmachart Sitat Prasada Ji, who has helped me constantly with advice, sug. gestions, and general assistance, in all details, great or smali. relating to the publication of this, the oth volume of the Sacred Books of the Jainas AJITASTIRADI, LUCKNOW, AJIT PRASADA, The 31st May 1931 Advocate, Luchno o

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·CONTENTS
Chapter.
Page
Publisher's note
Introduction
1-9
I Soul Jiva
1-12
II Non Soul, Ajiva
12--20
III Pure Thought Activity, Shuddha Bh is a 20-31
IV Practical Right Conduct, Vyavahara Charitra 31-40
V Repentence, Pratikramana
40-46
VI Renunciation, Pratyakhyana
46-50
VII Confession, Álochani
50-52
VIII Expiation, Práyaschitta
5356
1X Supreme Equanimity, Parama Samidhi 56-60
X Supreme Devotion, Parama Bhaktı
60-02
XI Real Independence, Nishchaya Ávashyaka . 62-08
XII Pure Conciousness, Shuddha Upıyoga 08-78

·ERRATA Page 8 Line 28 Read Worldly for wordly (In Introduction). 12 मही for महा 9 57 25 Affect for effect 28 Discontented for discontent 97 77 27 >> 32 Nucleus for nucles 97 29 10 3 'Free between conviction and from 1) 03 27 “ This" for ", Such" 3 72 10 * This" for " it is." > > 76 >> 19 Omit 'a' between "of" and "self-med. tation" ·INTRODUCTION Niyamsıra is one of the most renowned Adhyatmic works of Shri hund hunda Acharya Ile was the preceptor of Shrs Uma Swami, the renowned author of Shri Talwartha Dhigama Sutra The Sanskrit commentary of Niyamsira was written by Shri Padma Prabba Maldhari Deva, who appears to have lived about 1000 AD II was preceded by Shri Amrit Chandra Acharya, who wrote Sanskrit commentaries on l'ancbastihaya Pravachapsara and Samayasarn the great monumental works on Jaina metaphysics by Shri hund hunda Acharya Palma Prabha las frequently quoted and referred sonic of tho verses of Amrit Chandr in bis commentary on Niyamsara lo 1918 a lucid Commentary with learnal explanatory notes was written in Ilands by Jaina Dhamma Bhushan Brahmachari Sital Prassdaji No other Commcntary in Hindi is available In 1928, she said Brahmacharijt at the request of the local Jaunas passed the rainy season at Rohtak and stayed there from the 30th June to the 12th November It was through his kind persun tion and encouragement, that the English translation of this work was underinken and finished by me The translation and commenta ries were written under direct and immediate supervision of Brahma chariji The treatiso is named Niyamsura, because it deals with the path of liberation, which is Right Belief, Right hnowledge and Right Conduct, the three ſowels of faith combined The word Niyama literally means, "rule of law," and Sifa means "the right Niyamsara thus significs the Night Rule, f, the true and indispens able law for the attainment of liberation Tho sole object and the whole gist of this treatise is to show that the all pare, all-conscious, alt blissful and self absorbed soul alonc is tha Siddha, a perfect soul 1f a soul is in bondage with harnic matter, i e, u it has any connection, whatsoever, with tho Non Soul, it is imperfection oder delusion It is imperfection or w ·delusion which is accountable for the continuance of transmigrations, and experiences of pain and pleasure In order to obtain liberation, perfection, eternal beautitude, a soul must get rid of all connection with the Non self When this connection with the Son self is com pletely severed, Siddha pada, Perfection, is attained Right Belief, Right knowledge, and Right Conduct have been dealt with, from two points of vow, the real and the practical The real is the only «ure and direct path while the practical 19 an auxiliary cause to the attainment of the real Real path of libera tion is absorption in the self Attachment and oversion, which include all passionnte thought activities, are the main cause of harmic bondage, while non attach ment, or pure thought activity leads to freedom from bondage 1 Practical Right Belief is a true and firm belief 10 Apta, the all accomplished, all knowing, source of all knowledge, in the Agama, the Scripture the written discourse, which first flowed from the omni scient, and in the Tattvas, the principles or categories The Apta must have three special characteristics - (a) Freedom from all defects such as hunger, fear, anger, delusion, (o) Omniscience and (c) non volitional propagation of truth Such are the Arhats, the adorable Lords, of whom the most prominent are the twenty four Tirthankaras Agama is the scripture composed by the highly learned and spırı tually advanced saints from discour es which foved from the Arhats These scriptures are faultless and free from the flaw of inconsis tency Tativas, the principles categories or substances are seven, (1) Jiva, soul, (2) Ajiya, non soul (3) Asrava, inflow, (4) Bandha bordago, (5) Samvara, the check of ipflor, (6) Nırjarthe shedding of previous ly bound up karmas, and (7) Moksha, liberation from all Karmic contact All that exists is included in one or other of the two principles, soul and non soul While a man is alive, it is the soul in his body *hich perceives and knows all objects, A body without soul 13 in capable of perceiving or knowing anything Material objects such & pen, table or chair can not feel or know anything They are conscious or inmoato substances A$ ·1 The soul It is the only conscious substance Looked at from the real point of view even & mundane soul is pure, peaceful, all kuowing and all blissful, it is potentially so From the practical point of vier such a soul experiences various kinds of pain and pleasure in different conditions of life II The Non soul It comprises the other five real and independent substances which, talen together with the soul, make up the sus (Dravyas) substances (1) (Pudgala) "matter" is the most prominent and plnys a very important part in the amphitheatre of the universe The special attrabutes of matter substance (pudgala) are touch, taste, smell, and colour It exists either in the form of atoms or of molecules Only gross molecules are cognizable by the senses fine, electric and karmic molecules which compose the electric and the karmic bodies of all mundane souls are not cognizable by the senses (2) Dharma Dravya "Medium of motion " 19 a single imma tcrial substance pervading throughout the whole of the universe It is essentially an auxiliary cause of motion for soul and matter (8) Adharma Dravya • Meclium of rest" is also a single im material substance, pervading th-oughout the whole universo It 19 also an essentially auxiliary cause of rest for soul and mattor () 4' 11h: Drirys "Spice" 13 a single infinite immaterial substance Its function is to give place to all substances (5) Lila Dravya . Time 19 an immaterial substance an auxiliary cause of bringing About modifications in all substances III & IV "Inflor" (astava) and “Bondage (Bandha) " Every mundang soul has a harmic body, formed of karmic mole cules The universe is full of kartcic molecules Indow of these molecules towards the soul, caused by its own vibratory activities, through mind, speech, and body, is called usra ya When these molecules are so attracted towards the soul, they are assimilated in the existing karmic body The causes of assimilation or bondage are the soul's vibratory activities and passions This process is known as bandha (bondage) The processes of Infow and Bondage of harmic matter go on simultaneously The main auxiliary causes of both of them are - (a) Wrong belief (Vithyatra) 1t 15 ·(c) Passions (Kashaya) (d) Soul's vibratory activities (Yoga) V Samvara “Checking of Inflor" and " Bondage of Kar mic" molecules, is called Sumvara (Stoppige) The main auxiliary causes of stopping the inflow and bondage of karmic molecules are -- (r) Right belief (6) Observance of rows (c) Passionlessness (d) Restraint of soul's vibratory activities Nirjara “The shedding of harmas" already bound with a soul, at maturity, or prematurely, is called Nirjara The premature sbedding of hermas 18 caused by pure thought activates, brought about by the practice right kind of austerities The shedding on maturity 19 a natural and automatic process Moksha “Liberation's freedom from all karmic matter as a result of the non-existence of the cause of bondage and the shedding off of all karmas previously bound It is the state of a Siddha, the condition of perfection Continuous devotion to Apta, study of the scriptures, and medita tion of the seven principles, cause the subsidence of wrong belief (mathyatva) and of the four error feeding passions (anantăpubandhi kashiya) and as a consequence the real right belief which is an attribute of the soul shines forth in its true splendour At this stage the right believer is fully convinced of the true and pure nature of his own soul and this is Real Right belief RIGHT NOT LEDGE 1 Practical Right knowledge is the acquisition of the detailed knowledge of all the seven principles explained above, with the help of the Jaida scriptures This Right knowledge must be free from three main defects (a) doubt (Samashaya), (b) Perversity (Viparyaya) and (c) Indefinitencss (anadhyavasiya) It reveals the complete and precise nature of things II Real Right knowledge is to know the true and real nature of the soul as quite distinct from all other non soul substances Constant contemplation of, and unflinching devotion to, the subject matter of practical right knowledge is an auxiliary cause to the attainment of Rcrl Right knowledge ·RIGHT CONDUCT A right believer, who has fully realised the true and real nature of bis own soul, and 18 bent upon getting rid of the karmic altlı which is in bondage with bis soul, tries to follow Right Conduct His main object in doing so, us to be free from attachment and Aversion and from all impure thouglit activities and to attain the condition of equanimity Practical right conduct consists 1o observing the following file VOWS + (a) Ahimsa refraining from doing injury (0) Satya refraining from falschood (c) Asteza refraining from theft (d) Brahmacharya Chastity purity () Aparigraha Non attacliment This practical right conduct can be observed either partially or fully Laymen observe it partially, while those who obscrve it fully are saints Partial observance is merely a stepping stone to tho conduct of a saint, without following which it is not possible to advance spiri tually and to ultimately liberate the soul from karmic bondage A layman is required to follow the seven supplementary rows also as they aro helpful in the proper observance of the first five Out of these seven, the following three are called Gunavratas (multiplicativo vows) because they raise the value of the five vows multifold Dig Vrata, a life-long you to limit worldly activities to fixed points in all the 10 directions, North, South East West, North east, North west, South east, South west above and below Desha Vrata, a vow to limit wordly activity for a fival period "only Anartha Danda Vrata Taking a vow not to commit purposc. less sin It is of five kinds - (a) Apa Dhyana, thinking ill of others (6) Papodesha, Preaching evil of others (c) Pramada-charza loconsiderato conduct, such as uselessly breaking the boughs of trees (d) Ilimsa dan preparing or supplyiog instruments of attack (e) Dushruti, Reading or listening to improper literatura 90 ·The remaining four are the following Shiksha Vratas or discipli Dary pows, so called because they are preparatory to the discipline of an ascetic's life Sámáyka --Taking A To# to devote a fixed period every day, once, twice, or three times, at sunrise, sunset and noon to the contemplation of the self for spiritual advancement Proshadhoprasa Taking a row to fast on four days of the month, re, the two Ashtamis and the tro Chaturdushis Bhogopobhoga Pariman Taking a vow every day to limit one's enjoyment of consumeable and non consumeable things Atithi Samuibhaga Taking a vor to take one's food only after feeding ascetics or others, with a part on it The following eleven stages of spiritual progress have been laid down for a layman 1 Darshana Pratımı A layman who entertains right belief, and follows the five main vows to a limited extent as classed in this stage 2 Vrata Pratimi In this stage he observes the ave malo vows to a limited extent (aburratas), without transgression and follows the scven supplementary rows 3 SamSyika Pentimi In this stage he practises faultless con templation regularly three times, in the morning at midday and in the evening at least for about 48 minutes every time Proshadhopa Fisa Pratımı In this stage, he observes a fast faultlessly, on the sth and 14th duys of the fortnight 5 Sachitta Tyaga Pratimi In this stage he does not take apimate water and vegetable, etc Ratrı Bhuhta Tyaga Pratım! Ile does not take or give food or drink at night Brahmacharya Pratimi He gres up sexual intercourse cien with his wife, 8 Arambha Tyage Pratımı He gives up all profession and all means of earning money and all wordly occupations Parigrabs Tyaga Prelima He gives up all desire for objects of the world and abandons all property except a very few limited number of clothes and utepeuls ·1 10 Anupati Tyaga l'ratimi Ile would not cien offer adrico On any worldly matter 11 Uddeshta Tråga Pralımı In this stage he would not ncccpt load which is prepared particularly for him Ile will only accept food which is respectfully offered by n house holder at the ime when he goes out for food Ore following the discipl.cc of this stage may be (a) hohullaha, #holceps smanll sheet of cloth not suffciently long to rover bu trhole body and a small loin cloth (langoli), and dines in a dish, or (1) Alaka, wło wcirs only small Join-cloth (lungots) and doncs of his hand They both carry a bowl of water for cleaning the body and peacock feathers hrush for barmlessly remotong insects Every Jaina house holder i ordinarily required to perform the following aux daily duties Dere Puja Worship of the Arbats, the adorables Guru Bhakti Devotion to the gurus or preceptor raints 3 Svadhyaja Study of the scriptures 4 Srmysiga Control of the five senses and the mind In practising Samyama, it is necessary to renounce certain objects of enjoyments with the idea of sell coptrol 5 Tapa Austerities such as redlitsling upon the nature of soul every morning and evening, for a fixed time Dana or Chanty Giving of (a) food, () knowledge, (c) medicine or (1) protection As soon as an Ailaka is ahlo to subdue his passions, and regards bimsell as alore pastion and emotion, like an inlant he discards that small langots also, becomes a mirgrantha, a naked saint, without any possession, whatsoerer, escept tho bowl for carrying kaler, for clean ing, but not bathing the body and the peacock feathers brush for carefully removing foreets lle may Icer scriptures 83 well for daily study A saint while observing the fire great for fully and without any transmigration, has to obserte the folloring eight rules of Coadact also Fire Finilt of caution Smile ·(a) Irja Samiti Proper care in walking (1) Bhasha Samiti, proper cure in speaking (c) Lshna Samiti, proper care in eating (d) Adini Nikshepi Samiti, Proper cire in lifting and plac. ing the basl, etc (e) Utsarga Samiti, proper care while attending calls of nature 11 Three kinds of Restraint (Gupta) (a) of mind, (b) of word, (c) of body These eight rules of conduct taken together with the five vows make the thirteen rules of practical right conduct laid down for a saint in dealing with the six essential duties from the real point of View, the author has used the word Avashyaka in its etymological Avasha, means independent and Avashwaha karma means independent action Independent actiun signifies the idea that the soul of & saint in meditation, is not dependent upon any other thought activity except its own pure and real nature This is only possible in the condition of self absorption, when & saint is free from all foreign thought activities From the practical point of view, they may be briefly described as follows sense 1 Pratıkramana Repentence means the statement of the sing and transgressions committed by a saint, during the performance of his daily routine and making penance for them Pratyakayida Renur.ciation means resolving to avoid par. ticular thought activities and actions in future, which tend to disturb the performance of essential duties, 3 Stuti or Praising and 4 Vandana prostration to the worshipful saints They are both aspects of Devotion which are practised with the object of getting rid of impure thought activities ☆ Sumiyaka or Equanimity In practising Samdyika & saint resorts to some undesturbed solitude, and calmly and cheerfully with draws all bis thought activities, and meditates upon his own soul and its various attributes and modifications 6 hayotsarga Is the relinquishtaeat of attachment to the body and all other objects associated with it ·Nirvlor is the rusult brought alsout by the practice of sell alworpllos, which us the combination of Ilesl Right belic, lical Right know ledge and Real Right Concluch. In the condition of Mirrána the soul retalas its own pure anil rcal thoeght activilies only, and enjoys its own natural and sternal blus I cagnot conclude this introduction without first cxpressing my deep senuc of gratitude to the late Mr J L. Jaini, whose crudite and learned commentaries on Tattwärth Dhigama Sutra and Gom pulsira hare becs freely utilized nad referred to, as occasion demanded ROHITAK The horretter 1923 UGAR SAIN

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·Jagmander Lal Jain Memorial Series, Vol. V. THE SACRED BOOKS OF THE JAINAS Vol. Ix. नियमसार। NIYAMSARA (SOULJIVA) णमिऊण जिणं वीरं अणंतचरणाणदसणसहावं । वोच्छामि णियमसारं केवलिसुदकेरलीमणिदं ॥१॥ नत्वा जिन धीरं अनन्तयरज्ञानदर्शनस्वभावम् । यक्ष्यामि नियमसार फेयलिश्रुतफेपलिभाषितम् ॥१॥ । Bosing to Vora Jina, who, by nature is the possessor ol infinite and supreme knowledge and conation, I shall compose Migame-Sira, preached by Kevalis and the Shruti Kevalis Commentary In this gátha Shri Kunda Kunda Acharya who lived in tho first century of the Vikrama Era renders homage to the last of the twenty four Tirthankaras, Lord Mahavira, also called Vira, and enshrines IIim in his heart for the purification of his thoughts, so that he may bu able to fulfill his undertaking successfully Further the Achárya expresses it emphatically that whatever he will write will not be his own independent teaching, but will be fully based upon the authoritative pronouncement of Kevalls and Shruta. Kevalis ·2 THE SACRED BOOKS OF THE JAINAS Kevalis are those Omniscient Supreme souls, who still occupy a highly refined physical body, but are free from the four destruc tive Ghatiya Karmas, and whose " perfert" (Keval) knowledge is full, all pervasive, and independent of senses, and comprehends all at-once without effort, the whole manifested and unmanifested universe, with all its past and future modifications Shruta-Kevalis are those saints who have obtained perfect knowledge of all the Scriptures मग्गो मग्गफलंति य दुविहं जिणसासणे समक्खादं । मग्गो मोक्खउवायो तस्स फलं होइ णिव्वाणं ॥ २॥ मार्गों मार्गफलमिति द्विविधं जिनशासने समारयातम् । मार्गों मोक्षोपायः तस्य फल भवति निर्वाणम् ॥ २ ॥ 2 In the Jaina Scriptures the Path and the Fruit of the Path are described as the two parts The means of liberation constitute the Path, and liberation is the Fruit. Commentary The Path of Liberation is the combination of Right belief, Right knowledge and Right conduct, -the three jewels of Jainism Following this path & soul reaches its ultimate goal Nirvana Nirvana is the condition of the soul when it is free from all karmic dirt and regains its own pure inherent nature Then itsall blissful, all knowing, all powerful ever lasting haring accomplished all that was to be accomplished णियमेण य ज कज्ज तरिणयमंणाणदसणुचरितं । विवरीयपरिहरत्थं भणिद खलु सारामिदि वयण ॥३॥ नियमेन च यत्कार्य स नियमो ज्ञानदर्शनचारित्रम् । विपरीतपरिहारार्थ भणित स्खलु सारमिति धचनम् ॥ ३ ॥ 3 What is in reality worth doing (18) Nis ama, and that is belief, knowledge conduct In order to avoid deflection the word Sara has been particularly affixed to it. Commentary The combination of Right belief, Right knowledge and Right conduct is the moth

·NIYAMSARA
3
universal, Jaw_for_the purification of Soul and is called Niyama
The word Sára affixed to the word Niyama emphasises its perfec-
tion The name of the book Niyamasara is thus literally true
णियम मोम्सउवायो तस्स फल हवति परमणिव्वाण ।
एदेसि तिरह पि य पत्तेयपरूवणा होई॥४॥
नियमा मोक्षोपायस्तस्य फल भयति परमनिर्याणम् ।
एतेपां त्रयाणामपि च प्रत्येकमरूपणा भवति ।। ४ ॥
4 Niyama (13) the way to liberation, its fruit is suprenie
Nirvana Cach of these three, is aguin described
अत्तागमतचाण सहहणादो हवेइ सम्मत्त ।
ववगयअसेसदोसो सयलगुणप्पा हवे अत्तो ॥ ५॥
याप्तागमतत्त्वाना श्रद्धानाइयति सम्यस्त्वम् ।
व्यपगताशेपदोपः सकलगुणात्मा भवेदाप्तः ॥ ५ ॥
5 Belief in the Perfect Souls, the Scriptures and the
Principles is Right Belief
He si ho is free from all defects and is possessed of all
(pure) attributes is the supreme source
Commentary
In order to find out truth, one must have recourse to truc
scriptures True scriptures are only those which are based upon
the preachings of a Supreme being who is frce from all passion
and 19 Omniscient All other Scriptures must necessarily be incom
plete, and misleading Truth can only be known to and published
by, one who knows all that exists, with all possible modifications,
past and future at one and the same time One who has likes and
dislikes, one who can curse or bless, one who can reward or punish,
has limitations, Is hence imperfect and cannot be Omniscient, the
source of knowledge
छुहतएहभीरुरोसो रागो मोहो चिंता जरा रुजामिच्चू ।
स्वेदं सेद मदो रइ विरिहयणिद्दा जणुव्वेगो॥६॥
क्षुधा तृष्णा मयं रोपो रागो मोरश्चिन्ता जरा मजा मृत्यु।
स्वेदः पदो मढो रतिः विस्मयनिद्रे जन्मोद्वेगी ॥६॥

