How does the soul leave the body?

Cycle Cycle 1 Unhappy-Unhappy 21000 years Happy-Happy 4x 1014 Sagaropams Unhappy 21000 years Happy 3 x 1014 Sagaropams 3 Unhappy-Happy 1x 1014 Sagaropams - 42000 years 3 Happy-Unhappy 2 x 1014 Sagaropams 4 Happy-Unhappy 2 x 1014 Sagaropams 1x 1014 4 Unhappy-Happy Sagaropams - 42000 years Happy 3 x 1014 Sagaropdms Unhappy 6 Unhappy-Unhappy 21000 years 21000 years 6 Happy-Happy 4x 1014 Sagaropams Unhappy Aara which is present is the Aara began about 2500 years ago. The heart generates the bodies most powerful and most extensive, rhythmic electromagnetic field. The hearts field permeates every cell in the body and radiates upto eight feet outside the body. The magnetic component of the heart is apporoximately five thousand times stronger than the brain's magnetic field. It can be detected several feet away from the body with sensitive magnetometers. So a person's real intention has far more potency than the act he may have performed. Non living beings - 6 substances II Page #32 -------------------------------------------------------------------------- ________________ 1. Jia 2. pia मुसाफिर शरीर नाव JIVA LIVING BEINGS • 499 प्रतिकूल पवन अनुकूल पवन 3. gora Jiva & Ajivas are Jneya (to be known) Asrava & Bandha are Heva (to be avoided) Samvar, Nirjara & Moksha are Upadeva (to be adopted) Pap is Heya Punya is Upadeva for the beginners & Heya for spiritually advanced person. Part I 5. BIRTS unya is a meritorious deed done with a feeling of self-satisfaction & accomplishment in other words with ego). However if the same deed done without the feeling of accomplishment & attachment (with out ego) is not Punya but the action or deed is considered as the true nature of a person (Shuddha Bhav). Hence Punya activity is considered Upadeva in the beginning stages of spiritual development to progress towards liberation (for laymen). For those who are active aspirants of liberation it is considered Heya, because such aspirants should not have the feeling of accomplishments & attachments to even meritorious deeds. Their activities or deeds are always be meritorious without the feeling of attachments to the activities. No Karma can attach to a person if his/her action is done without any attachments or feeling of accomplishments. प्रख्याध्यान्व 6. Far 7. ERI पानी निकालना बदकरना 9. Ha कर्मरूप पानी का संबध सकल कर्मक्षय 8. Page #33 -------------------------------------------------------------------------- ________________ Some description of Jiva has been given in the earlier chapter while dealing with "Shad-dravya". It should however be clear from the discussion thus far; that the knowledge of these fundamentals or of anything else is meant for knowing the Self. This Self is variously known as Jiva, Atma, Paramatma, Chaitanya, Brahma, consciousness, etc.. Thus soul being the focal point & ultimate objective of all knowledge, it would be useful to discuss it here at some length. 'What is this soul after all?' No one has ever seen it. Therefore atheists (people who do not believe in God), who refuse to believe in anything that cannot be perceived or grasped by senses, deny the existence of the soul. Most scientists contribute to this view. They think that the body is a biochemical composition & is made from a peculiar combination of genes from the parents. As long as the composition is active, it is said to be a living organism; & when the activity comes to an end, it is considered to be dead. But science does not clarify what exactly makes it active & why does the activity come to an end. It is a fact that when a person dies, his heart, kidneys & other limbs may still be active but the body is unable to use them & therefore they cease to function. If however, they are removed