Chapter 3

Dravya Sangrah

Drayasangrah - GATHA NO. 39 - "Vyavhara" and "Nischaya" paths to "Moksha"
सम्मदंसण णाणं चरणं मोक्खस्स कारणं जाणो ! '''ववहारा णिच्चयदो तत्तियमइओ णिओ अप्पा !! ३९ !!'''

Sammaddamsana nanam chanmam Mokkhassa karanam jano, Vavahara Niehchayado tattiyamaio niyo appa,-(39)

Padapatha- ववहारा Vavahara from the ordinary point of view. सम्मदंसण णाणं चरणं Sammaddamsana nanam charanam, perfect faith, knowledge and conduct. मोक्खस्स Mokkhassa., of liberation, कारणं Karanam, cause. tku Jane, know, णिच्चयदो Nichchayado, really. तत्तियमइओ Tattiyamaio, consisting of these three; णिओ niyo, of one's own. अप्पा Appa, soul. 39. Know that from the ordinary point of view, perfect faith, knowledge' and conduct are the cause of; liberation, while really one's own soul consisting of these three (is the cause of liberation),

COMMENTARY
Now the author proceeds to lay down the ways and means to liberation. To attain liberation one must have Perfect Faith, Perfect Knowledge and Perfect Conduct. These there will be further explained in Verses 41-.43. These are technically known as the three jewels in Jain works. The three jewels are means to liberation from the ordinary point of view. But really these three jewels cannot exist elsewhere than in the soul ; so, to be accurate, it is the soul which can produce liberation. This will be emphasized in the next verse.

GATHA NO. 40 - "Aatma" is the way to "Moksha" as per "Nischanaya"
रयणयं ण वट्टइ  अप्पाणं मुयतु  अण्णदवि यम्हि ! '''तम्हा तत्तियमइओ होदि हु मोक्खस्स कारणं आदा !! ४० !!'''

Rayanattayam na vattai appanam muyatu annadavi-yamhi, Tamha tattiya - maio hodi hu mokkhass karanam ada.-(40)

Padapatha- अप्पाणं Appanam, the soul. मोयतु Muyatu. except¬ing. अण्णदवि यम्हि Annadaviyamhi, in any other substances. रयण्तयं Rayanattayam the three jewels. ण Na, not. वट्टइ Vattai. exist. तम्हा Tamha, therefore. तत्तियमइओ Tattiyamaio, consisting of these three. आदा Ada, the soul, हु Hu, surely, मोक्खस्स Mokkhassa, of liberation. कारणं Karanam. cause of. होदि Hodi, becomes. 40. The three jewels (i.e. Perfect Faith, Perfect Knowledge and Perfect Conduct) do not exist in any other substance excepting the soul. Therefore, the soul surely is the cause of liberation.

COMMENTARY
It has been laid down that. in order to attain Moksha or liberation. one must have Perfect Faith, Perfect Knowledge and Perfect Conduct. These three are, therefore, the means to liberation. But these should not be considered to be apart from the soul, for nowhere but in the soul can each or all of these exsist. It is the soul possessed of all these three jewels that is really fit for liberation. Strictly speaking, therefore, the soul itself attains liberation when it is possessed of certain characteristics (viz. these three jewels), But from the ordinary point of view, we regard the three jewels as apart from the soul as the causes of liberation though from the realistic point of view, the soul possessed of these three jewels is the cause of Moksha.

GATHA NO. 41 - "Vyavahara Samayakdarshan"
जीवादीसदहणं सम्मत्तं रूवमप्पणो तं तु दुरभिणिवेसविमुवकं णाणं सम्मं खु होदि सदि जम्हि !!४१!!

Jivadisaddahanam sammattam ruvamappano tam tu, Durabhinivesavimukkam nanam sammam khu hodi sadi jamhi. -(41)

Padapatha- जीवादीसदहणं Jivadi-saddahanam, faith in Jiva, etc., सम्मत्तं Sammattam, Samyaktva (Perfect Faith), Tam, that. अप्पणो Appano, of soul, रूवम् Ruvam, quality. तु Tu, and. जम्हि Jamhi, that, lfn Sadi, being. [kq Khu, surely, णाणं Nanam, Jnana (knowledge). दुरभिणिवेसविमुवकं Durabhiniveshavimukham free irom errors. सम्मं Sammam, perfect. होदि hodi becomes. 41. Samyaktva (perfect faith) is the belief in jiva, etc. That is a quality of the soul, and when this arises, Jnana (knowledge), being free from errors, surely becomes perfect.

