The L. D. Institute of Indology, Ahmedabad, has great pleasure in publishing a critical edition of “Prasamaratiprakarana” by Umasvati, together with an authentic English translation, Introduction and detailed critical notes. Dr. Yajneshwar S. Shastri has spared no pains and has edited the text with the utmost care of a scholar. He consulted as many as 15 Mss., palm-leaf, paper and published and with scientific acumen and due sense of discrimination with regard to the value of each one of the mss. he chose 10 for his editing work. This makes the present work coming into the hands of scholars and interested readers for the first time as a standard critical edition together with an English translation. All aspects-philosophical, ethical, religious of Jainism and the Jaina way of life as propounded by the author are discussed as a great scholar should do, with utmost care and minutest details in the Introduction. Other topics discussed in comparative light are also enlightening.

We are thankful to Dr. Yajneshwar S. Shastri, who worked on the project and gave the present work to the world of scholars through the Institute of which he is Acting Director at present.

16th May, 1989. R. S. Betai

General Editor

PREFACE

Jainism is one of the three major religions of India. Since 2500 years, it has made manifold contributions to Indian Society through its literature, religion and philosophy. Jaina philosophers’ contribution to Indian philosophy after 4th Century A. D. is a landmark in the History of Jainism. Really, the Jains Philosophy as such started from the works of Acarya Umasvati Vacaka. It is his two main works, written in Sanskrit for the first time in the history of Jainism viz., Tattvarthadhigamasutra and Prasamaratiprakarana that played a major role in placing Jainism on the map of Indian philosophical systems. He holds the same position in the history of Indian philosophy which the great Gautama, Kanada, Kapila and others hold. The credit of presenting fundamental tenets of Jainism, for the first time, in Sanskrit language goes to Umasvati. It is no exaggeration to say that the entire Jaina Philosophical palace is built on the soled foundation laid by Umasvati. He is the only revered philosopher-saint who is highly respected by all the sects that developed within the Jaina Community.

Prasamaratiprakarana is a most authentic work on Jaina Philosophy and Religion. It is the first and earliest work written in Sanskrit poetic form to propagate Jainism and to guide layperson, by a first rank philosopher of Jainism. Though this work is undoubtedly from the pen of the same author who has written Tattvarthasutra with Svopajnabhasya, the Digambaras do not accept it as a work of Umasvati. I have tried to throw some light on this matter in my Introduction. This work is really a compendious one and covers almost all the important doctrines of Jainism. This work is always held in high esteem by the Jaina community and considered as a source-philosophical point of view. Considering its importance in the field of knowledge, an attempt has been made to fulfill a long-felt need of critical edition with English translation.

The Introductory essay is really a study on Prasamaratiprakarana in which I have tried to give a gist and importance of this work. This Introduction is divided into 9 chapters. The Ist chapter deals with Umasvati’s life history, viz., family, caste, date, sect and works in brief. In the IInd chapter, an attempt is made to substantiate the view that Prasamarati is a work of Umasvati, on the basis of internal and external evidences. In the IIIrd chapter Subject-matter of 22 chapters is given in summary form. The Ivth chapter deals with different commentaries written on Prasamarati. The Vth and VIth chapters, respectively deal with Ethical and Philosophical aspects of Prasamarati in detail. The VII and VIIIth chapters are devoted to comparison between Tattvarthasutra and Prasamarati and between Prasamarati, Jaina Agamas and some non-Jaina works. The Ixth chapter contains critical remarks on Prasamaratiprakarana. Foot-notes of Introduction are given at the end of Introduction itself for the reader's convenience.

For the first time this work has been presented with critically edited version with the help of more than 15 Mss. (Including palm-leaf, paper and published.) Out of these I have selected 10 Mss. for editing. Description of these 10 Mss. is given on separate page. A separate list of available (palm leaf as well as published) Mss. on Prasamarati in different places (Bhandaras) is also given in foot-notes No. 52 of introduction, for the interested scholars’ reference. I am fortunate to obtain two of the oldest palm-leaf Mss. one with Haribhadra’s commentary and the other with an unknown author’s commentary from Patan, written in 1241 A. D. and in 1431 A. D., respectively. Both are in very good condition. The palm-leaf Ms. with Haribhadra’s commentary is a very good one and seems to be copied by a person of good knowledge of Sanskrit. The specialty of this Ms. is that, it is neatly written and neither grammatical nor orthographical mistakes are found. This is an oldest and authentic Ms. on which my editing is based. I have also accepted one more published Ms. with Haribhadra’s commentary as ideal copy. On the bases of these two Mss. I have omitted corrupt and incorrect regardings found in other Mss. Paper and published Mss. are consulted to make my reading perfect. The main reason in consulting some published Mss. is that they are published on the basis of view of critical editing. I have, in my editing, mentioned only important readings avoiding many wrong readings such as grammatical or metrical found in different Mss.

Again, it is for the first time that this work is translated into English and I am perfectly aware of my own limitations. Translation of Sanskrit verses into a foreign language is not an easy task. Some times it becomes very difficult to translate Sanskrit terms into English. The translation is as literal as possible and it is done strictly keeping Jaina Philosophical lines in mind. I tried to give exact rendering as far as possible. While translating a verse I have added some times a few words in to brackets to give complete meaning of the stanza wherever I felt necessary. This addition in translation is also mostly based on Haribhadra’s commentary. For the sake of convenience of the readers English translation is given immediately after each verse. Along with translation a few elucidatory notes on technical tems are given below translation, whenever it is felt necessary. Foot-notes' numbers are given in English translation. Those numbers mentioned on the top of each word in the original Sanskrit verses are numbers of variant readings found in different Mss. and given in Appendix-I. Readers are requested to note this point. To make this edition complete as far as possible in itself I have given a list of Subhasitas found in Prasamarati in Appendix-II, and in Appendix-III, Alphabetically arranged verse-index is given. Recently Dr. K. V. Sheth in carge of Ms. Dept gave me a newly found paper Ms. of Prasamarati with Jasasomagani’s brief commentary (Sankseparthavrtti). It is unknown and unpublished so far. Thus, I have included it in the Appendix-IV and I have given details about this Ms. in the end of description of Mss.

At the outset, I feel it a solemn duty to express my deep sense of gratitude to Pt. D.D. Malvania, a renowned Indologist of our present day, who went through the complete Introduction and gave valuable suggestions. I must also express my indebtedness to my scholarly colleague Dr. R. S. Betai for his valuable suggestions and corrections in my English rendering from time to time. I am highly obliged to the authorities of the L. D. Institute of Indology for including my research work under the L. D. Series.

I hope, this humble contribution of mine will be of help to the students and scholars of Indian philosophy in general and Jaina philosophy in particular.

Ahmedabad. Yajneshwar S. Shastri

May, 1989.

DESCRIPTION OF MANUSCRIPTS

The present edition of the Prasamaratiprakarana is based on the following 10 Mss. :

A.1 This is the best and oldest palm-leaf Ms. with Haribhadra’s commentary labeled as:, written in V.S. 1298 = 1241 A.D. found in Hemacandracarya Jnana Bhandar, Patan, No-68-1. It has 192 folios (leaves) containing 3-4 lines per page and 55 60 words in a line. The size of each page is about 35.5 x 3.7 C. M. It is in very good condition. It is written in black ink in Devanagari characters. Double strokes are used to show the end of each verse. The specialty of this Ms. is that it mentions ‘Granthagra’ after every hundred and verse numbers and granthagra are marked with red color (geru). On the right side of the palm-leaf, page numbers are given in Devanagari and on the left side numbers are mentioned. This Ms. is written in two parts (Khanda). In the middle of the Ms. there is a hole to tie the Ms. The last leaf is a little torn and piece of paper is pasted on it.

In this Ms. chapter numbers are not regularly mentioned. The Copyist was not very serious about mentioning numbers of chapters. After the end of each chapter, some times, he is regular and some times mentions two to four chapters collectively. For example, after verse 227 he mentions. Again the scriber is careless inputting verse numbers. On account of copyist’s mistake, at the end of the Ms. we find a total of 315 verses, but actually there are only 313. Instead of putting 274, he numbered 275, and in place of 303, he puts 304. Total mentioned Granthagra of this Ms. is 1800.

This Ms., begins with :

(Original language words are missing)

and ends with:

(Original language words are missing)

The colophon which gives the date of the Ms., runs like this:

(Original language words are missing)

A.2 This is a published Ms. along with Haribhadra’s commentary in pothi form, published by Jivachand Sakerchand Javeri, for the Seth Devachand Lalbhai Jain Pustakoddhar Fund Series No. 88 at Surat, in 1940. This published Ms. is based on Ms. copied by Amrta Vijaya, V.S. 1823.

B.1 This is a palm leaf Ms. with an unknown author’s commentary, 35 x 3.7 Cm. in size, with a label, ‘Prasamarativrtti’. It is from Hemacandracarya Jnana Bhandar, Patan, No-68-2. It contains 300 leaves and it is written in Devanagari script on both sides of the leaves in black ink. It is a very carefully written Ms. Each side of the leaf has 3-4 lines and about 52-53 words in each line. It gives only first verse of the Prasamarati in full and then throughout the commentary, gives only beginning of the each verse. It gives only first verse of the Prasamarati in full and then throughout the commentary, gives only beginning of the each verse. It gives word to word explanation of the text. On the right side of every leaf numbers are given. It seems from the colophon that, an old Ms. was having torn leaves and those torn leaves were rewritten on papers by Punyamerugani and Hemasagaragani in V.S. 1487 (=1431 A.D.). But some leaves are missing in this Ms. viz. commentary on verses 309-313. Total mentioned Granthagra is 2500.

It begins with:

(Original language words are missing)

and ends with

(Original language words are missing)

Colophon runs like this:

(Original language words are missing)

B.2 This is a paper Ms. with the text and an unknown author’s commentary, written by an unknown copyist in Nagor in V.S. 1951 (1905 A.D.). This Ms. belongs to L.D. Institute of Indology, No-10283, about 25.4 x 12.2 Cm. in size. It contains 80 folios written on both the sides in black ink. Each page contains 10-12 lines and 44-48 words in each line. It is written in Tripatha style, i.e., original text is in the centre and the commentary is on the upper and lower part of it. It is in very neat and clear Devanagari script, double numbers are given on the right side of each folio in red ink. In a few places verse numbers are marked with geru (read muddy ink). On the left-side, top corner of each folio, name of the work and folio numbers are mentioned. Margin on each folio, is marked with tripple lines in red ink. For the sake of decoration red lines are drawn on four sides in the corner of each folio. Condition of the Ms. is very good. But it seems that the copyist was not well-versed in Sanskrit Language. On account of this, we find many orthographical errors. Short and long ovals are not given proper care. Verse are written collectively and only one number is given for both. For example, verses 4 and 5 are written together and only no. 4 is given to both. Some times, that copyist has written first line from one verse and second line from another and put collectively one number. On account of these mistakes we find in this Ms. only 310 verses, though, there are in all 313 verses with commentary.

It begins with:

(Original language words are missing)

It ends with:-

(Original language words are missing)

B.3 This is a published Ms. with an un-known author’s commentary and avacuri, published by Sri Jaina Dharma Prasaraka Sabha, Bhavnagar in V.S. 1966. It is in ‘Pothi’ form and has a total of 95 pages.

C. This is paper Ms. about 26.5 x 11.3 Cm. in size, with a label, ‘Prasamarati Prakarana’ No. 5514m from L. D. Institute of Indology, Ahmedabad. It contains only original text in 5 folios. It is written on both the sides of country made paper in Devanagari characters in black ink, in V.S. 1531 (=1475 A.D.) There are 18 lines per pages and 76-82 words per line. Condition of the Ms. is very good. Writing is very clear and strokes are given before and after each verse. Verse numbers are marked with red muddy color (geru). Folio number is given on the right side of each folio in the lower corner of the folio. Margins marked with three lines on both the sides in red ink. The speciality of this Ms. is that it has central flower mark (Madhyaphullika) in the middle of every side of the folio. It is copied by Nathaka in Samvat 1531 (=1475 A.D.). It begins with (The original words language are missing) and ends with (The original words language are missing)

D. This is a published Ms. edited by Modi Keshavlal Premchand, in Ahmedabad in V.S. 1960. It has a total of 36 pages and it is based on two Mss. In the end of this published text, beginning and end of the two Mss. are given.

E. This is a published Ms with Gujarati explanation by Karpura Vijaya. It is published by Jaina Dharma Prasaraka Sabha, Bhavnagar in V.S. 1988. It is in ‘Pothi’ form and has a total of 111 pages.

F. This is published Ms. by Jaina Sreyaskara Mandal, Mehasana with Gujarati translation by Karpura Vijaya in V.S. 1966. It is published along with some other small treatises such as ‘Paramasukhapraptirupacittasuddhiphalam’ etc.,

G. This is again a published ms. with Hindi Bhavanuvada, by Muni Padmavijaya. It is edited by Nemichandra Maharaj and published by Nirgrantha Sahitya Prakashana Sangha, Delhi in 1969. It has a total of 172 pages.

Description of paper Ms. of Prasamarati with commentary (brief) of Jasasomagani (see Appendix-IV)

This paper Ms. belongs to L.D. Institute of Indology, Ahmedabad, No. 45706. This is with brief commentary (avacuri type) by Jasasomagani. It is written in V.S. 1668 = 1612 A.D. in Vatapalli nagar (i.e., present day Palli near Patan). It contains 14 folios and is written in Tripath a style (i. e. original text is in the middle and commentary is on the upper and lower side of the folio). The beauty of this Ms. is enhanced by Madhyaphullika, Swastika and Riktalipicitramaya tree. The commentator has also, saluted his guru (teacher) Sri Harsasomagani in Riktalipicitra (i.e., Pandita Sri Harsasomagani gurubhyo namah-Folio 3rdA to 8A). It is in very good condition though it is more than 375 years old. Size of the Ms. is 26 x 11. Cm. Verse numbers are shown in red ink. Margins of both sides are marked with three lines in red ink.

It begins with:-

(Original language words are missing)

and ends with

(Original language words are missing)

This is a brief commentary on Prasamarati. The commentator himself calls is ‘Prasamaratiprakaranasya sanksepato arthavrttih’. It is really a kind of avacuri and lacks originality of its own. It is completely based on two earlier commentaries and avacuri. All the 313 verses are not commented upon by this commentator.[1] This commentary gives meanings of certain difficult terms. He has commented up to 295 verses that also leaving many verses uncommented in between. Though this commentator includes all the 313 verses of Prasamarati, on account of irregularity of giving verse numbers, we find only 310 verses in the end of this text. This commentator also mentions in the end that Prasamarati cantains only 312 verses (I. e. Prasamarateraryasatatrayam dvadasottaram parisamaptamiti) though he includes all the 313 verses.

INTRODUCTION

A Critical study on Prasamaratiprakarana, its author’s life history, its authorship, its Summary, its Commentaries, Ethical and philosophical Aspects, Comparative study with Tattvarthasutra, Jaina Agamas and Some non-Jaina Texts and Critical remarks.

CONTENTS

INTRODUCTION

UMASVATI VACAKA’S PRASAMARATIPRAKARANA-A STUDY

1. LIFE: FAMILY, CASTE, DATE, SECT AND WORKS:

2. PRASAMARATIPRAKARANA IS A WORK OF UMASVATI:

3. SUMMARY OF PRASAMARATI:

4. COMMENTARIES ON PRASAMARATI PRAKARANA:-

5. ETHICAL ASPECT OF PRASAMARATI PRAKARANA:

A. ACARA OF THE SADHUS (MONKS):

B. ACARA OF THE HOUSEHOLDERS

6. PHILOSOPHICAL ASPECT OF PRASAMARATI PRAKARANA:

Tattvas :

SUBSTANCE:

SYADVADA-THEORY OF NON-ABSOLUTISM:

CLASSIFICATION OF KNOWLEDGE:

COSMOLOGY:

THE DOCTRINE OF KARMA:

7. COMPARISON BETWEEN TATTVARTHADHIGAMASUTRA AND PRASAMARATIPRAKRANA.

8. COMPARISON OF PRASAMARATIPRAKARANA WITH JAINA AGAMAS101 AND SOME NON-JAINA WORKS

9. CRITICAL REMARKS ON PRASAMARATIPRAKRANA:

Prashmartiprakranam l

Ath Shastrasya Pithbandhah: ll1ll

1. Introduction

Ath ksaydhikar: ll2ll

2. On Passions

Ath ragadhyadhikar: ll3ll

3. On Attachment

Ath Karmadhikar: ll4ll

4. On Karma

Ath karnarthadhikardvayam: ll5-6ll

5-6. On Cause of Birth and Death

Ath Madsthanadhikar: ll7ll

7. On Pride

Ath Aacharadhikar: ll8ll

Ath Bhavanadhikar: ll9ll

On Reflection

Ath Dharmadhikar: ll10ll

On religious Virtues

Ath kathadhikar: ll11ll

On Religious Stories

Ath Jivadhikar: ll12ll

On Soul

Ath Upyogadhikar: ll13ll

On Consciousness

Ath Bhavadhikar: ll14ll

On States of Soul

Ath Sadvidhdrvyadhikar: ll15ll

On Six Substances

Ath Charanadhikar: ll16ll

On Code of Conduct

Ath Shiladgadhikar: ll17ll

Ath Dhyanddhikar: ll18ll

On Meditation

Ath Shrenyadhikar: ll19ll

On Sreni

Ath Samuddhatadhikar: ll20ll

On Samudghata

Ath Yognirodhadhikar: ll21ll

On Yognirodha

Ath Shivgamanvidhanphaladhikar: ll22ll

Description of the path of Liberation and Fruits

INTRODUCTION

UMASVATI VACAKA’S PRASAMARATIPRAKARANA-A STUDY

Umasvati, reverently adored as Acara Umasvati Vacaka belongs to the galaxy of master-minds of the Jaina literary world holding a preeminent place among intellectuals and saints of the Jaina community. His contribution to Jaina Philosophy, Religion, Ethics, Logic, Psychology and Cosmology is unparalleled in the lines of Jaina writers. The position which he occupies among the Jaina authors is of a unique character. As far as the available literature of the Jainas is concerned, so far he is the first among the Jaina masters to present fundamental principles of Jainism in Sanskrit language. The credit of introducing sutra1 form in Jaina philosophical literature goes to this author. This is Umasvati who has first adopted Sanskrit poetic media2 to propagate Jaina philosophy and ethics. He is the first man who has laid down the solid foundation on which the beautiful palace of later Jainism is erected. He is the first great writer and saint, who is highly respected and admired by all the sects that developed within the Jaina community. His profound scholarly writings left unimaginable impact on the later Jainism is erected. He is the first great writer and saint, who is highly respected and admired by all the sects that developed within the Jaina community. His profound scholarly writings left unimaginable impact on the later writers nd some of his works, especially Tattvarthasutra and Prasamaratiprakarana, have proved to be a milch-cow for later commentators for quotations. This at once indicates the authoritative character of his works.

1. LIFE: FAMILY, CASTE, DATE, SECT AND WORKS:

Family:

In India, philosophers, poets and writers always stood for system and subject-matter. They never cared for their name and fame. They rarely mentioned their name, parental heritage, education, time etc, in their works. Umasvati is not exception to this tradition. In the prasamaratiprakarana, neither in the beginning nor in the end, he mentions his name though, this work is recognized right from the beginning as a work of Umasvati. But, fortunately Tattvarthasutra-svopajnabhasya, which is now accepted as a work of the same author, in its ending colophon (Prasasti) gives some important information about the family, heritage, teachers and spiritual initiators of our present author. From these verses of the colophon we learn that he was born in Nyagrodhika village, he belongs to the Kaubhisaningotra (parental lineage), Svati was his father’s name and his mother was Uma of the Vatsagotra3. His vidyaguru (teacher) was Sri Mula, who was a Vacakacarya and who has as his guru, Sri Mundapada-a mahavacaka ksamana,4 whereas his spiritual initiator (Diksaguru) was Sri Ghosanandi, well-versed in 11 angas and a disciple of Sri Sivasuri, a Vacakamukhya of great renown.5 He was also called Nagaravacaka,6 Sri Madhavacarya, presenting Arhatadarsana in his work Sarvadarsanasangraha, calls him as Umasvati Vacakacarya7. It seems that Vacaka is honorable title added to his name. This title shows his profound scholarship in Purva literature.8 He was so popular writer that later writers and commentators of Jaina literature mention him by mere Vacaka of Acarya9. Another important point is that in olden days, there was a class of teachers known as Vacakavarga. These Vacakas were the great Scholars of Agamic literature and capable of imparting Agamic knowledge on others. Umasvati was belonging to this class of Vacakas.