from that body in time, they can be transplanted in another body & function effectively in the new body. Does it not mean that there was some sort of invisible energy that was activating in different limbs of the body while it was alive? That energy happens to disappear at the time of death & the presence or loss of that energy is the difference between life & death. Spiritual science calls that energy as soul. There exist an infinite number of souls & every living body has a soul. (Sadharan Vanaspatikaya has infinite number of souls in one body). The soul is invisible & has no form or shape. It cannot therefore be experienced by the senses. It is an element of its own & cannot be created by any sort of combination or composition & can never be decomposed. It is eternal & lasts forever. From time to time, worldly soul resides in different organisms through which it manifests itself. This type of transmigration & new embodiment birth after birth has been going on since the time without beginning. Even though a particular body happens to be its temporary residence, soul tends to take it as its permanent abode & gets happy or unhappy depending upon the type of that body & its environment. Forgetful of its true nature, it aspires to get maximum happiness within

have wandered this universe for infinite time. In comparison this furlong is insignificant. The 'abode' is so close that you just have to resolve and you will be there. Jain Educationa International For Personal and Private Use Only Page #374 -------------------------------------------------------------------------- ________________ 316 I am the Soul Brothers! A jiva whose eligibility does not materialise even after finding a Sadguru, cannot achieve it. So many ignorant people keep saying, 'We do not have the grace of our Guru. He does not offer us anything.' Not just that, the ineligibility that lies within, even makes them say that the Guru is partial. He gives to somebody who is a favourite and does not give me anything. They make such allegations on the Guru but the fools do not know that grace is forever flowing from the heart of the Sadguru. If your receptacle is broken, if you cannot hold it, then how can you get it? Get the receptacle ready, and then you just cannot but get it! Hence Srimadji says that unless there is eligibility, the Moksa marga - the path to Moksa cannot be struck, and unless you find that path, the malaise inside cannot be removed. If at all this jiva has a malady of the most severe sort, it is in the form of the bewildered self. The Self is unable to recognise itself. The mistaking of bodies etc. for the soul, is a great misconception. 'Who am I' is not known. In Srimadji's words - कोण छु क्यांथी थयो, शुं स्वरूप छे मारूं खरूं ... The jiva is ignorant of this. There is not as much knowledge of the Self as there is about the external form of the self and the relations of the inanimate. Why! Even in deep sleep, if somebody calls you by name, you wake up. You realise both that you have been called, and by whom. You recognise both. You recognise many things in the entire Universe. Some have such a keen memory that they do not forget some person they have met years ago. That recollection is fresh as ever, but the jiva has an illusion in recognising the self. Unless that illusion is cleared, how will it occur that 'I am the Soul' and I have to understand Dharma to attain my Self? If I do not know who I am, then how will I know what I ought to do? Indeed, even if this jiva is observing external Jain Educationa International For Personal and Private Use Only Page #375 -------------------------------------------------------------------------- ________________ I am the Soul 317 religious rituals, but has forgotten