The Jain Agamas - NIYAMSARA - Chapter 2. Non-Jiva

The Jain Agamas
NIYAMSARA
தமிழில்

CHAPTER II

Non-Soul (Ajiva)

20. The substance matter is of two kinds; in the from of an atom (Paramanu) and in the form of molecules (Skandha). And the molecules are of six kinds and atom (is) of two kinds.

21-24. Gross-gross, gross, gross-fine, fine-gross, fine, and fine-fine are the six kinds, earth, etc. Solids like earth, stone, consist of gross-gross molecules (liquids) like ghee, water, oil are gross. Shade, sunshine, etc, consist of gross-fine molecules.

Objects of the four senses (of touch, taste, smell and hearing) are of fine-gross molecules. Karmic molecules, in the condition of being bound up with soul are fine. Those which are of fine-fine molecules.

25. That which is the cause of the four root matters (earth, water, fire and air) should be known as cause-atom. (Karana Paramanu). The smallest possible part of a molecule should be known as effect atom (Karya Paramanu).

26. That substance which (is) the beginning, the middle and the end by itself, inapprehensible by the senses, and (is) indivisible, should be known as an atom.

27. That which possesses one taste, color, and smell, and two touches is of natural attributes. Those tangible to all (senses) are in Jain Philosophy said to be of non-natural atributes.

28. The modification which is independent of other objects is the natural modification (Svabhava-Paryaya); and modification in the molecular from is the non-natural modification, (Vibhava Paryaya).

29. From the real point of view an atom is said “Matter substance”; but from the other (i.e. practical point of view) the term “Matter substance” has been applied to a molecule.

30. The auxiliary causes of motion and rest to soul and matter (are called) the medium of motion, and medium of rest (respectively). (That which is the auxiliary cause of) giving space to all the substance, soul, etc, (is) space.

31. Practical time is either of two kinds, instant and wink (avali); or of three kinds (past, present and future). Past (time is) equal to the number (of the liberated souls) who have destroyed their bodily forms, multiplied by numerable winks.

32. The instants of the practical time are infinite times (of the number of) atoms, which again are infinite times (of the number of) souls. (Time-points) which are packed full in the universe, are (called) the real “Time”.

33. That by the help of which, all substances, etc., are altered in their own modifications, is “Time”. The four substances; the medium of motion, (the medium of rest, space and time) have (only) their own natural attributes and modifications.

34. Excepting Time, (the other five) of these six substances (are known) as “Extensive substances”, (Astikaya). Extensive substances occupy many spatial units, as mentioned in Jaina scriptures.

35-36. The atoms of matter are numberable, innumberable and infinite. Verily there are innumerable points of space in “medium of motion”, “medium of rest” and in each individual soul.

The same (innumerable number of spatial units are) in the universe; and in the other, i.e., (non-universe) (there are) infinite (number of spatial units). There is no extensiveness in Time; therefore it has one spatial unit (only).

37. The Matter substance (is) material; all the rest are immaterial. Soul (has) consciousness as its nature, all the rest are devoid of the attribute of consciousness.

❄️ Explanation:

NON-SOUL (AJIVA): In Jain philosophy, reality is divided into two main categories: soul (Jiva) and non-soul (Ajiva). The non-soul encompasses all that is not conscious or living, including matter, time, space, motion, and rest.

ATOMS AND MOLECULES: Jainism posits that matter is composed of atoms (Paramanu) and molecules (Skandha). Atoms are indivisible and the fundamental building blocks of reality, while molecules are aggregates of atoms. There are two types of atoms (cause and effect) and six types of molecules, categorized based on their physical properties and how they interact with the senses.

NATURAL AND NON-NATURAL ATTRIBUTES: These terms refer to the inherent qualities of matter. Natural attributes are those that are intrinsic to an atom, such as taste, color, smell, and touch. Non-natural attributes are those that arise when atoms combine to form molecules and interact with living beings.