Caste:

The word ‘Vatsisuta’- son of a female descendent of Vatsa, mentioned by Umasvati himself in the colophon of Svopajnabhasya indicates that he was a Brahmin by birth.10 His mother’s Gotra was Vatsa. Vatsagotra is as old as Brhadaranyaka Upanisad.11 Prof. McDonnell and Keith rightly pointed out that Vatsiputra-son of a female descendent of Vatsa, a the name of a teacher mentioned in the last Vamsa (list of a teachers) of the Brhadaranyaka Upanisad, as a pupil of Parasariputra according to Kanva recension, as pupil of Bharadvajiputra according to the Madhyandina.12 Bhatta Bana and Vatsyayana were belonging to this Vatsagotra. Asvalayana in his Srautasutra mentions two branches of Vatsagotra. We learn from the Bijolia Inscription that some of the Brahmin kings of the 9th and 10th century were belonging to this gotra. This was the gotra of the Chahamanas.13 Kubhisana14 gotra of Umasvati’s father; implies that he was a son of saivabrahmin. Sri Gunakarasuri, (15th A. D.= 1426 V. S.) commenting on 11th verse of Bhaktamarastotra clearly states that Umasvati was a convert from Saiva Brahmin sect.15 Another important point in support of this argument is that it was un-usual for Jainas to have profound knowledge of non-Jaina Schools of thought in the classical period. Umasvati’s mastery over Sanskrit language and familiarity with the concept of Brahmanical Schools of thought, especially with Nyaya-Vaisesika, Sankhya-Yoga, Ramayana and Mahabharata, shows that he was probably a convert from the Brahmanical faith. We also learn from the early History of Jaina literature that most of the Jaina masters were learned Brahmins. In Acaranga (Which is the earliest Agama) the auster Mahavira is addressed as a great Brahmin (Mahana). It is from the beginning of Kalpasutra that Mahavira is known as Ksatriya, on account of possibility of dominance of the Ksatriya caste in society. All the great Ganadharas were Brahmins by birth. So, it is quite possible that Umasvati was also Brahmin by birth before canversion to Jaina faith.

Date of Umasvati is still a controversial problem in the history of Jaina literature. Very little is known about the exact date of the present author. The colophon at the end of Tattvarthasutra-svopajnabhasya is not useful in fixing the date of Umasvati. Scholars are not unanimous in fixing the date of Umasvati. His date ranges between the 2nd and 5th centuries of the Christian era. Dr. Satiscandra Vidyabhusana, thinks that Umasvati flourished in 2nd A. D. (1-85 A. D.)16 Hartmut Piper and Dr. Suzuko Ohira assigned the 5th century A.D., as the date of Umasvati17. A careful study of his works revels that he was familiar with the Sankhya system, Yoga sutras and bhasyas, Nyaya-Vaisesikasutras, which are known to have been composed prior to the date of great Vijnanavadi Buddhist Vasubandhu who flourished in the middle of the 5th century A.D. Umasvati in his works clearly distinguishes the Jaina concepts, from the Sankhya systems, Nyaya-vaisesikasutra and Abhidharma Kosa of Vasubandhu.18 It seems that Umasvati and Vasubandhu were contemporaries in the 5th century A. D.19

Sect:

Umasvati was so great personality that Digambaras and Svetambaras, the two major sects of Jaina community claim that he belongs their sect. Digambaras believe that Umasvati was a pupil of famous Digambara Acary-Kundakunda. Digambara Pattavali mentions Umasvati as the sixth Diagmbarasuri of the Sarasvatigaccha between Kunda-Kunda and Lohacarya II.20 He was also called Grddhrapiccha and Umasvami in the Digambara tradition.21 We learn from one of the Sravanabelagola Inscriptions (1433-A. D.) that there was some speciality in Umasvati being called Grddharapiccha.22 Digambaras believe that, Tattvarthasutra is the only work written by Umasvati. They reject outright other works attributed to him. Even Svopajnabhasya on T. S. is not accepted by them as a work as a work of the same author.

Svetambaras believe that Umasvati belongs to their faith. They attribute T. S. and Svopajnabhasya and many other minor works to Umasvati. Their claim is justifiable on many accounts. The rock inscriptions of Sravanabelagola in which Umasvati was mentioned as Digambara, were all composed after 11th or 12th century A. D. Whereas in certain Svetambara texts23 written by Siddhasenagani (7-8 A. D.), Jinadasamahatara, (7. AD) Haribhadrasuri (8 A. D.), Abhayadevsuri (10th A. D.). which are earlier that Sravanabelagola rock inscriptions, we find that, Umasvati was recognized as Svetambarite and, author of T. S. with Svopajnabhasya, Prasamaratiprakarana and many other small treatises. Sri Haribhadrasuri of 12th A. D. (other than Yakinisunu-Haribhadra) clearly states in his commentary on Prasamaratiprakarana that Umasvati is the glory of the entire Svetambara family (Svetambarakulatilaka). A careful study of his works reveals that he was a svetambarite. The code of conduct for monks prescribed by him in Tattvarthasutrabhasya and Prasamaratiprakarana is clear evidence that he belongs to the Svetambara sect.24 A systematic account of a monk’s clothes, utensils and food mentioned in the Prasamarati is applicable to Svetambaras only.25

In Prasamarati, prescribing the rules of conduct for monks, he actually refers to Acarangasutra which is not accepted by Digambaras as Agama.26 The main reason in denouncing Svopajnabhasya of T. S. and other works as those of Umasvati by Digambaras is that the doctrines mentioned in these works ot only do not support the Digambara doctrines but they directly go against their very system. It seems that even different readings of the T. S. are introduced by Pujyapada to suit Digambara view point, otherwise they are absent in earliest manuscripts of the T. S. text.27

Works:

Umasvati was a pre-eminent writer in those days and the tradition attributes to him not less than five hundred treatises called Prakaranagranthas.28 At the present state of our knowledge, it is very difficult to accept this traditional view. But it appears that the might have written a few more texts than those handed down to us because, certain verses attributed to Umasvati by later writers like Siddhasenagani, Abhayadevasuri and Bhavavijaya, are not traceable in his extant works.29 At present Tattvarthasutra with Svopajnabhasya, Prasamaratiprakarna, Jambudvipasmasa, Sravakaprajnapti and Pujaprakarana are accepted as works of Umasvati.

2. PRASAMARATIPRAKARANA IS A WORK OF UMASVATI:

It is undoubtedly certain that Prasamaratiprakarana is from the pen of the same author who has written Tattvarthasutra with Svopajnabhasya. Its language and line of thought bear such a remarkable similarity with T. S. that it is very difficult to believe that they are from the pen of a different author. Parallel lines are found in several places, certain lines are bodily lifted from one work to another. This is clearly indicative of spontaneous outcome of the same author.30 Secondly, almost all the eminent writers and commentators of Svetambara sect have recognized Prasamarati as a work of Umasvati and they quote profusely many verses from it in support of their content. Jinadasamahattara (7th A. D.) a great writer quotes 120th verse from Prasamarati in his Nisithacurni31 after saying that Acarya said so. Siddhasengani (8th A. D.) commenting on Tattvarthasutrabhasya clearly mentions that the same thin is explained by the same author in his Prasamarati.32 He quotes many verses from Prasamarati to defend his view.33 Haribhadrasuri (8th A. D.) known as Yakinisunu, recognized as a gigantic scholar and commentator quotes two verses from Prasamarati in his commentary on T. S. bhasya by saying that it is said by the same author in other treatise.34 Abhayadevasuri (10th A. D.) commenting on Sanmatitarkaprakarana quotes a verse from Prasamarati to show that his view is supported by Umasvati Vacaka.35 Again, another well known writer Sri Santisuri in his Dharmaratnaprakaranavrtti attributes Prasamarati to Umasvati,36 and quotes 16 verses from it in different contexts.37 These evidences suffice to lead us to the definite conclusion that Prasamarati is recognized right from the beginning as a work of Umasvati.

This work of the learned author is one of the masterpieces on Jaina Ethics, Philosophy and Religion. It is a compendious work covering the quintessence of Jainism in a convincing manner. This work holds a unique place in the old Sanskrit Jaina literature. Unlike the Tattvarthasutra which is purely philosophical in its nature, the Prasamarati is an ethico-philosophical text of more popular nature addressed to the monks and laymen alike. By the nature of its contents and easy language of the verses, it is studied with utmost devotion by Jainas. It is a sourcebook of religious inspiration and spiritual solace for thousands of spiritually minded people.

This work contains 313 verses in lucid Sanskrit in Arya metre and is divided into 22 chapters known as adhikaras,38 covering almost all the important doctrines of Jainism.

3. SUMMARY OF PRASAMARATI:

Fist Adhikara (1-23) is an introductory chapter in which the author, after paying homage to Pancaparamesthins39 states the purpose of his undertaking to write this book. The main object of this work is to make one’s mind firm on the path of non-attachment to reach an absolutely unperturbed state of the Self.40 This work is composed out of devotion (7) towards Jinavacanas that are meant for the benefit of the lay men. Then the writer, with a characteristic modesty, requests the scholars not to mind his intellectual weakness and any type of slips in this work-(8-11). The author says that he is not preaching any new principle but repeating the ideas which are already told and retold by ancient Acaryas and scholars (12). He defends this repetition by saying that just as certain mantras and medicines, which are used repeatedly, cure diseases of attachment (13-15). Here the author explains the term ‘prasama’ occurring in the title of the present work as a synonym of vairagya-non-attachment (17). Then the author introduces the central theme of this work stating that attachment and aversion (raga-dvesa) are the cause of the karmic bondage in samsara and describes the nature of the mundane soul (kasayijiva) (20-23).

Second Chapter (24-30) deals with four kinds of passions (kasayas) viz, anger (krodha) pride (mana), deceit (maya) and greed (lobha) as the root cause of mundane life.

Third Chapter (31-33) deals with their relations to raga and dvesa on one hand and to mamakara-(mineness) and Ahankara ego of ‘I’-ness on the other. Raga consists of deceit and greed and dvesa consists of anger and pride. Raga and dvesa are the synonyms of mamakara (mineness) and Ahankara (‘I’ness) respectively. The pair of ‘mineness’ and ‘I’-ness are the roots of these four passions. These four fundamental passions accompanied by wrong belief (mithyadrsti), want of control (avirati), negligence (pramada) and psycho-physical activities (yoga of mind, speech and body) are the causes of eight kinds of karmic bondage of Atman.

In the Fourth Chapter (34-38) the author discusses the eight kinds of Karmas, their sub-divisions and six types of Lesyas (color or tint of soul).

Fifth and Sixth Chapters (39-80) explain the cause of repeated births and deaths and also deaths and also show the pathway to stop this cycle respectively. Passions, wrong belief, want of control, negligence and yoga are the cause of accumulation of Karma and are the root cause of chain of repeated births and deaths. The one who has no control over senses, engrossed in sense-object enjoyment meets with death like those of the deer, the mouth, the black bee, the fish and the elephant who meet with death bound by the rope of their native tendencies (41-46). The great net created by raga and dvesi can be completely destroyed by following the right path, right conduct, austerity, meditation, observing five vows, which lead one to the complete withdrawal of Self from the psyco-physical activities which in turn lead to the breakage of the chain of births and rebirths. This breakage leads to the ultimate freedom I. e., Moksa.

Seventh Chapter (81-111) deals with eight kinds of prides viz., pride of caste, family, beauty, strength, gain, intellect, popularity and knowledge which are not only root cause of mental agitation but cause of long chain of births and deaths.

In the Eighth Chapter (112-148), five kinds of code of conduct viz, Right faith, Right knowledge, Right conduct, Penance and Rigour is prescribed for monks of destroying attachment, aversion, passions etc.

In the Ninth Chapter (149-166) the author discusses the important conception of 12 Bhavanas known as Aunpreksas on which a monk has to reflect constantly. Reflection on these 12 Bhavanas leads to renunciation of attachment to worldly pleasures.

Tenth Chapter (167-181) deals with ten kinds of Sramanadharma-a virtuous path such as Supreme forgiveness; (Ksanti), Modesty (Mardava), Straightforwardness (Arjava), Purity (sauca); Self-restraint (Samyama), Renunciation (Tyaga), Truthfulness (Satya), Penance (Tapa), Chastity (Brahmacary).

Eleventh Chapter (182-188) teaches us to avoid four kinds of unworthy talks such as story about women, food, thief and different countries which generate interest in worldly enjoyment, and to engage ones self in four kinds of religious talks such as Aksepani, Viksepani, Samvedani and Nirvedani, which inspire us to perform religious duties.

In the Twelfth Chapter (189-193) the author mentions the nine fundamental principles viz., Jiva (soul), Ajiva (non-soul), Papa ( demerit), Punya (merit), Asrava (inflow of Karma), Samvara (stoppage of influx of Karma), Nirjara (destruction of stock of Karma), Bandha (bondage) and Moksa (Liberation) and kinds of Jivas.

The Thirteenth Chapter (194-195) tells us that consciousness is the common defining characteristic of all souls. This consciousness is also divided into two kinds viz. determinate (sakara) and indeterminate (ahankara). The former is of eight kinds and the latter is of four types.

In the Fourteenth Chapter (196-206), the author explains the six kinds of bhavas i. e. characteristic conditions of the soul due to audayika (rising state of Karma), parinamika (natural state), aupasamika (state of subsidence of Karma) ksayika (state of destruction of Karma) ksayopasamika (state of destruction and subsidence) and sannipatika (mixed state of remaining five kinds of states.) They are subdivided into many kinds. The Jiva conditioned by these different states of Karmas obtains births in different regions having different senses. The Self exists from the point of view of its own substance, space and time, and time (202). Real of Substance is that which possesses the three characteristics of production (Utpada), destruction (Vigama) and permanence (Dhruva) (204).

Fifteenth Chapter (207-227) gives detailed explanation of six substances, nature of universe and nine fundamental Tattvas. Firm faith in these Tattvas is called Samyagdarsana. There are two kinds of knowledge: direct and indirect (Pratyaksa and Paroksa). The former is of two kinds and latter is of three kinds.

Sixteenth Chapter (228-242) teaches us about five kinds of right conduct viz. Samayika, chedopasthana, pariharavisuddhi, suksmasamparaya and yathakhvata which are chief means of liberation (228-229), Right faith, Right knowledge and Right conduct together constitute the path of liberation. If one of them is absent the path is imperfect (230).

In the Seventeenth and Eighteenth Chapters, Dharmadhyana and its classification is discussed respectively (243-245 and 246-254). Meditation on dharmadhyana leads one to apurvakaranagunasthana (I. e. 8th step).

In the Nineteenth Chapter (255-272) the author shows, how the aspirant gradually ascends to ksapakasreni, by destroying mohaniyakarmas and after remaining antarmuhurta in the 12th stage, he ascends to 13th stage which is the stage of Kevalajnana.

Chapter twenty (273-276) deals with the process of Kevalisamudghata.

In the Twenty-first Chapter (277-282) the author explains the process of yoganirodha performed by Kevali. After retiring from samudghata, the Kevali adopts yoganirodha-elimination of activities of mind, speech and body.

The Twenty-second Chapter (283-313) deals with the process of ascending sailesi stage by Kevali and state of Siddhahood. Kevali, being free from all types of activities, and Lesyas immediately after the time taken to pronounce five syllables, obtains a state of Sailesi (283). In this state he destroys the even germs of karmic matter and simultaneously annihilates Ayu, Vedaniya, Nama and gotra Karmas and throwing up his body immediately ascends to the to of the universe, and obtains Siddhahood, which is ever free from the impurities of matter and Karmas, beyond pain, suffering and transmigration. The Jiva obtaining this infinite, incomparable, undisturbed state of happiness, becomes the very essence of right knowledge.

In this chapter itself, code of conduct for householders is also discussed. This is a preparatory stage for becoming a monk. Following these principles, householders will obtain heaven after death and within eight births, being perfectly pure, obtain Siddhahood.

4. COMMENTARIES ON PRASAMARATI PRAKARANA:-

Two Commentaries are available at present on Prasamarati one by Haribhadrasuri (12th Century A. D.) and another with avacurni by an unknown author.41 Both these commentaries belong to Svetambara school[i] and it seems that no Digambara has commented upon it. Except for these two commentaries, unfortunately, other commentaries are not available at present, but their existence is inferred from the colophon given at the end of Haribhadrasuri’s commentary on Prasamarati.42 But no special profundity is found in these two existing commentaries. The essential qualities of a genuine commentary especially, critical insight of textual explanation, alternative interpretations, the supplementary discussions, standard quotations and similies are absent in these commentaries.

COMMENTATOR HARIBHADRASURI: (12 A. D.)

This Haribhadrasuri is not the same individual as the distinguished erudite writer, known as Yakinisunu Haribhadra, who flourished in circa 8th Century A. D. He is also different from that Haribhadra (1216 V. S. = 1160 A.D.) who is the author of Neminahacariu in Prakrit, and who belonged to Vadagachha and was a pupil of Sricandrasuri. The colophon (1-2) given at the end of the commentary on Prasamarati by Haribhadra himself tells us that i.e., was a pupil of Jinadeva who was a disciple of Devasuri and this commentary is composed after going through all other commentaries existing before him, during the king Jayasimhadeva’s rule at Anahilapura Patan43 in V. S. 1185. From this colophon we learn that this commentator Haribhadra flourished in the first half of the 12th Century A. D. and there were many commentaries on Prasamarati already composed prior to the period of this commentator.

At the beginning of his commentary Haribhadra gives most valuable information about the author of Prasamarati by stating that Umasvati was a great logician, Acarya, Vacakamukhya, author of five hundred treatises and glory of the entire Svetambara family. His father’s name was Svati and Uma was his mother.44 This commentator divides this book into 22 chapters according to the subject-matter treated in it.

Haribhadra’s commentary is very lucid and simple, but satisfied with giving only the literary meaning of the verses. There are no additional philosophical discussions which can be distinguishedly pointed out nor are there any standard quotations from earlier works. Very few passages from Agamas are quoted, here and there, and the commentator’s aim seems to be limited to giving literary meaning of the texts.

COMMENTARY BY AN UNKNOWN AUTHOR:

Yet another commentary with Avacurni by an unknown author appears to be older than Haribhadra’s commentary and is more elaborate in its nature. This commentary, in addition to verbal explanations gives detailed explanation about some important ethical and philosophical conceptions of Jainism though very few standard passages are quoted from earlier texts.

COMPARISON BETWEEN TWO COMMENTARIES:

Both the commentaries unanimously attribute this work to Umasvati and comment upon all the 313 verses45. The style of both the commentaries is more or less similar. The verbal explanations are often the same word for word. But the unknown author’s commentary is more elaborative. Haribhadra/s commentary appears to be very modest, gives word for word explanations of the text and the extent of it is shorter than that of the unknown author’s commentary46. Haribhadra’s style is more refined and he uses precisely worded sentences. His commentary is very precise and systematic. It seems that Haribhadra follows this old commentary and thus does not feel it necessary to give detailed explanations of many well-known principles of Jainism. His commentary justifies his statement ‘samasena’ (very briefly), made in the colophon.

Though it is very difficult to say as to which commentary is older, still Haribhadra’s commentary seems to be later than the unknown author’s commentary on the basis of the following grounds:-

Haribhadra mentions some alternative readings of the text in his commentary which are found in the unknown author’s commentary and in the text that it follows.48

Secondly, Haribhadra divides prasamarati into 22 chapters on the basis of different topics dealt49 in it, while these divisions are not found either in the text accepted by the unknown author or in his commentary. It is certain that, if the unknown author’s commentary is later than Haribhadra’s commentary these divisions could have been mentioned by this commentator also.

Thirdly, Haribhadra’s commentary is very precise and seems to be a summary form of the unknown author’s commentary.

Fourthly, Haribhadra commenting on 204th verse of Prasamarati, clearly mentions that, some scholars explain this verse as indicator of doctrine of sevenfold judgment (saptabhanginaya) and gives complete explanations found in the unknown author’s commentary, word to word. Again commenting on 2111th verse, he mentions that the word ‘Ca’, used in the verse here is not found in many texts. It is very important to note that the word ‘Ca’ is not found in the text that is accepted by the unknown author. Again, Haribhadra, commenting on 213th verse, points out that, the word ‘avasesa’ is considered as an adjective to word ‘Catustaya’ by others. This view is again found, in the unknown author’s commentary.

Fifthly, some of the incorrect readings of the text followed by the unknown commentator seem to be corrected by Haribharda.50 Haribhadra corrects the commission and omission committed by the unknown author51.

Haribhadra’s refined and precise style, which is lacking in unknown author shows that Haribhadra’s commentary is later than the unknown author’s commentary.

We have followed here the text of Prasamarati accepted by Haribhadra with his commentary which is precise, refined and omits nothing which is very essential to understand the text.52

5. ETHICAL ASPECT OF PRASAMARATI PRAKARANA:

The aim of philosophical investigations is not purely theoretical, but predominantly practical according to the major schools of Indian philosophy. Philosophy is not merely intellectual gymnastic, but a way of life for Indian thinkers. That being so, it is quite natural that ethics plays an important role in philosophical enquiries in India. Jainism in fact gives greater importance to ethical aspects of life. It is predominantly ethical in its nature.

