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178. ( A perfect soul is really ) free from obstructions,
independent of the senses, unparalleled liberated from meritorious and
demeritorious kariaas. ( Again it is } free from rebirths and is eternal,
non-transient and independent.
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179. Where there is neither pain, nor pleasure, nor annoyance,
nor any obstruction, nor death nor birth; there only is Nirvana (
Liberation ).
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180. Where there are neither senses, nor is there any
calamity, nor delusion, nor astonishment, nor sleep, nor desire, nor
hunger; there only is Nirvana,
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181. Where there are neither any karmas, nor quasikarmas, nor is
there any anxiety, nor painful or wicked concentration, nor righteous or
pure concentration; there only is Nirvana.
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182. ( In the state of Nirvana ) are found Perfect Knowledge,
Perfect Bliss, Perfect Power, Perfect Perception, immateriality, Isness. (
Astitva ), spatiality (Pradeshatva) and formlessness (Amurtatva).
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183. Nirvana means the Siddha ( the Liberated), and the Siddha
means Nirvana; such has been said (by the Conquerors). A soul, liberated
from karmas, goes up to the topmost of the Universe.
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184. Movements of souls and matter should be known as
co-extensive with the medium of motion ( Dharmastikaya ). They can not go
further, because there is no medium of motion.
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185. Niyama ( the path of Liberation ) and the fruit of that
Niyama ( i.e , supreme Liberation ) have been described ( by me ),
on being prompted by Devotion for Scriptures, ( Pravachana Bhakti ). If
there are any inconsistencies ( in the description ), the scholars should
remove them and make ( this treatise ) complete.
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186. If any ( persons ) find fault with this lovely path ( of
liberation ), simply through malice, then ( O disciple ) on hearing their
words, do not be lacking in devotion to the path of the Conquerors.
םֳֵ�־֝��ם�״֢�� � ����� םִֵ���ָ���ִ������ l
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ו֝���֤����� ��㾾�־ָ�������םִ��㌍�� ll 187 ll
187. Having understood the teaching of the Conquerors which are
free from inconsistencies, I have composed this treatise styled as �Niyamasara,�
with the main object of a self-meditation.
Commentary.
A perfect- liberated soul is absolutely free from all sorts of
impurities and it shines forth in its true nature, even when a soul is in
the position of an Arhat, though it is still in bondage with the four
non-destructive ( Aghatiya ) karmas; but it is free from all the four
destructive karmas, which obscured its real attributes. As long as the
non-destructive karmas are not exhausted, the soul of the Lord Arhat
remains in a highly refined physical body ( Parama-audarika sharira ). The
Omniscient Lords, being possessed of vibratory activities, move about and
preach Truth to the world.
Both the Siddhas and the Arhats are possessed of pure conscious
attentiveness ( Shuddha Upayoga ), which includes both perfect conation
and perfect knowledge. On account of the total destruction of the
knowledge-obscuring and conation. obscuring karmas, both knowledge and
conation exist and work simultaneously, just as light and heat exist in
the sun and work simultaneously. In the case of souls, who have not
attained omniscience, conation precedes knowledge; both do not work
simultaneously. Natural .knowledge and natural conation, as described in
Gathas II and 13 respectively, are the innate attributes of a soul; in
other words they are the perfect knowledge and perfect conation, as found
existing and working simultaneously in the omniscients.
In the pure and perfect conation and knowledge of the
omniscients all knowable objects are reflected, without any effort,
whatsoever, on the part of the omniscient souls. Thus when it is said that
from the real point of view, the omniscient soul knows the self only, it
means that the soul knows the self together with the reflection of all the
objects in the Universe and Non-universe simultaneously. It is only a mode
of expression to say, that from the real stand-point, the omniscients know
the self alone. As practical point of view deals with a substance having
regard to its relation with other substances; wherefore i; is also quite
true to say that from the practical point of view, the omniscients know
all. It is merely another mode of expression. All includes the self as
well. Thus from whatever point of view, we consider, we arrive at the
conclusion that an omniscient soul knows the self and all other substances
simultaneously.
Soul is a sudstance. and knowledge and conation are its two
innate attributes. Substance is nothing else but another name given to the
sum total of its attributes and modifications. A substance cannot function
independently; whatever is done by it, is done solely by virtue of its
attributes and modifications.
When one says that soul conates and knows the self and all other
substances, it has to be admitted that perfect conation and perfect
knowledge also conate and know the self and all other substances at the
same time.
Every luminous substance illuminates both itself and all other
objects within its range. Conation and knowledge illuminate both
themselves and all other objects.
If knowledge be assumed as not knowing the soul, then it will
never be possible for any one to know the soul and it will be sheer
nonsense to talk of soul, self-knowledge, self-realisation and
self-concentration. In other words, path to liberation and liberation
itself will become quite meaningless.
In Gatha 171, it has been laid down that neither knowledge can
exist without soul nor can there be a soul without knowledge. It is so;
because knowledge being the attribute of the soul, it can never exist
independently. If it is said that knowledge does not know the self, then
it means that it is quite separate from soul, which it is not. Therefore
knowledge knows both the soul as well as all other objects.
It is a well known principle of Jainism that delusion,
attachment and aversion, etc., are the main causes of karmic bondage with
the soul. The Omniscient Lord having already destroyed the deluding karma
Mohaniya), it is entirely impossible that any impure thought-activity such
as desire, etc., should arise in Him. Owing to the destruction of the
knowledge-and-conation-obscuring karma, and attainment of perfect
knowledge and conation, every knowable object is automatically revealed to
Him, and nothing remains which he may desire to know, The action of a
vibratory omniscient, ( Sayoga Kevali ), in moving about, and preaching
Truth, etc, are not volitional; they are due to the operation of the
remaining four non-destructive karmas. They are in a way like the reflex
actions of the nervous system.
When the Lord Arhat,
on the termination of His age karma destroys all the remaining karmas, he
is absolutely liberated from all the material bodies, fine or gross. He is
pace, perfect independent, free from rebirth, all blissful, has
accomplished all that was-to-be accomplished, and as such ascends directly
upwards by force of nature and there abides at the summit of the,
Universe. He is-then called a Siddha ( a perfect liberated soul ). This
condition of a Siddha is known as Nirvana. The word Nirvana according to
the Jaina doctrine means extinguishment of all foreign thought-activities,
desire, attachment, aversion, etc., and the attainment of the soul�s own
pure individuality together with all its pure and natural attributes and
modifications.
