समयसार (प्राकृत गाथा एवं हिन्दी-अंग्रेजी व्याख्या)

PREFACE It was on a cold December day in 2010 when I reached Kundkund Bharti, New Delhi, to seek the blessings of Āchārya 108 Vidyanand ji Munirāj. The Āchārya instructed me to reflect upon the following verse that appears in Samayasāra ¹ by Āchārya Kundkund: एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि। एदेण होहि तित्तो होहिदि तुह उत्तमं सॉक्खं॥ (7-14-206) (हे भव्य!) तू इस ज्ञान में सदा प्रीति कर, इसी में तू सदा सन्तुष्ट रह, इससे ही तू तृप्त रह। (ज्ञान-रति, सन्तुष्टि और तृप्ति से) तुझे उत्तम सुख होगा। Translated into English, it suggests: (O bhavya – potential aspirant to liberation!) Always adore this knowledge, in this only always remain contented, and fulfilled. You will attain supreme bliss (through knowledge-adoration, knowledge- contentment, and knowledge-fulfillment). I had earlier printed Samayasāra for Kundkund Bharti in 1994 and had gone through, intently, all the pages of the treatise during the process of proofreading. Samayasāra could not create any lasting impression on me. But it was different this time. Just one verse in the treatise impelled me to start the study of Samayasāra in right earnest. I found in Samayasāra answers to most intriguing riddles that agitate human mind. Why the treatise could not influence me then is explained most beautifully and authoritatively in Samayasāra itself: सत्थं णाणं ण हवदि जम्हा सत्थं ण याणदे किंचि। तम्हा अण्णं णाणं अण्णं सत्थं जिणा विंति॥ (10-83-390) शास्त्र ज्ञान नहीं है क्योंकि शास्त्र कुछ नहीं जानता; इसलिए ज्ञान अन्य है, शास्त्र अन्य है, ऐसा जिनेन्द्रदेव कहते हैं। (ix)

Preface Scripture is not knowledge because scripture does not comprehend anything. Therefore, knowledge is one thing and scripture another; this has been proclaimed by the Omniscient Lord. Out of my ignorance, I had not understood then that all karmic influxes, virtuous and wicked, are other than the Self, impure, lead to bondage, and misery. Due to my erroneous thought dispositions, I was constantly involved in the adoption of karmic matter and, conditioned by karmic matter like delusion, I was instrumental in attracting impurities including nescience. To be able to grasp the essence of this profound treatise, one must exert to see the Self as pure, free from bondage, inseparable from the attributes of knowledge, faith etc., and distinct from all alien substances. Samayasāra for a purposeful life Our wrong beliefs, passions and emotions are the causes which interfere with the dawn of knowledge. One debilitating phenomenon in our lives, almost universally, is that we live under the shadow of multitude of fear. Take a look at the kinds of fear that we entertain: Fear, perhaps, is the worst enemy of happiness; in extreme cases, it has the license to kill. As the world is marching ahead, as the means of communication are getting more potent than ever before, as the individual is getting involved in more and more activities, the scope and intensity of fear that we experience each day of our lives is increasing. Try to figure out a day, after your childhood days, which you have been able to spend without a tinge of fear tarnishing your natural happiness. There is the fear of failure, theft, gun, terrorist, accident, earthquake, flood, drought, tsunami, and so on. There is the fear of police, company law, central excise, labour law, income tax and sales tax. Future itself has become one big cause of fear – future health, security, relationships, old age, and, ultimately, death – termed appropriately as the fear of the unknown. We do not stop at thinking about possible mishaps till we are alive; we also entertain the fear of surety of our kin after our death. Even God has become an object of fear rather than of love and devotion. The list is indicative, not exhaustive. (x)