MODIFICATIONS (PARYAYA): In Jain thought, everything is in a constant state of change or modification. Natural modifications occur independently, while non-natural modifications involve interactions with other entities.

MEDIUM OF MOTION AND REST: These are concepts used to explain how motion and rest are possible in space. They are not substances themselves but conditions that facilitate the movement or stillness of matter and soul.

SPACE (AKASHA): Space is considered a substance that provides a ‘place’ for all other substances to exist. It is infinite and accommodates the universe and beyond.

TIME (KALA): Time is a unique substance that facilitates change and is responsible for the transformation of all other substances. It is not extensive, meaning it does not occupy multiple spatial units.

EXTENSIVE SUBSTANCES (ASTIKAYA): These are substances that occupy space and have extension. All substances except time are considered extensive.

CONSCIOUSNESS: Only the soul is conscious, and all other substances (matter, time, space, motion, and rest) are non-conscious.

This chapter of “Niyamsara” lays out a framework for understanding the Jain view of the universe, emphasizing the distinction between living beings (souls) and non-living entities (non-soul), and explaining how they interact within the cosmos. It’s a complex system that interweaves metaphysics with ethics, as understanding the nature of reality is key to living a life that leads to liberation in Jainism.

ஆன்மா அல்லாத (அஜிவா): ஜெயின் தத்துவத்தில், யதார்த்தம் இரண்டு முக்கிய வகைகளாக பிரிக்கப்பட்டுள்ளது: ஆன்மா (ஜீவா) மற்றும் ஆத்மா அல்லாத (அஜீவா).  ஆன்மா அல்லாத பொருள், நேரம், இடம், இயக்கம் மற்றும் ஓய்வு உட்பட, உணர்வு அல்லது உயிரற்ற அனைத்தையும் உள்ளடக்கியது.

அணுக்கள் மற்றும் மூலக்கூறுகள்: ஜைன மதம் பொருள் அணுக்கள் (பரமனு) மற்றும் மூலக்கூறுகள் (ஸ்கந்தா) ஆகியவற்றால் ஆனது என்று கூறுகிறது.  அணுக்கள் பிரிக்க முடியாதவை மற்றும் யதார்த்தத்தின் அடிப்படை கட்டுமானத் தொகுதிகள், அதே சமயம் மூலக்கூறுகள் அணுக்களின் மொத்தமாகும்.  இரண்டு வகையான அணுக்கள் (காரணம் மற்றும் விளைவு) மற்றும் ஆறு வகையான மூலக்கூறுகள் உள்ளன, அவற்றின் இயற்பியல் பண்புகள் மற்றும் அவை புலன்களுடன் எவ்வாறு தொடர்பு கொள்கின்றன என்பதன் அடிப்படையில் வகைப்படுத்தப்படுகின்றன.

இயற்கை மற்றும் இயற்கையற்ற பண்புக்கூறுகள்: இந்த சொற்கள் பொருளின் உள்ளார்ந்த குணங்களைக் குறிக்கின்றன.  சுவை, நிறம், மணம் மற்றும் தொடுதல் போன்ற ஒரு அணுவின் உள்ளார்ந்த பண்புக்கூறுகள் இயற்கை பண்புகளாகும்.  அணுக்கள் ஒன்றிணைந்து மூலக்கூறுகளை உருவாக்கி உயிரினங்களுடன் தொடர்பு கொள்ளும்போது எழுவது இயற்கை அல்லாத பண்புகளாகும்.

மாற்றங்கள் (பர்யாயா): ஜெயின் சிந்தனையில், அனைத்தும் மாறுதல் அல்லது மாற்றியமைக்கும் நிலையில் உள்ளது.  இயற்கை மாற்றங்கள் சுயாதீனமாக நிகழ்கின்றன, அதே சமயம் இயற்கை அல்லாத மாற்றங்கள் மற்ற நிறுவனங்களுடனான தொடர்புகளை உள்ளடக்கியது.

