״֓֯פ־ 㾾 ߾֝
ֵ ָ l
90. (Impure) thought-activities, (such
as) wrong belief, etc., have been experienced before since eternity by a
mundane soul, (but) pure thought-activities such as right belief, etc , have
never been experienced by this soul.
״֤֓֝֝֝֓ և
םָ l
ִָ֢֝֝֓ ־և
כ֝ ll 91 ll
91 . He, who having completely
renounced Wrong Belief, ( Wrong ) Knowledge and ( Wrong ) Conduct, meditates
upon Right Belief, ( Right ) Knowledge and ( Right ) Conduct ( is said to have
) repentance.
ִֆ ֤ ۴ ך פ
ם־ָ l
ִ ִ֝ ִֽ
כ֝ ll 92 ll
92. Soul is a supreme category, Saints
absorbed in it destroy the Karmas; therefore self-concentration only is the
repentance of the highest order.
֝םֻߝ
և ־֤֝ l
ִ ִ֝
־פָ כ֝ ll 93 ll
93. A saint absorbed in
self-concentration, renounces all defects. Therefore self-concentration only
constitutes the repentance of all transgressions.
ׯֈִ֝֝֬
֤ כ֝ l
֓ ־և
֤ פ כ֝ ll 94
ll
94. He, who having understood the
modes of repentance, as related in the scripture known by the name of
Pratikramana Sutra meditates upon it, is then said to have repentance ( from
the practical point of view ).
Commentary.
In Jaina Scriptures the following six essential duties have been
prescribed for a saint :-
1. Repentance ( Pratikramana ).
2. Renunciation ( Pratyakhyana).
3. Praising the Worshipful Lords (
Stuti )
4. Obeisance to the Worshipful Lords, ( Vandana ).
5. Practising of equanimity, (
Samayika )
6.
Relinquishment of bodily
attachment ( Kayotsarga ).
From the practical point of view, a
saint is said to make repentance, when he recounts his sins and transgressions
committed during the performance of his daily routine, and makes penance for
them in accordance with rules laid down in the scripture called Pratikramana
Sutra. This kind of repentance is of a lower degree compared to the repentance
described in Gathas 83 to 93 from the real point of view. Practical repentance
is only a step to reach the real repentance which consists in directing the
pure thought-activity of soul towards the concentration and realisation of the
pure self. This kind of repentance causes the shedding of Karmas in a greater
number and quantity than practical repentance, and has been termed Real
repentance. Thus, for a saint, bent upon attaining liberation, it is essential
that he should regard Real repentance as the direct cause of liberation, and
should treat practical repentance only as an auxiliary cause to Real
repentance.
CHAPTER VI.
RENUNCIATION ( PRATYAKHYANA.)
ִֵֵָֻ֕֯֝ l
֝ ֵפ ֓֝
ll 95 ll
95. He, who having given up all the
forms of speech and having detached himself from ( all ) future (
thought-activities ), good or bad, meditates upon his own soul, ( is said ) to
have renunciation.
ֻ֝֝־ ֻ֤֝־
և l
ֻע־ פ
ؓ֟ ֝ ll 96 ll
96. That which is by nature all
knowing, all counting, all powerful and all blissful is I. A right knower
should realise himself as such.
םֳֵ־ 㓓և ָ־
l
֝פ פ ־ פ
ؓ֟ ֝ ll 97 ll
97. That, which never gives up its own
nature and never assumes any aspect of anothers nature; but knows and
perceives all, is I. A right knower should realise himself as such.
ֵכפֲ֤֯Ӭ
ە֤ l
98.
The soul, which is free from ( four kinds of ) karmic bondage
by karmas ( Prakriti ), by duration ( sthiti), fruition intensity ( anubhaga ) and
molecular ( Pradesha ), is I. (A right knower ) should realise himself as
such and should remain absorbed i a that thought-activity only.
ִآ ֕״
םִִעִ l
ֻӲ֝ ֤
ָ ll 99 ll
99. I
renounce attachment and absorb myself in non-attachment, and the soul only is
my support; I give up all the rest. ( A right knower should realise himself as
such. )
֤ ֕ ֝ ֤
֝ l
֤ ֓֝ ֤ Ӿָ
ll 100 ll
100.
Soul only (is) in my knowledge, soul (only) is in ( my ) belief and conduct,
soul only (is) in ( my ) renunciation and soul ( only is ) in the stoppage of
karmas and in pure, conscious-attentiveness ( A right knower should realise
himself as such).
ָפ ߾
߾פ ֵ l
פ ָ ֕פ
߸ ll 101 ll
101. Mundane soul
is killed alone, is born alone, dies alone and alone becomes perfect after being liberated from
karmas . ( A right knorwe should
contemplate as such ).
֤
ֻ֤֝֝֝ l
־ ־
ӕֻ֝ ll 102 ll
102.
My soul is ever one, eternal, and having knowledge and conation as ( its )
differentia. All the other thought-activities are foreign to me, ( because they
arise out of souls ) connection with other ( substances ).
؍ד ־־
ן ָ l
ִև ן ״
־ םֵָָ ll 103 ll
103.