the Self, then he is not on the true path. The ascetic Kamatha, who harassed Lord Parshwanatha, goes through the severe penance of five fires. In the blistering afternoon heat of the Vaishakha month, Kamatha sits on a plain outside the village, with a wood pyre on all four sides. He is experiencing the heat from five directions, making the body suffer great rigours. But, he has forgotten the world of the Soul, the Soul is untouched. The efforts are limited to misguiding the jivas of the world into mere bodily rituals. Brothers! How can the illusion of the Soul be removed even with such heating of the body? How can the path to Moksa be attained? Therefore, Srimadji while describing the state of an atmarthi, has told us how the eligibility is, of a jiva desirous of the Moksa marga. Now, what a tremendous effort such a jiva can put in, will be taken up next. Jain Educationa International For Personal and Private Use Only Page #376 -------------------------------------------------------------------------- ________________ Sadguru's advice is reassuring . . . The pursuit of the three fold path is the transition of the atma into the form of knowledge, in the form of the faith and into the form of the conduct. The absorption of all these three in a concurrent thought by the atma, is the accomplishment of the pursuit. How essential the appearance of that state is for such a pursuit has been told before and the tremendous internal effort has been termed as imperative for that. As the Soul gradually stabilises in the true form of the self, the affected disposition gets dissolved on its own. It does not need to be abandoned. Our effort is on in the wrong direction. We are making an effort first to stop the fickleness of the mind, the affected thoughts like anger and such. But unless the jiva stabilises in the Darshan guna, the charitra guna does not appear. The sentiments of anger etc. are aberrations of conduct. Hence, the internal effort is to dispel the mithyatva and for settling in the Self. Unless there is stability in the true self, an outwardly ready jiva may well be satisfied that he is understanding the charitra, but his affected disposition does not leave him. A Sanyasi while once returning after bathing in the river Ganga, was touched by an untouchable - chandala. That he was touched by an untouchable became a big issue as if the sky had fallen. And the Sanyasi 's soul which should have been quiet and peaceful, was turbulent with anger. There was a give and take of harsh

फ़फ़555555555555555555555555555555555555))))))) ३९२. दो रासी पण्णत्ता, तं जहा-जीवरासी चेव, अजीवरासी चेव। ३९२. राशि दो हैं-(१) जीवराशि, और (२) अजीवराशि। 392. Rashi (heap; mass) is of two kinds—(1) jivarashi (mass of the living), and (2) ajivarashi (mass of non-living or matter). । कर्म-पद (कर्मबन्ध और कर्मफल भोग) KARMA-PAD (SEGMENT OF KARMA : BONDAGE AND SUFFERING) म ३९३. दुविहे बंधे पण्णत्ते, तं जहा-पेज्जबंधे चेव, दोसबंधे चेव। ३९४. जीवा णं दोहिं ठाणेहिं पावं कम्मं बंधंति, तं जहा-रागेण चेव, दोसेण चेव। ३९५. जीवा णं दोहिं ठाणेहिं पावं कम्म म उदीरेंति, तं जहा-अब्भोवगमियाए चेव वेयणाए, उवक्कमियाए चेव वेयणाए। ३९६. एवं वेदेति। ३९७. एवं णिज्जरेंति, तं जहा-अब्भोवगमियाए चेव वेयणाए, उवक्कमियाए चेव वेयणाए। ३९३. बन्ध दो प्रकार का है-प्रेयोबन्ध (राग) और द्वेषबन्ध। ३९४. जीव दो कारणों से पापकर्म ऊ का बन्ध करते हैं-राग से और द्वेष से। ३९५. जीव दो स्थानों से पापकर्म की उदीरणा करते हैं आभ्युपगमिकी वेदना से और औपक्रमिकी वेदना से। ३९६. इसी प्रकार जीव दो स्थानों से पापकर्म का 5 वेदन करते हैं। ३९७. और दो स्थानों से पापकर्म की निर्जरा करते हैं-आभ्युपगमिकी वेदना से और 卐 औपक्रमिकी वेदना से।। 393. Bandh (bondage) is of two kinds-preyobandh (bondage caused by attachment) and dvesh-bandh (bondage caused by aversion). 