·THE SACRED BOOKS OF THE JAINAS 8 (The defects are) hunger, thirst, fear, anger, attachment, delusion, anxiety, old age, disease, death, perspiration, fatigue, pride, indulgence, surprise, sleep, birth, and restlessness हिस्सेसदोसरहिओ केवलणाणाइपरमविभवजुदो। सो परमप्पा उच्चइ तबिवरीलोण परमप्पा ॥७॥ निम्शेपदोपरहितः केवलज्ञानादिपरमविभवयुतः । स परमात्मोच्यते तद्विपरीतो न परमात्मा ॥७॥ One free from all defects and possessed of sublime grandeur such as Omniscience is called Parmátmá (the Highest Soul) or the Perfect One One who is not such, (is) not Parmatma तस्स मुहग्गदवयणं पुव्वावरदोसविरहियं सुद्धं । आगममिदि परिकहियं तेण दु कहियाहवंति तच्चत्था ॥८॥ तस्य मुखोद्गतवचनं पूर्वापरदोपविरहित शुद्धम् । भागममिति परिकथित तेन तु कथिमा भवन्ति तत्त्वार्थाः॥८ 8 Words proceeding from his mouth, pure and free from the flaw of inconsistency are called Agama (scripture ) In that Ágama the principles (Tattvártha) are enunciated जीवा पोग्गलकाया धम्माधम्मा य काल आयासं । तच्चत्त्था इदि भणिदाणायागुणपज्जएहिं संजुत्ता ॥६॥ जीवाः पुद्गलकायाः धर्माधर्मों च फाल श्राकाशं । तत्वार्था इति भणिताः नानागुणपर्यायः सयुक्ताः ॥ ६ ॥ 9 Soul, Matter, medium of motion, medium of rest, space (substances) having dimensions, and Time, together with their various attributes and modifications are said to be the principles (Tattvārtha) Commentary Out of the above six realities or substances called Tattvartha, the first five occupy more than one unit of space Time has no ·NIYAMSARA 5 dimension Its innumerable particles (Kalanu) are close-packed in universal space but coalesce with one another जीवो उपयोगमओ उवओगोणाणदसणो होई। णाणुवओगो दुविहो सहावणाणं विभावणाणं त्ति ॥१०॥ जीव उपयोगमयः उपयोगी ज्ञानदर्शनं भवति । ज्ञानोपयोगो द्विविधः स्वभावज्ञान विभावज्ञानमिति ॥१०॥ 10 Soul is characterised by Upayoga Upayoga 15 towards Darsana or Jnina Jnána Upayoga is of two kinds, Swabhita Joana or Vibhava Jnanı Commentary In Panchástíkáya Sanaya Sára Volume ni of the Sacred Books of the Jainas Series Page 15, Professor Chakravartı says that the term Upayoga is used to denote Darsana and Jnana Darsana is per ception, and Jnana is knowledge In Dravya Samgraha Volume I of the SBJ page 9, Mr Sarat Chandra Ghoshal says that Upayoga is of two kinds being connected with Jnana, and Darsana Upayoga is the resultant of conscious ness Roughly, Upayoga may be said to be a sort of inclination which arises from consciousness This inclination is either towards Darsana or towards Jnána Mr J L Jain in his Gommatsara Jiya handa, Volume V of SB Jon page 326 translated Upayoga as conscious attentiveness or attention The difference between Darsana and Jnána consists in this that in the former the details are not perceived, while in the latter the details are also known Mr Herbert Warren in his "Jainism" on page 29 says - "Before we know a thing in a detailed way there is the stage where we simply see, hear, or otherwise become conscious of it in a general way, without going into its ins and outs We simply know it as belonging to a class This is the first stage of knowledge it may be called detail less knowledge or indefinite cognition (Darsana) If this stage is not experienced there can be no knowledge of the thing" Mr J L. Tainu in his Gommatsara Jiya Kanda Volume V SBJ on page 215 translates Darsana as conation

·G
THE SACRED BOOKS OF THE JAINAS
In Webster's New International Dictionary it 13 said that con-
ation is present wherever consciousness tends of itself to pass from
one condition to another
Perception is that act or process of the mind which makes h nown
an external object, or the faculty by which one has knowledge
through the medium or instrumentality of bodily organs
Conception is defined in Beeton's Dictionary, as the simple
appreliension or perception that we have of any object without pro-
ceeding to affirm or deny anything regarding it In this sense the
word conception would express very nearly the idea conveyed by
the word Darsana as used in Jain Philosophy In general languago
however the word conception as defined in Webster's Dictionary
Bignifies that mental act or coinbination of acts by which an dua
or notion is formed of an absent object of perception or of a
sensation formerly felt When we see an object with cyes open, we
have a perception of it, when the same object 18 presented to the
mind, with the eyes shut, in idea only, or in memory, we have a
conception of it
Cognition is defined as knowledge or certain hnowledge as from
personal view or experience
Of the words cognition, conation perception and con eption con-
ception would best convey the sense of the word Darsana but it
would be liable to mis interpretation Hence conation is the best
word we can choose to express the idea Darsana is that undiffer
entiated, detail less indefinite hazy first stage of knowledge,
which always precedes Jnána which is detailed, definite certain
knowledge of an object
Swabháva Jnana may be translated as natural knowledge, and
Vibháva Jnana as non natural knowledge
The two are further defined in the next Gaths
केवलमिंदियरहियं असहाय तं सहावणाणं त्ति |
सराणाणिदरवियप्पे विहावणाण हवे दुविह॥ ११ ॥
सण्णाणं चउभेयं मदिसुदओही तहेव मणपजं ।
अण्णाण तिवियप्पं मदियाई भेददो चेव ॥ १२ ॥ जुम्म ।
फेवलमिन्द्रियरहितमसहाय तत्स्वभावज्ञानमिति ।
संज्ञानेतरपिकल्पे विभावज्ञान भवेदूद्विविधम् ॥ ११ ॥

·NIYAMSARA 7 सज्ञानं चतुर्भेदं मतिश्रुतायधयस्तथैव मनापर्ययम् । थज्ञान त्रिपिकल्पं मत्पादेर्मेदतश्चैव ।। १२ ।। युग्म । 11-12 Natural knowledge (18) perfect, unassisted by sense and independent Non natural knowledge is of tạo linds Right knowledge of four kinds bensitie hnowledge (Nfatı Jnina) Scripture knowledge (Shruta Jnann) Visual knowledge (Avadhi Jnin) and Mental Knofledge (Mana paryaya Jnánı), and Wrong knowledge of three kinds, beginning with sensi tive knowledge तह सणउवोगो ससहावेदरवियप्पदो दुविहो। केवलमिदियरहियं असहाय त सहावमिदि भणिद ॥१३॥ नधा दर्शनोपयोगः स्वस्वभावतरपिकल्पतो द्विविधः। फेचलमिन्द्रिपररितमसहाय तत् स्वभारति भणितः ॥१३॥ 13 And conution attentiveness (15) of two kinds (e) natural (Stabhuva Darshana), and the opposite of its kind, non natural (Vibhasa Darshana) Thnt, which is perfect, unassisted by senses and independent, is called Natural Commenlsry Knowledge is the innate attribute of Soul It is pure and perfect "Büt, on account of the operation on mundune soul of knowledge obscuring Karma in varying degrees it is evolved to a greater or less extent When knowledge obscuring Karma is altogether destroyed the pure and perfect knowledge shines forth This knowledge is the natural know ledge called Svabháva Jnána As long as a soul is in its mundane condition and is not altogether free from knowledge-obscuring harma, its knowledge is impure and imperfect and so it is called Vibháva Jnana, non natural knowledge This Vibháva Jnana is of two kinds Right knowledge and trong knowledge haowledge combined with Right beliet is called Right knowledge knowledge combined with wrong belief is termed wrong knowledge Again Right knowledge has been sub divided into four kinds (a) Sensitive knowledge Knowledge of the self and non self by means of the senses and the mind ·8 THE SACRED BOOKS OF THE JAINAS (b) Scriptural-knowledge Knowledge derived from the reading or hearing of Scriptures, or through an object known by Sensitive knowledge (c) Visual knowledge Direct knowledge of matter, in varying degrees, having reference to the subject matter (Dravya), space (Kshetra), time (Kála), and quality (Bháva) (d) Mental knowledge Direct knowledge of another's mental activity about matter Knowledge, thus, is divided into eight kinds 1 Perfect or Natural knowledge 2 Right Sensitive knowledge 3 Wrong Sensitive knowledge 4 Right Scriptural knowledge 5 Wrong Scriptural knowledge 6 Right Visual knowledge 7 Wrong Visual knowledge & Mental knowledge चक्खु अचक्खू ओही तिरिणवि भणिदं विभावदिच्छिति । पजाओ दुवियप्पो सपरावेक्खो य णिरवेक्खो ॥ १४ ॥ चक्षुरचक्षुरवधयस्तिम्रोऽपि भणिता विभावदृष्टिरिति । पर्यायो द्विविकल्पः स्वपरापेक्षश्च निरपेक्षः ॥ १४ ॥ 14 Non natural conation is said to be of three kinds Ocular (Chrkshu Darshana) Non ocular (Achakshu Darshana) and visual (Avadhi- Darshana) Modification (1) of two kinds, irrelative (natural, Svabhava Parzáya) and relative to itself and others (se, Nonnatural, Vibhiva purgiya) Commentary. In Ocular conation (Chakshu Darshana ) the object is visible undefinedly In Non-ocular conation (Acha kshu Darshana) the object is undefinedly tangible to the other four senses and to the (quası sense) mind In Visual conation (Avadhi Darshana,) there is direct tangibility of material substances just precediog their knowledge, without the assistance of the senses and mind ·NIYAMSARA 9 णरणारयतिरियसुरा पज्जाया ते विभावमिदि भणिदा। कम्मोपाधिविवजियपजाया ते सहावमिदि भणिदा॥१५॥ भरनारकतिर्यक्सुराः पर्यापास्ते विभावा इति भणिताः। कर्मोपाधिविधर्जितपर्यायास्ते स्वभावा इति भणिताः॥१५॥ 16 Human, Hellish, Sub human and Celestial conditions are said to be Non natural conditions Conditions free from miseries arising from the effect of Karmas are termed Natural माणुस्सा दुबियप्पा कम्ममहीभोगभूमिसंजादा । सत्तविहा णेरइया णादव्या पुढविभेएण ॥१६॥ चउदहभेदा भणिदा तेरिच्छा सुरगणा चउन्भेदा। एदेसि वित्थारं लोयविभागेसु णादव्वम् ॥ १७॥ जुम्म । मानुपा द्विविकल्पाः र्फममा भोगभूमिसमाता । सप्तविधा नारका ज्ञातव्या पृथ्वीभेदेन । ०६॥ चतुर्दशभेदा भणितास्तिर्यग्नः सुरगणारचतुर्भेदाः । एतेषां विस्तारो लोकविभागेषु ज्ञातव्यः ॥ १७ ॥ युग्मं । 18.17 Human souls are of two kinds, born in Work. region or in Enjoyment region Hellish souls should be known to be of seven kinds, because of the regions Sub human souls are said to be of fourteen kinds Celes tial souls (are) of four kinds Their detailed account should be known from (the scripture) Loka Vibhága Commentary In the latter hall of the 14th and the three gathas following it, have been described the various modifications of the substance, soul Of these modifications the natural one is the modification in the pure and liberated condition of the soul Non natural modifications are impure conditions which arise through the activity of the harmic matter With reference to the conditions of existence, the Non natural modifications are divided into four kinds Human, Hellish. Sub human and Celestial ·사 10 THE SACRED BOOKS OF THE JAINAS Human souls are of two kinds (a) Born in Work-Region These souls have to work and to earn their livelihood by following different vocations, such as military, literary, agricultural and commercial (6) Born in Enjoyment-Region These souls live in a condi tion of life where there is all enjoyment, without any work, business or effort Hellish Souls These souls have to stay in one or other of the seven nether regions according to the effect of their evil Karmas They always have a very bad thought paint, sense perception and transformation There is no enjoyment or pleasure at all (Vide Tatwarthadhigama Sutra the Sacred Books of the Jainas Volume II Chapter III Sutras 1 to 6) Sub human Souls Exceptiog the Human the Hellish and the Celestial souls, all others from the one sensed to the five senged living beings, are called sub human souls or Tiryancha They are called Tiryancha from the word Tiryak, crooked, because they adopt crooked thought activities They are in a very low position as regards their body, enjoyment, etc , havelittle knowledge, and have multifarious grave demerits The fourteen kindg of Sub human Souls referred to in Gatha 17 are as follows - (1) Fine One sensed (2) Gross One-sensed Each of these seven may be (3) Two sensed (1) Developable or (4) Three sensed (2). Non developable (6) Four sensed and they are thus divided (6) Irrational five sensed into 14 groups (7) Rational five sensed (Vide Gommatsára Jiva Kanda by Mr J L Jarní Chapter II Gatha 72) Celestial Souls or Devas They are called Deva, from the root Div to shine, because they always amuse themselves with their heavenly acquisitions and have a shining heavenly constitution, which is technically called Vaikriyka Sharira or Fluid body These celestial bodies can assume any form they like Their body has no flesh, blood, or bone, there are no filthy excretions from it, and it is lustrous These beings form four groups (a) Residential (Bhewan V&si) (6) Peripatetic (Vyantara) (c) Stellar (Jyotishka) (d) Heavenly (Vaimánika) (Vide Tatwartha-dhigama Sutra by Mr JL Jaini Chapter IV) ·From the substance torton (all) hiroen the practical point of rienx3:..:.tztta any matemal Karmawblet.ruttic.gita operation and disturbs the thys BTT is that the soul experiencesp3.5MERL+ 0ranty. experiences its own impuretiti tiredictical point of view only itishHARMAcaternal दव्यथिएण जीवा वहिरिन नावाजाया । पजयणयेण जीवा मजुत्ता हातगाद ि॥ १६ ॥ द्रव्याधिफ्रेन जीया व्यतिशिलगाया। पर्यायनन जाया मना मनिहास्याम || ६ free from the modifications Rettegol Lefort MITECER कत्ता भोत्ता आदा पोगरदिवस कम्मनभावणादा क्त्वा मोना दुन्दिर कर्ता भोका आत्मा पुटढानदार भान फर्मजभानारमा क्नो प्रारमि 18 From the picturalciater marr: causes (the bondage ol) marriExampare results), but from the upper 31 som en meerdere creates (and) experiences thresistar TAREE the (effect of) Karmas Cemonstart When we think of soul 2 on the opening from the material karms ruteltertreme View. it causes and experiencetrenar blissfulness, peace, etc When the other is in bondage with Karma remony of view, it causes and experiment PL IT: My first to create an anger, pride greed past, t'em, ki so vities arise in soul, through the RSS ha por Hrenot the soul's own purewitterrar Times Impure thought activity wantsrx xzre: matter is itselt attractel treatmirrange the soul does not really carrterta Karmas ॥ 19 chhe ut ar ·THE SACRED BOOLS OF THE JAINAS modification point of view souls are possessed of both (the Natural and Non natural modifications) Commentary. Substantial or Dravyárthik point of view is that which relates to the real substance only as it is, and does not take its various modifications into consideration It is only from this point of view that the soul is said to be free from modifications The point of view of modification relates only to the modifications of a substance and does not touch the main substance at all From this point of view the soul is described as possessed of various modifications CHAPTER II NON SOUL ( AJIVA ) अणुखंधवियप्पेण दु पोग्गलदव्वं हवेइ दुवियप्पं । खंधा हु छप्पयारा परमाणू चेव दुवियप्पो ॥२०॥ अणुस्कन्धपिकल्पेन तु पुद्गलद्रव्यं भवति हिविकल्पम् । स्कन्धाः खलु पट्प्रकाराः परमाणुश्चैव द्विविकल्प. ॥ २० ॥ 20 The substance matter is of two kinds, in the form of an atom (Parmánu) and in the form of molecules (Skandha) And the molecules are of six kinds and atom (1s) of two kinds अइथूलथूल थूलं थूलसुहुमं च सुहुमथूलं च । सुहुमं अइसुहुमं इदि धरादियं होदि छन्भेयं ॥२१॥ भूपव्वदमादीया भणिदा अइथूलथूलामदि खंधा। थूला इदि विएणेया सप्पीजलतेलमादीया ॥ २२ ॥ छायातवमादीया थूलेदरखंधमिदि वियाणाहि । सुहुमथूलेदि भणिया खंधा चउरक्सविसया य ॥ २३ ॥ सुहुमा हवंति खंधा पावोग्गा कम्भवग्गणस्स पुणो। तविवरीया खंधा अइसुहुमा इदि परवेंदि ॥२४॥ चउक।

·NIYAMSARA.
18
अतिस्थूलस्थूला स्थूलाः स्यूलसूक्ष्माश्च सूक्ष्मस्थूलाश्च ।
सूक्ष्मा, अतिसूक्ष्मा इति धरादयो भवन्ति पभेदाः॥२१॥
भूपर्वताद्या भविता प्रतिस्थूलस्पूला इति स्कंधाः ।
स्थूला इति विज्ञेयाः सर्पिलतैलायाः ॥२२॥
छायातपाद्याः स्थूलेतरस्कन्धा इति विजानीहि ।
सूक्ष्मस्थूला इति भणिताः स्कन्धाश्चतुरक्षाविषयाश्च ॥ २३ ॥
सूक्ष्मा भवन्ति स्कन्धमायोग्याः कर्मवर्गणस्य पुनः ।
तद्विपरीता स्कन्धा अतिसूक्ष्मा इतिप्ररूपयन्ति॥२४॥चतुष्को
2124 Gross gross, gross, gross fine, fine gross, fine,
and fine-fine are the six binds, earth etc
Solids like earth, stone, consist of gross gross molecules
(Liquids) like ghee, water, oil are gross Shade, sunshine,
etc, consist of gross fine molecules
Objects of the four senses (of touch, taste, smell and
hearing) are of fine-gross molecules Karmic molecules, in
the condition of being bound up with soul are fine Those
which are unlike these are of fine fine molecules
धाउचउकस्स पुणो जं हेऊ कारणति त णेयो।
खंधाणां अवसाणो णादव्वो कज्जपरमाणू ॥ २५ ॥
धातुचतुष्कस्य पुनः यो हेतुः कारणमिति सजेयः।
स्कन्धानामवसानो ज्ञातव्यः कार्यपरमाणुः ॥२५॥
25 That which is the cause of the four root matters
(earth, water, fire and air) should be known as cause atom
(Kárana Parmánu) The smallest possible part of a molecule
should be known as effect atom (Kárya Parmánu)
अत्तादि अत्तमझ अत्ततं णेव इंदिए गेज्म ।
अविभागी जं दव्व परमाणू त विश्नाणाहि ॥ २६ ॥
आत्माद्यात्ममध्यमात्मान्तस्तन्नैवेन्द्रियैाह्यम् ।
अविभागि यदूद्रव्य परमाणु तद् विजानीहि ॥ २६ ॥

·12 THE SACRED BOOKS OF THE JAINAS modification point of view souls are possessed of both (the Natural and Non natural modifications) Commentary, Substantial or Dravyárthik point of view is that which relates to the real substance only as it is, and does not take its various modifications into consideration It is only from this point of view that the soul is said to be free from modifications The point of view of modification relates only to the modifications of a substance and does not touch the main substance at all From this point of view the soul is described as possessed of various modifications CHAPTER II NON SOUL ( AJIVA ) अणुखंधवियप्पेण दु पोग्गलदव्वं हवेइ दुवियप्पं । खंधा हु छप्पयारा परमाणू चेव दुवियप्पो ॥२०॥ अणुस्कन्धविकल्पेन तु पुद्गलद्रव्यं भवति दिविकल्पम् । स्कन्धाः खलु पदप्रकाराः परमाणुश्चैव द्विविकल्पः ॥२०॥ 20 The substance matter is of two kinds, in the form of an atom (Parmánu) and in the form of molecules (Skandha) And the molecules are of sux kinds and atom (1s) of two kinds अइथूलथूल थूलं थूलसुहुमं च सुहुमथूलं च । सुहुमं अइसुहुमं इदि धरादियं होदि छन्भेयं ॥ २१ ॥ भूपबदमादीया भणिदा अइथूलथूलामदि खंधा। थूला इदि विष्णेया सप्पीजलतेलमादीया ॥२२॥ छायातवमादीया थूलेदरखंधमिदि वियाणाहि । सुहुमथूलेदि भणिया खंधा चउरक्खविसया य ॥ २३ ॥ सुहुमा हवति खंधा पावोग्गा कम्भवग्गणस्स पुणो । तविवरीया खंधा अइसुहुमा इदि परूवेदि ॥२४॥ चउकं ।

·ITRATISAPA
13
-tapure
अतिन्यसत्यूठा स्यूला यून मूरमारच, सूक्ष्मस्पूमारण।
सूक्ष्मा अनिमूदमा, इति परादयो भवन्ति पार्भदा॥२१॥
भूपर्वताद्या मपिता प्रतिस्थूलस्थूला इति स्कंधा।
स्थूला इति विज्ञयाः सर्पिलतेलायाः || २२॥
छायातपाद्याः स्थूलेतरस्कन्धा इति विजानीहि ।
सूक्ष्मस्थूला इति भणिताः स्कन्धाश्चतुरदाविपचारम ||
सूक्ष्मा भवन्ति स्कन्धप्रायोग्याः कर्मवर्गणस्य पुनः ।
तद्विपरीताकन्या अतिसूक्ष्मा इतिप्ररूपयन्ति॥२४॥धनुष्का
2124 Gross gross, gross, gross fine, fine gross, fine,
and fine-fine are the six kınds, earth, etc.
Solids Iibe earth, stone, consist of gross gross molecules
(Liquids) like ghee, water, oil are gross Shade, sunshine,
etc, consist of gross fine molecules
Objects of the four senses (of touch, taste smell and
hearing) are of fine gross molecules Karmic molecules, in
the condition of being bound up with soul are fine
Thosc
which are unlike these are of fine fine molecules,
धाउचउकस्स पुणो ज हेऊ कारणंति त णेयो।
खधाणां अवसाणो णादव्यो कज्जपरमाणू ॥ २५ ॥
धातुचतुष्कस्य पुनः यो हेतुः कारणमिति स ज्ञेयः।
स्कन्धानामवसानो ज्ञातव्यः कार्यपरमाणुः ॥२५॥
25
That which is the cause of the four root matters
(earth, water, fire and air) should be hnown as cause atom.
(Kurana Parmánu) The smallest possible part of a molecule
should be known as effect atom (Kárya Parmánu)
अत्तादि अत्तमझ अत्ततं णेव इंदिए गेज्म।
अविभागी जं दव्वं परमाणू तं विप्राणाहि ॥ २६ ॥
श्रात्माद्यात्ममध्यमात्मान्तस्तन्नैवेन्द्रियाद्यम् ।
अविभागि यद्रव्यं परमाणु तद् विजानीहि ॥ २६ ॥

·No text on this page.

