Niyam Sara

Author(s): Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/034367/1

Page #1

Ācārya Kundakunda's
Niyamasāra - The Essence of Soul-adoration (With Authentic Explanatory Notes)
आचार्य कुन्दकुन्द विरचित
नियमसार (प्रामाणिक व्याख्या सहित)
Divine Blessings: Ācārya 108 Vidyānanda Muni
VIJAY K. JAIN

Page #2


Page #3

Ācārya Kundakunda's Niyamasāra
- The Essence of Soul-adoration (With Authentic Explanatory Notes)
आचार्य कुन्दकुन्द विरचित
नियमसार (प्रामाणिक व्याख्या सहित)

Page #4


Page #5

Acārya Kundakunda's Niyamasāra
The Essence of Soul-adoration
(With Authentic Explanatory Notes)
-
आचार्य कुन्दकुन्द विरचित नियमसार
( प्रामाणिक व्याख्या सहित )
Divine Blessings: ācārya 108 Vidyānanda Muni
Vijay K. Jain
विकल्प

Page #6

Front cover:
The most sacred hilltop, called the 'suvarnabhadra kūța' in
Shri Sammed Shikharji, Jharkhand, India, from where Lord Pārsvanātha, the twenty-third Tīrthankara, attained liberation
(mokşa, nirvāṇa).
Pic Vijay K.Jain, March 2019
Acārya Kundakunda's Niyamasāra
- The Essence of Soul-adoration (With Authentic Explanatory Notes)
Vijay K. Jain
Non-copyright This work may be reproduced, translated and published in
any language without any special permission
provided that it is true to the original.
ISBN: 978-81-932726-3-3
Rs. 600/
Published, in the year 2019, by:
Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India
www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668
Printed at: Vikalp Printers, Dehradun
(iv)

Page #7

DIVINE BLESSINGS
मंगल आशीर्वाद -
परम पूज्य सिद्धान्तचक्रवर्ती श्वेतपिच्छाचार्य १०८ श्री विद्यानन्द जी मुनिराज
ग्रन्थराज ‘नियमसार' की अन्तिम गाथा में आचार्य कुन्दकुन्ददेव कहते हैं - णियभावणाणिमित्तं मए कदं णियमसारणामसुदं । णच्चा जिणोवदेसं पुव्वावरदोसणिम्मुक्कं ॥१८७॥ अर्थ - पूर्वापर दोष रहित जिनोपदेश को जानकर मैंने निज भावना के निमित्त से “नियमसार' नामक शास्त्र बनाया है।
'नियमसार' अध्यात्मविद्या का सर्वोत्कृष्ट ग्रन्थ है। इसे आचार्य कुन्दकुन्द ने वास्तव में अपने स्वयं के लिए ही लिखा है, जैसा कि इस गाथा के णियभावणाणिमित्तं पद से स्पष्ट होता है। हम कह सकते हैं कि 'नियमसार' आचार्य कुन्दकुन्ददेव की व्यक्तिगत दैनन्दिनी (personal diary) है।
(v)

Page #8

Niyamasāra
नियमसार
यही कारण है कि इस ग्रन्थराज में अनेक ऐसी-ऐसी महत्त्वपूर्ण बातें बताई गई हैं, जो मोक्षमार्ग के साधकों का विशेषरूप से मार्गदर्शन करती हैं। जैसे -
णाणाजीवा णाणाकम्मं णाणाविहं हवे लद्धी । तम्हा वयणविवादं सगपरसमएहिं वज्जिज्जो ॥१५६॥ अर्थ - जीव नाना प्रकार के हैं, कर्म नाना प्रकार के हैं और लब्धियाँ भी नाना प्रकार की हैं, इसलिये साधर्मियों और परधर्मियों के साथ वचन-विवाद छोड़ देना चाहिये।
लभ्रूणं णिहि एक्को तस्स फलं अणुहवेइ सुजणत्ते । तह णाणी णाणणिहिं भुंजेइ चइत्तु परतत्तिं ॥१५७॥ अर्थ - जैसे कोई व्यक्ति निधि को प्राप्त करके उस निधि का फल अपने देश में (एकान्त में) अनुभव करता है (भोगता है), उसी प्रकार ज्ञानी पर की चिन्ता छोड़कर अपनी ज्ञाननिधि को भोगता है।
ईसाभावेण पुणो केई जिंदंति सुंदरं मग्गं । तेसिं वयणं सोच्चाऽभत्तिं मा कुणह जिणमग्गे ॥१८६॥ अर्थ - पुनः कई पुरुष ईर्ष्याभाव से सुन्दर मार्ग की निन्दा करते हैं। उनके वचन सुनकर जिनमार्ग के प्रति अभक्ति मत करो।
कहने की आवश्यकता नहीं है कि उक्त सभी दिशा-निर्देश मुक्तिमार्ग-साधक के लिए बड़े ही अनमोल दिशा-निर्देश हैं, जिन्हें समझकर वह निर्विघ्न रूप से अपना मुक्तिपथ प्रशस्त कर सकता है। धर्मानुरागी श्री विजय कुमार जैन ने इस ग्रन्थराज 'नियमसार' का सुन्दर संस्करण अंग्रेजी व्याख्या सहित तैयार किया है। वे सदा ही ऐसी आगम-सेवा करते रहते हैं। उन्हें हमारा मंगल आशीर्वाद है।
२३) की मार्च 2019
आचार्य विद्यानन्द मुनि कुन्दकुन्द भारती, नई दिल्ली
(vi)

Page #9

मंगल आशीर्वाद -
आजीवन अन्न व षट्रस त्यागी स्थविराचार्य १०८ श्री संभवसागर जी मुनिराज
महान् अध्यात्मिक योगीन्द्रजी श्री कुन्दकुन्दाचार्य के द्वारा रचित आत्मा को जगाने वाला यह “नियमसार' ग्रन्थ है। सद्धर्मानुरागी अभीक्ष्ण ज्ञानोपयोगी श्री विजय कुमार जैन ने इस महान् ग्रन्थ को अंग्रेजी व्याख्या सहित तथा अन्य आचार्यों के अनमोल वचनों का भी संग्रह कर तैयार किया है। सामान्य पाठकों को भी ज्ञान प्राप्त होने हेतु हिन्दी में भी अर्थसहित व्याख्या दी गई है। 'नियमसार' ग्रन्थ द्वादशांग के सारभूत चार अनुयोगों में भी व्यवहारनय-निश्चयनय की अपेक्षा से भेद को स्पष्ट करते हुए भव्यजीवों को मोहमार्ग से बचाकर मोक्षमार्ग में लगाने वाला है; अतः सभी के लिये पठनीय है। पारमार्थिक दृष्टि से नियमों में दृढ़ता को प्राप्त करने के लिए इस ग्रन्थ का पाठन आवश्यक ही है। नियमों में दृढ़ता के बिना सद्गति संभव नहीं है। विजय कुमार जी ने संसारी जीवों के मार्गदर्शनरूप जो यह प्रयास किया है, उनको हमारा शुभाशीर्वाद है।
आचार्य संभवसागर मुनि
मार्च 2019 शिविरस्थान - त्रियोगाश्रम, सम्मेद शिखरजी
(vii)

Page #10

FOREWORD
By
Dr. Chakravarthi Nainar Devakumar
ॐ नमः सिद्धेभ्यः
Hail the Siddha and other Parameṣṭhi
Achieving personal excellence, success and happiness in every walk of life is the buzz word in modern era; every school is busy in defining motif and designing templates. Alas, very little known is to such pursuers that this is the core specialty of Jain dharma. In this era of Vira sasana (i.e. ever since 527 B.C.), the Sacred Word (śruta) of Bhagavana Vīra Vardhamana Mahāvīra is as much as possible being conserved and preserved by a chain of supreme seers called Ganadhara and śrutadhara.
The Auspicious and Venerable Acārya Kondakunda
In this divine lineage, the most shining seer after Gautama Gaṇadhara has been Acarya Kondakunda or more popularly known as Kundakunda or Kundkund. This name verily refers to his birthplace in present day Andhra Pradesh. His saint-pontiff name was Acārya Padmanandi. He is also called Elācārya. Even though there were scores of śrutadhara after Gautama Gaṇadhara, he is bracketed along with Lord Mahavira and Gautama Gaṇadhara because Acarya Padmanandi Kundakunda reestablished the fading dharma by visiting Mahāvideha, another planet in our solar system, to get his doubts cleared directly from the Tirthankara Śrīmandhara. This fact was passed on to the generations by word of mouth (karna paramparā) till in Vikrama Samvat (VS) 990 Acarya Devasena put it on record in his book called 'Darsanācāra':
जइ पउमणदिणाहो सीमन्धरसामिदिव्वणाणेण ।
ण विबोहइ तो समणा कहं सुमग्गं पयाणंति ॥४३॥
(viii)
Hail Lord Padmanandi for imbibing divine knowledge directly from Śrīmandhara Svāmī but for which how could the śramanas
continue to benefit the Right Path?

Page #11

Foreword
This unique feat is also captured by the commentators of 'Pancāstikaya' and 'Şațprābhịta', viz., Ācārya Jayasena and Acārya Śrutasāgara, respectively. In addition, there are several inscriptions recording the renaissance of Jain dharma contributed by this rddhidhara in the two hills of Śravanabelagola situated in the Hassana district of Karnataka (B.L. Rice, 1889). The author Shri V.K. Jain in his Preface has already depicted a snapshot of the great Ācārya along with the most famous 'mangalam' hymn which is arguably a precursor for many such me-too like hymns in India. The venerable Acārya Kundakunda composed 84 pāhuda - short anthems - making use of the most accepted original sūtras, gāthās and 'Tirukkuraľ, the world-famous Tamil anthology is the contribution of his sangha. This is not an epic as erroneously interpreted by many Hindi scholars. 'Niyamasāra', it appears, was composed as a handbook for the śramaņas and śrāvakas conversant with basic tenets of Jain dharma. Here we see the copious vocabulary of the Jain tenets and philosophy. Only those familiar with such prerequisites would capture the imports of the chapters and their gāthās. The name of the sacred book is derived from the third gāthā which is central to the topic of the book. The word niyama implying systematic regime or discipline, has become a common usage in the Indian languages. Patānjali used it in his yoga. Yama-niyama refers to a set of vows. 'Niyamasāra' is the abridged version of the original gāthās of the śrutaskandha, the library of original Jain agama. For generations, this book was in the compulsory by-heart reading list and hence for centuries, no written commentary was deemed necessary till in the 12th century of the Vikram era, versatile Acārya Padmaprabhamaladhārideva rendered his Sanskrit commentary by name 'Tātparyavrtti' using both prose (padya) and stanzas (gadya). His rendition is more in the nature of expression of his deep devotion to this book. The commentator refers this Scripture with divine appellations such as Sruta, Paramāgama, Paramārtha-śāstra, Bhagavad-śāstra and Sabdabrahma. A perusal of his invocatory stanza below clearly reveals the supreme lineage of the book glorified with the adjective, paramāgamārthasārtham.
गुणधरगणधररचितं श्रुतधरसन्तानतस्तु सुव्यक्तम् । परमागमार्थसार्थं वक्तुममुं के वयं मन्दाः ॥५॥
(ix)

Page #12

Niyamasara
Who are we dim-witted to enunciate the meaning of this SuperScripture (paramagama) composed by the Gaṇadharas, the possessors of virtue, and articulated flawlessly by the successive śrutadharas?
नियमसार
Some Insights into 'Niyamasāra'
The book contains 187 gāthās but a few publications carry only 186. A careful scrutiny revealed that gathā number 159 is missing in such publications. There are 12 chapters with the average number of over 15 gāthās per chapter. The chapter-wise gathās are 19, 18, 18, 21, 18, 12, 6, 9, 12, 7, 18 and 29 in number. The seventh chapter on alocană has the least number of 6 gāthās and the last one with the most number of 29 gāthās. Four chapters, viz., II, III, V and XI, have 18 gāthās each. The last chapter is in the form of an epilogue or culikā and captures the discussion points post-release of the book in the sangha. This seemed to have been the practice in Acārya Kundkunda's sangha as is evident from the culikā chapter of his magnum opus, 'Samayasāra'.
The terms such as paramāņu, skandha, samaya are unique to Jain ontology. The metaphysical terms such as bhāva, pratikramana, alocană, pratyakhyāna, avaśyaka and samadhi, etc., have been dealt extensively in manuals like 'Mūlācāra' and thus have larger connotations. The readers are well advised to expand their scope beyond the equivalent words attempted in this book and elsewhere too. The objective of Jain dharma is to liberate a deserving soul from the clutches of bonded life. In this process, the evolving worthy soul traverses through heaven till it takes final human birth which is necessary to attain parinirvana. So the soul enjoys svarga (heavenly life) and apavarga or mokṣa (liberation) and hence svargāpavarga is the fruit of practice of Jain dharma. A careful perusal of the title of the chapters will reveal the processes of developing excellence and at the same time enhancing happiness. A beginner could apply these steps in one's personal life and get convinced of its supreme par excellence value. In 'Tattvärthasūtra' (9:2) gupti precedes samiti (see gāthā 61). The venerable Acārya obviously prescribed samiti as these are easier to observe and are measurable metrics in the spiritual progression. The gathā no. 68 prohibiting violence of the types must be for the laity with partial vows.
(x)

Page #13

Foreword
Influence/Confluence of Agamic Thoughts in 'Niyamasara'
and Other Granthas
The seeds of Śri Dharma sown by Lord Tirthankara, nurtured by the Ganadharas and the śrutadharas, have been propagated and preserved through many granthas. Acarya Kundkunda's works have influenced many latter-day works in Prakrit, Sanskrit and Tamil. There would obviously be some overlap of stanzas or parts thereof among Acarya's works and in other scriptures. Many such comparisons have already been cited with detailed descriptions in this book. Some gāthās are so important that they find mention in more than one Scripture. The following are such additional examples:
1. The gathā no. 2 is repeated with an emphasis of sammattam (Right Faith) as mokkhauvão (means of mokṣa) in 'Mūlācāra' gāthā no. 202 as:
मग्गो मग्गफलं ति य दुविहं जिणसासणे समक्खादं ।
मग्गो खलु सम्मत्तं मग्गफलं होइ णिव्वाणं ॥ २०२॥
2. The gathā no. 9 being basic in description finds almost repetition in 'Pravacanasara' (no. 135) and 'Pańcāstikāya' (no. 4, 22, 67, 91 and 98).
3. The gathā no. 40 is repeated from 'Samayasara' gāthā no. 54. 4. Gāthā no. 45 is repeated in 'Pravacanasara' (no. 132) and 'Pańcastikaya' (no. 51).
5. The gathā no. 46 is repeated in 'Samayasara' as gāthā no. 49. and 'Pravacanasāra' gāthā no. 172, Pańcāstikāya' no. 127 and 'Bhāvapahuḍa' no. 64.
6. Gāthās no. 49 and 86 echo in 'Samayasara' as gāthās no. 44 and 234, respectively.
7. Gāthās no. 90 and 98 are comparable with the gathā no. 328 of 'Samayasara' and no.73 of 'Pańcāstikāya'.
8. Gāthā no. 100 is emphasized in 'Samayasara' gāthā no. 277.
9. Gāthā no. 136 similarly resonates with gathā no. 412 of 'Samayasara'.
10. Gāthā no. 174 is comparable with the 'Pravacanasara' gāthā no. 44.
(xi)

Page #14

Niyamasāra
नियमसार
The latter day works imbibed a lot of these thoughts in strengthening the concepts and principles. An illustrative list is given below in tabular form.
Table Illustrating the influence/confluence of thoughts
in 'Niyamasāra' and other Jain agama
Name of the āgama with gāthā no.
‘Niyamasāra'
gāthā no.
72
Samayasāra': 73
85
'Dharmāmrta Anagāra': 63; 'Bhāvapāhuda': 149
93
'Pravacanasāra': 8-9; "Tattvānusāsana': 191
94
‘Istopadeśa': 30, 47; 'Samādhitantram': 17, 84; ‘Samayasāra': 152, 322
97
'Tattvārthasūtra': 8:3; 'Samayasāra': 310
100
Sāmāyikapāțha'
113
Good explanation under 'Tattvārtha-rājavārtika': 9:22/1/620/21
116
'Tattvārthasūtra': 9:7
118
'Tattvārthasūtra': 9:3
119
'Bhagavati Arādhanā': 1891-1902
120
‘Tattvārthasūtra':9:27
124
‘Mokkhapāhuda': 50, 80, 99; ‘Bhāvapāhuda’: 4, 68, 69, 89
A Word about the Sanskrit Commentary, 'Tātparyavịtti' The erudition and versatile scholarship of the commentator is felt throughout the book. Both the smooth flowing rhythmic prose and musical poems bear ample testimony. The Sanskrit scholars will
(xii)

Page #15

Foreword
appreciate this commentary. A sample each of the prose and stanza are reproduced below:
किच्च अस्य खलु निखिलागमार्थसार्थप्रतिपादनसमर्थस्य नियमशब्दसंसूचितविशुद्धमोक्षमार्गस्य अंचितपंचास्तिकायपरिसनाथस्य संचितपंचाचारप्रपंचस्य षड्द्रव्यविचित्रस्य सप्ततत्त्वनवपदार्थगर्भीकृतस्य पंचभावप्रपंचप्रतिपादनपरायणस्य निश्चयप्रतिक्रमणप्रत्याख्यानप्रायश्चित्तपरमालोचनानियमव्युत्सर्गप्रभृतिसकलपरमार्थक्रियाकांडाडंबरसमृद्धस्य उपयोगत्रयविशालास्य परमेश्वरस्य शास्त्रस्य द्विविधं किल तात्पर्य, सूत्रतात्पर्य शास्त्रतात्पर्यं चेति। सूत्रतात्पर्य । पद्योपन्यासेन प्रतिसूत्रमेव प्रतिपादितम्, शास्त्रतात्पर्यं त्विदमुपदर्शनेन्। भागवतं शास्त्रमिदं निर्वाणसुन्दरीसमुद्भवपरमवीतरागात्मकनिाबाधनिरन्तरानंगपरमानन्दप्रदं निरतिशयनित्यशुद्धनिरंजननिजकारणपरमात्मभावनाकारणं समस्तनयनिचयांचितं पंचमगतिहेतुभूतं पंचेन्द्रियप्रसरवर्जितगात्रमात्रपरिग्रहण निर्मितमिदं ये खलु निश्चयव्यवहारनययोरविरोधेन जानन्ति ते खलु महान्तः समस्ताध्यात्मशास्त्रहृदयवेदिनः परमानन्दवीतरागसुखाभिलाषिणः परित्यक्तबाह्याभ्यन्तरचतुर्विंशतिपरिग्रहप्रपंचाः त्रिकालनिरुपाधिस्वरूपनिरतनिजकारणपरमात्मस्वरूपश्रद्धानपरिज्ञानाचरणात्मकभेदोपचारकल्पनानिरपेक्षस्वस्थरत्नत्रयपरायणाः सन्तः शब्दब्रह्मफलस्य शाश्वतसुखस्य भोक्तारो भवन्तीति।
जयति नियमसारस्तत्फलं चोत्तमानां हृदयसरसिजाते निर्वृतेः कारणत्वात् । प्रवचनकृतभक्त्या सूत्रकृद्भिः कृतो यः स खलु निखिलभव्यश्रेणिनिर्वाणमार्गः ॥३०५॥
In this stanza, the commentator sums up the sublime purpose of this book as well as his commentary that the worthy soul would, for sure, use these instructions to climb the ladder of soul evolution to the ultimate nirvana.
Several Editions of 'Niyamasāra' The devotion of śramanas and laities has enabled preservation of such ancient scriptures as 'Niyamasāra'. It is beyond our imagination as to
(xiii)

Page #16

Niyamasāra
नियमसार
how many hand-written manuscripts of this scripture would have been created in the last two millennia. Even now, we have no data on the number of palm-leaf manuscripts preserved in various mutts, temples and private libraries. A monograph on Acarya Kundakunda by Mahavir Granth Academy, Jaipur (Publication no.10, 1990) in Hindi has annexed a list of hand-written copies of Ācārya's scriptures preserved in north India. It provides details of 5 copies of ‘Niyamasāra', the oldest being written in the year 1735 A.D. preserved at the Jain Mandir of Ajmer. Such a survey is required to discover old Manipravala and Kannada commentaries kept in palm-leaf manuscripts in Tamil Nadu and Karnataka. It is learnt that the Kannada tīkā was written by Balachandra. The translations of 'Niyamasāra' with commentary are available in many Indian languages, including Marathi, Tamil and Gujarati. It is a good practice to recount the publication efforts of this āgama in recent times. The following is the bibliography of the said literature:
1. In VS 1972, Brah. Sital Prasad jī was the first to come out with
a Hindi translation called Bālabodha and this was published by Sri Jain Granth Ratnakar Publication. An abridged English version by Uggar Sain was published by Bharatiya Jnanpith,
Delhi (2006). 2. Jain Svadhyay Mandir, Songadh (Gujarat) in Gujarati by
Himmat Lal Jetha Lal Shah, in VS 2007, and Hindi by Magan
Lal Jain and Jugal Kishor, Sahityaratna, in VS 2018. 3. Kundkund Bharti's Hindi version. 4. Pannalal Sāhityācārya, 1931, Hindi version but published in
2010 as venerable Acāryasri Vidyasagar Samyam Svarņa
Jayanti Publication no. 3. (2017) by Jain Vidyapeeth, Sagar. 5. A new Sanskrit commentary by name Syādvāda Candrikā by
Gaņini Aryikāratna Gyanmati Mātājī, published by Digambara
Jain Trilok Shodh Samsthan, Hastinapur (U.P), (2005). 6. Manohar Varnīji's pravacana. 7. Kanji Svami's pravacana. 8. Acārya Gyansagar ji and Acārya Vidyasagar ji padyānuvāda. 9. Tamil version by Śrī Višākācārya Taponilayam, Kundakunda
Nagar, T.N.
(xiv)

Page #17

Foreword
About the Author Shri Vijay K. Jain Shri Jain is a full-time devotee of the pure soul. He virtually breathes in supreme bhāvanā day in and day out! He is possibly the only Indian author bringing out a series of sacred books of Digambara Jain canon in English. The able and devoted author of this beautiful serene book has devoted a long Preface with chapter-wise summary of the entire book. The chapter-wise summary is possibly first of its kind for this book. I have not seen it even in Hindi. I am sure, the book so meticulously carved out in lucid language using apt words and appropriate cross-references with detailed notes, as well as this Foreword and the introduction, all without any trace of typographical errors will immensely benefit the readers. It will decorate the academic libraries of the world for next 50 years as the only reference book on 'Niyamasāra'. It is my privilege and joy to record my grateful acknowledgment to respected Shri V.K. Jain for giving me a solemn opportunity to pen a short Foreword.
जयति नियमसारस्तत्फलं चोत्तमानां
Jayati niyamasārastatphalam cauttamānām!
- Dr. Chakravarthi Nainar DEVAKUMAR
May 7, 2019, Aksaya-tytīyā New Delhi
(xv)

Page #18

PREFACE
मंगलं भगवान्वीरो मंगलं गौतमो गणी । मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
These four are auspicious (mangala) - Lord Mahāvīra (the Omniscient Tīrthańkara), Gautamasvāmi (the Apostle - ganadhara - who assimilates the Word of Lord Mahāvīra), Acārya Kundakunda (the great composer of the Scripture), and the Jaina
dharma' (the conduct or dharma' based on the teachings of Lord Mahāvīra).
The name of Acārya Kundakunda has an auspicious significance and is uttered with great veneration. Almost universally, the Jainas - ascetics (muni, sramana) and laymen (śrāvaka) - recite the above verse as a mark of auspiciousness at the start of their activities.
The Scripture (āgama) – the Word of the Omniscient Lord
There were eleven ganadhara in Lord Mahāvīra's (599-527 BCE) congregation, with Gautamasvāmi, also known as Indrabhūti, as his chief disciple. After liberation (nirvāņa) of Lord Mahāvīra, sequentially, in the course of next sixty-two years, three anubaddha kevali attained omniscience (kevalajñāna) - Gautamasvāmi, Sudharmācārya, and Jambusvāmi. They are called 'sequential' or 'anubaddha'kevali because of the fact that Gautamasvāmi attained omniscience on the day Lord Mahāvīra attained liberation, and so on. During the course of the next one hundred years, five śrutakevalīl had complete knowledge of the ‘āgama'; they were Nandi, Nandimitra,
1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one
who, on the authority of his knowledge of the Scripture - bhāvaśrutajñāna - knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevali. (see 'Pravacanasāra', verse 1-33) The Omniscient (the kevali), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is
(xvi)

Page #19

Preface
Aparājita, Govardhana, and Bhadrabāhu. (see "Tiloyapannatī', verses 1494-95.) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the fāgama'-anga and pūrva - was lost gradually in the course of six hundred eighty-three years following the nirvana of Lord Mahāvīra as it was transmitted orally from one generation of ācāryas to the next. Some learned and spiritually advanced ācāryas then started to restore, compile and put into written words the teachings of Lord Mahāvīra, that were the subject matter of dvādaśāńga. Ācārya Dharasena guided two ācāryas, Acārya Puşpadanta and Acārya Bhūtabali, to put these profound tenets in the written form. The two ācāryas wrote, on palm leaves, Şațkhandāgama - among the oldest known Digambara Jaina texts. Around the same time, Acārya Gunadhara wrote Kaşāyapāhuda. These two texts, being highly technical in nature, could not become popular with the general readers.
The rise of Ācārya Kundakunda Around the same time, Ācārya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners - the ascetics and the laymen. For the last two milleniums these texts have been true guides for the 'bhavya'- potential - souls who find worldly existence as full of suffering and aspire to tread the path that leads to ineffable happiness of liberation (nirvāṇa, mokşa).
that while the Omniscient experiences the Reality through the soul that has allpervasive and infinite strength of knowledge and perception, the śrutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevali sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (agama) and renowned as śrutakevalī, are endowed with the special accomplishment (rddhi) - called the chaudahapūrvī, a kind of buddhirddhi. (see "Tiloyapannati', verse 1010).
(xvii)

Page #20

Niyamasāra
नियमसार
Acārya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in 'Bodhapāhuda', he introduces himself as a disciple (śisya) of (Ācārya) Bhadrabāhu, the last śrutakevalī:
सद्दवियारो हूओ भासासुत्तेसु जं जिणे कहियं । सो तह कहियं णायं सीसेण य भद्दबाहुस्स ॥६०॥
The disciple (sisya) of (Acārya) Bhadrabāhu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words. वारसअंगवियाणं चउदसपुव्वंगविउलवित्थरणं । सुयणाणिभद्दबाहू गमयगुरु भयवओ जयओ ॥६१॥
Victory to my eminent preceptor (guru) śrutakevali Bhadrabāhu, knower of the twelve departments (dvādaśānga) and fourteen pūrva, with their extensive elaboration!
The idea that Ācārya Kundakunda had access to the Doctrine of Lord Jina through the śrutakevali is further corroborated by the first verse of his composition, 'Samayasāra':
वंदित्तु सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते । वॉच्छामि समयपाहुडमिणमो सुदकेवलीभणिदं ॥१-१-१॥
O bhavya (potential aspirants to liberation)! Making obeisance to all the Siddha, established in the state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprābhrta, which has been expounded by the all-knowing Master of the Scripture - śrutakevalī.
This establishes that Acārya Kundakunda was a disciple (sisya), most likely through lineage (paramparā), of śrutakevali Bhadrabāhu and thus had access to the true Doctrine of Lord Jina.
There is another aspect of the glory of Acārya Kundakunda. In the same treatise (“Samayasāra'), he avers that this composition is based on direct experience of the ineffable glory of own soul. Only the advanced ascetics
(xviii)

Page #21

Preface
(muni), established in pure-cognition (suddhopayoga), are able to attain such experience of the soul; Acārya Kundakunda, certainly, had this ability which is the gateway to liberation (nirvāṇa, mokşa).
तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण । जदि दाऍज्ज पमाणं चुक्केंज्ज छलं ण घेत्तव्वं ॥१-५-५॥
I will reveal that unified (ekatua) soul [established in pure-cognition - indiscrete (abheda) 'Three Jewels' (ratnatraya)] with the glory of my own soul. If I succeed, accept it as valid knowledge (pramāņa) and if I miss out, do not misconstrue my intent.
Acārya Kundakunda is known by four other names: Padmanandi, Vakragrīvācārya, Elācārya and Gțdhrapicchācārya.1
Traditional story about the life of Ācārya Kundakunda
Jaina literature (see 'Punyāsrava-kathākosa') carries a story about the life of Ācārya Kundakunda. The gist of the story is given here; the veracity of it cannot be fully established. However, since taken from a trustworthy and dispassionate source, we would rather go with it. In the town of Kurumarai lived a wealthy merchant Karamandu and his wife Śrīmati. They had a cowherd, Mativarana by name, who tended their cattle. Once that boy happened to pass through an adjoining forest that was consumed by forest fire. To his great surprise, he saw a spot in the centre of the forest with few trees retaining their green foliage. This roused his curiosity and he inspected the place closely. He conjectured that the spot must have been the abode of a great muni as he also found a box containing some sacred texts - āgama - or the Jaina Scripture (śāstra). The credulous and illiterate boy attributed the exclusion of the spot from the devastating blaze to the presence there of these sacred texts. As the boy thought these texts to be holy, he carried these home with awe and reverence. He placed these in a sanctified place of his master's house. He worshipped these sacred texts daily. Sometime later, a monk happened to visit the merchant's house. The merchant offered him food with great veneration. The cowherd boy gifted
1 Ācārya Śrutasāgara (circa fifteenth century A.D.) in the concluding colophons of
the Sanskrit commentary on six-pāhudas of Acārya Kundakunda.
(xix)

Page #22

Niyamasāra
नियमसार
those texts to the great monk. For their acts of piety, the master and the boy received blessings from the monk. The master couple had no children. It so happened that the faithful boy died after some time. Due to his act of giving the gift of sacred texts to the monk, the boy was born as a son to the merchant. As time passed, this intelligent son became a great philosopher and religious teacher, Kundakunda by name. The story further turns to the religious pursuits of Śrī Kundakunda. The mention of his name in the samavasaraņa of Lord Sīmandharasvāmi in Pūrva-Videhal as the wisest of mortals, the visit of two cāraṇa saints to have it verified, Śrī Kundakunda's indifference to them on account of his deep meditation, their return in disgust, the misunderstanding cleared and reconciliation between the cāraṇa saints and Sri Kundakunda, and the latter's visit to the samavasaraṇa of Lord Sīmandharasvāmi in PūrvaVideha with the two cāraṇa saints. The merit of śāstradāna made him a great leader of thought and organizer of institutions. He secured the throne of Ācārya and spent his life in usefulness and glory. [adapted from A. Chakravarti Nayanar (2009), “Ācārya Kundakunda's Pancāstikāyasāra”, Third Edition, p. xix-xx.]
Ācārya Kundakunda's time
A.N. Upadhye (1935), in his exhaustive and scholarly Introduction to ‘Pracvacanasāra’has summarized as under:
"In the light of this long discussion on the age of Kundakunda wherein we have merely tried to weigh the probabilities after approaching the problem from various angles and by thoroughly thrashing the available traditions, we find that the tradition puts his age in the second half of the first century B.C. and the first half
of the first century A.D. ..." He concludes:
"I am inclined to believe, after this long survey of the available
1 As per the Jaina cosmology, there are five Meru and five Videha in the human
region. Each Videha is divided into four regions formed due to division by rivers Sītā and Sītodā. In five Meru of Videha there are twenty regions; if one Tīrthankara is present in each region, there would be a minimum of 20 Tirthankara in five Videha-regions. Lord Sīmandharasvāmi is the Tirthańkara present in the Pūrva-Videha region of Jambūdvīpa.
(xx)

Page #23

Preface
material, that Kundakunda's age lies at the beginning of the
Christian era.” It seems highly appropriate to go with this conclusion. Acārya Vidyānanda, too, in his Foreword to 'Samayasāra’, concurs with this time of Acārya Kundakunda, “He graced the country with his divine presence in the first century B.C.” [Vijay K. Jain (2012), “Ācārya Kundakunda's Samayasara", p. v.]
Ācārya Kundakunda's works
Acārya Kundakunda, who had great penchant for spiritual exposition, is universally accepted as the author of the following treatises:
1. Pańcāstikāyasāra 2. Samayasāra 3. Pravacanasāra 4. Niyamasāra 5. Astapāhuda or Asthapāhuda
i) Dansaņapāhuda or Darśanapāhuda (36 gāthā) ii) Suttapāhuda or Sūtrapāhuda (27 gāthā) iii) Carittapāhuda or Cāritrapāhuda (45 gāthā) iv) Bohipāhuda or Bodhapāhuda (62 gāthā) v) Bhāvapāhuda (165 gāthā) vi) Mokkhapāhuda (106 gāthā) vii) Lingapāhuda (22 gāthā)
viii) Sīlapāhuda (40 gāthā) Besides these, the authorship of 'Rayaņasāra' is attributed to Acārya Kundakunda. However, as its several versions have different number and sequence of verses (gāthā), some scholars are indecisive about attributing this treatise to Acārya Kundakunda. Every treatise mentioned above is a profound masterpiece, composed on the strength of knowledge Gñana) that is beyond-the-senses (atīndriya). Even the best of brains found it difficult to comprehend and assimilate the Truth contained in these. This prompted some prominent and learned ācārya, including Acārya Amstcandra and Acārya Jayasena, to write elaborate commentaries on some of Acārya Kundakunda's works to help
(xxi)

Page #24
Niyamasara नियमसार the ascetics as well as the laymen understand the concepts and tenets contained in these texts. Fortunate are those who are able to reach, read and assimilate the teachings contained in these Scriptures. Acarya Kundakunda is said to have written 84 pahuda but only the ones mentioned above are existent today. All his compositions are in Prakrit language. 'Niyamasara' of Acarya Kundakunda First, a brief on 'naya' - the particular standpoint The ordinary human being cannot rise above the limitations of his senses; his apprehension of reality is partial and it is valid only from a particular viewpoint. This leads to the 'nayavada' of the Jainas. When ordinary human knowledge is partial, a new method of stating our approach to the complex reality had to be devised, and that is the doctrine of conditional predications - syadvada. Thus, syaduada is the direct result of the strong awareness of the complexity of the object of knowledge and the limitation of human apprehension and expression. Objects possess innumerable attributes and may be conceived from as many points-of-view, i.e., objects truly are subject to all-sided knowledge (possible only in omniscience). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a skyflower. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge - comprehends the object in its fullness. Pramana does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point-of-view and puts emphasis on a particular aspect of the object. Bot] pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. Naya looks at the object from a particular point-of-view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. Thus, partial knowledge from a particular point-of-view that is under (xxii)

Page #25

Preface
consideration is the object of naya and it helps in accuracy of expression through illustration (drstānta). Naya deals only with the particular pointof-view of the speaker and does not deny the remaining points-of-view, not under consideration at that time. Pramāņa is the source or origin of naya. It has been said in the Scripture, “On the acquisition of knowledge of a substance derived from pramāna, ascertaining its one particular state or mode is naya.” Naya is neither pramāņa nor apramāņa (not pramāņa). It is a part of pramāņa. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. Naya is partial presentation of the nature of the object while pramāna is comprehensive. Naya does neither give false knowledge nor deny the existence of other aspects of knowledge. There are as many naya as there are points-of-view. The Scripture uses two broad classifications of standpoints (naya): 1) in terms of the substance (dravya) and the mode (paryāya) - the dravyārthika naya and the paryāyārthika naya; and 2) in terms of the real or transcendental (niscaya) and the empirical (uyavahāra) - the niscayanaya and the vyavahāranaya. ‘Niyamasara' extensively employs the latter classification; this is now elaborated.
Niscayanaya - It represents the true and complete point-of-view. There is no distinction between the substance (dravya) and its qualities (guņa) and there is no figurative (upacarita) suggestion in the statement. The soul is one with the wealth of its attributes. Transcendental point-of-view (niscayanaya) has two main subdivisions:
a) śuddha niscayanaya: It holds the self in its pure and unconditioned state (the nirupādhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscayanaya - e.g., "Omniscience (kevalajñāna) is the soul.” b) aśuddha niscayanaya: This naya contemplates the self as
(xxiii)

Page #26

Niyamasāra
नियमसार
caught in the meshes of material environment (the sopādhi state). The presence of karmic contamination makes it impure or aśuddha. Its intrinsic glory is dimmed but still it is viewed as a whole with its complete nature as expressed in its attributes though somewhat warped by alien influences - e.g., "Sensory knowledge, etc., (matijñānādi) is the soul,” and “Attachment, etc.,
(rāgādi) is the soul.” Vyavahāranaya - The empirical point-of-view (vyavahāranaya) makes distinction between the substance (dravya) and its qualities (guņa) and there may be figurative (upacarita) suggestion in the statement. The term vyavahāra implies analysis of the substance (dravya) with differentiation of its attributes (guna) from the underlying substance. The complex nature of the self is analyzed with respect to its diverse qualities, and attention is directed to any particular attribute that may be of current interest. Empirical point-of-view (uyavahāranaya), too, has two main subdivisions:
a) sadbhūta vyavahāranaya: The term sadbhūta implies the intrinsic nature of the thing. Though essentially inseparable, this naya makes distinction between the substance (dravya) and its subdivisions like qualities (guņa), modes (paryāya), nature (svabhāva) and agent (kāraka). This naya envisages distinction in an indivisible whole. Sadbhūta vyavahāranaya has two subcategories:
a-1) anupacarita sadbhūta vyavahāranaya: This naya holds the self in its pure and uncontaminated state (nirupādhi state) but makes distinction between the substance (dravya) and its attribute (guņa) - e.g., "Omniscience (kevalajñāna) is the attribute of the soul," and "Right faith, knowledge and conduct constitute the path to liberation." a-2) upacarita sadbhūta vyavahāranaya: This naya holds the self as caught in the meshes of material environment (sopādhi state) and makes distinction between the substance (drauya) and its attribute (guņa)-e.g., "Sensory knowledge
(matijñāna) is the attribute of the soul." b) asadbhūta vyavahāranaya: The term asadbhūta implies importation of alien substance or its qualities into the substance
(xxiv)

Page #27

Preface
under consideration or its qualities. In essence, asadbhūta vyavahāranaya envisages oneness in essentially distinct substances. The expression under this naya is figurative; e.g., an ‘earthen-pot' is conventionally termed as a 'ghee-pot' due to its usage. Asadbhūta vyavahāranaya, too, has two subcategories:
b-1) anupacarita asadbhūta vyavahāranaya: This naya makes no distinction between two substances that stay together and appear to be indistinct. Anupacārita has no metaphorical or figurative implication. For example, the statement, “This body is mine," is sanctioned by the intimate interrelation that exists between the soul and the body. Another example of this naya is, "The soul is the cause of material-karmas (dravyakarma).” b-2) upacarita asadbhūta vyavahāranaya: Upacārita is usage sanctified by convention but with no intrinsic justification. Here the alien thing with which the self is identified lacks intimate relation that exists between the soul and the body; e.g., “My ornament.” Only in a figurative sense can one call the ornament as one's own; similarly, certain individuals, the son or the wife, as one's own. Identification of the self with other things is a figurative and transferred
predication and that is upacarita asadbhūta vyavahāranaya. Though the transcendental point-of-view (niscayanaya) and the empirical point-of-view (vyavahāranaya) differ in their application and suitability, both are important to arrive at the Truth. The former is real, independent, and focuses on the whole of substance. The latter is an imitation, dependent, and focuses on the division of substance. The pure, transcendental point-of-view (niscayanaya) expounded by those who have actually realized the Truth about the nature of substances is certainly worth knowing. For those souls who are in their impure state (like the householder engaged in virtuous activity) the empirical point-ofview (uyavahāranaya) is recommended. The beginner is first trained through the empirical point-of-view (vyavahāranaya). Just as it is not possible to explain something to a non-Aryan except in his own nonAryan language, in the same way, it is not possible to preach spiritualism without the help of the empirical point-of-view (uyavahāranaya).
(xxv)

Page #28

Niyamasāra
नियमसार
However, the discourse is of no use if the learner knows only the empirical point-of-view (uyavahāranaya); the transcendental point-of-view (niscayanaya) must never be lost sight of. Just like for the man who has not known the lion, the cat symbolizes the lion, in the same way, the man not aware of the transcendental point-of-view (niscayanaya) wrongly assumes the empirical point-of-view (vyavahāranaya) as the Truth. The learner who, after understanding the true nature of substances from both the transcendental as well as the empirical points-of-view, gets unbiased toward any of these gets the full benefit of the teachings. Ācārya Amstcandra, in ‘Puruşārthasiddhyupāya', expresses beautifully the indespensability of both points-of-view - niscaya and uyavahāra - to arrive at the Truth:
एकनाकर्षन्ती श्लथयन्ती वस्तुतत्त्वमितरेण । अन्तेन जयति जैनीनीतिर्मन्थाननेत्रमिव गोपी ॥२२५॥
Like the milkmaid who, while churning (to produce butter), pulls one end of the rope while loosening the other, the Jaina philosophy, using dual means - the pure, transcendental point-of-view (niscayanaya), and the empirical point-of-view (vyavahāranaya) - deals with the nature of substances, and succeeds in arriving at the Truth.
The glory of 'Niyamasāra'
‘Niyamasāra’ is among the finest spiritual texts that we are able to lay our hands on in the present era. Only a supreme ascetic who is dispassionate (vītarāga), rid of delusion (moha) about the soul-nature, introverted (antarātmā), and with the capacity to experience the pure-cognition (śuddhopayoga), can expound with authority the nature of the soul (ātmā) from the real, transcendental point-of-view (niscayanaya). But such an ascetic will hardly have any reason or inclination to compose the Scripture for the benefit of the others. The ways of the Supreme-Beings (parameșthī), however, are amazing; the Omniscient (kevalī) delivers his divine discourse without him having any desire to do so! Fortunate are we that Acārya Kundakunda was impelled to compose this Scripture to enlighten us. The subject matter of Niyamasāra' would have remained intractable for
(xxvi)

Page #29

Preface
most of us but for the availability of the highly ornate and precise commentary in Sanskrit, called 'Tatparyavṛtti', written by the Most Learned Acarya Padmaprabhamaladhārideva (circa twelfth century Vikrama Samvat).1
'Niyamasara' comprises 187 verses (gāthā), in twelve chapters (adhikāra):
Gianfecht
1.
The Soul
At the outset, Acārya Kundakunda declares that this holy Scripture is based on the teachings of the possessors of the direct (pratyakṣa) perfect knowledge - the kevalī, and the indirect (parokṣa) perfect knowledge – the śrutakevali. Explaining the word 'Niyamasara', he makes it clear that what must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcaritra). To exclude any contrary suggestion, the suffix 'sāra' has been used. The 'niyama' is the way (marga) to attain liberation and the fruit is the supreme liberation (paramanirvāṇa). The Three Jewels (ratnatraya) right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahāra) point-of-view, these are separated and described individually with their marks (laksana).
Right faith (samyaktva or samyagdarśana) is to have belief in the sectfounder (apta), the Scripture (agama) and the substances of Reality (tattva). The sect-founder (apta) is the one with supreme qualities, having destroyed all imperfection.
Words emanating from the mouth of the Supreme Lord (apta, paramātmā), free from the fault of inconsistency - contradiction between an earlier and a subsequent statement - and pure, constitute the Scripture (agama).
The Scripture expounds the nature of the substances - tattvārtha.
1- Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama Samvat (VS) calendar.
(xxvii)

Page #30

Niyamasāra
नियमसार
The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhāvajñāna) - omniscience (kevalajñāna). unnatural-knowledge (vibhāvajñāna) is of two kinds: right-knowledge (samyagjñāna) and wrong-knowledge (mithyājñāna). The unnatural (vibhāva) right-knowledge (samyagjñāna) has four subdivisions: 1) sensory knowledge - matijñāna, 2) scriptural knowledge – śrutajñāna, 3) clairvoyance - avadhijñāna, and 4) telepathy - manaḥparyayajñāna. The unnatural (vibhāva) wrong-knowledge (mithyājñāna) has three subdivisions: 1) wrong sensory knowledge - kumati, 2) wrong scriptural knowledge-kuśruta, and 3) wrong clairvoyance-kuavadhi. Similarly, perception-cognition (darśanopayoga) is of two kinds: natural (svabhāva) and unnatural (vibhāva). Perception-cognition (darśanopayoga) which is independent of the senses and the external objects is called the natural-perception-cognition (svabhāva-darśanopayoga); this is also called kevaladarśana. Based on the cause and the effect, it is of two kinds: the cause-natural-perception-cognition (kāraņa-svabhāvadarśanopayoga) and the effect-natural-perception-cognition (kāryasvabhāva-darśanopayoga).
The states of existence that are the result of the karmic influence on the soul are the unnatural-modes (vibhāva-paryāya). The states of existence free from the karmic influence are called the natural-modes (svabhāvaparyāya).
From the standpoint-of-substance - dravyārthika naya - the soul (jiva) is different from the modes (paryāya), but from the standpoint-of-modes - paryāyārthika naya - the soul is one with the modes. The soul is known by these two standpoints.
2. The Non-soul 375anfecht The matter (pudgala dravya), the medium of motion (dharma dravya), the medium of rest (adharma dravya), the space (ākāśa dravya) and the time (kāla dravya) are the five non-soul (ajīva) substances.
The substance (dravya) comprising matter (pudgala) has two divisions: the atoms (aņu or paramāņu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (anu or paramānu) have two classifications.
(xxviii)

Page #31

Preface
That which is the cause of these four forms of matter - the earth (pṛthivi), the water (jala), the fire (agni), and the air (vayu) - is to be known as the cause-atom (kāraṇa-paramāņu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (karya-paramāņu).
The modification (pariņāma) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhava-paryaya). The modification (parinama) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāva-paryaya).
The medium of motion (dharma dravya) is the instrumental cause that assists the souls (jiva) and the matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists the souls (jiva) and the matter (pudgala) in their rest (sthiti). The space (ākāśa dravya) is the instrumental cause that provides accommodation (avagahana) to all substances - souls (jiva), etc.
The empirical (vyavahāra) substance of time (kāla) is of two kinds: the samaya and the avali. Or, it is of three kinds: the past (atīta), the present (vartamāna) and the future (anāgata). The real (niscaya) time - the substance (dravya) of the time (kāla) - comprises time-atoms (kālāņu) inhabiting the entire universe-space (lokākāśa).
Five substances the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) - are known as 'astikāya'.
=
The corporeal (mūrta) matter (pudgala) has numerable (samkhyāta), innumerable (asamkhyāta) and infinite (ananta) space-points (pradeśa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jiva) have innumerable (asamkhyāta) space-points. The universe-space (lokākāśa), too, has innumerable (asamkhyāta) spacepoints, while the non-universe-space (alokākāśa) has infinite (ananta) space-points. The substance of time (kāla) has no space-points (pradeśa); each time-atom (kālāņu) consists of a single space-point and, therefore, it is termed non-corporeal (amurta).
The matter (pudgala) is corporeal (murta) and the remaining substances (dravya) are non-corporeal (amūra). The soul (jīva) has the quality (guna) of consciousness (cetana) and the remaining substances do not have
(xxix)

Page #32

Niyamasara
नियमसार
consciousness (cetanā).
3.
The Pure Thought-activity
16GHTGETCH
The external objects - souls (jīva), etc. - are worth rejecting. Only the own-soul - nijātmā or paramātmā - rid of impurities of qualities (guņa) and modes (paryāya) due to bondage with the karmas, is worth accepting. The soul (ātmā) in its pure, nirupādhi state has no place for thoughtactivities, honour and dishonour, pleasure and pain, duration-bondage (sthitibandhasthāna), nature-bondage (prakrtibandhasthāna), fruitionbondage (anubhāgabandhasthāna), and quantity-of-space-pointsbondage (pradeśabandhasthāna). It has no dispositions or thoughtactivities - bhāva - arising from the destruction (ksaya), the destructioncum-subsidence (kşayopaśama), the fruition (udaya), or the subsidence (upaśama), of karmas. It has no wandering in the four states (gati) of existence, birth (janma), old-age (jarā), death (maraṇa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārgaņāsthāna). It has no activities of the mind, the speech, and the body; it is nirdanda. It is one-only - nirdvandva, without-infatuation - nirmama, without-body-niḥsarīra, independent - nirālamba, without-attachment - nirāga, without-fault - nirdosa, without-delusion - nirmūdha, and without-fear - nirbhaya. It has no possessions - nirgrantha, without-attachment - nirāga, without-stings - niņsalya, free from all defects - sarvadosavimukta, without-desire - niskāma, without-anger - nihkrodha, without-pride - nirmāna, and without-excitement - nirmada. It has no senses indriya) of colour (varņa), taste (rasa), smell (gandha), and touch (sparsa). It has no modes (paryāya) classified as the three sexes - female (strī), male (puruṣa), and neuter (napumsaka). It has no bodily-structure (samsthāna) and bodilyjoints (samhanana). It has no taste (rasa), colour (rūpa or varna) and smell (gandha). It is imperceptible - aprakața. It is with consciousness (cetanā). It is without-sound (aśabda) and cannot be apprehended through a symbol or a sense-organ-alinga-grahana.
From the pure, transcendental point-of-view, the transmigrating souls - samsāri jīva - are same as the liberated souls - siddhātmā - as these too
(xxx)

Page #33

Preface
are free from old-age (jarā), death (maraṇa) and birth (janma), and endowed with eight supreme qualities (guna). The soul's own-nature (svabhāva) is its own-substance (svadravya); this must be accepted.
The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktua or samyagdarśana), and the knowledge of these, without imperfections of doubt (samśaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjñāna). Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and quivering (agādha) is right faith (samyaktva or samyagdarśana), and the disposition to know substances in regard to their worthiness for acceptance (upādeya) or rejection (heya), is right knowledge (samyagjñāna). The external (bāhya) - instrumental – causes (nimitta) of right faith (samyaktva or samyagdarśana) are the Scripture and the men wellversed in it, and the internal (antaranga) - substantive - cause is the destruction of karmas like the faith-deluding (darśanamohanīya). Right faith (samyaktua or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokşa). Right conduct (samyakcăritra), too, is the harbinger of liberation (mokşa). Right conduct (samyakcăritra) from the empirical (vyavahāra) point-ofview is to observe conventional austerities (tapa, like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (tapa - getting established in the pure-soul-substance).
4.
The Empirical Right-conduct
Eraf s
chr
Five vows (urata), fivefold regulations (samiti), threefold control (gupti), and five Supreme-Beings (paramesthi) have been described in this chapter.
The first vow (vrata) of non-injury (ahimsā) is to get rid of the disposition of commencement-of-activity (ārambha) after ascertaining the details of the living beings (jīva). The second vow (urata) of truthfulness (satya) is to get rid of the disposition of speaking what is not commendable. The third vow (urata) of non-stealing (acaurya) is not to entertain the disposition of taking objects belonging to others.
(xxxi)

Page #34

Niyamasāra
नियमसार
The fourth vow (urata) of chastity (brahmacarya) is to get rid of the disposition of copulation (maithuna) on seeing the form of a woman. The fifth vow (urata) of non-possession (aparigraha) is to renounce, with the disposition of utter detachment, all external-possessions (parigraha).
Observing the regulation-in-walking (iryā samiti) entails walking on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length. Observing the regulation-in-speaking (bhāṣā samiti) entails speaking only that which is beneficial to self as well as others and renouncing speech that is slandering, ridiculing, harsh, defaming, and self-praising. Observing the regulation-in-eating (eşaņā samiti) entails accepting pure (prāsuka) and worthy (praśasta) food given (with devotion) by others, without the three faults of doing (krta), causing it done (kārita) and approval (anumodana). Observing the regulation-in-lifting-and-laying-down (ādāna-niksepaņa samiti) entails being watchful while lifting and laying down implements, like the sacred-books (pustaka, śāstra) and the water-pot (kamandalu). Observing the regulation-in-disposing-excreta (pratisthāpana samiti) entails disposing excreta in a place that is without obstruction by others, concealed and not a microhabitat.
The control-of-mental-activity (manogupti) is abstaining from inauspicious dispositions due to impure-thoughts (kaluşatā), delusion (moha), thought-designations (samjñā), attachment (rāga), and aversion (dveşa). The control-of-vocal-activity (vacanagupti) is abstaining from the speech that involves stories (kathā) pertaining to women (strī), kings (rāja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc. The control-of-bodily-activity (kayagupti) is abstaining from bodilyactivities like binding (bandhana), piercing (chedana), killing (mārana), contracting (ākuńcana), and expanding (prasarana).
From the real point-of-view, however, abstaining from bodily-activities - kāyotsarga - is the control-of-bodily-activity (kāyagupti); or, kāyagupti is said to be abstaining from (sinful) activities, like injury (himsā).
(xxxii)

Page #35

Preface
The Arhat is rid of the four inimical (ghāti) karmas, and endowed with supreme qualities, like omniscience (kevalajñāna), besides appearance of thirty-four miraculous-happenings (atisaya).
The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, and endowed with supreme eight qualities (guna). They stay eternally at the summit of the universe.
The Chief-Preceptors (Ācārya) practise the five-fold observance (ācāra) [in regard to faith (darśana), knowledge (jñāna), conduct (căritra), austerities (tapa), and power (virya)], subdue the five senses (indriya), are resolute (dhira), and are earnest (gambhira) in respect of their qualities (guna).
The Preceptors (Upadhyāya) are indomitable teachers of the substances of Reality as expounded by Lord Jina; they entertain no desires and are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarśana), right-knowledge (samyagjñāna) and right-conduct (samyakcăritra).
The Ascetics (Sadhu) are free from all (worldly) occupations, absorbed incessantly in four kinds darśana, jñāna, caritra and tapa of adoration, without-possessions (nirgrantha), and rid of delusion (moha).
The Real Repentance
परमार्थप्रतिक्रमणाधिकार
The (pure) soul is not the mode (paryaya) of the infernal-being (nāraka), the plant-and-animal (tiryańca), the human (manusya), and the celestialbeing (deva). It is not in any soul-quest (märgaṇāsthāna), stage of spiritual development (guṇasthāna), or class of biological development (jīvasasthāna). It is not a child (bala), old (vṛddha), or young (taruna). It is not attachment (rāga), aversion (dueṣa), or delusion (moha). It is not anger (krodha), pride (māna), deceit (māyā) or greed (lobha).
It is not the cause of these. It is not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
5.
On acquisition of the power-of-discernment - bheda-vijñāna - the soul adopts equanimity (madhyastha-bhāva, samya); the adoption of equanimity is (right) conduct (căritra).
Repentance (pratikramana) takes place to the one who, shunning all
(xxxiii)

Page #36

Niyamasara
नियमसार
forms of speech and leaving aside all dispositions of attachment (rāga), etc., meditates on the pure soul (ātmā). The soul engaged in adoration (ārādhanā) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramaņa). The soul established in self-absorption - ācāra – leaving aside everything that is other than the self – anācāra – is repentance (pratikramaņa). The soul established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramana). The soul rid of stings (salya) has the dispositions that are without-stings - niḥšalya; it is repentance (pratikramana). The soul rid of the disposition of slackness in yoga and which observes the threefold control (gupti) is repentance (pratikramaņa). The soul established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), leaving aside the sorrowful (ārta) and the cruel (raudra) meditation, is repentance (pratikramaņa). The soul that entertains the disposition of the "Three Jewels' comprising right-faith, right-knowledge and rightconduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramana). The soul is the supreme object and meditation on the soul (ātmā) is repentance (pratikramaņa).
The ascetic (muni, sādhu) who, having understood the nature of repentance (pratikramana) from the Scripture, follows the instruction, performs repentance (pratikramaņa) during that period.
6. The Real Renunciation निश्चयप्रत्याख्यानाधिकार
Meditation on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, is renunciation (pratyakhyana). The knowing Self - jñānī - meditates thus: I am of the nature of infiniteknowledge (kevalajñāna), infinite-perception (kevaladarśana), infinitebliss (anantasukha) and infinite-strength (kevalasakti). “I” am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving. “I” am the soul free from the four kinds of karmic bondage. I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else. The soul (ātmā) is in my knowledge (jñāna), perception (darśana), and conduct (căritra); it is in my renunciation (pratyākhyāna), stoppage-of-karmas (samvara), and pure-cognition (śuddhopayoga). The Self (jīva) dies alone, and alone, by
(xxxiv)

Page #37

Preface
itself, takes birth. As it gets rid of all dirt, alone it attains liberation. The soul (ātmā) alone belongs to me; all concomitant dispositions are external to me. I renounce all blemishes of conduct (caritra) by the threefold purity - of the mind, the speech and the body - and adopt the threefold conduct (căritra) that is supreme (nirākāra). I observe equanimity (sāmyabhāva) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samadhi).
He, who is free from passions (kasaya), controls the senses (indriya), endures afflictions (parīşaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyākhyāna).
7.
The Supreme Confession (Introspection)
PHIMahfetchle
Meditation on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhāva) modes (paryāya), is confession (ālocană). The Scripture has classified confession (alocanā) into four kinds - 1)ālocana - vigilant of faults; 2) aluńchana - eradication of faults; 3) avikrtikarana - removal of perversions; and 4) bhāvasuddhi - purity of thoughts. The ascetic, who, after establishing his soul (ātmā) in its own-nature, sees (and experiences) only such a soul, is ālocana, i.e., vigilant of faults. The soul established in its inherent nature or capacity (parināma), that is self-dependent (svādhina) equanimity (samabhāva), is called āluńchana - eradication of faults. Meditation, with equanimity (madhyastha-bhāva), on the soul that is utterly distinct from the karmas and is the abode of pristine qualities (guņa), should be known as avikrtikaraņa -removal of perversions. The disposition (bhāva) that is rid of lust (mada, madana), pride (māna), deceitfulness (māyā), and greed (lobha) is the purity of thoughts – bhāvasuddhi.
8. The Real Expiation Tesfagarelyreifaltirfetchle Expiation (prāyaścitta) is the dispositions (bhāva) of observing vows (vrata), carefulness (samiti), supplementary vows (šila), and self
(xxxv)

Page #38

Niyamasăra
नियमसार
restraint (samyama). From the real point-of-view, expiation (prayaścitta) is the disposition of eliminating own (impure) thought-activities like anger (krodha), and meditating on the soul's own-qualities (nijaguna). The four passions (kaṣāya) are vanquished as follows: anger (krodha) by forbearance (kṣamā), pride (māna) by modesty (mardava), deceitfulness (māyā) by straightforwardness (arjava) and greed (lobha) by contentment or purity (sauca). The ascetic who is incessantly absorbed in the soul (ātmā), characterized by supreme comprehension (bodha), knowledge (jñāna) and thought (citta), is expiation (prayaścitta). In short, all of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics observe, is to be known as expiation (prayaścitta).
To attain the 'Three Jewels' (ratnatraya), one must meditate on the soul (ātmā) renouncing all speech-activity - auspicious (subha) and inauspicious (asubha) - and also the dispositions of attachment (rāga), etc. To attain real withdrawal-from-bodily-activity (kayotsarga), one must meditate, without-inquisitiveness (nirvikalpa), on the soul (ātmā), renouncing absorption in all external substances, including the body.
9. The Supreme Meditation परमसमाधि अधिकार
Supreme-meditation (paramasamādhi) is renouncing all speech-activity and meditating, with a disposition without-attachment (vītaraga), on the soul (ātmā). Supreme-meditation (paramasamadhi) is meditating on the soul (ātmā) with self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma).
Without equanimity (sāmāyika or samatabhava) there is no use living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence. Enduring equanimity is attained by getting rid of all sinful (savadya) activity, by practising the threefold control (gupti) and by confining the senses (indriya). Further, the disposition of calmness and composure (samya) for all living beings - sthavara and trasa - attains enduring equanimity. The soul (ātmā) that is riveted to self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma) attains enduring equanimity. The soul (ātmā) without aberrations of attachment (rāga) and aversion (dveśa), rid of the sorrowful (arta) and the cruel (raudra) meditation, and of merit (punya) and demerit (papa), attains enduring equanimity.
(xxxvi)

Page #39

Preface
He, who does not entertain quasi-passions (nokaśāya) of laughter (hāsya), liking (rati), grief (śoka), and disliking (arati), attains enduring equanimity. Acārya Kundakunda concludes by saying that he, who is incessantly engaged in virtuous-meditation (dharmyadhyāna) and puremeditation (sukladhyāna), attains enduring equanimity.
10. The Supreme Devotion
42491f7to 3hfèchr
Devotion (bhakti) to liberation (nirvāna) is devotion to the 'Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra). The one who puts his devotion to the liberated souls - the Siddha, too, is said to have devotion to liberation. Devotion to liberation leads to the attainment of the 'Self that is endowed with the independent (self-dependent) qualities (guna). Only the one who rids his soul of attachment (rāga), etc., and all volitions (vikalpa), has devotion to concentration of the mind - yogabhakti. All great souls have attained Perfect Bliss - nirurti-sukha - only through devotion to concentration of the mind - yogabhakti.
11.
The Supreme Essential
fargeleuchiage
3TfTche
To be independent, i.e., not dependent on others, is called the essential (āvasyaka) duty (karma) of the soul (jīva). The essential (āvasyaka) is the means (ukti) of attaining the bodyless (aśarīra) state of the soul. The ascetic (śramaņa) with inauspicious (aśubha) disposition is dependenton-others (anyavasa). The ascetic (śramaņa) who, although adept in restraint (samyama) but engages in auspicious (śubha) disposition, is dependent-on-others (anyavasa). He, whose thought-activities revolve around the substance-quality-mode (dravya-guna-paryāya), too, is dependent-on-others (anyavasa).
He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avasa or ātmavasa); this is known as the essential-duty (āvaśyaka karma). To attain the essential (āvaśyaka), concentrate on the soul-nature (ātmasvabhāva); this only results in the soul's perfection in asceticism. The ascetic (muni, śramaņa) equipped with the essential (āvasyaka) is the introverted-soul (antarātmā), and the ascetic without the essential (āvasyaka) is the extroverted-soul
(xxxvii)

Page #40

Niyamasāra
नियमसार
(bahirātmā). The extroverted-soul (bahirātmā) indulges in internal (with self) and external (with others) talking (volition); the introverted-soul (antarātmā) does not indulge in such talking. The ascetic (muni, śramaņa), established incessantly in real (niscaya) conduct (cāritra) through activities like repentance (pratikramaņa), ascends the stage of passionless conduct-without-attachment (vītarāga cāritra). All these - recitation of texts pertaining to repentance (pratikramana), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) - are forms of study (svādhyāya) (of the Scripture).
Acārya Kundakunda declares that if you have the strength, have recourse to repentance (pratikramaņa), etc., that involves meditation (dhyāna) on the Self; if you lack strength, put faith in these.
12. The Pure-cognition
Teslueint 3fechar
From the empirical (vyavahāra) point-of-view, the Omniscient (kevali) knows and sees everything, but from the real, transcendental (niscaya) point-of-view, the Omniscient (kevalī) knows and sees the Self. Just as the light and the heat manifest simultaneously in the sun, knowledge and perception arise simultaneously in the Omniscient.
There is contradiction in the belief that knowledge (jñāna) illumines the others, perception (darśana) illumines the self, and the soul (ātmā) illumines both, the self and the others. If knowledge (jñāna) were to illumine only the others, it will be distinct from perception (darśana) which is said to illumine only the self. From the empirical point-of-view - vyavahāranaya - perfect-knowledge (kevalajñāna) is said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view-niscayanaya - the soul (ātmā) is inseparable from knowledge (jñāna) and perception (darśana). Since knowledge (jñāna) illumines the self, therefore, perception (darśana) also illumines the self. Since the soul (ātmā) illumines the self, therefore, perception (darśana) also illumines the self.
There is nothing wrong if someone says that the Omniscient Lord sees only the soul's own-nature (svabhāva) and not the universe (loka) and the non-universe (aloka). As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of
(xxxviii)

Page #41

Preface
knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these.
There is no contradiction if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), but not the soul (ātmā). This statement relies on the empirical-point-of-view (vyavahāranaya).
Knowledge (jñāna) is the own-nature (svarupa) of the soul (ātmā), therefore, the soul knows the soul. If knowledge (jñāna) is unable to know the soul (ātmā), it will become distinct from the soul. Knowledge (jñāna) is the soul (ātmā), and the soul (ātmā) is knowledge (jñāna). Also, perception (darśana) is the soul (ātmā) and the soul (ātmā) is perception (darśana). It follows that both, knowledge (jñāna) and perception (darśana), illumine the self and the others.
Since the Omniscient (kevali) knows and sees but entertains no volition, he is said to be free from (fresh) karmic bondage. Since the speech or bodily activities of the Omniscient (kevalī) do not result from transformation of the mind or from volition, he is free from karmic bondage.
With the termination of the life-determining (ayuḥ) karma of the Omniscient Lord, all remaining karmic-subtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka).
The perfect-soul-substance the cause-soul (paramätmatattva, kāraṇa paramātmā) – is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities, like infinite-knowledge. It is imperishable, indestructible, and indivisible. It is free from obstruction - avyābādha, sense-independent - atīndriya, unparalleled (anupama), rid of merit (punya) and demerit (papa), free from rebirth (punaragamana), eternal (nitya), non-transient (acala), and independent (anālamba).
-
In liberation (nirvāṇa), there are no misery (duḥkha), no (worldly) happiness (sukha), no affliction (pīḍā), no obstruction (bādhā), no death (marana), and no birth (janma). There are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidra), no thirst (trṣā), and no hunger (kṣudha). There are no karma
(xxxix)

Page #42

Niyamasāra
नियमसार
(karma) and quasi-karma (nokarma), no anxiety (cintā), no sorrowful (ārta) and cruel (raudra) meditation (dhyāna), no virtuous (dharmya) and pure (śukla) meditation (dhyāna).
The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha), infinite-energy (kevalavīrya), incorporealness (amūrtatva), existence (astitva), and with-space-points (sapradeśatva). It has been expounded that liberation (nirvāna) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvāņa).
To conclude, the Scripture ‘Niyamasāra' discourses the right exertion – niyama – for the soul, and its fruit. The right exertion – niyama – is the “Three Jewels' (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra). The first three chapters are discourse on right faith (samyagdarśana) and right knowledge (samyagjñāna). The fourth chapter is discourse on right conduct (samyakcăritra), from the empirical (uyavahāra) point-of-view. Chapters five to twelve are discourse on right conduct (samyakcăritra), from the real, transcendental (niscaya) point-of-view. The fruit is the supreme liberation (paramanirvāņa).
I make deep obeisance to the supremely holy Acārya Kundakunda, the composer of the Supreme Scripture 'Niyamasāra'. Acārya Kundakunda stood out in the assembly of the sages like the moon in the assembly of the constellations of stars. My salutation also to the Most Learned Acārya Padmaprabhamaladhārideva who has elucidated, through his profound composition 'Tātparyavrtti', the true import of each gāthā of 'Niyamasāra'.
Divine Blessings of Acārya Vidyānanda (आचार्य विद्यानन्द) At the young age of twenty, Ācārya Vidyānanda (b. 22 April, 1925, in Shedbal, Karnataka), embarked on the virtuous path of Jaina asceticism by embracing the eleventh and the last stage in the householder's path called the uddista tyāga pratimā and became a kşullaka on 15 April, 1945, to be known henceforth as Ksullaka Pārsvakirti varni.
(xl)

Page #43

Preface
Not content with the observance of the partial vows of a kşullaka, and realizing the necessity of a more rigorous life of restraint and austerity in his spiritual advancement, Kșullaka Pārsvakīrti varni took to the arduous path of Jaina asceticism (muni dīkşā) on 25 July, 1963, in Delhi, when he was christened Muni 108 Vidyānanda by his guru Acārya 108 Deśabhūsana. He became a digambara' muni, free from all vestige of cloth and other worldly appurtenance. A digambara ascetic (nirgrantha muni) since last fifty-five-plus years, Ācārya Vidyānanda dwells in the soul within through the fire of concentration. He meditates on the self, through the medium of the self. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'Three Jewels' (ratnatraya) - right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcăritra)- of the path to liberation. He does not deliberate for long on any task inimical to the soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of the soul. By thus renouncing attachment (rāga) and aversion (dvesa), he has built a shield around his soul to protect it from extraneous influence. He is ever engaged in concentration (ekāgratā), and study of the Scripture. Conventionally, concentration is to establish the soul in the "Three Jewels' (ratnatraya), or the three limbs (anga) of the soul. From the real point-of-view, however, the soul is one whole (angī), without-parts (abheda). Concentration is the means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation through subjugation of the senses (indriya) and the passions (kaşāya). As a rule, the study of the Scripture destroys the heap of delusion (moha). This explains his deep inclination toward the study of the Scripture. Acārya Vidyānanda has showered me with his divine blessings whenever I took up any project involving work on the Holy Scripture. His divine blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying for me. I bow my head in utter reverence to Acārya Vidyānanda.
(xli)

Page #44

Niyamasara
ācārya Sambhavasāgara (आचार्य संभवसागर )
- the epitome of renunciation (tyāga)
नियमसार
Muni Sambhavasagara (b. 3 May, 1941) had adorned Jaina asceticism (muni dīkṣā) on 9 July, 1967, in Hummaca Padmavati, from Acārya 108 Mahāvīrakirti. Acārya 108 Mahāvīrakīrti, at the time of his 'samadhi' (the stage of meditation while embracing death), adorned Muni Sambhavasāgara with the title 'sthavira', meaning 'steadfast' or 'unswerving'. On 9 January, 1987, as per the instruction of Acarya 108 Vimalasagara, Muni Sambhavasagara was accorded the title of ‘'Acārya'.
The Jaina Doctrine highlights that the body and the soul are two entirely distinct substances; modifications that our body undergoes are not the modifications of the soul. The body is made up of the sense organs but the soul is devoid of the senses. The body is devoid of the knowledge but the soul is the knowledge, besides other attributes. The body is perishable but the soul is imperishable. Only the body experiences origination, survival and extinction. The body has a beginning and an end, but the soul has neither beginning nor end.
Acārya Pujyapāda discourses in Iṣṭopadeśa:
न मे मृत्युः कुतो भीतिर्न मे व्याधिः कुतो व्यथा ।
नाहं बालो न वृद्धोऽहं न युवैतानि पुद्गले ॥२९॥
I do not die; what should I fear death for? I do not suffer from disease; what can cause me pain? I am not a child; I am not an old man; I am not a young man. All these are attributes of the physical matter (pudgala).
The conduct (căritra) of the true ascetic (muni) must conform to the Doctrine mentioned above. The subject of his inclination, attention and concentration must be the soul and not the body. A difficult proposition, indeed! Acārya Sambhavasagara follows such exalted conduct (căritra) in letter and in spirit. Since 1998, he has renounced all cereals (anna - food grain). Further, he has renounced six kinds of 'rasa' - the toothsome victuals. His food (āhāra) does not include milk, curd, sugar, salt, oil and clarified-butter (ghee). Green leafy vegetables, too, are excluded. I make obeisance humble to the Lotus Feet of Acarya Sambhavasagara.
(xlii)

Page #45

Preface
Ācārya Śrutasāgara ( 3Heref staart)
- the silent guide
O Ācārya Śrutasāgara! Literally, your name means the ocean (sāgara) of the Scripture (śruta)'. Your name is true to your qualities; you not only have exceptional knowledge of the Scripture but also follow assiduously the prescribed rules of conduct (căritra). Your elation on hearing that this English translation, with explanation, of ‘Niyamasāra’was nearing completion exemplified your adoration for the Scripture. Your behind-the-scences effort - in getting the Divine Blessings of Ācārya Vidyānanda and in proofreading - is the result of your deep devotion to the Scripture. In order to attain self-knowledge - the supreme light within that destroys the darkness of ignorance - I bow to you, O Acārya Srutasāgara.
Dr. Chakravarthi Nainar Devakumar
- the trusted advisor
Few individuals have the capability to strike the right balance between worldly pursuit and spiritual advancement. Worldly pursuit is transient; it secures the present at the expense of the future. Spiritual advancement is enduring; it secures long-lasting future well-being at the expense of the present. Dr. Chakravarthi Nainar Devakumar has not only attained
(xliii)

Page #46

Niyamasāra
नियमसार
distinction in worldly pursuit in terms of education and position, he is a fine scholar of the Jaina Scripture. With his deep knowledge of the Jaina Doctrine, he has very considerably vanquished wrong belief, nescience, and passions like attachment and aversion. Rid of these faults, his soul is largely shielded from fresh karmic bondage and is thus regaining its pristine own-nature, by the day. Proficient in both languages, the Sanskrit as well as the English, he proofread the present work with devotion and dedication. Reading the proofs meticulously and with deep concentration, he highlighted major flaws, including typos, infelicities, inaccuracies and incompleteness, attributable to my negligence, ignorance and inadequacy. If this work is more or less free from errors, the credit must go to Dr. Devakumar. My thanks to Dr. Devakumar also for writing the research-based and scholarly Foreword for the book; his informative Foreword has certainly added to the glory of the publication.
The process of working on this profound Scripture - Niyamasāra - has been most rewarding. It has firmed up my belief in the sublime Jaina Doctrine. It has filtered out many imperfections of doubt (samsaya), delusion (vimoha or anadhyavasāya), and error (vibhrama or viparyaya) from my knowledge. With a sense of fulfilment, I present this treatise in the hands of the potential (bhavya) readers aspiring to tread the path to liberation.
- Vijay K. Jain
12 May, 2019 Dehradun, India
(xliv)

Page #47

ACKNOWLEDGMENT
All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the Holy Scripture composed by the ancient preceptors (purvācārya).. Contribution of the following publications in preparation of the present volume is gratefully acknowledged:
1. हिन्दी अनुवाद - पं. परमेष्ठीदास न्यायतीर्थ (1984), श्रीमद् भगवत्
कुन्दकुन्दाचार्यदेव प्रणीत नियमसार, साहित्य प्रकाशन एवं प्रचार विभाग, श्री कुन्दकुन्द कहान दिगम्बर जैन तीर्थ सुरक्षा ट्रस्ट, ए-4, बापूनगर, जयपुर-302015,
पाँचवाँ संस्करण. 2. पं. पन्नालाल साहित्याचार्य (1970), श्रीभगवत्कुन्दकुन्दाचार्य कुन्दकुन्द-भारती,
श्रुत भण्डार व ग्रन्थ प्रकाशन समिति, फल्टन. 3. संपादन - डॉ. कमलचन्द सोगाणी (2015), आचार्य कुन्दकुन्द रचित नियमसार
(खण्ड-१ व खण्ड-२). अपभ्रंश साहित्य अकादमी जैनविद्या संस्थान. श्रीमहावीरजी
(राजस्थान). 4. टीका - आर्यिका श्री ज्ञानमती माताजी (2005), श्रीमद्भगवत्कुन्दकुन्दाचार्य
प्रणीत नियमसार-प्राभृत, दिगम्बर जैन त्रिलोक शोध संस्थान, हस्तिनापुर
(मेरठ)-250404, द्वितीय संस्करण. 5. सिद्धान्ताचार्य पं. फूलचन्द्र शास्त्री (2010), आचार्य पूज्यपाद विरचित
सर्वार्थसिद्धि, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई
दिल्ली-110003, सोलहवाँ संस्करण. 6. टीका - आर्यिका श्री विशुद्धमति माताजी, सम्पादन - ब्र. पं. रतनचन्द जैन 'मुख्तार'
व डॉ. चेतनप्रकाश पाटनी (1974), श्रीमन्नेमिचन्द्र सिद्धान्तचक्रवर्ति विरचित त्रिलोकसार, श्री शान्तिवीर दिगम्बर जैन संस्थान, श्रीमहावीरजी (राजस्थान). 7. टीका - आर्यिका श्री विशुद्धमति माताजी, सम्पादन - डॉ. चेतनप्रकाश पाटनी
(2008), श्रीयतिवृषभाचार्य विरचित तिलोयपण्णत्ती, श्री 1008 चन्द्रप्रभ दिगम्बर
जैन अतिशय क्षेत्र, देहरा-तिजारा (राजस्थान), तृतीय संस्करण. 8. सिद्धान्ताचार्य पं. कैलाशचन्द्र शास्त्री (2013), माइल्लधवल-विरचित णयचक्को
(नयचक्र), भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, पाँचवाँ संस्करण.
(xlv)