394. There are two causes for a jiva (soul) acquiring bondage of paapkarma (demeritorious karma)—through raag (attachment) and through dvesh (aversion). 395. A jiva (soul) effects udirana (fruition) of paapkarma (demeritorious karma) in two ways-through aabhypagamiki vedan (volitive acceptance of suffering) and aupakramiki vedan (natural suffering). 396. In the same way a jiva (soul) effects vedan (suffering of fruits) of paap-karma (demeritorious karma) as also. 397. A jiva (soul) effects nirjara (shedding) of paap-karma (demeritorious karma) in two ways-through aabhyupagamiki vedan (volitive acceptance of suffering) and aupakramiki vedan (natural suffering). विवेचना-कर्म-फल का अनुभव करना वेदन या वेदना है। वह दो प्रकार की होती हैआभ्युपगमिकी और औपक्रमिकी। अभ्युपगम का अर्थ है-स्वयं स्वीकार करना । जैसे तपस्या किसी कर्म के उदय से नहीं होती, किन्तु विधिपूर्वक स्वयं स्वीकार की जाती है। तपस्या-काल में जो वेदना होती है, वह आभ्युपगमिकी वेदना है। उपक्रम का अर्थ है-कर्म की स्वाभाविक क्रम से उदीरणा; शरीर में उत्पन्न 卐 होने वाले रोगादि की वेदना औपक्रमिकी वेदना है। दोनों प्रकार की वेदना निर्जरा का कारण है। a55555555555 55555555555555555 5听听听听听听听听听听听听听听听听听听听听 | स्थानांगसूत्र (१) (152) Sthaananga Sutra (1) 89ऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊऊ55555555558 Page #219 -------------------------------------------------------------------------- ________________ फफफफफफफ 5**********************************E Elaboration-To experience or suffer the fruits of karma is called or vedana. This is of two kinds-aabhyupagamiki and aupakramiki. Abhyupagam means 'to accept of one's own volition' or volitive acceptance. For example, austerities are not caused by fruition of some karma but are formally accepted of one's own volition. The sufferance during observation of austerities is aabhyupagamiki vedan. Upakram here means fruition of karma in natural course. The sufferance due to ailments in the body is aupakramiki vedan. Both these sufferances cause nirjara (shedding of karmas). vedan आत्म-निर्याण - पद ( शरीर त्याग की सूक्ष्म गति) ATMA-NIRYAN-PAD (SEGMENT OF DEPARTURE OF SOUL) ३९८. दोहिं ठाणेहिं आया सरीरं फुसित्ता णं णिज्जाति, तं जहा - देसेणवि आया सरीरं फुसित्ता णं णिज्जाति, सव्वेणवि आया सरीरगं फुसित्ता णं णिज्जाति । ३९९ एवं फुरित्ताणं । ४००. एवं फुडित्ताणं । ४०१. एवं संवट्टइत्ताणं । ४०२. एवं णिवट्टइत्ता णं णिज्जाति । विवेचन - मृत्यु के समय जब आत्मा एक शरीर को छोड़कर दूसरे शरीर में प्रवेश करता है तब 5 उसकी प्रस्थानगति दो प्रकार की होती है, एक इलिकागति-जैसे लट या कीड़ा अगले स्थान पर पाँव जाकर फिर पिछला स्थान छोड़ता है। इसी प्रकार शरीर छोड़ते समय आत्मा के कुछ प्रदेश पहले अगले स्थान का स्पर्श करते हैं, फिर आत्मा के अन्य प्रदेश पूर्व शरीर का त्यागकर सर्वांग रूप में उस शरीर में पहुँचते हैं। दूसरी कन्दुकगति - गेंद की गति, बन्दूक की गोली या धनुष में छूटे तीर की तरह सभी प्रदेश द्वितीय स्थान 5 ३९८. दो स्थानों से आत्मा शरीर का स्पर्श कर बाहर निकलती है- देश से, कुछ प्रदेशों से या शरीर के किसी भाग से आत्मा शरीर का स्पर्श कर बाहर निकलती है और सर्व प्रदेशों से आत्मा शरीर फ का स्पर्श कर बाहर निकलती है । ३९९. इसी प्रकार आत्मा शरीर को स्फुरित ( स्पन्दित) कर बाहर निकलती है । ४००. इसी प्रकार स्फुटित ( शरीर को फोड़ कर बाहर निकलती है । ४०१. इसी प्रकार संवर्तित (संकुचित) कर बाहर निकलती है । ४०२ और शरीर को निर्वर्तित ( जीव- प्रदेशों से अलग) कर बाहर निकलती है। (153) 29 955 5 59595959 5955 5959595959 55 595 595959595955559595959 59595952 卐 398. Soul departs after touching the body in two ways-by desh (partially): soul departs the body by touching some part of the body with F some soul-space-points and by sarva-pradesh (fully ) : soul departs the F body by touching whole body with all its soul-space-points. 399. In the 5 same way soul departs by vibrating (sfurit) the body. 400. In the same way soul departs by bursting (sfutit ) the body. 401. In the same way soul f departs by squeezing

