Note : Acharya Akalanka Dev was renowned scholar of
8th century for his elucidation of Jainism with philosophical and
Logical creations. Here within 25 small verses he has explained the entire
theory of practising Jainism leading to salvation. An attempt has been made
here to translate the same in simple English. However the key words are
unchanged.
- Those
who have disassociated themselves from karmas and are associated with
knowledge etc and have oneness with
their own nature , I bow to such parmatma
having permanent unexpendable knowledge.
Meaning
: The author Bhatt Akalankdev starts the Swaroop Sambodhan by paying
obeisance to the Parmatma the Lord . Here the characteristics of the Parmatma
are described to identify them. Firstly they have destroyed all karmic
influences and have revealed their own nature of knowledge, bliss, seeing etc.
Further this nature is permanent and will never be destroyed or reduced. The
author bows in reverence to such embodiment of knowledge.
By
making such composition, the author confirms that the Lord is also Parmatma
from beginingless time which he became by destroying karmas. Secondly he states that karmas can be
destroyed and the soul need not remain tied to them for ever. Thirdly he
describes the characteristics of the liberated soul having knowledge , bliss
etc which rejects the hypothesis of Naiyayiks and Vaisheshiks that the soul is
different from knowledge. Fourthly by saying that the nature is permanent , it
rejects the assertion of Buddhists that the soul is non existent or transitory.
He also confirms that the soul is not less than or more than knowledge by
calling soul as embodiment of knowledge and thus they are one and the same.
2. Such
soul which is of the nature of upayoga , is of the nature of sequential cause
and effect ; has the capability to accept/grasp as well as reject , is
beginingless as well as endless, has the characteristics of generation,
destruction and permanence.
Meaning : Here the
characteristics of the soul are described both in liberated and unliberated
form.
The soul is of the nature of Upayoga and also of the nature
of sequential cause and effect. He can be sensed to be present in practical
sense by others due to his breathing or movements, while in real view he can be
sensed by himself by his own pure contemplation of the self in nirvikalpa form. In this way the soul can be grasped. On
the other hand the soul never accepts the
dravya, guna and paryayas of others and thus has the capability to
reject. It can also be said that he
accepts his future manifestations ( paryayas) while he discards his past
manifestations which are never accepted again. Hence in this way he accepts and
discards both.
Further that
soul is without beginning or an end. The proof of dravya is existence and since non existent is never
born and the existent is never destroyed hence the soul is ever existent.
Further the characteristics of soul are of the nature of generation ,
destruction and permanence.
3. That
soul is of the type of an inert object due to the properties of prameyatva i.e.
knowability etc. It is also of the type of life object due to its knowledge and sense capability ; and
therefore is dual inert as well as life form.
Meaning : In answer to a question that whether the soul
is only consciousness alone or it has other qualities also, this verse is composed
wherein it is stated that even though the soul is of conscious nature, it has
various qualities as follows.
The soul is
not conscious nature when it is considered from the aspect of knowability (
prameyatva ) etc. Any object of knowledge has the quality of knowability or
prameyatva. The other such qualities are
astitva(existence), vastutva, agurulaghutva, pradeshatva etc which are
non conscious nature.
But soul is
not non conscious alone since it is conscious also. This is so from the
qualities of knowing and seeing. Hence the soul is not purely conscious or non
conscious alone. It has dual nature. This is the characteristics of anekant
which permits duality of opposite nature in the same object.
4. That
soul is not ( altogether) different from knowledge , nor is ( altogether ) same
as knowledge ; in certain aspects it is different and in certain aspects it is the same. In this
way, the combined knowledge of all the
past and future knowing manifestations is the soul.
Meaning
: In reply to a query whether the soul is altogether different from
knowledge or same as knowledge or if
neither is true then what is its form , this verse states the anekant view and
rejects a singular view as follows:
The
Omniscient has declared that the soul is the combined knowledge of all the past
and future manifestations of knowledge. That soul is not altogether different
from knowledge nor is it same. The soul is dravya while knowledge is guna or quality.