Whatever wrong conduct is in me, I give up with three-fold activity ( of body,
speech and mind ); and practice equanimity ( Samayika ) which is all ( pure )
and formless in three ways.
ִ ־ֳ
֕ l
ִ
כ֕ ll 104 ll
104. I
have equanimity towards all living beings and I have no ill-feeling towards any
of them. Giving up all desires, I resort to self-concentration.
םֵ ӟ
־֝ l
ֳֵָߤ ֓֝
ll 105 ll
105.
He, who is free from passions, has controlled his senses and is brave,
enterprising and afraid of birth and rebirth ( is said ) to practise happy
renunciation.
և
߾֍֝ ם֓ l
֓֝ פ
ӕ֤ םִֵ ll 106 ll
106.
Thus, the saint who is constantly engaged in distinguishing between soul and
material karmas, can regularly pursue renunciation with certainty.
Practical Pratyakhyana relates only to the avoidance of those thought-activities and actions which are likely to arise in a mundane soul in future
and cause disturbance in the
observance of vows without transgressions and in the performance of
essential duties. Renunciation
(Pratyakhyana ) thus signifies a resolution to avoid particular actions and
thought-activities in future.
This has been dealt with in
gathas 101-106. This kind of renunciation,
although a great check for fresh bondage of evil Karmas, is
not by itself pure renunciation.
It is only an auxiliary cause to the practice of real renunciation which
is .self-absorption. In real renunciation, the soul takes shelter in the pure nature of its
own self, and is not allowed
to be obsessed by any other idea
which does not relate to itself; In
this kind of renunciation, a saint realises himself to be all knowing, all
powerful, and all-blissful; and thinks that there is no distinction whatsoever
between his soul and a perfect and
liberated soul When he is thus absorbed in his own self, he himself is really
Right Belief, Right
Knowledge, Right Conduct,
Right Renunciation, and pure conscious
thought-activity, all personified.
This
real renunciation is described in gathas 95-100. In gatha 103 the author has
referred to the practice of equanimity (Samayika) in three ways, which are the
following:-
(a) Lowest way ( Jaghanya
). In this stage a saint resorts to
an undisturbed solitude, and calmly
and cheerfully withdraws all his
thought-activities leading to
mental disturbance, and meditates upon practical Right Belief Right Knowledge, and Right Conduct. For
illustration, he thinks of the
nature of meditation ( Bhavana), etc.
This way of meditation serves only as a
stepping stone to-the next higher way.
(b) Middle way
( Madhyama ).
In this stage, the
saint withdraws his
thought-activities from all the external objects, and is mainly concerned with
different aspects and attributes of soul itself. It is a kind of
meditation only, and a stepping stone
to the highest way.
(c) Highest way
( Uttama ). In this stage the saint withdraws his thought-activities from all sorts of wavering contemplation about soul,
and becomes entirely
and steadfastly absorbed in his own self. It is self-realisation
and in this condition he enjoys true
peace and happiness It is pure thought-activity,
without any Sort of attachment or aversion, and so causes shedding
off of past karmas in large
quantity. It is real equanimity and it
alone is real renunciation.
CHAPTER VII.
CONFESSION (ALOCHANA )
֍֍
־֯֕ פ l
֝ ֵפ
ִֵֻ֝֝ פ ll 107 ll
107. A
saint, who meditates upon soul as free from quasi-karmic matter (No-Karma), and
karmic matter, and devoid of non-natural attributes and modifications, ( is
said ) to have confession ( Alochana. )
ִֻֻ֝Ӕ ֵ֛ߍ
־㬤 l
ֈ״
ֻֻ֝֝ ִ ll 108 ll
108.
Nature of confession is, here, said to be of four kinds in the Scriptures, ( a
) confession ( Alochana , ( b ) eradication ( Alunchhana ), ( c ) non-deformity
( avikritikarana ), and ( d ) purity of thoughts ( Bhavashuddhi ).
פ ֝ ֳִ־
Ӛ֢ ִ l
ֻ֝״פ ֝
ָו֤֝ ll 109 ll
109.
Know him. who, having fixed his thought-activity in equanimity, realises his
soul, as observing ( the practice of ) confession (Alochana.) Such is the
teaching of the supreme Conquerors.
ִ ִ֓֟
֍ߵִ֯ l
ߝ ֳִ־ ֻӔ״פ
ִק ll 110 ll
110. Independent
and equanimous thought-activity of ones own soul, capable of extirpating the
root of the tree of karmas, is said to be the eradication ( Alunchhana ).
֤ ֝ ׳֝ ־
ִֻםֵֻ l
ֳ֕֟־֝ ֵ֛ߍ ע
֝ ll 111 ll
111.
He, who realises his soul as free from karmas and as an abode of pure
attributes, obtains non-deformity ( avikriti karana ) in equanimity.
ִֵֻ֤֝־ەֳֵ־
־۬ ע l
־֝
ֻ֤֯ ll 112 ll
112.
Freedom of thought-activity from lust, pride, deceit, and greed, etc., is
purity of thought (Bhavashuddbi.) So has been preached to the deserving souls
by the perceivers of universe and non-universe.
