SAMAYASAR

Essence of Jainism

Jiva

Vamdittu savvasiddhe dhuvamacalamnovamam godim patte,Voccami samayapahudaminamo suyakevalibhaniyam.

Acharya Kunda Kunda

Ponnur Hill - Kund Kund Tapo Bhoomi

Ancient Foot Prints of Elacharya Kunda KundaPonnur Hill, Tamil Nadu

Samayasar: Ten Chapters

Samayasar is an exposition of Navtattvas and Sarva Visuddha.

I.

Jiva(Soul/Consciousness)

II.

Jiva - Ajiva(Interaction of Soul,matter

and Karmic materials)

III.

Karta and Karma(Doer and the Deed)

IV.

Punya & Papa(Virtue & Vice)

V.

Asrava(Inflow of Karmas)

VI.

Samvara(Blocking the inflow)

VII.

Nirjara(Shedding of Karmas)

VIII.

Bandha(Bondage of karmas)

IX.

Moksha(Liberation)

X.

Sarva Visudha(All Pure Knowledge)

JIVAjivo carittadamsanananatthido tam hi sasamyam jana,

poggalakkamuvadesathiyam ca tam jana perasamayam (2)

That Soul which is totally absorbed in pure darsana, jnana and caritra is

for sure, to be known as the Pure Self (Sasamayam) while that one

which is engrossed in material karmapradesa must be known as impure

self (parasamayam)

sudaparicidanubhuda savvassa vi kamabhogabamdhakaha

eyattassuvalambho navari na sulabho vibhattassa (4)

The story of sensuous pleasures, carnal desires and attachments has

been heard, is familiar and has been enjoyed by all of us; only approach

to that which is free from attachment to such pleasures and which extols

the self alone is not easily available.

jo hi sudenabhigacchai appanaminam tu kevalam suddham,

tam suyakevalimissino bhanamti loyappadivayara (9)

jo suyananam savvam janai suyakevalin tamahu jina,

nanam appa savvam jamha suyakevali tamha. (10)

Only that soul, who through his own faculty of sruta – bhavasruta(scriptural and verbal knowledge) apprehends by direct experience singular pure and self, is entitled to be called ultimate or real srutakevali by seers who are illuminators of the entire cosmos.

That soul, who has learnt scriptural knowledge in its entirety is called vyavahara srutakevali (empirical scriptural omniscient, by Thirthankaras because, scriptural knowledge in its entirety (dravyasrutajnana) is sure precursor of SELF; and therefore, he is qualified to be designated asSrutakevali.

JIVA

Jiva Ajiva

BODY IS NOT SOUL - ACTIVITIES OF PHYSICAL MIND IS NOT SOUL

jivassa patthi vanno navi gandho navi raso navi ya phaso

navi ruvam na sariram navi samthanam na samhananam (50)

50. In the (pure) soul there is no colour, no smell, no taste, no touch, no visible form, no body, no bodily shape, and no skeletal structure.

jivassa natthi rago navidoso neva vijjade mohono paccaya nakammamnokammamcavi se natthi (51)

51. In the (pure) soul there is neither desire nor aversion. No delusion is found therein. There is no karmic condition, nor karmic matter, nor non-karmic matter in it.

jivassa natthi vaggo na vaggana neva phaddhaya keino ajjahappatthana neva ya anubhayathana va (52)

52. In the (pure) soul there is no varga (atomic potency), no vargana (molecules or group of atoms), no spardhaka (aggregates of molecules). There is no ego-consciousness of different types and no (karmic) manifestations (resulting in pleasure-pain experience).

BODY IS NOT SOUL - ACTIVITIES OF PHYSICAL MIND IS NOT SOUL

jivassa nathhi kei jogatthana na bamdhathana va

neva ya udayatthana no magganatthanaya kei (53)

53. In the (pure) soul there is no activity of yoga (through mana, vachana, kaya), no (karmic bondage) no effective manifestation of karma, and no variations according to method of inquiry into the nature of the soul (based upon the principle of classification).

no thidi bamdhatthana jivassa na samkilesathana va

neva visohitthana no sanjamaladdhithana va (54)

54. In the (pure) soul there is no stage of the duration of bondage, or of emotional excitement or of self-purification or of the acquisition of self-control.

JIVA AJIVA

Karma – The Doer and The Deed

69. As long as the soul does not distinguish between the self and the causes of influx of karmic matter, such unenlightened one remains engrossed in anger and the like.

