P

3. Krut, kaarit, anumodan."  
"to perform the sinful act, to encourage others to do it and to applauding the act.

4. Anger deceit ego and greed. 3x3x3x4= 108."

supreme beings. Aspirant soul meditates on these mantra. They are:

नमो अिरहताणं नमो िसद्धाणं नमो आयिरयाणं नमो उवज्जायनम नमो लोए सव्वा साहूणं"    "35 letters.

अहतिसद्धाचायोर्पाध्यायसवर्साधुभ्योनमः , अिरहतं

िसद्ध आयिरय उवज्जाय साहू"    "16 letters

अिरहतं

िसद्ध् ,  अिरहतं

िस सा, ॐ नमः िसद्धेभ्यो , नमोङहित्सद्धेभ्यो"    "6 letters

अ िस आ उ सा, नमो िसद्धाणं —five letters

अिरहतं

,  अ िस साहू —four letters.

ॐ ह्रीं ,  िसद्ध ,  अ िस — two letters

ॐ, ओ, अ, िस"    "one letter.

With this padasth dhyaan, one ends up knowing the eternal substances and with the worshipping of the deities he is progressing towards the liberatio. He also ends up with manifestation of super sensuous knowledge.

Ref: Ref: Paatanjal Yog evam Jain Yog Kaa Tulnaatmak Adhyayan fifth adhyaay Aadhyaatmik Vikaas Kram page 230"    231, Gnaanarnav slok 1910    2032 on chapter of Padasth Dhyaan, Vachanaamrut Shrimad Rajchandra patrak 761))

want to prove. Fire is also present in the kitchen and on the hill but at present our subject"    "paksha is hill’s fire. So we are not talking about fire present in the kitchen. We are talking the fire present on the hill. Therefore hill’s fire is the paksha. Fire itself is not paksha but the hill’ fire is our paksha. Kitchen’s fire is not our paksha in this discussion.

There is presence of raag and therefore there is soul. One says that the siddh soul has no raag. For that person we can say that we are not talking about the siddh soul. We are talking about the transmigratory soul with the raag. So the transmigratory soul’s raag becomes paksha. My paksh is transmigratory soul. By saying presence of raag I am not talking about siddh soul. My paksha is transmigratory soul. jahaan dharm paayaa jaataa hai use dharmi kahate hai. Wherever attributes"    dharma    are perceived is known as dharmi    "that which supports. Dharmi is known as paksha. e.g raag waalaa atma. Here the dharmi is atma and raag is dharma. One is talking about the fire on the hill and ignorant soul now starts talking about the fire in the kitchen. One is talking about the soul with bonded karma and ignorant soul ends up talking about the soul with no karma bondage at all. The nischyayaabhaasi is born in this situation. The fallacy of absolute point occurs in this situation. One must know which soul is been discussed and concentration has to be there. If the discussion is for the

bonded soul then one has to understand that perspective and not to confuse with mixing up the discussion of the pure eternal soul.

Its that in which the presence of probandum is not known for certain and is yet to be proved; e.g. the mountain is probandum when smoke is probans. Paksh means aashray, refuge."

Cycle of change is of five types:

1: Cycle of matter Dravya Parivartan "related to matter particles’ acceptance and renunciation.

A: quasi karma cycle of matter"    no karma B: Karma cycle of matter    "karma

2: Cycle of space"    Kshetra Parivartan    "To touch the space points of the space related cycle.

3: Cycle of time"    Kaal Parivartan    "cycle related to having birth and death related to the time cycle.

4: Cycle of incarnation"    Bhav Parivartan    "to accept birth and to die related to infernal etc realms

5: Cycle of thoughts"    Bhaav Parivartan.    "Having changes occurring due to passions and yog related births and deaths

(Ref: Kartikey Anuprexa gaathaa 66). Dravya Paraavartan:"    "Cycle of Matter:

Living being keeps on accepting karma particles like knowledge obscuring karma etc in a given samay. Thereafter he keeps on discarding those particles time to time. Similarly he also keeps on accepting quasi karma particles in a given samay and then keeps on discarding throughout the life. Now in the counting of the paraavartan, in first samay, living being accepts such material particles with their own intensity of greasiness , dryness, color, smell, taste, intense, medium or mild intentions. When this living being ends up accepting same intensity of these particles in exact same proportions and with same intensity as before then it is counted as one cycle of matter"    "dravya paraavaran. This living being has made infinite such cycles in the past.