Jainism like other systems, believes that emancipation is the ultimate goal of life. The empirical Self from the beginningless past is under the malignant influence of passions occurring from the association of karmic matter. Passions, alongwith psycho-physical activities, attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisoned in the body; is subject to the shackes of the organism and is enmeshed in sordid karmic matter. So long as the soul is in the bondage of karmic matter, it will never be free from the taint of misery and pain (Pr. 30). Complete freedom can be attained only by checking the continuous activity of mind; speech and body, which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumulated deposits of karmic force from the soul. Thus, liberation is deliverance of the soul from karmic bondage. To achieve this perfect state, ethical disciplines are prescribed as the means.

Jaina thinkers firmly believe that, the way to Moksa (emancipation) lies through the three jewels (ratnatraya) known as Right Faith, Right Knowledge and Right Conduct.53 These, three are said to be the ingredients of discipline that leads to freedom from karmic bondage. These three gems together constitute one path and are to be simultaneously pursued. If one is absent, the path of salvation is incomplete (Pr.230). They are inseparably bound up and prefection of one goes with the prefection of the other two (Pr.231). Right faith means, an unflinching faith in the nine fundamental principles of Jainism (Pr.232). Right knowledge is correct knowledge of the tattavas as taught by Jainas. (Pr.227). Right conduct is making one’s life conform to the truths learnt. Right faith is the first step on the path of spiritual development. But this alone is not enough for complete spiritual advancement. It must lead to Right knowledge of reality. The Right knowledge of the nature of reality is a necessary condition to spiritual development. These two, Right faith and Right knowledge alone would not be sufficient to lead us to the highest spiritual goal. Acquisition of Right knowledge must lead to Right action. Without Right conduct, knowledge is futile. Thus, Right conduct in the light of Right faith and Right knowledge is a necessary condition for attaining the highest goal. In other words, Right faith is responsible for placing a person on the right path, Right knowledge illumines the path and Right conduct leads to the goal Thus Umasvati, emphatically maintains that all these three aspects must be present in a person, if he is desirous to reach his spiritual goal.54 Without Right conduct, Right faith and knowledge have no meaning. It is Right conduct which ultimately leads a person to the highest aim of life. Thus, Jaina thinkers prescribed an exhaustive list of code of conduct. These principles of code of conduct are prescribed to engender the spirit of renunciation in the soul, weaken and destroy the bonds of its Karmas and enable one to attain its original perfect state of Infinite, Power, Knowledge and Bliss.

So far as right conduct is concerned, it comprises of two sets of rules, one consisting in injunctions applicable to monks and other in directions to householders. Really speaking, Jainism gives a prominent place to the life of a monk and the life of a householder occupies only a secondary place. It considers that the life of a householder is just a stepping stone to the life of a monk. It believes that asceticism is a sovereign remedy against all ills of this life and life hereafter. According to Jaina thinkers, liberation, the ultimate aim of life cannot be attained without complete renunciation of the mundane life.

A. ACARA OF THE SADHUS (MONKS):

The rules of spiritual discipline, prescribed for monks are extremely difficult, rigid and puritanic, while in the case of householders they are modified. The course of conduct prescribed for the ascetics in Prasamarati can be roughly grouped under the following heads :

1. Five kinds of Right Conduct (Pancavidha Sadhvacara).

2. Five kinds of Great Vows (Pancamahavratas).

3. Five kinds of Cautions (Samitis).

4. Three kinds of Restraints (Gupties).

5. Endurance of Hardships (Parisahajaya).

6. Talk of Religious stories (Dharmakathas).

7. Five kinds of Caritra (Pancavidhacaritra).

8. Ten kinds of religious virtues (Dasavidhadharma).

9. Twelve kinds of reflections (Anupreksas or Bhavanas).

10. Meditations (Dhyanas).

It is important to note that, Prasamarati gives exhaustive information about some of the abovementioned topics and some of them are mentioned in sutra form. The rules for monks which are not fully discussed in Tattvarthasutra and Bhasya are given prominence and explained in detail.

1. Pancavidha Sadhvacara:

Right faith, Right knowledge, Right Conduct, Austerity and Vigour (=Power which is to be used in the directions of right effort) are prescribed as right conduct (Pr.113). These five kinds of code of conduct are general rules which should be strictly followed by all ascetics.

2. Five great vows (Pancamahavratas):

Non-injury (Ahimsa), Truthfulness (Satya), Non-theft (Asteya), Celibacy (Brahmacarya) and Non-acquisition (Aparigraha) are considered as fivefold fundamental spiritual disciplines, which are to be observed absolutely without any limitation by monks (Pr.117). Ahimsa is non-injury in thought, word and deed to any being and showing reverence to all without any limitation. It teaches the equality of all life. Truthfulness (Satya) consists in ever abandoning all forms of falsehood. In its wider sense truthfulness is not only a negation of life but a negation of all sorts of talk which is injurious. An ascetic should refrain himself from any type of stealing (Asteya). Non-stealing really means, that a monk should not acquire any object which is not necessary for his use. The monks should not accept anything without permission of the owner. Celibacy (Brahmacarya) consists in controlling sexual desires. A monk should dissociate himself from association of women. Aparigraha means non-attachment to one’s own possession. Acquisition is the main cause of greed and attachment (Pr.178). Attachment is cause of bondage. Thus, monks should renounce all personal property. Monks can only possess those things which are necessary for performing religious duties and sustaining life. (Pr.138).

3. Samitis means cautious behavior. Vigilance is considered as one of the important

virtues, because negligence is the root of all sins. Monks should be careful while walking, speaking, taking food, keeping and receiving things and evacuating bowels etc. (Pr.116-7). These five Smitis are prescribed to avoid all sorts of unpleasantness to the living beings without any exception, and to keep the monks away from committing sins.

4. Gupti means control of psycho-physical activities of mind, speech and body, (Manogupti; vaggupti and Kayagupti) which are the root cause of the inflow of Karmic matter to the soul (Pr.241).

5. Parisahajaya (Pr.114) is endurance of hardships which monks should face on the path of liberation. Monks must endure physical as well as mental hardships. The hardships that monks should overcome are roughly twenty-two in number.55 Victory over these hardships is part of austerity. The monks by facing these hardships, acquire a resolute will that no difficulty could bend them.

6. Dharmakathas or religious stories:

Jainism, like any other religion, propagates certain ethical and religious doctrines through religious stories. These stories are didactic (Upadesatmaka) in nature. The didactic tone of these stories illustrates the consequences of good and bad deeds.

Every story conveys some lesson and is used to exhort the need of firm faith in religious principles. It is the duty of a monk to reflect on these stories and tell them to laymen to create interest and faith in religious duties. They are four in number (Pr. 182-3). Aksepani is the story which makes one to follow religious path. This kind of story inspires on to perform religious duties. Viksepani is a kid of story which reduces or annihilates sexual passion. Samvedani gives an idea about the painful nature of mundane life and generates intense desire to acquire correct knowledge of reality. Nirvedani is a kind of story which reduces or annihilates sexual passion. Samvedani gives an idea about the painful nature of mundane life and generates intense desire to acquire correct knowledge of reality. Nirvedani is a kind of story which generates a spirit of non-attachment to all worldly things.

In addition to these stories the monk should always avoid, talks about women, her beauty, form and so on (strikatha); about delicious foods (bhaktavikatha); about adventures of a thief (corakatha) and about different countries (Janapadakatha) which generate interest about worldly life and pleasure and hence indirectly cause attachment (Pr.183).

7. Samayika, Chedopasthana, pariharavisuddhi, Suksmasamparaya and Yathakhyata are five types of Caritras (conduct) and they are special rules which should be followed by the monks (Pr.228). Samayika means equanimity and refraining from sin and developing friendliness towards all living beings. The monk should have equanimity of mind and avoid all sinful activities. Chedopasthana is observance of penalties for faults committed through negligence or inadvertence. If a monk commits a mistake in his religious duties, he should observe penalties, confess it in front of a teacher and again engage himself in the pursuit of righteousness. Chedopasthana really means cutting down the life span as a monk who commits a mistake. Pariharavisuddhi is refraining from all kinds of injury-physical, mental and vocal. This rule is prescribed to purify the individual soul. Austerity is prescribed for one who is having this Caritra. Suksmasamparaya is the control of the passions, especially greed and it is to be reduced to a bare unrecognizable trait and all other passions are to under the control of a monk. In this stage the monk possesses only very minute passions. Yathakhatycaritra implies the characteristics of those monks who have annihilated all of their passions, lusts and desires. When all passions are destroyed, a monk, reaches the ideal state, which is known as Kevali. This ideal state of a monk is called Yathakhyatacaritra. These five kinds of caritra are considered as the chief means of liberation (Pr.229).

8. Dasavidhadharma or ten kinds of religious virtues are cardinal virtues that are to be cultivated by a monk, who is an aspirant for achieving the highest goal of life. These virtues are the bases of religion and are essential for a monk. Practice of these virtues roots out attachment, aversion deceit and greed within a short period and leads to the final deliverance of a monk (Pr.179). Umasvati gives a prominent place to these ten kinds of virtues and dedicates thirteen verses to elaborate them (Pr. 167-79). The ten kinds of virtues which are to be cultivated by a monk are : Supreme forgiveness (ksama), Modesty (mardava), Straightforwardness (arjava), Purity (sauca), Self-control (samyama), Renunciation (tyaga), Truthfulness (Satya), Austerity (tapas), Chastity or Celibacy (Brahmacarya) and non-acquisition (akincanya (Pr.167).

Compassion towards all beings is called supreme forgiveness. It is the root cause of religion (Pr. 168). Modeaty is the basis of humility. It is the main source of all good virtues. It controls and reduces egoistic tendencies of a monk (Pr. 169). Straightforwardness consists in eschewing crookedness in thoughts, words nd deeds and never concealing one’s own faults. It is the main cause of self-purity which is very much essential for realization of Self (Pr. 170). Purity is of two kinds: internal and external. External purity consists in maintaining cleanliness and purity of food, clothes, drink etc. and internal or spiritual purity (bhavanasauca) consists of annihilation of passions. (Pr. 171). Self-control (samyama) is of seventeen kinds, viz., abstaining from five types of asrava, control over five senses; victory over four kinds of passions and control of mental, vocal and physical activities (Pr 172). Renunciation consits in renunciation of all worldly attachments, relations, wealth, pleasures and ‘I-ness’ and ‘Mineness’. An ascetic who has abandon all worldly objects, is called Nirgrantha-freed from all sorts of worldly knots of attachment. (pr. 173). Truthfulness is speaking in conformity with the words of Jinas and avoiding lies even in worldly transactions. It consists in ever abandoning all forms of falsehood and even talk which hurts others. It is of four kinds, viz., speaking in confirmity with the Scriptures and straitforwardness in deeds, thoughts and words. (Pr.174). Austerity implies the renunciation and rejection of all kinds of desires, indifference to pleasures of this world and quietly enduring various physical troubles. Austerity is of two kinds: external and internal. The former emphasizes on the physical, outer aspect while the latter on inner aspect. External austerity is of six kinds, viz. anasana, unodarata, vrttisamksepana, rasaparityaga, kayaklesa and samllinata. (pr.175). Anasana consists in fasting either for a limited period of time or till the separation of the soul from the body. This austerity is prescribed to exterminate attachment towards body to perform meditation. Unodarata is taking limited, pure and suitable food without any greed. A monk should not take full or over meal. The observance of this austerity is to have control over the senses and sleep which hinder meditation. Vrttisamksepa means pre-determination of the monk regarding the number of houses to be visited for taking alms etc., and eating indifferently even tasteless food. This austerity uproots the attachment for food. Rasaparityaga is renouncing delicious and tasty food such as milk curd, ghee, oil, sugar and salt etc. It reduces, the sexual desires of the employing certain uneasy and stern postures and not to be disappointed by adverse climatic conditions. Samllinata is staying in a lonely place, not craving for house, of worldly comforts, engaging oneself in pure meditation. Internal austerity is also of six kinds (Pr. 176). viz., prayascitta, dhayana, vajyavrtya, vinaya, kayotsarga and svadhyaya. Prayascitta is confession before one’s teacher or Acarya for the transgressions committed by sadhu, either by negligence or on adverse condition. Dhyana is concentration of a mind on Atman or on certain principles. It is divided in to auspicious and inauspicious. Arta and Rudra dhyanas are inauspicious. They are therefore, to be avoided. Dharma and sukladhyanas are considered auspicious. A monk must practice auspicious dhyanas which are conducive to moksa or final release. Vaiyavrtya is rendering uninterested service to the Acaryas, gurus and aged and suffering monks. It is to eradicate egoism in one’s self. Vinaya means devoted attendance on those who are endowed with Right faith, Right knowledge and Right conduct. It also consists in control over senses by eradicating passions. Kayotsarga means indifference to body, its caressing and needs. Svadhyana is devoted study of Jaina Scriptures which sharpens the intellect, enriches the moral and spiritual efforts and eradicates passions.

Brahmacarya is restraining oneself from all sorts of sexual pleasures and desires. This consists in the abandonment of sexual relations in every way. This should be observed mentally, vocally and physically. It is of eighteen kinds: Refraining from sexual pleasures with divine beings, mentally, vocally and physically also causing or helping others to have sexual pleasures in three ways (mentally, vocally and physically) and consenting to others to enjoy mentally, vocally and physically. It also consists in restraining from nine types from nine types sexual satisfaction with human or lower beings. (Pr. 177).

Akincanya-non-acquisition signifies the attitude of indifference to worldly objects. Acquisition is defined as attachment which is the root cause of all ills of life (Pr. 178). Thus a monk should not own any property which will cause greediness in him. Thus non-possession is considered to be the greatest virtue.

TWELVE KINDS OF ANUPREKSAS OR BHAVANAS

The conception of Anupreksa is one of the most important religious topics which plays a very important role in Jainism. This principle is recognized right from the age of the Agamas to the present day literature as a potent agency for the stoppage of the karmic influx and shedding of Karmas. Anupreksas are twelve in number, and practically cover all the important principles and cardinal teachings of Jainism. These Anupreksas are also called pure Bhavanas. The term Bhavana, practically takes place of Anupreksa in Prasamarati (Pr. 150).

These are repeated reflections on the right principles, which serve as a ladder to reach the abode of liberation. The object of these Bhavanas or Anupreksas is to inculcate a spirit of detachment and renunciation. They serve as the starting point of meditation. Sthananga and Uttaradhayana sutras treat Anupreksa as either a kind of dhyana or Svadhyana.56 Tattvarthasutra mentions Anupreska as an agency of Samvara-stoppage of karmic influx.57 It is understood as repeated study of Scriptures. Pujyapada in his Sarvarthasiddhi58 defines it as pondering on the nature of body and other substances. Siddhasenagani defines it as repeated reflaction.59 According to Kartikeyanupreksa it means reflections on the right principles.60 Subhacandra commenting on Kartikeyanupreksa says that it is repeated reflection on important nature of worldly things.61

Thus, Bhavanas or Anupreksas are understood as repeated reflections on twelve principles which lead a monk to a state of Virati-renunciation of attachment to worldly pleasures. This conception of Bhavana is considered as a very important religious principle, and the author of Prasamarati devotes 14 verses to enumerate the principle of Bhavana. (Pr. 149-162).

They are as follows:

(1) The transient character of things (anityatva-bhavana),

(2) Helplessness (Asaranattva),

(3) Loneliness (ekatva),

(4) Separateness of the self and non-self (anyatva),

(5) Impurity of the body (asucitva),

(6) Transmigratios (samsara),

(7) Inflow of Karmas (karmasrava),

(8) Stoppage of the inflow of karmas (Samvara),

(9) Shedding of the stock of Karmas (nirjarana),

(10) Constitution of the universe (lokavistara),

(11) Nature of Law (Dharma) and

(12) Difficulty in attaining Right faith (bodhisuduraabhata).

These Bhavanas are explained in the following manner : The monk has to reflect on the impermanent nature of the world (anityatva). In this world, union with beloved people, prosperity, pleasures and accessories, wealth, health, physical gift, youth and even life itself are all transitory. The Jiva is pestred by birth, old age, death, pain and pleasure. Fro this tormenting samsaric Jiva there is no saviour except words of Jinas (asaranatva). Reflection on ekatvabhavana is that the individual Jiva is all alone while being born and alone when man dies. One has to reap fruits of one’s own actions good or bad, one alone has to take birth in the lower or higher world, no one else accompanies one to the next world. Thus a monk should reflect on one’s own welfare. Anyatvabhavana is that the monk has to think that pure self is separate from the body, senses, relatives, servants and worldly riches. This kind of reflection leads to a state of grieflessness.

Asucitvabhavana consists in reflecting on impurity of body. The body itself is made out of impure stuff and it is a dwelling place of impurity. Thus reflecting upon this principle, one should relinquish attachment for the body. The monk has to reflect on repeated births and deaths (samsara). The soul during the range of beginningless time has suffered many births and deaths. The same, single soul plays different roles in different births, becoming, mother, daughter, sister and wife and the same Jiva also takes the form of a son, father, brother and even one’s own enemy. Thus realizing that the nature of the samsara is such, one should meditate on the true nature of the soul whereby there would be an end to transmigration.

Asravabhavana consists in reflecting on the root cause of karmic influx. Wrong belief, want to control, negligence four fundamental passions, and psycho-physical activities of mind, speech and body, lead to karmic influx and bondage of the soul. Reflection on these root causes of karmie inflow, the monk has to try to stop this inflow of karmic matter. Reflection on stoppage of influx of Karma is known as Samvarabhavana. The monk has to reflect on the process of stoppage of inflow of karmic matter through controlling the activities of mind, speech and body which are the main causes of karmic inflow through good and bad deeds, and cultivation of the habit of carefulness, observance of work. Reflection on the accumulated Karmas is known as nirjarabhavana. Rigorous penance is the main cause of eradication of stock of Karmas. Meditation on the form, material and nature of the world, one should reflect on the expansion (lokavistara) of the Universe which is constituted by the upper, middle and the lower regions. The monk has to contemplate on the fact that, he has been born repeatedly in different regions reaping the consequences of one’s own actions. Repeated reflection on this principle, destroys the worldy attachment and eradicates the stock of Karma. Reflection upon the religious virtues, (which are the main cause of destroying Karma and means of liberation) is called Dharmasvakhyatabhavana. This path of Dharma is preached by Jinas for the benefit of mundane souls. The monk who meditates on these religious virtues crosses the ocean of Samsara. Reflection on the difficult task of attaining Right faith is called Durlabhabodhibhavana. It is very difficult to have birth among the human beings. Even after that, obtaining birth in a good family, favorable country, long life with physical perfection, good faith, teacher and Scriptural study, which are rarities among the rarities, still one may find it very difficult to attain perfect knowledge. So one should concentrate respectfully on the cultivation of faith, knowledge and conduct which lead to liberation.

It is very clear that these Bhavanas serve as potent factors leading to spiritual development. The monk reflecting on these principles, realizes the transitory nature of the worldly things. This idea automatically reduces monk’s attachment to worldly objects. Then he tries to obtain permanent happiness directing his attention to practice and observance of religious disciplines and vows, which alone is the sole means of liberation. Dhyana-meditation: Process of meditation, like other systems of Indian schools of thought occupies the most important position in the scheme of Jaina ethics. The conception of Meditation (Dhyana) differes from one system to another, but they all recognize the importance of meditation.

Meditation is considered one of the most important internal austerities to be performed by a Jaina monk. This is the supreme means of self-realization. Dhyana means concentration of mind on a particular object.62 Dhyana may be auspicious or inauspicious. On this basis it has been classified under the four heads; Arta, Rudra, Dharma and Sukla. First two are inauspicious, cause of human bondage and the latter are auspicious, chief means of self-realization.

Artadhyana is constantly thinking on the separation of beloved person (istaviyoga), loss of an object of desire, the association with an undesirable thing or person (anistasamyoga), bodily suffering (vedanajanita) and envy (nidanajanita). This kind of dhyana is the result of three inauspicious Lesyas (black, blue and grey). This dhyana, though agreeable in the beginning, yields bad result in the end. Rudradhyana is considered to be the worst kind of dhyana. It is the absorption of the mind in himsa and other forms of sin, and delighting in acts of cruelty, falsehood, theft ad the hoarding of wealth. These two kinds of dhyana are obstacles in the way of self-realization, thus known as inauspicious (aprasasta) dhyanas and so they are to be avoided.

Dharmadhyana is the instrument in developing knowledge of the pure self and of engendering the spirit of non-attachment (Pr. 245). It is contemplation on such an object which assists the attainment of liberation from bondage of Karmas. This is divided into four63 kinds: Ajnavicaya, Apayavicaya, Vipakavicaya and Samsthanavicaya. Meditation on the right meaning of Scriptures, taught by Jinas is known as Ajnavicaya (Pr. 247) and contemplation on the cause of asrava-inflow of Karmas, result of worldly pleasures, hardships, as obstacles in the way of liberation is Apayavicaya. It is repeated reflection over the adequate ways and means of liberating the soul from the clutches of worldly suffering caused by perverted belief, knowledge and conduct, and also contemplation on the means of ascending the ladder of spiritual advancement. Meditation on the effects of auspicious and inauspicious Karmas is known as Vipakavicaya(248). Samsthanavicaya means meditation on the nature of substances and form of the universe. This kind of dhyana helps the aspirant to realize his position in the universe and inspires the individual for meditation. These four kinds of dharmadhyanas prepare a suitable ground for sukladhyana a higher type of meditation.