only a very small part, even if that part touches our body or goes on someone's body, it will not cause us pain. Even if you collect millions of Kunthuā bodies and weigh them on a small scale, they will not even make a pal (milligram), then how big is the body of one Kunthuā? We cannot bear the touch of the edge of the foot of such a small Kunthuā, and Jīvas endure such a state as described above when they touch the foot's edge. O Gautama! Listen to what kind of feeling should be held during such pain. Sūtra - 356-365 A small animal like a Kunthuā may roam, move, and walk on my unclean body, but I will not destroy it by scratching, but protect it. It will not always be here. Perhaps it will leave in the next moment, it will not be here in the next moment. Perhaps it will not leave in the next moment, then O Gautama! This is how one should feel, this Kunthuā is not attached to me with attachment or hatred towards me, it does not touch me with anger, envy, jealousy, hatred, or a desire to play. Kunthuā does not climb on anyone's body out of hatred. It climbs on anyone's body like that. It may be disabled, a child, another animal, or enter burning fire and well water. It never thinks that this is my former enemy or my relative, therefore the soul should think that this is the rise of my Āśātanā-Pāpa. What kind of sorrow of Āśātanā have I done to this Jīva? This is moving around my body in all directions, oblique, upward, downward, and in all directions, for the benefit of my soul, to experience the fruits of the sinful deeds done in the previous birth or to end that pool of sin. I will endure this pain with equanimity, then my sinful deeds will end. Perhaps the Kunthuā is caught by a strong wind while roaming on the body, then the Kunthuā experiences unbearable physical pain and the great pain of Raudra and Ārtadhyāna increases. At such a time, think that even a little pain from the touch of this Kunthuā, you cannot bear it and go into Ārta Raudra Dhyāna, then due to that pain, you will start Śalya, and you will have to endure its fruits for a long time, being Śalyavāla in Manoyoga, Vachanayoga, Kāyayoga, time, Āvalikā, Muhurta. How will you be able to bear such pain at that time? Muni Dīparatnasāgar Kṛt (Mahānishīth) Āgama Sūtra-Hindi Anuvāda Page 24 ====================== | Romanization (original text) | ====================== Agama sUtra 39, chedasUtra-5, 'mahAnizItha' adhyayana/uddeza/sUtrAMka bhaya lage, Azrava dvAra kA rodha karake kSamAdi yatidharma aura yamaniyamAdi meM rahA ho, usa zukla dhyAna kI zreNI meM ArohaNa karake zailezIkaraNa prApta karatA hai, taba lambe arase se bA~dhA huA samagra karma jalAkara bhasma karatA hai, nayA alpa karma bhI nahIM bA~dhatA / dhyAnayoga kI agni meM pA~ca hrasvAkSara bole jAe utane kama samaya meM bhava taka TikanevAle samagra karma ko jalAkara rAkha kara detA hai| sUtra - 349-350 isa prakAra jIva ke vIrya aura sAmarthya yoga se paramparA se karma kalaMka ke kavaca se sarvathA mukta honevAle jIva eka samaya meM zAzvata, pIr3A rahita roga, bur3hApA, maraNa se rahita, jisameM kisI dina duHkha yA dAridra na dekhA jAtA ho / hamezA Ananda kA ahasAsa ho vaise sukhavAlA zivAlaya-mokSasthAna pAtA hai| sUtra-351-353 he gautama ! aise jIva bhI hote haiM ki jo AzravadvAra bandha kara ke kSamAdi dazavidha saMyama sthAna Adi pAyA huA ho to bhI duHkha mizrita sukha pAtA hai / isalie jaba taka samagra ATha karma ghora tapa aura saMyama se nirmUlasarvathA jalAe nahIM, taba taka jIva ko sapane meM bhI sukha nahIM ho sakatA / isa jagatameM sarva jIva ko vizrAnti binA duHkha lagAtAra bhugatanA hotA hai / eka samaya bhI aisA nahIM jisameM isa jIvane AyA huA duHkha samatA se sahA ho sUtra-354-355 kuMthuA ke jIva kA zarIra