70. That jiva which thus indulges in anger, etc., will only have increased inflow of karmas and finally end with karmic bondage. Thus was it truly declared by the All-knowing.

java na vedi visesamtaram tu adasavana dohunampiannani tava du so kohadisu vattade jivo (69)

kohadisu vattamtassatassa kammassa samcao hodi

jivassevam bamdho bhanido khalu savvadarasihim (70)

PUNYA PAPA

145. It is commonly believed that the fruition of auspicious karma is virtuous, desireable while that of inauspicious ones in vicious, undesireable; but how can that which continues the cycles of births and deaths be considered virtuous and desireable.

155. Belief in the padarthas such as soul; etc., is right faith and knowing their true nature is right knowledge; then rooting out attachment, etc., is right conduct. These together constitute the path to moksha.

kammamasuham kusilam suhakammam cavi janaha susilam

kaha tam hodi susilam jam samsaram pavesedi (145)

jivadisaddahanam sammattam tesimadhigamo nanamragadi pariharnam caranam eso du mohkkhapaho (155)

Asrava or Inflow of Karma

164. Perverted world view, non abstinence, passions and three fold activities are of two categories: bhava (psychic) and dravya (physical); of these what are psychic are determined by the soul.

165. Those perverted world view etc. of physical category become primary cause of jnanavarniya and other species of karma while attachment, aversion and the like which are psychic states become auxiliary causes of these and are determined by the soul.

micchattam aviramanam kasayajoga ya sannasanna du

bahuvihabheya jive tasseva anannaparinama (164)

nanavaranadiyass te du kammassa karanam homtitesim pi hodi jivo ragadosadibhavakaro (165)

169. In the case of enlightened soul, the old bondage and its causes are nothing more than a clod of earth and they are associated with subtle body (karmana sarira), ie, they are of no significance.

179 and 180. Just as food materials consumed by a person and acted upon by digestive juices from the digestive organs are metabolised and converted into flesh, blood, marrow and various bodily factors, in the same way, dravya karma bounded earlier (pre elightment) become the conditions of bondage of various species of karma and such a soul is degraded and has fallen from the ultimate values.

pudhavipimdasamana puvvanibaddha du paccaya tassa

kammasairena du te baddha savvevi nanissa (169)

jaha purisenaharo gahido parinamadi so aneyavihammamsavasaruhiradi bhave udaraggisamjutto (179)

taha nanissa du puvvam je baddha paccaya bahuviyappam

vajjahamte kammam te nayaparihina du te jive (180)

Samvara – Blocking the Inflow

tesim hedu bhanida ajjhavasanani savvadarasihim

micchattam annanam aviradibhavo ya jogo ya (190)

hedu abhave niyama jayadi nanissa asavanirohoasava bhavena vina jayadi kammassa vi niroho (191)

kammassabhavena ya nokammanam pi jayadi niohonokammanirohena ya samsaranirohanam hoi (192)

Samvara – Blocking the Inflow

190,191 and 192. The omniscients have identified and shown the four primordial conditions of influx, viz. 1. perverted world-view 2. wrong cognition, 3. non abstinence, and 4. activities, concomittant with relevant psychic conditions.

An elightened person is able to block the influx in the absence of the conditions of influx ie. absence of bhava asrava and in the absence of influx there is no bondage; and in the absence of bondage (of karmic body) there is no physical body; and in the absence of physical body there cannot be worldly existence ie. there is final emancipation.

Nirjara – Shedding of Karma

193. For the enlightened soul with right faith, the enjoyment of sensuous pleasures by using animate or inanimate objects, in reality become the cause of karma nirjara.

195. Just as a toxicologist does not die inspite of handling and delaing with poisons, in the same way the enlightened soul, inspite of enjoying the fruits of karma, does not suffer bondage.

203. The transitory attributes of the soul cannot be truly identified with the eternal soul; hence abandon them, instead grasp what is eternal, indestructible, steady and unique truly identifiable with the soul, viz. Pure consciousness.

uvabhogamimdiyehi ya davvanamacedananamidaranam

jam kunadi sammaditthi tam savvam nijjaranimittam (193)

jaha visamuvabhujjamta vijjapurisa na maranamuvayamtipoggalakammasudayam taha bhumjadi neva vajjahade nani (195)

adamhi davvabhave athire mottuna ginha tava niyadam

thiramekamimam bhavam uvalabbhamtam sahavena (203)

bamdhuvabhoganimittam ajjhavasanodaesu nanissa

samsaradehavisaesu neva uppajjade rago (217)

jo du na karedi kamkham kammaphalesu tahayi savvadhammesuso nikkamkho ceda sammaditthi muneyavvo (230)

vijjarahamarudo manorahapahesu bhamai jo cedaso jinananapahavi sammaditti muneyavvo (236)

217. An enlightened sage never has any desire for impulses of affection and attachment for worldly pleasures produced by the fruition of karma.

