15. Human, Hellish, Subhuman and,
Celestial are said to be Non-natural conditions. free from miseries arising
from the effect of Karmas are termed Natural.
֝ ֵ֯
ֳִ߳״ӕ֤ l
֢ ֤ ֳꋝ
ll 16 ll
ֈ ם֤
֝ ֈ l
ָ֟ ֳ
ִ֤ ll 17 ll 㴴
16-17. Human souls are of two .kinds; born in Work-region or in
Enjoyment-region. Hellish souls should be known to be of seven kinds,- because
of the regions.
Sub-human souls are said to be of fourteen kinds. Celestial
souls (are) of four kinds. Their detailed account should be known from (the
scripture) Loka-Vibhaga.
Commentary.
In the latter half of the 14th and the three gathas
following it, have been described the modifications of the substance, soul. Of
these: modifications, the natural one is the modification. in the pure and
liberated condition of the soul. Non-natural modifications are impure conditions
which arise through the activity of the Karmic matter.
With reference to the conditions of existence, the
Non-natural modifications are divided into four kinds:-
Human, Hellish, Sub-human and Cele ial.
Human souls are of two kinds:-
(a) Born in Work-Region These souls have and to
earn their livelihood by follow-different; operations, such as military.
agricultural, and commercial.
b) Born in Enjoyment-Region. These souls live in a
condition of life where there is all enjoyment with but any work, business or
effort, Cundakundas Niyamasara
Hellish Souls., These souls -have-to ,stay in one or other
of the1 seven nether regions, according to the effect of their evil
karmas. They always have a very bad thought-paint, sense perception and
transformation there is no enjoyment or pleasure at all ( Vide-Tatwarthadbigama
Sutra, the Sacred Books of the Jainas, Volume II Chapter III Sutras l to 6 ).
Sub-human Souls.
Excepting the Human, he Hellish and the Celestial souls, all others from the
one- sensed to the five-sensed living beings, are called sub-human souls or
Tiryancha.
They are called Tiryaneha, from the word fryak, crooked,
because they: adopt crooked through-activities. They are in a very
low position as regards their body, enjoyment, etc., have little knowledge, and
have multifarious grave demerits. The fourte in kinds of Sub-human, Souls
referred to in Gatha 7 are as follows:-
|
(1) Fine
One-sensed .. (2) Gross One-sensed .. (3)
Two-sensed .. (4)
Three-sensed .. (5) Four-sensed .. (6) Irrational five-sensed (7) Rational five-sensed |
Each of ese-seven
may, be (1) Develolopabl -(able or (2) Non ceve- lpabl and they are thus divide into into 14 groups. |
( Vide Gommatasara
Jiva Jani, Chapter II Gatha 72 ).
Celestial Souls or Devas. They are called Deva, from the
root Div to shine, because they always amuse themselves with their heavenly
acquisitions and have a shining heavenly constitution, which is technically
called Vaikriyika Sharira or Fluid body.
These celestial bodies can assume any form they like Their
body has no flesh, blood, or bone, there are no filthy excretions from it, and
it is lustrous.
These beings form four groups :-
(a) Residential (
Bhawana Vast ),
(b) Peripatetic (
Vyantara ).
(c) Stellar (
Jyotishka ).
(d) Heavealy (
Vairiianika )
(Vide Tatwartha dhigama Sutra by Mr. J.L. Jaini Chapter IV
).
֤ ꐐֻ֍
פ ־ָ l
ֳ֕־֤
ם֤֓ ll 18 ll
18, From the practical point r of view, a
mundane soul causes ( the bondage 6f ) material Karmas ^ad experiences ( their
results ); but from the (injure) real point of view the soul creates ( and )
experiences thought-activities arising through the ( effect of } Karmas.
Commentary.
When we think of soul as a substance quite free and
distinct the material Karmas, we find that the
pure real point
of view, it causes and experiences its own pure , thought-activities, peace, etc. When we think
of a mundane soul which is in bondage with Karmas, we find that from the
impure real point of view, it causes and experiences its own impure
thought-activities, anger, pride, greed, pain, pleasure, etc. These impure thought-activities arise in
soul, through the operation of deluding Karmas; they are not the souls own
pure and teal thought-activities. Whenever any impure thought- activity appears
in a mundane soul, the Karmic matter is itself attracted towards the soul and bound with it. Thus the soul does not really cause the bondage of the Karmas and
is from the practical point of view,
said to be
the causer of Karmas. When any
material Karma which was bound some time before comes into operation and
disturbs the thought-activity of the soul, it is then that the soul experiences
rain or pleasure. Thus the soul, in
reality, experiences its own impure thought-activity; but from the practical
point of view only it is said to
experience the results of material Karmas.
۟ ߾
㾾ֳםֵ֤֕ l
ֵֵ֕֝ ߾ ӕ ן
ll 19 ll
19. From the substance point of view ( all ) souls are free
from the modifications mentioned before; but from the
modification-point-of-view souls are possessed of both .( the Natural and
Non-natural modifications ).
CHAPTER II.
Non-Soul ( AJIVA. )
Ӭֵ֯ ֻ֤
ֵ֯ l
Ӭ ֵָ ָ֝
ֵ֯ ll 20 ll
20. The substance matter is of two kinds; in the form of an
atom ( Paramanu ) and in the form of molecules ( Skandha }. And the molecules
are of six kinds and atom ( is ) of two kinds.
֣
֣ l
פ ָפ
פ ll 21 ll
־֤֤ߵ ם֤
֣״פ Ӭ l
פ ֝
֯ߕִֻ֤֟ߵ ll 22 ll
ֵ֟־ִ֤ߵ
Ӭ״פ ֵ֝ l
֣פ םֵ Ӭ
ֈֵ ll 23 ll
ן Ӭ ־ꐐ
־֝ ֝ l
۾־ָߵ Ӭ פ
ֹפ ll 24 ll ֈ l
21-24. Gross- gross, gross, gross-fine, fine-gross, fine, and fine-fine are the
six kinds, earth, etc.
Solids like earth, stone, consist of gross-gross molecules
( Liquids ) like ghee, water, oil are gross. Shade, sunshine, etc , consist of
gross-fine molecules.
Objects of the four
senses ( of touch, taste smell and hearing ) are of fine-gross molecules.