Preface Fear is the creature of ignorance and the cause and forerunner of death. The psychological effect of fear is terrible, beyond description. It paralyzes healthy action, generates worry, and is exceedingly pernicious to life. Worry corrodes and pulls down the organism; fear and worry will finally tear the body to pieces. Fear is the antithesis of self-composure, and the cause of cowardice and terror. Under its influence the countenance becomes pallid, the face is pulled down, and the chest drawn in. It paralyzes all the bodily muscles and consumes the vital force.² We make persistent efforts to allay fear, like buying insurance policies of various kinds including health, life, child education, and fire, investing in security of our homes and establishments, and financial planning. But all these efforts are entirely misplaced, and do not tackle the core problem – fear. Good health can never be ensured through a medical insurance. The process of getting a medical insurance for the most dreaded diseases starts with an unhealthy suggestion that we are going to suffer, sooner or later, from such diseases. We lose faith in our own powers, start paying hefty premium, and, in effect, get ready to welcome disease. What is true of physical health is also equally true of mental well-being, the rule governing them both being the same, namely, ‘as one thinks, so one becomes’. Whether we get a dreaded disease or not, we remain a loser. In the former case, we may, however, get the satisfaction of being worldly ‘smart’. It is naïve to assume that availability of money will guarantee future education of a child. Our day-to-day experience tells us that people involved in meticulous financial planning are no securer and happier than those who adopt a carefree attitude toward financial matters. Samayasāra offers an antidote for curing the problem of fear permanently: सम्मादिट्ठी जीवा णिस्संका होंति णिब्भया तेण। सत्तभयविप्पमुक्का जम्हा तम्हा दु णिस्संका॥ (7-36-228) सम्यग्दृष्टि जीव निःशंक होते हैं, इसलिये वे निर्भय होते हैं; क्योंकि वे सप्तभय से रहित होते हैं, इसलिए वे निश्चय ही निःशंक होते हैं। (xi)

Preface Souls with right belief are free from doubts and, therefore, they are free from fear. Since they are free from seven kinds of fear, therefore, certainly they are free from doubts. (The seven kinds of fear are enumerated as: 1) fear relating to this life, 2) fear relating to the next life, 3) fear of being without protection, 4) fear of losing what is possessed, 5) fear of pain, 6) fear of accident, and 7) fear of death.) ³ It is clear that our misconception because of which we consider alien substances as our own is the real cause of all our fears. Once we realize the distinction between the Self and alien substances, we renounce all attachment toward those substances and are at once at ease and at peace with the Self. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Salutations As my knowledge- and perception-covering karmas subside, I get the opportunity of having the darṣana of the Most Learned Āchārya Vidyanand ji Munirāj. The Munirāj has no worldly possessions and the three jewels of Right Faith, Right Knowledge, and Right Conduct radiate from his bare body. He has won over passions like attachment, observes stringent austerities, both external and internal, and endures afflictions with fortitude and equanimity. He is an ocean of knowledge; an institution of learning in himself. He has tender affection for all, especially for those engaged in the propagation of the teachings of Lord Jina. With every opportunity of having the darṣana of the Munirāj and listening to his words of true wisdom, my knowledge- and perception- covering karmas get to quiescence and I seem to get an inspiration to study and reflect upon the sacred texts. He is thus the driving force behind the fruition of the present work; I salute him and make obeisance humble at his worshipful feet. (xii)

Preface Many illuminated works and teachings of great thinkers and sages of the past have repeatedly told us that we need to be able to distinguish between valuable gems and valueless stones, both of which are scattered along our way. One such valuable gem that I could lay my hands on, about a decade-and-a-half ago, was that amazingly comprehensive yet precise treatise The Key of Knowledge ⁴, by Shri Champat Rai Jain. The book, first published in 1915, true to its title, has timeless pearls of wisdom in each of its 900-plus pages; one has only to have patience, and develop appreciation and understanding to pick them up. No other work that I know of treats of the great issues that confront humanity with the same simplicity, charm, ease, authority and freedom. As could be expected from a Barrister-at-Law of that era, he was a brilliant grammarian and logician; but more than that, he was a great philosopher. His single- mindedness of purpose has always astounded me, and I salute his noble soul. Prof. A. Chakravarti (1880-1960), a versatile scholar of Sanskrit, Prākrit, Tamil, and English had undertaken the stupendous task of providing us with the English Translation and Commentary on Āchārya Kundkund's Samayasāra ⁵, based upon Āchārya Amritchandra's Ātmakhyāti. This excellent text has provided me with necessary support and impetus whenever I faced any stumbling blocks during the course of the present work. Another work of great scholarship is Reality ⁶, English Translation of Āchārya Pujyapada's Sarvārthasiddhi, by Prof. S.A. Jain, first published in 1960. You cannot but marvel at the fineness, in terms of erudition as well as error-free printing in that era of letterpress technology, of the text. This text became extremely useful to me during my translation work of Samayasāra. I remember Prof. S.A. Jain with gratitude and adoration. Dehradun February, 2012 Vijay K. Jain (xiii)