Page #48

Niyamasāra
नियमसार
9. डॉ. पन्नालाल जैन साहित्याचार्य (2015), आचार्य जिनसेन विरचित
हरिवंशपुराण, भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई
दिल्ली-110003, पन्द्रहवाँ संस्करण. 10. डॉ. पन्नालाल जैन साहित्याचार्य (2015), आचार्य जिनसेन विरचित आदिपुराण,
भारतीय ज्ञानपीठ, 18 इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003,
सोलहवाँ संस्करण. 11. डॉ. ए. एन. उपाध्ये एवं सिद्धान्ताचार्य पं. कैलाशचन्द्र शास्त्री (2014), आचार्य
नेमिचन्द्र सिद्धान्तचक्रवर्ति रचित गोम्मटसार जीवकाण्ड, भारतीय ज्ञानपीठ, 18
इन्स्टीट्यूशनल एरिया, लोदी रोड, नई दिल्ली-110003, छठा संस्करण. 12. संपादन - पं. बालचन्द्र सिद्धान्तशास्त्री (1980), आचार्य गुणभद्र विरचित __आत्मानुशासनम्, जैन संस्कृति संरक्षक संघ, सोलापुर 13. संपादन - आचार्यरत्न श्री देशभूषणजी महाराज (2012), णमोकार ग्रन्थ, गजेन्द्र
ग्रन्थमाला, धर्मपुरा, दिल्ली-110006, दशम आवृत्ति. 14. Chakravarti Nayanar, A. (Prof.) (2009), “Ācārya Kundakunda's
Pancāstikāya-Sāra”, Bharatiya Jnanpith, 18 Institutional Area,
Lodi Road, New Delhi, Third Edition. 15. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's Purusārtha
siddhyupāya - with Hindi and English Translation", Vikalp
Printers, Dehradun. 16. Jain, Vijay K. (Ed.) (2012), “Achārya Kundkund's Samayasāra – ___with Hindi and English Translation", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.) (2013), “Ācārya Nemicandra's Dravyasamgraha
- With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (2014), "Acārya Pujyapāda's Istopadesa – The Golden ____Discourse", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (2015), “Ācārya Samantabhadra's Svayambhūstotra
- Adoration of The Twenty-four Tirthankara", Vikalp Printers,
Dehradun. 20. Jain, Vijay K. (2016), “Ācārya Samantabhadra's Āptamīmāṁsā __(Devāgamastotra)- Deep Reflection On The Omniscient Lord",
Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2016), "Acārya Samantabhadra's Ratnakarandaka
śrāvakācāra – The Jewel-casket of Householder's Conduct", Vikalp Printers, Dehradun.
(xlvi)

Page #49

Acknowledgment
22. Jain, Vijay K. (2017), “Acũrya Pujyapāda’s Samādhitantram –
Supreme Meditation", Vikalp Printers, Dehradun. 23. Jain, Vijay K. (2018), “Acārya Kundakunda's Pravacanasāra –
Essence of the Doctrine", Vikalp Printers, Dehradun. 24. Jain, Vijay K. (2018), “Ācārya Umāsvami's Tattvārthasūtra – With
Explanation in English from Acārya Pūjyapada's Sarvārtha
siddhi", Vikalp Printers, Dehradun. 25. Uggar Sain (1931), “The Sacred Books of the Jainas, Vol. IX,
Niyamasara (The Perfect Law)", The Central Jaina Publishing
House, Ajitashram, Lucknow. 26. Upadhye, A.N. (1935), “Śrī Kundakundācārya's Pravacanasāra –
A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri – for the Parama-Śruta-Prabhāvaka-Mandala, Bombay.
(xlvii)

Page #50

VIJAY K. JAIN - BIOGRAPHICAL NOTE
Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad.
An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management
Publishing Co., Dehradun. sto te : in ufare (1994), Management Publishing Co.,
Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers,
Dehradun. Achārya Umāsvāmi's Tattvārthsūtra – With Hindi and English
Translation (2011), Vikalp Printers, Dehradun. Achārya Kundkund's Samayasāra - With Hindi and English
Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusārthasiddhyupāya - With Hindi
and English Translation (2012), Vikalp Printers, Dehradun. Acārya Nemichandra's Dravyasamgraha - With Authentic
Explanatory Notes (2013), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's Istopadeśa – The Golden Discourse (2014),
Vikalp Printers, Dehradun. Acārya Samantabhadra's Svayambhūstotra - Adoration of the
Twenty-four Tirthankara (2015), Vikalp Printers, Dehradun. Acārya Samantabhadra's Aptamīmāmsā (Devāgamastotra) - Deep
Reflection On The Omniscient Lord (2016), Vikalp Printers,
Dehradun. Acārya Samantabhadra's Ratnakarandaka-śrāvakācāra - The
Jewel-casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Acārya Pujyapāda's Samādhitantram - Supreme Meditation
(2017), Vikalp Printers, Dehradun.
(xlviii)

Page #51

Vijay K. Jain - Biographical Note
Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine
(2018), Vikalp Printers, Dehradun. Acārya Umāsvāmī's Tattvārthasūtra - With Explanation in English
from Acārya Pūjyapāda's Sarvārthasiddhi (2018), Vikalp
Printers, Dehradun. Acārya Kundakunda's Niyamasāra - The Essence of Soul
adoration (With Authentic Explanatory Notes) (2019), Vikalp
Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India.
(xlix)

Page #52

CONTENTS
PAGE
__ (v)
मंगल आशीर्वाद - आचार्यश्री विद्यानन्द जी मुनिराज मंगल आशीर्वाद - आचार्यश्री संभवसागर जी मुनिराज
(VII)
FOREWORD - DR. CHAKRAVARTHI NAINAR DEVAKUMAR
(VIII) (XVI)
PREFACE
ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE
(XLV) (XLVIII)
Ācārya Kundakunda's Niyamasāra
- The Essence of Soul-adoration (With Authentic Explanatory Notes)
CHAPTER-1
जीवाधिकार THE SOUL
Verse
Topic
Page
णमिऊण जिणं वीरं
Invocation
The path and its fruit
मग्गो मग्गफलं ति दुविहं णियमेव य जं कज्जं
The title 'Niyamasāra'
णियम मोक्खउवायो तस्स
Divisions and marks of 'ratnatraya'
अत्तागमतच्चाणं सद्दहणादो The empirical right faith छुहतण्हभीरुरोसो रागो मोहो The eighteen imperfections णिस्सेसदोसरहिओ The Supreme Lord (the Arhat,
paramātmā) तस्स मुहुग्गदवयणं The Scripture and the nature of
the substances
---
जीवा पोग्गलकाया
The names of the substances

Page #53

No.
10.
11.
12.
13.
14.
15.
16.
17.
18.
222222
20.
19. दव्वत्थिएण जीवा वदिरित्ता
21.
23.
24.
25.
Verse
जीवो उवओगमओ
26.
केवलमिंदियरहियं
सण्णाणं चउभेयं
तह दंसणउवओगो
चक्खु अचक्खू ओही
रणारयतिरियसुरा
माणुस्सा दुवियप्पा
चउदहभेदा भणिदा
कत्ता भोत्ता आदा
Topic
The marks of the soul and kinds of cognition
The kinds of knowledge
खंविण दु
अइथूलथू थूलं थूलसुहुमं
भूपव्वदमादीया भणिदा
छायातवमादीया
सुहुमा हवंति खंधा
धाउचउक्कस्स पुणो जं
अत्तादि अत्तमज्झं अत्तंतं
The kinds of perception-cognition
The unnatural perception and modes
The natural and unnatural modes
The four conditions of existence
The soul as the doer and the enjoyer
The soul from the standpoints of substance and modes
CHAPTER-2
अजीवाधिकार
THE NON-SOUL
The kinds of physical matter
The six classifications of molecules
The cause (kārana) and the effect (kārya) atom
The marks of the atom
Contents
Page
➖➖➖
27
29
34
36
38
39
43
46
48
50
53
56
(li)

Page #54

Niyamasāra
नियमसार
No.
Verse
Topic
Page
एयरसरूवगंधं दोफासं
The natural and unnatural qualities of the matter
अण्णणिरावेक्खो जो
The natural and unnatural modes of the matter
पोग्गलदव्वं उच्चइ परमाणू
The core meaning of the matter (pudgala)
गमणणिमित्तं धम्ममधम्म
The media of motion and rest, and the space
The empirical substance of time
समयावलिभेदेण दु दुवियप्पं जीवादु पोग्गलदो णंतगुणा ।
The real (transcendental) substance of time
जीवादीदव्वाणं परिवट्टण.....
The transformation in souls, etc., and natural qualities and modes of substances
एदे छद्दव्वाणि य कालं
The five substances with extensive magnitude
The space-points of the six substances
| संखेज्जासंखेज्जाणंतपदेसा लोयायासे तावं इदरस्स पोग्गलदव्वं मुत्तं मुत्ति...
---
84
Corporealness and consciousness in the substances
---
87
CHAPTER-3
शुद्धभावाधिकार THE PURE THOUGHT-ACTIVITY जीवादिबहित्तच्चं
The objects worth rejection and
acceptance णो खलु सहावठाणा णो The nature of the soul in its
pure state णो ठिदिबंधट्ठाणा
The nature of the soul in its pure state
(ii)

Page #55

Contents
Verse
Topic
Page
93
95
99
णो खइयभावठाणा णो The nature of the soul in its
pure state चउगइभवसंभमणं
The nature of the soul in its
pure state णिइंडो णिहद्दो णिम्ममो The nature of the soul in its
pure state णिग्गंथो णीरागो णिस्सल्लो । The nature of the soul in its
pure state वण्णरसगंधफासा
The nature of the soul in its pure state
---
101
---
103
अरसमरूवमगंधं अव्वत्तं
The nature of the soul
---
105
जारिसिया सिद्धप्पा
---
108
From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul
48.
असरीरा अविणासा
---
111
From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul
49.
एदे सव्वे भावा ववहारणयं
---
113
There is difference in the souls only from the pure and empirical points-of-view
पुव्वुत्तसयलभावा परदव्वं
---
The pure soul is own-substance; it is to be accepted
विवरीयाभिणिवेस...
The 'Three Jewels' of right faith, knowledge and conduct
चलमलिणमगाढत्त...
सम्मत्तस्स णिमित्तं जिणसुत्तं सम्मत्तं सण्णाणं विज्जदि ववहारणयचरित्ते
(liii)

Page #56

Niyamasāra
नियमसार
No.
Verse
Topic
Page
CHAPTER-4
व्यवहारचारित्राधिकार THE EMPIRICAL RIGHT CONDUCT कुलजोणिजीवमग्गण... The vow (urata) of non-injury
(ahimsā)
56.
---
123
127
The vow (urata) of truthfulness ___--- (satya)
58.
गामे वा णयरे वाऽरण्णे वा
---
The vow (urata) of non-stealing (acaurya)
59.
दठूण इत्थिरूवं वांछाभावं
---
129
The vow (vrata) of chastity (brahmacarya)
60
सव्वेसिं गंथाणं चागो
130
The vow (urata) of nonpossession (aparigraha)
पासुगमग्गेण दिवा
---
132
Regulation-in-walking (iryā samiti)
62.
पेसुण्णहासकक्कस...
---
134
Regulation-in-speaking (bhāsā samiti)
63.
कदकारिदाणुमोदणरहिदं
---
135
Regulation-in-eating (esanā samiti) -
64.
पोत्थइकमंडलाई
Regulation-in-lifting-and-laying- --- down (ādāna-niksepana samiti)
पासुगभूमिपदेसे गूढे
Regulation-in-discarding-excreta --- (pratisthāpana samiti)
66.
कालुस्समोहसण्णाराग...
---
141
Control-of-mental-activity (manogupti) -
67.
थीराजचोरभत्तकहा...
---
143
Control-of-vocal-activity (vacanagupti) -
68.
बंधणछेदणमारणआकुंचण
---
144
Control-of-bodily-activity (kāyagupti)
69.
जा रायादिणियत्ती मणस्स
---
The nature of manogupti and vacanagupti from the real pointof-view
(liv)

Page #57

Contents
No.
Verse
Topic
Page
कायकिरियाणियत्ती
---
146
The nature of kāyagupti from the real point-of-view
घणघाइकम्मरहिया
---
147
The nature of the Omniscient Lord (the Arhat)
णट्ठट्ठकम्मबंधा अट्ठमहा...
150
The nature of the Liberated Soul --- (the Siddha)
पंचाचारसमग्गा
The nature of the Chief Preceptor (the Acārya)
रयणत्तयसंजुत्ता जिण...
The nature of the Preceptor (the Upadhyāya)
वावारविप्पमुक्का
The nature of the Ascetic (the Sadhu)
एरिसयभावणाए
The conclusion of empirical right conduct
---
159
CHAPTER-5
परमार्थप्रतिक्रमणाधिकार THE REAL REPENTANCE
---
160
णाहं णारयभावो तिरियत्थो | The pure soul is absolute
non-doer | णाहं मग्गणठाणो णाह
णाहं बालो वुड्डो ण चेव णाहं रागो दोसो ण चेव | णाहं कोहो माणो ण चेव
एरिसभेदब्भासे मज्झत्थो The real right conduct मोत्तूण वयणरयणं रागादी... The real repentance
(pratikramana) आराहणाइ वट्टइ मोत्तूण । The soul engaged in the Self is
repentance (pratikramana)

Page #58

Niyamasāra
नियमसार
No.
Verse
Topic
Page
85.
---
169
86.
87.
88.
मोत्तूण अणायारं आयारे The soul established in self
absorption is repentance
(pratikramana) उम्मग्गं परिचत्ता जिणमग्गे। The soul established in right
path is repentance
(pratikramana) मोत्तूण सल्लभावं णिस्सल्ले । The ascetic without stings
(Salya) is repentance
(pratikramana) चत्ता ह्यगुत्तिभावं तिगुत्ति.. The ascetic with threefold
control (gupti) is repentance
(pratikramana) मोत्तूण अट्टरुदं झाणं जो The soul with auspicious
meditation is repentance
(pratikramana) मिच्छत्तपहुदिभावा पुव्वं ।। The soul, since long, has been a
wrong-believer मिच्छादसणणाणचरित्तं The soul with auspicious
meditation is repentance
(pratikramana) उत्तमअटै आदा तम्हि ठिदा Meditation on the soul is
repentance (pratikramana)
89.
90.
---
91.
92.
93.
झाणणिलीणो साहू परिचागं
Meditation is repentance (pratikramana)
94.
पडिकमणणामधेये सत्ते
---
182
Repentance, from the empirical point-of-view
CHAPTER-6
निश्चयप्रत्याख्यानाधिकार
THE REAL RENUNCIATION
95.
मोत्तूण सयलजप्पमणागय...
The real renunciation (pratyākhyāna)
---
183
96.
केवलणाणसहावो
Meditate on the Self
___ ---
185
(lvi)

Page #59

Contents
No.
Verse
Topic
Page
The nature of the Self
---
186
98.
The Self, free from bondage
187
99.
णियभावं णवि मुच्चइ पयडिट्ठिदिअणुभाग... ममत्तिं परिवज्जामि
आदा खु मज्झ णाणे | एगो य मरदि जीवो
The Self, free from infatuation
189
100.
The Self is in knowledge, etc.
191
101.
---
193
The Self is utterly without external concomitants
102.
एगो मे सासदो अप्पा
103.
Freeing the soul from faults
---
195
जं किंचि मे दुच्चरित्तं सम्मं मे सव्वभूदेसु वेरं
104.
---
196
Attaining the state of supreme meditation
105.
णिक्कसायस्स दंतस्स
---
197
The observer of real renunciation
106.
एवं भेदब्भासं जो कुव्वइ
---
198
The conclusion of real renunciation
CHAPTER-7
परमालोचनाधिकार THE SUPREME CONFESSION (INTROSPECTION)
णोकम्मकम्मरहियं The real confession (ālocanā) आलोयणमालुंछण
Four kinds of confession (alocanā)
107.
200
108.
201
109.
जो पस्सदि अप्पाणं समभावे
---
202
Meaning of vigilant of faults (alocana)
110.
कम्ममहीरुहमूलच्छेद...
204
Meaning of eradication of faults (alunchana)
111.
कम्मादो अप्पाणं भिण्णं
---
206
Meaning of removal of perversions (avikrtikarana)
112.
मदमाणमायलोहविवज्जिय...
---
207
Meaning of purity of thoughts (bhāvasuddhi)
(lvii)

Page #60

Niyamasāra
नियमसार
No.
Verse
Topic
Page
CHAPTER-8 शुद्धनिश्चयप्रायश्चित्ताधिकार THE REAL EXPIATION
113.
वदसमिदिसीलसंजम...
The real expiation (prāyascitta)
---
208
114.
209
115.
210
116.
211
कोहादिसगब्भावक्खयपहुदि... The real expiation (prāyascitta) कोहं खमया माणं
The real expiation (prāyaścitta) उक्किट्ठो जो बोहो णाणं Pure knowledge is real expiation ---
(prāyaścitta) किं बहुणा भणिएण दु Austerity (tapa) is real expiation ---
(prāyaścitta) णताणंतभवेण समज्जिय... Austerity (tapa) is expiation --
(prāyaścitta)
117.
212
118.
213
119.
अप्पसरूवालंबणभावेण
---
214
Meditation (dhyāna) gets rid of all dispositions (bhāva)
120.
सुहअसुहवयणरयणं
---
215
The real Three Jewels (ratnatraya)
121.
कायाईपरदव्वे थिरभावं
216
The real withdrawal-frombodily-activity (hāyotsarga)
122.
CHAPTER-9
परमसमाधि अधिकार THE SUPREME MEDITATION वयणोच्चारणकिरियं The supreme-meditation
(paramasamādhi) संजमणियमतवेण दु The mark of supreme
meditation (paramasamadhi) किं काहदि वणवासो । Equanimity is all-important विरदो सव्वसावन्जे The marks of the enduring
equanimity -
123.
124. 125.
(lviii)

Page #61

Contents
No.
Verse
Topic
Page
126.
जो समो सव्वभूदेसु
The marks of the enduring equanimity
127.
जस्स सण्णिहिदो अप्पा
Hold on to the soul for the enduring equanimity
128.
जस्स रागो दु दोसो दु
129.
जो दु अट्टं च रुदं च
The soul rid of attachment and aversion is the enduring equanimity The soul rid of sorrowful and cruel meditation is the enduring equanimity The soul rid of dispositions of merit and demerit is the enduring equanimity The soul rid of quasi-passions is the enduring equanimity
130.
जो दु पुण्णं च पावं च
---
230
---
232
131. 132. 133.
जो दु हस्सं रईं सोगं जो दुगंछा भयं वेदं जो दु धम्मं च सुक्कं च
---
234
Concluding remarks on the enduring equanimity
CHAPTER-10
परमभक्ति अधिकार THE SUPREME DEVOTION
134.
सम्मत्तणाणचरणे जो भत्तिं
The Three Jewels (ratnatraya)
---
135.
मोक्र
The (empirical) devotion to the liberated souls
136.
137.
---
240
मोक्खपहे अप्पाणं ठविऊण । The devotion to the 'Self® रायादीपरिहारे अप्पाणं जो The devotion to concentration of
the mind सव्ववियप्पाभावे अप्पाणं । The devotion to concentration of
the mind विवरीयाभिणिवेसं परिचत्ता । Concentration of the mind is to
meditate on the Reality
138.
---
241
139.

Page #62

Niyamasāra
नियमसार
No.
Verse
Topic
Page
140.
उसहादिजिणवरिंदा एवं
243
Perfect bliss comes only from concentration of the mind
CHAPTER-11 निश्चयपरमावश्यक अधिकार THE SUPREME ESSENTIAL
141.
जो ण हवदि अण्णवसो
The supreme-essential (paramavasyaka)
142.
ण वसो अवसो अवसस्स
143.
वट्टदि जो सो समणो
248
The effect of observing the supreme-essential (paramavasyaka) The ascetic who is dependent on --- others does not observe the supreme-essential (paramāvaśyaka) - The ascetic who is dependent on --- others does not observe the supreme-essential (paramāvasyaka) -
144.
जो चरदि संजदो खलु
249
145.
दव्वगुणपज्जयाणं चित्तं
The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavasa)
146.
परिचत्ता परभावं अप्पाणं
---
252
The nature of the self-dependent (avasa) ascetic
147.
आवासं जइ इच्छसि
The means to attain the essential-duty (āvaśyaka)
148.
आवासएण हीणो पब्भट्टो
Perform the essential-duty (avasyaka)
149.
आवासएण जुत्तो समणो
The introverted- and the extroverted-soul The introverted-soul does not
ed.soul does not talk, internally or externally
150.
अन्तरबाहिरजप्ये जो वट्टइ
--
257
(ix)

Page #63

Contents
Topic
Page
No. 151.
Verse जो धम्मसुक्कझाणम्हि
---
258
The introverted-soul is with virtuous- and pure-meditation
152.
पडिकमणपहुदिकिरियं
---
260
The relevance of activities, like repentance
153.
वयणमयं पडिकमणं
---
262
Verbal repentance, etc., are only forms of study
154.
जदि सक्कदि कादं जे
---
Those with strength must do real repentance, others must put faith in it For the supreme ascetic
155.
---
264
156.
Shun verbal confrontation
265
जिणकहियपरमसुत्ते णाणाजीवा णाणाकम्म Mogui fuite contato सव्वे पुराणपुरिसा एवं
157.
Adoration of the Self
266
158.
267
Concluding remarks on the supreme devotion
CHAPTER-12
शुद्धोपयोग अधिकार THE PURE-COGNITION
159.
जाणदि पस्सदि सव्वं
The Omniscient (kevali)
269
160.
जुगवं वट्टइ णाणं
271
Perfect knowledge and perception arise simultaneously
161.
णाणं परप्पयासं दिट्ठी
273
The nature of knowledge and perception
162.
274
णाणं परप्पयासं तइया
णाणेण
The nature of knowledge and perception
163.
275
अप्पा परप्पयासो तइया
अप्पेण
The nature of knowledge and perception
164.
---
276
णाणं परप्पयासं
ववहारणयेण
The nature of knowledge and perception
(ixi)

Page #64

Niyamasāra
नियमसार
No.
Verse
Topic
Page
165.
---
278
णाणं अप्पपयासं
णिच्छयणयएण
The nature of knowledge and perception
166.
279
अप्पसरूवं पेच्छदि लोयालोयं The nature of knowledge and
perception मुत्तममुत्तं दव्वं चेयणमियरं The nature of direct knowledge
167.
280
168.
पुव्वुत्तसयलदव्वं णाणागुण...
---
282
The nature of indirect perception
169.
लोयालोयं जाणइ अप्पाणं
284
Empirically, the Omniscient Lord knows the universe and the non-universe
170.
णाणं जीवसरूवं तम्हा
---
286
Knowledge is own-nature of the soul
171.
अप्पाणं विणु णाणं णाणं
288
The soul is knowledge, and knowledge is the soul
172.
जाणतो पस्संतो ईहापुव्वं
---
290
The Omniscient is free from karmic bondage
292
173. | परिणामपुव्ववयणं जीवस्स
| ईहापुव्वं वयणं जीवस्स
The speech of the Omniscient does not cause karmic bondage
174.
175.
ठाणणिसेज्जविहार
---
294
The activities of the Omniscient are without volition and do not cause karmic bondage
176.
आउस्स खयेण पुणो
296
The attainment of liberation is the destruction of all karmas
जाइजरमरणरहियं परमं
The nature of the perfect-soul
298
177. 178.
अव्वाबाहमणिंदियमणोवमं
299
The nature of the perfect-soulsubstance
179.
The perfect-soul is liberation
301
णवि दुक्खं णवि सुक्खं णवि इंदिय उवसग्गा णवि
180.
The nature of liberation
302
181.
vifa 06h UiTcht uifa
The nature of liberation
303
(lxii)

Page #65

Contents
No.
Verse
Topic
Page
182.
विज्जदि केवलणाणं
---
304
The own-nature of the liberated-soul (the Siddha)
183.
णिव्वाणमेव सिद्धा सिद्धा
308
Liberation (nirvāṇa) is the liberated-soul (the Siddha)
184.
जीवाण पुग्गलाणं गमणं
309
The liberated-soul goes up to the end of the universe
185.
णियमं णियमस्स फलं
310
The exertion of the soul - niyama - and its fruit
186.
ईसाभावेण पुणो केई
311
The worthy soul must have persistent devotion
187.
णियभावणाणिमित्तं मए
---
312
The name of the Scripture, with conclusion
INDEX OF VERSES
INDEX OF SCRIPTURAL EXCERPTS
GUIDE TO TRANSLITERATION
(lxiii)

Page #66


Page #67

णमो सिद्धाणं
नमः
सम्यक्तपसे
सम्यग्दर्शनाय
नमः
णमो
णमो लोए सव्व साहूणं
| णमो अरिहताण आइरियाणं
णमो
सम्यकचारित्राय
नमः
उवज्झायाणं
नमः सम्यग्ज्ञानाय
स्वयम्भुवे नमस्तुभ्यं ॥ अर्हत्सिद्धाचार्योपाध्यायसर्वसाधुभ्यो नमः ॥
Ācārya Kundakunda's Niyamasāra
- The Essence of Soul-adoration (With Authentic Explanatory Notes)
आचार्य कुन्दकुन्द विरचित
नियमसार (प्रामाणिक व्याख्या सहित)

Page #68

Ācārya Amộtacandra's Puruşārthasiddhyupāya: रत्नत्रयमिह हेतुर्निर्वाणस्यैव भवति नान्यस्य । आस्रवति यत्तु पुण्यं शुभोपयोगोऽयमपराधः ॥२२०॥ अन्वयार्थ - (इह ) इस लोक में (रत्नत्रयम् निर्वाणस्य एव हेतुः ) रत्नत्रय निर्वाण का ही कारण ( भवति) होता है (अन्यस्य न) अन्य किसी (गति, बंध आदि) का नहीं, (तु) फिर (यत् पुण्यं आस्त्रवति) जो पुण्य का आस्रव होता है (अयम् अपराधः शुभोपयोगः) यह अपराध शुभोपयोग
का है।
In this world, the 'ThreeJewels' (ratnatraya) are the cause of liberation (nirvāna) only, and not of any other outcome (state of existence, bondage, etc.). The influx (āsrava) of merit (punya) that takes place is the fault (aparādha) of auspiciouscognition (śubhopayoga).

Page #69

CHAPTER-1 जीवाधिकार THE SOUL
* मंगलाचरण और प्रतिज्ञावाक्य * णमिऊण जिणं वीरं अणंतवरणाणदंसणसहावं । वोच्छामि णियमसारं केवलिसुदकेवलीभणिदं ॥१॥
अनन्त और वर (उत्कृष्ट) ज्ञान-दर्शन, अर्थात् केवलज्ञान व केवलदर्शन, जिनका स्वभाव है, ऐसे श्री वीर जिन को नमस्कार करके मैं केवली और श्रुतकेवली के द्वारा कहा हुआ “नियमसार' कहूँगा।
INVOCATION
Making obeisance to the 'Jina', Lord Vira, who, by ownnature (svabhāva), is the possessor of infinite and supreme knowledge and perception – kevalajñāna and kevaladarśana - I shall expound the 'Niyamasāra' as has been preached by the possessors of the direct (pratyaksa) perfect-knowledge - the kevali, and the indirect (parokşa) perfect-knowledge – the śrutakevalī.
EXPLANATORY NOTE
The word 'Jina' means the Supreme Lord, the Tirthankara - the 'World Teacher' or Arhat' or 'āpta' - who has vanquished the four inimical (ghāti) karmas due to delusion (moha), attachment (rāga) and aversion (dveșa). The four ghātī karmas are deluding (mohanīya),
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #70

Niyamasara
नियमसार
knowledge-obscuring (jñānāvaraṇīya), perception-obscuring (darśanavaraṇīya), and obstructive (antaraya). Lord Vira is the twentyfourth Tirthankara, known also by other names including Mahāvīra, Vardhamana, and Sanmati. The Tirthankara possesses the supreme sense-independent, infinite-knowledge (anantajñāna, kevalajñāna) and infinite-perception (anantadarśana, kevaladarśana). All objectsof-knowledge (jñeya) – the souls (jiva) and the non-souls (ajiva) with their substance (dravya), qualities (guna) and modes (paryāya) - get reflected in his infinite-knowledge. Acarya Kundakunda pledges to expound the Scripture 'Niyamasara' after making obeisance to Lord Vīra. The word 'niyama' connotes the 'essential' that must be observed the Three Jewels (ratnatraya) of right faith, knowledge, and conduct. The word 'sara' is used to emphasize the purity of the Three Jewels and to eliminate wrong faith, wrong knowledge, and wrong conduct. Thus, 'Niyamasara' is the exposition of the pure (śuddha) Three Jewels (ratnatraya). Who has preached the nature of the pure (suddha) Three Jewels (ratnatraya)? The kevali and the śrutakevali have preached the nature of the pure (suddha) Three Jewels (ratnatraya). The kevali are those who have the direct (pratyakṣa) perfect-knowledge of all objects-of-knowledge (jñeya) through their sense-independent omniscience (kevalajñāna). The śrutakevali are those who have indirect (parokṣa) perfect-knowledge; they have complete knowledge of the Scripture.
4
1
Acārya Kundakunda's Pravacanasāra:
जो हि सुदेण विजाणदि अप्पाणं जाणगं सहावेण ।
तं सुदकेवलिमिसिणो भांति लोयप्पदीवयरा ॥१-३३॥
जो पुरुष निश्चय से भावश्रुतज्ञान से अपने ही सहज स्वभाव से सबको जानने वाले आत्मा को अर्थात् अपने निजस्वरूप को विशेषता से जानता है उस भावश्रुतज्ञानी को समस्त लोक के उद्योत करने वाले श्रीवीतरागदेव श्रुतकेवली कहते हैं।
........

Page #71

जीवाधिकार
1 - THE SOUL
Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna - knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī.
The Omniscient (kevalī), with his unparalleled and eternal, infiniteknowledge, experiences simultaneously (yugapat) the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively (kramabhāvī) the supreme nature of his soul through the soul. Both, the Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all-pervasive and infinite strength of knowledge and perception, the śrutakevali experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite-knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality.1 The worthy ascetics, adept in the entire Scripture (āgama) and renowned as srutakevalī, are endowed with the special accomplishment(rddhi)- called the 'chaudahapūrvī’, a kind of buddhiļddhi. (see 'Tiloyapaņņatī-2', verse 1010, p. 302).
1 - see Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 42.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #72

Niyamasāra
नियमसार
मार्ग और उसका फल - The path and its fruit -
मग्गो मग्गफलं ति दुविहं जिणसासणे समक्खादं । मग्गो मोक्खउवायो तस्स फलं होइ णिव्वाणं ॥२॥
जिन शासन में मार्ग और मार्गफल इस तरह दो प्रकार का कथन किया गया है। इनमें मोक्ष का उपाय, अर्थात् सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र, मार्ग है और निर्वाण की प्राप्ति होना मार्ग का फल है।
The Jaina Doctrine has twofold exposition: the path (mārga) and the fruit (phala) of the path. The path, constituting right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra), is the way to attain liberation and the fruit is the attainment of liberation (moksa, nirvāna).
EXPLANATORY NOTE
The soul (jīva) must continue to exert till it attains the supreme goal. After attaining the supreme goal, nothing remains to be done. Liberation (moksa, nirvana) is the supreme goal. What is the state of the soul when it attains liberation?
Acārya Amrtacandra's Purusārthasiddhyupāya:
नित्यमपि निरुपलेपः स्वरूपसमवस्थितो निरुपघातः । गगनमिव परमपुरुषः परमपदे स्फुरति विशदतमः ॥२२३॥
सदा ही कर्मरज से रहित, निजरूप में भले प्रकार ठहरा हुआ, उपघात-रहित, अत्यन्त निर्मल उत्कृष्ट परमात्मा आकाश के समान उत्कृष्ट पद में - लोक शिखर के अग्रतम स्थान में अथवा उत्कृष्ट स्थान में - प्रकाशमान होता है।

Page #73

जीवाधिकार
1- THE SOUL
Eternally free from the karmic matter, established in the Pure Self, indestructible, and pristine, the Supreme Being, like the sky, shines brightly at the pinnacle of the universe.
कृतकृत्यः परमपदे परमात्मा सकलविषयविषयात्मा । परमानन्दनिमग्नो ज्ञानमयो नन्दति सदैव ॥२२४॥ कर्मरज से सर्वथा विमुक्त शुद्धात्मा (परमात्मा) उत्कृष्ट निजस्वरूप पद में कृतकृत्य होकर ठहरता है। समस्त पदार्थों के ज्ञान को विषयभूत करने वाला, परमानन्द में निमग्न, ज्ञानस्वरूप जिसका निजरूप है, ऐसा वह परमात्मा सदैव आनन्दरूप से स्थित है।
Having achieved the ultimate goal, knowing everything that needs to be known, and engrossed in eternal and supreme bliss, the Omniscient, Effulgent Soul, rests permanently in the Highest State (of liberation).
Release from all karmas - sarvakarmavipramoksah - is liberation (moksa) and the method by which it can be attained is the 'path' (mārga).
Ācārya Umāsvāmī's Tattvārthasūtra: सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥१-१॥
सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र, तीनों मिलकर मोक्ष का मार्ग है, अर्थात् मोक्ष की प्राप्ति का उपाय है।
Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together, constitute the path to liberation - mokşamārga.
it must be understood that all three – right faith or belief (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra)-jointly constitute the direct path to liberation.

Page #74

Niyamasara
'नियमसार' पद की सार्थकता
The title 'Niyamasara' -
णियमेव य जं कज्जं तं नियमं णाणदंसणचरित्तं । विवरीयपरिहरत्थं भणिदं खलु सारमिदि वयणं ॥३॥
नियम से जो करने योग्य है वह नियम है; ऐसा नियम ज्ञान - दर्शन - चारित्र है। इनमें विपरीत, अर्थात् मिथ्याज्ञान, मिथ्यादर्शन और मिथ्याचारित्र, का परिहार करने के लिये 'सार' यह वचन निश्चय से कहा गया है।
नियमसार
That which must be done is the 'niyama'. And the 'niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). In order to exclude any contrary suggestion, the suffix 'sara' has particularly been used.
EXPLANATORY NOTE
It is the eternal and universal rule that the soul (jiva) must exert continually for the attainment of the supreme goal, i.e., liberation (moksa, nirvāna). Right exertion of the soul, thus, is the 'niyama'. Right exertion is defined as right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), together. In order to exclude the 'wrong' (mithyā) faith, knowledge and conduct, the suffix ‘sāra' has been used to qualify 'niyama'.
8
ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra: सद्दृष्टिज्ञानवृत्तानि धर्मं धर्मेश्वराः विदुः ।
यदीयप्रत्यनीकानि भवन्ति भवपद्धतिः ॥३॥
धर्म के स्वामी जिनेन्द्रदेव उन सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र को धर्म जानते हैं (कहते हैं), जिनके विपरीत - मिथ्यादर्शन, मिथ्याज्ञान और मिथ्याचारित्र - संसार के मार्ग होते हैं।

Page #75

जीवाधिकार
1 - THE SOUL
The expounder of the Doctrine, Lord Jina, has preached that the excellent path of dharma (that leads to liberation, the state of supreme happiness) consists in right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcăritra). The opposite path – wrong faith, wrong knowledge and wrong conduct - leads to wandering in the world (samsāra).
The wrong path can never lead one to the desired goal. As liberation is beyond the experience of those who have not trodden the right path, only the Omniscient (kevalī) is able to expound the meaning of liberation and the path leading to it. On the strength of the Doctrine expounded by Lord Jina, learned preceptors (ācārya) have explained through profound compositions that right faith, right knowledge and right conduct, together, must be understood to constitute the path to liberation.

Page #76

Niyamasara
रत्नत्रय के भेद और लक्षण
Divisions and marks of 'ratnatraya' -
णियमं मोक्खउवायो तस्स फलं हवदि परमणिव्वाणं । एदेसिं तिण्हं पि य पत्तेयपरूवणा होई ॥४॥
(रत्नत्रयरूप) नियम, अर्थात् सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक् चारित्र मोक्ष का उपाय है और उसका फल परमनिर्वाण है। इस ग्रन्थ इन तीनों का पृथक्-पृथक् निरूपण है।
The ‘niyama' – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) - is the way to attain liberation and the fruit is the supreme liberation (paramanirvāņa). These three- the Three Jewels (ratnatraya) - have been described individually in this treatise.
EXPLANATORY NOTE
The real (niścaya) path to liberation is the 'pure' (śuddha ) and ‘inseparable’ (abheda) Three Jewels ( ratnatraya). The Three Jewels (ratnatraya) right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) - are not distinguished from the soul. However, in order to explain these three to the worthy souls treading the path to liberation, from the empirical (vyavahāra) point-of-view, these are separated and described individually with their marks (laksana).
10
नियमसार
—
ācārya Amrtacandra's Purusārthasiddhyupāya:
सम्यक्त्वबोधचारित्रलक्षणो मोक्षमार्ग इत्येषः । मुख्योपचाररूपः प्रापयति परं पदं पुरुषम् ॥२२२॥
.............

Page #77

जीवाधिकार
1- THE SOUL
सम्यग्दर्शन, सम्यग्ज्ञान, सम्यक्चारित्र लक्षण इस प्रकार त्रितयात्मक यह मोक्षमार्ग मुख्य और उपचार रूप - निश्चय और व्यवहार रूप - पुरुष-आत्मा को उत्कृष्ट पद को प्राप्त करा देता है।
Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra), together, constitute the path to liberation. This threefold path, understood from both viewpoints, real (niscaya) and empirical (vyavahāra), leads the soul to the supreme status.
Acārya Nemicandra's Dravyasamgraha:
सम्मइंसणणाणं चरणं मोक्खस्स कारणं जाणे । ववहारा णिच्छयदो तत्तियमइओ णिओ अप्पा ॥३९॥
सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र - इन तीनों के समुदाय को व्यवहारनय से मोक्ष का कारण जानो तथा निश्चयनय से सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र स्वरूप जो निज आत्मा है, उसको मोक्ष का कारण जानो।
From the empirical-point-of-view (vyavahāranaya), right faith, right knowledge, and right conduct, together, are to be known as leading to liberation (moksa). And, from the transcendentalpoint-of-view (niscayanaya), the soul itself, inherently possessing these three attributes, is the cause of liberation.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.

Page #78

Niyamasāra
नियमसार
व्यवहार समयग्दर्शन का स्वरूप - The empirical right faith -
अत्तागमतच्चाणं सद्दहणादो हवेइ सम्मत्तं । ववगयअसेसदोसो सयलगुणप्पा हवे अत्तो ॥५॥
आप्त, आगम और तत्त्वों के श्रद्धान से सम्यक्त्व (सम्यग्दर्शन) होता है। जिसके अशेष (समस्त) दोष नष्ट हो गये हैं ऐसा सकलगुणमय पुरुष आप्त कहलाता है।
Right faith (samyaktva or samyagdarśana) is to have belief in the sect-founder (āpta), the Scripture (āgama) and the substances of Reality (tattva). The sect-founder (āpta or the Tīrthankara) is the one with supreme qualities, having destroyed all imperfection.
EXPLANATORY NOTE
Right faith (samyagdarśana) has been described as:
Ācārya Umāsvāmi's Tattvārthasūtra:
तत्त्वार्थश्रद्धानं सम्यग्दर्शनम् ॥१-२॥
अपने-अपने स्वरूप के अनुसार तत्त्वों का जो श्रद्धान होता है वह सम्यग्दर्शन
Belief in substances of Reality (tattva), ascertained as these are, is right faith (samyagdarsana).
It is impossible for the mundane souls to ascertain the nature of the Reality without help from the trustworthy Supreme Teacher, i.e. the āpta, and his teachings in form of the Holy Scripture (āgama). It is for
........................
12

Page #79

जीवाधिकार
1 - THE SOUL
this reason that, from the empirical point-of-view, right faith (samyagdarśana) has been described as having belief in the sectfounder (āpta or the Tīrthankara), the Scripture (agama) and the substances of Reality (tattva).
Ācārya Samantabhadra has provided a simpler and more functional definition of right faith (samyagdarśana), particularly for the householder:
Acārya Samantabhadra's Ratnakarandaka-śrāvakācāra:
श्रद्धानं परमार्थानामाप्तागमतपोभृताम् । त्रिमूढापोढमष्टाङ्गं सम्यग्दर्शनमस्मयम् ॥४॥
परमार्थभूत - वास्तविक अथवा सच्चे अर्थ में - आप्त (देव), आगम (शास्त्र) और तपोभृत् (गुरु) का तीन मूढ़ताओं से रहित, आठ अंगों से सहित और आठ प्रकार के मदों से रहित श्रद्धान करना सम्यग्दर्शन कहलाता है।
To have belief, as per the Reality, in the sect-founder or deity (āpta or deva), the scripture (āgama or śāstra), and the preceptor (tapobhịt or guru) is right faith. This right faith must be rid of the three kinds of follies (mūdhatā), endowed with the eight limbs (astānga) of right faith, and free from the eight kinds of pride (mada).
The three kinds of follies (mūdhatā) that a householder with right faith must assiduously guard against are:
1) folly relating to worldly customs (lokamūdhatā), 2) folly relating to deities (devamūdhatā),
3) folly relating to preachers (gurumūdhatā). Right faith must be strengthened by these eight limbs (aştānga):
1) freedom from doubt (nihsañkita), 2) freedom from worldly desire (niņkāñksita), 3) freedom from revulsion (nirvicikitsā), 4) freedom from superstitions (amūdhadrsti),
.
.
.
..
........
.
.

Page #80

Niyamasāra
नियमसार
5) charitable forbearance and concealment of defects in others
(upagūhana), 6) ensuring steadfastness of right faith and conduct so as not to
swerve from the path to liberation (sthitikarana), 7) propagation of the true path (prabhāvanā), 8) joy and affection towards the right path and its followers
(vātsalya). A person with right faith must be free from eight kinds of pride (mada):
1) pride of knowledge (jñāna mada), 2) pride of veneration (pūjā mada), 3) pride of lineage (kula mada), 4) pride of caste (jāti mada), 5) pride of strength (bala mada), 6) pride of accomplishments (yddhi mada), 7) pride of austerities (tapa mada), 8) pride of beauty (śarīra mada).
Beside these nineteen imperfections - three kinds of follies (mūdhatā), absence of eight limbs (aştānga), and eight kinds of pride (mada) - the person with right faith (samyagdarśana) must shed adoration of the following six denigrating-abodes - anāyatana - that vitiate faith (see Asādhara's Dharmāmrta Anagāra, verse 84, p. 174):
1) wrong belief (mithyādarśana), 2) wrong knowledge (mithyājñāna), 3) wrong conduct (mithyācāritra), 4) possessor of wrong belief (mithyādışți), 5) possessor of wrong knowledge (mithyājñāni),
6) possessor of wrong conduct (mithyācāritrī). The six anāyatana have also been defined as 1) false preacher (kuguru), 2) false deity (kudeva), 3) false doctrine (kudharma), and 4-6) adoration of the above three. (see Ācārya Gunabhadra's Ātmānuśāsanam, verse 10, p.12.)
.
.
.
.
.
.
.
.
.
.
.
.
.
14

Page #81

जीवाधिकार
1 - THE SOUL
अठारह दोष - The eighteen imperfections -
छुहतण्हभीरुरोसो रागो मोहो चिंता जरा रुजा मिच्चू । सेदं खेद मदो रइ विम्हिय णिहा जणुव्वेगो ॥६॥
क्षुधा, तृष्णा (तृषा), भय, रोष (क्रोध), राग, मोह, चिन्ता, जरा (बुढ़ापा), रोग, मृत्यु, स्वेद (पसीना), खेद, मद, रति, विस्मय, निद्रा, जन्म और उद्वेग (विषाद) - ये अठारह दोष हैं।
The eighteen imperfections are: hunger (ksudhā), thirst (trsā), fear (bhaya), displeasure (rosa, krodha, arati), attachment (rāga), delusion (moha), anxiety (cintā), oldage (żarā), sickness (roga), death (mịtu), perspiration (sveda), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidrā), rebirth (janma), and despondency or grief (vişāda, śoka, udvega).
EXPLANATORY NOTE
The genuine (trustworthy) sect-founder (āpta) is free from the above mentioned eighteen imperfections.
Ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra:
क्षुत्पिपासाजरातजन्मान्तकभयस्मयाः । न रागद्वेषमोहाश्च यस्याप्तः सः प्रकीर्त्यते ॥६॥
जिसके भूख, प्यास, बूढ़ापा, रोग, जन्म, मरण, भय, स्मय-मद, राग, द्वेष, मोह
और चिंता, अरति, निद्रा, विस्मय, विषाद-शोक, स्वेद और खेद - ये अठारह दोष नहीं हैं वह आप्त अर्थात् सच्चा देव कहा जाता है।
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #82

Niyamasāra
नियमसार
The one who is free from these eighteen imperfections - hunger (ksudhā), thirst (trsā), old-age Garā), sickness (roga), rebirth (janma), death (maraņa), fear (bhaya), pride (mada), attachment (rāga), aversion (dveșa), delusion (moha), anxiety (cintā), displeasure (arati), sleep (nidrā), astonishment (vismaya), despondency or grief (vişāda or śoka), perspiration (sveda), and regret (kheda) – is called the real (trustworthy) sect-founder
(āpta). All mundane souls in the three worlds suffer due to these eighteen imperfections. The Omniscient Lord who has destroyed, from its very root, all delusion (moha) and attachment (rāga) is absolutely free from these imperfections. On destruction of the inimical (ghātī) karmas, these eleven imperfections must vanish: fear (bhaya), displeasure (roșa, krodha, arati), attachment (rāga), delusion (moha), anxiety (cintā), regret (kheda), pride (mada), liking (rati), astonishment (vismaya), sleep (nidrā), and despondency or grief (vişāda, śoka, udvega). With total absence of the deluding (mohanīya) karmas and in presence of the ocean of pleasant-feeling (sātāvedanīya) karmas, the insignificant unpleasant-feeling (asātāvedanīya) karmas are unable to cause imperfections of hunger (kşudhā) and thirst (trşā). The Lord does not take morsels-of-food (kavalāhāra). The most auspicious atomic particles of the matter (pudgala), fit to turn into the physicalbody-nokarma - help incessantly in maintaining the body. The supremely auspicious body - paramaudārika śarīra - of the Lord does not have the imperfections of old-age (jarā), sickness (roga) and perspiration (sveda). Without the dispositions (bhāva), auspicious and inauspicious that cause the soul to wander in worldly existence, the Lord is free from rebirth (janma). And since there is no rebirth (janma), the final separation of the body from the soul is not termed death; the Lord is, thus, free from death (maraṇa).1
1. श्रीमद् भगवत् कुन्दकुन्दाचार्यदेव प्रणीत “नियमसार', श्री कुन्दकुन्द कहान दिगम्बर
a atef & GRE, 444, Taha, 41€ 1984, X. 15.
16

Page #83

जीवाधिकार
1 - THE SOUL
परमात्मा का स्वरूप - The Supreme Lord (the Arhat, paramātmā) -
णिस्सेसदोसरहिओ केवलणाणाइपरमविभवजुदो । सो परमप्पा उच्चइ तव्विवरीओ ण परमप्पा ॥७॥ जो (पूर्वोक्त) समस्त (सभी अठारह) दोषों से रहित है तथा केवलज्ञान आदि परम वैभव से युक्त है, वह परमात्मा कहलाता है। उससे जो विपरीत है वह परमात्मा नहीं है।
The one who is rid of (above mentioned) all (eighteen) imperfections in totality and is endowed with the supreme grandeur of omniscience (kevalajñāna), etc., is called the Supreme Lord (paramātmā). The one who is not such qualified is not the Supreme Lord (paramātmā).
EXPLANATORY NOTE
As already mentioned, the Arhat or the sect-founder (āpta) or the Supreme Lord (paramātmā) is free from all eighteen imperfections. He is rid of the four inimical (ghāti) karmas - deluding (mohaniya), knowledge-obscuring (jñānāvaraṇīya), perception-obscuring (darśanāvaranīya), and obstructive (antaraya). On destruction of these karmas manifest the following four infinitudes (ananta catustaya):
1. anantasukha-infinite bliss; 2. anantajñāna - infinite knowledge; 3. anantadarśana-infinite perception; and 4. anantavirya - infinite energy.
Ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra: आप्तेनोच्छिन्नदोषेण सर्वज्ञेनागमेशिना । भवितव्यं नियोगेन नान्यथा ह्याप्तता भवेत् ॥५॥
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
17

Page #84

Niyamasāra
नियमसार
नियम से आप्त को दोषरहित-वीतराग, सर्वज्ञ, और आगम का स्वामी (हेय
और उपादेय तत्त्वों का ज्ञान कराने वाले आगम का मूल प्रतिपादक) होना चाहिये क्योंकि अन्य प्रकार से आप्तपना नहीं हो सकता है।
As a rule, the sect-founder (āpta) or deity must be free from imperfections, all-knowing or Omniscient, and his teachings should become the basis of the (holy) Scripture; without these attributes the trustworthiness of the sect-founder cannot be established.
परमेष्ठी परंज्योतिर्विरागो विमलः कृती । सर्वज्ञोऽनादिमध्यान्तः सार्वः शास्तोपलाल्यते ॥७॥
वह आप्त - परमेष्ठी (इन्द्रादिक के द्वारा वन्दनीय परमपद में स्थित), परंज्योति (केवलज्ञान ज्योति से सहित), विराग (राग-रूप भावकर्म से रहित), विमल (मूलोत्तर प्रकृतिरूप द्रव्यकर्म के नष्ट हो जाने से मल रहित), कृती (समस्त हेय-उपादेय तत्त्वों के विषय में विवेक-संपन्न अर्थात् कृतकृत्य, सर्वज्ञ (समस्त पदार्थों के साक्षात्कारी होने से), अनादिमध्यान्त (आप्त के प्रवाह की अपेक्षा से आदि, मध्य तथा अन्त से रहित), सार्व (सभी प्राणियों का उपकार करने वाले मार्ग को दिखलाने के कारण), और शास्ता (पूर्वापर-विरोध आदि दोषों को बचाकर समस्त पदार्थों का यथार्थ उपदेश देने से) - इन शब्दों के द्वारा कहा जाता है, अर्थात् ये सब आप्त के नाम हैं।
The Supreme Teacher (āpta) is known by these attributes: parameșthi – he is worshipped by the lords of the devas, paramjyoti - is endowed with the divine light of omniscience, virāga - is free from all kinds of desires, vimala - is stainless, having washed off karmic impurities, krta-krtya - is contented, having attained the highest goal, sarvajña – is all-knowing, anādimadhyānta – is without beginning, middle or end (in terms of eternal existence of such a Supreme Teacher), sārva – is a benefactor for all living beings, and śāstā – is the most trustworthy preacher of the Reality.
18

Page #85

जीवाधिकार
1 - THE SOUL
Ācārya Pūjyapāda’s Samādhitaňtram: निर्मलः केवलः शुद्धो विविक्तः प्रभुरव्ययः । परमेष्ठी परात्मेति परमात्मेश्वरो जिनः ॥६॥ निर्मल - कर्ममल से रहित, केवल - शरीरादिक परद्रव्य के सम्बन्ध से रहित, शुद्ध - द्रव्य और भावकर्म से रहित परमविशुद्धि को प्राप्त, विविक्त - शरीर व कर्मादि के स्पर्श से रहित, प्रभु - इन्द्रादिकों का स्वामी, अव्यय - अपने अनन्तचतुष्टयरूप स्वभाव से च्युत न होने वाला, परमेष्ठी - इन्द्रादिक द्वारा वंद्य और परमपद में स्थित, परात्मा - संसारी जीवों से उत्कृष्ट आत्मा, ईश्वर - अन्य जीवों में असम्भव ऐसे परम आत्मीक ऐश्वर्य का धारक, और जिन - सकल कर्म-शत्रुओं को जीतने वाला, ये परमात्मा के वाचक नाम हैं। The paramātmā (the pure-soul or the Siddha) is also known by these names: nirmala - stainless, having washed off karmic impurities; kevala – rid of the body and other foreign matter; śuddha - utterly pure, having shed all karmas (dravyakarma and bhāvakarma); vivikta – untouched by the material body and the karmas; prabhu - lord of the devas; avyaya - established eternally in the supreme state; paramesthi - the supreme soul, worshipped by the lords of the devas; parātmā - the soul that is superior to all worldly souls; īśvara – endowed with splendour that is impossible in other beings; Jina - victor of all karmaenemies.
Ācārya Kundakunda’s Pravacanasāra:
पक्खीणघादिकम्मो अणंतवरवीरिओ अहियतेजो । जादो अदिदिओ सो णाणं सोक्खं च परिणमदि ॥१-१९॥
वह स्वयंभू भगवान् आत्मा अतीन्द्रिय - इन्द्रिय ज्ञान से परे – होता हुआ अपने
और पर के प्रकाशने (जानने) वाला ज्ञान तथा आकुलता रहित अपना सुख, इन दोनों स्वभावरूप परिणमता है। कैसा है भगवान्? सर्वथा नाश किये हैं चार घातिया कर्म जिसने अर्थात् जब तक घातिया कर्म सहित था तब तक
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #86

Niyamasăra
नियमसार
क्षायोपशमिक मत्यादि ज्ञान तथा चक्षुरादि दर्शन सहित था। घातिया कर्मों के नाश होते ही अतीन्द्रिय हुआ। फिर कैसा है? मर्यादा रहित है उत्कृष्ट बल जिसके अर्थात् अंतराय के दूर होने से अनन्तबल सहित है। फिर कैसा है ? अनन्त है ज्ञानदर्शन-रूप प्रकाश जिसके अर्थात् ज्ञानावरण दर्शनावरण कर्म के जाने से अनन्तज्ञान, अनन्तदर्शनमयी है। और समस्त मोहनीय कर्म के नाश से स्थिर अपने स्वभाव को प्राप्त हो गया है।
On destruction of the four inimical (ghātī) karmas, the selfdependent soul - 'svayambhu' - attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antaraya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghāti) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva).
On destruction of the four inimical (ghātī) karmas, the soul no longer depends on the five senses; it becomes atīndriya. It then is characterized by infinite knowledge - kevalajñāna (on destruction of the jñānāvaraṇīya karma), infinite perception - kevaladarśana (on destruction of the darśanavaraniya karma), infinite faith or belief in the essential principles of Reality-kṣāyika-samyaktva (on destruction of the mohaniya karma), and infinite power - anantavirya (on destruction of the antaraya karma). The own-nature (svabhava) of the soul is knowledge-bliss (jñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss (jñānānanda).
20
............

Page #87

जीवाधिकार
आगम और तत्त्वार्थ का स्वरूप
The Scripture and the nature of the substances -
-
1 - THE SOUL
तस्स मुहुग्गदवयणं पुव्वावरदोसविरहियं सुद्धं । आगममिदि परिकहियं तेण दु कहिया हवंति तच्चत्था ॥८॥
उन परमात्मा (आप्त) के मुख से निकला हुआ वचन, जो कि पूर्वापर आगे और पीछे - दोष से रहित है और शुद्ध है, उसे 'आगम' कहा गया है और उस (आगम) के द्वारा कहे हुए ही तत्त्वार्थ (द्रव्य) होते हैं।
—
Words emanating from the mouth of the Supreme Lord (āpta, paramātmā), free from the fault of inconsistency - contradiction between an earlier and a subsequent statement - and pure, constitute the Scripture (āgama). The Scripture expounds the nature of the substances - tattvārtha.
आप्तोपज्ञमनुल्लंघ्यमदृष्टेष्टविरोधकम् । तत्त्वोपदेशकृत्सार्वं शास्त्रं कापथघट्टनम् ॥९॥
EXPLANATORY NOTE
The World Teacher (āpta) is free from attachment (rāga) and delivers his discourse without self-interest, for the well-being of the worthy (bhavya) souls.
Acārya Samantabhadra's Ratnakarandaka-śrāvakācāra:
वह शास्त्र सर्वप्रथम भगवान् के द्वारा उपज्ञात है, अन्य वादियों के द्वारा अखण्डनीय है, प्रत्यक्ष और अनुमानादि के विरोध से रहित है, तत्त्व का उपदेश करने वाला है, सबका हितकारी है और मिथ्यामार्ग का खण्डन अथवा निराकरण करने वाला है।
21

Page #88

Niyamasāra
नियमसार
That alone is the Scripture which is the Word of the Omniscient (āpta), inviolable, not opposed to the two kinds of valid knowledge - direct (pratyakşa) and indirect (parokşa) – reveals the true nature of the Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. Ācārya Kundakunda’s Pravacanasāra: सुत्तं जिणोवदिट्ठ पोग्गलदव्वप्पगेहिं वयणेहिं । तं जाणणा हि णाणं सुत्तस्स य जाणणा भणिया ॥१-३४॥
पुद्गल-द्रव्य स्वरूप वचनों से जो जिन भगवान् का उपदेश किया हुआ है वह द्रव्यश्रुत है, निश्चयकर उस द्रव्यश्रुत का जानना भावश्रुत ज्ञान है। और द्रव्यश्रुत को भी ज्ञान व्यवहार से कहा है।
Teachings of Lord Jina that reach us through his divine words - which are in form of the physical matter (pudgala) - constitute the Scripture (sūtra or dravyasruta). Essentially, the knowledge of the Scripture is scriptural-knowledge (bhāvaśruta). Empirically, the Scripture (sūtra or dravyaśruta) is also knowledge.
The meaning of the word 'tattvārtha'is explained as under by Ācārya Pūjyapāda in Sarvārthasiddhil:
“Tattva’ is the ‘nature' (bhāva) of the substance (padārtha); the nature of the substance, as it is, is 'tattva'. 'Artha' means ‘ascertainment’. The compound 'tattvārtha' means ascertainment of the substance, as it is. Or, 'tattvārtha' means ascertainment of the nature (bhāva) of the substance as the two, the nature (bhāva) and the substance (padārtha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarśana).
1 - Acārya Umāsvāmi's Tattvarthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvarthasiddhi, sūtra 1-2, p. 6.
..................
.
. 22

Page #89

जीवाधिकार
तत्त्वार्थों का नामोल्लेख
The names of the substances -
जीवा पोग्गलकाया धम्माधम्मा य काल आयासं । तच्चत्था इदि भणिदा णाणागुणपज्जएहिं संजुत्ता ॥९॥
जीव, पुद्गलकाय, धर्म, अधर्म, काल और आकाश ये तत्त्वार्थ क गये हैं। ये सभी (तत्त्वार्थ ) नाना प्रकार की गुण- पर्यायों से संयुक्त कहे गये हैं।
—
1 - THE SOUL
The soul (jīva), the matter-body (pudgalakāya), the medium of motion (dharma), the medium of rest (adharma), the time (kāla), and the space (ākāśa) are the nature of the substances (tattvärtha). These substances have various qualities (guna) and modes (paryāya).
EXPLANATORY NOTE
ācārya Nemicandra's Dravyasamgraha:
तिक्काले चदुपाणा इंदियबलमाउआणपाणो य । ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स ॥३॥
व्यवहारनय से तीन काल में इन्द्रिय, बल, आयु और प्राणापान (उच्छ्वास - नि:श्वास) इन चारों प्राणों को जो धारण करता है वह जीव है और निश्चयनय से जिसके चेतना है वह जीव है।
........
From the empirical (vyavahāra) point-of-view, that which is living at present, will continue to live in the future, and was living in the past, through its four life-principles (prāna) - strength (bala), senses (indriya), duration of age (āyuh), and respiration (ucchvāsa-nihśvāsa - is the soul (jīva). From the
......
23

Page #90

Niyamasāra
नियमसार
transcendental (niscaya) point-of-view, that which has consciousness (cetanā) is the soul (jiva).
अज्जीवो पुण णेओ पुग्गलधम्मो अधम्म आयासं । कालो पुग्गलमुत्तो रूवादिगुणो अमुत्ति सेसा दु ॥१५॥
और पुद्गल, धर्म, अधर्म, आकाश तथा काल - इन पाँचों को अजीव द्रव्य जानना चाहिए। इनमें पुद्गल तो मूर्तिमान् है क्योंकि रूप आदि गुणों का धारक है और शेष (धर्म-द्रव्य, अधर्म-द्रव्य, आकाश-द्रव्य तथा काल-द्रव्य) अमूर्तीक ही हैं।
Again, the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), space (ākāśa), and time (kāla), should be known as non-soul (ajīva) substances. The matter (pudgala) is a material object since it has qualities including form (rupa), and the remaining are without form.
Ācārya Umāsvāmī's Tattvārthasūtra: गुणपर्ययवद् द्रव्यम् ॥५-३८॥
गुण और पर्याय वाला द्रव्य है।
That which has qualities (guna) and modes (paryāya) is a substance (dravya).
That in which qualities (guņa) and modes (paryāya) exist is a substance (dravya). From the point-of-view of the modes - paryāyārthika naya – three is difference between the attributes and the substance (dravya). From the point-of-view of the subs dravyārthika naya – three is no difference. Hence it is appropriate to consider these - qualities (guna) and modes (paryāya) – as marks (laksana) of the substance (dravya) under consideration (laksya). What are qualities (guna) and what are modes (paryāya)? Those
24

Page #91

जीवाधिकार
1- THE SOUL
characteristics which exhibit association (anvaya) with the substance are qualities (guna). Those characteristics which exhibit distinction or exclusion (vyatireka) - logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guna), and the modification of the substance is called its mode (paryaya). The substance (dravya) is inseparable (residing in the same substratum -ayutasiddha) from its qualities (guna), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guna). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jiva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jiva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (samanya) point-ofview, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (viseṣa) pointof-view, are modes (paryaya). For instance, in the souls (jiva), the modes (paryāya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all - the substance (dravya), the qualities (guna) and the modes (paryāya).1
1- see Acārya Umāsvāmi's Tattvärthasutra - With Explanation in English from Acarya Pujyapada's Sarvārthasiddhi, sūtra 5-38, p. 222-223.
.........
25

Page #92

Niyamasāra
नियमसार
Acārrya Kundakunda's Pravacanasāra::
अत्थो खलु दव्वमओ दव्वाणि गुणप्पगाणि भणिदाणि । तेहिं पुणो पज्जाया पज्जयमूढा हि परसमया ॥२-१॥
निश्चय से ज्ञेय-पदार्थ द्रव्यमय - सामान्य स्वरूप वस्तुमय - है तथा समस्त द्रव्य अनन्त-गुण स्वरूप कहे हैं। और उन द्रव्य-गुणों के परिणमन करने से पर्याय हैं, अर्थात् द्रव्य-पर्याय और गुण-पर्याय ये दो भेद सहित पर्याय हैं, और अशुद्ध पर्यायों में मूढ़ अर्थात् आत्मबुद्धि से पर्याय को ही द्रव्य मानने वाले अज्ञानी निश्चयकर मिथ्यादृष्टि हैं।
Certainly, all objects-of-knowledge (jneya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guņa) and due to transformation in substance and qualities, modes (paryāya) exist; thus, modes (paryāya) are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (guņaparyāya). Those who mistake the mode (paryāya) for the substance (dravya) are wrong-believers (mithyādrsti).
Since every substance (dravya) has infinite number of qualities (guna) and modes (paryāya), only the Word of the Omniscient Lord Jina is able to expound these. Those who rely on the absolutistic way of looking at things-ekāntavāda - cannot expound such complexities.
26

Page #93

जीवाधिकार
1 - THE SOUL
जीव का लक्षण तथा उपयोग के भेद - The marks of the soul and kinds of cognition -
जीवो उवओगमओ उवओगो णाणदंसणो होइ । णाणुवओगो दुविहो सहावणाणं विहावणाणं ति ॥१०॥
जीव उपयोगमय है अर्थात् जीव का लक्षण उपयोग है। उपयोग ज्ञान-दर्शन-रूप है, अर्थात् उपयोग के ज्ञानोपयोग और दर्शनोपयोग ये दो भेद हैं। उनमें ज्ञानोपयोग दो प्रकार का है - स्वभावज्ञान और विभावज्ञान।
The soul (jīva) has cognition (upayoga) as its mark (laksana). Cognition (upayoga) is of two kinds: knowledge-cognition (jñānopayoga) and perceptioncognition (darśanopayoga). Knowledge-cognition (jñānopayoga) is further divided into two kinds: naturalknowledge (svabhāvajñāna) cognition and unnaturalknowledge (vibhāvajñāna) cognition.
EXPLANATORY NOTE
Ācārya Umāsvāmi's Tattvārthasūtra:
उपयोगो लक्षणम् ॥२-८॥
जीव का लक्षण उपयोग है।
Cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jīva).
That which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) - active or attentive consciousness. By this - cognition (upayoga) - the
........................

Page #94

Niyamasara
नियमसार
soul is distinguished from the body. Just as gold and silver, even when mixed together, remain distinct by their respective colour, etc., similarly the soul and the body, though one in bondage, maintain distinctness due to their respective marks (laksana).
स द्विविधोऽष्टचतुर्भेदः ॥२-९॥
वह उपयोग दो प्रकार का है - ज्ञानोपयोग और दर्शनोपयोग। वे क्रमशः आठ
और चार भेद सहित हैं, अर्थात् ज्ञानोपयोग के आठ तथा दर्शनोपयोग के चार 976
Cognition (upayoga) is of two kinds. And these, in turn, are of eight and four kinds, respectively.
Cognition (upayoga) is of two kinds: knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Knowledge-cognition (ñānopayoga) has again been classified into two main categories: 1) that which manifests due to the pristine soul's own-nature (svabhāva) is the natural-knowledge (svabhāvajñāna) cognition, and 2) that which manifests due to the sullied soul's unnatural (vibhāva) condition is the unnatural-knowledge (vibhāvajñāna) cognition.
28

Page #95

1 - THE SOUL
जीवाधिकार ज्ञान के भेद - The kinds of knowledge –
केवलमिंदियरहियं असहायं तं सहावणाणं ति । सण्णाणिदरवियप्पे विहावणाणं हवे दुविहं ॥११॥ सण्णाणं चउभेयं मदिसुदओही तहेव मणपज्नं । अण्णाणं तिवियप्पं मदियाई भेददो चेव ॥१२॥
इन्द्रियों से रहित तथा (प्रकाश आदि) बाह्य पदार्थों की सहायता से निरपेक्ष जो केवलज्ञान है वह स्वभावज्ञान है। सम्यग्ज्ञान और मिथ्याज्ञान के विकल्प से विभावज्ञान दो प्रकार का है। सम्यग्विभावज्ञान के चार भेद हैं - मति, श्रुत, अवधि और मनःपर्यय। अज्ञानरूप विभावज्ञान तीन भेद वाला है - कुमति, कुश्रुत तथा कुअवधि।
The knowledge, independent of the senses and all external objects, is the natural-knowledge (svabhāvajñāna) - omniscience (kevalajñāna). The unnatural-knowledge (vibhāvajñāna) is of two kinds: right-knowledge (samyagjñāna) and wrong-knowledge (mithyājñāna). The unnatural (vibhāva) right-knowledge (samyagjñāna) has four subdivisions: 1) sensory knowledge - matijñāna, 2) scriptural knowledge – śrutajñāna, 3) clairvoyance - avadhijñāna, and 4) telepathy – manaḥparyayajñāna. The unnatural (vibhāva) wrong-knowledge (mithyājñāna) has three subdivisions: 1) wrong sensory knowledge – kumati, 2) wrong scriptural knowledge – kuśruta, and 3) wrong clairvoyance – kuavadhi.
29

Page #96

Niyamasāra
नियमसार
EXPLANATORY NOTE Ācārya Umāsvāmi's Tattvārthasūtra: मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥१-९॥ मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मन:पर्ययज्ञान और केवलज्ञान - ये पाँच ज्ञान हैं।
Knowledge is of five kinds: sensory-knowledge - matijñāna, scriptural-knowledge – śrutajñāna, clairvoyance - avadhijñāna, telepathyl - manahparyaya-jñāna, and omniscience - kevalajñāna.
That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (ksayopasama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, ‘Scriptural knowledge is preceded by sensory knowledge' (Tattvārthasūtra, 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manahparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manaḥparyaya) works on the strength of destruction-cum-subsidence (kşayopaśama) alone of karmas of that kind. For instance we say,
1- The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manahparyayajñāna'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manahparyayajñāna.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
30

Page #97

जीवाधिकार
1 - THE SOUL
“Look at the moon in the sky.”. Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect-knowledge (kevalajñāna). It also means 'without the help of anything else'. Perfect-knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaḥparyayajñāna) is mentioned close to it because of its proximity. How is there proximity? Self-restraint (samyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manaḥparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokşa) knowledge is mentioned before direct (pratyakşa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge.
सर्वद्रव्यपर्यायेषु केवलस्य ॥१-२९॥
केवलज्ञान का विषय-सम्बन्ध सर्व द्रव्य और सर्व पर्याय हैं, अर्थात् केवलज्ञान एक ही साथ सभी पदार्थों को और उनकी सभी पर्यायों को जानता है।
Omniscience (kevalajñāna) extends to all substances (dravya) and all their modes (paryāya) simultaneously.
The attributive ‘sarva' - all - is added to both, 'dravya'- substance, and 'paryāya'- mode. First the soul-substances (īva dravya) are infinite-times-infinite (anantānanta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (anu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya) are three. The substance of time (kāla dravya) is innumerable (asamkhyāta). Each of these substances has infinite-times-infinite modes (paryāya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not
.....................
..
31

Page #98

Niyamasāra
नियमसार
come within the purview of omniscience (kevalajñāna). The fact that omniscience (kevalajñāna) encompasses all substances (dravya) and all modes (paryāya) highlights its boundless virtue.
मतिश्रुतावधयो विपर्ययश्च ॥१-३१॥ मति, श्रुत और अवधि - ये तीन ज्ञान विपर्यय भी होते हैं।
These three kinds of knowledge - sensory (mati), scriptural (śruta), and clairvoyance (avadhi) - are erroneous also.
Viparyaya’ means 'erroneous'. 'Ca’means “also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyādarśana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyādarśana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sūtra responds to the doubt raised.
सदसतोरविशेषाद्यदृच्छोपलब्धेरुन्मत्तवत् ॥१-३२॥
अपनी इच्छा से चाहे जैसा ग्रहण करने के कारण विद्यमान और अविद्यमान पदार्थों का भेदरूप ज्ञान (यथार्थ विवेक) न होने से पागल के ज्ञान की भाँति मिथ्यादृष्टि का ज्ञान विपरीत अर्थात् मिथ्याज्ञान ही होता है।
Owing to lack of discernment between the real (sat – that exists)
..
. ................... 32

Page #99

जीवाधिकार
1 - THE SOUL
and the unreal (asat – that does not exist), wrong knowledge is whimsical as that of the lunatic.
'Sat' is that which exists; 'asat' is that which does not exist. Without proper discernment, knowledge becomes erroneous. Sometimes, owing to the operation of wrong belief (mithyādarśana), when colour, form, etc., are present, these are apprehended as not present; when not present, these are apprehended as present. Also, at certain times, what exists is apprehended as existing, and what does not exist is apprehended as non-existing. For instance, the person whose mind is deranged due to disturbed bile indiscriminately considers the mother as the wife and the wife as the mother. At certain times, he may also consider, according to his whims, the mother as the mother and the wife as the wife. Even the latter is not true knowledge as it is only accidental and not based on discrimination. Similarly, error arises in case of sensory knowledge, etc., while ascertaining shape, colour, etc., of objects. It is as follows. Owing to the operation of wrong belief (mithyādarśana) three kinds of error arise: error of cause – kāraṇaviparyāsa, error of difference or non-difference - bhedābhedaviparyāsa, and error of nature - svarūpaviparyāsa, while apprehending colour, etc. This way, owing to the rise of wrong belief (mithyādarśana), people give credence to figments of imagination which go against the known sources of knowledge and inference. Therefore, these are wrong sensory knowledge - kumati jñāna, wrong scriptural knowledge – kuśruta jñāna, and erroneous clairvoyance – vibhanga jñāna. But right belief (samyagdarśana) promotes conviction in substances ascertained as these truly are. Therefore, with right belief, these become sensory knowledge - matijñāna, scriptural knowledge - śrutājñāna, and clairvoyance - avadhijñāna.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
33

Page #100

Niyamasara
दर्शनोपयोग के भेद -
The kinds of perception-cognition -
तह दंसणडवओगो ससहावेदरवियप्पदो दुविहो । केवलमिंदियरहियं असहायं तं सहावमिदि भणिदं ॥ १३ ॥
उसी प्रकार दर्शनोपयोग, स्वभाव और विभाव के भेद से दो प्रकार का है। इनमें इन्द्रियों से रहित तथा परपदार्थ की सहायता से निरपेक्ष असहाय जो केवलदर्शन है वह स्वभाव दर्शनोपयोग कहा गया है।
-
34
Similarly, perception-cognition (darśanopayoga) is of two kinds: natural (svabhāva) and unnatural (vibhāva). The perception-cognition (darśanopayoga) which is independent of the senses and the external objects is called the natural (svabhāva) perception-cognition (darśanopayoga) - kevaladarśana.
EXPLANATORY NOTE
नियमसार
ācārya Nemicandra's Dravyasamgraha:
उवओगो दुवियप्पो दंसणणाणं च दंसणं चदुधा । चक्खु अचक्खू ओही दंसणमध केवलं यं ॥४॥
दर्शनोपयोग और ज्ञानोपयोग इन भेदों से उपयोग दो प्रकार का है। उनमें चक्षुदर्शन, अचक्षुदर्शन, अवधिदर्शन और केवलदर्शन इन भेदों से दर्शनोपयोग चार प्रकार का जानना चाहिए।
-
Upayoga is of two kinds – perception-cognition (darśanopayoga), and knowledge-cognition (jñānopayoga). Perception-cognition (darśanopayoga) is of four kinds : 1) ocular (caksu ) perception
.......