Sukladhyana is advanced stage of meditation. It implies pure self-contemplation in the highest sense. It is called Sukla, because it emerges when the filth of passions has been destroyed or has subsided. It is also of four kinds: Prthaktva-vitraka-vicara, ekatva-vitarkavicara, suksmakriya-pratipati and vigatakriya-nivrtti64. In the prathaktva-vitarka-vicara state of meditation all the three types of activities of mind, speech and body continue and the aspirant shifts his meditation from one kind of activity to another, from one substance to another and from one modification to another. In the ekatva-vitarkavicara only one of the three yogas (activities) persists and there is no shifting from one object of thinking to another. In this state of meditation, oneness displaces manyness. In this state the monk meditates on one substance, or on atom, or modification of substance with the assistance of only one kind of yoga. These two types of sukladhyana are performed by spiritual well-advanced monks to obtain the state of Kevalajnana.

The yogi or a monk, conquering attachment and aversion, unaffected by wordly gain and loss, obtaines Yathakhyatacaritra. Then practicing these two kinds of sukladhyana he roots out the deludingkarmas (mohaniya) which are the root cause of karmic bondage and cycle of births and deaths (Pr.257-8). Umasvati beautifully describes the process of destruction of mohaniya Karmas, in the following manner : In the first stage (monk) reduces the four kinds of passions which are known as anantanubandhi kasaya (which were existing upto this time from beginningless time. When he reaches the first two kinds of Sukladhyana he can destroy) then in the second stage, he annihilates mithyatva mohaniyakarma Which is the root cause of complete wrong belief and in the third misramohaniya or samyaktva-mithyatva which is mixture of some degree of wrong belief and some of truth. In the fourth he destroys samyaktva, mohaniya, which covers the right faith and truth due to udaya (rise) of pure mohaniyakarma. In the fifth and sixth stages he annihilates apratyakhyaniya (which hinders partial self-discipline) and pratyakhyaniya (which obstructs complete renunciation) passions (8 kinds of), respectively. Again in the seventh stage, he destroys the neuter sex passions; and female sex passions in the eigntth. In the ninth stage joking, liking, disliking, sorrow, fear and disgust are annihilated, in the tenth, follows the destruction of the male sex-passions and of the sanjvalana passions-anger, pride and deceit and sanjvalana greed respectively. After this he reachas the highest stage (12th) in the series, I. e. the state of non-attachment (vitaragata). In this stage mohaniya Karmas are completely destroyed. This is known as chadmastha vitaraga stage. After remaining an antarmuhurta in this stage simultaneously, destroying two types of abscuring Karmas (jnanavarana and Darsanavarana) and power hindering Karmas (antaraya) and attains infinite, glorious, incomparable, excellent, un-obstructed (or undisturbed) state of perfect knowledge (Kevalajnana) and becomes omniscient without fail (Pr. 267-8). This stage is known as the stage of Sayogikevali characterized by the total destruction of the four kinds of Ghatiya Karmas (jnanavaraniya, darasanavaraniya, mohaniya and antaraya). He becomes knower of all things, past, present and future (Pr.269). This is known as Sayogikevali state since, it is accompanied by psychophysical activities (yoga and Kevalajnana (Omniscience). Due to the existence of aghati-karmas, viz., feeling, age-determining, name-determining, and family determining, the soul has association with body. But the Kevali is not affected by any type of actions and passions. He performs the dispassionate vocal, and physical activities which cannot affect him. The Kevali wonders for some time on earth, preaching right way for the benefit of common mass and then prepares for the final bodiless liberation (Fr. 271). In case, if feelingdetermining, name-determining and family-determining Karmas exceed age-determing Karma, they are brought in line with the age-determining Karma by means of Samudghata-the process known as Kevali-samudghata (Pr. 272). Samudghata is performed by a Kevali to equalize the duration of all the four aghatiya Karmas. Eight Samayas (=minutest part of time) are required to perform Samudghata. The process of Samudghata is like this : The Kevali, when he resorts to Samudghata in the first Samaya he emanates the pradesas of his soul, and turns them into a mace (danda) which touches both the upper and lower ends of the Universe (loka). In the second samaya, he converts this mace into a door (kapata) which is long eastwards and westwards. In the third samaya he constructs a churning stick (manthana) by extending the pradesas of the soul employed in the creation of this door into north and south directions. In the fourth samaya, he fills in the gaps therein and thereby prevades the entire universe (Lokavyapi). In this manner, In these four samayas the Kevali equalizes the four aghati Karmas. Then, in the fifth, sixth, seventh and eighth he restores the pradesas of the soul used for filling gaps, for creating churning stick, the door and the mace. Then his pradesas of the soul pervade his normal body (Pr. 273-4).

After retiring from Samudghata, the Kevali proceeds to annihilate activities of mind, speech ad body (Yoganirodha, Pr. 277). First, he annihilates gross and subtle activities of mind. Then stops, subtle as well as gross vocal activities. Then he engages himself in the third type of sukladhyana-Suksmakriyapratipati where only the subtle physical activities remain and al type of mental, vocal and gross physical activities ease. Then he stops subtle physical activities also. After that, the Kevali enters the vigatakriyanivrtti-state of dhyana in which all activities are stopped(Pr. 280). The soul is reduced to three fourth of its previous volume as a result of this process of yoganirodha (Pr. 281). The soul shines in its intrinsic luster, all Karmas exhaust and the Kevali reaches the state of sailesi (motionless state), in the time taken for pronouncing five small letters (Pr. 283). In this state he destroys even the smallest germs of karmic particles and simultaneously annihilates, ayu, vedaniya, nama and gotra Karmas, throws up his body, and goes stright above, reaching the top of the universe he obtains Siddhahood.

It is clear that the whole set of ethical disciplines is prescribed as the means of liberation. The aspirant who devotes himself in observing these vows, rules of conduct, penance and dhyana, slowly eradicates his passions, destroys the ghatikarmas and obtains liberation while yet alive. He enjoys the liberated state while in the embodied state. He is ideal saint, teacher and guide to the society. Here, Jainism shows the ideal way of life. And finally, when the force of age-determining Karma (ayuhkarma) which holds the body and soul together is exhausted, he throws up his body and immediately goes upwards, ascends to the Siddhasila, to reside there for ever free from the karmic bondage and beyond the suffering of transmigration. This is called final liberation or moksa.

B. ACARA OF THE HOUSEHOLDERS

The austere life of a monk is indeed extremely difficult and rare souls dare to observe it. It is practically not possible for laymen to adopt this path. Thus, for the benefit of laymen, another easy path is shown and it is known as Sravakadharma-duties of householder. The common man is expected to observe certain vows and disciplines and to gradually train himself for the ardous path of asceticism. Reaching perfection in the Householder dharma is considered as a gate-way to non-attachment (vairagya) and complete renunciation.

Prasamarati is primarily addressed to the life of a monk. The acara of the householders occupies a subordinate position to that of a monk. It devotes only seven verses (Pr. 302-8) to describe the duties of the householder. Here Umasvati does not give exhaustive details about these rules which are already explained in Tattavarthasutra and Svopajnabhasya. He just enlists, these rules in this work. But its important contribution to householder duties is that it promises laymen to attain Svarga (heaven) as a reward of their good conduct, and also promises that the laymen reaching perfection in practice of these householders duties, becoming completely detached from wordly attachment attain moksa or Siddhapada within eight births (Pr. 308).

The rules prescribed for householder are divided into twelve vratas (vows) viz. panca anuvratas (five small vows). Three are gunavratas (virtuous vows), four siksa vratas (disciplinary vows). The householder has certain family and social responsibility. So he cannot observe the great vows (mahavratas) in an absolute manner like an ascetic. In this case, the great vows are prescribed with limitations and qualifications. Householders are expected to observe five small vows (anuvratas) partial observance of the five moral principles of non-violence, truth, non-stealing, celibacy and limited non-acquisition. He should not voluntarily injure any beings, tell lies, steal other’s property; he should restrict his sexual desire to his married wife and may not gratify his lust with other women and may not coveting for other’s property and putting a limit to one’s own possessions. In addition to these main vows, there are certain supplementary vows known as gunavratas, which discipline the external movements and increase virtues and the siksa vratas, which emphasize on internal purity and are preparatory to the discipline of an ascetic life. These supplementary vows are collectively known as Sralvratas (vows of conduct). Gunavratas are three in number, viz., Digvrata, desavakasikavrata and anarthadancaviramana. Digvrata, consists in fixing the limits of one’s own movements in the ten directions. The householder has to put restriction on his movements, wordly activities to fixed points in order to avoid, violence to the maximum extent. Desavakasikavrata is limiting one’s own movements to the region determined by certain villages and as renouncing the rest of the places. It is meant to minimise one’s own greed and to limit wordly activities for a fixed period only. Anarthadanda viramana consists in taking vow not to commit purposeless sin, such as, thinking ill of others, preaching evil of thers, uselessly breaking the boughs of trees, supplying weapons to attack, reading and listening to improper literature and so on. Siksavratas are divided into four viz., samayika, posadha, upabhogaparimanya and atithisamvibhaga (or Dana). Samayika consists in spending a certain amount of time in a day in sitting at a particular place, reading Scriptures, praying and self meditation. Pausadha vow is prescribed to have control over food. The householder has to perform fast on certain days to purify his soul. While on fasting he has to study scriptures, meditate on their meanings, worship Jinas and sadhus. He has to observe strict celibacy on these days. Upabhogaparimanyavrata means putting limitations to the use of objects of wordly enjoyment, such as food, drink, ornaments, bed, seat, perfume and so on. Dana-vrata or atithisamvibhgavrata consists in sharing one’s own possession with others. The householder is expected to earn his livelihood in a just way and share it with holy monks a pious householder. It also includes serving of the Sadhus, sick and needy people.

In addition to these main rules the householder is expected to practice many rules such as offering salutation to the Jinas, guras and monks; establishment of Jina Temples and daily worship of Jinas.

These major and minor vows should be observed regularly by the householder. In addition to the abovementioned twelve vows, there is another very important vow which is to be observed by the householder either in special circumstances, i.e., when the householder is not able to observe religious vows on account of unavoidable bodily infirmities and the like or on the occasion when the time of natural death has been known in all probability. That is known as Samlekhanavrata in which step by step everything is renounced by abandoning food, fear, dissatisfaction and sorrows etc. and give up the body. It is a kind of invitation to voluntary spiritual death. It should be practiced mentally, vocally and physically. Practicing all these vows, the householder obtains heaven after death and perfection of these householder obtains heaven after death and perfection of these householder’s duties make them perfectly pure and lead them to liberation within eight births.

6. PHILOSOPHICAL ASPECT OF PRASAMARATI PRAKARANA:

Though the central topic of Prasamarati is mainly ethical, the erudite writer deals with almost all the important philosophical principles such as Tattavas, Substances, Syadvada, theory of Karma and so on.

Tattvas :

Tattvas are the fundamental principles on which Jaina philosophy rests. These tattvas form the metaphysical background of Jaina ethics. In the absence of knowledge of realities, self-realization is an impossible task. Any amount of moral practice is futile without knowing the nature of reality. Thus metaphysics and ethics are the two sides of the same coin. Metaphysics deals with the theoretical aspect of nature or reality while, ethics with practical side of it. Ethics is a means to realize the nature or reality. It is this close relation between philosophy and ethics that led the Jaina thinkers to introduce nine fundamental principles in their system. These tattvas deal with the cause of samsara (cycle of births and deaths) and release from this chain of mundane life. The insight into the nature of these tattvas is considered to be the beginning of ethical and spiritual life. An unflinching faith in these tattvas is called Right path-samyak darsana (Pr. 222).

Firm faith in and knowledge of these tattvas are of primary importance for an aspirant of liberation. These nine fundamental principles are as follows :

Jiva (soul), Ajiva (non-soul), Punya (merit), Papa (demerit), Asrava (inflow of karmic matter), Samvara (stoppage of karmic influx), Nirjara (annihilation of stock of Karma), Bandha (bondage of Karma) and Moksa i.e., total annihilation of Karma (Pr. 189).

The first two of the tattvas deal with the nature and enumeration of the eternal realities and remaining seven with the interaction between two of these substances, namely, soul and non-soul.

Jiva- the soul is the first important principle, without which all other principles lose their significance. It is the self which is bound and it is the self which seeks freedom from bondage. Thus it is of utmost importance to have knowledge of nature of the self prior to the knowledge of other principles.

There are two aspects of Jiva-nominal and phenomenal. In its former aspect, it is enternal being without beginning and end, pure consciousness, free from taint of Karma, but with regard to both its births and deaths in which it is united with the karmic matter since beginningless past, it has both beginning and end.

Consciousness is a characteristic mark of the soul (Pr. 194). Empirical Jiva consists of faith (darsana), knowledge (jnana), conduct (caritra), power (virya) and disciplinary virtues (Siksaguna) (Pr. 218).

Jainism subscribes to the view of plurality of souls. Since there are many bodies there are many souls. The souls are of different grades. First of all, these souls are brought under two broad divisions viz., the liberated (mukta) and the mundane souls (Pr. 190). The difference between the liberated souls and the bound ones is that while the former being free from bodily adjuncts, as well as from the limitations caused by the karmic matter, are pure, perfect and are possessed of infinite knowledge, infinite power and bliss and the latter are in a state of bondage of Karma, limited by adjuncts, impure, imperfect and have limited knowledge, owing to their being limited by the karmic matter. The liberated souls live in Sidhaksetra while the Samsari Jivas live in the world.

These Samsari Jivas are divided into two sub-groups, viz., mobile (cara) and stationary (acara). Souls can be divided into three types-male, female and neuter. Again, Jivas can be divided into four kinds on the basis of place where they are born, viz., hellish, sub-human, human and gods. The souls also can be divided into five kinds on account of possessing number of senses viz., one-sensed to five sensed Jivas.

Stationary (acara) Jivas have only one sense organ, that of touch and they are of five kinds, the earth bodied, the water bodied, the fire bodied; the air bodied and the vegetation (Pr. 192) and remaining two-sensed are mobile souls. These samsari Jivas can be divided into infinite number on the basis of birth, knowledge, modifications etc. (Pr. 193).

Ajiva-non-soul : It is in all respects opposite of Jiva. It is unconscious. It is classified into five kinds viz., dharma (medium of motion), adharma (medium of rest), akasa (space) pudgala (matter) and kala (time). The pudgha has a form (tangible-rupin) and others are devoid of form. (Pr. 207). These five categories constitute the world (universe-loka). The pudgala (matter) is a very important category which has malignant influence on the nature of the soul. An apprehension of the nature of ajiva will yield insight into the nature of the material binding force, which is to be shaken of for the freedom of the soul. Freedom from bondage implies the removal of the karmic particles of matter and its result (body etc.) from the Jiva.

The good and auspicious actions are called Punya. Those good actions bring of mind. The bad deeds, are called Papa, they disturb the peace of mind (Pr. 219). Both these actions are cause of bondage, but from a practical point of view good deeds are preferred to bad ones. The inflow of Karma particles into the soul is called Asrava. Just as water flows into a boat through a hole in it, similarly the asravas represent the channels through which the karmic patticles enter the soul, and impede its progress. The fundamental cause of asrava is the vibratory activity of the soul caused by the action of mind, speech and body. Every action, whether good or bad, opens the door to certain kinds of particles of karmic matter, which may immediately enter into union with the soul. Performance of action with a pure mind, speech and body, leads to inflow of meritorious karmic particles into the soul and bad deeds lead to an influx of demeritorious particles into the soul (Pr. 220).

The process of checking the inflow of fresh karmic particles to the soul through the controlling of the psycho-physical activities of mind, speech and body is called Samvara (Pr. 220). The ideal of liberation can be realized only by the stopping and shedding of Karma. Stopping of inflow of Karma is called Samvara, while, annihilation of the accumulated karmic matter through austerity is called Nirjara (Pr. 221). Merely stopping of the inflow of fresh karmic matter is not enough to obtain liberation, unless the stock of previous Karmas is also not shed away. By austerities, these accumulated Karmas can be annihilated. Bandha is caused by the inflow of karmic particles (karmasantati). Wrong belief, want of control, negligence, passions and activities of mind, speech and body are the cause of this bondage of the soul. Bandha is of four kinds, according to its Prakrti (nature), Sthiti (duration), Anubhaga (intensity) and Pradesa (mass). Prakriti and Pradesa bandhas are a result of activities of mind, speech and body; anubhagabandha (intensity) results from the passions and sthitibandha is on account of Lesyas (Pr. 37). The state of Jiva which is free from karmic bondage (bandhaviyoga) is called moksa or liberation (Pr. 221). it is emancipation of the soul from the bondage of Karma. This is the state of infinite happiness. In this state the soul transcends the state of worldly pleasures and pains and enjoys its original nature of infinite bliss, knowledge, insight and power (Pr. 289).

SUBSTANCE:

According to Jaina thinkers, the entire cosmos is composed of real substances of different kinds. Thus the universe has neither any beginning nor any end. The essence of substance consists in its existence (sat), so that whatever is a substance, is real. Substance is defined as that which possesses the three characteristics of production (utpada), destruction (vigama) and permanence (nityatva) (Pr. 204). Substance has its unchanging essence and therefore it is permanent. But it also has its changing modes and destruction. Attributes and modification blong to substance. Attributes and substance are inseparable from each other. Attributes are essential to substance, while modes are due to accidental changes in the attributes of substance. A substance is permanent in the sense that, its essence is characterized by indestructibility and continuity. But it is also subject to generation and destruction in the sense that some new qualities may suffer destruction (Pr.205-6). A substance then, is permanent (=nitya) in respect of its essential qualities and impermanent in regard to its changing modifications.

Umasvati defines substances as possessing origination, decay and permanence (Pr. 204). When a substance, conscious or unconscious originates without leaving its own nature it is called origination. To cite an example, jar originates from clay without leaving the nature of clay. Destruction is the name of leaving the former mode. As for instance, clay leaves its former mode when it becomes a jar. (Pr. 205). Permanence is the essential characteristic of substance which remains unchanged in both the conditions, viz., in origination and decay. It is neither created no destroyed. It is etemal, it is changeless. As for instance, the essential nature of clay remains unchanged among its various modes.

The universe is composed of six substances. The first substance is called Jiva (soul) and the remaining ones are together brought under the single category of Ajiva (non-soul). In this respect Jainism can be called as an advocate of dualism, it admits two kinds of reality, the Jiva and Ajiva which are obviously contradictorily related to each other.

Soul substance is characterized by consciousness and life and non-soul (ajiva) by the opposite of these. Consciousness is the essential nature of the soul, nonconsciousness is the common feature of the non-soul. The non-soul substance is divided into five kinds : Dharma (medium of motion), adharma (medium of rest), akasa (space, pudgala matter), and Kala (time). These together with soul, constitute the six substances of Jainism. They are again classified into astikaya (extended), anastikaya (non-extended). Substances of first kind exist like a body possessing extension. Except time substance all other substances are extended. Time is not extended substance. Again pudgala alone has a form all other substances are formless (Pr. 207). Dharmastikaya, adharmastikaya and Akasastikaya are ane each, Pudgala, Jiva and Kala are infinite in number (Pr. 214). This universe is, thus, divided into two halves respectively-constisting of the Jivas and the Ajivas.

Jiva is spiritual conscious substance. It is spiritual in the sense that it is immaterial, incorporeal and formless (amurta) and distinct from the body and the senses organs. It is coextensive with the body (svadeha parimana) which it occupies. It is endowed with capacity of knowing, feeling and acting. It is characterized by consciousness, a quality that distinguishes it from all other non soul substances. It is agent of action. All other substances lack this capacity of action. As an agent of action the Jiva is possessed of freedom of will.

The Jiva endowed with freedom of will is capable to choose either path of bondage or path of emancipation. Jainism believes in plurality of souls. Jivas are many in number.

Dharma is the principle of motion. It is not used in the sense of religious merit, moral ought. This evaluated word is used in the most unusual sense of the imperceptible medium of motion of matter as well as the soul. It is an ontological reality, constituent of the physical universe. But it does not make the spiritual and the material substance move. On the contrary, these move of themselves. Dharma is only the medium of their motion just as water is the medium of the movement of the fish. While it itself does not move, it provides the movement medium for substances which have capacity of moving. It is nor only devoid of motion but it is also lacking in all sensible qualities such as color, taste, smell etc. Dharma is thus, the unitory, incorporeal, imperceptible, immobile, all pervasive and continuous medium of motion.

