Purushartha Siddhi Upay Gatha 9

English Translation of Purushartha Siddhi Upay (Shri Amritchandracharya) Mangala Sanskrit Tika – : Muni shri Pranamya Sagar Maharaj (Under Acharya shri Vidyasagar Maharaj). and ‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni.

Utthānīkā (Introduction):

In the aforementioned verses written in the Āryā meter, there is a vow to explain the means for achieving spiritual effort (Puruṣārtha-siddhi). Here, a doubt arises: What is the meaning of the word “Puruṣa” (soul or self)? To resolve this doubt, the next sūtra (aphorism) is presented:

अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।

गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥

Anvaya (Literal Connection):
Puruṣaḥ – The soul (self) is a conscious entity.
Cidātmā asti – It possesses the nature of consciousness.
Sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ – It is devoid of touch, smell, taste, and color.
Guṇa-paryaya-samavetaḥ – It is associated with qualities and modes.
Samudaya-vyaya-dhruvyaiḥ samāhitaḥ – It is situated within creation, destruction, and permanence.

Anvayārtha (Prose Translation):
The soul (puruṣa) is a conscious entity (cidātmā asti), it is devoid of touch, smell, taste, and color (sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ). It is associated with qualities and modes (guṇa-paryaya-samavetaḥ) and is situated within creation, destruction, and permanence (samudaya-vyaya-dhruvyaiḥ samāhitaḥ).

Tīkā (Commentary):
The “Puruṣa” is the conscious soul, meaning the puruṣa is the one who experiences consciousness or possesses the nature of consciousness. According to Sanskrit, “cit” (consciousness) is understood in three ways: the one who experiences, the one through whom the experience happens, or the act of experiencing itself is called “cit.” The word “caitanya” (consciousness) is derived from the root “citi” (to know). It is the power that knows both “self” and “other.” The entity whose soul is consciousness is called “cidātmā” (conscious soul). Thus, the phrase “puruṣaś cidātmā” indicates the characteristic of the soul. There is a distinction between attributes and characteristics. A substance (dravya) has many attributes, but only one defining characteristic. For example, the soul has infinite qualities like knowledge, perception, energy, and existence, but its defining characteristic is only consciousness. Therefore, it is proven that the characteristic (lakṣaṇa) is unique.

Lakṣaṇa (Definition):
In the treatise Nyāya Dīpikā, it is stated that the means by which a particular object is distinguished from among many similar objects is called a “lakṣaṇa” (defining characteristic).

Verse:
The conscious soul, devoid of touch, smell, taste, and color, is associated with qualities and modes, and it is always present in creation, destruction, and permanence.

Doubt: The characteristic of the soul should be knowledge and perception because these two qualities are inherently associated with the soul.
Resolution: That is not the case because, in the non-omniscient (mundane) state, even though knowledge and perception are associated with the soul, they occur sequentially. That is, in the mundane state, perception happens first, and then knowledge follows perception. However, in an omniscient being, both perception and knowledge occur simultaneously. Thus, during the state of perception, when knowledge is absent, the characteristic becomes inconsistent. Therefore, the soul’s characteristic is consciousness. This characteristic is free from the defects of under-coverage, over-coverage, and impossibility.

If someone argues that “the soul’s characteristic is ‘usage’ (upayoga),” that is also incorrect because “usage” is defined as “the outcome that follows consciousness.” Since this definition is well-established in the scriptures, there is no distinction between the two (consciousness and usage).

Here, the word “puruṣa” should not be interpreted to mean a human being because, in this context, “puruṣa” refers to the soul as a substance (ātma dravya). Therefore, the term “puruṣa” should encompass all souls, including those in all four states of existence and the liberated souls (siddha paramātmā).

What is the special characteristic of that puruṣa (soul)? It is devoid of touch, smell, taste, and color. That is, the soul is free from the eight types of touch, two types of smell, five types of taste, and five types of color. The compound word “itaretara dvandva samāsa” is used to signify the absence of touch, smell, taste, and color in the soul. This statement emphasizes that these qualities do not exist in the soul.

Even though, according to the conventional viewpoint (vyavahāra naya), the soul appears to be associated with touch, smell, taste, and color due to its connection with the body, it is impossible to see the soul with the naked eye or a microscope or to know its journey after death, even across the three times (past, present, future). This is because, as stated in Tattvārthasūtra, the last body (kārmaṇa śarīra) is devoid of sensory experiences.