Page #101

जीवाधिकार
1- THE SOUL
cognition, 2) non-ocular (acakṣu) perception-cognition, 3) clairvoyant (avadhi) perception-cognition, and 4) perfect, infinite (kevala) perception-cognition.
These four kinds of perception-cognition (darśanopayoga) are classified into natural (svabhava) and unnatural (vibhāva). The perception-cognition (darśanopayoga) which is independent of the senses and the external objects is the natural (svabhāva) attribute of the soul. It is perfect and infinite perception-cognition (darśanopayoga) - kevaladarśana. The remaining three perception-cognition (darśanopayoga) are unnatural (vibhāva).
Acarya Padmaprabhamaladharideva, in his commentary known as Tatparyavṛtti, has mentioned two kinds of natural (svabhāva) perception-cognition (darśanopayoga), based on the cause and the effect: the cause-natural-perception-cognition (kāraṇa-svabhāvadarśanopayoga) and the effect-natural-perception-cognition (karyasvabhava-darśanopayoga).1
-
Belief in the soul (ātmā) that is eternally pure and rid of unnatural (vibhāva) dispositions (bhāva) – aupaśamika, kṣāyika, kṣāyopaśamika and audayika - and established in own-nature (svabhava) of perfect knowledge (jñāna) and perfect conduct (caritra) is called the causenatural-perception-cognition (kāraṇa-svabhāva-darśanopayoga). Belief in the Supreme Lord (paramātmā) – the Arhat - who is rid of the four inimical (ghāti) karmas, who sees and knows the objects of the three worlds through infinite and perfect-knowledge (kevalajñāna), who is the ocean of the nectar-bliss produced by own-soul, who is ever established in perfect-conduct (yathakhyāta căritra), and who is worshipped and venerated by all worthy (bhavya) souls, is the effectnatural-perception-cognition (kārya-svabhāva-darśanopayoga).
1. श्रीमद् भगवत् कुन्दकुन्दाचार्यदेव प्रणीत 'नियमसार', श्री कुन्दकुन्द कहान दिगम्बर जैन तीर्थ सुरक्षा ट्रस्ट, जयपुर, पंचमावृत्ति, मार्च 1984, पृ. 32–33.
........
35

Page #102

Niyamasara
विभाव दर्शन और पर्याय के भेद -
The unnatural perception and modes -
चक्खु अचक्खू ओही तिण्णि वि भणिदं विभावदिट्ठिति । पज्जाओ दुवियप्पो सपरावेक्खो य णिरवेक्खो ॥१४॥
चक्षुदर्शन, अचक्षुदर्शन और अवधिदर्शन ये तीन विभाव दर्शन कहे गये हैं। पर्याय के दो भेद हैं - स्वपरापेक्ष ( स्व और पर की अपेक्षा युक्त) और निरपेक्ष।
नियमसार
Ocular (cakşu) perception-cognition, non-ocular (acaksu ) perception-cognition, and clairvoyant (avadhi) perception-cognition are the three kinds of unnatural (vibhāva) perception-cognition (darśanopayoga). The modes (paryāya) are of two kinds: externally-dependent (svaparāpeksa), and independent (nirapeksa).
EXPLANATORY NOTE
The three kinds of destruction-cum-subsidential (kṣayopaśamika) perception (darśana) are ocular-perception (caksudarśana), nonocular-perception (acaksudarśana) and clairvoyant-perception (avadhidarśana).
36
How are knowledge-cognition and perception-cognition different? Knowledge-cognition (jñānopayoga) is with details and, therefore, called sākāra or savikalpa. Perception-cognition (darśanopayoga) is without details and, therefore, called nirvikāra or nirvikalpa or sāmānyāvalokana. These occur in succession in ordinary souls (nonomniscient souls), but occur simultaneously in those who have annihilated karmas.
Cognition (upayoga) is the mark (laksana) common to all souls.
.......

Page #103

जीवाधिकार
1 - THE SOUL
Ācārya Kundakunda’s Pravacanasāra: अत्थित्तणिच्छिदस्स हि अत्थस्सत्यंतरम्मि संभूदो । अत्थो पज्जायो सो संठाणादिप्पभेदेहिं ॥२-६०॥
अपने सहज-स्वभावरूप स्वरूप के अस्तित्वकर निश्चल जो जीव-पदार्थ है उसके निश्चय से जो अन्य-पदार्थ - पुद्गल-द्रव्य के संयोग से - उत्पन्न हुआ जो अनेक द्रव्य-स्वरूप पदार्थ है वह संयोग-जनित भाव संस्थान-संहननादि के भेदों से युक्त नर-नारक आदि विभाव (विकार) पर्याय हैं।
The substance of soul (īva) exists in own immutable nature; however, due to union with other substances – matter (pudgala) - it gets transformed into unnatural-modes (vibhāva-paryaya) with particularities of bodily structure (samsthāna), joints (samhanana), etc.
Due to union with the physical matter (pudgala), the soul (jīva) is transformed into its unnatural-modes (vibhāva-paryāya), like the infernal being. These modes (paryaya) are externally-dependent (svaparāpeksa) and appertain to the soul (jīva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jīva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryāya) that is independent (nirapeksa) of all external influence; this is its naturalmode (svabhāva-paryāya). The natural-mode (svabhāva-paryāya) of the soul (jīva) is characterized by infinite knowledge and perception and is worth accepting.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
1

Page #104

Niyamasara
विभावर्याय और स्वभावपर्याय का कथन
The natural and unnatural modes -
णरणारयतिरियसुरा पज्जाया ते विभावमिदि भणिदा । कम्मोपाधिविवज्जियपज्जाया ते सहावमिदि भणिदा ॥१५॥
-
मनुष्य, नारक, तिर्यञ्च और देव - ये विभाव पर्यायें कही गई हैं तथा कर्मरूप उपाधि से रहित जो पर्यायें हैं वे स्वभाव - पर्यायें कही गई हैं।
38
-
These states of existence – human (manusyagati), infernal (narakagati), subhuman (tiryańcagati), and celestial (devagati) – are called the unnatural-modes (vibhāva-paryāya). The states of existence free from karmic influence are called the natural-modes (svabhāvaparyāya).
नियमसार
EXPLANATORY NOTE
ācārya Kundakunda's Pravacanasāra:
णरणारयतिरियसुरा संठाणादीहिं अण्णहा जादा । पज्जाया जीवाणं उदयादिहिं णामकम्मस्स ॥२-६१॥
संसारी जीवों के जो मनुष्य, नारक, तिर्यञ्च और देव पर्याय हैं वे नामकर्म के उदयादिक के कारण संस्थान, संहनन, स्पर्श, रसादि के भेदों से स्वभाव-पर्याय से भिन्न, विभाव-स्वरूप उत्पन्न होते हैं।
.......
The worldly souls (jīva) attain these unnatural modes (vibhāvaparyāya) as human (nara), infernal (nāraka), plant and animal (tiryañca), and celestial ( deva) on fruition of the name (nāma - physique-making) karmas comprising bodily structure (samsthāna), joints (samhanana), etc.

Page #105

जीवाधिकार
1 - THE SOUL
मनुष्यादि पर्यायों का विस्तार - The four conditions of existence -
माणुस्सा दुवियप्पा कम्ममहीभोगभूमिसंजादा । सत्तविहा णेरइया णादव्वा पुढविभेदेण ॥१६॥ चउदहभेदा भणिदा तेरिच्छा सुरगणा चउब्भेदा । एदेसिं वित्थारं लोयविभागेसु णादव्वं ॥१७॥
कर्मभूमिज और भोगभूमिज के भेद से मनुष्य दो प्रकार के हैं तथा पृथिवी के भेद से नारक सात प्रकार के जानना चाहिये। तिर्यञ्चों के चौदह और देवसमूहों के चार भेद कहे गये हैं। इन सबका विस्तार लोकविभाग (परमागम) से जानना चाहिये।
The human beings (manusya) are of two kinds – those born in the regions of labour (karmabhūmija) and those born in the regions of enjoyment (bhogabhūmija). The infernal-beings (nārakī) are of seven kinds depending on the earth (prthivi) of the infernal region in which they are born. The subhuman beings (tiryańca) are of fourteen kinds and the celestial beings (deva) are of four kinds. Their classifications must be ascertained from the Scripture detailing the universe (loka).
EXPLANATORY NOTE
Ācārya Umāsvāmi's Tattvārthasūtra: भरतैरावतविदेहाः कर्मभूमयोऽन्यत्र देवकुरूत्तरकुरुभ्यः ॥३-३७॥
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
39

Page #106

Niyamasāra
नियमसार
पाँच मेरु सम्बन्धी पाँच भरत, पाँच ऐरावत, पाँच विदेह (देवकुरु तथा उत्तरकुरु ये दोनों छोड़कर), इस प्रकार अढाई द्वीप में कुल पन्द्रह कर्मभूमियाँ हैं।
Bharata, Airāvata, and Videha, excluding Devakuru and Uttarakuru, are the regions of labour – karmabhūmi.
Bharata, Airāvata, and Videha are five each. All these are described as the regions of labour – karmabhūmi. The inclusion of Videha would imply the inclusion of Devakuru and Uttarakuru. In order to exclude these, it is mentioned excluding Devakuru and Uttarakuru'.
Devakuru, Uttarakuru, Haimavata, Harivarsa, Ramyaka, Hairanyavata and the mid-isles (antardvīpa) are called the regions of enjoyment -bhogabhumi. Why are the ‘regions of labour' - karmabhūmi – so called? This is because these are the seats of good (śubha) and evil (aśubha) deeds. Although the three worlds constitute the seat of activity, still these regions are the seats of intense karmic activity. For instance, demerit capable of plunging a being in the seventh infernal region is acquired only in these regions - Bharata, etc. Merit which leads to the highest celestial state such as the Sarvārthasiddhi deva is also acquired in these regions only. Also, the six kinds of occupations, such as agriculture, and the opportunity to give gifts to the worthy - pātradāna - are obtained in these regions only. Hence these are called the regions of labour. The others are called the regions of enjoyment' - bhogabhūmi – as the objects of enjoyment are provided by the ten kinds of desire-fulfilling trees (kalpavskșa).
रत्नशर्करावालुकापंकधूमतमोमहातमःप्रभा भूमयो घनाम्बुवाताकाशप्रतिष्ठाः सप्ताधोऽधः ॥३-१॥
अधोलोक में रत्नप्रभा, शर्कराप्रभा, वालुकाप्रभा, पंकप्रभा, धूमप्रभा, तमःप्रभा
और महातम:प्रभा - ये सात भूमियाँ हैं और घनोदधिवातवलय, घनवातवलय, तनुवातवलय तथा आकाश के सहारे क्रम से नीचे-नीचे स्थित हैं।
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
40

Page #107

जीवाधिकार
1- THE SOUL
The lower world consists of seven earths - Ratnaprabhā, Śarkarāprabhā, Vālukāprabhā, Pańkaprabhā, Dhūmaprabhā, Tamahprabhā and Mahātamahprabhā - one below the other, and surrounded by the three kinds of air and the space (ākāśa).
In these earths are the infernal-abodes (naraka), the dwellings of the infernal-beings (nāraki).
Ācārya Nemicandra's Dravyasamgraha:
समणा अमणा णेया पंचिंदिय णिम्मणा परे सव्वे । बादरसुहमेइंदी सव्वे पज्जत्त इदरा य ॥१२॥
पञ्चेन्द्रिय जीव संज्ञी और असंज्ञी ऐसे दो प्रकार के जानने चाहिए और दो-इन्द्रिय, तेइन्द्रिय, चौइन्द्रिय ये सब मनरहित (असंज्ञी) हैं। एकेन्द्रिय बादर
और सूक्ष्म दो प्रकार के हैं और ये पूर्वोक्त सातों पर्याप्तक तथा अपर्याप्तक के भेद से दो-दो प्रकार के हैं। इस प्रकार 14 जीवसमास हैं।
The five-sensed beings (jīva) are categorized as those with-mind (samjni), and those without-mind (asamjni). All other beings are
without-mind (asamjni). The one-sensed beings are categorized as gross1 (bādara), and subtle2 (suksma). All beings are further categorized as those having attained completion (paryāpta), and those not having attained completion (aparyāpta).
On the basis of their biological development, the beings (jīva) have been divided into fourteen classes, called jīvasamāsa or jīvasthāna:
1- Gross (bādara) name-karma (for one-sensed beings) produces a body
that is fettered by matter and, therefore, requires a substratum. 2- Subtle (suksma) name karma (for one-sensed beings) produces a body
that is unfettered by material things and does not hinder movement of other objects. Whole universe is the place for their existence.
41

Page #108

Niyamasāra
नियमसार
(1-4)
One-sensed:
(5-6)
Two-sensed:
(7-8)
Three-sensed:
bādara paryāpta bādara aparyāpta sūkşma paryāpta sūkşma aparyāpta paryāpta aparyāpta paryāpta aparyāpta paryāpta aparyāpta samjñī paryāpta samjñī aparyāpta asamjñī paryāpta asamjñī aparyāpta
(9-10)
Four-sensed:
(11-14)
Five-sensed:
Ācārya Umāsvāmī's Tattvārthasūtra: aaraluchtet: 118-811
देव चार समूह वाले हैं, अर्थात् देवों के चार निकाय हैं - भवनवासी, व्यन्तर, ज्योतिषी और वैमानिक।
The celestial beings – deva – are of four classes (nikāya).
The celestial beings (deva) get this status on the rise of the namekarma (nāmakarma) - devagati - leading to the celestial state; they roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them. They are endowed with magnificence, splendour and extraordinary powers. The celestial beings are grouped in classes (nikāya), in spite of individual differences. Thus there are four classes of celestial beings. They are the residential (bhavanavāsī), the peripatetic (vyantara), the stellar (jyotiska) and the heavenly (vaimānika) deva.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
42

Page #109

जीवाधिकार
आत्मा के कर्तृत्व- भोक्तृत्व का कथन
The soul as the doer and the enjoyer -
-
कत्ता भोत्ता आदा पोग्गलकम्मस्स होदि ववहारा । कम्मजभावेणादा कत्ता भोत्ता दु णिच्छयदो ॥१८॥
आत्मा पुद्गल - कर्म का कर्ता - भोक्ता व्यवहार से है और आत्मा कर्मजनित भाव का कर्ता - भोक्ता (अशुद्ध) निश्चय से है।
1 - THE SOUL
From the empirical (vyavahāra) point-of-view, the soul is the doer (kartā) and the enjoyer (bhoktā) of the materialkarmas (dravyakarma); from the (impure) transcendental (niścaya) point-of-view the soul is the doer and the enjoyer of the karma-generated dispositions ( bhāva).
EXPLANATORY NOTE
ācārya Nemicandra's Dravyasamgraha:
पग्गलकम्मादीणं कत्ता ववहारदो दु णिच्छयदो । चेदणकम्माणादा सुद्धणया सुद्धभावाणं ॥८॥
आत्मा व्यवहारनय से पुद्गल कर्म (ज्ञानावरणादि कर्मों) का कर्ता है, (अशुद्ध) निश्चयनय से चेतन कर्म (रागादि) का कर्ता है और शुद्धनिश्चयनय से शुद्ध भावों का कर्ता है।
From the empirical-point-of-view (vyavahāranaya), the soul is said to be the producer of the material-karma (like knowledgeobscuring karma); from the impure transcendental-point-ofview (aśuddha niscayanaya), the soul is responsible for its psychic dispositions (like attachment and aversion); but from
......
43

Page #110

Niyamasāra
नियमसार
the pure transcendental-point-of-view (śuddha niscayanaya), the soul is consciousness - pure perception and knowledge.
Acārya Kundakunda'sPravacanasāra: आदा कम्ममलिमसो परिणाम लहदि कम्मसंजुत्तं । तत्तो सिलिसदि कम्मं तम्हा कम्मं तु परिणामो ॥२-२९॥
यह जीव पुद्गल-कर्मों से अनादिकाल से मलिन हुआ मिथ्यात्व, रागादि रूप कर्म सहित अशुद्ध विभाव (विकार) रूप परिणाम को पाता है, और उस रागादि रूप विभाव परिणाम से पुद्गलीक द्रव्यकर्म जीव के प्रदेशों में आकर बंध को प्राप्त होता है और इसी कारण से रागादि विभाव परिणाम ही पुद्गलीक-बंध का कारण-रूप भावकर्म है।
Mired in karmic dirt and because of the influence of the karmas bound with it, the soul (jīva) undergoes impure transformations, like delusion (moha) and attachment (rāga). Due to such impure transformations, the particles of karmic matter fasten to the space-points (pradesa) of the soul (jiva). Hence, impure transformations (like attachment) of the soul - its bhāvakarma - are the cause of bondage of material-karmas (dravyakarma).
The soul's impure transformations (like attachment) cause the bondage of fresh material-karmas (dravyakarma), and the materialkarmas bound with the soul give rise to impure transformations (like attachment) - bhāvakarma - in the soul. The material-karmas (dravyakarma) give rise to the bhāvakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhāvakarma; the bhāvakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in samsāra: the dravyakarma already bound with the soul are due to its past bhāvakarma, and further, the newly bound dravyakarma give rise to bhāvakarma. As a rule, the soul (jīva) is the doer only of its impure transformations (like attachment) - bhāvakarma. Moreover,
........................ 44

Page #111

जीवाधिकार
1 - THE SOUL
the soul is the doer of the material-karmas (dravyakarma), only by convention (vyavahāra).1
Ācārya Amộtacandra's Puruşārthasiddhyupāya: जीवकृतं परिणाम निमित्तमात्रं प्रपद्य पुनरन्ये । स्वयमेव परिणमन्तेऽत्र पुद्गलाः कर्मभावेन ॥१२॥
जीव द्वारा किये गये रागद्वेषादिक विभाव-भाव का निमित्तमात्र पाकर फिर जीव से भिन्न जो पुद्गल हैं वे इस आत्मा में अपने आप ही कर्मरूप से परिणमन करते हैं।
As a consequence of transformations (like attachment) in the soul, the physical-matter (pudgala) – that is other than the soul - transforms itself into material-karmas (like the knowledgeobscuring karma) that get bound with the soul.
From the empirical-point-of-view (vyavahāranaya), the soul is said to be the enjoyer of the fruits of karmas in form of pleasure and pain, but from the transcendental-point-of-view (niscayanaya), the soul experiences only consciousness (cetanā), concomitant with perception (darśana) and knowledge (jñāna). The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas in form of pleasure and pain. Experiencing the fruits of karmas, he identifies himself with those fruits of karmas and binds himself again with the seeds of misery in form of the eight kinds of karmas. The knowledgeable, however, is aware of the fruits of karmas but does not enjoy these. He calmly bears the fruits of karmas without getting affected by these.
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 153-154.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
45

Page #112

Niyamasāra
नियमसार
द्रव्यार्थिक और पर्यायार्थिक नय से जीव का कथन - The soul from the standpoints of substance and modes -
दव्वत्थिएण जीवा वदिरित्ता पुव्वभणिदपज्जाया । पज्जयणएण जीवा संजुत्ता होंति दुविहेहिं ॥१९॥ द्रव्यार्थिक नय से जीव पूर्वकथित पर्यायों से व्यतिरिक्त - भिन्न - है,
और पर्यायार्थिक नय से जीव (पूर्व में कही गई - स्वपरापेक्ष तथा निरपेक्ष) पर्यायों से संयुक्त है। इस प्रकार जीव दोनों नयों से संयुक्त है।
From the standpoint-of-substance - dravyārthika naya - the soul (jīva) is different from the modes (paryāya) mentioned earlier, but from the standpoint-of-modes - paryāyārthika naya – the soul is one with the modes. The soul, thus, is known by these two standpoints.
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra: दव्वट्ठिएण सव्वं दव्वं तं पज्जयट्ठिएण पुणो । हवदि य अण्णमणण्णं तक्कालं तम्मयत्तादो ॥२-२२॥
द्रव्यार्थिक नय की विवक्षा से वह समस्त वस्तु अन्य नहीं है, वही है, अर्थात् नर-नारकादि पर्यायों में वही एक द्रव्य रहता है, और पर्यायार्थिक नय की विवक्षा से अन्यरूप द्रव्य होता है, अर्थात् नर-नारकादि पर्यायों से जुदा-जुदा कहा जाता है क्योंकि नर-नारकादि पर्यायों के होने के समय वह द्रव्य उस पर्याय-स्वरूप ही हो जाता है।
From the standpoint-of-substance (dravyārthika naya), as the substance (dravya) remains the same, the object (vastu) is 'notother' (ananya) in different modes (paryāya). From the standpoint-of-modes (paryāyārthika naya), as the object takes
46

Page #113

जीवाधिकार
1 - THE SOUL
the form of the mode (paryāya), it is said to be 'other' (anya) with each change of the mode (paryāya).
The object (vastu) has two kinds of attributes, general (sāmānya) and specific (višeşa). The standpoint-of-substance (dravyārthika naya) and the standpoint-of-modes (paryāyārthika naya) are the two eyes that see these two kinds of attributes, general (sāmānya) and specific (višeşa). When viewed with one eye of the standpoint-of-substance (dravyārthika naya) while closing the other eye, the soul (jīva), with its general (sāmānya) attribute, appears to be the same in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. When viewed with the eye of the standpoint-of-modes (paryāyārthika naya) while closing the other eye, the soul (jīva), with its specific (višeşa) attributes, appears to be different in all modes (paryāya) – as the man, the infernal being, the deva, or the Siddha. The soul (jīva) appears to have taken the form of its existing mode. Just as the fire, while burning, takes the form of the fuel - dung, grass, leaves, wood - in the same way, the soul (jīva) takes forms according to its modes (paryāya) of existence. When viewed with both the eyes - the standpoint-of-substance (dravyārthika naya) and the standpoint-ofmodes (paryāyārthika naya) – the soul (jīva) appears to be one as well as different, with change of modes (paryāya). Viewing the object with only one eye-standpoint - does not provide the whole picture; viewing it with both the eyes gives the complete picture. When the object is viewed with both the eyes, there is no contradiction in the statement that it is ‘not-other' (ananya) as well as it is 'other' (anya), in different modes (paryāya).1
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
जीवाधिकार नाम का पहला अधिकार समाप्त हुआ।
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 144.
........................

Page #114

पुद्गल द्रव्य के भेदों का कथन - The kinds of physical matter -
अणुखंधवियप्पेण दु पोग्गलदव्वं हवेइ दुवियप्पं । खंधा हु छप्पयारा परमाणू चेव दुवियप्पो ॥२०॥
अणु और स्कन्ध के विकल्प से पुद्गल द्रव्य दो भेद वाला है। इनमें स्कन्ध वास्तव में छह प्रकार के हैं और परमाणु दो भेदों से युक्त है। भावार्थ प्रथम ही पुद्गल द्रव्य के दो भेद हैं- स्वभाव पुद्गल और विभाव पुद्गल। उनमें परमाणु स्वभाव पुद्गल है और स्कन्ध विभाव पुद्गल है। स्वभाव पुद्गल के कार्य - परमाणु और कारण - परमाणु की अपेक्षा दो भेद हैं तथा विभाव
CHAPTER-2
अजीवाधिकार THE NON-SOUL
-
पुद्गल स्कन्ध के अतिस्थूल आदि छह भेद हैं। इन छह भेदों के नाम तथा उदाहरण आगे की गाथाओं में स्पष्ट किये गये हैं।
-
48
-
The material substance (pudgala dravya) has two divisions: the atoms (anu or paramānu) and the molecules (skandha). The molecules (skandha) have six classifications and the atoms (aņu or paramāņu) have two classifications.
EXPLANATORY NOTE
There are no space-points (pradeśa) for the indivisible unit of matter (paramānu), as it is of the extent of one space-point. One space-point of space is considered without space-points as its splitting or division is
......

Page #115

अजीवाधिकार
2 - THE NON-SOUL
not possible. Similarly, the indivisible unit of matter (paramāņu) occupies one space-point, and there can be no further division of its spatial unit. Further, there is nothing smaller than the indivisible atom (paramānu). So there can be no division of its space-point.1
Ācārya Umāsvāmī's Tattvārthasūtra:
37017: TOWETT 114-8411
पुद्गल अणु और स्कन्ध के भेद से दो प्रकार के हैं।
The atoms (anu) and the molecules (skandha) are the two divisions of the matter (pudgala).
The atom (aņu) is the smallest unit of the matter (pudgala). It occupies just one space-point (pradeśa). The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word ‘molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (anu) and molecules (skandha).
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 5-11, p. 189.
49

Page #116

Niyamasāra
नियमसार
स्कन्ध के छह भेद - The six classifications of molecules -
अइथूलथूल थूलं थूलसुहुमं च सुहुमथूलं च । सुहुमं अइसुहुमं इदि धरादियं होदि छन्भेयं ॥२१॥ भूपव्वदमादीया भणिदा अइथूलथूलमिदि खंधा । थूला इदि विण्णेया सप्पीजलतेल्लमादीया ॥२२॥ छायातवमादीया थूलेदरखंधमिदि वियाणाहि । सुहुमथूलेदि भणिया खंधा चउरक्खविसया य ॥२३॥ सुहुमा हवंति खंधा पाओग्गा कम्मवग्गणस्स पुणो । तव्विवरीया खंधा अइसुहुमा इदि परूवेंति ॥२४॥
अतिस्थूलस्थूल, स्थूल, स्थूलसूक्ष्म, सूक्ष्मस्थूल, सूक्ष्म और अतिसूक्ष्म - ऐसे पृथिवी आदि स्कन्ध के छह भेद हैं। भूमि, पर्वत आदि अतिस्थूलस्थूल स्कन्ध कहे गये हैं तथा घी, जल, तेल आदि स्थूल स्कन्ध हैं, ऐसा जानना चाहिये। छाया, आतप (धूप) आदि स्थूलसूक्ष्म स्कन्ध हैं ऐसा जानो तथा चार इन्द्रियों के विषयभूत स्कन्धों को सूक्ष्मस्थूल कहा गया है। कर्मवर्गणा रूप होने के योग्य स्कन्ध सूक्ष्म हैं और इनसे विपरीत अर्थात् कर्मवर्गणा रूप न होने के योग्य स्कन्ध अतिसूक्ष्म हैं, ऐसा (आचार्य) निरूपण करते हैं।
The molecules (skandha) have six classifications comprising earth, etc.: 1) atisthūla-sthūla - extremely
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
50

Page #117

अजीवाधिकार
gross; 2) sthūla - gross; 3) sthūla-sūkṣma - gross-fine; 4) sūkṣma-sthūla - fine-gross; 5) sūkṣma – fine; and 6) sūkṣma-sūkṣma - extremely fine.
The earth (prthivi) and the mountain (parvata), etc., are atisthula-sthula - extremely gross, and the buttermilk (ghee), the water (jala) and the oil (tela), etc., are sthūla - gross - molecules (skandha).
The image (chāyā) and the sunshine (dhūpa), etc., are to be known as sthūla-sūkṣma – gross-fine, and those that are amenable to the four senses touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) – are sūkṣmasthula - fine-gross - molecules (skandha).
-
2- THE NON-SOUL
The learned ācārya have expounded that the molecules (skandha) fit to turn into karmas - kārmāṇa-vargaṇā - are sūkṣma - fine, and those that are not fit to turn into kārmāṇa-vargaṇā are sūkṣma-sūkṣma - extremely fine.
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasara: वण्णरसगंधफासा विज्जंते पुग्गलस्स सुहुमादो । पुढवीपरियंतस्स य सद्दो सो पोग्गलो चित्तो ॥ २४०॥
परमाणु से लेकर महास्कन्ध पृथिवी पर्यन्त ऐसे पुद्गलद्रव्य में वर्ण-रूप (5), रस (5), गन्ध (2), स्पर्श (8) – ये चार प्रकार के गुण मौजूद हैं और जो शब्द है वह भाषा, ध्वनि आदि के भेद से अनेक प्रकार वाला पुद्गल का पर्याय है।
The substance (dravya) of matter (pudgala), from the minute atom (paramānu) to the gross earth (pṛthivi), have the qualities of colour (varna), taste (rasa), smell (gandha) and touch
.........
51

Page #118

Niyamasāra
नियमसार
(sparsa). The sound (sabda), which is of many kinds, is the mode (paryāya) of the matter (pudgala).
The substance (dravya) of matter (pudgala) is of six kinds: 1) sūksmasūksma - extremely fine, 2) sūkşma – fine, 3) sūkşma-sthūla – finegross, 4) sthūla-sūkşma - gross-fine, 5) sthūla - gross, and 6) sthūlasthūla - extremely gross. The atom (paramānu) is of the first kind, sūkşma-sūkşma - extremely fine. The molecules fit to turn into karmas – kārmāņa-vargaņā - are sūkşma - fine. Touch (sparsa), taste (rasa), smell (gandha) and sound (sabda) are sūkşma-sthūla – finegross; since these are not recognized by the eye these are fine, and since these are recognized by the other four senses these are gross too. The image (chāyā) is sthūla-sūkşma - gross-fine; since it is recognized by the eye it is gross and since it cannot be handled it is fine too. The liquids, like water and oil, are sthūla - gross; these do not fall apart on piercing or chopping. Objects like the earth, the mountain and the wood, are sthūla-sthūla - extremely gross. The qualities - colour (varņa), taste (rasa), smell (gandha) and touch (sparśa) - are amenable to recognition by the senses. One may argue that the atom (paramānu) and the molecules fit to turn into karmas - kārmānavargaņā - are not recognized the senses; how can these be called amenable to recognition by the senses? The answer is that these have inherent capacity of recognition by the senses; on union with other matter these certainly become amenable to recognition by the senses. 1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 168-169.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
52

Page #119

अजीवाधिकार
2- THE NON-SOUL
कारण-परमाणु और कार्य-परमाणु का लक्षण - The cause (karana) and the effect (kārya) atom -
धाउचउक्कस्स पुणो जं हेऊ कारणं ति तं णेयो । खंधाणं अवसाणं णादव्वो कज्जपरमाणु ॥२५॥
जो इन चार धातुओं – पृथिवी, जल, तेज (अग्नि) और वायु - का कारण है उसे कारण-परमाणु जानना चाहिये, और स्कन्धों के अवसान को अर्थात् स्कन्धों में भेद होते-होते जो अन्तिम अंश रहता है उसे कार्य-परमाणु जानना चाहिये। भावार्थ - पृथिवी, जल, अग्नि और वायु का जो रूप अपने ज्ञान में आता है वह अनेक परमाणुओं के मेल से बना हुआ स्कन्ध है। इस स्कन्ध के बनने में जो परमाणु मूल कारण हैं वे कारण-परमाणु कहलाते हैं। स्निग्ध और रूक्ष गुण के कारण परमाणु परस्पर में मिलकर स्कन्ध बनाते हैं, जब उनमें स्निग्धता और रूक्ष गुणों का ह्रास होता है तब विघटन होता है इस तरह विघटन होते-होते जो अन्तिम अंश - अविभाज्य अंश - रह जाता है वह कार्य-परमाणु कहलाता है।
That which is the cause of these four forms of matter - the earth (prthivi), the water (jala), the fire (agni), and the air (vāyu) – is to be known as the cause-atom (kāraņaparamāņu). The smallest possible division of the molecule (when no further division of its spatial unit is possible) is to be known as the effect-atom (kārya-paramāņu).
EXPLANATORY NOTE
The indivisible atom (paramāņu) has the qualities of greasiness (snigdha) and roughness (rūkņa); these qualities have infinite kinds of transformations and, hence, divisions. The ‘molecules', in form of the earth (prthivi), the water (jala), the fire (agni) and the air (vāyu), are
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
53

Page #120

Niyamasāra
नियमसार
modes (paryāya) of the matter (pudgala). These molecules exhibit, as primary or secondary, the qualities of colour (varņa), taste (rasa), smell (gandha) and touch (sparsa). The atoms (paramāņu) that cause these four forms of matter are called the cause-atoms (kāranaparamāņu). Both, greasiness and roughness, have infinite divisions but combination of atoms takes place only when there is the difference of two degrees in greasiness or roughness. Combination between atoms cannot take place in any other way. There is no combination of atoms which are characterized by the lowest degree (one degree) of greasiness or roughness. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. The atoms which are characterized by the lowest degree (one degree) of greasiness or roughness are called the lowest-atoms (jaghanya-paramāņu). Combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property (greasiness or roughness) of two units. There is no combination in all other instances. There is combination of an atom of two degrees of greasiness with an atom of four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with one, two, three, five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of an atom of three degrees of roughness with five degrees of roughness; also of an atom of five degrees of roughness with seven degrees of roughness. Combination also takes place between an atom of two degrees of roughness with an atom of four degrees of greasiness. Combination takes place between atoms with difference of two degrees in greasiness, between atoms with difference of two degrees in roughness, and between atoms with difference of two degrees in greasiness and roughness. Combination does not take place between atoms of the same degree of greasiness and roughness, or between
54

Page #121

अजीवाधिकार
2- THE NON-SOUL
atoms with difference of one degree of greasiness and roughness.1 The atoms which are suitable for combination with other atoms are called the utmost-atoms (utkrsta-paramāņu). The indivisible unit of matter that is of the extent one space-point (pradeśa) is called the atom (paramāņu). One space-point indicates that no further splitting or division of the atom is possible. There is nothing smaller than the indivisible atom. The atom (paramāņu) is, therefore, termed as without space-points (Tattvārthasūtra, 5-11). Such atoms are called the effect-atoms (kārya-paramānu).
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 212.
..
.
...................
55

Page #122

Niyamasāra
नियमसार
परमाणु का विशेष कथन - The marks of the atom -
अत्तादि अत्तमझं अत्तंतं णेव इंदियग्गेज्झं । अविभागी जं दव्वं परमाणू तं वियाणाहि ॥२६॥ स्वयं ही जिसका आदि है, स्वयं ही जिसका मध्य है, स्वयं ही जिसका
अन्त है (अर्थात् जिसके आदि में, मध्य में और अन्त में परमाणु का निजस्वरूप ही है), जो इन्द्रियों के द्वारा ग्रहण में नहीं आता है, तथा जिसका दूसरा विभाग नहीं हो सकता है, उसे परमाणु द्रव्य जानो। The atom (paramāņu) is itself the beginning, the middle and the end. It cannot be perceived by the senses and it cannot be divided any further.
EXPLANATORY NOTE That which occupies one space-point (pradeśa) and possesses the capacity to produce the modes of touch, taste, etc., is called the atom (paramāņu). Since the atom occupies just one space-point (pradeśa), it is the smallest unit of the matter (pudgala); hence the name 'paramānu'. Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, "The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (aņu, paramānu)."1 Acārya Kundakunda in ‘Pańcāstikāya', gāthā 77, expounds, "The last limit of all molecules (skandha) is the atom (paramāņu). It is indivisible (avibhāgi), one (eka – occupying one space-point), eternal (śāśvata), corporeal (mūrta), and without-sound (asabda)."
1 - Acārya Umāsvāmi's Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sutra 5-25, p. 209-210.

Page #123

अजीवाधिकार
पुद्गल के स्वभावगुण और विभावगुण का वर्णन
The natural and unnatural qualities of the matter -
एयरसरूवगंधं दोफासं तं हवे सहावगुणं । विहावगुणमिदि भणिदं जिणसमये सव्वपयडत्तं ॥२७॥
एक रस, एक रूप (वर्ण), एक गन्ध और दो स्पर्शों से युक्त जो (परमाणु) है वह (पुद्गल का ) स्वभावगुण है, और जो सर्वप्रकट (सर्व इन्द्रियों से ग्राह्य णुक आदि स्कन्ध दशा में अनेक रस, अनेक रूप, अनेक गन्ध और अनेक स्पर्श वाला) है वह जिनशासन में (पुद्गल का) विभावगुण कहा गया है।
भावार्थ - जो परमाणु स्कन्ध दशा से विघटित होकर एकप्रदेशीपने को प्राप्त हुआ
इन पाँच रसों में से कोई एक रस
है उसमें तीता, खट्टा, कडुआ, मीठा, कसैला होता है; काला, नीला, पीला, सफेद, लाल इन पाँच वर्णों में से कोई एक वर्ण होता है; सुगन्ध, दुर्गन्ध इन दो गन्ध में से कोई एक गन्ध होता है; और ठंडा, गर्म में से कोई एक, तथा स्निग्ध, रूक्ष में से कोई एक इस प्रकार दो स्पर्श होते हैं। कठोर, कोमल, हल्का और भारी ये चार स्पर्श आपेक्षिक होने से परमाणु में विवक्षित नहीं हैं। इस प्रकार पाँच गुणों से युक्त परमाणु स्वभावगुण वाला कहा गया है परन्तु यही परमाणु जब स्कन्ध दशा में अनेक रस, अनेक रूप, अनेक गन्ध और अनेक स्पर्शों से युक्त होता है तब विभावगुण वाला कहा गया है। तात्पर्य यह है कि परमाणु स्वभाव पुद्गल है और स्कन्ध विभाव पुद्गल है।
-
2 - THE NON-SOUL
-
-
The atom (paramānu), having one taste (rasa), one colour (varna), one smell ( gandha) and two (non-contradictory kinds of) touch (sparśa), are the natural-qualities (svabhāva-guna) of the matter (pudgala). The molecule (skandha), perceivable by all the senses, is said to possess unnatural-qualities (vibhāva - guna) of the matter (pudgala).
.......
57

Page #124

Niyamasāra
नियमसार
EXPLANATORY NOTE
The natural-qualities (svabhāva-guna) of the matter (pudgala) manifest in the atom (paramānu) in form of these five: one taste (rasa) out of the five, one colour (varņa) out of the five, one smell (gandha) out of the two, and two non-contradictory touch (sparsa) out of these four-cold (țhandā) and hot (garma), and smooth (snigdha) and rough (rūkşa). The other four kinds of touch (sparśa) - soft (komala) and hard (kathora), heavy (bhārī) and light (halkā), being relative, are not manifested in the atom. The unnatural-qualities (vibhāva-guņa) of the matter (pudgala) manifest in the molecule (skandha) comprising two or more atoms (paramānu). The unnatural-qualities (vibhāvaguņa) are perceivable by all the senses.
Ācārya Umāsvāmī’s Tattvārthasūtra: स्पर्शरसगन्धवर्णवन्तः पुद्गलाः ॥५-२३॥ स्पर्श, रस, गन्ध और वर्ण वाले पुद्गल होते हैं।
The forms of matter (pudgala) are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varņa).
What is touched or touching alone is touch (sparsa). It is of eight kinds, namely, soft (komala), hard (kațhora), heavy (bhārī), light (halkā), cold (thandā), hot (garma), smooth (snigdha) and rough (rūkşa). What is tasted or tasting alone is taste (rasa). It is of five kinds: bitter (tītā), sour (khattā), acidic (kaduā), sweet (mīțhā) and astringent (kasailā). What is smelt or smelling alone is smell (gandha). It is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Colour (varņa) is of five kinds: black (kālā), blue (nīlā), yellow (pīlā), white (sapheda) and red (lāla). The foregoing are the principal divisions. And the subdivisions of each of these may be numerable (samkhyāta), innumerable (asamkhyāta) and infinite (ananta). These – touch, taste, smell and colour-are always associated with the matter (pudgala).
58

Page #125

2- THE NON-SOUL
अजीवाधिकार पुद्गल की स्वभाव-पर्याय और विभाव-पर्याय का वर्णन - The natural and unnatural modes of the matter -
अण्णणिरावेक्खो जो परिणामो सो सहावपज्जाओ । खंधसरूवेण पुणो परिणामो सो विहावपज्जाओ ॥२८॥
जो अन्य-निरपेक्ष (अन्य की अपेक्षा रहित) परिणाम है वह स्वभाव-पर्याय है और जो स्कन्धरूप परिणाम है वह विभाव-पर्याय है। भावार्थ - पुद्गल द्रव्य का परमाणुरूप जो परिणमन है वह अन्य परमाणुओं से निरक्षेप होने के कारण स्वभाव-पर्याय है तथा स्कन्धरूप जो परिणमन है वह अन्य परमाणुओं से सापेक्ष होने के कारण विभाव-पर्याय है।
The modification (pariņāma) of the matter (pudgala) that is independent of the other matter is its natural-mode (svabhāva-paryāya). The modification (pariņāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāva-paryāya).
EXPLANATORY NOTE
The atom (paramāņu) is the natural-mode (svabhāva-paryāya) of the matter (pudgala). In this natural-mode (svabhāva-paryāya), the matter (pudgala) is in its pure-mode (suddha-paryāya). In this state, the matter (pudgala) is said to be in form of its primary modification - 'paramapārināmikabhāva'. It undergoes six steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'satgunahānivrddhi'. It is utterly minuscule - atisuksma. It is the basic mode of the substance of matter and, therefore, called 'arthaparyāyātmaka'. In this mode the matter (pudgala) is not dependent on other substances. The molecule (skandha) is also the mode (paryāya) of the matter
.......................
59

Page #126

Niyamasāra
नियमसार
(pudgala) but, being in form of bondage with other atoms of the same class - 'svajātīyabandha' - is impure (aśuddha). The molecule (skandha), therefore, is the unnatural-mode (vibhāva-paryāya) of the matter (pudgala).
The substance (dravya) itself does not undergo origination (utpāda) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-of-substance (dravyaparyāya) is the mode obtained on the union of mutiple substances. Mode-of-substance (dravyaparyāya), by union, is of two kinds: 1) samānajātīya dravyaparyāya - by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union – samānajātīya - of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpāda) of the new molecule of four atoms. Still, the atom - the substance (dravya) - has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union - asamānajātīya - of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (uyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda) and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (uyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance (dravya).1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 127-128.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
60

Page #127

अजीवाधिकार
पुद्गल - द्रव्य के कथन का उपसंहार
The core meaning of the matter (pudgala) -
-
पोग्गलदव्वं उच्चइ परमाणू णिच्छएण इदरेण । पोग्गलदव्वो त्ति पुणो ववदेसो होदि खंधस्स ॥२९॥
2 - THE NON-SOUL
निश्चयनय से परमाणु को 'पुद्गल द्रव्य' कहा जाता है और इससे भिन्न (व्यवहारनय से) स्कन्ध को 'पुद्गल द्रव्य' ऐसा कहा जाता है। भावार्थ - पुद्गल द्रव्य के परमाणु और स्कन्ध की अपेक्षा से दो भेद हैं। दोनों भेदों में द्रव्य और पर्यायरूपता है, क्योंकि द्रव्य के बिना पर्याय नहीं रहता और पर्याय के बिना द्रव्य नहीं रहता, ऐसा आगम का उल्लेख है। यहाँ निश्चयनय की अपेक्षा परमाणु को द्रव्य, और स्कन्ध को पर्याय कहा गया है। स्कन्ध में जो पुद्गलद्रव्य का व्यवहार होता है अथवा परमाणु में जो पर्याय का व्यवहार होता है उसे व्यवहारनय का विषय बताया है।
From the transcendental point-of-view ( niścayanaya), the atom (paramāņu) is called the substance of matter – pudgala-dravya. As against this, from the empirical point-of-view (vyavahāranaya), the molecule (skandha) is called the substance of matter - pudgala-dravya.
EXPLANATORY NOTE
From the pure transcendental point-of-view (śuddha niscayanaya), the atom (paramānu) – the natural-mode (svabhāva-paryāya) of the matter (pudgala) - must be known as the substance of matter (pudgala-dravya). Only from the empirical point-of-view (vyavahāranaya), the molecule ( skandha) - the unnatural-mode (vibhāva-paryāya) of the matter (pudgala) – is conventionally called the substance of matter (pudgala-dravya).
........
61

Page #128

Niyamasāra
नियमसार
धर्म, अधर्म और आकाश द्रव्य का लक्षण - The media of motion and rest, and the space -
गमणणिमित्तं धम्ममधम्मं ठिदि जीवपोग्गलाणं च । अवगहणं आयासं जीवादीसव्वदव्वाणं ॥३०॥ जो जीव और पुद्गलों के गमन का निमित्त है वह धर्म (द्रव्य) है, जो जीव और पुद्गलों की स्थिति (ठहरने) का निमित्त है वह अधर्म (द्रव्य) है तथा जो जीवादि समस्त द्रव्यों के अवगाहन का निमित्त है वह आकाश (द्रव्य) है। भावार्थ - छह द्रव्यों में सिर्फ जीव और पुद्गल द्रव्य में क्रिया है, शेष चार द्रव्य क्रिया रहित हैं। जिनमें क्रिया होती है उन्हीं में क्रिया का अभाव होने पर स्थिति का व्यवहार होता है। इस तरह जीव और पुद्गल इन दो द्रव्यों की क्रिया में जो अप्रेरक निमित्त है वह धर्म द्रव्य है तथा उन्हीं दो द्रव्यों की स्थिति में जो अप्रेरक निमित्त है वह अधर्म द्रव्य है। अवगाहन समस्त द्रव्यों का होता है इसलिये आकाश का लक्षण बतलाते हुए कहा गया है कि जो जीवादि समस्त द्रव्यों के अवगाहन (स्थान देने में) निमित्त है वह आकाश द्रव्य है।
The medium of motion (dharma dravya) is the instrumental cause that assists souls (jīva) and matter (pudgala) in their motion (gamana). The medium of rest (adharma dravya) is the instrumental cause that assists souls (jiva) and matter (pudgala) in their rest (sthiti). The space (ākāśa dravya) is the instrumental cause that provides accommodation (avagāhana) to all substances - souls (jiva), etc.
EXPLANATORY NOTE
That which takes an object from one place to another is ‘gati' – motion.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
62

Page #129

अजीवाधिकार
2- THE NON-SOUL
The opposite of this is 'sthiti' - rest. What is 'upakāra' - assistance? The sūtra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (īva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (jīva) and the forms of matter (pudgala) tending to rest.1
Ācārya Umāsvāmī's Tattvārthasūtra: गतिस्थित्युपग्रहौ धर्माधर्मयोरुपकारः ॥५-१७॥
स्वयमेव गमन तथा स्थिति को प्राप्त हुए जीव और पुद्गलों के गमन तथा ठहरने में जो सहायक है सो क्रम से धर्म और अधर्म द्रव्य का उपकार है।
The functions of the medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively.
Ācārya Nemicandra's Dravyasamgraha:
गइपरिणयाण धम्मो पुग्गलजीवाण गमणसहयारी । तोयं जह मच्छाणं अच्छंता णेव सो णेई ॥१७॥
गति (गमन में) परिणत जो पुद्गल और जीव हैं, उनके गमन में धर्म-द्रव्य सहकारी है - जैसे मत्स्यों के गमन में जल सहकारी है। और नहीं गमन करते हुए पुद्गल और जीवों को वह धर्म-द्रव्य कदापि गमन नहीं कराता है।
1 - Acārya Umāsvāmi's Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 5-17, p. 195-196.
62

Page #130

Niyamasāra
नियमसार
The substance of medium of motion - dharma - renders assistance to souls and matter in their state of motion, just as water assists aquatic animals in their motion; it does not cause them to move if they are stationary.
ठाणजुदाण अधम्मो पुग्गलजीवाण ठाणसहयारी । छाया जह पहियाणं गच्छंता णेव सो धरई ॥१८॥ ठहराव-सहित जो पुद्गल और जीव हैं, उनके ठहरने में सहकारी कारण अधर्म-द्रव्य है; जैसे पथिकों (बटोहियों) की ठहरने की स्थिति में छाया सहकारी है। और गमन करते हुए जीव तथा पुद्गलों को वह अधर्म-द्रव्य नहीं ठहराता है।
The substance of medium of rest – adharma - renders assistance to souls and matter in their state of rest, just as the shade (of a tree, etc.) assists travellers in their state of rest; it does not hold them back if they are moving.
Space (ākāśa) has infinite space-points and it pervades both the universe (lokākāśa) and the non-universe (alokākāśa). The division of this infinitely expansive space (ākāśa) which accommodates the souls (jīva), the matter (pudgala), the medium of motion (dharmāstikāya), the medium of rest (adharmāstikāya), and the time (kāla), is the universe-space (lokākāśa). In the infinite space (ākāśa) beyond, these five substances do not permeate; this is the non-universe-space (alokākāśa).1
Ācārya Umāsvāmi's Tattvārthasūtra:
आकाशस्यावगाहः ॥५-१८॥
समस्त द्रव्यों को अवकाश - स्थान - देना, यह आकाश द्रव्य का उपकार है।
1- Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine,
p. 163-164.
....................... 64

Page #131

अजीवाधिकार
The function of the space (ākāśa) is to provide accommodation (avagaha).
2- THE NON-SOUL
The assistance rendered by the space (ākāśa) is to give room to the other substances (dravya), such as the souls (jiva) and the matter (pudgala). Now, it is proper to say that the space gives room to the souls and forms of matter which are characterized by activity. But the media of motion and of rest are inactive (nişkriya) and eternally pervasive. How can penetration apply to these substances? The objection is untenable, as penetration is established by convention. For instance, the space (ākāśa) is spoken of as pervading everywhere, although there is no movement. This is because the space (ākāśa) exists everywhere. Similarly, though there is no penetration by the media of motion and of rest, it is attributed conventionally as these permeate the entire universe-space.1
Acārya Nemicandra's Dravyasamgraha:
अवगासदाणजोग्गं जीवादीणं वियाण आयासं । जेण्हं लोगागासं अल्लोगागासमिदि दुविहं ॥१९॥
जो जीव आदि द्रव्यों को अवकाश देने वाला है उसको श्रीजिनेन्द्र देव द्वारा कहा हुआ आकाश - द्रव्य जानो। वह लोकाकाश और अलोकाकाश इन भेदों से दो प्रकार का है।
As per the Word of Lord Jina, the substance which provides accommodation to substances, like souls, is to be known as the ākāśa (the space). The ākāśa comprises two parts: the lokākāśa (the universe space), and the alokākāśa (the non-universe space).
1- Acārya Umāsvāmī's Tattvārthasūtra - With Explanation in English from Acarya Pujyapada's Sarvārthasiddhi, sūtra 5-18, p. 197-198.
65

Page #132

Niyamasāra
नियमसार
व्यवहारकाल का वर्णन - The empirical substance of time -
समयावलिभेदेण दु दुवियप्पं अहव होइ तिवियप्पं । तीदो संखेज्जावलिहदसंठाणप्पमाणं तु ॥३१॥ समय और आवली के भेद से व्यवहारकाल के दो भेद हैं, अथवा अतीत, वर्तमान और भविष्यत् (अनागत) के भेद से तीन भेद हैं। उनमें अतीत काल, संख्यात आवली से गुणित हतसंस्थान (अर्थात् संस्थान से रहित सिद्धों) का जितना प्रमाण है उतना है। भावार्थ - व्यवहारकाल के समय और आवली की अपेक्षा दो भेद हैं। इनमें समय काल द्रव्य की सबसे लघु पर्याय है। असंख्यात समयों की एक आवली होती है। यहाँ आवली, निमिष, काष्ठा, कला, नाडी, दिन-रात आदि का उपलक्षण है। दूसरी विधि से काल के भूत, वर्तमान और भविष्यत् की अपेक्षा तीन भेद हैं। इनमें भूतकाल संख्यात आवली से गुणित सिद्धों के बराबर है।
The empirical (vyavahāra) substance of time (kāla) is of two kinds: the samaya and the āvali. Or, it is of three kinds: the past (atita), the present (vartamāna) and the future (anāgata). The empirical past (atīta kāla) is equal to the numerable āvalī multiplied by the number of liberated souls (the Siddha).
EXPLANATORY NOTE
The smallest and indivisible unit of empirical time is called the samaya. A few further terms constituting numerable (samkhyāta) time are as under:1
1- see Appendix-1 to Acārya Samantabhadra's Svayambhustotra -
Adoration of The Twenty-four Tirthankara, p. 173-174.
........................ 66

Page #133

अजीवाधिकार
2- THE NON-SOUL
Innumerable samανα =1αυαli Numerable āvali = 1 ucсhvāsa (also called 'prāna') 7 ucсhvāsa = 1 stoka 7 stoka = 1 lava 38/2lava = 1 nāli 2 nālī= 1 muhūrta (= 48 minutes) 30 muhūrta = 1 dina-rāta (= 24 hours) 15 dina-rāta = 1 pakşa 2 paksa = 1 māsa (month) 2 māsa = 1 ytu 3 rtu = 1 ayana 2 ayana = 1 varsa (year) 5 varşa = 1 yuga 2 yuga = 10 varsa 10,000 x 10 varsa = 1 laksa (lakh) varsa 84 x 1 laksa (lakh) varsa (years) = 1 pūrvānga 1 pūrva = 84 lakh x1 pūrvanga
= 84 lakh x 84 lakh years = 70560000000000 years (also, 1 pūrvakoti = 1 crore x 1 pūrva;
1 crore = 100 x 1 lakh = 100,00,000) 1 parvānga = 84x1 pūrva 1 parva = 84 lakh x1 parvānga
1 nayutānga = 84x1 parva 1 nayuta = 84 lakh x1 nayutānga 1 kumudānga = 84x1 nayuta 1 kumuda = 84 lakh x1 kumudānga 1 padmānga = 84x1 kumuda 1 padma = 84 lakh x1 padmānga 1 nalinănga = 84 x 1 padma 1 nalina = 84 lakh x1 nalinānga
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
67

Page #134

Niyamasāra
नियमसार
1 kamalānga = 84 x 1 nalina 1 kamala = 84 lakh x 1 kamalānga 1 trutitānga = 84x1 kamala 1 trutita = 84 lakh x1 trutitānga
1 ațațānga = 84x1 trutita 1 ațața = 84 lakh xlațațānga
The series continues in this fashion. The Jaina Scripture has named the elements of the series as: pūrvānga, pūrva, parvāṇga, parva, nayutānga, nayuta, kumudānga, kumuda, padmānga, padma, nalinānga, nalina, kamalanga, kamala, truțitānga, truțita, ațațānga, ațața, amamānga, amama, hāhānga, hāhā, hūhānga, hūhū, latānga, latā, mahālatānga and mahālatā. After this, 1 mahālatā multiplied by 84 lakh gives 1 śrikalpa. 1 śrikalpa multiplied by 84 lakh gives 1 hastaprahelita. 1 hastaprahelita multiplied by 84 lakh gives 1 acalātma. It is mentioned that 84 multiplied by itself 31 times followed by ninety zeros constitutes 1 acalātma.1
These are divisions of numerable (samkhyāta) time.
Time periods of still greater values are known as innumerable time (asamkhyāta); these are not expressed in years but in terms of the time required to perform certain mental activities as mentioned in the Scripture. Briefly, numbers expressing innumerable time periods, are expressed, in ascending order, as under:
vyavahārapalya leads to the time period known as vyavahārapalyopama; uddhārapalya leads to the time period known as uddhārapalyopama; and addhāpalya leads to the time period known as addhāpalyopama (palyopama or palya, in short). Further, 10 x 1 crore x 1 crore addhāpalyopama = addhāsāgaropama (sāgaropama or sāgara, in short).
Terms like palyopama and sāgaropama are used to express the age of worldly souls, the duration of karmas, and the worldly cycle of time
1 - see Tiloyapannati-2, p. 82-90; Harivansapurāņa, p. 133-134.
.
.............
.
68

Page #135

अजीवाधिकार
2- THE NON-SOUL
Jaina cosmology divides the worldly cycle of time (kalpakāla) in two parts or half-cycles - ascending (utsarpiņi) and descending (avasarpiņi) - each consisting of 10 x 1 crore x 1 crore addhāsāgaropama (10 kotākotī sāgaropama). Thus, one cycle of time (kalpakāla) gets over in 20 kotākotī sāgaropama. During the ascending period (utsarpiņī) of the half-cycle, in the regions of Bharata and Airāvata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpiņī) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions.
Time periods beyond these values are termed as infinite (ananta) in Jaina cosmology.
When the atom of matter-pudgala-paramāņu – traverses slowly from one space-point (pradeśa) to the other of space (ākāśa), it must cross over one kālānu to enter the other. The infinitesimal time taken by the atom of matter - pudgala-paramāņu – to traverse slowly from one space-point (pradeśa) to the other is the mode (paryāya) of the substance of time (kāla). This infinitesimal time is called the 'samaya' - the measure of time. If individual kālāņu were not separate and if it were possible for the kālānu to unite with each other, the mode (paryāya) of the substance of time (kāla) – the 'samaya' - would not exist.1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 179-180.
6

Page #136

Niyamasāra
नियमसार
निश्चयकाल के स्वरूप का कथन - The real (transcendental) substance of time - जीवादु पोग्गलदो णंतगुणा भावि संपदा समया । लोयायासे संति य परमट्ठो सो हवे कालो ॥३२॥ भावी अर्थात् भविष्यत् काल जीवों तथा पुद्गलों से अनन्तगुणा है। संप्रति अर्थात् वर्तमान काल 'समय' मात्र है। और जो लोकाकाश में कालाणु हैं वे परमार्थ से (अर्थात् निश्चय से) काल (द्रव्य) है।
The future time is infinite (ananta) times the number of souls (jīva) and the matter (pudgala). The present time is just the ‘samaya' – the shortest unit and mode (paryāya) that is the empirical (vyavahāra) time (kāla). The real (niscaya) time – the substance (dravya) of the time (kāla) - comprises time-atoms (kālāņu) inhabiting the entire universe-space (lokākāśa).
EXPLANATORY NOTE Ācārya Kundakunda’s Pravacanasāra: समओ दु अप्पदेसो पदेसमेत्तस्स दव्वजादस्स । वदिवददो सो वट्टदि पदेसमागासदव्वस्स ॥२-४६॥ और काल-द्रव्य प्रदेश से रहित है, अर्थात् प्रदेशमात्र है; वह कालाणु आकाश-द्रव्य के निर्विभाग क्षेत्ररूप प्रदेश में मंद गति से गमन करने वाला तथा एक प्रदेशरूप ऐसे पुद्गल जातिरूप परमाणु के निमित्त से समय-पर्याय की प्रगटता से प्रवर्तता है।
1- पाठान्तर - ‘चावि'; देखें 'गोम्मटसार (जीवकाण्ड)', गाथा 579 – “वर्तमान काल
का परिमाण एक समय है। भाविकाल सर्व जीवराशि और सर्व पुद्गलों से भी अनन्त गुणा है। इस प्रकार (अतीत काल सहित) व्यवहार काल तीन प्रकार का कहा।"
70

Page #137

अजीवाधिकार
2- THE NON-SOUL
And, the substance of time (kāla dravya) is without space-points (pradeśa); it occupies just one space-point (pradeśa). As the indivisible atom of matter (pudgala-paramāņu) traverses slowly in the substance of space (ākāśa dravya) from one space-point to the other, the time-atom (kālāņu) evolves into its mode (paryāya) of time (duration or samaya).
The universe-space (lokākāśa) has innumerable (asamkhyāta) spacepoints (pradeśa). Each space-point (pradeśa) of the universe-space (lokākāśa) is inhabited by one time-atom (kālāņu). These innumerable (asamkhyāta) time-atoms (kālāņu) fill up the entire universe-space (lokākāśa). Each time-atom (kālānu) maintains its separate identity; it does not unite with other time-atoms (kālāņu), as the heap of gems. As the indivisible atom of matter (pudgala-paramāņu) traverses slowly from one space-point (pradeśa) to the other in the substance of space (ākāśa dravya), the time-atom (kālāņu) transforms into the mode (paryāya) that is time (duration or samaya). Since the time-atom (kālāņu) has single space-point (pradeśa), it is apradesī, without space-points.
Ācārya Nemicandra's Dravyasamgraha:
दव्वपरिवट्टरूवो जो सो कालो हवेइ ववहारो । परिणामादीलक्खो वट्टणलक्खो य परमट्ठो ॥२१॥
जो द्रव्यों के परिवर्तन-रूप, परिणाम-रूप देखा जाता है वह तो व्यवहार-काल है और वर्तना लक्षण का धारक जो काल है, वह निश्चय-काल है।
Conventional time (vyavahāra kāla) is perceived by the senses through the transformation and modification of substances. Real time (niscaya kāla), however, is the cause of imperceptible, minute changes (called vartanā) that go on incessantly in all substances.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
71

Page #138

Niyamasāra
नियमसार
लोयायासपदेसे इक्केक्के जे छिया हु इक्केक्का । रयणाणं रासीमिव ते कालाणू असंखदव्वाणि ॥२२॥
जो लोकाकाश के एक-एक प्रदेश पर रत्नों की राशि के समान परस्पर भिन्न होकर एक-एक स्थित हैं, वे कालाणु हैं; और वे कालाणु असंख्यात हैं।
The real time (niscaya kāla) is of the extent of space-points of the universe, pervading the entire universe. Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of the real time, thus, exist in the entire universe (lokākāśa), like heaps of jewels.
The 'samaya’exists because transformation (pariņamana) takes place in an indivisible (akhanda) substance (dravya) as it associates with separate kālāņu, which do not unite with each other. The mode (paryāya) of the substance of time (kāla) - the 'samaya' - manifests in the slow movement of the atom of matter - the pudgala-paramāņu. That which neither originates nor vanishes with the origination or destruction of the mode, i.e., the 'samaya', is the kālānu, the substance of time (kāla dravya). The mode that is the 'samaya' is transient, the kālānu or the substance of time (kāla dravya) is eternal.1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 180.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
72

Page #139

2- THE NON-SOUL
अजीवाधिकार जीवादि द्रव्यों के परिवर्तन का कारण तथा धर्मादि चार द्रव्यों की स्वभावगुणपर्यायों का वर्णन - The transformation in souls, etc., and natural qualities and modes of substances -
जीवादीदव्वाणं परिवट्टणकारणं हवे कालो । धम्मादिचउण्हं णं सहावगुणपज्जया होंति ॥३३॥
जीवादि द्रव्यों के परिवर्तन का कारण काल (द्रव्य) है। धर्मादिक चार द्रव्यों के स्वभाव-गुण-पर्यायें होती हैं। भावार्थ - जीवादिक द्रव्यों में जो समय-समय में वर्तनारूप परिणमन होता है उसका निमित्त कारण काल द्रव्य है। धर्म, अधर्म, आकाश और काल - इन चार द्रव्यों के जो गुण तथा पर्याय हैं वे सदा स्वभावरूप ही होते हैं, उनमें विभावरूपता नहीं आती है।
The transformations (parivartana) that take place in substances of souls (jīva), etc., are due to the substance of time (kāla dravya). Four substances (dravya) - the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla) – have only the natural (svabhāva) mode-of-qualities (gunaparyāya).
EXPLANATORY NOTE
Ācārya Umāsvāmī’s Tattvārthasūtra:
वर्तनापरिणामक्रियाः परत्वापरत्वे च कालस्य ॥५-२२॥
वर्तना, परिणाम, क्रिया, परत्व और अपरत्व - ये काल द्रव्य के उपकार हैं।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
73

Page #140

Niyamasara
Assisting substances in their continuity of being through gradual changes (vartană), in their modification (pariņāma), in their movement (kriyā), in their endurance (paratua) and in their non-endurance (aparatva), are the functions of time (kāla).
नियमसार
Although substances, like the medium of motion (dharma), incessantly attain new modes (paryaya) due to own inherent capacity, still external instrumental cause bahya sahakārī kāraṇa is required for this attainment. The external instrumental cause-bahya sahakārī kāraṇa which helps the substances attain new modes (paryaya) incessantly - termed 'vartana' - is the time (kāla)1. Hence, assistance in the continuity of being through gradual changes 'vartana' - is the function of the time (kāla). The mode (paryaya) of the substance changes and the time (kāla) is the causal agent in this activity. How is it ascertained as the time (kāla)? There are particular activities, namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on, by convention. But, in this conventional usage as an instant of time, cooking time, and so on, the term (samjñā) 'time' (kāla) is superimposed. And this term 'time' (kāla) signifies the existence of 'real' (mukhya) time (kāla), which is the basis of the conventional or secondary (vyavahara or gauņa) time. How? This is because the secondary must imply the real.
The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariņāma). The modifications (pariņāma) of the soul (jiva) are anger (krodha), etc. The modifications (pariņāma) of matter (pudgala) are colour, etc. In the same way, modifications (pariņāma) take place in the medium of motion (dharma), the medium
—
74
-
1- The incessant origination (utpăda), destruction (vyaya), and permanence (dhrauvya) that all substances (dravya) undergo in their state of being satta - is called 'vartana'. (see 'Nayacakko', verses 135-136). Thus, 'vartana' refers to the imperceptible, minute changes that go on incessantly, every instant, in all substances.

Page #141

अजीवाधिकार
2 - THE NON-SOUL
of rest (adharma), the space (ākāśa) and the time (kāla). This modification (pariņāma) is due to the rhythmic rise (vrddhi) and fall (hāni) - satgunahānivrddhi - in their 'avibhāga-praticcheda' as all these substances have intrinsic fagurulaghuguņa'. The intrinsic ‘agurulaghuguna' is the general (sādhāraṇa) quality-mode (guņaparyāya) of these substances. Movement (kriyā) is characterized by vibration. It is of two kinds, causal (prayogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratva) and non-endurance (aparatva) are of two kinds: with respect to place (kşetra) and with respect to time (kāla). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kāla) is termed 'paratua', and the one which is not so enduring is termed ‘aparatva'. The help rendered to substances in their continuity of being (vartanā), etc., proves the existence of time (kāla). It is contended that continuity of being (vartanā) should be sufficient as modification (parināma), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kāla), the real-time (mukhya-kāla or paramārtha-kāla or niscaya-kāla) and the conventional-time (uyavahāra-kāla). The real-time has its mark (laksana) as continuity of being (vartană), and the conventional-time has its marks (laksaņa) as modification (parināma), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhūta), the present (vartamāna) and the futur (bhavisyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyāvāna), and on the real-time.
It has been explained earlier (see gāthā 28, p. 59) that the modification (pariņāma) of the matter (pudgala) that is independent of the other
.....................
..
75

Page #142

Niyamasāra
नियमसार
matter is its natural-mode (svabhāva-paryāya). The modification (pariņāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāvaparyāya). Moreover, the substance (dravya) is the substratum comprising infinite qualities (guņa). Qualities (guņa) exhibit eternal association (anvaya) with the substance. Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravya-paryāya) and mode-of-qualities (guņaparyāya). The impure mode-of-substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds: 1) samānajātīya dravyaparyāya - by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings. The mode-ofqualities (guņaparyāya), too, is of two kinds: 1) svabhāva guņaparyāya - as the substance of soul (īva) transforms with its intrinsic agurulaghuguna, which manifests in satgunahāniurddhi, and 2) vibhāva guņaparyāya - as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter (pudgala).1 Four substances (dravya) – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla) - have only the natural (svabhāva) mode-of-qualities (guņaparyāya). These substances are without-movement (niskriya). Arising from internal and external causes, the mode (paryāya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriyā). The substances devoid of such activity are called without-movement (niskriya).
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 109-110.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
76

Page #143

अजीवाधिकार
2- THE NON-SOUL
पञ्चास्तिकाय तथा उनका लक्षण - The five substances with extensive magnitude -
एदे छहव्वाणि य कालं मोत्तूण अत्थिकाय त्ति । णिहिट्ठा जिणसमये काया हु बहुप्पदेसत्तं ॥३४॥
काल द्रव्य को छोडकर छह में से पाँच द्रव्य जिनशासन में 'अस्तिकाय' कहे गये हैं। बहुप्रदेशीपना - वह कायत्व है। भावार्थ - जिनागम में काल द्रव्य को छोड़कर शेष - जीव, पुद्गल, धर्म, अधर्म और आकाश - ये पाँच द्रव्य 'अस्तिकाय' कहे गये हैं। जिनमें बहुत प्रदेश हों उसे अस्तिकाय कहते हैं। काल द्रव्य एक प्रदेशी है अतः वह अस्तिकाय नहीं है।
The Jaina Doctrine has termed the five substances - the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) – as ‘astikāya'. Since these substances have extensive magnitude, these are ‘astikāya'.
EXPLANATORY NOTE
The term 'astikāya' means spatiality or extensive magnitude. The atom or the material point is the unit of space – the spatial point occupied by one atom (paramāņu). Since the five entities, the soul (jiva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) have existence, these are fasti' and since these occupy many spatial points, these are 'kāya', hence the term astikāya'. Existence that relates to the space is the ‘astikāya'. The time (kāla) has no extension in space, either directly or indirectly. Hence, time (kāla) is not an astikāya. Though time (kāla) is a real entity that accounts for changes in other things, it lacks spatial points. It is an entity of monodimensional series, without extensive magnitude.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
77

Page #144

Niyamasăra
ācārya Nemicandra's Dravyasamgraha:
संति जदो तेणे अत्थीति भणति जिणवरा जम्हा । काया इव बहुदेसा तम्हा काया य अत्थिकाया य ॥२४॥
78
पूर्वोक्त जीव, पुद्गल, धर्म, अधर्म तथा आकाश ये पाँचों द्रव्य विद्यमान हैं इसलिए जिनेश्वर इनको 'अस्ति' कहते हैं, और ये काय के समान बहु प्रदेशों को धारण करते हैं इसलिए इनको 'काय' कहते हैं। ' अस्ति' तथा 'काय' दोनों को मिलाने से ये पाँचों 'अस्तिकाय' होते हैं।
-
नियमसार
The aforesaid five substances (dravya) - the soul (jīva), the matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) - exist eternally, therefore, these are called ‘asti' by Lord Jina; since each has many space-points (pradeśa), these are also called 'kāya'. Combining the two qualities (existence and space quality), these are termed as the five 'astikaya' - the pańcāstikāya.
Acarya Kundakunda's Pancastikāya:
जीवा पुग्गलकाया धम्माधम्मा तहेव आयासं । अत्थित्तम्हि यणियदा अणण्णमइया अणुमहंता ॥४॥
जीव, पुद्गलकाय, धर्म, अधर्म तथा आकाश ये पाँचों अपने अस्तित्व में नियत हैं, (उस) अस्तित्व से अनन्यमय (अभिन्नरूप) हैं, और अणुमहान ( प्रदेश में बड़े - बहुप्रदेशी) हैं। ( अत: इन्हें अस्तिकाय कहते हैं ।)
These substances (dravya) – the soul (jīva), the matter-body (pudgalakāya), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa) - have own state of existence (astitva). Their existence is eternal and these have multitude of space-points (pradeśa). (Hence these are called the 'astikāya'.)

Page #145

2- THE NON-SOUL
अजीवाधिकार किस द्रव्य के कितने प्रदेश हैं इसका वर्णन - The space-points of the six substances -
संखेज्जासंखेज्जाणंतपदेसा हवंति मुत्तस्स । धम्माधम्मस्स पुणो जीवस्स असंखदेसा हु ॥३५॥
लोयायासे तावं इदरस्स अणंतयं हवे देसा । कालस्स ण कायत्तं एयपदेसो हवे जम्हा ॥३६॥
मूर्त अर्थात् पुद्गल द्रव्य के संख्यात, असंख्यात और अनन्त प्रदेश होते हैं; धर्म, अधर्म तथा एक जीव द्रव्य के असंख्यात प्रदेश हैं। लोकाकाश में धर्मादिक के समान असंख्यात प्रदेश हैं परन्तु इससे भिन्न (अलोकाकाश) के अनन्त प्रदेश हैं। काल द्रव्य में कायपना नहीं है। क्योंकि वह एकप्रदेशी है।
The corporeal (mūrta) matter (pudgala) has numerable (samkhyāta), innumerable (asamkhyāta) and infinite (ananta) space-points (pradesa). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jīva) have innumerable (asamkhyāta) space-points. The universe-space (lokākāśa), like the medium of motion (dharma), etc., has innumerable (asamkhyāta) spacepoints, while the non-universe-space (alokākāśa) has infinite (ananta) space-points. The substance of time (kāla) has no space-points (pradeśa); each time-atom (kālāņu) consists of a single space-point and, therefore, it is termed non-corporeal (amūrta).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
79

Page #146

Niyamasāra
नियमसार
EXPLANATORY NOTE
Ācārya Umāsvāmi's Tattvārthasūtra:
संख्येयासंख्येयाश्च पुद्गलानाम् ॥५-१०॥
पुद्गलों के संख्यात, असंख्यात और अनन्त प्रदेश हैं।
The space-points (pradeśa) of the matter (pudgala) are numerable (samkhyāta), innumerable (asamkhyāta) and infinite (ananta).
A contention arises. It is admitted that the universe is of innumerable (asamkhyāta) space-points. How, then, can the universe accommodate molecules of infinite (ananta) and infinite-times-infinite (anantānanta) space-points? It seems contradictory; the space-points (pradeśa) of the matter (pudgala) cannot be infinite (ananta). No, there is no inconsistency here. The indivisible particles of matter are capable of taking subtle forms, and in such subtle forms even infinite particles of matter can find accommodation in one space-point of the space (ākāśa). Moreover, the space (ākāśa) has amazing power of accommodation (avagāhana).
एकप्रदेशादिषु भाज्यः पुद्गलानाम् ॥५-१४॥
पुद्गल द्रव्य का अवगाह लोकाकाश के एक प्रदेश आदि से लेकर (एक से संख्यात और असंख्यात प्रदेश पर्यन्त) विभाग करने योग्य है - जानने योग्य है।
The forms of matter (pudgala) occupy (inhabit) from one spacepoint (pradeśa) onwards.
One elementary particle (paramāņu) occupies one space-point (pradeśa). Two elementary particles, either combined or separate, occupy either one or two space-points (pradeśa). Three elementary particles, either combined or separate, occupy one, two or three space
..
.
...................
80

Page #147

अजीवाधिकार
2- THE NON-SOUL
points (pradeśa). In the same way, molecules of numerable (samkhyāta), innumerable (asamkhyāta) and infinite (ananta) atoms occupy one, numerable (samkhyāta) or innumerable (asamkhyāta) space-points (pradeśa) of the universe-space (lokākāśa). Now, it stands to reason that the non-material (amūrta) substances such as the media of motion and of rest can be accommodated in the same place at the same time without obstruction. But how can it be possible in case of material (mūrta) objects? It is possible even in case of material (mūrta) objects too as these have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (mūrta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: “The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (sūkşma) and gross (sthūla) nature in all directions.”
असंख्येयाः प्रदेशा धर्माधर्मैकजीवानाम् ॥५-८॥ धर्म द्रव्य, अधर्म द्रव्य और एक जीव द्रव्य के असंख्यात प्रदेश हैं।
There are innumerable (asamkhyāta) space-points (pradeśa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jīva).
A space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramānu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (īva) have the same innumerable (asamkhyāta) space-points (pradeśa). The media of motion and of rest are 'niskriya' - without activity – and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big

Page #148

Niyamasara
नियमसार
one as determined by the karmas. But, when, at the time of kevalisamudghata1, the soul expands, filling up the entire universe, the central eight space-points of the soul remain at the centre of the citrā prthivi below Mount Meru and the remaining space-points spread filling up the entire universe in all directions.
आकाशस्यानन्ताः ॥५-९ ॥
आकाश के अनन्त प्रदेश हैं।
The substance of space (ākāśa dravya) has infinite (ananta) space-points (pradeśa).
Space pervades both the universe and the non-universe. Infinite means endless. What is infinite? The space-points (pradeśa) of space (ākāśa) are infinite. The idea of space-points is to be understood as already given: 'a space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramāņu)'.
Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are seen to exist. Space is divided into two parts, the universe-space (lokākāśa) and the non-universe-space (alokākāśa). The universe (loka) has been described. Space in the universe is the universe-space (lokākāśa). And beyond it is the infinite non-universe-space (alokākāśa). The distinction between the universe (loka) and the nonuniverse (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokākāśa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokākāśa). If the medium of motion
82
1- Kevali-samudghata - the Omniscient (kevali) emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age (ayuḥ) karma.
........