Commentary.
This
chapter confession ( Alochana ), has been dealt with from the real point of
view only.
Confession
( Alochana ) from the practical point of view means full and voluntary
acknowledgment of ones own faults and transgressions to the Head of the order
of saints. It is not pure, but good thought-activity. It is only an auxiliary
cause to the real confession. It can not destroy karmas in as great a number
and quantity as quite free from all foreign and impure thought-activities, is
the real confession. In this condition, all the four kinds of confession as
given in gatha 108, are observed simultaneously. Withdrawal of thought-activity
from a fault or defect, which a saint has to acknowledge before the Head of the
order, is the real confession, ( Alochana ) ; and it exists when he is absorbed
in his own pure self. At the same time, his pure thought-activity causes the
shedding off of karmas, which were bound to his soul, on account of the defects
of transgression, which he has to acknowledge, before the Head of the order,
and of other karmas previously accumulated. This process is known as the
eradication of the karmas ( Alunchhana ). In the condition of self-absorption,
it is self-evident, that there can be no attachment or aversion of any kind in the
mind of a saint, which may mar the natural beauty of his soul. That is, why, it
is said that real confession includes non-deformity, (Avikriti Karana).
Again
it is quite apparent that in self-realisation, soul is practically free from
passions and desires, such as lust, pride, anger, etc. So purity of thought ( Bhava Shuddhi ) also exists
simultaneously with the other three in real confession. The main object of the
author is clearly to emphasise that a saint should not rest content, only, with
practical confession, but if he wants to make any real spiritual progress, he
should practise real confession; which only is the cause of liberation from
karmic bondage.
CHAPTER VIII.
EXPIATION ( PRAYASHCHITTA ).
֤״פӕִִ֯
ם ־ l
פ ֵה ־ָ
ֵ־ ll 113 ll
113. Thought-activity
of observing (five) vows, (five kinds of) carefulness, character and
self-control; or attentiveness to the restraint of senses, is expiation (
Prayashchitta ). It should be practised constantly.
פֲ־ֵ֯߳־֝
ם l
ֵۓ ם֤ םֵؓ֟
ם֤֓ ll 114 ll
114. Beingengaged;, in the
contemplation of destroying (or subsiding), etc., ones own ( impure )
thought-activities, anger, etc., as well as, meditation upon the attributes of
one s own soul, is said to be expiation from the real point of view.
ִֵ ֝
ִ֧֕־ ֵ l
ӟ ֵפ
ll 115 ll
115. ( A saint ) verily, conquers the
four kinds of passions ( thus ), anger with forgiveness, pride with self
humility, deceit with straightforwardness, and greed with contentment.
ی ֝
֯֝ ד֢ l
ָ ם֓ ֵۓ
ll 116 ll
116.
A saint who is c6nStant!y absorbed in the supreme knowledge, comprehension or consciousness of his own
soul, ( is said to ) have expiation.
Kundakundas
Niyamasara
ם
ָ־ָ֓ ֝ ־ l
ֵۓ ֝ ֍֝
ֵ ll 117 ll
117. What more need be said, know the
complete observance of the best austerities by great saints to be expiation
alone. It is the cause of destruction of various karmas ( in larger number and
quantity ).
ӟ֝ӟֳ־
ִەֆӤ l
־ָ֓ ֝פ ֵۓ
־ ִ ll 118 ll
118. Group of meritorious and
demeritorious karmic molecules accumulated ( by a soul ), during its infinite (
number of previous ) Jives, is destroyed by the observance of austerities; so (
practising ) austerities ( is ) expiation.
ֹֻӲֳ֝־
־ֳ־֯֝ l
פ ߾ ִ ֝
־ ll 119 ll
119. A soul, with the thought
-activity of being under the shelter of its own ( true ) nature, is capable of
renouncing all ( other foreign ) thought-activities. So self-concentration is
the complete ( expiation ).
ֵָ֝֝
ֵ֤߳־־ָ l
֝ ֵפ
םִֵ םִֵ ll 120 ll
120.
He, who avoiding good and bad forms of speech, and being free from
( impure ) thought-activities,
such as attachment, etc., meditates upon his own soul, ( is said ), as a matter
of fact, to observe the rule ( of expiation ).
ֵևԯָ ףָ־
֝ l
֝ ֵև
ם۾ֵ֯ ll 121 ll
121. He,
who discarding the idea of the durability of other objects, such as body, etc.,
meditates upon his own soul, with concentrated. mind ( is said ) to have a
withdrawal of attachment from body ( Kayotsarga ) . (It is also expiation )
CHAPTER IX.
SUPREME
EQUANIMITY (PAR AM A SAMADHI).
ֵ֝ꓓָ ֢
ߵֳֵָ־ l
ֵפ ֝ ִָ
ll 122 ll
122. He, who giving up the movement of
uttering words, realises his self, with non-attached thought activity, ( is said
to have supreme equanimity ( parama-samadhi ).
ӕִ؝ִֵ֟־
ִ֕֝ ㌍֝ l
ֵև ֝ ִָ
ll 123 ll
123.
