אֻ֤ ֵև
ֈֻ ִ֢ l
㾾ִ ֤םֵי ִֽ ll
870 ll
֟֓ ֟ ֟㿓֟ظ֓ ϴ֢
ָôֿ l
ϯ읿ִ֍ ־עֳ áִִ
ll 870 ll
ϛֽ ֵ ֳֵ۴ ӟ l
ϛֻ ֈ ־ ֍ ꓔ ll
871 ll
: ֟ ֳֵ 斴֍ ֭ l
֟ظ֟ ֟ؾֿ ֯֍ ֣֍
ֵ֖״ ll 871 ll
868-69. Seventy-thee hundred and sixty-seven in the
Vowless-right-belief, sixteen hundred and sixty four in .Destructive..
right-belief.
Twenty-nine hundred and ninety-one in the Partial Vow, five
hundred seventy-six in Destructive Right (belief). among humans. not in the
sub-humans.
Forty one hundred and forty-four in (each of the. Imperfect
(vow and) the other (Perfect vow), eight less one thousand in each of
Subsidential. New. and Advanced thought activity, with Sex (inclination).
One hundred and sixty-eight in the (9th stage with) Passion
only. forty-eight in the slightest (delusion). and twenty. four in Subsided
(delusion). I shall speak gradually for (stages of the) des.
tructive (ladder etc.).
ϛֻ ֵ֯㾾 םֵӐ
l
ߤ ֳֵ ֢ ֢ ll 872 ll
֟ظ֟ ֟:֭֟֯
־ע־ l
Ͽן: ֵ ֟ ءֿ֟
ll 872 ll
872. (They are) four hundred and forty-eight in (each of)
the New and Advanced thought-activity with sex. inclination, eighty with
passion (in the 9th); then thirty-two (in the 10th) and sixteen (in the 12th).
א۴ ϕې۴ ֵ֤֝֝
ָ l
ֈֽ ֢ םֵ֤ ־ ll 873
ll
א ϵא ֿ֟֙֘֟
֍ָ: l
֟:: ءֿ֟
ֵם֟ ֍: ־ ll 873 ll
873. Two-hundred and fifty-six in (each of) the Vibratory
and Non-vibratory (are to be) multiplied (by) sixty-four and thirty- two
(respectively). (To find out total number of all combinations) 111 all the
(stages). after multiplication. one should be deducted (everywhere).
֬ 㬤Ӑ ן םִֵ |
־֤֯ כ Ӑ ֵָ֯ק ll 874
ll
֬ 㬤֛ ءֿ֟ ־֟ ִֵ l
־ί֤ ן ֛ ֵָ֯֍ק: ll
874 ll
874. Pure combinations among the Liberated are necessarily
thirty-one. (Thus) combinations with reference to all terms (Sarva-pada) have
been described by Lord Mahavira possessed un-assisted Power.
Commentary.
The calculations explained above may be shown in a tabular
statement as below:
|
|
Stages |
Pratyeka-Pada. |
Pinda-Pada. |
Total Combinations. |
|
Subsidential. Destructive. |
I II III IV IV Destructive Belief. V V Destructive Belief. VI VII VIII IX with Sex IX without Sex X XI VIII IX with Sex IX without Sex X XII XIII XIV Liberated. |
15 15 16 16 16 16 16 18 18 19 19 19 20 19 20 20 20 21 20 14 13 5 |
5 4 4 5 5 5 5 4 4 3 3 2 1 1 2 2 1 0 0 0 0 0 |
7195P/2P1 1799P/2-1 1607 P1 7367 P1 1664 P1 2991 P1 576 P1 4144 P1 4144 P1 992 P1 992 P1 168 P1 48 P1 24 P1 448 P1 448 P1 80 P1 32 P1 16 P1 163841 81921 31 |
The grand total of combinations in all the stages, P being
equal to 65536 is:
{ 2 + 1799/2 + 1607 + 7367 +
1664 + 2991 + 576 + 4144+ 4144
+992+992+168+48+24+448+448+80+32+16}-21
+16384+8192+31.
P{7195+1799/2+267.1}-21+24607
P{8994/2+25741}+24583
P{4497+25741}+24586
(Px30238)+24586
=65536x30238+24686
=1981677568+24586
=1,98,17,02,154.
֤ ־ֳ־ ֳ֝Ӑם l
֤Ӑם Ͼִ ֝ꕕ
ll 875 ll
֤ׯ ־ֳ־: ãֳ֛֭: l
ֿ֤֛ ֿ: ִ ֭: ll
875 ll
875. Group combinations and the Pada combinations. of all
possible thoughts in soul-quests also, should in the same manner, be considered
serially, and carefully.
פ֤ ֝ ی֝
ߤ l
ֽ֢֝֝ߋ ֵ֝ ֟ ll 876 ll
Ͽןֿ֟ ִ֭֝ :
֟ן : l
֭֯֟ ֍֭ ءֿ֟ ll
876 ll
876. (The number of systems of Philosophy) has been
described. as one hundred and eighty Kriya-vadi, eighty-four Akriya-vadi,
sixty-seven Ajnana-vadi, and thirty-two Vinaya-vadi,
Commentary.
Established and generally recognised forms of religion are
not many: but personal beliefs vary immensely. One may just well say that there
are as many sets of belief as there are human beings. Jain philosophers have
however reduced all sets of beliefs to 363 kinds.
There are some who have no religious beliefs whatsoever.
They may be called negativists or agnostics.
Others are positivists. They attach all responsibility for
events to Time, Destiny, Nature, God, Atman:
Illusionists or Epicureans recognise sexual pleasures only;
and do not bother themselves to find out the ultimate reality of things.