Karmic molecules, in the condition of being bound up with soul are fine. Those
which are unlike these are of fine-fine molecules.
ֈֈ
ָן ֵ l
Ӭ֝ ֝ ֤
ָ֯֝ ll 25 ll
25. That which is the cause of the four root matters (
earth, water, fire and air ) should be known as cause-atom. ( Karana Paramanu
). The smallest possible part of a molecule should be known as effect atom (
Karya Paramanu ).
פ ִ֕ ӟ פ
ꕗ l
ֳ ָ֝
ֆ֝ ll 26 ll
26. That substance which ( is ) the beginning, the middle
and the end by itself, inapprehensible by the senses, and ( is ) indivisible,
should be known as an atom.
Commentary.
In Gathas Nos. 20-26 is described the substance Matter,
It is called Pudgala, because it unites Pooryati and forms into molecules
and galati dissolves into atoms; also because it changes in its attributes
of colour, smell, taste and touch.
An atom is the smallest possible part of matter. It cannot
be divided further.
Those atoms which cause the formation of four root matters:
earth, water, fire and air, are called cause-atom. When any molecule is
dissolved into the smallest possible atoms, the atoms so obtained are called
effect-atoms. By the combination of atoms in different proportions, various
kinds of molecules are formed (vide Gommatasara Jiva Kanda Gathas 594.)
In gathas 21-24 are mentioned the six prominent divisions
of material molecules :-
Gross-gross are solid objects, which when separated or broken
asunder, cannot unite themselves without the help of some third object, such as
paper, wood, cloth.
Gross are liquid objects which when once separated have the
capacity of again combining together, without the intervention of any other
object, such as water, milk.
Gross-fine are those objects which are visible to the eye
but cannot be grasped by the hand such as shade, light, sunshine. ,
Fine-gross are those objects which are not visible to the
eye, but are apprehensible by the other four senses, such as air, sound, smell,
taste.
Fine are those molecules which are not cognizable and
perceivable by any of the five senses, such as karmic molecules.
Fine-fine are those molecules which are composed of at
least two ultimate atoms ( Paramanu ) and do not fall into the category of the
first five kinds.
ָֹӬ
־ l
־״פ ם֤
וִֵ֝ ־ֵ֛֯ ll 27 ll
27. That which
possesses one taste, color, and smell, and two touches is of natural
attributes. Those tangible to all ( senses ) are in Jain Philosophy said to
be of non-natural attributes.
םָ־ꌏ ִ
־֯֕־ l
Ӭֹ ִ
־ֵ֯֕ ll 28 ll
28. The modification which is independent of other objects
is the natural modification (Svabhava-Paryaya); and- modification in the
molecular form is the non-natural modification, (Vibhava Paryaya).
ꐐֻ֤ և ָ֝
ם֓ l
ꐐֻ֤ע ־֤
פ Ӭ ll 29 ll
29. From the real point of view an atom is said Matter
substance; but from the other ( i.e., p:acticals
point of view) the term Matter substance has been applied to a molecule.
Commentary.
In reality an indivisible and the smallest possible
particle of matter, i.e. an atom is the real matter substance. Its
attributes are the natural attributes of matter. Such an atom must have five
attributes :-
(1) any one of the five colours;
(2) any one of the two smells;
( 3 ) any one of the five tastes;
(4) any one of the two touches, i.e., roughness and
smoothness;
(5) any oue of the two touches, i.e., coldness and heat.
As the modification of an atom is independent of all other
objects it is called natural modification.
When two or more atoms combine together a molecule is
formed. A molecule is said to be substance Matter format be practice point
of view. Attributes and modifications of molecules so formed are known as
non-natural attributes find modifications. Atoms are never apprehensible by the
scnse, while molecules may be tangible tp the senses.
ִ֝ם״֢ ִִִ֬ ךפ
߾֯㐐ֻ֝ l
ֵ
߾֤־֤־֝ ll 30 ll
30. The auxiliary causes of motion and rest to soul and
matter (are called) the medium of motion, and medium of rest (respectively). -
(That which is1 the auxiliary cause of ) giving space to all the
substances, soul, etc , (is) space.
ִֵ־ֳ ֵ֯
ןֵ֯ l
ߤ
ӏꕕ־Ӛִ֝֯֯֝ ll 31 ll
31. Practical time is either of two kinds, instant and wink (avali) ; or of
three kinds (past, present and future). Past (time is) equal to the number (of
the liberated souls) who have destroyed their bodily forms, multiplied by
numerable winks.
߾֤ 㐐ֻ֤sӟ
ӯ֤ ִֵ l
ֵ ן ָֽ
ֻ ll 32 ll
32. The instants of the practical time are infinite times
(of the number of) atoms, which again are infinite times (of the number of)
souls. (Time-points) which are packed full in the universe, are (called) the
real Time.
߾֤ߤ֝ ּ֍ָ
ֻ l
ִפֆ ֈֵ֯֕
ן ll 33 ll
33. That by the help of which, all substances, soul, etc.,
are altered in their own modifications, is Time. The four substances; the
medium of motion, (the medium of rest, space and time)- have ( only) their own natural
attributes and modifications.
ם ֻ
۟֍ֵע l
םק וִֵ֝ ֵ
֤֢ ll 34 ll
34. Excepting Time, (the other five) of these six substances,- ( are known )
as Extensive substances, (Astikaya) Extensive substances occupy many spatial,
units, as mentioned in Jaina scriptures
ӏꕕӏꕕ֝ӟ֤֯
ן l
ִִ֬ ߾
ӏ֤ ll 35 ll
ֵ ־ ӟֵ
l
ֻ ֵ֢ ֤֯
ll 36 ll 㴴
35-36, ,The atoms of matter are numerable, innumerable and infinite. Verily
there are innumerable points of space in . medium of motion, medium of rest
and in each individual soul.
The same (innumerable number of spatial units are) in the
universe; and in the other, (non-universe) (there are) infinite (number of
spatial units). There is no extensiveness
in Time; therefore it has one spatial unit (only).
Commentary.
In Gatha No. 9 six principles were mentioned. Out of those
the two, i.e., Soul and Matter, were dealt with in gathas 10 to 29. In Gathas
30-86 the remaining four principles have been explained. They are auxiliary
causes to the main functions of Soul and Matter.
