समयसार (प्राकृत गाथा एवं हिन्दी-अंग्रेजी व्याख्या)

Āchārya Kundkund’s Samayasāra WITH HINDI AND ENGLISH TRANSLATION श्रीमदाचार्य कुन्दकुन्द विरचित समयसार

इस चित्र में कोई पाठ (text) दिखाई नहीं दे रहा है; यह एक रिक्त (blank) पृष्ठ है।

Āchārya Kundkund’s Samayasāra WITH HINDI AND ENGLISH TRANSLATION श्रीमदाचार्य कुन्दकुन्द विरचित समयसार Original ‘Prākrit’ text and Hindi translation excerpted from: Samayasāra : Āchārya Kundkund Pt. Balbhadra Jain (Ed.), 2nd Edition (1994), Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067. English translation by: Vijay K. Jain Edited by: Vijay K. Jain विकल्प

Front cover illustration adapted from: Samayasāra : Āchārya Kundkund, 2nd Edition (1994), Kundkund Bharti, New Delhi-110067. Golden: nokarma – the quasi-karmic matter Cyan: dravya karma – the subtle karmic matter Orange: bhāv karma – the psycho-physical karmic matter White: ṣudhātmā – pure consciousness Āchārya Kundkund’s Samayasāra WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. English Translation, and Edited by: Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-3-X Rs. 350/- Published, in the year 2012, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv)

FOREWORD Kundakundacharya needs no introduction. He graced the country with his divine presence in the first century B.C. His great book Samayasāra has 400-odd verses. Nothing surpasses the excellence of Samayasāra which is self-contained, self-determining, self-sufficient, pure and perfect Super-Self. The soul is the sole determinant of its own pure psychic status. The soul never loses its soulhood. Kundakundacharya is an unquestioned authority of Jaina dogmatics; and his position, especially among the Jain Teachers and Authors of the South, is unique. His very name has an auspicious significance, to be enumerated next only to that of Mahavira and Gautam Ganadhara. All his works are available in Prākrit which borders on Ṣaurseni and contains some traits of Ardha-māgadhi and hence called Jain-Ṣaurseni. For example – जो हि सुदेणहिगच्छदि अप्पाणमिणं तु केवलं सुद्धं। तं सुदकेवलिमिसिणो भणंति लोयप्पदीवयरा॥ (1-9-9) The saints (who are) the expounders of the Universe, call him a knower of scripture, who in reality, from knowledge of the scriptures, knows this very soul (to be) absolutely pure. Commentary: The author points out that although a Shruta-Kevali has (v)

Foreword full knowledge of all the scriptures, yet from real standpoint he can only be termed Shruta-Kevali, when he realizes the absolute and pure soul. It is so because the object of scriptural knowledge is to procure self- realisation, which alone is the cause of internal and eternal peace and happiness and of shedding off of the karmas which hinder soul from attaining its full and perfect status. जो सुदणाणं सव्वं जाणदि सुदकेवलिं तमाहु जिणा। सुदणाणमाद सव्वं जम्हा सुदकेवली तम्हा॥ (1-10-10) The Conquerors call him a knower of scriptural knowledge who has all scriptural knowledge; because the soul (is) all knowledge, therefore (it is also) the knower of the scriptural knowledge (Shruta-Kevali). Commentary: This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view. It is only with reference to his being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As knowledge of scriptures is not distinct from all- knowledge, the attribute of the pure soul, this description from practical standpoint merely indicates that a Shruta-Kevali is really the knower of the self in its reality. The Essence of Samayasāra एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि। एदेण होहि तित्तो होहिदि तुह उत्तमं सॉक्खं॥ ¹ (7-14-206) Have love always in this (soul's nature); be always contented therein. By this be satisfied. Then will the highest bliss be (thine).

1. This is also mentioned in the Gita as shown below: यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च संतुष्टस्तस्य कार्यं न विद्यते॥ – (Bhagwadgita, 3-17) But, for a person who takes delight only in the self, is satisfied with the self and content in the self alone, verily there is no further work to be done by him. (vi)

Foreword Spiritual Knowledge was derived first from Kshatriya – यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान् गच्छति। तस्मात्तु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूत्॥ ² – (Chandogyopanishad, 5/3/7) “As (to what) you have said to me, Gautama (Brahmana), this knowledge did not go to any Brahmana before you, and therefore this teaching belonged in all the worlds to the Kshatriya class alone.” In a living organism the soul can be conceived as the nucleus circumscribed by the limits of the gross physical body. It is to be liberated and enlightened. Kundakundacharya's advice – remain a spectator, an observer, a witness to all that is happening in the physical world but do not become an actor, a doer, because the drama is being played by the aliens and you being a spectator have right knowledge, right faith and right conduct constituting the right path to final emancipation and liberation of soul. The trio is known as “The Three Jewels”. Samayasāra is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious (puṇya) as well as inauspicious (pāpa), which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. You have translated in English the great classical Jain text Samayasāra composed by His Holiness Kundakundacharyaji. Your successful accom- plishment of this job would play a vital role in evolving spiritual and moral values in the Jain society especially among the English knowing people. I highly appreciate your job and convey my auspicious blessings to you. आशीर्वाद वीर निर्वाण संवत् 2038 –Āchārya Vidyanand Muni 22-2-2012 2. ऋषभं पार्थिवश्रेष्ठं सर्वक्षत्रस्य पूर्वजम्। – (Brahmanapurana, 2-14) (vii)

EDITOR’S BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/ edited several books: ‘Marketing Management for Small Units’, ‘जैन धर्म – मंगल परिचय’, ‘From IIM-Ahmedabad to Happiness’, ‘शुभज्ञानोपयोग’, and ‘Tattvārthsūtra (तत्त्वार्थसूत्र ) with Hindi and English Translation’. He is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (viii)

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।)