Page #149

अजीवाधिकार
2- THE NON-SOUL
did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universespace, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is established. 1
1 - Acārya Umāsvāmi's Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 5-12, p. 190-191.
Q2

Page #150

Niyamasāra
नियमसार
द्रव्यों में मूर्तीक-अमूर्तीक तथा चेतन-अचेतन का विभाग - Corporealness and consciousness in the substances -
पोग्गलदव्वं मुत्तं मुत्तिविरहिया हवंति सेसाणि । चेदणभावो जीवो चेदणगुणवज्जिया सेसा ॥३७॥
पुद्गल द्रव्य (मूर्त) मूर्तीक है, शेष द्रव्य अमूर्तीक (अमर्त) हैं। जीव द्रव्य चेतनभाव वाला है और शेष द्रव्य चेतनागुण से रहित हैं।
The matter (pudgala) is corporeal (mūrtīka) and the remaining substances (dravya) are non-corporeal (amūrtīka). The soul (jīva) has the quality (guņa) of consciousness (cetanā) and the remaining substances do not have consciousness (cetanā).
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra: लिंगेहिं जेहिं दव्वं जीवमजीवं च हवदि विण्णादं । ते तब्भावविसिट्ठा मुत्तामुत्ता गुणा णेया ॥२-३८॥
जिन चिह्नों से जीव और अजीव द्रव्य जाना जाता है वे चिह्न (लक्षण) द्रव्यों के स्वरूप की विशेषता लिये हुए मूर्तीक और अमूर्तीक गुण जानने चाहिये।
The marks (cihna, lakṣaṇa) are specific to the substances (dravya) – the soul (jīva) and the non-soul (ajīva) – and the substances are known through these marks. These marks are the corporeal (murtika) and the non-corporeal (amurtika) qualities (guna) of the substances (dravya).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
84

Page #151

अजीवाधिकार
2 - THE NON-SOUL
The substance (dravya) is the substratum of qualities (guņa). The qualities (guņa) are the marks (cihna, lakṣaṇa) of the substance (dravya). The nature of the substance (dravya) is known by the qualities (guņa) and, therefore, the substance (dravya) is the aim (laksya) and the qualities (guņa) are the marks (lakṣaṇa). There is distinction as well as non-distinction between the aim (laksya) and the marks (laksana), depending on the standpoint. There is distinction between the aim (laksya) and the marks (laksaņa) if these are viewed from the point-of-view of the possessor-of-quality (guņi) and the quality (guņa). From this point-of-view, the possessor-of-quality (guṇī) is not the quality (guņa) and the quality (guņa) is not the possessor-ofquality (guṇī). If these are viewed from the point-of-view of the nature of the substance (dravya), there is no distinction between the aim (laksya) and the marks (lakṣaṇa); both exist in the same space-points. The marks (lakṣaṇa) are specific to the substances (dravya); the corporeal (mūrtīka) substance has corporeal (mūrtīka) qualities (guņa) and the non-corporeal (amūrtīka) substance has non-corporeal (amūrtika) qualities (guna). Only the physical matter (pudgala) is corporeal (mūrtīka) and the remaining five substances (dravya) - the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), and the time (kāla) - are non-corporeal (amūrtīka).1
दव्वं जीवमजीवं जीवो पुण चेदणोवओगमओ । पोग्गलदव्वप्पमुहं अचेदणं हवदि य अज्जीवं ॥२-३५॥
सत्तारूप वस्तु जीव तथा अजीव - इस तरह दो भेदरूप है और इन दोनों में से जीवद्रव्य चेतना और ज्ञान-दर्शनोपयोगमयी है और पुद्गल द्रव्य को आदि लेकर पाँच द्रव्य चेतना-रहित अर्थात् जड़स्वरूप अजीव द्रव्य होता है।
The substances (dravya) are of two kinds, the soul (jīva) and the non-soul (ajīva). Further, the soul (jīva) is of the nature of
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 166.
..
.
...................
85

Page #152

Niyamasāra
नियमसार
consciousness (cetanā) that manifests in form of cognition (upayoga). Starting from the physical matter (pudgala), the other substances (dravya) are inanimate (acetana); these comprise the non-soul (ajīva) substances (dravya).
The substances (dravya) are classified into two, the soul (jīva) and the non-soul (ajīva). The soul-substance (jīvadravya) is of one kind. The non-soul substances (ajīvadravya) are of five kinds: 1) the physical matter (pudgala), 2) the medium of motion (dharma), 3) the medium of rest (adharma), 4) the space (ākāśa), and 5) the time (kāla). Consciousness (cetanā) and cognition (upayoga) are the distinctive marks (lakṣaṇa) of the soul (jīva). That which, by its very nature, is ever brilliant, eternal, adorable, the sum total of the soul, and knowledge as such, is consciousness (cetanā). Consciousness (cetanā) manifests in form of cognition (upayoga). Through cognition (upayoga) the soul (jīva) engages itself in the knowledge (jñāna) and perception (darśana) of the objects-of-knowledge (jñeya). Thus, cognition (upayoga) is in form of knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga).1
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
अजीवाधिकार नाम का दूसरा अधिकार समाप्त हुआ।
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 162.
..
.
...................
86

Page #153

CHAPTER-3
शुद्धभावाधिकार THE PURE THOUGHT-ACTIVITY
हेय और उपादेय तत्त्वों के स्वरूप का कथन - The objects worth rejection and acceptance -
जीवादिबहित्तच्चं हेयमुवादेयमप्पणो अप्पा । कम्मोपाधिसमुब्भवगुणपज्जाएहिं वदिरित्तो ॥३८॥
जीवादि बाह्यतत्त्व हेय (छोड़ने योग्य) हैं, और (जो) कर्मोपाधिजनित गुण-पर्यायों से व्यतिरिक्त निजात्मा (परमात्मा) - कर्मरूप उपाधि से उत्पन्न होने वाले गुणों तथा पर्यायों से रहित निजात्मा - है, वह उपादेय (ग्रहण करने योग्य) है।
The external objects – souls (jiva), etc. - are worth rejecting. Only the own-soul – nijātmā or paramātmā – rid of impurities of qualities (guņa) and modes (paryāya) due to bondage with the karmas, is worth accepting.
EXPLANATORY NOTE
In the impure state – when the soul (jīva) is caught in meshes of material environment, the sopādhi state – the soul (jīva) is one with the karma-transformation (karmapariņāma), and fruit-of-karmatransformation (karmaphalapariņāma). In the pure state – when the soul (īva) is untainted, the nirupādhi state - the karmic dust does not contaminate the soul (jīva) and, therefore, impure transformations of the soul (jīva) are not possible. Thus, in the pure substance (dravya),
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.

Page #154

Niyamasāra
नियमसार
the modification (paryāya) and the substance (dravya) are one; there is no distinction between these. In this state, the pure soul (jīva) experiences only the pure knowledge-transformation (jñānaparināma).1 The true yogi leaves aside the notion that the body is the soul and withdraws from indulging in external sense objects. He considers his pure-soul (ātmā) as the only object worthy to hold.
Ācārya Pūjyapāda's Samādhitaňtram: बहिरन्तः परश्चेति त्रिधात्मा सर्वदेहिषु । उपेयात्तत्र परमं मध्योपायाबहिस्त्यजेत् ॥४॥
सर्व प्राणियों में बहिरात्मा, अन्तरात्मा और परमात्मा इस प्रकार तीन प्रकार की आत्मा है। आत्मा के उन तीन भेदों में से अन्तरात्मा के उपाय द्वारा परमात्मा को अंगीकार करें - साधन करें - और बहिरात्मा का त्याग करें।
All living beings have three kinds of souls – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). Out of these, have recourse to the introverted-soul (antarātmā) to attain the pure-soul (paramātmā), and let go of the extroverted-soul (bahirātmā).
1- see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine,
p. 159-160.
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
28

Page #155

शुद्धभावाधिकार
3- THE PURE THOUGHT-ACTIVITY निर्विकल्प तत्त्व के स्वरूप का कथन - The nature of the soul in its pure state -
णो खलु सहावठाणा णो माणवमाणभावठाणा वा । णो हरिसभावठाणा णो जीवस्साहरिस्सठाणा वा ॥३९॥
निश्चय से जीव के स्वभावस्थान (विभावरूप स्वभाव के स्थान) नहीं हैं, मान-अपमानभाव के स्थान नहीं हैं, हर्षभाव के स्थान नहीं हैं, तथा अहर्षभाव के स्थान नहीं हैं।
For sure, the soul (ātmā) in its pure, nirupādhi state has no place for thought-activities, no place for honour and dishonour, and no place for pleasure and pain.
EXPLANATORY NOTE
In its pure, nirupādhi state the karmic dirt does not contaminate the soul (jīva) and, therefore, impure transformations of the soul (jīva) are not possible. Due to its beginningless union with the karmic dirt the soul (jīva) is said to be in impure, sopādhi state and gets transformed into ignorant dispositions of attachment (rāga), aversion (dvesa) and delusion (moha).
Acārya Kundakunda's Pravacanasāra.
जदि सो सुहो व असुहो ण हवदि आदा सयं सहावेण । संसारो वि ण विज्जदि सव्वेसिं जीवकायाणं ॥1-46॥
जो वह आत्मा अपने स्वभाव से आप ही शुभ परिणामरूप अथवा अशुभ परिणामरूप न होवे तो सब जीवों को संसार परिणति भी नहीं होवे।।
The soul, by its nature, entertains auspicious- and inauspicioustransformations; if such transformations were not present in the soul, it would not have transmigratory existence.

Page #156

Niyamasāra
नियमसार
Ācārya Pūjyapāda's Samādhitaňtram: अपमानादयस्तस्य विक्षेपो यस्य चेतसः । नापमानादयस्तस्य न क्षेपो यस्य चेतसः ॥३८॥
जिसके चित्त का राग-द्वेषादि-रूप परिणमन होता है उसके अपमानादिक होते हैं। जिसके चित्त का राग-द्वेषादि-रूप परिणमन नहीं होता है उसके अपमानादिक नहीं होते हैं।
The mind that is distracted – sullied with attachment (raga) and aversion (dvesa) - experiences affective states like dishonour or disgrace. The mind that is composed – rid of attachment and aversion - does not experience affective states like dishonour or disgrace.
90

Page #157

शुद्धभावाधिकार
निर्विकल्प तत्त्व के स्वरूप का कथन
The nature of the soul in its pure state -
-
3- THE PURE THOUGHT-ACTIVITY
णो ठिदिबंधट्टाणा पयडिट्ठाणा पदेसठाणा वा ।
uit अणुभागट्ठाणा जीवस्स ण उदयठाणा वा ॥४०॥
(शुद्ध) जीव के स्थितिबंधस्थान नहीं हैं, प्रकृतिस्थान नहीं हैं, प्रदेशस्थान नहीं हैं, अनुभागस्थान नहीं हैं, तथा उदयस्थान नहीं हैं।
The soul (ātmā) in its pure, nirupādhi state has no place for duration-bondage (sthitibandhasthāna), for naturebondage (prakṛtibandhasthāna), for fruition-bondage (anubhagabandhasthāna), and for quantity-of-spacepoints-bondage (pradeśabandhasthāna).
EXPLANATORY NOTE
First the psychic-bondage (bhavabandha) or the jivabandha takes place due to the impure-cognition (aśuddhopayoga) of the soul (jiva). As a result of the bhavabandha, the dravyabandha takes place. Therefore, the cause of the dravyabandha is the bhavabandha. Bondage is of four kinds: 1) according to the nature or species of karma -prakṛtibandha; 2) according to the duration of karma-sthitibandha; 3) according to the fruition of karma - anubhavabandha; and 4) according to the quantity of space-points of karma - pradeśabandha. The threefold activity (yoga) causes prakṛtibandha and pradeśabandha. The passions (kaṣāya) in form of attachment, etc., cause sthitibandha and anubhavabandha.1
1- Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 226.
91

Page #158

Niyamasāra
नियमसार
Ācārya Kundakunda’s Pravacanasāra: रत्तो बंधदि कम्मं मुच्चदि कम्मेहिं रागरहिदप्पा । एसो बंधसमासो जीवाणं जाण णिच्छयदो ॥२-८७॥ जो जीव परद्रव्य में रागी है वही ज्ञानावरणादि कर्मों को बांधता है और जो रागभावकर रहित है वह सब कर्मों से मुक्त होता है। निश्चयनयकर संसारी आत्माओं के यह रागादि विभावरूप अशुद्धोपयोग ही भावबंध है ऐसा बंध का संक्षेप कथन तू समझ।
The soul (jīva) with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (aśuddhopayoga) of the soul (jīva) is the cause of bondage; know this as the essence of bondage.
The soul that transforms itself into dispositions of attachment (rāga), etc., gets bound with new material-karmas (dravyakarma). The soul without such dispositions does not get bound with new materialkarmas. The soul with dispositions of attachment, etc., gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment, etc., does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, etc., therefore, is called 'without karmic bonds' - abandha. This establishes the fact that the cause of the dravyabandha is the bhāvabandha – impure-cognition (aśuddhopayoga) of the soul (jīva) in form of attachment (rāga), etc. The bhāvabandha is real bondage; the dravyabandha is conventional bondage.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 227.
........................ 92

Page #159

शुद्धभावाधिकार
निर्विकल्प तत्त्व के स्वरूप का कथन
The nature of the soul in its pure state -
-
3- THE PURE THOUGHT-ACTIVITY
णो खइयभावठाणा णो खयउवसमसहावठाणा वा । ओदइयभावठाणा णो उवसमणे सहावठाणा वा ॥ ४१ ॥
जीव के क्षायिकभाव के स्थान नहीं हैं, क्षायोपशमिक - स्वभाव के स्थान नहीं हैं, औदयिकभाव के स्थान नहीं हैं और औपशमिक - स्वभाव के स्थान नहीं हैं।
The soul (ātmā) in its pure, nirupādhi state has no dispositions or thought-activities - bhāva - arising from the destruction - ksaya, the destruction-cum-subsidence – ksayopaśama, the fruition - udaya, or the subsidence – upaśama, of karmas.
EXPLANATORY NOTE
ācārya Umāsvāmī's Tattvārthasūtra:
औपशमिक क्षायिक भावौ मिश्रश्च जीवस्य स्वतत्त्वमौदयिकपारिणामिकौ च ॥२- १॥
जीव के औपशमिक और क्षायिक भाव और मिश्र तथा औदयिक और पारिणामिक – ये पाँच भाव निजभाव हैं अर्थात् ये जीव के अतिरिक्त दूसरे में नहीं होते।
-
-
The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions - bhāva - arising from the subsidence - upaśama, the destruction - ksaya, the destruction-cumsubsidence – ksayopaśama - of karmas, the fruition - udaya – of karmas, and its inherent nature or capacity - parināma.
.......
93

Page #160

Niyamasara
नियमसार
The first four dispositions (bhāva) have been mentioned primarily on the basis of their instrumental causes (nimitta) and the last on the basis of the inherent capacity (yogyatā) of the soul. All worldly activities are divided on these two bases - the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (kartā) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyatā or upādāna) of the object under consideration, still there is the presence of the hetu or sādhana – in form of logical association (anvaya) and distinction (vyatireka). The presence of such hetu or sādhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhāva) – aupaśamika, kṣāyika, kṣāyopaśamika and audayika-are, therefore, called 'naimittika bhāva'.
In the absence of all karmas, the first four external manifestations or dispositions (bhāva) do not happen in the pure soul. Such soul must enjoy infinite bliss, pure and unalloyed; infinite-energy (anantavīrya) exists in it in form of infinite-knowledge (kevalajñāna).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
94

Page #161

3- THE PURE THOUGHT-ACTIVITY
शुद्धभावाधिकार निर्विकल्प तत्त्व के स्वरूप का कथन - The nature of the soul in its pure state - चउगइभवसंभमणं जाइजरामरणरोगसोगा य । कुलजोणिजीवमग्गणठाणा जीवस्स णो संति ॥४२॥ ofta o aguifat FAR À yfyny, H, GRI (CGTY), HRM, Tu, pilda, opet, zila, Jake BTN ATTAH TER
The soul (ātmā) in its pure, nirupādhi state has no wandering in the four states (gati) of existence, birth (janma), old-age (jarā), death (maraņa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārgaņāsthāna).
EXPLANATORY NOTE The pure soul is free from transmigration. It, therefore, has no birth (janma), old-age (jarā), death (maraņa), disease (roga), sorrow (śoka), lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna), and variations according to the method of inquiry into its nature (mārganāsthāna). The lineage (kula) is based on the classification of the molecules (skandha) of matter (pudgala) that are responsible for the formation of the body.1 The Scripture mentions the number of lineage (kula) for various modes of living beings as under: Earth-bodied (prthivīkāyika)
- 22 lakh-crore Water-bodied (jalakāyika)
7 lakh-crore Fire-bodied (agnikāyika)
3 lakh-crore
1 - Gommatasara-jīvakānda, Part 1, p. 204-206.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
95

Page #162

Niyamasāra
नियमसार
Air-bodied (vāyukāyika)
7 lakh-crore Plant-bodied (vanaspatikāyika)
28 lakh-crore Beings with two-senses (dvīndriya)
7 lakh-crore Beings with three-senses (trīndriya) - 8 lakh-crore Beings with four-senses (cauindriya) - 9 lakh-crore Five-sensed water-animals (jalacara) - 12.5 lakh-crore Five-sensed birds (khecara)
12 lakh-crore Four-legged animals (caupāya)
10 lakh-crore Reptiles like snake sarpādi)
9 lakh-crore Celestial beings (deva)
- 26 lakh-crore Infernal beings (nāraka)
- 25 lakh-crore Human beings (manusya)
- 12 lakh-crore The total number of lineage (kula) comes to 197.5 lakh-crore (19750000 x 10000000) = 197500000000000.
The 84,00,000 kinds of seat-of-birth (yoni) can be ascertained from the Scripturel: “The one-sensed souls with common bodies from eternity - nityanigoda, other one-sensed souls with common bodies - itaranigoda, earth-bodied (prthivīkāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika) and air-bodied (vāyukāyika) beings are of (originate from) 7,00,000 yoni, each. The yoni of trees and other vegetation are 10,00,000. The yoni of all the beings with incomplete senses (vikalendriya) are 6,00,000. The seat-of-birth (yoni) of celestial beings, infernal beings, and five-sensed animals are 4,00,000, each. The yoni of human beings are 14,00,000.”
There are fourteen classes of jīvas, called jīvasamāsa or jīvasthāna. (see p. 41-42, ante; also Āsādhara's Dharmāmsta Anagāra, p. 236.)
Further, there are fourteen material principles for inquiring into the existence of souls-called, mārgaņāsthāna2:
1 - Acārya Umāsvāmi's Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 2-32, p. 94.
2 - Āsādhara's Dharmāmrta Anagāra, p. 238.
.................
.
.
.. 96

Page #163

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY
1. State of existence (gati-mārgaņā): The four states of existence
are celestial beings (deva), infernal beings (nāraka), human
beings (manusya), and plants and animals (tiryańca). 2. Senses (indriya-mārganā): The five senses are touch (sparśana),
taste (rasana), smell (ghrāņa), sight (cakṣu), and hearing
(śrotra). 3. Body (kāya-mārgaņā): Five kinds of immobile beings (sthāvara),
and mobile beings (trasa). 4. Activities (yoga-mārgaņā): The threefold activity of the body
(kāya), the speech (vāk), and the mind (manaḥ). 5. Gender (veda-mārgaņā): Masculine, feminine, or common
(neuter). 6. Passions (kaşāya-mārgaņā): The passions are of four kinds:
anger (krodha), pride (māna), deceitfulness (māyā), and greed (lobha). Each of these four is further divided into four classes, namely that which leads to infinite births (anantānubandhi), that which hinders partial renunciation (apratyākhyāna), that which disturbs complete renunciation (pratyākhyāna), and that which interferes with perfect conduct (samjualana). Thus, the passions make up sixteen. The quasi-passions (nokaṣāya) are nine: laughter (hāsya), liking (rati), disliking (arati), sorrow (soka), fear (bhaya), disgust (jugupsā), the female sex-passion (strīveda), the male sex-passion (puruṣaveda), and the neuter
sex-passion (napuņsaka-veda). 7. Knowledge (jñāna-mārgaņā): Knowledge is of eight kinds:
sensory (mati), scriptural (śruta), clairvoyance (avadhi), telepathy (manahparyaya), omniscience (kevala), flawed sensory (kumati), flawed scriptural (kuśruta), and flawed clairvoyance
(vibhanga-avadhi). 8. Restraint (samyama-mārgaņā): Consists in observing the rules
of conduct (cāritra), restraint-cum-non-restraint (samyama
asamyama), and non-restraint (asamyama). 9. Perception (darśana-mārgaņā): Perception is of four kinds:
ocular perception (caksu), non-ocular perception (acakşu),
.
...................
..
97

Page #164

Niyamasara
नियमसार
clairvoyant perception (avadhi), and perfect perception (kevala). 10. Thought-complexion (lesya-mārgaṇā): Thought-complexion is the source or cause of vibratory activity of the soul coloured by the passions. It is of six kinds, namely black (kṛṣṇa), blue (nila), dove-grey (kāpota), colour of the flame - yellow (pīta), colour of the lotus - pink (padma), and white (śukla). The first three are resultants of evil and the last three of good emotions. The Jaina literature gives the example of six travellers in a forest. They see a tree full of fruits. The man with black leśya would intend to uproot the tree, the one with blue lesya to cut the trunk, the one with grey leśya to cut the branches, the one with yellow leśya to take the twigs, the one with pink lesya to pluck the fruits, and the one with white leśya would be content to take whatever fruits have fallen on the ground.
11. Capacity for salvation (bhavyatva-mārgaṇā): A soul can be termed bhavya or abhavya, according to its capacity or incapacity for salvation, respectively.
12. Right belief (samyaktva-margaṇā): Right belief arising from subsidence (aupśamika), destruction (kṣāyika), and destructioncum-subsidence (kṣayopaśamika) of karmas, are the forms of samyaktva. Classification is also done on the basis of the three kinds of faith-deluding karmas: slightly clouding right belief (samyaktva), wrong belief (mithyatva), and mixed right and wrong belief (samyagmithyātva).
13. Mind (samjñitva-mārgaṇā): The two kinds of transmigrating souls are those with or without the mind.
14. Assimilation of matter (āhāra-mārgaṇā): Āhāra is taking in of matter fit for the three kinds of bodies and the six kinds of completion. The three kinds of bodies are: a) gross, physical body, b) the transformable body of celestial and infernal beings, and c) projectable body emanating from a saint. The soul may thus be āhāraka or anāhāraka.
The pure soul is free from all these characteristics and classifications.
98
........

Page #165

शुद्धभावाधिकार
निर्विकल्प तत्त्व के स्वरूप का कथन
The nature of the soul in its pure state -
-
3- THE PURE THOUGHT-ACTIVITY
णिद्दंडो णिद्दो णिम्ममो णिक्कलो णिरालंबो । णीरागो णिद्दोसो णिम्मूढो णिब्भयो अप्पा ॥४३॥
—
आत्मा निर्दण्ड मन, वचन और काय के व्यापार से रहित - है, निर्द्वन्द्व (द्वैत रहित ) है, निर्मम ( ममता रहित ) है, नि:शरीर (शरीर रहित) है, निरालम्ब है, निराग (राग रहित ) है, निर्दोष (सर्वथा निर्मल) है, निर्मूढ़ ( मूढ़ता रहित ) है, और निर्भय है।
The soul (ātmā) in its pure, nirupādhi state has no activities of the mind, the speech, and the body; it is nirdanda. It is one-only - nirdvandva, withoutinfatuation – nirmama, without-body – nihśarīra, independent – nirālamba, without-attachment - nirāga, without-fault — nirdosa, without-delusion – nirmūdha, and without-fear – nirbhaya.
EXPLANATORY NOTE
The soul (ātmā), in its pure state has no activities of the mind, the speech, and the body which cause the influx of the material-karma (dravyakarma) and the psychic-karma (bhāvakarma). It is, therefore, nirdanda. The pure soul is one-only - nirdvandva – rid of association with any other substances. Having no infatuation, auspicious and inauspicious, it is nirmama. Rid of the five kinds of bodies - the gross (audārika), the transformable (vaikriyika), the projectable (āhāraka), the luminous (taijasa) and the karmic (kārmana) - it is nihśarīra. It is utterly independent - niralamba - of all other substances. The pure soul is rid of the following fourteen internal (abhyantara) possessions
........
99

Page #166

Niyamasāra
नियमसार
(parigraha): 1) delusion (mithyātva), 2) female-sex-passion (strīveda), 3) male-sex-passion (punveda), 4) neuter-sex-passion (napumsakaveda), 5) laughter (hāsya), 6) liking (rati), 7) disliking (arati), 8) sorrow (śoka), 9) fear (bhaya), 10) disgust (jugupsā), 11-14) the four passions (kaşāya) comprising anger (krodha), pride (māna), deceitfulness (māyā), and greed (lobha).1 Without these fourteen internal possessions, the pure soul is nirāga. Having washed off all dirt due to the sinful karmic matter, and engrossed perpetually in ineffable happiness that is nothing but infinite-knowledge-bliss, the pure soul is without-fault – nirdosa. Experiencing own natural attributes like knowledge, perception, conduct, and happiness, and the knower of the most precious possession, the Pure Self, it is without-delusion - nirmūdha. Or, being the knower, with its infinite, pristine and senseindependent (atīndriya) knowledge-nature, all objects of the three worlds and the three times simultaneously in respect of their substances (dravya), qualities (guņa) and modes (paryāya), it is without-delusion-nirmūụha. Since the powerful enemy army, in form of evil (pāpa) inclination and activity, cannot enter the impregnable fort that is the Pure Self, it is without-fear-nirbhaya. Only such a pure soul is worth accepting.
1 - Āsādhara's Dharmāmrta Anagāra, p. 302.
.
...
...............
.
100

Page #167

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY निर्विकल्प तत्त्व के स्वरूप का कथन - The nature of the soul in its pure state -
णिग्गंथो णीरागो णिस्सल्लो सयलदोसणिम्मुक्को । णिक्कामो णिक्कोहो णिम्माणो णिम्मदो अप्पा ॥४४॥
आत्मा निर्ग्रन्थ है, निराग है, निःशल्य है, सर्वदोषविमुक्त है, निष्काम है, faighter , AHG sit fHG
The soul (ātmā) in its pure, nirupādhi state has no possessions - nirgrantha, without-attachment - nirāga, without-stings – niḥsalya, free from all defects - sarvadoşavimukta, without-desire – niskāma, withoutanger – niḥkrodha, without-pride – nirmāna, and without-excitement - nirmada.
EXPLANATORY NOTE
The soul (ātmā), in its pure state, is without-possessions - nirgrantha. It has neither the ten external (bāhya)l nor the fourteen internal (abhyantara)2 possessions. Rid of animate (cetana) karmas - delusion (moha), attachment (rāga) and aversion (dveşa) - it is withoutattachment – nirāga. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain and, therefore, called 'salya’, figuratively. This is of three kinds, the
1 - The ten external (bāhya) possessions are: cultivable land and houses - kşetra-vāstu, gold and silver coins and ornaments - hiranya-suvarna, cattle and corn - dhana-dhānya, female and male servants - dāsī-dāsa, and clothes and utensils - kupya. (Acārya Umāsvāmī's Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 7-29, p. 296. 2- see p. 100, ante.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
101

Page #168

Niyamasāra
नियमसार
sting of deceit – māyā, the sting of desire for enjoyment or pleasure - nidāna, and the sting of perverse attitude or wrong belief - mithyādarśana.1 Not mired by the three stings (salya), the pure soul is without-stings - niḥsalya. Since the pure soul has no impure transformations due to the material-karma (dravyakarma), the psychic-karma (bhāvakarma) and the quasi-karma (nokarma), it is free from all defects - sarvadosavimukta. It has no desire, not even of the supreme state of liberation; it is thus without-desire - niskāma. Not affected by the external objects, auspicious and inauspicious, it is without-anger - niḥkrodha. Engrossed forever in own-nature (svabhāva) of equanimity (sāmya), it is without-pride - nirmāna. Engrossed wholly in the Self, it is without-excitement-nirmada.
1 - Acārya Umāsvāmi's Tattvārthasūtra - With Explanation in English from Acārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-18, p. 281.
102

Page #169

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY निर्विकल्प तत्त्व के स्वरूप का कथन - The nature of the soul in its pure state -
वण्णरसगंधफासा थीपुंसणउंसयादिपज्जाया । संठाणा संहणणा सव्वे जीवस्स णो संति ॥४५॥
वर्ण-रस-गन्ध-स्पर्श, स्त्री-पुरुष-नपुंसकादि पर्यायें, संस्थान और संहनन - ये सभी जीव के नहीं हैं।
The soul (ātmā) in its pure, nirupādhi state has no senses (indriya) of colour (varna), taste (rasa), smell (gandha), and touch (sparsa). It has no modes (paryāya) classified as the three sexes – female (stri), male (purusa), and neuter (napumsaka). It has no bodily-structure (samsthāna) and bodily-joints (samhanana).
EXPLANATORY NOTE
The substance (dravya) of matter (pudgala) has thequalities (guna) of colour (varna), taste (rasa), smell (gandha) and touch (sparsa). These qualities are marks (cihna, laksana) of the matter. The three sexes - female (stri), male (purusa), and neuter (napumsaka) - and the bodily attributes like the structure (samsthāna) and joints (samhanana) are the fruits of the name-karma (nāmakarma). These are not the own-nature (svabhāva) of the soul (ātmā).
Ācārya Kundakunda's Pravacanasāra:
अत्थित्तणिच्छिदस्स हि अत्थस्सत्यंतरम्मि संभूदो । अत्थो पज्जायो सो संठाणादिप्पभेदेहिं ॥२-६०॥
अपने सहज-स्वभावरूप स्वरूप के अस्तित्वकर निश्चल जो जीव-पदार्थ है
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
103

Page #170

नियमसार
Niyamasăra
उत्पन्न हुआ
उसके निश्चय से जो अन्य पदार्थ - पुद्गल - द्रव्य के संयोग से जो अनेक द्रव्य-स्वरूप पदार्थ है वह संयोग - जनित भाव संस्थान - संहननादि के भेदों से युक्त नर-नारक आदि विभाव (विकार) पर्याय हैं।
The substance of soul (jiva) exists in own immutable nature; however, due to union with other substances - matter (pudgala) - it gets transformed into unnatural-modes (vibhāva-paryāya) with particularities of bodily structure (samsthāna), joints (samhanana), etc.
Due to union with the physical matter (pudgala), the soul (jiva) is transformed into its unnatural-modes (vibhava-paryaya), like the infernal being. These modes (paryaya) appertain to the soul (jiva) that is in its unnatural state; these are utterly perishable, and worth discarding. The soul (jiva), when rid of union with the physical matter (pudgala), has the self-illuminating, eternal and immutable mode (paryaya), characterized by knowledge and perception. This mode (paryaya) of the soul (jiva) is worth accepting.
104
...........

Page #171

3-THE PURE THOUGHT-ACTIVITY
शुद्धभावाधिकार तब फिर जीव कैसा है - The nature of the soul –
अरसमरूवमगंधं अव्वत्तं चेदणागुणमसइं । जाण अलिंगग्गहणं जीवमणिद्दिट्ठसंठाणं ॥४६॥
जीव को अरस (रसरहित), अरूप (रूपरहित), अगन्ध (गन्धरहित), अव्यक्त (अप्रकट), चेतना-गुण से सहित, अशब्द (शब्दरहित), अलिंगग्रहण (लिंग - चिह्न अथवा इन्द्रिय - से अग्राह्य) और किसी निर्दिष्ट संस्थान (आकार) से रहित जानो।
The soul (ātmā) in its pure, nirupādhi state has no taste (rasa), colour (rūpa or varņa) and smell (gandha). It is imperceptible - aprakața. It is with consciousness (cetanā). It is without-sound (aśabda) and cannot be apprehended through a symbol or a sense-organ - alingagrahana. It has no fixed structure (samsthāna).
EXPLANATORY NOTE
Acārya Nemicandra's Dravyasamgraha:
वण्ण रस पंच गंधा दो फासा अट्ठ णिच्छया जीवे । णो संति अमुत्ति तदो ववहारा मुत्ति बंधादो ॥७॥
निश्चयनय से जीव में पाँच वर्ण, पाँच रस, दो गन्ध, और आठ स्पर्श नहीं हैं, इसलिए जीव अमूर्तीक है। और व्यवहारनय से कर्मबंध की अपेक्षा से जीव मूर्तीक है।
As per the transcendental-point-of-view (niscayanaya), the soul is devoid of five colours, five kinds of taste, two kinds of smell, and eight kinds of touch and, therefore, it is incorporeal. When it is sullied with the karmic dirt, only then, from the empirical
........................
105

Page #172

Niyamasara
नियमसार
point-of-view (vyavahāranaya), the soul is said to be having corporeal form.
ācārya Kundakunda's Pravacanasāra:
णाणं अत्थवियप्पो कम्मं जीवेण जं समारद्धं । तमणेगविधं भणिदं फलं त्ति सोक्खं व दुक्खं वा ॥२-३२॥
स्व-पर का भेद लिये जीवादिक पदार्थों को भेद सहित तदाकार जानना वह ज्ञानभाव है, अर्थात् आत्मा का ज्ञानभावरूप परिणमना, उसे ज्ञानचेतना कहते हैं और आत्मा ने अपने कर्तव्य से समय-समय में जो भाव किये हैं वह भावरूप कर्म है। वह शुभादिक के भेद से अनेक प्रकार है, उसी को कर्मचेतना कहते हैं और सुखरूप अथवा दुःखरूप उस कर्म का फल है, ऐसा जिनेन्द्रदेव ने कहा है।
Lord Jina has said that the transformation of the soul (jiva) into dispositions (bhava) of knowledge that makes distinction (vikalpa) between objects (artha), the self (jīva) and the non-self (ajīva), is knowledge-consciousness (jñānacetanā). The activity (karma) of the soul (jīva) in form of dispositions ( bhāva) of various kinds is the karma-consciousness (karmacetana or bhāvakarma). And, the fruit of karmas in form of either happiness (sukha) or misery (duḥkha) is the fruit-of-karmaconsciousness (karmaphalacetanā).
As the mirror, transformed into form of the reflected objects, reflects simultaneously objects like the pot and and the cloth with distinction (vikalpa), similarly, the soul-knowledge reflects simultaneously all objects, the self and the non-self, with distinction. This transformation of the soul in form of dispositions (bhava) of knowledge is knowledge-consciousness (jñānacetanā). The transformation of the soul, through the instrumentality of associated material-karmas (pudgalakarma ), is its karma-consciousness (bhavakarma or karmacetana). The disposition of the soul on such
106

Page #173

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY
transformation gives rise to various kinds of karmas, classified broadly into auspicious (śubha) and inauspicious (aśubha). The auspicious (subha) karmas produce fruits in form of pleasant-feeling (sātāvedaniya) - sensual and mental state without anxiety; this is the fruit-of-karma-consciousness (karmaphalacetanā) of happiness (sukha). The inauspicious (aśubha) karmas produce fruits in form of unpleasant-feeling (asātāvedaniya) - sensual and mental state with anxiety; this is the fruit-of-karma-consciousness (karmaphalacetanā) of unhappiness or misery (duḥkha). The transformation of the soul that experiences the fruits of the karmas is the fruit-of-karmaconsciousness (karmaphalacetanā).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
107

Page #174

Niyamasāra
नियमसार
शुद्ध द्रव्यार्थिक नय से संसारी व मुक्त जीवों में अभेद - From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul – जारिसिया सिद्धप्पा भवमल्लिय जीव तारिसा होति । जरमरणजम्ममुक्का अट्ठगुणालंकिया जेण ॥४७॥
जैसे सिद्धात्मा हैं वैसे ही भवलीन (संसारी) जीव हैं, (क्योंकि स्वभावदृष्टि से) वे संसारी जीव भी जरा, मरण और जन्म से रहित तथा (सम्यक्त्वादि) आठ गुणों से अलंकृत हैं।
The transmigrating souls - samsāri.jiva – (from the pure, transcendental point-of-view) are same as the liberated souls – siddhātmā – as they too are free from old-age (jarā), death (marana) and birth (janma), and endowed with eight supreme qualities (guna).
EXPLANATORY NOTE
The worthy ascetic (muni, śramaņa), equipped with the light of right discrimination, who has ascertained the nature of substances as these are, and whose conduct is based primarily on getting established in own soul-nature, sheds all his previously bound karmas and keeps new karmas at bay; he thus gets free from the ignominy of worldly births. Such a supreme ascetic who is established in pure soul-nature and free from rebirth in another mode (paryāya) is the reality of liberation - moksatattva. The soul (jiva), which is free from external-substances (paradravya) and established in own-nature (svarūpa), is the liberated soul (the Siddha).1
1 - Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 331.
........................
108

Page #175

शुद्धभावाधिकार
3- THE PURE THOUGHT-ACTIVITY
ācārya Kundakunda's Pravacanasāra:
जीवो भवं भविस्सदि णरोऽमरो वा परो भवीय पुणो । किं दव्वत्तं पजहदि ण जहं अण्णो कहं होदि ॥२- २० ॥
आत्मा द्रव्य-स्वभावरूप परिणमन करता हुआ मनुष्य, देव अथवा अन्य अर्थात् नारकी, तिर्यंच या सिद्ध, इन सब पर्याय - रूप होवेगा । और पर्याय -स्वरूप होकर क्या अपनी द्रव्यत्व-शक्ति को छोड़ सकता है? कभी नहीं। और जब अपने द्रव्यत्व - स्वभाव को नहीं छोड़ सकता तो अन्य स्वरूप कैसे हो सकता है ? कदापि नहीं हो सकता।
The soul, during the course of transmigration, adopts modes (paryāya) as the human being, the celestial being, and others – the infernal being, the plants and animals, and the Siddha. While adopting such modes (paryāya), does it leave its power of substantiveness (dravyatva)? If it does not leave its substantiveness (dravyatva), how can it adopt the nature of any other substance?
ācārya Pūjyapāda's Samādhitantram:
यः परात्मा स एवाहं योऽहं स परमस्ततः ।
अहमेव मयोपास्यो नान्यः कश्चिदिति स्थितिः ॥३१॥
जो परमात्मा है वह ही मैं हूँ और जो स्वानुभवगम्य मैं हूँ वही परमात्मा है इसलिए – जब परमात्मा और आत्मा में अभेद है, मैं ही मेरे द्वारा उपासना किये जाने के योग्य हूँ, दूसरा कोई मेरा उपास्य नहीं है। इस प्रकार ही आराध्य - आराधक भाव की स्थिति है।
That pure-soul (paramātmā ) is nothing but ‘T'; that ‘I’ is nothing but the pure-soul (paramātmā ). As 'I' and the pure-soul (paramātmā) are one and the same, 'I' alone is to be adored by me, no one else. This is the Truth.
......
109

Page #176

Niyamasara
नियमसार
The liberated soul (Siddha) is rid of eight kinds of karmas, and possessed of eight supreme qualities:1
1. kṣayika-samyaktua - infinite faith or belief in the tattva or essential principles of Reality. It is manifested on destruction of the faith-deluding (darśana mohaniya) karma.
2. kevalajñāna - infinite knowledge, manifested on destruction of the knowledge-obscuring (jñānāvaraṇīya) karma.
3. kevaladarśana - infinite perception, manifested on destruction of the perception-obscuring (darśanavaraṇīya) karma.
4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on destruction of the obstructive (antaraya) karma. 5. sūkṣmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on destruction of the name-determining (nama) karma.
6. avagahana - inter-penetrability; it means that the liberated soul does not hinder the existence of other such souls in the same space. It is manifested on destruction of the lifedetermining (ayuḥ) karma.
7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the soul continues to manifest through its form, complete and perfect. This supreme quality is manifested on destruction of the status-determining (gotra) karma.
110
8. avyābādha - it is undisturbed, infinite bliss, manifested on destruction of the feeling-producing (vedaniya) karma.
1- Acarya Pujyapada's Samadhitańtram - Supreme Meditation, p. 18-19.
............

Page #177

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY शुद्ध द्रव्यार्थिक नय से संसारी व मुक्त जीवों में अभेद - From the real point-of-view, there is no difference between the transmigrating soul and the liberated soul –
असरीरा अविणासा अणिंदिया णिम्मला विसुद्धप्पा । जह लोयग्गे सिद्धा तह जीवा संसिदी णेया ॥४८॥
जिस प्रकार लोकाग्र में स्थित सिद्व भगवान् शरीररहित, अविनाशी, अतीन्द्रिय, निर्मल और विशुद्धात्मा हैं उसी प्रकार (स्वभावदृष्टि से) संसार में स्थित सर्व जीव जानना।
As the liberated souls - siddhātmā – are rid of the body - aśarīra, eternal - avināśī, sense-independent - atīndriya, stainless – nirmala, and utterly pure – viśuddha, know that all transmigrating souls - samsārī jīva - are the same (from the pure, transcendental point-of-view).
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra: देहा वा दविणा वा सुहदुक्खा वाध सत्तुमित्तजणा । जीवस्स ण संति धुवा धुवोवओगप्पगो अप्पा ॥२-१०१॥
औदारिकादि पाँच शरीर अथवा धन-धान्यादिक अथवा इष्ट-अनिष्ट पञ्चेन्द्रिय विषयजन्य सुख-दु:ख अथवा और शत्रु-मित्रादिक लोक - ये सभी संयोगजन्य पदार्थ आत्मा के अविनाशी नहीं हैं, केवल ज्ञान-दर्शनस्वरूप शुद्धजीव अविनाशी वस्तु है।
The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (ātmā); the pure soul, of the nature of knowledge
111

Page #178

Niyamasara
(jñāna) and perception (darśana), is the only eternal
substance.
Dispositions pertaining to the body, etc., belong to external objects that are different from the soul (ātmā) and, therefore, cause of impurity. These dispositions do not belong to the soul and are transient. The soul (ātmā) is eternal, without a beginning or an end, a supreme substance, inherently liberated, of the nature of knowledge (jñāna) and perception (darśana), and one with its own-nature. I, therefore, do not accept transient objects like the body, and establish myself in own pure soul.
112
नियमसार
...........

Page #179

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY शुद्धनय और व्यवहारनय से ही जीवों में भेद कहा गया है - There is difference in the souls only from the pure and empirical points-of-view -
एदे सव्वे भावा ववहारणयं पडुच्च भणिदा हु। सव्वे सिद्धसहावा सुद्धणया संसिदी जीवा ॥४९॥
वास्तव में ये सब (पूर्वोक्त) भाव व्यवहारनय का आश्रय करके (संसारी जीवों में विद्यमान) कहे गये हैं; शुद्धनय से संसार में रहने वाले सब जीव सिद्ध स्वभावी हैं। भावार्थ - यद्यपि संसारी जीव की वर्तमान पर्याय दूषित है तो भी उसे द्रव्य स्वभाव को अपेक्षा सिद्ध भगवान् के समान कहा गया है।
In reality, the aforementioned dispositions (bhāva) in the (transmigrating) souls have been said from the empirical (vyavahāra) point-of-view. From the pure (śuddha) pointof-view, all transmigrating souls are of the nature (svabhāva) of the liberated soul – siddhātmā.
EXPLANATORY NOTE
The modes (paryāya) that have earlier been mentioned as ‘not present' in the soul are, in fact, present from the empirical (vyavahāra) point-of-view. The transmigrating souls possess the modes (paryāya) in form of the four states (gati) of worldly existence due to their impure transformations.
The worldly soul (jīva) is the doer (kartā) of its impure transformation in form of dispositions of attachment (rāga), etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niscayanaya) that deals with the pure-substance (śuddhadravya). That the soul (īva) is the doer of transformation of the matter
........................
113

Page #180

Niyamasāra
नियमसार
(pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavahāranaya) that deals with the impure-substance (asuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niscayanaya), and from the empirical-point-ofview (vyavahāranaya). The real-point-of-view (niscayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavahāranaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (ātmadravya); therefore, it is not worth accepting. The real-point-of-view (niscayanaya) avers that the soul (jīva) is bound by own dispositions of attachment (rāga), etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jīva) can attain the state of passionless conduct-without-attachment (vītarāga caritra) to get rid of all karmas. That is why the real-point-of-view (niscayanaya) is worth accepting 1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 238.
..
................... 114

Page #181

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY शुद्ध आत्मा स्वद्रव्य है, अतः उपादेय है - The pure soul is own-substance; it is to be accepted -
पुव्वुत्तसयलभावा परदव्वं परसहावमिदि हेयं । सगदव्वमुवादेयं अंतरतच्चं हवे अप्पा ॥५०॥
वास्तव में ये सब (पूर्वोक्त) भाव परद्रव्य (परस्वभाव) हैं, इसलिये हेय (915 12); it 37-lid rohu (Taura69) 341HT1agona, अतः उपादेय (ग्रहण करने योग्य) है।
In reality, the aforementioned dispositions (bhāva) in the soul are other-substance (paradravya); these must be rejected. The soul's own-nature (svabhāva) is its ownsubstance (svadravya); this must be accepted.
EXPLANATORY NOTE
With the faculty-of-discrimination (bhedavijñāna), the ascetic ascertains that the soul (jīva) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (jīva) is non-distinct from the doer (kartā), the instrument (karaṇa), the activity (karma) and the fruit-of-karma (karmaphala). He does not transform the soul (jīva) into impure state of union with other-substances (paradravya). Only such a soul (jīva) attains its pure nature of knowledge - as the jñāyaka. He contemplates in the following manner. As the pure crystal gets the red taint due to its association with the red flower, I too, due to my ignorance, have tainted myself, since infinite time past, with karmic dirt; that is certainly not my nature. In that contaminated state, surely, I was alone. I became the ignorant doer (kartā) of my impure state due to my own disposition sullied by attachment (rāga). I became the instrument (karaṇa) of my impure state by succumbing to attachment. Due to my
.....................
.. 115

Page #182

Niyamasāra
नियमसार
disposition of attachment I got transformed into this impure state, therefore, I am the activity (karma). I am the fruit-of-karma (karmaphala) as I only experience the misery that is the opposite of the infinite happiness appertaining to my pure soul. Thus, in my impure state too, I was non-distinct from these four: the doer (kartā), the instrument (karaņa), the activity (karma) and the fruit-of-karma (karmaphala). Now, in my state of knowledge, untainted from the influence of all other-substances (paradravya) - as the pure crystal, dissociated from the red flower - I tread the path to liberation. Now also I am alone, as I was earlier. I am the independent doer (kartā) of my pristine dispositions; I am the instrument (karaṇa) of my dispositions; I am the activity (karma) of my dispositions; and I am the fruit-of-karma (karmaphala) as I only experience the happiness appertaining to the pure soul. Contemplating in this manner, the soul (īva) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state. Only with its inherent brilliance of knowledge, rid of all classifications like the doer (kartā) and the instrument (karaṇa), the soul (jīva) is beautiful and lustrous. As the soul attains its pure nature, rid of everything that is other than the self, it stays forever in the state of liberation, shining brilliantly with the light of knowledge.1
1 - see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 160-161.
116

Page #183

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY रत्नत्रय (सम्यग्दर्शन, सम्यग्ज्ञान, सम्यक्चारित्र) के स्वरूप का कथन - The 'Three Jewels' of right faith, knowledge and conduct -
विवरीयाभिणिवेसविवज्जियसद्दहणमेव सम्मत्तं । संसयविमोहविब्भमविवज्जियं होदि सण्णाणं ५१॥ चलमलिणमगाढत्तविवज्जियसद्दहणमेव सम्मत्तं । अधिगमभावो णाणं हेयोवादेयतच्चाणं ॥५२॥ सम्मत्तस्स णिमित्तं जिणसुत्तं तस्स जाणया पुरिसा । अन्तरहेऊ भणिदा दंसणमोहस्स खयपहुदी ॥५३॥ सम्मत्तं सण्णाणं विज्जदि मोक्खस्स होदि सुण चरणं । ववहारणिच्छएण दु तम्हा चरणं पवक्खामि ॥५४॥ ववहारणयचरित्ते ववहारणयस्स होदि तवचरणं । णिच्छयणयचारित्ते तवचरणं होदि णिच्छयदो ॥५५॥
विपरीत अभिनिवेश (अभिप्राय) से रहित श्रद्धान ही सम्यक्त्व है तथा संशय (संदेह), विमोह (अनध्यवसाय) और विभ्रम (विपर्यय) से रहित ज्ञान ही सम्यग्ज्ञान है। (अथवा) इन दोषों - चल, मलिन और अगाढ़ - से रहित श्रद्धान ही सम्यक्त्व है और हेय और उपादेय तत्त्वों का जाननेरूप भाव होना सम्यग्ज्ञान है। सम्यक्त्व का (बाह्य) निमित्त जिनसूत्र-जिनागम और उसके ज्ञायक पुरुष हैं तथा अन्तरङ्ग निमित्त दर्शनमोहनीय कर्म आदि का क्षय कहा गया है। भावार्थ - निमित्त कारण के दो भेद हैं एक बहिरङ्ग निमित्त और दूसरा अन्तरङ्ग
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
117

Page #184

Niyamasāra
नियमसार
निमित्त। सम्यक्त्व की उत्पत्ति का बहिरङ्ग निमित्त जिनागम और उसके ज्ञाता पुरुष हैं तथा अन्तरङ्ग निमित्त दर्शनमोहनीय अर्थात् मिथ्यात्व, सम्यग्मिथ्यात्व तथा सम्यक्त्वप्रकृति एवं अनन्तानुबंधी क्रोध, मान, माया, लोभ इन प्रकृतियों का उपशम, क्षय और क्षयोपशम का होना है। बहिरङ्ग निमित्त के मिलने पर कार्य की सिद्धि होती भी है और नहीं भी होती परन्तु अन्तरङ्ग निमित्त के मिलने पर कार्य की सिद्धि नियम से होती है। सम्यक्त्व और सम्यग्ज्ञान तो मोक्ष के लिये हैं ही, सुन, सम्यक्चारित्र भी मोक्ष के लिये है इसलिये मैं व्यवहार नय और निश्चय नय से सम्यक्चारित्र को कहूँगा। भावार्थ - मोक्ष प्राप्ति के लिये जिस प्रकार सम्यक्त्व और सम्यग्ज्ञान आवश्यक कहे गये हैं उसी प्रकार सम्यक्चारित्र को आवश्यक कहा गया है इसलिये यहाँ व्यवहार और निश्चय दोनों नयों के आलम्बन से सम्यक्चारित्र को कहूँगा। व्यवहार नय के चारित्र में व्यवहार नय का तपश्चरण होता है और निश्चय नय के चारित्र में निश्चय नय का तपश्चरण होता है। भावार्थ - व्यवहार नय से पाप-क्रिया के त्याग को चारित्र कहते हैं इसलिये इस चारित्र में व्यवहार नय के विषयभूत अनशन-ऊनोदर आदि को तप कहा जाता है। तथा निश्चय नय से निजस्वरूप में अविचल स्थिति को चारित्र कहा है इसलिये इस चारित्र में निश्चय नय के विषयभूत सहज-निश्चयनयात्मक परमभाव-स्वरूप परमात्मा में प्रतपन को तप कहा है।
The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktva or samyagdarśana), and the knowledge of these, without imperfections of doubt (samsaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjñāna).
Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
118

Page #185

शुद्धभावाधिकार
quivering (agaḍha) is right faith (samyaktva or samyagdarśana), and the disposition to know substances in regard to their worthiness for acceptance (upadeya) or rejection (heya), is right knowledge (samyagjñāna). The external (bahya) causes (nimitta) - instrumental causes - of right faith (samyaktva or samyagdarśana) are the Scripture and the men well-versed in it, and the internal (antaranga) - substantive cause - is the destruction of karmas like the faith-deluding (darśanamohaniya).
3- THE PURE THOUGHT-ACTIVITY
Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokṣa), right conduct (samyakcāritra), too, is the harbinger of liberation (mokṣa). I shall describe right conduct (samyakcāritra) from both points-of-view, the real (niscaya) and the empirical (vyavahāra). Right conduct (samyakcāritra) from the empirical (vyavahāra) point-of-view is to observe conventional austerities (vyavahāra tapa - like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (niscaya tapa - getting established in the pure-soul-substance).
EXPLANATORY NOTE
-
The complete annihilation of all karmic matter bound with the soul is liberation (mokṣa). Faith or 'darśana' - ascertainment of substances - is a characteristic of the soul (ātmā) and when faith becomes right it is called 'samyagdarśana'. Right faith is the cause for the attainment of liberation (mokṣa). Right faith is the subject only of potential (bhavya) souls. Right faith (samyagdarśana) is of two kinds - with-attachment
.........
119

Page #186

Niyamasara
नियमसार
(saraga), and without-attachment (vītarāga). Right faith withattachment (sarāga samyagdarśana) is characterized by signs such as tranquility - prasama; incessant fear of worldly existence - samvega; compassion for the worldly beings - anukampā; and keen intellect based on the teaching of the Scripture and the preceptor - ästikya. Right faith without-attachment (vītarāga samyagdarśana) is solely the purity of the soul. Knowledge of substances, the soul (jiva) and the others, as these are, is right knowledge (samyagjñāna). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to doubt (samsaya), delusion (vimoha or anadhyavasaya), and error (vibhrama or viparyaya).
Alternatively, right faith (samyagdarśana) is the faith in the substances of Reality without these three imperfections - wavering (cala), contamination (malina), and quivering (agaḍha). Right faith (samyagdarśana) is said to be wavering (cala) when it wavers for a short time. Due to this imperfection the right-believer (samyagdṛṣṭi) may perceive Lord Santinatha as the bestower of tranquility and Lord Pārsvanatha as the destroyer of calamities. In reality, though, there is no such difference between any of the twenty-four Tirthankara. Right faith (samyagdarśana) is said to be contaminated (malina) when, for a short time, it gets mired with impurities like doubt (śańkā). Right faith (samyagdarśana) is said to be quivering (agaḍha) when, like the stick in the hand of an old man, it keeps on shaking without leaving the hand. The right-believer (samyagdṛṣṭi) with this imperfection may perceive particular temple or idol as his own and some other temple or idol as belonging to others.1
Right knowledge (samyagjñāna) is the power of discrimination between what needs to be accepted - upadeya - and what needs to be rejected - heya. Such knowledge leads to the science-of-discrimination - bhedavijñāna - that expounds utter distinction between the soul (jiva) and the non-soul (ajiva) substances.
1- Asadhara's Dharmamṛta Anagara, p. 156-157.
120
..........

Page #187

शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY
The external (bāhya) causes (nimitta) - instrumental causes - of right faith (samyaktva or samyagdarśana) are the Scripture and the men well-versed in it. Right faith is attained on acquisition of knowledge of substances, souls and non-souls, by reading or listening to the Scripture. The internal (antaranga) - substantive cause – is the subsidence (upaśama), destruction (ksaya), or subsidence-cumdestruction (ksayopasama) of faith-deluding (darśanamohanīya) karmas. When this internal cause is present, right faith (samyagdarśana) originates without teaching by others.
Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokşa). However, these must be accompanied by right conduct (samyakcăritra) and only the trio of these, called the 'Three Jewels' - ratnatraya - constitutes the path to liberation. What is right conduct? Right conduct (samyakcăritra) is now described from both points-of-view, the empirical (vyavahāra) and the real (niscaya).
Right conduct (samyakcăritra) from the empirical (vyavahāra) pointof-view is to observe conventional austerities (vyavahāra tapa - like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (niscaya tapa - getting established in the puresoul-substance).
Ācārya Nemicandra's Dravyasamgraha: असुहादो विणिवित्ती सुहे पवित्ती य जाण चारित्तं । वदसमिदिगुत्तिरूवं ववहारणया दु जिणभणियं ॥४५॥ जो अशुभ (पाप) कार्य से दूर होना और शुभ (पुण्य) कार्य में प्रवृत्त होना अर्थात् लगना है उसको चारित्र जानना चाहिए। श्रीजिनेन्द्र देव ने व्यवहारनय से उस चारित्र को पाँच व्रत, पाँच समिति और तीन गुप्ति स्वरूप तेरह प्रकार का कहा है।
Conduct (cāritra), from the empirical (vyavahāra) point-of-view, consists in desisting from demerit (pāpa) – non-commendable
121

Page #188

Niyamasara
activities - and engaging in merit (punya) - commendable activities. Lord Jina has proclaimed that this empirical conduct is observed through the five vows (vrata), five regulations (samiti), and three controls (gupti).
बहिरब्धंतरकिरियारोहो भवकारणप्पणासठ्ठे । गाणिस्स जं जिणुत्तं तं परमं सम्मचारित्तम् ॥४६॥
नियमसार
ज्ञानी जीव के संसार के कारणों को नष्ट करने के लिए जो बाह्य और आभ्यन्तर क्रियाओं का निरोध है, वह श्रीजिनेन्द्र देव द्वारा कहा हुआ उत्कृष्ट सम्यक्चारित्र है।
Lord Jina has expounded that, from the real (niścaya) point-ofview, stoppage of all activities, external and internal, undertaken by the knowledgeable soul to attain liberation, is right conduct (samyakcāritra).
The description of the path to liberation as consisting in right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra) is from the empirical-point-of-view (vyavahāranaya). From the real-point-of-view (niścayanaya), the path to liberation is 'one whole' disposition of equanimity (samyabhava) or restraint (samyama). Every substance in the world can be seen as consisting of parts and as one whole. Viewing it as consisting of parts is the empirical-point-of-view (vyavahāranaya), and viewing it as one whole is the real-point-of-view (niścayanaya).1
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में शुद्धभावाधिकार
नाम का तीसरा अधिकार समाप्त हुआ।
1 – Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 303.
122
..........

Page #189

CHAPTER-4
व्यवहारचारित्राधिकार THE EMPIRICAL RIGHT CONDUCT
अहिंसा व्रत का स्वरूप - The vow (urata) of non-injury (ahimsā) -
कुलजोणिजीवमग्गणठाणाइसु जाणिऊण जीवाणं । तस्सारंभणियत्तणपरिणामो होइ पढमवदं ॥५६॥
कुल, योनि, जीवस्थान तथा मार्गणास्थान आदि में जीवों का ज्ञान कर उनके आरम्भ से निवृत्तिरूप परिणाम होना वह पहला अहिंसा व्रत है।
To get rid of the disposition of the commencement-ofactivity (ārambha) after ascertaining the details of the living beings (jīva) in respect of lineage (kula), seat-ofbirth (yoni), classes of biological development (jīvasthāna) and variations according to the method of inquiry (mārgaņāsthāna), is the first vow (vrata) of non-injury (ahimsā).
EXPLANATORY NOTE
Lineage (kula), seat-of-birth (yoni), classes of biological development (jīvasthāna) and variations according to the method of inquiry (mārgaņāsthāna) have already been explained (see gāthā 42, p. 95-98 ante). After ascertaining the details of the living beings, the ascetic must dispassionately endeavour not to harm them. This constitutes the
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
123

Page #190

Niyamasāra
नियमसार
first vow of non-injury (ahimsā). When the ascetic dispassionately protects the living beings from harm, he frees himself from the sin of committing injury (himsā), even if there is occasional injury caused to them.
Ācārya Umāsvāmī's Tattvārthasūtra:
YHTETICULUTUT FEAT 119-8301
कषाय-राग-द्वेष अर्थात् अयत्नाचार (असावधानी-प्रमाद) के सम्बन्ध से अथवा प्रमादी जीव के मन-वचन-काय योग से जीव के भाव-प्राण का, द्रव्य-प्राण का अथवा इन दोनों का वियोग करना सो हिंसा है।
The severance of vitalities (prāna) due to the activity of the soul tinged with passionate disposition - pramattayoga – is injury (hiņsā).
The qualifying phrase 'activity of the soul tinged with passionate disposition' - pramattayoga - is intended to indicate that mere severance of the vitalities is not wicked. It has been said, "Even with the severance of life one is not stained with the sin of injury.” Again it has been said, “The ascetic who observes diligently the fivefold regulation of activities (samiti) does not accrue bondage even if he has caused injury to the living beings.” From the spiritual standpoint, just as infatuation (mūrcchā) is called attachment-to-possession (parigraha), the disposition of the soul tinged with attachment (rāga) is the cause of injury (himsā). Now, it has been admitted in the Scripture that mere passionate attitude, even without the severance of vitalities, constitutes injury (himsā) – “A person following right conduct, due to the absence of passions like attachment, does not commit the slightest of injury (himsā) although he may have occasioned severance of vitalities. Infatuated by passions like attachment, when a person acts carelessly, he commits injury (himsā), whether the living being is killed or not.”
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
124

Page #191

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
Yes, it is true. But there is no inconsistency in this. In case of the person tinged with passionate disposition - pramattayoga – there is the severance of life-principles, at least in thought. It has been said thus in the Scripture – “He who is tinged with passionate disposition causes injury (himsā) to himself by himself. Whether injury (himsā) is caused to other living beings or not is immaterial.”
Acārya Amrtacandra's Purusārthasiddhyupāya: अप्रादुर्भावः खलु रागादीनां भवत्यहिंसेति । तेषामेवोत्पत्तिहिँसेति जिनागमस्य संक्षेपः ॥४४॥ निश्चय करके रागादिक भावों का उदय में नहीं आना अहिंसा है, इसी प्रकार उन्हीं रागादिक भावों की उत्पत्ति का होना हिंसा है, इस प्रकार जिनागम का अर्थात् जैन-सिद्धांत का सारभूत रहस्य है।
From the transcendental-point-of-view (niscayanaya), nonmanifestation of passions like attachment is non-injury (ahimsā), and manifestation of such passions is injury (himsā). This is the essence of the Jaina Scripture.
Ācārya Samantabhadra's Svayambhūstotra:
अहिंसा भूतानां जगति विदितं ब्रह्म परमं
न सा तत्रारम्भोऽस्त्यणुरपि च यत्राश्रमविधौ । ततस्तत्सिद्धयर्थं परमकरुणो ग्रन्थमुभयं
भवानेवात्याक्षीन च विकृतवेषोपधिरतः ॥ (२१-४-११९)
हे (नमिनाथ) भगवन्! सर्व प्राणियों की रक्षा अर्थात् पूर्ण अहिंसा को इस लोक में परम-ब्रह्म या परमात्मस्वरूप कहा गया है। जिस आश्रम के नियमों में जरा भी आरम्भ या व्यापार है वहाँ वह पूर्ण अहिंसा नहीं हो सकती है। इसीलिए उस पूर्ण अहिंसा की सिद्धि के लिए परम दयालु होकर आपने दोनों ही - बाह्य और आभ्यन्तर - परिग्रहों का त्याग कर दिया था। जो विकारमय
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
125

Page #192

Niyamasāra
नियमसार
वस्त्राभूषण आदि यथाजात दिगम्बर लिंग से विरोधी वेष तथा परिग्रह में आसक्त हैं उनका दोनों प्रकार के परिग्रहों का त्याग नहीं होता है।
O Lord (Naminātha) Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (ārambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body.
Ācārya Samantabhadra's Ratnakaraņdaka-śrāvakācāra:
रागद्वेषनिवृत्तेहिँसादिनिवर्त्तना कृता भवति । अनपेक्षितार्थवृत्तिः कः पुरुषः सेवते नृपतीन् ॥४८॥
राग-द्वेष की निवृत्ति होने से हिंसादि पापों से निवृत्ति स्वयमेव हो जाती है क्योंकि जिसे किसी प्रयोजनरूप फल की प्राप्ति अभिलषित नहीं है ऐसा कौन पुरुष राजाओं की सेवा करता है? अर्थात् कोई नहीं।
With the destruction of attachment (rāga) and aversion (dvesa) there is self-annihilation of the causes of demerit (pāpa), like injury (himsā); without the desire for a reward, who would ever be found serving the kings?
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
126

Page #193

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT सत्य व्रत का स्वरूप - The vow (vrata) of truthfulness (satya) –
रागेण व दोसेण व मोहेण व मोसभासपरिणामं । जो पजहदि साहु सया विदियवदं होइ तस्सेव ॥५७॥
जो साधु राग से, द्वेष से अथवा मोह से होने वाले मृषा (मिथ्या) भाषा के परिणाम को छोड़ता है उसी के सदा दूसरा (सत्य) व्रत होता है।
The ascetic (sādhu) who gets rid of the disposition of speaking what is not commendable - caused by attachment (rāga), aversion (dvesa), and delusion (moha) - observes constantly the second vow (urata) of truthfulness (satya).
EXPLANATORY NOTE
Attachment (rāga), aversion (dveşa), and delusion (moha) induce the disposition to speak what is not commendable.
Ācārya Umāsvāmī's Tattvārthasūtra:
असदभिधानमनृतम् ॥७-१४॥
(प्रमाद के योग से) जीवों को दु:खदायक अथवा मिथ्यारूप वचन बोलना सो असत्य है।
Speaking what is not commendable - asat - is falsehood (anrta).
That which causes pain and suffering to the living beings is not commendable. It does not matter whether it refers to the actual factor not. Words that lead to injury constitute falsehood (anrta).
127

Page #194

नियमसार
Niyamasāra अचौर्य व्रत का स्वरूप - The vow (vrata) of non-stealing (acaurya) –
गामे वा णयरे वाऽरणे वा पेच्छिऊण परमत्थं । जो मयदि गहणभावं तिदियवदं होदि तस्सेव ॥५८॥
जो (साधु) ग्राम में, नगर में, अथवा वन में परायी वस्तु को देखकर उसके ग्रहण के भाव को छोड़ता है उसी के तीसरा अचौर्य व्रत होता है।
The ascetic (sādhu) who, on seeing objects belonging to others in the village, the town or the forest, does not entertain the disposition of taking these, observes the third vow (urata) of non-stealing (acaurya).
EXPLANATORY NOTE
The ascetic (sādhu) who does not entertain the disposition of taking any object in the village, the town or the forest, belonging to others and which has been left, kept, dropped, or forgotten, follows the vow (vrata) of non-stealing (acaurya).
Ācārya Umāsvāmī’s Tattvārthasūtra:
अदत्तादानं स्तेयम् ॥७-१५॥
(प्रमाद के योग से) बिना दी हुई किसी भी वस्तु को ग्रहण करना सो चोरी
Taking anything that is not given is stealing (steya).
Taking of anything out of passion' is stealing (steya). The activity actuated by impure disposition is stealing, whether external objects are taken or not.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
128

Page #195

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT ब्रह्मचर्य व्रत का स्वरूप - The vow (vrata) of chastity (brahmacarya) –
दठूण इत्थिरूवं वांछाभावं णियत्तदे तासु । मेहुणसण्णविविज्जियपरिणामो अहव तुरीयवदं ॥५९॥
जो (साधु) स्त्रियों का रूप देखकर उनके प्रति वाञ्छाभाव को छोडता है, अथवा मैथुन संज्ञा से रहित जिसके परिणाम हैं, उसी के चौथा ब्रह्मचर्य व्रत होता है।
The ascetic (sādhu) who, on seeing the form of women entertains no desire for them, or, is devoid of the disposition of copulation (maithuna), observes the fourth vow (urata) of chastity (brahmacarya).
EXPLANATORY NOTE
Ācārya Umāsvāmī's Tattvārthasūtra:
मैथुनमब्रह्म ॥७-१६॥
जो मैथुन है सो अब्रह्म अर्थात् कुशील है।
Copulation (maithuna) is unchastity (abrahma).
The desire of the man and the woman to touch and embrace each other owing to the rise of the conduct-deluding (caritramohaniya) karmas is called 'mithuna'and the resulting activity is called 'maithuna'. Not all activities of the man and the woman together are 'maithuna'; only the activities prompted by sexual desire are 'maithuna'.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
129

Page #196

Niyamasāra
नियमसार
अपरिग्रह व्रत का स्वरूप - The vow (vrata) of non-possession (aparigraha) -
सव्वेसिं गंथाणं चागो णिरवेक्खभावणापुव्वं । पंचमवदमिदि भणिदं चारित्तभरं वहंतस्स ॥६०॥
निरपेक्ष भावनापूर्वक, अर्थात् संसार सम्बन्धी किसी भोगोपभोग अथवा मान-सम्मान की इच्छा नहीं रखते हुए शुद्ध निरालम्बन भावना सहित, समस्त परिग्रहों का जो त्याग है, चारित्र के भार, अर्थात् चारित्र की अतिशयता, को धारण करने वाले मुनि का वह पाँचवाँ अपरिग्रह व्रत कहा गया है।
When the ascetic (sādhu) laden with (right) conduct renounces, with the disposition of utter detachment, all possessions (parigraha), he is said to observe the fifth vow (urata) of non-possession (aparigraha).
EXPLANATORY NOTE
Ācārya Umāsvāmī's Tattvārthasūtra:
मूर्छा परिग्रहः ॥७-१७॥
जो मूर्छा है सो परिग्रह है।
Infatuation (mūrcchā) is attachment-to-possessions (parigraha).
What is ‘mūrcchā'or infatuation? 'Mūrcchā'is the activity relating to the acquisition and safeguarding of external possessions such as the cow, the buffalo, the jewels and the pearls, and also internal possessions, like attachments (rāga) and desires. Now, conventionally the word 'mūrcchā' is used to denote fainting or swooning. Why
........................
130

Page #197

व्यवहारचारित्राधिकार
should it not mean fainting here? Yes, it is true. The verb 'murcch' is used in the general sense of insensibility. What is mentioned in general applies to the particular also. The general meaning implies the particular meaning also. A contention is raised. Accepting this particular meaning entails that only the internal possessions should be included and not the possession of external things. It is true. Of course, the internal thoughts only are included as being important. Even in the absence of external things, the disposition that 'this is mine' constitutes infatuation (mūrccha). Further, a doubt is raised. If only the internal thought - 'this is mine' - constitutes infatuation (parigraha) then knowledge (jñāna), etc., would also fall under infatuation since knowledge is considered as 'this is mine', like the disposition of attachment (rāga). But it is not so. The phrase 'out of passion' is supplied from the earlier sutra. So the passionless person, possessed of right faith, knowledge and conduct, being free from delusion (moha) is free from infatuation (mūrccha). Further, knowledge, etc., being the inherent-nature (svabhava) of the soul, are not fit to be cast off. So these are not infatuation (mūrccha). On the other hand, desire, etc., are fit to be cast off as these are the effects of karmas and contrary to the nature of the soul. So attachment to these is infatuation (mūrcchā). Infatuation or attachment is at the root of all evils. Only in the presence of the idea that 'this is mine' does the man proceed to safeguard his possession. In safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and suffering in the infernal regions.1
4- THE EMPIRICAL RIGHT CONDUCT
1- Acārya Umāsvāmī's Tattvārthasūtra - With Explanation in English from Acarya Pujyapada's Sarvārthasiddhi, sūtra 7-17, p. 280-281.
131

Page #198

Niyamasāra
नियमसार
ईर्या समिति का स्वरूप -- Regulation-in-walking (īryā samiti) –
पासुगमग्गेण दिवा अवलोगंतो जुगप्पमाणं हि । गच्छइ पुरदो समणो इरियासमिदी हवे तस्स ॥६१॥
जो साधु दिन में प्रासुक (जीव-जन्तु रहित) मार्ग पर युगप्रमाण (चार हाथ) भूमि को आगे देखकर चलता है, उसके ईर्या समिति होती है।
The ascetic (sādhu) who walks on the trodden path that is free from organisms, during daytime, looking critically a distance of four arm-length, is said to observe regulation-in-walking (īryā samiti).
EXPLANATORY NOTE
In order to attain stoppage (samvara) of the influx of karmas, the ascetic must follow certain rules of conduct. Fivefold 'samiti' is regulation or carefulness in activities. These regulations are the means by which the ascetic, acquainted with the dwellings of minute organisms, avoids injury to these. The ascetic who conducts himself in this manner attains stoppage (samvara) of influx (āsrava) of karmas arising from non-restraint (asamyama).
Ācārya Umāsvāmi's Tattvārthasūtra:
ईर्याभाषैषणादाननिक्षेपोत्सर्गाः समितयः ॥९-५॥
सम्यक् ईर्या, सम्यक् भाषा, सम्यक् एषणा, सम्यक् आदाननिक्षेप और सम्यक् उत्सर्ग - ये पाँच समिति हैं।
The fivefold regulation-of-activities - samiti - pertain to walking - iryā, speaking - bhāsā, eating-esanā, lifting and laying down - ādānaniksepa, and disposing-of-excreta - utsarga.
132

Page #199

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
Ācārya Kundakunda’s Pravacanasāra: मरदु व जिवदु जीवो अयदाचारस्स णिच्छिदा हिंसा । पयदस्स णत्थि बंधो हिंसामेत्तेण समिदीसु ॥३-१७॥ दूसरा जीव मरे अथवा जीवित रहे जिस मुनि का आचार यत्नपूर्वक नहीं है उसके हिंसा निश्चित है, परन्तु पाँचों समितियों में यत्नपूर्वक प्रवृत्ति करने वाले मुनि के बाह्य में जीव के घात के होनेमात्र से बंध नहीं होता।
The ascetic (muni, śramaņa) whose activities are without proper diligence certainly causes injury (himsā) to the living beings, whether they die or not. The ascetic who observes diligently the fivefold regulation-of-activities (samiti) does not cause bondage even if he has caused injury to the living beings.
Injury (himsā) is of two kinds, internal and external. Internal injury causes impairment of the life-essentials (prāna), in form of knowledgevitality (jñānaprāņa) or pure-cognition (śuddhopayoga), of own soul. External injury is impairment of the life-essentials (prāņa) of other living beings. Internal injury is stronger of the two. Negligent activities may or may not cause injury to other living beings, but certainly cause injury to the knowledge-life Gjñānaprāņa) or purecognition (suddhopayoga) of own soul. If the ascetic observes diligently the fivefold regulation-of-activities (samiti) he safeguards his restraint in form of pure-cognition (suddhopayoga). Therefore, even when his activities cause injury to other living beings, the internal disposition of non-injury does not allow bondage of karmas. Internal injury certainly causes bondage of karmas. External injury may or may not cause bondage of karmas. If activities are performed with due diligence and still injury (hiņsā) takes place, there is no bondage of karmas. If activities are performed without due diligence and injury (hiņsā) takes place, certainly there is bondage of karmas. Internal injury is certainly worth discarding; pure-cognition (suddhopayoga) that engenders disposition of non-injury (ahimsā) is worth accepting.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
133