COMMENTARY
Jiva, Ajiva, Asrava, Bandha, Sarnvara, Nirjara and Moksha are the seven Tatvas (essential principles) of Jainisrn. A sincere belief in these Tatvas is called Samvaktva or Perfect Faith. The first step to liberation, according to Jainism, is to have a belief in these essential principles of jainism. It is only after a person has this faith that he can attain Perfect Knowledge. He may have knowledge of substances before he attains Perfect Faith, but this knowledge is apt to be fallacious, for errors might creep in the same. For example, a person may have a knowledge of the aforesaid seven principles of Jainism, but that knowledge may be vague or indefinite or it may he full of doubts or it may be entirely wrong. These defects of knowledge arise, because the person has not at that time perfect faith in the essential principles of jainism, for perfect Faith in such principles is incompatible with doubts and indecision or a belief in opposite principles. Consequently, the knowledge of these principles which succeeds perfect Faith is free from errors or fallacy. This knowledge is known as Samvak Jnana (or Perfect Knowledge).

GATHA NO. 42 - Characteristics of "Samayakgyan"
संसय विमोहविब्भमविबज्जियं अप्पपरस रुवस्स ! '''गहणं सम्मं णाणं सायारम णेया भेयम् च !! ४२!!'''

Samsaya-vimoha - vibbhama- viyajjiyam appaparasaru¬vassa, Gahanam sammam-nanam sayaramaneyabheyam cha. -(42)

Padapatha- संसय Samsaya - विमोहविब्भमविबज्जियं vibbhama- viyajjiyam, freed from Samsaya (Doubt), Vimoha (Perversity) and Vibbhrama (Indefiniteness), सायारं Sayaram, detailed. अप्पपरस Appaparasanwassa, of the real nature of ego and non-ego. Gahanam Gahanam, cognition. सम्मं णाणं Sammam Nanam, Samyak Jnana or Perfect Knowledge. च Cha, and. णेया भेयम् Aneyabheyam, of many varieties. 42. Samyak Jnana (Perfect Knowledge) is the detailed cognition of the real nature of the ego and non-ego, is freed from Samsaya (Doubt), Vimoha (Perversity) and Vibhrama (Indefiniteness), and is of many varieties.

COMMENTARY
Correct knowledge, accorrding to Jain Nyaya philosophy must be free from the Samaropa (i.e. fallacies). This Samaropa is said to be of three kinds: Viparyaya or Vimoha (Perversity), Samsaya (Doubt) and Anadhyavasaya or Vibhrama (Indefiniteness). The cognition of an object as something which is quite the contrary of its real self, is known as Viparyaya or Vimoha. For example, if we think nacre to be silver, we have a knowledge vitiated by Viparyava or Vimoha (Perversity). Samsaya consists of doubt when our mind sways between this or that, without being able to assert the true nature of anything. For example. when we see a certain object from a distance and are unable to say whether it is a man or a post, we have an instance of Samsaya or doubt. A knowledge that this is something without any clear idea of what it is, is called Anadhyavasaya or Vibhrama. For example, such a knowledge arises in the mind of a person when he touches something while he is moving. He is conscious that he has touched something, but is unable to say what it is. These being the varieties of fallacy, there is no doubt that in Perfect knowledge these are entirely absent. In the state of Perfect knowledge we have a dear idea of the real nature of everything, ego and non-ego. This idea is not of a shadowy kind, but consists of detailed knowledge. We have already described the difference between detailed and detailless knowledge in the commentary on Verse 4.

GATHA NO. 43 - "Characteristics of "Darshan Upyog"
जं सामणणं गहणं भावाणं णेव कट्टुमायारां अविसेसिदूण अट्टे दंसणमिदि भणणये समये!!४३!!

Jain samannam gahanam bhavanam neva kattumayaram. Avisesiduna atte damsanamidi bhannaya samaye-( 43).

Padapatha अट्टे -Atte, things, अविसेसिदूण Avisesiduna, without particulars. आयारांAyaram, detail. णेव Neva, not, कट्टु Kattum, grasping. जं Jam, which. भावाणं Bhavanam, things. सामणणं Samannam, general. गहणं Gahanam perception. दंसणमिदि Damsanam, Darshana, bfn Idi, this le;s Samaya in the scriptures, Hk..k;s bhannaye is called. 43.That perception of the generalities of things without parti¬cularities in which-there is no grasping of details, is called Darsana in (Jaina) scriptures,

COMMENTARY
Darshana is knowledge without details. For example, when a person sees a cloth, as long as he is only conscious of the existence of something called cloth, he is said to have Darshana. But when he begins to have knowledge of the details viz. the size, colour, etc. of that piece of cloth, he is said to have Jnana. We have already made this clear in the commentary on Verse 4, In Tatvarthadbiguma Sutra of Umsvam, we have “Samyak Darshana is faith in the principles of Jainism [ rRokFkZ J)k.kka lE;Xn”kZue~* 1@2 ] That Darsana is not the same as the Darsana which we have described above. There Samyak Darshana means perfect faiths and details are present there, while here it means knowledge without details.

<font color=#FF1493>GATHA NO. 44 - Sequence of "Darshan" and "Gyan"
<font color=#0000CD>दंसण पुव्वं णाणं छदुमत्थाणं ण दुण्णि उवओगा जुगवं जमहा केवळिणाहे जुगवं तु ते दोवि!!४४!!