Devotionists again content themselves with merely
worshipping others. They have no idea of soul. power. Jainism reconciles all
these differing, inconsistent and contradictory theories by taking a broad and
expansive view of things, by showing that there is partial truth in every
theory, and the whole truth is found by looking at things from various points.
Truth has many facets. Our view, our knowledge, our information is limited in
various ways, and each one of us having an imperfect view of the whole
quarrels with the other whose view is as imperfect, but is directed from and to
a different point. One who can see the whole object from all points at one and
the same moment of time knows the whole truth, and can correct and reconcile
the various views of ill informed disputants.
The story of the seven blind men, who stumble against an
elephant, and give their individual ideas of the animal, is an apt illustration
of what is said above. One of them who happens to catch the ear, likens the
elephant to a large hand-fan, one who catches hold of the tail says it is like
a thick stout rope, one who falls upon the legs calls it a pillar, and so on.
But one who can see the whole elephant by his eyes, corrects them all, tells
them that each is right from a certain point of view, to a limited extent; and
the whole truth he describes by giving details of the parts separately
perceived by the blind men, which go to form the whole.
Other systems of thought outside Jainism have been divided
into 4 main groups, and are sub-divided into 363.
1. Kriya-vadins. These may be called Positivists. Their
sub-divisions are 180, because of the varying theories in respect of the nine
categories, Jiva, Ajiva, Asrava, Samvara. Niriara, Bandha, Moksha, Puny. Papa,
as affected by Time, God, Soul, Destiny, and Nature, working by itself, through
another, permanently or momentarily. 9x5x4=1 80.
Akriya-vadins. Negativists have 64. sub-divisions, due to
the varying theories of non-existence in respect of each of the seven tattw88
with reference to Time God, Soul, Destiny, and Nature working by itself or
through another; and non-existence of the 7 tattwas
with reference to Destiny and Time alone, irrespective of their working by
themselves or through another. 7x5x2+7x;2=70+ 14=84.
Ajnana-vadins, or Agnostics, who have no beliefs at all in
any. thing, with reference to the 7 aspects of 9 categories, and the 4 aspects
of existence, non-existence, existence and non-existence, and idescribableness
of the pure soul. 7x9+4=67.
Vinaya-Yadins. Devotionists are of 32 kinds with reference
to reverence of God, King, Scholars, Saints, Old-men, Children, Mother, father
through mind, body, speech and offerings. 8x4=32.
All kinds of Partial or non-true believers are
180+84+67+32=363.
۟ ֤ ָ םָ֓ם֢֓֝
־ l
ָֻםֵפ־ Ӑ |l
877 ll
ß þ֟: ָׯ ֟֟֟
־֣˸: l
ֵָֻ֟ןþֳ־ ֛ ll
877 ll
877. Combinations (of Kriyavada) (come about) by
(multiplying each of) the nine categories (Jiva, Ajiva, Punya, Papa, Asrava,
Samvara, Nirjara, Bandha, Moksha) with Kala (time) Ishwara (God), Atma (soul)
Niyati (Destiny) and Svabhava (Nature) and (the 4 ways) Swatah (by itself)
Paratah (through another) Nityatva (permanently), Anityatva (momentarily).
Commentary.
The 7 Tattwas are described in Sacred Books of the Jainas,
Vol. II, page 7. They form the 9 categories with merit and demerit.
۟ ָ֤ ם֢֓֓֝
־֟ l
ϟ ִ ֻ֤ߝ ꓔ״ |l 878 ll
֟ þ֟: ָׯ ֟֟֟
־֣: l
ִ֣: ִ: ֻ֤߭ ֵ֖״ ll 878
ll
888. (Each of) the nine categories exists, by itself. by
the other, permanently or momentarily. (This is) easy to understand. Shall
speak about time, etc.
ֻ ־ ֵ֝פ ֻ ־ ֤֝
l
ע ד֤ ֻ
ll 879 ll
ֻ: ־ ֵ֭ן ֻ: ־ ֵֿ֭ן ִֵ
l
ٟ ֟¾ׯ ֟ ۘ֟ ֻ:
ll 879 ll
889. Time generates all. Time destroys all. It is awake
even in those who are asleep. No one can evade time.
ϝ֝ ϝ ϯ
l
םָ ִ֝ ־ ָ פ ll 880
ll
֭ ϭ߿ ֟ õ :
l
þ ָ ִ֭ ־δָ ־ן ll 880
ll
880. The soul is ignorant and quite powerless. All pleasure,
pain, going to heaven or hell is caused by God.
֯ ־־־ l
־־Ӑם ֓֝ ם ָ
ll 881 ll
֟ ֿ ־Ծ֯ l
־כׯ ֭֓ ԝ : ָ:
ll 881 ll
881. There is only one Great Soul, is Almighty, Bright. All
pervading, totally unknowable, also conscious, without attribute and Supreme.
֢ ֤ םִֵ֝ פ ֢ ֤
l
פ ֤ םֵפ֤ ll
882 ll
֢ ֤ ֣ õ ִֵ֭ ־ן ֢
֤ l
֣ õ ־פן ֤ ֵן־֤֟ ll
882 ll
882. That which must happen at a certain time, through a
certain agency, in a certain manner, in respect of a certain object, must
happen at that time, through that agency, in that manner, in respect of that
object. This is Niyativada (Fatalism).
֝ ן֢ ״ִֵ֤ߝ l
֡ פ ־־ׯ
֡ע ll 883 ll
: ן ֭ ߖ֝֟
ִ֤߭ l
֬֟ þֳ־ ן ־δׯ þֳ־ ן
ll 883 ll
883. What creates sharpness in thorns and difference in
varieties of animals, birds, etc.? It is Nature. Therefore all is only Nature.
