nikkyjain@gmail.com
Date : 17-Nov-2022
Index
अधिकार
Index
| गाथा / सूत्र | विषय |
|---|
मंगलाचरण |
|---|
| 001) | सिद्धों को नमस्कार |
पीठिका |
|---|
| 002) | स्वसमय और परसमय का लक्षण |
| 003) | 'समय' की सुन्दरता |
| 004) | एकत्व की दुर्लभता |
| 005) | आचार्य की प्रतिज्ञा |
| 006) | शुद्धात्मा का स्वरूप |
| 007) | ज्ञानी आत्मा शुद्ध ज्ञायक है |
| 008) | व्यवहार की आवश्यकता |
| 009-010) | श्रुतकेवली |
| 011) | आत्म-भावना की प्रेरणा |
| 012) | आत्म-भावना से शीघ्र मुक्ति |
नव-पदार्थ अधिकार |
|---|
| 013) | निश्चयनय भूतार्थ है और व्यवहार नय अभूतार्थ है |
जीव अधिकार |
|---|
| 014) | व्यवहार नय भी प्रयोजनवान है |
| 015) | शुद्धनय से जानना सम्यक्त्व है |
| 016) | शुद्धनय का लक्षण |
| 017) | जो आत्मा को देखता है वही जिनशासन को जानता है |
| 018) | ध्यान में केवल आत्मा |
| 019) | रत्नत्रय ही आत्मा है |
| 020-021) | रत्नत्रय के सेवन का क्रम |
| 022) | आत्मा कब तक अज्ञानी रहता है? |
| 023) | आत्मा के बंध मोक्ष का कारण |
| 024) | निश्चय और व्यवहार से जीव का कर्तापना |
| 025-026-027) | अप्रतिबुद्ध - पर पदार्थ में अहंकार / ममकार |
| 028-029-030) | पर पदार्थ को जीव का कहना ठीक नहीं - तर्क |
| 031) | प्रश्न - आत्मा-शरीर एक नहीं तो शरीराश्रित स्तुति कैसे ? |
| 032) | व्यवहार से जीव और शरीर एक, निश्चय से नहीं |
| 033-034) | व्यवहार स्तुति निश्चय स्तुति नहीं |
| 035) | दृष्टांत - नगर का वर्णन राजा का वर्णन नहीं |
| 036) | निश्चय स्तुति - जितेन्द्रिय |
| 037) | निश्चय स्तुति - जितमोह |
| 038) | निश्चय स्तुति - क्षीणमोह |
| 039-040) | प्रतिबुद्ध द्वारा परभावों का त्याग - प्रत्याख्यान |
| 041) | मोह से निर्मम |
| 042) | धर्मादि ज्ञेय पदार्थ से निर्मम |
| 043) | मैं एक शुद्ध दर्शन-ज्ञानमयी |
अजीव अधिकार |
|---|
| 044-048) | जीव-अजीव में एकता - मिथ्या-मत |
| 049) | जीव-अजीव में भिन्नता - मिथ्या-मत खण्डन |
| 050) | आठों कर्मों का फल -- अध्यवसान |
| 051) | अध्यवसान-भाव जीव है - व्यवहार |
| 052-053) | इस व्यवहार को दृष्टांत द्वारा समझाते हैं |
| 054) | शुद्ध जीव कैसा होता है? |
| 055-060) | शुद्ध जीव कैसा नहीं होता है? |
| 061) | व्यवहार से वर्णादि भाव जीव के, निश्चय से नहीं |
| 062) | जीव का वर्णादि के साथ संयोग सम्बन्ध |
| 063-064-065) | दृष्टांत द्वारा सम्बन्ध को बतलाते हैं |
| 066) | वर्णादि भाव के साथ जीव का तादात्म्य नहीं |
| 067) | जीव का वर्णादि से तादात्म्य में दोष |
| 068-069) | संसार अवस्था में जीव के वर्णादि से तादात्म्य में दोष |
| 070-071) | अत: नाम-कर्म का उदय जीव नहीं है |
| 072) | देह को जीव कहना व्यवहार |
| 073) | अन्तरंग गुणस्थानादि भी जीव नहीं |
कर्त्ता-कर्म अधिकार |
|---|
| 074-075) | आस्रव और जीव का भेद ना जानना - अप्रतिबुद्ध / अज्ञानी |
| 076) | अब कर्त्ता-कर्म रूप प्रवृत्ति की निवृत्ति किस प्रकार होती है उसे कहते हैं -- |
| 077) | ज्ञानी निर्बंध कैसे होता है ? |
| 078) | आस्रवों से निवृत्ति का उपाय |
| 079) | ज्ञान और आस्रवों से निवृत्ति का एक काल |
| 080) | ज्ञानी की पहचान |
| 081) | आत्मा पुण्य-पापादि परिणामों का कर्त्ता -- व्यवहार |
| 082) | कर्मों को जानते हुए इस जीव का पुद्गल के साथ अतादात्म्य |
| 083) | कर्मोदय के साथ अतादात्म्य |
| 084) | ज्ञानी के कर्म-फल में कर्ता-कर्म भाव नहीं |
| 085) | पुद्गल का भी जीव के साथ कर्ता-कर्मभाव नहीं |
| 086-088) | जीव-पुद्गल के निमित्त-नैमित्तिक संबंध होने पर भी कर्ता-कर्म का अभाव |
| 089) | जीव का कर्तृत्व और भोक्तृत्व अपने परिणामों के साथ ही |
| 090) | लोक-व्यवहार ऐसा होता है |
| 091) | द्विक्रियावादियों की मान्यता दूषित |
| 092) | द्विक्रियावादी मिथ्यादृष्टि क्यों ? |
| 093) | द्विक्रियावादी का विशेष व्याख्यान |
| 094) | शुद्ध-चैतन्य स्वभावी जीव में मिथ्या-दर्शनादि विकारी भाव कैसे ? |
| 095) | मिथ्यात्वादिक जीव अजीव कहे हैं वे कौन हैं ? |
| 096) | आत्म-भावों का कर्त्ता आत्मा और द्रव्य-कर्मादिमय पर-भावों का कर्ता पुद्गल |
| 097) | आत्मा के तीन-विकारी परिणामों का कर्त्तापना है |
| 098) | कर्म-वर्गणा योग्य पुद्गल-द्रव्य अपने उपादान से कर्म-रूप में परिणत होता है |
| 099) | वीतराग-स्वसंवेदन-ज्ञान के नहीं होने से नूतन कर्म बंध |
| 100) | ज्ञान से कर्मों का बंध नहीं होता |
| 101-102) | अज्ञान से ही नूतन कर्मों का बंध क्यों ? |
| 103) | कर्तृत्व का मूल कारण अज्ञान |
| 104) | सम्यग्ज्ञान होने पर कर्ता-कर्म भाव नष्ट |
| 105-107) | पर-भावों को भी आत्मा करता है -- व्यवहारियों का मोह |
| 108) | ज्ञानी परभाव का अकर्ता, ज्ञान का ही कर्ता |
| 109) | अज्ञानी भी पर-द्रव्य के भाव का अकर्ता |
| 110) | किसी के द्वारा परभाव किया जाना अशक्य |
| 111) | आत्मा पुद्गल-कर्मों का अकर्ता क्यों ? |
| 112-113) | 'आत्मा द्रव्य-कर्मों का कर्त्ता है' यह उपचार मात्र है |
| 114-115) | आत्मा पुद्गल कर्म का कर्त्ता-भोक्ता -- व्यवहार |
| 116-119) | पुद्गल के कथंचित परिणामी स्वभाव-पना |
| 120-122) | जीव और क्रोधादि प्रत्ययों का एकत्व नहीं |
| 123-125) | पुद्गल के कथंचित परिणामी स्वभावपना |
| 126-130) | जीव-द्रव्य में कथंचित परिणामित्व |
| 131-133) | ज्ञानी-जीव ज्ञानभाव का कर्ता |
| 134) | ज्ञानी और अज्ञानी के कर्तापन |
| 135) | ज्ञानमय या अज्ञानमय भाव से क्या होता है? |
| 136-137) | ज्ञानी के ज्ञानमय और अज्ञानी के अज्ञानमय ही भाव कैसे ? |
| 138-139) | दृष्टांत |
| 140-144) | अज्ञानी अज्ञान-मय भावों द्वारा आगामी भाव-कर्म को प्राप्त होता है |
| 145-147) | जीव का परिणाम पुद्गल-द्रव्य से पृथक् ही है |
| 148) | आत्मा में कर्म बद्धस्पृष्ट है कि अबद्धस्पृष्ट ? |
| 149) | नयविभाग जानने से क्या होता है ? |
| 150) | पक्षातिक्रान्त ज्ञानी का क्या स्वरूप है ? |
| 151) | पक्ष से दूरवर्ती ही समयसार है |
पुण्य-पाप अधिकार |
|---|
| 152) | शुभाशुभ कर्म के स्वभाव का वर्णन |
| 153) | शुभ-अशुभ दोनों अविशेषता से बंध के कारण |
| 154) | शुभ-अशुभ दोनों ही कर्मों का निषेध |
| 155-156) | दोनों कर्मों के निषेध का दृष्टान्त |
| 157) | दोनों ही प्रकार के कर्म बंध के कारण होने से निषेध्य |
| 158) | अब ज्ञान को मोक्षका कारण सिद्ध करते हैं -- |
| 159-160) | उस ज्ञान की विधि |
| 161) | पुण्यकर्म के पक्षपाती को प्रतिबोधन |
| 162) | परमार्थस्वरूप मोक्ष का कारण दिखलाते हैं |
| 163) | परमार्थरूप मोक्ष के कारण से भिन्न कर्म का निषेध |
| 164-166) | मोक्ष के कारणभूत दर्शन, ज्ञान और चारित्र का आच्छादक कर्म |
| 167) | कर्म स्वयमेव बंध है |
| 168-170) | कर्म का मोक्ष-हेतु-तिरोधायीपना |
आस्रव अधिकार |
|---|
| 171-172) | आस्रव का स्वरूप |
| 173) | ज्ञानी के उन आस्रवों का अभाव |
| 174) | राग, द्वेष, मोह भावों के ही आस्रवपना |
| 175) | रागादिक से न मिले ज्ञानमय भाव संभव |
| 176) | ज्ञानी के द्रव्यास्रव का अभाव |
| 177-178) | ज्ञानी निरास्रव किस तरह ? उत्तर |
| 179) | ज्ञान-गुण के जघन्य-भाव परिणमन के रहते ज्ञानी निरास्रव कैसे |
| 180-183) | सभी द्रव्यास्रव की संतति के रहने पर भी ज्ञानी नित्य ही निरास्रव कैसे |
| 184-185) | ज्ञानी के राग-द्वेष-मोह नहीं अत: नवीन कर्मों का बंध नहीं |
| 186-187) | इसी का समर्थन दृष्टांत पूर्वक |
संवर अधिकार |
|---|
| 188-190) | भेद-विज्ञान की अभिवन्दना |
| 191-192) | भेद-विज्ञान से ही शुद्धात्मा की प्राप्ति |
| 193) | शुद्ध आत्मा की प्राप्ति से ही संवर |
| 194-196) | संवर इस तरह से होता है |
| 197) | आत्मा परोक्ष है, फिर उसका ध्यान कैसे |
| 199-201) | संवर के क्रम का व्याख्यान |
निर्जरा अधिकार |
|---|
| 202) | द्रव्य-निर्जरा का स्वरूप |
| 203) | भाव-निर्जरा का भी स्वरूप |
| 204-205) | ज्ञान-शक्ति का वर्णन |
| 206) | दृष्टांत |
| 207) | अब कहते हैं कि सम्यग्दृष्टि अपने को और पर को विशेषरूप से इस प्रकार जानता है -- |
| 208) | औपाधिक-भाव आत्म-स्वभाव क्यों नहीं ? |
| 209) | औपाधिक भावों की परभावता जानने का फल |
| 210) | सम्यग्दृष्टि अपने और पर के स्वभाव का ज्ञाता होता है |
| 211-212) | सम्यग्दृष्टि रागी कैसे नहीं होता? यदि ऐसा पूछें तो सुनिये -- |
| 213) | ज्ञानी अनागत कर्मोदय के उपभोग की वांछा क्यों नहीं करता ? |
| 214) | इसका विस्तार करते हैं -- |
| 215) | मिथ्यात्वादि अपध्यान मेरा परिग्रह नहीं |
| 216) | वह परमात्म-पद क्या है ? इसका समाधान आचार्य करते हैं -- |
| 217) | अब पूछते हैं कि ज्ञानी पर-द्रव्य को क्यों नहीं ग्रहण करता ? उत्तर -- |
| 219) | और क्या ? |
| 220) | मत्यादि ज्ञान विशेष एक ज्ञान सामान्य के ही रूप |
| 222-227) | इच्छा ही परिग्रह, जिसको इच्छा नहीं उसको परिग्रह नहीं |
| 228) | ज्ञानी के भोग का उदय वियोग बुद्धि पूर्वक, आगे भोगों की इच्छा नहीं |
| 229-230) | ज्ञानी के अलिप्तता के कारण कर्म-बन्ध नहीं, और अज्ञानी के लिप्तता के कारण कर्म बन्ध |
| 231-233) | अब पूर्व-बद्ध कर्मों की निर्जरा न होकर, किस प्रकार मोक्ष होगा ? इस प्रश्न का उत्तर देते हैं -- |
| 234-238) | अब ज्ञानी के कर्म-बंध नहीं होता, उसे शंख के दृष्टांत से बतलाते हैं -- |
| 239-242) | सराग-वीतराग परिणाम से बंध-मोक्ष |
| 243) | सम्यक्त्वी भय-रहित होता है |
| 244) | नि:शंकित अंग का स्वरूप |
| 245) | नि:कांक्षित अंग का स्वरूप |
| 246-247) | निर्वचिकित्सा व अमूढदृष्टि अंग का स्वरूप |
| 248-249) | उपगूहन और स्थितिकरण अंग का स्वरूप |
| 250-251) | वात्सल्य और प्रभावना अंग का धारी सम्यग्दृष्टि का वर्णन |
बंध अधिकार |
|---|
| 252-256) | मिथ्या-ज्ञान श्रंगार-सहित प्रवेश कर रहा है |
| 257-261) | आगे वीतराग सम्यग्दृष्टि जीव के कर्म-बंध नहीं होता है, ऐसा पांच गाथाओं से बतलाते हैं -- |
| 262-264) | हिंस्य-हिंसकभाव रूप परिणमन अज्ञानी का लक्षण ज्ञानी का नहीं |
| 265-268) | सुख और दु:ख भी निश्चय से अपने ही कर्मों के उदय से होते हैं |
| 269-270) | दूसरे को जिला, मार, सुखी कर सकना ऐसी मान्यता बहिरात्मपना |
| 271-273) | पूर्व के दो सूत्र में कहा हुआ मिथ्याज्ञानरूपी भाव मिथ्यादृष्टि के बंध का कारण होता है |
| 274) | अध्यवसान से ही बंध प्राणियों को मारने अथवा न मारने से नहीं |
| 275-276) | अध्यवसाय ही पाप-पुण्य के बन्ध का कारण हैं, ऐसा दिखाते हैं |
| 277) | रागादिक-रूप परिणाम बंध का कारण होते हैं, बाह्य वस्तु नहीं |
| 278-279) | 'मैं जीवों को सुखी-दुखी, बांधता-मुक्त करता हूँ', यह मानना मूढ़ता है |
| 280-284) | इस प्रकार जो जीव दुखी होते है वे अपने पाप-कर्म के उदय से होते है, तुम्हारे विचारानुसार नहीं यह बतलाते हैं -- |
| 285-286) | अध्यवसान से मोहित ही पर-द्रव्य से एकत्व करता है |
| 287) | तपोधन मोह भाव रहित |
| 288) | बाह्य वस्तुओं में संकल्प विकल्प कर्म का कारण |
| 289) | अध्यवसान के पर्यायवाची |
| 290) | निश्चयनय के द्वारा व्यवहार विकल्पों का निषेध |
| 291-293) | अभव्य जीव के अपने मिथ्या अभिप्राय के कारण सिद्धि नहीं |
| 294-295) | व्यवहार-नय व निश्चय-नय का स्वरूप |
| 296-297) | ज्ञानी के आहारकृत बन्ध नहीं |
| 300-301) | रागादि विकारी भाव कैसे बनते है ? |
| 302) | ज्ञानी जीव आस्रव का कर्त्ता नहीं होता |
| 303-304) | ज्ञानी के कर्म के उदय से राग द्वेष |
| 305-307) | ज्ञानी रागादि का अकर्ता कैसे ? |
मोक्ष अधिकार |
|---|
| 308-310) | विशिष्ट भेद-ज्ञान के बल से बन्ध और आत्मा को पृथक् करना मोक्ष |
| 311-315) | इसी को और स्पष्ट करते हैं |
| 316) | आत्मा और बन्ध को भिन्न कैसे किया जाए ? |
| 317-319) | आत्मा और बन्ध के प्रथक्-करण कब होता है ? |
| 320-322) | भेद-भावना -- मैं बस जानने देखने देखने वाला |
| 323) | शुद्धात्मा मात्र ज्ञाता, पर भाव मेरे नहीं |
| 324-326) | पर भावों को अपना मानने से बन्ध और वीतरागता से मुक्ति |
| 327) | अपराध शब्द का अर्थ |
| 328-329) | परमार्थ से प्रतिक्रमण विष-कुम्भ, अप्रतिक्रमण अमृत-कुम्भ |
सर्व-विशुद्ध अधिकार |
|---|
| 330-333) | अब यहाँ कहते हैं कि निश्चय से यह जीव कर्मों का कर्त्ता नहीं है -- |
| 334-335) | ज्ञानावरणादि कर्म-प्रकृतियों का आत्मा के साथ जो बंध है, वह अज्ञान का ही महात्म्य है, ऐसा बताते हैं -- |
| 336-337) | जब तक कर्मोदय से होने वाले रागादि-भाव को नहीं छोडे तब तक अज्ञानी अन्यथा ज्ञानी |
| 338) | कर्म-फल को भोगते रहना जीव का स्वभाव नहीं, अज्ञान भाव |
| 339) | ज्ञानी नि:श्शंक होता हुआ कर्म-फल जानता हुआ आराधना में तत्पर रहता है |
| 340-341) | अब यहाँ बताते हैं कि अज्ञानी जीव नियम से कर्मों का वेदक ही होता है -- |
| 342-343) | अब इसी कर्तृत्व व भोक्तृत्व के अभाव का दृष्टांत पूर्वक समर्थन करते हैं -- |
| 344-346) | अब यहाँ बताते हैं कि जो एकान्त से आत्मा को कर्ता मानते हैं उनके भी अज्ञानी लोगों के समान मोक्ष नहीं है ऐसा उपदेश करते हैं -- |
| 347-350) | अब पूर्व-पक्ष के उत्तर में कथन करते हैं कि निश्चय से आत्मा का पुदगलद्रव्य के साथ में कर्त्ता-कर्म सम्बन्ध नहीं है, तब आत्मा कैसे कर्त्ता बनता है ? |
| 351-354) | जो करता है वही भोगता है -- द्रव्यार्थिक-नय और अन्य ही कर्ता है और अन्य ही भोगता -- पर्यायार्थिक-नय |
| 355-359) | भाव-कर्म का कर्त्ता जीव ही है |
| 360-372) | आत्मा सर्वथा अकर्ता नहीं है, कथंचित् कर्त्ता भी है |
| 373-378) | सम्यग्दृष्टियों को विषयों के प्रति राग क्यों नहीं होता |
| 379) | शब्दादि अचेतन होने से रागादिक की उत्पत्ति में नियामक कारण नहीं |
| 380-386) | व्यवहार से कर्त्ता और कर्म भिन्न, निश्चय से अभिन्न |
| 387-396) | इस निश्चय-व्यवहार कथन का दृष्टांत |
| 397-400) | निश्चय-प्रतिक्रमण-प्रत्याख्यान-आलोचना ही अभेद-नय से निश्चय-चारित्र |
| 401-410) | इन्द्रियों और मन के विषयों में रमणता -- मिथ्याज्ञान |
| 411-413) | अज्ञान-चेतना बंध का कारण |
| 414-428) | अब इसी अर्थ की गाथा कहते हैं -- |
| 429-431) | ज्ञान आहारक क्यों नहीं? |
| 432-435) | द्रव्य-लिंग भी निश्चय से मुक्ति का कारण नहीं |
| 436) | आत्म-रमणता की प्रेरणा |
| 437) | भाव-लिंग के बिना द्रव्य-लिंग द्वारा समयसार का ग्रहण नहीं |
| 438) | परमार्थ से लिंग मोक्षमार्ग नहीं |
| 439) | ग्रन्थ समाप्ति और इसके पढ़ने का फल |
परिशिष्ट |
|---|
| 440-parishisht) | परिशिष्ट |
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-भगवत्कुन्दकुन्दाचार्यदेव-प्रणीत
श्री
समयसार
मूल प्राकृत गाथा, श्री अमृतचंद्राचार्य विरचित 'समय-व्याख्या' नामक संस्कृत टीका का हिंदी अनुवाद, श्री जयसेनाचार्य विरचित 'तात्पर्य-वृत्ति' नामक संस्कृत टीका का हिंदी अनुवाद सहित
आभार : पं जयचंदजी छाबडा, आ. ज्ञानसागर, क्षु. मनोहर वर्णी, पं हुकमचंद भारिल्ल, आ. ज्ञानमती, प्रो. पारसमल अग्रवाल, विजय कुमार जैन
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!! नम: श्रीसर्वज्ञवीतरागाय !!