What other characteristic does the soul possess? “Guna-paryaya-samaveta”: The qualities of a substance are eternal. The modes (paryāyas) are transient (momentary) but can also last for a long time. The qualities are inherent in the substance, while the modes are transformations of the substance. The words “paryāya,” “paryaya,” and “parināma” are synonymous. That which possesses qualities and modes should be understood as the soul-substance (jīva dravya). As stated in Tattvārthasūtra, “guṇa-paryāyavad dravyam,” meaning a substance is characterized by qualities and modes.

This describes the substantial nature (dravyatā) of the soul. The inseparability of qualities and modes from the substance is established due to their inherent association with the substance. Even though they are inseparable (apṛthak) from the substance, they are considered somewhat distinct (kathañcit bhinna) and somewhat inseparable (kathañcit abhinna) due to their difference in terms of terminology, number, and characteristic.

Doubt: If the soul is a substance (dravya), what is its essence or reality (sattva)? To resolve this doubt, it is explained that the soul is “samudayavyayadhrauvyaiḥ samāhitaḥ”—meaning it is characterized by production (utpāda), destruction (vyaya), and permanence (dhrauvya). The emergence of a new mode (paryāya) is called production (utpāda), the cessation of a previous mode is called destruction (vyaya), and the continuity of the essence (sattva) through both these modes is called permanence (dhrauvya). This is similar to what is stated in Tattvārthasūtra: “utpāda-vyaya-dhrauvya-yuktaṁ sat”—the real (sat) is that which possesses production, destruction, and permanence.

These three—production, destruction, and permanence—are somewhat distinct from each other because they have different characteristics. For example, curd and ghee are derived from milk, making them essentially the same in substance. However, the destruction of milk leads to the production of curd, and the production of ghee is accompanied by the destruction of curd. Through all these transformations, the substance, which is milk, persists in its essence, making it somewhat the same.

Thus, the nature of production, destruction, and permanence should be understood in relation to each other. As stated:

• One who has vowed to drink milk (dugdhavrata) will not consume curd.
• One who has vowed to consume curd (dahivrata) will not drink milk.
• And one who has vowed to abstain from all dairy products (gorasa-vrata) will not consume either milk or curd.

This indicates that the essence of reality (sat) is triadic in nature—consisting of production, destruction, and permanence.

Production and other attributes are natural qualities of substances. From the perspective of paryāyārthika naya (the viewpoint focused on modes), the moment a substance is produced, it simultaneously undergoes destruction. From the perspective of dravyārthika naya (the viewpoint focused on substance), the substance also persists in existence (sattva) at that very moment. This establishes that every substance is continuously renewed in each moment. Consequently, the liberated souls (siddhas) experience ever-new, unparalleled bliss in every moment.

Because the teachings of Lord Jina, marked by the emblem of syādvāda (doctrine of conditional predication), are eternally fresh and applicable, despite having been in continuous flow since time immemorial like a constant breeze, the Jain doctrine remains an ever-pure and unique current of thought. The powers of production, destruction, and permanence are inherent in all substances by their very nature. There is no external deity like Brahma, Vishnu, or Mahesh who creates, preserves, or destroys the world. In this world, these processes occur naturally in all substances. It should be understood that the power of production is indeed the true power of Brahma, the power of destruction is truly the severing power of Mahesh, and the quality of permanence is indeed Vishnu.

Thus, from the perspective of the pure nishchaya naya (the absolute viewpoint), the nature of the soul is explained.

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

Meaning (भावार्थ):

The essence or nature (लक्षण) of a substance can be understood in two ways:

1. Nishchaya (Absolute or True Essence): This represents the real, inherent nature of the substance.
2. Vyavahara (Relative or Practical Essence): This represents a conventional, temporary, or practical understanding of the substance’s nature.

Accordingly, this verse describes the extraordinary (self-real) and true nature of the soul substance (जीवद्रव्य), which is unique and not found in other substances. This true essence remains with the soul eternally and is never separate from it. For example, consciousness (चेतना) is the primary attribute of the soul substance, with which the soul has an eternal and pervasive relationship, thus forming a unity.