۟ ֤ ָ ֵ֢֯֟ 㝝֯։
l
ֻפפӐ ֢ ֤ןӕ֤ ll 884
ll
ß þ֟: ָׯ ֤֣֯֟֯˸
㝵֯֯: l
ֻפפֈ˸: ֯֟ן: ֟ :
כӕ֟: ll 884 ll
884. (There are) seventy kinds (of Akriya-vadi ) due to 4
groups of nonexistence theory (1) by itself, (2) through another, (3) the seven
categories excluding merit and demerit, and (4) Time etc. (i. e., Time God,
Soul, Destiny and Nature).
۟ ֤֯ םֵ֤ߤ ֻ֤
ן֯ןֳ־ 1
פ ֢۟ ی֝ ߤ ll
885 ll
ß ֤֣֯֟֯˸ ֵן֟: ֻ֟:
ס֯כֳ־: l
֟ ן ß֟ ֝
֟ן: ll 885 ll
885. (Add) fourteen (combinations) due to 3 groups of nonexistence
theory (1) seven categories and (2) Destiny and (3) Time. (There are) eighty
four Akriya-vadins.
֝և ־ֳ־ ִ֢֢ Ͼ֓״פ l
Ͼֵ֝֕ ֵ֢֟ פ ן ֽ ll
886 ll
֭ן ־ֳ־ ִ֢֢ ִ־֓״ן
l
Ͼֵ֭֓ ֵ֯֟״ן ֛ ־֟ ס
: ll 886 ll
886. Concerning (the above) nine categories, who knows
their existence, non-existence, both (existence and non-existence)
indescribability. indescribable existence. indescribable nonexistence or
indescribable existence and non-existence. (Each of them) having seven aspects
make up 9x7, the sixty-three kinds.
֝և ֑֓։ ־ 㬤
ם֝֯ןֳ־ l
֢ ן ˋ ϝ֝ߝ ֢ ll 887
ll
֭ן ֢֓֟ ־ 㬤 ֻ
ӫֳ־: l
ָ֟ ־֟ ִ֖֭ ֯֟: ll
887 ll
887. Who knows about the four aspects of pure substance.
which in two series, (substance and the aspects) gives four Combinations. Thus
there are (63+4) 67 (kinds of) Illusionists (ϖ֭ )
Commentary.
Illusionists do not believe in the nine categories having
reference to seven aspects, nor in the pure substance being described in four
aspects. 9x7+ 1x4=67 are the theories propounded by Illusionists. From Jain
point of view Soul is described or understood in 7 aspects.
I. Soul exists in view of its individual attributes.
2. Soul does not exist in view of attributes foreign to it.
3. Soul exists with reference to its own attributes, and
does not exist with reference to attributes foreign to it.
4. Soul is indescribable. No words can express its full
reality at any moment of time.
5. Soul exists, but is indescribable.
6. Soul does not exist, but is indescribable,
7. Soul exists and does not exist, and yet it is
indescribable.
Each of the other 8 categories can be similarly. described
in 7 ways. The Illusionists do not recognise these aspects. Thus there are 67
kinds of Illusionists.
֝־ֵ֝֍ֵ֤֝֝־
ם־ևם֕פ l
ֻ ֤ׯ֤۴ ֵ־ פ Ͻ։ ll
888 ll
֭֭֓֍ֵֵ֤֭֭:
ןֵ֖ן־鬤 l
ֻ ֟ׯ֡꿓 Ծ: ן ֟
ll 888 ll
888. Reverence to God, King, scholars, saints, old men,
children, mother and father should be offered through mind, speech, body and
offerings. Eight quadrupled (i. e., 8x4=32 are the kinds of devolutionists).
֓פ ֵۯֵם ם
ֵם ן l
֏כ ֈ֍ָם ϝםד֢ם
ן ם ll
þ֓׳: ֍ۻ֟ ס㟍
֟ ם l
֏ם֛ ֵ֍֍֝ ϖד֢
֟ ll
889. Three-hundred and sixty three are the distracting
theories propounded by self-willed heretics. They catch the hearts of the
ignorant only.
ϻ֜ םֹ ؍ؓ ӕ֤ |
֝֍߸פ֝ ֈ ֝ |l 890
ll
ֻõ֜ ֹ: ֮ۘ ӟ |
ß֖֭߸פ֭ ֭ ll 890
ll
890. One full of laziness, and devoid of zeal, cannot enjoy
any fruit. Breast-milk cannot be drunk without effort.
ִ ָ ֝ ֯֯ֈִֵ֝֟ l
ִֻӐ ֝ և Ӑָ |l 891 ll
ִ ָ ֭ ֍ ִ֣֭Ѝ l
ִֻ: ֟ Ӑָ ll 891 ll
891. Others believe in Destiny alone and despise efforts.
as useless. Karma, lofty like the Salf-tree. was killed in battle.
Commentary.
Neither Destiny nor Efforts alone are of much avail. A
judicious combination of both brings about success. Destiny is the result of
efforts. and Destiny helps in efforts. Through effort we can reduce the
intensity of bad Karmic forces, and increase that of good Karmas. And yet
sometimes Destiny may prevail, and at another time effort alone may bear fruit.
ӕִן ֤ן ֝ ꌍ
ֵפ l
Ӭ Ӑ ֝ ֽ ӯ֕
ֵָ ֽ ll 892 ll
ӵִן ֤֟ ֕ ֍ :
ϵן l
ϭֿ ֭ ֭ ӯϵ㟍
ָ ll 892 ll
892. Some sensible (persons) believe in combined action. A
chariot cannot proceed by one wheel alone. Blind and lame men situated in a
forest, may both enter the city, by combined efforts. (If the lame is carried
by blind, who will be directing him along the right path, both will emerge out
of the forest and enter the city safely).