Preface References and further suggested readings

1. Jain, Balbhadra (Ed.), ‘Samaysāra – Āchārya Kundkund’, (Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067, Second Edition, 1994).
2. Jain, Vijay K., ‘From IIM-Ahmedabad To Happiness’, (Vikalp Printers, Dehradun-248001, 2006, p. 37-38).
3. Jaini, J.L. (Ed.), ‘Samayasāra (The Soul Essence) by Shri Kunda Kunda Āchārya’, (The Central Jaina Publishing House, Ajitashram, Lucknow, 1930, p.138).
4. Jain, Champat Rai, ‘The Key of Knowledge’, (Today & Tomorrow’s Printers & Publishers, New Delhi, Fourth Edition, 1975).
5. Chakravarti, A. (Ed. & Tr.), ‘Ācārya Kundakunda’s Samayasāra’, (Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi- 100003, Fifth Edition, 2008).
6. Jain, S.A., ‘Reality : English Translation of Shri Pujyapāda’s Sarvārthasiddhi’, (Vira Sasana Sangha, Calcutta-37, 1960).
7. Zaveri, Jethalal S., ‘Ācārya Kundakunda – Samayasāra’, (Jain Vishva Bharati University, Ladnun-341306, Rajasthan, India, First Edition, 2009).
8. Jain, Vijay K. (Ed.), ‘Āchārya Umāsvami’s Tattvārthsūtra – With Hindi and English Translation’, (Vikalp Printers, Dehradun-248001, 2011). (xiv)

C O N T E N T S PAGE अह मंगलायरणं Invocation ----------- 1

1. पढमो जीवाधियारो The Soul ----------- 3
2. दुदियो जीवाजीवाधियारो The Soul and the Non-Soul ----------- 23
3. तिदियो कत्तिकम्माधियारो The Doer and the Karma ----------- 35
4. चउत्थो पुण्णपावाधियारो Merit and Demerit ----------- 70
5. पंचमो आसवाधियारो Influx of Karmas ----------- 79
6. छट्ठमो संवराधियारो Stoppage of Karmas ----------- 88
7. सत्तमो णिज्जराधियारो Shedding of Karmas ----------- 93
8. अट्ठमो बंधाधियारो Bondage of Karmas ----------- 115
9. णवमो मॉक्खाधियारो The Liberation ----------- 138 (xv)

Contents 10. दहमो सव्वविसुद्धणाणाधियारो The All-pure Knowledge ------------ 148 शब्दानुक्रमणिका ------------ 197 Index ------------ 203 (xvi)

ॐ नमः समयसाराय सिरि कुन्दकुन्दारिय समय पाहुडं अह मंगलायरणं वंदित्ति सव्वसिद्धे धुवमचलमणोवमं गदिं पत्ते। वोच्छामि समयपाहुडमिणमो सुदकेवलीभणिदं॥ (1-1-1) हे भव्यजीवों! मैं शाश्वत, अचल और अनुपम (निखिलोपमारहित) पंचम गति को प्राप्त सर्व सिद्धों को नमस्कार करके श्रुत केवलियों द्वारा कहे गये इस समयप्राभृत को कहूँगा। विशेष - वोच्छामि पद का प्रयोग आचार्य कुन्दकुन्द ने 'सुदकेवलीभणिदं' की समीचीन संगति के लिए किया है। इस पद के प्रयोग से उन्होंने कहा है कि मैं श्रुतकेवली प्रणीत का वक्ता मात्र हूँ, कर्त्ता नहीं। 'ओ' पद का प्रयोग आचार्य ने समस्त भव्य प्राणियों के संबोधनार्थ किया है। INVOCATION O bhavyas (potential aspirants to liberation)! Making obeisance to all the Siddhas, established in the fifth state of existence that is eternal, immutable, and incomparable (perfection par excellence), I will articulate this Samayaprābhrita, which has been propounded by the all-knowing Masters of Scripture. Note: Āchārya Kundkund has used the word vochhāmi in conjunction with sudkevalībhaṇidam. He thus declares that this .................... 1

treatise has been propounded by the ṣrutkevalīs, the all- knowing Masters of Scripture, and he himself is just a narrator. ‘O’ has been used to address all souls who have the potential to attain liberation. 2