இயக்கம் மற்றும் ஓய்வு: இவை விண்வெளியில் இயக்கம் மற்றும் ஓய்வு எவ்வாறு சாத்தியமாகும் என்பதை விளக்கப் பயன்படுத்தப்படும் கருத்துக்கள்.  அவை பொருள்கள் அல்ல, ஆனால் பொருள் மற்றும் ஆன்மாவின் இயக்கம் அல்லது அமைதியை எளிதாக்கும் நிலைமைகள்.

விண்வெளி (ஆகாஷா): விண்வெளி என்பது மற்ற அனைத்து பொருட்களுக்கும் ஒரு 'இடத்தை' வழங்கும் ஒரு பொருளாகக் கருதப்படுகிறது.  இது எல்லையற்றது மற்றும் பிரபஞ்சத்தையும் அதற்கு அப்பாலும் இடமளிக்கிறது.

நேரம் (காலா): நேரம் என்பது ஒரு தனித்துவமான பொருளாகும், இது மாற்றத்தை எளிதாக்குகிறது மற்றும் மற்ற அனைத்து பொருட்களின் மாற்றத்திற்கும் பொறுப்பாகும்.  இது விரிவானது அல்ல, அதாவது இது பல இடஞ்சார்ந்த அலகுகளை ஆக்கிரமிக்கவில்லை.

விரிவான பொருட்கள் (ஆஸ்டிகாயா): இவை இடத்தை ஆக்கிரமித்து நீட்டிப்பு கொண்ட பொருட்கள்.  நேரத்தைத் தவிர அனைத்து பொருட்களும் விரிவானதாகக் கருதப்படுகின்றன.

உணர்வு: ஆன்மா மட்டுமே உணர்வுடன் உள்ளது, மற்ற அனைத்து பொருட்களும் (பொருள், நேரம், இடம், இயக்கம் மற்றும் ஓய்வு) உணர்வு இல்லாதவை.

"நியாம்சரா" இன் இந்த அத்தியாயம், பிரபஞ்சத்தைப் பற்றிய ஜைனக் கண்ணோட்டத்தைப் புரிந்துகொள்வதற்கான ஒரு கட்டமைப்பை உருவாக்குகிறது, உயிரினங்கள் (ஆன்மாக்கள்) மற்றும் உயிரற்ற பொருட்கள் (ஆன்மா அல்லாதவை) ஆகியவற்றுக்கு இடையேயான வேறுபாட்டை வலியுறுத்துகிறது மற்றும் அவை பிரபஞ்சத்திற்குள் எவ்வாறு தொடர்பு கொள்கின்றன என்பதை விளக்குகிறது.  இது ஒரு சிக்கலான அமைப்பாகும், இது மெட்டாபிசிக்ஸ் நெறிமுறைகளுடன் பின்னிப் பிணைந்துள்ளது, ஏனெனில் யதார்த்தத்தின் தன்மையைப் புரிந்துகொள்வது சமணத்தில் விடுதலைக்கு வழிவகுக்கும் ஒரு வாழ்க்கையை வாழ்வதற்கு முக்கியமாகும்.

NIYAMSARA - Chapter 1 The soul

JAIN AGAMAS தமிழில்
NIYAMSARA - Acharya Kundkund

CHAPTER I
SOUL (JIVA)

Bowing to Vira Jina, who, by nature is the possessor of infinite and supreme knowledge and conation; I shall compose Niyama-Sara,preached by Kevalis and the Shruta Kevalis.

2. In the Jaina Scriptures, the Path and the Fruit of the Path are described as the two parts. The means of liberation constitute the Path, and liberation is the Fruit.

3. What is in reality worth doing (is) Niyama, and that is bellief, knowledge, conduct. In order to avoid deflection, the word Sara has been particularly affixed to it.