Medium of motion,
is an essentially auxiliary
cause of-the motion of Soul and Matter.
Medium of Rest is an essentially auxiliary cause of the
static condition of Soul and Matter.
Space is that which-gives room to all substances, including
Soul and Matter.
Time is the auxiliary cause of bringing about
modifications, in all substances, including Soul and Matter.
Out of these six principles, space is the biggest, having
infinite-dimensions all round. Within
space there is the universe- which contains all the other five substances,
which cannot exist beyond space.
Of the medium of
motion and rest, single, immaterial substance pervading t whole of the
universe. -
The units of time (each of which is an immaterial and
individual substance) are very closely packed up in the universe. They are
innumerable in number.
Soul and Matter, being infinite, are found everywhere in
the universe, in their various gross or fine forms. In connection with this
subject, it is necessary to define and explain what a spatial unit (Pradesha)
is.
Spatial unit is (hat part of space which is occupied by the
smallest indivisible particle of matter.
It is a unit, generally employed in measuring the dimensions of
substances in the universe. If we measure the universe taking a spatial unit
as our measure, then we find that there are innumerable spatial units in it.
The medium of Motion and the medium of Rest are co-extensive with the universe
and have thus a similar number of spatial units. Souls are found in different bodies of different dimensions in
their mundane state, but still each one of them has the capacity of extending
throughout the whole universe Thus the
spatial units of each soul arc equal in number to those of the universe, innumerable Matter
exists in the universe either in the form of atoms or in the form of
molecules. Molecules are composed of either numerable or innumerable : or infinite number
of atoms. The-spatial units of matter are thus numerable, innumerable or
infinite.
Space substance is infinite in dimension and has thus, an
infinite number of spatial units.
All
the five substances, except time, occupy more than one spatial unit. -They are
therefore called the five extensive substances, Pancha-Astikayas.
The points of time are also innumerable. Each one of these
points has its own separate and independent existence. Though each one of them
i s connected with another, it is never combined with it. There are innumerable spatial units in the
universe, so. the number of points of time as well is innumerable., As each
point of time occupies only one spatial unit, and not more than one in any
case, it is called not-extensive
substance, Akaya-Dravya.
In the universe there are only innumerable spatial units,
how then, it may be asked, can it give space to an infinite number of atoms and
molecules. The explanation is
simple. The material atoms posses the
capacity of compressing an infinite
number; of themselves into one molecule, which may not occupy more than one
spatial unit.. Take the case of light. The space in a room may be occupied by
the light of one lamp and also by the light of as many lamps: as may be placed
there.
In Gatha 31 Past time is equal to numerable winks
multiplied by total number of liberated souls.
As a matter of fact 608 mundane souls are liberated within every period of 6
months and 8 instants. This process has been going on continuously and
uniformly since eternity. If we reduce
6 months and 8 instants into winks and divide by 608, we obtain the average
time for one soul to obtain liberation, i
e-, numerable winks. The number of, winks thus obtained is
constant and does not vary. The number of past liberated souls is infinite and
as shown: above it increases by 608 within
the period of
every 6 months and 8 instants. Thus we arrive at the conclusion that the
length of past time is infinite and it increases by the constant number of
winks ( vide Gommatasara by Mr. J- L.
Jaini, Jiva Kanda Gatha 578.)
8 Avalis or Winks = 1
Kashta.
16 Kashtas = 1 Kala.
32 Kalas = 1
Ghatika.
60 Ghatikas = One day and night or 24 hours.
1 Ghatika = 24 mintes.
㐐ֻ֤ עָ
ן ם l
ֳ־ ߆
־ەֵ ll 37 ll
37. The Matter substance (is) material; all the rest are
immaterial. Soul (has) consciousness as its nature, all the rest are devoid of
the attribute of consciousness.
CHAPTER III.
Pure Thought Activity ( Shuddha Bhava )
߾פ֓
ִִ֤֯֝ l
ִ㲳־֯֕
פ ll 38 ll
38. The external principles, soul, etc., should be
renounced. Ones own soul, absolutely free from all the attributes and
modifications, caused by the impurity of Karmas should be realised.
ֻ ־֚֝
֝־ֳִ֝־֚֝ l
ֳ־֚֝ ߾
֚֝ ll 39 ll
39. ( From the real point of view ), there are in the soul,
no stages of ( impure ;) thought-activities Vibhava Swabhava Sthana, neither
there are degrees of regard and disregard; nor grades of feelings of pleasure,
nor degrees of the feelings of pain.
ךפӬֽ֝ ֵכ֝
֤֚֝ l
ֽ֝ ߾
֚֝ ll 40 ll
40. In soul, there are no stages of duration bondage,
(Sthiti Bandha Sthana); neither (there are the stages of Karmic nature (
Prakriti Sthana ); nor (are) the degrees of the molecular bondage (Pradesha
Sthana) nor are the grades of fruition bondage) ( Anubhaga Sthana ),
nor are the degrees operation of Karmas ( Udaya Sthana ).
ևֳ־֚֝
ֵֈִ־֚֝ l
ֳ־֚֝ ִ֝
־֚֝ ll 41 ll
41. (In soul there are ) neither the stages of destructive thought-activities,
( Kshayika Bhava ), nor the degree of destructive subsidential
thought-activities ( Kshay opashamic Bhava ), nor the grades of operative
thought activities ( Audayika Bhava ) , nor the degrees of subsidential thought
activities ( Aupashamika Bhava ).
և־ӳִ֝
ևִָָָ l
֕ם֕߾ִ֝-֝ ߾
ן ll 42 ll
42. , In soul ( there is ) neither wandering in the four
conditions of life ( gati ), nor ( are there ) birth, old age, death, disease,
and sorrow, nor are there the stages of bodily materials ( Kula ) , nuclei (
yoni ), soul-classes (i Jiva Samasa ) and soul quests
ם֧ ם֧ םִִ
ם םָֻӲ l
߸ ם֧ םִ
םֲֵ ll 43 ll
43. Soul (is ) turmoil-less, bodyless; fearless,
independent and faultless; without attachment, free from the activities, ( of
mind, body and speech ). devoid of delusion and free from ignorance.