ओंकारं बिन्दुसंयुक्तं नित्यं ध्यायन्ति योगिनः
कामदं मोक्षदं चैव ॐकाराय नमो नम: ॥1॥
अविरलशब्दघनौघप्रक्षालितसकलभूतलकलंका
मुनिभिरूपासिततीर्था सरस्वती हरतु नो दुरितान् ॥2॥
अज्ञानतिमिरान्धानां ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नम: ॥3॥
॥ श्रीपरमगुरुवे नम:, परम्पराचार्यगुरुवे नम: ॥
सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्री-समयसार नामधेयं, अस्य मूल-ग्रन्थकर्तार: श्री-सर्वज्ञ-देवास्तदुत्तर-ग्रन्थ-कर्तार: श्री-गणधर-देवा: प्रति-गणधर-देवास्तेषां वचनानुसार-मासाद्य आचार्य श्री-कुन्द-कुन्दाचार्य-देव विरचितं ॥
॥ श्रोतार: सावधानतया शृणवन्तु ॥
मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥
सुध्यान में लवलीन हो जब, घातिया चारों हने ।
सर्वज्ञ बोध विरागता को, पा लिया तब आपने ॥
उपदेश दे हितकर अनेकों, भव्य निज सम कर लिये ।
रविज्ञान किरण प्रकाश डालो, वीर! मेरे भी हिये ॥
स्याद्वाद, नय, षट् द्रव्य, गुण, पर्याय और प्रमाण का ।
जड़कर्म चेतन बंध का, अरु कर्म के अवसान का ॥
कहकर स्वरूप यथार्थ जग का, जो किया उपकार है ।
उसके लिये जिनवाणी माँ को, वंदना शत बार है ॥
नि:संग हैं जो वायुसम, निर्लेप हैं आकाश से ।
निज आत्म में ही विहरते, जीवन न पर की आस से ॥
जिनके निकट सिंहादि पशु भी, भूल जाते क्रूरता ।
उन दिव्य गुरुओं की अहो! कैसी अलौकिक शूरता ॥
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मंगलाचरण
वंदित्तु सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते ।
वोच्छामि समयपाहुडमिणमो सुदकेवलीभणिदं ॥1॥
Meaning : Bowing to all liberated souls who have attained the permanent, invariant, and incomparable state of existence, O' listeners, I shall narrate the Samayapahuda which has been told by Sruta Kevali .
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पीठिका
जीवो चरित्तदंसणणाणट्ठिदो तं हि ससमयं जाण ।
पोग्गलकम्मपदेसट्ठिदं च तं जाण परसमयं ॥2॥
Meaning : One should know that a Soul with self-realization is engrossed in its own eternal Soul, which is a collection of belief, knowledge, conduct and other infinite attributes. And a Soul without self-realization is engrossed in material outer objects, which have been obtained by fruition of karma.
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एयत्तणिच्छयगदो समओ सव्वत्थ सुन्दरो लोए ।
बंधकहा एयत्ते तेण विसंवादिणी होदि ॥3॥
Meaning : In fact, the Self, which is individual and absorbed in his own Soul, is always magnificent and wonderful. Whereas, if, the Self is contaminated with other substances, is the cause of difficulties and problems.
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सुदपरिचिदाणुभूदा सव्वस्स वि कामभोगबंधकहा ।
एयत्तस्सुवलंभो णवरि ण सुलहो विहत्तस्स ॥4॥
Meaning : Tales involving pleasures of five senses – kâma , and bhog – and of karmic attachment have been heard, known, and experienced by all. Only the attainment of Self that is free from all attachments is not easy.
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तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण ।
जदि दाएज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्वं ॥5॥
Meaning : I will reveal that unified Selfwith the soul’s own glory. If I succeed, accept it as a validation of truth, and if I miss out, do not misconstrue my intent.
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णवि होदि अप्पमत्तो ण पमत्तो जाणओ दु जो भावो ।
एवं भणंति सुद्धं णाओ जो सोउ सो चेव ॥6॥
Meaning : The knower is neither attentive in the Self nor non-attentive in the Self. In this way the soul is called pure. And the knower that is known is one and the same.
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ववहारेणुवदिस्सदि णाणिस्स चरित्तं दंसणं णाणं ।
ण वि णाणं ण चरित्तं ण दंसणं जाणगो सुद्धो ॥7॥
Meaning : Conduct, faith, and knowledge have been said to be the attributes of the knower, the Self, from the empirical point of view . From the transcendental point of view , there is no knowledge, conduct or faith – just pure consciousness.
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जह ण वि सक्कमणज्जो अणज्जभासं विणा दु गाहेदुं ।
तह ववहारेण विणा परमत्थुवदेसणमसक्कं ॥8॥
Meaning : Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view .
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जो हि सुदेणहिगच्छदि अप्पाणमिणं तु केवलं सुद्धं ।
तं सुदकेवलिमिसिणो भणंति लोयप्पदीवयरा ॥9॥
जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा ।
णाणं अप्पा सव्वं जम्हा सुदकेवली तम्हा ॥10॥
Meaning : The jîva who, through his faculty of scriptural consciousness, realizes the pure nature of the Real Self, is called a real, allknowing Master of Scripture by the Rishis, the illuminators of the world.
The jîva who comprehends the entire scriptural knowledge is called an empirical, all-knowing Master of Scripture by Lord Jina. As the entire scriptural knowledge is the Real Self, he is called a Shrutakevalî.
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णाणम्हि भावणा खलु कादव्वा दंसणे चरित्ते य ।
ते पूण तिण्णिवि आदा तम्हा कुण भावणं आदे ॥11॥
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जो आदभावणमिणं णिच्चुवजुत्तो मुणी समाचरदि ।
सो सव्य-दुक्ख-मोक्खं पावदि अचिरेण कालेण ॥12॥
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नव-पदार्थ अधिकार
ववहारोभूदत्थो भूदत्थो देसिदो दु सुद्धणओ ।
भूदत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो ॥13॥
Meaning : The empirical point of view does not reveal the ultimate truth, and the pure, transcendental point of view reveals the ultimate truth. This has been said . The soul which takes refuge in the ultimate truth is surely the right believer.
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जीव अधिकार
सुद्धो सुद्धादेसो णादव्वो परमभावदरिसीहिं ।
ववहारदेसिदा पुण जे दु अपरमे ट्ठिदा भावे ॥14॥
Meaning : Self realization uses transcendental viewpoint. One who experiences impure state must be preached from the empirical viewpoint.
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भूदत्थेणाभिगदा जीवाजीवा य पुण्णपावं च ।
आसवसंवरणिज्जरबंधो मोक्खो य सम्मत्तं ॥15॥
Meaning : Jiva , Ajiva , Punya , Papa , Asrava , Samvara , Nirjara , Bandha , and Moksa - comprehended from the real point of view amount to SamyagDarsana.
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जो पस्सदि अप्पाणं अबद्धपुट्ठं अणण्णयं णियदं ।
अविसेसमसंजुत्तं तं सुद्धणयं वियाणीहि ॥16॥
Meaning : Jiva , Ajiva , Punya , Papa , Asrava , Samvara , Nirjara , Bandha , and Moksa - comprehended from the real point of view amount to SamyagDarsana .
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जो पस्सदि अप्पाणं अबद्धपुट्ठं अणण्णमविसेसं ।
अपदेससंतमज्झं पस्सदि जिणसासणं सव्वं ॥17॥
Meaning : One who perceives one's soul as unbonded and untouched , non-varying , and free from any division in terms of its attributes , perceives the entire Jain doctrine which includes the external scriptural knowledge and the experiential internal knowledge of the soul.
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आदा खु मज्झ णाणे आदा मे दंसणे चरित्ते य ।
आदा पच्चक्खाणे आदा मे संवरे जोगे ॥18॥
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दंसणणाणचरित्ताणि सेविदव्वाणि साहुणा णिच्चं ।
ताणि पुण जाण तिण्णि वि अप्पाणं चेव णिच्छयदो ॥19॥
Meaning : The seekers should always be devoted to [right] belief, knowledge, and conduct. However, it should be noted again that all these three are the soul from the real point of view.
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जह णाम को वि पुरिसो रायाणं जाणिऊण सद्दहदि ।
तो तं अणुचरदि पुणो अत्थत्थीओ पयत्तेण ॥20॥
एवं हि जीवराया णादव्वो तह य सद्दहेदव्वो ।
अणुचरिदव्वो य पुणो सो चेव दु मोक्खकामेण ॥21॥
Meaning : Just as a person desirous of money serves a king by all efforts after knowing and believing in the king, in the same way, one who is desirous of attaining the liberation should make all efforts to know, believe in, and immerse in the soul-king.
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कम्मे णोकम्मम्हि य अहमिदि अहकं च कम्म णोकम्मं ।
जा एसा खलु बुद्धी अप्पडिबुद्धो हवदि ताव ॥22॥
Meaning : So long as such an understanding persists regarding oneself that I am Karma, I am quasi-Karma , and the Karmika and quasi-Karmika matter constitute me, till then the living being is ignorant .
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जीवेव अजीवे वा संपदि समयम्हि जत्थ उवजुत्तो ।
तत्थेव बंधमोक्खो हवदि समासेण णिद्दिट्ठो ॥23॥
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जं कुणदि भावामादा कत्ता सो होदि तस्स भावस्स ।
णिच्छयदो ववहारा पोग्गलकम्माण कत्तारं ॥24॥
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अहमेदं एदमहं अहमेदस्सम्हि अत्थि मम एदं ।
अण्णं जं परदव्वं सच्चित्ताचित्तमिस्सं वा ॥25॥
आसि मम पुव्वमेदं एदस्स अहं पि आसि पुव्वं हि ।
होहिदि पुणो ममेदं एदस्स अहं पि होस्सामि ॥26॥
एयं तु असब्भूदं आदवियप्पं करेदि संमूढो ।
भूदत्थं जाणंतो ण करेदि दु तं असंमूढो ॥27॥
Meaning : One who erroneously considers any alien object such as an animate being , an inanimate thing , and mixed animate-inanimate object as 'I am this substance', or 'It is me', or 'I am its', or 'It is mine', or 'It was mine in the past', or 'I was identical to it in the past', or 'It shall be mine in future also', and 'I shall also be like it in future', has only superficial awareness . But one who understands the real nature of the Self does not entertain such erroneous notions and, therefore, possesses intimate knowledge .
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अण्णाणमोहिदमदी मज्झमिणं भणदि पोग्गलं दव्वं ।
बद्धमबद्धं च तहा जीवो बहुभावसंजुत्तो ॥28॥
सव्वण्हुणाणदिट्ठो जीवो उवओगलक्खणो णिच्चं ।
कह सो पोग्गलदव्वीभूदो जं भणसि मज्झमिणं ॥29॥
जदि सो पोग्गलदव्वीभूदो जीवत्तमागदं इदरं ।
तो सक्को वत्तुं जे मज्झमिणं पोग्गलं दव्वं ॥30॥
Meaning : One with deluded intellect, thoughts, and emotions, etc., says that the bonded and unbonded Pudgala matter is mine.
When the omniscients have seen that a Jiva is always associated with its characteristic attribute Upayoga , then how can a Jiva be a Pudgala substance, and on that basis how can you say that Pudgala is mine?
If Jiva becomes Pudgala substance and Pudgala substance attains Jivatva , only then you can say that Pudgala substance is yours .
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जदि जीवो ण सरीरं तित्थयरायरियसंथुदी चेव ।
सव्वा वि हवदि मिच्छा तेण दु आदा हवदि देहो ॥31॥
Meaning : If Jiva is not the physical body, then the hymns and worship of Tirthamkara and Acarya would prove wrong. Therefore, soul must indeed be the physical body.
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ववहारणओ भासदि जीवो देहो य हवदि खलुएक्को ।
ण दु णिच्छयस्स जीवो देहो य कदा वि एक्कट्ठो ॥32॥
Meaning : The empirical point of view indeed holds that the soul and the body are the same, however, from the transcendental point of view the soul and the body are never the same.
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इणमण्णं जीवादो देहं पोग्गलमयं थुणित्तु मुणी ।
मण्णदि हु संथुदो वंदिदो मए केवली भयवं ॥33॥
तं णिच्छये ण जुज्जदि ण सरीरगुणा हि होंति केवलिणो ।
केवलिगुणो थुणदि जो सो तच्चं केवलिं थुणदि ॥34॥
Meaning : By worshiping the physical body made of material substance, which is different from the soul substance, a monk believes that the lord Arahanta has been worshipped and adored by him.
But from the real point of view the above is not appropriate, as the qualities of the body are different from those of Arahanta. One who worships the qualities of Arahanta really worships Arahanta.
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णयरम्मि वण्णिदे जह ण वि रण्णो वण्णणा कदा होदि ।
देहगुणे थुव्वंते ण केवलिगुणा थुदा होंति ॥35॥
Meaning : Just as a description of a city does not become the description of its king; in the same way, the worship of the qualities of the physical body of Arahanta does not become the worship of the qualities of Arahanta.
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जो इन्दिये जिणित्ता णाणसहावाधियं मुणदि आदं ।
तं खलु जिदिंदियं ते भणंति जे णिच्छिदा साहू ॥36॥
Meaning : One who has conquered the senses and has realised oneself as a soul that has the knowing nature which makes it different is called the conqueror of the senses by the reality knower saints.
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जो मोहं तु जिणित्ता णाणसहावाधियं मुणदि आदं ।
तं जिदमोहं साहुं परमट्ठवियाणया बेंति ॥37॥
Meaning : One who has conquered the Moha and has realised oneself as a soul that has the power of knowing nature which makes it different is called the conqueror of the Moha by the knowers of the reality.
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जिदमोहस्स दु जइया खीणो मोहो हविज्ज साहुस्स ।
तइया हु खीणमोहो भण्णदि सो णिच्छयविदूहिं ॥38॥
Meaning : After becoming the conqueror of the Moha when the Moha of the saint is completely destroyed then he is called the destroyer of the Moha by the reality knowers.
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सव्वे भावे जम्हा पच्चक्खाई परेत्ति णादूणं ।
तम्हा पच्चक्खाणं णाणं णियमा मुणेदव्वं ॥39॥
जह णाम कोवि पुरिसो परदव्वमिणंति जाणिदुं चयदि ।
तह सव्वे परभावे णाऊण विमुञ्चदे णाणी ॥40॥
Meaning : By knowing all Para-Bhava as others, one abandons them. Therefore, this knowing is to be considered as the abandonment itself. This should be understood as a rule.
Just as a person gives up a thing belonging to another person after knowing that it is not his, in the same way the knower of the truth renounces all Para-Bhava after knowing that these are non-Self.
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णत्थि मम को वि मोहो बुज्झदि उवओग एव अहमेक्को ।
तं मोहणिम्ममत्तं समयस्स वियाणया बेंति ॥41॥
Meaning : The Moha is not mine in any way. I am only the Upayoga. This awareness is called as 'Moha-is-not-mine-awareness' by the knowers of the pure soul.
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णत्थि मम धम्म आदी बुज्झदि उवओग एव अहमेक्को ।
तं धम्मणिम्ममत्तं समयस्स वियाणया बेंति ॥42॥
Meaning : Substances like Dharma, etc., are not mine. I am only the Upayoga. This awareness is called as 'Dharma-is-not-mine-awareness' by the knowers of the pure soul.
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अहमेक्को खलु सुद्धो दंसणणाणमइयो सदारूवी ।
ण वि अत्थि मज्झ किंचि वि अण्णं परमाणुमेत्तं पि ॥43॥
Meaning : In reality, I am always one, pure, invisible, and have perception and knowledge. Not even tiniest of other substances is mine.
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अजीव अधिकार
अप्पाणमयाणंता मूढा दु परप्पवादिणो केई ।
जीवं अज्झवसाणं कम्मं च तहा परूवेंति ॥44॥
अवरे अज्झवसाणेसु तिव्वमंदाणुभागगं जीवं ।
मण्णंति तहा अवरे णोकम्मं चावि जीवोत्ति ॥45॥
कम्मस्सुदयं जीवं अवरे कम्माणुभागमिच्छंति ।
तिव्वत्तणमंदत्तणगुणेहिं जो सो हवदि जीवो ॥46॥
जीवो कम्मं उहयं दोण्णि वि खलु केइ जीवमिच्छंति ।
अवरे संजोगेण दु कम्माणं जीवमिच्छंति ॥47॥
एवंविहा बहुविहा परमप्पाणं वदंति दुम्मेहा ।
ते ण परमट्ठवादी णिच्छयवादीहिं णिद्दिठ्ठा ॥48॥
Meaning : The ignorant persons who do not know the Self declare a non-Self as the Self. Some ignorant persons describe the Adhyavasana as Jiva and some state that Karma is Jiva.
Some identify Jiva as the intense and mild feelings in the form of Adhyavasana. Some identify the physical body as Jiva .
Some believe the rise of Karma as Jiva . Based on the notion of the ability of Jiva becoming intense and mild, some believe that the strength of the fruition of Karma is Jiva.
Some consider the combination of Jiva and Karma as Jiva. Some believe that the association of Karma is Jiva.
In these and many other ways, ignorant people identify the Self with the non-self. Such absolutists are ignorant of the truth; say those who know the ultimate point of view.
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एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा ।
केवलिजिणेहिं भणिया कह ते जीवो त्ति वुच्चंति ॥49॥
Meaning : The above mentioned affective states are all result of the manifestation of karmic matter, so says the Omniscient Lord. How can these be called the jîva or Pure Self?
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अठ्ठविहं पि य कम्मं सव्वं पोग्गलमयं जिणा बेंति ।
जस्स फलं तं वुच्चदि दुक्खं ति विपच्चमाणस्स ॥50॥
Meaning : As pronounced by the Omniscient Lord, all the eight kinds of karmas are subtle material particles, and that the fruition of these karmas results into suffering that everyone recognizes.
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ववहारस्स दरीसणमुवएसो वण्णिदो जिणवरेहिं ।
जीवा एदे सव्वे अज्झवसाणादओ भावा ॥51॥
Meaning : It is only from the empirical point of view that the Omniscient Lord has declared all these affective states to be of the nature of the Self.
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राया हु णिग्गदो त्ति य एसो बलसमुदयस्स आदेसो ।
ववहारेण दु उच्चदि तत्थेक्को णिग्गदो राया ॥52॥
एमेव य ववहारो अज्झवसाणादिअण्णभावाणं ।
जीवो त्ति कदो सुत्ते तत्थेक्को णिच्छिदो जीवो ॥53॥
Meaning : On seeing the royal entourage, if one says, 'The king has come out', this statement is made from the empirical point of view . In reality, only one person in the whole entourage is the king. In the same way, scriptures declare, from the empirical point of view , that these affective states pertain to the Self, although they truly are different from the Self. From the transcendental point of view , the Self is one, different from these passions .
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अरसमरूवमगंधं अव्वत्तं चेदणागुणमसद्दं ।
जाण अलिंगग्गहणं जीवमणिद्दिट्ठसंठाणं ॥54॥
Meaning : The pure soul should be known as without taste, colour and smell, beyond perception though the senses, characterized by consciousness, without sound, cannot be apprehended through a symbol or a sense organ, and has no definite shape.