Adharma (medium of rest) is the counterpart of dharma. It serves as the auxiliary cause of rest. This word is also detached from its usual moral of religious significance and is taken to mean the supporter, the helping condition of the rest of stationary things as well as of things in motion. Despite the fact that it is the opposite of dharma, Adharma has the same characteristics as Dharma (Pr. 215). It is unitary, eternal, formless, immobile, co-extensive with mundane space and hence all-pervasive, simple and not atomic but imperceptible, being devoid of sensible qualities. The only difference between Dharma and Adharma then consists in that, whereas former is the auxiliary condition of motion, the latter is the similar condition for rest. Akasa (space) is that in which all things exist. It is eternal, all-pervasive and without form (Pr. 215). It is a single substance, consisting of infinite units called pradesas. Space is divided into mundane space (lokakasa) in which all Jivas, all material objects, dharma, adharma and kala exist and supper mundane space (alokakasa) space beyond the world, in which there exist, no soul, no matter, neither Dharma nor Adharma, and no time (Pr. 213). It is space par-excellence, being completely devoid of any content. Pudgala (matter) etymologically means that which is liable to integration and disintegration. Matter (pudgala) is that substance, which along undergoes modifications by combinations and dissections. This process of integration and disintegration does not occur in the other substance. It is of the non-spiritual substances which are extended and as an extended substance it has form or shape. It has color, touch, smell and taste. It exists in either of the two forms in the form of atoms (anus) and in the form of aggregates or mass of atoms (Pr. 208). Atoms are indivisible, and corporeal elements of matter. Matter in the aggregate (mass) form (skandha) is the result of the combination of or integration of atoms. It is capable of modification (parinamaguna) and so is subject to increase and decrease, growth or decay. Atoms have only, unmanifest qualities of color, touch, smell and taste, while the aggregates (mass) of atoms (skandhas) have all these four qualities and sound as well as the qualities of hardness, softness, heaviness etc. Atom has no pradesa, where as a skandha has more than one and the biggest skandha, having infinite atoms (Pr. 208). Our Karma, bodies, mind, speech, breath and the objects of nature are products of matter and bestower of pain and pleasure are products of matter and bestower of pain and pleasure and these matters assist the samsari Jivas to take birth and death (Pr. 217).

Kala (time) is the cause or circumstance of the modification (parinama) of the soul and other substances. It is a substance, but not an extended substance as are the remaining ones. It is the auxiliary condition of the modifications (parinama) and the continuance (vartana). It is infinite. It is not perceived, but inferred from its characteristics which make possible modification, continuity, activity (kriya), near and far, now and then (aparatva) (Pr. 218). It is one and indivisible.

The entire universe is composed of these six substances. The conception and these classifications of substances of Jaina make it very clear that universe cannot be explained with the help of spirit alone or matter alone or both spirit and matter. The explanation of the universe demands admission of the reality of the spirit and the matter on the one hand and of several other items, including space and time and the media of motion and rest on the other.

SYADVADA-THEORY OF NON-ABSOLUTISM:

The Jaina philosophers held that everything in the world is complex in structure and as such has many aspects. A thing that is real, has three characteristics of production, destruction and permanence (Pr. 204). Every object that seems to be permanent is liable to both production and destruction. Each entity is one in many. That being so, it would be improper to view a thing in only one of its aspects and to hold, that the knowledge of that thing derived thereby is final. On the contrary, it should be viewed in its many and various aspects in order that may be properly apprehended. This view that every object has a multiplicity of aspects is known as Anekantavada, the doctrine of the manyness of real. The doctrine of relativity of judgment (Syadvada) or Seven fold judgment (saptabhanginaya) is the corollary of this doctrine of relative pluralism (Anekantavada). The word ‘syat’ means relatively speaking and it signifies that every thing of the universe can be looked at from many point of view. Reality has infinite aspects which are all relative, conditional and we know only some of these aspects. Our judgments represent different aspects of the many-sided reality and can claim only partial truth. All our judgments, therefore, are necessarily relative, conditional and limited. ‘Syat’ or relatively speaking must precede all our judgments.

The Jaina logicians distinguish seven kinds of judgment. Each judgment being relative is preceded by the word ‘syat’. Thus it is known as Syadvada or Saptabhanginaya (Pr. 204 commentary). These seven forms are as follows :

1. Syadasti : Relatively a thing is existent.

2. Syannasti : Relatively, a thing is non-existent.

3. Syadasti-nasti : Relatively, a thing is both existent and on-existent.

4. Syadavaktavyam : Relatively, a thing is indescribable.

5. Syadasti ca avaktavyam : Relatively, a thing is existent and is indescribable.

6. Syannastica avaktavyam : Relatively, a thing is existent and is indescribable.

7. Syadastica nastica avaktavyam : Relatively, a thing is existent, nonexistent and indescribable.

The significance of this Sevenfold judgment is that our knowledge, regarding anything is relative; everything exists from the point of view of its own substance, space, time and form and it does not exist from the point of view of others substance, space, time and form (Pr. 202-6). A Jar for instance, exists from the point of view of its substance: clay, its space-the room in which it is, its time, the present moment, and its form or mode which is its particular shape-having narrow moment, and its form or mode which is its particular shape-having narrow neck, broad, belly, red color, etc. The Jar does not exist from the point of view of another substance, say silver or gold, another room, another time and another shape etc. When we affirm these two different standpoints (existent and non-existent) successively we get the third judgment a ‘Jar’ is both existent and non-existent. If we want to describe its existence and non-existence simultaneously, than Jar becomes indescribable, i.e., neither real nor unreal. This is the fourth judgment. Form of fifth judgment is that, from a particular point of view, the Jar exists and it is also indescribable (Pr. 205-com.). Because there is no one word which can describe its existence and non-existence simultaneously. Similarly the statement that the ‘Jar’ does not exist, and is also indescribable, forms the sixth judgment. Relatively, ‘Jar’ exists, also it does not exist and somehow it is indescribable. This is the seventh judgment. These three forms of judgments are really combinations of indescribable with ‘is’ ‘is not’ and ‘is’ and ‘is not’ respectively. The same theory can also be applied to the soul. The soul exists from the aspects of its own substance, space, time and form and while from the point of view of anther’s substance, non-soul, it does not exist (Pr. 202).

CLASSIFICATION OF KNOWLEDGE:

Knowledge is classified into immediate and mediate (pratyaksa and paroksa) (Pr. 224). Avadhi, manahparyaya and kevala are the three kinds of immediate which may be called extraordinary and extrasensory perceptions. They are called immediate (pratyaksa) knowledge, because these are acquired not through the medium of senses. Avadhi is clairvoyance. It is direct knowledge of material things even at a distance of space or time. It is called ‘avadhi’ or ‘limited’ because it functions within a particular area and up to a particular time. It cannot go beyond spatio-temporal limits. Manahparyaya is telepathy, direct knowledge of the thoughts of others. This is also limited by spatio-temporal conditions. Kevalajnana is omniscience. It can be acquired by the person who is devoid of all types of passions and this Kevalajnana becomes cause of liberation. It is beyond spatio-temporal conditions. Paroksa or mediate knowledge is divided into Mati or Abhinibodhaka and Sruta. These are acquired by the soul through external agencies. Mati is ordinary cognition obtained by means of sense-perception, and Sruta or testimony is derived from Scriptures or authority. Thus these are five kinds of right knowledge. Besides these five kinds of right knowledge, we have three kinds of erroneous knowledge, and vibhangajnana-limited direct erroneous knowledge. Thus knowledge is classified into eight kinds, five of them are right knowledge and latter three are erroneous knowledge (Pr. 225). These are known as eight kinds of determinate knowledge (Pr. 194-5).

Consciousness is the chief characteristic possessed by soul. Darsana and Jnana are the two manifestations of concisousness. Darsana is the first stage of cognition where we are only aware of an object. It is known as indeterminate knowledge or formless (anakara upayoga) which is of four kinds : Caksurdarsana-darsana caused by sight, acaksurdarsana-non visual cognition, avadhidarsana, limited direct cognition and Kevaladarsana-Perfect darsana. The difference between the Darsana and Jnana is that in the former, we have simple apprehension, perception of generalities of things, while in the latter we have conceptual knowledge. Again in the former details are not perceived, while in the latter the details are clearly known. Thus Darsana is called indeterminate while Jnana is called determinate.

COSMOLOGY:

The Universe is composed of six substances. The universe is situated in space (lokakasa). Nothing but pure space is to be found in the alokakasa (Space beyond universe). The lokakasa contains the remaining five substances, namely, Jiva, Pudgala (matter), Dharma, Adharma and Time, without which there an be no universe. The form of the universe resembles the figure of a man standing with feet apart and the arms on waist. (Pr. 210) This universe is divided into three parts, the lower, middle and the upper, the lower universe having the shape of down faced cup, the middle one that of a plate or disc and the upper one that of a hemispherical plate (Pr. 211). The lower universe has seven parts, the middle has various parts and the upper region has 15 parts or levels (Pr. 212).

THE DOCTRINE OF KARMA:

The doctrine of Karma has been universally accepted in Indian thought. Ordinarily Karma means human deed and is usually conceived by Indian philosophers as leading to the good or bad results in this life or life hereafter which the performer of the action is to enjoy or suffer. The soul takes many bodies and goes through the cycle of births and deaths to enjoy the fruits of good and bad Karma. Man is held responsible for all the ills of life due the result of his actions. He is only reaping the consequences of such actions. Indian sages and thinkers, argue, therefore that the endeavor should be to get rid of Karma and to obtain a state where the Karma has no longer any effect.

This doctrine of Karma has special significance in Jaina philosophy and is in fact a driving force of this system. Karma is not a mystic force as some philosophers think. It is conceived as something essentially material, forming a subtle-bond of extremely refined matter which gets attached to the soul, as dust gets attached to the oily body. This Karma principle is accepted as the key to the understanding of all the unexplained facts of life and universe. The essence of Karma principle is that every being of this vast universe is guided by its own Karma. The heavenly bodies and even gods are not exceptions. Every event of life is due to the Karma of pervious life. Birth and death, pain and pleasure, suffering, disease, everything is dependent on the Karma. On account of good or evil Karma a leaving creature would be reborn into any species, particularly suited to and measured by the action, from the vilest insect to a god.

The soul is perfect in its real state. It has infinite knowledge, insight, power and bliss. But the mundane soul is imperfect and limited by Karma. The subtle particles of matter enter into the soul and make the mundane soul bound and put limitations to its capacity from beginningless time (past).

The subtle particles of matter which flow into the soul and cause its bondage, are called Karma. It is Karma that binds the soul to the body. It is caused by the union of the soul with Pudgala (matter). Passions along with wrong belief, attachment to wordly pleasure or want of control, inadvertence and psychophysical activities of mind, speech and body attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul.

In bondage, the karmic matter unites with the soul by intimate interpenetration, just as water unites as water unites with milk or fire unites with the red hot iron ball. If oil is spilled on a body, dust will easily adhere to it. Similarly the Jiva which has become sticky by attachment and aversion, gets covered by the Karma particles or the real connection of the Karma with like the sticking of the dust on an oily body. The body represents the Jiva, the oil the passions and the dust the pudgala (matter). This karma-bandha is classified into four types, related to its nature, quantity, intensity and duration.

The mundane soul from the beginningless past is under the malignant influence of passions (kasayas). There are four fundamental passions which are responsible for the defiled state of existence, including transmigration. They are: anger (krodha), pride (mana), delusion and greed (lobha) (Pr. 24). These four passions are the main force in holding the soul in bondage (30-33). These passions obstruct the right belief and hamper the right conduct. These passions accompanied by wrong belief, want of control, negligence and Yoga, are the main cause of eight kinds of Karmabandha. These four passions are divided into sixteen kinds on account of function they are reckoned to perform. So, each passion is of the following four kinds: anantanubandhi, apratyakhayanavarana, pratyakhyanavarana and samjvalana (Pr. 259-60). Anantanubandhi passion is that which obscures spiritual right belief and conduct and thereby prepares the ground for endless mundane career. Apartyakhyanavarana is that which obstructs the partial right conduct. Pratyakhyanavarana is that which obstructs aptitude for complete conduct and allows the existence of right belief partial conduct. Samjvalana passion obstructs the perfect type of conduct thus thwarting the attainment of Arhatship (I. e. yathakhyata caritra). Besides these passions, there are nine semi-passions (nokasayas), which are so-called because of their less obstructing nature. They accompany as well as excite the passions. They are: Laughter (hasya); liking (rati); disliking (arati); grief (soka); fear (bhaya); disgust (jugupsa), hankering after women (purusaveda); hankering after man (striveda) and hankering after both the sexes (napumsakaveda).

Lesya is responsible for the duration of Karmabhandha. Lesya is defined as that which associates the self with karmic particles (Lisyate, slisyate karmana saha atma iti Lesya). Lesya is said to be that by means of which the soul is tained with merit and demerit. It is also considered as color of the soul, or emotions coloring the soul. Just as glue is responsible for making colors fast and fixing them on a canvas, similarly this Lesya is responsible for the length of time of the Karmabandha. This Lesya is of six kinds : Black (krsna), blue (nila); grey (kapota), red (tejasa); Yellow (padma), or pink and white (sukla) (Pr. 38). Jivas are some times classified into six kinds, based on these emotions. All Jivas are swyaed respectively by the influence of black, blue, grey, red, yellow and white. The first three of these Lesyas are inauspicious and the remaining ones are auspicious. An individual is always swayed by any of the three good or three bad Lesyas. Only the Siddhas are free from the influence of the Lesyas and so they are called Alesins or Gatalesyas. The black, blue and grey Lesyas are the lowest type of emotions, through them the soul is brought to misery. The red, yellow and white are the good Lesyas, through them the soul is brought into happiness. The black Lesya is the worst of the three bad emotions coloring the soul. The blue is less evil than the first. The grey may lead men to do evil. The red removes all evil thoughts, through yellow Lesya man controls passions. Love and hatred disappear under the influence of white Lesya. Each following one is better that the preceding one and the last is the best. This idea is beautifully illustrated by the following story : Six hungry travelers saw ripe fruits on a Jambu tree and thought of eating the fruits. The second man told others to chop off the big branches, the third recommended to cut off only the small branches, the fifth advised to pluck the fruits and the sixth advised gathering fruits fallen on the ground. Here, the six persons are under the influence of different kinds of Lesyas. The first one has a black Lasya, the second blue, the third grey, the fourth red, the fifth yellow and the sixth white. The white Lesya is the best and the Jaina religious efforts are directed towards the acquisition of this pure Lesya.

Kinds and Nature of Karma:

Karmas are classified into eight fundamental types on the bases of their nature : Knowledge obscuring Karma (Jnanavaraniya), insight obscuring karma (darsanavaraniya), feeling producing karma (Vedaniya), deluding karma (mohaniya), age determing karma (Ayuskarma), body determing karma (nama), heredity determining karma (gotra) and power hindering karma (Antaraya). (Pr. 34). Jnanavaraniya, darsanavaraniya, mohaniya and antaraya karmas are called Ghatikarmas as they tend to obscure the real nature of self. These karmas not only lead to wordly misery but also retard the moral progress of the aspirant. These karmas actually affect the attributes of the soul. The remaining four karmas, because, these are not directly concerned with obscuring the nature of the soul. In the absence of ghatikarmas they do not retard the moral progress of the aspirant. These eight kinds of karmas are subdivided into many kinds. The Jnanavaraniyakarma which obscures the knowing faculty of the soul is divided into five kinds; viz., matijnanavaraniya, which obscures the knowledge acquired through the senses and the mind, prevents our right conscience and intellect, srutajnanavaraniya which prevents acquiring any knowledge of Scriptures, avadhinanava raniya, which hinders direct knowledge of material objects, manahparyayajnanavaraniya, which obscures direct knowledge of the thoughts of others and kevalajnanavaraniya, which prevents us from knowing right way of attaining liberation. Darsana varaniya which prevants us from holiding faith and is of nine kinds, namely, caksurdarsanavaraniya which obscures the physical sight, acaksurdarsanavaraniya which obscures the perceptual power of the four senses (except the eye) and the mind, avadhidarsanavaraniya, which hinders the faculty of direct insight of material things, kevaladarsanavaraniya which obscures the right intuition of obtaining liberation, nidra which generates a light, pleasant slumber from which the sleeper is aroused by the clicking of finger, nails or by a slight call, nidranidra which produces a heavy slumber from which the sleeper can be awakened by being shaken violently, pracalakarma, which causes sound sleep which overtakes a person sitting or standing upright, pracalapracala, which causes and exceedingly intensive sleep that overtakes a person while walking and styanagrdhi which generates worst type of slumber with terrific vigour through which man may commit horrible crime in the sleep. Vedaniyakarma which produces feeling of pleasure and pain is of two kinds, satavedaniya which leads to worldly pleasures and asatavedaniya which leads to misery. Mohaniyakarma which obscures true faith and right conduct is divided into 28 kinds. First of all it is divided into two Darsanamohaniya which infatuates the person so that he looses his discriminative power of distinguishing right and wrong belief and Caritramohaniya which obscures right conduct which is the property of the soul. Again darsanamohaniya is divided into mithyatvamohaniya, which obstructs getting complete belief but produces correct partial belief and misramohaniya which produces a mixed belief having some degree of truth and some of falsity. Caritramohaniya is classified into 25 kinds, on the bases of obstruction produced through 16 passions-Kasaya mohaniya and 9 semipassions (no-kasayamohaniya). Ayusyakarma (age determining karma) which determines the length of 3 times of Jiva in the particular form which his karma has endowed him. It is again divided into four kinds determining the age of celestial (deva), human (manusya), animal or sub-human (tiryag) and hellish beings (naraka). Namakarma, which is the cause of physical diversities is of 42 kinds, such as state of existence (gati), caste, body etc. Gotrakarma which determines the heredity or family is of two kinds-that which destines superior heredity (Uccairgotra) and that which determines the inferior heredity (nicairgotra). Antarayakarma, which obscures the power of the soul is of five kinds, danantaraya which obstructs charity, labhantaraya, that which obstructs profit of any kinds, bhogantaraya which hinders enjoyment of a thing which can be enjoyed once, such as food, cloth, etc., upabhogantaraya, which obstructs the enjoyment of something which can be enjoyed again and again, such as clothing, dwelling, bed, etc. and Viryantaraya which obstructs the power of souls and makes a very strong person incapable of exercising his power. In this way karmas are totally of 97 kinds (35-Com).

We have already seen that these are the different kinds of karmas which bind the soul. Release will be gained only when the soul is dissociated from all kinds of karmas. Jainism believes that though the various karmas of man are constantly determining him in various ways, yet there is in him infinite capacity or power of right action by exercising which man can overcome all Karmas and become finally liberated. In fact all kinds of ethical disciplines are prescribed to achieve freedom from clutches of bondage of karma. The soul, weighed down by Karma, travels from life on the mundane level. At first the influx of fresh Karma is to be stopped by observing five vows, samitis, gruptis, ten kinds of dharma, reflecting on 12 kinds of Bhavanas, conquering hardships and controlling passions. Then the already existing karma must be exhausted.

When this end is achieved, the age old partnership between the soul and matter is dissolved and the soul shines in its intrinsic nature of infinite faith, knowledge and bliss (Pr. s89). Freed of the dead weight of karma, the soul flies up to the summit of lokakasa and remains there ever after.

7. COMPARISON BETWEEN TATTVARTHADHIGAMASUTRA AND PRASAMARATIPRAKRANA.

Umasvati Vacaka is one of the outstanding religio-philosophical personalities in the History of Jaina thought. His works viz., Tattvarthadhigamasutra and Prasamarati are mile-stones in the development of Jaina philosophy. T. S. is purely a philosophical work while Prasamarati is a religio-philosophical treatise of more popular nature and it addresses monks and common men. Prasamarati is undoubtely a post T. S. work which is mainly written for the benefit of lay man. Contents of this work is the same as T. S., but certain improvements are made on T. S. to suit his practical purpose. The author of Prasamarati, using preciselyworded verses, does not feel it necessary to give elaborate accounts of many points which are already exhaustively described in T. S. and Svopajna-Bhasya. There is not only ideological similarity between these two works but certain sutras of T. S. are bodily lifted and inserted in to the body of the verses. Comparison between some of the important topics of these two works will reveal the remarkable similarity between the two.