ܝ֣ ߸ םֻ
ֵֻ֤םִ㌍ l
םִ ם םִ֝
םִ֤ ll 44 ll
44. Soul ( is ) possessionless, free from attachment,
blemishless, devoid of all defects, desirables, angerless, priceless ( and )
without lust.
ֱָ֝֬
߯֝ֆֵפֵ֕ l
Ӛ֝ ֝ ־ ߾
ן ll 45 ll
45. Colour, taste, smell, touch, conditions of female, male,
and common-sex
inclinations, etc., ( six kinds of
bodily ), figures, (and six kinds of ) skeletons; all these are not found in
the soul.
ִִֹӬ ֢
ִ֧ l
ִ֝ػ
߾ִםקӚ֝ l 46 l 㴴 l
46. Know the soul to be, devoid of taste, colour and smell,
not cognizable (by the senses ), possessed of the attribute of consciousness
soundless, incomprehensible by any outward sign and one having no describable
form.
ֵ ֬ ־ִۻֵ
߾ ן l
ִִָָ֕㌍
ֻ ll 47 ll
47. Just as liberated souls ( are ) free from
oldness, death and birth, and are crowned with the eight attributes; so ( are )
mundane souls ( from the pure real point of view. )
ָ߸ ֝ ؝פ
םִֻ 㬤 l
֬ ߾
֤ ll 48 ll
48. Just as liberated souls, residing at the top-most of
the universe are bodiless indestructible, independent of senses, free from (
karmic ) filth, and pure, so the mundane souls ( also ) should be considered (
from the pure real point of view. )
־ ־ ־ֵָ
֛ ם֤ l
־ ֬־ 㬤ֵ
֤ ߾ ll 49 ll
49. From the practical point of view, all mundane souls
have been described as possessing all the aforesaid conditions; but from the
pure, real point of view they also ( are ) of the same nature as liberated
souls.
Commentary.
The universe is full of souls. They are of two kinds:-
Liberated and Mundane.
Liberated souls are those which are quite free from karmic
dirt and have no possibility of ever appearing again in the conditions, which
arise from the bondage of the karmic matter with the soul. They are
all-powerful, all-knowing, all perceiving, all-blissful, and absorbed in their
own real and pure nature. These liberated souls always maintain their
individual existence and abide at the topmost of the universe.
Mundane souls are those souls which are in bondage of
karmic matter. It is on account of this matter that they exist in the universe,
in different conditions of life, and experience innumerable kinds of pain and
pleasure. These souls are so avaricious, that their worldly wants are never
satisfied. Whatever pleasures they enjoy, are sensual, so they cannot satisfy
their desires. It is a matter of daily experience that the more the desires of
a mundane soul are satisfied, the more they are multiplied in every direction.
On one side these souls experience the fruits of their past karmas, which shed
off after fruition; on the other side, at the same time, they bind fresh good
or evil karmas, on account of their multifarious impure thought-activities.
This process has been going on since eternity and will go on as long as the
soul does not identify and realise itself and does not adopt proper measures to
walk on the path of liberation. It is due to these simultaneous operations of
fruition and , bondage, that souls transmigrate from one condition of life to
the other.
It should be noted, that there are 8 main kinds of Karmas:-
(a) Knowledge- obscuring Karma ( Jnana-varniya Karma ) is that matter which
obscures the knowledge-attribute of the soul.
(b) Conation obscuring Karma (Darshana-varniya Karma ) is
that matter which cbscures the conation attribute of the soul.
(c) Feeling Karma ( Vedaniya Karma ) is that Karma, by the
operation of which, mundane souls come in contact with agreeable or
disagreeable objects, which in their turn cause the feelings of pleasure or
pain in the Soul, according to their various degrees of attachment and aversion
therein.
(d) Deluding Karma ( Mohaniya Karma ) is that karma which obscures tne
attributes-of right-belief and right conduct of .the soul.
(e) Age-Karma ( Ayu Karma ) is that karma which causes and determines the
sojourn of a soul into a particular body.
(f) Body-making Karma (Nama
Karma) is that karma, the operation of
which cause condition of existence,
formation of different (kin4s
of bodies and the change from one to another condition of existence.
(g) Family-determining Karma (Gotra Karma) is that karma by operation of
which a soul ; is to take birth in a high or a low family.
(h) Obstructive karma ( Antaraya Karma ) is that karma
which- obscures the infinite power of the soul.
Out of these 8 karmas Nos. [a], [b], [d] and [h] are known as the destructive ( ghatiya )
karmas; because they destroy the manifestation of the real and essential
attributes of the soul The manifestation of these attributes in mundane souls
varies inversely to the proportionate decrease ,of the forces of these four
destructive karmas.
The remaining four, i,e., [c], [e], [f] and [g] are
called non distinctive karmas ( Aghatiya Karmas ). They are so called, because
they do not obscure the real attributes of the soul; but effect only the
external environments of the soul. As mundane souls are in bondage of these 8
karmas, they forget their real flutter And never realise their true-self and
wander in different conditions of existence, distressed, discontent and
yearning for sensual pleasures.
In
order to avoid all this worry and to obtain real and eternal peace and
happiness, it is necessary to get rid of the fifth of these karmas.
Thus It is necessary for a mundane soul, longing for
eternal; happiness and salvation, that it should identify and realise itself.
Identification means, knowing the true nature of itself and the karmic matter,
which are two substances entirely different from each other.
Real point of view is that Which deals only with the true
and pure aspect of a substance respective of its relation with other
substances.
Practical point of view is that which deals with a
substance, having regard to its relations with other substances.
When we. look at mundane souls from the practical point of
view, various kinds of conditions and
modifications are found in them; but when we think Of, them from the real point
of view, we find that there is no distinction at all between them and the liberatedsouls, i.e. the mundane souls are
in reality as free as the liberated souls from all these conditions which arise
from, and depend upon the bondage of karmic matter with soul. Whenever any mundane soul taking the real
point of view into consideration identifies itself as juice free and Separate
from matter, and realises itself as
such, passions decrease and peacefulness increases. By this process of self
identification and self-realization, the past-karmas already in bondage with
the soul, shed off without fruition and before due time, and the inflow and
bondage fresh karmas gradually stop.