Nokarma Dravya Paraavartan: Quasi karma Cycle of Matter:

One includes gross body with electric and karma bodies, and also fluid body with electric and karma body"    "these types of three bodies.

Also one has to include six capacity to development. They are: food particles (ahar vargana), speech particles (bhasha

vargana), mind particles (mano vargana), senses particles (indriya vargana), body particles (sharir vargana), and respiratory particles (swashochchhwas  vargana). They are able to give the soul the power to make a proper body and senses in their fullest form of development.

Living being accepts the material particles for these three bodies and six types of capacity to development in a given moment and again the same numbers and types of material particles with their same characteristics of touch taste smell and color are accepted in future then he has completed one quasi karma cycle of matter.

Karma Dravya Paraavartan"    "Karmic particles cycle of matter:

A living being accepts eight types of karma with their own characteristics. When the same living being accepts the same number of karma particles with the same characteristics of touch taste smell color etc then there is one karma dravya paraavartan.

Time for the Nokarma and Karma Dravya Paraavaran is same. Kshetra Paraavaran"    "Cycle of Space:

The relations with the living being’s deluded state and the space points of the space is mentioned in this cycle of space. The center eight space points of the cosmic space and center eight space points of the body of the subtle one sensed incompletely developed minimal body and with lowest possible birth"    sukshma nigod mein aparyaapt sarva jaghanya sharir vaalaa aur shudra bhav ko praapt hua    "are taken in to consideration. Such living being takes birth here and thereafter in sequence he takes birth in adjacent space point. When the living being finished touching all the space points of the cosmic space then the first kshetra paraavartan is done. The living being made infinite such cycle of space in the past.

Kaal Paraavaran"    "cycle of time:

A time cycle is of two types: ascending and descending. Both are of ten krodaa krodi saagaaropam years. So total time cycle is of 20 KKSP years. When the living being takes birth in the first samay of the time cycle and in sequence finishes taking birth in total 20 KKSP years, and similarly he dies in each samay in sequence in all of the 20 KKSP years then one kaal paraavartan is done.

Bhav Paraavartan: Cycle of Incarnation:

The minimum age for infernal and celestial beings is 10,000 years and maximum is 33 saagaaropam year. Minimum age of humans and subhumans is intra indian hour"    antarmuhurt to the maximum of three palya ( palya is very long period of time with the example of the ditch of one yojan long, width and deep and fill with hairs pieces of the newly born sheep and take one piece out every 100 years. Time taken is one palya). When the living being takes birth in each realm in sequence with each samay and the time taken for completion of these periods is known as one bhav paraavartan    "cycle of incarnation.

Bhaav Paraavartan:"    "cycle of thoughts:

Karma bondage is of four types: 1. Prakruti bandh"    types of karma bondage e.g. knowledge obscuring karma etc. different types, 2. Pradesh bandh    amount of karma particles bondage. 3. Anubhaag bandh    "at the time of karma bondage the intensity of fruition is

decided and that is anubhaag bandh 4. Sthiti bandh"    at the time of karma bondage the duration is decided and that is sthiti bandh. The prakruti and pradesh bandh are related to the vibratory activity of the space points of the soul    yog    "and sthiti and anubhaag are decided by passions of the soul. Therefore yog and passions of the soul become the instrumental cause for karma bondage. Therefore yog and passions determine the four types of karma bondage. These inclinations of the soul are infinite in numbers. When soul take birth with each of these inclinations in sequential order then one cycle of thought is completed. One must remember that the order of the yog and passions have to be in sequential order starting from minimal to maximum.