Damsanapuvvam nanam chhadumatthanam na dunni uvaoga. Jugavam jamha kevalinahe jugavam tu te dovi.-(44) Padapatha – छदुमत्थाणं Chhadumatthanam. of the Samsari Jivas दंसण पुव्वं Damsanapwvvam, preceded by Darsana, णाणं Nanam, Jnana. जमहा Jamha, for this reason दुण्णि. Dunni, two. उवओगा Uvaoga, Upayoga. जुगवं Jugavam, simultaneously .k .k Na, not तु Tu, but. केवळिणाहे Keva¬linahe, in Kevalis, ते Te, those. तु Do, two दोवि. Vi, together. जुगवं JugavamJ simultaneously, 44. In Samsari Jivas, Jnana is preceded by Darsl.ana. For tills reason (in him), the two Upayogas (viz. jnana and Darshana) do not (arise) simultaneously, But in Kevalis, both of these two (arise) -simultanecusly,

<font color=#FF1493>COMMENTARY
Samsari Jivas or; beings leading a mundane existence have Darshana or detail-less knowledge first of all. Then they have Jnana or, knowledge, with details. But this is not the case with Kevalis, who have Darshana and Jnana at once. The reason for this difference is that in Samsari jivas, there are hindrances known as Darshana varaniya and Jnanavaraniya Karmas (i.e. Karmas obscuring Darshana and Jnana), which must be destroyed or mitigated (Ksaya or Upasama) before Darshana or Jnana can arise, But in a Kevali, these obscuring Karmas are entirely absent; so Darshana and Jnana can both arise at the same time. Brahmadeva has illustrated this as follows. In the case of Sam sari Iivas, the knowledge of the objects through Darshana and Jnana is gradual, first without, and then with details like the revelation of objects by the light of the sun when it is obscured by clouds but the appearance of Darshana and Jnana in Kevalis is like the sudden illumination of every object when the sun appears in a cloudless sky. The clouds represent the Karmas which obscure Jnana and Darshana.

<font color=#FF1493>GATHA NO. 45 - "Vyavahara Samyakcharit" and its varieties
<font color=#0000CD>असुहादो विणिवित्ती सुहे पणि य जाण चारित्तं वदसमिदिगुरूवं ववहारणया दु जिणभणियं !!४५!!

Asuhado vinivitti suhe pavitti ya jana charittam Vadasalnidiguttiruvam vavaharanaya du jinabha .. niyam ..... (45)

Padaptha असुहादो Asuhado, from what is harmful. विणिवित्ती Vinivitti, refraining. ; य If Ya, and. सुहे Suhe, in what is beneficial ifoŸkh Pavitti, engagement. चारित्तं Charittam Charirra, (Conduct जाण Jana, know दु Du, but. ववहारणया Vavaharanaya a, according to Vvavahara Naya. वदसमिदिगुत्तिर॒वं Vadasamidiguttiruvam, consisting of Vrata, Samiti and Gupti. ft.kHkf.k;a] Jinabhaniyam, mentioned by the Jina. 45. 	Know Charitra to be refraining form what is harmful and engagement in what is beneficial. But according to Vvavahara Naya, Charitra (Conduct) has been mentioned by the Jina to consist of Vrata, Samiti and Gupti.

<font color=#FF1493>COMMENTARY
From the ordinary point of view, Vratas (Vows), Samitis (Attitudes of carefulness) and Guptis (Restraints) may be said to constitute Charitra (Conduct). We have already described what Vratas,. Samitis and Guptis are in Verse 35. One who is immersed in worldly aspirations and attached to worldly obiects, one whose soul is possessed of attachment and aversion, one who listens non¬ Jain scriptures, one who has a vicious mind, keeps evil company and follows the terrible evil path of life, is said to be active in the pursuit of what is harmful (Asubha). Refraining from these and engagement in the opposite of these by practising the five Vratas, five Samitis and three Guptis lead to what is beneficial (Subha). Charitra (Conduct) consists in the pursuit of what is benefical and avoidance of what is harmful. What is really Samyak Charitra (Perfect Conduct) will appear from the next verse;

<font color=#FF1493>GATHA NO. 46 - Characteristics of "Nischayacharit"
<font color=#0000CD>बहिरब्भंतरकिरियारोहो भक्कारणप्पणसट्ठं। णाणिस्स जं जिणु परमं सम्मचारिम्।।46।।

Bahirabbhamtarakiriyaroho bha vakaranappanasattham, Nanissa jam jinuttam tam paramam samma charittam- 46

Padapatha- Hkodkj.kIi.klëa Bhavolearanotmonasauham, to destroy the causes of Samsara. जं Jam~ which, ., of one who has knowledge. Bahirabohamtarakirivaroho, the check¬ing of external and internal actions. a Tarn, that. mentioned- by the Jinas ijea Paramam, excellent, Samma.¬chariitam, perfect conduct. 46.	That checking of external and "internal actions by one who has knowledge, in order to destroy the causes of Samsara, is the excellent Samyak Charitra (Perfect Conduct) mentioned by the Jina,

<font color=#FF1493>COMMENTARY
In the previous verse, Chanitra (Conduct) from the ordinary point of view has been described. In. this verse we are introduced to Charitra from the realistic point of view. When a person checks all external activities of body and speech, together with all internal activities of the mind so that all hindrances to the understanding of the true character of the soul are removed, he is siad to have Samyak Charitra (Perfect Conduct). By this means, the person becomes free from all influx of beneficial or harmful Karmas, which cause Sam sara- or worldly esistence. Perfect Conduct therefore consists in checking all kinds of activities which are opposed to the characteristics of the soul, which is void of all actions eternal and consisting of pure Juana and Darsana.