He, who while observing self-control, vows and austerities, realises his self through
righteous concentration ( Dharma-Dhyana ) and pure concentration ( Shukla
Dhyana ) (is said ) to have supreme equanimity.
؍ פ ֝־
ֵ֍ ד֢ֈ־ l
ִֵ֝֯
ִָ֤ ִ֝ ll 124 ll
124. What is the good of residing in
forest, mortification of body, observance of various fasts, study of
scriptures, and keeping silence, etc., to a saint, who is devoid of equanimity
?
ָ ־־֕
ןׯؤפ l
ִև և פ
֝ ll 125 ll
125. He, who is detached from all
injurious actions, observes threefold control ( of body, mind and speech ) and
restrains his senses, ( is said to have) steadfast equanimity according to the
preaching of the omniscient.
ִ ־ֳ ־ָ
l
ִև և פ
֝ ll 126 ll
126. He, who is evenly disposed
towards all living beings, mobile and immobile, (is said to have) steadfast
equanimity, according to the preaching of the omniscient.
ӕִ
םִֵ ־ l
ִև և פ
֝ ll 127 ll
127. He, who is drawn close to his
Soul during the observance of self-control, vows and austerities ( is said to have
) steadfast equanimity according to the preaching of the omniscient.
؛ ֝ן l
ִև և פ
֝ ll 128 ll
128.
He, in whom attachment and aversion do not create any disturbance, ( is
said to have ) stead-fast equanimity,. according to the preaching of the
omniscient.
֝
֕פ ם֓ l
ִև և פ
֝ ll 129 ll
129.
He, who always refrains
from painful ( Arta ) and
wicked ( Raudra ) concentrations (is said to have } steadfast
equanimity, the preaching of the omniscient.
㝝 ־
֕פ ם֓ l
ִև և פ
֝ ll 130 ll
130. He, who always refrains from
meritorious and demeritorious thought-activities ( is said to have ) steadfast
equanimity, according to the preaching of the omniscient.
؟
֕פ ם֓ l
ִև և פ ֝
ll 131 ll
131. He, who always refrains from
risibility, indulgence, sorrow, and ennui ( is said to have ) steadfast
equanimity, according to the preaching of the omniscient.
Ӕ ֵ ־
֕פ ם֓ l
ִև և פ
֝ ll 132 ll
132. the, who always refrains from
disgust, fear, sexual-inclination, etc., ( is said to have ) steadfast
equanimity, according to the preaching o-the omniscient.
ִ ㌍ ֝
פ ם֓ l
ִև և פ
֝ ll 133 ll
133. He, who always practices
concentration righteous or pure ( is said to have ) steadfast equanimity,
according to the preaching of the omniscient.
CHAPTER X.
SUPREME
DEVOTION ( PARAMA BHAKTI ).
ִ֝֝ӓָ
آ և ־ ִ֝ l
ם־פ֢
פ ע ו֝ ֢֝ ll 134
ll
134. A saint or a layman, who entertains devotion for right
belief, right knowledge and right conduct ( is said ) to have devotion leading
to liberation. This has been said by the conquerors.
ꌏӐֵ֯֝ ֳ
ם։ ׯ l
פ ֳָآ
־ֵָ ll 135 ll
135. He, who knowing the various
attributes of the Liberated Soul entertains supreme devotion for them, is from
practical point of view, said ( to have devotion ).
ꌏ֯ ֝ ։
פ ם־֢߳ l
߾ ־և
ֵ ֵ֯֝ ll 136 ll
136. A saint, who keeping himself on
the path of liberation entertains devotion leading to liberation, realises his,
soul, through it, as full of independent attributes.
ֵָ֤߯ ֝
ӕ֤ l
ֳע֕
ll 137 ll
137. A saint, who having renounced
attachment, etc., is absorbed in himself, ( is said ) to have devotion for
meditation. Who else can have such meditation.
־ֆֳ־ ֝
ӕ֤ l
ֳע֕
ll 138 ll
138. A saint, who having got rid of
all foreign thought-activities, is absorbed in himself, ( is said ) to have
devotion for meditation. Who else can have such meditation ?
־ָߵسם־ ֢
֟֓ l
ӕפ ֝ םֳֵ־
ll 139 ll
139. Natural thought-activity ( of a
saint ) who having given up perverse motive, contemplates upon the principles,
enunciated by the Conquerors, is meditation.
פו֝־ ։
־ָآ l
ם־פ־֝ ִ ֹ
־ָآ ll 140 ll
140. The greatest Conquerors, Rishabha
and others being thus absorbed in supreme devotion for self-meditation have
attained the perfect bliss of liberation; therefore practise supreme devotion
for self-meditation.
CHAPTER XI.
REAL
INDEPENDENCE ( NISHCHAYA AVASHYAKA ).
פ ־
֝ן ־ l
֝֝֕
ם־פ ע ׯ֕ ll
141 ll
141. He, who does not depend upon
others, is said to perform independent action. ( This action itself ) is
capable- -of destroying karmas, and, so,: it has been described as the path, of
liberation.