अध्याय - 1 पढमो जीवाधियारो THE SOUL स्वसमय और परसमय का लक्षण - जीवो चरित्तदंसणणाणठिदो तं हि ससमयं जाणे। पोग्गलकम्मपदेसट्ठिदं च तं जाण परसमयं॥ (1-2-2) जो जीव शुद्ध दर्शन-ज्ञान-चारित्र में स्थित है, उसे निश्चय से स्वसमय जानो। और जो जीव पौद्गलिक कर्मप्रदेशों में स्थित है, उसको परसमय जानो। विशेष - यहाँ जाणे पद मुमुक्षुओं के लिए स्वेच्छापूर्वक जानने के आशय में प्रयुक्त हुआ है, अर्थात् यह पद इच्छावाचक है और जाण पद आज्ञावाचक है। जो जीव शुद्ध आत्माश्रित हैं, वे स्वसमय कहलाते हैं। अरिहन्त और सिद्ध ही स्वसमय हैं, क्षीणमोह गुणस्थान तक जीव परसमय है। Know that the jīva (soul) which rests on pure faith, knowledge, and conduct, alone is the Real Self. The one which is conditioned by the karmic matter is to be known as the impure self. Note: The word jāṇe suggests voluntary understanding; jāṇa implies a command. The souls which rest on the pure self are called the Real Self. Only the Arhats and the Siddhas are the Real Self. All other souls, up to the spiritual stage of destroyed delusion (Kṣīṇmoha) are other than the Real Self. 3

अध्याय - 1 'समय' की सुन्दरता - एयत्तणिच्छयगदो समओ सव्वत्थ सुंदरो लोगे। बंधकहा एयत्ते तेण विसंवादिणी होदि॥ (1-3-3) एकत्व निश्चय को प्राप्त (निश्चय से अपने स्वभाव में स्थित) शुद्ध आत्मा ही लोक में सर्वत्र सुंदर है (शोभा को प्राप्त होता है), इसलिए एकत्व में (दूसरे के साथ) बन्ध की कथा विसंवाद करने वाली है। विशेष - जीव अपने स्वभाव में स्थित रहने पर ही शोभा को प्राप्त होता है। (यद्यपि 'समय' शब्द से - धर्म, अधर्म, आकाश, काल, पुद्गल एवं जीव - सभी द्रव्य लिये जाते हैं, तथापि यहाँ आत्मा अभिप्रेत है। पुद्गल कर्म के साथ जीव का बन्ध होने पर जीव में विसंवाद खड़ा होता है। इसी प्रकार धर्म, अधर्म आदि सभी अपने-अपने स्वभाव में स्थित ही सुन्दर होते हैं।)

अध्याय - 1 एकत्व की दुर्लभता - सुदपरिचिदाणुभूदा सव्वस्स वि कामभोगबंधकहा। एयत्तस्सुवलंभो णवरि ण सुलहो विहत्तस्स॥ (1-4-4) काम (स्पर्शन और रसना इन्द्रिय), भोग (घ्राण, चक्षु और श्रोत्र) इन पाँचों इन्द्रियों के सम्बन्ध की और बन्ध की कथा सभी जीवों की सुनी हुई है, परिचित है और अनुभव में आई हुई है, केवल रागादि से भिन्न एकत्व की प्राप्ति सुलभ नहीं है। विशेष - सुदपरिचिदाणुभूदा-सुद (ज्ञान), परिचिद (श्रद्धा), अणुभूदा (चारित्र) अर्थात् इस पद से यहाँ मिथ्याज्ञान, मिथ्यादर्शन और मिथ्याचारित्र लिये गये हैं। Tales involving pleasures of five senses – kāma (sensuous pleasures involving touch and taste), and bhog (sensuous pleasures involving smell, sight and hearing) – and of karmic attachment have been heard, known, and experienced by all. Only the attainment of Self that is free from all attachments is not easy. Note: The words – heard, known, and experienced – mentioned above, refer to wrong belief, knowledge, and conduct, respectively, in the verse. आचार्य की प्रतिज्ञा - तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण। जदि दाएँज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्वं॥ (1-5-5) (आचार्य कुन्दकुन्द कहते हैं कि) मैं उस एकत्व विभक्त (अभेद रत्नत्रय रूप 5