·NIYAMSARA 15 or bad 27 That which possesses one taste, color, and smell, and tsso touches is of natural attributes Those Langible to all (senses) are in Jain Phulosophy said to be of non natural attnbutes Commentary There are 5 tastes-pungent bitter astringent, sweet sour Colours are five-white yellow, green, red and black Smell is good Touches are eight-hard, soft heavy, light cold, warm smooth rough अण्णणिरावेस्सो जो परिणामो सो सहावपजावो। खघसरुवेण पुणो परिणामो सो विहावपजायो॥२८॥ अन्यनिरपेक्षो यः परिणामः स स्वभावपर्यायः। स्कंधस्वरूपेण पुनः परिणामः स विभावपर्यायः ॥ २८॥ 28 The modification wluch is independent of other objects is the natural modification (Svabhara Pary ása), and modificat on in the inolecular form is the non natural modic. cation, (Vibhare Pary nya) पोग्गलदव्वं उच्चइ परमाणू णिच्छएण इदरेण । पोग्गलदब्बोति पुणो ववदेसो होदि खधस्स ॥ २६ ॥ पुद्गलद्रव्यमुच्यते परमाणुनिश्चयेन इतरेण । पुगलद्रव्यमिति पुनः व्यपदेशो भवति स्कन्धस्य ॥ २६ ॥ 29 From the real point of view an atom is said to be "Matter substance , but from the other (re, practical point of view) the term "Matter substance" has been applied to a molecule Commentary In reality an indivisible and the smallest possible particle of matter, 1 e an atom is the real " matter substance " Its attributes are the natural attributes of matter. Such an atom must have five attributes - (1) any one of the five colours, (2) any one of the two smells (3) any one of the five tastes,

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THE SACRED BOOKS OF THE JAINAS
(4) any one of the two touches, 2.e, roughness and smooth-
ness,
(5) any one of the two touches, 1 e coldness and heat
As the modification of an atom is independent of all other
objects it is called natural modification
When two or more atoms combine together a molecule is formed
A molecule is said to be substance " Matter" from the practical
point of view Attributes and modifications of molecoles so formed
are known as non natural attrbates and modifications Atoms are
never apprehensible by the senses, while molecules may be tangible
to the senses
गमणणिमित्तं धम्ममधम्म ठिदि जीवपुग्गलाणं च ।
अवगहणं आयासं जीवादीसव्वदव्वाणं ॥३०॥
गमननिमित्तो धर्मोऽधर्मः स्थितेः जीवपुद्गलानां च ।
अवगाहनस्पाकाशं जीयादिसर्वद्रव्याणाम् ॥ ३० ॥
30 The auxiliary causes of motion and rest to soul and
matter (are called) the medium of motion, and medium of
rest (respectively) (That which is the auxiliary cause of)
guing space to all the substances, soul, etc , (is) space
समयावलिभेदेण दु दुवियप्पं अहव होइ तिवियप्प ।
तीदो सखजावलिहदसंठाणप्पमाणं तु ॥३१॥
समयावलिभेदेन तु द्विविकल्पोऽधवा भवति त्रिविकल्पः।
अतीतोऽसंख्यातावलिहतसंस्थान प्रमाणं तु ॥ ३१ ॥
31 Practical time is either of two kinds, instant and
wink (ávali), or of three kinds (past, present and future)
Past (ume is) equal to the number (of the liberated souls)
who have destroyed their bodily forms, multiplied by numer-
able winks
जीवादु पुग्गलादोऽणतगुणा चावि संपदा समया।
लोयायासे संति य परमहो सो हवे कालो ॥ ३२॥
जीवात् पुद्गलतोऽनंतगुणाश्चापि संमति समयाः ।
लोकाकाशे संति च परमार्थः स भवेत्कालः ॥ ३२॥

·NIYAMSARA 17 . 92 The instants of the practical time are infinite times (of the number of) atoms, which again are infinite times (of the number of) souls (Time points) which are packed full in the unit erse, are (called) the real “ Time' जीवादीदव्वाण परिवट्टणकारण हवे कालो । धम्मादिचओसेणं सहाउगुणपज्जया होति ।। ३३॥ जीवादिद्रयाणां परिवर्तनकारण भवेत्काला। धर्मादिचतुर्णा स्वभावगुण पाया भवंति ॥ १३ ॥ 33 That by the help of which, all substances, soul, etc, are altered in their own modifications, 13 “ Time." The four substances, the medium of motion, (the medium of rest, space and time) have (only) their own natural attributes and Inodifications एदे छदव्वाणि य काल मोत्तूण अस्थिकायत्ति । णिहिटा जिणसमये काया हु बहुप्पदेसत्त ॥ ३४ ॥ एतानि पद्व्याणि घ काल मुफास्तिकाया इति । निर्दिष्टा जिनममपे फाया: पलु पहुप्रदेशत्वम् ॥ ३४ ॥ 34 Excepting Time, (the other fire) of these six substances (are known) as "Extensive substances,' (Astt- Lasa) Extensive substances occupy many spatial units, as mentioned in Jaina scriptures. सरोज्जासंसेज्जाणंतपदेसा हवति मुत्तस्स । धम्माधम्मस्स पुणो जीवस्स असंखदेसा हु ॥ ३५॥ लोयायासे ताव इदरस्स अणंतयं हवे देहो । कालस्त ण कायत्त एयपदेसो हवे जमा ॥ ३६ ॥ जुम्मं । सग्यातामग्यातानंतप्रदेशा भवन्ति मर्तस्य । धर्माधर्मयोः पुनर्जीवस्यासख्यातप्रदेशाः खलु ।। ३५ ॥ लोकाकाशे तद्वदितरस्यानता भवन्ति देशाः। कालस्य न फायत्वं एकप्रदेशो भयेद्यस्मात् ॥ ३६ ॥ युग्मं ।

·18 THE SACRED BOOKS OF THE JAINAS 35 38 The atoms of matter are numerable, innumerable and infinite Verily there are innumerable points of space in "medium of motion," "medium of rest” and in each individual soul The same (innumerable number of spatial units are) in the universe, and in the other, i e, (non universe) (there are) infinite (number of spatial units) There is no extensiveness in Time, therefore it has one spatial unit (only) Commentary In Gatha No 9 six principles were mentioned Out of those the two, i e, Soul and Matter, were dealt with in gathas 10 to 29 In Gathas 30-36 the remaining four principles have been explained They are auxiliary causes to the main functions of Soul and Matter Medium of motion, 18 an essentially auxiliary cause of the motion of Soul and Matter Medium of Rest is an essentially auxiliary cause of the static condition of Soul and Matter Space is that which gives room to all substances, including Soul and Matter Time is the auxiliary cause of bringing about modifications, in all substances, including Soul and Matter Out of these six principles space is the biggest, having infinite dimensions all round Within space there is the universe which contains all the other five substances which cannot exist beyond space Of the medium of motion and rest, each is a single, immaterial substani e pervading through the whole of the universe The units of time (each of which is an immaterial and individual substance) are very closely packed up in the universe They are innumerable in number Soul and Matter being infinite, are found everywhere in the universe, in their various gross or fine forms In connection with this subject it is necessary to define and explain what a spatial unit (Pradesha) is Spatial unit is that part of space which is occupied by the Bmallest indivisible particle of matter It is a unit generally employed in measuring the dimensions of substances in the universe If we measure the universe taking a spatial unit as our measure ·NIYAMSARA 10 then we find that there are Innumerable spatial units in it The medium of Motion and the medium of Rest are co extensive with the universe and have thus a similar number of spatial units Souls are found in different bodies of different dimensions in their mun dane state but still each one of them has the capacity of extending throughout the whole universe Thus the spatial units of each soul are equal in number to those of the universe, 1 e, innumerable Matter exists in the universe either in the form of atoms or in the form of molecules Molecules are composed of either numerable or innumerable or infinite number of atoms The spatial units of matter are thus numerable, innumerable or infinite Space substance is infinite in dimensions and has thus an Infinite number of spatial units All the five substances except Time, occupy more than one spatial unit They are therefore called the five extensive subs tances, Panch Astikayas The points of time are also innumerable Each one of these points has its own separate and independent existence Though each one of them 18 connected with another it is never combined with it There are innumerable spatial units in the universe so the number of points of time as well 18 innumerable As each point of time occupies only one spatial unit, and not more than one in any case, it is called non extensive substance Akåya-Dravya In the universe there are only innumerable spatial units, how then it may be asked can it give space to an infinite number of atoms and molecules The explanation is simple The material atoms possess the capacity of compressing an infinite number of themselves into one molecule, which may not occupy more than one spatial unit Take the case of light The space in a room may be occupied by the light of one lamp and also by the light of as many lamps as may be placed there In Gatha 31 Past time is equal to numerable winks multiplied by total number of liberated souls As a matter of fact 608 mundane souls are liberated within every period of 6 months and 8 instants This process has been going on continuously and uniformly since eternity If we reduce 6 months and 8 instants into winks and divide by 608, we obtain the average time for one soul to obtain liberation re, numerable winks. The number of winks thus obtained 13 constant and does not vary The number of past liberated souls is infinite and as shown above it increases by 608 within the period of every 6 months

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THE SACRED BOOKS OF THE JAINAS
and 8 instants Thus we arrive at the conclusion that the length of
past time is infinite and it increases by the constant number of
winks (vide Gommatsara by Mr J L Jaini, Jiva Kanda Gatha
578)
-
D
8Avalis or Winks
1 Kashta
16 Kashtas
1 Kala
32 Kalás
1 Ghatiká
60 Ghatıkás
One day and night or 24 hours.
1 Ghatika
24 minutes
पुग्गलदव्वं मोत्तं मुत्तिविरहिया हवंति सेसाणि ।
चेदणभावो जीओ चेदणगुणवज्जिया सेसा ॥ ३७॥
पुद्गलद्रव्यं मूर्त मूर्तिविरहितानि भवन्ति शेपाणि ।
चैतन्यभावो जीवः चैतन्यगुणवर्जितानि शेपाणि ॥ ३७ ।।
37 The Matter substance (18) material, all the rest
are immaterial Soul (has) consciousness as its nature, all
the rest are devoid of the attribute of consciousness
CHAPTER III
Pure Thought Activity (Shuddha Bhava)
जीवादिवहित्तच्चं हेयमुवादेयमप्पणो अप्पा ।
कम्मोपाधिसमुन्भवगुणपज्जाएहि वदिरत्तो ॥३८॥
जीवादिगहिस्तत्त्व हेयमुपादेयमात्मनो यात्मा ।
कम्मापाघिसमुङ्ग्यगुणपर्यायैर्व्यतिरिक्तः ॥ ३॥
88 The external principles, soul, etc, should be re-
nounced One s own soul absolutely free from all the attri-
butes and modifications, caused by the impurity of Karmas
should be realised,
णो खलु सहावठाणा णो माणवमाणभावठाणा वा।
णो हरिसभावठाणा णो जीवस्स हरिस्सठाणा वा ॥ ३६॥
न खलु स्वभावस्थानानि न मानापमानभावस्थानानि वा।
नर्पभावस्थानानि न जीवस्य हर्पस्थानानि वा ॥१॥

·NIYANSARA 21 89 (From the real point of view), there are in the soul, no stages of (impure) thought activities Vibhiya Svabhava Sthan, neither there are there degrees of regud and disregard, nor grades of feelings of pleasure, nor degrees of the feelings of pain 40 यो ठिदिवंधहाणा पयडिहाणा पदेसठाणा वा । णो अणुभागट्टाणा जीवस्स ण उदयठाणा वा ॥४०॥ न स्थितियघस्थानानि प्रकृतिस्थानानि प्रदेशस्थानानि था। नानुभागस्थानानि जीवस्य नोदयस्थानानि या ॥ ४० ॥ In soul, there are no stages of duration bondage, (Sthili Bandha Sthina), neither (there are) the stages of Karmic nature (Prakriti Sthana), nor (are) the degrees of the molecular bondage (Pradesha Sthina) nor are the grades of fruition (bondage) (Anubhiga Sthana), nor are the degrees of operation of Karmas (Udaya Sthana) णो सइयभावठाणा णो सयउवसमसहावठाणा वा। ओदइयभावठाणा णो उवसमणे सहावठाणा वा ॥ ४१ ॥ न क्षायिकमावस्थानानि न क्षयोपशमस्वभावस्थानानि या । प्रौदपिकभायस्थानानि नोपशमस्य मायस्थानानि वा ॥४१॥ 41 (In soul there are) neither the stages of destructive thought activities, (Ksházaka Bháva) nor the degree of destructive subsidential thought activities (hshayaOpasha. mic Bháva), nor the grades of operative thought activities (Audayika Bháva), nor the degrees of subsidential thought activities (Aupashamika Bhiya) चउगइभवसंभमण जाइजरामरणरोयसोका य । कुलजोणिजीवमग्गण-ठाणा जीवस्त णो सति ॥ ४२ ॥ चतुर्गतिभवसंभ्रमणं जातिजरामरणरोगशोकाश्च । कुलयोनिजीवमार्गणस्थानानि जीवस्य नो सति ॥ ४२ ॥ 42 In soul (there is) neither wandering in the four conditions of hfe (gati), nor (are there) birth, old age, death, ·22 THE SACRCD BOOKS OF THE JAINAS disease, and sorrow, nor are there the stages of bodily materials (Kula), nuclei (yonı), soul classes (Jiva Samása) and soul quests (Margıná) णिवंडो णिद्वंद्वो णिम्ममो णिकलो णिरालंयो। णीरागो णिदोसो णिम्मूढो णिभयो अप्पा ॥ ४३ ॥ निर्दण्डः निर्द्वन्द्व निर्ममः निकलः निरालंबः । नीरागो निर्दोषो निर्मूढो निर्भया श्रात्मा ॥ ४३ ॥ 43 Soul (18) turinoul less, bodyless, fearless, independent and faultless, without attachment, free from the activities (of mind, body and speech), devoid of delusion and free froin ignorance णिग्गंथो णीरागो णिस्सल्लो सयलदोसणिम्मुको । णिकामो णिकोहो णिम्माणो हिम्मदो अप्पा ॥४४॥ निन्धो नीरागो निःशल्यः सकलदोपनिर्मुक्तः । नि.कामो नि.मोचो निर्मानो निर्मदः प्रात्मा ॥ ४४ ॥ 44 Soul (is) possessionless, free from attachment, blemishless, devoid of all defects, desireless, angerless, prideless (and) without lust वएणरसगंधफासा थीमुसणओसयादिपजाया । सठाणा संहणणा सव्वे जीवस्स णो संति ॥४५॥ वर्षरसगधस्पर्शाः स्त्रीपुनपुसकादिपर्यायाः। संस्थानानि संहननानि सर्वे जीवस्य नो सति ॥ ४५ ॥ 45 Colour, taste, smell, touch, conditions of, female, male, and common sex inclinations, etc , (sıx kinds of bodily), figures, and six kinds of) skeletons, all these are not found in the soul अरसमरूवमगंधं अव्वत्तं चेदणागुणमसदं । जाणमलिगग्गहणं जीवमणिदिसठाणं ॥ ४६॥ जुम्म ।