և ֬ ָ ֤ |
ەִ֯ӛ֢ ֻ ӓ ֟֟ |l
893 ll
֍۟֟ ۬: Ը ״֟ׯ
: l
ִ֛֬֯֝ז֯֟ ֻ ֘þׯ ז֯ ll
893 ll
893. (Others believe that) once a rumour is afloat, even
the gods joined together can not undo it. The garland was placed (round the
neck of) the middle,(seated) Pandava (Arjuna); but it was taken as placed, on
all five.
Commentary.
This is an allusion to the well-known tradition that at
selection time, Draupadi chose Arjun as her husband, and garlanded him. It was
however given out that the garland fell on all the five, and she was treated as
the wife of all the five Pandava brothers.
־פ ֵ֝־ ־פ ן
ֵ־֤ l
־פ ֵ־֤ ־פ ן ִֵָ
ll 894 ll
־֭֟ ֣֭֓֯: ־ֿ֭ ־ۭ ֵ־֤:
l
־֭ ֵ־֤ß־ֿ֭֟ ־֟ ִֵָ
: ll 894 ll
894. There are as many points of view as there are modes of
speech. There are as many perverse theories as there are points of view.
Commentary.
Whenever a man speaks about a thing, he cannot convey all
that he means to say about that thing, in any language or words, how so very
much profuse. No description is complete by itself. It comprises only one or
some of the various aspects of a thing. There are other aspects also. If an
aspect. expressed by one sentence is taken to be the whole description of a
thing, that will be incorrect and possibly perverse. All the points of view are
partially correct. A man is father to his son, but a son to his father. He is a
father and a son both. and neither a father nor a son, as the occasion may be.
He is either, neither, and both varying with the point of view in the
conversation.
ִֵָ֝ ֵ֝ ״֓ ֻ ־ ֵ֝
l
֝ ֵ֝ ִ ד־ֵ֤֝ ll
895 ll
ִֵָ֭ ֭֓ ״֣ ֻ ־ן
־Ԭ־֭֓֟ l
֭ 3 ֭֓ ִֻ ד֭֫֟ ll
895 ll
895. Statements of heretics are really
wrong, on account of (their) absolute assertion. Statements by Jainas are
certainly correct because they speak from a relative point of view.
End of Chapter VII.
CHAPTER VIII.
Three special
thought-activities.
ִ ָ֝ ֝ ֬״ִֵ۬־ֳ־
l
ָߝפӤ םִֻش֤ ll 896 ll
ִ֟ ָ֝ ִִ֭֬۲ֳ־ ־ִ
l
ָ߸ۭ֭ ִԻ״ۭ֭ ll
896 ll
896. (O Chamundarai), bejewelled with virtues, bow down to
the great Moon Viranandi (Achaarya). who has come out of the great ocean of
Philosophy-nectar and to the preceptor Indranandi of pure attributes,
Commentary.
This Gommatsara was composed by Shri Nemichandra Aoharya
for Chamundarai, the great Jain Commander in Chief of Raja Raya mall a of the
Ganga dynasty. Nemichandra Acharya at the commencement of a fresh Chapter bows
to the great Masters of learning, Acharyas Viranandi and Indra Nandi. There is
an allusion to the mythological tradition. that when the celestials and infra
celestials churned the Ocean, 14 Gems came out there of and the Moon was one of
them.
א־ִ־ִ֝֝֝״֢ם ן֍ם
l
֜ Ϭ֯־֢ פ ϯִ֢ ll
897 ll
ؾֿןִ֯ցִֿ֭״ן֢ ס֍
ô֭ l
֡˸ִִ֬: Ͼ ן ־ָ֟
: ll 897 ll
897. There are three Karana (special thought activities)
which cause destruction. or subsidence of the twenty. one (sub. classes of the)
Deluding Karma. A Saint in the Perfect-vow stage performs the first, Adhah
Pravrittam.
Commentary.
The four error feeding passions are destroyed by One with
destructive right belief. Out of the 25 sub. classes of Conduct-deluding
Karma, 21 only remain to be subsided or destroyed. This is done through three
special processes of thought concentration. The first is called Adhah Pravritta
Karana, the primary process, and is used by a saint in the 7th stage.
ִ ֳ־ ֳ־ ן
l
ִ ֜ Ϭ֯־֢ע םק½ ll 898
ll
ôֳ֤֭־ Ϭßֳ֭־: ֥֍
ۭl
־ָֻ֕ ϣ ִ֬ l Ͼ״ן پ
898. Because, the thought-activity of posterior souls may
become as pure as that of prior souls, therefore, the first of the ( 3 kinds of
) thought activity has been called lower thought-activity (Adhah Pravritta
Karana).
Commentary.
Thought-activity has been divided into 8 kinds, with
reference to the degree of purity attainable by one soul with reference to an.
other. The first is the lower thought activity, Adhah Pravritta Karana; for
here a soul who has commenced purification later, may come upto the level of
one who commenced purifying earlier, in point of time. The rate or speed of
progress of one soul may be higher than that of another, who started earlier on
the road to purity.
The second is called Apurva Karana, new-thought activity.
Here arise new thought activities such as had not arisen in the lower thought
activity stages. Here, unlike the lower thought-activity stage, there is never
attained the same degree of purity in souls who have commenced advancement at
different time. Those, who start at the same time. mayor may not have the same
degree of purity.
The third and the highest kind is Anivritta Karana,
Advanced thought-activity. Here the thought-activities are such that souls who
commenced in this stage, simultaneously, shall continue to make uniform
progress without any difference in the degree of purity.
See verses 47,48, 49.51, and 56 of Gommatsara diva Kanda
Vol. V, of the Sacred Books of the .Jainas Series on pages 88, 89, and 41.