Page #200

Niyamasāra
नियमसार
भाषा समिति का स्वरूप - Regulation-in-speaking (bhāṣā samiti) –
पेसुण्णहासकक्कसपरणिंदप्पप्पसंसियं वयणं । परिचत्ता सपरहिदं भासासमिदी वदंतस्स ॥६२॥ पैशुन्य (चुगली), हास्य, कर्कश, परनिन्दा और आत्मप्रशंसा रूप वचन को छोड़कर स्व-पर हितकारी वचन को बोलने वाले साधु के भाषा समिति होती है।
The ascetic (sādhu) who speaks only that which is beneficial to self as well as others and renounces speech that is slandering, ridiculing, harsh, defaming, and selfpraising, is said to observe regulation-in-speaking (bhāsā samiti).
EXPLANATORY NOTE
Those observing regulation-in-speaking (bhāsā samiti) must not use the following ten kinds of verbal expressions):
karkasā -causes anguish to others, e.g., "You're a fool." parusā-is harsh to others,e.g., “You're wicked." katvi-arouses distress in others, e.g., “You'realowly man." nisthura-is merciless, e.g., “I'll kill you.” parakopinī - arouses anger in others, e.g., “You, shameless." chedańkarī - falsely accuses others. madhyakrșā – is extremely cruel. atimānini - censures others and praises oneself. anarthakarā - causes bitterness among members of a group. bhutahimsākari-causes injury to life-principles (prāna) of others.
1 - Aśādhara's Dharmāmrta Anagāra, verses 165-166, p. 353.
........................ 134

Page #201

व्यवहारचारित्राधिकार
एषणा समिति का स्वरूप
Regulation-in-eating (eṣaṇā samiti)
-
4- THE EMPIRICAL RIGHT CONDUCT
—
कदकारिदाणुमोदणरहिदं तह पासुगं पसत्थं च । दिण्णं परेण भत्तं समभुत्ती सणासमिदी ॥६३॥
-
पर के द्वारा दिए हुए, कृत- कारित - अनुमोदन से रहित, प्रासुक तथा प्रशस्त आहार को ग्रहण करने वाले साधु के एषणा समिति होती है।
The ascetic (sadhu) who accepts pure (prasuka) and worthy (prasasta) food given (with devotion) by others, without the three faults of doing (kṛta), causing it done (kārita) and approval (anumodana), is said to observe regulation-in-eating (eṣaṇā samiti).
EXPLANATORY NOTE
The food (āhāra) of the ascetic (muni) must be free from the forty-six faults - sixteen udgama faults, sixteen utpadana faults, ten sańkitādi faults, and four angārādi faults. Other than these forty-six faults is the fault called adhaḥkarma that is attributed to the five household activities burning of the fire (culha), grinding (cakki), crushing (okhali), sweeping (buhari) and water-handling (ghaḍoci) - that result in injury (himsa) to the living beings. Preparation of the food is the work of the householder (śravaka); if the ascetic (muni) performs any such activity, or causes it to be done, or gives his approval, he is guilty of the fault of adhaḥkarma. Further, the food (ahāra) must be free from the fourteen impurities (mala), as mentioned in the Scripture. The ascetic (muni) only accepts food (āhāra) that meets such rigorous qualifications.1
1- Asadhara's Dharmamṛta Anagara, p. 377-378.
......
135

Page #202

Niyamasara
नियमसार
Moreover, the Scripture details thirty-two obstructions ( antarāya); if any of these occur, the ascetic (muni) abandons the partaking of food (āhāra), for the day.
ācārya Kundakunda's Pravacanasāra:
एक्कं खलु तं भत्तं अप्पडिपुण्णोदरं जधालद्धं ।
चरणं भिक्खेण दिवा ण रसावेक्खं ण मधुमंसं ॥३-२९॥
वह शुद्ध आहार निश्चयकर एक काल ( वक्त ) ग्रहण किया जाता है तब योग्य आहार होता है और वह योग्य आहार नहीं पूर्ण होता है पेट जिससे ऐसा होता है, जैसा कुछ मिले वैसा ही अंगीकार करने योग्य है, भिक्षावृत्ति कर लेना योग्य है, दिन में ही लेने योग्य है, उस आहार में मिष्ट-स्निग्धादि रस की इच्छा न हो तथा शहद और मांसादि अयोग्य वस्तुएँ उसमें नहीं हों ।
The appropriate food, certainly, is accepted only once (in a day), is taken less than the fill and in the form it is obtained. Further, it is accepted as gift while wandering about, in daytime only, without consideration of taste, and it should not contain honey and flesh.
The ascetic (muni, śramana ) should accept food only once in a day; taking food only once in a day is sufficient for the sustenance of the body (śarīra). If the ascetic, due to attachment with the body, takes food more than once in a day, he commits injury (himsa), both physical and psychical-dravyahimsa and bhavahimsa. The ascetic does not eat his fill since this causes sloth and consequent negligence in activity is the cause of injury (himsā). He must accept food in the form it is obtained; it should not be prepared specifically for him. Even while eating the food in the form it is obtained, he should not consume it for taste, as this is the cause of injury (himsa). The food obtained as gift by wandering about does not entail initiation (ārambha) of activity; initiation (ārambha) of activity is certainly a cause of injury (himsā ). One is able to see clearly in the daylight and can thus truly observe
136

Page #203

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
compassion (dayā); it is, therefore, appropriate to eat during the daytime. Taking food during the night is forbidden. Eating spicy and juicy food, prepared with taste in view, causes impurity of the mind; this impurity is the cause of injury (hiņsā). Simple food is recommended. Food that contains honey or flesh is prohibited; such food is the home of injury (himsā).
When the digambara ascetic (nirgrantha muni) goes out to seek nourishment (āhāra) for his body - so that it could withstand rigours of austerity - he adopts a typical posture; the thumb and fingers of the right hand are joined together and placed on the right shoulder. This posture indicates that he is now ready for the partake of food. As the householder (śrāvaka) sees such a worthy recipient (pātra), with great delight, he performs the nine kinds of devotion – (navadhābhakti)1 – before offering him food. 1) He welcomes the muni with utmost joy, chanting, “O Lord! – "he
svāmin"; I bow to you, I bow to you, I bow to you – “namostu, namostu, namostu"; here, here, here - "atra, atra, atra"; stop, stop, stop - "tiştha, tiştha, tiştha”. As the muni stops, he is
welcomed by the gesture of circumambulating him thrice. 2) The muni is taken inside and offered an eminent, high seat. 3) With extreme devotion, the householder washes the Lotus Feet
of the muni and, as a mark of respect, applies the water, which has become sacred after touching the feet of the muni, to his
forehead. 4) He worships the muni with great devotion and with pure and
pious eight substances. 5) He bows to him by touching the ground with five parts of the
body. 6-8) With utmost humility and purity of heart pleads the muni to
accept his offering. His affectionate devotion to the muni makes his thoughts pure – mana śuddhi. By articulating the glory of
1 - see Ācārya Jinasena's Adipurāņa, Part 1, p. 452-453.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
137

Page #204

Niyamasāra
नियमसार
the muni, he makes his speech pure – vacana śuddhi. By performing the aforesaid bodily activities, he attains the purity
of his body - kāya suddhi. 9) He pronounces with sincerity the purity of the food – “anna-jala
śuddha hai”. Thus, with nine kinds of devotion (navadhābhakti), the householder (śrāvaka) gives the gift of pure food to the muni. Giving of food to the muni in this manner washes away the karmas incidental to the routine household activities.
Ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra: गृहकर्मणापि निचितं कर्म विमाटि खलु गृहविमुक्तानाम् । अतिथीनां प्रतिपूजा रुधिरमलं धावते वारि ॥११४॥ निश्चय से जिस प्रकार जल खून को धो देता है उसी प्रकार गृह-रहित निर्ग्रन्थ मुनियों (अतिथि) के लिये दिया हुआ दान गृहस्थी सम्बन्धी कार्यों से उपार्जित अथवा सुदृढ़ कर्म को नष्ट कर देता है।
Just as the water, for sure, washes away the blood, it is certain that the giving of food (āhāra) to the homeless (free from all external and internal attachments) saints (called atithi, as they arrive without prior notice) washes away the heap of karmas that the laities amass routinely in performance of the household chores.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
138

Page #205

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
आदान-निक्षेपण समिति का स्वरूप - Regulation-in-lifting-and-laying-down (ādāna-nik sepana samiti) -
पोत्थइकमंडलाइं गहणविसग्गेसु पयतपरिणामो । आदावणणिक्खेवणसमिदी होदि त्ति णिहिट्ठा ॥६४॥ पुस्तक तथा कमण्डलु आदि को ग्रहण करते अथवा रखते समय जो प्रयत्न (प्रमाद-रहित) परिणाम है वह आदान-निक्षेपण समिति होती है, ऐसा कहा गया है।
The ascetic (sādhu) who is watchful while lifting and laying down implements, like the sacred-books (pustaka, śāstra) and the water-pot (kamandalu), is said to observe regulation-in-lifting-and-laying-down (ādāna-niksepaņa samiti).
EXPLANATORY NOTE
Before handling the books (pustaka, śāstra), etc., the ascetic (sādhu) must first carefully, and with due diligence, inspect these with his eyes and then brush these off with his feather-whisk (picchi). Before laying these down, he must inspect the place with his eyes and then brush it off with his feather-whisk (picchi). Such an ascetic (sādhu) is said to observe regulation-in-lifting-and-laying-down (ādāna-niksepana samiti).1
1- Asādhara's Dharmāmrta Anagāra, p. 355.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
139

Page #206

Niyamasāra
नियमसार
प्रतिष्ठापन समिति का स्वरूप - Regulation-in-discarding-excreta (pratisthāpana samiti) -
पासुगभूमिपदेसे गूढे रहिए परोपरोहेण । उच्चारादिच्चागो पइट्ठासमिदी हवे तस्स ॥६५॥
पर के उपरोध (रुकावट) से रहित, गूढ़ और प्रासुक भूमि-प्रदेश में जिसके मलादि का त्याग हो, उसके प्रतिष्ठापन समिति होती है।
The ascetic (sādhu) who disposes excreta in a place that is without obstruction by others, concealed, and not a microhabitat, observes regulation-in-disposing-excreta (pratisthāpana samiti).
EXPLANATORY NOTE
The ascetic (sādhu) must dispose excreta in a place that is free from minute organisms and green plants. The place must be free from causes of fear like the snake-burrow. It should be a deserted and wideopen place, without obstruction. The uncultivatable land, such as that of the burnt-forest or of the cemetery, is suitable for disposing excreta including faeces, urine, phlegm, mucus, hair, and vomit. The ascetic observing regulation-in-disposing-excreta (pratisthāpana samiti) must choose such a place.1
1-Asādhara's Dharmāmrta Anagāra, p. 356.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
140

Page #207

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT व्यवहार मनोगुप्ति का लक्षण - Control-of-mental-activity (manogupti) –
कालुस्समोहसण्णारागद्दोसाइअसुहभावाणं । परिहारो मणुगुत्ती ववहारणयेण परिकहियं ॥६६॥ कलुषता, मोह, संज्ञा, राग, द्वेष आदि अशुभ भावों का जो परिहार (त्याग) है उसे व्यवहारनय से मनोगुप्ति कहा गया है।
The control-of-mental-activity (manogupti), from the empirical-point-of-view (vyavahāranaya), is abstaining from inauspicious dispositions due to impure-thoughts (kaluşatā), delusion (moha), thought-designations (samjñā), attachment (rāga), and aversion (dveşa).
EXPLANATORY NOTE
Ācārya Umāsvāmi's Tattvārthasūtra:
सम्यग्योगनिग्रहो गुप्तिः ॥९-४॥
सम्यक् प्रकार से योग का निग्रह करना सो गुप्ति है।
Curbing activity (yoga) well is control - gupti.
When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage (samvara) of influx. Restraint is of three kinds, control of bodily activity - kāyagupti, control of vocal activity - vacanagupti, and control of mental activity-manogupti. For the ascetic who is unable to control activity altogether, activity that is free from injury is indicated.
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
141

Page #208

Niyamasara
नियमसार
The passions (kaşāya) are four: anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The mind is said to be with impure-thoughts (kaluşatā) when it is sullied with the dirt of passions. Delusion (moha) is of two kinds: faith-deluding (darśanamoha) and conduct-deluding (căritramoha). The three subdivisions of faithdeluding (darśanamohanīya) karmas are subsidential-right-belief (samyaktva), wrong-belief (mithyātva), and mixed-right-and-wrongbelief (samyagmithyātva). The two kinds of conduct-deluding (cāritramohanīya) karmas are quasi-passions-feeling (akaṣāyavedanīya) and passions-feeling (kaşāyavedanīya). Thought-designations (samjñā) are four: food (āhāra), fear (bhaya), copulation (maithuna), and attachment-to-possessions (parigraha). Attraction towards agreeable objects is the sign of attachment (rāga), and revulsion towards disagreeable objects is the sign of aversion (dveşa).
142

Page #209

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT व्यवहार वचनगुप्ति का लक्षण - Control-of-vocal-activity (vacanagupti) –
थीराजचोरभत्तकहादिवयणस्स पावहेउस्स । परिहारो वयगुत्ती अलीयादिणियत्तिवयणं वा ॥६७॥
पाप के कारणभूत ऐसे स्त्रीकथा, राजकथा, चोरकथा और भोजनकथा आदि सम्बन्धी वचनों का परित्याग, अथवा असत्यादिक की निवृत्ति, वह वचनगुप्ति है।
The control-of-vocal-activity (vacanagupti) is abstaining from the speech – the causes of demerit (pāpa) – that involves stories (kathā) pertaining to women (strī), kings (rāja), thieves (cora), and food (bhakta), etc., or, refraining from speaking the untruth, etc.
EXPLANATORY NOTE
Lascivious men take pleasure in narrating, and listening to, stories pertaining to women, of their union and parting, etc. Such stories are termed strīkathā. Stories pertaining to kings, of war and peace, etc., are termed rājakathā. Stories pertaining to thieves, of their ways and means, etc., are termed corakathā. Stories pertaining to the food, of its varieties and delicacies, etc., are termed bhaktakathā or bhojanakathā. Abstaining from listening to such stories (kathā) is the controlof-vocal-activity (vacanagupti). Refraining from speaking the untruth, or from speaking anything that is not commendable, is also termed the control-of-vocal-activity (vacanagupti).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
143

Page #210

Niyamasāra
नियमसार
व्यवहार कायगुप्ति का लक्षण - Control-of-bodily-activity (kāyagupti) –
बंधणछेदणमारणआकुंचण तह पसारणादीया । कायकिरियाणियत्ती णिहिट्ठा कायगुत्ति त्ति ॥६८॥
बन्धन, छेदन, मारन (मार डालना), आकुंचन (संकोचना) तथा प्रसारण (विस्तारना) आदि शरीर सम्बन्धी क्रियाओं से निवृत्ति को कायगुप्ति कहा गया है।
The control-of-bodily-activity (kāyagupti) is abstaining from bodily-activities like binding (bandhana), piercing (chedana), killing (mārana), contracting (ākuńcana), and expanding (prasārana).
EXPLANATORY NOTE
From the empirical-point-of-view (vyavahāranaya), the control-ofbodily-activity (kāyagupti) is abstaining from bodily-activities like binding, piercing, beating or killing others, and contraction and expansion of the body.
Abstaining from bodily-activities that cause bondage of karmas is called the control-of-bodily-activity (kāyagupti). Activities like killing, stealing, copulation, and accumulating possessions, certainly constitute bodily-activities that must be shun in order to attain the kāyagupti. 1
1 - Āsādhara's Dharmāmrta Anagāra, p. 347-348.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
144

Page #211

व्यवहारचारित्राधिकार
निश्चयनय से मनोगुप्ति और वचनगुप्ति का स्वरूप
The nature of manogupti and vacanagupti from the
real point-of-view
-
4 - THE EMPIRICAL RIGHT CONDUCT
-
जा रायादिणियत्ती मणस्स जाणीहि तं मणोगुत्ती । अलियादिणियत्तिं वा मोणं वा होइ वदिगुत्ती ॥६९॥
मन से जो रागादि परिणामों से निवृत्ति है उसे मनोगुप्ति जानो और असत्यादिक से निवृत्ति अथवा मौन धारण करना वचनगुप्ति है।
(From the real point-of-view) Refraining the mind from dispositions of attachment (rāga), etc., is the control-ofmental-activity (manogupti) and refraining from speaking the untruth, etc., or adopting silence, is the control-of-vocal-activity (vacanagupti).
EXPLANATORY NOTE
ācārya Pūjyapāda's Samādhitantram:
एवं त्यक्त्वा बहिर्वाचं त्यजेदन्तरशेषतः ।
एष योगः समासेन प्रदीपः परमात्मनः ॥ १७॥
आगे कहे जाने वाली रीति के अनुसार, बाह्यार्थ - वाचक वचन प्रवृत्ति को त्याग कर अन्तरंग वचन प्रवृत्ति को भी पूर्णतया छोड़ देना चाहिये। यह बाह्याभ्यन्तर रूप से जल्पत्याग लक्षण वाला योग स्वरूप में चित्त निरोध लक्षणात्मक समाधि ही संक्षेप में परमात्मा के स्वरूप का प्रकाशक है।
As explained subsequently, first shun all talk with external entities, then completely shun internal communication (mental deliberation). This yoga (getting rid of all external and internal communication) is, in essence, the illuminator of the pure-soul (paramātmā).
.......
.....
145

Page #212

Niyamasāra
नियमसार
निश्चयनय से कायगुप्ति का स्वरूप - The nature of kāyagupti from the real point-of-view - कायकिरियाणियत्ती काउस्सग्गो सरीरगे गुत्ती । हिंसाइणियत्ती वा सरीरगुत्ति त्ति णिद्दिट्ठा ॥७०॥ शरीर सम्बन्धी क्रियाओं से निवृत्ति - कायोत्सर्ग - कायगुप्ति है, अथवा हिंसादि (पापों) से निवृत्ति होना (भी) कायगुप्ति है, ऐसा कहा गया है।
(From the real point-of-view) Abstaining from bodilyactivities – kāyotsarga - is the control-of-bodily-activity (kāyagupti); or, kāyagupti is said to be abstaining from (sinful) activities like injury (himsā)
EXPLANATORY NOTE
Withdrawal of attention from the body and getting absorbed in the spiritual Self is called “kāyotsarga'. At the time of kāyotsarga, the ascetic is said to observe the control-of-bodily-activity (kāyagupti).
The bhavya right-believer (samyagdụsti), who may be without vows but longs for liberation and understands the meaning of the Scripture, who is with a robust body, wins over the sleep, and immerses himself in auspicious disposition, performs the kāyotsarga. Observing complete detachment from the body, he adopts a still, standing posture of kāyotsarga. With feet at a distance of four fingers (angula) from each other, the hands resting naturally by the sides but not touching the body, and attention fixed on the point of the nose as in the padmāsana, he affects the stoppage of all kinds of mental 'traffic' which might interfere with steadiness and continuity of the holy meditation.1
1 - Āsādhara's Dharmāmrta Anagāra, p. 610.
.
...................
.. 146

Page #213

व्यवहारचारित्राधिकार
अरहंत (अर्हत्) परमेश्वर का स्वरूप
The nature of the Omniscient Lord (the Arhat)
-
घणघाइकम्मरहिया केवलणाणाइपरमगुणसहिया । चोत्तिस अदिसयजुत्ता अरिहंता एरिसा होंति ॥ ७१ ॥
—
4- THE EMPIRICAL RIGHT CONDUCT
-
घन अत्यन्त अहितकारी घातिया कर्मों से रहित, केवलज्ञानादि परम
गुणों सहित और चौंतीस अतिशय संयुक्त, ऐसे अरहंत (अर्हत्) होते हैं।
-
Rid of the four inimical (ghātī) karmas, endowed with supreme qualities like omniscience (kevalajñāna), and appearance of thirty-four miraculous-happenings (atisaya) - such are the attributes of the Arhat.
EXPLANATORY NOTE
The Arhat is the Supreme Soul that becomes the World-Teacher before attaining liberation (mokṣa). On destruction of the four inimical (ghāti) karmas, the soul regains its own-nature (svabhava) comprising infinite knowledge (kevaljñāna) and other attributes. As mentioned already (see p. 15-16, ante), the supremely-auspicious-body (paramaudārika sarira) of the World Teacher or Lord Jina acquires the most splendid attributes, free from eighteen imperfections.
Further, thirty-four miraculous-happenings (atisaya) appear during the lifetime of the Arhat; ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajñāna), and the remaining fourteen are fashioned by the celestial devas.1
The ten miraculous-happenings (atisaya) appearing at the time of birth are: 1) no excreta from his body; 2) no perspiration; 3) milk-like
1- see Harivansapurana, Ch. 3, p. 24-25; see also, Namokara Grantha, p. 28-34.
......
147

Page #214

Niyamasāra
नियमसार
white blood; 4) perfect joints noted for extraordinary sturdiness and strength - vajrațşabhanārāca samhanana; 5) perfectly symmetrical body - samacaturasra samsthāna; 6) stunningly handsome body; 7) extremely fragrant body; 8) one-thousand-and-eight pious marks - including srivatsa, sankha, svastika, kamala and cakra - on the body; 9) unparalleled strength; and 10) propitious (hita) and cogent (mita) speech.
The ten miraculous-happenings (atiśaya) which appear on the attainment of omniscience (kevalajñāna) are: 1) the Omniscient Lord has calm and large eyes that do not blink; 2) his firmly set hair and nails do not grow; 3) as there remains no need for taking external food, he does not take morsels of food – no kavalāhāra; 4) signs of old-age do not appear in him; 5) due to its unmatched luminance, his body has no shadow; 6) to all – the humans, devas and animals - who assemble in the four directions of the majestic pavilion (samavasaraṇa) he appears to be facing them; 7) there is abundance of food in the two-hundred yojana expanse of land around him; 8) no calamities (upsarga) can occur in his presence; 9) absence of cruel dispositions, i.e., compassionate tenderness for each other, prevails in all living beings; and 10) as his feet do not touch the ground while moving, he is said to be moving in the sky -ākāśagamana.
The fourteen miraculous-happenings (atiśaya) fashioned by the deva are: 1) his nectar-like divine discourse (divyadhvani) provides ineffable satisfaction to the three kinds of living beings; it is delivered in the language called arddhamāgadhi and is heard by all present in their respective tongue; 2) friendly coexistence prevails even among natural adversaries; 3) the trees get laden with fruits and flowers of all the six seasons; 4) the land becomes clear of all dirt, shining like a mirror; 5) the atmosphere is filled with the fragrance of pleasing, mild air; 6) the movement of the Omniscient Lord from one place to the other brings inexpressible joy to the mundane souls; 7) the devas of the Vāyukumāra class clear up the land of thorns, stones, and insects, etc., in the range of one yojana; 8) on this clear land, the devas of the
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
148

Page #215

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
Stanitakumāra class, transforming themselves into clouds, rain-down sprinkles of fragrant water; 9) as the Lord moves above the ground - ākāśagamana, the devas create rows of divine lotus-flowers - 15 rows of 15 flowers each, making a total of 225 lotus-flowers - under his feet; 10) the earth appears to be extremely exuberant as lush crop of rice, and other grains, cover it up; 11) the sky becomes absolutely clear, like the untainted omniscience of the Lord; 12) all directions, clear of dust, seem to be paying their homage to the Lord; 13) as per the instruction of the Indra, the subordinate devas proclaim the arrival of the Lord; 14) the divine dharmacakra – spinning, super-wheel with sun-like glow-must precede him at all places, to signal his presence.
Ācārya Nemicandra's Dravyasamgraha: णट्टचदुघाइकम्मो सणसुहणाणवीरियमईओ । सुहदेहत्थो अप्पा सुद्धो अरिहो विचिंतिज्जो ॥५०॥
चार घातिया कर्मों को नष्ट करने वाला, अनन्त दर्शन, सुख, ज्ञान और वीर्य का धारक, परम उत्तम देह में विराजमान, ऐसा जो शुद्ध आत्मा है वह अरहंत है; उसका ध्यान करना चाहिये।
Having destroyed the four inimical (ghātī) karmas, possessed of infinite faith, happiness, knowledge and power, and housed in the supremely-auspicious-body (paramaudārika śarīra), that pure soul of the World Teacher (the Arhat) should be meditated
on.
149

Page #216

Niyamasara
सिद्ध परमेष्ठी का स्वरूप
The nature of the Liberated Soul (the Siddha) -
-
णट्ठट्ठकम्मबंधा अट्ठमहागुणसमण्णिया परमा । लोयग्गठिदा णिच्चा सिद्धा ते एरिसा होंति ॥७२॥
जिन्होंने अष्ट कर्मों के बंध को नष्ट कर दिया है, जो आठ महागुणों से सहित हैं, उत्कृष्ट हैं, लोक के अग्र में स्थित हैं तथा नित्य हैं, वे ऐसे सिद्ध परमेष्ठी होते हैं।
नियमसार
The Liberated Souls (the Siddha) are rid of the eight kinds of karmas, endowed with supreme eight qualities (guna), most exalted, stay at the summit of the universe, and eternal (nitya).
EXPLANATORY NOTE
The Arhat is the Lord who has attained omniscience (kevalajñāna) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. The Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world.
150
The liberated soul (Siddha) is rid of eight kinds of karmas, possessed of eight supreme qualities, has a form slightly less than that of the last body, resides at the summit of the universe, and is characterized by permanence (dhrauvya), origination (utpada) and destruction (vyaya). When the life-determining (ayuḥ) karma of the Omniscient Lord (sayogakevali) is within one muhurta (48 minutes), he embraces the highest order of pure concentration and annihilates the four nondestructive (aghāti) karmas - feeling producing (vedaniya), lifedetermining (ayuḥ), name-determining (nama), and status
.........

Page #217

व्यवहारचारित्राधिकार
4 - THE EMPIRICAL RIGHT CONDUCT
determining (gotra) – achieving the ultimate goal that the soul may aspire to reach, i.e., liberation (nirvāņa). Liberation signifies that there is nothing left to strive for or look forward to. His soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. He crosses the worldly ocean of transmigration. His soul darts up to the summit of the universe to remain there for eternity as the 'Siddha’with eight supreme qualities (see p. 110, ante). The liberated soul has no material body and assumes the size that is slightly less than that of the last body. One may argue that since the soul in transmigratory condition is of the extent of the body then, in the absence of the body, the soul should expand to the extent of the universe as it is as extensive as the universe with regard to spacepoints. But there is no cause for it. The expansion or contraction of the soul is determined by the body-making karma (nāma karma) and in its absence there is neither expansion nor contraction. Robed in its natural garment of bliss, the liberated soul rises up to the topmost part of the universe, called the Siddha silā, and resides there forever, free from transmigration, i.e., the liability to repeated births and deaths. Following description of the Siddha silā is given in Acārya Nemicandra's Trilokasāra, verses 556,557,558:
At the top of the three worlds is the eighth earth called Īşatprāgbhāra which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha ksetra (Siddha silā) in the form of a canopy (chatra), white like silver and with diameter equal to that of the human region (45,00,000 yojana long and as many broad). It is eight yojana thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvātavalaya) of this Siddha kşetra reside the liberated pure souls, the Siddha, endowed with eight supreme qualities. The whole of the region below this abode of the pure souls is the region of transmigration, known as the samsāra, which is to be crossed with the aid of the Supreme Teacher.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
151

Page #218

Niyamasāra
नियमसार
Though there is no origination or destruction by external causes in the liberated soul, there is origination and destruction by internal causes. Internal causes are described thus by the authority of the Scripture: Each substance (dravya) has this attribute called the 'agurulaghuguna'. Due to this attribute, the substance undergoes six different steps of infinitesimal changes of rhythmic fall and rise 'satgunahānivrddhi'. (see explanatory note, verse 28, p. 59, ante). This wavelike process is a common and natural feature of all substances, found in the atom as well as in the mass. Origination and destruction are established by these changes.
Acārya Nemicandra's Dravyasamgraha: णट्ठट्ठकम्मदेहो लोयालोयस्स जाणओ दट्ठा । पुरिसायारो अप्पा सिद्धो ज्झाएह लोयसिहरत्थो ॥५१॥
जिसका अष्टकर्म रूप देह नष्ट हो गया है, लोकाकाश तथा अलोकाकाश का जो जानने-देखने वाला है, पुरुषाकार का धारक है और लोक के शिखर पर विराजमान है, ऐसा जो आत्मा है वह सिद्ध परमेष्ठी है; इसका तुम ध्यान करो।
Meditate on the Soul that is the Siddha', rid of the eight kinds of karmas and the (five kinds of) bodies, knower of the universe (loka) and the non-universe (aloka), having the figure of a man's body, and staying eternally at the summit of the universe.
152

Page #219

4 - THE EMPIRICAL RIGHT CONDUCT
व्यवहारचारित्राधिकार आचार्य परमेष्ठी का स्वरूप - The nature of the Chief Preceptor (the Ācārya) – पंचाचारसमग्गा पंचिंदियदंतिदप्पणिद्दलणा । धीरा गुणगंभीरा आयरिया एरिसा होंति ॥७३॥
जो पाँच प्रकार के (दर्शन, ज्ञान, चारित्र, तप और वीर्य) आचारों से परिपूर्ण हैं, पाँच इन्द्रिय-रूपी हस्तियों के गर्व को चूर करने वाले हैं, धीर हैं तथा गुणों से गंभीर हैं, ऐसे आचार्य होते हैं। The Chief-Preceptors (Ācārya) practise the fivefold observance (ācāra) [in regard to faith (darśana), knowledge (jñāna), conduct (cāritra), austerities (tapa), and power (vīrya)], subdue the five power-elephants that are the five senses (indriya), are resolute (dhīra), and are earnest (gambhīra) in respect of their qualities (guņa).
EXPLANATORY NOTE
Fivefold observance (ācāra) in regard to faith (darśana), knowledge (jnana), conduct (cāritra), austerities (tapa), and power (virya) are described as under:1
Believing that the Pure Self is the only object worth accepting and all other objects, including the karmic matter (dravyakarma and nokarma) are alien; further, believing in the six substances (dravya) and the seven realities (tattva); and veneration of Lord Jina, the Teacher (guru), and the Scripture; is the observance in regard to faith (darsanācāra). Reckoning that the Pure Self has no delusion (moha), is distinct from attachment (raga) and aversion (dvesa), knowledge itself, and sticking to this notion always is the observance in regard to
1 - see Namokāra Grantha, p. 105.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
153

Page #220

Niyamasara
नियमसार
knowledge (jñānācāra). Right conduct gets obstructed by passions (kaşāya). In view of this, getting always engrossed in the Pure Self, free from all corrupting dispositions, is the observance in regard to conduct (căritrācāra). Performance of different kinds of austerities (tapa) is essential to spiritual advancement. Performance of penances with due control of the senses and desires constitutes the observance in regard to austerities (tapācāra). Carrying out the above mentioned four observances with full vigour and intensity, without digression and concealment of true strength, constitutes the observance in regard to power
(vīryācāra). The Chief-Preceptor (Acārya) has excellent control over his five senses (indriya). He remains resolute in face of calamities (upasarga) and is endowed with qualities that make him earnest and deep, like the ocean.
Ācārya Nemicandra's Dravyasamgraha: दसणणाणपहाणे वीरियचारित्तवरतवायारे । अप्पं परं च जुंजइ सो आयरिओ मुणी झेओ ॥५२॥ 577 342f-4f9 (1) çfar, (2) FHER, (3) atefar, (4) चारित्राचार और (5) तपाचार - इन पाँचों आचारों के पालन में स्वयं तत्पर होते हैं तथा अपने शिष्यों को भी लगाते हैं, ऐसे आचार्य-मुनि ध्यान करने योग्य हैं।
Those who themselves practise the fivefold observance in regard to faith (darśanācāra), knowledge (jñānācāra), power (vīryācāra), conduct (cāritrācāra), and austerities (tapācāra), and guide the disciples to follow these observances, are the Chief-Preceptors (Ācārya), worthy of meditation.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
154

Page #221

4 - THE EMPIRICAL RIGHT CONDUCT
व्यवहारचारित्राधिकार उपाध्याय परमेष्ठी का स्वरूप - The nature of the Preceptor (the Upādhyāya) – रयणत्तयसंजुत्ता जिणकहियपयत्थदेसया सूरा । णिक्कंखभावसहिया उवज्झाया एरिसा होंति ॥७४॥ जो रत्नत्रय (सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र) से संयुक्त हैं, जो जिनेन्द्र भगवान् के द्वारा कहे हुए पदार्थो के शूरवीर उपदेशक हैं, तथा नि:कांक्ष-भाव सहित हैं, ऐसे उपाध्याय होते हैं।
The Preceptors (Upādhyāya) are endowed with the Three Jewels (ratnatraya) of right-faith (samyagdarśana), rightknowledge (samyagjñāna) and right-conduct (samyakcăritra), are indomitable teachers of the substances of Reality as expounded by Lord Jina, and entertain no desires.
EXPLANATORY NOTE
The Preceptor (Upādhyāya) has twenty-five primary attributes (mūlaguņa) consisting in the study and preaching of the most sacred canonical Scripture (agama) comprising eleven anga and fourteen pūrva. He is incessantly engaged in the study of the āgama, and discourses on the teachings of Lord Jina for the benefit of other members of the congregation.1
Acārya Nemicandra's Dravyasamgraha: जो रयणत्तयजुत्तो णिच्चं धम्मोवदेसणे णिरदो । सो उवज्झाओ अप्पा जदिवरवसहो णमो तस्स ॥५३॥
1- see Namokāra Grantha, p. 107.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
155

Page #222

Niyamasara
नियमसार
जो सम्यग्दर्शन, ज्ञान और चारित्ररूप रत्नत्रय से सहित हैं, नित्य धर्म का उपदेश देने में तत्पर हैं, वे मुनीश्वरों में श्रेष्ठ उपाध्याय परमेष्ठी कहलाते हैं; उनको मैं नमस्कार करता हूँ।
Salutation to the Preceptor (Upadhyaya) who adorns the Three Jewels (ratnatraya) of right faith, right knowledge, and right conduct, is incessantly engaged in the preaching of the true religion, and holds an exalted position among the holy ascetics.
156
...........

Page #223

4 - THE EMPIRICAL RIGHT CONDUCT
व्यवहारचारित्राधिकार साधु परमेष्ठी का स्वरूप - The nature of the Ascetic (the Sadhu) - वावारविप्पमुक्का चउव्विहाराहणासयारत्ता । णिग्गंथा णिम्मोहा साहू दे एरिसा होंति ॥५॥
जो व्यापार से विमुक्त (सर्वथा रहित) हैं, चतुर्विध (दर्शन, ज्ञान, चारित्र
और तप) आराधना में सदा लीन रहते हैं, निर्ग्रन्थ (परिग्रह-रहित) हैं तथा निर्मोह हैं, ऐसे साधु होते हैं।
The Ascetics (Sādhu) are free from all (worldly) occupations, absorbed incessantly in four kinds - darśana, jñāna, caritra and tapa – of adoration, without possessions (nirgrantha), and rid of delusion (moha).
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasāra:
वदसमिदिदियरोधो लोचावस्सयमचेलमण्हाणं । खिदिसयणमदंतवणं ठिदिभोयणमेयभत्तं च ॥३-८॥
एदे खलु मूलगुणा समणाणं जिणवरेहिं पण्णत्ता । तेसु पमत्तो समणो छेदोवट्ठावगो होदि ॥३-९॥ (जुगलं)
पाप-योग क्रिया से रहित पञ्च महाव्रत, पाँच समिति और पाँच इन्द्रियों का निरोध (रोकना), केशों का लोंच, छह आवश्यक क्रियायें, दिगम्बर अवस्था, अंग प्रक्षालनादि क्रिया से रहित होना, भूमि-शयन, अदंतधावन अर्थात् दतौन नहीं करना, खड़े होकर भोजन करना और एक बार भोजन (आहार), ये (अट्ठाईस) मूलगुण मुनीश्वरों के सर्वज्ञ-वीतरागदेव ने निश्चयकर कहे हैं, इन मूलगुणों से ही यतिपदवी स्थिर रहती है। उन मूलगुणों में जो किसी समय
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
157

Page #224

Niyamasāra
नियमसार
प्रमादी हुआ मुनि हो तो संयम के छेद (भंग) का फिर स्थापन करने वाला होता है।
The Omniscient Lord has expounded that five supreme vows (mahāvrata), five regulations (samiti), fivefold control of the senses (pancendriya nirodha), pulling out the hair on the head and the face (kesalonca), six essential duties (sadāvasyaka), renouncing clothes (nāgnya, digambaratva), not taking bath (asnāna), sleeping on the ground (bhūmiśayana), not cleansing the teeth (adantadhāvana), taking food in steady, standing posture (sthitibhojana), and taking food only once in a day (ekabhukti), are certainly the twenty-eight primary attributes (mulaguna) that make the ascetic (Sramana) steady in his conduct. Negligence in the practise of these primary attributes calls for their reestablishment as per the rules.
Acārya Nemicandra's Dravyasamgraha:
दसणणाणसमग्गं मग्गं मोक्खस्स जो हु चारित्तं । साधयदि णिच्चसुद्धं साहू स मुणी णमो तस्स ॥५४॥ जो मुनि दर्शन और ज्ञान से परिपूर्ण हैं, मोक्ष का कारणभूत ऐसे चारित्र को सदा शुद्ध रीति से साधते हैं, वे मुनि साधु-परमेष्ठी हैं; उनको मेरा नमस्कार
Salutation to the Ascetic (Sādhu), abound in faith (darśana) and knowledge (jñāna), who is incessantly engaged in practising, in pure form, the conduct (caritra) that leads to liberation (moksa).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
158

Page #225

4 - THE EMPIRICAL RIGHT CONDUCT
व्यवहारचारित्राधिकार व्यवहारचारित्राधिकार का उपसंहार - The conclusion of empirical right conduct - एरिसयभावणाए ववहारणयस्स होदि चारित्तं । णिच्छयणयस्स चरणं एत्तो उ8 पवक्खामि ॥६॥
इस प्रकार की (पूर्वोक्त) भावना में व्यवहारनय के अभिप्राय से चारित्र होता है, अब इसके पश्चात् निश्चयनय के चारित्र को कहूँगा।
The aforesaid dispositions constitute (right) conduct (cāritra) from the empirical (vyavahāra) point-of-view;
now I shall describe (right) conduct (cāritra) from the transcendental (niscaya) point-of-view.
EXPLANATORY NOTE
The aforesaid observances - five vows (vrata), five kinds of regulations (samiti), threefold control (gupti) and adoration of the five supremebeings (paramesthi) - constitute right-conduct (samyakcāritra) from the empirical (vyavahāra) point-of-view. In the next chapter, rightconduct (samyakcāritra), from the real, transcendental (niscaya) point-of-view that leads to the supreme state of liberation, shall be described.
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
व्यवहारचारित्राधिकार नाम का चौथा अधिकार समाप्त हुआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
159

Page #226

CHAPTER-5 परमार्थप्रतिक्रमणाधिकार THE REAL REPENTANCE
शुद्धात्मा में सकल कर्तृत्व का अभाव - The pure soul is absolute non-doer -
णाहं णारयभावो तिरियत्थो मणुवदेवपज्जाओ। कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥७७॥ णाहं मग्गणठाणो णाहं गुणठाण जीवठाणो ण । कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥७८॥ णाहं बालो वुड्डो ण चेव तरुणो ण कारणं तेसिं । कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥७९॥ णाहं रागो दोसो ण चेव मोहो ण कारणं तेसिं । कत्ता ण हि कारइदा अणुमंता णेव कत्तीणं ॥४०॥ णाहं कोहो माणो ण चेव माया ण होमि लोहो हं । कत्ता ण हि कारइदा अणुमंता व कत्तीणं ॥८१॥
मैं नारक पर्याय, तिर्यञ्च पर्याय, मनुष्य पर्याय अथवा देवपर्याय नहीं हूँ। (निश्चय से) मैं उनका न कर्ता हूँ, न कारयिता (कराने वाला) हूँ और न कर्ता का अनुमोदक हूँ। मैं मार्गणास्थान नहीं हूँ, गुणस्थान नहीं हूँ, और न जीवस्थान हूँ। (निश्चय से) मैं उनका न कर्ता हूँ, न कारयिता (कराने वाला) हूँ और न कर्ता का अनुमोदक हूँ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
160

Page #227

परमार्थप्रतिक्रमणाधिकार
5- THE REAL REPENTANCE
मैं बाल नहीं हूँ, वृद्ध नहीं हूँ, तरुण नहीं हूँ और न उनका कारण हूँ। (निश्चय से) मैं उनका न कर्ता हूँ, न कारयिता (कराने वाला) हूँ और न कर्ता का अनुमोदक हूँ। मैं राग नहीं हूँ, द्वेष नहीं हूँ, मोह नहीं हूँ और न उनका कारण हूँ। (निश्चय से) मैं उनका न कर्ता हूँ, न कारयिता (कराने वाला) हूँ और न कर्ता का अनुमोदक हूँ। मैं क्रोध नहीं हूँ, मान नहीं हूँ, माया नहीं हूँ, और लोभ नहीं हूँ। (निश्चय से) मैं उनका न कर्ता हूँ, न कारयिता (कराने वाला) हूँ और न कर्ता का अनुमोदक हूँ।
I am not the mode (paryāya) of infernal-being (nāraka), plant-and-animal (tiryańca), human (manusya), and celestial-being (deva). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
I am not in any soul-quest (mārganāsthāna), stage of spiritual development (guṇasthāna), or class of biological development (jīvasasthāna). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
I am not a child (bāla), old (Urddha), or young (taruna); I am not the cause of these. I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
I am not attachment (rāga), aversion (dvesa), or delusion (moha); I am not the cause of these. I am not the doer
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
161

Page #228

Niyamasāra
नियमसार
(kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
I am not anger (krodha), pride (māna), deceit (māyā) or greed (lobha). I am not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka) of these.
EXPLANATORY NOTE
Here, the Pure Soul has been shown, from the real, transcendental (niscaya) point-of-view, as not the doer (kartā), the administrator (kārayitā), or the approver (anumodaka), of its various modes, stages, and dispositions.
The following gāthā in Samayasāra by Ācārya Kundakunda expound the attributes of the Pure Soul.
Acārya Kundakunda's Samayasāra: जीवस्स णत्थि वण्णो णवि गंधो णवि रसो णवि य फासो । णवि रूवं ण सरीरं णवि संठाणं ण संहणणं ॥२-१२-५०॥ जीवस्स णत्थि रागो णवि दोसो णेव विज्जदे मोहो । णो पच्चया ण कम्मं णोकम्मं चावि से णत्थि ॥२-१३-५१॥ जीवस्स णत्थि वग्गो ण वग्गणा णेव फड्ढया केई । णो अज्झप्पट्ठाणा णेव य अणुभागठाणा वा ॥२-१४-५२॥ जीवस्स णत्थि केई जोगट्ठाणा ण बंधठाणा वा । णेव य उदयट्ठाणा ण मग्गणट्ठाणया केई ॥२-१५-५३॥ णो ठिदिबंधट्ठाणा जीवस्स ण संकिलेसठाणा वा । णेव विसोहिट्ठाणा णो संजमलद्धिठाणा वा ॥२-१६-५४॥
162

Page #229

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
णेव य जीवट्ठाणा ण गुणट्ठाणा य अस्थि जीवस्स । जेण दु एदे सव्वे पोग्गलदव्वस्स परिणामा ॥२-१७-५५॥
जीव के वर्ण नहीं है, गंध भी नहीं है, रस भी नहीं है, स्पर्श भी नहीं है, रूप भी नहीं है, शरीर भी नहीं है, संस्थान (आकार) भी नहीं है, संहनन भी नहीं है। जीव के राग नहीं है, द्वेष भी नहीं है, मोह भी नहीं हैं, आस्रव भी नहीं है, कर्म भी नहीं है, उसके नोकर्म भी नहीं है। जीव के वर्ग नहीं है, वर्गणा नहीं है, कोई स्पर्धक भी नहीं है, अध्यात्मस्थान भी नहीं है और अनुभागस्थान भी नहीं है। जीव के कोई योगस्थान नहीं है, बंधस्थान भी नहीं है और उदयस्थान भी नहीं है, कोई मार्गणास्थान भी नहीं है। जीव के स्थितिबंधस्थान भी नहीं है, संक्लेशस्थान भी नहीं है, विशुद्धिस्थान भी नहीं है, संयमलब्धिस्थान भी नहीं है और जीवसमास भी नहीं है और जीव के गुणस्थान नहीं है, क्योंकि ये सब पुद्गल के परिणमन हैं।
In the pure soul there is no colour (varna), no smell (gandha), no taste (rasa), no touch (sparsa), no form (rūpa), no body (śarīra), no shape (samsthāna), and no bodily-structure (samhanana). The soul has no attachment (rāga), no aversion (dvesa), no delusion (moha), no influx of karmic matter (āsrava), no karma (karma), and no quasi-karma (nokarma). It has no class of potency of karmic matter (varga), no types of karmic molecules (varganā), no aggregates of karmic molecules (spardhaka), no ego-consciousness of different types (adhyātmasthāna), and no karmic manifestations (anubhāgasthāna). There is no yoga or activity (yogasthāna), no bondage (bandhasthāna), no fruition (udayasthāna), and no variations according to the method of inquiry into its nature (mārgaņāsthāna). The pure soul has no place for duration-bondage (sthitibandhasthāna), no emotional excitement (samkleśasthāna), no self-purification (viśuddhisthāna), no self-restraint (samyamalabdhisthāna). It has no classes of biological development (jīvasamāsa), and no stages of spiritual development (guņasthāna), as all the above mentioned attributes are manifestations of material conditions.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
163

Page #230

Niyamasara
भेद - अभ्यास द्वारा निश्चय - चारित्र
The real right conduct -
एरिसभेदब्भासे मज्झत्थो होदि तेण चारित्तं ।
तं दिढकरणणिमित्तं पडिक्कमणादी पवक्खामि ॥८२॥
-
इस प्रकार का भेद-अभ्यास होने पर जीव मध्यस्थ होता है और उस मध्यस्थभाव से चारित्र होता है। आगे उसी चारित्र को दृढ़ करने के निमित्त से मैं प्रतिक्रमण आदि को कहूँगा ।
On acquisition of the power-of-discernment – bhedavijñāna – the soul adopts equanimity (madhyasthabhāva, sāmya); the adoption of equanimity is (right) conduct (căritra). With the object of strengthening conduct (căritra), I shall describe repentance (pratikramana), etc.
EXPLANATORY NOTE
ācārya Kundakunda's Pravacanasāra:
चारित्तं खलु धम्मो धम्मो जो सो समो त्ति णिद्दिट्ठो । मोहक्खहविहीण परिणामो अप्पणो हु समो ॥१-७॥
164
नियमसार
निश्चयकर अपने में अपने स्वरूप का आचरणरूप जो चारित्र है वह धर्म है अर्थात् वस्तु का जो स्वभाव है वह धर्म है। इस कारण अपने स्वरूप के धारण करने से चारित्र का नाम धर्म कहा गया है। जो धर्म है वही साम्यभाव है, ऐसा श्रीवीतरागदेव ने कहा है। वह साम्यभाव क्या है? मोह - क्षोभ रहित - उद्वेगपने ( चंचलता ) से रहित आत्मा का जो परिणाम है वही साम्यभाव है।
1 - मोह - दर्शनमोह / मिथ्यात्व, क्षोभ - चारित्रमोह / राग-द्वेष
............

Page #231

परमार्थप्रतिक्रमणाधिकार
5- THE REAL REPENTANCE
For sure, to be stationed in own-nature (svabhāva) is conduct (caritra); this conduct is 'dharma'. The Omniscient Lord has expounded that the dharma, or conduct, is the disposition of equanimity (sāmya). And, equanimity is the soul's nature when it is rid of delusion (moha) and agitation (ksobha).
Repentance (pratikramana) is atonement for the transgressions - faults, sins - committed in the past. Renunciation (pratyākhyāna) is desisting from future transgressions. Confession (ālocanā) is the realization of the present transgressions.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
165

Page #232

Niyamasāra
नियमसार
प्रतिक्रमण किसके होता है - The real repentance (pratikramana) - मोत्तूण वयणरयणं रागादीभाववारणं किच्चा । अप्पाणं जो झायदि तस्स दु होदि त्ति पडिकमणं ॥८३॥
जो वचनों की रचना को छोड़कर तथा रागादिभावों का निवारण कर आत्मा का ध्यान करता है उसके प्रतिक्रमण होता है।
Repentance (pratikramana) takes place to the one who, shunning all forms of speech and leaving aside all dispositions of attachment (rāga), etc., meditates on the pure soul (ātmā).
EXPLANATORY NOTE
Ācārya Kundakunda’s Samayasāra: कम्मं जं पुव्वकयं सुहासुहमणेयवित्थरविसेसं । तत्तो णियत्तदे अप्पयं तु जो सो पडिक्कमणं ॥१०-७६-३८३॥
पूर्व में किये हुए (मूलोत्तर प्रकृति रूप से) अनेक विस्तार वाले जो शुभ और अशुभ कर्म हैं, उनसे जो जीव अपने को दूर कर लेता है, वह जीव ही प्रतिक्रमण है।
The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance (pratikramana).
Real repentance (pratikramana), thus, is not recitation of the sacred text; it is the state of the soul that is rid of all activities of speech (vacana) and mental dispositions (bhāva) like attachment (rāga).
166

Page #233

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
आराधना करने वाले जीव को प्रतिक्रमण कहा है - The soul engaged in the Self is repentance (pratikramaņa) – आराहणाइ वट्टइ मोत्तूण विराहणं विसेसेण ।। सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८४॥
जो विराधन को विशेषरूप से छोड़कर आराधना में वर्तता है वह (जीव, साधु) प्रतिक्रमण कहलाता है, क्योंकि वह प्रतिक्रमणमय है। भावार्थ - यहाँ अभेद विवक्षा से प्रतिक्रमण करने वाले साधु को ही प्रतिक्रमण कहा गया है।
The soul – jīva, sādhu - engaged in adoration (ārādhanā) of the soul itself, particularly leaving aside all transgressions, is repentance (pratikramana); it is because such a soul is of the nature of repentance.
EXPLANATORY NOTE
Acārya Kundakunda, in Samayasāra, raises a question: knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, "These dispositions belong to me."? He explains as follows: the man who commits crime, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crime, roams around in midst of people without the fear of getting caught and arrested. In the same way, a guilty soul is afraid of getting bondage of karmas (like knowledge-obscuring karma). If the soul is not guilty, it is not afraid of getting any karmic bondage. (see Samayasāra, gāthā 9-13-300).
The soul engaged in adoration (ārādhanā) of the Self is without-guilt (niraparādha) and the soul rid of adoration of the Self is with-guilt (sāparādha). The soul without-guilt (niraparādha) is real repentance (pratikramana).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
167

Page #234

Niyamasāra
नियमसार
By incessantly getting engaged in adoration (ārādhanā) of the Self, the soul becomes without-guilt (niraparādha). Such a soul observes repentance (pratikramana) continuously. The ritual of reading-out the sacred text concerning repentance (pratikramaņa) loses relevance for suchasoul.
Acārya Kundakunda's Samayasāra:
संसिद्धिराधसिद्धं साधिदमाराधिदं च एयठें । अवगदराधो जो खलु चेदा सो होदि अवराधो ॥९-१७-३०४॥ जो पुण णिरावराधो चेदा णिस्संकिदो दु सो होदि । आराहणाइ णिच्चं वट्टदि अहमिदि वियाणंतो ॥९-१८-३०५॥
संसिद्धि, राध, सिद्ध, साधित और आराधित ये सब एकार्थक हैं। जो आत्मा राधरहित है (निज शुद्धात्मा की आराधना से रहित है), वह आत्मा अपराध होता है। और जो आत्मा निरपराध होता है, वह नि:शंक होता है। ऐसा आत्मा 'मैं (उपयोग-स्वरूप एक शुद्ध आत्मा) हूँ' इस प्रकार जानता हुआ (शुद्धात्मसिद्धिरूप) आराधना से सदा ही वर्तता है।
Attainment, self-devotion, fulfillment, achievement, and objectof-adoration are synonyms. The soul which is devoid of selfdevotion - ārādhanā – is with-guilt (sāparādha). Only that soul which is without-guilt (niraparādha) is free from doubt. Such a soul, knowing its true nature, is always engaged in adoration (ārādhanā) of the Self.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
168

Page #235

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
आचार में स्थिर जीव को प्रतिक्रमण कहा है - The soul established in self-absorption is repentance (pratikramana) -
मोत्तूण अणायारं आयारे जो दु कुणदि थिरभावं । सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८५॥
जो अनाचार को छोड़कर आचार में स्थिरभाव करता है वह (जीव, साधु) प्रतिक्रमण कहलाता है, क्योंकि वह प्रतिक्रमणमय होता है।
The soul – jīva, sādhu – established in self-absorption - ācāra – leaving aside everything that is other than the self - anācāra - is repentance (pratikramana); it is because such a soul is of the nature of repentance.
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra:
सुविदिदपदत्थसुत्तो संजमतवसंजुदो विगदरागो । समणो समसुहदुक्खो भणिदो सुद्धोवओगो त्ति ॥१-१४॥
ऐसा परम मुनि शुद्धोपयोग भावस्वरूप परिणमता है, इस प्रकार वीतराग-देव ने कहा है। कैसा है वह श्रमण अर्थात् मुनि? अच्छी रीति से जान लिये हैं जीवादि नवपदार्थ, तथा इन पदार्थों का कहने वाला सिद्धान्त जिसने। अर्थात् जिसने अपना और पर का भेद भले प्रकार जान लिया है, श्रद्वान किया है तथा निजस्वरूप में ही आचरण किया है, ऐसा मुनीश्वर ही शुद्धोपयोग वाला है। फिर कैसा है? पाँच इन्द्रिय तथा मन की अभिलाषा और छह काय के जीवों की हिंसा, इनसे आत्मा को रोककर अपने स्वरूप का आचरणरूप जो संयम, और बाह्य तथा अंतरंग बारह प्रकार के तप के बलकर - स्वरूप की स्थिरता के प्रकाश से ज्ञान का तपन (दैदीप्यमान होना) स्वरूप तप - इन दोनोंकर
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
169

Page #236

Niyamasāra
नियमसार
सहित है। फिर कैसा है? दूर हुआ है परद्रव्य से रमण करनारूप परिणाम जिसका। फिर कैसा है? समान हैं सुख और दुःख जिसके अर्थात् उत्कृष्ट ज्ञान की कला की सहायताकर इष्ट व अनिष्टरूप इन्द्रियों के विषयों में हर्ष तथा खेद नहीं करता है। ऐसा जो श्रमण है वही शुद्धोपयोगी कहा जाता है।
Lord Jina has expounded that the ascetic (muni, sramana) who has right knowledge of the soul and other substances, is well versed in the Scripture, observes self-restraint (samyama) and austerity (tapa), is free from attachment (rāga), and for whom happiness (sukha) and misery (duḥkha) are alike, represents pure-cognition (Suddhopayoga).
That ascetic represents pure-cognition (śuddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (samyama) and austerity (tapa). Devoid of all attachment (rāga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. Such a soul observes repentance (pratikramaņa) continuously.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
170

Page #237

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
जिनमार्ग में स्थिर जीव को प्रतिक्रमण कहा है - The soul established in right path is repentance (pratikramana) -
उम्मग्गं परिचत्ता जिणमग्गे जो दु कुणदि थिरभावं । सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८६॥
जो उन्मार्ग का परित्याग करके जिनमार्ग में स्थिरभाव करता है वह (जीव, साधु) प्रतिक्रमण कहलाता है, क्योंकि वह प्रतिक्रमणमय होता है।
The soul - jīva, sādhu - established in the right path as expounded by Lord Jina, leaving aside the opposite path, is repentance (pratikramana); it is because such a soul is of the nature of repentance.
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasāra.
ण जहदि जो दु ममत्तिं अहं ममेदं ति देहदविणेसु । सो सामण्णं चत्ता पडिवण्णो होदि उम्मग्गं ॥२-९८॥
जो पुरुष शरीर तथा धनादिक में मैं शरीरादिरूप हूँ और मेरे ये शरीर-धनादिक हैं इस प्रकार ममत्व बुद्धि को नहीं छोड़ता है वह पुरुष समस्त परद्रव्य के त्याग-रूप मुनिपद को छोड़कर अशुद्ध परिणतिरूप विपरीत मार्ग को प्राप्त होता
The one who does not discard infatuation for the body and other possessions and entertains dispositions of 'I am this' and 'this is mine' for such objects embraces the opposite path, departing from his status of the ascetic (śramaņa).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
171

Page #238

Niyamasara
नियमसार
The ascetic (śramaņa) who fails to adopt the transcendental-point-ofview (niscayanaya) that views substances (dravya) in their pure state, and accepts only the empirical-point-of-view (vyavahāranaya) is deluded (mohi). As a result of delusion, he entertains dispositions of 'sense-of-mine' (mamakāra) and ‘self-consciousness' (ahamkāra) towards external objects. In such a state of delusion he takes up the wrong path, giving up his status of the true ascetic (śramaņa). The adoption of the impure-point-of-view (aśuddhanaya) must result in the adoption of the impure-state-of-the-soul (aśuddhātmā). Only the soul established in the right path as expounded by Lord Jina observes repentance (pratikramaņa) continuously; the soul established in the opposite path does not observe repentance.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
172

Page #239

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
शल्यरहित साधु को प्रतिक्रमण कहा है - The ascetic without stings (Salya) is repentance (pratikramana) -
मोत्तूण सल्लभावं णिस्सल्ले जो दु साहु परिणमदि । सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८७॥
जो साधु शल्यभाव को छोड़कर, निःशल्यभाव में परिणमन करता है - उस रूप प्रवृत्ति करता है - वह (साधु) प्रतिक्रमण कहलाता है, क्योंकि वह प्रतिक्रमणमय होता है।
The ascetic (sādhu) who, rid of stings (šalya), has dispositions that are without-stings - nihsalya - is repentance (pratikramaņa); it is because such an ascetic is of the nature of repentance,
EXPLANATORY NOTE
The dispositions that cause bodily and mental agony are called 'salya'. Just as the sting causes pain to the body, the karma-generated harmful dispositions cause bodily and mental pain. The stings - Salya – are of three kinds, the sting of deceit – māyā, the sting of desire for enjoyment or pleasure – nidāna, and the sting of perverse attitude or wrong belief-mithyādarśana. He who is free from these three kinds of stings is called a votary without stings-nihsalya vrati.1
The ascetic (sādhu) who not only observes vows but is also free from stings - nihsalya - is the true yogi; he is said to observe repentance (pratikramana) continuously.
1 - Acārya Umāsvāmi's Tattvarthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 7-18, p. 281-282.
........................
173

Page #240

Niyamasāra
नियमसार
त्रिगुप्तिगुप्त साधु को प्रतिक्रमण कहा है - The ascetic with threefold control (gupti) is repentance (pratikramana) -
चत्ता ह्यगुत्तिभावं तिगुत्तिगुत्तो हवेइ जो साहू । सो पडिकमणं उच्चइ पडिकमणमओ हवे जम्हा ॥८८॥
जो साधु अगुप्तिभाव को छोड़कर त्रिगुप्तिगुप्त - तीन गुप्तियों से गुप्त अर्थात् सुरक्षित - रहता है वह प्रतिक्रमण कहलाता है, क्योंकि वह प्रतिक्रमणमय होता है।
The ascetic (sādhu) who, rid of the disposition of slackness in yoga, observes the threefold control (gupti), is repentance (pratikramaņa); it is because such an ascetic is of the nature of repentance.
EXPLANATORY NOTE
The ascetic (sādhu) who observes threefold control of the bodily activity - kāyagupti, of the vocal activity – vacanagupti, and of the mental activity – manogupti, is said to observe repentance (pratikramana) continuously.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
174

Page #241

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
प्रशस्त ध्यान वाले जीव को प्रतिक्रमण कहा है - The soul with auspicious meditation is repentance (pratikramana) - मोत्तूण अट्टरुदं झाणं जो झादि धम्मसुक्कं वा । सो पडिकमणं उच्चइ जिणवरणिद्दिवसुत्तेसु ॥८९॥ जो (जीव) आर्त-ध्यान और रौद्र-ध्यान को छोड़कर, धर्म्य-ध्यान अथवा शुक्ल-ध्यान को ध्याता है, वह (जीव) जिनेन्द्र भगवान् के द्वारा कथित सूत्रों में प्रतिक्रमण कहलाता है।
The soul – jīva, sādhu – established in the virtuous (dharmya) or the pure (sukla) meditation (dhyāna), leaving aside the sorrowful (ārta) and the cruel (raudra) meditation, is said to be repentance (pratikramaņa) in the sacred texts expounded by Lord Jina.
EXPLANATORY NOTE Ācārya Umāsvāmi's Tattvārthasūtra: आरौिद्रधर्म्यशुक्लानि ॥९-२८॥ आर्त, रौद्र, धर्म्य और शुक्ल - ये ध्यान के चार भेद हैं।
The four subdivisions of meditation - dhyāna - are: painful (sorrowful) -ārta, the cruel – raudra, the virtuous (righteous) - dharmya, and the pure - sukla.
The four kinds of meditation are divided into two classes, good and evil, or auspicious and inauspicious. The former two are inauspicious as these lead to influx (āsrava) of inauspicious karmas or demerit (pāpa). The latter two are auspicious as these are capable of destroying karmas.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
175

Page #242

Niyamasāra
नियमसार
मिथ्यात्व आदि प्रत्यय जीव ने चिर काल से भाये हैं - The soul, since long, has been a wrong-believer - मिच्छत्तपहुदिभावा पुव्वं जीवेण भाविया सुइरं । सम्मत्तपहुदिभावा अभाविया होंति जीवेण ॥१०॥
जीव ने पूर्व में सुचिर काल (अति दीर्घ काल) मिथ्यात्व आदि भाव भाये हैं। सम्यक्त्व आदि भाव जीव ने नहीं भाये हैं।
The soul - jīva – for a very long time in the past has entertained dispositions of wrong-belief (mithyātva), etc.; it has not entertained dispositions of right-belief (samyaktva), etc.
EXPLANATORY NOTE
The following gāthā in Samayasāra by Acārya Kundakunda expound the four primary conditions-pratyaya – that cause influx of karmas.
Acārya Kundakunda's Samayasāra: सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तारो । मिच्छतं अविरमणं कसायजोगा य बोद्धव्वा ॥३-४१-१०९॥ तेसिं पुणो वि य इमो भणिदो भेदो दु तेरसवियप्पो । मिच्छादिट्ठी आदी जाव सजोगिस्स चरमंतं ॥३-४२-११०॥
वास्तव में चार सामान्य प्रत्यय (मूलप्रत्यय-आस्रव) बंध के कर्ता कहे जाते हैं। (वे) मिथ्यात्व, अविरति, कषाय और योग जानने चाहियें और फिर उनका तेरह प्रकार का भेद कहा गया है। (वे भेद) मिथ्यादृष्टि से लेकर सयोग केवली के चरम समय पर्यन्त हैं।
In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These
........................ 176

Page #243

परमार्थप्रतिक्रमणाधिकार
must be understood to be wrong belief (mithyātva), nonabstinence (avirati), gross passions (kasāya), and activities (yoga) of the body, the organ of speech and the mind. These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development (gunasthāna), from 'misbeliever' (mithyādrsti) to 'omniscient-with-vibration' (sayogakevalī).
Acārya Samantabhadra's Svayambhūstotra:
अनन्तदोषाशयविग्रहो ग्रहो विषङ्गवान्मोहमयश्चिरं हृदि । यतो जितस्तत्त्वरुचौ प्रसीदता त्वया ततोऽभूर्भगवाननन्तजित् ॥
15 - THE REAL REPENTANCE
( १४-१-६६ )
क्योंकि आपने अनादिकाल से अन्तःकरण में विद्यमान अनन्त राग, द्वेष, मोह आदि दोषों के आधार मोहरूपी पिशाच को तत्त्वरुचि में अथवा सम्यग्दर्शन में प्रसन्नता धारण करने के लाभ से जीत लिया था इसीलिए आप अनन्तजित् इस सार्थक नाम को धारण करने वाले प्रभु कहलाते हैं।
O Lord Anantanātha! You had conquered the demon of delusion associated with your heart from beginningless time and which was the root cause of infinitude of blemishes in the being, through deep interest in the nature of Reality. You are appropriately called Lord Anantajit (alias Lord Anantanatha) - the Victor of the Infinitude.
.........
......
177

Page #244

Niyamasāra
नियमसार
प्रशस्त ध्यान वाले जीव को प्रतिक्रमण कहा है - The soul with auspicious meditation is repentance (pratikramana) -
मिच्छादसणणाणचरित्तं चइऊण णिरवसेसेण । सम्मत्तणाणचरणं जो भावइ सो पडिक्कमणं ॥११॥
जो (जीव) निरवशेष (सम्पूर्ण) रूप से मिथ्यादर्शन, मिथ्याज्ञान और मिथ्याचारित्र को छोड़कर, सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र की भावना करता है, वह (जीव) प्रतिक्रमण है।
The soul – jīva – that entertains the disposition of the Three Jewels comprising right-faith, right-knowledge and right-conduct, leaving aside completely wrong-faith, wrong-knowledge and wrong-conduct, is repentance (pratikramana).
EXPLANATORY NOTE
The man who knows the Doctrine expounded in the Scripture. understands accordingly the nature of the all-knowing soul, puts faith in the objects of Reality, and observes proper restraint (samyama). He thus has the Three Jewels (ratnatraya). But, if the same man, at a certain time, entertains even infinitesimal infatuation (mūrcchā) for external objects like the body (śarīra), and thus fails to establish his soul in the experience of the pure soul-substance, he, for that period of time, does not shed his deluding karmas.1
The soul (jīva) established in the Three Jewels (ratnatraya) is said to observerepentance (pratikramana) continuously.
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 299.
........................
178

Page #245

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
आत्मध्यान ही प्रतिक्रमण है - Meditation on the soul is repentance (pratikramaņa) – उत्तमअटुं आदा तम्हि ठिदा हणदि मुणिवरा कम्मं । तम्हा दु झाणमेव हि उत्तमअट्ठस्स पडिकमणं ॥१२॥ उत्तमार्थ - उत्कृष्ट पदार्थ - आत्मा है; उसमें स्थिर मुनिवर कर्म का घात करते हैं, इसलिये उत्तमार्थ आत्मा का ध्यान ही प्रतिक्रमण है।
The soul (ātmā) is the supreme object and the ascetics (muni, sādhu) established in the soul (ātmā) cause destruction of karmas; therefore, meditation on the soul (ātmā) is repentance (pratikramana).
EXPLANATORY NOTE
Real repentance (pratikramana) is meditation (dhyāna) on the pure soul (ātmā), on its pure qualities (guņa) and mode (paryāya). The soul that manifests in pure-cognition (śuddhopayoga) exhibits conductwithout-attachment (vītarāga caritra). The karmas cannot subdue the power of such a pure soul; it becomes capable of attaining the state of infinite and indestructible happiness, i.e., liberation.
Ācārya Kundakunda’s Samayasāra: पडिकमणं पडिसरणं पडिहरणं धारणा णियत्ती य । णिंदा गरुहा सोही अट्ठविहो होदि विसकुंभो ॥९-१९-३०६॥ अपडिकमणमपडिसरणमप्पडिहारो अधारणा चेव । अणियत्ती य अणिंदागरुहासोही अमयकुंभो ॥९-२०-३०७॥
प्रतिक्रमण, प्रतिसरण, परिहार, धारणा, निवृत्ति, निंदा, गर्दा और शुद्धि - यह आठ प्रकार का विषकुम्भ है (क्योंकि इसमें कर्तृत्व बुद्धि होती है)।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
179

Page #246

Niyamasara
नियमसार
अप्रतिक्रमण, अप्रतिसरण, अपरिहार, अधारणा, अनिवृत्ति, अनिंदा, अर्हा और अशुद्धि - ये आठ अमृतकुम्भ हैं ( क्योंकि इसमें कर्तृत्व का निषेध है ) ।
Repentance (of past sins), pursuit (of virtue), abandonment (of attachment, etc., concentration (in recitation of mantra, etc.), abstinence, self-censure, confession, and purification (by expiation), these eight constitute the poison-pot (because in these the soul is comprehended to be a doer).
Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, non-confession, and non-purification, these eight constitute the nectar-pot (because these forbid the soul to be a doer).
180
...........