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जीवस्स णत्थि वण्णो ण वि गंधो ण वि रसो ण वि य फासो ।
ण वि रूवं ण सरीरं ण वि संठाण ण संहणणं ॥55॥
जीवस्स णत्थि रागो ण वि दोसो णेव विज्जदे मोहो ।
णो पच्चया ण कम्मं णोकम्मं चावि से णत्थि ॥56॥
जीवस्स णत्थि वग्गो ण वग्गणा णेव फड्ढया केई ।
णो अज्झप्पट्ठाणा णेव य अणुभागठाणाणि ॥57॥
जीवस्य णत्थि केई जोयट्ठाणा ण बंधठाणा वा ।
णेव य उदयट्ठाणा ण मग्गणट्ठाणया केई ॥58॥
णो ठिदिबंधट्ठाणा जीवस्स ण संकिलेसठाणा वा ।
णेव विसोहिट्ठाणा णो संजमलद्धिठाणा वा ॥59॥
णेव य जीवट्ठाणा ण गुणट्ठाणा य अत्थि जीवस्स ।
जेण दु एदे सव्वे पोग्गलदव्वस्स परिणामा ॥60॥
Meaning : Jiva doesnt have color, odour, taste, touch, visible form, body, Samsthana , and Samhanana .
Raga and Dvesa , Moha, Pratyaya, Karmika matter, and Nokarma are also not Jiva's .
It has no class of potency of karmic matter , no types of karmic molecules , no aggregates of karmic molecules , no ego-consciousness of different types , and no karmic manifestations .
There is no yoga activity , no bondage , no fruition , and no variations according to the method of inquiry into its nature .
The pure soul has no place for duration of bondage , no emotional excitement , no self-purification , no self-restraint .
It has no classes of biological development , and no stages of spiritual development , as all the above mentioned attributes are manifestations of material conditions.
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ववहारेण दु एदे जीवस्स हवंति वण्णमादीया ।
गुणठाणंता भावा ण दु केई णिच्छयणयस्स ॥61॥
Meaning : The above mentioned attributes, from colour to stages of spiritual development, belong to the soul from the empirical point of view , but from the transcendental point of view , none of these belongs to the soul.
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एदेहिं य सम्बन्धो जहेव खीरोदयं मुणेदव्वो ।
ण य होंति तस्स ताणि दु उवओगगुणाधिगो जम्हा ॥62॥
Meaning : The association of the soul with these attributes, like colour etc., must be understood as the mixing of milk with water. These attributes are not part of the soul as the soul’s characteristic is consciousness.
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पंथे मुस्संतं पस्सिदूण लोगा भणंति ववहारी ।
मुस्सदि एसो पंथो ण य पंथो मुस्सदे कोई ॥63॥
तह जीवे कम्माणं णोकम्माणं च पस्सिदुं वण्णं ।
जीवस्स एस वण्णो जिणेहिं ववहारदो उत्तो ॥64॥
गंधरसफासरूवा देहो संठाणमाइया जे य ।
सव्वे ववहारस्स य णिच्छयदण्हू ववदिसंति ॥65॥
Meaning : When someone gets robbed on a road, people, conventionally, say, 'This road gets robbed', but in actual, no road gets robbed . In the same way, the Omniscient Lord describes, from the empirical point of view , the colour of the material entities of karma, and the quasi-karmic matter , to be the attribute of the soul. Similarly, attributes like smell, taste, touch, form, body, and shape of the soul are predicated by the all-knowing only from the empirical point of view .
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तत्थ भवे जीवाणं संसारत्थाण होंति वण्णादि ।
संसारपमुक्काणं णत्थि हु वण्णादओ केई ॥66॥
Meaning : So long as the souls have embodied existence in the world attributes of colour etc., are said to be present in them. There are no attributes of colour etc. in liberated souls.
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जीवो चेव हि एदे सव्वे भाव त्ति मण्णसे जदि हि ।
जीवस्साजीवस्स य णत्थि विसेसो दु दे कोई ॥67॥
Meaning : If you maintain that all these attributes really pertain to the soul itself, then, in your opinion, there would be no difference, whatsoever, between the soul and the non-soul.
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अह संसारत्थाणं जीवाणं तुज्झ होंति वण्णादी ।
तम्हा संसारत्था जीवा रूवित्तमावण्णा ॥68॥
एवं पोग्गलदव्वं जीवो तहलक्खणेण मूढमदी ।
णिव्वाणमुवगदो वि य जीवत्तं पोग्गलो पत्तो ॥69॥
Meaning : Or else, if you maintain that the colour etc. of worldly beings are indistinguishable from the attributes of the souls, then these souls will be assumed to be endowed with physical form. In this way, O deluded person, a soul endowed with physical form will be made up of physical matter and then, not only in its worldly existence but also in its emancipated state, physical matter will acquire the status of a jîva.
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एक्कं च दोण्णि तिप्णि य चत्तारि य पंच इन्दिया जीवा ।
बादरपज्जत्तिदरा पयडीओ णामकम्मस्स ॥70॥
एदाहि य णिव्वत्ता जीवट्ठाणा उ करणभूदाहिं ।
पयडीहिं पोग्गलमइहिं ताहिं कहं भण्णदे जीवो ॥71॥
Meaning : Living beings with one, two, three, four, and five senses, gross and fully developed, and their opposite, subtle and undeveloped, are classes based on their physique-making karma . The classes of living beings are the result of physique-making karma and since the causal conditions are physical in nature, how can these be identified with the nature of the soul?
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पज्जत्तापज्जत्ता जे सुहुमा बादरा य जे चेव ।
देहस्स जीवसण्णा सुत्ते ववहारदो उत्ता ॥72॥
Meaning : The developed and undeveloped, and subtle and gross, are classifications of living beings, termed jîvas, from the standpoint of their physical constitution. And the scriptures convey this from the empirical point of view .
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मोहणकम्मस्सुदया दु वण्णिया जे इमे गुणट्ठाणा ।
ते कह हवंति जीवा जे णिच्चमचेदणा उत्ता ॥73॥
Meaning : The stages of spiritual development are stated to be the result of deluding karmas . How can these, which are eternally non-conscious, be identified with the conscious jîva?
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कर्त्ता-कर्म अधिकार
जाव ण वेदि विसेसंतरं तु आदासवाण दोह्णं पि ।
अण्णाणी ताव दु सो कोहादिसु वट्टदे जीवो ॥74॥
कोहादिसु वट्टंतस्स तस्स कम्मस्स संचओ होदी ।
जीवस्सेवं बंधो भणिदो खलु सव्वदरिसीहिं ॥75॥
Meaning : So long as the soul does not recognize the differences in the attributes of the Self and the influx of karmas, it remains ignorant, and indulges in baser emotions like anger. The Omniscients declare that while indulging in anger etc., the soul accumulates karmic matter and, in this manner, bondage takes place.
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जइया इमेण जीवेण अप्पणो आसवाण य तहेव ।
णादं होदि विसेसंतरं तु तइया ण बंधो से ॥76॥
Meaning : When the soul is able to recognize the differences in the attributes of the Self and the influx of karmas, then fresh bondage does not take place.
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णादूण आसवाणं असुचित्तं च विवरीयभावं च ।
दुक्खस्स कारणं ति य तदो णियत्तिं कुणदि जीवो ॥77॥
Meaning : After knowing that karmic influxes are impure, of contrary to the Self, and the cause of misery, the Self abstains from them.
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अहमेक्को खलु सुद्धो णिम्ममओ णाणदंसणसमग्गो ।
तम्हि ठिदो तच्चित्तो सव्वे एदे खयं णेमि ॥78॥
Meaning : I am really one, pure, free from possessive desires, and replete with knowledge and perception. Resting on pure consciousness , and self-contented, I lead all the karmic influxes to destruction.
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जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य ।
दुक्खा दुक्खफलात्ति य णादूण णिवत्तदे तेहिं ॥79॥
Meaning : These influxes, like anger etc., are associated with the soul, destructible, evanescent, incapable of providing refuge, misery themselves, and result into misery. Knowing this, the well informed abandons them.
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कम्मस्स य परिणामं णोकम्मस य तहेव परिणामं ।
ण करेदि एदमादा जो जाणदि सो हवदि णाणी ॥80॥
Meaning : The Self who does not get involved in the adoption of the karmic matter, and, in the same way, the quasi-karmic matter , but is aware of these, is knowledgeable.
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कत्ता आदा भणिदो ण य कत्ता केण सो उवाएण ।
धम्मादी परिणामे जो जाणदि सो हवदि णाणी ॥81॥
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ण वि परिणमदि ण गिण्हदि उप्पज्जदि णपरदव्वपज्जाए ।
णाणी जाणंतो वि हु पोग्गलकम्मं अणेयविहं ॥82॥
Meaning : The knower, while knowing the various kinds of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form.
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ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए ।
णाणी जाणंतो वि हु सगपरिणामं अणेयविहं ॥83॥
Meaning : The knower, while knowing the various modes of his own thought-dispositions, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form.
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ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए ।
णाणी जाणंतो वि हु पोग्गलकम्मप्फलमणंतं ॥84॥
Meaning : The knower, while knowing the various fruits of karmic matter, surely does not manifest himself in the modifications of alien substances, or assimilate them, or transmute in their form.
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ण वि परिणमदि ण गिण्हदि उप्पज्जदि ण परदव्वपज्जाए ।
पोग्गलदव्वं पि तहा परिणमदि सएहिं भावेहिं ॥85॥
Meaning : The physical matter too does not manifest itself in the modes of any foreign substance, or assimilate them, or transmute in their form, because it manifests in its own state or form.
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जीवपरिणामहेदुं कम्मत्तं पोग्गला परिणमंति ।
पोग्गलकम्मणिमित्तं तहेव जीवो वि परिणमदि ॥86॥
ण वि कुव्वदि कम्मगुणे जीवो कम्मं तहेव जीवगुणे ।
अण्णोण्णणिमित्तेण दु परिणामं जाण दोण्हं पि ॥87॥
एदेण कारणेण दु कत्त आदा सएण भावेण ।
पोग्गलकम्मकदाणं ण दु कत्त सव्वभावाणं ॥88॥
Meaning : Physical matter gets transformed into karmic matter due to soul’s passions like attachment. Similarly, jîva also, conditioned by karmic matter like delusion, gets transformed, showing tendencies of attachment etc.
Jîva does not produce changes in the attributes of the karma, nor does the karma produce changes in the attributes of the jîva. It should be understood that these two get modified as a result of one conditioning the other due to mutual interaction.
As such, the soul is the creator as far as its own attributes are concerned, but not the creator of all the attributes that are due to its association with karmic matter.
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णिच्छयणयस्स एवं आदा अप्पाणमेव हि करेदि ।
वेदयदि पुणो तं चेव जाण अत्ता दु अत्ताणं ॥89॥
Meaning : From the pure, transcendental point of view – know that the Self produces only his own self and again, the Self enjoys his own self.
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ववहारस्स दु आदा पोग्गलकम्मं करेदि णेयविहं ।
तं चेव पुणो वेयइ पोग्गलकम्मं अणेयविहं ॥90॥
Meaning : It is only from the empirical point of view that the Self is the creator of various kinds of karmic matter, and then enjoys the fruits thereof.
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जदि पोग्गलकम्ममिणं कुव्वदि तं चेव वेदयदि आदा ।
दोकिरियावदिरित्ते पसज्जदे सो जिणावमदं ॥91॥
Meaning : If the Self creates the karmic matter and then enjoys the consequences thereof, it will lead to the hypothesis of a single cause producing two different effects. This is in conflict with the Jaina doctrine.
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जम्हा दु अत्तभावं पोग्गलभावं च दो वि कुव्वंति ।
तेण दु मिच्छादिट्ठी दोकिरियावादिणो होंति ॥92॥
Meaning : Those who believe that the jîva or the Self is the producer of modifications in both – his own self, and in the physical matter, i.e., one single substance producing modifications in two substances, are of erroneous faith.
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पुग्गलकम्मणिमित्तं जह आदा कुणदि अप्पणो भावं ।
पुग्गलकम्मणिमित्तं तह वेददि अप्पणो भावं ॥93॥
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मिच्छत्तं पुण दुविहं जीवमजीवं तहेव अण्णाणं ।
अविरदि जोगो मोहो कोहादीया इमे भावा ॥94॥
Meaning : Again, erroneous faith is of two kinds – one pertaining to the jîva or soul, and the other pertaining to ajîva or non-soul. Similarly, nescience , non-abstinence , actions of the body, the organ of speech and the mind , delusion , and passions like anger, are of two kinds each.
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पोग्गलकम्मं मिच्छं जोगो अविरदि अणाणमज्जीवं ।
उवओगो अण्णाणं अविरदि मिच्छं च जीवो दु ॥95॥
Meaning : Erroneous faith, actions of the body, the organ of speech and the mind, non-abstinence, and nescience, which are of the nature of ajîva, are karmic matter. And nescience, non-abstinence, and erroneous faith, which are of the nature of jîva, are modes of consciousness .
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उवओगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स ।
मिच्छत्तं अण्णाणं अविरदिभावो य णादव्वो ॥96॥
Meaning : The consciousness, conditioned by delusion, undergoes three different kinds of modifications perpetually. These three modifications must be known as erroneous faith, nescience, and non-abstinence.
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एदेसु य उवओगो तिविहो सुद्धो णिरंजणो भावो ।
जं सो करेदि भावं उवओगो तस्स सो कत्ता ॥97॥
Meaning : Although the consciousness of the soul is inherently pure, flawless, and of unified disposition, when conditioned by the above mentioned three impurities , it becomes the causal agent of corresponding psychic imperfections.
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जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स ।
कम्मत्तं परिणमदे तम्हि सयं पोग्गलं दव्वं ॥98॥
Meaning : The soul itself is the causal agent of whatever impure modifications it undergoes. As the soul turns into a causal agent, physical matter gets transformed into karmic matter.
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परमप्पाणं कुव्वं अप्पाणं पि य परं करिंतो सो ।
अण्णाणमओ जीवो कम्माणं कारगो होदि ॥99॥
Meaning : Believing non-self to be self, and self to be non-self, the ignorant soul becomes the causal agent of various karmas.
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परमप्पाणमकुव्वं अप्पाणं पि य परं अकुव्वंतो ।
सो णाणमओ जीवो कम्माणमकारगो होदि ॥100॥
Meaning : The knowing Self, who does not engender feelings of non-self as self, and self as non-self; that Self does not become the causal agent of various karmas.
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तिविहो एसुवओगो अप्पवियप्पं करेदि कोहोऽहं ।
कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ॥101॥
तिविहो एसुवओगो अप्पवियप्पं करेदि धम्मादी ।
कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ॥102॥
Meaning : The Self, conditioned by the three impurities , indulges in such self-assertions as 'I am anger'. That Self becomes the causal agent of impure modifications in his consciousness.
Conditioned by the three impurities, the Self indulges in such self-assertions as 'I am dharma etc.'. That Self becomes the causal agent of impure modifications in his consciousness.
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एवं पराणि दव्वाणि अप्पय कुणदि मंदबुद्धीओ ।
अप्पाणं अवि य परं करेदि अण्णाणभावेण ॥103॥
Meaning : In this way, a person of dull intellect, due to his ignorance, considers alien substances to be the Self, and also the Self to be alien substances.
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एदेण दु सो कत्ता आदा णिच्छयविदूहिं परिकहिदो ।
एवं खलु जो जाणदि सो मुञ्चदि सव्वकत्तितं ॥104॥
Meaning : Because of the aforesaid reason, the knowers of reality call such a soul as a causal agent of various karmas. Whoever realizes the truth, gives up all causal relationship with alien substances.
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ववहारेण दु आदा करेदि घडपडरधाणि दव्वाणि ।
करणाणि य कम्माणि य णोकम्माणीह विविहाणि ॥105॥
जदि सो परदव्वाणि य करेज्ज णियमेण तम्मओ होज्ज ।
जम्हा ण तम्मओ तेण सो ण तेसिं हवदि कत्ता ॥106॥
जीवो ण करेदि घडं णेव पडं णेव सेसगे दव्वे ।
जोगुवओगा उप्पादगा य तेसिं हवदि कत्ता ॥107॥
Meaning : The Self, in this worldly life, is identified, point of view , as the producer of articles such as a pot, a cloth or a chariot, besides the sense organs, various types of karmas like anger, and the quasi-karmic matter .
If the Self is the producer of these alien substances then, surely, he shall amalgamate with them; since this amalgamation does not take place, the Self cannot be their producer.
The Self does not produce a pot, or cloth or any other substances. Only his yoga, the three-fold activity, and upayoga, the consciousness, are instrumental causes in producing the pot etc. The Self is responsible for these – yoga and upayoga.
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जे पोग्गलदव्वाणं परिणामा होंति णाणआवरणा ।
ण करेदि ताणि आदा जो जाणदि सो हवदि णाणी ॥108॥
Meaning : The Self who does not engage in doing karmas, such as knowledge-obscuring karma, which are consequences of the karmic matter, but only knows these karmas, is the knower.
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जं भावं सुहमसुहं करेदि आदा स तस्स खलु कत्ता ।
तं तस्स होदि कम्मं सो तस्स दु वेदगो अप्पा ॥109॥
Meaning : Whatever psychic disposition, virtuous or wicked, the Self engages in, he is definitely the author of the disposition. The disposition becomes his karma and he is the enjoyer of the fruits of this psycho-physical karmic matter .
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जो जम्हि गुणे दव्वे सो अण्णम्हि दु ण संकमदि दव्वे ।
सो अण्णमसंकंतो कह तं परिणामए दव्वं ॥110॥
Meaning : The matter and quality of a substance are not transmittable into the matter of another substance. Being nontransmittable, how can a substance change the modes of another substance?
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दव्वगुणस्स य आदा ण कुणदि पुग्गलमयह्मि कम्मह्मि ।
तं उभयमकुव्वंतो तम्हि कहं तस्स सो कत्ता ॥111॥
Meaning : The soul does not transmit its matter and quality into karmic matter. How then, without transmitting its matter and quality, can it be considered a causal agent for producing the karmic matter?
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जीवम्हि हेदुभूदे बंधस्स दु पस्सिदूण परिणामं ।
जीवेण कदं कम्मं भण्णदि उवयारमेत्तेण ॥112॥
जोधेहिं कदे जुद्धे राएण कदंति जंपदे लोगो ।
ववहारेण तह कदं णाणावरणादि जीवेण ॥113॥
Meaning : The soul is perceived as an extrinsic agent for the modifications of karmic bondages and it is figuratively said that the karma has been produced by the soul.
A war is fought by the warriors, still it is figuratively said that the king is at war. Similarly it is said from the empirical point of view, that the jîva, or the soul, has produced the karma.
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उप्पादेदि करेदि य बंधदि परिणामएदि गिण्हदि य ।
आदा पोग्गलदव्वं ववहारणयस्स वत्तव्वं ॥114॥
जह राया ववहारा दोसगुणुप्पादगो त्ति आलविदो ।
तह जीवो ववहारा दव्वगुणुप्पादगो भणिदो ॥115॥
Meaning : That the soul originates, produces, binds, changes the modes, and assimilates the karmic matter is said from the empirical point of view .
As a king is metaphorically said to be the producer of vice or virtue in his subjects, similarly, the soul is said to be the producer of the substance and quality of the physical matter from the empirical point of view.
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सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तरो ।
मिच्छत्तं अविरमणं कसायजोगा य बोद्धव्वा ॥116॥
तेसिं पुणो वि य इमो भणिदो भेदो दु तेरसवियप्पो ।
मिच्छादिट्ठी आदी जाव सजोगिस्स चरमंतं ॥117॥
एदे अचेदणा खलु पोग्गलकम्मुदयसंभवा जम्हा ।
ते जदि करेंति कम्मं ण वि तेसिं वेदगो आदा ॥118॥
गुणसण्णिदा दु एदे कम्मं कुव्वंति पच्चया जम्हा ।
तम्हा जीवोऽकत्त गुणा य कुव्वंति कम्माणि ॥119॥
Meaning : In reality, four primary conditions of influx of karmas are said to be the causal agents bringing about karmic bondage. These must be understood to be wrong belief , nonabstinence , gross passions , and yoga .