In the Tattvarthasutra and Bhasya it is said that Right faith, Right knowledge and Right conduct together constitute the path of liberation.65 All these three aspects must be present in an aspirant, if he is to reach his spiritual goal. If one of them is absent, the path is imperfect. The three together form one path and are to be simultaneously pursued. In Prasamarati, Umasvati repeats it in the same manner, with little change of words to suit his metrical need (Pr. 230). Again firm faith in the nine fundamental principles (tattvas) in called Samyagdarsana which can be a natural outcome of Scriptural study.66 Prasamarati not only states the same thing but, bodily lifts up the sutra of the T. S. as it is (Pr. 222). It is said in T. S. that consciousness is the chief characteristic of Jiva and this consciousness is classified into determinate (sakara) and indeterminate (anakara) and each is subdivided into eight and four kinds respectively.67 These ideas are explained in two sutras. These two sutras are summarized in one verse in the Prasamarati (Pr. 194). In T. S. knowledge is classified into direct and indirect. The former is of three kinds and the latter is of two types68. The same classification is accepted by Prasamaratikara (Pr. 224-5). Instead of the word matijnana it uses abhinibodha, which is also used in T. S. as a synonym of matijnana.69 The soul is classified into worldly and liberated and wordly souls are divided and subdivided into many kinds by T. S. and Bhasya70, which are described I three verses of Prasamarati in the same manner (Pr. 202). Bhava which constitutes the nature of the soul (or aupasamika, ksayika, misra, audayika and parinamika and they are subdivided into 2, 9, 18, 21 and 3 by T. S. and Bhasya71) while Prasmarati in addition to the five accepts one more Bhava which is known as sannipatika (Pr. 196-97)

T. S. defines the substance or Sat as that which possesses the three characteristics of production, destruction and permanence72. The same definition is beautifully explained in Prasamarati (Pr. 204). T. S. accepts seven fundamental principles73 (tattvas). Punya and papa are included in bandha itself74. While in Prasamarati papa and punya are accepted as independent tattvas and hence making tattavas totally nine (Pr. 189), six substances are accepted by both T. S. and Prasamarati.75 According to T. S. matter (pudgala) has form and other substances are formless, imperceptible76. Matter (Pudgala) is possessed of touch, taste, smell and color77. It consists of numerable, innumerable and infinite parts78 and it is divided into atomic (any), imperceptible and molecules (Skandha), perceptible. Atom does not consist of parts and hence it is indivisible. Skandha is composed of atoms and forms, the basis of body, speech, mind and vital force and cause of wordly enjoyment, pain and pleasures, life and death79. Dharma and Adharma are principle of motion and rest, respectively which help the movement of Jiva and Pudgala80. Dharma, Adharma, Akasa have one substance each81. All of them are motionless82. Dharma and Adharma occupy asankhya units of space83. Akasa occupies unlimited units84. The function space is to give room to all substance85. Kala is the auxiliary condition of the continuance, modification, activity now and then86 The same line of thought is found in Prasamarati (207-8, 213-218).

Ten kinds of Dharmas87, twelve bhavanas88 (anupreksa) of T. S. are enumerated by Prasamaratikara with little change of order to suit his metrical needs (Pr. 167, 149-62). Four types of karma bandha89 and their subdivisions 90 of T. S. are accepted by the author of Prasamarati (Pr. 35-6). Definition of tattvas is common to both T. S. an Prasamarati. According to T. S. the auspicious activities of mind, speech and body are the cause of inflow of good karmas and inauspicious activities are the cause of inflow of bad karmas91 (asrava). Control of inflow of karma is samvara 92. Stock of karma can be annihilated through penance93. Destruction of all types of karma is moksa or liberation94. These tattvas are defined and explained in the Prasamarati, using similar terms as used in T. S. (Pr. 220-221). Parallel lines are found between T. S. and Prasamarati at several places.95

Though there is a remarkable similarity of line of thought between T. S. and Prasamarati, the present work differs from T. S. in certain respects. Jivalaksanas (Characteristic of Jiva) are explained in Prasamarati as not only consciousness, but Right faith, Right knowledge, Right conduct, Power and virtue of learning (Pr. 218) as against T. S. which defines soul as having the characteristic of Consciousness96. T. S. mentions only five characteristic conditions (bhavas) of the soul97, whereas Prasamarati adds one more bhava, I. e., sannipatika (product of mixed five bhavas), making total six bhavas of the soul (Pr. 196-197). Order of Anupreksas and ten kinds of Dharmas are slightly modified to suit his metrical need. (Pr. 196, 149-162). Again the sthavaras (immobile souls) are counted in T. S. as of three kinds 98, whereas in Prasamarati they are counted as of five kinds-those living in the bodies of earth, water, fire, air and vegetable (Pr. 192). Umasvati in this work had made certain improvements on T. s., though the content of it does not go much beyond what is contained in T. S. Instead of seven tattvas, nine tattvas are accepted and explained in detail for the benefit of lay-man. Papa and punya are two more additional tattvas which are most important from the practical point of view (Pr. 189). Introducing these two more tattvas, it induces laymen to observe good conduct to obtain Svargaloka, in reward of their good conduct (Pr. 301). Again in T. S. only five substances are directly mentioned.99 The substance ‘Kala’ is separately mentioned as accepted by others100. But in Prasamarati, Kala is included in the list of Ajivas (Pr. 207). Another very important improvement on T. S. is that while Prasamarati gives the processes of Kevalisamudghata and Yoganirodha, (272-274, 277-280), these are untouched by T. S.

8. COMPARISON OF PRASAMARATIPRAKARANA WITH JAINA AGAMAS101 AND SOME NON-JAINA WORKS

Umasvati Vacaka’s Prasamaratiprakarana is one of the most important religo-philosophical works in the field of Jaina philosophical literature. Umasvati was a learned Brahmin before conversion to Jaina faith.102 Thus it is quite natural, that he was very familiar with the Brahmanical literature. A Study of Prasamaratiprakarana reveals that Umasvati was not only influenced by Jainagamas, but some of the non-Jaina works have profound impact on him.

Umasvati was a profound scholar of Jaina Agamas. The main theme of Prasamarati is taken from these Agamas only. In the beginning of the work itself the author makes it very clear by saying that, he is not going to preach any new idea, but repeating the same ideas taught in Jainagamas (Pr. 2). Teachings of Prasamarati are mainly drawn from major Agamas, viz, Acaranga, Uttaradhyayana, Sthananga, Bhagavatisutra, Samavayanga, and Prajnapana.

This work is ethical in nature. Most of the teachings are therefore taken from Acaranga. The author clearly instructs the monk to follow the conduct described in Acarangasutra.103 The definition and classification of Jivas, substances, Kasayas, Karmas, Lesyas, Dharmas, Caritra, Jnana, Process of Kevali Samudghata and Yoganirodha which are found in these main Agamas are accepted by Prasamaratikara, without any modification and change.

It is said in Bhagavatisutra and Uttaradhyayana that consciousness is the special characteristic of Jiva, which (consciousness) is of two kinds-determinate and indeterminate.104 According to Prajnapana the former is of eight kinds and the latter is of four kinds.105 Uttaradhyayana and Sthananga, classify souls into samsari (mundane) and muktas (liberated) and the former into mobile and immobile, the immobile are of five kinds and so on.106

The same definition and classification of Jivas are accepted by Prasamaratikara. (Pr. 194-5, 190-92). Again the definition, classification and functions of six substances (Pr. 207, 210, 213-218) are mainly drawn from Uttaradhyayana, Sthananga, Anuyogadvara and vyakhyaprajnapati.107 Nine fundamental tattvas are mentioned in Uttaradhyayana and Sthananga, which are accepted by our present author,108 making no philosophical modification as done in Tattvarthasutra.109 Classification of knowledge into direct and indirect ant their sub-divisions (Pr. 224-5) are taken from Sthananga, Bhagavati, Anuyogadvara and Nandisutra.110 Bhavas, i.e. characteristic conditions of the soul are counted as six in Sthananga and Anuyogadvara,111 which are the basis of six kinds of bhavas of Prasamarati (Pr. 196-97). Samavayanga, Bhagavati, Prajnapana and Uttaradhyayana are the main sources of conception of four types of Karmabandha, eight kinds of karmas and their sub-divisions.112 Again, conception of four main Kasayas, eight kind of prides (mada), six kinds of Lesyas, ten kinds of Dharma and five types of Caritra, are found in Bhagavati and Sthananga, Prajnapana, Uttaradhyayana and Samavayanga. 113 Twelve kinds of Bhavanas or Anupreksas scattered in various Agamas are collectively taken together, by our present author.114 Three jewels are considered as the main path of liberation by almost all Agamas.115

Process of Kevalisamudghata (Pr. 272-74) is found in Sthananga, Samavayanga, Bhagavati and Prajnapana.116 Yoganirodha (Pr. 277-83) is given in Prajnapana. These comparative points clearly prove the profound influence of Agamas on Prasamaratiprakarana.

Umasvati was also influenced by some non-Jaina works. The characteristic modesty of the author, expressed in the beginning of this work (Pr. 3-7) reminds us of Kalidasas modesty, expressed in the beginning of Raghuvamsa, where he says that ‘though possessed of scanty powers of speech, I shall describe the family of Raghus, driven as I am, by their virtues to an inconsiderable undertaking”.117 Again, Umasvati’s request to the right-minded scholars to welcome his work by judging its merits that can be compared with the idea of Kalidasa expressed in Raghuvamsa, in which he calls upon the connoisseurs to scrutinize his work, for, its goodness and badness is to be judged by their word of commendation or condemanation.118 Again, Umasvati’s statement that it is the very nature of right-minded scholars to appreciate the quality of the work, ignoring its defects (9), reminds us of Kalidasa’s statement in Malavikagnimitra, in which he says that sound critics welcome the one (old) or other (new), after proper examination, while a blockhead is guided by another’s judgement.119

The ten kinds of religious vritues (167) which are to be cultivated by a monk can be compared with ten kinds of Samanyadharma (general rules), viz., steadfastness, forgiveness, self-restraint, non-stealing, purity, self-control, wisdom, learning, truthfulness and restraint of anger as described in the Manusmrti.120

The code of conduct for aspirants of moksa, prescribed in prasamarati (58-63; 74, 89, 104, 112-120, 130-148 etc.), reminds us of code of conduct for munis, described in santiparva of Mahabharata, where it is said that the aspirant of emancipation retiring from one’s home, regarding gain and loss in the same light, restraining the senses and disregarding all objects of desire even when they are ready for enjoyment, one should adopt a life of renunciation. One should not disparage another, neither with eye nor with speech, nor in thought. One should not speak evil of any person either in or out of his hearing. The aspirant after moksa should abstain from injuring any creature and should not stay in one place, should not confine ones self to one spot, but roam or wander over the world without owning a fixed habitation. He should behave friendly previous invitation to dinner. He should content himself with only as much as is barely necessary for keeping his body and soul together. Even that much of food which produces gratification should not be coveted by him. He should not earn either merit or demerit by means of acts. He should be always well-contended, fearless, always engaged in mental recitation of sacred mantras, silent and wedded to a life of renunciation. He should control the rising impulses of works, of mind of wrath, of hunger and of lust. Devoted to penances for cleansing his heart he should never allow the censures (of others) to afflict his heart. One should live, having assumed a status of neutrality with respect to all creatures and regard praise and blame as equal. The muni should restrain his senses from all things and keep himself aloof from all attachments. This indeed is the holiest and the highest path of samnyasa mode of life121. Mahabharata asks us to give up attachment and aversion, greed, anger, deceit, pride, violence and to observe truthfulness, non-injury, modesty, forgiveness, straightforwardness, penance, meditation etc., for obtaining the highest good.122 Even punya and papa, both are considered to be the causes of bondage of the soul and the aspirant can obtain liberation only after exhaustion of both merit and demerit.123 The style of narrating passions and their consequences in Prasamarati reminds us of narration of Bhisma in Santiparva of Mahabharata. The description (Pr. 121) of ever changing momentary nature of union with worldly prosperity, pleasures and riches, which ends in separation, cause of untold misery is very much similar to the statements made by Rama and Bhisma in Ramayana124 and Mahabharata125 respectively. Some of the verses in this work (Pr. 89, 127, 240) which emphasize the equanimity of mind and sense-control, remind us of some of the verses of Bhagavadgita.126

The treatment of philosophical principles such as six dravyas and plurality of souls may be compared to the Vaisesika and Sankhya systems.127 The difference between these systems and Jaina view is that, according to Nyayavaisesikas and Sankhyas although the souls are many, they are without parts and qualities, while Jainism mentions that soul has qualities of infinite knowledge, power and bliss.128

The theory of Pudgala(matter) which embraces both Arambhavada and Parinamavada, may be called a synthetic representation of the atomic theory of the Vaisesikadarsana and Prakrtiparinamavada of the Sankhyas (Pr. 209). Process of Yoganirodha, Samvara and Nirjara (Pr. 277-280) remind us of astanga-Yoga of Patanjali in Yogasutra.129 The characteristic of Kala as defined in Prasamarati (218) has great resemblance with that mentioned in the Vaisesika darsana.130 The definition of Sat of Substance (Pr. 204-6) can be compared with Parinaminitya of the Sankhya and with substance of Vaisesika.131 The characteristic of the soul in liberated state which is possessed of infinite perception, infinite knowledge, infinite power and bliss (Pr. 289) can be compared with the Vedantic Brahman which is Existence, Consciousness and Bliss.132

9. CRITICAL REMARKS ON PRASAMARATIPRAKRANA:

The distinctive value of this work is that it is by a person in whom saintliness is combined with profound scholarship and insight. The whole work is instinct with the prophetic vision of a seer and the expression, too, is so lucid and poetical that a new life has been breathed into the dry bones of philosophical and ethical discussion. Umasvati, here, looks no more a dialectical metaphysician. He realized that not all were qualified to study philosophy which requires higher level of intellect combined with profound knowledge of different branches of sciences. It is beyond the reach of common men. This book is written with the intention to inform common people about the truth of life, as preached by the Jinas. The main object of this work is to point out the practical and scientific path of self-realization is laid down in the Jinagamas by the Tirthankaras who rose to the highest height of perfection with its aid. This work is not only limited to preach philosophical and moral principles, but also shows true away of life which must inevitably lead to a vision in which individual realizes his own pure, perfect, blissful self-luminous Atman. It teaches that if deliverance is to be achieved, certain moral codes are to be followed and it requires firm faith in the Jinavacana, knowledge of Jaina doctrines and Right conduct.

This work has a significant title which substantially indicates the main theme of the subject-matte. THE AUTHOR HIMSELF EXPLAINS THE TERM “Prasama’ occuring in the title of the present work as a synonym of vairagya-non-attachment. It mainly deals with cause of bondage in mundane life and process of attaining absolutely an un-perturbed state of spiritual calmness through complete non-attachment to wordly objects.

Though the central topic is vairagya, there is scope for side-topics which are subordinate, complementary to central topic. This is not a philosophical treatise, but the learned author steeped in Jaina doctrines has stuffed this work with manifold details, whereby this work has become a variable compendium of Jainism. He deals with these philosophical topics like a moralist poet. Nowehere does the author try to show his profound scholarship and throughout the work he takes the reader into his confidence and sincerely preaches in a homely manner without entering into the dry field of Logical argumentation. The nature of the work is such that, the author never feels the necessity of logical defense of the principles that he is enunciating. The exposition of the subject-matter is very systematic and some times he takes recourse to similies to make his teaching effective.

His style is very simple, but the current of his expression is very forceful. His explanation of Jaina philosophical and ethical conceptions in simple terms is a special feature of this work. He handle the Jaina technical terms and conceptions in a natural and easy manner. Some of the important doctrines of Jainism such as, substance, soul, syadvada, house-holders duties etc., are so precisely told that, the reader feels that many verses are really sutras pregnant with significance. The subject-matter is discussed with such a remarkable dignity, in suitable Arya metre, in lucid and simple manner, that this composition is enough to commemorate the poetic talents of Umasvati. The speciality of this work of the learned author is that, the verses are precisely worded; throughout the work, there is an ease about discussions, simplicity in style, direct appealing nature, spontaneous outcome of thought which are possible only from an author who has tasted the nectar of direct spiritual experience. This work is undoubtedly, an outstanding contribution to Jaina philosophy and Religion.[2]

Ath ShreeDumaswativirchitam.

(ENGLISH CONVERSION OF ORIGINAL LANGUAGE WORDS )

Prashmartiprakranam l

Ath Shastrasya Pithbandhah: ll1ll

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1. Introduction

Victorious are the twentyfour1 Jinas (-Tirthankaras) starting with Rsabhadeva (Lit. the son of nabhi) and ending with Mahavira (Lit. the son of king Siddhartha), the comprehenders (and teachers, of ten kinds of religious virtues2 in their final embodied state. 1.

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Having bowed to all the Jinas, Siddhas, Acaryas. Upadhayas and Sadhus,3 I shall describe something from Jaina Agamas,4 in order to six one’s mind (on the path of ) detachment. 2.

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(For men of meagre knowledge) it is very difficult to enter the city in the form of Scriptures of Omniscience, which is richly endowed with gems of infinite similar reading, synonyms, (purport of) meanings, means of knowledge, different view-points and words.3.

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Still however, even though, I am destitute of wealth of knowledge of Agamas, without reflecting on my (intellectual) weakness, I wish to enter the city of Jaina Agamas, just like a beggar entering the city in search of fallen grains. 4.

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Many Scriptural works leading to (the path of) detachment have been composed prior (to this work) by many great poets endowed with lofty intellect who have crossed the ocean of Jaina Scriptures. 5.

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I am, just like a miser, collecting few grains in the form of words, fallen from those (works of great men), which are based on Jinagamas and which have traditionally become scarce. 6.

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Inspired5 by the Agamic devotion though with unbright little intellectual capacity of mine, I am composing this work which is just the only source of the path of detachment. 7.

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Even though, this work (or mine) has neither respectable nor profound distinguished meanings, yet many I be obliged by thoroughly compassionate connoissures.6 8.

The connoissures7[ii] are experts in grasping the gist of virtues even (from the things) soiled by defects. Therefore, no opponent though adept in natural inherent intellect will give expression to other excuse (in grasping the virtues of this work). 9.

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Just as the (black) deer shines in the full moon, similarly, even a sapless (work) becomes well-known when connoissures accept it. 10.

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Just as child’s indistinct speech shines forth (as delightful) in the presence of parents, similarly even chattering in the presence of noble people wins fame. 11.

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Even the repetition of those fundamental teachings of Jinas, which are retold by their (immediate) followers (=Ganadharas), acts only as their nurisher. 12.

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Just as there is no fault in repeating (certain) Mantras in order to remove poison, similarly, there is no blemish in repeating the meanings of words (of Jinas), that destroy the poison of attachment. 13.

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Just as medicine used previously is also again used for annihilation of disease, similarly, meanings of words (of Jinas should be used repeatedly to distroy the disease of attachment. 14.

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Just as men of the world perform, the same duty again and again for livelihood, similarly, (the words of Jinas and Ganadharas), the cause of detachment, should be reflected upon again and again. 15.

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Whichever be the way by which the concept of detachment takes firm root, on that particular way repeated practice should be adhered to physically, mentally and vocally. 16.

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Neutrality (=being unaffected by attachment and aversion) renunciation, detachment, tranquillity, calmness of mind, spiritual calmness, destruction of all blemishes (of Karmas), victory over passions, are (all) synonyms of detachment. 17.

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Desire, coveting (wordly things), desire (for wordly pleasures,) affection (towards particular things), greediness, egoism,. rejoicing (in worldy success) and longing (fro wordly objects) are (all) words synonymous with attachment. 18.

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Envy, wrath, vices, hatred, reproach, jealousy, indignation. enmity, excessive anger, etc. are innumerable synonyms of aversion. 19.

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Possessed of attachment and aversion, endowed with impure vision on account of wrong belief, overcome by strong Arta and Rudradhyana (=two kinds of inauspicious meditations) on account of profuse dirt of five kinds of inflow of Karmas;8 (and) being perplexed on account of characteristics (such as) lack of discrimination between right and wrong, pure and impure, slurred by forms of Kali such as food, fear, greed and copulation; (and) in hundreds of transmigration (=gati) overloaded with the burden of solid fetter of tormenting eight kinds of Karmas, continuously wondering through various transformations (of births and deaths); (and) troubled and tormented by constant burden of innumerable sufferings, being an object of compassion, very thirsty of wordly pleasures, (such a man) is spoken to be full of passions (or fit to be called kasayijiva.) 20-23.

Here ends the Introduction.

Ath ksaydhikar: ll2ll

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2. On Passions

Who is competent even to mention the evils met by that (Jiva) which is seized by an un-conquerable anger, pride, delusion and greed? 24.

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(In case of such a man) anger destroys affection, pride annihilates humility, delusion destroys confidence and greed destroys all noble virtues.9 25.

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Anger is cause of agony, cause of distress, cause of chains of enmity, (and) destroyer of sugati (=noble state of birth). 26.

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Which wise man will give, even for a moment, an opportunity to pride, which spoils knowledge, character, humility and is an obstacle in the way of Dharma, Artha and Kama (= the three objectives of life)? 27.

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Even though a treacherous person, does no harm, still he is untrustworthy like a snake, because he is struck by his own faults. 28.

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How can One, even for a moment obtain happiness being swallowed by greed which is dwelling place of all sorts of evils and royal road to all the vices? 29.

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Thus, being cause of suffering, anger, pride, delusion and greed are the leaders of the difficult of the difficult path of cycle of births and deaths for all beings. 30.

Here ends Chapter on Passions

Ath ragadhyadhikar: ll3ll

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3. On Attachment

The root cause of these (passions) is the pair of ‘I’ ness and ‘mine’ness. Attachment and aversion are other synonyms of this pair only. 31.

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In brief, the pair of passions, viz., delusion and greed is called attachment (= ‘I’ness) and the pair of anger and pride is aversion (- ‘mine’ness.) 32.

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Wrong belief, want of control, negligence and psychophysical activities (=Yoga) and the army of these two (viz. attachment and aversion). These two (attachment and aversion) assisted by this (army) are the cause of eight kinds of karmabandhas. 33.

Here ends Chapter on Attachment etc.

Ath Karmadhikar: ll4ll

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4. On Karma

These, knowledge obscuring, insight obscuring, feeling producing, deluding, age determining, body determining, family determining, and power hindering are the fundamental eight kinds of Karmabandhas. 34.