Thus
the soul following this
path, gradually improves all round and sometime is able to ultimately, free
itself from these : worldly conditions and it self becomes pure arid perfect
(Siddha Paramatma ).
Gatha 39 Impure thought-activities, Swabhava Sthana here
means all the thought-activities of except the real and the pure
thought-activities.
Gatha 40. 1. Stages
of Duration bondage, Sthiti bandha
Sthana.
2. Stages of karmic nature, Prakriti
Sthana.
3.
Degrees of molecular bondage, Pradesha Sthana.
4.
Degrees of operation of karmas, Anubhaga Sthana.
Bondage of karma is of 4 kinds, having reference to
1. Prakriti, the nature of the karmic matter, whether it is
knowledge-obscuring, or conation-obscuring etc.
2. Sthiti, the duration of the bondage, within which period
they will gradually shed off.
3. Anubhaga, the mildness or intensity of fruition, at its
maturity within its duration.
4. Pradesha, the quantity of the karmic molecules drawn
towards, and bound to the soul.
The first and fourth, i.e. the Prakriti and Pradesha are
determined by soul vibrations caused by their actions of mind, body and speech.
Thus the nature and the quantity of the karmic molecules
bound to the soul, vary according to the quality and intensity of the
soul-vibrations and so there are different stages of karmic nature ( Prakriti
Sthana ) and different degrees of the molecular bondage ( Pradesha Sthana. )
The remaining two, i.e. the Duration and the fruition of
karmic bondage are determined by passions, anger, pride, deceit and greed, etc.
Thus the duration and fruition off karmic molecules bound
to the soul vary according to the mildness or intensity of; the passions and so
there are different stages of duration bondage ( sthiti bandha Sthana) and various grades of fruition bondage
( Anubhaga Sthana ).
Udaya Sthana. When the karmic molecules already bound to
the soul come into operation, they manifest their mild or strong fruition, i.e.. the effect. So there are different
degrees of the operation of the karmas ( Udaya sthana ) as well.
Gatha 41. Thought-activities of soul caused by operation of
Karmas are of four kinds:-
1. Subsidential thought-activity. (Aupashamika Bhava). This
arises by the subsidence of the deluding ( Mohaniya ) Karmic matter.
2. Destructive-thought-activity ( Kshayika Bhava ). It
arises from the destruction of any of the four destructive ( Ghatiya ) Karmas.
3. Destructive-subsidential thought-activity (
Kshayopashamika Bhava ). It arises by the partial destruction, partial
subsidence and partial operation of any of the destructive Karmas.
4. Operative thought-activity (Audayika Bhava). It arises
by the operation of any of the Karmas.
In reality, the thought-activities of a soul are
innumerable, so naturally there are various gradations in all the
above-mentioned thought-activities, according to the subsidence, destruction
and operation, etc., of the Karmas.
Gatha 42. 1. Nucles (yoni) is the place whereto the mundane
souls transmigrate, after leaving the previous body. The process of formation
and development of the new external body begins there. Nuclei are of various
kinds, according to their nature, structure, etc.
They are eighty-four lakhs in number.
2- physique (Kula) means natural constitution. Its
characteristics , vary according to the, kind f the material molecules of
which the external bodies are made. The total number of the kinds of physique,
is 1975,000,000,000,00.
Soul-classes ( Jiva
; Samasa ).
Those common characteristics,, by which mundane souls,
though of marry distinctions and kinds,, may be distinguished by being
collected into groups, are called soul-classes.
Their main divisions are -14 which are given in commentary
Gatha 15-17
Soul-quests (
Margana ) are conditions, forms and qualities, etc., by means of Which
or amongst which souls are searched for. : They are fourteen in number as follows:-
l-: Condition of existence ( Gati ).
2. Senses (
Indriya )
3.
Embodiment ( Kaya ).
4.
Vibratorya activities (Yoga )
5.
Sex inclinations ( Vada ).
6.
Passions (Kashaya)
7.
Knowledge ( Jnana;).
8.
Control (Samyama).
9.
Conation (Darshana).
10 Thought-paint
(Leshya)
12. Right
belief (Samyaktva)
13. Rationality
( Sanjnitva ).
14. Assimilation
( Ahara ).
For detailed knowledge
of all: these technical terms consult Gommatasara Jiva Kanda and Karma
Kanda translated by Mr. J.L. Jaini, S,B.J.
Vols. V and VI.
㾾֤־ ָ־
ָ־״פ l
ִ֤֤ ӟָ֓
ll 50 ll
50. All the aforesaid conditions relate either to foreign
substances or foreign (modifications; hence ( they ) should be, renounce.
Internal principle, is ones own substance, soul. ( It only ) should
־ָߵ׳ם־ -
־ەִֵ֧ ִ֢ l
ֲִִֵ־ەֵ
פ ֝֝ ll 51 ll
51; Conviction (in things ascertained as they ) alone
without ( any:) perverse
motive ( is ) right belief, ( Samyak
Barshana. ( Knowledge) front doubt, (
Samshaya), perversity ( Vimoha ) and
Vaccilation ( Vibhrama ) is right
knowledge (Samyak Jnana).
ִִֻ֝֜־ەִֵ֧
ִ֢ l
ֳִ־ ֝
֤֟֓֝ ll 52 ll
52.: Conviction, from wavering ( Chala ),
impurity ( Mala )t and
non-steadfastness ( Agarha ) alone ( is ) right belief. Correct understanding (
Adhigama ) of what principle are worth renouncing and what are worth realising,
( is ) light knowledge.
ִ֢ ם״֢ ו֝
ֵ֝ l
ӟָ ם֤ ִ֝
ֵ֯ ll 53 ll
53. The external causes of right belief are the Jain
scriptures and the persons who know them; while the destruction, etc, of
right-belief-deluding Karma are said to be the internal causes.
ִ֢ ֝֝
֕פ ꌏ פ
ָ l
־ָם֓
ִ ָ ־״ ll 54 ll
54. Listen, ( just as ) Right Belief and Right knowledge
are the ( causes of ) liberation, ( so ) is Right Conduct. There-fore I shall
describe Right Conduct from ( both ) the real and the practical points of view.