These have been further subdivided into thirteen secondary conditions. The thirteen conditions exist, to different extent, in various stages of spiritual development , from 'misbeliever' to 'omniscience with vibration' .
These conditions of influx of karmas resulting into bondages, like wrong belief etc., are, in reality, non-conscious because they are brought about by the rise of the karmic matter.
If these result into karmas, then the Self cannot be the enjoyer of the fruits thereof. Because the conditions called gunasthâna produce karmas, therefore, from the pure point of view, the Self is not the producer of karmas, and only the conditions called gunasthâna produce karmas.
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जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो ।
जीवस्साजीवस्स य एवमणण्णत्तमावण्णं ॥120॥
एवमिह जो दु जीवो सो चेव दु णियमदो तहाऽजीवो ।
अयमेयत्ते दोसो पच्चयणोकम्मकम्माणं ॥121॥
अह दे अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा ।
जह कोहो तह पच्चय कम्मं णोकम्ममवि अण्णं ॥122॥
Meaning : Knowledge and perception-consciousness is inseparable from the Self; however, if we consider anger too as inseparable from the Self, then soul and non-soul will get amalgamated into one entity.
This hypothesis will entail that all souls in this world will surely become non-soul too. Same misleading notion prevails if we consider karmic conditions, karmic matter, and quasi-karmic matter to be inseparable from the Self.
Therefore, to dispel this misleading notion, as we regard anger to be distinct from the conscious Self, similarly, regard karmic conditions, karmic matter, and quasi-karmic matter also to be distinct from the conscious Self.
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जीवे ण सयं बद्धं ण सयं परिणमदि कम्मभावेण ।
जइ पोग्गलदव्वमिणं अप्परिणामी तदा होदि ॥123॥
कम्मइयवग्गणासु य अपरिणमंतीसु कम्मभावेण ।
संसारस्स अभावो पसज्जदे संखसमओ वा ॥124॥
जीवो परिणामयदे पोग्गलदव्वाणि कम्मभावेण ।
ते सयमपरिणमंते कहं णु परिणामयदि चेदा ॥125॥
अह सयमेव हि परिणमदि कम्मभावेण पोग्गलं दव्वं ।
जीवो परिणामयदे कम्मं कम्मत्तमिदि मिच्छा ॥
णियमा कम्मपरिणदं कम्मं चिय होदि पोग्गलं दव्वं ।
तह तं णाणावरणाइपरिणदं मुणसु तच्चेव ॥
Meaning : If you believe that physical matter does not get bound to the Self on its own accord, nor does it evolve into modes of karma on its own accord, then, it becomes immutable.
Or else, if you believe that the karmic molecules do not get transformed into various karmic modes, then this belief will lead to non-existence of the worldly state of the soul , identical with the Sâkhya system.
If you maintain that the Self transforms the karmic molecules into various karmic modes, then how can the Self cause transformation in a substance that, by nature, is immutable?
Or else, if you believe that the physical matter, on its own accord, transforms into various modes of karmas, then it will be false to say that jîva causes transformation of karmic matter into karmic modes.
Therefore, in reality, just as the karmic molecules which get transformed into various karmic modes are material substance, in the same way, karmic modifications like knowledge-obscuring karmas etc., are mutated states of the karmic substance.
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ण सयं बद्धो कम्मे ण सयं परिणमदि कोहमादीहिं ।
जइ एस तुज्झ जीवो अप्परिणामी तदा होदि ॥126॥
अपरिणमंतम्हि सयं जीवे कोहादिएहिं भावेहिं ।
संसारस्स अभावो पसज्जदे संखसमओ वा ॥127॥
पोग्गलकम्मं कोहो जीवं परिणामएदि कोहत्तं ।
तं सयमपरिणमंतं कहं णु परिणामयदि कोहो ॥128॥
अह सयमप्पा परिणमदि कोहभावेण एस दे बुद्धी ।
कोहो परिणामयदे जीवं कोहत्तमिदि मिच्छा ॥129॥
कोहुवजुत्ते कोहो माणवजुत्ते य माणमेवादा ।
माउवजुत्ते माया लोहुवजुत्ते हवदि लोहो ॥130॥
Meaning : If you believe that the soul by itself is not bound by karmas, and that it does not have emotional modifications like anger, then it must, by nature, remain non-manifesting.
And if the soul does not have emotional modifications like anger, then empirical life will cease to be, akin to the Sânkhya faith.
If you maintain that karmic matter like anger, by its own, causes emotional modifications in the soul, then how is it possible for the karmic matter, like anger, to cause modification in the soul which, by nature, is immutable?
If you believe that the soul undergoes emotional modification of anger on its own accord, then it will be false to say that the karmic matter of anger causes emotional modification in the soul.
The soul which manifests its consciousness in the psychic state of anger is anger itself; the soul which manifests its consciousness in the psychic state of pride is pride itself; the soul which manifests its consciousness in the psychic state of deceitfulness is deceitfulness itself; and the soul which manifests its consciousness in the psychic state of greed is greed itself.
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जो संगं तु मुइत्ता जाणदि उवओगमप्पगं सुद्धं ।
तं णिस्संगं साहुं परमट्ठवियाणया विन्ति ॥131॥
जो मोहं तु मुइत्ता णाणसहावाधियं मुणदि आदं ।
तं जिदमोहं साहुं परमट्ठवियाणया विन्ति ॥132॥
जो धम्मं तु मुइत्ता जाणदि उवओगमप्पगं सुद्धं ।
तं धम्मसंगमुक्कं परमट्ठवियाणया विन्ति ॥133॥
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जं कुणदि भावमादा कत्ता सो होदि तस्स कम्मस्स ।
णाणिस्स स णाणमओ अण्णाणमओ अणाणिस्स ॥134॥
Meaning : Whatever psychic mode the soul manifests itself into, it is the causal agent of that mode. The knowledgeable soul manifests itself into a disposition that is abundant with knowledge, and the ignorant soul manifests itself into a disposition of unawareness.
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अण्णाणमओ भावो अणाणिणो कुणदि तेण कम्माणि ।
णाणमओ णाणिस्स दु ण कुणदि तम्हा दु कम्माणि ॥135॥
Meaning : The ignorant Self manifests himself in wrong knowledge and due to this wrong knowledge he does the karmas. But the Self, aware of his true nature, manifests himself in right knowledge and, therefore, due to this right knowledge he does not do the karmas.
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णाणमया भावाओ णाणमओ चेव जायदे भावो ।
जम्हा तम्हा णाणिस्स सव्वे भावा हु णाणमया ॥136॥
अण्णाणमया भावा अण्णाणो चेव जायदे भावो ।
जम्हा तम्हा भावा अण्णाणमया अणाणिस्स ॥137॥
Meaning : Since manifestation of right knowledge can only lead to a disposition based on right knowledge, it follows that all dispositions of the knowledgeable Self are truly of the nature of right knowledge. Conversely, all dispositions of the ignorant Self are of the nature of wrong knowledge.
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कणयमया भावादो जायंते कुण्डलादओ भावा ।
अयमयया भावादो जह जायंते दु कडयादी ॥138॥
अण्णाणमया भावा अणाणिणो बहुविहा वि जायंते ।
णाणिस्स दु णाणमया सव्वे भावा तहा होंति ॥139॥
Meaning : Just as when we think of gold, earrings etc. come to mind, and when we think of iron, shackle etc. come to mind, in the same way, the ignorant Self engenders thought-activities based on wrong knowledge, and the knowledgeable Self engenders thought-activities based on right knowledge.
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अण्णाणस्स स उदओ जा जीवाणं अतच्चउवलद्धी ।
मिच्छत्तस्स दु उदओ जीवस्स असद्दहाणत्तं ॥140॥
उदओ असंजमस्स दु जं जीवाणं हवेइ अविरमणं ।
जो दु कलुसोवओगो जीवाणं सो कसाउदओ ॥141॥
तं जाण जोग उदयं जो जीवाणं तु चिट्ठउच्छाहो ।
सोहणमसोहण वा कायव्वो विरदिभावो वा ॥142॥
एदेसु हेदुभूदेसु कम्मइयवग्गणागदं जं तु ।
परिणमदे अट्ठविहं णाणावरणादिभावेहिं ॥143॥
तं खलु जीवणिबद्धं कम्मइयवग्गणागदं जइया ।
तइया दु होदि हेदू जीवो परिणामभावाणं ॥144॥
Meaning : Know that erroneous knowledge in the Self is the rise of nescience ; flawed conviction is the rise of wrong belief , tendency not to abstain from sensual pleasures is the rise of non-restraint , indulgence in perverted passions is the rise of passions , and threefold activities , whether meritorious or wicked, involved or uninvolved, is the rise of yoga.
As a consequence of the rise of wrong belief etc., the material substance that comes in the form of primary karmic matter gets modified into eight kinds of karmic matter like the knowledge-obscuring karma. The time when this primary karmic matter gets attached to the soul, during that period, the Self is the causal agent of his own ignorant dispositions.
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जीवस्स दु कम्मेण य सह परिणामा हु होंति रागादी ।
एवं जीवो कम्मं च दो वि रागादिमावण्णा ॥145॥
एकस्स दु परिणामो जायदि जीवस्स रागमादीहिं ।
ता कम्मोदयहेदूहिं विणा जीवस्स परिणामो ॥146॥
जइ जीवेण सह च्चिय पोग्गलदव्वस्सकम्मपरिणामो ।
एवं पोग्गलजीवा हु दो वि कम्मत्तमावण्णा ॥
एकस्स दु परिणामो पोग्गलदव्वस्स कम्मभावेण ।
ता जीवभावहेदूहिं विणा कम्मस्स परिणामो ॥147॥
Meaning : If we believe that both, the Self as well as the physical matter, produce modifications such as attachment, then both will be said to assume psychic modes like attachment.
But only the Self assumes psychic modes like attachment and nescience, and, therefore, the Self is distinct from the connecting agent for the rise of karma, the physical matter.
If we believe that both, the Self as well as the physical matter, transform into modes of various karmas, then both will be said to assume the status of karma.
But only the physical matter assumes modification as a result of karmic disposition and, therefore, this modification in physical matter is distinct from the psychic modes, like attachment and nescience, of the connecting agent, the Self.
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जीवे कम्मं बद्धं पुट्ठं चेदि ववहारणयभणिदं ।
सुद्धणयस्स दु जीवे अबद्धपुट्ठं हवदि कम्मं ॥148॥
Meaning : The statement that the space-points of karmic molecules pervade the space-points of the soul, or that they touch the soul, has been made from the empirical point of view . From the transcendental point of view , the soul neither gets bonded with nor touched by the karmic matter.
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कम्मं बद्धमबद्धं जीवे एवं तु जाण णयपक्खं ।
पक्खादिक्कंतो पुण भण्णदि जो सो समयसारो ॥149॥
Meaning : Thus, assertions that the soul gets bonded with the karmic matter, or that it does not get bonded with the karmic matter, are made from different points of view. But that which is independent of various points of view is the ultimate truth, the samayasâra, pure and absolute consciousness.
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दोण्ह वि णयाण भणिदं जाणदि णवरं तु समयपडिबद्धो ।
ण दु णयपक्खं गिण्हदि किंचि वि णयपक्खपरिहीणो ॥150॥
Meaning : The Self who knows the scriptures, only apprehends the states depicted by both the viewpoints. Experiencing the innate supreme bliss of the Self, and abjuring all viewpoints, he does not absorb even an iota of any viewpoint .
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सम्मद्दंसणणाणं एसो लहदि त्ति णवरि ववदेसं ।
सव्वणयपक्खरहिदो भणिदो जो सो समयसारो ॥151॥
Meaning : That which is free from all viewpoints is the samayasâra. Only this samayasâra is characterized by right faith and right knowledge .
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पुण्य-पाप अधिकार
कम्ममसुहं कुसीलं सुहकम्मं चावि जाणह सुसीलं ।
कह तं होदि सुसीलं जं संसारं पवेसेदि ॥152॥
Meaning : You know that wicked karma is undesirable, and virtuous karma is desirable. But how can the karma, which leads the jîva into the cycle of births and deaths , be considered desirable?
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सोवण्णियं पि णियलं बंधदि कालायसं पि जह पुरिसं ।
बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं ॥153॥
Meaning : Just like a shackle, whether made of gold or iron, will be able to confine a man, similarly both – virtuous and wicked karmas – bind the Self .
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तम्हा दु कुसीलेहि य रागं मा कुणह मा व संसग्गं ।
साहीणो हि विणासो कुसीलसंसग्गरायेण ॥154॥
Meaning : Therefore, do not entertain any attachment for or association with both these types of undesirable karmas, virtuous or wicked, as any attachment for or association with the undesirable will lead to the destruction of innate bliss.
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जह णाम कोवि पुरिसो कुच्छियसीलं जणं वियाणित्त ।
वज्जेदि तेण समयं संसग्गं रागकरणं च ॥155॥
एमेव कम्मपयडीसीलसहावं च कुच्छिदं णादुं ।
वज्जंति परिहरंति य तस्संसग्गं सहावरदा ॥156॥
Meaning : Just like a man, on becoming aware of the evil nature of someone, severs any association with or attachment for him, in the same way, a knowledgeable person, engaged in the innate nature of the Self, severs any association with or attachment for even the virtuous karmas, as he knows these to be of evil nature.
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रत्तो बंधदि कम्मं मुच्चदि जीवो विरागसंपत्तो ।
एसो जिणोवदेसो तम्हा कम्मेसु मा रज्ज ॥157॥
Meaning : The Self with the attribute of attachment suffers bondage of karmas, and the one with the attribute of non-attachment sheds his karmas. This has been declared by the Omniscient Lord and, therefore, do not have any attachment for the karmas.
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परमट्ठो खलु समओ सुद्धो जो केवली मुणी णाणी ।
तम्हि ट्ठिदा सहावे मुणिणो पावंति णिव्वाणं ॥158॥
Meaning : Undoubtedly, the divine state of the soul is absolute consciousness , pure , omniscient , ascetic , and the knower . The ascetics who position themselves in this divine state of the soul attain liberation .
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परमट्ठम्हि दु अठिदो जो कुणदि तवं वदं च धारेदि ।
तं सव्वं बालतवं बालवदं बेंति सव्वण्हू ॥159॥
वदणियमाणि धरंता सीलाणि तहा तवं च कुव्वंता ।
परमट्ठबाहिरा जे णिव्वाणं ते ण विंदंति ॥160॥
Meaning : Anyone who has not positioned himself in the divine state of the soul, but performs austerities and observes vows, the allknowing call his austerities and observance of vows as childish austerities and childish observance of vows .
Those who although observe vows and rules of conduct as well as celibacy and austerities, but do not position themselves in the divine state of the soul – of knowledge consciousness – do not attain liberation.
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परमट्ठबाहिरा जे ते अण्णाणेण पुण्णमिच्छंति ।
संसारगमणहेदुं पि मोक्खहेदुं अजाणंता ॥161॥
Meaning : Those who are not anchored to the divine state of the soul , since they are not aware of the path to liberation, out of ignorance, they desire virtue which is the cause of the cycle of births and deaths .
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जीवादीसद्दहणं सम्मत्तं तेसिमधिगमो णाणं ।
रागादीपरिहरणं चरणं एसो दु मोक्खपहो ॥162॥
Meaning : Belief in the nine substances as they are is right faith . Knowledge of these substances without doubt, delusion or misapprehension, is right knowledge . Being free from attachment etc. is right conduct . These three, together, constitute the path to liberation.
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मोत्तूण णिच्छयट्ठं ववहारेण विदुसा पवट्टंति ।
परमट्ठमस्सिदाण दु जदीण कम्मक्खओ विहिओ ॥163॥
Meaning : Leaving aside the ultimate point of view, wise ones take on the empirical way, but the destruction of karmas takes place only to those ascetics who embrace the pure, ultimate nature of the Real Self.
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वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो ।
मिच्छत्तमलोच्छण्णं तह सम्मत्तं खु णादव्वं ॥164॥
वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो ।
अण्णाणमलोच्छण्णं तह णाणं होदि णादव्वं ॥165॥
वत्थस्स सेदभावो जह णासेदि मलमेलणासत्तो ।
कसायमलोच्छण्णं तह चारित्तं पि णादव्वं ॥166॥
Meaning : Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right faith gets destroyed when soiled with wrong belief.
Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right knowledge gets destroyed when soiled with nescience.
Just as whiteness of linen gets destroyed when it is soiled with dirt, know that, in the same way, right conduct gets destroyed when soiled with passions.
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सो सव्वणाणदरिसी कम्मरएण णियेणावच्छण्णो ।
संसारसमावण्णो ण विजाणदि सव्वदो सव्वं ॥167॥
Meaning : The Self, by his own nature, is all-knowing and all-perceiving. Still, being covered with the dirt of karmas, he is in the worldly state of births and deaths and does not know all the substances and their various modes.
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सम्मत्तपडिणिबद्धं मिच्छत्तं जिणवरेहि परिकहियं ।
तस्सोदयेण जीवो मिच्छादिट्ठि त्ति णादव्वो ॥168॥
णाणस्स पडिणिबद्धं अण्णाणं जिणवरेहि परिकहियं ।
तस्सोदयेण जीवो अण्णाणी होदि णादव्वो ॥169॥
चारित्तपडिणिबद्धं कसायं जिणवरेहि परिकहियं ।
तस्सोदयेण जीवो अचरितत्तो होदि णादव्वो ॥170॥
Meaning : As declared by the Omniscient Lord, right faith gets obstructed by wrong belief. When this happens, the Self becomes a wrong believer, so let it be known.
As declared by the Omniscient Lord, right knowledge gets obstructed by nescience. When this happens, the Self becomes devoid of right knowledge, so let it be known.
As declared by the Omniscient Lord, right conduct gets obstructed by passions. When this happens, the Self becomes devoid of right conduct, so let it be known.
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आस्रव अधिकार
मिच्छत्तं अविरमणं कसायजोगा य सण्णसण्णा दु ।
बहुविहभेया जीवे तस्सेव अणण्णपरिणामा ॥171॥
णाणावरणादीयस्स ते दु कम्मस्स कारणं होंति ।
तेसिं पि होदि जीवो य रागदोसादिभावकरो ॥172॥
Meaning : Wrong belief , non-abstinence , passions , and actions of the body, the organ of speech and the mind are of two kinds – psychical and material .
Psychical modifications are of various kinds and they are modes exclusively of the Self. Material modifications, like wrong belief, lead to karmas, like knowledge-obscuring karma.
The cause of material modifications, like wrong belief, is the Self when he gets involved in psychic states like attachment and aversion.
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णत्थि दु आसवबंधो सम्मादिट्ठिस्स आसवणिरोहो ।
संते पुव्वणिबद्धे जाणदि सो ते अबंधंतो ॥173॥
Meaning : The right believer has no bondage due to influx of karmas; the influx is blocked. While free from bondage of new karmas, he is aware of the still existing, past bondage of karmas.
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भावो रागादिजुदो जीवेण कदो दु बंधगो भणिदो ।
रागादिविप्पमुक्को अबंधगो जाणगो णवरि ॥174॥
Meaning : Psychic modes, like attachment etc., of the Self result into bondage of fresh karmas. However, the Self devoid of such psychic modes is free from bondage; he is of the nature of the knower.
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पक्के फलम्हि पडिए जह ण फलं बज्झए पुणो विंटे ।
जीवस्स कम्मभावे पडिए ण पुणोदयमुवेदि ॥175॥
Meaning : As the ripened fruit, once fallen , does not get reattached to the stalk, similarly, karmas , once dissociated from the Self, do not come to fruition again .
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पुढवीपिंडसमाणा पुव्वणिबद्धा दु पच्चया तस्स ।
कम्मसरीरेण दु ते बद्धा सव्वे वि णाणिस्स ॥176॥
Meaning : In the Self with right knowledge, all previously bonded karmas , are like a lump of earth and these , remain incorporated with the karmic body .
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चउविह अणेयभेयं बंधंते णाणदंसणगुणेहिं ।
समए समए जम्हा तेण अबंधो ति णाणी दु ॥177॥
जम्हा दु जहण्णादो णाणगुणादो पुणो वि परिणमदि ।
अण्णत्तं णाणगुणो तेण दु सो बंधगो भणिदो ॥178॥
Meaning : Since the four kinds of karmic influxes , due to the impure qualities of knowledge and faith in the Self, cause bondages of various kinds of karmas every instant, therefore, the Self with right knowledge is free from bondage.