Verses 47, 48, 49 and f6 of Jiva Kanda are respectively identical with verses
897, 898,899 and 911 here. See also pages 41,42,48. 44, of Gommatara Jiva Kind
Vol. V of the Sacred cooks of the Jainas Series.
ӟ ֛פ ֣ ִ l
ִ֝ӏִ֯ ֹظ ־כֵ ll 899
ll
ϭִԭ֓: ֻ֟ ־ן ֡ ִ: l
֍֭ӏ֯ϴ ֵԯ߸ ֥־۬֟: ll 899
ll
899. Its duration is one Antar-muhurta. The steps of purity
of thoughts there, (are) innumerable times the universe (which has innumerable
spatial units). Reaching higher and higher, the (purity) increases in uniform
progression.
־֢ן ֈ l
֝֡Ϭ֝ ןֵӏ ӏꕕ ll 900
ll
ۯסáם ֟ ֟
l
֭֬־ֿ: ӏ ־ן ӏ ll 900 ll
900. (I order to calculate the steps of purity in though in
the lower thought-activity stage of progress, (let us assume) the number of
stages ־Ԭ֭ to be 3072, the terms (of
progress) 16. the uniformly progressive sub-terms of each term 4, and the common
difference in each of the successive sub. terms I, common difference (or the
rate of progress) 4, and let 3 be used for purposes of calculating the ӏ reckonable, (as a notation).
פ֤֝ ־ ֵ֓֬֝ ӏֳ֯֝
l
Ϭ֯־֢ פע ו֝ םק ll
901 ll
פ֟־ ϓֵ֭֬ ӏ ִ֯֝ l
Ϭ:Ͼ ־ןןו֭٤ ll
901 ll
ֵ֬֝ ״֤ ֤פӏֵֹ֓
l
־֬֝ ִ ֤פӏ ו֤ ֵ֓ ll
902 ll
ֵ֭֬ ״֟
֤ןӏֹ֯ϓֵ: l
־ά֭ ֢ô֟ ֤ןӏ ו֟
ϓִֵ ll 902 ll
ֵ֬֝ߝ ֤ו֤ פ
פ֝ l
פ۴ ֵ כִֵ֬֝ ־֝ ll
903 ll
ֵ֭֬߭ ֤֟ ־ן
פִ֝ l
֤ ֵ 鬤 ןִֵ֭֬ ־ִ֭
ll 903 ll
901. The Jinas have laid down (the rule), that in lower
thought activity, the sum of the differences between the first, and succeeding
terms, (ϓֵ
֭) is
numerable part of (פ
֭), the
sum of the value of all terms (assuming the value of each term to be the same
as that of the first term).
902. The addition of both the (ϓֵ ֭) and the (פ ֭) is (equal to) the square of
the number of terms multiplied by 3 and by the common difference. Therefore the
total sum being divided by the square of the terms and by 3 (gives) the common
difference.
903. The first term is (obtained) by subtracting the sum of
the common differences from the total ( 3072 ) and dividing by the number (of
terms). By adding the common difference to each (successive term, are obtained)
the various steps for attaining purity of thoughts.
Commentary .
The rule given in Sanskrit Commentary to Verse 901, is that
(˯ϓֵ
֭) the
sum of the common differences is obtained by half of the number o( terms less
one, being multiplied by common difference
and by the number of terms.
16-1/2 x 4 x 16 =15/2 x 64 = 15 x 32.480. This is also called Uttara Dhana. (ָ ֭)
Adidhana = Sarvadhana-Uttara Dhana = 3072-480 = 2592. Verse
900 has assumed:
3072-torepresent the total
steps for attainment of purity, ־Ԭ֭.
16-the stages by which such Purity is acquired. Ϭ֭.
4-the rate of increase purity.
3-an arbitrary number.
The sum of all the common difference ϓֵ֭֬ in all the 15 term, excluding the first term, is obtained by the
Algebraical formula in Arithmetical progression also.:
S=n/2(a+1) = n/2 {2a+(n-1)d)}
= 15/2 (2x4+14x4)
= 15/2 (8+56) =
15/2x64=64=15x32=480.
And this 480 is obviously a numerable part of 2592 as
stated in Verse 901.
According ta the rnle in verse 902, 162
x3x4=256x3x4=256x12 =3072. is the is the ־Ԭ֭ sum total of all the terms. It is also the sum of פ֭ the first term multiplied by 16, the number of terms and ϓֵ֭֬ viz.2592+480=8072
The common difference is
3072/162 / 3=192 / 16 / 3=12 / 3=4.
=162, is the first term.
The same result is obtained by the Algebraical formula
s= n/2 {2a +(n-1)d}
= 16/2 {2a + 15 x 4 } = 8 (2a + 60)
... l6a + 480 = 3070.
or 16a = 3072-480 = 2592
or a = 162.
The series would then stand as
below:
Serial
Serial No. Value
of terms. Difference between
the
first and successive terms.
1 162
2 166 4
3 170 8
4 174 12
5 178 16
6 182 20
7 186 24
8 190 28
9 194 32
10 198 36
11 202 40
12 206 44
13 210 48
14 214 52
15 218 56
16 222 60
3070 480
ֵֵ֓֬֝֝֝ ֵ֓ ֳ־ ִֵ֓
l
֤֯ ֤ ־֟ פ םִֵ ll 904
ll
ϓֵ֭֬õֵ֭֭ ϓֵ: ־ß ϓֵ
־ l
֤֯ ֤ ־ԡׯ ־ן ִֵ ll
904 ll
904. In order to know the sum of the common differences
(Prachaya-dhana), the common difference and the first term of the common
difference (Prabhava), which is the same as the common difference, and the
terms less one are always (to be taken in calculating according to the rule.
Commentary.