<font color=#FF1493>GATHA NO. 47 - Benefit of practicing "Dhyan"
<font color=#0000CD>छुविहंपि मोक्खहेउं झासो पाऊणादि जंम णी णियमा। तम्हा प्यचि जूयं झाणं समव्भसह।।47।।

Duvihampi mokkhaheum [harre: paunadi jam muni niyama, Tamha payattachitta juyam [hanam samavbbasaha. --(47) Padapatha –, because. Muni a sage.ek Niyama, by the rule. nqfoga Duviham two kinds. fi Pi, both, eksd~ [kgsma] Mokhhaheum the cause of liberation. >k.ks Jhane, by meditation. Paunadi, gets. Tamha. therefore: tw;a Juysm Youwith careful mind >k.k Jhanam meditation leo~Hk lg Samavbhasaha practice. 47.	Because by the rule a sage gets both the (Vyavahara and Nischaya) causes or liberation by meditation, therefore (all of) you practise meditation with careful mind.

<font color=#FF1493>COMMENTARY
Perfect faith, perfect knowledge and perfect conduct are the causes of liberation from the ordinary point of view, while really the soul itself possessed of these three is the cause of liberation. By meditation} one can have perfect faith, perfect knowledge and perfect conduct, and one can under stand the soul also only through medita¬tion. Therefore, Dhyana or meditation is of supreme importance for a person who seeks liberation. The author, therefore, in this verse asks everyone who is eager. to attain liberation to practise meditation.

<font color=#FF1493>GATHA NO. 48 - How to perform "Dhyan"
<font color=#0000CD>मा मुज्झह मा रज्जह मा दुस्सह इट्ठणिट्ठअत्थेसु। थिरमिच्छह जइ चि विचिझाणप्पसिद्धीए।।48।।

Ma mujjhaha ma rajjaha ma dussaha itthan.-itthaat thesu, Thuamichchhaha jai chittam vichittajhanappasiddhie. -(48)

Padapalha- tb jai, if. fofpŸk>k.kIifl)h, Vichittajhanappasiddhie, to succeed in various kinds of meditation. fpŸka Chittam, mind. fFkja Thiram, fixed. bPNg lchchhaha, wish. bëf.kvRFkslq Itthanittha- atthesu, in beneficial and harmful objects. ek  Ma, do not. eqT>g Mujjhaha. be deluded ek ma do not jTtg  RajjahLa, be attached to ek Ma do not. दुससाह Dussaha, be averse to. 48. If You wish to have your mind fixed in order to succeed in various kinds of meditation, do not be deluded by or attached to beneficial objects and do not be averse to harmful objects.

<font color=#FF1493>COMMENTARY
To succeed in the practice of meditation, one must be free from all disturbing feelings.• He should neither he attracted to pleasant objects nor repulsed by unpleasant 6bjects. He should be indifferent to everything, may it be beneficial or harmful. By this means, he would be able to fix his soul upon itself, as the calmness of his mind would remain undisturbed through the disappearance arising. from attachment and. aversion.

<font color=#FF1493>GATHA NO. 49- Suitable "Mantras" for "Dhyan"
<font color=#0000CD>पणतीस सोल छप्पण चदु दुगमेगं च जवह झाएह। परमेट्ठिवाचयाणं अणणं च गुरूवएसेण।।49।।

Panatisa sola chhappana chadu disturbances cha javaha jhaeha Parametthivachayallam annam cha guruvaesena. - (49)

Padapatha- ijesfëokp;k.k Parametthivachayanam. signifying the Paramesthis. i.krhl Panatisa, thirty five. lksy Sola, sixteen. N Chha Six. i.k Pana, five pnq Chadu, nqxe four Dugam, two p Cha, and ,xa Egam, one." p Cha, and xq:o,ls.k Guruva-esena, by the instruction of he Guru (preceptor vj.ka Annam, others tog Javaha, repeat. >k,g Jhaeha, meditate. 49. 	Repeat and meditate On (the Mantras), signifying the Paramesthis and consisting of thirty-five, sixteen, six, five four. two and one (letter) and other (mantras) taught by the Guru (preceptor).