Karma get bonded in four forms: 1: Prakruti"    types ( e.g. knowledge obscuring etc. eight types), 2: Pradesh    amount of karma particles getting bonded, 3: Duration    how long karma will stay with the soul, (minimum time to maximum time    e.g. knowledge obscuring karma minimum time is intra indian hour and maximum is 30 krodaa krodi sagaropam) 4: Intensity at the time of fruition    "anubhaag.

With each of the four karma bondage types there are corresponding thought process"    "adhyavasaan occurring in the soul.

Soul’s vibratory activity of the space points occurring corresponding to the “types and amount” of karma bondage is known as yog sthaan.

Soul’s thought process corresponding to the duration of the karma bondage is known as Sthiti bandh adhyavashaan sthaan.

Soul’s thought process corresponding to the intensity of karma bondage is known as anubhaag bandh adhyavasaan sthaan.

For each yog sthaan there is corresponding sthiti and also anubhaag sthaan has to occur in sequence. That means there has to have permutation and combination of the three forms in the soul’s sphere has to occur. One must remember that these permutation combination has to be in sequence only. For example with first yog sthaan, there has to have corresponding first sthiti and anubhaag sthaan and thereafter sequence continues in order only. In between time when out of sequence the thought process occurs at the time of birth of this fully developed sential five sense wrong faith living being (sangni panchendriya paryaapt jiv) is not counted.

All these changes in sequence are to be observed in the sential five being livings only

When one finishes these corresponding yog sthaan, sthti bandh sthaan and anubhaag bandh adhyavasaan sthaan in sequence in fully developed sential five sense wrong believer living being

(sangni panchendriya paryaapt jiv) then one bhaav paraavartan is completed.

In these five cycles, the cycle of thoughts is the absolute conception"    nischaya    and remaining four are conventional conception    "vyavahaar.

These five cycles of changes are only occurring to wrong faith living being. With right faith there is no cycle of changes seen.

There are so many living beings presently living as permanent status in the lowest form of life"    nitya nigodh    but they have capacity for these five cycles. They have not entered all those cycles but have capacity. So with conventional usage    upchaar    "they are been said to be in five cycles.

There are also some living beings who have yet not accepted all the matter particles of the universe. But because of having inclination of attachment and aversion, they have capacity to accept those particles and that is why it is been said that they have accepted particles infinite times.

A living being keeps on wandering in these five cycles due to his own doing. With his own inclinations he keeps on wandering.

(Ref: Sarvaarth siddhi adhyaay 2, sutra 10. Moksh shastra adhyaay 2 sutra 10, samyag gnaan chandrikaa 16th chapter"    bhaavya maarg praarupnaa, Gommatsaar jiv kaand gatha 560, Parmaatma Prakaash adhyaay 1 doshaa 77,Brahad dravya sangrah gaathaa 35, Kartikeya anuprekshaa gaathaa 70)

The partial point of view which makes the object of knowledge to the pure

inherent nature of the soul in its universal nature"        saamaanya ansh se        "is known as param shuddh nishchaya naya. This itself is the pure eternal true nature of the self. It is the object of the knowledge mode which is directed to the self, is veneration for venerable and contemplation for worth contemplating.

शुद्ध पािरणािमक भाव रूप सामान्य अंश की मुख्यता से आत्मा को जानने वाले ज्ञान को परम शुद्ध

निश्चय  नय कहते है. यही शुद्धात्मा, स्व सन्मुख ज्ञान का ज्ञेय, श्रद्धा का श्रध्येय तथा ध्यान का ध्येय है

Some times the “view point believing Supreme pure soul” param shuddh nishchay naya is also mentioned as shuddh nischaya naya"

5:Dans masak parishaha: mosquito etc bug bites dans masak, not to have disturbance by gadflies and mosquito bites

6: Charyaa parishaha: walking with bare feet "charyaa,

7: Nagnataa parishaha: to put up with nakedness with sense of equanimity, 8:Arati parishaha: distaste"        "arati, he withstands with equanimity any of the

distaste,

9: Stri parishaha: not to look at woman"        "stri, not to get attracted to woman,