־ֵָ֓ ־ֵָ
פ ־ָ֓ l
םֵ֓֝֓ ־ָ֓
פ ם֤֓ ll 55 ll ӓֵ l
55. Right conduct from the practical point of view, is to
practice austerities from the practical stand-point, while Right Conduct from
the real point of view is to observe austerities from the real stand-point.
Commentary.
Right-belief, Right Knowledge
together with Right Conduct
were described as the path
liberation in Gatha 3.
Belief in order to be called Right Belief must be free from perversity and falsity of motive. Real motive -6f very mundane soul bent upon
spiritual advancement is the
realization of the self and the attainment of true and perfect peace,- freedom
and happiness. AH other motives which do not lead towards this goal, but
rather mislead the soul towards worldly pleasures, which are in reality -the
causes of misery, are false and perverse.
It is also necessary that right-
belief should be free from the defects of wavering, impurity and
non-steadfastness. la wavering condition of right belief, its substance remains
quite sound, but only the form is slightly disturbed as the surface of an ocean
is disturbed by waves, to illustrate which is generally quoted the example of a
person, who worships Shanti Natha in preference to the other Tirthankaras for
acquiring peace, plenty and comfort.
Impurity here implies the following five defects :-a) Doubt (Shanka), b) Desire of sense pleasures (Kamksha), c)- Disgust (Vichikitsa), 4) admiration
of wrong believers (Anyadrishti samstava.)
Non-steadfastness. This condition arises when right belief
is not quite fixed in true nature of things. For example worshipping in ones
own temple in preference to the temple built by others. A person who has a
steadfast right belief knows that it does not make the slightest difference,
whether you worship in your temple or in one .built by your neighbour.
The external cause of right belief is to study the Jaina
Scriptures and to attend upon those who know them fully well, with the object of
understanding the principles from them. The internal cause of right belief is
the subsidence, or destructive-subsidence, or destruction of the right
belief-deluding karma and of the four error-feeding (anantanubandhi) passions.
(For details see Gatha 26 Gommatasara Jiva Kanda by Mr. J. L. Jaini S, B. J,
Vol V.)
Right knowledge should always be free from doubt,
perversity and indifference. A soul possessing right knowledge has clear and
correct knowledge of the essential principles and has the capacity of
discrimination between what is worth renouncing and what is worth realising.
Along with these two, i.e., right belief and right
knowledge, right conduct is an essential factor for the attainment of
liberation; because neither any one the three, nor any two of the three can
constitute the path of liberation. Right conduct has been described here as
being of two kinds. When austerities, etc., are practised from the practical
point of view, with the aim of attaining real right conduct, i.e., self-absorption, they are said to
be practical right conduct. Being absorbed h> ones own true nature is the
real austerity and the same is the real right conduct.
CHAPTER IV.
Practical Right Conduct (Vyavahara Charitra )
֕ם֕߾ִ֝-֝և
֝։ ߾֝ l
ָםֵ֢֝-ִ
֜־֤ ll 56 ll
56. Thought-activity free from ( all ) undertakings ( injurious to any of )
the mundane souls (which are) known as existing in (any of the various)
physiques, nuclei, soul-classes, soul-quests etc., is the first vow (
non-injury ) Ahimsa.
֝
ֳִ֯ l
֕ ֵ
פ־ֵ l 57 l
57. A saint, who renounces thought-activity leading to
telling falsehood, on account of delusion, attachment and aversion is ( said )
to observe always the second vow, ( truth ), Satya.
ִ ֵָ
ה ָ֢ l
פ ֳ־ ןפ־֤
פ ll 58 ll
58. He, who renounces the thought-activity of picking up
articles belonging to another, lying in a village, a town or a forest, ( is
said ) to observe the third vow ( non-stealing ), Achaurya.
ۓ ӓֳ־
ם־֢֤ l
֝־ەִֵ֯
ߵ־֤ ll 59 ll
59. He, who
having seen the
beauty of a woman, is not moved by a desire for her; or whose
thought-activity is free from sex-animate feeling ( Maithuna Sanjna ), ( is
said to observe ) the fourth vow ( chastity ), Brahmacharya.
־ ӣ֝
םֳָ־֝֯㾾 l
ӓִ־֤״פ ם֤ ֳָ
ll 60 ll
60. The carrier of the load of ( right ) conduct, i.e., a saint, who having first formed the idea of being
unconcerned with all worldly attachments, renounces them is said to observe the
fifth vow of possession-lessness, ( Parigraha Tyaga. )
ִ פ ֻӟ
ִ֯֝ l
֓ ִ֝
״֤ ll 61 ll
61. A saint, who walks upon a trodden path, free from
living beings, in day time, after seeing ( carefully ) a distance of four arms
length ( two yards ) a faced, ( is said i to observe carefulness in walking (
Irya Samiti ).
㝝֍ָ֯؝ֵ֤֯
ֵ֝ l
ד֢ ָ֯ ״֤
֤ ll 62 ll
62. He, who having renounced backbiting, ridiculing, talking ill of others, self-praising and harsh words, speaks what is good for himself as well as for others ( is said ) to have carefulness in speech ( Bhasha Samiti ) .
ָ֝
֢ l
פ ָ ֢ ֳִ
֝״֤ ll 63 ll
63. He, who calmly takes food, which prepared not by,
himself nor that which he made others prepare for himself, nor that prepared by
others with his approval, and which is wholesome, free from living-beings, and
given by another ( with devotion ), is said to have carefulness in eating (
Eshana Samiti ).
ևӛև
ִֵ֟֯ l
֤־֝ם֝״֤ פע
םק l 64 l
64. ( A saint who has ). acted with care in picking up, and
pulling down books, and jug ( Kainanclala ),.etc,, is said, to have carefulness
in lifting and laying down, (Adana-nikshepana Samiti).
ֳ״֤֯
ָָ l
ָפ և״֤
ll 65 ll
65 (A saint, who) discharges his excrement, etc., in a
place which is secret, free from all living brings, and where there is no
obstruction on behalf of anybody, ( is said ) to have carefulness in excreting
(Pratishthapana Samiti ).
ִָֻ֧֝և
־֝ l
ָ ֝ ־ֵָ
ll 66 ll
66. Renunciation of passionateness, delusion, animate-feeling, attachment and
aversion, and other impure thought-activities, is from the practical point of
view, called control of mind ( Mano-gupti ) .