<font color=#FF1493>COMMENTARY
In this verse, we are introduced to the daily prayer of the Jains. In all religions, a formula consisting of the daily prayer has been prescribed,and in Jain religion, this prayer can be lengthened or shortened, according to the occasion or capacity of the worshipper. The full prayer is as follows: "Namo Arihantanam, namo Siddhanam, narno Ayariyanam, namo Uvajjhayanam, namo loe savvasahunam."

<font color=#0000CD>‘‘णमो अरिहंताणं, णमो सिद्धाणं, णमो आयरियाणं, णमो उवज्झायाणं, णमो लोए सव्वसाहूणम्।’’

I.E. “Obeisance to the Arhats, obeisance to the Siddhas, obeisance to the Acharyas, obeisance to the Upadhyayas and obeisance to all Sadhus in the univers." This  Prayer in original consists of thirty five words.

Who are meant by the words Arhat, Siddhas, Acharyas, Upadhyayas and Sadhus, will appear from verses 50, 51, 52, 53 and 54 respectively. These five classes of beings who are to be revered are known as Pancha Paramesthis (the five supreme beings). Instead of the full Mantra, one may utter “ Arihanta Siddh Ayiria Uvajjhaya Sahu " which consists of sixteen letters. The following Mantras, each consisting of six letters, may also be uttered:" Arihanta Siddha" , “ Arihanta si sa ”  or “ Om namo siddhanam”. A Mantra still shorter , consisting of five letters, viz. “ A si a u sa”  in which only the first letter of the words Arhat, Siddha, Acharya, Upadhyaya and Sadhu are taken, may also be used. Again the following Mantras, each consisting of four letters, may be employed: [Arahanta] or  A si sahu "  There are three Mantras, each consisting of two letters viz. "Siddha and" Om nhi " .Lastly, combining the first letter of the five words denoting the Pancha Paramesthis we get a Mantra of one letter viz. “Om” Some say that “ A “ is also a Mantra of one letter, These,  therefore, are Mantras consisting of thirty-five, sixteen six, five, four, two and one letter respectively. These Mantras shoul’d be uttered audibly or repeated mentally. Besides these Mantras, one may utter or meditate on other Mantras taught by one's spiritual pre¬ceptors. The commentator, Brahmadeva, says that e xamples of such Mantras may be found in the work entitled "Pancha-namaskara" consisting of twelve thousand verses.

<font color=#FF1493>GATHA NO. 50 - Characteristics of "Arihant Parmeshti"
<font color=#0000CD>णट्ठचदुघइकम्मो दंसणसुहणाणवीरियमईयो। सुहदेहत्थो अप्पा सुद्धो अरिहो विचिंतिज्जो।।50।।

Natthachadughaikammdamsana-suha-nana-viriya-maio Suhadehattho appa suddho ariho vichintijjo.-(50)

Padapatha-..këpnq/kkbdEes Natthachadughaikammo, one who has destroyed the four Ghatiya, Karmas, nal.klqg.kk.kohfj;ebZvks Damsana-suha¬nana-VIRIYA-maiyo, possessed of faith, happiness, knowledge and power lqgnsgRFkks SuhadehattHo, existing in an auspicious body lq)ks Suddho, pure. vIik Appa. soul. Ariho, vfjgks Arhat. fofpafrTtks Vichin¬tijjo, to be meditated up. 50. That pure soul existing in an auspicious body, possessed of (infinite) faith, happiness, knowledge and power which has destroyed the four Gnatiya Karmas, is to be meditated on as an Arhat.

<font color=#FF1493>COMMENTARY
The four kinds of Karma viz. Jnanavaraniya, Darsanavaraniya, Mohaniya and Antaraya destroy the natural characteristics of a soul. For this reason, these are known as Ghatiya Karmas (destroying Kar¬mas). (1) An Arhat is freed from these four kinds of Karmas, and consequently he possesses the following four excellent qualities, each of which appears at the disappearance of each of the four Ghatiya Karmas: viz. perfect knowledge (arising from the destruction of Jnanavaraniya Karma), perfect vision (arising from the destruction of Darsanavaraniya Karma), infinite happiness (arising from the destruction of Mohaniya Karma] and' infinite  power (arising from the des¬truction of Antaraya Karma). An Arhat is, therefore, bereft of Jnanavaraniya. Darsanavaraniya. Mohaniya and Antaraya Karmas and possessed of infinite vision, knowledge, happiness and power. An Arhat is also Suddha [pure] as he is void of eighteen kinds of faults viz. hunger, thirst, fear, aversion, attachment. illusion. anxiety, old age, sickness, death, fatigue, pers-piration, pride, displeasure, astonishment, birth, sleep and sorrow. From the realistic point of view, an Arhat is without a body, but from the ordinary point of  view, we speak of an Arhat to posses a body known as Audarika which is brilliant as thousand suns. An Arhat has one thousand and eight synonyms e.g. Vitaraga, Sarvajna, etc. According to Jainism, when an Arhat is conceived, is born, is first engaged in penances, is in a state of attaining perfect knowledge and is in the last stage of obtaining Nirvana, the gods, Indra, etc., are said to worship him. These worshippings are techni¬cally known as Pancha-mahakalyana.