·NIYANSARA क धरसमरूपमगधं अव्यसं चेतनागुणमशब्दम् । जानीत्यलिंगग्रहण जीयमनिर्दिष्टमस्थानम् ॥ ४६ ॥ युग्म । 48. Know the soul to be, devoid of taste colour and smell, not cognizable (by the senses), possessed of the attribute of consciousness soundless, incomprehensible by any outward sign and one hrving no describable form जारिसिया सिद्धप्पा भवमल्लिय जीव तारिसा होति । जरमरणजम्ममुमा अट्टगुणालंकिया जेण ॥१७॥ यादृशाः मिद्वात्मानो भरमालीना जीयास्ताहमा भरन्ति । जरामरणजन्ममुका अष्टगुणालंकृता येन ॥४७॥ 47 Just as liberated souls (are) free from oldness, death and birth, and are crowned with the eight attrıbutes, so (are) mundane souls (from the pure real point of view) असरीरा अविणासा अर्णिदिया णिम्मला विसुद्धप्पा । जह लोयग्गे सिद्धा तह जीवा ससिदी णेया ।। ४८ ।। शरीरा अधिनाशा यतीन्द्रिया निर्मला विशुद्धात्मानः। यथा लोकाग्रे मिदास्तथा जीया. सस्ती ज्ञयाः॥४॥ 48 Juet as liberated souls, residing at the top most of the universe are bodiless, indestructible, independent of senses, free from (karmic) filts, and pure so the mundane souls (also) slould be considered (from the pure real point of view) एदे सव्वे भावा ववहारणयं पड्डुच्च भणिदा हु। सचे सिद्धसहावा सुद्रणया ससिदी जीवा ॥ ४६॥ एते सर्व भावाः व्यवहारनय प्रतीत्य भणिता स्वलु। सर्वे सिद्धस्वभावा: अद्वनयात् समृती जीयाः ॥ ४६॥ 49 From the practical point of view, all mundane souls have been described as possessing all the aforesaid conditions, but from the pure, real point of view they also (are) of the same nature as liberated souls ·24 THE SACRED BOOLS OF THE JAINAS. Commentary The universe is full of souls They are of two kinds Liberated and Mundane Liberated souls are those which are quite free from karmic dirt and have no possibility of ever appearing agun in the condı. tions, which arise from the bondage of the karmic matter with the soul They are all powerful, all knowing all-perceiving, allblissful, and absorbed in their own real and pure nature These liberated souls always maintain their individual existence and abide at the topmost of the universe Mundane souls are those souls which are in bondage of karmic matter It is on account of this matter that they exist in the universe, in different conditions of life and experience innumer able kinds of pain and pleasure These souls are so avaricious, that their worldly wants are never satisfied Whatever pleasures they enjoy, are sensual so they cannot satisfy their desires It is a matter of daily experience that the more the desires of a mundane soul are satisfied, the more they are multiplied in every direction On one side these souls experience the fruits of their past karmas, which shed off after fruition on the other side, at the same time, they bind fresh good or evil Farmas on account of their multi farious impure thought activities This process has been going on since eternity and will go on as long as the soul does not identify and realise itself and does not adopt proper measures to walk on the path of liberation It is due to these simultaneous operations of fruition and bondage that souls transmigrate from one condition of life to the other It should be noted that there are 8 main kinds of Karmas (a) Knowledge obscuring harma Jnánávarnıya Karma) 19 that matter which obscures the knowledge attribute of the soul (6) Conation obscuring Karma (Darshanavarniya Karma) is that matter which obscures the conation attribute of the soul (c) Feeling Karma (Vedanıya Karma) is that Karma, by the operation of which mundane souls come in contact with agreeable or disagreeable objects which in their turn cause the feelings of pleasure or pain in the Soul according to their various degrees of attachment and aversion therein ·NIYAMSARA The (d) Deluding karma (Mohanıya Karma) is that karma which obscures the attributes of right belief and right conduct of the soul (e) Age karma (Ayu Karma) 18 that karma which causes and determines the sojourn of a soul into a particular body 09 Body making harma (Námia Karma) is that karma the operation of which causes condition of existence, formation of different kinds of bodies and the change from one to another condition of existence (9) Family determining Karma (Gotra Karma) is that karma by operation of which a soul is to take birth in a high or a low family (1) Obstructive karma (antaráya karma) 18 that karma which obscures the infinite power of the soul Out of these 8 karmas Nos (a), (b) (d) and (h) are known as the destructive (ghátıya) karmas because they destroy the manifestation of the real and essential attributes of the soul manifestation of these attributes in mundane souls varies inversely to the proportionate decrease of the forces of these four destructive karmas The remaining four re (c), (e), () and (o) are called nondestructive karmas (Aghatiya Karmas) They are so called be. cause they do not obscure the real attributes of the soul but effect only the external environments of the soul As mundane souls are in bondage of these 8 harmas they forget their real nature and never realise their true self and wander in different conditions of existence, distressed discontent and yearning for sensual plea sures In order to avoid all this worry and to obtain real and eternal peace and happiness it is necessary to get rid the filth of these karmas Thus it is necessary for a mundane soul fonging for eternal happiness and salvation that it should identify and realise itself Identification means knowing the true nature of itself and the karmic matter, which are two substances entirely different from each other Real point of view is that which deals only with the true and pure aspect of a substance irrespective of its relation with other substances Practical point of view is that which deals with a substance, having regard to its relations with other substances ·26 THE SACRED BOOKS OF THE JAINAS When we look at mundane souls from the practical point of View, various kinds of conditions and modifications are found in them, but when we think of them from the real point of view, we find that there is no distinction at all between them and the liberated souls, 1 e, the mundane souls are in reality as free as the liberated souls from all these conditions which arise from, and depend upon the bondage of karmic matter with soul Whenever any mundane soul taking the real point of view into consideration identifies itself as quite free and separate from matter, and realises itself as such passions decrease and peacefulness increases By this process of self-identification and self realisation, the past I armas already in bondage with the soul shed off without fruition and before due time, and the inflow and bondage of fresh karmas gradually stop Thus the soul following this path gradually improves all round and sometime is able to ultimately, free itself from these worldly conditions and itself becomes pure and perfect (Siddha Parmatma) Gatha 89 Impure thought activities, Svabhava Sthana here means all the thought activities of soul, except the real and the pure thought activities Gatha 40 1 Stages of Duration bondage Sthiti bandha. sthána 2 Stages of Karmic nature, Prakriti Sthana 3 Degrees of molecular bondage Pradesha Sthana 4 Degrees of operation of karmas, Anubhaga Sthana Bondage of karma is of 4 kinds having reference to- 1 Prakriti, the nature of the karmic matter, whether it is knowledge-obscuring or conation obscuring etc 2 Sthiti the duration of the bondage, within which period they will gradually shed off 3 Anubh ága, the mildness or intensity of frution, at its maturity within its duration 4 Pradesha the quantity of the karmie molecules drawn towards, and bound to the soul The first and fourth, se, the Prakriti and Pradesha are determined by soul vibrations caused by their actions of mind, body and speech Thus the nature and the quantity of the karmic molecules bound to the soul, vary according to the quality and intensity of ·16 the soul vibrations and so there are different stages of karmic nature (Prakriti Sthána) and different degrees of the molecular bondage (Pradesha Sthana ) The remaining two 12, the "Duration" and the fruition of karmic bondage are determined by passions, anger, pride deceit and greed, etc Thus the duration and fruition ot karmic molecules bound to the soul vary according to the mildness or intensity of the passions and so there are different stages ol daration bondage (sthiti bandha Sthana) and various grades of frution bondage (Anubhaga Sthana) UdAsa Sthana When the karmic molecules already bound to the soul come into operation, they manifest their mild or strong fruition te, the effect So there are different degrees of the operation of the karmas (Udaya sthina) as well Gatha 41 Thought activities of soul caused by operation of Karmas are of four kinds - 1 (Aupashemiha Bhiva) subildential thought activity This arises by the subsidence of the deluding (Mohaniya) harmic matter 2 Destructive thought activity (hsháyika Bhava) It arises from the destruction of any of the four destructive (Ghatlya) harmas 3 Destructive subsidential thought activity (Kshayopashami. ka Bhava) It ariges by the partial destruction partial subsidence and partial operation of any of the destructive Karmas 4 Operative thought activity (Audayika Bhiva) It arises by the operation of any of the harmas In reality, the thought activities of a soul are innumerable, 80 naturally there are variou3 gradations in all the above mentioned thought activities according to the subsidence, destruction and operation, etc, of the Karmas Gatha 42 1 Nucles (yoni) is the place whereto the mundane souls transmigrates after leaving the previous body The process of formation and development of the new external body beging there Nuclei are of various kinds, according to their nature structure etc They are eighty four IALhs in number ·28 THE SACRED BOOKS OF THE JAINAS 2 Physique(Kula) means natural constitution Its character astics vary according to the kind of the material molecules of which the external bodies are made The total number of the kinds of physique is 1975,000,000 000 00 Soul-classes (Jiva Samasa) Ihuse common characteristics, by which mundane souls, though of many distinctions and kinds, may be distinguished by being collected into groups, are called soul classes Their main divisions are 11 which are given in commentary Gatha 15 17 Soul quests (Margana) are those conditions, forms and qualities, ctc by means of which or amongst which souls are searched for They are fourteen in number as follows - 1 Condition of existence (Gatı) 2 Senses (Indriya) 3 Embodiment (KÁya) 4 Vioratory activities (Yoga) 5 Sex inclinations (Veda) Passions (hasháya) 7 knowledge (Jnana) 8 Control (Samyama) 9 Conation (Darshana) 10 Thought paint (Leshya) 11 Liberableness (Bhavyatva) 12 Right belief (Samyaktva) 13 Rationality (Sanjnitva) 14 Assimilation (Ahára) For detailed knowledge of all these technical terms consult Gonmatsara Jiva handa and Karma handa translated by Mr J L. Jain, SBJ Vols V and VI पुन्बुत्तसगदभावा परदव्यं परसहावमिदि हेयं । सगदव्यमुवादेय अंतरतच्चं हवे अप्पा ॥ ५० ॥ पूर्वोतसकलभावाः परद्रव्य परस्वभावा इति हेयाः। स्वद्रव्यमुपादेय अन्तस्तत्त्वं भवेदात्मा ॥५०॥ 50 All the aforesud conditions relate either to foreign substances or foreign modifications, hence (they ) should be

·NIYA BISARA
29
renounced Internal principle, is one's own substance, ie,
soul (It only) should be realised
विवरीयाभिणिवेस-विधज्जियसदहणमेव सम्मत्तं ।
ससयविमोहविन्भमविवजिय होदि सपणाण ॥ ५१॥
विपरीताभिनिवेशविवर्जितश्रद्वानमेव मम्यक्रयम् ।
सशयविमोचिन्नमविवर्जित भवति मनानम् ।। ५१ ॥
il Conviction (in things ascertained as they are) Alone
without (nny) perverse motive (18) right belief (Samyaha
Darshana) (Knowledge) free from doubt, (Samshasa), perver.
sity (Vimoha) and vaccilation (Vibhrama) is right hnowledge
(Samyak Jnina)
चलमलिणमगाढत्तविवजियसदहणमेव सम्मत्तं ।
अधिगमभावे गाणं हेयोपादेयतच्चाण ॥ ५२ ॥
चलमलिनमगाढत्यविवर्जितश्रद्वानमेय मम्यकत्वम् ।
थधिगमभायो ज्ञान हेयोपादेयतत्यानाम् ॥ ५२ ॥
52 Conviction from wosering (Chala), impurity
(Mala), and non stendfastness (Agírha) slone (is) right belief
Correct understanding (Adhigama) of what principles are
worth renouncing and what are worth realismg, (15) right
hnowledge
सम्मत्तस्स णिमित्त जिणसुत्तं तस्स जाणया पुरिसा।
अंतरहेयो भणिदा दसणमोहस्त खयपहुदी ।। ५३ ॥
सम्यक्त्वस्य निमित्तं जिनसूत्र तस्य जायका पुरुषाः ।
अन्तत भणिताः दर्शनमोहस्य क्षयप्रभृते ॥ ५३ ॥
53 The external causes of right belief are the Jun scrip
tures and the persons who know them, wiule the destruction,
etc, of right belief deluding Karma are suid to be the internal
causes
सम्मत्तं सण्णाण विजदि मोस्सस्स होदि सुण चरणं ।
बवहारिणिदएणदु तमा चरणं परम्खामि ॥५१॥

·30 THE SACRED BOOKS OF THE JAINAS सम्यक्त्यं मजानं विद्यते मोक्षस्य भवति शृणु चरणम् । व्यवहारनिश्चयेन तु तस्माचरण प्रवक्ष्यामि ॥ ५४॥ 54 Listen, (ust as) Right Belief and Right knowledge are the causes of) liberation, (so) is Right Conduct Therefore I shall describe Right Conduct from (both) the real and the practical points of view ववहारणयचरित्ते ववहारणयस्स होदि तवचरणं । णिच्छयणयचारितेतवयरणं होदि णिच्छयदो॥५५॥पंचयं। व्यवहारनयचरित्रे व्यवहारनयस्य भवति तपश्चरण । निश्चयनयचारित्रे तपश्चरण भवति निश्चयतः॥ ५५ ॥ पंचक। 55 Right conduct from the practical point of view, 18 to practise austerities from the practical stand point, while Right Conduct from the real point of view is to observe austerities from the real stand point Commentary Right belief Right knowledge together with Right Conduct were described as the path of liberation in Gatha 3 Belief in order to be called Right Belief must be free fron per ersity and falsity of motive Real motive of every mundane soul bent upon spiritual advancement is the realization of the sell and the attainment of true and perfect peace freedom and happi ness All other motives which do not lead towards this goal but rather mislead the soul towards worldly plessures, which are in reality the causes of misery are false and perverse It is also necessary that right belief should be free from the defects of waver ing impurity and non steadfastness In wavering condition of right belief its substance remains quite sound but only the form 18 slightly disturbed as the surface of an ocean is disturbed by waves to illustrate which is generally quoted the example of a person who worships Shanti Natha in preference to the other Tırthankaras for acquiring peace plenty and comfort Impunity here implies the following five defects (a) Doubt 'Shanká), (b) Desire of sense pleasures (hamkshi), (c) Disgust (Vichikitsa), (d) admiration of wrong believers (Anyadrashti samstava) ·as existing in any of the various) pbsica, a sa Non steadfastness -- This condition arises when right belief is not quite fired in true nature of things For erample worship. ping in one's own temple in preference to the temple built by others A person who has a steadfast right belief knows that it does not make tae slightest difference whether you worship in your temple or in one built by your peighbour The external cause of right belie? is to study the Jaina Scriptures and to attend opon those who know them fully well with the object of understanding the principles from them The internal cause of right belief is the subzidence or destructive subsidence or destruction of the right belief deluding karma and of the four error feeding (anantunubandhi) passions (For detaiis see Gatha 26 Gomma sara Jiva Kanda by Mr J L Jain S B J Vol V) Right knowledge should always be free fron doubt perversity and indifference A soul possesging right knowledge has clear and correct knowledge of the essential principles 27:has the capacity of discrimination butween what is worth renouncing and what is worth realising Along with these two le right belief and right knowledge, right conduct is an essential factor for the attainment of liberation, because neither any one of the three nor any two of the three can constitute the path of libaration Right conduct has been described here as being of two kinds When austerities eto, are practised from the practical point of view, with the aim of attaining real right conductie self absorption they ara said to be practical right conduct being absorbed in one s own true nature is the real austerity and the same is the real right conduct CHAPTER IV Practical Right Conduct (Vyavahára Charitra) कुलजोणिजीनमग्गण-ठाणाइसु जाणऊरण जीवाणं । तस्सारभणियत्तण-परिणामो होइ पढमपद ॥५६॥ फुलयोनिजीवमार्गणास्थानादिपु ज्ञात्या जीवानाम् । तस्पारम्भनिवृत्तिपरिणामो भवति प्रथमवनम् ॥ ५ ॥ 56 Thought activity free from (af) rodertakung (injurious to any of) the mundane souls (bieb zre) koon

·32
THE SACRED BOOKS OF THE JAINAS
classes, soul quests, etc, Is the first row (non injury),
Ahinsi
रागेण व दोसेण व मोहेण व मोसभासपरिणाम।
जो पजहहि साहु सया विदियवयं होइ तस्सेव ॥ ५७ ॥
रागेण वा द्वेपेण वा मोहेन वा मृषाभापा परिणामं ।
यः प्रजहाति साधुः सदा द्वितीयत्रत भवति तस्यैव ॥ ५७ ।।
57 A sunt, who renounces thought activity lerding to
tellung fulsehood, on account of delusion attachment and
Aversion is (sud) to observe always the second row, (truth),
Satya
गामे वा एयरे वा रगणे वा पछिऊण परमत्थ ।
जो मुचदि गहणभावं तिदियवदं होदि तस्लेव ॥ ५८ ॥
ग्रामे वा नगरे धाऽरण्ये पा प्रेक्षयित्वा परमार्यम् ।
यो मुचति ग्रहणभावं तृतीयव्रत भवति तस्यैव ॥ ५ ॥
58 He, who renounces the thought activity of picking
up articles belonging to another, lying in a village, a town or
a forest (is sad) to observe the third vow (non stenling),
Achaurya
दठूण इच्छिरूव वांच्छाभावं णिवत्तदे तासु ।
मेहुणसएणविरजियपरिणामो अहव तुरीयवद ॥ ५६ ॥
दृष्ट्वा स्त्रीरूपं वाच्छाभावः निवर्तते तासु ।
मैयुनसज्ञाविजितपरिणामोऽथवा तुरीयनतम् ॥ ५६ ॥
59 He who having seen the beauty of a woman, is not
moved by a desire for her, or whose thought activity is free
from sex animate feeling (Jaithuns Sanjni) (is said to ob-
serve) the fourth yow (chastity), Brahmacharya
सव्वेसिं गथाणं तागो हिरवेखभावणापुव्वं ।
पंचमवदमिदि भणिद चारित्तभरं वहंतस्स ॥ ६॥
सर्वेषा ग्रन्थानां त्यागो निरपेक्षभावनापूर्वम् ।
पचमव्रतमिति भणित चारित्रभरं वहतः ॥ ६॥

·NIYAMSARA 60 The carrier of the load of (right) conduct, i e, & saint, who having first formed the idea of being unconcerned with all ycrldly attachments renounces them is said to observe the fifth vow of possessionlessness, (Parigraha Ty ága ) पासुगमग्गेण दिवा अवलोगंतो जुगप्पमाणं हि । गच्छइ पुरदो समणो इरियासमिदी हवे तस्स ॥ ६१ ॥ मासुकमार्गेण दिवा अवलोकयन् युगप्रमाण पलु । गच्छति पुरतः श्रमणः ईर्यासमितिर्भवेत्तस्य ॥ ६१ ॥ 61 A saint, who walks upon a trodden path free from living beings, in day time after seeing (carefully) a distance of four arms length (two yards) ahead, (is sand) to observe carefulness in walking (Irya Samiti) पेसुण्णहासककसपरणिंदप्पप्पसंसियं वयण । परिचित्ता सपरहिद भासासमिदी वदंतस्स ॥ ६२॥ पैशून्यहास्यकर्कशपरनिन्दात्मप्रशसितं वचनम् ॥ परित्यज्य स्वपरहित भापासमितिर्वदत ॥ ६२ ॥ 62 He, who having renounced backbiting ridiculing, talking ill of others, self praising and harsh words, speaks what is good for himself as well as for others (is said) to have carefulness in speech (Bhisha Samiti) कदकारिदाणुमोदणरहिदं तह पासुगं पसत्य च। दिएण परेण भत्तं समभुत्ती एसणासमिदी ॥ ६३॥ कृतकारितानुमोदनरहित तथा प्राशुक प्रशस्त च । दत्तं परेण भक्त समुक्तिः एपणाममितिः॥६३ ॥ 83 He, who calmly takes food which is prepared not by himself, nor that which he made others prepare for him self, nor that prepared by others with his approval, and which is wholesome, free from living beings and given by another (with devotion), is said to have carefulness in eating (Eshanu Samiti)

·THE SACRED BOOKS OF THE JAINAS
पोत्थइकमंडलाई गहणविसग्गेसु पयतपरिणामो।
आदावणणिक्खेवणसमिदी होदि ति णिदिट्टा ॥६४ ॥
पुस्तककमण्डलादि ग्रहणविसर्गयोः प्रयत्नपरिणामः ।
यादाननिक्षेपणा समितिर्भवतीति निर्दिष्टा ।। ६४ ॥
84 (A saint who has) acted with care in picking up,
and putting down, books, and jug (Kamandala), etc, is said to
have carefulness n lifting and laying down, (Adána nik
shepan Samiti).
पासुगभूमिपदेसे गूढे रहिए परोपरोहेण ।
उच्चारादिच्चागो पइट्टा समिदी हवे तस्स ॥ ६५
मासुकभूमिप्रदेशे गूढे रहिते परोपरोधेन ।
उच्चारादित्यागः प्रतिष्ठा समितिर्भवेत्तस्य ॥६५॥
65 (A saint, who) discharges his excrement, etc, in
place which is secret, and free from all living beings, and
where there is no obstruction on behalf of any body, (is said)
to have carefulness in excreting (Pratishthá pana Samiti)
कालुस्समोहसरणारागद्दोसाइअसुहभावाण ।
परिहारो मणुगुत्ती ववहारण्येण परिकहियं ॥६६॥
फालुप्यमोहसज्ञारागद्वेपाद्यशुभभावानाम् ।
परिहारो मनोगुप्तिः व्यवहारनयेन परिकथिता ॥ ६६ ॥
68 Renunciation of passionateness, delusion, animate.
feeling, attachinent and orersion, and other impure thought
activities, is from the practical point of view, called control
of mind (Alano guptı)
थीराजचोरभत्तकहादिवयणस्स पावहेउस्स ।
परिहारो वयगुत्ती अलीयादिणियत्तिवयणं वा ॥ ६७॥
स्त्रीराजचौर भरतकथादिवचनस्य पापहेतोः।
परिहारो पारगुप्तिरलीकादिनिवृत्तिवचन या ॥ ६७ ॥

·NIYAMSARA 35 . 67 Renunciation of censurable gossip relating to women, state, theft, food, etc, which cause the bondage of eril Karans, or refraining from telling falsehoods, etc., (13 called) control of speech (Vachan gupti) बंधणछेदणमारणआकुंचण तह पसारणादीया । कायकिरियाणियत्ती णिहिट्टा कायगुत्तित्ति ॥ ६८॥ पंधनछेदनमारणाकुंचनानि तथा प्रसारणादीनि । फायक्रियानिवृत्तिः निर्दिष्टा फायगुप्तिरिति ।। ६८॥ 88 Renunciation of bodily movements such as binding, piercing, beating, contracting, expanding, etc , is called con trol of body (haya guptı) जा रायादिणियत्ती मणस्स जाणीहि तं मणोगुत्ती । अलियादिणियत्तिं वा मोणं वा होइ बदिगुत्ती ॥ ६६ ॥ या रागादिनिवृत्तिर्मनसो जानीहि तां मनोगुप्तिम् । अलीकादिनिवृत्तिा मौन वा भयति धारगुप्तिः ॥ ६ ॥ 69 (From the real point of view) know, that abstainmg from attachment, etc, is control of mind, and freedom from falsehood, etc, or silence is control of speech कायकारियाणियत्ती काउस्सग्गो सरीरगे गुत्ती। हिंसाइणियत्ती वा सरीरगुत्ति त्ति णिदिहा ॥ ७० ॥ फायक्रियानिवृत्ति. कायोत्सर्गः शरीरके गुप्तिः । हिंसादिनिवृत्तिर्वा शरीरगुप्तिरिति निर्दिष्टा ॥७॥ 70 (From the real point of view) refraining from bodi ly movements, non attachinent to the body, restraint of body or renunciation of causing injurv, etc, is called control of body Commentary From the real point of view self realisation is the path to libera tion but in order to reach the stage of self realisation it is neces sary that certain rules of conduct should be followed and practised These rules are divided into (1) Laymen's rules of conduct, and (2) .