अध्याय - 1 आत्मस्वरूप) को आत्मा के निजवैभव से दिखाता हूँ। यदि मैं दिखाऊँ तो उसे प्रमाण मानना। यदि मैं कहीं चूक जाऊँ तो विपरीत अभिप्राय ग्रहण न कर लेना। विशेष - वक्ता के कथन के अभिप्राय को उलटकर उस वाक्य के अर्थ को अनर्थ में परिवर्तित कर देना ‘छल’ है। (Āchārya Kundkund says-) I will reveal that unified Self (impregnable Self with right faith, knowledge, and conduct) with the soul’s own glory. If I succeed, accept it as a validation of truth, and if I miss out, do not misconstrue my intent. Note: To misinterpret the speaker in order to distract from the intended meaning is to misconstrue. शुद्धात्मा का स्वरूप - ण वि होदि अप्पमत्तो ण पमत्तो जाणगो दु जो भावो। एवं भणंति सुद्धं णादो जो सो दु सो चेव॥ (1-6-6) जो ज्ञायक भाव है, वह न ही अप्रमत्त है और न प्रमत्त है। इस प्रकार उसे शुद्ध कहते हैं; और जो (ज्ञेयाकार अवस्था में ज्ञायक रूप से) ज्ञात हुआ, वह तो (स्वरूप जानने की अवस्था में भी) ज्ञायक ही है। The knowing consciousness is neither apramatta (vigilant of duties) nor pramatta (non-vigilant of duties) and is thus said to be pure. The subject of consciousness (in the state of knowing) remains the same when the ultimate truth is revealed. 6

अध्याय - 1 व्यवहार और निश्चयनय - ववहारेणुवदिस्सदि णाणिस्स चरित्तदंसणं णाणं। ण वि णाणं ण चरित्तं ण दंसणं जाणगो सुद्धो॥ (1-7-7) ज्ञानी के चारित्र, दर्शन, ज्ञान ये तीन भाव व्यवहार नय से कहे गये हैं। निश्चय नय से न ही ज्ञान है, न चारित्र है, न दर्शन है। वह तो शुद्ध ज्ञायक भाव है। Conduct, faith, and knowledge have been said to be the attributes of the knower, the Self, from the empirical point of view (vyavahāra naya). From the transcendental point of view (niṣchaya naya), there is no knowledge, conduct or faith – just pure consciousness. व्यवहार की आवश्यकता - जह ण वि सक्कमणज्जो अणज्जभासं विणा दु गाहेदुं। तह ववहारेण विणा परमत्थुवदेसणमसक्कं॥ (1-8-8) जैसे अनार्य को अनार्य भाषा के बिना अर्थग्रहण कराना (आशय समझाना) शक्य नहीं है, उसी प्रकार व्यवहार नय के बिना परमार्थ का उपदेश करना अशक्य है। Just as it is not possible to explain something to a non-Aryan except in his own non-Aryan language, in the same way, it is not possible to preach spiritualism without the help of empirical point of view (vyavahāra naya). 7

अध्याय - 1 श्रुतकेवली - जो हि सुदेणहिगच्छदि अप्पाणमिणं तु केवलं सुद्धं। तं सुदकेवलिमिसिणो भणंति लोयप्पदीवयरा॥ (1-9-9) जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा। सुदणाणमाद सव्वं जम्हा सुदकेवली तम्हा॥ (1-10-10) जो जीव वास्तव में भावश्रुत से अनुभवगोचर केवल एक शुद्ध आत्मा का अनुभव करता है, उसको लोक प्रकाशक ऋषि (निश्चय) श्रुतकेवली कहते हैं। जो जीव समस्त श्रुतज्ञान को (द्वादशाङ्ग द्रव्यश्रुत को) जानता है, उसे जिनदेव (व्यवहार) श्रुतकेवली कहते हैं। क्योंकि सम्पूर्ण श्रुतज्ञान (द्रव्य श्रुतज्ञान के आधार से उत्पन्न भावश्रुत) आत्मा है। इस कारण उसे श्रुतकेवली कहते हैं। 8

अध्याय - 1 निश्चयनय भूतार्थ है और व्यवहार नय अभूतार्थ है - ववहारोऽभूतत्थो भूतत्थो देसिदो दु सुद्धणओ। भूतत्थमस्सिदो खलु सम्मादिट्ठी हवदि जीवो॥ (1-11-11) व्यवहार नय अभूतार्थ है और शुद्धनय भूतार्थ है, (ऐसा ऋषियों ने) बताया है। जो जीव भूतार्थ के आश्रित है - भूतार्थ का आश्रय लेता है, निश्चय ही वह सम्यग्दृष्टि है। व्यवहार नय भी प्रयोजनवान है - सुद्धो सुद्धादेसो णादव्वो परमभावदरिसीहिं। ववहारदेसिदा पुण जे दु अपरमे ठिदा भावे॥ (1-12-12) शुद्धात्मभाव के दर्शियों के द्वारा शुद्ध द्रव्य का कथन करने वाला शुद्धनय-निश्चयनय जानने योग्य है। और जो जीव अशुद्ध भाव में (श्रावक की अपेक्षा शुभोपयोग में एवं प्रमत्त-अप्रमत्त की अपेक्षा भेदरत्नत्रय में) स्थित हैं, उनके लिए व्यवहार नय का उपदेश किया गया है। 9