Since the quality of knowledge, due to its lowest stage of disposition , re-emerges, within one muhurta*, in alternative modes, therefore, this cognitive quality has been said to be the cause of bondage of karmas.
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दंसणणाणचरित्तं जं परिणमदे जहण्णभावेण ।
णाणी तेण दु बज्झदि पोग्गलकम्मेण विविहेण ॥179॥
Meaning : The knowledgeable jîva, due to the modifications of knowledge, faith, and conduct, in their lowest stage of disposition , gets bondages of various kinds of karmic matter.
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सव्वे पुव्वणिबद्धा दु पच्चया अत्थि सम्मदिट्ठिस्स ।
उवओगप्पाओगं बंधंते कम्मभावेण ॥180॥
होदूण णिरुवभोज्जा तह बंधदि जह हवंति उवभोज्जा ।
सत्तट्ठविहा भूदा णाणावरणादिभावेहिं ॥181॥
संता दु णिरुवभोज्जा बाला इत्थी जहेह पुरिसस्स ।
बंधदि ते उवभोज्जे तरुणी इत्थी जह णरस्स ॥182॥
एदेण कारणेण दु सम्मादिट्ठी अबंधगो भणिदो ।
आसवभावाभावे ण पच्चया बंधगा भणिदा ॥183॥
Meaning : In the right believer, all previously bonded karmas, which got bonded when the Self was in the state of attachment, remain existent. They get bonded due to the manifestation of conscious dispositions of the Self, involving attachment etc.
They are existent but are not fit for enjoyment till they mature; just as a child-wife is not fit for enjoyment by the husband. The same bonded karmas, when they mature, are fit for enjoyment and, in the process, give rise to fresh bondages; just as an adult wife is fit for enjoyment by the husband and, in the process, generates his attraction. The previously bonded karmas transform from being unfit for enjoyment, to fit for enjoyment.
On becoming operative, they give rise to bondages of seven kinds of karmas like knowledge-obscuring karma , or eight types of karmas .
The right believer, due to this very reason, is said to be a non-perpetrator of bondages; because of the absence of attachment etc. in him, the existent karmic matter cannot cause fresh bondages.
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रागो दोसो मोहो य आसवा णत्थि सम्मदिट्ठिस्स ।
तम्हा आसवभावेण विणा हेदू ण पच्चया होंति ॥184॥
हेदू चदुव्वियप्पो अट्ठवियप्पस्स कारणं भणिदं ।
तेसिं पि य रागादी तेसिमभावे ण बज्झंति ॥185॥
Meaning : In the right believer, there are no influxes of attachment, aversion, and delusion. Therefore, without these psychic states pertaining to attachment etc., the existent karmic matter cannot cause fresh bondages.
Four kinds of karmic influxes such as wrong belief, cause bondages of eight kinds of karmas, and these four kinds of karmic influxes are due to the psychic states of the Self, pertaining to attachment etc. Because of the absence of these psychic states pertaining to attachment etc., the Self with right belief does not get fresh karmic bondages.
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जह पुरिसेणाहारो गहिदो परिणमदि सो अणेयविहं ।
मंसवसारुहिरादी भावे उदरग्गिसंजुत्ते ॥186॥
तह णाणिस्स दु पुव्वं जे बद्धा पच्चया बहुवियप्पं ।
बज्झंते कम्मं ते णयपरिहीणा दु ते जीवा ॥187॥
Meaning : Just as food eaten by a man, and acted upon by his digestive system, gets metabolized into flesh, bone-marrow, blood etc., in the same way, the earlier influxes of karmic matter associated with the Self of the knowledgeable, cause various kinds of fresh karmic bondages. Such a knowledgeable Self is away from the pure, transcendental point of view.
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संवर अधिकार
उवओगे उवओगो कोहादिसु णत्थि को वि उवओगो ।
कोहो कोहे चेव हि उवओगे णत्थि खलु कोहो ॥188॥
अट्ठवियप्पे कम्मे णोकम्मे चावि णत्थि उवओगो ।
उवओगम्हि य कम्मं णोकम्मं चावि णो अत्थि ॥189॥
एदं दु अविवरीदं णाणं जइया दु होदि जीवस्स ।
तइया ण किंचि कुव्वदि भावं उवओगसुद्धप्पा ॥190॥
Meaning : Consciousness subsists on consciousness and there is no consciousness in anger etc. Anger subsists on anger and, surely, there is no anger in consciousness.
There is no consciousness in eight kinds of karmas, like knowledge-obscuring karma, and the quasi-karmic matter , and there is no karma and nokarma in consciousness.
The time when the Self attains this discriminative knowledge, free from error, then the true nature of the Self, which is pure consciousness, manifests itself, and the Self then does not entertain any impure psychic dispositions.
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जह कणयमग्गितवियं पि कणयभावं ण तं परिच्चयदि ।
तह कम्मोदयतविदो ण जहदि णाणी दु णाणित्तं ॥191॥
एवं जाणदि णाणी अण्णाणी मुणदि रागमेवादं ।
अण्णाणतमोच्छण्णो आदसहावं अयाणंतो ॥192॥
Meaning : Just as gold, on being intensely heated, does not lose its inherent quality, in the same way, the Self with right knowledge does not abandon his nature of true knowledge on being burnt as a consequence of the rise of karmas.
Thus, the knowledgeable Self realizes the true nature of the Self, while the ignorant, being camouflaged by nescience, gets associated with impure psychic states such as attachment.
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सुद्धं तु वियाणंतो सुद्धं चेवप्पयं लहदि जीवो ।
जाणंतो दु असुद्धं असुद्धमेवप्पयं लहदि ॥193॥
Meaning : The Self who knows the pure nature of the soul, dwells in the pure nature of the soul, but the Self who knows the impure nature of the soul, dwells in the impure nature of the soul.
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अप्पाणमप्पणा रुंधिऊण दोपुण्णपावजोएसु ।
दंसणणाणाह्मि ठिदो इच्छाविर ओ य अण्णह्मि ॥194॥
जो सव्वसंगमुक्को झायदि अप्पाणमप्पणो अप्पा ।
णवि कम्मं णोकम्मं चेदा चेयेइ एयत्तं ॥195॥
अप्पाणं झायंतो दंसणणाणमओ अणण्णमओ ।
लहइ अचिरेण अप्पाणमेव सो कम्मपविमुक्कं ॥196॥
Meaning : The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the Self, through his own Self, and does not reflect upon the karmas and the quasi-karmic matter ; the Self with such distinctive qualities experiences oneness with the Self.
Such a Self, contemplating on the Self, becomes of the nature of right faith and knowledge, and being immersed in the Self, attains, in a short span of time, status of the Pure Self that is free from all karmas.
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उवदेसेण परोक्खं रूवं जह पस्सिदूण णादेदि ।
भण्णदि तहेव घिप्पदि जीवो दिट्ठो य णादो य ॥197॥
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कोविदिदच्छो साहू संपडिकाले भणिज्ज रूवमिणं ।
पच्चक्खमेव दिट्ठं परोक्खणाणे पवट्ठंतं ॥198॥
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तेसिं हेदू भणिदा अज्झवसाणाणि सव्वदरिसीहिं ।
मिच्छत्तं अण्णाणं अविरयभावो य जोगो य ॥199॥
हेदुअभावे णियमा जायदि णाणिस्स आसवणिरोहो ।
आसवभावेण विणा जायदि कम्मस्स वि णिरोहो ॥200॥
कम्मस्साभावेण य णोकम्माणं पि जायदि णिरोहो ।
णोकम्मणिरोहेण य संसारणिरोहणं होदि ॥201॥
Meaning : The Omniscient Lord has declared that psychic imperfections are the causal agents of these four psychic responses – wrong belief, wrong knowledge, non-abstinence, and actions of the body, the organ of speech and the mind .
Since the knowledgeable is free from these causal agents, he is, by rule, free from karmic influxes. Without influxes, there can be no karmic bondage. Without karmic bondage there can be no quasi-karmic matter . And without quasi-karmic matter, the cycle of births and deaths ceases to exist.
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निर्जरा अधिकार
उवभोगमिंदियेहिं दव्वाणमचेदणाणमिदराणं ।
जं कुणदि सम्मदिट्ठी तं सव्वं णिज्जरणिमित्तं ॥202॥
Meaning : The enjoyment of sense-perceived objects – inanimate or animate – by the right believer leads to the shedding of karmas .
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दव्वे उवभुंजंते णियमा जायदि सुहं व दुक्खं वा ।
तं सुहदुक्खमुदिण्णं वेददि अध णिज्जरं जादि ॥203॥
Meaning : The enjoyment of any alien substances inevitably results into pleasure or pain. The Self experiences this rise of pleasure or pain and then these karmas are shed.
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जह विसमुवभुंजंतो वेज्जो पुरिसो ण मरणमुवयादि ।
पोग्गलकम्मस्सुदयं तह भंजुदि णेव बज्झदे णाणी ॥204॥
जह मज्जं पिबमाणो अरदीभावेण मज्जदि ण पुरिसो ।
दव्वुवभोगे अरदो णाणी वि ण बज्झदि तहेव ॥205॥
Meaning : Just as the handling of poison by an expert in toxicology does not lead to his death, in the same way, the knowledgeable person enjoys the fruits of rise of karmas, but does not attract bondages.
Just as a person consuming alcoholic drink can still remain sober due to his strong sense of non-indulgence, similarly, the knowledgeable person, remaining detached from the enjoyment of alien substances, does not attract bondages.
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सेवंतो वि ण सेवदि असेवमाणो वि सेवगो कोई ।
पगरणचेट्ठा कस्स वि ण य पायरणो त्ति सो होदि ॥206॥
Meaning : The right believer , while getting involved in sensualities, really does not indulge in them, but an ignorant person ,even if not involved in sensualities, really indulges in them. This is akin to a person performing certain acts but, in reality, is not responsible for them.
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पोग्गलकम्मं रागो तस्स विवागोदओ हवदि एसो ।
ण दु एस मज्ज भावो जाणगभावो हु अहमेक्को ॥207॥
Meaning : Attachment is a physical karmic matter. When it manifests, it gives rise to the emotion of attachment. This is not my true nature. I am just one, the knower.
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कह एस तुज्झ ण हवदि विविहो कम्मोदयफलविवागो ।
परदव्वाणुवओगो ण हु देहो हवदि अण्णाणी ॥208॥
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एवं सम्माद्दिट्ठी अप्पाणं मुणदि जाणगसहावं ।
उदयं कम्मविवागं च मुयदि तच्चं वियाणंतो ॥209॥
Meaning : In the aforesaid manner, the right believer knows that he is just the one, the knower, and knowing the true nature of the Self, leaves aside all emotional states caused by the rise of karmas.
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उदयविवागो विविहो कम्माणं वण्णिदो जिणवरेहिं ।
ण दु ते मज्झ सहावा जाणगभावो दु अहमेक्को ॥210॥
Meaning : The Omniscient Lord has enumerated various outcomes of the fruition of karmas. These outcomes are not my nature. I am just one, the knower.
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परमाणुमित्तयं पि हु रागादीणं तु विज्जदे जस्स ।
ण वि सो जाणदि अप्पाणयं तु सव्वागमधरो वि ॥211॥
अप्पाणमयाणंतो अणप्पयं चावि सो अयाणंतो ।
कह होदि सम्मदिट्ठी जीवाजीवे अयाणंतो ॥212॥
Meaning : In reality, the Self who entertains even a very small amount of attachment etc. , is not aware of the true nature of the soul, although he may have mastered all scriptures. And since he does not know the soul, he does not know the non-soul too. How can the one who does not know the soul and the non-soul be a right believer?
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जो वेददि वेदिज्जदि समए समए विणस्सदे उभयं ।
तं जाणगो दु णाणी उभयं पि ण कंखदि कयावि ॥213॥
Meaning : The one who experiences , and the experience itself , both dispositions are transitory . The knower of this reality never longs for any of these two dispositions.
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बंधुवभोगणिमित्ते अज्झवसाणोदएसु णाणिस्स ।
संसारदेहविसएसु णेव उप्पज्जदे रागो ॥214॥
Meaning : Karmic bondage, and enjoyment of karmas, lead to the rise of worldly and bodily attachments; the knower does not have any desire for such conditions.
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मज्झं परिग्गहो जइ तदो अहमजीवदं तु गच्छेज्ज ।
णादेव अहं जह्मा तह्मा ण परिग्गहो मज्झ ॥215॥
Meaning : If the alien substance is mine, then, I will become inanimate; because I am a knowing Self, therefore, no alien substance can belong to me.
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आदह्मि दव्वभावे अपदे मोत्तूण गिण्ह तह णियदं ।
थिरमेगमिमं भावं उवलब्भंतं सहावेण ॥216॥
Meaning : In the midst of material and psychical karmas, the transitory dispositions that arise in the Self cannot take the place of the soul. Therefore, leaving aside all such dispositions, embrace only the knowledge-consciousness that is eternal, unchanging, and indivisible unity.
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को णाम भणिज्ज बुहो परदव्वं मम इमं हवदि दव्वं ।
अप्पाणमप्पणो परिगहं तु णियदं वियाणंतो ॥217॥
Meaning : After realizing that only the Self, and nothing else, belongs to him, which knowledgeable person will consider any alien substance as his own?
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छिज्जदु वा भिज्जदु वा णिज्जदु वा अहव जादु विप्पलयं ।
जम्हा तम्हा गच्छदु तहवि हु ण परिग्गहो मज्झ ॥218॥
Meaning : The alien substance may get cut, or split, or stolen, or destroyed; whatever the reason of its riddance, it is not my possession.
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एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि ।
एदेण होहि तित्ते होहदि तुह उत्तमं सोक्खं ॥219॥
Meaning : Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss .
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आभिणिसुदोधिमणकेवलं च तं होदि एक्कमेव पदं ।
सो ऐसो परमट्ठो जं लहिदुं णिव्वुदिं जादि ॥220॥
Meaning : Sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, all five, are but one – abode of knowledge. This is the ultimate truth, on whose acquisition the Self attains liberation.
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णाणगुणेण विहीणा एदं तु पदं बहुवि ण लहंते ।
तं गिण्ह णियदमेदं जदि इच्छसि कम्मपरिमोक्खं ॥221॥
Meaning : Bereft of the virtue of knowledge, many people, even though put several efforts, are not able to attain this knowledge. As such if you wish to be free from karmic bondages, embrace this eternal knowledge.
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अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे धम्मं ।
अपरिग्गहो दु धम्मस्स जाणगो तेण सो होदि ॥222॥
अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदि अधम्मं ।
अपरिग्गहो अधम्मस्स जाणगो तेण सो होदि ॥223॥
धम्मच्थि अधम्मच्थी आयासं सुत्तमंग-पुव्वेसु ।
संगं च तहा णेयं दुयमणु अतिरियणेरइयं ॥224॥
अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे असणं ।
अपरिग्गहो दु असणस्स जाणगो तेण सो होदि ॥225॥
अपरिग्गहो अणिच्छो भणिदो णाणी य णेच्छदे पाणं ।
अपरिग्गहो दु पाणस्स जाणगो तेण सो होदि ॥226॥
एमादिए दु विविहे सव्वे भावे य णेच्छदे णाणी ।
जाणगभावो णियदो णीरालंबो दु सव्वत्थ ॥227॥
Meaning : The one who is devoid of desire is said to be free from attachment, and the knower does not desire virtue or merit, therefore, he is not a possessor of virtue; he is just its knower.
The one who is devoid of desire is said to be free from attachment, and the knower does not desire vice or demerit, therefore, he is not a possessor of vice; he is just its knower.
The one who is devoid of desire is said to be free from attachment, and the knower does not desire food, therefore, he is not a possessor of food; he is just its knower.
The one who is devoid of desire is said to be free from attachment, and the knower does not desire drink , therefore, he is not a possessor of drink; he is just its knower.
The knower has no psychic dispositions that desire these and other external objects. Independent all over, he is solely of the nature of the knower.
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उप्पण्णोदय भोगो वियोगबुद्धीए तस्स सो णिच्चं ।
कंखामणागदस्स य उदयस्स ण कुव्वदे णाणी ॥228॥
Meaning : The knower always enjoys the consequences of the rise of existing karmas with detached temperament, and does not long for the enjoyment of karmas that would rise in future.
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णाणी रागप्पजहो सव्वदव्वेसु कम्ममज्झगदो ।
णो लिप्पदि रजएण दु कद्दममज्झे जहा कणयं ॥229॥
अण्णाणी पुण रत्ते सव्वदव्वेसु कम्ममज्झगदो ।
लिप्पदि कम्मरएण दु कद्दममज्झे जहा लोहं ॥230॥
Meaning : The knower surely renounces attachment for all substances; while stationed in the midst of karmas, he is not soiled by the karma-dirt – just like gold in the midst of mire . On the other hand, the ignorant surely remains attached to all alien substances; therefore, while stationed in the midst of karmas, he gets soiled by the karmadirt – just like iron in the midst of mire .
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णागफणीए मूलं णाइणितोएण गब्भणागेण ।
णागं होइ सुवण्णं धम्मंत्तं भच्छवाएण ॥231॥
कम्मं हवेइ किट्टं रागादि कालिया अह विभाओ ।
सम्मत्तणाणचरणं परमोसहमिदि वियाणाहि ॥232॥
झाणं हवेइ अग्गी तवयरणं भत्तली समक्खादो ।
जीवो हवेइ लोहं धमियव्वो परमजोईहिं ॥233॥
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भुंजंतस्स वि विविहे सच्चित्तचित्तामिस्सिए दव्वे ।
संखस्स सेदभावो ण वि सक्कदि किण्हगो कादुं ॥234॥
तह णाणिस्स वि विविहे सच्चित्तचित्तामिस्सिए दव्वे ।
भुंजंतस्स वि णाणं ण सक्कमण्णाणदं णेदुं ॥235॥
जइया स एव संखो सेदसहावं तयं पजहिदूण ।
गच्छेज्ज किण्हभावं तइया सुक्कत्तणं पजहे ॥236॥
तह णाणी वि हु जइया णाणसहावं तयं पजहिदूण ।
अण्णाणेण परिणदो तइया अण्णाणदं गच्छे ॥238॥
Meaning : The whiteness of the shell of a conch, which assimilates all kinds of animate, inanimate and mixed substances, cannot be changed into black; in the same way, the knowledge of the knower, who consumes all kinds of animate, inanimate and mixed substances, cannot be changed into nescience.
The same conch, when it, on its own, discards the whiteness of its shell and adopts blackness, it loses its white character.
Similarly, the knower also when he, on his own, discards his knowledge-character and dwells into ignorance, it acquires nescience.
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पुरिसो जह को वि इहं वित्तिणिमित्तं तु सेवदे रायं ।
तो सो वि देदि राया विविहे भोगे सुहुप्पाए ॥239॥
एमेव जीवपुरिसो कम्मरयं सेवदे सुहणिमित्तं ।
तो सो वि देदि कम्मो विविहे भोगे सुहुप्पाए ॥240॥
जह पुण सो च्चिय पुरिसो वित्तिणिमित्तं ण सेवदे रायं ।
तो सो ण देदि राया विविहे भोगे सुहुप्पाए ॥241॥
एमेव सम्मदिट्ठी विसयत्थं सेवदे ण कम्मरयं ।
तो सो ण देदि कम्मो विविहे भोगे सुहुप्पाए ॥242॥
Meaning : Just as a worldly man, for the sake of his livelihood, serves a king, and the king, in return, provides him with various kinds of pleasure-giving objects, in the same way, when the Self, like a worldly man, serves the karmic matter, then karmas also, in return, provide him with various kinds of pleasure-giving objects.
Further, if the worldly man does not serve the king, then the king does not provide him with various kinds of pleasure-giving objects. In the same way, when the right believer does not serve the karmic matter for the sake of sensual pleasures, the karmas also do not provide him with various kinds of pleasure-giving objects.
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सम्माद्दिट्ठी जीवा णिस्संका होंति णिब्भया तेण ।
सत्तभयविप्पमुक्का जम्हा तम्हा दु णिस्संका ॥243॥
Meaning : Souls with right belief are free from doubts and, therefore, they are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts.
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जो चत्तारि वि पाए छिंददि ते कम्मबंधमोहकरे ।
सो णिस्संको चेदा सम्मादिट्ठी मुणेदव्वो ॥244॥
Meaning : The soul which cuts all the four feet , that create the notion of karmic bondage, must be understood to be a non-doubting right believer.
