Jain World
Sub-Categories of Passions


I. Samayasara Samayaprabharitam
II. Soul and Non-soul (Jiva-Ajiva)
III. The Ethic of Action
IV. Demerit and Merit (Punya Papa)
  V. Inflow of Karmas
  VI. Checking of Karmas (Samvara)
  VII. The shedding of Karmas (Nirjara)
  VIII. Bondage  (Bandha)
  IX. Liberation (Moksha)
  X. Liberation Pure bsolute Knowledge
  XI. Samayasara

Chapter  I - Samayasara Samayaprabharitam





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          1. Having bowed to all the Siddhas (Perfect Souls) who have attained a condition of existence indestructible, purified (of all Karmic matter), unparalleled, I shall speak of this Samayabhritam, O (listeners), (as) spoken by the knowers of all scriptural knowledge.



          The author Shri Kunda Kunda Acharya hows in devotion to all the Liberated Pure Souls, because he is desirous of attaining the same condition, which is unparalleled and full of eternal happiness.  Samaya Prabhrita- �Samaya� means �soul�, �Prabhrita� �a gift�; and �Samaya Prabhrita� means �the gift of the soul,� the Discourse delivered by the Highest Soul, the Omniscient; or the discourse which gives a knowledge of the Highest Soul.  The Samskrit commentator, Jaya-Sena-Acharya has taken the word �Prabhrita� to mean �Sara.� Essence, and has called this treatise, Samaya Sara, the essence of Soul.  This work describes the pure nature of the Soul.  The Author treats in detail of the essence of Soul, so that the listeners (Shravakas, laymen) may understand it and try to realise it in order to reach the perfect condition of Liberation.  He also says that his preaching will be quite in conformity with what has been realised and taught by the five Srute-Kevalis or saints with full scriptural knowledge, who flourished from 464 to 364, B. C. Lord Mahavira (599-466 B. C), the last Arhat and Liberated Soul in this fifth seon of the semi-cycle (Avasarpini) of time in this Bharata Kshetra.  The last of the 5 Shruta-Kevalis was Shri Bhadrabahu, the Teacher and Initiator of the great Mauryan Emperor Chandra Gupta who was a contemporary of Alexander the Great,. And flourished in the 4th century B. C. and who met a clam and peaceful death at the Chandra Hill in Shravana Belgola in Hassan District, Mysore State, in South India.

          The name �Samayasara� may also be derived from, and is certainly justified by the use of the word �Samaya,� so frequently made by the author, in the sense of absorption or realisation.  Sva-samaya opr Self-absorption is the central Goal to be aimed at by the Soul struggling to be free from the fetters of the mundane bondage of Karmas.


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          2.  Know the Soul (Which is) concentrated in (right) conduct, belief and knowledge, to be self-absorption.  And know that (which) stands in (the condition) determined by (the operation) of Karmic matter (to be) non-self absorption.



          Although the Soul in its essence and nature is all purity, perfect knowledge, happiness etc., yet the mundane Soul in association with Karmic matter from beginingless time has got so intimately attached to matter and impure thought-activities, due to the operation of Deluding Karmas, that it is oblivious of its reality and is absorbed in mundane pleasures.  Thus it is that Souls are divided into two classes: - Souls who are absorbed in right belief, knowledge and realisation of their true nature or self-absorbed, �Sva-samaya,� and those who are absorbed in Karmic effect �Para-samaya� or no-absorbed in the self, or rather non-selfaborbed i.e., absorbed in the non-self.


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          3. Absorbed in oncess, the Soul (is) everywhere admirable in the Universe, The predication of bondage (as being) one with it is censurable.



          The self-absorption of a soul is the condition of its own real self and is synonymous with �imperturbable bliss�.  It would therefore be admirable so long as it adheres to circumstances native to its bright nature.  A soul having capabilities so high should remain true to its real nature.  To because subject to Karmic bondage and the miseries which it brings is against the Soul�s nature.  The Author desires to stress the point that we should not banker after the miserable unreality of our sinful, mundane life, when we can aspire to attain the purity of our Highest status.


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          4.  The discourse relating to sense-enjoyments and Karmic bondage is heard understood, and experienced by all the (mundane Souls). But realisation of absolute oneness (with its own nature) free from (attachment, etc.) is not easy of attainment.



          All the mundane souls have one or more of the senses in the outer bodies, whether physical or fluid, and are endowed with sensedesires.  To the last they aim at their fulfilment.  They have all known sense-enjoyments.  Many souls have often heard and understood the discourses regarding bondage of soul with karmic matter, and regarding its merits or demerits, and felt the truth in their heart of bearts.  This is an experience common to all persons.  But it is difficult to translate the precept into practice, especially as the details of the scheme of Self-Absorption must be closely followed.  The author here impresses upon the reader the necessity of paying a concentreated attantion to the subject matter of this book, for its being fully understood.


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          5.  I describe that obsolete oneness of the soul on the strength of my (own self-realisation) What I describe should be accepted (after verification by your own experience).  If I err, (it) should not be considered a deception.



          The author says that his description of the absolute oneness of the soul is based on the strength of his own self-realisation, and should be accepted in the light of individual experience which builds up on (1) the Scriptures, (2) Discourses from �the preceptors,� (3) analysis and test by logical standpoints, and (4) constant meditabe tempted to call errors are not errors in the accepted sense of the term, but mere different aspects of the spiritual vision vouchsafed to the author.


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          6.  But that knowing substance (pure soul) does not become of perfect vows (or of any higher spiritual stage). Nor of Imperfect vows (or of any lower Spiritual Stage). The say the pure (from the standpoint of pure soul).  And indeed that which is the known is even the same (as knower, i.e., itself, in self-absorption).


          The fourteen spiritual stages which trace the progress of the soul from delusion to a condition of perfection are useful as a practical preliminary.  In its highest essence the soul neither needs nor is capable of any divisions or stages, it is always itself infinite.  The soul gest rid of delusion in the 12th stage; while in the 13th and 14th it attains to the perfection emanating from perfect and permanent freedom from delusion.