230. He who evinces no desire for pleasure resulting from karmas or for all qualities of things must be understood to be a desire-free right believer.

236. The Self, which mounted on the Chariot of knowledge and which is cruising around the path of manoratha (self knowledge) is undoubtedly entitled to be recognised as an enlightened soul freely distributing the knowledge of the Jinendra Deva.

Bandha or Bondagejaha nama kovi puriso nehabhatto du renubahulammi

thanammi thaiduna ya karei satthehim vayamam (237)

chimdadi bhimdadi ya taha talitalakayalivamsapimdio

sacittacittanam karei davvanamuvaghayam (238)

uvaghayam kuvvamtassa tassa nanavihehim karanehimnicchayado cimtijjadu kim paccayago du rayabamdho (239)

jo so du nehabhavo tamihi nare tena tassa rayabamdhonicchayado vinneyam na kayacetthahim sesahim (240)

evam micchaditthi vattamto bahuvihasu cetthasu

rayai uvaoge kuvvamto lippai rayena (241)

jaha puna so ceva naro nehe savvamhi avaniye samterenubahulammi thane karei satthehi vayamam (242)

chimdadibhimdadi ya taha talittalakayalivamsapimdiosaccittocittanam karei davvanamuvaghayam (243)

uvaghayam kuvamtassa nanavihehim karanehimnicchayado cimtijjadu kim paccayago na rayabamdho (244)

ja sodu nehabhavo tamhi nare tena tassa rayabamdhonicchayado vinneyam na karacetthahim sesahim (245)

evam sammaditthi vattamto bahavihesu jogesu

akaramto uvaoge ragai na lippai rayena (246)

Bandha – Bondage of Karmas

237-246. Two men practicing sword in a dusty field. One smeared with oil all over body and the other not so. During practice, all types of plants are destroyed, cut to pieces. Dust particles sticking to one man covered with oil, not so on the other, though both of them were involved in similar activity. Oil is the reason for dirt accumulation. Similarly a deluded soul collects karmic material because of attitude of attachment. However,an elightened sage carrying out actions without attachment does not get covered with karmic dust.

jo mannadi himsami ya himsijjami ya parehim sattehimso mudho annani nani etto du vivarido (247)

247. He who thinks "I kill other beings or I am killed by other beings", is a deluded one, devoid of knowledge. But one who thinks otherwise is the Knower.

aukkhayena maranam jivanam jinavarehim pannattamaum na haresi tumam kaha te maranam kayam tesim (248)aukkhayena maranam jivanam jinavarehim pannattamaum na haramti tuha kaha te maranam kayam tehim (249)

248-249. It is declared by the Jinas that the death of living beings is caused by the disappearance of their age-determining karma. (Since) you do not destroy their age-determining karma, how is their death caused by you?

jo mannadi jivemi ya jivijjami ya ya parehim sattehim

so mudho annani noni etto du vivarido (250)

250. He who thinks, "I live (as caused by other beings) and I cause other beings to live" is deluded one, devoid of knowledge. But one who thinks otherwise is Knower.

He who thinks of him as slayer, hewho deems him slain -- these bothare void of judgment; he doth notslay nor is he slain - Gita (Prof.A.Chakravarthy Nainar's commentary -Samayasara)

MIND, THOUGHTS & BONDAGE

vattum paducca jam puna ajjhavasanam tu hodi jivanamna ya vatihudo du bamdho ajjahavasanena bamdhotti (265)

buddhi vavasaovi ya ajjhavasanam madiya vinnanameyatthameva svvam cittam bhavo ya parinamo (271)

ragamhiya dosamhiya kasayakammesu ceva je bhavatehim du parinamamto ragadi bamdhadi ceda (282)

SENSORYINPUT

SensoryMemory

VisualAuditory

Etc.

Attention

Short TermMemory

TemporaryWorkingMemory

RehearsalChunking

Thought

Encoding

Retrieval

Long TermMemory

Responses

Cognitive Information Processing Model

265. Thought in an empirical Self is always conditioned by an object in the external world. Nevertheless it is not that external object that is the cause of bondage. It is by thought that bondage is caused.