There is always difference between dravya and its quality. But it is not
different also. In the aspect of paryaya (manifestation), it is different.
While dravya and guna do not exist separately hence they are same also.
- That
soul is equivalent to the body but is not same as the body altogether; it
is equal to knowledge but not knowledge alone; it is omniscient and existent in the
entire universe but not altogether so. (Each statement is made in certain
aspect only)
Meaning : Now what is the extent of soul from dravya
aspect is described in this verse.
The soul is equivalent to the body and it is knowledge also.
But soul is not this alone. To the query
“Is it prevalent in the entire universe knowing all ?” the answer is
given in following way . When soul is
not considered as equal to body or just knowledge alone , at that time it can
be considered as prevalent in the entire universe knowing all. However it is
not altogether prevalent in universe either. The soul does not go to all the
objects to know them, nor does it occupy all the spaces of the universe. Hence
there is no singular definition. From certain aspect he is equivalent to body ,
from certain aspect equal to knowledge ,from
certain aspect all knowing and from certain aspect prevalent in whole
universe.
It implies
that under worldly form , the soul is
equivalent to body size ; however at the time of samudghat ( liberation process
of Omniscient) , he is equivalent to size of entire universe hence prevalent in entire universe. But he is
not so at all times. In liberated state he is slightly smaller than the last
body. Similarly, the soul does not go to each object of knowledge to know them,
but due to their own property, the objects of knowledge are reflected in his
knowledge just like a mirror.
6. Due
to the capability of having various knowledges it is several while with the
nature of consciousness it is singular. Thus it is of the nature of one and
many at the same time.
Meaning : To
further clarify the query if the soul is singular or many, this verse answers.
That soul is is singular in certain aspects and many in other
aspects hence is of the nature of one and many at the same time. Due to the
presence of infinite qualities and
characteristics , it cannot be called as of one nature only. Due to
manifestation in different forms , it is several also. The objects of knowledge
are infinite which are reflected within his knowledge hence he is of the nature
of infinite. With respect to consciousness he is one.
In this way with respect to dimension of time , in terms of
its manifestations , and with respect to dimensions of space , the soul is
described as one and many. Hence no singular definition applies.
7. It is
not indescribable with respect to its own nature but with respect to manifestations
of others it cannot be described. Hence
it cannot be called singularly describable or indescribable.
Meaning: A doubt arises that since the soul cannot be
called as having singular or many natures, then it proves it to be
indescribable. But even indescribability is not singular in certain aspect , as addressed here.
The soul is not totally indescribable, it is describable
also. With respect to its own existence in dravya form and its various
qualities like knowledge bliss etc, and with respect to its various paryayas
i.e. manifestations in terms of forms of human etc, he is describable.
On the other hand he is indescribable with respect to others’
manifestations, their qualities, forms
etc.
It implies that the soul is neither describable nor indescribable.
If all the qualities are altogether indescribable then the
preaching of following a certain path and rejecting wrong path , can also not
be described. Total indescribability can be only due to incapability, ignorance
or non existence. Since the first two are not possible then it has to be
considered non existence only. Which means the existing object should be
describable in some aspect.
8. That
soul is of the nature of existing in its own qualities while at the same time
it is non existing with respect to qualities of others. Due to the quality of
knowledge it has shape (since it takes the shape of object of knowledge ) but
being different from other body etc , it is without form.
Meaning : Now the quality of the soul in terms of its
shape/ form are described here.
It is clarified that in the same object the duality of nature
exists which may be contradictory. It is so because while with respect to own
nature the qualities in the object are present, with respect to other object,
the qualities are absent i.e. it does not adapt the qualities of others by
discarding own qualities. This is clarified by means of an example. The soul
has the form or shape by certain aspects. This is so, because the manifestation
of consciousness in finite form of an object is the form or shape of the soul
hence the soul takes the form or shape
of the object of knowledge.
On the other hand the soul is without form or shape; unlike
those of pudgala objects which have finite shape or form.