-
־ֵ ן ־ l
ן ע ֆ ן
םֵָ־ פ ם֕ ll
142 ll
142. He, who does not depend ( upon
others ) is called avasha ( Independent ) . The action of an Avasha should be
known to be Avashyaka ( Independent action ). This is the reason, the way and
the ( Ideal, *-. ) liberation from material bodies. It is the derivation (
Nirukti ) ( of the word avashyaka ) .
ּפ ִ֝ ־
פ ־ l
ִ
־ֵֻ֝ ll 143 ll
143. A saint, who engages himself in
evil thought-activities, and depends upon other ( objects,) does not therefore
possess the distinctive feature of Independent Action.
ָפ ӕ֤ ֻ
־ ־ l
ִ
־ֵֻ֝ ll 144 ll
144. A saint who .engages himself in
good thought-activities, also depends upon other (objects) and therefore, his
action ( too ) does not possess the feature of independence.
ֵ֯֕֝ ד֢
և ־ l
ֵָ֭־ִֵ֝
ן ֵ ll 145 ll
145. Even he, who meditates upon the
attributes and the modifications of substances, is not independent, such has
been said by the saints, who are free from the darkness of delusion.
֢ ָ־
֝ פ םִֻ־ l
־ פ
ۭ֝ ־ ll
146 ll
146. He, who having given up foreign
thought activities realises his soul as full of pure attributes, depends upon
himself aloe. His action only is said to be Independent Action.
־ և ־
פ ףָ־ l
ִ֝ ӯ㝝
פ ߾ ll 147 ll
147. If you want independence, fix
your steadfast thought-activities in ( the realisation of ) your own souls
nature; it is only through this, that the quality of equanimity ( Samayika )
can be fully developed in a soul.
־ ߝ ־ֽ פ
ָ֤ ִ֝ l
㾾֍ ִ
־ֵ ll 148 ll
148. A saint, who is devoid of
independence, falls off the Right conduct. Therefore, one should pursue
independence in proper order as said before.
־ ִ֝
פ ӟָ֯ l
־ֵָ֯ߝ ִ֝
פ ll 149 ll
149. A saint occupied with independent
actions, is ( called ), internal Soul ( Antaratma ), while he, who is devoid
of independent action is ( known as ) External Soul ( Bahiratma ).
ӟָ֯ ּ
l
֯ ּ և
ӟָ֯ ll 150 ll
150. He, who devotes himself only to
the ring or muttering of words. is called the Bahiratma ( External Soul ); but
he, who does not restrict himself only to the uttering of words, is said to be
the Aataratma ( Internal Soul. ) .
ִ㌍֝۴ ֤
ӟָ֯ l
֝ߝ ִ֝
פ ֕֝ ll 151 ll
151. He, who is absorbed in righteous
and pure concentrations, is the Antaratma; while a saint, who is devoid of such
concentration, would be known as the Bahiratma.
כ֝֯פ
ӟ ם֓ l
ָ֓ ִ֝
פ ll 152 ll
152. That saint, alone, who following
the real Right Conduct ( occupies himself ) in his ( essential ) duties, such
as ( real ) repentance, etc., remains steadfast in the observance of the
passionless conduct, ( Vkaraga Charitra ).
ִֵֵ֝ כ֝ ִֵֵ֝
֓֏֝ םִֵ l
ֻ֝ ִֵֵ֝ ־
֝ ֕ֈ ll 153 ll
153. Doing repentance by mere words;
practising renunciation and observing vows, only by recitation and making
confession by speech alone, should all be known as included in the study of (
Swadhyaya ).
פ פ ֤
כ֝ؤ ִֵ֝ l
עߝ և
֧ ֵ־ ll 154 ll
154.
If you have the
capacity of practising repentance, etc., in the form of
self-concentration, then do, practise as such; and if you are not capable of
doing it, then you should have at least, firm belief in that.
ו֝֍ָ֯ כ֝פ
ָߌ։ l
־ םֵ֍
ם֓ ll 155 ll
155. Having well examined Pratikramana
etc. From the scriptures expounded by Jina and having observed silence, a Yogi
should always see that his own purpose is sewed.
֝֕߾ ֝֍ ֝
֬ l
ִ ֵ֝־֤
ִָ֯ ە֕ ll 156 ll
156. There are various kinds of (
mundane ) souls, karmic bondages are of multifarious varieties, and Labdhis (
Acquisitions of knowledge, etc., ) are of different kinds. Therefore, one
should avoid entering ( mere ) verbal controversies with ones own
co-religionists or those professing other faith.
֬ ם
֢֝ l
֝ ֝ם
ӕ և ָآ ll 157 ll
157. Just as a person getting hold of
some treasure, enjoys its fruits in his own native place; similarly a right
knower giving up the groups of all foreign objects, enjoys the treasure of
self-knowledge.
־ ֝֯
־ֵ ։ l
ִ֢֯פ֝ כ֕
ֻ ֤ ll 158 ll
157. All ancient great men, by having
thus practised ( Avashyaka-Independent Action ) and passing through the
spiritual stages of Perfect vow ( Apramatta Virata ), etc., have become
Omniscient.