·36 THE SACRED BOOKS OF THE JAINAS saints' rules of conduct The rules of conduct to be observed by layman, only serve as a means to the partial control of his passions. If he wants to make further progress and attun perfection, he must adopt the rules of conduct laid don n for baints These rules practically consist in the renunciation of all worldly possessions and occupations The practical right conduct to be observed by saints is of 13 kinds Five vots - 1 Vow of non injury 2 Vow of truth 3 Vow of non stealing Vow of chastity Vow of possessionlessness The saints have to observe these rules fully, without any blemish or transgression so that their thought activities may remain pure and undisturbed, and they may be able to apply them. selves to self realisation 6 Carefulness in walking 7 Carefulness in speaking 8 Carefulness in eating 9 Carefulness in lifting up and laying down 10 Carefulness in excreting Three kinds of control - 11 Control of mind 12 Control of speech 13 Control of body घणघाइकम्मरहिया केवलणाणाइपरमगुणसहिया। चोत्तिसअदिसअजुत्ता अरिहता एरिसा होति ॥ ७१ ॥ घनघातिकमररिताः केवल ज्ञानादिपरमगुणसहिताः। चतुस्त्रिशदतिशययुक्ता अर्हन्त ईदृशा भवन्ति ।। ७१॥ Worshipful Lords (Arhats) are those who are entirely free from all the (four) destrutive Karmas, and are possessed of the highest attributes, omniscience, ete, and are clowned with the thirts four extraordinary glories, (Atishaya) ·NIYAMSARA 37 on Commentary When a soul, following the rules of conduct fald down for the saints as given in previous Gáthás realises the self and advances till it reaches the 13th spiritual stage of vibratory omniscient (Sayoga hevall), it is then that the soul is called Arhat or the Worshipful Lord In this stage the soul is still in the physical body and reveals the Truth रणदृट्टकम्मवधा अट्टमहागुणसमरिणया परमा। लोयग्गठिदा णिच्चा सिद्धा जे एरिसा होति ॥७२॥ नष्टाप्टकर्मबन्धा अष्टमहागुणसमन्विताः परमाः । लोकाग्रस्थिता नित्याः सिद्धास्ते ईदृशा भवन्ति ।। ७२ ।। 72 Those (souls) who have destroyed the bondage of the eight Karmas, are possessed of the eight great attributes, abide at the topmost of the universe and are the most exalted and indestructible, are Perfect Souls (Siddhas) पंचाचारसमग्गा पचिदियदंतिदप्पणिदलणा । धीरा गुणगभीरा पायरिया एरिसा होति ॥७३॥ पचाचारसमग्राः पचेन्द्रियदतिदर्पनिर्दलनाः। धीरा गुणगभीरा आचार्या ईशा भवन्ति ॥७३॥ 73 Those (saints), who are possessed of five kinds of conduct, who have trampled down the fury of the elephant of five senses, who are firm in their determination and who are profound in virtue are (called) Heads of the order of Saints, (Acharya) रयणतयसंजुत्ता जिणकहियपयत्थदेसया सूरा। णिकंखभावसहिया उवज्झाया एरिसा होति ॥७॥ रत्नत्रयसयुक्ताः जिनकधितपदार्थदेशका सूराः । निकात भावसहिताः उपाध्याया ईदृशा भवन्ति ॥ ७४ ॥ 74 Those (saints), who are brave, possessed of the three jewels, are preachers of the categories enunciated by the Conqueror (Jina), and are endowed with the thought- ·38 THE SACRED BOOKS OF THE JAINAS activity of desirelessness, are (known) as the Preceptors (Upadhyaya) वावारविप्पमुका चउव्विहाराहणासयारत्ता। णिग्गथा णिम्मोहा साहू दे परिसा होति ॥७५ ॥ व्यापारविममुक्ता. चतुर्विधाराधनासदारताः। निग्रंन्धा निर्मोहाः साधवः एतादृशा भवन्ति ।। ७५ ॥ 75 Those who are free from all (worldly) occupations, are always deeply absorbed in four binds of contemplation (Aridhana) and are possessionless and delusionless, are (said) to be the Saints (Sádhus) Commentary According to Jaina Philosophy there are 14 spiritual stages of thought activities, which a soul, desirous of being liberated and of attaining perfection has to pass through The first stage is of wrong belief the second and third are the intervening progressive stages of thought activities between wrong belief, and right belief of the 4th stage A soul which enters the 4th stage is said to have reached the thresh hold of liberation At this stage the soul has got only right belief As soon as that soul begins to follow the practical vows of 2 layman it is said to enter the 5th stage Again when this very soul, rising higher up renounces the world and observes the vows fully and wholly, it is said to have entered the 6th and 7th stages, where it 19 known as a saint While a saint remains in these two stages and improves his qualifications so that he has the capacity of controlling the whole ord er of saints and supervises their general conduct, he is said to be the Head of the order of saints or an Acharya, and as such he follows and practises the five kinds of conduct as given in Gatha 73 They are as follows - (a) Conduct of right belief (Darshanáchára) performance of all those duties which keep right belief firm (b) Conduct of knowledge (Jnáná Áchára) minute and detail ed study of the scriptures with the view of increas. ing right knowledge (c) Conduct of observing saintly character (Charitra áchara) Thirteen kinds of roles of conduct have been described in Gáthás 56 70 ·NIYAHISARA 33 Observing those ruleg regularly and flawlessly with the idea of realising the sell is called Cháritráchára (d) Conduct of austerities (Tapáchára) is the proper and regular observance of twelve kinds of austerities (Tapas) as fasting etc (ude Tats árthá-dhigama Sutra, Chapter IX Sutras 19 20 ) (e) Condact of soul force (Virzáchira) means the develop ment of soul force and repulsion of the karmic forces with the view of attaining liberation An Achársa, as defined above, himself practises and observes all the above mentioned five kinds of conduct, and Instructs the saints of his order to do the same Any saint of the order who is in the Gth and the 7th stage3 is well versed in Jaina Scriptures and 18 capable of teaching and instructing other saints of the order, 13 called the preceptor (Upadhyaya) All other saints who are neither Acharyas nor Upadhyayas aro Irown as Sådhus They may be in any spiritual stage from the 6th to the 12th stages where delusion is absolutely destroyed From the 8th to the 12th, all are the progressive stages of meditation In these stages a saint 13 deoply absorbed in meditation and self realisation and thare it is impracticable for him to observe and fulfil the main and sperial duties of an Acharya or an Upadhyaya A saint, after destroying the Delusion Karma (Mohaniya), reaches the 12th stage and there finally destroys the three remain ing destructive Karmas, 1 e know icdge-obscuring, conation obscuring and obstructischarmas by dint of meditation and self realisa tion Then he enters the 13th stage of Vibratory Omniscient (Sayoga- Jina) here he is known as Arhat or the Worshipful Lord The Worshipful Lord proclaims Truth to the world When the same scul or the Worshipful Lord is about to be entirely freed from harmas and his vibrators activity has clased He is said to havo entered the 14th stage of Non vibrating omniscient Lord (Ayogi Jina) During the very short period of this stage the soul destroys the remaining four Non destructive harmas ie , fceling (Vedaniya) body making harmas (Nama), family determining (Gotra) and ago (áyu) Karmas Then the soul is finally free from all the Kermas and has accomplished all that was to be accomplished Such a soul 18 known as a Perfect Soul (Siddha) From the above we note that a soul v hen it observes and follows the 13th rule of conduct, remains either in the condition of an Acharya, Upadhyaya or a Sadhu and the attainment of the condition of being an Arhat or a Siddha Is an outcome of the observance of the rules of Right Con- ·40 THE SACRED BOOKS OF THE JAINAS duct The Arhat and the Acharya, Upadhyaya and Sádhu are said to be Mahán átmás (Great souls) All the above five i e, the Arhats, Siddhas, ácháryas Upadhyáyas, and Sådhus are called the five supreme Dignitaries (Pancha Parmeshthi) It is only these five Dignitaries, who are worshipped by the Janas in general एरिसयभावणाए ववहारणयस्स होदि चारितं । णिच्छयणयस्स चरण एत्तो उड्ढे पवक्खामि ॥७६ ॥ ईदग्भावनायां व्यवहारनयस्य भवति चारित्रम् । निश्चयनयस्य चरणं एतदृय प्रवक्ष्यामि ॥ ७६ ।। 78 From the practical point of view, (all the previous ly mentioned) meditations constitute Right Conduct, that (which is known as Right Conduct from the real point of view will be described further on CHAPTER V REPENTANCE (PRATIKRAMANA) णाहं मग्गणठाणो णाहं गुणठाण जीवठाणो ण । कत्ता ण हि कारइदा अणुमता व कत्तीण ॥ ७७॥ नाह मार्गणास्थानानि नाह गुणस्थानानि जीवस्थानानि वा फर्ता न हि कारयिता अनुमता नैव कर्तृणाम् ॥ ७७ ॥ 77 I am neither in any of the Soul quests nor I am in any of the Spiritual stages nor do I belong to any of the soul classes I am neither the doer, nor do I make others do, nor am I the approver of the doers णाहं णारयभावो तिरियत्थो मणुवदेवपज्जाओ। कत्ता ण हि कारइदा अणुमता णेव कत्तीणं ॥७॥ नाह नारकभावस्तियमानुपदेवपर्यायः । कर्ता न हि कारपिता अनुमता नैच कर्तृणाम् ॥ ७ ॥ 78 I am neither hellish, nor sub human, nor human, nor am I in the celestial condition. I am neither the doer, nor do I male others do, nor am I the approver of the doers ·NIYAMSARA, 41 गाह वालो घुड्ढो ण चे तरुणो ण कारणं तेसि । कत्ता ण हि कारइदा अगुमंता णेर कत्तीणं ॥७९॥ मार पालो वृद्धो न चैध समणो न कारण नेपाम् । फर्ता न हि कारयिमा अनुमता नेघ कर्तृणाम् ॥ ७६ ।। 78 I am neither a child, nor young, nor old, nor the cause of any of them I am neither the doer, nor do I mako others do, nor am I the approver of the doors णाहं रागो दोसो ण चेन मोहो ण कारणं तेसिं। कत्ता ण हि कारइदा अणुमता णेव कत्तीणं ॥८॥ नाद रागो द्वेषो न य मोहो न फारण सेपाम् । फर्ता न हिफारगिता अनुमन्ता नय कर्तृणाम् ॥ ८० ॥ 80 I am neither attachment, nor aversion, nor dolu ston, nor the cause of any of them I am neither the docr, nor do I make others do, nor am the approser of the doers णा कोहो माणो ण चेर माया ण होमि लोहो हिं। कचा ण हि कारइदा अणुमना णे कतीणं ॥१॥ पचयं। ना मोधी मानो न पेय मापा न भयामि लोमोऽहम् । फर्ता नहि कारयिता अनुमंता नैय कर्तृणाम् ॥८॥ पश्चकम् । 81 I am neither anger, nor pride, nor deceit, nor greed I Am neither the doer, nor do I make others do, nor am I the approver of the doces Commentary Real Right Conduct is nothing elso but sell roalisation All tho modifications and impure thought activities which do not belong to & pure soul arise out of the operation of material harmas which are in bondage with a mundane sou! In reality these are not the natural aspects of the soul hence for attainment of self realisation 1 soul should think of itselt again and again as quite free from, and onconcerned with any one of them These Impure thoughtactivities, etc , arise out of karmic matter, goul is not, in rcality

·42
THE SACRED BOOKS OF THE JAINAS
the doer of any one of them This process of meditation is known
a3 self analysis (Bhed Vijnána) and is indispensable for the practice
of self realisation
एरिसभेद-भासे मज्भत्थो होदि तेण चारितं ।
तं दिढकरणणिमित्तं पडिकमणादी पवक्खामि ॥२॥
ईदृग्भेदाभ्यासे मध्यस्थो भवति तेन चारित्रम् ।
तदुदृढीकरणनिमित्तं प्रतिक्रमणादिं प्रवक्ष्यामि ॥२॥
82 By practising self analysis, (a soul) becomes equs.
nimous and thus (gains) Right Conduct In order to fortify
this (conduct) I shall speak of repentance, etc.
मोत्तूण वयणरयणं रागादीभाववारणं किच्चा।
अप्पाणं जो झायदि तस्स दु होदि ति पडिकमणं ॥३॥
मुक्त्वा वचनरचना रागादिभाववारणं कृत्वा ।
आत्मान यो ध्यायति तस्य तु भवतीति प्रतिक्रमणम् ॥ ८ ॥
83 He, who leaving aside (all) forms of speech, and
getting rid of (impure) thought activities, such as attachment,
etc, meditates upon his own soul (15 said from the real point
of view) to have repentance (Pratıkramına)
आराहणाइ वट्टइ मोत्तूण विराहणं विससेण ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८४ ॥
अाराधनायां वर्तते मुक्त्वा निराधनं विशेषेण ।
तत् प्रतिक्रमणमुच्यते प्रतिक्रमणमयो भवेद्यस्मात् ॥८४ ॥
84 He, who avoiding (all sorts of) transgressions
particularly, is observed in self contemplation is said to have
repentance, because he himself is the embodiment of repenta
ance
मोत्तूण अण्णायारं आयारे जो दु कुणदि थिरभाव ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥५॥
मुस्त्वानाचार प्राचारे यस्तु करोति स्थिरभावम् ।
स प्रतिक्रमण उच्यते प्रतिक्रमणमयो भवेद्यस्मात् ॥५॥

·NII AMISARA
43
85 He, who aroiding (all sorts of) disinclination to
Words conduct, is absorbed in self conduct, is said to have
repentance, because he himself is the einbodiment of repent
Ance
उम्मग्ग परिचत्ता जिणमग्गे जो दु कुणदि धिरभावं ।
सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८६॥
उन्मार्ग परित्यज्य जिनमार्ग यस्तु करोति स्थिरमायम् ।
स प्रतिक्रमणमुच्यते प्रतिप्रामणमयो भवेद्यस्मात् ।। ८६॥
86 Fle, who avoiding the wrong path, firmly walks in
the right path of the Conquerors (Jinas) is said to have
repentance because he huunself is tlse ernbodiment of repent
ance
मोत्तूण सल्लभावं णिस्सले जो दु साहु परिणमदि।
सो पडिकमण उच्चइ पटिकमणमयो हवे जम्हा ॥ ८७ ॥
मुक्त्वा शल्पभाय निःशरपे यस्तु माधु' परिणमति ।
स प्रतिक्रमणमुच्यते प्रतिक्रमणमयो भवेद्यस्मात् ॥ ८ ॥
87 A saint splio asoiding all thorny thought activities,
cnjoys the modifications of only an unblemished thought
Activity, is said to have repentance, because he himself is the
embodiment of repentance
चत्ता अगुत्तिभारं तिगुत्तिगुत्तो हवेद जो साहू ।
सो पडिकमणं उच्चइ पडिकमणमयो हवे जम्हा ॥ ८ ॥
त्परता घगुप्तिभावं निगुप्तिगुप्ता भरेषा साधुः।
स प्रतिमामणमुच्यते प्रतिममणमयो भवेद्यस्मात् ॥ ८ ॥
88 A saint, who Biording uncontrolled thought activı
ties, is absorbed in the three-fold control (of mind, body and
specch), is said to have repentance, because he himself is the
embodiment of repentance
मोत्तूण भट्टरुदं माण जो झादि धम्मसुक था।
सो पडिकमण उच्चइ जिणवरणिहिद्वमुत्तेसु ॥ ८ ॥

·41 THE SACRED BOOKS OF THE JAINAS मुक्त्यातरौद्र ध्यानं यो ध्यायति धर्मशुसं धा। स प्रतिक्रमणमुच्यते जिनपरनिर्दिष्टसूत्रेषु ॥ ८९ ॥ 89 He, who avoids (both) the thoughts of pain and ill will, and entertains righteous and pure thoughts, is said to have repentance in the apliorisms dels cred by the Con querors (Jinas) मिच्छत्तपदिभाषा पुव्वं जीवेण भाविया सुइरं। सम्मत्तपहुदिभावा अभाविया हॉति जीवेण ॥१०॥ मिथ्यात्वप्रभृतिभावाः पूर्व जीवेन भाविताः सुचिरम् । सम्यरुत्यप्रभृतिभावाः थभाविता मवन्ति जीयेन ॥६॥ 90 (Impure) thought activities, (such as) wrong belief, etc, have been experienced before since eternits, by a mundane soul, (but) pure thought activities such as right belief, ete , have never been experienced by this soul मिच्छादसणणाणचरितं चइऊण हिरवसेसेण । सम्मत्तणाणचरणं जो भावइ सो पडिकमणं ॥१॥ मिथ्यादर्शनज्ञानचरित्रं त्यक्त्या निरवशेषेण । सम्परत्वज्ञानचरण यो भावयति स प्रतिमामणम् ॥१॥ 81 He, who having completely renounced Wrong Belief, (Wrong) Knowledge and (Wiong) Conduct, medidates upon Right Belief, (Right) Knowledge und (Right) Conduct (is said to have) repentance उत्तमअहं आदा तम्हि ठिदा हणदि मुणिवरा कम्मं । तम्हा दु मारणमेव हि उत्तमअहस्स पडिकमणं ।। ६२ ॥ उत्तमार्थ प्रात्मा तस्मिन् स्थिता नन्ति मुनिवराः कर्म । तस्माद् ध्यानमेव हि उत्तमार्थस्य प्रतिममणम् ॥१२॥ 82 Soul is a supreme category, Saints absorbed in it destroy the Karmas, therefore self concentration only is the Tepentance of the highest order ·NIYAMSARA भाणणिलीणो साहू परिचागं कुणइ सव्वदोसाणं । तम्हा दु भाणमेव हि सव्वदिचारस्स पडिकमणं ॥ ६३ ॥ ध्याननिलीनः साधुः परित्यागं करोति सर्वदोपाणाम् । तस्मादयानमेव हि सातिचारस्य प्रतिक्रमणम् ।। ६३ || 83 A saint absorbed in self concentration, renounce all defects Therefore self concentration only constitutes the repentance of all transgressions पडिकमणणामधेये सुत्ते जह वरिणदं पडिकमणं । तह णादा जो भावइ तस्स तदा होदि पडिकमणं ॥ ६४ प्रतिक्रमणनामधेये सूत्रे यथा वर्णित प्रतिफमणम् । तथा ज्ञात्वायो मावयति तस्य तदा भवति प्रतिक्रमणम् ॥६ 94 He, who having understood the modes of repentance as related in the scriptures known by the name of “Pratikra mana Sutra" meditates upon it, as then said to have repent ance (from the practical point of view) Commentary In Jaina Scriptures the following six essential duties have been prescribed for a saint - 1 Repentance (Pratikramana) 2 Renunciation (Pratyákhyána) 3 Praising the Worshipful Lords (Stutí) 4 Obeisance to the Worshipful Lords (Vandaná) 5 Practising of equanimity, (Sámáyika) 6 Relinquishment of bodily attachment (Kayotsarga) From the practical point of view, a saint is said to make repent ance, when he recounts his sins and transgressions committe during the performance of his daily routine and makes penance to them in accordance with rules laid down in the scripture calle "Pratikramana Sutra " This kind of repentance is of a low degree compared to the repentance described in Gathas 83 to 9 from the real point of view Practical repentance is only a step t reach the real repentance which consists in directing the pur thought activity of soul towards the concentration and realisatio of the pure self This kind of repentance causes the shedding ·46 THE SACRED BOOKS OF THE JAINAS, Karmasin a greater number and quantity than practical repentance, and has been termed Real repentance Thus for a saint, bent upon attaining liberation, it is essential that he should regard Real repentance as the direct cause of liberation and should treat practical repentance only as an auxiliary cause to Real repentance CHAPTER VI RENUNCIATION (PRATYÁKHYÁNA I मोत्तूण सयलजप्पमणागयसुहमसुहवारण किया। अप्पाण जो झायदि पचखाणं हवे तस्त ॥ १५ ॥ मुक्त्वा सकलजल्पमनागतशुभाशु भनिवारणं कृत्वा । थात्मानं यो ध्यायति प्रत्याख्यानं भवेत्तस्य ॥ १५ ॥ 95 He, who having given up all the forms of speech and having detached himself from (all) future (thought. activities), good or bad, meditates upon his own soul, (is sand) to have renunciation केवलणाणसहावो केवलदसणहाव सुहमइयो। केवलसत्तिसहावो सोहं इदि चितए णाणी ॥६६॥ केवलज्ञानस्वभावः केरलदर्शनस्वभावः सुग्वमयः । केरलशक्तिस्वभावः सोरमिति चिंतयेत् ज्ञानी ॥६६॥ 88 That which is by nature all knowing, all conting, all powerful and all blissful is "I" A right knower should realise himself as such णियभावं णवि मुच्चइ परभावं णेव गेहए केइं। जाणदि पस्सदि सव्वं सोहं इदि चिंतए णाणी ॥१७॥ निजभा नापि मुञ्चति परभाव नैव गृहाति किमपि । जानाति पश्यति सच सोहमिति चिंतयेद् ज्ञानी ।। ६७॥ That, which never goes up its own nature and never assumes any aspect of another's nature, but knows and perceives all, is "I" A night knower should realise him self as such 87 ·NIYANSARA 47 पयडिटिदिअणुभागप्पदेसवधेहि वजिदो अप्पा । सोह इदि चिंतिजो तत्थेव य कुणदि थिरभाव ॥६॥ प्रकृतिस्थित्यनुभागप्रदेशपधैर्विवर्जित यात्मा। सोहमिति चितयन् तर च करोति स्थिरभावम् ।। ६८॥ 98 The soul, which is free from (four hinds of) harmic bondage by karmas (Prakriti), by duration (sthiti), fruition intensity (inublagv) and molecular (Pradesh 1), 18 "[" (A right knower) should realise himself as such and should remain absorbed in that thought actisits only ममत्तिं परिवजामि णिम्ममत्तिमुवट्टिदो । थालंपणं च मे आदा अवसेसं च वोसरे ॥१९॥ ममत्वं परिवर्जयामि निर्ममत्षेप्युपस्थितः । थालम्पनं च मे पात्मा यवशेप च विसृजामि ।। ६६॥ 98 I renounce attachment and absorb mis self in nonattrchment and the soul only is my support, I give up all the rest (A right knower should realise hınıself as such) आदा खु मज्भ णाणे आदा मे देसणे चरित्ते य । यादा पचरसाणे आदा मे सवरे जोगे ॥१०॥ यात्मा गलु मम ज्ञाने यात्मा मे दर्शने चरित्रे च । थात्मा प्रत्यारयाने यात्मा मे सरे योगे॥१००।। 100 Soul only (18) in my bnowledge, soul (only) is in (my) beltel and conduct, soul only (is) in (iny) renunciation and soul (only is) in the stoppage of karmas and in pure, conscious attentiveness (A right knower should realise him self as such) एगो य मरदि जीवो एगो य जीवदि सयं । एगस्स जादि मरणं एगो सिज्झदि णीरयो॥१०१॥ एकरच नियते जीय: एफश्य जीवति स्वयम् । एफस्य जायते मरण एफ: सिध्यति नीरजाः ॥१०१ ।।