Page #247

परमार्थप्रतिक्रमणाधिकार
5-THE REAL REPENTANCE
ध्यान ही प्रतिक्रमण है - Meditation is repentance (pratikramaņa) – झाणणिलीणो साहू परिचागं कुणइ सव्वदोसाणं । तम्हा दु झाणमेव हि सव्वदिचारस्स पडिकमणं ॥१३॥ ध्यान में लीन साधु सर्व दोषों का परित्याग करता है इसलिये निश्चय से ध्यान ही सब अतिचारों - समस्त दोषों - का प्रतिक्रमण है।
The ascetic (muni, sādhu) absorbed in meditation renounces all blemishes; therefore, meditation is the real repentance (pratikramana) for all blemishes.
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra:
जो खविदमोहकलुसो विसयविरत्तो मणो णिलंभित्ता । समवढिदो सहावे सो अप्पाणं हवदि झादा ॥२-१०४॥
जो पुरुष मोहरूप मैल को क्षय करता हुआ तथा परद्रव्य-रूप इष्ट-अनिष्ट इन्द्रियों के विषयों से विरक्त हुआ चंचल चित्त को बाह्य विषयों से रोककर अपने अनन्त सहज चैतन्यस्वरूप में एकाग्र-निश्चल भाव में ठहरता है, वह पुरुष टंकोत्कीर्ण निज शुद्ध जीवद्रव्य का ध्यान करने वाला होता है।
The one who has destroyed the dirt of delusion (moha), has isolated himself from sense-pleasures, has controlled the wavering of his mind, and is established firmly in soul-nature, performs meditation on the pure-soul.
Thus, meditation (dhyāna) on the pure-soul is the real repentance (pratikramana); it has the power to get rid of all karmas.
181

Page #248

Niyamasāra
नियमसार
व्यवहार प्रतिक्रमण की सफलता - Repentance, from the empirical point-of-view - पडिकमणणामधेये सुत्ते जह वण्णिदं पडिक्कमणं । तह णच्चा जो भावइ तस्स तदा होदि पडिक्कमणं ॥१४॥ 'प्रतिक्रमण' नामक सूत्र (जिनशास्त्र) में जिस प्रकार प्रतिक्रमण का वर्णन किया गया है उसे जानकर जो उसकी भावना करता है उस समय उसके प्रतिक्रमण होता है।
The ascetic (muni, sādhu) who, having understood the nature of repentance (pratikramaņa) from the Scripture, follows the instruction, performs repentance (pratikramana) during that period.
EXPLANATORY NOTE
If the breach of proper restraint has occurred due to the activities of the body, though performed carefully, the ascetic must, after confession of the fault, follow the course of expiation as prescribed in the Scripture. If the breach has occurred due to perversion of the cognition (upayoga), the ascetic must approach a worthy head (ācārya), make confession, and take on the chastisement as prescribed by theguru.1
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
परमार्थप्रतिक्रमणाधिकार नाम का पाँचवाँ अधिकार समाप्त हुआ।
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 263.
........................
182

Page #249

CHAPTER-6 निश्चयप्रत्याख्यानाधिकार THE REAL RENUNCIATION
निश्चय प्रत्याख्यान का स्वरूप - The real renunciation (pratyākhyāna) –
मोत्तूण सयलजप्पमणागयसुहमसुहवारणं किच्चा । अप्पाणं जो झायदि पच्चक्खाणं हवे तस्स ॥१५॥ जो समस्त जल्प (वचन-जाल, वचन-विस्तार) को छोड़कर तथा अनागत (आगामी) शुभ-अशुभ का निवारण करके आत्मा को ध्याता है, उसके प्रत्याख्यान होता है।
The ascetic (muni, sādhu) who meditates on the soul, shunning all speech-activity as well as auspicious and inauspicious dispositions, does renunciation (pratyākhyāna).
EXPLANATORY NOTE
Acārya Kundakunda's Samayasāra: सव्वे भावे जम्हा पच्चक्खादी परे त्ति णादूण । तम्हा पच्चक्खाणं णाणं णियमा मुणेदव्वं ॥१-३४-३४॥
यतः सब भावों को पर हैं यह जानकर त्याग देता है। इस कारण प्रत्याख्यान ज्ञान ही है, ऐसा निश्चय से (मननपूर्वक) जानना चाहिए।
Since one deliberately renounces all alien dispositions,
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
183

Page #250

Niyamasara
नियमसार
considering these to be other than the Self, therefore, renunciation (pratyākhyāna), in reality, be deemed as the knowledge of the Self.
कम्मं जं सुहमसुहं जम्हि य भावम्हि बज्झदि भविस्सं । तत्तो णियत्तदे जो सो पच्चक्खाणं हवदि चेदा ॥१०-७७-३८४॥
और भविष्यकाल में जो शुभाशुभ कर्म जिस भाव के होने पर बँधता है, उस भाव से जो आत्मा निवृत्त होता है, वह आत्मा प्रत्याख्यान होता है।
And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, auspicious or inauspicious, is certainly the real renunciation.
184

Page #251

6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार निजात्मा के ध्यान का उपदेश - Meditate on the Selfकेवलणाणसहावो केवलदसणसहावसुहमइओ। केवलसत्तिसहावो सो हं इदि चिंतए णाणी ॥९६॥ ज्ञानी जीव इस प्रकार चितवन करते हैं कि केवलज्ञान-स्वभावी, केवलदर्शन-स्वभावी, (अनन्त) सुखमय और केवलशक्ति-स्वभावी, वह
मैं हूँ।
भावार्थ - 'ज्ञान, दर्शन, सुख और वीर्य ही मेरे स्वभाव हैं, अन्य सब भाव विभाव हैं' - इस प्रकार ज्ञानी जीव आत्मा का ध्यान करते हैं।
The knowing Self - jñānī – meditates thus: “I am of the nature of infinite-knowledge (kevalajñāna), infiniteperception (kevaladarśana), infinite-bliss (anantasukha) and infinite-strength (kevalasakti).”
EXPLANATORY NOTE
Ācārya Pūjyapāda's Samādhitańtram: गौरः स्थूलः कृशो वाऽहमित्यनेनाविशेषयन् । आत्मानं धारयेन्नित्यं केवलज्ञप्तिविग्रहम् ॥७॥ मैं गौरा हूँ, मोटा हूँ अथवा पतला हूँ, इस प्रकार शरीर के साथ एकरूप न करते हुए सदैव अपने आत्मा को केवलज्ञानस्वरूप अथवा रूपादि-रहित एवं उपयोग-सहित अपने चित्त में धारण करें।
Shunning thoughts such as, 'I am fair-skinned,' 'I am stout, and 'I am skinny,' one should disconnect the body and the soul, and reflect incessantly on the nature of the pure soul, characterized by infinite knowledge and perception.
185

Page #252

Niyamasāra
नियमसार
निजात्मा का उपदेश - The nature of the Selfणियभावं णवि मुच्चइ परभाव णेव गेण्हए केइ । जाणदि पस्सदि सव्वं सो हं इदि चिंतए णाणी ॥१७॥ जो निजस्वभाव को नहीं छोड़ता है, परभाव को किंचित् भी ग्रहण नहीं करता है, (मात्र) सबको जानता-देखता है, वह मैं हूँ - इस प्रकार ज्ञानी चितवन करता है।
The knowing Self – jñāni – meditates thus: “I” am that which does not give up own-nature, does not take in even an iota of anything external, and is (just) all-knowing and all-perceiving.
EXPLANATORY NOTE Ācārya Pūjyapāda’s Samādhitaňtram: यदग्राह्यं न गृह्णाति गृहीतं नापि मुञ्चति । जानाति सर्वथा सर्वं तत्स्वसंवेद्यमस्म्यहम् ॥२०॥
जो शुद्धात्मा ग्रहण न करने योग्य को ग्रहण नहीं करता है और ग्रहण किए गए अनन्तज्ञानादि गुणों को नहीं छोड़ता है तथा सम्पूर्ण पदार्थों को सब प्रकार से जानता है, वही अपने द्वारा ही अनुभव में आने योग्य चैतन्य-द्रव्य मैं हूँ।
The one who does not take in that which is not worthy to hold, does not give up that which it inherently holds, and knows completely all substances, is the real 'Self', to be experienced by the Self.
186

Page #253

6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार बंध-रहित निजात्मा - The Self, free from bondage - पयडिट्ठिदिअणुभागप्पदेसबंधेहिं वज्जिदो अप्पा । सो हं इदि चिंतिज्जो तत्थेव य कुणदि थिरभावं ॥१८॥ प्रकृति, स्थिति, अनुभाग और प्रदेश बंधों से रहित जो आत्मा है, मैं वही हूँ; इस प्रकार चितवन करता हुआ ज्ञानी जीव उसी आत्मा में स्थिर भाव करता है।
The knowing Self-jñānī - meditates thus: “I” am the soul free from the four kinds of karmic bondage – nature or species (prakrti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). He then gets established in such a soul.
EXPLANATORY NOTE
The soul (ātmā), in its pure state, is free from the four kinds of karmic bondage. (see gāthā 40, p. 91, ante).
Ācārya Kundakunda’s Pravacanasāra: उदयगदा कम्मंसा जिणवरवसहेहिं णियदिणा भणिया । तेसु विमूढो रत्तो दुट्ठो वा बंधमणु भवदि ॥१-४३॥
गणधरादिकों में श्रेष्ठ अथवा बड़े ऐसे वीतरागदेव ने उदय अवस्था को प्राप्त हुए कर्मों के अंश अर्थात् ज्ञानावरणादि भेद निश्चय से कहे हैं। उन उदयागत कर्मों में मोही, रागी अथवा द्वेषी चार प्रकार के बंध - प्रकृति, स्थिति आदि - को अनुभव करता है, अर्थात् भोगता है।
The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely,
187

Page #254

Niyamasāra
नियमसार
the soul with delusion (moha), attachment (rāga) and aversion (dvesa), engenders four kinds of bondage on fruition of the karmas.
All worldly souls witness the fruition of past-bound karmas. Fruition of karmas, by itself, is not the cause of bondage of fresh karmas. When the soul entertains delusion (moha), attachment (rāga) and aversion (dvesa) on fruition of karmas, it enters into bondage of fresh karmas. Bondage of karmas is of four kinds: nature or species (prakrti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These – delusion (moha), attachment (rāga) and aversion (dvesa)- are to be discarded.
.
.
.
.
.
.
.
.
188

Page #255

6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार ममत्व-रहित निजात्मा - The Self, free from infatuation - ममत्तिं परिवज्जामि णिम्ममत्तिमुवट्ठिदो । आलंबणं च मे आदा अवसेसं च वोसरे ॥१९॥ मैं ममत्व को छोडता हूँ और निर्ममत्व में स्थित होता हूँ; मेरा आलम्बन आत्मा है और शेष सबका मैं परित्याग करता हूँ।
"I renounce infatuation (mamatva) and get established in non-infatuation (nirmamatva); the soul is my support and I leave aside everything else.”
EXPLANATORY NOTE
The ascetic (muni, sādhu) considers his soul (ātmā) as the only object that belongs to him and, therefore, renounces infatuation (mamatva) for everything external.
Ācārya Kundakunda’s Samayasāra: अहमेंक्को खलु सुद्धो य णिम्ममो णाणदंसणसमग्गो । तम्हि ठिदो तच्चित्तो सव्वे एदे खयं णेमि ॥३-५-७३॥
(ज्ञानी विचार करता है कि-) मैं निश्चय ही एक हूँ, शुद्ध हूँ, ममत्वरहित हूँ और ज्ञान-दर्शन से परिपूर्ण हूँ। (उक्त लक्षण वाले) शुद्धात्मस्वरूप में स्थित और सहजानन्द स्वरूप में तन्मय हुआ मैं इन सब (क्रोधादिक आस्रवों) को नष्ट करता हूँ।
(The knowing Self asserts -) I am really one, pure, free from infatuation, and replete with knowledge and perception. Resting on pure consciousness (with the above-mentioned attributes), and self-contented, I lead to destruction all karmic influxes.
189

Page #256

Niyamasāra
नियमसार
Ācārya Pūjyapāda’s Samādhitaňtram:
यत्त्यागाय निवर्तन्ते भोगेभ्यो यदवाप्तये । प्रीतिं तत्रैव कुर्वन्ति द्वेषमन्यत्र मोहिनः ॥१०॥
जिस शरीर के त्याग के लिये - उससे ममत्व दूर करने के लिये - और जिस परम वीतराग पद को प्राप्त करने के लिये इन्द्रियों के भोगों से निवृत्त होते हैं अर्थात् उनका त्याग करते हैं उसी शरीर और इन्द्रियों के विषयों में मोही जीव प्रीति, और वीतरागता आदि के साधनों में द्वेष करते हैं।
Sensual pleasures are abandoned for getting rid of infatuation (mamatva) for the body, and as a means to acquire the supreme status. Those taken over by delusion (moha), in contrast, exhibit infatuation for the body, and aversion (dveşa) for the means to acquire the supreme status.
Acārya Pujyapāda's Istopadesa:
बध्यते मुच्यते जीवः सममो निर्ममः क्रमात् । तस्मात्सर्वप्रयत्नेन निर्ममत्वं विचिन्तयेत् ॥२६॥
ममत्व-सहित जीव बंधता है और ममत्व-रहित जीव मुक्त होता है। इसलिये हर तरह प्रयत्नपूर्वक निर्ममता का ही चिंतवन करें।
The soul that entertains infatuation (mamatva) with the outside objects gets into bondage of karmas and the soul that entertains no such infatuation is freed from bondage. Try persistently, therefore, to renounce all infatuation.
190

Page #257

निश्चयप्रत्याख्यानाधिकार
ज्ञानादि में आत्मा
The Self is in knowledge, etc.
-
16 - THE REAL RENUNCIATION
आदा खु मज्झ णाणे आदा मे दंसणे चरित्ते य । आदा पच्चक्खाणे आदा मे संवरे जोगे ॥१००॥
निश्चय से मेरे ज्ञान में आत्मा है, मेरे दर्शन में और चारित्र में आत्मा है, मेरे प्रत्याख्यान में आत्मा है और मेरे संवर में तथा योग (शुद्धोपयोग) में आत्मा है।
भावार्थ - गुण - गुणी में अभेद कर आत्मा ही को ज्ञान, दर्शन, चारित्र, प्रत्याख्यान, संवर तथा शुद्धोपयोग रूप कहा है।
“The soul (ātmā ) is in my knowledge (jñāna), perception (darśana), and conduct (cāritra); it is in my renunciation (pratyākhyāna), stoppage-of-karmas (samvara), and purecognition (śuddhopayoga).”
EXPLANATORY NOTE
ācārya Kundakunda's Pravacanasāra:
एवं णाणप्पाणं दंसणभूदं अदिंदियमहत्थं । धुवमचलमणालंबं मण्णेऽहं अप्पगं सुद्धं ॥२- १००॥
भेदविज्ञानी मैं इस तरह आत्मा को मानता हूँ कि आत्मा परभावों से रहित निर्मल है, निश्चल एक रूप है, ज्ञान - स्वरूप है, दर्शनमयी है, अपने अतीन्द्रिय स्वभाव से सबका ज्ञाता महान् पदार्थ है, अपने स्वरूपकर निश्चल है, परद्रव्य के आलंबन (सहायता) से रहित स्वाधीन है। इस प्रकार शुद्ध, टंकोत्कीर्ण आत्मा को अविनाशी वस्तु मैं मानता हूँ ।
This way, I consider my soul (ātmā) to be pure (śuddha), eternal
.......
191

Page #258

Niyamasāra
नियमसार
(dhruva), of the nature of knowledge (jñāna) and perception (darśana), a super-substance beyond the senses - atīndriya, steady (acala), and independent (svādhīna).
The soul (ātmā) is not produced by any cause; it is self-sustaining and eternal (dhruva). It is pure (suddha) in its own-nature (svabhāva). It is of the nature of knowledge (jñāna) and perception (darśana), different from all other substances but one with its own-nature. It is a supersubstance that knows completely all substances in respect of their qualities of touch, taste, smell and sight, and mode of hearing without the help of the senses, at one and the same time. It is different from substances that are amenable to the five senses but knows these substances. It does not accept or reject the objects of knowledge; it is different from the external objects of knowledge but the knower of these objects of knowledge. It does not leave its nature of knowledge; it is one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth accepting 1
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 241-242.
192

Page #259

6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार संसारावस्था में और मुक्ति में जीव अकेला ही है - The Self is utterly without external concomitants – एगो य मरदि जीवो एगो य जीवदि सयं । एगस्स जादि मरणं एगो सिझदि णीरओ ॥१०१॥ एगो मे सासदो अप्पा णाणदंसणलक्खणो । सेसा मे बाहिरा भावा सव्वे संजोगलक्खणा ॥१०२॥
जीव अकेला मरता है और स्वयं अकेला जन्मता है; अकेले का मरण होता है और अकेला रज-रहित होता हुआ सिद्ध होता है। ज्ञान-दर्शन लक्षण वाला, शाश्वत एक आत्मा ही मेरा है, शेष समस्त संयोगलक्षण वाले भाव मुझसे बाह्य हैं, पृथक् हैं।
The Self (jīva) dies alone, and alone, by itself, takes birth. It dies alone and, as it gets rid of all dirt, alone it attains liberation.
“The soul (ātmā), eternal and marked by knowledge (jñāna) and perception (darśana), alone belongs to me; all concomitant dispositions are external to me."
EXPLANATORY NOTE
The soul (ātmā) is alone in undergoing transformations like death and (re)birth. All external attachments, like the body, are utterly distinct from the soul. With the faculty-of-discrimination (bhedavijñāna), the ascetic ascertains that the soul (ātmā) is utterly distinct from all othersubstances (paradravya). He also ascertains that in its pure state, the soul (ātmā) is non-distinct from the doer (kartā), the instrument (karana), the activity (karma) and the fruit-of-karma (karmaphala).
193

Page #260

Niyamasāra
नियमसार
He does not transform the soul (ātmā) into impure state of union with other-substances (paradravya). Only such a soul (ātmā) attains its pure nature of knowledge - as the jñāyaka. Contemplating in the aforesaid manner, the soul (ātmā) establishes its utter distinctiveness with all other-substances (paradravya), in its impure as well as the pure state.1
Acārya Pujyapada's Istopadesa:
एकोऽहं निर्ममः शुद्धो ज्ञानी योगीन्द्रगोचरः । बाह्याः संयोगजा भावा मत्तः सर्वेऽपि सर्वथा ॥२७॥
मैं एक, ममत्व-रहित, शुद्ध, ज्ञानी, योगीन्द्रों के द्वारा जानने योग्य हूँ। संयोगजन्य जितने भी देहादिक पदार्थ हैं वे मुझसे सर्वथा बाह्य-भिन्न हैं।
I am one, without infatuation, pure, all-knowing, and capable to be known by the Master Ascetics. All attachments, internal and external, are totally foreign to my nature.
1- Excerpted with minor changes from Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 160-161.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
194

Page #261

6- THE REAL RENUNCIATION
निश्चयप्रत्याख्यानाधिकार आत्मगत दोषों से छूटने का उपाय - Freeing the soul from faults – जं किंचि मे दुच्चरित्तं सव्वं तिविहेण वोसरे । सामाइयं तु तिविहं करेमि सव्वं णिरायारं ॥१०३॥ मेरा जो कुछ भी दु:चारित्र - अन्यथा प्रवर्तन - है, उस सर्व को मैं त्रिविध - मन, वचन, काय - से छोड़ता हूँ और जो त्रिविध (सामायिक, छेदोपस्थापना, परिहार-विशुद्धि के भेद से तीन प्रकार का) चारित्र है, उस सर्व को निराकार (निर्विकल्प) करता हूँ।
“I renounce all blemishes of conduct (cāritra) by the threefold purity - of the mind, the speech and the body - and adopt the threefold conduct (cāritra)1 that is supreme (nirākāra).”
EXPLANATORY NOTE
To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the self is ‘sāmāyika'equanimity. Sometimes, owing to carelessness (pramāda), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation - chedopasthāpanā. Or, chedopasthāpanā connotes the removal of mental impurity. Refraining from injury (himsā) to living beings is parihāra'. 'Parihāravisuddhi' is purity of conduct (cāritra) emanating from refraining from injury (himsā).2
1 - Here, the threefold conduct means equanimity (sāmāyika), reinitiation
(chedopasthāpanā), and purity of non-injury (parihāraviśuddhi). 2 - see Ācārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 9-18, p. 375-376.
........................
195

Page #262

Niyamasāra
नियमसार
परम समाधि की प्राप्ति - Attaining the state of supreme meditation - सम्मं मे सव्वभूदेसु वेरं मझं ण केणवि । आसाए वोसरित्ता णं समाहि पडिवज्जए ॥१०४॥
मेरा सब जीवों के प्रति साम्यभाव है, मेरा किसी के साथ वैर नहीं है। आशा का परित्याग कर (अंतरंग में स्थित होता हुआ) मैं समाधि को निश्चय ही प्राप्त करता हूँ।
“I observe equanimity (sāmyabhāva) toward all living beings, I have no enmity toward any of them; renouncing all desires, I certainly establish myself in supreme meditation (samādhi).”
EXPLANATORY NOTE
Ācārya Pūjyapāda’s Samādhitaňtram: क्षीयन्तेऽत्रैव रागाद्यास्तत्त्वतो मां प्रपश्यतः । बोधात्मानं ततः कश्चिन्न मे शत्रुर्न च प्रियः ॥२५॥
क्योंकि शुद्ध ज्ञानस्वरूप आत्मा को वस्तुतः अनुभव करने वाले के इस जन्म में ही राग-द्वेष आदि दोष नष्ट हो जाते हैं इसलिए मेरा न कोई शत्रु है और न कोई मित्र है।
Since the real experience of soul's pure knowledge-consciousness destroys imperfections like attachment and aversion in this life itself, therefore, I have no foe, no friend.
The pure soul, of the nature of knowledge (jñāna) and perception (darśana), is the only eternal substance.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
196

Page #263

निश्चयप्रत्याख्यानाधिकार
निश्चय प्रत्याख्यान का अधिकारी
The observer of real renunciation -
—
16 - THE REAL RENUNCIATION
णिक्कसायरस दंतस्स सूरस्स ववसायिणो । संसारभयभीदस्स पच्चक्खाणं सुहं हवे ॥१०५॥
जो निःकषाय है, दान्त (इन्द्रियों का दमन करने वाला) है, (समस्त परिषहों को सहन करने में ) शूरवीर है, व्यवसायी (शुद्धता के प्रति उद्यमशील) है तथा संसार से भयभीत है, उसी के सुखमय प्रत्याख्यान, अर्थात् निश्चय प्रत्याख्यान, होता है।
He, who is free from passions ( kasāya), controls the senses (indriya), endures afflictions (parīsaha), makes effort to enhance the purity of the soul, and frightened of the cycle of transmigration, attains blissful renunciation (pratyākhyāna).
EXPLANATORY NOTE
ācārya Pūjyapāda's Samādhitantram:
प्रच्याव्य विषयेभ्योऽहं मां मयैव मयि स्थितम् । बोधात्मानं प्रपन्नोऽस्मि परमानन्दनिर्वृतम् ॥३२॥
मैं अपने ही में स्थित परमानन्द से परिपूर्ण अपनी आत्मा को पञ्चेन्द्रियों के विषयों से छुड़ा कर अपने ही द्वारा आत्म-स्वरूप को प्राप्त हुआ हूँ।
I have realized my soul-nature by establishing myself in own soul that is of the nature of supreme bliss, and by staying it clear of the pleasures of the senses.
197

Page #264

Niyamasāra
नियमसार
निश्चय प्रत्याख्यान का उपसंहार - The conclusion of real renunciation - एवं भेदब्भासं जो कुव्वइ जीवकम्मणो णिच्चं । पच्चक्खाणं सक्कदि धरिदुं सो संजदो णियमा ॥१०६॥
इस प्रकार जो निरन्तर जीव और कर्म के भेद का अभ्यास करता है, वह संयत - साधु - नियम से प्रत्याख्यान धारण करने को समर्थ होता है।
Thus, the ascetic (muni, sādhu) who practices incessantly the distinction between the soul (jīva) and the karmas, certainly becomes capable of observing real renunciation (pratyākhyāna).
EXPLANATORY NOTE
Ācārya Pūjyapāda’s Samādhitaňtram:
तथैव भावयेदेहाव्यावृत्यात्मानमात्मनि । यथा न पुनरात्मानं देहे स्वप्नेऽपि योजयेत् ॥८२॥
अन्तरात्मा को चाहिए कि वह शरीर से आत्मा को भिन्न अनुभव करके आत्मा में ही उस प्रकार से भावना करे जिस प्रकार से फिर स्वप्न में भी शरीर की उपलब्धि होने पर उसमें आत्मा को योजित न करे - शरीर को आत्मा न समझ बैठे।
After apprehending distinctiveness of the body and the soul, the introverted-soul (antarātmā) should practice contemplation on the soul in a manner that even in a dream he should be able to set the body apart from the soul.
The empirical (vyavahāra) point-of-view indeed holds that the soul and the body are the same; however, from the transcendental (niscaya)
........................
198

Page #265

निश्चयप्रत्याख्यानाधिकार
6- THE REAL RENUNCIATION
point-of-view, the soul and the body are never the same as these are made up of different substances. From the point-of-view of its pure nature, the soul is incorporeal. One may argue that since the soul becomes one with the body because of the influence of karmas it must not be considered separate from the body. This is not true. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The soul (jīva) and the matter (pudgala) are two different substances. The former is conscious and incorporeal and the latter is unconscious and corporeal. Every embodied self (samsārī jīva) has a soul and a body. It has a gross body, and a karmic body (kārmaņa śarīra) comprising extremely subtle particles of matter. Both these bodies vanish as the soul attains liberation. On destruction of darkness, that is ignorance, the Self attains the power of discrimination between what needs to be accepted and rejected. Self-knowledge thus leads to the science-of-discrimination (bhedavijñāna) - the soul is distinct from the matter and the matter is distinct from the soul.
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
निश्चयप्रत्याख्यानाधिकार नाम का छठवाँ अधिकार समाप्त हुआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
199

Page #266

CHAPTER-7
परमालोचनाधिकार THE SUPREME CONFESSION (INTROSPECTION)
निश्चय आलोचना का स्वरूप - The real confession (ālocanā) - णोकम्मकम्मरहियं विहावगुणपज्जएहिं वदिरित्तं । अप्पाणं जो झायदि समणस्सालोयणं होदि ॥१०७॥ जो नोकर्म (पाँच प्रकार के शरीर) और (आठ प्रकार के) कर्म से रहित तथा विभावगुण पर्यायों से व्यतिरिक्त (भिन्न, रहित) आत्मा को ध्याता है, उस श्रमण के आलोचना घटित होती है।
The ascetic (śramaņa, muni, sādhu) who meditates on the soul that is rid of nokarma (five kinds of bodies), (eight kinds of) karmas, and unnatural (vibhāva) modes (paryāya), is confession (ālocanā).
EXPLANATORY NOTE Acārya Kundakunda's Samayasāra: जं सुहमसुहमुदिण्णं संपडि य अणेयवित्थरविसेसं । तं दोसं जो चेददि सो खलु आलोयणं चेदा ॥१०-७८-३८५॥ वर्तमान काल में उदय में आये हुए (मूलोत्तर प्रकृति के रूप में) अनेक विस्तार वाले जो कर्म हैं, उस दोष को जो जीव (भेदरूप) अनुभव करता है, वह जीव वास्तव में आलोचना है।
The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
. . . . 200

Page #267

परमालोचनाधिकार
7- THE SUPREME CONFESSION (INTROSPECTION)
आलोचना के चार भेद - Four kinds of confession (ālocanā) – आलोयणमालुंछण वियडीकरणं च भावसुद्धी य । चउविहमिह परिकहियं आलोयणलक्खणं समए ॥१०८॥
यहाँ आगम में आलोचना का लक्षण चार प्रकार का कहा गया है - आलोचन - स्वयं अपने दोषों को सूक्ष्मता से देख लेना, आलुंछन - दोषों का उच्छेदन करना, अविकृतिकरण - विकार-रहितता करना, और भावशुद्धि - भावों को शुद्ध करना।
The Scripture has classified confession (ālocanā) into four kinds – 1) ālocana - vigilant of faults; 2) āluńchana - eradication of faults; 3) avikrtikarana – removal of perversions; and 4) bhāvasuddhi – purity of thoughts.
EXPLANATORY NOTE
The divine voice (divyadhvani) of the ford-maker (the Tirthankara) issues forth without any urge whatsoever, with no signs of vocalization like movement of the lips or the jaw, and is accompanied by divine splendours. The Omniscient Lord is the true guide to put us on the right path and worthy to be venerated and worshipped. He is free from all kinds of impurities and is possessed of direct and perfect knowledge. The Word of the Lord is incontrovertible. The Lord's direct disciples, the gañadhara and the śrutakevalī, gifted with vast knowledge and accomplishments, recollect the import of the Lord's teachings and from that the Scripture is composed. As the Scripture is only the interpretation of the Word of the Lord, it, too, is authoritative. The Scripture mentions four kinds of confession (ālocanā), elaborated upon in thenext four verses (gāthā).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
201

Page #268

Niyamasara
आलोचन का स्वरूप
Meaning of vigilant of faults (alocana) -
जो पस्सदि अप्पाणं समभावे संठवित्तु परिणामं । आलोयणमिदि जाणह परमजिणंदस्स उवएसं ॥१०९ ॥
जो (जीव) अपने परिणाम को समभाव में स्थापित कर अंतरंग में स्थित होकर (निज) आत्मा को देखता है, वह आलोचन है, ऐसा परम जिनेन्द्र का उपदेश जानो ।
Lord Jina has expounded that the ascetic, who, after establishing his soul (ātmā ) in its own-nature, sees (and experiences) only such a soul, is alocana, i.e., vigilant of faults.
नियमसार
EXPLANATORY NOTE
From the real, transcendental (niscaya) point-of-view, the soul is its own preceptor (guru):
ācārya Pūjyapāda'sIstopadeśa:
स्वस्मिन् सदभिलाषित्वादभीष्टज्ञापकत्वतः ।
स्वयं हितप्रयोक्तृत्वादात्मैव गुरुरात्मनः ॥३४॥
अपने में ही प्रशस्त (मोक्षसुख की) अभिलाषा करने से, अपने प्रिय पदार्थ का जानने वाला होने से तथा अपने हित में प्रवृत्त होने से, आत्मा ही अपना (स्वयं का) गुरु है।
202
As the soul longs for own well-being (liberation), promulgates the path that leads to it, and engages in its realization, therefore, it is its own preceptor.
...

Page #269

परमालोचनाधिकार
7 - THE SUPREME CONFESSION (INTROSPECTION)
The nature of the pure soul (ātmā) – when the karmic dirt has been destroyed – is the cause-soul (kāraṇa samaya). The destruction of karmas takes place by meditating on such a pure soul (ātmā); hence, the cause-soul (kārana samaya) is worth meditating on.1
The ascetic establishes his soul (ātmā) in soul's own-nature and sees only the soul; he sees the cause-soul (kāraṇa samaya) and experiences it. He is thus engaged in ālocana, i.e., ever vigilant of faults.
1 - see Māilladhavala's Nayacakko (Nayacakra), p. 183.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
203

Page #270

Niyamasāra
नियमसार
आलुंछन का स्वरूपMeaning of eradication of faults (āluńchana) – कम्ममहीरुहमूलच्छेदसमत्थो सकीयपरिणामो । साहीणो समभावो आलुंछणमिदि समुद्दिढ़ ॥११०॥
कर्मरूपी वृक्ष का मूल छेदने में समर्थ ऐसा जो स्वाधीन, समभावरूप निज का परिणाम है, वह आलुंछन कहा गया है।
The soul established in its inherent nature or capacity (pariņāma), that is self-dependent (svādhīna) equanimity (samabhāva), is called äluńchana - eradication of faults; it has the power to uproot the tree of karmas.
EXPLANATORY NOTE
The distinctive characteristics (svatattva) of the soul (jīva) are the dispositions - bhāva - arising from the subsidence - upasama, the destruction - kşaya, the destruction-cum-subsidence- kşayopasama - of karmas, the fruition-udaya - of karmas, and its inherent nature or capacity-pariņāma. (Tattvārthasūtra, 2-1; see p. 93, ante). The essential nature (svarūpa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity - parināma. That disposition (bhāva), which has subsidence as its object or cause, is subsidential (aupaśamika). Similarly with regard to destructional (kṣāyika), destruction-cum-subsidential (kṣāyopaśamika), rising (audayika) and inherent nature (pāriņāmika). These five dispositions (bhāva) are the distinctive (asādhāraṇa) characteristics - svatattva – of the soul. The subsidential (aupaśamika) and the destructional (kṣāyika) dispositions (bhāva) arise only in case of the potential (bhavya) souls; the potential (bhavya) souls are those having the inherent capacity for
204

Page #271

परमालोचनाधिकार
7 - THE SUPREME CONFESSION (INTROSPECTION)
liberation. But the third - mixed disposition of destruction-cumsubsidential (kṣāyopaśamika) - arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The last two dispositions (bhāva) arise in case of the potential (bhavya) as well as the nonpotential (abhavya) souls.1
The potential (bhavya) soul having the self-dependent (svādhina) disposition (bhāva) of equanimity (samabhāva) that is the inherent nature or capacity - parināma - of the soul, is said to be āluńchana - eradication of faults.
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, sūtra 2-1, p. 59.
.....................
..
205

Page #272

Niyamasāra
नियमसार
अविकृतिकरण का स्वरूप - Meaning of removal of perversions (avikstikaraņa) – कम्मादो अप्पाणं भिण्णं भावेइ विमलगुणणिलयं । मज्झत्थभावणाए वियडीकरणं ति विण्णेयं ॥१११॥
जो (जीव) मध्यस्थ-भावना में कर्म से भिन्न तथा निर्मल गुणों के निवास-स्वरूप आत्मा को भाता है, उसे अविकृतिकरण जानना चाहिये।
The one who, with-equanimity (madhyastha-bhāva), meditates on his soul that is utterly distinct from karmas and is the abode of pristine qualities (guņa), should be known as avikytikaraņa - removal of perversions.
EXPLANATORY NOTE
That ascetic (muni, śramaņa) represents pure-cognition (śuddhopayoga) who has right faith and knowledge about the nature of the Self and, shunning everything other than the Self, establishes himself in the Self. He achieves this state through the power of self-restraint (samyama) and austerity (tapa). Devoid of all attachment (rāga), he has no concern for anything other than the Self. He does not entertain dispositions of either like or dislike for the objects of the senses. 1
Since pure-cognition (śuddhopayoga), with-equanimity (madhyasthabhāva) as its hallmark, treats karmas as utterly distinct from the soul and concentrates only on its pristine and indestructible qualities (guņa), it is called avikytikaraṇa-removal of perversions.
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 19.
......................
206

Page #273

परमालोचनाधिकार
7 - THE SUPREME CONFESSION (INTROSPECTION)
भावशुद्धि का स्वरूप - Meaning of purity of thoughts (bhāvasuddhi) – मदमाणमायलोहविवज्जियभावो दु भावसुद्धि त्ति । परिकहियं भव्वाणं लोयालोयप्पदरिसीहिं ॥११२॥
मद (मदन, काम-परिणाम), मान, माया और लोभ से रहित जो भाव है, वह भावशुद्धि है, ऐसा भव्य जीवों को लोकालोक के दृष्टाओं (सर्वज्ञ भगवान्) ने कहा है।
The disposition (bhāva) that is rid of lust (mada, madana), pride (māna), deceitfulness (māyā), and greed (lobha) is the purity of thoughts – bhāvasuddhi; this has been proclaimed by the visualizers of the universe (loka) and the non-universe (aloka).
EXPLANATORY NOTE
Manifestation of the quasi-passion (nokasāya) called male sex-passion (purusaveda) due to the rise of conduct-deluding (cāritramohaniya) karma is lust (mada, madana). Pride (māna) is arrogance or haughtiness; it is of eight kinds (see p. 14, ante). Deceitfulness (māyā) is committing the acts of demerit clandestinely. Greed (lobha) is not making gifts even for laudable purposes. Or, from the real point-ofview, accepting even an iota of external possession (parigraha) is greed (lobha). The soul, rid of these four dispositions, is the purity of thoughts-bhāvasuddhi.
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
परमालोचनाधिकार नाम का सातवाँ अधिकार समाप्त हुआ।
.
.
.
..
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
207

Page #274

Niyamasāra
नियमसार
CHAPT E R -8 शुद्धनिश्चयप्रायश्चित्ताधिकार THE REAL EXPIATION
निश्चय प्रायश्चित्त का स्वरूप - The real expiation (prāyaścitta) – वदसमिदिसीलसंजमपरिणामो करणणिग्गहो भावो । सो हवदि पायछित्तं अणवरयं चेव कायव्वो ॥११३॥ व्रत, समिति, शील और संयमरूप परिणाम तथा इन्द्रिय-निग्रहरूप जो भाव है, वह प्रायश्चित्त है। यह (प्रायश्चित्त) निरन्तर करने योग्य है। The dispositions (bhāva) of observing vows (vrata), carefulness (samiti), supplementary vows (śīla), and selfrestraint (samyama), is expiation (prāyascitta); this should be practised continuously.
EXPLANATORY NOTE
The disposition of observing five supreme vows (mahāvrata), five regulations (samiti), the supplementary-vows (śīlavrata)l, and fivefold control of the senses (pańcendriya nirodha), constitute expiation (prāyaścitta).
1 - Withdrawing from the direction - digvirati, from the country or region -desavirati, and from purposeless sinful activity-anarthadandavirati - are three supplementary-vows, called 'guņavrata'. Further, the vow of concentration - sāmāyikavrata, fasting at regular intervals – proşadhopavāsavrata, limiting consumable and non-consumable things - upabhoga-paribhogaparimāņavrata, and partaking of one's food after feeding the ascetic - atithisamvibhāgavrata, are four supplementaryvows, called 'śikṣāvrata'.
........................ 208

Page #275

8- THE REAL EXPIATION
शुद्धनिश्चयप्रायश्चित्ताधिकार निश्चय प्रायश्चित्त का स्वरूप - The real expiation (prāyaścitta) – कोहादिसगब्भावक्खयपहुदिभावणाए णिग्गहणं । पायच्छित्तं भणिदं णियगुणचिंता य णिच्छयदो ॥११४॥ क्रोधादिक स्वकीय (विभाव) भावों के क्षय आदि की भावना में लीन रहना तथा निजगुणों का चितवन करना, यह निश्चय से प्रायश्चित्त (निर्विकार चित्त की प्राप्ति) कहा गया है।
From the real point-of-view, the disposition of eliminating own (impure) thought-activities like anger (krodha), and
meditating on the soul's own-qualities (nijaguna), is expiation (prāyaścitta).
EXPLANATORY NOTE The way to eliminate impure thought-activities, like anger (krodha), is to contemplate on own-qualities (nijaguna) of the pure soul.
Ācārya Pūjyapāda’s Samādhitaňtram: यदा मोहात्प्रजायते रागद्वेषौ तपस्विनः । तदैव भावयेत्स्वस्थमात्मानं शाम्यतः क्षणात् ॥३९॥
जिस समय किसी तपस्वी अन्तरात्मा के मोहनीय कर्म के उदय से राग-द्वेषादिक उत्पन्न हो जाएँ उसी समय वह तपस्वी अपने शुद्ध आत्म-स्वरूप की भावना करे। इससे वे राग-द्वेषादिक क्षण भर में शान्त हो जाते हैं।
Whenever the ascetic- introverted-soul (antarātmā)- notices that due to the fruition of deluding karmas imperfections like attachment and aversion are taking him over, he should immediately start contemplating on the pure nature of his soul. This way the imperfections die away instantly.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
209

Page #276

Niyamasāra
नियमसार
निश्चय प्रायश्चित्त का स्वरूप - The real expiation (prāyaścitta) – कोहं खमया माणं समद्दवेणज्जवेण मायं च । संतोसेण य लोहं जयदि खु ए चहुविहकसाए ॥११५॥ क्रोध को क्षमा से, मान को स्वकीय मार्दव से, माया को आर्जव से और लोभ को संतोष से - इस तरह चतुर्विध कषायों को ज्ञानी जीव निश्चय से जीतता है।
Surely, the knowledgeable soul vanquishes the four passions (kasāya) as follows: anger (krodha) by forbearance (kşamā), pride (māna) by modesty (mārdava), deceitfulness (māyā) by straightforwardness (ārjava), and greed (lobha) by contentment or purity (sauca).
EXPLANATORY NOTE
Forbearance – kşamā – is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people. Modesty (humility) - mārdava - is the absence of arrogance or egotism on account of high birth, rank, and so on. 'Mārdava' implies destruction of pride (māna). Straightforwardness - ārjava - is freedom from crookedness in activity (yoga). Arjava' implies destruction of deceitfulness (māyā). Purity-śauca – is freedom from greed (lobha).1
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, p. 353-354.
........................ 210

Page #277

8- THE REAL EXPIATION
शुद्धनिश्चयप्रायश्चित्ताधिकार शुद्ध ज्ञान के स्वीकार वाले को निश्चय प्रायश्चित्त - Pure knowledge is real expiation (prāyascitta) - उक्किट्ठो जो बोहो णाणं तस्सेव अप्पणो चित्तं । जो धरइ मुणी णिच्चं पायच्छित्तं हवे तस्स ॥११६॥ उसी (कषाय विजयी) आत्मा का जो उत्कृष्ट बोध, ज्ञान अथवा चित्त (चितवन) है, उसे जो मुनि निरन्तर धारण करता है उसके प्रायश्चित्त होता है।
The ascetic (śramaņa, muni, sādhu) who is incessantly absorbed in the soul (ātmā), characterized by supreme comprehension (bodha), knowledge (jñāna) and thought (citta), is expiation (prāyaścitta).
EXPLANATORY NOTE
Supreme comprehension (bodha) of the Reality is the hallmark of the soul (ātmā) which has vanquished the four passions (kasāya), as mentioned in the previous gāthā. The same soul has the knowledge (jñāna) and thought (citta); thus, comprehension (bodha), knowledge (jñāna) and thought (citta) are synonyms. The Sanskrit word ‘prāyaḥcitta' or 'prāyaścitta' denotes supreme thought (citta). Or, it is supreme comprehension (bodha) as well as supreme knowledge (jñāna). The ascetic (śramaņa, muni, sādhu) who is incessantly absorbed in supreme thought (citta), is expiation (prāyaścitta).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
211

Page #278

Niyamasara
तपश्चरण में लीन योगीश्वरें को निश्चय प्रायश्चित्त Austerity (tapa) is real expiation (prāyaścitta) -
किं बहुणा भणिएण दु वरतवचरणं महेसिणं सव्वं । पायच्छित्तं जाणह अणेयकम्माण खयहेऊ ॥११७॥
बहुत कहने से क्या (लाभ) ? अनेक कर्मों के क्षय का हेतु ऐसा जो महर्षियों का उत्तम तपश्चरण है, वह सब प्रायश्चित्त जान ।
नियमसार
Why to drag? All of the excellent austerity (tapa), the cause of destruction of many karmas, that the supreme ascetics (śramana, muni, sādhu) observe is to be known as expiation (prāyaścitta).
EXPLANATORY NOTE
Right conduct (samyakcāritra) from the empirical (vyavahāra) pointof-view is to observe conventional austerities (vyavahāra tapa, like fasting) and, from the real (niscaya) point-of-view, it is to observe internal austerities (niscaya tapa - getting established in the puresoul-substance ). ( see gāthā 55, p. 119,ante).
Supreme ascetics (śramana, muni, sādhu) observe excellent austerities (tapa), both external (bahiranga ) and internal (antaranga). Infallible cause of destruction of the material-karmas (dravyakarma) as well as the psychic - karmas (bhāvakarma), such austerities (tapa) are nothing but expiation (prāyaścitta).
212
...........

Page #279

8- THE REAL EXPIATION
शुद्धनिश्चयप्रायश्चित्ताधिकार तप प्रायश्चित्त है - Austerity (tapa) is expiation (prāyaścitta) – णताणंतभवेण समज्जियसुहअसुहकम्मसंदोहो । तवचरणेण विणस्सदि पायच्छित्तं तवं तम्हा ॥११८॥ अनन्तानन्त भवों द्वारा उपार्जित शुभ-अशुभ कर्मों का समूह तपश्चरण के द्वारा विनष्ट हो जाता है, इसलिये तप प्रायश्चित्त है।
The heap of auspicious (subha) and inauspicious (aśubha) karmas, accumulated over infinite births, is destroyed by the conduct (cāritra) of austerity (tapa), therefore, austerity (tapa) is expiation (prāyaścitta).
EXPLANATORY NOTE Austerity (tapa) is a potent cause of stoppage (samvara) and dissociation (nirjarā) of karmas.1
As the ascetic acquires the power of discrimination between the self and the others, he casts away all dispositions contrary to the soulnature. The man with right faith has nothing to adopt or leave. But on fruition of the conduct-deluding (cāritramoha) karmas, he adopts the auspicious (śubha) dispositions and leaves these too subsequently. In regard to austerities (tapācāra) he adopts: fasting (anaśana), reduced diet (avamaudarya), special restrictions (vrttiparisamkhyāna), giving up tasty food (rasaparityāga), lonely habitation (viviktaśayyāsana), mortification of the body (kāyakleśa), expiation (prāyaścitta), reverence (vinaya), service (vaiyavrttya), study (svādhyāya), meditation (dhyāna), and renunciation (vyutsarga).2
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English
from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 9-3, p. 350-351. 2 - see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine,
p. 253-254.
213

Page #280

Niyamasara
ध्यान सर्व भावों का अभाव करने में समर्थ है Meditation (dhyana) gets rid of all dispositions (bhava) -
अप्पसरूवालंबणभावेण दु सव्वभावपरिहारं । सक्कदि कादुं जीवो तम्हा झाणं हवे सव्वं ॥११९॥
-
आत्मस्वरूप जिसका आलम्बन है, ऐसे भाव से जीव सर्व भावों का परिहार (निराकरण) कर सकता है; इसलिये ध्यान ही सर्वस्व है।
The disposition that has the soul-nature as its substratum can affect the destruction of all (contrary) dispositions; therefore, meditation - on the soul nature - is everything.
नियमसार
EXPLANATORY NOTE
214
1
The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions or thought-activities - bhāva - arising from subsidence (upaśama), destruction (kṣaya), destruction-cum-subsidence (kṣayopasama) of karmas, the fruition (udaya) of karmas, and its inherent nature or capacity -pariņāma. (see p. 204, ante). These five dispositions (bhāva) are the distinctive (asādhāraṇa) characteristics - svatattva - of the soul. The first four dispositions (bhāva) aupaśamika, kṣāyika, kṣāyopaśamika and audayika
'naimittika bhava'. (see p. 205, ante)
.......
-
The potential (bhavya) soul burns the first four dispositions by the fire of pristine and supreme, inherent capacity of the soul, i.e., the pārināmika bhāva. The meditation (dhyana) that is directed toward the pure pāriņāmika bhava of the soul is said to encompass all forms of conduct (căritra) - five supreme vows (mahāvrata), five regulations (samiti), threefold control (gupti), renunciation (prayaścitta), confession (alocană), etc.
are called

Page #281

शुद्ध निश्चयप्रायश्चित्ताधिकार
निश्चय नियम ( रत्नत्रय) का स्वरूप
The real Three Jewels (ratnatraya) -
-
8- THE REAL EXPIATION
सुहअसुहवयणरयणं रायादीभाववारणं किच्चा । अप्पाणं जो झायदि तस्स दु णियमं हवे णियमा ॥१२०॥
शुभ-अशुभ वचन - रचना तथा रागादिक भावों का निवारण करके जो आत्मा को ध्याता है, उसके नियम से 'नियम' - अर्थात् ‘रत्नत्रय' जो नियम से करने योग्य है - होता है ।
He, who meditates on the soul (ātmā) renouncing all speech-activity - auspicious (śubha) and inauspicious (aśubha) – and also dispositions of attachment (rāga), etc., as a rule, attains the indispensable 'niyama', or, the ‘Three Jewels' (ratnatraya).
EXPLANATORY NOTE
The exertion of the soul to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) is the 'niyama'.
ācārya Nemicandra's Dravyasamgraha:
मा चिट्ठह मा जंपह मा चिंतह किंवि जेण होइ थिरो । अप्पा अप्पम्म रओ इणमेव परं हवे ज्झाणं ॥५६॥
तुम शरीर से कुछ भी चेष्टा मत करो, मुँह से कुछ भी मत बोलो, और मन से कुछ भी मत विचारो, जिससे आत्मा अपने में ही स्थिर हो सके। आत्मा का आत्मा में तल्लीन होना ही परमध्यान है।
Do not make bodily movements, nor utter any words, nor dilute the focus of the mind; remaining engrossed in your pure Self is real meditation.
.......
215

Page #282

Niyamasāra
नियमसार
निश्चय कायोत्सर्ग का स्वरूप - The real withdrawal-from-bodily-activity (kāyotsarga) - कायाईपरदव्वे थिरभावं परिहरत्तु अप्पाणं । तस्स हवे तणुसग्गं जो झायइ णिव्वियप्पेण ॥१२१॥
जो काय आदि परद्रव्य में स्थिरभाव को छोड़कर निर्विकल्परूप से (निज) आत्मा को ध्याता है, उसके कायोत्सर्ग होता है।
He, who meditates, without-inquisitiveness (nirvikalpa), on the soul (ātmā), renouncing absorption in all external substances, including the body (kāya), attains real withdrawal-from-bodily-activity (kāyotsarga).
EXPLANATORY NOTE
Acārya Pujyapada's Istopadesa:
किमिदं कीदृशं कस्य कस्मात्क्वेत्यविशेषयन् । स्वदेहमपि नावैति योगी योगपरायणः ॥४२॥
ध्यान में रत योगी 'यह क्या है', 'कैसा है', 'किसका है', 'क्यों है', 'कहाँ है', इत्यादिक विकल्पों को न करते हुए अपने शरीर को भी नहीं जानता है।
The yogi engrossed in self-realization is far removed from all inquisitive dispositions about the soul, such as, what is it? what is its nature? whom does it belong to? where does it come from? and where does it reside? He is free from the awareness of even his body.
From the empirical (vyavahāra) point-of-view, observing complete detachment from the body by adopting a still, standing posture is
216

Page #283

शुद्धनिश्चयप्रायश्चित्ताधिकार
8- THE REAL EXPIATION called withdrawal-from-bodily-activity (kāyotsarga). (see Asādhara's Dharmāmsta Anagāra, verse 8-17, p.567.) However, from the real point-of-view, getting established in the puresoul (paramātmā), leaving aside all inquisitiveness, is withdrawalfrom-bodily-activity (kāyotsarga).
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
शुद्धनिश्चयप्रायश्चित्ताधिकार नाम का आठवाँ अधिकार समाप्त हुआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
217

Page #284

Niyamasāra
नियमसार
CHAPTER-9
परमसमाधि अधिकार THE SUPREME MEDITATION
परमसमाधि का स्वरूप - The supreme-meditation (paramasamādhi) – वयणोच्चारणकिरियं परिचत्ता वीयरायभावेण । जो झायदि अप्पाणं परमसमाही हवे तस्स ॥१२२॥ जो वचन के उच्चारण की क्रिया का परित्याग कर वीतरागभाव से आत्मा को ध्याता है, उसके परमसमाधि होती है।
He, who, renouncing all speech-activity, meditates with a disposition without-attachment (vītarāga) on the soul (ātmā), attains supreme-meditation (paramasamādhi).
EXPLANATORY NOTE Ācārya Pūjyapāda’s Samādhitaňtram: स्वबुद्ध्या यावद्गृह्णीयात् कायवाक्चेतसां त्रयम् । संसारस्तावदेतेषां भेदाभ्यासे तु निर्वृतिः ॥६२॥
जब तक शरीर, वचन और मन इन तीनों को आत्मपने की बुद्धि से ग्रहण किया जाता है तभी तक संसार है, और जब इन शरीर, वचन और मन का आत्मा से भिन्न होने रूप अभ्यास किया जाता है तब मुक्ति की प्राप्ति होती है।
As long as the body, the speech, and the mind are perceived to be the soul there is whirling around in the cycle of births and deaths - samsāra - and when one practices to perceive these three to be different from the soul, liberation is achieved.
218

Page #285

परमसमाधि अधिकार
परमसमाधि का लक्षण
The mark of supreme-meditation (paramasamādhi) -
-
9- THE SUPREME MEDITATION
संजमणियमतवेण दु धम्मज्झाणेण सुक्कझाणेण ।
जो झायइ अप्पाणं परमसमाही हवे तस्स ॥ १२३॥
जो संयम, नियम और तप से तथा धर्म्यध्यान और शुक्लध्यान के द्वारा आत्मा को ध्याता है, उसके परमसमाधि होती है।
He, who meditates on the soul (ātmā), with self-restraint (samyama), self-adoration (niyama) and self-absorption (tapa or adhyatma), through virtuous-meditation (dharmyadhyana) and pure-meditation (śukladhyāna), attains supreme-meditation (paramasamādhi).
EXPLANATORY NOTE
Self-restraint (samyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). Self-absorption (tapa or adhyatma) is meditation by the soul (ātmā), on the soul, through the soul. Meditation on the soul that is rid of all external activities, influences and concomitants is the real virtuous-meditation (dharmyadhyāna). The real pure-meditation (sukladhyāna) is performed by the supreme, introverted soul that is rid of all volitions such as meditation (dhyāna), object-of-meditation (dhyeya), performer-of-meditation (dhyātā), and fruit-of-mediation (dhyana-phala), and which is firmly established in utterly blissful own-substance (nijatattva).
The meditation, characterized by the above marks (lakṣaṇa), is the supreme-meditation (paramasamadhi).
In adoration to the fourth Tirthankara, Lord Abhinandananatha, Acārya Samantabhadra composed the following verse:
.......
.......
219

Page #286

Niyamasāra
नियमसार
Ācārya Samantabhadra's Svayambhūstotra: गुणाभिनन्दादभिनन्दनो भवान् दयावधूं क्षान्तिसखीमशिश्रियत् । समाधितन्त्रस्तदुपोपपत्तये द्वयेन नैर्ग्रन्थ्यगुणेन चायुजत् ॥ (४-१-१६)
अनन्त ज्ञानादि गुणों का अभिनन्दन करने के कारण आप सच्चे सार्थक 'अभिनन्दन' नाम को धारण करने वाले हो। आपने क्षमा-रूपी सखी को धारने वाली ऐसी अहिंसा-रूपी वधू को आश्रय में लिया था। आपने आत्मध्यान व धर्मध्यान रूप समाधि की प्राप्ति के लिए अपने को दोनों ही अन्तरङ्ग व बहिरङ्ग परिग्रह त्यागरूप निर्ग्रन्थपने के गुण से अलंकृत किया था।
Your name 'Abhinandana' appropriately suggests your growing acclaim for the virtues. You had adopted the grand dame Noninjury (ahimsā) who had Forbearance (ksamā) as her friend. For the accomplishment of the supreme-meditation (samādhi) on the Self, you adorned yourself with the quality of bondlessness (nirgrantha) by renouncing all external and internal attachments (parigraha).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
220

Page #287

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION
समताभाव के बिना सब व्यर्थ है - Equanimity is all-important - किं काहदि वणवासो कायकिलेसो विचित्तउववासो । अज्झयणमोणपहुदी समदारहियस्स समणस्स ॥१२४॥
समताभाव से रहित श्रमण को वनवास, कायक्लेश, नाना प्रकार के उपवास, अध्ययन और मौन आदि क्या करेंगे? अर्थात् कुछ नहीं।
What shall the ascetic (śramaņa) profit from living in the forest, mortification of the body, fasting of various kinds, studying, and observing silence, if he is without equanimity (samatābhāva)?
EXPLANATORY NOTE Ācārya Pūjyapāda’s Samādhitańtram: यस्य सस्पन्दमाभाति निःस्पन्देन समं जगत् । अप्रज्ञमक्रियाभोगं स शमं याति नेतरः ॥१७॥
जिस ज्ञानी जीव को अनेक क्रियाओं और चेष्टाओं को करता हुआ शरीरादि रूप यह संसार निष्चेष्ट, काष्ठ-पाषणादि के समान चेतना-रहित जड़ और क्रिया और सुखादि अनुभवरूप भोग से रहित प्रतीत होने लगता है, वह जीव परम-वीतरागतामय उस शान्ति-सुख का अनुभव करता है जिसमें मन-वचन-काय का व्यापार तथा इन्द्रिय-द्वारों से विषय का भोग नहीं किया जाता है; उससे भिन्न जीव - दूसरा बहिरात्मा जीव - उस शान्ति-सुख का अनुभव नहीं करता है।
The knowledgeable man, when he starts perceiving this throbbing world as listless - inanimate, unmoving and
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
221

Page #288

Niyamasara
unpleasant - experiences in his being tranquility characterized by supreme equanimity independent of activities of the mind, the speech and the body, and pleasures of the senses. Others cannot experience such tranquility.
नियमसार
The instrumental cause for becoming an ascetic is the body, and the body requires food for sustenance. The ascetic therefore accepts food. In order to attain stability of concentration, he also accepts, according to his capacity, fasting. For attaining stability of the mind, he dwells in the solitude of mountainous caves. For accepting food, he has to roam through places where people live. He inherently has the possession (parigraha) of the body (sarira). He has to interact, for study, etc., with other ascetics. He has to use words, the material substance, as the mode of conversation. All these are kinds of possessions for the ascetic, but what is important is not to have a sense of attachment for these possessions. These are minute (sūkṣma) possessions and entertaining a sense of attachment even with these causes a breach of restraint for the ascetic; with these possessions he cannot establish himself in the pure soul-substance.1
1- see Acārya Kundakunda's Pravacanasāra – Essence of the Doctrine, p. 267.
222
........

Page #289

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION
स्थायी सामायिक के लक्षण - The marks of the enduring equanimity - विरदो सव्वसावज्जे तिगुत्तो पिहिदिदिओ । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१२५॥ जो समस्त सावद्य (पाप-सहित कार्य) से विरत है, तीन गुप्ति वाला है तथा जिसने इन्द्रियों को निरुद्ध कर लिया है उसके सामायिक (समताभाव) स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who is rid of all sinful (sāvadya) activity, endowed with the threefold control (gupti), and has confined the senses (indriya), attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE The preposition 'sam' means 'to become one'. For instance, ghee merges - becomes one - with the thing mixed. To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the selfis 'sāmāyika'.1
Equanimity (sāmāyika or samatābhāva) is to attain the disposition of calmness and composure (sāmya) by ridding the soul of attachment (rāga) and aversion (dvesa). Even the householder, practising equanimity (sāmāyika), is figuratively said to be the observer of great vows (mahāvrata):
Acārya Amrtacandra's Purusārthasiddhyupāya: सामायिकं श्रितानां समस्तसावद्ययोगपरिहारात् । भवति महाव्रतमेषामुदयेपि चरित्रमोहस्य ॥१५०॥
1- see Asādhara's Dharmāmrta Anagāra, verse 8-19, p. 568.
223

Page #290

Niyamasāra
नियमसार
इन सामायिक करने वाले पुरुषों के सम्पूर्ण पाप योगों का त्याग हो जाता है इसलिये चारित्र-मोहनीय कर्म के उदय होने पर भी महाव्रत हो जाता है।
The householders, due to the absence of all sinful activities during the period of equanimity (sāmāyika), observe great vows (mahāvrata), although the conduct-deluding karmas remain in operation.
For the time and within the place of his concentration, the householder practising ‘sāmāyika'observes great vows - mahāvrata - since he is free from minute (sūksma) and gross (sthūla) injury (hiņsā), and other demerits. It is argued that, in that case, the householder should be deemed having perfect restraint - sakalasamyama. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows - mahāvrata. No. He is called as observing great vows - mahāvrata - figuratively. It is like the generality says figuratively that the auspicious month 'caitra'prevails year-round for the royal household.1
1 - Acārya Umāsvāmi's Tattvarthasūtra - With Explanation in English from Acārya Pūjyapāda's Sarvārthasiddhi, sūtra 7-21, p. 286-287.
224

Page #291

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION
स्थायी सामायिक के लक्षण - The marks of the enduring equanimity - जो समो सव्वभूदेसु थावरेसु तसेसु वा । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१२६॥
जो स्थावर अथवा त्रस सब जीवों के प्रति समभाव वाला है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who has disposition of calmness and composure (sāmya) for all living beings – sthāvara and trasa – attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE
The mundane souls are of two kinds, the trasa and the sthāvara. Those who are subject to the 'trasa' name-karma (namakarma) are trasa, and those who are governed by the 'sthāvara' name-karma are sthāvara. Earth-bodied - pythivīkāyika, water-bodied - jalakāyika, fire-bodied - agnikāyika, air-bodied - vāyukāyika, and plant-bodied - vanaspatikāyika, are sthāvara beings. From the two-sensed beings up to the Omniscient-without-activity (ayogakevalī) are designated 'trasa’in the Scripture. The distinction is not based on movability or immovability, but on fruition of 'trasa'and 'sthāvara'name-karma.1
The ascetic (śramana), rid of attachment (rāga) and aversion (dvesa), has disposition of calmness and composure (sāmya) for all living beings – sthāvara and trasa. He, thus, attains enduring equanimity (sāmāyika or samatābhāva).
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 7-21, p. 76-77.
225

Page #292

Niyamasāra
नियमसार
स्थायी सामायिक के लिए आत्मा ही उपादेय है - Hold on to the soul for the enduring equanimity - जस्स सण्णिहिदो अप्पा संजमे णियमे तवे । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१२७॥
जिसका आत्मा संयम, नियम तथा तप में सन्निहित रहता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, whose soul (ātmā) is riveted to self-restraint (samyama), selfadoration (niyama) and self-absorption (tapa or adhyātma), attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE
Self-restraint (samyama) is control of the senses (indriya). Selfadoration (niyama) is to get established in right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra). Self-absorption (tapa or adhyātma) is meditation by the soul (ātmā), on the soul, through the soul. (seep. 219, ante). The soul (ātmā) becomes pure when the karmic dirt clinging to it has been destroyed. Such a soul is called the cause-soul (hārana paramātmā). When the soul is riveted to self-restraint (samyama), self-adoration (niyama), and self-absorption (tapa), it concentrates on the cause-soul (kāraņa paramātmā). It is then said to attain enduring equanimity (sāmāyika or samatābhāva).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
226

Page #293

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION राग-द्वेष से मुक्त आत्मा ही स्थायी सामायिक - The soul rid of attachment and aversion is the enduring equanimity - जस्स रागो दु दोसो दु विगडिं ण जणेइ दु । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१२८॥
जिसके राग या द्वेष (उत्पन्न न होते हुए) विकृति उत्पन्न नहीं करते हैं, उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, in whom attachment (rāga) and aversion (dveśa) do not cause aberration, attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE Ācārya Pūjyapāda's Samādhitaňtram. रागद्वेषादिकल्लोलैरलोलं यन्मनो जलम् । स पश्यत्यात्मनस्तत्त्वं स तत्त्वं* नेतरो जनः ॥३५॥
जिसका मन-रूपी जल राग-द्वेष आदि लहरों से चंचल नहीं होता, वही व्यक्ति आत्मा के यथार्थ स्वरूप - आत्मतत्त्व - को देखता है - अनुभव करता है, उस आत्मतत्त्व को अन्य कोई - राग-द्वेष आदि कल्लोलों से आकुलितचित्त - व्यक्ति नहीं देख सकता है।
Only the man whose mind - by way of explanation, water - is not disturbed by the waves of imperfections like attachment and aversion can see (experience) the pure soul-substance; others whose minds are disturbed by the waves of imperfections like attachment and aversion cannot see (experience) the pure soulsubstance.
* पाठान्तर - तत् तत्त्वं
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
227

Page #294

Niyamasāra
नियमसार
अविक्षिप्तं मनस्तत्त्वं विक्षिप्तं भ्रान्तिरात्मनः । धारयेत्तदविक्षिप्तं विक्षिप्तं नाश्रयेत्ततः ॥३६॥
अविक्षिप्त - राग-द्वेषरूप परिणति से रहित तथा देह और आत्मा को एक मानने रूप मिथ्या अभिप्राय से रहित जो स्वरूप में स्थिर है - वही मन आत्मा का वास्तविक रूप है और रागादि-रूप परिणत हुआ तथा देह और आत्मा के भेदज्ञान से शून्य मन आत्मा का विभ्रम है - आत्मा का निजरूप नहीं है, इसलिए उस राग-द्वेषादि से रहित मन को धारण करना चाहिये और राग-द्वेषादि से क्षुब्ध हुए मन को आश्रय नहीं देना चाहिये।
The mind that is composed – rid of attachment and aversion, and with ability to discriminate between the body and the soul - is itself the pure soul-nature. Distracted mind that is sullied with attachment and aversion and not able to discriminate between the body and the soul is an illusion of the soul-nature. Therefore, realize the mind that is tranquil and discerning, and relinquish the mind that is agitated and bewildered.
Acārya Kundakunda's Pravacanasāra:
एवं विदिदत्थो जो दव्वेसु ण रागमेदि दोसं वा । उवओगविसुद्धो सो खवेदि देहुब्भवं दुक्खं ॥१-७८॥
इस प्रकार पदार्थ के स्वरूप को जानने वाला जो पुरुष परद्रव्यों में राग अथवा द्वेप-भाव को नहीं प्राप्त होता है, वह उपयोग से निर्मल अर्थात् शुद्धोपयोगी हुआ शरीर से उत्पन्न हुए दु:ख को नष्ट करता है।
The man who knows this reality does not entertain dispositions of attachment (rāga) and aversion (dvesa) toward external substances; his soul becomes pristine due to pure-cognition (śuddhopayoga) and annihilates miseries incidental to the body.
228

Page #295

परमसमाधि अधिकार
9- THE SUPREME MEDITATION
आर्त और रौद्रध्यान का परित्याग ही स्थायी सामायिक - The soul rid of sorrowful and cruel meditation is the enduring equanimity - जो दु अटुं च रुदं च झाणं वज्जेदि णिच्चसो । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१२९॥
जो निरन्तर आर्त और रौद्र ध्यान का परित्याग करता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who does not entertain the sorrowful (ārta) and the cruel (raudra) meditation, attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE The four kinds of meditation (dhyāna) have already been mentioned - the painful (sorrowful) - ārta, the cruel – raudra, the virtuous (righteous) – dharmya, and the pure – śukla. (see p. 175, ante). The former two are inauspicious as these lead to the influx (āsrava) of inauspicious karmas or demerit (pāpa). The four kinds of sorrowful (ārta) meditation are: 1) thinking again and again for removal of disagreeable (amanojñya) objects, 2) thinking again and again for regaining the agreeable (manojñya) objects that have been lost, 3) thinking again and again for removal of suffering from pain, and 4) the wish for enjoyment-nidāna. Cruel (raudra) meditation relates to injury – himsā, untruth - asatya, stealing-steya, and safeguarding of possessions - visayasamrakṣaṇa.1
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 9-30-33, 9-35, p. 386-390.
229

Page #296

Niyamasāra
नियमसार
पुण्य-पापरूप भावों का परित्याग ही स्थायी सामायिक - The soul rid of dispositions of merit and demerit is the enduring equanimity - जो दु पुण्णं च पावं च भावं वज्जेदि णिच्चसो । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१३०॥
जो निरन्तर पुण्य और पापरूप भावों का परित्याग करता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who does not entertain dispositions of merit (punya) and demerit (pāpa), attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE Ācārya Kundakunda’s Pravacanasāra: ण हि मण्णदि जो एवं णत्थि विसेसो त्ति पुण्णपावाणं । हिंडदि घोरमपारं संसारं मोहसंछण्णो ॥१-७७॥ पुण्य और पाप इन दोनों में भेद नहीं है, ऐसा इस प्रकार जो पुरुष नहीं मानता है वह मोह से आच्छादित होता हुआ भयानक और जिसका पार नहीं ऐसे संसार में भ्रमण करता है।
The man, enveloped by delusion (moha), who does not believe that there is no difference between merit (punya) and demerit (pāpa), continues to wander in this dreadful and endless world (samsāra).
From the transcendental-point-of-view, (niscayanaya) there is no difference between the auspicious (subha) and the inauspicious (aśubha) dispositions and between worldly happiness (sukha) and
230

Page #297

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION
misery (duḥkha). In the same way, there is no difference between merit (punya) and demerit (pāpa). Both merit and demerit are devoid of the conduct that is the nature (svabhāva) of the pure soul. The man who, out of vanity, prefers merit (punya) to demerit (pāpa) and follows conduct that endows him with the glory of the lords of the devas and the men, suffers from worldly miseries as he ever remains engrossed in the disposition of attachment (rāga). He does not engage himself in pure-cognition (suddhopayoga) and suffers misery appertaining to the body while wandering in the world (samsāra).1
Acārya Kundakunda's Samayasāra: सोवणियं पि णियलं बंधदि कालायसं पि जह पुरिसं । बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं ॥४-२-१४६॥ जैसे सोने की बेड़ी भी पुरुष को बाँधती है और लोहे की बेड़ी भी बाँधती है, इसी प्रकार शुभ या अशुभ किया हुआ कर्म जीव को बाँधता है (दोनों ही बन्धनरूप हैं)।
Just like a shackle, whether made of gold or iron, is able to confine a man, similarly both - virtuous and wicked karmas - bind the Self (both are bondage).
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 91.
........................
231

Page #298

Niyamasāra
नियमसार
नोकषाय रूप विकारसमूह का परित्याग ही स्थायी सामायिक - The soul rid of quasi-passions is the enduring equanimity -
जो दु हस्सं रईं सोगं अरतिं वज्जेदि णिच्चसो । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१३१॥ जो दुगंछा भयं वेदं सव्वं वज्जेदि णिच्चसो । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१३२॥
जो निरन्तर हास्य, रति, शोक और अरति का परित्याग करता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
जो निरन्तर जुगुप्सा, भय और सब प्रकार के वेदों का परित्याग करता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokaśāya) of laughter (hāsya), liking (rati), grief (śoka), and disliking (arati), attains enduring equanimity (sāmāyika or samatābhāva). The Doctrine of Lord Jina has proclaimed that he, who does not entertain quasi-passions (nokaśāya) of disgust (jugupsā), fear (bhaya), and feelings typical of the three sexes, attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE
The karmas which delude conduct - cāritramohanīya – are of two kinds, the quasi-passions-feeling (akasāyavedanīya) and the passionsfeeling (kaşāyavedanīya). The word 'quasi' in quasi-passions (akaṣāya
........................
232

Page #299

परमसमाधि अधिकार
9 - THE SUPREME MEDITATION
or nokaşāya) is used in the sense of 'little' or 'slight'. The quasipassions (akasāya) are nine. The rise of which causes laughter is hāsya. The rise of which causes attraction for certain objects is rati. The rise of which causes repulsion for certain objects is arati. The rise of which causes grief or sorrow is soka. The rise of which causes fear is bhaya. The rise of which causes covering of the faults in the self and unearthing of the faults in others is jugupsā. The rise of which causes disposition typical of a woman is strīveda. The rise of which causes disposition typical of a man is puńveda. The rise of which causes disposition typical of the neuter gender is napumsakaveda.1
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 8-9, p. 319-323.
233

Page #300

Niyamasāra
नियमसार
परमसमाधि अधिकार का उपसंहार - Concluding remarks on the enduring equanimity - जो दु धम्मं च सुक्कं च झाणं झाएदि णिच्चसो । तस्स सामाइगं ठाइ इदि केवलिसासणे ॥१३३॥ जो निरन्तर धर्म्यध्यान और शुक्लध्यान को ध्याता है उसके सामायिक स्थायी है, ऐसा केवली भगवान् के शासन में कहा है।
The Doctrine of Lord Jina has proclaimed that he, who is incessantly engaged in virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna), attains enduring equanimity (sāmāyika or samatābhāva).
EXPLANATORY NOTE Virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna) have already been discussed. (see p. 219, ante).
Acārya Umāsvāmī's Tattvārthasūtra: परे मोक्षहेतू ॥९-२९॥ जो चार प्रकार के ध्यान कहे उनमें से अन्त के दो अर्थात् धर्म्यध्यान और शुक्लध्यान मोक्ष के कारण हैं।
The last two subdivisions of meditation - dhyāna - are the causes of liberation (moksa).
The virtuous (dharmya) and the pure (sukla) meditation are the causes of liberation. It follows from this that the sorrowful (ārta) and the cruel (raudra) meditation are the causes of transmigration.
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में परमसमाधि अधिकार नाम का नौवाँ अधिकार समाप्त हुआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
234

Page #301

CHAPT E R - 10
परमभक्ति अधिकार THE SUPREME DEVOTION
रत्नत्रय के स्वरूप का कथन - The Three Jewels (ratnatraya) – सम्मत्तणाणचरणे जो भत्तिं कुणइ सावगो समणो । तस्स दु णिव्वुदिभत्ती होदि त्ति जिणेहि पण्णत्तं ॥१३४॥ जो श्रावक अथवा श्रमण सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र में भक्ति करता है, उसे निर्वृति-भक्ति (निर्वाण-भक्ति) है, ऐसा जिनेन्द्र भगवान् ने कहा है।
Lord Jina has proclaimed that the householder (śrāvaka) or the ascetic (śramaņa) who has devotion to right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra), has devotion (bhakti) to liberation (nirvana) - nirurtibhakti.
EXPLANATORY NOTE
The Three Jewels (ratnatraya) – right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra) – constitute the path to liberation (nirvāṇa). The householder (śrāvaka)l and the ascetic (śramaņa) who have devotion to the Three Jewels (ratnatraya) are said to have devotion to liberation (nirvana).
1 - The householder (śrāvaka) has eleven stages (pratimā) of conduct: 1) dārśanika, 2) vratika, 3) sāmayika, 4) proşadha, 5) sacittatyāga, 6) rātribhuktivirata, 7) brahmacāri, 8) ārambhavinivrtta, 9) parigrahavirata, 10) anumativirata, and 11) uddistavirata.
235

Page #302

Niyamasāra
नियमसार
व्यवहारप्रधान सिद्ध भक्ति का स्वरूप - The (empirical) devotion to the liberated souls - मोक्खंगयपुरिसाणं गुणभेदं जाणिऊण तेसिं पि । जो कुणदि परमभत्तिं ववहारणयेण परिकहियं ॥१३५॥
जो (श्रावक अथवा श्रमण) मोक्षगत (मोक्ष को प्राप्त) पुरुषों के गुणभेद (गुणविशेष) को जानकर उनकी भी परम भक्ति करता है, उसे भी व्यवहारनय से निर्वृति-भक्ति (निर्वाण-भक्ति) कही है।
The one, who, after knowing their qualities, puts his supreme devotion to the liberated souls - the Siddha, too, is empirically said to have devotion to liberation (nirvāṇa) - nirurtibhakti.
EXPLANATORY NOTE
Ācārya Samantabhadra's Ratnakaraņdaka-śrāvakācāra:
विद्यादर्शनशक्तिस्वास्थ्यप्रह्लादतृप्तिशुद्धियुजः । निरतिशया निरवधयो निःश्रेयसमावसन्ति सुखम् ॥१३२॥
केवलज्ञान, केवलदर्शन, अनन्तवीर्य, परम उदासीनता, अनन्तसुख, तृप्ति (आकांक्षा का अभाव) और शुद्धि (द्रव्यकर्म और भावकर्म मल से रहित) को प्राप्त तथा (विद्यादिगुणसम्बन्धी) हीनाधिकता से और काल की अवधि से रहित जीव सुख-स्वरूप मोक्षरूप निःश्रेयस में निवास करते हैं।
The souls which attain liberation (moksa) dwell in uniform and eternal bliss characterized by infinite knowledge, infinite faith, infinite energy, complete equanimity, infinite bliss, absolute desirelessness, and utmost purity (being rid of all material and psychic karmas).
236

Page #303

10 - THE SUPREME DEVOTION
परमभक्ति अधिकार
Ācārya Nemicandra's Trilokasāra:
चक्किकुरुफणिसुरेंदेसहमिंदे जं सुहं तिकालभवं । तत्तो अणंतगुणिदं सिद्धाणं खणसुहं होदि ॥५६०॥ चक्रवर्ती, भोगभूमि, धरणेन्द्र, देवेन्द्र और अहमिन्द्रों का सुख क्रमशः एक दूसरे से अनन्तगुणा, अनन्तगुणा है। इन सबके त्रिकालवर्ती सुखों से सिद्धों का एक क्षण का भी सुख अनन्तगुणा है।
The happiness appertaining to the king of kings (cakravartī), the resident of the regions of enjoyment (bhogabhūmi), the lord of the lower celestials, the lord of the heavenly kalpa, and the lord of the heavens beyond the kalpa, is successively infinitely more. The supreme happiness or bliss that appertains to the Siddha parameșthi, however, can only be described as: “Just one instant of bliss that the Siddha parameșthi enjoys is infinitely more than the combined happiness that all the above mentioned worldly-beings (jīva) enjoy during the course of their past, present and future lives."
The supreme happiness of the Siddha parameşthi is indescribable; it is beyond the senses, self-dependent, and devoid of fluctuations or impediments whatsoever. The happiness of the worldly jīva, on the other hand, is sense-perceived, dependent on outside objects, and characterized by unease or anxiety. As the tongue of the man suffering from acid reflux is not able to savour the most delectable food, similarly, the soul which is soiled with the karmic dirt is not able to feel or depict the supreme, unbounded happiness that appertains to the liberated soul.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
237

Page #304

Niyamasāra
नियमसार
निज परमात्मा की भक्ति का स्वरूप - The devotion to the 'Self' - मोक्खपहे अप्पाणं ठविऊण य कुणदि णिव्वुदी भत्ती । तेण दु जीवो पावइ असहायगुणं णियप्पाणं ॥१३६॥
मोक्षमार्ग में अपने आत्मा को सम्यक् प्रकार से स्थापित कर जो निर्वृति (निर्वाण) की भक्ति करता है, उससे जीव असहाय (स्वापेक्ष) गुणों से युक्त निज आत्मा को प्राप्त करता है।
The soul (jīva) which, after setting in on the path to liberation, has devotion to liberation (nirvāņa) – nirvịtibhakti – attains the 'Self that is endowed with the independent (self-dependent) qualities (guna).
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra: एवं जिणा जिणिंदा सिद्धा मग्गं समुट्ठिदा समणा । जादा णमोत्थु तेसिं तस्स य णिव्वाणमग्गस्स ॥२-१०७॥
इस पूर्वोक्त प्रकार से सम्यग्दर्शन-ज्ञान-चारित्रमयी शुद्धात्म-प्रवृत्तिरूप मोक्षमार्ग के प्रति उद्यमी होकर प्राप्त हुए जो उसी भव से मोक्ष जाने वाले सामान्य चरमशरीरी जीव, अर्हन्त पद के धारक तीर्थंकर और एक, दो पर्याय धारण कर मोक्ष जाने वाले ऐसे मोक्षाभिलाषी मुनि हैं वे मोक्ष में सिद्ध अवस्था को प्राप्त हुए हैं उन सबको तथा शुद्धात्मा की प्रवृत्तिमयी अनुभव-रूप मोक्षमार्ग को द्रव्य-भावरूप नमस्कार होवे।
My salutation to the Omniscient Lords (the kevali), the Fordmakers (the Tīrthankara), and the Most Worthy Ascetics (śramaņa) treading the aforementioned path that leads to the
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
. . . . 238

Page #305

परमभक्ति अधिकार
10 - THE SUPREME DEVOTION
status of the Liberated Soul (the Siddha), and also to the path to liberation (moksa, nirvāna).
The worthy ascetic (muni, sramana) who is established in purecognition (suddhopayoga) is the final wish-fulfilling abode; nothing more remains to be attained. This pure-cognition (suddhopayoga) is the path to liberation; it is infinite perception (darśana) and knowledge (jñāna); it is liberation (nirvana, moksa); it is the liberatedsoul (the Siddha). All excellent states spring from pure-cognition (suddhopayoga).1
1 - see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine,
p. 334.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
239

Page #306

नियमसार
Niyamasāra निश्चय योगभक्ति का स्वरूप - The devotion to concentration of the mind - रायादीपरिहारे अप्पाणं जो दु जुंजदे साहू । सो जोगभत्तिजुत्तो इदरस्स य किह हवे जोगो ॥१३७॥
जो साधु अपने आत्मा को रागादिक के परिहार में लगाता है वह योगभक्ति से युक्त है, अन्य (साधु) के योग किस प्रकार हो सकता है?
The ascetic (muni, śramaņa) who rids his soul of attachment (rāga), etc., has devotion to concentration of the mind – yogabhakti. How can others have such concentration of the mind?
EXPLANATORY NOTE
Acārya Pujyapada's Istopadesa: संयम्य करणग्राममेकाग्रत्वेन चेतसः । आत्मानमात्मवान् ध्यायेदात्मनैवात्मनि स्थितम् ॥२२॥
मन की एकाग्रता से इन्द्रियों को वश में कर जिसने स्वच्छन्द वृत्ति ध्वस्त-नष्ट कर दी है, ऐसा पुरुष अपने में ही स्थित आत्मा को अपने ही द्वारा ध्यावे।
The man who has overpowered his senses through the fire of concentration of the mind should, seated in his own Self, contemplate on the Self, through the medium of the Self.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
240