kitanA? he gautama ! vo tu yadi soce- choTe se choTA, usase bhI choTA, usase bhI kAphI alpa usameM kuMthu, usakA pA~va kitanA ? pA~va kI dhAra to kevala choTe se choTA hissA, usakA hissA bhI yadi hamAre zarIra ko chu le yA kisI ke zarIra para cale to bhI hamAre duHkha kA kAraNa na bane / lAkha kuMthuA ke zarIra ko ikaTThe karake choTe tarAjU se tola-nApa karake usakA bhI eka pala (miligrAma) na bane, to eka kuMthu kA zarIra kitanA ho ? aise choTe eka kuMthuA ke pA~va kI dhAra ke hisse ke sparza ko saha nahIM sakate aura pAdAgra hisse ko chUne se Age kahe anusAra vaisI dazA jIva sahate haiM / he gautama ! vaise duHkha ke samaya kaisI bhAvanA rakhanI vo sUna / sUtra - 356-365 kuMthu samAna choTA jAnavara mere malIna zarIra para bhramaNa kare, saMcAra kare, cale to bhI usako khujalAkara naSTa na kare lekina rakSaNa kare, yaha hamezA yahA~ nahIM rahegA / zAyada dUsare pala meM calA jAe, dUsare pala meM nahIM rhegaa| zAyada dUsare pala meM na calA jAe to he gautama ! isa prakAra bhAvanA rakhanI, yaha kuMthu rAga se nahIM basA yA muja para use dveSa nahIM, krodha se, matsara se, IrSyA se, baira se mujhe u~satA nahIM yA krIr3A karane kI IcchA se muje DaeNsatA nhiiN| kuMthu vaira bhAva se kisI ke zarIra para nahIM car3atA / vo to kisI ke bhI zarIra para aise hI car3a jAtA hai

believe in the body as the soul is that consciousness, the soul, arises or manifests from the elements that have transformed into the form of the body, and it is inseparable from them." This is the difference. ||11|| _Commentary - The author of the text presents the view of those who believe in the body as the soul as the opposing view. The view of those who believe in the body as the soul is that consciousness arises or manifests from the five elements that have transformed into the form of the body. Therefore, in each body, there is a separate soul. All souls exist in this form. Those who are children or ignorant, devoid of knowledge, and those who know the difference between good and bad, the wise, are all separate. One should not accept that there is one soul that pervades all. Accepting this would lead to the impossibility of distinguishing between the knowledgeable and the ignorant. ====================== | Romanization (original text) | ====================== - zrI sUtrakRtAGga sUtram AtmA eka ho-sarvavyApI ho to aisA nahIM bana pAyegA arthAt eka dvArA jAne hue ko dUsarA bhI sahaja hI jAna legA / patte kasiNe AyA, je bAlA je a paMDiyA / saMti piccA na te saMti, natthi sattovavAiyA // 11 // chAyA - pratyekaM kRtsnA AtmanaH ye bAlA ya ca paMDitAH / santi pretya na te santi, na santi sattvA aupapAtikAH // anuvAda - isa jagata meM jo bAla ajJAnI paMDita jo jJAnI hai-una jJAnI ajJAnI sabhI janoM kI AtmA pRthak-pRthak hai, eka nahI haiM / pretya bhAva-mRtyu ke anantara AtmA kA astittva nahIM rahatA aura sattvopapAtikAna prANiyoM kA punarjanma hI hotA hai-ve paralokagAmI nahIM hote-nahIM jAte / TIkA - sAmprataM tajjIvataccharIravAdimataM pUrvapakSayitumAha-tajjIvataccharIravAdinAmayamabhyu-pagamaH- yathA paMcabhyo bhUtebhyaH kAyAkAra pariNatebhyazcaitanyamutpadyate abhivyajyate vA tainaikaikaM zarIraM prati pratyeka mAtmAnaH 'kRtsnAH ' sarve'pyAtmAna evamavasthitAH, ye 'bAlA' ajJA ye 'paNDitAH' sadasadvivekajJAstesarve pRthagvayavasthitAH, nokaevAtmA sarva vyApitvenA'bhyupagantavyo, baalpNdditaadyvibhaagprsNgaat| nanu pratyeka zarIrAzrayatvenAtma bahutvamArhatAnAmapISTamevetyAzaGkayAha-'santi'vidyante yAvaccharIraM vidyante tadabhAve tu na vidyante, tathAhi kAyAkArapariNateSu bhUteSu caitanyAvirbhAvobhavati, bhUta samudAyavighaTane ca caitanyApagamo, na punaranyatra gacchaccaitanyamupalabhyate, ityetadeva darzayati-'piccA na te saMtIti' 'pretya' paraloke na te AtmAnaH 'santi' vidyante paralokAnuyAyI zarIrAdbhinnaH