߸֢֕֓֍פֵ֝ ־
l
ָ ֵ
ֵפםֵע־ֵ֝ ll 67 ll
67. Renunciation of censurable gossip relating to women,
state, theft, food, etc., which cause the bondage of evil Karmas, or refraining
from telling falsehoods, etc., ( is called ) control of speech, ( Vachana-gupti
) .
Ӭִָ֝֔ ֍֝
ָ֤ߵ l
ֵםֵ֢ םק
ֵע ע ll 68 ll
68. Renunciation of bodily movements, such as binding,
piercing, beating, counteracting, expanding, etc., is called control of body. (
Kaya-gupti )
ֵפםֵ֢ ֝ ֝
֝ l
ֵפםֵآ
פ ll 69 ll
69. ( From the real point of view ) know, that abstaining
from attachment, etc., is control of mind; and freedom from falsehood, etc , or
silence is control of speech.
ֵםֵ֢ ֈ
ָ߸ l
ևםֵ֢ ָ߸ע ע
םק ll 70 ll
70. ( From the real
point of view ) refraining from
bodily movements, non-attachment to the body, restraint of body or renunciation of causing
injury, etc., is called control of body.
Commentary.
From the real point of view, self-realisation is the path
to liberation; but in order to reach the stage of self-realisation it is
necessary that certain rules of conduct should be followed and practised. These
rules are divided into ( 1 ) Laymens rules of conduct, and ( 2 ) saints rules
of conduct. The rules of conduct to be observed by a layman, only serve as a
means to the partial control of his passions. If he wants to make further
progress and attain perfection, he must adopt the rules of conduct laid down
for saints These rules practically consist in the renunciation of all worldly
possessions and occupations.
The practical right
conduct to be observed by saints is of 13 kinds :-
Five vows :-
1. Vow of non-injury.
2. Vowoftnith.
3. Vow of non-stealing.
4. Vow of chastity.
5. Vow of possessionlessness.
The saints have to observe these rules fully, without any
blemish or transgression, so that their thought-activities may remain pure and
undisturbed, and they may be able to apply themselves to self-realisation.
6. Carefulness in walking.
7.
Carefulness in speaking.
8.
Carefulness in eating.
9.
Carefulness in lifting up and laying down.
10.
Carefulness in excreting.
Three kinds of control
:-
11. Control of mind.
12: Control
of speech.
13; Control of body.
֑֝ևָ
ֻ֝֝ևָ l
۟ֆ֤ֆ
ן ll 71 ll
71. Worshipful Lords ( Arhats ) are those who are entirely
free from all the ( four ) destructive Karmas, arid are possessed of the
highest attributes, Omniscience, etc., and crowned with the thirty-four
extraordinary glories, ( Atishaya ).
Commentary.
When a soul, following the rules of conduct laid down for
the saints, as given in previous Gathas, realises the self and advances, on,
till it reaches the with spiritual stage of vibratory omniscient ( Sayoga
Kevali ), it is then that the soul is called Arhat or the Worshipful Lord. In
this stage the .soul is still in the physical body and. reveals the Truth
ֲֽӬ
ִֵ ָ l
ך ם֓ ֬
ן ll 72 ll
72. those (souls ), who have destroyed the bondage of the
eight Karmas, are possessed of the eight great attributes, abide at the topmost
of the universe and are the most exalted and indestructible, are Perfect Souls
( Siddhas ).
ӓִָ֓ ؓפ֤ן֤ם֧֝
l
߸ ӳ߸ ֵ
ן ll 73 ll
73. Those ( saints ), who are possessed of five kinds of
conduct, who have trampled down the fury of the elephant of five senses, who
are firm in their determination, and who are profound in virtue are ( called )
Heads of the order of Saints, ( Acharya ).
ֵ֢֝ӕ
ו֝֍ֵֵ֤֯֟ l
םֳ־ ֵ֕
ן ll 74 l
74. Those ( saints ), who are brave, possessed of the three
jewels, are preachers of the categories enunciated by the Conqueror ( Jina ),
and are endowed with the thought-activity of desirelessness, are ( known ) as
the Preceptors ( Upadhyaya ).
־ִָ֯
ֈ۾ֵָָ l
םӣ םִ
ן ll 75 ll
75, Those who are free from all ( worldly ) occupations,
are always deeply absorbed in four kinds of contemplation ( Aradhana ) , and
are possessionless and delusionless, are ( said ) to be the Saints, ( Sadhus ).
Commentary.
According to Jaina Philosophy there are 14 spiritual stages
of thought-activities, which a soul, desirous of being liberated and of
attaining perfection has to pass through. .The first stage is of wrong belief;
the second and third are the intervening progressive stages of
thought-activities between wrong belief, and right belief of the 4th stage.
A soul which enters the 4th stage is said to have reached
the thresh-hold of liberation. At this stage, the soul has got only right belief.
As soon as that soul begins to follow the practical vows of a layman, it is
said to enter the 5th stage. Again when this very soul, rising higher up,
renounces the world and observes the vows fully and wholly, it is said to have
entered the 6th and 7th stages, where it is known as a saint. While a saint
remains in these two stages and improves .his qualifications, so that he has
the capacity of controlling the whole order of saints and supervises their
general conduct, he is said to be the Head of the order of saints or an
Acharya, and as such he follows and practises the five kinds of conduct as
given in Gatha 73.
They are as follows:-
(a) Conduct, of right belief ( Darshanachara ) performance of all those
duties which keep right-belief firm.
(b) Conduct of knowledge ( Jnanachara ) minute and detailed study of the
scriptures, with the view of increasing right knowledge.
(c) Conduct of observing saintly character, (Charitrachara ). Thirteen kinds
of rules of conduct have been described in Gathas 56-70.
Observing those rules regularly and flawlessly with the
idea realising the self is called Charitrachara.
(d) Conduct, of austerities ( Tapachara ) is the proper and regular
observance of twelve kinds of austerities (Tapas ) as fasting, etc., (vide Tattwarthadhigama Sutra, Chapter
IX, Sutras 19-20.)