10: Nishadya parishaha: seating in certain yoga posture in uncomfortable places like crematory, garden or lonely place"        "nishadhya, no wavering in sitting position in any uncomfortable places,

11: Sayyaa parishaha: sleeping in uncomfortable ground like sand etc, sayyaa. 12: Aakrosh parishaha: wrong faith person does disservice by insulting monk"        "aakrosh, harsh words,

13: Vadha parishaha:"        to have equanimity when some one threatens or beats. 14: Yaachyaa parishaha:        begging        "without exhibiting an attitude of cringing or

arrogance to adopt the career of begging just with a view to enabling oneself to carry out religious tasks,

15: Alaabh parishaha:"        "In spite of begging one does not receive the thing desired then to treat this non receipt as a greater penance than that earlier receipt and thus to remain content with the situation.

16: Rog parishaha:"        "disease. not to get agitated when attacked with any disease.

17: Tran sparsh"        "To withstand the sharpness and harshness of dry grass etc while sleeping.

18: Mal parishaha:not to get disgusted with the dirt accumulating on the body and perspiration etc and not to expect to take shower etc.

19: Satkaar purashkaar parishaha: not to get puffed up with the honor bestowed up on him is satkaar and also not to get honored and not to feel worried is purashkaar. He withstands both the events.

20: Pragnaa parishaha: not to feel arrogant in having miraculous intellect and not to feel dejection not having sharp intellect.

21: Agnaan parishaha: not to feel arrogant at one’s special knowledge of scriptural texts and not to despise oneself when not in possession of such knowledge.

22: Adarshan parishaha: when on account of not being able to see things subtle and supra sensuous to one s if the renunciation practiced by one so far was all futile then to cultivate faith characterized by sense of discrimination and to remain joyful even in a situation like that"        is known as adarshan parishaha.

1. Food power (Aahaar paryaapti) "the soul has the capacity to act as an instrumental cause in collecting food particles in the form of large quantities around the soul and also to liquefy them.

2. Body power (Sharir paryaapti)"    "The food particles, which were collected in quantities, are now transformed into bones, etc, body parts. The liquefied portion is converted as blood and fluid parts of the body.

3. Senses power (Indriya paryaapti)"    "the food particles collected are now transformed into specific senses.

4. Respiratory power (Swaashochchhwaas paryaapti)"    "The soul becomes an instrumental cause in converting food particles into the respiratory organs and functions.

5. Speech power (Bhaashaa paryaapti)"    "The soul becomes an instrumental cause in the food particles becoming converted to speech particles.

6. Mind power (Manah paryaapti)"    "the soul becomes an instrumental cause in the transformation of material particles into specific mind particles. These particles sit as eight petals at the heart. One now has a mind as well as the capacity to think.

One who has been completed through all the resultant powers is called fully developed (Paryaaptak).

Soul, who initiated the powers to develop, but has not yet completed the development is called the possessor of the power to accomplish complete development (Nirvutya paryaaptak).

One who has not completed even one power and who will be dead in 1/18 part of the respiration is determined incapable of development (Labdhya paryaaptak)

One who cannot accomplish any of the powers and who dies before any development is called undeveloped power."    "aparyaapti

All these powers last for intra"    indian hour (Antar muhurt) and each power also lasts an intra    indian hour. First to second to third, etc, powers last for an increasing time of an intra    "indian hour. For example, the first has a smaller time than the second, etc.

All the powers start exactly at the same time; however, the completion of each occurs consecutively.

One sense living beings have 4 and two to five sense beings have 5 and five sense living being with mind has 6 paryaapti."