<font color=#FF1493>GATHA NO. 51 - Characteristics of "Sidh Parmeshti"
<font color=#0000CD>णट्ठट्ठकम्मदेहो लोयालोयस्स जाणाओ दट्ठा। प्ुरिसायारो अप्पा सिद्धो झाएह लोयसिहरत्थो।।51।।

Natthatthakammadeho loyaloyassa janao dattha, Purisayaro appa siddho jhaeha loyasiharattho.--(51)

Padapatha- [këëdEensgks Natthatthakammadeho, void of bodies produced by eight kinds of Karmas yks;kyksljl Loyaloyassa, of Loka and  Aloka. Tk.kkvks Janao, knower. Dattha, seer. Purisayaro, having the shape of a Purusha. Loyasiharattho, staying at the summit of the universe vIik Appa, soul. fl)ks Siddho, Siddho. .k,b Jhaeha, meditate, 51. Meditate. on the Siddha-the soul which is bereft of the bodies produced by eight kinds of Karmas, which is the seer and knower of Loka and Aloka, which has a shape like a human being and  which stays at the summit of the universe.

<font color=#FF1493>COMMENTARY
Really speaking a siddha is without a body, and hence incapable of being perceived by the senses. But from the ordinary point of view, a Siddha is said to have a shadowy shape, resembling the figure of  a human being. That is to say, the shape of a Siddha resembles a human figure, but is not clearly defined. The body is like the shadow of a human being. A Siddha may attain a higher stage which is the final one. A Siddha’s body is therefore a little less than the final body. A Siddha has not, therefore, a gross body which results from eight kinds of Karmas, He lives at the summit ot Lokakasa or the universe in a place called the Siddha-sila, beyond which Alokakasa begins, A Siddha, however, has knowledge of everything in Lokakasa and Alokakasa, which existed in the past, exists in the present or will exist in the future. Such is a Siddha according to Jainism, and he should be distinguished from the persons ordinarily known as Siddhas who attain wonderful powers, In the Yoga philosophy such powers are known as Bibhutis.

<font color=#FF1493>GATHA NO. 52 - Characteristics of "Acharya Parmeshti"
<font color=#0000CD>दंसणणाणपहाणे वीरियचारि वरतवायारे। अप्पं परं च जुंजइ सो आयरिओ मुणी झेओ।।52।।

Damsanananapahane viriyacharittavaratavayare, Appam param cha junjai so ayario muni jheo. ..... (52)

Padapatha दंसणणाणपहाणे -Damsanananapahane, in which faith and knowledge are eminent वीरियचारिवरवायारे  Viriyacharittavaratavayare, in the practice of Virya, Charitra and excellent Tapa. अप्पं Appam, himself. p Cha, and ija Param, other. tqatb Junjai, fixed. lks So, he. eq.kh Muni sage, vk;fjvks Ayario, Acharya. >svks Jheo, to be meditated. 52. That sage who attaches himself and others to the practice of Virya (Power), Charitra (Conduct) and Tapa (Penance) in which faith and knowledge are eminent is to be meditated as Acharya (Preceptor).

<font color=#FF1493>COMMENTA.
An Acharya is one who practises the five Acharas (kinds of conduct) and advises his disciples to do the same. The five kinds of Acharas are Darsanachara, Jnanachara, Charitrachara, Tapachara and Viryachara. Darsanachara is the turning of oneself to the faith that the soul, consisting of supreme consciousness, is separate from everything else and is the only thing to be meditated on. Jnanachara is the turning  of oneself to attainment of the knowledge that the natural characteristics of the soul have no connection with delusion,  etc. or attachment and aversion. Charitrachara consists in making the soul tranquil after freeing it from all kinds of disturbances arising from attachment etc., so that it may enjoy perfect bliss. Tapachara consists in the practice of various kinds of penances by which one can conquer reprehensible desire and attain a true conception of the soul. Viryachara is giving full scope to one's inherent power, so the first four Acharas might not be hindered or destroyed. An Acharya is, therefore, one who is always engaged in all these five kinds of practices, and by precept as well as by example makes his disciples perform the same. Brahmadeva in his commentary quotes the following verse which gives the characteristics of an Acharya:

<font color=#0000CD>छसगुणसमग्गे पंचविहाचारकरणसणदरिसे। सिस्साणुग्गहकुलसे धम्मायरिए सदा वंदे।।’’

i.e. “I always bow to Dharmacharya (the preceptor of religion) who possesses the thirty-six qualities, advises the practice of the five kinds of Acharas and is always kind to his disciples."