(e) Conduct of soul-force ( Viryachara ) means the development of soul-force
and repulsion of the Karmic forces with the view of attaining liberation An
Acharya, as defined above, himself practises and observes all the
above-mentioned, five kinds of conduct, and instructs the saints of his order
to do the same. Any saint of the order who is in the 6th and the 7th stages, is
well versed in Jaina Scriptures, and is capable of teaching and instructing
other saints of order, is called the preceptor (Upadhyaya).
All other saints who are neither Acharyas nor Upadhyayas
are known as Sadhus. They may be in any spiritual stage from the 6th to the
12th stages, where delusion is absolutely destroyed. From the 8th to the 12th,
all are the progressive stages of meditation. In these stages a saint is deeply
absorbed in meditation and self-realisation, and there it is impracticable for
him to observe and fulfil the main and special duties of an Acharya or an
Upadhyaya
A saint, after destroying the Delusion Karma ( Mohaniya ),
reaches the 12th stage, and there finally destroys the three reaming
destructive Karmas, i. e., knowledge-obscuring,
conation-obscuring and obstructive Karmas, by dint of meditation and
self-realisation. Then he enters the 13th stage of Vibratory Omniscient (
Sayoga Jina ), where he is known as Arhat or the Worshipful Lord. The
Worshipful Lord proclaims Truth to the world. When the same soul or the
Worshipful Lord is about to be entirely freed from Karmas and his vibratory
activity has ceased, He is said to have entered the 14th stage of Non-vibrating
omniscient Lord ( Ayogi Jina ). During the very short period of this stage, the
soul destroys the remaining four Non-destructive Karmas, I. e., feeling ( Vedaniya ), body-making Karmas (Nama), family
determining ( Gotra ) and age ( Ayu)
Karmas. Then the soul is finally free from all the Karmas, and has accomplished
all that was to be accomplished. Such a soul is known as a Perfect Soul (
Siddha ). From the above, we note that a soul, when it observes and follows the
13th rule of conduct, remains, either in the condition of an Acharya, Upadhyaya
or a Sadhu and the attainment of the condition of being on Arhat or a Siddha is
an outcome of the observance of the rules of Right, Conduct. The Arhat and the
Acharya, Upadhaya and Sadhu are said to be Mahan-Atmas ( Great souls ). All the
above five, i-e.. the Arhats,
Siddhas, Acharyas, Upadhayas, and Sadhus are called the five supreme
Dignitaries Pancha Parameshthi). It is only these five Dignitaries, who are
worshipped by the Jainas in general.
ֳֵ־֝ ־ֵָ
פ l
םֵ֓֝ ָ
־״ ll 76 ll
76. From the practical point of view, ( all the previously
mentioned ) meditations constitute Right Conduct; that ( which is known ) as
Right Conduct from the real point of view will be described further on.
CHAPTER V.
REPENTANCE (
PRATIKRAMANA.)
ֳָ־ ן֢
֤֝֯֕ֆ l
ָ ӟ
ߝ ll 77 ll
77. I am neither hellish, nor sub-human, nor human, nor am I in the celestial condition. T am neither the doer, nor do I make others do, nor am I the approver of the doers.
֚֝֝ ֚֝
߾֚֝ l
ӟ
ߝ ll 78 ll
78. I am neither in any of the Soul-quests, nor I am in any
of the Spiritual stages nor do I belong to any of the soul classes. T am
neither the doer, nor do I make others do, nor am I the approver of the doers.
ֻ
ֹ ָ l
ָ ӟ
ߝ ll 79 ll
79. I am neither a child, nor young, nor old, nor the cause
of any of them. I am neither the doer nor do I make others do, nor am I the
approver of the doers.
ָ l
ָ ӟ
ߝ ll 80 ll
80. I am neither
attachment, nor aversion, nor delusion, nor the cause of any of them. I am
neither the doer, nor do I make others do, nor am I the approver of the doers.
֝ ֵ
״ l
֝ ָ ӟ
ߝ ll 81 ll ӓֵ
81- I am neither anger, nor pride, nor deceit, nor greed. I
am neither the doer, nor do I make others do , nor am J the approver of the
doers.
ֳ ֕֟ פ
l
פם״֢
כ֤֝ ־״ ll 82 ll
82. By practising self- analysis, (a soul) becomes
equanimous and thus ( gains ) Right Conduct. In order to fortify this ( conduct
) I shall speak of repentance, etc.
ֵָ֝֝
֤߳־־ָ l
֝ ֵפ
פע כ֝ ll 83 ll
83. He, who leaving aside (all) forms of speech and getting
rid of ( impure ) thought-activities, such as attachment, etc., meditates upon
his own soul ( is said from the real point of view ) to have repentance (
Pratikramana ).
ָև ּ ָ
l
כ֝ և כִ֝ֆ
ִ ll 84 ll
84. He, who
avoiding (all sorts of ) transgressions particularly, is absorbed in
self-contemplation is said to have repentance; because he himself is
the embodiment of repentance.
ֵָ ֵָ
פ ףָ־ l
כ֝ և כִ֝ֆ
ִ ll 85 ll
85. He, who avoiding ( all sorts of ) disinclination
towards conduct, is absorbed in self-conduct, is said to have repentance,
because he himself is the embodiment of repentance.
֢ וִ֝
פ ָ־ l
כ֝ և כִ֝ֆ
ִ ll 86 ll
86. He, who avoiding the wrong path, firmly walks in the
right path of the Conquerors ( Jinas ) is said to have repentance because he
himself is the embodiment of repentance.
ֳֻ־ םֻ
ִפ l
כ֝ և כִ֝ֆ
ִ ll 87 ll
87. A saint, who avoiding all thorny thought-activities,
enjoys the modifications of only an unblemished thought-activity, is said to
have repentance; because he himself is the embodiment of repentance. .
֢ עֳ־ ןע
l
כ֝ և כִ֝ֆ
ִ ll 88 ll
88. A saint, who
avoiding uncontrolled thought-activities,
is absorbed in
the three-fold control ( of mind, body and speech ), is
said to have repentance; because he himself is the embodiment of repentance.
֝ פ
ִ㌍ l
כ֝ և
ו֝־ָםק ll 89 ll
89. He, who avoids (both) the thoughts of pain and ill-will, and entertains righteous and pure thoughts is said to have repentance in the aphorisms delivered by the Conquerors (Jinas).