१: अनािद िनत्य पयार्यािथर् क नय "Anaadi Nitya Paryaayaarthik Naya

२: सािद नित्य पयार्यािथर् क नय"    "Saadi Nitya Paryaayaarthik Naya

३: सत्ता निरपेक्ष अिनत्य शुद्ध पयार्यािथर् क नय"    "Satta Nirpex Anitya Shuddh  Paryaayaarthik  Naya

४: सत्ता सापेक्ष अिनत्य अशुद्ध पयार्यािथर् क नय"    "Satta Saapex Anitya Ashuddh

Paryaayaarthik Naya

५: कमोर्पािध निरपेक्ष अिनत्य शुद्ध पयार्यािथर् क नय"    "Karmopaadhi Nirpex Anitya  Shuddh  Paryaayaarthik  Naya

६: कमोर्पािध सापेक्ष अिनत्य अशुद्ध पयार्यािथर् क नय"    "Karmopaadhi Saapex Anitya

Ashuddh Paryaayaarthik Naya

Ref: Naya Rahashya By Abhaykumar page 267"

1: Paarthiv Dhaaranaa: to imagine the ocean of milk of the middle world, and then there is a giant lotus of jambu dwip and in the center there is mount

mere and there is a throne on top of it and there the soul is sitting. This soul with no inclinations of attachment and aversion"        "raag dwesh

rahit aatmaa. This is paarthiv dhaaranaa of pindasth dhyaan.

2: Aagneyi Dhaaranaa: In this concept one meditates on the umbilicus and thinks about the 16 petals of lotus. He contemplates on sixteen vowels like: अआइईउऊऋलृएऐओऔअंअः And from the center of the seed he meditates on word “arham” “अह”. Then “ઈ”"        "“e” he imagines that a flame comes out and this flame burns the inverted eight petals of lotus in the center of the chest. These eight petals represents eight karma. He imagines that the flame burns these eight karma.Then it burns the body and rest of the lotus and thereafter it become quiet now. This is Aagneyi Dhaaranaa.

3: Maaruti (Vaayavi) Dhaaranaa: Now he thinks about the major stormy cyclone

which has made the ocean greatly disturbed. The storm which had burnt the lotus and the body takes away the ashes. Now this storm becomes quiet. With this episode the aspirant soul now meditates on mystic syllable of “So"        "yam” “સોઙયમ”

4: Vaaruni Dhaaranaa: In this concept the aspirant sul meditates up on the cloud with nectar type of rain. He thinks about this type of sky full of rainbow as well as thunder. With the rain now it washes away the ashes collected as a result of burning of body and lotus. He also contemplates on some mystic syllables.

5: Tatva Rupvati Dhaaranaa: Here aspirant soul meditates on the nature of the pure soul devoid of any matter attached to it. He now meditates on the pure nature of the soul with all its grandeur.

In short, there is waking up of all the strength of the soul and as a result the out side negative forces come under control. Now the aspirant soul is progressing towards the shukla dhyaan"        "supreme and absolute meditation.

Ref: Paatanjal Yog evam Jain Yog Kaa Tulnaatmak Adhyayan fifth adhyaay Aadhyaatmik Vikaas Kram page 227" 230, Gnaanarnav slok 1877 1909 on chapter of Pindasth Dhyaan, Tatvaanushaasan slok 183 187.), Meditation on certain object

स्वापूवार्थ्र् व्यवशायात्मकम् ज्ञानं प्रमाणं
अपना और अपूवार्थ्र् का निश्चयात्मक ज्ञान प्रमाण कहलाता है

श्री मािणक्यनिन्द स्वामी िवचिरत परीक्षा मुख शास्त्र
Chapter 1

1: Devsi to perform at the end of the day

3: Paakhi To perform at the end of fortnight to repent sins performed during 14 days.

4: Chaumasi to perform at the end of four months

5: Samvatsari to perform once a year to repent sins performed during that given year.

5:Aatma gnaan pravaad purva 8 division of knowledge 6:Satya pravaad purva 12 languages and 10 parts purva    :    nature    of    soul    and    6    types    of    living    beings.    8:Karma    pravaad    purva    nature    and    types    of    karma    9:Pratyaakhyaan    purva    :    vrat    niyam    tap    pratikarman    etc.    10:Vidyaanuvaad    purva    Possesion    of    all    vidyaa    11:Kalyaanvaad    purva    :    63    salaakaa    purush    and    kalyanak    of    all    tirthankars    12:Praanpravaad    purva    :    astaang    aayurved    and    praanaayam    etc    13:Kriyaavishaal    purva    Nrutya