4. Niyama (is) the way to liberation; its fruit is supreme Nirvana. Each of these three, is again described.

5. Belief in the Perfect Souls, the Scriptures and the Principles is Right Belief. He who is free from all defects and is possessed of all (pure) attributes is the supreme soul.

6. (The defects are) hunger, thirst, fear, anger attachment, delusion, anxiety, old age, disease, death, perspiration, fatigue, pride, indulgence, surprise, sleep birth, and restlessness.

7. One free from all defects and possessed of sublime grandeur such as Omniscience is called Paramatma (the Highest Soul) or the Perfect One One who is not such, (is) not Paramatma.

8. Words proceeding from his mouth, pure and free from the flaw of inconsistency are called Agama (scripture.) In that Agama the Principles (Tattvartha) are enunciated.

9. Soul, Matter, medium of motion, medium of rest, space,(substances) having dimension, and Time, together with their various attributes and modifications are said to be the principles (Tattvartha.)

10. Soul is characterised by Upayoga. Upayoga is towards Darshana or Jnana. Jnana Upayog is of two kinds, Swabhava Jnana or Vibhava Jnana.

11-12. Natural knowledge (is) perfect, unassisted by sense and independent. Non-natural knowledge is of two kinds.

Right knowledge of four kinds:

▪️Sensitive knowledge (Mati Jnana)
▪️Scripture knowledge (Shruta Jnana)
▪️Visual knowledge (Avadhi Jnana) and
▪️Mental knowledge (Mana-paryaya Jnana), and

Wrong knowledge of three kinds, beginning with sensitive knowledge.

13. And conation attentiveness (is) of two kinds (i.e.,) natural (Swabhava Darshana), and the opposite of its kind, non-natural (Vibhava Darshana). That, which is perfect, unassisted by senses and independent, is called Natural.

14. Non-natural conation is said to be of three kinds:
▪️Ocular (Chakshu Darshana).
▪️Non ocular (Achakshu Darshana) and
▪️Visual (Avadhi Darshana).

Modification (is) of two kinds, irrelative (natural, Swabhava Paryaya).

15. Human, Hellish, Sub-human and Celestial conditions are said to be non-natural conditions. Conditions free from miseries arising from the effect of Karmas are termed Natural.

16-17. Human souls are of two kinds; born in work-region or in Enjoyment-region. Hellish souls should be known to be of seven kinds, because of the regions.

Sub-human souls are said to be of fourteen, kinds. Celestial souls (are) of four kinds. Their detailed account should be known from (the scripture) Loka-Vibhaga.

18. From the practical point of view, a mundane soul causes (the bondage of) material Karmas and experiences (their results); but from the (impure) real point of view the soul creates (and) experiences thought-activities arising through the effect of Karmas.

19. From the substance point of view (all) souls are free from the modifications mentioned before; but from the modification-point-of-view souls are possessed of both (the Natural and Non-natural modifications).
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❄️ EXEGESIS:

The Niyamasara is a profound Jain text authored by Acharya Kundakunda, a revered figure in the Digambara Jain tradition. It is considered a pivotal work that elucidates the path to liberation from a Jain perspective. The text is divided into chapters, with the first chapter focusing on the soul (Jiva) and its nature.

The text begins with a salutation to Vira Jina, acknowledging the infinite knowledge and conation of the supreme beings, setting the tone for a discourse on spiritual matters. The Niyamasara discusses the Path and the Fruit of the Path, where the means to achieve liberation constitute the Path, and the state of liberation itself is the Fruit.

Acharya Kundakunda emphasizes the importance of Niyama, which encompasses belief, knowledge, and conduct, as the essential practice worth pursuing. The term ‘Sara’ is added to signify its importance and to prevent deviation from the true path.

The text outlines the three pillars of the path to liberation:

▪️Right Belief: Faith in the perfect souls, the scriptures, and the principles.
▪️Right Knowledge: Understanding the nature of the soul, matter, and other substances, along with their attributes and modifications.
▪️Right Conduct: Living a life in accordance with Jain principles, leading to the purification of the soul.