svakarmaphalabhoktA na kazcidAtmAkhyaH padArtho'stIti bhAvaH / kimityevamataAha-'natthi sattovavAiyA' 'asti' zabdastiGantapratirUpako nipAto bahuvacane draSTavyaH / tadayamartha:-'na santi' na vidyante 'sattvAH' prANina upapAtena nirvRttA aupapAtikAbhavAdbhavAntaragAmino na bhavantIti tAtparyyArthaH / tathAhi tadAgamaH-"vijJAnaghana evaitebhyo bhUtebhyaH samutthAya tAnyevAnuvinazyati na pretya sNjnyaa'stiiti"| nanu prAgupanyastabhUtavAdino'sya ca tajjIvataccharIravAdinaH ko vizeSa iti ? atrocyate, bhUtavAdino 'bhUtAnyeva kAyAkArapariNatAni dhAvanabalganAdikAM kriyAM kurvanti, asya t kAyAkArapariNatebhyo bhUtebhyazcaitanyAkhya Atmotpadyate'bhivyajyate vA tebhyazcAbhinna ityayaM vizeSaH // 11 // _TIkArtha - AgamakAra tacjIva taczarIravAda meM vizvAsa rakhane vAle saiddhAntikoM ko pUrva pakSa ke rUpa meM upasthita karate hue kahate haiM - tajjIvattazarIravAda darzana meM AsthA rakhane vAloM kA yaha abhimata hai ki deha ke rUpa meM pariNata pRthvI Adi pAMca mahAbhUtoM se cetanA zakti udbhUta hotI hai, yA abhivyakta hotI hai / ata: eka-eka zarIra meM, ekaeka AtmA pRthak-pRthak rUpa meM vidyamAna hai / sabhI AtmAeM isI rUpa meM avasthita haiM / jo bAla yA ajJa haiM, jJAnavarjita haiM tathA jo sat asat kA-zubhAzubha kA bheda jAnate haiM, jJAnI haiM, ve sabhI pRthak-pRthak hai / koI eka saba meM vyApta AtmA hai, aisA nahIM svIkAra karanA cAhiye / aisA svIkAra karane se jJAnayukta aura jJAna rahita kA bheda nahIM ho sakatA / Page #53 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Self-Time Statement of Authority Those who believe in the principles propounded by the Arhats, while accepting the principle of 'Atmabahutva' (plurality of souls), believe that each body has a separate soul. Why then do you present this doctrine? This doubt arises. It is said that as long as the body exists, so does the soul. When the body ceases to exist, the soul also ceases to exist, because consciousness arises from the five great elements transformed into the form of the body. When the community of the five elements disintegrates and becomes separate, consciousness is lost and destroyed. Consciousness does not become available or visible, separated from the body and going elsewhere. The Agamkaras are to show the view of the Tatchiva Tatcharirvadi theorists. Why is there no substance or element called soul separate from the body, which obtains Pretyabhava (afterlife), dies, goes to the other world, or takes rebirth and enjoys the fruits of its actions? Keeping this question in mind, it is said - Natthi

It is necessary to bear in mind that we create our own innumerable miseries and add to the already existing ones by our own defects. By developing good humanitarian qualities and fostering universal friendliness, we should try to decrease the miseries in the world as far as possible. Such contemplation on the fact that this world is full of miseries and there is no end to natural calamities is Samsär Bhävanä. 04. Ekatva Bhävanä (Solitariness) "I am alone, I was born alone, I will die alone, I am sick alone, I have to suffer alone, I alone have to experience the consequences of Karma which I have earned," Therefore, one should be cautious, and stay away from attachment and aversion. Ekatva means aloneness and Anyatva means separateness. We enter the world alone and we leave it alone. Each one of us has to suffer the fruits of our individual karma. Our cooperation in worldly affairs, love and affection for others should not be allowed to be degenerated into attachment because no amount of attachment for our either family or friends can save us from the pangs of life. Consciousness that I am alone and I alone have to chart my course of life is not being selfish. Also that my family, my friends and my belongings are not