The rule enunciated in the Sanskrit Commentary to verse 904
is
S=n { (n;1/2Xd )+d } or=15
(14/2X4+4 )=15 (28+4)=15x32=480
כִֵ֬֝ ֤ ֵ֓ ֳ־
l
ϝ֤ ־֬֝ ӏֳ ll 905
ll
ןִֵ֭֬ׯ ֤ ϓֵ: ־ֿ ־ן
ןָۿ l
ϭ֤ ־˸֭õ ӏֳ
ll 905 ll
905. To divide the values of all the (16) (Sarvaadhvana)
terms into numerable parts, (which are assumed to be 4) in a series
(Anukrishti). (we have to find out) the value of each term (Prati Samaya
dhana). the number of terms (Pada), the common difference (Prachaya), and the
first term of the common differences (Prabhava), for preparing a tabular
statement (Tirashchi).
ϝ֤ ֵ֓ ֵ֓
l
ֵ֓֬֝ ־ ֤֯ו֤ ֤ ll
906 ll
ϭ׆֤ ϓֵ ϓֵß ־ן
ןָۿ l
ϓֵ֭֬ þ֍֤ו֟ ־פ : ll
906 ll
906. In the tabular statement, the common difference, being
divided by the number of terms in the series, is the common difference (among
the sub-terms of the series) The whole sum minus the sum of the common
differences ϓֵ֭֬
divided
by the number of terms, is the first term of the series.
פ۴ פ ϝ ֵ
l
פ ןָ֝ Ϭ֯־֢۴ ۴ ll 907
ll
֤ ֬ԟ ϭ: ֵß
ןָۿ l
ן ןֵԐϓ֭ Ϭ:Ͼ ll 907
ll
907. In the tabular statement, the common difference is successively
added to each term commencing from the first. Such a statement would illustrate
the state of progress in lower thought activity (stage of concentration, Adha
Pravritta Karana).
Commentary.
Each of the 15 terms. shown in the tabutll1 statement,
following verse 908, has been divided into 4 sub-terms.
The common difference among the 4 sub-terms. will according
to the rule given in verse 906 be 4 / 4 = 1.
The sum of the common differences in all the 4 sub-terms,
Prubaya Dhana, will again, be 4 1/2 x 1 x 4 = 8 according to rule
given in the Commentary just abc1ve referred to.
Further. the first sub-term will be 162-6/4 = 156/4+39. The
other 3 terms will be successively increasing by the common difference 1.
Thus we shall have 39,40, 41,
42 as the 4 sub-terms of 162, the first of the 16 terms.
Similarly the first sub-term of the second term 166, will
be 166-6/4 = 160/4 = 40, and the other 3 terms. following it 41
42, 43. The same result is obtained by applying the Algebraical rule of Arith metical
progression.
S = n/2 {2a +(n-1) d }
162 = 4/2{2a + (4 -1) 1 }
= 2 (2a + 3)
= 4a + 6.
.. 4a = 162 - 6 =156
The first term a = 39
The Series is 89 + 40 + 41 +
42 = 162
The complete series will be as
follows :
|
Instants. |
Thought in each instant. |
1st Division. |
2nd Division. |
3rd Division. |
4th Division. |
|
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 |
162 166 170 174 178 182 186 190 194 198 202 206 210 214 218 222 |
39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 |
40 41 42 43 44 45 469 47 48 49 50 51 52 53 54 55 |
41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 |
42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 |
To discuss in detail. Let us suppose that 4 persons have
entered upon a stage of lower thought activity one having 89, the other 40,
the8rd 41 and the 4th, 42 steps of thought purity. Each is advancing every
moment by one step. In the next instant the four will respectively have
progressed to 40,41, 42 and 48 steps. Then suppose that another set of four
persons have entered upon such thought purity. They will have in the first
instant, steps of 89, 40, 41 and 42. Here the person who has 40 in the first
instant will be equal to that person who has 40 in the 2nd instant, and one who
has 41 in the first instant will be equal to the person who has 41 in the 2nd
instant. , The one in the first group who has 89 in the first instant will have
42 in the 4th instant. while the 4th person of the 2nd
group has 42 in the first
instant. Thus a person entering upon thought-purity later may be equal to one
who has commenced earlier.
Where such progress of increase or purity is possible, it
is called the lower thought-activity.
See Gommatsara Jiva Kanda, Vol. V, S. B. J. Series, pages
41, 42. 43 & 44.
ӟ֍ֻ ״։ Ϭ֯־֢֍
כִֵ 㕳ӟ ϯ㾾֍ ִۻֵև ll
908 ll
ϭԍ ִ֟ Ϭ:Ͼ֍
l
ןִֵ 㬪֯ԍ ִֵן ll 908 ll
908. Having passed an Antar-muhurta in the lower thought activity
stage, increasing every moment in purity, the soul acquires the next stage of
New thcught-activity.
Commentary.
A Saint in the 7th Spiritual Stage passes one
Antar-muhurta, in the Lower Thought Activity, progressing infinite-fold, at
every moment in purity of thought; and then ascends to the 8th stage, and
acquires New. Thought-Activity, increasing at every instant infinite fold in
purity.
ֈפֈ Ͻ ֝ ֤֝ l
ִ ֈ ӏ֯㾾֍פ
ll 909 ll
֝־ן֓֟:á ֭
֤֭: l
ִֿׯ֓ ֟
ӏ֭֟֯ԍӥ: ll 909 ll
909. In New-Thought-Activity calculation, let four thousand
and ninety-six (4096) be the sum ( of thought-steps); eight, the number of
instants; sixteen, the common difference (at every instant); and four the
arbitrary number.