Acharya Kundakunda describes the soul as characterized by Upayoga, which is the utilization of consciousness towards perception (Darshana) or knowledge (Jnana). He distinguishes between Swabhava Jnana (natural knowledge) and Vibhava Jnana (non-natural knowledge), with the former being perfect and independent of the senses.

The text further categorizes knowledge into right and wrong types, with right knowledge including sensitive, scriptural, visual, and mental knowledge, and wrong knowledge stemming from incorrect sensory perception.

Conation, or attentiveness, is also of two kinds: natural and non-natural. Natural conation is perfect and independent, while non-natural conation includes ocular, non-ocular, and visual attentiveness.

Acharya Kundakunda explains that souls undergo various modifications, some natural and some resulting from karmic bondage. He describes different states of existence, such as human, hellish, sub-human, and celestial, and how souls are categorized based on their birth regions and the nature of their existence.

Ultimately, the Niyamasara teaches that from a practical standpoint, souls bind themselves with material karmas and experience their results. However, from a pure, real standpoint, souls are free from these modifications and possess both natural and non-natural states.

The essence of the Niyamasara is its focus on self-discipline and purification of the soul from internal impurities (vibhavas) through the practice of austerity (tapa) from both the practical (Vyavahara) and the ultimate (Nishcaya) standpoints. This dual approach is unique to Kundakunda’s work and is aimed at achieving both internal and external purity, leading to the annihilation of passions and the attainment of supreme Nirvana.

For a deeper understanding of the soul’s journey and the intricate philosophy presented in the Niyamasara, one can refer to the commentaries and translations available, which provide detailed explanations of Acharya Kundakunda’s teachings.

நியாம்சரா - ஆச்சார்யா குண்ட்குண்ட்

அத்தியாயம் I
ஆன்மா (ஜீவா)

இயல்பிலேயே எல்லையற்ற மற்றும் உன்னதமான அறிவு மற்றும் சங்கல்பத்தை உடைய விரா ஜினாவை வணங்குகிறேன்;  கேவாலிஸ் மற்றும் ஷ்ருத கேவாலிஸ் ஆகியோரால் பிரசங்கிக்கப்பட்ட நியமா-சாரத்தை நான் இசையமைப்பேன்.

2. ஜைன நூல்களில், பாதை மற்றும் பாதையின் பழம் இரண்டு பகுதிகளாக விவரிக்கப்பட்டுள்ளன.  விடுதலைக்கான வழிமுறைகள் பாதையை உருவாக்குகின்றன, விடுதலையே பழம்.

3. நிஜத்தில் செய்யத் தகுந்தது நியமம், அதுவே நம்பிக்கை, அறிவு, நடத்தை.  திசைதிருப்பலைத் தவிர்க்கும் பொருட்டு, சாரா என்ற சொல் அதில் குறிப்பாக இணைக்கப்பட்டுள்ளது.

4. நியமா (இது) விடுதலைக்கான வழி;  அதன் பலன் உச்ச நிர்வாணம்.  இந்த மூன்றில் ஒவ்வொன்றும் மீண்டும் விவரிக்கப்பட்டுள்ளன.

5. பரிபூரண ஆத்மாக்கள், வேதம் மற்றும் கோட்பாடுகள் மீதான நம்பிக்கை சரியான நம்பிக்கை.  எல்லாக் குறைபாடுகளிலிருந்தும் விடுபட்டு, எல்லா (தூய்மையான) பண்புகளையும் உடையவனே உயர்ந்த ஆத்மா.

6. (குறைபாடுகள்) பசி, தாகம், பயம், கோபம் பற்று, மாயை, கவலை, முதுமை, நோய், இறப்பு, வியர்வை, சோர்வு, பெருமை, இன்பம், ஆச்சரியம், தூக்கம் பிறப்பு, அமைதியின்மை.