9. In
this way the soul accepts and receives due to its variety of natures the
various bondages, and fruits thereof including Moksha. (In short by his own
nature soul itself enacts various karmas and enjoys their fruits and
transmigrates and finally itself liberates himself.)
Meaning : Thus the soul accepts the various qualities of
the soul within itself along with its differences. Further is also accepts the
states of bondage and Moksha within itself
by means of Asrava ( influx), samvar ( stoppage) , nirjara ( shedding )
and their respective reasons. Due to wrong belief, lack of control, passions
and desires in conjunction with yoga, he accepts bondage . By practicing samvar
in the form of controls , tapa etc and further by nirjara he accepts Moksha.
By his own nature ( without transgressing his own nature ) he
accepts bondage , and again by his own efforts and nature he attains Moksha.
This rejects the hypothesis of other Gods and other objects assisting him to do so.
The soul only is responsible for the karmas and he alone is
the enjoyer of their fruits and transmigration due to it. Finally he himself
liberates himself by his own efforts.
10. Whoever
is the doer of karmas, he alone is the enjoyer of the fruits thereof; even so
by means of internal and external efforts he can liberate himself.
Meaning : The previous verse is further clarified here.
Whichever soul is responsible for the bondage of Gyanavarniya etc eight type of
karmas , he alone is the enjoyer of their resulting fruits of ignorance etc and
none else. Thus the concept of Samkhyas
that Prakriti is responsible for the act and Purusha is the enjoyer of
the fruits is rejected here.
Now , when such is the situation, how does the soul get
liberated since there is no recourse
available except surrendering to karmachetna and karma phala chetna which are
nothing but engaging self in acts and enjoying their fruits ? Here the answer
is given. That soul alone can liberate himself from the dravya karma, bhava
karma and nokarma and their fruits in the form of attachment, passions, desires
, ignorance etc. That liberation is two types of efforts , internal and
external. These efforts are supported by
right belief and knowledge hence they are of the nature of knowledge due to
which there is no desire or attachment and are veetaraga in nature. Due to this
there is no bondage and leads to liberation.
11. The
means for liberation are right belief, right knowledge and right conduct. Firm
belief and interest in the pure nature of self is right belief.
12. Contemplating upon the true nature of reality
is right knowledge. This knowledge knows himself as well as others just as the
lamp illuminates himself and others ; and this total knowledge is different from the knowledge of objects in
certain aspects.
13. Contemplation and immersion of the self in the
manifestations of knowledge and darshan ( belief ) , is right conduct. In other
words , remaining with equanimity in the worldly happiness or unhappiness is
right conduct.
14. Or, I am only of the nature of knowing and
seeing and during the experiences of happiness and unhappiness, I do not need
any assistance ( nor anyone assist me); such contemplations and that of pure
nature of self is right conduct.
Meaning (11-14 ) :
Now the means of liberation are elaborated :
What are those internal and external efforts are being
described here.
For the realisation of the pure liberated form , the means
are right belief, knowledge and conduct.
Singly or two at a time also, they do not form the means. All three combined
form the means. Now what are these three
is told :
Right belief is the first and foremost of the requirements.
The acceptance of the true nature of soul without any doubt is the right
belief. The omniscient has described the nature of the seven types of elements
like jiva, ajiva etc and by understanding and accepting them as they are
without any uncertainty and hesitation is the right belief.
Understanding and knowing the form of reality without any reservations
or disbelief is the right knowledge. This knowledge not only knows the self ,
but also knows the other objects also. To a question that how does one
knowledge know the self and others , the answer is given by the example of
lamp. Just as lamp illuminates the self as well as other objects ( lamp does
not require someone else to illuminate him )
, the knowledge knows the self and others. To a question that when right
knowledge is a tool and the right
decision is a result in the form of bhavas ; then how can there be a common
cause or support ( adhikaran) for both since they are same and hence how can
the resulting knowledge be separated. This is answered by saying that the
resulting knowledge in the form of removal of ignorance is different in certain
aspects with respect to the means.