271. Buddhi (understanding), vyavasaya (resolving), adhyavasana (conative activity), mati (thinking), vijnana (knowing), chitta (consciousness), bhava (conscious mode), and parinama (conscious manifestation)-all these words have the same meaning.

282. The rise and fruition of attachment, aversion, passions and karma produce attitudes of attachment, etc., and these dispositions produce the bondage creating a vicious circle.

ayaradinanam jivadidamsanam ca vinneyam

chajjivanikayam ca taha bhanai carittam tu vavaharo (276)

276. Knowledge of the scriptures such as Acharanga is right knowledge. Faith in the tattvas such jiva etc., is right faith and non-violence towards the six kinds of organisms is right conduct. These, it is said, constitute vyavahara (mokshamarga) - the path of salvation form the practical point of view).

ada khu majjha nanam ada me damsanam carittam ca ada paccakkhanam ada me samvaro jogo (277)

277. Transcendetally, self alone is right knowledge, right faith and right conduct; self is vow and self is samvaro and self is yoga.

na ya rayadosamoham kuvvadi nani kasayabhavam va

sayamappano na so tena karago lesim bhavanam (280).

280. An enlightened sage does not assimilate in itself attachment,aversion, delusion or passions; that is why it doesnot become the (karta) producer of these dispositions

Moksha or Liberation

jaha bamdhe cimtamto bamdhanabadho na pavai vimokkham

taha bamdhe cimtamto jivo vi na pavai vimokkham (291)

291. As by (merely) thinking of bondage one bound in shackles does not get release, so also the Self by merely thinking of (karmic) bondage does not attain moksha.

jaha bamdhe chittuna ya bamdhanabaddho u pavai vimokkhamtaha bamdhe cittunna ya jivo sampavai vimokkham (292)

292. As one bound in shackles gets release only on breaking the shackles, so also the Self attains emancipation only by the breaking (karmic) bondage.

bamdhanam ca sahavam viyanio appano sahavam ca

bamdhesu jo virajjadi so kammavimokkhanam kunai (293)

293. Whoever with a clear knowledge of the nature of karmic bondage as well as the nature of the Self, does not get attracted by bondage-that person obtains liberation from karmas.

Sarvavisuddha All Pure Knowledge

annani kammaphalam payadisahavatthio du vedei

nani puna kammaphalam janai udidam na vedei (316)

316. The unenlightened Self conditioned by and identifying himself with the nature of the karmic prakriti, enjoys the fruits of karmas. But the enlightened one, when the fruits of karma begin to appear, does not enjoy them but remains merely a spectator.

na munai payadimabhavvo sutthuvi ajjhaiuna satthanigudadudhampi pivamtona pannaya nivvisa homti (317)

317. The abhavya or the unfit Self, even though well-versed in the Scriptures, does not give up his attachment to karmic prakariti just as a snake by drinking sweetened milk does not become non-poisonous.

Kammehi du annani kijjadi nani taheva kammehim

Kammehi suvavijjadi jaggavijjadi taheva kammehim (332)

kammehim suhavijjai dukkhavijjai taheva kammehimkammehim ya micchattam nijjai nijjai asamjamam ceva (333)

kammehim bhamadijjai uddhmaho cavi tiriyaloyam ca

kammehim ceva kijjai suhasuham jettiyam kimci (334)

jamha kammam kuvvai kammam dei haraitti jam kimeitamha u savvjiva akaraya humli avanna (335)

332 to 335: It is by karma that the soul is agynani; it is by karma that he is made the Knower; it is by karma that he is asleep and it is by karma that he is awake; it is by karma that he is happy and it is by karma miserable; it is by karma led to wrong belief and by the same he is led to non-discipline; it is by karma that he is made to wander in the upper, middle and nether worlds; and whatever good and evil is done, is also by karma; because it is karma that does, karma that gives and it is karma that destroys, therefore all jivas should become akaraka or non-doer.

jo samayapahudaminam pathiuna atthataccao naumatthe thahidi ceya so hohi uttamam sokkham (415)

415. That person who, having read the Samya Pahuda, and having known its real meaning, firmly holds to the truth thereof will attain Supreme Bliss.

Presented as Assignment by Mrs. Guna, S. for MA (Jainology) Course, University of Madras

Reference & Credits

1. Samayasara - Prof. A. Chakravarthy Nainar2. Samayasara – Prof.J.L. Jaini3. Samayasara – Tamil Version – Vangaram Mr. J. Appandairajan4. Jain World.com

Graphics Credit

Tathvartha Sutra Presentation by Mr. Pravin K. Shah, JAINA, USA

Mr. M.D. Rajendran