Although consciousness is classified into three types:

1. Jnana Chetana (Knowledge Consciousness): This pertains to the awareness of oneself (self-consciousness or self-awareness).
2. Karma Chetana (Action Consciousness): This relates to the awareness of actions (engaging in or refraining from activities).
3. Karma Phala Chetana (Result Consciousness): This pertains to the awareness of the consequences of actions, such as pleasure or pain.

These three types of consciousness are essentially different manifestations of the same consciousness but are categorized based on the objects they relate to.

Out of these, only Jnana Chetana (knowledge consciousness) is attributed to the Samyagdṛṣṭi (right believer or one with true perception). This is because only the Samyagdṛṣṭi is capable of distinguishing between the self and the non-self (the essence and the external), which is beneficial and aligned with truth. The recognition of the difference between the self and the non-self is a function of Samyagdṛṣṭi and not of Mithyādṛṣṭi (wrong believer). The Mithyādṛṣṭi, due to incorrect understanding, fails to recognize the self as distinct from the non-self and instead identifies the self with external attributes, perceiving it as one with the external form.

Consequently, the nature of the soul or substance is distinct from the attributes of the non-self, such as form, taste, etc., that belong to the material substance (pudgala). The soul remains constantly unified with its attributes and modes (गुण-पर्याय), and it possesses the three general qualities of Utpāda (production), Vyaya (destruction), and Dhrauvya (permanence) that are inherent in all substances, as they are the very nature of a substance.

This characteristic of a substance is described in Tattvārthasūtra: “Utpādavyayadhrauvyayuktaṁ sat”—a substance is characterized by the coexistence of production, destruction, and permanence (Chapter 5, Sutras 29, 30).

Each of these characteristics is as follows:

1. Utpāda (Production): The emergence of a new mode, which occurs in every moment and is inherent in the nature of the substance.
2. Vyaya (Destruction): The cessation or absence of the previous mode, which happens every moment.
3. Dhrauvya (Permanence): The constant, enduring nature of the substance, which remains stable despite changes in its modes. This substance is the fundamental entity, although it is subject to changes (parinami dhruva), unlike what other philosophical systems might consider as absolutely permanent (kutastha nitya).

Other characteristics include:

4. Guna (Qualities): These are the attributes that reside in the substance and do not exist independently of it (Tattvārthasūtra 5-41).
5. Paryaya (Modes): These are the changing states of a substance, which, despite changing, remain consistent with the substance itself and do not transform into something entirely different (Tattvārthasūtra 5-42).

In summary, the verse explains the true, inherent nature of the soul substance, emphasizing its distinction from material substances and its constant association with its qualities and modes, all within the framework of Jain philosophy.

Types of Modifications (Paryay):

1. Arthaparyay (Meaning-Modification): This is the modification that changes every moment. Each quality undergoes a transformation in its state, and this change lasts for a moment. It represents the subtle, immediate transformation.
2. Vyajanaparyay (Expressive-Modification): This is the gross, visible modification, which is formed by the combination of modifications over multiple moments. It exists in two forms: Vibhavarup (altered or distorted form) and Swabhavarup (natural form). These two forms are distinct.

Note: This Vibhav Vyajanaparyay occurs only in the substances of Jiva (soul) and Pudgala (matter), and not in the other four substances. (Refer to Alapapaddhati). From the perspective of certainty (Nishchaya Naya), the four characteristics (essence) of Jiva substance — consciousness, distinction from touch, taste, smell, and color, possession of qualities and modifications, and being subject to creation, destruction, and permanence — are intrinsic characteristics (inseparable). Additionally, one or two characteristics may be extrinsic (separable), which are present in conjunction with external factors. The inseparable characteristics are known as Nishchaya Lakshana (intrinsic characteristics).

Characteristics of a True Believer (Samyagdrishti):

The one who knows and accepts the aforementioned multiple aspects of the soul (Jiva substance) from the perspective of certainty (Nishchaya Naya) is considered a true believer (Samyagdrishti). No one else is.

As it is said: “Jo Tacchamaneyantam Niyama Saddahadi Sattabhangahi. Loyaana Panavavasado Vavahara Pavattanattham Cha.”
___ Kartikeya Anupeksa

Meaning: The soul that truly knows and believes in the manifold nature of reality (which encompasses multiple qualities and differences) as described in the concept of Syadvada (the doctrine of conditioned predication) is considered a true believer. This is the rule. The soul that does not understand the manifold nature of reality is a false believer. The one who understands the multiple aspects of reality can, while residing in a state of conjunction, conduct worldly affairs efficiently and without obstacles. This is a great benefit.