CHAPTER XII.
PURE
CONSCIOUSNESS ( SHUDDHA UPAYOGA )
֝פ פ ־
־ָ ֻ ־ l
ֻ֝֝ ֝פ פ
םִֵ ֝ ll 159 ll
159. It is, from the practical point
of view only, that the Omniscient Lord, perceives and knows all; from the real
stand-point, the Omniscient perceives and knows his own soul only.
Commentary.
In the Commentary under Chapter V, it
has been explained that there are six essential daily duties, prescribed for a
saint. They are called the Shadavashyaka Karma of a saint. In this treatise the Learned Author, has mainly dealt
with these duties from the real point of view.
Vide
Ch. V for Pratikramana.
Ch. VI for Pratyakhyana.
Ch. IX for Samayika.
Ch. VIII for Kayotsarga.
The word Avashyaka, which included the
six essential duties, detailed in Chapters V, VI, VII, IX, X has in this
Chapter been used in its etymological sense. The word Avashyaka has been
derived from Avasha which means independent, thus the action of an independent
saint is called an Avashyaka karma, or independent action.
A really true and independent saint
must refrain from all good and bad thought-activities. At the time it is
necessary for him not to engage himself in the flickering thought-activities
concerning various attributes and modifications of all the six substances (
Dravyas ). He should devote his whole attention to the realisation of the pure
nature of his Own Self. It is only in this condition of self-absorption, that a
saint is said to perform Avashyaka Karma ( Independent Action ).
If a
saint or a
layman merely observes his
respective duties and
vows, without having self-absorption as his real aim, he falls far short
of the standard and cannot be called
the real follower of the path of the Conquerors, He is known as a Bahir-Atma or External Soul, while ^ saint or a layman who believes in this Avashyaka
Karma of self-absorption
tries to work up to that, and does not restrict
himself merely to the observance of external formalities, is called an
Antar-Atma, Internal Soul.
The
seeker after truth should
first scrutinise minutely and carefully the principles laid down in the
Scriptures by the Conquerors, and being convinced
of
their truth, he should follow them
calmly and peacefully, and should avoid
all verbal wrangles or controversies with his own co-religionists as well as
with those professing other faiths.
Seekers after liberation should
thus follow in the footsteps of their ancient
great spiritual Leaders, who by
practising Avashyaka or independence have attained Nirvana.
־ ּ ֝ ֻ֝ם
֝ l
פֵֵָ֟֯ ּ
־ ll 160 ll
160. Just as light and heat exist
simultaneously in the sun, so it should be known that conation ( Darshana ) and
Knowledge ( Jnana ) exist simultaneously in an Omniscient soul.
֝ ֵָ פי
ֵֵ֯ l
ֵָ֯ פ ע
֝ פ ll 161 ll
161. If any one argues that really
knowledge illuminates other objects only, conation illuminates soul only, and
the soul illuminates itself and other objects; ( continued ).
֝ ֵָ և ֝
֝ ׳֝ l
פ ֵָ
֝״פ ֤ ִ ll 162 ll
162. If knowledge illuminates others
only, then it means that conation ( which is said to know soul only ) is
different from knowledge; thus it is said that conation has no concern with
other objects.
ֵָ և
֝ ׳֝ l
פ ֵָ
֝״פ ֤ ִ ll 163 ll
163. ( If ) soul illuminates other
(objects only), then conation would be separate from soul, because, it has been
said, that conation has no concern with other objects.
֝ ֵָ ־ֵָ
֝ ִ l
ֵָ ־ֵָ
֝ ִ ll 164 ll
164. From the practical point of view,
(just as) knowledge illuminates other ( objects ), so does conation. From
practical standpoint ( just as ) soul illuminates other objects, so does
conation ( also ).
֝ ֵ֯ םֵ֓֝
֝ ִ l
ֵ֯ םֵ֓֝
֝ ִ ll 165 ll
165. From the real point of view, (
just as ) knowledge illuminates the self ( only ), so does conation. From the
real standpoint ( just as ) soul illuminates the self ( only ), so does
conation ( also ).
ֹ ꓔפ ֻ
ֻ ־ l
և ֝և ؍
֝ ll 166 ll
166. (From the real point of view),
omniscient Lord realises the nature of the self only, but not the universe and
the Non-universe. If one argues like that, what blame can be laid upon him ?
ִִ ֝״ֵָ
־ l
֓ ֝
ִ֓؝פ ll 167 ll
167.
That knowledge, only,
which knows material and
immaterial, conscious and non-conscious, the self and all ( other ) substances,
( is known ) as direct and beyond the cognisance of the senses.
㾾ֵֻ֤
֝֯֕ ӕִ l
ꓔ ִ
ָꌏפ ll 168 ll
168. He who does not conate all the
aforesaid substances together with their various attributes and modifications
simultaneously; { is said ) to have indirect conation.
ֵֻ ֝և
֝ ֻ ־ l
և ֝և
؍ ֝ פ ll 169
ll
169. ( From the practical point of
view } an omniscient Lord knows the Universe and the Non-universe; but not the
soul. If any one argues like that, what blame can be laid upon him ?