mine, does not breed selfishness, but clinging to all these things does bring selfishness because such clinging is the result of gross attachment which is the worst vice in human nature. In fact, both these Bhävanäs of Ekatva and Anyatva (otherness) are not only complimentary to each other but are also the logical consequence of the Asharan Bhävanä referred to above. What these two Bhävanäs prescribe is to suggest that you have to bear the fruits of your own karma - others cannot help relieve you of them. Similarly, you cannot help relieving others of the fruits of their karma. If we cultivate such an objectivity of outlook, we will be better equipped to serve others around us and ourselves. 05. Anyatva Bhāvanā (Otherness) Out of an onrush of delusion, we commit the mistake of regarding our own rise and fall, as the rise and fall of our body and everything else belonging to us. The separateness of soul from body is to be reflected over on the basis of their qualities as follows: "This body is inanimate, ephemeral while my soul; (possessed of no beginning and no end), is conscious and eternal." On account of this type of reflection Anyatva Bhävanä, human being is not agitated and perturbed by bodily pains and pleasures. Generally, all energy is used up in thinking about bodily pains and pleasures. If one knows as to who one is, in the light of that pure knowledge, one will not develop attachment for the body, nor will one become a slave of JAIN PHILOSOPHY AND PRACTICE - 2 99 Page #100 -------------------------------------------------------------------------- ________________ sense organs, and will be saved from miseries and calamities arising from attachment to body and also from ignorance and delusion. With true realization of 'I', our real happiness increases. We realize that real happiness does not depend on external objects, but on the soul itself; its source is the soul. More the purity of soul higher are the stages of real peace and happiness. "This body is transitory and it is different from me. I am the soul, which is not perishable, while the body is perishable. Even wealth, family etc., is not mine. They are different from me, therefore, I detach myself from all these things." 06. Ashuchi Bhavana (Impurity) "This body is made of impure substances. I will discard attachments to my body, and engage myself in self-discipline, renunciation, and spiritual endeavors." We all are deeply attached to our body. In fact, all pleasures and pains are of our body. Our attachment to our family and our worldly possessions are in the ultimate analysis attachment to our body. But what is this body? When the self withdraws from the body what is left? Even when the self does not withdraw, what does this body consists of? How do various diseases arise in our body? Why does it gradually decay? If we give deeper thought to all these questions, we find two important aspects of our body: Without the existence of the soul within body, the body is nothing but a conglomeration of dirt and diseases. Even with the existence of soul within, it is constantly under the process of decay and deterioration (aging). To keep these aspects of the body constantly in mind is called Ashuchi Bhävanä. The constant reminder of these aspects blunt our attachment to our body and keep us alive to the fact that self is something distinct and different from the body, and the body can be best utilized not for enjoying the transitory objects of the world but for liberating the self from the shackles of karma. This Bhävanä is called 'Ashuchi' as it points out the impure aspects of the body. This is required to be done to mitigate our attachment to the body and not for cultivating hatred towards it, as misunderstood by some. All the