<font color=#FF1493>GATHA NO. 53 - Characteristics of "Upadhaya Parmeshti"
<font color=#0000CD>  जो रयणत्तयजुत्तो णिच्चं धम्मोवएसणे णिरदो सो उवझाओ अप्पा जदिवरवसहो णमो तस्स!!५३!! Jo rayanattayajutto nichcham dhammova-esane nirado, So uvajhao appa jadivaravasaho namo tassa.-(53)

Padapatha - जो Jo, who. रयणत्तयजुत्तो	Rayanattaya-jutto, possessed of the three jewels. णिच्चं Nichcham, always. धम्मोवएसणे Dhammovaesane, in preaching religious truth. णिरदो Nirado, engaged. So, he. जदिवर Jadivaravasaho, the greatest of great sages. अप्पा Appa, soul उवझाओ.Uvajhao. Upadhyaya, (teacher) तस्स. Tessa, to him. णमो Namo, salutation. . 53. That being, the greatest of the great sages who being possessed of the three jewels, is always engaged in preaching the religious truths, is (known as) Upadhyaya (Teacher). Salutation to him.

<font color=#FF1493>COMMENTARY
Upadhyaya or Teacher is one who is always engaged in teaching others the tenets of Jainism. He is a man possessed of perfect faith perfect knowledge and perfect conduct. From his preachings a person knows his, duties, and regulates himself by practising what is desirable and avoiding what is undesirable. The place of Upa¬dhyaya. is high among the Jain sages, as he directly encourages practice of religion by continually preaching the principles of religion.

<font color=#FF1493>GATHA NO. 54 - Characteristics of "Sadhu Parmeshti"
<font color=#0000CD>छंसणणाणसमग्गं मग्गं मोक्खस्स जो हु चारि। सधयदिणिच्युसुद्ध साहू स मुणी णमो तस्स।।54।।

Damsana-nana-samaggam maggam mokkhassa jo hu charittam. Sadhayadi nichchasuddliam sahu sa muni namo tassa -- (54)

Padapatha – tks Jo, that eq.kh Muni, sage. Damsa¬na-nana-samaggam, with perfect faith and perfect knowledge. Eksd[kLl Mokkhassa., of liberation eXxa Maggam, path f.kPplq)a Nichchasuddham, always pure. pfjŸka Charittam, conduct. gq Hu, well. Lkk/k;fn Sadh¬ayadi, practises. l Sa, he. lkgw Sahu, Sadhu. rLl T'assa, him. .keks  Namo, obeisance. 54;. That sage who practises well conduct which is always pure and which is the path of liberation. with perfect faith and kno¬wledge is a Sadhu, Obeisance to him.

<font color=#FF1493>COMMENTARY
A Sadhu is one who is always active in attaining perfect conduct with perfect faith and perfect knowledge. and practises penances. The external effort of a Sadhu is seen when he tries to have perfect faith, knowledge and conduct, and practises excellent penances. The internal effort of a Sadhu is made when he fixes his mind upon the soul itself which is the only receptacle of perfect faith knowledge and conduct and. excellent penances. A Sadhu is, therefore, one who ¬is characterised by activity while moving in the path of liberation. This activity is solely directed to the attainment of means to libera¬tion. Herewith ends the detailed description of the characteristics of five kinds of Paramesthis, reverence to whom was inculcated in Verse 49. Brahmadeva in. his commentary. said that though reverence to five Paramesthis is prescribed from the ordinary point of view, it is really the soul, the substratum of the Paramesthis, which. is to be mediated upon.

<font color=#FF1493>GATHA NO. 55 - Characteristics of "Nischaya Dhyan"
<font color=#0000CD>ज किंचिवि चिततो णिरीहवि हवे जदा साहू। लद्धूणय एय तदाहु त तस्स णिच्चयं झाणं।।55।।

Jam kinehivi chintanto nirihavatti have jada sahu, Laddhunaya eyattam tadahu tam tassa nichchayam jhanam-(55)

Padapatha- tnk Jada, when. lkgw Sahu, Sadhu. ,; concentration. Ykn~/kw.k; Laddhunaya, attaining. tafdfpfo Jamkinchivi, anything whatever. fpararks Chintanto, meditating. Nirihavitti, void of conscious effort. gos Have, becomes. rnk Tada, then. rLl Tassa, his. Ra Tam, that. f.kPp;a Nichchayam, real. >k.ka Jhanam, meditation. vkgq Ahu, is called. 55. When a Sadhu attaining concentration becomes void of con¬scious effort by meditating on anything whatever, that state is called real meditation.

<font color=#FF1493>C0MMENTARY
Brahmadeva in his commentary on this verse says that in the primary stage of meditation it is necessary to think of objects other than the. ego, e.g. the five Paramesthis etc. to steady the mind. When the mind becomes steady by constant practice, as aforesaid, we can arrive at the second stage, where we meditate on the soul itself. This is real meditation. In this stage one is void of the ten kinds of external possessions and fourteen kinds of internal hindrances belong¬ing to the mind. The external possessions are lands, houses, gold, silver, wealth, rice. male and female servants, metals other than gold and silver and utensils, A person immersed in meditation does not at all care about the attainment or all or any of these worldly possessions. At the same time. he is bereft of delusion, knowledge of the three kinds of sexes) laughter, attachment, aversion, sorrow, fear, hatred, anger, pride, illusion and greed. These cause the loss or equilibrium of the mind. A person being void of these can concentrate his mind upon anything, and thus attain excellent meditation.