Page #307

10 - THE SUPREME DEVOTION
परमभक्ति अधिकार निश्चय योगभक्ति का स्वरूप - The devotion to concentration of the mind - सव्ववियप्पाभावे अप्पाणं जो दु जुंजदे साहू । सो जोगभत्तिजुत्तो इदरस्स य किह हवे जोगो ॥१३८॥
जो साधु अपने आत्मा को सर्व विकल्पों के अभाव में लगाता है वह योगभक्ति से युक्त है, अन्य (साधु) के योग किस प्रकार हो सकता है?
The ascetic (muni, śramaņa) who rids his soul of all volitions (vikalpa), has devotion to concentration of the mind – yogabhakti. How can others have such concentration of the mind?
EXPLANATORY NOTE
Ācārya Pūjyapāda’s Samādhitaňtram: त्यक्त्वैवं बहिरात्मानमन्तरात्मव्यवस्थितः । भावयेत्परमात्मानं सर्वसंकल्पवर्जितम् ॥२७॥ इस प्रकार बहिरात्मपने को छोड़कर अन्तरात्मा में स्थित होते हुए सर्व संकल्प-विकल्पों से रहित होकर परमात्मा का ध्यान करना चाहिए।
Leaving aside the extroverted-soul (bahirātmā) and getting established in the introverted-soul (antarātmā) by renouncing all volitions, one should meditate on the pure-soul (paramātmā).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
241

Page #308

Niyamasāra
नियमसार
जिन-कथित तत्त्वों में आत्मा को लगाना योग है - Concentration of the mind is to meditate on the Reality - विवरीयाभिणिवेसं परिचत्ता जोण्हकहियतच्चेसु । जो जुंजदि अप्पाणं णियभावो सो हवे जोगो ॥१३९॥
जो विपरीत अभिनिवेश (अभिप्राय) का परित्याग करके जिनेन्द्रदेव द्वारा कथित तत्त्वों में आत्मा को लगाता है, उसका वह निजभाव ही योग है।
The disposition of the soul, rid of all misapprehension and fixed on the reality of the substances as expounded by Lord Jina, is concentration of the mind - yoga.
EXPLANATORY NOTE
Acārya Amrtacandra's Purusārthasiddhyupāya:
जीवाजीवादीनां तत्त्वानां सदैव कर्तव्यम् । श्रद्धानं विपरीताभिनिवेशविविक्तमात्मरूपं तत् ॥२२॥
जीव-अजीव आदिक तत्त्वों का मिथ्या अभिप्रायरहित-मिथ्याज्ञानरहित सदा ही श्रद्धान-विश्वास-अभिरूचि-प्रतीति करना चाहिये, वही श्रद्धान आत्मा का स्वरूप है, अर्थात् आत्मा से भिन्न पदार्थ नहीं है।
Right-faith (samyagdarśana) entails belief in substances like the soul (jīva) and the non-soul (ajīva) without delusion and misapprehension. Such faith is the own-nature of the soul; it is not anything different from the soul.
242

Page #309

10 - THE SUPREME DEVOTION
परमभक्ति अधिकार योगभक्ति से ही निर्वृति-सुख - Perfect bliss comes only from concentration of the mind - उसहादिजिणवरिंदा एवं काऊण जोगवरभत्तिं । णिव्बुदिसुहमावण्णा तम्हा धरु जोगवरभत्तिं ॥१४०॥
ऋषभादि जिनेश्वर इस प्रकार उत्तम योगभक्ति करके निर्वृति-सुख को प्राप्त हुए; इसलिये तुम भी इस उत्तम योगभक्ति को धारण करो।
Supreme Lords, including Rşabhanātha, have attained Perfect Bliss - nirurti-sukha – only through devotion to concentration of the mind – yogabhakti; therefore, you also have recourse to concentration of the mind - yogabhakti.
EXPLANATORY NOTE
All the Supreme Lords (the Tīrthańkara), including the first of them, Lord Rsabhanātha, have attained the status of the Liberated Soul (the Siddha) by following the path that relied on devotion to concentration of the mind - yogabhakti. There is no other path that leads to liberation (nirvāna, moksa).
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
परमभक्ति अधिकार नाम का दसवाँ अधिकार समाप्त हुआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
243

Page #310

CHAPT E R - 11 निश्चयपरमावश्यक अधिकार THE SUPREME ESSENTIAL
आवश्यक शब्द की निरुक्ति The supreme-essential (paramāvasyaka) –
जो ण हवदि अण्णवसो तस्स दु कम्मं भणंति आवासं । कम्मविणासणजोगो णिव्वुदिमग्गो त्ति पिज्जुत्तो ॥१४१॥
जो अन्यवश नहीं है (अर्थात् जो जीव अन्य के वश नहीं है) उसे आवश्यक कर्म कहते हैं (अर्थात् उस जीव को आवश्यक कर्म है, ऐसा परम योगीश्वर कहते हैं)। कर्मों का नाश करने वाला जो योग है वह निर्वृति (निर्वाण) का मार्ग है, ऐसा कहा है।
To be independent, i.e., not dependent on others, is called the essential (āvaśyaka) duty (karma) of the soul (jīva). The concentration (yoga) that results in destruction of karmas is the path to liberation.
EXPLANATORY NOTE
From theempirical (vyavahāra) point-of-view, the sixessential duties of the ascetic are: 1) equanimity (sāmāyika), 2) adoration of the twenty-four Tirthankara (caturvinsatistava), 3) making obeisance to the Perfect One (vandanā), 4) repentance for past sinful activity (pratikramaņa), 5) renunciation of future sinful activity (pratyākhyāna), and 6) observing complete detachment from the body in a still, standing posture (kāyotsarga). (see Asādhara's Dharmāmrta Anagāra, verse 8-17, p. 567.) Some texts mention the study of the Scripture (svādhyāya), in place of
244

Page #311

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL
renunciation of future sinful activity (pratyākhyāna), as an essential duty. From the real, transcendental (niscaya) point-of-view, however, the self-dependent soul that is ever engrossed in concentration (yoga) on the Self (svātmā) is the supreme-essential (paramāvasyaka). When the ascetic (muni, śramana) is engaged in pure-cognition (suddhopayoga), his activities are with due diligence; his cognition (upayoga) is not tainted with dispositions of attachment (rāga) and aversion (dveşa). His disposition of non-injury (ahimsā) keeps him free from the bondage of karmas. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no inflow of karmas due to the activity, and consequently there is stoppage (samvara) of influx (āsrava). Complete control of the bodily activity - kāyagupti, the vocal activity - vacana-gupti, and the mental activity - manogupti is the supremeessential (paramāvaśyaka). It is the path to liberation (mokşa, nirvāņa).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
245

Page #312

Niyamasāra
नियमसार
आवश्यक युक्ति का निरुक्तार्थ - The effect of observing the supreme-essential (paramāvaśyaka) – ण वसो अवसो अवसस्स कम्म वावस्सयं ति बोद्धव्वा । जुत्ति त्ति उवाअं ति य णिरवयवो होदि णिज्जुत्ती ॥१४२॥
जो (अन्य के) वश नहीं है वह 'अवश' है और अवश का जो कर्म है वह 'आवश्यक' है, ऐसा जानना; वह (अशरीरी होने की) युक्ति अर्थात् उपाय है, उससे जीव निरवयव (अर्थात् अशरीरी अथवा सिद्ध) होता है, ऐसी निरुक्ति है। भावार्थ - शब्द से निकलने वाले अर्थ को निरुक्त अर्थ कहते हैं। यहाँ आवश्यक युक्ति शब्द का ऐसा ही अर्थ बतलाया गया है।
To be independent of others, i.e., self-dependent, is 'avasa'. Know that the duty (karma) of the avasa' is the essential (āvaśyaka). The essential (āvaśyaka) is the means (ukti) of attaining the bodyless (aśarīra) state of the soul. This is the etymological meaning - nirukti – of the word 'means' (ukti).
EXPLANATORY NOTE
The ascetic who is self-dependent (avaśa) certainly performs the essential-duty (avasyaka karma). The ascetic becomes self-dependent (avasa) when he is not dependent on any external objects, including the body (śarīra). Such self-dependent (avasa) ascetic absorbs himself in the real virtuous-meditation (dharmyadhyāna). And, the real virtuous-meditation (dharmyadhyāna) is his essential-duty (āvaśyaka karma) – the means (ukti) of attaining the bodyless (aśarīra) state of the soul, i.e., the state of liberation (moksa, nirvāna).
246

Page #313

11 - THE SUPREME ESSENTIAL
निश्चयपरमावश्यक अधिकार
Ācārya Pūjyapāda’s Samādhitaňtram:
देहान्तरगते/जं देहेऽस्मिन्नात्मभावना । बीजं विदेहनिष्यत्तेरात्मन्येवात्मभावना ॥४॥
कर्मोदयवश ग्रहण किये हुए इस शरीर में आत्मा की जो भावना है - शरीर को ही आत्मा मानना है - वही भवान्तर में भी शरीर के प्राप्त होते रहने का मूल कारण है और अपनी आत्मा में ही आत्मा की जो भावना है - आत्मा को ही आत्मा मानना है - वह शरीर के सर्वथा त्यागरूप मुक्ति का मूल कारण है।
The belief that this karma-generated body is nothing but the soul is the cause of assuming a new karma-generated body on culmination of life, i.e., such belief leads to wandering in the world. To develop belief on the pure soul through contemplation on own soul is the source of getting rid of the karma-generated body i.e., such belief leads to eschewing the karma-generated body forever and thereby attaining liberation.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
247

Page #314

Niyamasāra
नियमसार
अन्यवश साधु का आवश्यक कर्म नहीं है - The ascetic who is dependent on others does not observe the supreme-essential (paramāvasyaka) –
वट्टदि जो सो समणो अण्णवसो होदि असुहभावेण । तम्हा तस्स दु कम्मं आवस्सयलक्खणं ण हवे ॥१४३॥
जो श्रमण अशुभ भाव से प्रवृत्ति करता है वह अन्यवश है, इसलिये उसके आवश्यक कर्म का लक्षण नहीं है। भावार्थ - अवश साधु का कर्म आवश्यक है; अन्यवश साधु का कर्म आवश्यक नहीं है।
The ascetic (śramaņa) with inauspicious (aśubha) disposition is dependent-on-others (anyavasa); he does not exhibit the mark (laksana) of the essential-duty (āvaśyaka karma).
EXPLANATORY NOTE
The ascetic (śramaņa) who gets absorbed in inauspicious (aśubha) dispositions, like attachment (rāga), is not self-dependent (avasa); he is dependent on external objects that are distinct from own-nature (svarūpa). He is not established in the real virtuous-meditation (dharmyadhyāna). Although he has the external mark of the ascetic but does not exhibit the internal mark that comprises the essentialduty (āvasyaka karma). He, therefore, is a false-ascetic (śramaņābhāsa).
248

Page #315

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL अन्यवश साधु का आवश्यक कर्म नहीं है - The ascetic who is dependent on others does not observe the supreme-essential (paramāvaśyaka) – जो चरदि संजदो खलु सुहभावे सो हवेइ अण्णवसो । तम्हा तस्स दु कम्मं आवासयलक्खणं ण हवे ॥१४४॥
निश्चय से जो (श्रमण) संयत रहता हुआ शुभ-भाव में प्रवृत्ति करता है वह अन्यवश है, इसलिये उसके आवश्यक कर्म का लक्षण नहीं है। भावार्थ - जो श्रमण शुभ भावों में प्रवृत्ति करता है वह अवश नहीं है किन्तु अन्यवश है, इसलिये उसका कर्म आवश्यक नहीं कहलाता है।
The ascetic (śramana) who, although adept in restraint (samyama) but engages in auspicious (śubha) disposition, is dependent-on-others (anyavasa); he does not exhibit the mark (laksana) of the essential-duty (āvasyaka karma).
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasāra: असुहोवओगरहिदो सुहोवजुत्तो ण अण्णदवियम्मि । होज्जं मज्झत्थोऽहं णाणप्पगमप्पगं झाए ॥२-६७॥ मिथ्यात्व, विषय, कषायादि रहित हुआ, शुभोपयोग-रूप भावों में भी उपयोग नहीं करने वाला और शुभ-अशुभ द्रव्य तथा भाव-रूप पर-भावों में मध्यवर्ती हुआ अर्थात् दोनों को समान मानने वाला ऐसा स्व-पर-विवेकी मैं ज्ञानस्वरूप शुद्ध जीव-द्रव्य (आत्मा) का परम समरसी-भाव में मग्न हुआ ध्यान (अनुभव) करता हूँ।
Rid of inauspicious-cognition (aśubhopayoga), also not having
........................
249

Page #316

Niyamasara
नियमसार
dispositions of auspicious-cognition (subhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jivadravya, ātmā).
Impure-cognition (aśuddhopayoga), in form of auspicious-cognition (subhopayoga) as well as inauspicious-cognition (asubhopayoga), is the cause of union of the foreign matter - material-karmas (dravyakarma) with my soul (jiva). Both, auspicious-cognition (subhopayoga) and inauspicious-cognition (aśubhopayoga), are due to fruition, mild and severe, of the deluding (mohaniya) karmas; these are not the nature of my pure soul (jiva); these are generated due to the foreign matter. Therefore, I adopt equanimity; I do not accept this foreign matter. This way, I get rid of impure-cognition (aśuddhopayoga). I establish myself, eternally and firmly, in my pure soulnature; I adopt pure-cognition (suddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (śuddhopayoga), is my preparation for getting rid of all causes of union of the foreign matter with my soul. It is the path to liberation. It is, in fact, my assurance for the attainment of liberation (mokṣa). It is the pure state of my soul (ātmā), rid of the dispositions of the doer (karta) and the enjoyer (bhoktā), and without influx (asrava) or bondage (bandha) of karmas. It is the state of the liberated soul.1
1- see Acārya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 204-205.
250
.......

Page #317

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL द्रव्य-गुण-पर्याय के विकल्प वाला भी अन्यवश साधु - The ascetic with volition of substance-quality-mode, too, is dependent-on-others (anyavasa) - दव्वगुणपज्जयाणं चित्तं जो कुणइ सो वि अण्णवसो । मोहंधयारववगयसमणा कहयंति एरिसयं ॥१४५॥
जो (श्रमण) द्रव्य, गुण और पर्यायों के मध्य में, अर्थात् उनके विकल्पों में, अपना चित्त लगाता है वह भी अन्यवश है, ऐसा मोहरूपी अन्धकार से रहित मुनि कहते हैं।
He, whose thought-activities revolve around the substance-quality-mode (dravya-guna-paryāya), too, is dependent-on-others (anyavasa); this has been proclaimed by the ascetics (śramaņa) rid of the darkness of delusion (moha).
EXPLANATORY NOTE Acārya Kundakunda's Samayasāra:
ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए । णाणी जाणतो वि हु पोग्गलकम्म अणेयविहं ॥३-८-७६॥
ज्ञानी अनेक प्रकार के पौद्गलिक कर्मों को जानता हुआ भी निश्चय से परद्रव्य की पर्यायों में न उन स्वरूप परिणमन करता है, न उन्हें ग्रहण करता है, न उन रूप उत्पन्न होता है।
The knowledgeable (jñānī), while knowing the various kinds of the karmic matter, surely does not get transformed into the
modes (paryaya) of these alien substances, or assimilates these, or gets transmuted into their form.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
251

Page #318

Niyamasara
नियमसार
अवश साधु का स्वरूप - The nature of the self-dependent (avasa) ascetic -
परिचत्ता परभावं अप्पाणं झादि णिम्मलसहावं । अप्पवसो सो होदि हु तस्स दु कम्मं भणंति आवासं ॥१४६॥ जो परभाव का परित्याग कर निर्मल स्वभाव वाले आत्मा को ध्याता है वह निश्चय से आत्मवश है, और उसे आवश्यक कर्म कहते हैं।
He, who meditates on the soul that is pristine (nirmala) by nature, certainly, is self-dependent (avasa or ātmavasa); this is known as the essential-duty (āvasyaka harma).
EXPLANATORY NOTE Ācārya Kundakunda’s Samayasāra: जीवो चरित्तदंसणणाणठिदो तं हि ससमयं जाणे । पोग्गलकम्मपदेसट्ठिदं च तं जाण परसमयं ॥१-२-२॥
जो जीव शुद्ध दर्शन-ज्ञान-चारित्र में स्थित है, उसे निश्चय से स्वसमय जानो,
और जो जीव पौद्गलिक कर्मप्रदेशों में स्थित है, उसको परसमय जानो। विशेष - यहाँ जाणे पद मुमुक्षुओं के लिए स्वेच्छापूर्वक जानने के आशय में प्रयुक्त हुआ है, अर्थात् यह पद इच्छावाचक है और जाण पद आज्ञावाचक है।
Know that the jīva (soul) that rests on pure faith, knowledge. and conduct, alone, is the Real Self. The one conditioned by the karmic matter is to be known as the impure self. Note: The souls that rest on the pure self are called the Real Self. Only the Arhat and the Siddha are the Real Self. All other souls, up to the spiritual stage of destroyed-delusion (kṣīņakaṣāya) are other than the Real Self.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
252

Page #319

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL
शुद्धनिश्चय आवश्यक प्राप्ति का उपाय - The means to attain the essential-duty (āvaśyaka) – आवासं जइ इच्छसि अप्पसहावेसु कुणदि थिरभावं । तेण दु सामण्णगुणं संपुण्णं होदि जीवस्स ॥१४७॥
यदि तू आवश्यक की इच्छा करता है तो आत्मस्वभाव में स्थिरभाव को कर, उससे ही जीव का श्रामण्यगुण (मुनिधर्म) पूर्ण होता है।
If you wish to attain the essential (āvasyaka), concentrate on the soul-nature (ātmasvabhāva); this only results in the soul's perfection in asceticism.
EXPLANATORY NOTE
Ācārya Kundakunda’s Pravacanasāra: दंसणणाणचरित्तेसु तीसु जुगवं समुट्ठिदो जो दु । एयग्गगदो त्ति मदो सामण्णं तस्स पडिपुण्णं ॥३-४२॥
जो पुरुष सम्यग्दर्शन, सम्यग्ज्ञान, सम्यक्चारित्र इन तीन भावों में एक ही समय अच्छी तरह उद्यमी हुआ प्रवर्तता है वह एकाग्रता को प्राप्त है, ऐसा कहा है, और उसी पुरुष के यतिपद पूर्ण हुआ जानना।
The ascetic (muni, Sramana) who is well-established in the trio of right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcăritra), simultaneously, is said to have attained concentration (ekāgratā). And, only such an ascetic follows perfect asceticism.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
253

Page #320

Niyamasāra
नियमसार
आवश्यक करने की प्रेरणा - Perform the essential-duty (āvaśyaka) – आवासएण हीणो पब्भट्टो होदि चरणदो समणो । पुव्वुत्तकमेण पुणो तम्हा आवासयं कुन्जा ॥१४८॥
क्योंकि आवश्यक से रहित श्रमण चारित्र से प्रभ्रष्ट (अत्यन्त-भ्रष्ट) है, और इसलिये पूर्वोक्त क्रम से (विधि से) आवश्यक करना चाहिये।
Since the ascetic (muni, śramaņa) devoid of the essential (āvasyaka) is far away from the conduct (cāritra), therefore, it is necessary to perform the essential (āvaśyaka) in the aforesaid manner.
EXPLANATORY NOTE
It has already been mentioned that, from the empirical (uyavahāra) point-of-view, the six essential duties of the ascetic (muni, sramana) are: 1) equanimity (sāmāyika), 2) adoration of the twenty-four Tirthankara (caturvinsatistava), 3) making obeisance to the Perfect One (vandanā), 4) repentance for past sinful activity (pratikramaņa), 5) renunciation of future sinful activity (pratyākhyāna), and 6) observing complete detachment from the body in a still, standing posture (kāyotsarga). (see p. 244-245, ante). The ascetic who is lax in performing these essential duties is said to be far away from the empirical conduct (cāritra). From the real, transcendental (niscaya) point-of-view, however, the ascetic devoid of the essential (āvaśyaka), as defined in this chapter, is far away from the real conduct (căritra). Real virtuous-meditation (dharmyadhyāna) and real pure-meditation (sukladhyāna) establish the soul in utterly blissful own-substance (nijatattva). And, that is the real conduct (caritra).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
254

Page #321

11 - THE SUPREME ESSENTIAL
निश्चयपरमावश्यक अधिकार अन्तरात्मा और बहिरात्मा - The introverted- and the extroverted-soul - आवासएण जुत्तो समणो सो होदि अंतरंगप्पा । आवासयपरिहीणो समणो सो होदि बहिरप्पा ॥१४९॥
जो श्रमण आवश्यक से युक्त है वह अन्तरात्मा है, और जो आवश्यक से रहित है वह श्रमण बहिरात्मा है।
The ascetic (muni, śramaņa) equipped with the essential (āvaśyaka) is the introverted-soul (antarātmā), and the ascetic without the essential (āvaśyaka) is the extroverted-soul (bahirātmā).
EXPLANATORY NOTE
Ācārya Pūjyapāda’s Samādhitaňtram: बहिस्तुष्यति मूढात्मा पिहितज्योतिरन्तरे । तुष्यत्यन्तः प्रबुद्धात्मा बहिर्व्यावृत्तकौतुकः ॥६०॥
अन्तरङ्ग में जिसकी ज्ञानज्योति मोह से आच्छादित हो रही है - जिसे आत्मस्वरूप का विवेक नहीं - ऐसा बहिरात्मा बाह्य शरीरादि परपदार्थों में ही आनन्द मानता है किन्तु प्रबोध को प्राप्त हो गया है आत्मा जिसका ऐसा स्वरूप-विवेकी अन्तरात्मा बाह्य शरीरादि परपदार्थों में अनुराग-रहित हुआ अपने अन्तरंग आत्मस्वरूप में ही आनन्दित रहता है।
The extroverted-soul (bahirātmā) whose inner light of knowledge is obscured by delusion seeks enjoyment in external objects like the body; the knowledgeable introverted-soul (antarātmā), however, gets indifferent to external objects and seeks enjoyment in own soul.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
255

Page #322

Niyamasāra
नियमसार
Acārya Kundakunda's Rayanasāra:
मिस्सोत्ति बहिरप्पा तरतमया तुरिय अंतरप्प जहण्णा । संत्तोत्तिमज्झिमंतर खीणुत्तर परमजिणसिद्धा ॥१४६॥
प्रथम (मिथ्यात्व) गुणस्थान से तीसरे (मिश्र) गुणस्थान में जीव बहिरात्मा है, विशुद्धि के तारतम्य की अपेक्षा चतुर्थ (असंयतसम्यग्दृष्टि) गुणस्थान में जीव जघन्य अन्तरात्मा है, पञ्चम (संयतासंयत) गुणस्थान से ग्यारहवें । (उपशान्त-कषाय) गुणस्थान पर्यन्त मध्यम अन्तरात्मा है, तथा बारहवें (क्षीणकषाय) गुणस्थानवर्ती उत्तम अन्तरात्मा है। तेरहवें (सयोगकेवली), चौदहवें (अयोगकेवली) गुणस्थानवर्ती अरिहंत-जिन, तथा सिद्ध-परमेष्ठी परमात्मा हैं।
Those in the first three stages of spiritual development are the extroverted-souls (bahirātmā). Progressively thereafter - as purity of the soul gets refined – those in the fourth stage (asamyatasamyagdrsti) are the lowest introverted-soulsjaghanya antarātmā, in the fifth (samyatāsamyata) to the eleventh (upaśānta-kasāya) stages are the medium introvertedsouls - madhyama antarātmā, and in the twelfth stage (hsinakasāya) are the highest introverted-souls-uttama antarātmā. Those in the thirteenth (sayogakevalī) and the fourteenth (ayogakevalī) stages, and the emancipated souls (the Siddha) are the pure-souls (paramātmā).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
256

Page #323

11 - THE SUPREME ESSENTIAL
निश्चयपरमावश्यक अधिकार बाह्य और अन्तर जल्प के निराकरण से अन्तरात्मा - The introverted-soul does not talk, internally or externally - अन्तरबाहिरजप्पे जो वट्टइ सो हवेइ बहिरप्पा । जप्पेसु जो ण वट्टइ सो उच्चइ अंतरंगप्पा ॥१५०॥ जो (श्रमण) अन्तर्जल्प और बाह्यजल्प में वर्तता है वह बहिरात्मा है और जो जल्पों में नहीं वर्तता है वह अन्तरात्मा कहा जाता है।
The ascetic (muni, śramaņa) who indulges in internal (with self) and external (with others) talking (volition) is the extroverted-soul (bahirātmā); the ascetic who does not indulge in such talking is the introverted-soul (antarātmā).
EXPLANATORY NOTE
Ācārya Pūjyapāda’s Samādhitaňtram: यदन्तर्जल्पसंपृक्तमुत्प्रेक्षाजालमात्मनः । मूलं दुःखस्य तन्नाशे शिष्टमिष्टं परं पदम् ॥८५॥
अन्तरंग में वचन व्यापार को लिये हुए जो अनेक प्रकार की कल्पनाओं का जाल है वही आत्मा के दु:ख का मूल कारण है, उस संकल्प-विकल्प-रूप कल्पना-जाल के नष्ट होने पर हितकारी और प्रिय परम पद की प्राप्ति होना कहा गया है।
The maze of thoughts, accompanied by internal impulse to talk, is the root cause of suffering by the soul. On destruction of this maze of thoughts, the soul attains the adorable supreme status.
The introverted-soul (antarātmā) is ever engaged in meditation on the own-soul (nijātmā) and does not indulge in internal and external volitions, auspicious and inauspicious.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
257

Page #324

Niyamasāra
नियमसार
निश्चय धर्म्यध्यान और शुक्लध्यान से अन्तरात्मा - The introverted-soul is with virtuous- and pure-meditation - जो धम्मसुक्कझाणम्हि परिणदो सो वि अंतरंगप्पा । झाणविहीणो समणो बहिरप्पा इदि विजाणीहि ॥१५१॥ जो धर्म्यध्यान और शुक्लध्यान में परिणत है वह भी अन्तरात्मा है; ध्यान-विहीन श्रमण बहिरात्मा है, ऐसा जानो।
The one who is established in the virtuous (dharmya) or the pure (śukla) meditation (dhyāna), also, is the introverted-soul (antarātmā); the ascetic (muni, śramaņa) without meditation (dhyāna) is the extroverted-soul (bahirātmā).
EXPLANATORY NOTE
Acārya Pujyapāda's Istopadesa:
इतश्चिन्तामणिर्दिव्य इतः पिण्याकखण्डकम् । ध्यानेन चेदुभे लभ्ये क्वाद्रियन्तां विवेकिनः ॥२०॥
इसी ध्यान से दिव्य चिंतामणि मिल सकता है, इसी से खली के टुकड़े भी मिलते हैं; जब कि ध्यान के द्वारा दोनों ही मिल सकते हैं तब विवेकी जन किस ओर आदरबुद्धि करेंगे?
One can obtain either the divine, wish-fulfilling jewel (cintamani) or the pieces of oilcake (khalī) through the power of meditation; which of these will a man of discrimination wish for?
The virtuous (dharmya) and the pure (Sukla) meditation are the causes of liberation. (see p. 234, ante). Real virtuous-meditation
258

Page #325

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL
(dharmyadhyāna) and real pure-meditation (sukladhyāna) establish the soul in utterly blissful own-substance (nijatattva). (see p. 254, ante).
Acārya Umāsvāmī's Tattvārthasūtra:
शुक्ले चाद्ये पूर्वविदः ॥९-३७॥
पहले के दो प्रकार के शुक्लध्यान (अर्थात् पृथक्त्ववितर्क और एकत्ववितर्क) पूर्वविद् (श्रुतकेवली) के होते हैं।
The first two types of pure meditation – śukladhyāna – are attained by the saints who know the Scripture - pūrvavid or śrutakevali.
Among the four kinds of pure meditation - śukladhyāna, the first two occur to the saints who know the Scripture - pūrvavid or śrutakevalī. The word 'ca' in the sūtra indicates that the virtuous meditation - dharmyadhyāna – also is included. Virtuous meditation - dharmyadhyāna - occurs before the ascetic ascends the step (śreņī) in the two advanced stages of spiritual development. During the course of both steps (śreni) the first two kinds of pure meditation - sukladhyāna - arise.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
259

Page #326

Niyamasāra
नियमसार
प्रतिक्रमण आदि क्रियाओं की सार्थकता - The relevance of activities, like repentance - पडिकमणपहुदिकिरियं कुव्वंतो णिच्छयस्स चारित्तं । तेण दु विरागचरिए समणो अब्भुट्टिदो होदि ॥१५२॥ प्रतिक्रमण आदि क्रियाओं को, अर्थात् निश्चय चारित्र को, (निरन्तर) करता रहता है इसलिये वह श्रमण वीतराग चारित्र में आरूढ़ है।। भावार्थ - यहाँ प्रतिक्रमण आदि क्रियाओं की सार्थकता बतलाते हुए कहा गया है कि जो श्रमण प्रतिक्रमण, प्रत्याख्यान तथा आलोचना आदि क्रियाओं को करता रहता है उसी के निश्चय चारित्र होता है और उस निश्चय चारित्र के द्वारा ही साधु वीतराग चारित्र में आरूढ़ होता है।
The ascetic (muni, śramaņa), established incessantly in real (niscaya) conduct (căritra) through activities like repentance (pratikramaņa), ascends the stage of passionless conduct-without-attachment (vītarāga caritra).
EXPLANATORY NOTE
Acārya Kundakunda's Samayasāra:
णिच्चं पच्चक्खाणं कुव्वदि णिच्चं पि जो पडिक्कमदि । णिच्चं आलोचेयदि सो हु चरित्तं हवदि चेदा ॥१०-७९-३८६॥
जो आत्मा नित्य प्रत्याख्यान करता है, नित्य ही जो प्रतिक्रमण करता है, जो नित्य आलोचना करता है, वह आत्मा निश्चय चारित्र है।
The Self who is always engaged in renunciation (pratyākhyāna), who is always engaged in repentance (pratikramana), and who is always engaged in confession (ālocanā), is the real conduct.
260

Page #327

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL
The ascetic (muni, śramaņa) who meditates, with concentration, on the knowledge-soul, does not accept external substances, the objectsof knowledge. His sole object of concentration is the knowledge-soul. The question of his engendering dispositions of delusion (moha) or attachment (rāga) or aversion (dveşa) in external substances does not arise. His passionless conduct-without-attachment (vītarāga caritra) leads him to liberation. He does not get bound with karmas. Therefore, the ascetic who is engaged in concentration on knowledge-soul treads the path to liberation.1
1 - see Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 305.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
261

Page #328

Niyamasāra
नियमसार
वचनमय प्रतिक्रमण आदि केवल स्वाध्याय - Verbal repentance, etc., are only forms of study - वयणमयं पडिकमणं वयणमयं पच्चक्खाण णियमं च । आलोयण वयणमयं तं सव्वं जाण सज्झायं ॥१५३॥
वचनमय प्रतिक्रमण, वचनमय प्रत्याख्यान, (वचनमय) नियम और वचनमय आलोचना - उस सबको तुम स्वाध्याय (प्रशस्त अध्यवसायरूप) जानो। भावार्थ - प्रतिक्रमण आदि के पाठ बोलना स्वाध्याय में गर्भित है।
Know that all these – recitation of texts pertaining to repentance (pratikramana), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) – are forms of study (svādhyāya) (of the Scripture).
EXPLANATORY NOTE
The ascetic who has cast away the dispositions of attachment (rāga) and aversion (dvesa), adopts equanimity - samyabhāva. He realizes that his soul-nature is distinct from the activities that he performs in the three times. He reckons that activities like recitation of texts pertaining to repentance (pratikramana), renunciation (pratyākhyāna), self-adoration (niyama), and confession (ālocanā) are only different forms of study (svādhyāya). He, therefore, resorts to real (niscaya) repentance, renunciation, self-adoration, and confession. He becomes steady in his true nature, shedding all activities (yoga) of the body, the speech, and the mind.
262

Page #329

निश्चयपरमावश्यक अधिकार
11 - THE SUPREME ESSENTIAL समर्थ के लिये प्रतिक्रमणादि, शक्ति-विहीन के लिये श्रद्धान - Those with strength must do real repentance, others must put faith in it - जदि सक्कदि कादं जे पडिकमणादिं करेज्ज झाणमयं । सत्तिविहीणो जा जइ सद्दहणं चेव कायव्वं ॥१५४॥
(हे मुनिशार्दूल!) यदि करने को समर्थ है तो अहो! ध्यानमय प्रतिक्रमणादि कर; और यदि तू शक्तिविहीन है तो तब तक श्रद्धान ही कर्तव्य है।
If you can (if you have strength), have recourse to repentance (pratikramana), etc., in form of meditation (dhyāna); if you cannot (if you lack strength), repose faith (in such conduct).
EXPLANATORY NOTE
Acārya Kundakunda'sAtthapāhuda - Damsanapāhuda: जं सक्कइ तं कीरइ जं च ण सक्केइ तं च सद्दहणं । केवलिजिणेहि भणियं सद्दहमाणस्स सम्मत्तं ॥२२॥
जितना चारित्र धारण किया जा सकता है उतना धारण करना चाहिये और जितना धारण नहीं किया जा सकता उसका श्रद्धान करना चाहिये क्योंकि केवलज्ञानी जिनेन्द्र देव ने श्रद्धान करने वालों के सम्यग्दर्शन बतलाया है।
One must adopt conduct (cāritra) to the extent one is able to practise; to the extent it is not possible to practise, one must put faith in it. The Omniscient Lord Jina has called those with right faith as the right-believers (samyagdrsti).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
263

Page #330

नियमसार
Niyamasāra अन्तर्मुख परमयोगी के लिये - For the supreme ascetic - जिणकहियपरमसुत्ते पडिकमणादिय परीक्खऊण फुडं । मोणव्वएण जोई णियकजं साहए णिच्चं ॥१५५॥ जिनेन्द्रदेव कथित परम सूत्र में प्रतिक्रमणादिक की अच्छी तरह परीक्षा करके योगी को मौनव्रत से निरन्तर निजकार्य सिद्ध करना चाहिये।
After properly examining, from the Scripture expounded by Lord Jina, the nature of repentance (pratikramana), etc., the supreme ascetic – yogi – should, with quietude, get continually established in the Self.
EXPLANATORY NOTE
Ācārya Pūjyapāda's Samādhitaňtram: जनेभ्यो वाक् ततः स्पन्दो मनसश्चित्तविभ्रमाः । भवन्ति तस्मात्संसर्ग जनर्योगी ततस्त्यजेत् ॥७२॥
लोगों के संसर्ग से वचन की प्रवृत्ति होती है, उससे चित्त चलायमान होता है
और चित्त की चंचलता से चित्त में नाना प्रकार के विकल्प होने लगते हैं - मन क्षुभित हो जाता है। इसलिये योगी - योग में संलग्न अन्तरात्मा साधु - को चाहिए कि वह लौकिक जनों के संसर्ग का परित्याग करे - ऐसे स्थान पर योगाभ्यास न करे जहाँ पर लौकिक जनों का आवागमन बना रहता हो।
Interaction with people leads to the activity of speech, activity of speech stimulates the mind, and stirred-up mind gets perplexed and deluded. Therefore, the yogi – the introverted-soul (antarātmā) established in the soul-nature - must shun interaction with people.
264

Page #331

11 - THE SUPREME ESSENTIAL
निश्चयपरमावश्यक अधिकार वचनविवाद वर्जने योग्य है - Shun verbal confrontation - णाणाजीवा णाणाकम्मं णाणाविहं हवे लद्धी । तम्हा वयणविवादं सगपरसमएहिं वज्जिज्जो ॥१५६॥
नाना प्रकार के जीव हैं, नाना प्रकार का कर्म है और नाना प्रकार की लब्धि है, इसलिये स्वसमयों (स्वधर्मियों) और परसमयों (परधर्मियों) के साथ वचनविवाद वर्जनीय है - छोड़ने के योग्य है।
There are various kinds of souls (jīva), various kinds of karmas, and various kinds of attainments (labdhi); verbal confrontation with others, irrespective of whether they follow the same or the different faith, should, therefore, be avoided.
EXPLANATORY NOTE
As illustrations, the souls (īva) are of various kinds: liberated (mukta) and transmigrating (samsārī); potential (bhavya) and non-potential (abhavya); sthāvara and trasa. Karmas are of various kinds: materialkarma (dravyakarma), psychic-karma (bhāvakarma), and quasikarma (nokarma); eight primary-types (mulaprakrti) and one hundred and forty-eight secondary-types (uttaraprakrti); on the basis of their intensity and mildness. Attainment (labdhi), again, is of various kinds: attainment of favourable-time (kālalabdhi), access to right discourse (deśanālabdhi), purity of thought-activity with destruction-cum-subsidence of karmas (viSuddhilabdhi), ability to attain the first right-belief (prayogyalabdhi), and ability to rise to advanced spiritual stages (karaṇalabdhi). As the kinds of subject matter of discussion are numerous, verbal confrontation with others is futile.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
265

Page #332

Niyamasara
नियमसार
सहजतत्त्व की आराधना की विधि - Adoration of the Self
लभ्रूणं णिहि एक्को तस्स फलं अणुहवेइ सुजणत्ते । तह णाणी णाणणिहिं भुंजेइ चइत्तु परतत्तिं ॥१५७॥
जिस प्रकार कोई एक मनुष्य निधि को पाकर स्वजन्मभूमि में स्थित हो उसका फल भोगता है उसी प्रकार ज्ञानी जीव ज्ञानरूपी निधि को पाकर परसमूह को छोड़ उसका अनुभव करता है।
Just as a man who has uncovered a treasure goes back to his native place and enjoys its fruits, similarly, the knowledgeable soul (jīva) that has uncovered the knowledge-treasure, leaves all external groups and enjoys its fruits.
EXPLANATORY NOTE
Acārya Pujyapāda's Istopadesa: इच्छत्येकान्तसंवासं निर्जनं जनितादरः । निजकार्यवशात्किञ्चिदुक्त्वा विस्मरति द्रुतम् ॥४०॥
निर्जनता को चाहने वाला योगी एकान्तवास की इच्छा करता है और निजकार्य के वश से कुछ कहे भी तो उसे जल्दी ही भुला देता है।
The yogi longs for solitude and distances himself from interaction with men. If due to some reason he has to communicate with them, he soon puts it out of his mind.
266

Page #333

निश्चयपरमावश्यक अधिकार
परमावश्यक अधिकार का उपसंहार Concluding remarks on the supreme devotion -
-
11 - THE SUPREME ESSENTIAL
सव्वे पुराणपुरिसा एवं आवासयं य काऊण । अपमत्तपहुदिठाणं पडिवज्ज य केवली जादा ॥ १५८॥
समस्त पुराणपुरुष इस प्रकार आवश्यक कर अप्रमत्तादिक गुणस्थानों को प्राप्त करके केवली हुए हैं।
भावार्थ - जितने पुराणपुरुष अब तक केवली हुए हैं वे सब पूर्वोक्त विधि से प्रमत्तविरत नामक छठवें गुणस्थान में आवश्यक कर्म को करके अप्रमत्तादि गुणस्थानों को प्राप्त हुए हैं और तदनन्तर केवली हुए हैं।
Only by observing the essentials (avaśyaka) as detailed, all legendary-men (puraṇapuruşa) have attained omniscience (kevalajñāna) after (progressively) ascending the spiritual stages, like the perfect-vows-withoutnegligence – apramattasamyata (the seventh stage).
EXPLANATORY NOTE
This gāthā specifies the fruit of observing the essentials (avasyaka). It implies that no legendary-men (purāṇapuruṣa) have ever attained omniscience (kevalajñāna), and, thereafter, liberation (moksa), without observing the essentials (āvasyaka). Only by observing the essentials (avasyaka), the ascetic is able to establish himself in virtuous-meditation (dharmyadhyāna) and pure-meditation (śukladhyāna). As a result, he climbs the steps on the ladder of spiritual development: apramattasamyata - perfect-vows-without-negligence (the seventh stage); apūrvakarana (upaśamaka and ksapaka) - unprecedented purity [rises further up in step (śreņi) with either subsidence or destruction of mohaniya karmas] (the eighth stage); anivṛttibādarasamparāya (upaśamaka and kṣapaka) - checking of
.......
267

Page #334

Niyamasāra
नियमसार
gross-passions [rises further up in step (śreņī) with either subsidence or destruction of mohanīya karmas], (the ninth stage); sūkşmasāmparāya (upaśamaka and kşapaka) – checking of even minute passions [rises further up in step (srenī) with either subsidence or destruction of mohanīya karmas] (the tenth stage); upaśāntakaṣāya (vitarāga chadmastha)-subsided delusion (theeleventh stage);ksinakaşāya (vītarāga chadmastha) - destroyed delusion (the twelfth stage); sayogakevali - Omniscient-with-vibration (the thirteenth stage); ayogakevali - non-vibratory Omniscient (the fourteenth stage). This is the key to attainment of liberation (moksa).
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में
निश्चयपरमावश्यक अधिकार नाम का ग्यारहवाँ अधिकार समाप्त हुआ।
268

Page #335

CHAPTE R - 12 शुद्धोपयोग अधिकार
THE PURE-COGNITION निश्चय और व्यवहार नय से केवली की व्याख्या - The Omniscient (kevali) - जाणदि पस्सदि सव्वं ववहारणएण केवली भगवं । केवलणाणी जाणदि पस्सदि णियमेण अप्पाणं ॥१५९॥
व्यवहार नय से केवली भगवान् सबको जानते और देखते हैं परन्तु निश्चय से केवलज्ञानी आत्मा को (स्वयं को) जानते और देखते हैं।
From the empirical (vyavahāra) point-of-view, the Omniscient (kevalī) knows and sees everything, but from the real, transcendental (niscaya) point-of-view, the Omniscient Lord (kevalajñānī) knows and sees the Self.
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasāra: पक्खीणघादिकम्मो अणंतवरवीरिओ अहियतेजो । जादो अदिदिओ सो णाणं सोक्खं च परिणमदि ॥१-१९॥
वह स्वयंभू भगवान् आत्मा अतीन्द्रिय - इन्द्रिय ज्ञान से परे - होता हुआ अपने
और पर के प्रकाशने (जानने) वाला ज्ञान तथा आकुलता रहित अपना सुख, इन दोनों स्वभावरूप परिणमता है। कैसा है भगवान्? सर्वथा नाश किये हैं चार घातिया कर्म जिसने अर्थात् जब तक घातिया कर्म सहित था तब तक क्षायोपशमिक मत्यादि ज्ञान तथा चक्षुरादि दर्शन सहित था। घातिया कर्मों के नाश होते ही अतीन्द्रिय हुआ। फिर कैसा है? मर्यादा रहित है उत्कृष्ट बल
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
269

Page #336

Niyamasāra
नियमसार
जिसके अर्थात् अंतराय के दूर होने से अनन्तबल सहित है। फिर कैसा है? अनन्त है ज्ञानदर्शन-रूप प्रकाश जिसके अर्थात् ज्ञानावरण, दर्शनावरण कर्म के जाने से अनन्तज्ञान, अनन्तदर्शनमयी है। और समस्त मोहनीय कर्म के नाश से स्थिर अपने स्वभाव को प्राप्त हो गया है।
On destruction of the four inimical (ghātī) karmas, the selfdependent soul – ‘svayambhū’- attains infinite knowledge (that illumines the self as well as all other objects) and indestructible happiness, both beyond the five senses (as such, termed atīndriya). On destruction of the obstructive (antarāya) karma, it is endowed with infinite strength. Thus, as the four inimical (ghāti) karmas are destroyed, the soul attains supreme lustre (teja) that is its own-nature (svabhāva).
The own-nature (svabhava) of the soul is knowledge-bliss (ñānānanda), manifested on attainment of its pure state of perfection, rid of all external influence. Just as the brightness of the sun gets diffused on emergence of the clouds but regains intensity as the clouds fade away, similarly, on destruction of the inimical (ghātī) karmas, the soul regains its own-nature of infinite knowledge-bliss.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
270

Page #337

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION केवलज्ञान और केवलदर्शन युगपत होते हैं - Perfect knowledge and perception arise simultaneously – जुगवं वट्टइ णाणं केवलणाणिस्स दंसणं च तहा । दिणयरपयासतावं जह वट्टइ तह मुणेयव्वं ॥१६०॥
जिस प्रकार सूर्य का प्रकाश और ताप एक साथ वर्तता है उसी प्रकार केवलज्ञानी का ज्ञान और दर्शन एक साथ वर्तता है, ऐसा जानना चाहिये। भावार्थ - छद्मस्थ जीवों के पहले दर्शन होता है उसके बाद ज्ञान होता है परन्तु केवली भगवान् के दर्शन और ज्ञान दोनों साथ-साथ ही होते हैं।
It should be known that just as the light and the heat manifest simultaneously in the sun, the knowledge (jñāna) and the perception (darśana) arise simultaneously in the Omniscient - kevalajñānī.
EXPLANATORY NOTE
Ācārya Nemicandra's Dravyasamgraha:
दसणपुव्वं णाणं छदुमत्थाणं ण दुण्णि उवओगा । जुगवं जम्हा केवलिणाहे जुगवं तु ते दोवि ॥४४॥
छद्मस्थ (अल्पज्ञानी) जीवों के दर्शनपूर्वक ज्ञान होता है, क्योंकि छद्मस्थों के ज्ञान और दर्शन ये दोनों उपयोग एक समय में नहीं होते हैं। तथा जो केवली भगवान् हैं, उनके ज्ञान तथा दर्शन ये दोनों ही उपयोग एक समय में होते हैं।
In souls with imperfect knowledge the two modes of upayoga - perception and knowledge - do not arise simultaneously; in such souls knowledge arises only after acquisition of faith. But in omniscient souls both, perception and knowledge, arise simultaneously.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
271

Page #338

Niyamasāra
नियमसार
Ācārya Amộtacandra's Puruşārthasiddhyupāya: कारणकार्यविधानं समकालं जायमानयोरपि हि । दीपप्रकाशयोरिव सम्यक्त्वज्ञानयोः सुघटम् ॥३४॥ समान काल में अर्थात् एक काल में उत्पन्न हुए भी सम्यग्दर्शन और सम्यग्ज्ञान में कारण-कार्य भाव, दीप और प्रकाश के समान भले प्रकार घटित होता है।
Surely right faith (samyagdarśana) and right knowledge (samyagjñāna) arise in the soul simultaneously, still there exists the relationship of cause and effect between the two, as between the lamp and the light.
To say that faith (darśana) is attained after acquisition of knowledge (ñāna) is not correct as the two - faith (darśana) and knowledge (ñana) - are attained by the soul simultaneously. When the clouds disappear the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence (upaśama), destruction (kşaya) or destruction-cum-subsidence (kşayopaśama) of the faith-deluding (darśanamohanīya) karmas, right sensory-knowledge (matijñāna) and right scriptural-knowledge (śrutajñāna) are attained at the same time due to the removal of wrong sensory-and scriptural-knowledge.1
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 1-1, p. 5.
..
.
...................
272

Page #339

12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - णाणं परप्पयासं दिट्ठी अप्पप्पयासया चेव । अप्पा सपरपयासो होदि त्ति हि मण्णसे जदि हि ॥१६१॥
ज्ञान परप्रकाशक ही है और दर्शन स्वप्रकाशक ही है तथा आत्मा स्वपरप्रकाशक है, ऐसा यदि तू वास्तव में मानता है - (तो उसमें विरोध आता है)।
If you really believe that knowledge (jñāna) illumines the others, perception (darśana) illumines the self, and the soul (ātmā) illumines both, the self and the others – (then there is contradiction).
EXPLANATORY NOTE
The contention that knowledge (jñāna) illumines only the others, and perception (darśana) illumines only the self, and, in this context, the soul (ātmā) illumines both, the self and the others, has serious contradictions.
Employing the Jaina Doctrine of conditional predications - syādvāda - the entity (dharmī) has infinite attributes and when one attribute (dharma) is treated as the primary attribute, other attributes stay in the background, as secondary attributes. The soul (ātmā) has attributes like knowledge (ñana) and perception (darśana). If knowledge Gñāna) illumines only the others, it loses connection with the soul (ātmā) and it no longer remains all-pervasive (sarvagata). Such knowledge (jñāna) cannot exist. With similar reasoning, it can be shown that perception (darśana) that illumines only the self cannot exist. It can, thus, be established that both, knowledge (jñāna) and perception (darśana), illumine the self as well as the others.
273

Page #340

Niyamasāra
नियमसार
ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - णाणं परप्पयासं तइया णाणेण दंसणं भिण्णं । ण हवदि परदव्वगयं दसणमिदि वण्णिदं तम्हा ॥१६२॥ यदि ज्ञान परप्रकाशक ही है तो ज्ञान दर्शन से भिन्न सिद्ध होगा, क्योंकि दर्शन परद्रव्यगत (परप्रकाशक) नहीं है ऐसा पूर्वसूत्र में कहा गया है।
If knowledge (jñāna) were to illumine only the others, then it will be distinct from perception (darśana) since, as per the previous sūtra (sūtra 161), perception (darśana) illumines only the self.
EXPLANATORY NOTE If knowledge (jñāna) illumines only the others, it loses connection with the soul (ātmā) that has consciousness (cetanā) as its mark (laksaņa). Knowledge (jñāna), then, should become insentient and must lose its capacity to know. The soul is not the knower because of any external quality of knowledge; the two-the soul (ātmā) and the knowledge (jñāna) - are the same, as the fire and the heat. The ignorant who believes that the soul and the knowledge are different and only due to the influx of the knowledge the soul attains consciousness, must concede, as a corollary, that the soul is unconscious and gets consciousness due to the influx of the knowledge. Then, all objects including the dust, the pot, and the cloth, must attain consciousness on pervasion of the knowledge through these. This is absurd. Therefore, the soul and the knowledge are one and, as the reflected objects dwell in the mirror, the objects of knowledge dwell in the knowledge.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 45.
..
................... 274

Page #341

12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - अप्पा परप्पयासो तइया अप्पेण दंसणं भिण्णं । ण हवदि परदव्वगयं दंसणमिदि वण्णिदं तम्हा ॥१६३॥
यदि आत्मा (केवल) परप्रकाशक हो तो आत्मा से दर्शन भिन्न सिद्ध होगा, क्योंकि दर्शन परद्रव्यगत (परप्रकाशक) नहीं है (पहले तेरा मंतव्य) वर्णन किया गया है।
If the soul (ātmā) illumines (only) the others, then it will be distinct from perception (darśana) since, as per the earlier sūtra (sūtra 161), perception (darśana) does not illumine the others.
EXPLANATORY NOTE
If the soul (ātmā) illumines only the others, it loses connection with perception (darśana) which has been said to illumine only the self. The absolutistic (ekānta) view that the soul (ātmā) illumines only the others, and not the self, does not stand scrutiny as perception (darsana), then, must lose connection with the soul. If it is accepted that the soul (ātmā) illumines both, the self as well as the others, then perception (darśana) and the soul (ātmā) can be shown as one and the same, like the fire and the heat.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
275

Page #342

Niyamasāra
नियमसार
ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - णाणं परप्पयासं ववहारणयेण दंसणं तम्हा । अप्पा परप्पयासो ववहरणयेण दंसणं तम्हा ॥१६४॥ व्यवहारनय (लोकदृष्टि) से ज्ञान परप्रकाशक है; इसलिये दर्शन (भी) परप्रकाशक है। व्यवहारनय से आत्मा परप्रकाशक है; इसलिये दर्शन (भी) परप्रकाशक है। From the empirical (vyavahāra) point-of-view, knowledge (jñāna) illumines the others, therefore, perception (darśana) also illumines the others. From the empirical (vyavahāra) point-of-view, the soul (ātmā) illumines the others, therefore, perception (darśana) also illumines the others.
EXPLANATORY NOTE
It has been said in the Scripture that perfect-knowledge (kevalajñāna) knows fully all objects of the three times (the past, the present, and the future).
Acārya Amrtacandra's Purusārthasiddhyupāya: तज्जयति परं ज्योतिः समं समस्तैरनन्तपर्यायैः । दर्पणतल इव सकला प्रतिफलति पदार्थमालिका यत्र ॥१॥ जिसमें सम्पूर्ण, अनन्त पर्यार्यों से सहित, समस्त पदार्थों की माला अर्थात् समूह दर्पण के तल भाग के समान झलकती है, वह उत्कृष्ट ज्योति अर्थात् केवलज्ञानरूपी प्रकाश जयवन्त हो।
Victory to the Supreme Effulgence (Omniscience - the infinite and all-embracing knowledge) that images, as it were in a
........................ 276

Page #343

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
mirror, all substances and their infinite modes, extending through the past, the present, and the future.
Ācārya Kundakunda’s Pravacanasāra: सव्वगदो जिणवसहो सव्वे वि य तग्गया जगदि अट्ठा । णाणमयादो य जिणो विसयादो तस्स ते भणिदा ॥१-२६॥
ज्ञानमयी होने से जिन अर्थात् गणधरादिदेव उनमें वृषभ (प्रधान) सर्वज्ञ भगवान् सब लोक-अलोक में प्राप्त हैं और उन भगवान् के जानने योग्य होने से संसार में वे सब ही पदार्थ उन भगवान् में प्राप्त हैं ऐसा सर्वज्ञ ने कहा है।
The Omniscient has declared that Lord Jina - the first of whom was Lord Rsabha, having infinite knowledge - has all-pervasive (sarvagata) existence. All objects-of-knowledge (jñeya) in the world - being knowables – reflect in his knowledge.
Now, the empirical point-of-view – vyavahāranaya – is dependent on the externality - parāśrito vyavahāraḥ. The Scripture uses this pointof-view to facilitate understanding of the attribute of the soul (ātmā) by the uninitiated and untrained seeker of the truth. It is from this point-of-view that perfect-knowledge (kevalajñāna) has been said to know fully all objects of the three times (the past, the present, and the future). From the real or transcendental point-of-view-niscayanaya - the soul (ātmā) is inseparable from knowledge (jñāna) and perception (darsana).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
277

Page #344

Niyamasāra
नियमसार
ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception -
णाणं अप्पपयासं णिच्छयणयएण दंसणं तम्हा । अप्पा अप्पपयासो णिच्छयणयएण दंसणं तम्हा ॥१६५॥
निश्चयनय (आत्मदृष्टि) से ज्ञान स्वप्रकाशक है; इसलिये दर्शन (भी) स्वप्रकाशक है। निश्चयनय से आत्मा स्वप्रकाशक है; इसलिये दर्शन (भी) स्वप्रकाशक है।
From the transcendental (niscaya) point-of-view, knowledge (jñāna) illumines the self, therefore, perception (darśana) also illumines the self. From the transcendental (niscaya) point-of-view, the soul (ātmā) illumines the self, therefore, perception (darśana) also illumines the self.
EXPLANATORY NOTE From the transcendental (niscaya) point-of-view, the mark of knowledge (jñāna) is illuminating the self and the mark of perception (darśana), too, is illuminating the self. The soul (ātmā), rid of all external influence due to the senses (indriya), attains its pure state of perfection that is characterized by its own-nature (svabhāva) of knowledge-bliss (jnānānanda)-illuminating the self. From the transcendental-point-of-view (niscayanaya) all substances remain in their own-nature (svabhāva); the soul is not transformed into other substances, other substances are not transformed into the soul. From theempirical-point-of-view (vyavahāranaya), however, the knowledge-soul encompasses other substances and other substances encompass the knowledge-soul.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 35.
........................
278

Page #345

12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार ज्ञान और दर्शन के स्वरूप की समीक्षा - The nature of knowledge and perception - अप्पसरूवं पेच्छदि लोयालोयं ण केवली भगवं । जइ कोइ भणइ एवं तस्स य किं दूसणं होई ॥१६६॥
(निश्चय से) केवली भगवान् आत्मस्वरूप को देखते हैं, लोकालोक को नहीं देखते हैं; यदि कोई ऐसा कहता है तो उसे क्या दोष है? (अर्थात् कुछ दोष नहीं है।)
If someone says that the Omniscient Lord sees only the soul's own-nature (svabhāva) and not the universe (loka) and the non-universe (aloka), what blame can be attributed to him? (It is correct!)
EXPLANATORY NOTE
The Omniscient Lord attains the light of knowledge that is steady like the light of the jewel. It neither accepts nor rejects the objects-ofknowledge (jneya) and the objects-of-knowledge (jneya) do not cause transformation in the soul. The soul experiences only the nature of own soul by own soul, utterly indifferent to all external objects. As objects like the pot and the board get reflected in the mirror without the mirror wanting to reflect these, all objects-of-knowledge (jñeya) of the three times get reflected in the knowledge of the Omniscient Lord without him having any desire to know these. He is just the knower (jñātā) and the seer (drstā). The knowing soul is utterly different from all foreign objects; only empirically, there is the relationship of the knower (jñāyaka) and the known (jñeya).1
1- Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 41.
........................
279

Page #346

Niyamasāra
नियमसार
प्रत्यक्ष ज्ञान का वर्णन - The nature of direct knowledge –
मुत्तममुत्तं दव्वं चेयणमियरं सगं च सव्वं च । पेच्छंतस्स दु णाणं पच्चक्खमणिंदियं होइ ॥१६७॥
मूर्त-अमूर्त, चेतन-अचेतन द्रव्यों को तथा स्व को और समस्त (परद्रव्यों) को देखनेवाले (जाननेवाले) का ज्ञान प्रत्यक्ष और अतीन्द्रिय होता है।
The knowledge (jñāna) that sees (knows) all substances - material (mūrta) and non-material (amūrta), animate (cetana) and inanimate (acetana), self and others – is direct (pratyakşa) and sense-independent (atīndriya).
EXPLANATORY NOTE Ācārya Kundakunda’s Pravacanasāra:
णत्थि परोक्खं किंचि वि समंत सव्वक्खगुणसमिद्धस्स । अक्खातीदस्स सदा सयमेव हि णाणजादस्स ॥१-२२॥
इन केवली भगवान् के कुछ भी पदार्थ परोक्ष नहीं है। एक ही समय सब द्रव्य, क्षेत्र, काल, भाव को प्रत्यक्ष जानते हैं। कैसे हैं वे भगवान्? सदा इन्द्रियों से रहित ज्ञान वाले हैं। इन्द्रियां संसार संबंधी ज्ञान का कारण हैं और परोक्षरूप मर्यादा लिये पदार्थों को जानती हैं, इस प्रकार की भाव-इन्द्रियां भगवान् के अब नहीं हैं इसलिये सब पदार्थों को सदा ही प्रत्यक्ष-स्वरूप जानते हैं। फिर कैसे हैं? सब आत्मा के प्रदेशों (अंगों) में सब इन्द्रियों के गुण जो स्पर्शादि का ज्ञान उसकर पूर्ण हैं अर्थात् जो एक-एक इन्द्रिय एक-एक गुण को ही जानती है जैसे आँख रूप को, इस तरह के क्षयोपशमजन्य ज्ञान के अभाव होने पर प्रगट हुए केवलज्ञान से वे केवली भगवान् सब अंगों द्वारा सब स्पर्शादि विषयों को जानते हैं। फिर कैसे हैं? अपने से ही निश्चयकर केवलज्ञान को प्राप्त हुए हैं।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
280

Page #347

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
The knowledge of the Omniscient Lord is direct and simultaneous, always beyond the senses. The space-points of his pristine soul are not only inclusive of the power of the senses but, more than that, reflect simultaneously all objects. Certainly, the Omniscient Lord, by own making, is the embodiment of perfect-knowledge (kevalajñāna).
The function of knowledge is to know and there is no limit to knowledge. The Omniscient Lord has infinite knowledge and he knows directly, without gradation, every object-of-knowledge (ñeya) in the three worlds and the three times. This all-encompassing and indestructible knowledge is beyond sensory knowledge of the world.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
281

Page #348

Niyamasara
परोक्षदृष्टि का वर्णन
The nature of indirect perception -
पुव्वुत्तसयलदव्वं णाणागुणपज्जएण संजुत्तं ।
जो ण य पेच्छइ सम्मं परोक्खदिट्ठी हवे तस्स ॥१६८॥
नाना गुणों और पर्यायों से संयुक्त पूर्वोक्त समस्त द्रव्यों को जो सम्यक् प्रकार से नहीं देखता है उसे परोक्षदृष्टि है।
That which does not see clearly all substances with their various qualities (guna) and modes (paryaya), is indirect (parokṣa) perception.
EXPLANATORY NOTE
As mentioned in the previous gāthā, the direct (pratyakṣa) and senseindependent (atīndriya) knowledge (jñāna) sees (knows) all substances - material (mūrta) and non-material (amūrta), animate (cetana) and inanimate (acetana), self and others. The Scripture expounds that in its natural-mode (svabhava-paryaya), the substance (dravya) undergoes six steps of infinitesimal changes of rhythmic rise (vrddhi) and fall (hāni) - increase and decrease called 'satgunahänivṛddhi'. It is the basic mode - artha-paryaya - of the substance, not dependent on other substances. The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariņāma). The modifications (pariņāma) of the soul (jiva) are anger (krodha), etc. The modifications (pariņāma) of matter (pudgala) are colour, etc. Modifications (pariņāma) also take place in the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla). The modifications (pariņāma) are due to the rhythmic rise and fall - saṭgunahānivṛddhi in their 'avibhāgapraticcheda' as all these substances have intrinsic 'agurulaghuguna'.
282
नियमसार
........
-
—

Page #349

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
The intrinsic ‘agurulaghuguņa’ is the general (sādhāraṇa) qualitymode (guņa-paryāya) of all substances. Transmigration is samsāra, the cycle of wandering. Those who undergo the cycle of wandering are the transmigrating souls. The whirling-round has five subdivisions: the cycle of matter (dravyaparivartana), the cycle of place (ksetraparivartana), the cycle of time (kālaparivartana), the cycle of being (bhavaparivartana), and the cycle of thought-activity (bhāvaparivartana).1 The substance (dravya) of matter (pudgala), from the minute atom (paramāņu) to the gross earth (prthivi), has the qualities of colour (varņa), taste (rasa), smell (gandha) and touch (sparsa). The substance of matter is of six kinds (from sūkşma-sūkşma - extremely fine to sthūla-sthūla - extremely gross). (see gāthā 21, p. 51-52, ante). The one who does not see clearly all substances with their infinite qualities (guna) and modes (paryāya) is having only the indirect (parokşa) perception.
1 - see Acārya Umāsvāmi's Tattvārthasūtra – With Explanation in English from Acārya Pujyapāda's Sarvārthasiddhi, sūtra 2-10, p. 72.
.
..
.
..
.
.......
.
.
283

Page #350

Niyamasāra
नियमसार
व्यवहारनय से केवली भगवान् लोकालोक को जानते हैं - Empirically, the Omniscient Lord knows the universe and the non-universe - लोयालोयं जाणइ अप्पाणं णेव केवली भगवं । जइ कोइ भणइ एवं तस्स य किं दूसणं होइ ॥१६९॥
(व्यवहारनय से) केवली भगवान् लोकालोक को जानते हैं, आत्मा को नहीं; यदि कोई ऐसा कहे तो उसे क्या दोष है? (अर्थात् दोष नहीं है।)
What is wrong if someone says that the Omniscient Lord knows the universe (loka) and the non-universe (aloka), not the soul (ātmā)? (There is no contradiction.)
EXPLANATORY NOTE
The statement that the Omniscient Lord knows the universe (loka) and the non-universe (aloka) relies on the empirical-point-of-view (vyavahāranaya). In an earlier gāthā (see gāthā 166, p. 279, ante), it has been said that the Omniscient Lord sees only the soul's ownnature (svabhāva) and not the universe (loka) and the non-universe (aloka). This statement relies on the real, transcendental-point-ofview (niscayanaya). Holistic, valid-knowledge - pramāņa – validates both, the empirical (vyavahāra) and the transcendental (niscaya), points-of-view (naya) as long as each is considered as partial and relative. Thus, although the Omniscient Lord has infinite knowledge that knows directly, without gradation, every object-of-knowledge (jñeya), including the soul (ātmā), it is not wrong to say that he knows the universe (loka) and the non-universe (aloka). That the Omniscient Lord knows simultaneously all substances and their infinite modes (paryāya) in the universe (loka) and the nonuniverse (aloka), has been highlighted in various Scriptural compositions:
....................
.
284

Page #351

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION Ācārya Kundakunda’s Pravacanasāra: परिणमदो खलु णाणं पच्चक्खा सव्वदव्वपज्जाया । सो णेव ते विजाणदि उग्गहपुव्वाहि किरियाहिं ॥१-२१॥ केवलज्ञान को परिणमते हुए जो केवली भगवान् हैं उनको निश्चय से सब द्रव्य तथा उनकी तीनों काल की पर्यायें प्रत्यक्ष अर्थात् प्रगट हैं। जैसे स्फटिकमणि के अंदर तथा बाहर में प्रगट पदार्थ दीखते हैं उसी तरह भगवान् को सब प्रत्यक्ष हैं। वह केवली भगवान् उन द्रव्य-पर्यायों को अवग्रह आदि अर्थात् अवग्रह, ईहा, अवाय, धारणा रूप जो क्रियायें हैं उनसे नहीं जानते हैं।
For sure, all substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages – apprehension (avagraha), etc.
Ācārya Samantabhadra's Svayambhūstotra: स्थितिजनननिरोधलक्षणं चरमचरं च जगत्प्रतिक्षणम् ।। इति जिन सकलज्ञलाञ्छनं वचनमिदं वदतांवरस्य ते ॥
(२०-४-११४)
हे जिनेन्द्र (मुनिसुव्रतनाथ)! आप उपदेश-दाताओं में श्रेष्ठ हैं, आपका यह वचन कि चेतन व अचेतन रूप यह जगत् हर समय ध्रौव्य-उत्पाद-व्यय लक्षण से युक्त है इस बात का द्योतक है कि आप सर्वज्ञ हैं।
O Lord Jina (Munisuvratanātha)! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of permanence (dhrauvya), origination (utpāda), and destruction (vyaya), is illustrative of your omniscience.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
285

Page #352

Niyamasāra
नियमसार
जीव ज्ञानस्वरूप है - Knowledge is own-nature of the soul -
णाणं जीवसरूवं तम्हा जाणेइ अप्पगं अप्पा । अप्पाणं ण वि जाणदि अप्पादो होदि विदिरित्तं ॥१७०॥
ज्ञान जीव का स्वरूप है, इसलिये आत्मा आत्मा को जानता है। यदि ज्ञान आत्मा को न जाने तो (वह) आत्मा से व्यतिरिक्त (प्रथक्) सिद्ध हो।
Knowledge (jñāna) is the own-nature (svarūpa) of the soul (ātmā), therefore, the soul knows the soul. If knowledge (jñāna) is unable to know the soul (ātmā), it will become distinct from the soul.
EXPLANATORY NOTE
Ācārya Kundakunda's Pravacanasāra:
आदा णाणपमाणं णाणं णेयप्पमाणमुद्दिटुं । णेयं लोयालोयं तम्हा णाणं तु सव्वगयं ॥१-२३॥
जीवद्रव्य ज्ञान के बराबर है क्योंकि द्रव्य अपने-अपने गुण-पर्यायों के समान होता है, इसी न्याय से जीव भी अपने ज्ञानगुण के बराबर हुआ। आत्मा ज्ञान से न तो अधिक न ही कम परिणमन करता है, जैसे सोना अपनी कड़े, कुंडल
आदि पर्यायों से तथा पीले वर्ण आदिक गुणों से कम या अधिक नहीं। परिणमता, उसी प्रकार आत्मा भी समझना। और ज्ञान ज्ञेय के (पदार्थों के) प्रमाण है ऐसा जिनेन्द्रदेव ने कहा है। जैसे - ईंधन में स्थित आग ईंधन के बराबर है उसी तरह सब पदार्थों को जानता हुआ ज्ञान ज्ञेय के प्रमाण है। जो ज्ञेय है वह लोक तथा अलोक है, जो भूत-भविष्यत-वर्तमान काल की अनन्त पर्यायों सहित छह द्रव्य हैं उसको लोक, और इस लोक से बाहर अकेला आकाश उसको अलोक जानना। इन्हीं दोनों - लोक-अलोक - को ज्ञेय कहते
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
286

Page #353

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION हैं। इसलिये ज्ञान तो सर्वगत अर्थात् सर्वव्यापक है, इससे ज्ञान ज्ञेय के बराबर
The soul (ātmā) is coextensive with knowledge (ñana). Lord Jina has expounded that knowledge (ñana) is coextensive with the objects-of-knowledge (jñeya). All objects of the universe (loka) and beyond (aloka) are the objects-of-knowledge (jñeya). Therefore, knowledge is all-pervasive (sarvagata or sarvavyāpaka); it knows everything.
The substance (dravya) is coextensive with its qualities (guņa) and modes (paryāya). Gold is coextensive with its mode of earring or bangle, also with its quality of yellowness. Therefore, the soul (ātmā) must be coextensive with its quality of knowledge (jñāna). Just as the fire in the fuel is coextensive with the fuel, knowledge Gñana) is coextensive with the objects-of-knowledge (jñeya). If knowledge (jñāna) is unable to know the soul (ātmā) it will become non-functional - like the axe without the axeman. Knowledge (jñāna) will then become distinct from the soul (ātmā). And the fallout of such a proposition is that knowledge (jñāna) must lose its power to know!
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
287

Page #354

Niyamasăra
आत्मा ज्ञान है, ज्ञान आत्मा है।
-
The soul is knowledge, and knowledge is the soul -
अप्पाणं विणु णाणं णाणं विणु अप्पगो ण संदेहो । तम्हा सपरपयासं णाणं तह दंसणं होदि ॥ १७१ ॥
आत्मा को ज्ञान जानो और ज्ञान आत्मा है ऐसा जानो, इसमें संदेह नहीं है। इसलिये ज्ञान और दर्शन (दोनों) स्वपरप्रकाशक हैं।
Know without any doubt that knowledge (jñāna) is the soul (ātmā), and the soul (ātmā) is knowledge (jñāna). It follows that both, knowledge (jñāna) and perception (darśana), illumine the self and the others.
EXPLANATORY NOTE
ācārya Kundakunda's Pravacanasāra:
अप्पत्तिमदं वट्टदि णाणं विणा ण अप्पाणं ।
तम्हा णाणं अप्पा अप्पा णाणं व अण्णं वा ॥१-२७॥
नियमसार
ज्ञानगुण जीव ही है, ऐसा कहा है। आत्मा के बिना चेतनागुण और किसी जगह नहीं रहता इस कारण ज्ञानगुण जीव है और जीवद्रव्य चैतन्य गुणरूप है अथवा अन्य - गुण रूप भी है।
The Doctrine of Lord Jina proclaims that knowledge is the soul. Without the soul, there is no existence of knowledge. Therefore, knowledge is the soul, and the soul is knowledge, besides other qualities.
288
There is no difference between knowledge (jñāna) and the soul (ātmā); these are the same. Knowledge cannot exist without the soul. However, the soul has host of other qualities, such as bliss and energy,
...........