What is
conduct is defined. Not wavering from the goal is conduct. What type of
wavering ? From the right belief and right knowledge manifestations. Remaining
firm in the manifestations of these by following the ten types of rules of
right knowledge and discarding the objects of senses and mind and remaining firm
in the self is conduct.
Or otherwise,
remaining equanimeous under conditions of
good or the bad results of vedaniya karma under the influence of Moha without having attachment or aversion towards
these results is conduct.
Or in the third way , under the fruits of satavedaniya which
gives happiness and asatavedaniya which gives unhappiness, I am knower and
observer alone . Due to the nature of consciousness, I am different from these
fruits of happiness and unhappiness and I am only of the nature of their knower
and observer. Due to the nature of dravya manifesting in that special form , in
spite of experiencing those bhavas, I am only knower and observer but not the
doer of those bhavas.
15. Complimentary
to these internal reasons , the supporting causes such as country, time, tapa ( austerity ) etc
are called external reasons.
Meaning : the internal causes are the realisation of
self in the form of samvar and nirjara and resultant pure form of self. For
these the external means are described here. The country, time and other
penances are the external means and dependent on external situations and thus
are external means.
16. In
this way , by observing reality from all sides and with equanimity towards all
favorable or unfavorable situations , one should always contemplate upon the
pure soul devoid of attachment and animosity.
Meaning : By
knowing the reality what should be done ? It is answered here.
Again and again one should contemplate. How long ? Always. Who should be contemplated upon ? The
soul . Which soul should be contemplated
upon ? The soul without any attachment or aversion . How should it be done ?
With all possible capability. When ? In favorable as well as unfavorable situations.
How should it be done ? By contemplating all aspects of it, the soul should be
analysed. Not just contemplation, but to manifest in that form , all internal
and external efforts should also be made.
17. Just
as one cannot dye the blue colour cloth
to orange colour ; in the same way it is not possible to reflect upon the true
nature of soul when the mind is corrupted with attachment/animosity.
Meaning : How should one reflect upon the soul, is
answered with example.
Mind and the corresponding srutagyan does not accept , and in
a sense the soul does not accept being not different from mind in certain
aspects. Which mind ? The corrupted or
the polluted mind does not accept. Polluted due to what ? Polluted due to
attachment, aversion, moha , anger etc , the mind cannot attain equanimity and
thus the reflection of the soul. This is given by example.
Just as blue coloured cloth cannot be dyed orange , in the
same way , so long as the mind is corrupted with thoughts of passions and
kashayas, the mind is incapable of
realisation of the pure nature of the self. Hence the right believer should
always attempt to get rid of these polluting thoughts.
18. Therefore
to rid yourself of the defects , you should become totally detached from all
and by taking recourse to isolation , engage yourself in contemplation of true nature of soul.
Meaning: Therefore just as one cannot dye the blue
cloth with orange colour, in the same way without discarding the thoughts of
attachment, aversion and desire, one cannot reflect upon the true nature of
soul. Hence the bhavya jiva is asked to discard all thoughts of happiness, unhappiness and vikalpas
internally and externally. Thereafter he should immerse himself in reflection
of the true nature of soul with a singular goal and remain firm there. He
should have total detachment with respect to all internal and external
corrupting thoughts. Thus he should attempt to enter apramatta( perturbation
free) state of samadhi.
19. By
knowing the true nature of matter and identifying the beneficial from non
beneficial, you should discard the recourse of external objects and orient
towards contemplation of own nature which is beneficial.
Meaning : In
another way the duty is described as follows:
The elements are of two types. One is discardable or unworthy
while other is worthy and should be cherished. By discarding the unworthy
elements, one should take shelter of the cherishable elements. Thereafter by
gradually improving the purity and
contemplating upon purer and purer form of the cherishable elements, one
immerses into the contemplation of pure blissful self in stationary form and
the external elements are totally discarded. Thus only blissful self remains
and one attains the self.