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जो दु ण करेदि कंखं कम्मफलेसु तह सव्वधम्मेसु ।
सो णिक्कंखो चेदा सम्मादिट्ठी मुणेदव्वो ॥245॥
Meaning : The soul which does not desire for the fruits of various karmas, and for any attributes of physical things, must be understood to be a desire-free right believer.
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जो ण करेदि दुगुंछं चेदा सव्वेसिमेव धम्माणं ।
सो खलु णिव्विदिगिच्छो सम्मादिट्ठी मुणेदव्वो ॥246॥
जो हवदि असम्मूढो चेदा सद्दिट्ठि सव्वभावेसु ।
सो खलु अमूढदिट्ठी सम्मादिट्ठी मुणेदव्वो ॥247॥
Meaning : The soul which does not exhibit revulsion for attributes of physical things must be understood to be a revulsion-free right believer.
The soul which exhibits, in all dispositions, a view that is free from errors, and conforming to reality, must be understood to be a non-deluded right believer.
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जो सिद्धभत्तिजुत्तो उवगूहणगो दु सव्वधम्माणं ।
सो उवगूहणकारी सम्मादिट्ठी मुणेदव्वो ॥248॥
उम्मग्गं गच्छतं सगं पि मग्गे ठवेदि जो चेदा ।
सो ठिदिकरणाजुत्तो सम्मादिट्ठी मुणेदव्वो ॥249॥
Meaning : The soul which is full of contemplation and devotion to the Omniscient Lord and is the annihilator of all contrary dispositions such as attachment etc., must be understood to be an annihilator right believer.
The soul which, when going astray, re-establishes firmly on the path to liberation, must be understood to be an unwavering right believer.
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जो कुणदि वच्छलत्तं तिण्हं साहूण मोक्खमग्गम्हि ।
सो वच्छलभावजुदो सम्मादिट्ठी मुणेदव्वो ॥250॥
विज्जारहमारूढो मणोरहपहेसु भमइ जो चेदा ।
सो जिणणाणपहावी सम्मादिट्ठी मुणेदव्वो ॥251॥
Meaning : The soul which shows tenderness and affection toward the three cornerstones of the path to liberation – right faith, right knowledge, and right conduct – and the three explorers of the path to liberation – chief preceptor, preceptor, and ascetic – must be understood to be a right believer endowed with tenderness.
The soul which, mounted on the 'chariot' of learning , moves on course to the desired goal, must be understood to be a right believer, promulgating the teachings of the Omniscient Lord.
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बंध अधिकार
रागादिकतैं कर्मकौ, बन्ध जानि मुनिराय । ।
तजैं तिनहिं समभाव करि, नमूँ सदा तिन पाँय ॥
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जह णाम को वि पुरिसो णेहब्भत्ते दु रेणुबहुलम्मि ।
ठाणम्मि ठाइदूण य करेदि सत्थेहिं वायामं ॥252॥
छिंदति भिंददि य तहा तालीतलकयलिवंसपिंडीओ ।
सच्चित्तचित्तणं करेदि दव्वाणमुवघादं ॥253॥
उवघादं कुव्वंतस्स तस्स णाणाविहेहिं करणेहिं ।
णिच्छयदो चिंतेज्ज हु किंपच्चयगो दु रयबंधो ॥254॥
जो सो दु णेहभावो तम्हि णरे तेण तस्स रयबंधो ।
णिच्छयदो विण्णेयं ण कायचेट्ठाहिं सेसाहिं ॥255॥
एवं मिच्छादिट्ठी वट्टंतो बहुविहासु चिट्ठासु ।
रागादी उवओगे कुव्वंतो लिप्पदि रएण ॥256॥
Meaning : A man, living in a place full of dust and with oil applied on his body, exercises with weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tam l, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he attracts dust particles onto his body while performing such destructive activities.
The stickiness of oil applied on his body is the reason for him attracting dust particles; know for sure that this attraction is not due to his bodily actions.
In the same way, a wrong believer, while engaged in various activities, attracts karmic dust due to dispositions like attachment.
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जह पुण सो चेव णरो णेहे सव्वम्हि अवणिदे संते ।
रेणुबहुलम्मि ठाणे करेदि सत्थेहिं वायामं ॥257॥
छिंददि भिंददि य तहा तालीतलकयलिवंसपिंडीओ ।
सच्चित्ताचित्ताणं करेदि दव्वाणमुवघादं ॥258॥
उवघादं कुव्वंतस्स तस्स णाणाविहेहिं करणेहिं ।
णिच्छयदो चिंतेज्ज हु किंपच्चयगो ण रयबंधो ॥259॥
जो सो दु णेहभावो तम्हि णरे तेण तस्स रयबंधो ।
णिच्छयदो विण्णेयं ण कायचेट्ठाहिं सेसाहिं ॥260॥
एवं सम्मादिट्ठी वट्टंतो बहुविहेसु जोगेसु ।
अकरंतो उवओगे रागादी ण लिप्पदि रएण ॥261॥
Meaning : Further, the same person, living in a place full of dust but after removing all oil that was sticking to his body, exercises with weapons like sword, dagger etc., pierces and slits clusters of trees such as palm, tam l, plantain, and bamboo, and breaks up animate and inanimate objects; think about the real reason why he does not attract dust particles onto his body while performing such destructive activities.
The stickiness of oil applied on his body was the reason for him attracting dust particles; know for sure that this attraction was not due to his bodily actions.
In the same way, a right believer, while engaged in various activities, does not attract karmic dust due to the absence of dispositions like attachment.
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जो मण्णदि हिंसामि य हिंसिज्जामि य परेहिं सत्तेहिं ।
सो मूढो अण्णाणी णाणी एत्ते दु विवरीदो ॥262॥
आउक्खयेण मरणं जीवाणं जिणवरेहिं पण्णत्तं ।
आउं ण हरेसि तुमं कह ते मरणं कदं तेसिं ॥263॥
आउक्खयेण मरणं जीवाणं जिणवरेहिं पण्णत्तं ।
आउं ण हरंति तुहं कह ते मरणं कदं तेहिं ।
जो मण्णदि जीवेमि य जीविज्जामि य परेहिं सत्तेहिं ।
सो मूढो अण्णाणी णाणी एत्ते दु विवरीदो ।
आऊदयेण जीवदि जीवो एवं भणंति सव्वण्हू ।
आउं च ण देसि तुमं कहं तए जीविदं कदं तेसिं ।
आऊदयेण जीवदि जीवो एवं भणंति सव्वण्हू ।
आउं च ण दिंति तुहं कहं णु ते जीविदं कदं तेहिं ॥264॥
Meaning : The man who believes that he kills other beings and gets killed by other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower.
The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot snatch the life-determining karma of any beings, then, how have you caused their death?
The death of a living being is due to the termination of his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can snatch your life-determining karma, then, how have they caused your death?
The man who believes that he causes other beings to live, and that he lives because of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower.
The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. You cannot give life-determining karma to any beings, then, how have you given them life?
The life-span of a living being is determined by his lifedetermining karma; this has been declared by the Omniscient Lord. No other beings can give you life-determining karma, then, how have they given you life?
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जोअप्पणा दु मण्णदि दुक्खिदसुहिदे करेमि सत्तेत्ति ।
सो मूढो अण्णाणी णाणी एत्ते दु विवरीदो ॥265॥
कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे ।
कम्मं च ण देसि तुमं दुक्खिदसुहिदा कह कया ते ॥266॥
कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे ।
कम्मं च ण दिंति तुहं कदोसि कहं दुक्खिदो तेहिं ॥267॥
कम्मोदएण जीवा दुक्खिदसुहिदा हवंति जदि सव्वे ।
कम्मं च ण दिंति तुहं कह तं सुहिदो कदो तेहिं ॥268॥
Meaning : The man who believes that he is the cause of misery or happiness of other beings, is under delusion and is ignorant. The man who thinks otherwise is the knower.
If all living beings become miserable or happy due to the fruition of karmas, and since you do not give them karmas, how have you made them miserable or happy?
If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they made you miserable?
If all living beings become miserable or happy due to the fruition of karmas, and since they do not give you karmas, how have they made you happy?
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जो मरदि जो य दुहिदो जायदि कम्मोदएण सो सव्वो ।
तम्हा दु मारिदो दे दुहाविदो चेदि ण हु मिच्छा ॥269॥
जो ण मरदि ण य दुहिदो सो वि य कम्मोदएण चेव खलु ।
तम्हा ण मारिदो णो दुहाविदो चेदि ण हु मिच्छा ॥270॥
Meaning : If one dies or becomes miserable, all this is due to the fruition of karmas. Therefore, your view that you have killed or caused suffering to somebody, is it not erroneous?
If one does not die or does not become miserable, all this also is due to the fruition of karmas. Therefore, your view that you have not killed or not caused suffering to somebody, is it not erroneous?
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एसा दु जा मदी दे दुक्खिदसुहिदे करेमि सत्तेत्ति ।
एसा दे मूढमदी सुहासुहं बंधदे कम्मं ॥271॥
दुक्खिदसुहिदे सत्ते करेमि जं एवमज्झवसिदं ते ।
तं पावबंधगं वा पुण्णस्स व बंधगं होदि ॥272॥
मारिमि जीवावेमि य सत्ते जं एवमज्झवसिदं ते ।
तं पावबंधगं वा पुण्णस्स व बंधगं होदि ॥273॥
Meaning : Your conviction that you give misery or happiness to other living beings is a delusion which engenders bondages of karmas resulting into merit or demerit.
That you give misery or happiness to other living beings, your disposition of this kind is the cause of bondage – resulting into either demerit or merit.
That you kill other beings or cause them to live, your disposition of this kind is the cause of bondage – resulting into either demerit or merit.
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अज्झवसिदेण बंधो सत्ते मारेउ मा व मारेउ ।
एसो बंधसमासो जीवाणं णिच्छयणयस्स ॥274॥
Meaning : Whether you kill or do not kill living beings, bondage takes place due to your own disposition. This is the cause of bondage of living beings, from the pure, transcendental point of view, in a nutshell.
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एवमलिए अदत्ते अबंभचेरे परिग्गहे चेव ।
कीरदि अज्झवसाणं जं तेण दु बज्झदे पावं ॥275॥
तह वि य सच्चे दत्ते बंभे अपरिग्गहत्तणे चेव ।
कीरदि अज्झवसाणं जं तेण दु बज्झदे पुण्णं ॥276॥
Meaning : In the same way , dispositions of involvement in falsehood, stealing, unchastity, and possessions, cause bondage resulting into demerit.
And in the same way, dispositions of involvement in truthfulness, non-stealing, celibacy, and renunciation, cause bondage resulting into merit.
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वत्थुं पडुच्च जं पुण अज्झवसाणं तु होदि जीवाणं ।
ण य वत्थुदो दु बंधो अज्झवसाणेण बंधोत्थि ॥277॥
Meaning : Further, the Self, conditioned by objects , entertains dispositions of attachment etc. In reality, objects are not the cause of bondage; it is only due to dispositions.
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दुक्खिदसुहिदे जीवे करेमि बंधेमि तह विमोचेमि ।
जा एसा मूढमदी णिरत्थया सा हु दे मिच्छा ॥278॥
अज्झवसाणणिमित्तं जीवा बज्झंति कम्मणा जदि हि ।
मुच्चंति मोक्खमग्गे ठिदा य ता किं करेसि तुमं ॥279॥
Meaning : That I am responsible for making the other living beings miserable or happy, cause them to be bound or released, this assertion of yours is fraught with delusion, is futile, and, therefore, erroneous, for sure.
If, in reality, the living beings get bondages of karmas due to dispositions, and, treading on the path to liberation, they get dissociated from such bondages, then what is your role?
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कायेण दुक्खवेमिय सत्ते एवं तु जं मदिं कुणसि । ।
सव्वावि एस मिच्छा दुहिदा कम्मेण जदि सत्ता ॥280॥
वाचाए दुक्खवेमिय सत्ते एवं तु जं मदिं कुणसि । ।
सव्वावि एस मिच्छा दुहिदा कम्मेण जदि सत्ता ॥281॥
मणसाए दुक्खवेमिय सत्ते एवं तु जं मदिं कुणसि । ।
सव्वावि एस मिच्छा दुहिदा कम्मेण जदि सत्ता ॥282॥
सच्छेण दुक्खवेमिय सत्ते एवं तु जं मदिं कुणसि । ।
सव्वावि एस मिच्छा दुहिदा कम्मेण जदि सत्ता ॥283॥
कायेण च वाया वा मणेण सुहिदे करेमि सत्ते ति । ।
एवं पि हवदि मिच्छा सुहिदा कम्मेण जदि सत्ता ॥284॥
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सव्वे करेदि जीवो अज्झवसाणेण तिरियणेरइए ।
देवमणुए य सव्वे पुण्णं पावं च णेयविहं ॥285॥
धम्माधम्मं च तहा जीवाजीवे अलोगलोगं च ।
सव्वे करेदि जीवो अज्झवसाणेण अप्पाणं ॥286॥
Meaning : The Self, due to his dispositions, identifies himself with various states of existence – subhuman , infernal, celestial, and human beings – and various kinds of bondages involving merit and demerit.
Similarly, due to his dispositions, he identifies himself with the medium of motion and the medium of rest, the soul and the nonsoul, and the universe and beyond.
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एदाणि णत्थि जेसिं अज्झवसाणाणि एवमादीणि ।
ते असुहेण सुहेण व कम्मेण मुणी ण लिप्पंति ॥287॥
Meaning : The ascetics who do not entertain the aforementioned, and similar other, dispositions remain free from bondages of karmas that result into merit or demerit.
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जा संकप्पवियप्पो ता कम्मं कुणदि असुहसुहजणयं । ।
अप्पसरूवा रिद्धी जाव ण हियए परिफ्फुरई ॥288॥
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बुद्धी ववसाओ वि य अज्झवसाणं मदी य विण्णाणं ।
एक्कट्ठमेव सव्वं चित्तं भावो य परिणामो ॥289॥
Meaning : Intellect, resolution, disposition, opinion, logic, reflection, emotion, and manifestation, all denote the same thing .
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एवं ववहारणओ पडिसिद्धो जाण णिच्छयणएण ।
णिच्छयणयासिदा पुण मुणिणो पावंति णिव्वाण ॥290॥
Meaning : Therefore, the empirical point of view is contradicted by the transcendental point of view . The ascetics adopting the transcendental point of view attain liberation.
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वदसमिदीगुत्तीओ सीलतवं जिणवरेहि पण्णत्तं ।
कुव्वंतो वि अभव्वो अण्णाणी मिच्छदिट्ठी दु ॥291॥
मोक्खं असद्दहंतो अभवियसत्तो दु जो अधीएज्ज ।
पाठो ण करेदि गुणं असद्दहंतस्स णाणं तु ॥292॥
सद्दहदि य पत्तेदि य रोचेदि य तह पुणो य फासेदि ।
धम्मं भोगणिमित्तं ण दु सो कम्मक्खयणिमित्तं ॥293॥
Meaning : Those incapable of attaining liberation, even though they may observe vows, carefulness, control, supplementary vows, and practice austerities as prescribed by the Omniscient, remain without knowledge and are wrong believers.
The abhavya , even
though he may have studied the scriptures, but having no faith in the substance called liberation , then, not having faith in true knowledge, his study of the scriptures is of no use.
Such a person , has faith in the dharma only to the extent of achieving worldly pleasures; he loves it, takes interest in it, and touches it. But for the dharma that is instrumental in dissociation of karmas, he does not have faith, love, interest or tactile-feeling.
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आयारादी णाणं जीवादी दंसणं च विण्णेयं ।
छज्जीवणिकं च तहा भणदि चरित्तं तु व्यवहारो ॥294॥
आदा खु मज्झ णाणं आदा मे दंसणं चरित्तं च ।
आदा पच्चक्खाणं आदा मे संवरो जोगो ॥295॥
Meaning : the scriptures is knowledge, substances like jîva is faith, and six kinds of organisms is conduct; this is the empirical point of view .
Surely, the Self is knowledge, the Self is faith and conduct, the Self is renunciation, and the Self is stoppage of karmas, and yoga; this is the transcendental point of view .
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आधाकम्मादीया पुग्ग्लदव्वस्स जे इमे दोसा ।
कह ते कुव्वदि णाणी परदव्वगुणा हु जे णिच्चं ॥296॥
आधाकम्मादीया पुग्ग्लदव्वस्स जे इमे दोसा ।
कहमणुमण्णदि अण्णेण कीरमाणा परस्स गुणा ॥297॥
Meaning : How can a knowledgeable Self be responsible for the results of actions like preparing food for family and saint, adhahkarma, which are defects of the material substances, having qualities alien to those of the Self? Results of actions like adhahkarma, and food prepared specially for saint , are material in nature. How can these be my doings as these are perennially devoid of consciousness?
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आधाकम्मं उद्देसियं च पुग्गलमयं इमं दव्वं ।
कह तं मम होदि कदं जं णिच्चमचेदणं वुत्तं ॥298॥
आधाकम्मं उद्देसियं च पुग्गलमयं इमं दव्वं ।
कह तं मम कारविदं जं णिच्चमचेणं वुत्तं ॥299॥
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जह फलिहमणी सुद्धो ण सयं परिणमदि रागामादीहिं ।
रंगिज्जदि अण्णेहिं दु सो रत्तादीहिं दव्वेहिं ॥300॥
एवं णाणी सुद्धो ण सयं परिणमदि रागामादीहिं ।
राइज्जदि अण्णेहिं दु सो रागादीहिं दोसेहिं ॥301॥
Meaning : Just as a crystal, which is pure, does not alter its colour by itself, but when in proximity with coloured objects, seems to acquire red tinge, similarly the knowledgeable Self is pure, and does not acquire modifications like attachment by itself. But due to dispositions like attachment, its purity gets tainted.
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ण य रागदोसमोहं कुव्वदि णाणी कसायभावं वा ।
सयमप्पणो ण सो तेण कारगो तेसिं भावाणं ॥302॥
Meaning : The knowledgeable Self does not, on his own accord, produce in himself dispositions like attachment, aversion, delusion or passions. Therefore, he is not the causal agent for these dispositions.
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रागम्हि य दोसम्हि य कसायकम्मेसु चेव जे भावा ।
तेहिं दु परिणमंतो रागादि बंधदि पुणो वि ॥303॥
रागम्हि य दोसम्हि य कसायकम्मेसु चेव जे भावा ।
तेहिं दु परिणमंतो रागादी बंधदे चेदा ॥304॥
Meaning : Due to dispositions of attachment, aversion, and passions, the psychic manifestations of the ignorant cause bondages of such karmas, time and again.
On the fruition of material karmas pertaining to attachment, aversion, and passions, the psychic manifestations of the Self cause bondages of karmas.
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अप्पडिकमणं दुविहं अपच्चखाणं तहेव विण्णेयं ।
एदेणुवदेसेण य अकारगो वण्णिदो चेदा ॥305॥
अप्पडिकमणं दुविहं दव्वे भावे अपच्चखाणं पि ।
एदेणुवदेसेण य अकारगो वण्णिदो चेदा ॥306॥
जावं अप्पडिकमणं अपच्चखाणं च दव्वभावाणं ।
कुव्वदि आदा तावं कत्ता सो होदि णादव्वो ॥307॥
Meaning : Non-repentance is of two
kinds. Similarly, non-renunciation is of two kinds. This teaching entails that the Self is not their causal agent. Non-repentance and non-renunciation are also of two kinds each – physical and psychical. This teaching entails that the Self is not their causal agent. Know that so long as the Self does not follow renunciation and repentance, of physical and psychical dispositions, till then he is the causal agent of the karmas.
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मोक्ष अधिकार
जह णाम को वि पुरिसो बंधणयम्हि चिरकालपडिबद्धो ।
तिव्वं मंदसहावं कालं च वियाणदे तस्स ॥308॥
जइ णवि कुणदि च्छेदं ण मुच्चदे तेण बंधणवसो सं ।
कालेण उ बहुगेण वि ण सो णरो पावदि विमोक्खं ॥309॥
इय कम्मबंधणाणं पदेसठिइपयडिमेवमणुभागं ।
जाणंतो वि ण मुच्चदि मुच्चदि सो चेव जदि सुद्धो ॥310॥
Meaning : A man, bound in shackles for a long time, knows the nature of his
bondage, intense or feeble, and also its duration. He cannot get
rid of the bondage till the time he is able to break the shackles. Without such an effort, he cannot get freedom for a very long time.