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Again, these eight kinds of karmabandhas are subdivided into 97 kinds viz., five, nine, two, twenty-eight, four, forty-two, two and five respectively. 35.

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Nature of this Karmabandha is manifold on account of its duration, intensity and quantity, and its specific bondage and rise also (become) intense, mild and middling. 36.

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Of these (four kinds), quantity is on account of psychophysical activities, intensity is the result of passions and duration and enjoyment are on account of Lesya (-color of the soul). 37.

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Black, dark-blue, grey, yellow, red and white are the Lesyas which constitute the cause of length of time of the bondage of Karma, like a glue, which is responsible for firm fixation of painting on canvas. 38.

Here ends Chapter on Karma

Ath karnarthadhikardvayam: ll5-6ll

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5-6. On Cause of Birth and Death

Mundane life is on account of rise of Karma, body formation is caused by (this) mundane life, sense-objects are due to (this) body and pleasure and pain result from (contact with) sense-objects. 39.

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(The man) who dislikes sorrow and craves for pleasure, fails to visualize right and wrong because (he is) blinded by delusion. He experiences sorrow by whatever action he undertakes. 40.

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He, whose mind is engrossed in hearing the melodious and sweet sounds of divine musical instruments, sounds (- jingling) of women’s ornaments, etc., meets with terrible death like a deer. 41.

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He, who is captivated by objects pleasing to the eye, such as beautiful movements, amorous gestures, bodily hint, (lustful) laughter and charming glance (of women) perishes like helpless moth. 42.

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He, whose mind is confounded by objects of sense of smell, such as (perfumed) bath, (scented) cosmetics, ointments (josticks). sandle paste, incense, creams and perfumed powders; meets with death like a black-bee (confounded with smell). 43.

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He, who is eagerly longing for the objects of sense of taste, such as savoury food, drink, delicious meats and rice, perishes like a fish tied by the noose of a fish-hook. 44.

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The ignorant, who is absorbed in pleasures of sense of touch such as (soft) bed and seat, rubbing (the body), copulation, bathing, anointing (the body), is trapped like an elephant agitated in the mind by sense of touch. 45.

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Thus, (these) various defects very often trouble, those who have lost right vision and right conduct which are loved by wise people and who have no control over their unruly senses. 46.

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When those (=the deer, the moth, the black-bee, the fish and the elephant) being sick of attachment and aversion, (on account of being) attached to one only of these sense-objects meet with death, then what about the indisciplined Jiva who is tormented by coming under the sway of all five senses? 47.

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There is no sense-object which (even) oftenly enjoyed can gratify the sense which are ever thirsty and absorbed in various sense-objects (enjoyment). 48.

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Some pleasing object, becomes unpleasant on account of its result; some unpleasing object also becomes pleasant after passage of time. 49.

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On account of particular reason, whatever purpose is served, how and where, by the same purpose and in the place object is thought of as being good or bad. 50.

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An object becomes pleasing to others on account of their interest and the same object is hated by others due to their being attached to one’s varied interest. 51.

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Truly speaking, there is nothing like pleasing and otherwise for that individual soul while likes or dislikes certain objects now and then. 52.

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(The soul) that is afflicted by attachment and aversion, necessarily incurs bondage of Karmas. Other than this there is not the slightest merit which is beneficial either in this world of life hereafter. 53.

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The Jiva that imposes good or bad sentiment on sense-objects, that very sentiment whether pleasant or unpleasant becomes cause of bondage. 54.

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Just as dust clings to the body smeared with oil, similarly bondage of Karma adheres to the soul which has become sticky by attachment and aversion. 55.

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Thus, by these-aversion, attachment, delusion, wrong belief, want of control, followed by negligence and psychophysical activities (of speech, mind and body), Karma accumulates. 56.

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This mundane life is result of Karma (and) suffering is on account of this worldly existence. Thus, indeed, attachment and aversion are the root cause of an uninterrupted series of transmigrations. 57.

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This net of abundant accumulation of passions (=dosa) though inspissated, can be completely annihilated by the vigilant and detached Jiva. 58.

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He who comprehending the root fetter of this (net of passions, engaged in the effort of destruction of this (net), endowed with right faith, conduct, penance, selfstudy and meditation; (and) he who desists from violence, untruthful speech, coveting other’s wealth, sensualism and attachment, maintains (his body) by his right only of alms, which is being purified by observing nine rules; (=i.e.,)

(a) not-injuring the living beings, nor cause others to do it, nor consent to it;

(b) neither cooking, not cause others to do it, not consent to it;

(c) neither buying, not cause other to do it, nor consent to it); (and) he who reflects upon the nature of ultimate things as preached by Jinas, apprehends the nature of basic principles of cosmos, and who has taken a hard vow of adopting eighteen thousand Silangas (=part and parcel of right conduct); (and) he, who obtained unique state of mind, determined on reflecting upon auspicious thoughts, perceives higher and higher speciality, one after another in Samaya (i.e., non-attachment, frightened by worldly existence and whose mind is attentive to one’s own good; in such a Jiva, occurs the following auspicious thought. 59-63.

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What an infatuation on my part after obtaining human birth, which is rare in crores of births? Again, the life that has past does not return, even for (Indra) the god of gods. 64.

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Good health, life-span, strength, riches, are transitory. Seven) enthusiasm in religious duty is unsteady, therefore obtaining that (human birth), in all aspects, effort should be exerted in the ultimate good of one’s own self. 65.

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There is no real happiness without (the knowledge of) Scriptures and without humility, no Scriptural knowledge is possible. Therefore, aspirant of Scriptural knowledge, must always be humble. 66.

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(Such as) birth in good family, handsomeness, good speech, youth, wealth, friends and sovereignty (of man), bereft of humility and detachment does not shine out like a river bereft of water. 67.

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The man, who is adorned even with precious clothes an ornaments is not as splendid as that man who has the basic touch-stone of sacred knowledge, conduct, and excellent humility. 68.

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Since (the undertaking of ) study of Scriptures depends on teacher (-guru), therefore, aspirant of one’s own good, must constantly adore his teacher. 69.

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The touch of sweet words (cool like) sandle-paste, flowing down from the mouth of guru, who is like the Malaya mountain, falls on a blessed person as an extinguisher of the heat of improper conduct. 70.

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In this world, it is very difficult to repay the debt of a mother, father, master and a spiritual preceptor. There in again the debt of guru (=teacher) is very mush difficult to be paid either in this life or in the life hereafter. 71.

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Humility results in desire of learning (of Scriptures) (lit. hearing of Scriptures.), in turn this desire of hearing from teacher results in (gaining) knowledge of Agamas. Knowledge (of Agama) has detachment as its reward. In turn, consequence of this detachment is stoppage of inflow of Karmas. 72.

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Stoppage of inflow of Karma leads one to attain power of austerity, and it is seen that austerity annihilates the stock of Karmas. From (destruction of stock of Karmas), all activities cease, in turn, this cessation of activities leads to Yoganirodha (=i.e., withdrawing the psycho-physical activities of speech, mind and body). 73.

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From this Yoganirodha, chain of transmigrations is destroyed and from this destruction of chain of births and rebirths, liberation is obtained. Thus, humility10 is the basis of all good. 74.

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Those, whose minds are devoid of humility, engrossed in humiliation of spiritual preceptors, scholars and monks, become fearless as if they were undecaying and immortal through indulgence in momentary attachment to (enjoyment of) sense-objects. 75.

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Some people, who indulge only in present life give excessive importance to pleasure, prosperity and taste. They, on account of delusion perish like the Sea Crow11 which died due to excessive attachment to meat. 76.

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Such people, do not appreciate ambrosia of words of the Omniscients (though) brought near; which is established by the natural reasonings, (familiar) instances and which is non-contradictory, undecaying and bestower of fearlessness. 77.

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Just as a man with his senses tormented by bilious disorders, entertains wrong notions and takes even savory boiled milk which is mixed with honey and sugar to be bitter; (and) similarly, (persons) agitated by the rise of attachment and aversion, neglect the salubrious and truthful (advise), preached by the wise, out of compassion, which brings good in the end; (and) blinded by the prides of case, family, form, strength, gain, intelligence, popularity and learning become impotent (=useless) and do not see their own good, either in this life or the life hereafter. 78-80.

Here end two Chapters On Cause of Birth and Death

Ath Madsthanadhikar: ll7ll

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7. On Pride

Which wise man, who has comprehension of the lower, higher and intermediate (state of) innumerable (Lit. lakhs and crores) births in the revolving mundane world will have pride of caste? 81.

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On account of Karma, all beings obtain various kinds of births having (different) sense organs. In this (state of affairs) which being would have a permanent caste and (that too) which? 82.

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Looking at the fact that people born even in high families are devoid of beauty, strength, intellect, right conduct, wealth, the pride of family should indeed be abandoned. 83.

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What is the use of family pride for a man whose conduct is impure? Similarly, what is the use of family pride for a man who is adorned with his own virtues and good conduct? 84.

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Where is the scope of pride of form (=physical charm), which is the product of semen and blood, which perpetually grows and decays and again which is the abode of disease and old age? 85.

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Where is the reason to be proud of form which is to be cleansed daily, which is covered by skin and flesh, (and) full of turbidity and which is decidedly perishable? 86.

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Even a mighty person becomes very weak within a short period (due to diseases) and even weakened also becomes powerful on account of Samskaras (i.e., destruction of power hindering Karma). 87.

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With the help of intellectual capacity, therefore, perfectly realizing the unsteady nature of physical, strength, comprehending one’s weakness in face of the power of death, even (a powerful man) should not feel proud though endowed with strength. 88.

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Ascertaining gain and loss to be temporal being, a result of rise and annihilation (of benefit hindering Karma) respectively, one should not feel disgusted at loss and experience pride on account of gain.12 89.

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Great monks never become proud even with abundant gain, that is something which is obtained due to other’s favourable nature and which is enjoyable for short period. 90.

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How can ordinary man of modern time feel proud of their own intellect, knowing the fact that extra-ordinary men of old have the depth of infinite ocean (or vastness) of knowledge about limbs (of knowledge), method and alternatives, which are augmented with infinite modifications and (who were extra-ordinary) in the matter of comprehension, teaching, writing new treatise, contemplating on the fundamental principles and quickly grasping the teachings (of preceptors). 91-92.

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What is the use of pride of popularity which is obtained, like a beggar through flattery of others, for the sake of self interest.? 93.

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He, who takes pride in (cheep) popularity which is based on favourable nature of others, will be seized by multitude of grief, once that popularity disappears. 94.

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Listening to the story of Masatusa13, various kinds of meanings (of some sutra) of Agamas and Sthulabhadramuni’s14 amazing body transformation (into lion); (and) having obtained knowledge of Agamas, the annihilator of all kinds of prides, which is easily obtainable by association (with the wise) and efforts, and which causes the accomplishment of the fundamental and sub-qualities; how can one feel proud of that very knowledge (of Agamas). 95-96.[iii]

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Ultimately, there is not the slightest virtue in all these sources of pride. And (If any), that is only one’s own mental agitation and augmentation of mundane life. 97.

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He, who Is mad with prides of high family etc. becomes distressed in this life like a Pisaca15 and definitely attains birth in lower caste in the life hereafter. 98.

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Thus, the monk who is desires to destroy the root of all kinds of prides, should give up entirely pride of one’s own virtues and reproach of others. 99.

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In every birth, by the contempt and slander of others and selfpraise, one is destined to be bound by inferior heredity determining Karma which is difficult to be free from innumerable crcres of births. 100.

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The lower, the higher and the middle (state of) human life results from rise of (heridity determining) Karma. Similarly (the state of) the life of lower beings is distributed on account of difference in one or the other origin. 101.

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How does attachment to worldly existence take place in the minds of wise people, when they observe an unevenness of place, family, body, learning, life-span, strength, enjoyment and riches in this world. 102.

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He, who totally disregards virtue and vice and is fettered by rise of attachment and aversion, weakened by power of five senses, becomes tormentor of both himself and others. 103.

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In order to attain the auspicious resultant state, therefore, one must strive with effort afforsaking attachment and aversion and conquering the five senses. 104.

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(The Jiva) therefore, which is engrossed in worldly enjoyments (should constantly think as to how it can get itself detached from covetedness of undesirable sense objects. Even with this deep bewilderment of the mind Jiva should definitely (get engrossed in) studying the Agamas. 105.

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The (enjoyments of) sense-objects appear like festivals in the beginning, inflame the sentiments of erotic and humour in the middle (at the time of enjoyment) and become full of disgust, pathos, bashfulness and fright at the end. 106.

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Even though, these objects during the course of enjoyment yield at most mental satisfaction, they become very dangerous like eating the kimpakaphala (which is very sweet but kills the enjoyer at the end). 107.

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Just as sweet meal mixed with poison, though (prepared) with eighteen kinds of vegetables, various sweets and drinks, kills the enjoyer at the end; (and) similarly, sense-objects enjoyed with excessive attachment which is beautified by heap of flattery and meekness are causes of experience of affliction even in hundreds of series of births. 108-109.

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Those who are attached to enjoyment of sense-objects even in the face of fixed (in the case of divine and hellish beings) and unfixed (in the case of human and lower beings) death at every step, shall not be considered human beings. 110.

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One should always reflect upon (how) abstinence is possible from consequences of enjoyment of sense-objects, which pleases one’s mind. He should also constantly reflect upon infinite and blemishless virtue (i.e., Great vow.) 111.

Here ends Chapter on Pride

Ath Aacharadhikar: ll8ll

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The Jiva stupefied by enjoyment of sense-object on account of observing contrariety between virtue and vice(i.e., virtue as vice and vice as virtue) is to be fully protected by those who are afraid of transmigrations, by grasping and practicing code of conduct (prescribed by Acaranga). 112.

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Right faith, Right knowledge, Right conduct, austerity an vigour are the five kinds of right conduct, preached by Jinas. This (right conduct) is to be observed in due order. 113.

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One has to protect six kinds of Jivakayas (i.e., all beings) and has to renounce attachment to tradition of worldly relations (such as father, mother, son etc.) Hardships (such as cold, beat etc.) must be conquered and one should have unflinching faith (in words of Jina). 114.[iv]

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One should feel afraid of mundane life, think over the right means of annihilation of Karmas, serve gurus and elders, perform penance in accordance with injunctions and renounce (association) with women. 115.

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Alms should be accepted in accordance with the rules (prescribed in Acaranga); that place is to be used to sleep which is disassociated from women, animals, eunuch; carefulness (Lit. purity) must be maintained in respect of walking, talking, clothing, utensils, procurement of provisions and taking food; (and) (monk) should choose right place to dwell, to perform meditation (or study), for evacuating bowels, etc and (he) should be detached from sounds and beauty (form). He (monk) should serve (other monks) in reciprocal manner. He should have firm faith in five great vows and must be completely free from all kinds of attachments; (and) this code of conduct for monks narrated in eighteen thousand words (in Acaranga) observed in due order roots out the attachment etc.; and for him (that monk) who is whole-heartedly engrossed in observing the teachings described in Acaranga, there is never any slit of time, where he will meet with defeat. 116-119.

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After hearing the story of ghost16 (pisaca) and the story of protecting the virtuous woman17 (Lit. daughter-in-law), one must constantly keep ones own self busy in observing self-restraint.

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All kinds of (worldly) prosperities of mortals are of the nature of changing every moment, cause of untold misery and all unions ending in separation.18. 121.

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What is the use of sense-object enjoyments which are transcient, dreadful, desired (again and again) and which are dependent (on external objects)? In this matter, therefore, an attempt should be made to obtain happiness of spiritual calmness, which is eternal, undaunted and depends on one’s own self. 122.

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It is, far better to exert that much sincere effort to control the sense-organs than do endeavour to the same extent to gratify the sense-organs which are covetous for their objects. 123.

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The soul, full of attachment acquires happiness born of the covetousness of all sense-objects. Multiplied by infinite crores is the happiness that a detached soul easily acquires. 124.

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The attached person suffers from sorrow which springs from thought of separation (from beloved ones) and association with undesirable ones. (But) detached person is not touched at all by this sorrow. 125.

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How is it possible for others to obtain that happiness which is acquired by that soul after controlling the hankering after (women, men and neuter); passions, and being undisturbed by mockery, liking, disliking and grief; and unaffected by dread and reproach. 126.

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A wise (monk) mentally agitated, even though endowed with right faith, right knowledge, meditation and austerity will not be able to acquire that virtue which a person who has resorted to tranquillity (i.e., who is detached) attains to. 127.

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Neither sovereign nor God of gods, can possibly attain to that happiness which a monk detached from worldly activities acquires in this life itself. 128.

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A (real) monk giving up worldly warries, engrossed in the reflection on the realization of self; conquering greed, anger and lust, and being free from fever of (anger, etc.) dwells happily. 129.

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In the case of monks, both the worldly life (i.e., going for food, water, etc.) and preservation of body (i.e., healthy body) are desirable (i.e., approved by the Scriptures) if they are for the performance of religious duties. 130.

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Since, the world (or society) is the supporting ground of all religius minded monks, that should be given up (in reality) which is against the (norms of) society and religion. 131.

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The body is expedient (to perform religious duties), and its means (food for sustenance) are dependent on society (i.e., householders). Thus society should be approached without prejudice to the religious path. 132.

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A monk has always, to avoid that path of fault with special effort by one’s own self, by (following) which society) becomes unserviceable and full of hatred. 133.

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Injunction about the acceptable and non-acceptable (of) food is described in aphorism of pindaisana (of Acaranga). Following that (rule, in accepting and enjoying food, etc.), there is no fear of disease. 134.

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The (monk) should take food only to observe restraint (sustaining body, not for enjoyment), just like applying the ointment on wound, applying oil on axils, and like a snake (which swallows food without attachment to its taste) and (story of) eating flesh of a daughter.19. (to sustain life). 135.

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Like a wooden stick tasty food is to be accepted (by monk) without any attachment to it and (in the same way), tasteless food without any aversion. 136.

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Where is the necessity of medicines for him (a monk) who takes food after comprehending time (proper season), place, quantity, constitution of body, heaviness and lightness (of food material) and one’s own capacity (to digest). 137.

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Everything that is described (in Scriptures) about acceptable and non-acceptable in respect of food, resting place, cloth, utensils, etc. are to preserve the physique of genuine religion. 138.

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(That) monk, who has knowledge of rule of acceptable and nonacceptable (of food etc.), who is assisted by other) wise monks, (or also who is assisted by non-attachment), and by nature humble, moves unaffected (by passions), in this world, which is soiled by passions. 139.

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Just as a lotus, born in mud is unsmeared by it, similarly, the monk, possessed of materials for performing religious duties is un-affected by those things. 140.

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Just like a horse, though adorned with decorating ornaments is unattached (to them), similarly, the Nirgrantha (who is free from all kinds of worldly knots), though possessed of (religious) materials is unattached to them. 141.

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Eight kinds of Karma, wrong belief, want of control, inauspicious activities constitute all knots. He who sincerely tries to win over this is called Nirgrantha. 142.

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That thing is, ultimately acceptable (to monk) which helps (to gain) knowledge, (to follow right) conduct, (to perform) austerity and which annihilates the passions. All other things are (to be treated as) un-acceptable. 143.

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That thing which is though acceptable, becomes un-acceptable (for monks), if it obstructs (or weakens right faith, right knowledge and right conduct and the acceptance of which is the cause of contempt of Jinagamas. 144.

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Even pure and acceptable (things such as) food, resting place, cloth, utensil or medicine, etc. (may) become un-acceptable (on account of some reason) and un-acceptable things may also become acceptable (due to certain circumstances). 145.

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A thing becomes acceptable (only) considering thoroughly, place, time, man, stage of life, utility (and) auspicious result. Nothing becomes acceptable or unacceptable from one-sided angle. 146.

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A monk, should, indeed, reflect upon, speak and perform the deeds, which do not become cause of sorrow for ones own self and for others in this life and life hereafter and in all times to come. 147.

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A monk, indeed, who is an aspirant of highest truth (Moksa) has to reflect upon all the objects which are attached to senses and which are obstacles in the path of non-attachment. 148.

Here ends Chapter on Code of Conduct

Ath Bhavanadhikar: ll9ll

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On Reflection

(A monk) should reflect, upon transcient nature of the world, helplessness, loneliness, separateness of the self from non-self, impurity (of the body), cycle of births sand rebirths, inflow of Karmas and stoppage of inflow of Karmas; 149.

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Shedding of stock of Karmas, constitution of the universe, nature of true religio, difficulty in obtaining enlightenment, which are (called) twelve pure Bhavanas (reflections). 150.

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An union with beloved people, prosperity, worldly pleasures, riches and health; body (form), youth, and even life, are all transitory. 151.

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In this world, which is pestered by fear of birth, old age (and) death, devoured by disease and pain, there is no resort except words (teachings) of the great Jina. 152.

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(In this whirle-pool of cycle of births and deaths) Jiva is all alone while being born, and alone when he dies. One alone has to take a birth in the lower and higher worlds. One has, therefore, to act alone with regard to one’s own permanent happiness. 153.