·48
THE SACRED BOOKS OF THE JAINAS
101
Mundane soul is killed alone, is bora alone, dies
alone and alone becomes perfect after being liberated from
barmas (A right knower should contemplate as such)
एको मे सासदो अप्पा गाणदंसणलक्खणो।
सेसा मे बहिरा भावा सब्बे संजोगलक्खणा ॥ १०२॥
एको मे शास्त प्रात्मा ज्ञानदर्शनलक्षणः।
शेषा मे चाह्या भावाः सर्वे संयोगलक्षणा ॥ १०२॥
102 My soul is ever one, eternal, and having know-
ledge and conation as (its) differentia All the other thought.
activities are foreign to me, (because they arise out of soul's)
connection with other (substances)
जकिचि मे दुच्चरित्त सव्वं तिविहेण वोसरे।
सामाईयं तु तिविहं करेमि सव्वं णिरायारं ॥ १०३ ॥
यत्किश्चिन्मे दुश्चरित्र सर्व त्रिविधेन विसृजामि ।
सामयिक तु त्रिविध करोमि सर्व निराकारम् ॥ १०३ ॥
103 Whatever wrong conduct is in me, I give up with
three fold activity (of body, speech and mind), and practice
equanimity (Samayıka) which is all (pure) and formless in
three ways
सम्मं मे सव्वभूदेसु वेरं मझ ण केणवि।
आसाए बोसरित्ता ण समाहि पडिवज्जए ॥ १०४॥
साम्य मे सर्वभूतेषु वैरं मह्य न केनचित् ।
थाशा उत्सृज्य नून समाधिः प्रतिपद्यते ॥१०४॥
104 I have equanimity towards all living beings and I
have no ill feeling towards any of them Giving up all de.
sires I resort to self concentration
णिकसायस्स दांतस्त सूरस्स ववसायिणो ।
संसारभयभीदस्स पचक्खाणं सुहं हवे ॥ १०५ ॥

·NIYAMSARA निष्कपायस्य टान्तस्य शुरस्य व्यवसायिनः। संसारभयभीतस्य प्रत्याख्यान सुग्वं भवेत् ॥ १० ॥ 105 He, who is free from passions, has controlled bis tenses and is brave enterprising and afrud of birth and rebirth (is said) to practice happy renunciation एवं भेदभासं जो कुबइ जीवकम्मणो णिचं । पचक्खाणं सकादि धरिद सो सिजदो णियमा ॥१०६ ॥ एव भेदाभ्यास यः करोति जीरकर्मणो नित्यम् । प्रत्यारयान शक्नोति धतुं स सयतो नियमात् ।। १०६ ।। 108 Thus, the saint who is constantly engaged in dis tinguishing between soul and material Larmas, can regularly pursue renunciation with certainty Commentary. Practical Pratyakhyana relates only to the avoidance of those thought activities and actions which are likely to arise in a mundane soul in future and caus- disturbance in the observance of vows without transgressions and in the performance of essential dutieg Renunciation (Pratyakhyana) thus signifies a resolution to avoid particular actions and thought activities in future This has been dealt with in gåthas 101 106 This kind of renunciation, although a great check for fresh bondage of evil Karmas 13 not by itself pure renunciation It 13 only an auxiliary cause the practice of real renunciation which is self absorption In real renunciation the soul takes shelter in the pure nature of its own self, and is not allowed to be obsessed by any other idea which does not relate to itself In this kind of renunciation, a saint realises bimself to be all knowing all. powerful, and all blissful, and thinks that there is no distinction whatsoever between his soul and a perfect and liberated soul When he is thus absorbed in his own self, he himself is really Right Bellef, Right Knowledge Right Conduct Right Renunciation, and pure conscious thought-activity, all pergonified This real renunciation 19 described in gáthás 95-100 In gátha 103 the author has referred to the practice of equanimity (Sámá. yıka) in three ways, which are the following - (a) Lowest way (Jaghanya) In this stage a saint resorts to an undisturbed solitude, and calmly and cheerfully

·THE SACRED BOOKS OF THE JAINAS
withdraws all his thought activities leading to mental
disturbance, and meditates upon practical Night
Beliet, Right Knowledge, and Right Conduct For
illustration, he thinks of the nature of the seven prin
ciples (tattvas) and twelve kinds of meditation (Bhá
vaná), etc This way of meditation series only as a
stepping stone to the next higher ay
(6) Middle way (Madhyama) In this stage, the saint with
draws his thought activities from all the crternal
objects, and is mainly concerned with different aspects
and attributes of soul itself It is a kind of medita
tion only, and a stepping stone to the highest way
(c) Highest way (Uttama) in this stage the saint sith
draws his thought activities from all sorts of water-
ing contemplations about soul, and becomes entirely
and steadfastly absorbed in his own self It is self-
realisation and in this condition he enjoys true peace
and happiness It 18 pure thought activity, without
any sort of attachment or aversion, and so causes shed.
ding off of past karmas in a large quantity It is
real equanimity and it alone is real renuncia
tion
CHAPTER VII.
CONFESSION (ALOCHANÁ)
यो कम्मकम्मरहियं विहावगुणपज्जएहि वदिरितं।
अप्पाणं जो भायदि समणस्सालोयणं होदि ॥ १०७॥
नो कर्मकर्मरहितं विभावगुणपर्ययैपतिरिकम् ।
श्रात्मानं यो ध्यायति श्रमणस्थालोचना भवति ॥ १०७॥
107 A saint, who meditates upon soul as free from
quası karmic matter (No Karma), and harmic matter, and
devoid of non-natural attributes and modifications, (19 said)
to have confession' (Alochana )
आलोयणमालुंछण वियडीकरणं च भावसुद्धी य ।
चउविहमिह परिकहिय आलोयणलक्खणसमए ॥१०८॥

·NIYAMSARA
81
श्राखोचनमालुञ्छनमविकृतिकरण च भावशुद्धिश्च ।
चतुर्विधमिह परिकथितं पालोचनलक्षण समये ॥ १० ॥
108 Nature of confession is, here, said to be of four
kinds in the scriptures, (a) confession (Álochana), (b) eradica
tion (Alunchhana), (c) non deformity (avikritikarana), and
(d) purity of thoughts (Bhava shuddhi)
जो पस्सदि अप्पाणं समभावे संठवित्तु परिणामं ।
आलोयणमिदि जाणह परमजिणंदस्स उवएस ॥ १०६ ॥
य. पश्यत्यात्मान समभाये सस्थाप्य परिणामम् ।
थालोचनमिति जानीहि परमजिनेन्द्रस्योपदेशम् ॥१०६ ॥
108 Know him, who, having fired his thought activity
in equanimity, realises his soul, as observing (the practice of)
confession (Alochana) Such is the teaching of the supreme
Conquerors
कम्ममहीरुहमूलच्छेदसमत्थो सकीयपरिणामो।
साहीणो समभावो आलुछणमिदि समुदिट्ट ॥ ११०॥
फर्ममहीरुहमूलच्छेदसमर्थः स्वकीयपरिणामः ।
स्वाधीनः समभावः पालुन्छनमिति समुद्दिष्टम् ॥ १० ॥
110 Independent and equanimous thought-activity of
one s own soul, capable of extirpating the root of the tree of
karmas, is said to be “ the eradication" (Alunchhana)
कम्मादो अप्पाणं भिएणं भावेइ विमलगुणणिलयं ।
मज्झत्थभावणाए वियडीकरण ति विष्णेय ॥१११॥
कर्मण प्रात्मान भिन्न भावयति विमलगुणनिलयम् ।
मध्यस्थभावनायामविकृतिकरणमिति विजयम् ॥ १११॥
111 Hle, who realises his soul as free from Larmas and
as an abode of pure attributes, obtains non deformity (avik
rati harana) in equanimity
मदमाणमायलोहविवजियभावो दुभावसुद्धि त्ति ।
परिकहिय भव्वाणं लोयालोयप्पदरिसीहि ॥११२॥

·52 THE SACRED BOOKS OF THE JAINAS मदमानमायलोभविवर्जितभावस्तु भावशुद्धिरिति । परिकथितो भव्यानां लोकालोकप्रदर्शिभिः ॥ ११२ ॥ 112 Freedom of thought activity from lust, pride, deceit, and greed, etc , is punty of thought (Bháva_shuddhi) So has been preached to the deserving souls by the perceivers of universe and non universe Commentary This chapter confession (Álochans), has been dealt with from the real point of view only Confession (Alochaná) from the practical point of view means full and voluntary acknowledgment of one's own faults and transgressions to the Head of the order of saints It 19 not pure, but good thought activity It is only an auxiliary cause to the real con- Iession It can not destroy karmas in as great a number and quantity as the real and pure confession does Realisation of one's own soul, as quite free from all foreign and impure thought activities, is the real confession In this condition, all the four kinds of confession as given in gáthá 108, are observed simultaneously Withdrawal of thought-activity from a fault or defect which a saint has to acknowledge before the Head of the order is the real confession, (Alochana) and it exists when he is absorbed in his own pureself At the same time, his pure thought activity causes the shedding off, of karmas which were bound to his soul on account of the defects of transgression, which he has to acknowledge before the Head of the order, and of other karmas previously accumulated This process is known as the eradication of the karmas (Alunchhana) In the condition of self absorption it is self evident that there can be no attachment or aversion of any kind in the mind of a saint, which may mar the natural beauty of his soul That is, why it is gaid that real confession includes non deformity. (Ayıkrıtı Karapa) Again it is quite apparent that in self realisation soul is practically free from passions and desires such as lust, pride, anger, etc So purity of thought (Bháva Shuddhi) also exists simultaneously with the other three in real confession The main object of the author is clearly to emphasise that a saint should not rest content, only with practical confession, but if he wants to make any rcalgpızıtual progress, he should practice real confession, which only is the cause of liberation from karmic bondage

·NIYAMSARA
53
CHAPTER VIII
EXPIATION (PRAYASHCHITTA)
वदसमिदिसीलसंजमपरिणामो करणणिग्गहो भायो ।
सो हवदि पायश्चित्तं अणवरयं चेव कायवो ॥११३॥
व्रतसमितशीलसयमपरिणामः करणनिग्रहो भावः ।
स भवति प्रायश्चित्त अनवरत चैव कर्तव्यः ॥ ११३ ॥
113 Thought activity of observing (five) vows, (five
kinds of) carefulness, character and self control, or attentive-
ness to the restraint of senses, is expiation (Prásyashchitta)
It should be practised constantly
कोहादिसगम्भावखयपहुदीभावणाए णिग्गहणं ।
पायच्छित्त भणिदं णियगुणचिंता य णिच्छयदो॥११४ ॥
फ्रोधादिस्वकीयभावक्षयप्रभृतिभावनाया निग्रहणम् ।
प्रायश्चित्त भणित निजगुणचिन्ता च निश्चयतः ॥ ११४ ॥
114 Being engaged, in the contemplation of destroy.
ing (or subsiding) etc, one's own (impure) thought activities,
anger, etc, as well as, meditation upon the attributes of one's
own soul, is said to be expiation from the real point of view
कोह खमया माणं समदवेणज्जवेण मायं च ।
सतोसेण य लोहं जयदि सुए चहुविहकसाए ॥ ११५॥
मोध क्षमया मान स्वमार्दवेन प्रार्जवेन मायां च ।
सन्तोपेण च लोभं जयति गलु चतुर्विधकपायाणाम् ॥११५ ॥
116 (A saint) verily, conquers the four kinds of pas-
sions (thus), anger with forgiveness, pride with self humı-
lity, deceit with straightforwardness, and greed with con-
tentment.
उकिटो जो बोहोणाण तस्सेव अप्पणो चित्त ।
जो धरइ मुणी पायच्छित्तं हवे तस्ल ॥ ११६॥

·54 THE SACRED BOOKS OF THE JAINAS उत्कृष्टो यो पोधो जानं तस्यैवात्मनश्चित्तम् । यो धरति मुनिनित्यं प्रायश्चित्त भवेत्तस्य ॥ ११६ ।। 118, A saint who is constantly absorbed in the supreme knowledge, comprehension or conciousness of his own soul, (is said to) have expiation किं वहुणा भणिएण दु वरतवचरणा महेसिणं सव्वं । पायच्छितं जाणह अणेयकम्माण खयहेउ ॥ ११७॥ किं बहुना भणितेन तु वरतपश्चरणा मीणां सर्वम् । प्रायश्चित्त जानीह्यनेककर्मणा क्षयरेतुः ॥ ११७ ॥ 117. What more need be said, know the complete observance of the best austerities by great sunts to be expiation alone It is the cause of destruction of various Larmas (in larger number and quantity) णताणतभवेण समजिअसुहअसुहकम्मसदोहो। तवचरणेण विणस्सदि प्रायच्छित्तं तवं तम्हा ॥ ११ ॥ अनन्तानन्तभयेन समर्जितशुभाशुभकर्मसन्दाहः । तपश्चरणेन विनश्यत्ति प्रायश्चित्त तपस्तस्मात् ।। १० ।। 118 Group of meritorious and demeritorious karmıc molecules accumulated (by a soul), during its infinite (num. ber of previous) lives, is destroyed by the observance of austerities, so (practising) austerities (18) expiation अप्पसरूवालवणभावेण दु सव्वभावपरिहाणं । सकदि कटु जीवो तम्हा झाणं हवे सव्वं ॥११६ ॥ श्रात्मस्वरूपालम्बनभावेन तु सर्वभावपरिहाणम् । शक्नोति कर्तुं जीयस्तस्माद् ध्यानं भवेत् सर्वम् ॥ ११९ ॥ 119 A soul, with the thought activity of being under the shelter of its own (true) nature is capable of renouncing all (other foreign) thought activities So self concentration is the complete (expiation) ·NIYAMSARA 55 . सुहअसुहवयणरयण रायादीभाववारण किया। अप्पाण जो मायदि तस्स दुणियम हवेणियमा ॥१२०॥ शुभाशुभवचन रचनानां रागादिभावारण कृत्वा । आत्मान यो ध्यापति तस्य तु नियमो भयेन्नियमात् ॥१२०॥ 120 He, who avoiding good and bad forms of speech, and being free from (impure) thought activities, such as attachment, etc , meditates upon his own soul, (is sand), as a matter of fact, to observe the rule (of expiation) कायाईपरदव्वे थिरभाव परिहरतु अप्पाणं । तस्स हवे तणुसग्गं जो झायड णिव्विअप्पेण ॥ १२१ ॥ कायादिपरद्रव्ये स्थिरभाव परिहरित्वात्मानम् । तस्य भवेत्तनृत्सर्गो यो ध्यायति निर्विकल्पेन ॥ १२१॥ 121 He, who discarding the idea of the durability of other objects, such as body, etc meditates upon his own soul, with concentrated mnd (is said) to have a "withdrawal of attachment from body" (Káyostsarge) (It is also expla tion) Commentery Though a saint generally tries his best to observe his vows and follow his daily routine regularly and cautiously still it some times, happens that on account of the operation of some conduct deluding karmas, his thoughts and actions fall short of the requisite standard Thus a slight defect or flaw appears in the observance of his saintly conduct and on account of this demeritorious karmas are bound to his soul In order to counter balance or reduce the effect of these karmas so bound, he is required to resort to the practice of expiation The word Práyashchitta mcans purification of one's soul from 8ins committed saint whenever any transgression is commit. ted by him, goes to the head of his order and frankly acknowledges his faults before him, and whatever punishment is proposed by him by way of atonement, he gladly accepts and complies with the orders with proper care and caution 1 bis 13 called practical expiation ·56 THE SACRED BOOKS OF THE JAINAS After all, though it is good, yet it is not quite pure thought activity As pure thought activity alone is the cause of shedding off of karmas in large number and quantity, hence purity of thoughtactivity only is the real expiation Passions are the main causes of karmic bondage As long as a saint is even slightly inclined towards any passion he is sure to commit sin Therefore it is necessary for him to conquer anger with forgiveness, pride with humility, decert with straightfarwardness, and greed with contentment Having thus subdued the pas sions, he should meditate upon the real attributes of his own self and try to realise his real nature When he is thus absorbed in his self without any sort of attachment or aversion, and free from all sorts of activities of mind, body and speech he 19 only then possessed of quite pure thought activity It is the stage of self concentration which is the best of all austerities This 19 the only real expiation CHAPTER 1X SUPREME EQUANIMITY (PARAMA SAMADHI) वयणोच्चारणकिरिय परिचत्ता चीयरायभावेण । जो भायदि अप्पाणं परमसमाही हवे तस्स ॥ १२२ ॥ वचनोच्चारण क्रियां परित्यक्त्वा चीतरागभावेन । यो ध्यायत्यात्मान परमसमाधिर्भवेत्तस्य ॥ १२२ ॥ 122 He, who giving up the movement of uttering words, realises his self with non attached thought activity, (as said to have supreme equanimity (parama. samadhi) संजमणियमतवेण दुधम्मज्झाणेणसुकमाणेण । जो मायइ अप्पाण परमसमाही हवे तस्स ॥१२३॥ सयमनियमतपसा तु धर्मध्यानेन शुक्लध्यानेन । यो ध्यायत्यात्मानं परमसमाधिर्भवेत्तस्य ।। १२३ ॥ 123 He, who while observing self control, vows and austerities, realises his self through righteous concentration (Dharma Dhyāna) and pure concentration (Shukla Dhy ans) (is said) to have supreme equanimity ·127 He, who is drawn deb his Soul dure observance of self control, vozi in austerities (i* NIYAUSAPA equanimity, according to the prozessen तस्स सामाइगं ठाइ इदि दामास ।। १२७॥ तस्य मामायिकं स्थापि निशिगन !| १२७॥ किंकाहदिवणवासोकायकलेसोभिविनरशमी। अभयणमौणपहुदी समदारहियस समपन्त ॥ १२ ॥ किंक्रियते वनवास: कायक्लेशो पिरिमोरयामा अध्ययनमौनप्रभृतयः समतारहितस्प अमर 124 What is the good of restding torater-32- tion of body, observance of sanous tasts sél3r promise and Leeping silence, etc, to a 5310 houden mity विरदी सव्यसावजे तिगुनीपिहिवितको । तस्स सामाइगं ठाइ इदि केलिसा चिरतिः सर्वसानो विगुप्तिपिहिनेन्दिरा तन्य सामायिक स्थायि इति केतिया 125 lle, who is detached from :: obserses threefold control (of body,maded : restrains his senses, (1s said to hariy steady according to the preaching of the Om जो समो सव्वभूदेसु थापरेमु नमनुवा तस्स सामाइगं ठाई ददि वटियां यः समः सर्वभूतेषु स्थापु मां का तस्य सामायिक स्थापि इति केवडिया 128 He, who is evenly dosant xvis all lising beings, mobile and immobile fis est, vrdlasz जस्स सरिणहिदो अप्पा मजम निमन। यस्य सन्निहिते आत्मा सयौ निगम शामि। P - ७ any help 19 his with d at ।