<font color=#FF1493>GATHA NO. 56 - Characteristics of "Param Dhyan"
<font color=#0000CD>मा चिट्ठह मा जंपह मा चिंतह किंवि जेण होई थिरो। अप्पा अप्पम्मि रओ इणमेव परं हवे ज्झाणं।।56।।

Ma chitthaha ma jampaha ma chintaha kimvi jena hoi thiro, Appa appammi rao inameva param have jjhanam.-(56)

Padapatha- fdafo Kimvi, anything, ek Ma, do not fpëb Chitthahal act. ek Ma, do not. taig Jampaha, talk. ek Ma, do not fparg Chintaha, think. Tks.k Jena, by which. vIik Appa, soul. vIIkfEe Appammi, in the soul. jvks Rao, attached, fFkjks T'hiro, fixed. gks” Hoi, becomes. b.ke~ Inam, this. bo Eva, surely. ija Param, excellent. Tk>k.ka Jjhanam, meditation. gos Have, is. 56. Do not act, do not talk, do not think, so that the soul may be attached to and fixed in itself, This only is excellent medita¬tion.

<font color=#FF1493>COMMENTARY
To attain excellent Dhyana (meditation), one should turn all his faculties inwards, and restrain all outward movement of the same. First of all, it is necessary to stop all actions and refrain from talk and thought of anything else. Then the soul should turn upon itself and begin to meditate on its own nature. This is Dhyana. To reach this stage, one must first check all activities or body, mind and speech which produce disquietude of the soul, for it is impossible to arrive at the quiet stage neccessary for meditation if we do not first check •the disturbing elements.

<font color=#FF1493>GATHA NO. 57 -Basis of "Dhyan"
<font color=#0000CD>तवसुदवदवं चेदा उझाणरहधुरंधरो हवे जम्हा। तम्हा तयणिरदा तल्लद्धीए सदा होह।।57।।

Tavasudavadavam cheda jjhanarahadhurandharo have jamha. Tamha tattiyanirada talladdhie sada hoha. -	(57)

Padapatha- te~gk Jamha, because. rolqnonoa Tavasudavadavam, possessed of Tapa, Sruta and Vrata, psnk Cheda, soul. Jjhanarahadhurandharo, the holder of the axle of the chariot of Dhyana. gos Have, is. Rke~gk Tamha, therefore. rYynh, T alladdhie. to attain that. lnk Sada, always. Tattiyanirada, engaged in these three. gksg Hoha. become. 57. As a soul which (practises) penances, (holds) vows and (has knowledge of) scriptures, becomes capable of holding the axle of the chariot of meditation, so to attain that (meditation) be always engaged in these three (i.e. penances,. Vows and Sastras).

<font color=#FF1493>COMMENTARY
It is said that only he who practises penancest keeps vows and acquires knowIedge of scriptures, becomes capable of practicing meditation by concentrating his mind on the inward soul. Therefore, it is absolutely necessary for one who wishes to practise meditation to turn himself first of all towards the practice of penances, keeping of vows and knowing the scriptures, The twelve kinds of penances (Tapa), six external (Vahya) and six interal (Abhyantara) ana the five kinds of Vrata have been described in Verse 35,

<font color=#FF1493>GATHA NO. 58 - Demonstration of humility by "Acharya Nemichandra" -the author
<font color=#0000CD>दव्व-संगहमिणं मुणिणाहा दोस-संचयचुदा सुदपुणणा। सोधयंतु तणुसुधरेण णेमिचंदमुणिणा भणियं जं।।58।।

Davvasamgahaminam muninaha dosasemchaya chuda sudapunna, Sodhayantu tanusuttadharena Nemichandamunina bhaniyam jam.-(58)

Padapatha- तणुसुधरेण Tanusuttadharena, whose knowledge of Sastras is very little. .णेमिचंदमुणिणा Nemichandamunina, the sage. Nemi ¬Chandra t.ka Jam, which b.ka Inam, this, nOolaxga Davva – samgaham, Dravyasamgraha. Hkf.k;a Bhaniyam, told. lqniqjk.k Sudapunnal full of the (knowledge of Sastras), nksllap;pqnk Dosasamchayachuda. void of the collection of faults. Eqf.k.kkgk Muninahat the great sages. Lks/k;arq Sodhayantu, correct. 58. Let the great sages, full of the (knowledge) of Sastras and freed from the collection of faults, correct this Dravya-samgraha which is spoken by the 8age Nemichandra who has little (knowledge) of the Sastras.

<font color=#FF1493>COMMENTARY
In this last	verse, the author, Nemichandra Siddhanta-chakravarti, in an humility belittles himself and acknowledging that there may be defects in his work, asks the great sages to correct the same. The metre of this verse is different from the preceding ones, as it is the colophon containing the name of the work and the author.