Page #355

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
besides knowledge. Moreover, there is the doctrine-of-non-absolutism (anekāntavāda), the indispensability of looking at the reality from different points of view. If knowledge is the soul absolutely, the quality of knowledge becomes the substance of soul. That in which quality exists is the substance, and if the quality becomes the substance, in the absence of quality, the substance of soul cannot exist. If the soul is knowledge absolutely, the soul will possess the quality of knowledge alone; other qualities like bliss and energy cannot exist in it. Without the quality, the substance cannot exist; without the substance of soul, knowledge too cannot exist.
Therefore, from one point of view, knowledge definitely is the soul, as knowledge does not exist anywhere else. The soul is knowledge only in respect of its quality of knowledge, it is bliss in respect of its quality of bliss, it is energy in respect of its quality of energy, and so on.1 The same argument holds for perception (darśana), another quality of the soul (ātmā). It follows that perception (darśana) is the soul (ātmā). Since the soul (ātmā) illumines the self as well as the others, knowledge (jñāna) and perception (darśana), too, illumine the self as well as the others.
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 35.
..
.
...................
289

Page #356

Niyamasāra
नियमसार
केवलज्ञानी अबंधक है - The Omniscient is free from karmic bondage – जाणंतो पस्संतो ईहापुव्वं ण होइ केवलिणो । केवलणाणी तम्हा तेण दु सोऽबंधगो भणिदो ॥१७२॥
जानते और देखते हुए भी केवली को इच्छा से युक्त (वर्तन) नहीं होता, इसलिये उन 'केवलज्ञानी' को (कर्म का) अबंधक कहा गया है।
Though the Omniscient (kevalī) knows and sees but entertains no volition; therefore, the Omniscient Lord - kevalajñānī – is said to be free from (fresh) karmic bondage.
EXPLANATORY NOTE
Acārya Kundakunda's Pravacanasāra.
ण वि परिणमदि ण गेण्हदि उप्पज्जदि णेव तेसु अढेसु । जाणण्णवि ते आदा अबंधगो तेण पण्णत्तो ॥१-५२॥
केवलज्ञानी शुद्धात्मा उन पदार्थों को जानता हुआ भी जिस कारण निश्चय करके न तो परिणमता है, न ग्रहण करता है और न उन पदार्थों में उत्पन्न होता है. उसी कारण से वह नवीन कर्मबंध से रहित कहा गया है।
Because the Omniscient soul, while it knows all objects-ofknowledge (jñeya), since it does not undergo transformation due to these objects, does not become the owner of these objects, and does not originate in these objects, therefore, it is free from karmic-bondage (karmabandha).
Although the Omniscient soul knows all objects-of-knowledge (jñeya), it does not undergo transformation of attachment (rāga) and aversion
........................ 290

Page #357

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
(dveșa) due to these objects; it neither accepts these nor originates in these. It is, therefore, free from karmic-bondage (karmabandha). Knowledge-activity takes two forms: the activity of knowing - jñaptikriya, and the activity of transformation-by-the-known - jñeyārthapariņamanakriyā. The activity of knowing - jñaptikriya - knows without attachment (rāga) and aversion (dvesa). The activity of transformation-by-the-known - jñeyārthapariņamanakriyā – knows with attachment (rāga) and aversion (dveșa). The activity of knowing - jñaptikriya - does not cause the bondage of karma; the activity of transformation-by-the-known - jñeyārthapariņamanakriyā – causes the bondage of karma.l The Omniscient soul sees and knows all objects-of-knowledge (jñeya), but neither accepts nor rejects these objects-of-knowledge; these do not transform the soul.
Ācārya Kundakunda’s Samayasāra: भावो रागादिजुदो जीवेण कदो दु बंधगो होदि । रायादिविप्पमुक्को अबंधगो जाणगो णवरि ॥५-४-१६७॥ जीव के द्वारा किया हुआ रागादियुक्त भाव तो नवीन कर्मों का बंध करने वाला होता है और रागादि से रहित भाव बंध नहीं करता। वह मात्र ज्ञायक है।
Dispositions, like attachment (rāga), of the Self result into bondage of fresh karmas. However, the Self rid of such dispositions is free from bondage; he is just the knower.
1 - see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 64-65.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
291

Page #358

Niyamasāra
नियमसार
केवली के वचन बंध के कारण नहीं हैं - The speech of the Omniscient does not cause karmic bondage -
परिणामपुव्ववयणं जीवस्स य बंधकारणं होइ । परिणामरहिवयणं तम्हा णाणिस्स ण हि बंधो ॥१७३॥ ईहापुव्वं वयणं जीवस्स य बंधकारणं होइ । ईहारहियं वयणं तम्हा णाणिस्स ण हि बंधो ॥१७४॥
परिणामपूर्वक (मनपरिणाम सहित) वचन जीव को बंध का कारण है; (केवलज्ञानी को) परिणामरहित वचन होता है इसलिये उस ज्ञानी को वास्तव में बंध नहीं है। इच्छापूर्वक वचन जीव को बंध का कारण है; (केवलज्ञानी को) इच्छारहित वचन होता है इसलिये उस ज्ञानी को वास्तव में बंध नहीं है।
The speech resulting from transformation of the mind is the cause of karmic bondage; since the Omniscient's (kevalī) speech is without such transformation, he is free from karmic bondage. The speech resulting from volition is the cause of karmic bondage; since the Omniscient's (kevalī) speech is without such volition, he is free from karmic bondage.
EXPLANATORY NOTE
The Omniscient soul is 'without mind' – amanaskāḥ kevalinaḥ. His speech, therefore, is not a result of transformation of the mind. The speech-activity caused by transformation of the mind results in bondage. Similarly, the speech-activity out of desire results in
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
292

Page #359

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION bondage. The speech-activity of the Omniscient soul, is neither due to transformation of the mind, nor due to desire. He is, therefore, free from karmic bondage.
Ācārya Samantabhadra’s Ratnakarandaka-śrāvakācāra: अनात्मार्थं विना रागैः शास्ता शास्ति सतो हितम् । ध्वनन् शिल्पिकरस्पर्शान्मुरजः किमपेक्षते ॥८॥ आप्त भगवान् राग के बिना, अपना प्रयोजन न होने पर भी, समीचीन-भव्यजीवों को हित का उपदेश देते हैं क्योंकि बजाने वाले के हाथ के स्पर्श से शब्द करता हुआ मुरज (मृदंग) क्या अपेक्षा रखता है? अर्थात् कुछ भी नहीं।
The World Teacher (āpta) is free from attachment and, therefore, delivers His discourse without self-interest, for the well-being of the worthy (bhavya) souls; what does the drum (mựdanga) long for as it makes sound on the touch of the drummer's hand?
Ācārya Samantabhadra's Svayambhūstotra: कायवाक्यमनसां प्रवृत्तयो नाभवंस्तव मुनेश्चिकीर्षया । नासमीक्ष्य भवतः प्रवृत्तयो धीर तावकमचिन्त्यमीहितम् ॥ (१५-४-७४) आप प्रत्यक्ष ज्ञानी की काय, वचन और मन की प्रवृत्तियाँ आपकी कुछ करने की इच्छा से नहीं हुईं, न ही आपकी ये चेष्टाएँ वस्तु-स्वरूप को न जानते हुए अर्थात् अज्ञान-पूर्वक हुईं। हे धीर-वीर धर्मनाथ जिन! आपका चारित्र अचिन्त्य है, आश्चर्य करने वाला है।
O Embodiment of Knowledge! There were no desires involved behind the activities of your body, speech and mind. Also, these activities did not take place without any consideration. O Lord Resolute Dharmanātha! - your ways are inconceivable.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
293

Page #360

Niyamasāra
नियमसार
केवली के इच्छापूर्वक वर्तन न होने से बंध नहीं है - The activities of the Omniscient are without volition and do not cause karmic bondage - ठाणणिसेज्जविहारा ईहापुव्वं ण होइ केवलिणो । तम्हा ण होइ बंधो साक्खटुं मोहणीयस्स ॥१७५॥
केवली भगवान् के खड़े रहना, बैठना और विहार करना इच्छापूर्वक नहीं होते, इसलिये उन्हें तन्निमित्तक बंध नहीं होता। उसके (बंध) होता है जो मोह के उदय से इन्द्रियजन्य विषयों के सहित होता है।
Bodily activities – standing, sitting, and moving - of the Omniscient Lord are not due to volition; hence, these activities do not cause bondage of karmas. Bondage of karmas takes place on indulgence in sense-objects, driven by delusion (moha).
EXPLANATORY NOTE
As explained in the previous gāthā, the Omniscient soul is 'without mind' - amanaskāh kevalinah. It means that his activities are not a result of transformation of the mind, i.e., there is absence of the psychic-mind (bhāvamana).
Ācārya Kundakunda's Pravacanasāra: पुण्णफला अरहंता तेसिं किरिया पुणो हि ओदइया । मोहादीहिं विरहिया तम्हा सा खाइग त्ति मदा ॥१-४५॥
सर्वज्ञ वीतरागदेव तीर्थंकरनामा पुण्य प्रकृति के फल हैं, अर्थात् अरहंत पद तीर्थंकरनाम पुण्यकर्म के उदय से होता है। और उनकी काय तथा वचन की क्रिया निश्चय से कर्म के उदय से है। परन्तु वह क्रिया मोह, राग, द्वेषादि भावों से रहित है। इसलिये मोहकर्म के क्षय से उत्पन्न हुई है, ऐसी कही गई है।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
. . . . 294

Page #361

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
Attainment of the status of the Omniscient Lord - the Arhat (Tīrthańkara, Kevalī, Sarvajña) – is the fruit of the past meritorious karmas. In addition, the activities of the Arhat are certainly due to the fruition of auspicious karmas. The activities of the Arhat do not take place due to the dispositions of delusion (moha), attachment (rāga) and aversion (dveşa). His activities take place on complete destruction (kşaya) of the inimical (ghātī) karmas, including the deluding (mohaniya) karma
Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (rāga) and aversion (dveşa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohanīya) karma, activities lose the strength of disturbing the purity of the soul.1
1 - see Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 55-56.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
295

Page #362

Niyamasāra
नियमसार
कर्मक्षय से मोक्ष की प्राप्ति - The attainment of liberation is the destruction of all karmas -
आउस्स खयेण पुणो णिण्णासो होइ सेसपयडीणं । पच्छा पावइ सिग्धं लोयग्गं समयमेत्तेण ॥१७६॥
फिर (केवली को) आयु के क्षय से शेष समस्त प्रकृतियों का सम्पूर्ण नाश होता है, पश्चात् वे समयमात्र में (शीघ्र ही) लोकाग्र को प्राप्त कर sa ei
With the termination of the life-determining (āyuh) karma of the Omniscient Lord, all remaining karmicsubtypes are destroyed completely. Immediately thereafter, in one instant (samaya), the soul reaches the summit of the universe (loka).
EXPLANATORY NOTE
When the duration of the life-determining (āyuḥ) karma is within one muhūrta, and the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas are of the same duration, the Tīrthańkara or the Omniscient (kevalī) gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity - sūkşmakriyāpratipāti. In case the duration of the life-determining (ayuh) karma is within one muhurta, but the duration of the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (āyuḥ) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. He
296

Page #363

शुद्धोपयोग अधिकार
performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghata. Here he practises comprehensive pervasion in the form of a stick (danda), a door (kapāta), an oblong (pratara), and filling up the universe (lokapūraṇa), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity sūkṣmakriyāpratipāti. And after that he commences the meditation of complete destruction of activity - vyuparatakriyanivarti, also called samucchinnakriyānivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (āsrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity - ayogakevali, endowed with the capacity of annihilating all karmas, there arise perfect conduct - yathākhyāta caritra, knowledge (jñāna), and faith (darśana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss.1
12- THE PURE-COGNITION
Immediately after attaining release from all karmas, the soul goes up to the summit of the universe.
1- see Acārya Umāsvāmi's Tattvärthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, sūtra 9-44, p. 397-398.
........
297

Page #364

Niyamasāra
नियमसार
परमात्मतत्त्व का स्वरूप - The nature of the perfect-soul –
जाइजरमरणरहियं परमं कम्मट्ठवज्जियं सुद्धं । णाणइचउसहावं अक्खयमविणासमच्छेयं ॥१७७॥
(परमात्मतत्त्व) जन्म-जरा-मरण से रहित है, उत्कृष्ट है, आठ कर्मों से रहित है, शुद्ध है, ज्ञानादिक चार गुणरूप स्वभाव से सहित है, अक्षय है, अविनाशी है और अच्छेद्य (छेदन न हो सकने वाला) है।
The perfect-soul-substance - the cause-soul (paramātmatattva, karana paramātmā) - is free from birth, old-age and death, rid of the eight kinds of karmas, pristine, endowed with four qualities like infiniteknowledge, and it is imperishable, indestructible, and indivisible.
EXPLANATORY NOTE
Acārya Kundakunda'sAtthapāhuda - Mokkhapāhuda:
मलरहिओ कलचत्तो अणिंदिओ केवलो विसुद्धप्पा । परमेट्ठी परमजिणो सिवंकरो सासओ सिद्धो ॥६॥
वह परमात्मा मलरहित है, कला अर्थात् शरीर से रहित है, अतीन्द्रिय है, केवलज्ञानमय है, विशुद्ध है, परमजिन है, कल्याणकर है, शाश्वत है और सिद्ध है।
The pure-soul (paramātmā) is rid of all karmic dirt, body and physical senses. It is endowed with infinite knowledge, pristine, victor of karma-enemies, benefactor for all worldly beings, imperishable, and established in the supreme state of liberation.
298

Page #365

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION परमात्मतत्त्व का स्वरूप - The nature of the perfect-soul-substance -
अव्वाबाहमणिंदियमणोवमं पुण्णपावणिम्मुक्कं । पुणरागमणविरहियं णिच्चं अचलं अणालंबं ॥१७८॥
वह परमात्मतत्त्व अव्याबाध है, अतीन्द्रिय है, अनुपम है, पुण्य-पाप से निर्मुक्त है, पुनरागमन से रहित है, नित्य, अचल और अनालम्ब - पर के आलम्बन से रहित - है।
The perfect-soul-substance - the cause-soul (paramātmatattva, karana paramātmā) - is free from obstruction - avyābādha, sense-independent - atindriya, unparalleled (anupama), rid of merit (punya) and demerit (pāpa), free from rebirth (punarāgamana), eternal (nitya), non-transient (acala), and independent (anālamba).
EXPLANATORY NOTE
The perfect-soul-substance - paramātmatattva - stays in the secure fort of natural-knowledge and, therefore, not visible or accessible to the evil karma-army of the enemy; it is, thus, free from obstruction - avyābādha. Happiness engulfs it through and through in all its spacepoints, leaving no role for the senses. It is, therefore senseindependent - atindriya. The perfect-soul-substance - paramātmatattva - is unparalleled (anupama), being superior to the other two kinds of souls, the extroverted-soul – bahirātmatattva and the introverted-soul-antarātmatattva. Being insulated from the worldly pleasure and misery, it is rid of merit (punya) and demerit (pāpa). Rid of delusion (moha), attachment (rāga) and aversion (dvesa), it is free from rebirth (punarāgamana). It is eternal (nitya) since it does not
........................
299

Page #366

Niyamasāra
नियमसार
have to change its state of existence; unlike the worldly souls which must take birth, repeatedly, in the four states of existence. Since its own-qualities and modes remain stable, it is non-transient (acala). Being utterly autonomous, it is independent (anālamba).
Ācārya Kundakunda's Bhaktisamgraha-Siddhabhakti:
अइसयमव्वाबाहं सोक्खमणंतं अणोवमं परमं । इंदियविसयातीदं अप्पत्तं अच्चयं च ते पत्ता ॥९॥
वे सिद्ध भगवान् अतिशय, अव्याबाध, अनन्त, अनुपम, उत्कृष्ट, इन्द्रिय विषयों से अतीत, अप्राप्त - जो पहले कभी प्राप्त नहीं हुआ - तथा स्थायी सुख को प्राप्त हुए हैं।
The happiness (sukha) of the liberated soul (the Siddha) is miraculous, free from obstruction, without an end, unparalleled, supreme, sense-independent, novel and eternal.
300

Page #367

शुद्धोपयोग अधिकार
परमात्मतत्त्व को निर्वाण कहा है।
-
The perfect-soul is liberation -
uifa gara uifa ya ufa isi va favà allel I णवि मरणं णवि जणणं तत्थेव य होइ णिव्वाणं ॥ १७९॥
12- THE PURE-COGNITION
जहाँ दुःख नहीं है, (सांसारिक) सुख नहीं है, पीड़ा नहीं है, बाधा नहीं है, मरण नहीं है और जन्म नहीं है, वहीं निर्वाण है। (अर्थात् दुःखादि-रहित परमात्मतत्त्व में ही निर्वाण है | )
Where there are no misery (duḥkha), no (worldly) happiness (sukha), no affliction (pīḍā), no obstruction (badhā), no death (marana), and no birth (janma), there is liberation - nirvāṇa.
EXPLANATORY NOTE
misery and
Liberation - nirvāṇa, mokṣa - is the pure state of the soul that is rid of all imperfections of the worldly state of existence. The perfect-soulsubstance paramatmatattva is dependent on the self, totally insulated from all imperfections of the worldly state - happiness, afflictions and obstructions, and birth and death. Since it is rid of the karmas that cause demerit, there is no misery. Since it is rid of the karmas that cause merit, there is no (worldly) happiness. Since it is rid of the body, home to uneasiness, there is no affliction. Since it is rid of the unpleasant-feeling (asātāvedaniya) karmas, there is no obstruction. Since it is rid of the quasi-karmicmatter (nokarma) that is responsible for body-formation, there is no death. Since it does not assimilate fresh quasi-karmic-matter (nokarma) that is responsible for body-formation, there is no birth.
-
-
......
301

Page #368

Niyamasāra
नियमसार
निर्वाण का स्वरूप - The nature of liberation -
णवि इंदिय उवसग्गा णवि मोहो विम्हिओ ण णिद्दा य । ण य तिण्हा णेव छुहा तत्थेव य होइ णिव्वाणं ॥१८०॥ जहाँ इन्द्रियाँ नहीं है, उपसर्ग नहीं है, मोह नहीं है, विस्मय नहीं है, निद्रा नहीं है, तृषा नहीं है, और क्षुधा नहीं है, वहीं निर्वाण है। (अर्थात् इन्द्रियादि-रहित परमात्मतत्त्व में ही निर्वाण है।)
Where there are no senses (indriya), no calamity (upasarga), no delusion (moha), no surprise (vismaya), no sleep (nidrā), no thirst (trsā), and no hunger (ksudhā), there is liberation – nirvāņa.
EXPLANATORY NOTE Liberation - nirvāna, moksa - is the pure state of the soul that is of the nature of knowledge (jñāna). It is rid of all occupation of the senses (indriya) - touch (sparśana), taste (rasanā), smell (ghrāņa), sight (cakşu), and hearing (śrota). It is immune to calamity (upasarga) brought about by the devas, the humans, the animals, and the nonliving objects. The pure soul is rid of the two kinds of deluding (mohaniya) karmas - the perception-deluding (darsanamohaniya) and the conduct-deluding (caritramohanīya) - and, as the result of complete destruction (kşaya) of the knowledge-obstructing karmas, it is ever established in perfect-knowledge (kevalajñāna) and perfectconduct (yathākhyāta cāritra). Since the pure soul has no external concern, it is rid of surprise (vismaya). Of the nature of knowledge (jñāna), the pure soul does not sleep (nidrā). Since it is rid of the unpleasant-feeling (asātāvedaniya) karmas, it does not experience thirst (trsā) and hunger (ksudhā). The perfect-soul-substance - paramātmatattva - is eternal liberation (nirvana, moksa).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
302

Page #369

12 - THE PURE-COGNITION
शुद्धोपयोग अधिकार निर्वाण का स्वरूप - The nature of liberation - णवि कम्मं णोकम्मं णवि चिंता णेव अट्टरुद्दाणि । णवि धम्मसुक्कझाणे तत्थेव य होइ णिव्वाणं ॥१८१॥
जहाँ कर्म और नोकर्म नहीं है, चिन्ता नहीं है, आर्त और रौद्र ध्यान नहीं है, और धर्म्य तथा शुक्ल ध्यान नहीं है, वहीं निर्वाण है। (अर्थात् कर्मादि-रहित परमात्मतत्त्व में ही निर्वाण है।)
Where there are no karma (karma) and quasi-karma (nokarma), no anxiety (cintā), no sorrowful (ārta) and cruel (raudra) meditation (dhyāna), no virtuous (dharmya) and pure (śukla) meditation (dhyāna), there is liberation - nirvāņa.
EXPLANATORY NOTE
Since the perfect-soul-substance - paramātmatattva - is utterly pristine, it is free from the eight kinds of material-karmas (dravyakarma). Being eternally rid of the five kinds of bodies, no quasi-karmic-matter (nokarma) clings to it. There is no mind and, therefore, there is no anxiety (cintā). There are no dispositions due to the fruition of karmas - audayika bhāva-etc., and, hence, there are no sorrowful (ārta) and cruel (raudra) kinds of meditation (dhyāna). There is no associated body with superior sturdiness and strength - samhanana - and, therefore, there are no virtuous (dharmya) and pure (sukla) kinds of meditation (dhyāna).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
..
.
.
.
.
.
.
303

Page #370

Niyamasāra
नियमसार
सिद्ध भगवान् के स्वभाव गुण - The own-nature of the liberated-soul (the Siddha) – विज्जदि केवलणाणं केवलसोक्खं च केवलं विरियं । केवलदिट्ठि अमुत्तं अत्थित्तं सप्पदेसत्तं ॥१८२॥ (सिद्ध भगवान् के) केवलज्ञान, केवलदर्शन, केवलसुख, केवलवीर्य, अमूर्तत्व, अस्तित्व और सप्रदेशत्व होते हैं।
The liberated-soul (the Siddha) is characterized by infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha), infinite-energy (kevalavīrya), incorporealness (amūrtatva), existence (astitva), and with-space-points (sapradeśatva).
EXPLANATORY NOTE
As the eight kinds of karmas are burnt with the fire of pure-meditation (sukladhyāna), the liberated-soul (the Siddha) gets established, wholly and eternally, in own-self. It no longer depends on anything external; it attains its own-nature (svabhāva) or natural-qualities (svabhāvaguna). On destruction of the four inimical (ghātī) karmas, infinite-knowledge (kevalajñāna), infinite-perception (kevaladarśana), infinite-happiness (kevalasukha) and infinite-energy (kevalavīrya) are manifested.
All objects have two kinds of qualities (guņa) – the general (sāmānya), and the specific (visesa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanā) is a specific (visesa) attribute of the soul when viewed in reference to nonsouls but a general (sāmānya) attribute when viewed in reference to
304

Page #371

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (urksatva) as the general (sāmānya) attribute but each tree has specific (visesa) attributes, distinguishing these as neem tree, oak tree or palm tree.
Ācārya Samantabhadra’s Svayambhūstotra: यथैकशः कारकमर्थसिद्धये समीक्ष्य शेषं स्वसहायकारकम् । तथैव सामान्यविशेषमातृका नयास्तवेष्टा गुणमुख्यकल्पतः ॥ (१३-२-६२)
हे भगवन् (विमलनाथ)! आपके मत में जिस प्रकार एक-एक कारण - उपादान कारण अथवा निमित्त कारण - अपने सिवाय दूसरे सहकारी कारक की अपेक्षा करके ही किसी कार्य की सिद्धि के लिए समर्थ होते हैं वैसे ही सामान्य धर्म तथा विशेष धर्म को प्रगट करने वाले नय भी एक को मुख्य तथा दूसरे को गौण कहने की अपेक्षा से ही इष्ट हैं अर्थात् कार्य की सिद्धि के लिए समर्थ हैं।
O Lord Vimalanātha! Just as the two mutually supportive causes, the substantial cause (upādāna kārana) and the instrumental cause (nimitta kāraņa), result in the accomplishment of the desired objective, in the same way, your doctrine that postulates two kinds of attributes in a substance, general (sāmānya) and specific (visesa), and ascertains its particular characteristic (naya) depending on what is kept as the primary consideration for the moment while keeping the other attributes in the background, not negating their existence in any way, accomplishes the desired objective.
When our expression makes the general (sāmānya) aspect as its subject, the specific (višeșa) aspect becomes secondary and when the expression makes the specific aspect as its subject, the general aspect becomes secondary; this is achieved by using the word ‘syāt' in expression.
305

Page #372

Niyamasāra
नियमसार
Acārya Mailladhavala's Nayacakko: अत्थित्तं वत्थुत्तं दव्वत्त पमेयत्त अगुरुलहुगत्तं । देसत्त चेदणिदरं मुत्तममुत्तं वियाणेह ॥१२॥
अस्तित्व, वस्तुत्व, द्रव्यत्व, प्रमेयत्व, अगुरुलघुत्व, प्रदेशवत्व, चेतनत्व, अचेतनत्व, मूर्तत्व, अमूर्तत्व - ये दस सामान्य गुण जानो।
These ten qualities: existence (astitva), activity or arthakriyā (vastutva), power of changing modes (dravyatva), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradesavatva), consciousness (cetanatva), lifelessness (acetanatva), corporealness - having a form (murtatva), and incorporealness - without having a form (amūrtatva) are general (sāmānya) qualities of substances.
णाणं दंसण सुह सत्ति रूवरस गंध फास गमणठिदी । वट्टणगाहणहेउमुत्तममुत्तं खु चेदणिदरं च ॥१३॥
ज्ञान, दर्शन, सुख, वीर्य, रूप, रस, गन्ध, स्पर्श, गमनहेतुत्व, स्थितिहेतुत्व, वर्तनाहेतुत्व, अवगाहनहेतुत्व, मूर्तत्व, अमूर्तत्व, चेतनत्व, अचेतनत्व - ये द्रव्य के विशेष गुण जानो।
These sixteen qualities: knowledge (jñāna), perception (darśana), happiness (sukha), strength (vīrya), colouration (rūpa), taste (rasa), smell (gandha), touch (sparśa), assistance in
motion (gatihetutva), assistance in rest (sthitihetutva), assistance in continuity of being through gradual changes (vartanahetutva), assistance in providing accommodation (avagāhanahetutva), corporealness - having a form (mūrtatva), incorporealness – without having a form (amūrtatva), consciousness (cetanatva), lifelessness (acetanatva) are specific (visesa) qualities of substances.
306

Page #373

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
The soul-substance (jīva-dravya) does not have qualities (guņa) of lifelessness (acetanatva) and corporealness - having a form (mūrtatva) - out of the ten general (sāmānya) qualities mentioned above. It has these eight general (samanya) qualities: existence (astitva), activity or arthakriyā (vastutva), power of changing modes (dravyatua), power of being known (prameyatva), power of maintaining distinction with all other substances (agurulaghutva), having space-points (pradeśavatva), consciousness (cetanatva), and incorporealness - without having a form (amūrtatva). These qualities (guņa) are specific (visesa) to the soul-substance (jīva-dravya) – knowledge (jñāna), perception (darśana), happiness (sukha), strength (vīrya), and consciousness (cetanatua).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
307

Page #374

Niyamasāra
नियमसार
निर्वाण और सिद्ध के एकत्व का प्रतिपादन - Liberation (nirvāna) is the liberated-soul (the Siddha) - णिव्वाणमेव सिद्धा सिद्धा णिव्वाणमिदि समुद्दिट्ठा । कम्मविमुक्को अप्पा गच्छइ लोयग्गपज्जंतं ॥१८३॥
निर्वाण ही सिद्ध है और सिद्ध ही निर्वाण है, ऐसा कहा गया है। कर्म से विमुक्त आत्मा लोकाग्र-पर्यन्त जाता है।
It has been expounded that liberation (nirvāņa) is the liberated-soul (the Siddha) and the liberated-soul (the Siddha) is liberation (nirvāna). The soul (ātmā) rid of karmas darts up to the summit of the universe (loka).
EXPLANATORY NOTE
Here, the word 'liberation' (nirvāna) has two meanings. First, as per the Scripture, liberation (nirvāna) is the liberated-soul (the Siddha). From the empirical (vyavahāra) point-of-view, the 'Siddha silā'is the abode of the liberated-soul (the Siddha). (see p. 151, ante). But from the transcendental (niscaya) point-of-view, the liberated-soul (the Siddha) lives in own-nature (svabhāva). Therefore, it is said that liberation (nirvāņa) is the liberated-soul (the Siddha) and also that the liberated-soul (the Siddha) is liberation (nirvana) - living in ownnature(svabhava). As the soul attains liberation, it rises up to the topmost part of the universe, called the Siddha silā, and resides there forever, free from transmigration.
308

Page #375

शुद्धोपयोग अधिकार
-
कर्म-विमुक्त आत्मा लोकाग्र - पर्यन्त ही जाता है The liberated-soul goes up to the end of the universe -
जीवाण पुग्गलाणं गमणं जाणेहि जाव धम्मथी । धम्मत्थिकायभावे तत्तो परदो ण गच्छंति ॥ १८४॥
जीवों और पुद्गलों का गमन जहाँ तक धर्मास्तिकाय है वहाँ तक होता है, ऐसा जानो । लोकाग्र के आगे धर्मास्तिकाय का अभाव होने से वे जीव और पुद्गल नहीं जाते।
12 - THE PURE-COGNITION
Know that the substances of the soul (jiva) and the matter (pudgala) can traverse only till the space where the substance called the medium-of-motion - dharmāstikāya - exists. Since there is no medium-ofmotion - dharmastikaya - beyond the end of the universe (loka), these substances do not go there.
EXPLANATORY NOTE
ācārya Umāsvāmī's Tattvārthasūtra:
धर्मास्तिकायाभावात् ॥१०-८॥
आगे (लोकाकाश के बाहर ) धर्मास्तिकाय का अभाव है, अतः मुक्त जीव लोक के अन्त तक ही जाता है।
The liberated soul does not go beyond the end of the universe as no medium-of-motion - dharmāstikāya - exists there.
There is no movement in the non-universe (aloka) above, as there is no medium of motion dharmastikaya which aids movement. Otherwise there would be no distinction between the universe and the non-universe.
-
.......
.....
309

Page #376

Niyamasāra
नियमसार
नियम और उसके फल का उपसंहार - The exertion of the soul - niyama - and its fruit - णियमं णियमस्स फलं णिद्दिट्ठ पवयणस्स भत्तीए । पुव्वावरविरोधो जदि अवणीय पूरयंतु समयण्हा ॥१८५॥
(इस ग्रन्थ में) प्रवचन की भक्ति से नियम और नियम का फल दिखलाया गया है। इसमें यदि पूर्वापर विरोध हो तो आगम के ज्ञाता पुरुष उसे दूर कर पूर्ति करें।
Prompted by devotion to the Scripture, right exertion of the soul - niyama - and its fruit, have been described. If any inconsistencies are found in the description, learned scholars may remove these and refine the treatise.
EXPLANATORY NOTE
This gāthā is the conclusion of the treatise. It has been expounded in gāthā 3 that right exertion of the soul - that which must be done - is the ‘niyama'. And, the ‘niyama' is right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra). The fruit of suchexertion is liberation (moksa, nirvana). The composition has been prompted by devotion to the Scripture, and not by vain about poetic genius. If any inconsistencies are found in the description, those who know the true nature of the soul may incorporate the refinement.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
310

Page #377

शुद्धोपयोग अधिकार
भव्य के लिये भक्ति कर्तव्य है
The worthy soul must have persistent devotion -
-
12 - THE PURE-COGNITION
ईसाभावेण पुणो केई णिदंति सुंदरं मग्गं । तेसिं वयणं सोच्चाऽभत्तिं मा कुणह जिणमग्गे ॥ १८६॥
(यदि) कोई लोग ईर्ष्या - भाव से सुन्दर मार्ग की निन्दा करते हैं तो भी उनके वचन सुनकर जिनमार्ग के प्रति अभक्ति (अश्रद्धा) नहीं करना ।
If some persons, out of jealousy, deride this beautiful path (to liberation), still (O worthy disciple !), on hearing their words, do not lose devotion to the path of the Conquerors (Jina).
EXPLANATORY NOTE
Some wrong-believer (mithyādrsti) and dumb persons, out of envy and malice, resort to deriding this beautiful path to liberation - comprising the ‘Three Jewels' of right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcāritra) - expounded by the Omniscient Lord Jina. In doing so, they put forward faulty accounts, illustrations, and arguments. O worthy (bhavya) disciple ! On hearing such persons, do not ever lose devotion to this path, which has the power to rid the soul of the karmic dirt.
.........
.........
311

Page #378

Niyamasāra
नियमसार
नामकथन द्वारा शास्त्र के उपसंहार का कथन - The name of the Scripture, with conclusion – णियभावणाणिमित्तं मए कदं णियमसारणामसुदं । णच्चा जिणोवदेसं पुव्वावरदोसणिम्मुक्कं ॥१८७॥ पूर्वापर (पूर्ववर्ती और परवर्ती) दोषरहित, जिनोपदेश को जानकर मैंने निजभावना के निमित्त से यह नियमसार नाम का शास्त्र रचा है।
After understanding the teaching of the Conquerors (Jina) that is rid of the fault of inconsistency between parts and with the object of contemplating on the 'Self', I have composed this Scripture, ‘Niyamasāra'.
EXPLANATORY NOTE The author, Ācārya Kundakunda, avers that he has composed this Scripture, Niyamasāra, after understanding the teaching of the Conquerors (Jina). The Conquerors are the Omniscient (sarvajña) Lords who have vanquished attachment – vītarāga. Their teaching is absolutely without faults including inconsistency between parts. The object of composing this Scripture was self-contemplation. This Scripture - Niyamasāra - expounds the essence of the objects of knowledge, and, by the word 'niyama', the path to liberation. It expounds the five substances with extensive magnitude, pańcāstikāya - the soul (jīva), the physical matter (pudgala), the medium of motion (dharma), the medium of rest (adharma), and the space (ākāśa); the fivefold observance, pańcācāra, in regard to faith (darśana), knowledge (jñāna), conduct (cāritra), austerities (tapa), and power (vīrya); the six substances (dravya); and the seven realities (tattva) along with merit (punya) and demerit (pāpa). It describes the five kinds of dispositions (bhāva) – subsidential (aupaśamika), destructional (kṣāyika), destruction-cum-subsidential (kṣāyopaśamika), rising (audayika) and inherent nature (pāriņāmika). It expounds the
..............
.
...... 312

Page #379

शुद्धोपयोग अधिकार
12 - THE PURE-COGNITION
nature of real (niscaya) repentance (pratikramaņa), renunciation (pratyākhyāna), expiation (prāyaścitta), confession (ālocanā), selfadoration (niyama), etc., which promote spiritual advancement. It also expounds the nature of the inauspicious (aśubha), the auspicious (subha) and the pure (suddha) cognition (upayoga). The study of this Scripture involves two meanings: 1) the meaning of the individual gāthā, and 2) the meaning of the Scripture itself. The meaning of the individual gāthā has been provided in the accompanying text. The meaning of the Scripture itself is expounded now. This Scripture - Niyamasāra – is the Word of the Omniscient Lord. It has the power to bestow the true follower with ineffable happiness of liberation that is utterly rid of attachment, without obstruction, eternal, and sense-independent. Such happiness is attained by meditating on the perfect-soul-substance - the cause-soul (paramātmatattva, kāraṇa paramātmā) - which is pristine, and endowed with four qualities of infinite-knowledge, imperishable, indestructible, and indivisible. This Scripture is adorned by various points-of-view (naya). It leads to the fifth stage of existence. It has been composed by the digambara ascetic (nirgrantha muni) whose only possession is his body and who is rid of the influence of the five senses (indriya). Worthy men, aspiring for supreme happiness, who comprehend this Scripture without contradiction of the empirical (vyavahāra) and the transcendental (niscaya) points-of-view are able to adopt conduct that leads their souls to the desired goal. Leaving aside the twenty-four kinds of possessions, external and internal, and by concentrating on the pure (śuddha) and inseparable (abheda) "Three Jewels (ratnatraya) - right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcăritra) - they attain eternal happiness appertaining to the perfect-soul-substance (paramātmatattva, kāraṇa paramātmā).
इस प्रकार श्री कुन्दकुन्दाचार्य विरचित नियमसार ग्रन्थ में शद्धोपयोग अधिकार नाम का बारहवाँ अधिकार समाप्त हआ।
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
313

Page #380

Niyamasāra
नियमसार
This concludes Ācārya Kundakunda's Niyamasāra
- The Essence of Soul-adoration (With Authentic Explanatory Notes)
With great devotion, I make obeisance humble at the Worshipful Feet of Acārya Kundakunda, a glittering jewel among the authors of the Scripture, whose expositions illumine the Reality, as preached by the Omniscient Lord.
At the conclusion of this worthy endeavour I adore and
worship the Lotus Feet of Lord Ajitanātha, the second Tīrthańkara, for continued propitiousness: Ācārya Samantabhadra's Svayambhūstotra: अद्यापि यस्याजितशासनस्य सतां प्रणेतुः प्रतिमङ्गलार्थम् । प्रगृह्यते नाम परं पवित्रं स्वसिद्धिकामेन जनेन लोके ॥ (२-२-७)
जिनका अनेकान्त शासन दूसरों (एकान्तवादियों) के द्वारा पराजित नहीं हो सकता है
और जो सत्पुरुषों के प्रधान नायक हैं (भव्य जीवों को मोक्षमार्ग में प्रवर्तन कराने वाले हैं), आज भी इस लोक में अपने इष्ट प्रयोजन को सिद्ध करने की इच्छा रखने वाले जनसमूह के द्वारा उन भगवान् अजितनाथ का परम पवित्र नाम प्रत्येक मंगल के निमित्त सादर ग्रहण किया जाता है।
Lord Ajitanātha's regime, which promulgated the right path to liberation, was the principal guide for the virtuous men, and those who subscribed to the absolutistic point-of-view could not counter it. Even today, the most auspicious name of Lord Ajitanātha is taken as a propitious omen by all men wishing for the accomplishment of their goals.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
314

Page #381

INDEX OF VERSES
गाथा अनुक्रमणिका
गाथा
--- Verse No.
Page
21
-
-
.
9
56
166
279
अइथूलथूल थूलं थूलसुहुमं अणुखंधवियप्पेण दु पोग्गलदव्वं अण्णणिरावेक्खो जो परिणामो अत्तागमतच्चाणं सद्दहणादो अत्तादि अत्तमझं अत्तंतं णेव अप्पसरूवं पेच्छदि लोयालोयं अप्पसरूवालंबणभावेण दु अप्पाणं विणु णाणं णाणं विणु अप्पा परप्पयासो तइया अप्पेण अरसमरूवमगंधं अव्वत्तं अव्वाबाहमणिंदियमणोवमं असरीरा अविणासा अणिंदिया अन्तरबाहिरजप्पे जो वट्टइ सो
119
214
171
288
163
275
46
105
178
299
48
111
150
257
176
296
100
191
84
167
आउस्स खयेण पुणो णिण्णासो आदा खु मज्झ णाणे आदा मे आराहणाइ वट्टइ मोत्तूण आलोयणमालुंछण वियडीकरणं आवासं जइ इच्छसि अप्पसहावेसु आवासएण जुत्तो समणो सो होदि आवासएण हीणो पब्भट्टो होदि
108
201
147
253
149
255
148
254
186
311
ईसाभावेण पुणो केई जिंदति ईहापुव्वं वयणं जीवस्स य
174
292
उक्किट्ठो जो बोहो णाणं तस्सेव
116
211
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
315

Page #382

Niyamasāra
नियमसार
गाथा
--- Verse No.
Page
92
179
उत्तमअटुं आदा तम्हि ठिदा उम्मग्गं परिचत्ता जिणमग्गे जो दु उसहादिजिणवरिंदा एवं काऊण
86
171
140
243
102
193
101
193
34
77
113
एगो मे सासदो अप्पा एगो य मरदि जीवो एगो य एदे छद्दव्वाणि य कालं मोत्तूण एदे सव्वे भावा ववहारणयं एयरसरूवगंधं दोफासं तं हवे एरिसभेदब्भासे मज्झत्थो होदि एरिसयभावणाए ववहारणयस्स एवं भेदब्भासं जो कुव्वइ
57
164
159
---
106
198
18
43
63
135
110
204
111
206
70
146
121
216
66
141
कत्ता भोत्ता आदा पोग्गलकम्मस्स कदकारिदाणुमोदणरहिदं तह कम्ममहीरुहमूलच्छेदसमत्थो कम्मादो अप्पाणं भिण्णं भावेइ कायकिरियाणियत्ती काउस्सग्गो कायाईपरदव्वे थिरभावं परिहरत्तु कालुस्समोहसण्णारागद्दोसाइअसुहकिं काहदि वणवासो कायकिलेसो किं बहुणा भणिएण दु वरतवचरणं कुलजोणिजीवमग्गणठाणाइसु केवलणाणसहावो केवलदंसणकेवलमिंदियरहियं असहायं तं कोहं खमया माणं समद्दवेणज्जवेण कोहादिसगब्भावक्खयपहुदिभावणाए
124
221
117
212
123
96
185
11
29
115
210
114
209
316

Page #383

गाथा अनुक्रमणिका
INDEX OF VERSES
गाथा
--- Verse No.
Page
---
30
62
गमणणिमित्तं धम्ममधम्म ठिदि गामे वा णयरे वाऽरण्णे वा
128
घणघाइकम्मरहिया केवलणाणाइ
147
95
39
चउगइभवसंभमणं जाइजरामरणचउदहभेदा भणिदा तेरिच्छा चक्खु अचक्खू ओही तिण्णि वि चत्ता ह्यगुत्तिभावं तिगुत्तिगुत्तो चलमलिणमगाढत्तविवज्जिय
36
174
117
05
छायातवमादीया थूलेदरखंधमिदि छुहतण्हभीरुरोसो रागो मोहो चिंता
103
195
154
263
128
227
127
226
177
298
172
290
159
269
जं किंचि मे दुच्चरित्तं सव्वं जदि सक्कदि कादं जे पडिकमणादिं जस्स रागो दु दोसो दु विगडिं जस्स सण्णिहिदो अप्पा संजमे जाइजरमरणरहियं परमं जाणतो पस्संतो ईहापुव्वं ण होइ जाणदि पस्सदि सव्वं ववहारणएण जा रायादिणियत्ती मणस्स जाणीहि जारिसिया सिद्धप्पा भवमल्लिय जिणकहियपरमसुत्ते पडिकमणादिय जीवाण पुग्गलाणं गमणं जाणेहि जीवादिबहित्तच्चं हेयमुवादेयमप्पणो जीवादीदव्वाणं परिवट्टणकारणं जीवादु पोग्गलदो णंतगुणा
69
145
47
108
155
184
38
22
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #384

Niyamasāra
नियमसार
गाथा
--- Verse No.
Page
9
23
10
160
271
144
249
141
244
129
229
जीवा पोग्गलकाया धम्माधम्मा जीवो उवओगमओ उवओगो जुगवं वट्टइ णाणं केवलणाणिस्स जो चरदि संजदो खलु सुहभावे जो ण हवदि अण्णवसो तस्स दु जो दु अट्टं च रुदं च झाणं जो दुगंछा भयं वेदं सव्वं जो दु धम्मं च सुक्कं च झाणं जो दु पुण्णं च पावं च भावं जो दु हस्सं रईं सोगं अरतिं जो धम्मसुक्कझाणम्हि परिणदो जो पस्सदि अप्पाणं समभावे जो समो सव्वभूदेसु थावरेसु
132
232
133
234 230
130
131
232
151
258
109
202
126
225
झाणणिलीणो साहू परिचागं
181
ठाणणिसेज्जविहारा ईहापुव्वं ण
175
294
150
-
ण
38
142
246
180
302
णट्ठट्ठकम्मबंधा अट्ठमहागुणणमिऊण जिणं वीरं अणंतवरणरणारयतिरियसुरा पज्जाया ते ण वसो अवसो अवसस्स कम्म णवि इंदिय उवसग्गा णवि मोहो णवि कम्मं णोकम्मं णवि चिंता णवि दुक्खं णवि सुक्खं णवि पीडा णताणंतभवेण समज्जियसुहअसुहणाणं अप्पपयासं णिच्छयणयएण णाणं जीवसरूवं तम्हा जाणेइ
181
303
179
301
118
213
165
278
170
286
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
318

Page #385

गाथा अनुक्रमणिका
गाथा
गाणं परप्पयासं दिट्ठी
णाणं परप्यासं तइया णाणेण
णाणं परप्पयासं ववहारणयेण णाणाजीवा णाणाकम्मं णाणाविहं णाहं कोहो माणो ण चेव माया णाहं णारयभावो तिरियत्थो णाहं बालो वुड्डो ण चेव तरुणो णाहं मग्गणठाणो णाहं गुणठाण णाहं रागो दोसो ण चेव मोहो णिक्कसायरस दंतस्स सूरस्स णिग्गंथो णीरागो णिस्सल्लो हिंडो हिंो णिम्ममो णिक्कलो
णियभावणाणिमित्तं मए कदं णियभावं गवि मुच्चइ परभावं णियमं णियमस्स फलं णिद्दिट्ठ णियमं मोक्खडवायो तस्स फलं णियमेव य जं कज्जं तं णियमं
णिव्वाणमेव सिद्धा सिद्धा णिस्सेसदोसरहिओ केवलणाणाइणोकम्मकम्मरहियं विहावगुणपज्जएहिं णो खइयभावठाणा णो
णो खलु सहावठाणा णो माणवमाणो ठिदिबंधट्ठाणा यडिट्ठाणा
तस्स मुहुग्गदवयणं पुव्वावरदोसविरहिय तह दंसणउवओगो ससहावेदरवियप्पदो
थीराजचोरभत्तकहादिवयणस्स
---
---
---
---
---
---
---
---
Verse No.
161
162
164
156
81
77
79
78
80
105
44
43
187
97
185
4
3
183
7
107
41
39
40
8
13
67
.......
INDEX OF VERSES
Page
273
274
275
265
160
160
160
160
160
197
101
99
312
186
310
10
8
308
17
200
93
89
91
21
34
143
.........
319

Page #386

Niyamasāra
नियमसार
गाथा
--- Verse No.
Page
---
59
129
दह्ण इत्थिरूवं वांछाभावं दव्वगुणपज्जयाणं चित्तं जो कुणइ दव्वत्थिएण जीवा वदिरित्ता
145
251
19
46
धाउचउक्कस्स पुणो जं हेऊ कारणं
53
94
182
152
260
98
187
146
252
173
292
153
140
पडिकमणणामधेये सुत्ते जह पडिकमणपहुदिकिरियं कुव्वंतो पयडिविदिअणुभागप्पदेसबंधेहिं परिचत्ता परभावं अप्पाणं झादि परिणामपुव्ववयणं जीवस्स य पंचाचारसमग्गा पंचिंदियपासुगभूमिपदेसे गूढे रहिए पासुगमग्गेण दिवा अवलोगंतो पोग्गलदव्वं मुत्तं मुत्तिविरहिया पुव्वुत्तसयलदव्वं णाणागुणपज्जएण पुव्वुत्तसयलभावा परदव्वं पेसुण्णहासकक्कसपरणिंदप्पप्पसंसियं पोग्गलदव्वं उच्चइ परमाणू पोत्थइकमंडलाइं गहणविसग्गेसु
GN
132
37
84
168
282
50
115
134
29
61
139
बंधणछेदणमारणआकुंचण तह
144
भूपव्वदमादीया भणिदा
22
50
---
2
6
112
207
मग्गो मग्गफलं ति दुविहं जिणसासणे मदमाणमायलोहविवज्जियभावो दु ममत्तिं परिवज्जामि माणुस्सा दुवियप्पा
99
189
39
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
320

Page #387

गाथा अनुक्रमणिका
INDEX OF VERSES
गाथा
--- Verse No.
Page
90
176
91
178
167
280
136
238
135
236
मिच्छत्तपहुदिभावा पुव्वं जीवेण मिच्छादसणणाणचरित्तं चइऊण मुत्तममुत्तं दव्वं चेयणमियरं सगं मोक्खपहे अप्पाणं ठविऊण य कुणदि मोक्खंगयपुरिसाणं गुणभेदं जाणिऊण मोत्तूण अट्टरुदं झाणं जो झादि मोत्तूण अणायारं आयारे जो दु कुणदि मोत्तूण वयणरयणं रागादीभाववारणं । मोत्तूण सयलजप्पमणागयसुहमसुहवारणं मोत्तूण सल्लभावं णिस्सल्ले जो दु साहु
89
175
169
166
95
183
173
---
74
155
रयणत्तयसंजुत्ता जिणकहियपयत्थदेसया रागेण व दोसेण व मोहेण व रायादीपरिहारे अप्पाणं जो दु
57
127
137
240
157
266
लद्भूणं णिहि एक्को तस्स फलं लोयायासे तावं इदरस्स अणंतयं लोयालोयं जाणइ अप्पाणं णेव
36
79
169
284
143
248
45
103
113
208
153
262
वट्टदि जो सो समणो अण्णवसो वण्णरसगंधफासा थीपुंसणउंसयादि वदसमिदिसीलसंजमपरिणामो वयणमयं पडिकमणं वयणमयं वयणोच्चारणकिरियं परिचत्ता ववहारणयचरित्ते ववहारणयस्स वावारविप्पमुक्का चउव्विहविज्जदि केवलणाणं केवलसोक्खं विरदो सव्वसावजे तिगुत्तो
122
218
55
117
75
157
182
304
125
223
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
321

Page #388

Niyamasāra
नियमसार
गाथा
--- Verse No.
Page
---
51
117
विवरीयाभिणिवेसविवज्जियविवरीयाभिणिवेसं परिचत्ता
139
242
12
29
66
134
235
53
117
54
117
104
196
सण्णाणं चउभेयं मदिसुदओही समयावलिभेदेण दु दुवियप्पं सम्मत्तणाणचरणे जो भत्तिं कुणइ सम्मत्तस्स णिमित्तं जिणसुत्तं सम्मत्तं सण्णाणं विज्जदि मोक्खस्स सम्मं मे सव्वभूदेसु वेरं मज्झं सव्ववियप्पाभावे अप्पाणं जो दु सव्वे पुराणपुरिसा एवं आवासयं सव्वेसिं गंथाणं चागो णिरवेक्खसंखेज्जासंखेज्जाणंतपदेसा संजमणियमतवेण दु धम्मज्झाणेण सुहअसुहवयणरयणं रायादीभाववारणं सुहमा हवंति खंधा पाओग्गा
138
241
158
267 130
60
79
123
219
120
215 50
24
322

Page #389

INDEX OF SCRIPTURAL EXCERPTS
Name of the Scripture
Acārya
Amrtacandra's
Purusārthasiddhyupāya
Acārya
Kundakunda's Atthapāhuda - Bodhapāhuḍa
Acārya
Kundakunda's
Atthapāhuda - Damsanapahuḍa
Acārya
Kundakunda's
Atthapāhuda - Mokkhapahuḍa
Acārya
Kundakunda's
Bhaktisamgraha - Siddhabhakti
Acārya
Kundakunda's
Pańcāstikāya
शास्त्रोद्धरण अनुक्रमणिका
---
कारिका/ श्लोक /गाथा क्रमांक
एकेनाकर्षन्ती श्लथयन्ती
नित्यमपि निरुपलेपः
कृतकृत्यः परमपदे सम्यक्त्वबोधचारित्रलक्षणो
जीवकृतं परिणामं
अप्रादुर्भावः खलु
सामायिकं श्रितानां
जीवाजीवादीनां तत्त्वानां
कारणकार्यविधानं
तज्जयति परं ज्योतिः
सद्दवियारो हूओ
वारस अंगवियाणं
मलरहिओ कलचत्तो
(२२५)
(२२३)
जीवा पुग्गलकाया
(२२४)
( २२२ )
जं सक्कइतं कीरइ जं च (२२)
........
(१२)
(88)
( १५० )
(२२)
(३४)
( १ )
(६०)
(६१)
अइसयमव्वाबाहं सोक्खम... (९)
(६)
(8)
Page
XXVI
6
7
10
45
125
223
242
272
276
xviii
xviii
263
298
300
316
.....
323

Page #390

Niyamasāra
नियमसार
Name of the Scripture
कारिका/श्लोक/गाथा
क्रमांक
Page
Acārya Kundakunda's Pravacanasāra
--- जो हि सुदेण विजाणदि (१-३३) --- पक्खीणघादिकम्मो (१-१९) --- सुत्तं जिणोवदि8 (१-३४) --- अत्थो खलु दव्वमओ (२-१) --- अत्थित्तणिच्छिदस्स हि (२-६०)
णरणारयतिरियसुरा (२-६१) --- आदा कम्ममलिमसो (२-२९) --- दव्वट्ठिएण सव्वं दव्वं (२-२२) --- वण्णरसगंधफासा विजंते (२-४०) --- समओ दु अप्पदेसो (२-४६) --- लिंगेहिं जेहिं दव्वं (२-३८) --- दव्वं जीवमजीवं जीवो (२-३५) --- जदि सो सुहो व असुहो (१-४६) --- रत्तो बंधदि कम्मं मुच्चदि (२-८७) --- अत्थित्तणिच्छिदस्स हि (२-६०) --- णाणं अत्थवियप्पो कम्मं (२-३२) --- जीवो भवं भविस्सदि (२-२०) --- देहा वा दविणा वा (२-१०१) --- मरदु व जिवदु जीवो (३-१७) --- एक्कं खलु तं भत्तं (३-२९) --- वदसमिदिदियरोधो (३-८) --- एदे खलु मूलगुणा (३-९) --- चारित्तं खलु धम्मो (१-७) --- सुविदिदपदत्थसुत्तो (१-१४) --- ण जहदि जो दु ममत्तिं (२-९८) --- जो खविदमोहकलुसो (२-१०४) --- उदयगदा कम्मंसा (१-४३)
112
133
136
157
157
164
169
171
181
187
324

Page #391

शास्त्रोद्धरण अनुक्रमणिका
Name of the Scripture
Ācārya
Kundakunda's Pravacanasāra
(contd.)
Acārya Kundakunda's Rayaṇasāra
Acārya
Kundakunda's Samayasara
---
---
➖➖➖
---
➖➖➖
➖➖➖
---
➖➖➖
---
➖➖➖
➖➖➖
➖➖➖
---
INDEX OF SCRIPTURAL EXCERPTS
कारिका/ श्लोक /गाथा
एवं णाणप्पाणं
एवं विदित्थो जो दव्वेसु
हिदि जो एवं
एवं जिणा जिणंदा असुहोओगरहिदो
दंसणणाणचरित्तेसु तीसु
पक्खीणघादिकम्मो
सव्वगदो जिणवसहो सव्वे
णत्थि परोक्खं किंचि वि
परिणमदो खलु णाणं
आदा णाणपमाणं णाणं
णा अप्पत्ति मदं वट्टदि
ण वि परिणमदि ण
पुण्णफला अरहंता तेसिं
मिस्सोत्ति बहिरप्पा
वंदित्तु सव्वसिद्धे
तं यत्तविहत्तं दाएहं
जीवस्स णत्थि वण्णो
जीवस्स णत्थि रागो
जीवस्स णत्थि वग्गो
जीवस्स थिई
णो ठिदिबंधट्ठाणा
णेव य जीवट्ठाणा
कम्मं जं पुव्वकयं संसिद्धिराधसिद्धं
......
क्रमांक
( २ - १०० )
(१-७८)
( १-७७ )
(२-१०७)
(२-६७)
(३-४२)
(१-१९)
(१-२६)
(१-२२)
( १-२१)
(१-२३)
(१-२७)
(१-५२)
(१-४५)
( १४६ )
( १-१-१)
(१-५-५)
(२-१२-५० )
(२-१३-५१ )
(२-१४-५२ )
(२-१५-५३)
(२-१६-५४)
(२-१७-५५ )
(१०-७६-३८३)
(९-१७-३०४)
Page
191
228
230
238
249
253
269
277
280
285
286
288
290
294
256
xviii
xix
162
162
162
162
162
163
166
168
325

Page #392

Niyamasāra
नियमसार
Name of the Scripture
कारिका/श्लोक/गाथा
क्रमांक
Page
Acārya Kundakunda's Samayasāra (contd.)
--- सामण्णपच्चया खलु चउरो (३-४१-१०९) 176 --- तेसिं पुणो वि य इमो (३-४२-११०) 176 --- पडिकमणं पडिसरणं (९-१९-३०६) 179
अपडिकमणमपडिसरणम... (९-२०-३०७) 179 --- सव्वे भावे जम्हा (१-३४-३४) 183 --- कम्मं जं सुहमसुहं जम्हि (१०-७७-३८४) 184 --- अहमेंक्को खलु सुद्धो य (३-५-७३) 189 --- जं सुहमसुहमुदिण्णं (१०-७८-३८५) 200
सोवणियं पि णियलं (४-२-१४६) 231 --- ण वि परिणमदि ण (३-८-७६) 251 --- जीवो चरित्तदंसणणाणठिदो (१-२-२) 252 --- णिच्चं पच्चक्खाणं (१०-७९-३८६) 260 --- भावो रागादिजुदो जीवेण (५-४-१६७) । 291
306
Acārya Māilladhavala's Ņayacakko
--- अत्थित्तं वत्थुत्तं दव्वत्त --- णाणं दंसण सुह सत्ति
(१२) (१३)
Acārya Nemicandra's --- सम्मइंसणणाणं चरणं Dravyasamgraha
--- तिक्काले चदुपाणा --- अज्जीवो पुण णेओ --- उवओगो दुवियप्पो --- समणा अमणा णेया
पॉग्गलकम्मादीणं कत्ता --- गइपरिणयाण धम्मो --- ठाणजुदाण अधम्मो --- अवगासदाणजोग्गं --- दव्वपरिवट्टरूवो जो सो --- लोयायासपदेसे इक्केक्के
(३९) (३) (१५) (४) (१२) (८) (१७) (१८) (१९) (२१) (२२)
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
326

Page #393

INDEX OF SCRIPTURAL EXCERPTS
शास्त्रोद्धरण अनुक्रमणिका Name of the Scripture
कारिका/श्लोक/गाथा
क्रमांक
Page
78
105
121
122
149
Acārya Nemicandra's --- संति जदो तेणेदे अत्थीति (२४) Dravyasamgraha
--- वण्ण रस पंच गंधा दो (७) (contd.)
--- असुहादो विणिवित्ती सुहे (४५) --- बहिरब्भंतरकिरियारोहो (४६) --- णट्ठचदुघाइकम्मो (५०) --- णट्ठट्ठकम्मदेहो लोयालोयस्स (५१) --- दंसणणाणपहाणे (५२) --- जो रयणत्तयजुत्तो (५३) --- दंसणणाणसमग्गं मग्गं (५४) --- मा चिट्ठह मा जंपह मा (५६) --- दंसणपुव्वं णाणं (४४)
152
154
155
158
215
271
237
Acārya Nemicandra's --- चक्किकुरुफणिसुरेंदेसहमिंदे (५६०) Trilokasāra
xlii
190
194
202
Acārya Pūjyapāda's ___--- न मे मृत्युः कुतो भीतिर्न (२९) Istopadesa
--- बध्यते मुच्यते जीवः (२६) --- एकोऽहं निर्ममः शुद्धो (२७) --- स्वस्मिन् सदभिलाषित्वाद... (३४) --- किमिदं कीदृशं कस्य (४२) --- संयम्य करणग्राममेकाग्रत्वेन (२२) --- इतश्चिन्तामणिर्दिव्य इतः (२०) --- इच्छत्येकान्तसंवासं (४०)
216
240
258
266
19
Acārya Pūjyapāda's Samādhitantram
निर्मलः केवलः शुद्धो (६) --- बहिरन्तः परश्चेति त्रिधात्मा (४) --- अपमानादयस्तस्य विक्षेपो (३८) --- यः परात्मा स एवाहं योऽहं (३१) ---- एवं त्यक्त्वा बहिर्वाचं (१७)
90
109
145
........................
327

Page #394

Niyamasāra
नियमसार
Name of the Scripture
कारिका/श्लोक/गाथा
क्रमांक
Page
185
Ācārya Pujyapāda's Samadhitantram (contd.)
186
190
196
197
198
209
(७०) --- यदग्राह्यं न गृह्णाति गृहीतं (२०) --- यत्त्यागाय निवर्तन्ते (९०) --- क्षीयन्तेऽत्रैव रागाद्यास्तत्त्वतो (२५)
प्रच्याव्य विषयेभ्योऽहं मां (३२) --- तथैव भावयेद्देहाद्... (८२) --- यदा मोहात्प्रजायेते (३९) --- स्वबुद्ध्या यावद्गृह्णीयात् (६२) --- यस्य सस्पन्दमाभाति (६७) --- रागद्वेषादिकल्लोलैरलोलं (३५) --- अविक्षिप्तं मनस्तत्त्वं (३६) --- त्यक्त्वैवं बहिरात्मानम... (२७) --- देहान्तरगते/जं
(७४) --- बहिस्तुष्यति मूढात्मा (६०) --- यदन्तर्जल्पसंपृक्तमुत्प्रेक्षा... (८५) --- जनेभ्यो वाक् ततः स्पन्दा (७२)
218 221 227
228
241
247
255
Acārya Samantabhadra's Ratnakarandakaśrāvakācāra
--- सदृष्टिज्ञानवृत्तानि धर्मं (३) --- श्रद्धानं परमार्थानामाप्त... (४) --- क्षुत्पिपासाजरातङ्कजन्म... (६) --- आप्तेनोच्छिन्नदोषेण (५) --- परमेष्ठी परंज्योतिर्विरागो (७) --- आप्तोपज्ञमनुल्लंघ्यम... (९) --- रागद्वेषनिवृत्तेहिंसादिनिवर्त्तना (४८ ) --- गृहकर्मणापि निचितं कर्म (११४) --- विद्यादर्शनशक्तिस्वास्थ्य... (१३२) --- अनात्मार्थं विना रागैः (८)
128
138
236
293
328

Page #395

INDEX OF SCRIPTURAL EXCERPTS
शास्त्रोद्धरण अनुक्रमणिका Name of the Scripture
कारिका/श्लोक/गाथा
क्रमांक
Page
Acārya Samantabhadra's Svayambhūstotra
--- अहिंसा भूतानां जगति (२१-४-११९) --- अनन्तदोषाशयविग्रहो ग्रहो (१४-१-६६) --- गुणाभिनन्दादभिनन्दनो (४-१-१६) --- स्थितिजनननिरोधलक्षणं (२०-४-११४) --- कायवाक्यमनसां प्रवृत्तयो (१५-४-७४) --- यथैकशः कारकमर्थसिद्धये (१३-२-६२) --- अद्यापि यस्याजितशासनस्य (२-२-७)
125 177 220 285
293
305
314
Name of the Scripture
सूत्र
क्रमांक
Page
Acārya Umāsvami's Tattvārthasūtra
--- सम्यग्दर्शनज्ञानचारित्राणि (१-१) --- तत्त्वार्थश्रद्धानं
(१-२) --- गुणपर्ययवद् द्रव्यम् (५-३८) --- उपयोगो लक्षणम् (२-८) --- मतिश्रुतावधिमनःपर्यय... (१-९) --- सर्वद्रव्यपर्यायेषु केवलस्य (१-२९) --- मतिश्रुतावधयो विपर्ययश्च (१-३१) --- सदसतोरविशेषाद्य... (१-३२) --- भरतैरावतविदेहाः (३-३७) --- रत्नशर्करावालुका... (३-१) --- देवाश्चतुर्णिकायाः (४-१) --- अणवः स्कन्धाश्च (५-२५) --- स्पर्शरसगन्धवर्णवन्तः (५-२३) --- गतिस्थित्युपग्रहौ (५-१७)
आकाशस्यावगाहः (५-१८) --- वर्तनापरिणामक्रियाः (५-२२) --- संख्येयासंख्येयाश्च (५-१०)
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.

Page #396

Niyamasara
Name of the Scripture
Acārya Umāsvāmi's
(contd.)
Tattvärthasūtra
330
➖➖➖
---
➖➖➖
---
---
---
---
➖➖➖
सूत्र
एकप्रदेशादिषु भाज्यः
असंख्येयाः प्रदेशा
आकाशस्यानन्ताः
औपशमिक क्षायिकौ
प्रमत्तयोगात्प्राणव्य...
असदभिधानमनृतम्
अदत्तादानं स्तेयम्
मैथुनमब्रह्म
मूर्च्छा परिग्रहः
ईर्याभाषैषणादान... सम्यग्योनिग्रहो गुप्तिः आर्तरौद्रधर्म्यशुक्लानि
परे मोक्षहेतू
शुक्लेचा पूर्वविदः धर्मास्तिकायाभावात्
***
...........
क्रमांक
(५-१४)
(५-८)
(५-९)
(२-१)
(७-१३)
(७-१४)
(७-१५)
(७-१६)
(७-१७)
(९-५)
(९-४)
(९-२८)
(९-२९)
(९-३७)
( १०-८)
नियमसार
Page
80
81
82
93
124
127
128
129
130
132
141
175
234
259
309

Page #397

Sacred Jaina Texts from Vikalp Printers
www.vikalpprinters.com
Achārya Kundkund's
Samayasāra WITH HINDI AND ENGLISH TRANSLATION
श्रीमदाचार्य कुन्दकुन्द विरचित
समयसार
Acharya Kundkund's Samayasāra WITH HINDI AND ENGLISH TRANSLATION The most profound and smered exposition
in the Jain religious tradition.
• Prakrit . Hindi English
श्रीमदाचार्य कुन्दकुन्द विरचित
समयसार
Foreword by: Āchārya 108 Vidyanand Muni
English Translation, and Edited by:
Vijay K. Jain
Foreward by: Achārya 108 Vidyanand Muni
English Translation and Edited by:
Vijay K. Jain
• Published: 2012 • Hard Bound • Printed on Art Paper
Pages: xvi + 208 • Size: 16 x 22.5 cm
ISBN 81-903639-3-X
Rs. 350/As Achārya Vidyanand writes in the Foreword of Samayasāra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
331

Page #398

Shri Amritchandra Suri's Puruşārthasiddhyupāya
Realization of the Pure Self
WITH HINDI AND ENGLISH TRANSLATION
श्री अमृतचन्द्रसूरी विरचित
पुरुषार्थसिद्धयुपाय • Sanskrit • Hindi • English
Shri Amritchandra Suri's Puruşārthasiddhyupāya
Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION
श्री अमृतचन्द्रसरि-विरचित
Foreword by: Achārya 108 Vidyanand Muni
पुरुषार्थसिद्धयुपाय
English Translation, and Edited by:
Vijay K. Jain
Foreword by: Achārya 108 Vidyanand Muni
English Translation, and Edited by:
Vijay K. Jain
Published: 2012
Hard Bound • Printed on NS Maplitho Paper • Pages: xvi + 191 • Size: 16 x 22.5 cm
ISBN 81-903639-4-8
Rs. 350/
Shri Amritchandra Suri's Puruşārthasiddhyupāya is a matchless Jaina text that deals with the conduct required of the householder (śrāvaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsā – has been explained in detail in the book.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
332

Page #399

English Translation, and Edited by: Vijay K. Jain
·
Published: 2013
Hard Bound
Printed on NS Maplitho Paper
Pages: xvi +216
· Size: 16 x 22.5 cm
·
Acārya Nemichandra's Dravyasamgraha
With Authentic Explanatory Notes
·
आचार्य नेमिचन्द्र विरचित द्रव्यसंग्रह
• Prakrit Hindi ⚫ English
Foreword by: Acārya 108 Vidyanand Muni
•
Acarya Nemichandra's Dravyasamgraha
(Also: Dravya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes
आचार्य नेमिचन्द्र विरचित
द्रव्यसंग्रह
Foreword by:
Acharya 108 Vidyanand Muni
English Translation, and Edited by: Vijay K. Jain
ISBN 81-903639-5-6
Rs. 450/
Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology.
.......
0000
333

Page #400

Ācārya Pūjyapāda’s
Istopadeśa - The Golden Discourse
आचार्य पूज्यपाद विरचित
इष्टोपदेश
Acārya Pujyapada's
Istopadeśa - THE GOLDEN DISCOURSE
आचार्य पूज्यपाद विरचित
इष्टोपदेश
• Sanskrit . English
Foreword by: Ācārya 108 Vidyanand Muni
By: Vijay K. Jain
Foreword by: Acārya 108 Vidyanand Muni
• Published: 2014 • Hard Bound • Printed on NS Maplitho Paper • Pages: xvi + 152 • Size: 16 x 22.5 cm
VIJAY K. JAIN
ISBN 81-903639-6-4
Rs. 450/
His Holiness Ācārya Pūjyapāda, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina Sarvārthasiddhi and Iştopadeśa. Concise but deep in import, Istopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous.
334

Page #401

Ācārya Samantabhadra's Svayambhūstotra -
Adoration of The Twenty-four Tīrthařkara
आचार्य समन्तभद्र विरचित स्वयम्भूस्तोत्र
Ācārya Samantabhadra's Svayambhūstotra -
Adoration of The Twenty-four Tirthankara
आचार्य समन्तभद्र विरचित स्वयम्भूस्तोत्र
• Sanskrit . Hindi . English
Divine Blessings: Ācārya 108 Vidyanand Muni
By: Vijay K. Jain
• Published: 2015
Hard Bound • Printed on NS Maplitho Paper
Pages: xxiv + 220 • Size: 16 x 22.5 cm
Divine Blessings Acärya 108 Vidyanand Muni
VIJAY K. JAIN
ISBN 81-903639-7-2
Rs. 500/
Acārya Samantabhadra's Svayambhūstotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhūstotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
335

Page #402

Ācārya Samantabhadra's Aptamīmārsā
(Devāgamastotra) Deep Reflection On The Omniscient Lord
आचार्य समन्तभद्र विरचित
आप्तमीमांसा (aanthiT)
carya Samantabhadra's Aptamīmārsā
(Devāgamastotra) Deep Reflection On The Omniscient Lord
आचार्य समन्तभद्र विरचित
आप्तमीमांसा (1461)
• Sanskrit . Hindi - English
Divine Blessings: Ācārya 108 Vidyanand Muni
By: Vijay K. Jain
Divine Blessings: Acārya 108 Vidyānanda Muni
VIJAY K. JAIN
• Published: 2016 • Hard Bound
Printed on NS Maplitho Paper • Pages: xxiv + 200 • Size: 16 x 22.5 cm
ISBN 81-903639-8-0
Rs. 500/
Aptamīmāmsā by Acārya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) - the logical expression of reality in light of the foundational principle of non-absolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (pāpa) karmas.
.
...
...............
.
336

Page #403

Ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra – The Jewel-casket of Householder's Conduct
आचार्य समन्तभद्र विरचित रत्नकरण्डकश्रावकाचार
Ācārya Samantabhadra's Ratnakarandaka-śrāvakācāra - The Jewel-casket of Householder's Conduct
आचार्य समन्तभद्र विरचित रत्नकरण्डकश्रावकाचार
• Sanskrit . Hindi • English
Divine Blessings: Ācārya 108 Vidyanand Muni
By: Vijay K. Jain
Divine Blessings Acārya 108 Vidyānanda Muni
• Published: 2016
Hard Bound
Printed on NS Paper • Pages: xxiv + 264 • Size: 16 x 22.5 cm
VIJAY K. JAIN
ISBN 81-903639-9-9
Rs. 500/
Acārya Samantabhadra's (circa 2nd century CE) Ratnakarandaka-śrāvakācāra, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcăritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder's conduct.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
337

Page #404

Ācārya Pūjyapāda's Samādhitantram – Supreme Meditation
आचार्य पूज्यपाद विरचित
समाधितंत्रम्
Acārya Pujyapāda's Samădhitantram - Supreme Meditation
आचार्य पूज्यपाद विरचित समाधितंत्रम्
• Sanskrit . Hindi English
Divine Blessings: Acārya 108 Vidyanand Muni
By:
Vijay K. Jain
Divine Blessings: Acārya 108 Vidyanand Muni
• Published: 2017 • Hard Bound • Printed on NS Paper • Pages: xlii + 202 • Size: 16 x 22.5 cm
VIJAY K. JAIN
ISBN 978-81-932726-0-2
Rs. 600/
Acārya Pūjyapāda's (circa 5th century CE) Samadhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions - imperfections like attachment and aversion, and soul-nature - is the introverted-soul (antarātmā). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samādhitantram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
338

Page #405

Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine
आचार्य कुन्दकुन्द विरचित
प्रवचनसार
Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine
आचार्य कुन्दकुन्द विरचित प्रवचनसार
• Prakrit . Sanskrit • Hindi English
Divine Blessings: Ācārya 108 Vidyanand Muni
By: Vijay K. Jain
Divine Blessings: • Published: 2018
Ācārya 108 Vidyānanda Muni Hard Bound
VIJAY K. JAIN • Printed on Art Paper • Pages: Ixi + 345 • Size: 16 x 22.5 cm
ISBN 978-81-932726-1-9
Rs. 600/Acārya Kundakunda's (circa 1st century BCE) 'Pravacanasāra' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) - pure-cognition (suddhopayoga), auspicious-cognition (subhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect-knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (suddhopayoga). The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
339

Page #406

Ācārya Umāsvāmī's Tattvārthasūtra
- With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi
आचार्य उमास्वामी विरचित
तत्त्वार्थसूत्र ( अंग्रेजी व्याख्या स्रोत - आचार्य पूज्यपाद विरचित सर्वार्थसिद्धि)
Acārya Umāsvāmi's
Tattvārthasūtra - With Explanation in English from Acārya Pujyapāda's Sarvárthasiddhi
आचार्य उमास्वामी विरचित
तत्त्वार्थसूत्र (अंग्रेजी व्याख्या स्त्रोत - आचार्य पूज्यपाद विरचित सर्वार्थसिद्धि)
• Sanskrit • Hindi • English
Divine Blessings: Ācārya 108 Vidyananda Muni
LE
By:
Vijay K. Jain
परस्परोपग्रहो जीवानाम्
vine Blessing Acārya 108 Vidyānanda Muni
VIJAY K. JAIN
• Published: 2018
Hard Bound • Printed on Art Paper • Pages: xxx + 466 • Size: 16 x 23 cm
ISBN 978-81-932726-2-6
Rs. 750/
Acārya Umāsvāmi's (circa 1st century CE) Tattvārthasūtra, also known as Mokşaśāstra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sūtra), in Sanskrit. Brief and to-thepoint, Tattvārthasūtra delineates beautifully the essentials of all objects-ofknowledge (jñeya). Sarvārthasiddhi by Acārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on Tattvārthasūtra. Sarvārthasiddhi is an exposition of the Reality - the true nature of substances, soul and non-soul - the knowledge of which equips one to tread the path to liberation, as expounded in Tattvārthasūtra. There is beginningless intermingling of the soul (jīva) and the nonsoul (ajīva) karmic matter. Our activities (yoga) are responsible for the influx (asrava) of the karmic matter into the soul. Actuated by passions (kaşāya) the soul takes in the particles of karmic matter; this is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul - samvara - and its subsequent separation from the soul - nirjarā - are two important steps in attaining the infallible, utterly pristine, senseindependent and infinitely blissful state of the soul, called liberation (mokşa).
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
340

Page #407

GUIDE TO TRANSLITERATION
Desanāgari IAST*
Devanāgari IAST | Devanāgarĩ IAST
to
gha
pa
fi
ra
pha
ca
ba
cha
bha
1915
10
ma
55 px 4ox Ph6 F 55
f
ya
15
ña
ra
ta
la
tha
υα
top
аи
da
sa
10
dha
şa
F
na
sa
55
it
ha
5
ksa
18
ka
a
da
to
tra
D
kha
1
dha
jña śra
1
ga
F
7
na
па
F
.
A
*IAST: International Alphabet of Sanskrit Transliteration
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
341

Page #408

NOTES
342

Page #409

NOTES
.
.
343

Page #410

NOTES
344

Page #411


Page #412
ॐ ह्रीं श्रीं कल्पतरु शान्तिनाथाय नमः। ॐ ह्रीं चारित्रचक्रवर्ती आचार्य श्री शान्तिसागर, वीरसागर, शिवसागर, धर्मसागर, अजितसागर, अभिनन्दनसागराय नमः। मपूज्य पारजी महाराज विद्वान् विजय कुमार जी प्रतिभा है अविवाद। आर्ष ग्रन्थ का जो करें इंग्लिश में अनुवाद // श्रुतप्रभावना को करो जगें ज्ञान निःशेष / अनेकान्त आचार्य का लो आशीष विशेष // द्रव्यानुयोग जिनागम का सार है, तत्त्वार्थ प्रकाशनार्थ दीपवत् है। द्रव्यश्रुत से भावश्रुत प्रकाशित होता है और भावश्रुत से भेदज्ञान होता है। ज्ञान मध्य दीपक है क्योंकि ज्ञानपूर्वक श्रद्धान, फिर ज्ञानसहित आचरण ही रत्नत्रय प्राप्ति का कारण है। श्रीजी की दिव्यध्वनि में अठारह महाभाषायें एवं सात सौ लघुभाषायें होती हैं। वर्तमान युग अंग्रेजी प्रधान है। धर्मानुरागी, श्रुतानुरागी, सदाचारी श्री विजय कुमार जी जैन ने जिनशासन की प्रभावना हेतु, अज्ञान के नाश हेतु तथा मोहमार्ग को छोड़कर आत्मा के शाश्वत सुख-शान्ति हेतु आर्ष ग्रन्थों का भाषानुवाद कर अक्षीण सातिशय पुण्यबंध किया है। उन्होंने समयसार, प्रवचनसार, रत्नकरण्डक-श्रावकाचार, स्वयम्भूस्तोत्र, द्रव्यसंग्रह, पुरुषार्थसिद्धयुपाय, तत्त्वार्थसूत्र, समाधितंत्रम्, इष्टोपदेश व आप्तमीमांसा जैसे अतुलनीय ग्रन्थों का अंग्रेजी अनुवाद कर, अधुना 'नियमसार' ग्रन्थराज का व्याख्या सहित अंग्रेजी अनुवाद कर विशेष सुकृत अर्जित किया है। श्रुताभ्यास भविष्य में आपको केवलज्ञान की प्राप्ति में कारणभूत हो। शुभाशीष। इत्यलम् मंगलं भूयात्। मार्च 2019, सम्मेद शिखरजी - आचार्य अनेकान्तसागर मुनि विकल्प Vikalp Printers