֝ ߾ֹ
ִ ֝ l
֝ ֝פ
֤ פ פ ll 170
ll
170.
Knowing is the innate nature of a soul; therefore a soul ( always )
knows the self. ( If knowledge ) does not know the
soul; (then it means) that ( knowledge
) is separate from the soul.
֝ ֝ ֝ , ֝ ֝
Ӥ l
ִ ֵָ֯ ֝
֝ פ ll 171 ll
171.
Knowledge can not exist without soul, nor can a soul be without knowledge;
there can be no doubt in this.
Therefore just as knowledge illuminates the self and other ( objects ),
so does conation (also)
֝ӟ ӟ ֯㾾
֝ l
֝֝ ִ
sӬ ם֤ ll 172 ll
172. An omniscient does not know or
conate by voluntary exertion it is, why he is all knowing and has thus been
said to be free from (fresh karmic) bondage.
ִ֯㾾־ֵ֝
߾ Ӭ֍ָ l
ִָ־ֵ֝
ִ ם Ӭ ll 173
ll
֯㾾 ־֝
߾ Ӭ֍ָ l
ָ ֵ֝
ִ ם Ӭ ll 174
ll 㴴 l
173-74. Speech arising from
thought-activity, is the cause of bondage in a mundane soul; while speech
independent of thought-activity cannot cause any bondage in the all knowing (
soul ).
Words uttered voluntarily do cause
bondage in a mundane soul; while involuntary flow of speech does not cause any
bondage in an all-knowing soul.
֝םꕕָ ֯㾾
֝ l
ִ Ӭ ֍
ߵ ll 175 ll
175 An omniscient does not stand, sit
and walk voluntarily, therefore there is no (fresh karmic) bondage. ( Bondage
occurs only in that soul ), which is, operated upon by the deluding karmas and
is after some object of senses.
ֈ ֵ ם֝
և ֵ֛֯ߝ l
֓ ־և
ִִֵ ll 176 ll
176. No sooner does the age karma terminate,
than all the remaining karmas also are destroyed. Then immediately ( the soul
thus freed ) goes to the topmost of the universe in one single instant only.
ևָָ֝ ָ
֙ەֵ 㬤 l
֝ևֈ־ ִִֵ֝֓
ll 177 ll
177.
( A perfect soul is really ) free from old age and death. ( It is ) pure, supreme and devoid of the eight karmas. It possesses the four-fold nature of being all-knowing etc., ( i.e.. al1 collating,- all
blissful and all powerful ), ( and is ) indivisible, indestructible and
inexhaustible.
־؝פִִ֝
㝝֯־םִ㌍ l
ִָָ֝ ם֓
ֻ ֻӲ ll 178 ll
178.
( A perfect soul
is really ) free from obstructions, independent of the
senses, unparalleled liberated from meritorious and demeritorious kariaas. (
Again it is } free from rebirths and is eternal, non-transient and independent.
: ㌏
ߛ ֤֕ l
ָ ֝֝
֟ ם־֝ ll 179 ll
179. Where there is neither pain, nor
pleasure, nor annoyance, nor any obstruction, nor death nor birth; there only
is Nirvana ( Liberation ).
ם־ פ ם־
۴ םֵ֧ l
ן֝ ֟
פ ם־֝ ll 180 ll
180.
Where there are
neither senses, nor is there any
calamity, nor delusion, nor astonishment, nor
sleep, nor desire, nor hunger;
there only is Nirvana,
ؓ֟
ם l
ִ㌍֝ ֟
ם־֝ ll 181 ll
181. Where there are neither any
karmas, nor quasikarmas, nor is there any anxiety, nor painful or wicked
concentration, nor righteous or pure concentration; there only is Nirvana.
֕פ ֻ֝֝
ֻ ֻ l
ֻפ ֢۟
֤֢֯ ll 182 ll
182. ( In the state of Nirvana ) are
found Perfect Knowledge, Perfect Bliss, Perfect Power, Perfect Perception,
immateriality, Isness. ( Astitva ), spatiality (Pradeshatva) and formlessness
(Amurtatva).
ם־ִ֝ ֬ ֬
ם־֝״פ ִק l
ִ㌍ ֓
֯֕ӟ ll 183 ll
183. Nirvana means the Siddha ( the
Liberated), and the Siddha means Nirvana; such has been said (by the
Conquerors). A soul, liberated from karmas, goes up to the topmost of the
Universe.
֝ 㐐ֻ֝ ִ֝
֝ ־ ִ֟ l
ִ۟֍ֳֵ־ ֢ ָ
֓ן ll 184 ll
184. Movements of souls and matter
should be known as co-extensive with the medium of motion ( Dharmastikaya ).
They can not go further, because there is no medium of motion.
םִֵ םִֵ
םק ־ֵ֝ ֢ߋ l
㾾־ָָ פ
֝ߵ ӟ ִֵ ll 185
ll
185. Niyama ( the path of Liberation )
and the fruit of that Niyama ( i.e , supreme
Liberation ) have been described ( by me ), on being prompted by Devotion for
Scriptures, ( Pravachana Bhakti ). If there are any inconsistencies ( in the
description ), the scholars should remove them and make ( this treatise )
complete.