ӟִ כִִֵӏִֻ֯
|
ֈ֯㾾 ϝ ۟ םִֵ ll
910 ll
ϭִԴ֡
ןִִֵӏִֻ: l
־鬤: ϯԐ ϭ֟
ִֵ ll 910 ll
910. The thought steps in New-thought-Activity, are
innumerable times the universe (spatial units), increasing for one
Antar-muhurta gradually (in purity) at every instant. As a rule, there is no
overtaking by another (Anukrishti) here.
Commentary.
Persons advance in
New- Thought-Activity will go On progressing with a ready and uniform increase
in purity, in such a manner that those who have commenced such advance
simultaneously may keep pace together, but those who commence later can never
over-take them.
According to the rule of Arithmetical progression.
S=n/2 { 2a+(n-l)d }
4096 =8/2 {2a+(8-1) 16 }
=4(2a+112)
. . 88=4096-448=3648
:. The first term a=456
The series will be 456+472+188+504+520+536+552+568=4096.
۴ ִֵֻ Ӛ֤֝ ם־ּן l
ם־ּן ן־ ִ ״
ll 911 ll
ן םֵ כִֵ
ִꌍםִ |
ִֵָֻ֟֝ ם֧־֝ ll
912 ll 㴴 l
ô֭ ִֵֻ ã֭פ׳ֵԣ ־֟ԭ
l
־֟ԭ֟ ֣ׯ ִٴ֣ |l
911 ll
־ۭ ־ٟ֭֟ ןִֵ
ִִ: l
ִָֻ֭֟־ۿ׳Ϥ֍Ծ֭: ll
912 ll 㐴ִ
911. Though souls may at one and the same instant, differ
from each other in matters like formation of body, yet when they do not differ
among themselves in purity of thought, (they are said to be in Advanced
Thought-Activity (Anivdtti Karana).
912. They, whose thought-purity is similar at each and
every moment. are in Advanced Thought-activity (Anivritti Karana). They are
consumers of the forest of Karmas by the flames of the fire of very pure
concentration.
Commentary.
The souls who commence the stage of Advanced
thought-activity in one and the same instant will have equal purity and will
progress equally without any difference. Those who .commence afterwards will
not be equal to those who began before them.
End of Chapter VIII.
CHAPTER IX.
֬ 㬤םֵֻ ֽ֝ ָֽ֝ l
֝״ֵ ָ ꓔ יפֲ֝־
ll 613 ll
֭֬ ֿ㬤ֵֻ֭ ϝԝ:
ָ֭֭ l
ϝִ ֵ֖״ ãןֳָ֭־ִ
ll 613 ll
913. With head
bowed to the Perfect Souls who have destroyed Karmas, annihilated mundane
wanderings, and have reached the purest abode, I shall describe ,he duration
and variations in the workings of Karmas.
Commentary.
In Chapter IX is discussed the quantity of Karmic partials,
in their molecular groups, at each instant. These quantities are constantly
varying, but in a fixed ratio, a-amenable to calculation, al. though the
calculation is very minute and subtle, brain-racking to the beginner, but
gaspingly fascinating to the scholar, the thinker, the saint lost in raptures
of meditation.
ֹӝֵ֤ פ ֹ l
߸ ־ ־ ־ ll 914 ll
Թ֦֟ ן ֹ l
ߝֵ ֲ֬ ־֢־ֳ ll
914 ll
914. So long as matter bound up as Karma does not come into
operation (at maturity), or into immature operation, (the intervening period)
is (called) quiescence, Aabaadhaa.
Commentary.
Verses 914, 915, 916, 917, 918, 919, 920 and 921, are
identical reproductions of Verses 155, 156, 157, 158, 159,160, 161 and 162, in
Gommatsara Karma Kanda, Part I, Vol. VI. of the. Sacred Books of the Jainas
Series, on pages, 87, 88, 89 and 90.
Karmic matter flows into the soul on account of soul
vibrations; and by operation of Karmic Body sub-class of Body-making Karma; and
then binds the soul, for a definite duration, varying with the intensity of
passions. The period between the moment of bondage and commencement of its
operation, matured or immature, is called Aabaadhaa.
כ ֢֝ ־ ככ ߝ
l
ֵ ֯כ ߝ ll 915 ll
ן ֲִ֭֯֬ ߍי߭ l
Կ֟ ֟ןֳ ã֟߭ ll 915
ll
915. With reference to (mature) operation, the quiescence
of seven Karmas (viz. all except Age) (is) one hundred years for (a duration
of) one crore x crore Sagars (Oceans)
of years; and is in the same proportion for (those of) other durations.
Commentary.
Excepting age Karma, all the seven Karmas have a quiescence
of 100 years for a duration of one crore x crore sagars. The quiescence. period
(Abadha Kala) of Knowledge-obscuring,
Conation-obscuring Feeling and Obstructive Karmas, each of which has a maximum
duration of 30 crore X crore sagars will be 3000 years. Deluding Karma has a
maximum duration of 70 crore x crore sagars; its quiescence will be 7000 years.
Body making and Family Karma has each a maximum duration of 20 crore x crore
sagars. and a quiescence of 2000 years.
ӟ֍ךפ ӟִ־
l
ӏꕕߝ ־֕פ ll 916
ll
ϭ: ߍיãִ֟֟ ֲ֬
l
ӏ֟߭: ־Ε֑֭ã֟Ծ ll 916
ll
916. For a duration within one crore x crore (Sagars), the
quiescence one is Antar-muhurta. It is a numerable part of this for all small
durations.
Commentary.
100 years =100xl2x30x30=10,80,000 Muhurtas. One Muhurta
consists of 2 Gharis or 48 Minutes. The quiescence-period for a duration of a
crore x crore Sagars is within this. When quiescence is only one Muhurta, the
duration will be 10,00,00,00 00,00000 / 10,80,000 =9259252-16/27 Sagars. This
is the period which is therefore meant here by the expression within one crore
x crore Sagars, When quiescence is less than this; the duration will be much
less.