20. You
should reflect upon the nature of the self and others by pondering about their
qualities , which will enhance your detachment and lead to liberation on
reaching totality.
Meaning : In
another way also it is stated :
O Bhavya ! Contemplate again and again. Of whom ? The nature
of reality. How ? By thinking of their form and qualities. How is the reality ?
The conscious self is myself which is cherishable and all others conscious or
non conscious entities are other than myself and are discardable. What will be
achieved ? The liberated state of purity in pure self form. When ? By
discarding the attachments and reflecting again and again the nature of self ,
by peaking in that mode, reaching pure realisation , you will attain Moksha.
It means
that one should not have attachment towards other objects and should be treated
as object of knowledge alone and known such with equanimity. Not only this
should be believed and known, it should be contemplated again and again to
strengthen the thoughts. This will lead to total detachment towards all
external objects. By peaking upon such detachment, you will be able to liberate
your self.
21. Although
pure nature of soul is the goal , even then the thirst to achieve same should not be there ; because so long as the desire is there the
liberation cannot be achieved.
Meaning : Even
though the realisation of true nature of self is the goal, the desire for
achieving should not be there since so long as the thirst for the same is there
, the detachment is absent and therefore the liberation cannot be achieved.
22. The
one who does not desire even the liberation , only achieves liberation. This
being true , true seer should not desire
even the Moksha.
Meaning : Hence
one should not worry about even Moksha because it cannot be attained by
desiring . The absence of desires and attachment alone is Moksha. Hence one
should not have any attachment towards any external , internal entities other
than self. This is stated by the omniscient. What is the statement ? One attains
liberation from all karmas and realises blissful self in Moksha form by
discarding attachment even for Moksha. It is clear that for such a person the desires of fruits of
punya karma in the form of worldly riches are discarded long way behind.
Without
attaining pure detached state , with the assistance of contemplation in
nirvikalpa form , no sage can destroy all karmas and attain pure blissful self.
Hence one has to discard all desire causing elements.
23. Such detachment is attained by establishing
oneness with the self. If you realise this , then you will definitely make the
effort to attain the same o brother.
Meaning : The
detachment is advised in another way :
Due to the presence of Moha and its fruits , the unnatural
form of self in the form of desires is ever present and keep indulging in them.
These desires do not get destroyed easily and so long as they are present, the
world is full of unhappiness. To destroy this unhappiness, and attain blissful
, peaceful self, the desires should be reflected upon as object of
knowledge and absence of desires should
be contemplated as the nature of self.
24. Realise
the difference between the self and the others , but even there give up the
contemplation of differentiation and
immerse yourself in the own conscious self.
Meaning : To
attain peak of the detachment towards external objects , the pure self element
should be known as different from all other elements. Then this knowledge
should be reflected upon again and again. Further this differentiating
knowledge of others with self is also discarded. Thus after discarding all
vikalpas of differentiation, between self and others, one should immerse his
upayoga within his own nature and remain stationary. Which type of nature ? It
is devoid of others, thoughts, contemplations, reflections, which is
unperturbed and blissful.
25. This
soul himself, for himself, by himself, with himself, of himself, by contemplation
of himself, generates within himself, the permanent blissful state.
Meaning : Thus
this soul attains the state of blissful nature which is never before realised,
peaceful and enjoyable and permanent. Thus by discarding all external
activities of consciousness and focusing it within the soul, it is attained.
That soul is ever peaceful, perturbation free,
blissful. This is carried out by the tool of the self , for the self by
the self. Thus all the predicates are applied within the self.
26. In
this way , by contemplating upon the true nature of the self , if one studies
the 25 verses based swaroop sambodhan
with right understanding, then for him this scripture provides him
highest benefit. That is to say that by contemplating upon the true nature of
the self described here, one can realise those infinite qualities within him
own manifestation.
Meaning : Thus
this verse of name Swaroop sambodhan describes the true nature of the self and
those who read and understand it and practice it by implementing on the self
can attain blissful self.
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