·68 THE SACRED BOOKS OF THE JAINAS have) steadfast equanimity according to the preaching of the omniscient जस्स रागो दु दोसो दु विगडि ण जणेति दु । तस्स सामाइगं ठाई इदि केवलिसासणे ॥ १२८ ॥ पस्य रागस्तु द्वेपस्तु विकृति न जनयति तु । तस्य सामायिक स्थायि इति केवलिशासने ॥ १२८॥ 128 He, in whom attachment and version do not create any disturbance, (is said to have) steadfast equanimity, according to the preaching of the omniscient, जो दु अहं च रुद्द च झाणं वनदि णिचसो । तस्स सामाइगं ठाई इदि केवलिसासणे ॥ १२६ ॥ यस्त्वातच रौद्रं च ध्यानं वर्जयति नित्यशः। तस्य सामायिक स्थायि इति केवलिशासने ॥ १२६ ॥ 129 He, who always refruns from painful (Arta) and wicked (Raudra) concentrations (is said to have) steadfast equanimity, according to the preaching of the omniscient जोदु पुगणं च पावं च भावं वज्जेदि णिञ्चसा। तस्स सामाइगं ठाई इदि केवलिसासणे ॥१३०॥ यस्तु पुण्यं च पाप च मा वर्जयति नित्यशः। तस्य सामायिक स्थायि इति केयलिशासने ॥ १३० ॥ 130 He, who always refrains from meritorious and demeritorious thought activities (is said to have) steadfast equanimity, according to the preaching of the omniscient जो दु हस्सं रई सोगं अरतिं वजेदि णिच्चसा। तस्स सामाइगं ठाई इदि केवलिसासणे ॥ १३१ ॥ यस्तु हास्य रतिं शोकं परति वर्जयति नित्यशः। तस्य सामायिक स्थायि इति केवलिशासने ॥ १३१ ॥ 131 He, who always refrains from risibility, indulgence, sorrow, and ennun (is said to have) steadfast equanmity according to the preaching of the omniscient ·living beings, they generally act as ther indinaxtaporprd whether animate or inanimate, which appear to liebe *** able to his senses and mind, and he takes special care toge Heis aversely inclined towards those thlessitSI.EET him in carrying out his designs are looked upon by time exis way hamper his enjoyment of sensual pleasures. Penismat friends even to such an extent that he idectiles us interests ith times to such an extent that he attempts to remove them Those who oppose him, are considered enemies ani nt NIYAMSARA. जो दुगंछा भयं वेद सव्वं वजेदि णिचसा। तस्स सामाइगं ठाई इदि केयलिसासणे ॥ १३२॥ य. जुगुप्मा भय चेदं सर्व यर्जयति नित्यशः। तस्य सामायिकं स्थायि इति फेवलिशासने ॥१३२॥ 132 He, who always refrains from disgust, fear, lead al inclination, etc, (is said to have) steadfast equanimity, cording to the prcaching of the omniscient जो दु' धम्मं च सुकं च भाणं झाएदि णिच्चसा । तस्प्त सामाइगं टाई इदि केवलिसासणे ॥ १३३॥ यस्तु धर्म च शुला घ ध्यानं ध्यायति नित्यशः। तस्य सामायिक स्थायि इति केवलिशासने | mr 138 He, who always practises concentralion rigueur or pure (13 said to have) steadfast equanimity, sering" the preaching of the oinniscient Commentary All seit control, vows and austerities, etc, ez allergenyente marine practised chleſly with the object of developing the supreme equanimity We find that all living beings in the operator conta **; and they exist in different forms and conditiras om medico to the various operations of their respective karte people engaged in different pursuits, deal w Sessions complice interests guide them them theirs - - A person is attachet ta taree ·60 THE SACRED BOOKS OF THE JAINAS When a person looks upon other living beings from the real stand point, he sees that as far as their pure nature and attributes are concerned they all are Perfect and Liberated Souls, and then he has no attachment for some and as ersion to others His thoughtactivities then remain perfectly even and traqquil A saint working for the liberation of his soul, always tries not to be disturbed by any worldly objects animate or inanimate CHAPTER X. SUPREME DEVOTION (PARAMA BHAKTI) सम्मत्तणाणंचरणे जो भत्तिं कुणइ सावगो समणो। तस्स दु णिव्वुदिभत्ती होदि त्ति जिणेहि पराणत्तं ॥१३॥ सम्यक्त्वज्ञानचरणेपु यो भर्ति करोति प्रावका श्रमणः । तस्य तु निवृत्तिभक्तिर्भवतीति जिनैः प्रज्ञप्तम् ॥ १३४ ॥ 134 A saint or a layman, who entertains devotion for right belief, right knowledge and right conduct (is said) to hute devotion leading to liberation This has been sud by the conquerors मोरखगयपुरिसाणं गुणभेदं जाणिऊण तेसि पि । जो कुणदि परमभत्ति ववहारणयेण परिकहिय ॥ १३५॥ मोक्षगतपुरुषाणां गुणभेदं ज्ञात्वा तेषामपि । यः करोति परमभक्ति व्यवहारनयेन परिकथितम् ॥ १३५ ॥ 135 He, who knowing the various attributes of the Libernted Soul entertains supreme derotion for then, is from practical point of view, said (to have devotion) मोवखपहे अप्पाण ठविऊण व कुणदि णिचुदीभत्ती। तेण दु जीयो पावइ असहायगुणं णियप्पाणं ॥ १३६ ॥ मोक्षपथै प्रात्मानं सस्थाप्य च करोति निवृत्तेर्भक्तिम् । तेन तु जीयः प्राशोत्यमहायगुणं निजात्मानम् ॥ १३६ ॥ 186 A saint, who keeping himself on the path of liberation entertains derotion leading to liberation, realises his soul, through it, as full of independent attributes ·have attained the perfect bliss of liberation, therefore prac NIYAVSARA GI . tion रायादीपरिहारे अप्पाण जो दु जुजदे साहू । सो जोगभत्तिजुत्तो इदरस्त य कहं हवे जोगो ॥ १३७ ॥ रागादिपरिहारे पारमान यस्तु युनशिल माधुः । म पोगमणियुग तरस्प घ कप मधे योगः ॥१७॥ 137 A suint, who having renouuced attachment, etc Habsorbed in himself, (1s sud) to have devotion for nedita- Who else can had such meditation ? सबबियप्पाभारे अप्पाणं जो दु मुंजदे साहू । सो जोगभत्तिजुत्तो इदरस्त य कह हवे जोगो ॥१३८ ॥ सविकल्पाभाये मात्मान पस्तु युनरिक्त माधुः । स योगभसियुक्तिः इनरस्य च का भयेद्योगः ॥१८॥ 138 A saint, who having got rid of all foreign thought. activities 19 absorbed in hanself (15 sud) to hare desotion for meditation Who else can have such meditation ? पिवरीयाभिणिवेसं परिचत्ता जेएहकहियतचे। जो जुजदि अप्पाणं रिणयभागे सो हवे जोगो॥ १३६ ॥ विपरीताभिनिवेश परित्यक्त्या जनकधिनतत्त्येषु । यो युनहि यात्मान निजभायः म भयेयोगः 139 Natural thought activits (of a suint) who, linung gisen up perverse motive, contemplates upon the principles, enunciated by the Conquerors, is meditation उसहादिजिणवरिन्दा एवं काऊण जोगवरभत्ति। णिव्युदिसुहमारपणा तम्हा धरु जोगवरभचि ॥ ११०॥ पभादिजिनवरेन्द्रा ण्य त्या योगवरमप्तिम् । नितिसुग्पमापन्नास्तस्माद्वारय योगयर भक्तिम् ॥१४॥ 140 The greatest Conquerors, Rishabba and others being thus absorbed in supreme devotion for sell meditation tice supreme de olion for self meditation

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Commentary
Devotion includes pral sing (stuti) of and obeisance (Bandana)
to the Worshipful Lords the two out of the six essential daily
duties of a saint Devotion should always be free from any per
verse motive, 1 e, one should not expect any worldly gain as a fruit
of dovotion, rather he should look upon it only as a means to the
purification of thought activities, which lend to self rcalisation and
Izberation
It is necessary that one should first acquaint himself fully with
the various attributes of those whom he worships and then con.
stantly meditate upon them This kind of devotion is not pure and
real devotion it is only a righteous thought activity and serves
only as an auxılliary cause to the practice of real and supreme
devotion
In practising real devotion one has to renounce all foreign and
impure thought activities, such as attachment, aversion, etc, and
keeping the real nature of the principles enuncia cd by the Con-
querors, in his mind as bases of contemplation is absorbed in one's
own pure self, with the motive of attaining liberation
CHAPTER XI
REAL INDEPENDENCE (NISHCHAYA AVASHYAKAY
जो ण हवदि अण्णवसो तस्स दु कम्मं भणंति आवासं ।
कम्मपिणासणजोगो णिव्वइमग्गोत्ति पिज्जुत्तो ॥१४१ ॥
यो न भवत्यन्यनशा तस्य तु कर्म भणन्त्यावश्यकम् ।
कर्मविनाशनयोगो निवृत्तिमार्ग इति प्ररूपितः ॥१४१ ॥
111 He, who does not depend upon others, is gaid to
perform independent action (This action itself) is capable
of destroying harmıs, and, so, it has been described as the
path of liberation
ण वसो अवसो अवसस्स कम्म वावस्सयं ति बोधव्वा ।
जुत्तित्ति उवाअंति य णिरवयवो होदि णिज्जुत्ती ॥ १४२ ॥
न शो अवशः अयशस्य कर्म वाऽवश्यकमिति बोद्धव्यम् ।
युक्तिरिति उपाय इति च निरषयवो भवति निरुतिः॥१४२॥

·63 NIYAMSARA 142 He, who does not depend (upon others) is called ayasha (Independent) The action of an Atashu should be known to be Avashyaba (Independent action) This is the reuson, the way and the (Ideal, 1 e ,) liberation from material bodies It is the derivation (Niruhti) (of the word dashyata) वट्टदि जो सो समणो अएणवसो होदि असुहभावेण । तम्हा तस्त दु कम्मं श्रावस्तयलक्खण ण हवे ॥१४३॥ वर्तते यः स श्रमणोऽन्यशो भवत्यशुभभायन । तस्मात्तस्य तु फावश्यकलक्षणं न भवेत् ॥ १४३ ॥ 143 A saint, who engages himself in evil tloughtartivities, and depends upon other objects), does not therefore grossess the distinctive feature of Independent Action जो चरदि सजदो खलु सुहभावे सो हवेइ अएणवसो। तम्हा तस्स दु कम्म आवासयलक्खण ण हरे॥१४४ ॥ यश्चरति मंयतः पलु शुभभाये स भवेदन्यवशः । तस्मात्तस्प तु फारश्यलक्षणं न भवेत् ।। १४४ ॥ 144 A saint who engages himself in good thoughtactivities, also depends upon other objects) and therefore, hrs action (too) does not possess the festure of independence दव्यगुणपज्जयाणं चित्तं जो कुणइ सोवि अण्णवसो। मोहान्धयारवगयसमणा कहयति परिसयम् ॥ १४५ ॥ द्रव्यगुणपर्यापायण चित्तं यः करोति सोऽप्यन्यवशः। मोहान्धकारव्यपगतश्रमणा कधपन्तीदृशम् ।। १४५ ॥ 145 Even he, who meditates upon the attributes and the modifications of substances, is not independent, such has been said by the saints, who are free from the darkness of delusion

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THE SACRED BOOKS OF THE JAINAS
वचनमयं प्रतिक्रमणं वचनमयं प्रत्यारयान नियमश्च ।
पालोचनं वचनमयं तत्सर्व जानीहि स्वाध्यापम् ॥ १५३ ॥
153 Doing repentance by mere words, practising re-
nunciation and observing 10sys, only by recitation and maling
confession by speech alone should all be known as included
in the study of scriptures (Svidhyaya)
जदि सकदि कादं जे पडिकमणादि करेज झाणमयम् ।
सत्तिविहीणो जो जइ सदहणं चेव कायव्यम् ॥ १५४ ॥
यदि शक्यते कर्तुम् अहो प्रतिक्रमणादिक करोपिध्यानमयम्।
शक्तिविहीनो यावयदि श्रद्धान चैव कर्तव्यम् ॥ १५४ ।।
154 If you have the capacity of practising repentance,
etc, in the form of self-concentration, then do practice as
such, and if you are not capable of doing it, then you should
have at least, firm belief in that
णाणाजीवा णाणाकम्मं णाणाविह हवे लद्धी।
तम्हा वयणविवाद सगपरसमएहिं वजिज्जो ॥ १५५ ॥
नानाजीया नानाकर्म नानाविधा भवेलब्धिः।
तस्माद्वचन विवादः स्वपरसमयैर्जनीयः ॥ १५५ ।।
165 There are various kinds of (mundane) souls, kar.
mic bondages are of multifarious varieties, and Labdhıs
(Acquisitions of knowledge, etc.) are of different kinds There-
fore, one should avoid entering into (mere) verbal contro
versies with one's own co religionists or those professing
other faith
लणं णिहि एको तस्स फलं अणुहवेइ सुजणतें ।
तह णाणी णाणणिहि भुजेइ चइत्तु परतत्ति ॥ १५६ ॥
लब्ध्वा तु निधिमेकस्तस्य फलमनुभवति सुजनत्वेन ।
तथा ज्ञानी ज्ञाननिधि मुक्त त्यक्त्वा परततिम् ॥ १५६ ॥

·NIYAMISARA 61 158 Just as a person getting hold of some treasure, enjoys its fruits in his own native place, similarly a right knower giving up the groups of all foreign objects, enjoys the treasure of self knowledge सचे पुराणपुरिसा एवं आवासयं य काऊण । अप्पमत्तपहुदिठाणं पडिवज य केवली जादा ॥ १५७ ॥ मर्वे पुराणपुरुपा एवमावश्यकं च कृत्वा । अप्रमत्तप्रभृतिस्थानं प्रतिपद्य च फेवलिनो जाताः ॥ १५७ ।। 167 All ancient great men, by having thus practised (Avashyaka-Independent Action) and passing through the spiritual stages of " Perfect vow" (Apramatta Virata), etc. have become Omniscients जाणदि पस्सदि सव्यं ववहारणएण केवली भगवम् । केवलणाणी जाणदि पस्सदि णियमेण अप्पाणं ॥१५॥ जानाति पश्यति सर्व व्यवहारनयेन केयली भगवान् । केवलज्ञानी जानाति पश्यनि नियमेन प्रात्मानम् ॥ १५८ ॥ 158 It is, from the practical point of view only, that the Omniscient Lord, perceives and knows all , from the real stand point, the Omniscient perceives and knows his own soul only Commentary In the Commentary under Chpter V, it has been explained there are six essential daily duties prescribed for a saict Theme are called the "Shatávashyaka Karma' of a saint In this resten the Learned Author, has mainly dealt with these daties in the real point of view Vide Ch V for Pratikamana Ch VI for Pratyakhyana + Ch IX for Sámáyika Ch VIII for Kayotsarga The word Ávashyaka which included the gre zal duties detailed in Chapters v, VI VII, IX, XsesCapter been P " ·68 THE SACRED BOOKS OF THE JAINAS used in its etymological sense The word Ávashyaka has been derived from Avasha which means independent thus the action of an independent saint is called an Ávashyaka karma, or independent action A really true and independent saint must refrain from all good and bad thought-activities At the same time it is necessary for him not to engage himself in the flickering thought activities concerning various attributes and modifications of all thesix substances (Dravyas) He should devote his whole attention to the realisation of the pure nature of his Own Self It is only in this condition of self absorption, that a saint is said to perform Avashyaka Karma (Independent Action) If a saint or a layman merely observes his respective duties and vows, without having self absorption as his real aim, he falls far short of the standard and cannot be called the real follower of the path of the Conquerors He is known as a Bahir-átma or External Soul, while a saint or & layman who believes in this Ávashyaka Karma of self absorption and tries to work up to that and does not restrict himself merely to the obseryance of external formalities, is called an Antar Atmá, Internal Soul The seeker after truth should first scrutinise minutely and carefully the principles laid down in the Scriptures by the Conquerors and being convinced of their truth he should follow them calmly and peacefully and should avoid all verbal Wrangles or controversies with his own co religionists as well as with those professing other faiths Seekers after liberation should thus follow in the footsteps of their ancient great spiritual Leaders who by practising Ayashyaka or independence have attained Nirvana CHAPTER XII PURE CONSCIOUSNESS (SHUDDHA UPAYOGA) जुगवं वट्टइ णाणं केवलणाणिस्स देसणं च तहा। दिणयरपयासतापं जह वट्टइ तह मुणेयव्यम् ॥ १५६ ॥ युगपद् वर्तते ज्ञान केवलज्ञानिनो दर्शन च तथा। दिनकरप्रकारातापौ यथा वर्तेते तथा ज्ञातव्यम् ।। १५६ ।।

·NILAHISARA 69 169 Just as light and heat exist simultaneously in the gun, so it should be known that conation (Darshana) and Kuomiedge(I någa)exist simultaneously in an Omniscient soul णाणं परप्पयासं दिहि अप्पप्पयासया चेव । अप्पा सपरपयासो होदि त्ति हि मरणसे जदि हि ॥१६॥ ज्ञान परप्रकाश घटिरात्मप्रकाशिका धैय । भात्मा स्वपरमकाशो भवतीति हिमन्यसे यदि पलु ॥१६॥ 180 If any one argues that realls knowledge illuminates other objects only, conation illuminates soul only and the soul illuminates itself and other objects, (continued) गाणं परप्पयासं तइया णाणेण दंसणं भिएणम् । ण हवदि परदव्वगयं दसणमिदि परिणद तम्हा ॥१६१॥ ज्ञानं परप्रकाशं सदा ज्ञानेन दर्शनं भिन्नम् । न च भवति परद्रव्यगर्म दर्शन मिति पर्णित तस्मात् ॥१६१॥ 1BI If knowledge illuminates others only, then it means that conation (wluch 19 said to know soul only) 19 different from knowledge, thus it is said that conation has no concern with other objects ' अप्पा परप्पयासो तइया अप्पेण दसणं भिरणं । ण हदि परदव्यगयं दसणमिदि वरिणदं तम्हा ।। १६२॥ मात्मा परमकाशस्तदात्मना दर्शनं भिन्नम् । न भयति परद्रव्यगत दर्शनमिति घर्णित तस्मात् ॥ १६॥ 182 (f) soul illuminates other (objects only), then conation would be separate from soul, because, it has been said, that conation has no concern with other objects. णाणं परप्पयासं ववहारणयेण दसणं तम्हा । अप्पा परप्पयासो ववहारणयेण दसणं तम्हा ॥ १६३॥ .