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(A monk) who constantly thinks that ‘I am’ distinct from (my) relatives; servants, riches and (one’s own) body, is unaffected by Kali in form of grief. 154.

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The impurity of body should be reflected at every part of it, on account of its having capacity to make pure (thing) impure and due to its impurity of root cause (i.e., birth from semen, flesh, and blood) and preceding cause (i.e., cause of development from mother’s milk, which originates from food that is eaten by mother). 155.

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In this cycle of births and deaths (the same soul) becomes mother (in one birth) daughter, sister, and wife (in some other births). Again (the same soul) becomes son, father, brother and even enemy (in some other birth). 156

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He, whose interest lies in wrong belief, want of control, negligence, passions and psychophysical activities (invites) inflow of karmic particles. Thus, attempt should be made to control inflow of Karmas. 157

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One has to reflect on the stoppage of inflow of Karma, which is (nothing but) that tendency of speech, body and mind which does not allow (inflow of) merit and demerit (into soul). This is taught by Jina and becomes beneficial when well-meditated upon. 158

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Just as exceedingly enhanced disease is eradicated by endeavour (such as fasting etc.); similarly accumulated Karma of Jiva is annihilated by austerity, in case of one who has stopped the inflow of Karma. 159

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One should reflect on the expansion of the lower, middle and upper regions of the universe; on births and deaths (enjoyed in every region) and on matters having form (which are) enjoyed (in different regrons). 160

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One has (to reflect on) this path of (religious) virtue which is well preached by Jinas, the conquerors of passions, for the welfare of the world. (Those) who are constantly devoted to this play fully (easily) cross the ocean of mundane life. 161

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One may be born among human beings; in the land of religious actions; in Aryan region; in good family; with good health; long life; and obtaining right faith; (proper) teacher and listening (to religious discourses). Still right knowledge is very difficult to attain to. 162

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Even obtaining that rare (knowledge) after hundreds of births, renunciation of worldly desires is very rare on account of infatuation, attachment, contemplation on evil course (or pat) and due to (worldly) prosperity and pleasures. 163.

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Even after obtaining that jewel of non-attachment, victory (over worldly objects) (practice) of path of non-attachment is very difficult to obtain by one who is confounded by enemies in the form of sense (objects), passions, pleasures and hardships. 164.

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Therefore, one who is wise, has to conquer the enemies in the form of passions which are the leaders of group of hardships, sense (objects) and pleasures by (the army of) forgiveness, modesty, straightforwardness and content. 165

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Reflecting on the cause of rise and annihilation of passions, with pure mind, speech and body, one has to reject and accept them respectively (I. e., one has to avoid cause of passions and adopt the cause of their cessation). 166

Here ends chapter on Reflection.

Ath Dharmadhikar: ll10ll

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On religious Virtues

This path of religious virtues (which consists of) supreme forgiveness, modesty, straight-for-wardness, purity, self-control, renunciation, truthfulness, austerity, chastity and non-acquisition should be resorted to by (a monk). 167

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Compassion is the root (cause) of religion. An impatient man never possesses compassion. Thus, one who is devoted to forgiveness accomplishes highest virtue. 168

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All virtues are dependent on humility, and humility (in turn) depends on modesty. (Thus) he who is full of modesty, becomes an abode of all virtues. 169

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The crooked man never becomes pure and the impure individual never follows the righteous path. No liberation is possible without (following) righteous path. (There is) no other happiness than liberation. 170

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The purity (external) of material instruments (such as) food, drink, body, should be maintained with maintained with great effort, so that, it should not to against the internal purity (or it should protect internal purity). 171

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Self control is of seventeen kinds consisting of abstaining from five types of Asrava (cause of inflow of karmas), control over five-senses, victory over (four kinds of) passions and abstaining from three types of inauspicious activities (of mind, body and speech). 172

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The monk who is free from dread and strife on account of rennucing the relations, riches, sense-pleasures and who has renounced the ‘Iness and mineness’ (and) who has no body attachment is called Nirgrantha (I. e. free from all kinds of worldly knots) 173.

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Speaking in conformity with the (Scriptures) and straightforwardness in deeds, thoughts and speech are four kinds of truth (that are found) in Jainism (only) and nowhere else. 174

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Fasting, taking limited food, receiving alms from limited houses, renunciating tasty food, facing bodily hardships and staying in a lonely place (to control senses, passions etc.) constitute external austerity. 175

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Expiation, meditation, disinterested service, humility, detachment to body, and study of Scriptures are six kinds of internal austerity. 176

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Chastity is of eighteen kinds. (First of all) it is of nine kinds, such as refraining from three types of mental, vocal and physical sexual pleasures with divine beings, also helping others to have it in three ways and consenting others to enjoy it in three ways. Similarly, restraining from (nine types of sexual satisfaction) with beings having physical bodies (i.e., with human of lower beings). 177

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The knowers of supreme self describe the greediness as acquisition in the highest sense. Non-acquisition, therefore, is the greatest virtue for the aspirant of renunciation. 178

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(A monk) who constantly practices the ten kinds of religious virtues has, his firmly fastened and densed attachment, aversion and deceit, annihilated within a short span of time. 179.

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(A monk) by abandoning the ‘I-ness’ and ‘Mineness’ annihilates the invincible, violent, powerful hardship, greed, passion, inauspicious activities and net of sense (objects). 180.

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Devotion towards the words of Jina, endeavour to obtain Scriptural knowledge and association with monks (=learned in Chedasutras), are cause of mental steadiness on the path on the path of nonattachment, on Tattvas and on different conditions of soul. 181

Here ends chapter on Religious Virtues.

Ath kathadhikar: ll11ll

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On Religious Stories

One must always tell those religious stories, such as aksepani, viksepani, Samvedani and nirvedani,20 which are composed in a manner capable of pointing out the wrong path and which are generator of pleasantness to ears and heart of listeners like a (talk of) Mother. (Again) stories of women, (tasty) food, (adventures of) thief and (description of) different countries shall be discarded right from a far off distance. 182-183

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It is far better to keep ones agitated mind engaged in pure meditation rather than engaging ones mind in constant utterances of virtues and vices of others. 184

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Constant endeavour is to be made, by all means in studying Scriptures, in teaching (them) and reflecting on Atman and preaching religious Sermons. 185.

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(In the word Sastra) the root ‘Sas’ is described by the Grammarian as ‘to rule’ (or to govern). And the root ‘train’ is fixed in the sense of protection by the men learned in (the significance of) words. 186

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‘Sastra’ is so called because, it instructs those, whose minds are agitated by attachment and aversion; (guides them to follow) virtuous path and protects (them) from sorrow. 187

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That which is possessed of governing capacity and Irreproachable power of protection, is properly (called) Sastra. This word of the omniscient (i.e., Jaina Agamas) is that Sastra. 188

Here ends Chapter on Religious Stories.

Ath Jivadhikar: ll12ll

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On Soul

Soul, non-Soul, merit, demerit, inflow of Karma, stoppage of Karma, annihilation of accumulated Karma, Bondage and liberation are nine (fundamental) principles. (One) has to reflect upon these, properly. 189

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Souls are (of two kinds) liberated and Mundane. Mundane souls are of innumerable kinds. (Their) divisions, such as two, three, four, five and six (kinds) are to be understood on the basis of their characteristics. 190

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(Mundane) Souls are of two kinds viz., mobile and immobile. They (mobile) are of three types such as male, female and neuter. Again, they are of four kinds as hellish, sub-human and divine (being). 191

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(Souls) are said to be (on different points of vies) of five kinds, such as one sensed, two sensed, three sensed four sensed and five sensed. And (Souls are) again of six kinds as the earth bodied, water bodied, the fire bodied, the air bodied, vegetation and mobile bodied. 192

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In this manner, on the basis of modifications, life span (of the Soul), dwelling place, knowledge and faith, even among the various kinds (of Souls), each kind is of many kinds on account of having infinite modifications. 193

Here ends Chapter on Soul

Ath Upyogadhikar: ll13ll

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On Consciousness

Consciousness, indeed, is the common characteristic of all Souls. That (Consciousness) is divided into determinate and indeterminate. That (determinate) is of eight kinds and (indeterminate) is of four kinds. 194

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That determinate knowledge is of eight kinds as five kinds of right knowledge and as three kinds of wrong knowledge. The object of indeterminate knowledge is, visual perception, non-visual perception, direct perception (clair voyance) and perfect perception. 195

Here ends Chapter on Consciousness

Ath Bhavadhikar: ll14ll

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On States of Soul

Rising state (of Karma), natural state, state of subsidence, state of annihilation and state of annihilation nd subsidence-these five are (characteristic) conditions of the Soul. 196

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These five (States) are of twenty one, three, two, nine and eighteen kinds respectively. The sixth is sannipatika (product of combination of all other states) which is different from other states and it is of fifteen kinds. 197.

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The Soul on account of these states, obtains (different) (birth) place, states of existence, senses, wealth, pleasure and pain. (One this basis) briefly speaking, Soul is eight kinds. 198

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Search after that Soul is to be proceeded with the basis of substance, passions, activities, consciousness, knowledge, faith, conduct and vigour. 199

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Souls and non-Souls are (generally called) dravyatmans, passionate Souls are (called) kasayatmans, Souls dominated by actions are yogatmans and all Jivas are (in general) Upayogatmans 200

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The right visioner possesses knowledge (thus he is called as Jnanatman); all Jivas have indeterminate knowledge (thus called as Darsanatmans); detached persons possess conduct (thus called Caritramans) and all mundane Souls have vigour (thus called Viryatmans). 201

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Metaphorically, on the basis of particular view points, all substances are called Dravyatmans. Soul is Soul on account of its own nature (I. e. it exists from the point of view of its own substance, place, time, and form) and it does not exist from the point of view of nature of other substances. 202

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Thus, here, Soul is to be searched in various ways-such as (its) association (with) smallness and abundance. All these kinds of nature of Soul are known by their characteristics. 203

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All that which is possessed of characteristic of production, destruction and permanence is substance (-Sat). Otherwise (a thing) becomes existent or non existent (Sat or asat) on account of its peculiarity of preeminence and subordination. 204

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The object (to say jar) which was not there (in the clay) and seen there at present (in the form of a jar) is production and destruction is reverse of it (again in the from clay). 205

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That which is related to present and past (its production and destruction, jar and clay) (and) does not change (neither produced not destroyed) is thus permanent in that sense. 206

Here ends Chapter on States of Soul.

Ath Sadvidhdrvyadhikar: ll15ll

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On Six Substances

Medium of motion, medium of rest, space, matter and time are non-Souls. Barring matter, all (others) are formless (and) matters are called corporeal 207.

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Aggregates of atoms have two to infinite number of constituent parts, while an atom has no subtle constituent parts, but it possesses one color (one smell, taste, two touches in the form of modes and thus, it can also be called saparadesa). 208

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Medium of motion, medium of rest, space and time are to be understood as always in natural state of self transformation. Matter is in the state of rise as well as natural state. Souls possess (follow) all the states. 209

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Substance is of six kinds, such as Soul and non Soul (non soul is of five kinds). Man like this Universe (which is combination of these substances) resembles the figure of a man standing with feet apart and keeping the pair of arms on his waist. 210.

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In this (universe), the lower region is described as having the shape of dowen faced cup, the middle one that of a plate (or disc) and the upper on that of a hemispherical plate. 211.

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The lower region (of the Universe) is of seven kinds, the middle region is of many kinds and concisely (telling) the upper region is of fifteen kinds. 212.

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The space pervades the Universe as well as beyond Universe. Time exists only in human region (of the Universe). The remaining four (=Dharma, Adharma, Pudgala and Jiva) pervade Universe. (Even) single soul pervades entire Universe (at the time of Kevali Samudghata). 213.

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Medium of motion, medium of rest and space are one in each, the other three (=matter, time and soul) are infinite in number. Barring time all are extended. Exclusive of Soul, all other are inactive (or not doer of action). 214.

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Medium of motion is the auxiliary cause of the movements of mobile and immobile substances. Medium of rest serves as the auxiliary cause of (their rest. (And) space assists them allowing them (to exist). 215.

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Touch, taste, smell, color, sound, subtleness, grossness, configuration, spitting, darkness, shadow, hot radiation and non-hotradition (assist pudgala). 216.

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These aggregates of matter are the bestowers of the Karma, body, mind, speech, breath, pain and pleasure, life and death, for the mundane Souls. 217.

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Time has characteristics of making possible transformation, perduration, activity, prior and posterior. Soul has characteristics of right faith, knowledge, conduct, vigour and disciplinary virtues. 218.

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That Karmic material which is auspicious is considered as merit (Punya) in Jaina Scriptures. It is (also preached) by the Omniscients that which inauspicious is demerit. (Papa). 219.

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The auspicious activity (of mind, speech and body) is cause of inflow of meritorious Karmic particles and demerit is reverse of it. (And) the control of vocal, physical activities which stop the inflow of Karma is known as Samvara. 220.

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Nirjara-annihilation of accumulated Karma is on account of practicing penance by the person who has stopped the inflow of Karma. Bandha (Bondage) is (caused by) series of inflow of Karmas. Freedom from bondage is emancipation. In this manner, there are concisely nine categories (or fundame ntal principles). 221.

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The unflinching belief in these principles as highest truth is Right Faith. And that (Right Faith) originates either spontaneously (i.e. in the automatic course of affairs) or through attainment (I. e. through Scriptural study, instruction of teachers, etc.,). 222.

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Learning (from the preceptor), reading Scriptural texts ad hearing the principles of authority are synonyms of attainment. And automatic course (of affairs), spontaneity and inborn (knowledge) are used in same sense. 223.

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This (which is obtained through above mentioned means) is Right Belief. Non-attainment (of Right Faith, as regards to the nature of things), wrongly understanding (the nature of things and doubt) constitute the wrong belief. Again knowledge is of five kinds. Concisely, it (knowledge) is (of two Kinds) immediate and mediate. 224.

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Amongst them, mediate knowledge is of two kinds (viz.) Scriptural and sensory. Clairvoyance; telepathy, and perfect Knowledge are the immediate knowledge. 225.

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Extensive division of these (five kinds of knowledge) is on account of their subdivisions and their objects. In a Soul there can possibly be present from one to four types of knowledge alternatively (e. e. without any of the four alternatives being necessarily present there). 226.

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Right knowledge is the knowledge of a person who has right vision (of the Tattvas). This is well-established by rule. The first three (Mati, Sruta and Avadhi) kinds of knowledge with wrong belief, become wrong knowledge (i.e. Mati ajnana, Sruta ajnana and Vibhanga.) 227.

Here ends Chapter on Six Substances.

Ath Charanadhikar: ll16ll

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On Code of Conduct

The fist (Caritra) is equanimity of mind, observing penalties (or confession of mistakes) is the second; (the third is refraining from sins, (the forth is) control of intense greed and (fifth is annihilation of passions. 228.

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In this manner, this (code) of conduct is of five kinds, which is the supreme means of emancipation. This (code of conduct) is to be understood through the (instrumentality of) various elucidation (anuyoga); means of knowledge view points. 229.

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The prosperity of Right Faith, Right Knowledge and Right Conduct is the means of emancipation. The path of liberation even in the absence of one of these is not conducive to final attainment. 230.

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Those who are endowed with the first two (I. e. Right Faith and Right Knowledge) must strive for the last one (I. e. Right Conduct because it is not necessary that both these two be accompanied by Right (Conduct). Presence of latter (I. e. Right Conduct) I necessarily preceded by the former ones (I. e. Right Faith and Right Knowledge). 231.

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He, who gives up (his) negligence (and) engages himself in observing religion and necessary duties becomes adorer of Right Faith, Right Knowledge and Right Conduct. 232.

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Adoration of these (three) is of three kinds viz. lower, middling and higher. Worshippers of these, attains liberation within eight, three and one births, respectively (I. e. lower kind of worshipper in eight births, middle type in three, and higher kind in one.) 233.

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A monk who is engrossed in adoration of those (Right Faith, Right Knowledge and Conduct) must (make) an endeavour (to adore) those only by devoting, serving and keeping good health of knowledgeable monk and Jinas. 234.

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(A monk) who has engaged his mind in practice of virtues of the self, who is blind, and deaf about others matters, and unaffected by pride, lust, infatuation, envy, enger and grief; and (who is) aspirant of undisturbed happiness of spiritual calmness, thoroughly steady on the path of religion, what comparison could be there with him, in this Universe of goods and human beings. 235-236.

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Heavenly pleasures are invisible. Absolutely imperceptible is the happiness of emancipation. (But) happiness of spiritual calmness is visible (immediate) which is neither dependent nor obtained by any kind of expenditure. 237.

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Emancipation is here and now itself for those who have conquered the pride and lust, freed from the perversity of speech, body and mind and abandoned expectations from others and who are wellcomposed. 238.

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He, who realizing the result of sense-object enjoyments as temporal and (cause of) sorrows; and (again) knowing the attachment and aversion are sorrows and (he) does not lore in ones own body and does not become angry with his enemy (and) un-oppressed by fear of decease, old age and death, is ever happy. 239-240.

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He, (a monk) who is immersed in auspicious meditation, restrained from three types of bad deeds (of mind, speech and body), protected by three kinds of control (I. e. mental, vocal and physical), conquering senses, hardships and passions (and) free from all dualities becomes happy. 241.

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(A monk) who has no desire for sense-object enjoyment, adorned by group of virtues of detachment (spiritual calmness) shines in such a manner that even all lustres of the sun will not. 242.

Here ends Chapter on Code of Conduct

Ath Shiladgadhikar: ll17ll

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A monk who has Right Faith and Knowledge easily accomplishes eighteen thousand divisions of (code of) conduct, by detachment, austerity, meditation, reflection and necessary (auspicious) activities. 243.

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Eighteen thousand divisions of code of conduct comprise of the multiplication of (ten kinds of) religious virtues, protection of earth bodies etc., (ten kinds), restraint of (five senses), controlling food, fear, copulation and acquisition (I. e. five kinds of Sanjna), not doing, not consenting to do; and not helping others to do and controlling) activities of mind, speech and body. (I. e. 10x10 5x 4x 3x 3 = 18000) 244.

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(A monk) who is engrossed in auspicious meditation crossing the other shore of ocean of conduct which is easily accessable to great monks, attains to proper detachment. 245.

Here ends Chapter of Conduct

Ath Dhyanddhikar: ll18ll

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On Meditation

(A monk) after crossing over the other shore of ocean of conduct (step by step) approaches two kinds of auspicious meditations viz., Ajnavicaya and Apayavicaya. Then he reaches Vipakavicaya and Samsthanavicaya. 246.

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Words of authoritative persons (I. e. Arhan is Agamapravacana) and deciding the meanings of Scriptures is Ajnavicaya. Apayavicaya is anticipating danger from inflow of Karma, bad talks, worldly pleasures and hardships etc. 247

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Repeated reflection on the effects of auspicious and inauspicious activities is Vipakavicaya. Reflection on the substances and form (of the Universe) indeed is Samsthanavicaya. 248.

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(A monk) who repeatedly reflects on the various virtues of words of Jina; danger violence, various effects of Karma, different constituents of the Universe (obtains these four auspicious meditations respectively). 249.

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(A monk) who is distressed (by mundane life) who is endowed with supreme forgiveness, who is egoless, pure on account of cleansing the dirtiness of deceitfulness, conqueror of all cravings; and (he) who regards jungle and city, as equal, relations and enemies in the same light, (as equal) and cutting (the body) and applying sandalwood on the body in the same light; and (he) who rejoyses in one’s ownself, virtues, and who regards grass and gem, gold and stone as equal and (who is) engrossed in self-study, meditation who is completely devoid of negligence; and who is purified by the auspicious activities which are cause of mental purity and attaining highest state of conduct and purity of emotions; and obtains the state that which is not obtained previously which arise on account of partial annihilation of destructive Karmas and (possesses) prosperity of various supernatural powers on account of this auspicious state. 250-254.

Here ends Chapter on Meditation.

Ath Shrenyadhikar: ll19ll

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On Sreni

A monk, who is detached from pleasure, prosperity and taste, and even after obtaining riches of supernatural powers which are rare to others, becomes unattached even to those (riches) if he is attached to spiritual calmness. 255

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That amazing prosperities of all best of gods, multiplied in lakhs and crores does not stand equal ever to thousand part of the prosperity of detached monk 256.

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(A monk) winning over the supernatural powers (i.e., detached from supernatural powers), conquering enemies in the form of obstacle, attachment, aversion etc., acquires true conduct (Yathakhyatacaritra) which is similar to the conduct of Tirthankaras (and) rare to obtain in many births. 257.

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(A monk) engaging in (Lit-obtaining) first two types of Sukladhyana roots out the illusion, which is the chief cause of eight kinds of Karma and root cause of mundane life. 258

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(A monk) in the first (stage) annihilates the passions which last for the whole of life. (Then in the second stage he) destroyes the root cause of terrible wrong belief (and then in the third) annihilates the mixture of some degree of belief and some of Right Faith. 259.

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(Then in the fourth stage) he destroyes delusion which covers the Right Faith, (then in fifth) eight kinds of passions and then (in sixth) the neuter and female six p