ֳ־ ؝֤ן
Ӥ l
ֵ֝ ꓓ آ
וִ֝ ll 186 ll
186. If any ( persons ) find fault
with this lovely path ( of liberation ), simply through malice, then ( O
disciple ) on hearing their words, do not be lacking in devotion to the path of
the Conquerors.
םֳֵ־֝ם״֢
םִִֵָ l
㬤 ו֤֝
㾾־ָםִ㌍ ll 187 ll
187. Having understood the teaching of
the Conquerors which are free from inconsistencies, I have composed this
treatise styled as Niyamasara, with the main object of a self-meditation.
Commentary.
A perfect- liberated soul is
absolutely free from all sorts of impurities and it shines forth in its true
nature, even when a soul is in the position of an Arhat, though it is still in
bondage with the four non-destructive ( Aghatiya ) karmas; but it is free from
all the four destructive karmas, which obscured its real attributes. As long as
the non-destructive karmas are not exhausted, the soul of the Lord Arhat
remains in a highly refined physical body ( Parama-audarika sharira ). The
Omniscient Lords, being possessed of vibratory activities, move about and
preach Truth to the world.
Both the Siddhas and the Arhats are
possessed of pure conscious attentiveness ( Shuddha Upayoga ), which includes both
perfect conation and perfect knowledge. On account of the total destruction of
the knowledge-obscuring and conation. obscuring karmas, both knowledge and
conation exist and work simultaneously, just as light and heat exist in the sun
and work simultaneously. In the case of souls, who have not attained
omniscience, conation precedes knowledge; both do not work simultaneously.
Natural .knowledge and natural conation, as described in Gathas II and 13
respectively, are the innate attributes of a soul; in other words they are the
perfect knowledge and perfect conation, as found existing and working
simultaneously in the omniscients.
In the pure and perfect conation and
knowledge of the omniscients all knowable objects are reflected, without any
effort, whatsoever, on the part of the omniscient souls. Thus when it is said
that from the real point of view, the omniscient soul knows the self only, it
means that the soul knows the self together with the reflection of all the
objects in the Universe and Non-universe simultaneously. It is only a mode of
expression to say, that from the real stand-point, the omniscients know the
self alone. As practical point of view deals with a substance having regard to
its relation with other substances; wherefore i; is also quite true to say that
from the practical point of view, the omniscients know all. It is merely
another mode of expression. All includes the self as well. Thus from whatever
point of view, we consider, we arrive at the conclusion that an omniscient soul
knows the self and all other substances simultaneously.
Soul is a sudstance. and knowledge and
conation are its two innate attributes. Substance is nothing else but another
name given to the sum total of its attributes and modifications. A substance
cannot function independently; whatever is done by it, is done solely by virtue
of its attributes and modifications.
When one says that soul conates and
knows the self and all other substances, it has to be admitted that perfect
conation and perfect knowledge also conate and know the self and all other
substances at the same time.
Every luminous substance illuminates
both itself and all other objects within its range. Conation and knowledge
illuminate both themselves and all other objects.
If knowledge be assumed as not knowing
the soul, then it will never be possible for any one to know the soul and it
will be sheer nonsense to talk of soul, self-knowledge, self-realisation and
self-concentration. In other words, path to liberation and liberation itself
will become quite meaningless.
In Gatha 171, it has been laid down
that neither knowledge can exist without soul nor can there be a soul without
knowledge. It is so; because knowledge being the attribute of the soul, it can
never exist independently. If it is said that knowledge does not know the self,
then it means that it is quite separate from soul, which it is not. Therefore
knowledge knows both the soul as well as all other objects.
It is a well known principle of
Jainism that delusion, attachment and aversion, etc., are the main causes of
karmic bondage with the soul. The Omniscient Lord having already destroyed the
deluding karma Mohaniya), it is entirely impossible that any impure
thought-activity such as desire, etc., should arise in Him. Owing to the destruction
of the knowledge-and-conation-obscuring karma, and attainment of perfect
knowledge and conation, every knowable object is automatically revealed to Him,
and nothing remains which he may desire to know, The action of a vibratory
omniscient, ( Sayoga Kevali ), in moving about, and preaching Truth, etc, are
not volitional; they are due to the operation of the remaining four
non-destructive karmas. They are in a way like the reflex actions of the
nervous system.
When the Lord Arhat, on the termination of His age karma
destroys all the remaining karmas, he is absolutely liberated from all the
material bodies, fine or gross. He is pace, perfect independent, free from
rebirth, all blissful, has accomplished all that was-to-be accomplished, and as
such ascends directly upwards by force of nature and there abides at the summit
of the, Universe. He is-then called a Siddha ( a perfect liberated soul ). This
condition of a Siddha is known as Nirvana. The word Nirvana according to the
Jaina doctrine means extinguishment of all foreign thought-activities, desire,
attachment, aversion, etc., and the attainment of the souls own pure
individuality together with all its pure and natural attributes and
modifications.
_______________________