In the same way, the Self, while knowing the nature of the karmic bondages – quantity of space-points, species, duration, and fruition – does not get rid of these bondages . If he attains purity by abandoning attachment etc., he can get rid of all karmic bondages.
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जह बंधे चिंतंतो बंधणबद्धो ण पावदि विमोक्खं ।
तह बंधे चिंतंतो जीवो वि ण पावदि विमोक्खं ॥311॥
जह बंधे छेत्तूणय बंधणबद्धो दु पावदि विमोक्खं ।
तह बंधे छेत्तूणय जीवो संपावदि विमोक्खं ॥312॥
जह बंधे भित्तूणय बंधणबद्धो दु पावदि विमोक्खं ।
तह बंधे भित्तूणय जीवो संपावदि विमोक्खं ॥313॥
जह बंधे मुत्तूणय बंधणबद्धो दु पावदि विमोक्खं ।
तह बंधे मुत्तूणय जीवो संपावदि विमोक्खं ॥314॥
बंधाणं च सहावं वियाणिदुं अप्पणो सहावं च ।
बंधेसु जो विरज्जदि सो कम्मविमोक्खणं कुणदि ॥315॥
Meaning : Just as a man, bound in shackles, cannot get rid of the bondage merely by worrying about it, similarly, a man cannot get liberated from karmic bondage merely by worrying about it.
Just as a man, bound in shackles, can surely get rid of the bondage by breaking the shackles, similarly, a man can get liberated if he makes efforts to get rid of the karmic bondage.
After knowing the nature of the karmic bondages and also the nature of the Self, the man who keeps at bay all karmic bondages, gets liberated.
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जीवो बंधो य तहा छिज्जंति सलक्खणेहिं णियएहिं ।
पण्णाछेदणएण दु छिण्णा णाणत्तमावण्णा ॥316॥
Meaning : The Self and the karmic bondage are differentiated on the basis of their own intrinsic nature. These two are chiselled with the help of the instrument of selfdiscrimination.
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जीवो बंधो य तहा छिज्जंति सलक्खणेहिं णियएहिं ।
बंधो छेददव्वो सुद्धा अप्पा य घेत्तव्वो ॥317॥
कह सो घिप्पदि अप्पा पण्णाए सो दु घिप्पदे अप्पा ।
जह पण्णाइ विभत्ते तह पण्णाएव घेत्तव्वो ॥318॥
पण्णाए घित्तव्वो जो चेदा सो अहं तु णिच्छयदो ।
अवसेसा जे भावा ते मज्झ परे त्ति णायव्वा ॥319॥
Meaning : The Self and the karmic bondage are differentiated on the basis of their own intrinsic nature. The karmic bondage should be discarded and the pure soul ought to be realized.
'How can one realize that pure soul?' 'That pure soul can be realized through selfdiscrimination. As earlier the pure soul was separated from the karmic bondage through self-discrimination, in the same way, the pure soul is realized through self-discrimination.'
Through self-discrimination, one must realize that 'I' is really the 'pure consciousness'; and, further, that all other dispositions are not part of oneself.
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पण्णाए घित्तव्वो जो दट्ठा सो अहं तु णिच्छयदो ।
अवसेसा जे भावा ते मज्झ परेत्ति णादव्वा ॥320॥
पण्णाए घित्तव्वो जो णादा सो अहं तु णिच्छयदो ।
अवसेसा जे भावा ते मज्झ परेत्ति णादव्वा ॥321॥
पण्णाए घित्तव्वो जो उवलद्धो सो अहं तु णिच्छयदो ।
अवसेसा जे भावा ते मज्झ परेत्ति णादव्वा ॥322॥
Meaning : Through self-discrimination, one must realize that 'I' is really the 'seer' who sees; and, further, that all other dispositions are not part of oneself.
Through self-discrimination, one must realize that 'I' is really the 'knower' who knows; and, further, that all other dispositions are not part of oneself.
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को णाम भणिज्ज बुहो णादुं सव्वे पराइए भावे ।
मज्झमिणंति य वयणं जाणंतो अप्पयं सुद्धं ॥323॥
Meaning : Knowing the Self to be pure, and all dispositions to be alien, which knowledgeable person will utter these words, 'These dispositions belong to me.'?
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थेयादी अवराहे जो कुव्वदि सो उ संकिदो भमइ ।
मा बज्झेज्जं केण वि चोरी त्ति जणम्हि वियरंतो ॥324॥
जो ण कुणदि अवराह सो णिस्संको दु जणवदि भमदि ।
ण वि तस्स बज्झिदुं जे चिंता उप्पज्जदि कयाइ ॥325॥
एवम्हि सावराहो बज्झामि अहं तु संकिदो चेदा ।
जइ पुण णिरावराहो णिस्संकोहं ण बज्झामि ॥326॥
Meaning : A man who commits crimes, like theft, is afraid of getting caught and arrested as he moves around. But the man who does not commit crimes, roams around in the midst of people without fear of getting caught and arrested.
In the same way, a guilty soul is afraid of getting bondage of karmas . If the soul is not guilty, it remains unafraid of getting any karmic bondage.
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संसिद्धिराधसिद्धं साधियमाराधिय च एयट्ठं ।
अवगदराधो जो खलु चेदा सो होदि अवराधो ॥327॥
जो पुण णिरावराधो चेदा णिस्संकिओ उ सो होइ ।
आराहणाइ णिच्चं वट्टेइ अहं ति जाणंतो ॥॥
Meaning : Attainment, self-devotion, fulfillment, achievement, and adoration are synonymous. The soul which is devoid of selfdevotion is a guilty soul. Only that soul which is not guilty is free from fear. Such a soul, knowing its true nature , is always engrossed in the accomplishment of its pure nature.
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पडिकमणं पडिसरणं परिहारो धारणा णियत्ती य ।
णिंदा गरहा सोही अट्ठविहो होदि विसकुंभो ॥328॥
अप्पडिकमणप्पडिसरणं अप्परिहारो अधारणा चेव ।
अणियत्ती य अणिंदागरहासोही अमयकुंभो ॥329॥
Meaning : Repentance , pursuit , abandonment , concentration, abstinence, self-censure, confession, and purification , these eight constitute the poison-pot .
Non-repentance, non-pursuit, non-abandonment, nonconcentration, non-abstinence, non-self-censure, nonconfession, and non-purification, these eight constitute the nectar-pot .
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सर्व-विशुद्ध अधिकार
दवियं जं उप्पज्जइ गुणेहिं तं तेहिं जाणसु अणण्णं ।
जह कडयादीहिं दु पज्जएहिं कणयं अणण्णमिह ॥330॥
जीवस्साजीवस्स दु जे परिणामा दु देसिदा सुत्ते ।
तं जीवमजीवं वा तेहिमणण्णं वियाणाहि ॥331॥
ण कुदोचि वि उप्पण्णो जम्हा कज्जं ण तेण सो आदा ।
उप्पादेदि ण किंचि वि कारणमवि तेण ण स होदि ॥332॥
कम्मं पडुच्च कत्त कत्तारं तह पडुच्च कम्माणि ।
उप्पज्जंति य णियमा सिद्धी दु ण दीसदे अण्णा ॥333॥
Meaning : The qualities that produce a substance are no different from the substance itself; like gold in the form of a bracelet is no different from gold. Whatever modifications of the soul and the non-soul have been enumerated in the scripture, know that the soul and the non-soul are no different from these modifications. Since the soul is not produced by anything whatever, therefore, it is not an effect; it does not produce anything whatever, and, therefore, it is not a cause either. Only with reference to its conditioning by karmas the soul is said to be a doer, and, as a result, karmas are produced. Only this relationship of cause-effect, as a doer of karmas, gets established.
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चेदा दु पयडीअट्ठं उप्पज्जइ विणस्सइ ।
पयडी वि चेययट्ठं उप्पज्जइ विणस्सइ ॥334॥
एवं बंधो उ दोण्हं पि अण्णोण्णप्पच्चया हवे ।
अप्पणो पयडीए य संसारो तेण जायदे ॥335॥
Meaning : The soul are produced and destroyed by the operation of various species of karmas. Also, various species of karmas are produced and destroyed by the soul. In this way, the soul and various species of karmas get bonded to each other. This bond is the cause of worldly cycle of births and deaths.
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जा एस पयडीअट्ठं चेदा णेव विमुञ्चए ।
अयाणओ हवे ताव मिच्छादिट्ठी असंजओ ॥336॥
जदा विमुञ्चए चेदा कम्मफलमणंतयं ।
तदा विमुत्ते हवदि जाणओ पासओ मुणी ॥337॥
Meaning : So long as the Self does not renounce this cycle of origination and destruction due to his association with various species of karmas, till then he remains ignorant, wrong believer, and unrestrained. When the Self renounces the infinite fruits of karmas, he becomes free from karmas – knowledgeable, right believer, and restrained.
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अण्णाणी कम्मफलं पयडिसहावट्ठिदो दु वेदेदि ।
णाणी पुण कम्मफलं जाणदि उदिदं ण वेदेदि ॥338॥
Meaning : The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas , and the knowledgeable is aware of the fruits of karmas but does not enjoy them.
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जो पुण णिरवराहो चेदा णिस्संकिदो दु सो होदि ।
आराहणाए णिच्चं वट्टदि अहमिदी वियाणन्तो ॥339॥
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ण मुयदि पयडिमभव्वो सुट्ठु वि अज्झाइदूण सत्थाणि ।
गुडदुद्धं पि पिबंता ण पण्णया णिव्विसा होंति ॥340॥
णिव्वेयसमावण्णो णाणी कम्मप्फलं वियाणेदि ।
महुरं कडुयं बहुविहमवेयओ तेण सो होइ ॥341॥
Meaning : The one incapable of attaining liberation, even though wellversed in scriptures, does not give up his attachment for various species of karmas, like a snake does not give up its poisonous nature even after drinking sweetened milk.
The knowledgeable, fixed in non-attachment, knows the sweetbitter nature of the fruition of karmas; he, therefore, remains a non-enjoyer.
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ण वि कुव्वइ ण वि वेयइ णाणी कम्माइं बहुपयाराइं । ।
जाणइ पुण कम्मफलं बंधं पुण्णं च पावं च ॥342॥
दिट्ठी जहेव णाणं अकारयं तह अवेदयं चेव ।
जाणइ य बंधमोक्खं कम्मुदयं णिज्जरं चेव ॥343॥
Meaning : The knowledgeable does neither produce nor enjoy the fruits of various kinds of karma, but he knows the karmic bondages involving merit or demerit, and the results of their fruition.
Just like an eye, being different from the scene it is viewing, neither performs the scene nor enjoys it, similarly, knowledge, being different from the karmas, neither performs the karmas nor enjoys them. It only knows bondage, liberation, rise of karmas and their shedding.
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लोयस्स कुणदि विण्हू सुरणारयतिरियमाणुसे सत्ते ।
समणाणं पि य अप्पा जदि कुव्वदि छव्विहे काऐ ॥344॥
लोयसमणाणमेयं सिद्धंतं जइ ण दीसदि विसेसो ।
लोयस्स कुणइ विण्हू समणाण वि अप्पओ कुणदि ॥345॥
एवं ण को वि मोक्खो दीसदि लोयसमणाणं दोण्ह पि ।
णिच्चं कुव्वंताणं सदेवमणुयासुरे लोए ॥346॥
Meaning : According to ordinary people, Vishnu is the creator of celestial-, infernal-, subhuman-, and human-beings. If the monks also believe that soul is the creator of six kinds of organic bodies , then there is no difference in the viewpoints of ordinary people and monks. In the opinion of ordinary people, Vishnu is the creator, and in the opinion of monks, soul is the creator. Thus, there seems to be no liberation for any of the two – ordinary people and monks – as they are ever engaged in the creation of worlds – celestial, human, or infernal.
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ववहारभासिदेण दु परदव्वं मम भणंति अविदिदत्था ।
जाणंति णिच्छएण दु ण य मह परमाणुमित्तमवि किंचि ॥347॥
जह को वि णरो जंपदि अम्हं गामविसयणयररट्ठं ।
ण य होंति जस्स ताणि दु भणदि य मोहेण सो अप्पा ॥348॥
एमेव मिच्छदिट्ठी णाणी णीसंसयं हवदि एसो ।
जो परदव्वं मम इदि जाणंतो अप्पयं कुणदि ॥349॥
तम्हा ण मे त्ति णच्चा दोण्ह वि एदाण कत्तविवसायं ।
परदव्वे जाणंतो जाणेज्जो दिट्ठिरहिदाणं ॥350॥
Meaning : From the empirical point of view, people call the non-self substance as their own, but knowledgeable people, who know the real nature of substances, say that, in reality, even an atom of alien substance is not theirs.
A person may say that this village, town, city, or nation, is his, but, in reality, these do not belong to him; he utters such words only due to his delusion. In the same way, a person, who considers an alien substance to be his own, and then identifies himself with it, is, without doubt, a wrong believer.
Therefore, believe that these alien substances do not belong to you, and that the involvement of the Self in creation of non-self substances, as asserted by ordinary people and monks, is the view of the wrong believers.
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केहिंचि दु पज्जएहिं विणस्सए णेव केहिंचि दु जीवो ।
जम्हा तम्हा कुव्वदि सो वा अण्णो व णेयंतो ॥351॥
केहिंचि दु पज्जएहिं विंणस्सए णेव केहिंचि दु जीवो ।
जम्हा तम्हा वेददि सो वा अण्णो व णेयंतो ॥352॥
जो चेव कुणदि सो चिय ण वेदए जस्स एस सिद्धंतो ।
सो जीवो णादव्वो मिच्छादिट्ठी अणारिहदो ॥353॥
अण्णो करेदि अण्णो परिभुंजदि जस्स एस सिद्धंतो ।
सो जीवो णादव्वो मिच्छादिट्ठी अणारिहदो ॥354॥
Meaning : Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul is the same as the doer, or else, some other is the doer, is not tenable.
Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul is the same as the enjoyer , or else, some other is the enjoyer, is not tenable.
The one who believes that the soul that acts is the same as the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord.
The one who believes that the soul that acts is absolutely different from the soul that enjoys is a wrong believer and does not have faith in the teachings of the Omniscient Lord.
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मिच्छत्तं जदि पयडी मिच्छादिट्ठी करेदि अप्पाणं ।
तम्हा अचेदणा ते पयडी णणु कारगो पत्ते ॥355॥
सम्मत्ता जदि पयडी सम्मादिट्ठी करेदि अप्पाणं ।
तम्हा अचेदणा ते पयडी णणु कारगा पत्ता ॥356॥
अहवा एसो जीवो पोग्गलदव्वस्स कुणदि मिच्छत्तं ।
तम्हा पोग्गलदव्वं मिच्छादिट्ठी ण पुण जीवो ॥357॥
अह जीवो पयडी तह पोग्गलदव्वं कुणंति मिच्छत्तं ।
तम्हा दोहिं कदं तं दोण्णि वि भुंजंति तस्स फलं ॥358॥
अह ण पयडी ण जीवो पोग्गलदव्वं करेदि मिच्छत्तं ।
तम्हा पोग्गलदव्वं मिच्छत्तं तं तु ण हु मिच्छा ॥359॥
Meaning : If you believe that karmic matter makes the Self a wrong believer, then your belief amounts to attributing the non-conscious karmic matter the ability to create delusion in the Self.
Or if you believe that the Self creates delusion in the physical substance, then your belief amounts to attributing wrong belief to the physical substance and not to the Self.
If you believe that both, the Self and the nature of the karmic matter, create delusion in the physical substance, then they both must enjoy the fruits of their action.
Further, your contention that neither the Self nor the nature of the karmic matter creates delusion in the physical substance will amount to attributing wrong belief to the physical substance; is it not really an erroneous belief?
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कम्मेहि दु अण्णाणी किज्जदि णाणी तहेव कम्मेहिं ।
कम्मेहि सुवाविज्जदि जग्गाविज्जदि तहेव कम्मेहिं ॥360॥
कम्मेहि सुहाविज्जदि दुक्खाविज्जदि तहेव कम्मेहिं ।
कम्मेहि य मिच्छत्तं णिज्जदि णिज्जदि असंजमं चेव ॥361॥
कम्मेहि भमाडिज्जदि उड्ढमहो चावि तिरियलोयं च ।
कम्मेहि चेव किज्जदि सुहासुहं जेत्तियं किंचि ॥362॥
जम्हा कम्मं कुव्वदि कम्मं देदि हरदि त्ति जं किंचि ।
तम्हा उ सव्वजीवा अकारगा होंति आवण्णा ॥363॥
पुरिसित्थियाहिलासी इत्थीकम्मं च पुरिसमहिलसदि ।
एसा आयरियपरंपरागदा एरिसी दु सुदी ॥364॥
तम्हा ण को वि जीवो अबंभचारी दु अम्ह उवदेसे ।
जम्हा कम्मं चेव हि कम्मं अहिलसदि इदि भणिदं ॥365॥
जम्हा घादेदि परं परेण घादिज्जदे य सा पयडी ।
एदेणत्थेण किर भण्णदि परघादणामेत्ति ॥366॥
तम्हा ण को वि जीवो वघादेओ अत्थि अम्ह उवदेसे ।
जम्हा कम्मं चेव हि कंमं घादेदि इवि भणिदं ॥367॥
एवं संखुवएसं जे उ परूवेंति एरिसं समणा ।
तेसिं पयडी कुव्वदि अप्पा य अकारगा सव्वे ॥368॥
अहवा मण्णसि मज्झं अप्पा अप्पाणमप्पणो कुणदि ।
ऐसो मिच्छसहावो तुम्हं एयं मुणंतस्स ॥369॥
अप्पा णिच्चोऽसंखेज्जपदेसो देसिदो दु समयम्हि ।
ण वि सो सक्कदि तत्ते हीणो अहिओ य कादुं जे ॥370॥
जीवस्स जीवरूवं वित्थरदो जाण लोगमेत्तं खु ।
तत्ते सो किं हीणो अहिओ य कहं कुणदि दव्वं ॥371॥
अह जाणगो दु भावो णाणसहावेण अच्छदे त्ति मदं ।
तम्हा ण वि अप्पा अप्पयं तु सयमप्पणो कुणदि ॥372॥
Meaning : 'The Self is made ignorant by the karmas and, likewise, he is made knowledgeable by the karmas. Karmas send the Self to sleep and, likewise, he is awakened by the karmas. Karmas make the Self happy and, likewise, he is made miserable by the karmas. It is by the karmas that the Self is brought to wrong belief and non-discipline, and is made to wander in the upper, middle, and lower worlds.
All virtuous or wicked happenings are the handiwork of the karmas. Because the karma does, karma gives, and it is the karma that takes away; therefore, all souls are proved to be without any action.'
The karmic matter of the nature of male sex-passion creates a longing for woman and the karmic matter of the nature of female sex-passion creates a longing for man; this has come about from the ancient teachings of the Âchârya, and, as per this doctrine, there is no soul which is unchaste.
Then, killing others and getting killed by others will also be attributed to the nature of karma. The name karma of injury by others implies this meaning, and, therefore, as per your doctrine, no soul can cause injury as it is only the material karma which kills the material karma.’
If any monks preach such doctrine of the Sânkhya system, then, in their view, the material karmas do everything, and, hence, it follows that all souls are inactive.
Or if you hold, 'My soul transforms itself by itself', then this opinion of yours is perverse thinking.
Soul has been described in sacred scriptures as eternal and having innumerable points of space. The soul, on its own accord, is incapable of increasing or decreasing its spatial points.
Know that, from the point of view of extension, the soul is coextensive with the universe. Since the soul, on its own accord, is incapable of increasing or decreasing its spatial points, how can you say that the soul transforms itself by itself?
If you accept that the knowing substance exists with its knowing nature, then also it is established that the soul does not transform itself by itself.