अध्याय - 1 their impure state (like the householder engaged in virtuous activity, and the ascetic, vigilant or non-vigilant, in the ratnatrai

• three jewels - of right faith, knowledge and conduct), the empirical point of view (vyavahāra naya) is recommended. शुद्धनय से जानना सम्यक्त्व है - भूदत्थेणाभिगदा जीवाजीवा य पुण्णपावं च। आसवसंवरणिज्जरबंधो मॉक्खो य सम्मत्तं॥ (1-13-13) शुद्ध निश्चयनय से जाने हुए जीव, अजीव, पुण्य, पाप, आस्रव, संवर, निर्जरा, बन्ध और मोक्ष ये नवतत्त्व सम्यक्त्व हैं। (अभेदोपचार से सम्यक्त्व का विषय और कारण होने से सम्यक्त्व हैं अथवा शुद्धनय से नवतत्त्वों को जानने से आत्मा की अनुभूति होती है, अतः सम्यक्त्व हैं।) विशेष - इन्हीं नवतत्त्वों के आधार पर समयसार ग्रंथ की रचना की गई है। Comprehension of these nine substances – soul, non-soul, merit, demerit, influx, stoppage, gradual dissociation, bondage, and liberation – through pure niśchaya naya constitutes right belief. (Being the focal point of belief these nine substances are said to constitute right belief, and from the point of view of pure niśchaya naya, the knowledge of these nine substances results into the realization of the Real Self, hence it is right belief.) Note: These nine substances are the subject matter of this treatise Samayasāra. 10

अध्याय - 1 शुद्धनय का लक्षण - जो पस्सदि अप्पाणं अबद्धपुट्ठं अणण्णयं णियदं। अविसेसमसंजुत्तं तं सुद्धणयं वियाणाहि॥ (1-14-14) जो नय शुद्धात्मा को बन्ध रहित, पर के स्पर्श से रहित, अन्यत्व रहित, नियत (चलाचलतादि रहित), ज्ञान दर्शनादि के भेद से रहित और अन्य के संयोग से रहित ऐसे छह भावरूप (आत्मा में) देखता है, उसे शुद्धनय जानो। जो आत्मा को देखता है वही जिनशासन को जानता है - जो पस्सदि अप्पाणं अबद्धपुट्ठं अणण्णमविसेसं। अपदेस-संत-मज्झं पस्सदि जिणसासणं सव्वं॥ (1-15-15) जो भव्यात्मा आत्मा को अबद्ध, अस्पृष्ट, अनन्य, अविशेष (तथा उपलक्षण से पूर्वोक्त गाथा में कथित नियत और असंयुक्त) निरंश-अखण्ड एवं परम शान्त भावस्थित आत्मा में देखता है, जानता है, अनुभव करता है - वही आत्मा सम्पूर्ण जिनशासन - स्वसमय और परसमय को जानता है। 11

अध्याय - 1 verse), indivisible whole (incorporeal), and absorbed in its own blessedness, comprehends the whole Jaina doctrine, including the Real Self and non-self. रत्नत्रय ही आत्मा है - दंसणणाणचरित्ताणि सेविदव्वाणि साहुणा णिच्चं। ताणि पुण जाण तिण्णि वि अप्पाणं चेव णिच्छयदो॥ (1-16-16) साधु को (व्यवहार नय से) सम्यग्दर्शन, ज्ञान और चारित्र की सदा ही उपासना करनी चाहिये; और उन तीनों को निश्चय नय से एक ही आत्मा जानो। From the empirical point of view (vyavahāra naya), right faith, knowledge, and conduct, should always be cherished by the ascetic, but from the point of view of pure niṣchaya naya, these three are identical with the Self. रत्नत्रय के सेवन का क्रम - जह णाम को वि पुरिसो रायाणं जाणिदूण सद्दहदि। तो तं अणुचरदि पुणो अत्थत्थीओ पयत्तेण॥ (1-17-17) एवं हि जीवराया णादव्वो तह य सद्दहेदव्वो। अणुचरिदव्वो य पुणो सो चेव दु मॉक्खकामेण॥ (1-18-18) जैसे कोई धन का इच्छुक पुरुष राजा को (छत्र, चमर आदि राजचिह्नों से) पहचान ......................... 12