Working up further, the quiescence for a duration of one
Sagar will be 48 x 60 / 9259252-16/27
of a second which is about a millionth part of a second.
The Jaina saints have their own method of calculation,
which is independent of mechanical contrivances, and is suited to their mode of
life, above all possessions and necessities. They measured time not by the
clock, but by the motion of the sun, moon, planets, constellations of stars,
and by pulse beats, breath-periods, heat throbbing.
A year is ordinarily taken to consist of 360 days.
According to solar Indian Calendar, after some years, a month is added to the
year, and the astronomical calculations regarding the seasons, the festivals,
eclipses of the sun and moon are quite accurate.
In a year there are 360 days; in a day 30 muhurtas and 3773
pulse beats in one muhurata, which consists of 48 minutes. Thus, in one hundred
years there are 100 x 360 x 30 x 3773 - 1080000 x 3773 = 4,07,48,40.000 pulse
beats. The quiescence for bondage duration of one Sagar is 4,07,48.40.000 / 10,00.00.,00,00.00,000
of a pulse beat. Thus it is clear that light Karmas whose bondage is of an
ordinary duration begin to operate practically immediately.
Ordinarily the durations are of medium types of varying
periods. The maximum and minimum durations are extremely rare. Our ordinary
passions are neither extremely intense, nor extremely mild. The corresponding
bondage-Duration is also of ordinary length. The quiescence for one sagar
years duration is roughly 25000th part or exactly speaking 0,00,04.07,484 of
a pulse beat. A Sagar consists of innumerable years. Thus it is evident that if
a person at an early are binds a karma of 70 or 80 years duration, it must
begin to operate after one Avali or wink. i. e. practically at once.
The word Samkhyat which has been translated as numerable,
or reckonable, conveys the idea of a fraction which, though very very small is
nevertheless reckonable.
The word Asankhyat. irreckonable, innumerable denotes a
still sma1ler or a higher figure; and the word Anant, Infinite, a figure
smaller or higher than that even, Samkhyat, Asamkhyat, Anant has each been
divided into three grades, minimum, medium and maximum.
For Jaina Theory of Numbers see Page 20 of -the
Introduction to Gommatsats, Jiva Kanda Vol. V of the Sacred Books of the
daises Series.
㾾֝ כןֳ֤ӏ֡Ϭע
l
ֈ ־ פכִֈ ll 917
ll
ԝִ י סֳ֤Ӗ֯֬ ן
־ l
ϵֲֿ֬ ãן֯ןֳ ֵ: ll
917 ll
917. The quiescence of age Karma is a third part of one
crore Purrs, (years, as maximum, down to one AS8DKsbepaddba (viz. an in
numerable part of an Avali, as the minimum). There is no (role of) proportion
(with reference to) its duration.
Commentary.
Age Karma for the next life is bound within an
Antar-Muhurta. viz.. during a period less than 48 minutes, after the expiry of
two thirds of the current Age period. If it is not bound within that: Antar
Muhurta the next stage for its being bound will come when two-thirds of the
remaining age has expired and win last for one Antar-Muhurta. There are such
eight occasions. This is the retire for humans IInd sub-humans of the work
region. each of whom, have a maximum age of one crore Purva in the Videha
region of the continent Jambu dvipa. 84 lakhs of years- 1 Purvanga, 84 lakhs .
Purvangas - I Purva.
In the case of maximum age therefore, one third of a crore
Purva is still to be passed, when such soul binds Age Kanna for the next life,
and it will come into operation at the end of the present life. The period of
1/3 of a crore Purva is therefore the maximum quiescence of age Karma. The
minimum will be an in numerable fraction of an Avali, because a 8ub.human and
human having the minimum age of 1/ 18th of a pulse beat time, will bind Age
Karma just before death.
Beings of enjoyment region bind it 9 months before death,
and those of celestial and hellish regions 6 months before death.
־ֵ ־ ߸ִ֕ ֢֍֝ l
ֵָ֡ֈ ߸ ۟ םִֵ ll 918
ll
־֍ֲ֬ ߸ִ֟ ֯֟֍ִ֝ l
ָ־ߵֵõ ߝ ß ִֵ ll 918
ll
918. With respect to premature operation (Udeerna), the quiescence is one Avali
for seven Karmas (viz. all except stage Karma). There is, as a rule, no premature operation of Age Karma bound
(in present life) for the next incarnation.
Commentary.
The Avali in the above Verse is called ϓֻ־ֻ Aehalaspali or fixed wink, the
minimum p6:oiodof quiescence. Premature cessation of Age Karma viz, premature,
or accidental death, is not possible among Celestial, and hellish beings, and
among such human beings who possess a body for the last time, and who also
possess the highest kind of physical body, and among humans and sub-humans of
the enjoyment region. Only the rest of the humans and sub-humans have premature,
or untimely death.
־םֵ֍ם ֢֍֝ l
ֈ ם פ םִֵ ll
919 ll
ϲ֬֟֍ãן٭ß ֯֟֍ԝִ l
ֵ : ֭: þ֍ãןֳԾן
ִֵ ll 919 ll
919. The number of Nisheka
(is equal) to the number of instants of duration after deduction of the
period of quiescence. The Nishe.hu of Age-Karma are as a rule, equal to the
instants of duration.
Commentary.
Instant-Bondage,
Samaya prsbaddha is the number of Karmic, or no Karmic monticules bound by a
soul in one instant. Nihska which has been translated by ,I. L. Jaini as a
dripping on page S9, Vol. VI of the Sacred Books of the Jainas Series is that
bundle of Karmic molecules in bondage which shed off in an instant. There is no
deduction of quiescence time from Age-Karma duration, because the quiescence
time of Age-Karma is deemed to have been passed in the previous birth.