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दंसणणाणचरित्तं किंचि वि णत्थि दु अचेदणे विसए ।
तम्हा किं घादयदे चेदयिदा तेसु विसएसु ॥373॥
दंसणणाणचरित्तं किंचि वि णत्थि दु अचेदणे कम्मे ।
तम्हा किं घादयदे चेदयिदा तम्हि कम्मम्हि ॥374॥
दंसणणाणचरित्तं किंचि वि णत्थि दु अचेदणे काए ।
तम्हा किं घादयदे चेदयिदा तेसु काएसु ॥375॥
णाणस्स दंसणस्स य भणिदो घादो तहा चरित्तस्स ।
ण वि तहिं पोग्गलदव्वस्स को वि घादो दु णिद्दिट्ठो ॥376॥
जीवस्स जे गुणा केइ णत्थि खलु ते परेसु दव्वेसु ।
तम्हा सम्मादिट्ठिस्स णत्थि रागो दु विसएसु ॥377॥
रागो दोसो मोहो जीवस्सेव य अणण्णपरिणामा ।
एदेण कारणेण दु सद्दादिसु णत्थि रागादी ॥378॥
Meaning : There is no faith, knowledge, and conduct whatsoever in the non-conscious sense-objects, therefore, what can the soul destroy in such objects?
There is no faith, knowledge, and conduct whatsoever in the non-conscious matter of karmas, therefore, what can the soul destroy in such karmas?
There is no faith, knowledge, and conduct whatsoever in the non-conscious body, therefore, what can the soul destroy in such bodies?
Destruction of knowledge, faith, and conduct, has been mentioned; destruction of physical matter has not been indicated.
The attributes of the soul do not exist in alien substances; therefore, the right believer has no attachment for the senseobjects.
Attachment, aversion, and delusion, are the soul’s own immutable modes; for this reason, sound do not possess attachment etc.
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अण्णदविएण अण्णदवियस्स णो कीरए गुणुप्पाओ ।
तम्हा दु सव्वदव्वा उप्पज्जंते सहावेण ॥379॥
Meaning : The qualities of a substance cannot be produced by another substance; therefore, all substances are produced by their own, individual nature.
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जह सिप्पिओ दु कम्मं कुव्वदि ण य सो दु तम्मओ होदि ।
तह जीवो वि य कम्मं कुव्वदि ण य तम्मओ होदि ॥380॥
जह सिप्पिओ दु करणेहिं कुव्वदि ण य सो दु तम्मओ होदि ।
तह जीवो करणेहिं कुव्वदि ण य तम्मओ होदि ॥381॥
जह सिप्पिओ दु करणाणि गिण्हदि ण सो दु तम्मओ होदि ।
तह जीवो करणाणि दु गिण्हदि ण य तम्मओ होदि ॥382॥
जह सिप्पि दु कम्मफलं भुंजदि ण सो दु तम्मओ होदि ।
तह जीवो कम्मफलं भुंजदि ण य तम्मदो होदि ॥383॥
एवं ववहारस्स दु वत्तव्वं दरिसणं समासेण ।
सुणु णिच्छयस्स वयणं परिणामकदं तु जं होदि ॥384॥
जह सिप्पिओ दु चेट्ठं कुव्वदि हवदि य तहा अणण्णो से ।
तह जीवो वि य कम्मं कुवदि हवदि य अणण्णो से ॥385॥
जह चेट्ठं कुव्वंतो दु सिप्पिओ णिच्चदुक्खिओ होदि ।
तत्तो सिया अणण्णो तह चेट्ठंतो दुही जीवो ॥386॥
Meaning : Just as an artisan , does his work to produce earrings etc. but does not become identical with it, so also the Self produces karmic matter like knowledge-obscuring karma, but does not become identical with it.
Just as an artisan , uses tools like a mallet to produce earrings etc. but does not become identical with them, so also the Self acts through the instruments of mind-, speech- and physical-activity to produce karmic matter like knowledge-obscuring karma, but does not become identical with them.
Just as an artisan , takes up tools but does not become identical with them, so also the Self adopts instruments of mind-, speech- and physical-activity but does not become identical with them.
Just as an artisan enjoys the fruits of his work but does not become identical with the fruits, so also the Self enjoys the fruits of karmas but does not become identical with them.
The above perspective, from the empirical point of view , is worth speaking; now listen to the transcendental point of view which is the result of the modifications of the Self.
Just as an artisan makes his mind up to undertake the task , gets engrossed and becomes one with the task, similarly, the Self also gets engrossed and becomes one with his psychic dispositions like attachment.
Just as an artisan , while performing the task, suffers all the time and becomes one with that suffering, similarly, the Self, kindled by pleasure and pain due to his psychic dispositions, suffers all the time and becomes one with that suffering.
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जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि ।
तह जाणगो दु ण परस्स जाणगो जाणगो सो दु ॥387॥
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि ।
तह पासगो दु ण परस्स पासगो पासगो सो दु ॥388॥
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि ।
तह संजदो दु ण परस्स संजदो संजदो सो दु ॥389॥
जह सेडिया दु ण परस्स सेडिया सेडिया य सा होदि ।
तह दंसणं दु ण परस्स दंसणं दंसणं तं तु ॥390॥
एवं तु णिच्छयणयस्स भासिदं णाणदंसणचरित्ते ।
सुणु ववहारणयस्य य वत्तव्वं से समासेण ॥391॥
जह परदव्वं सेडदि हु सेडिया अप्पणो सहावेण ।
तह परदव्वं जाणदि णादा वि सएग भावेण ॥392॥
जह परदव्वं सेडदि हु सेडिया अप्पणो सहावेण ।
तह परदव्वं पस्सदि जीवो वि सएण भावेण ॥393॥
जह परदव्वं सेडदि हु सेडिया अप्पणो सहावेण ।
तह परदव्वं विजहदि णादा वि सएण भावेण ॥394॥
जह परदव्वं सेडदि हु सेडिया अप्पणो सहावेण ।
तह परदव्वं सद्दहदि सम्मदिट्ठी सहावेण ॥395॥
एवं ववहारस्स दु विणिच्छओ णाणदंसणचरित्ते ।
भणिदो अण्णेसु वि पज्जएसु एमेव णादव्वो ॥396॥
Meaning : Just as chalk, when applied to a board etc., does not become one with that board etc., but retains its own identity characterized by whiteness, similarly, the knower Self, while knowing an object, does not become one with that known object, but retains his own identity as a knower.
Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the perceiver Self, while perceiving an object, does not become one with that perceived object, but retains his own identity as a perceiver.
Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with restraint, while exercising restraint from an external object, does not become one with that object, but retains his own identity as possessor of restraint.
Just as chalk does not become one with an alien substance, but retains its own identity characterized by whiteness, similarly, the Self with right faith, while ascertaining an external object as it is, does not become one with that object, but retains his own identity as possessor of right faith.
Knowledge, faith, and conduct, from the transcendental point of view, have thus been described. Now listen to their brief description from the empirical point of view.
Just as chalk whitens the alien substance because of its intrinsic nature , similarly, the knower Self knows the alien substance because of his intrinsic nature of being a knower.
Just as chalk whitens the alien substance because of its intrinsic nature , similarly, the perceiver Self perceives the alien substance because of his intrinsic nature of perception.
Just as chalk whitens the alien substance because of its intrinsic nature , similarly, the Self who knows renounces the alien substance because of his intrinsic nature of non-attachment.
Just as chalk whitens the alien substance because of its intrinsic nature , similarly, the Self with right faith ascertains the alien substance as it is because of his intrinsic nature of right faith.
Knowledge, faith, and conduct, from the empirical point of view, have thus been described. The other modes should be understood similarly.
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कम्मं जं पुव्वकयं सुहासुहमणेयवित्थरविसेसं ।
तत्तो णियत्तदे अप्पयं तु जो सो पडिक्कमणं ॥397॥
कम्मं जं सुहमसुहं जम्हि य भावम्हि बज्झदि भविस्सं ।
तत्तो णियत्तदे जो सो पच्चक्खाणं हवदि चेदा ॥398॥
जं सुहमसुहमुदिण्णं संपडि य अणेयवित्थरविसेसं ।
तं दोसं जो चेददि सो खलु आलोयणं चेदा ॥399॥
णिच्चं पच्चक्खाणं कुव्वदि णिच्चं पडिक्कमदि जो य ।
णिच्चं आलोचेयदि सो हु चरित्तं हवदि चेदा ॥400॥
Meaning : The Self who drives himself away from the multitude of karmas, virtuous or wicked, done in the past, is certainly the real repentance.
And the Self who drives himself away from the future thoughtactivities that may cause bondage of karmas, virtuous or wicked, is certainly the real renunciation.
The Self who realizes as evil the multitude of karmas, virtuous or wicked, which come to fruition in the present, is certainly the real confession.
The Self who is always engaged in renunciation, who is always engaged in repentance, and who is always engaged in confession, is certainly the right conduct.
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णिंदिदसंथुदवयणाणि पोग्गला परिणमंति बहुगाणि ।
ताणि सुणिदूय रूसदि तूसदि य पुणो अहं भणिदो ॥401॥
पोग्गलदव्वं सद्दत्तपरिणदं तस्स जदि गुणो अण्णो ।
तम्हा ण तुमं भणिदो किंचि वि किं रूससि अबुद्धो ॥402॥
असुहो सुहो व सद्दो ण तं भणदि सुणसु मं ति सो चेव ।
ण य एदि विणिग्गहिदुं सोदविसयमागदं सद्दं ॥403॥
असुहं सुहं व रूवं ण तं भणदि पेच्छ मं ति सो चेव ।
ण य एदि विणिग्गहिदुं चक्खुविसयमागदं रूवं ॥404॥
असुहो सुहो व गंधो ण तं भणदि जिग्घ मं ति सो चेव ।
ण य एदि विणिग्गहिदुं घाणविसयमागदं गंधं ॥405॥
असुहो सुहो व रसो ण तं भणदि रसय मं ति सो चेव ।
ण य एदि विणिग्गहिदुं रसणविसयमागदं तु रसं ॥406॥
असुहो सुहो व फासो ण तं भणदि फुससु मं ति सो चेव ।
ण य एदि विणिग्गहिदुं कायविसयमागदं फासं ॥407॥
असुहो सुहो व गुणो ण तं भणदि बुज्झ मं ति सो चेव ।
ण य एदि विणिग्गहिदुं बुद्धिविसयमागदं तु गुणं ॥408॥
असुहं सुहं व दव्वं ण तं भणदि बुज्झ मं ति सो चेव ।
ण य एदि विणिग्गहिदुं बुद्धिविसयमागदं दव्वं ॥409॥
एयं तु जाणिऊणं उवसमं णेव गच्छदे मूढो ।
णिग्गहमणा परस्स य सयं च बुद्धिं सिवमपत्ते ॥410॥
Meaning : Particles of physical matter get transformed into spoken communication containing words of censure or praise. On hearing those words you get angry or pleased thinking, 'I have been addressed thus.'
Particles of physical matter have got transformed into spoken words, and if it has qualities entirely different from your own, these words cannot address you. Why then, O ignorant person, do you get angry?
Unpleasant or pleasant spoken word does not beckon you and say, 'Hear me.' When the word reaches your organ of hearing, the soul does not move to apprehend the incoming word.
Unpleasant or pleasant visual form does not beckon you and say, 'See me.' When the visual form reaches your organ of sight, the soul does not move to apprehend the incoming visual form.
Unpleasant or pleasant odour does not beckon you and say, 'Smell me.' When the odour reaches your organ of smell, the soul does not move to apprehend the incoming odour.
Unpleasant or pleasant flavour does not beckon you and say, 'Taste me.' When the flavour reaches your organ of taste, the soul does not move to apprehend the incoming flavour.
Unpleasant or pleasant physical contact does not beckon you and say, 'Touch me.' When the contact reaches your organ of touch, the soul does not move to apprehend the incoming contact.
Unpleasant or pleasant quality of a substance does not beckon you and say, 'Know me.' When the quality reaches your mind, the soul does not move to apprehend the incoming quality.
Unpleasant or pleasant substance does not beckon you and say, 'Know me.' When the substance reaches your mind, the soul does not move to apprehend the incoming substance.
Thus, even after knowing the true nature the ignorant person does not achieve tranquility. He makes up his mind to acquire the non-Self and, as such, remains devoid of propitious comprehension .
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वेदंतो कम्मफलं अप्पाणं कुणदि जो दु कम्मफलं ।
सो तं पुणो वि बंधदि बीयं दुक्खस्स अट्ठविहं ॥411॥
वेदंतो कम्मफलं मए कदं मुणदि जो दु कम्मफलं ।
सो तं पुणो वि बंधदि बीयं दुक्खस्स अट्ठविहं ॥412॥
वेदंतो कम्मफलं सुहिदो दुहिदो य हवदि जो चेदा ।
सो तं पुणो वि बंधदि बीयं दुक्खस्स अट्ठविहं ॥413॥
Meaning : Experiencing the fruits of karmas, the Self who identifies himself with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas.
Experiencing the fruits of karmas, the Self who believes that he is the creator of those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas.
Experiencing the fruits of karmas, the Self who gets happy or miserable with those fruits of karmas, bonds himself again with the seeds of misery in the form of eight kinds of karmas.
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सत्थं णाणं ण हवदि जम्हा सत्थं ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं सत्थं जिणा बेंति ॥414॥
सद्दो णाणं ण हवदि जम्हा सद्दो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं सद्दं जिणा बेंति ॥415॥
रूवं णाणं ण हवदि जम्हा रूवं ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं रूवं जिणा बेंति ॥416॥
वण्णो णाणं ण हवदि जम्हा वण्णो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं वण्णं जिणा बेंति ॥417॥
गंधो णाणं ण हवदि जम्हा गंधो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं गंधं जिणा बेंति ॥418॥
ण रसो दु हवदि णाणं जम्हा दु रसो ण याणदे किंचि ।
तम्हा अण्णं णाणं रसं च अण्णं जिणा बेंति ॥419॥
फासो ण हवदि णाणं जम्हा फासो य याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं फासं जिणा बेंति ॥420॥
कम्मं णाणं ण हवदि जम्हा कम्मं ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं कम्मं जिणा बेंति ॥421॥
धम्मो णाणं ण हवदि जम्हा धम्मो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं धम्मं जिणा बेंति ॥422॥
णाणमधम्मो ण हवदि जम्हाधम्मो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णमधम्मं जिणा बेंति ॥423॥
कालो णाणं ण हवदि जम्हा कालो ण याणदे किंचि ।
तम्हा अण्णं णाणं अण्णं कालं जिणा बेंति ॥424॥
आयासं पि ण णाणं जम्हायासं ण याणदे किंचि ।
तम्हायासं अण्णं अण्णं णाणं जिणा बेंति ॥425॥
णज्झ्वसाणं णाणं अज्झवसाणं अचेदणं जम्हा ।
तम्हा अण्णं णाणं अज्झवसाणं तहा अण्णं ॥426॥
जम्हा जाणदि णिच्चं तम्हा जीवो दु जाणगो णाणी ।
णाणं च जाणयादो अव्वदिरित्तं मुणेयव्वं ॥427॥
णाणं सम्मादिट्ठिं दु संजमं सुत्तमंगपुव्वगयं ।
धम्माधम्मं च तहा पव्वज्जं अब्भुवंति बुहा ॥428॥
Meaning : Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord.
Spoken word is not knowledge because spoken word does not comprehend anything. Therefore, knowledge is one thing and spoken word another; this has been proclaimed by the Omniscient Lord.
Visual form is not knowledge because visual form does not comprehend anything. Therefore, knowledge is one thing and visual form another; this has been proclaimed by the Omniscient Lord.
Colour is not knowledge because colour does not comprehend anything. Therefore, knowledge is one thing and colour another; this has been proclaimed by the Omniscient Lord.
Smell is not knowledge because smell does not comprehend anything. Therefore, knowledge is one thing and smell another; this has been proclaimed by the Omniscient Lord.
Taste is not knowledge because taste does not comprehend anything. Therefore, knowledge is one thing and taste another; this has been proclaimed by the Omniscient Lord.
Touch is not knowledge because touch does not comprehend anything. Therefore, knowledge is one thing and touch another; this has been proclaimed by the Omniscient Lord.
Karma is not knowledge because karma does not comprehend anything. Therefore, knowledge is one thing and karma another; this has been proclaimed by the Omniscient Lord.
Medium of motion is not knowledge because medium of motion does not comprehend anything. Therefore, knowledge is one thing and medium of motion another; this has been proclaimed by the Omniscient Lord.
Medium of rest is not knowledge because medium of rest does not comprehend anything. Therefore, knowledge is one thing and medium of rest another; this has been proclaimed by the Omniscient Lord.
Time is not knowledge because time does not comprehend anything. Therefore, knowledge is one thing and time another; this has been proclaimed by the Omniscient Lord.
Space is not knowledge because space does not comprehend anything. Therefore, knowledge is one thing and space another; this has been proclaimed by the Omniscient Lord.
Thought-activity is not knowledge because thought-activity is non-conscious. Therefore, knowledge is one thing and thought-activity another.
Because the soul always knows, therefore, the knower soul is enlightened. It must be understood that knowledge is not separate from the knower.
Those who know consider knowledge to be same as right belief, self-restraint, sacred sûtras of anga-pûrva, merit and demerit, and asceticism.
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अत्ता जस्सामुत्ते ण हु सो आहारगो हवदि एवं ।
आहारो खलु मुत्ते जम्हा सो पोग्गलमओ दु ॥429॥
णवि सक्कदि घेत्तुं जं ण विमोत्तुं जं च जं परद्दव्वं ।
सो कोवि य तस्स गुणो पाउगिओ विस्ससो वा वि ॥430॥
तम्हा दु जो विसुद्धो चेदा सो णेव गेण्हदे किंचि ।
णेव विमुंचदि किंचि वि जीवाजीवाण दव्वाणं ॥431॥
Meaning : Since the soul is incorporeal, it is certainly non-assimilative . In reality food is corporeal, comprising physical matter.
There is no attribute, acquired or natural, in the soul that it can either assimilate or discard any alien substance.
Therefore the pure soul neither assimilates nor discards any alien substances – animate or inanimate.
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पासंडीलिंगाणि व गिहिलिंगाणि व बहुप्पयाराणि ।
घेत्तुं वदंति मूढा लिंगमिणं मोक्खमग्गो त्ति ॥432॥
ण दु होदि मोक्खमग्गो लिंगं जं देहणिम्ममा अरिहा ।
लिंगं मुइत्तु दंसणणाणचरित्तणि सेवंति ॥433॥
ण वि एस मोक्खमग्गो पासंडीगिहिमयाणि लिंगाणि ।
दंसणणाणचरित्तणि मोक्खमग्गं जिणा बेंति ॥434॥
तम्हा जहित्तु लिंगे सागारणगारएहिं वा गहिदे ।
दंसणणाणचरित्ते अप्पाणं जुंज मोक्खपहे ॥435॥
Meaning : Ignorant persons adopt various kinds of alleged external insignia of monks and householders and claim that adoption of these insignia leads to liberation.
But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct.
Insignia of monks and householders do not constitute the path to liberation. The Omniscient Lords declare that right faith, knowledge, and conduct constitute the path to liberation.
Therefore, discarding all alleged external insignia of monks and householders, lead your soul to the path to liberation by immersing it in right faith, knowledge, and conduct.
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मोक्खपहे अप्पाणं ठवेहि तं चेव झाहि तं चेय ।
तत्थेव विहर णिच्चं मा विहरसु अण्णदव्वसु ॥436॥
Meaning : Establish your soul on to the path to liberation. That only ought to be experienced, meditated upon, and always trod; do not tread in other objects.
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पासंडीलिंगेसु व गिहिलिंगेसु व बहुप्पयारेसु ।
कुव्वंति जे ममत्तिं तेहिं ण णादं समयसारं ॥437॥
Meaning : Those who exhibit attachment to insignia of various kinds of monks and householders have not understood the samayasâra .
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ववहारिओ पुण णओ दोण्णि वि लिंगाणि भणदि मोक्खपहे ।
णिच्छयणओ ण इच्छदि मोक्खपहे सव्वलिंगाणि ॥438॥
Meaning : Although the empirical point of view claims both kinds of insignia to be the path to liberation, the transcendental point of view does not consider any insignia whatsoever to be desirable for the path to liberation.
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जो समयपाहुडमिणं पढिदूणं अत्थतच्चदो णादुं ।
अत्थे ठाही चेदा सो होही उत्तमं सोक्खं ॥439॥
Meaning : The bhavya this Samayapr bhrita and understanding its meaning and essence, would establish himself in pure and absolute consciousness shall attain supreme bliss.
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परिशिष्ट
परिशिष्ट
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