The Names of the Seven Predications (Saptabhangi):

1. Syadasti (it exists in some ways)
2. Syannasti (it does not exist in some ways)
3. Syadastinasti (it exists and does not exist in some ways)
4. Syadavaktavya (it is indescribable in some ways)
5. Syadasti Avaktavya (it exists and is indescribable in some ways)
6. Syannasti Avaktavya (it does not exist and is indescribable in some ways)
7. Syadastinasti Avaktavya (it exists, does not exist, and is indescribable in some ways)

These seven predicates are found in objects, and they are explained when questioned. Additionally, the consideration extends up to 47 aspects. The greatness of knowledge is boundless, and this should be understood.

The Nature of the Seven Predications (Saptabhangi):

“Ekasmirnavirodhena: Pramana Naya Vakyataha. Sadaadi Kalpana Saa Cha Saptabhangi Iti Saa Mata.”

Meaning: From the perspective of Pramana (authoritative knowledge) or Naya (partial viewpoint), by taking support of Syadvada (the doctrine of conditioned predication), the imagination (or speculation) of Sat (existence), Asat (non-existence), etc., in a non-contradictory manner in a single substance is known as Saptabhangi. There are two types:

1. Pramana Saptabhangi (from the perspective of authoritative knowledge)
2. Naya Saptabhangi (from the perspective of partial viewpoint)

Apart from Kevaljnana (omniscience), it is essential to understand the seven types of knowledge and the seven types of viewpoints (Nayas).

Note: In this verse, Acharya Maharaj specifically explains what is to be revered and worshipped as the true essence of the soul (ātma). Only this essence can lead to liberation. This essence is a conscious substance, while the other five substances are non-conscious (inanimate). Until a soul (bhavyātma) realizes and believes in the distinction between the conscious and the non-conscious, it remains ignorant. However, once the soul understands the difference between the conscious and the inanimate, and furthermore, does not consider the inanimate as worthy of reverence, but instead sees its pure nature alone as worthy of reverence and worship, then that soul is considered truly enlightened (samya g-drishti) and is deemed eligible for liberation.

Consequently, those who worship the inanimate (material things) such as body, wealth, people, idols, scriptures, etc., and consider these material substances and their forms as worthy of reverence, cannot transcend the cycle of worldly existence and cannot be regarded as truly enlightened. It is essential to ponder how one can achieve liberation by worshiping the inanimate (a non-conscious substance), devoid of self-awareness. This is the fundamental principle conveyed in this verse.

Summary: To worship and revere the conscious self and sever ties with everything else is the only effective means. The conscious soul, as previously described, is of a specific nature; it is not of any other kind. If it is considered to be of a different nature, it leads to false beliefs. The soul’s (conscious self) support is itself, nothing else. Worship of idols, scriptures, etc., is done out of respect in a figurative sense, as a mere formality, not as a truth. This distinction must be understood clearly.

Attributes of “Anujīvi” and “Pratijīvi”

The soul (ātma) contains two types of attributes:

1. Anujīvi Attributes: These are self-dependent attributes, meaning they arise from and exist within the self without relying on anything else. In the soul substance, attributes such as consciousness (chetanā), knowledge, perception, happiness, strength, and specific qualities like bliss and vigor define life and are self-evident. They are not dependent on external factors.
2. Pratijīvi Attributes: These are dependent on others or opposing qualities, meaning they arise due to the existence of something else or as a counter-quality. These attributes do not relate to the essence of life. For example:
   • Avyābādhattva: This is manifest due to being free from external obstruction; it is not self-dependent.
   • Avagāhattva: This is manifest due to not accommodating the external, or not merging into another.
   • Agurulaghutva: This is manifest by not allowing entry of another; it does not depend on self-substance.
   • Nāstitva: This is manifest due to not existing in another.

Understanding the difference between these attributes is crucial. Pratijīvi attributes are those that are not self-dependent, and thus they are not considered essential to the life of the soul (ātma). This distinction should be clear, and it is essential to recognize that the life of the soul (ātma) is not dependent on these attributes.

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