·70 THE SACRED BOOKS OF THE JAINAS ज्ञानं परप्रकाश व्यवहारनयेन दर्शन तस्मात् । आत्मा परप्रकाशो व्यवहारनयेन दर्शनं तस्मात् ॥ १६ ॥ 169 From the practical point of view (ust as) knowledge illuminates other objects), so does conation From practical standpoint (just as) soul illuminates other objects, so does conation (also) णाणं अप्पपयासं णिच्छयणयएण सणं तम्हा । अप्पा अप्पपयासो णिच्छयणयएण दसणं तम्हा ॥ १६४॥ ज्ञानमात्मप्रकाशं निश्चयनयेन दर्शनं तस्मात् । मात्मा श्रात्मप्रकाशो निश्चयनयेन दर्शन तस्मात् ।। १६४ ॥ 184 From the real point of view, (just as) knowledge alluminates the self (only), so does conation From the real standpoint (just as) soul illuminates the self (only), so does. conation (also) अप्पसरूवं पेच्छदि लोयालोयंण केवली भगवं। जइ कोइ भणइ एवं तस्स य किं दूसणं होई ॥ १६५॥ प्रात्मस्वरूप पश्यति लोकालोको न केवली भगवान् । यदि कोपि भवत्येव तस्य च किं दूपणं भवति ॥ १६५ ।। 165 (From the real point of view), omniscient Lord realises the nature of the self only, but not the universe and the Non universe If one argues like that, what blume can be laid upon him ? मुत्तममुत्तं दव्वं चेयणमियरं सगं च सव्वं च । पच्छतस्स दुणाणं पञ्चक्खमणिदिय होइ ॥ १६६॥ मूर्तममूर्त द्रव्य चेतनमितरत् स्वकं च सर्व च । पश्यतस्तु ज्ञानं प्रत्यक्षमतीन्द्रियं भवति ॥ १६६ ॥ 168 That knowledge, only, which knows material and Immaterial, conscious and non conscious, the self and all (other) substances, (is known) as direct and beyond the cog. nisance of the seases, ·NIYAVASAPA पुच्चुत्तसयलदव्यं णाणागुणपजएण संजुत्तम् । जो ण य पेच्छड सम्म परोक्तदिट्टी हवे तस्स ।। १६७॥ पूर्वोक्तसकलद्रव्यं नानागुपपायेए मंयुशम् । यो न च पश्यनि सम्यक् परोददृष्टिमवेत्तस्य ।। १६७ ॥ 167 He who does not conate all the aforesaid sobstances together with their rarious sttributes and modifications simultaneously , (is saud) to have codirect conation. लोयालोयं जाण्ड अप्पाणं व क्वली भगवं। जड़ कोइ भण्ड एवं तस्त य किल दूसणं होदि ॥ १६ ॥ लोकालोको ज्ञानात्यान्मानं नैव देवरी भगान् । यदि कोऽपि मपनि एवं तस्य च किल पर्ष मानि 188 (Fron the practical pointo rics) ar comiciet Lord knows the Unserse and the low-egirersed the soul II 2oy one argues lle that, bis: nec beland upon him! गाणं जीवसरुवं तन्हा जारोह अना अपा। अप्पाणं रवि जाणटि अप्यानो होड़ि विनिरिनं ॥१॥ ज्ञान जीवस्वम्पं तम्माडानाच्या माना। धारमान नापि जानान्यामो नदी नितिन En 168 Knoringitimesteamestiretrelore a soul (alreys) Forestrica) ot knor thesai, (heatsexystorryprets from the soul. अप्पाएं विगारांनीही। तम्हा मपरपामगरहदा १७ ॥ प्रान्मानं दिदि मानन मंडेहः। मानि 1000 ·72 THE SACRED BOOKS OF THE JAINAS 170 Knowledge can not exist without soul, nor can & soul be without knowledge, there can be no doubt in this Therefore just as knowledge illuminates the self and other (objects), so does conation (aĪso) जाणतो पस्संतो ईहापुव्वं ण होइ केवलिणो। केवलिणाणी तम्हा तेण दु सोऽबंधगो भणिदो ॥ १७१ ॥ जानन् पश्यन्नीहापूर्व न भवति केवलिनः। फेवलज्ञानी तस्मात् तेन तु सोऽवन्धको भषितः ।। १७१ ॥ 171 An omniscient does not know or conate by voluntary exertion it is, why he is all knowing and has thus been said to be free from (fresh karmic) bondage परिणामपुववयणं जीवस्स य वंधकारणं होई। परिणामरहियवयणं तम्हाणाणिस्सण हि बंधो ॥ १७२ ॥ परिणामपूर्ववचनं जीवस्य च पधकारण भवति । परिणामरहितवचन तस्माज्ज्ञानिनो न हि पंधः ॥ १७२ ॥ ईहायुवं यवणं जीवस्स य पंधकारणं होई। ईहारहियं वयणं तम्हा णाणिस्स ण हि बंधो १७३ जुम्मं । ईहापूर्ववचनं जीवस्य च पंधकारणं भवति । ईहारहित वचन तस्माज्ज्ञानिनो न हि पधः ॥ १७३ ॥ युग्मं । 172 78 Speech arising from thought-activity is the cause of bondage in a mundane soul, while speech independent of thought activity cannot cause any bondage in the allknowing (soul) Words uttered voluptarily do cause bondage in a mundane soal, while involuntary flow of speech does not cause any bondage in an all knowing soul ठाणणिसेजविहारा ईहापुव्वं ण होइं केवलियो । तम्हा ण होई बंधो साकटं मोहणीयस्त ॥ १७ ॥ .

·NIYAMSARA 78 स्थाननिषण्णविहारा ईहाव्यं न भवन्ति फेवलिनः । तस्मान भवति यंधः साक्षार्थ मोहनीयस्य ॥ १७४ ॥ 174 An omniscient does not stand, sit and walk volun tarily therefore there is no (fresh harmic) bondage (Bond age occurs only in that soul), which is, operated upon by the deluding Larmas and is after some object of senses आउस्स खयेण पुणो णिएणासो होइ सेसपयडीणं । पच्छा पावइ सिग्धं लोयगं समयमेत्तेण ॥ १७५॥ पायुपः क्षयेण पुनः निर्णा सो भवति शेपमतीनाम् । पश्चात्मामोति शीघ्र लोकान समयमात्रेण ॥ १७५ ॥ 175 No sooner the age karma terminates, than all the remaining harmas also are destroyed Then immediately (the soul thus freed) goes to the topmost of the umierse in one single instant only जाइजरमरणरहियं परमं कम्मवज्जियं सुद्धं । णाणाइचउसहावं अक्खयमविणासमच्छेयं ॥ १७६ ॥ जातिजरामरणरहित परम फर्माष्टयर्जितं शुद्ध । ज्ञानादिचतु:स्यभायं अक्षयमविनाशमच्छेध ॥ १७६ ॥ 178 (A perfect soul 15 rcally) free from birth, old age and death (It is) pure, supreme and devoid of the eight karmas it possesses the four fold nature of being all knowing etc, (ie, all conating, all blissful and all powerful), (and is) indivisible, indestructible and inexhaustible अव्यावाहमणिंदियमणोवमं पुरणपावणिम्मुकं । पुणरागमणविरहियं णिच अचलं प्रणालंवं ॥ १७७॥ अव्यायाधमतीन्द्रियमनुपम पुण्यपापनिर्मुसम् । पुनरागमनविरहित नित्यमविचलमनालंयम् ।। १७७ ॥

·74 THE SACRED BOOKS OF THE JAINAS . 177 (A perfect soul is really) free from obstructions, independent of the senses, unparallelled, liberated from meri. torious and demeritorious karmas (Again it is) free from rebirths and is eternal, non-transient and independent रणवि दुक्खं णवि सुक्ख णवि पीडा णेवविजदे वाहा । णवि मरणं णवि जणणं तत्थेव य होई णिव्वाणं ॥ १७ ॥ न च दुःखं न च सौख्यं न च पीडा नैव विद्यते याचा । न च मरणं न च जननं तत्रैव च भवति निर्वाणम् ॥१७॥ 138 Where there is neither pain, nor pleasure, nor annoyance, nor any obstruction, nor death nor birth, there | only is Nirvana (Liberation) णिव इंदिय उवसग्गा णिव मोहो विम्हियो ण णिहाय। ण य तिराहा णेव छुहा तत्थेव हवदि णिव्वाणं ॥ १७६ ॥ नापि इन्द्रियाः उपसर्गाः नापि मोहो विस्मयो न निद्रा च । न च तृष्णा नैव क्षुधा तत्रैव भवति निर्वाण ॥ ७९ ॥ 179 Where there are neither senses, nor is there any calamity, nor delusion, nor astonishment, nor sleep, nor desire, nor hunger, there only is Nirvana. णवि कम्मं णोकम्मं णवि चिंता णेव अट्टरुदाणि । गवि धम्मसुकमाणे तत्थेव य होइ णिव्वाणं ॥ १८०॥ नापि कर्म नोकर्म नापि चिन्ता नैवातरोद्रे। नापि धम्मशुमध्याने तत्रैव च भवति निर्वाणं ॥१८॥ 180 Where there are neither any karmas, nor quasikarmas, nor is there any anxiety, nor painful or wicked concentration, nor righteous or pure concentration, there only is Nirvana विजदि केवलणाणं केवलसोक्खं च केवलं विरिय । केवलदिहि अमुत्तं अत्थितं सप्पदेसत्तं ॥ ११॥ ।

·that Niyama (te, supremo literal.com) hase been 184 Niyama (the path of Liberation) and the free NTTANSARE विद्यते केवलज्ञानं केवलसौन्यं च केवळ वान्। केवलदृष्टिरमूर्तत्वमस्तित्वं मप्रगन्वन् ॥ १-21 181 (In the state of NirrisaretardPettyledge, Perfect Bliss, Perfect Pores, Peries Persinmateriality, Isness (Astitra), spatally Existan tormlessness (Amurtatra) शिवाणमेव सिद्धा सिद्धा डिब्बाररामिदिन्तहा। कम्मविमुक्को अप्पा गच्छड लोपनापत्र : १-२ निर्वाणमेव सिदा निद्वा निर्वामित मटि कर्मविमुक्त प्रात्मा गच्छनि दोघानन" 25 182 Nirvana means the 521 , 232 the Siddha means Nirvana, sab steatinquerors) A soul, liberated frostherSekatar most of the Universe जीवाण पुग्गलाणं गमणं जायेहि जात्र बनाया। धम्मत्थिकायभावे तत्तो परदो र मत १३॥ जीवानां पुद्गलानां गमनं जानीहि यादमानिरः। धर्मास्तिकायाभावे तस्माताना र गच्छन्ति | 183 Movements of souls and te voldt, Erown as co extensive with the media of myöas They can not go further, because he om molion of (Die mitikisat motion णियमं णियमस्स फल णिन्द्रि पवरणम्न मत्तीय। पुत्वावरविरोधो जदि अपणीच पुण्यंनु ममग्गा ॥१४॥ नियमा नियमस्य फल निर्दिष्ट प्रवचनम्य माया। पूर्वापरविरोधो यद्यपनीय दृश्यतु समयताः 1100 ·THE SACRED BOOKS OF THE JAINAS . रा 177 (A perfect soul is really) free from obstructions, independent of the senses, unparallelled, liberated from meri. torious and demeritorious karmas (Again it is) free trom rebirths and is eternal, non transient and independent णवि दु.खं णवि सुक्ख णवि पीडा ऐवविजदे चाहा। णवि मरणं णवि जणणं तत्थेव य होई णिव्वाणं ॥ १७८ न च दुःखं न च सौख्यं न च पीडा नैव विद्यते थाधा। न च मरणं न च जननं तत्रैव च भवति निर्वाणम् ॥१७४ 118 Where there is neither pain, nor pleasure, | annoyance, nor any obstruction, nor death nor birth, t only is Nirvana (Liberation) णिव इंदिय उवसग्गा णिव मोहो विम्हियो ण णि ण य तिराहा णेव छुहा तत्थेव हवदि णिव्वाणं ॥ नापि इन्द्रियाः उपसर्गाः नापि मोहो विस्मयो न न 'घ तृष्णा नैघ क्षुधा तत्रैव भवति निर्वाण । 178 Where there are neither senses, nor calamity, nor delusion, nor astonishment, nor slee, nor hunger, there only is Nirvana. णवि कम णोकम्मं णवि चिंता णेव अट्टर गवि धम्मसुकमाणे तत्थेव य होइ णिक नापि कर्म नोकर्म नापि चिन्ता नैया, नापि धर्मशुक्लध्याने तत्रैव च भवति 180 Where there are neither an "karmas, nor is there any anxiety, nort centration, nor righteous or pure con Nirrina विजदि केवलणाणं केवलसो केवलदिहि अमुत्तं अत्थितं ?

·XII ANSARA 7 od periect krovledge On account of the total destruction of *xxowledge-obscuring ard conation-obscuring Larmes both Erledge and conation exist and work simultaneously just 43 and heat exist in the sun and word simultaneously In the lof souls, who have not attained omniscience cobation precedes wledge, both do not work simultaneously Natural Lowledge Catural conation as described in Gathas 11 and 13 respectively. the innate attributes of a soul, in other words they are the "Iect knowledge and perfect conation a3 found exsting and Erking simultaneously in the omniscients. In the pure ard perfect conation ard knowledge of the omni ients all knowable objects are reflected, without any effort hatsoever, on the part of the omniscient souls Thus then It is said, that from the real point of view, the omniscient soul Nows the self only, it means that the soul knows the self together with the reflection of all the objects in the Unnerse and Non un- Ferse simultaneously It is only a mode of erpression to say, that from the real stand point the omniscients hnow the self alone Ag practical point of view deals with a substance, having regard to its relation with other substances wherefore it is also quite true to say that from the practical point of view the omniscients know all It is merely another mode of expression All includes the selt as well Thus from whatever point of view we consider, we arrive at the conclusion that an omniscient soul knows the self and all other substances simultaneously Soul 13 a substance, and knowledge and conation are its twa innate attributes Substance is nothing else but another namo given to the sum total of its attributes and modifications A subs tance cannot function independently whatever is done by it, 15 done solely by virtue of its attributes and modifications When one says that soul conates and knows the self and all other substances, it has to be admitted that perfect conation and perfect knowledge also conate and know the self and all other substances at the same time Every luminous substance illuminates both itself and all other objects within its range Conation and knowledge illuminate both themselves and all other objects If knowledge be assumed as not knowing the soul, then it will never be possible for any one to know the soul and it will be sheer nonsense to talk of soul, self knowledge, self realisation and self- ·76 THE SACRED BOOKS OF THE JAINAS. (by me), on being prompted by Derotion for Scriptures (Pravachana Bhakti) If there are any inconsistencies tu! the description), the scholars should remove them and mak (this treatise) complete ईसाभावेण पुणो केइ णिति सुंदरं मग्गं । तेसिं वयणं सोचा अभत्तिं मा कुणह जिणमग्गे ।। १८५॥ ईर्पाभावेन पुनः फेचिन् निन्दन्ति सुन्दरं मार्गम् । तेषा घचनं श्रुत्वा थभक्ति मा 'कुरुध्य जिन्मारगें ॥१५॥ 185 If any (persons) find fault with this lovely patt (of liberation), simply through malice, then (o disciple) on hearing their words, do not he lacking in deration to the pati of the Conquerors णियभावणाणिमित्तं मए कदं णियमसारणामसुदं। चुद्धा जिणोवदेसं पुव्यावरदोसणिम्मुकं ॥ १८६॥ निजभावनानिमित्त मया कृत नियमसारनामश्रुतम् । बुद्धा जिनोपदेशं पूर्यापरदीपनिशम् ॥ १८६ ॥ 188 Haying understood the teaching of the Conquerors which are free from inconsistencies, I have composed this trertise styled as “ Niyamsara," with the pain object of a self-meditation Commentary A perfect liberated soul is absolutely free from all sorts of impurties and it shines forth in its true nature even when a soul is in the position of an Arhat, though it is still in bondage with the four non-destructive (Aghátıya) karmas but it is free from all the four destructive karmas, which obscured its real attributes As long as the non destructive karmas are not exhausted the soul of the Lord Arhat remains in a highly refined physical body (Parama audárika sharira) The Omniscient Lords being possessed of vibratory activities, move about and preach Truth to the world Both the Siddhas and the Arhats are possessed of pure conscious attentiveness (Shuddha Upyoga), which includes both perfect conar ·NIYAMSARA ** ton and perfect knowledge On account of the total destruction of he knowledge-obscuring and conation-obscuring karmas both Lowledge and conation exist and work simultaneously. Just as ight and heat exist in the sun and work simultaneously In the ase of souls who have not attained omniscience, conation precedes knowledge, both do not work simultaneously Natural knowledge and natural conation, as described in Gathas 11 and 13 respectively, Jare the innate attributes of a soul, in other words they are the perfect knowledge and perfect conation as found existing and Working simultaneously in the omniscients In the pure and perfect conation and knowledge of the omni. Ecients, all knowable objects are reflected, without any effort, whatsoever, on the part of the omniscient souls Thus when It is said that from the real point of view, the omniscient soul knows the self only, it means that the soul knows the self together with the reflection of all the objects in the Universe and Non uni. verse simultaneously It is only a mode of expression to say, that from the real stand point the omniscients know the geit alone As practical point of view deals with a substance, having regard to its relation with other substances wherefore it is also quite truc to say that from the practical point of view, the omniscients krom all It is merely another mode of expression All includes the selt 23 well Thus from whatever point of view we consider, rearat the conclusion that an omniscient soul knows the sell add a'! other substances simultaneously Soul is a substance and knowledge and conation are its tr innate attributes Substance is nothing else bat apother given to the som total of its attributes and modifications are your tance cannot function independently, whatever is done by time done solely by virtue of its attributes and modifications When one says that soul conates and knows the select * other substances, it has to be admitted that perfect to perfect knowledge also copate and know the self ardurigao tances at the same time Every luminous substance illuminates botbitare de perfet objects within its range Conation and knowledge themselves and all other objects If knowledge be assumed as not knowiny! #bit will never be possible for any one to know thesde leonere nonsense to talk of soul, self knowledge centru zelta ·18 THE SACRED BOOKS OF THE JAINAS concentration In other words, path to liberation and liberatio itself will become quite meaningless In Gatha 171, it has been laid down that neither knowledge cai exfst without soul nos can there be a soul without knowledge 1 ts so; because knowledge being the attribute of the soul, it can never etist independently If it is said that knowledge does not know the self, then it means that it is quite separate from soul, which it is not Therefore knowledge knows both the soul as well as all other objects It 18 a well known principle of Jainism that delusion, attachment and aversion, etc , are the main causes of karmic bondage with's the soul The Omniscient Lord having alrcady destroyed the deludo, ing karma (Mohaniva), it is entirely impossible that any impure thought activity such as desire, etc, should arise in Him Owing to the destruction of the knowledge and conation obscuring karmı, and attainment of perfect knowledge and conation, every knowable object is automatically revealed to Him, and nothing remains which he may desire to know The action of a vibratory omnisciert, (Sayoga Kevall) in moving about, and preaching Truth, etc , are not volitional they are due to the operation of the remaining four non-destructive karmas They are in a way like the reflex actfons of the nervous system When the Lord Arhat, on the termination of His age karma destroys all the remaining karmas he is absolutely liberated from all the material bodies, fine or gross He is pure, perfect indepenu ent, free from rebirth, all blissful, has accomplished all that was to be accomplished and as such, ascends directly upwards by force of nature and there abides at the summit of the Universe He is then called a Siddha (a perfect liberated soul) a Siddha is known as Nirvana The word Nirvåga according to the Jaina doctrine means extinguishment of all foreign thought activities, desire, attachment, av ersion ete, and the attainment of the soul's own pure individuality together with all its pure and natural attributes and modifications This condition of

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