7. எல்லாக் குறைபாடுகளிலிருந்தும் விடுபட்டவர், சர்வ அறிவாற்றல் போன்ற உன்னதமான பேரன்பைக் கொண்டவர் பரமாத்மா (உயர்ந்த ஆத்மா) அல்லது பரிபூரணமானவர் என்று அழைக்கப்படுகிறார், அப்படி இல்லாதவர், (அவர்) பரமாத்மா அல்ல.

8. அவரது வாயிலிருந்து புறப்படும் வார்த்தைகள், தூய்மையான மற்றும் முரண்பாட்டின் குறைபாடு இல்லாதவை ஆகமம் என்று அழைக்கப்படுகின்றன.

9. ஆன்மா, பொருள், இயக்க ஊடகம், ஓய்வு ஊடகம், இடம், (பொருட்கள்) பரிமாணம், மற்றும் நேரம், அவற்றின் பல்வேறு பண்புகள் மற்றும் மாற்றங்களுடன் கொள்கைகள் (தத்வார்த்தம்.)

10. ஆன்மா உபயோகத்தால் வகைப்படுத்தப்படுகிறது.  உபயோகம் தரிசனம் அல்லது ஞானத்தை நோக்கியதாகும்.  ஞான உபயோகம் இரண்டு வகையானது, ஸ்வபவ ஞானம் அல்லது விபவ ஞானம்.

11-12.  இயற்கை அறிவு (உள்ளது) பரிபூரணமானது, உணர்வின் உதவியற்றது மற்றும் சுயாதீனமானது.  இயற்கை அல்லாத அறிவு இரண்டு வகைப்படும்.

நான்கு வகையான சரியான அறிவு:

▪️உணர்திறன் அறிவு (மதி ஞானம்)
▪️வேத அறிவு (ஷ்ருத ஞானம்)
▪️காட்சி அறிவு (அவதி ஞானம்) மற்றும்
▪️மன அறிவு (மனா-பர்யாய ஞான), மற்றும்

13. மற்றும் ஒத்திசைவு கவனிப்பு (அதாவது) இயற்கையானது (ஸ்வபவ தரிசனம்), மற்றும் அதன் வகைக்கு நேர்மாறானது, இயற்கையற்றது (விபவ தரிசனம்).  அது, பரிபூரணமானது, புலன்களின் உதவியில்லாதது மற்றும் சுயாதீனமானது, இயற்கை என்று அழைக்கப்படுகிறது.

14. இயற்கை அல்லாத கூட்டு மூன்று வகைகளாகக் கூறப்படுகிறது:
▪️கண் (சக்ஷு தர்ஷனா).
▪️கண் அல்லாத (அச்சக்ஷு தர்ஷனா) மற்றும்
▪️காட்சி (அவதி தரிசனம்).

மாற்றியமைத்தல் (இயற்கையானது, ஸ்வபாவ பர்யாயா) இரண்டு வகையானது.

15. மனித, நரக, துணை-மனித மற்றும் வான நிலைமைகள் இயற்கை அல்லாத நிலைகள் என்று கூறப்படுகிறது.  கர்மங்களின் விளைவால் ஏற்படும் துன்பங்கள் இல்லாத நிலைகள் இயற்கை எனப்படும்.

16-17.  மனித ஆன்மா இரண்டு வகையானது;  வேலை பகுதியில் அல்லது இன்பம் பகுதியில் பிறந்தவர்.  நரக ஆன்மாக்கள் ஏழு வகையானதாக அறியப்பட வேண்டும், ஏனெனில் பகுதிகள்.

துணை மனித ஆன்மாக்கள் பதினான்கு வகைகளாகக் கூறப்படுகிறது.  பரலோக ஆன்மாக்கள் நான்கு வகையானவை.  அவர்களின் விரிவான கணக்கு (வேதம்) லோக-விபாகத்திலிருந்து அறியப்பட வேண்டும்.

18. நடைமுறைக் கண்ணோட்டத்தில், ஒரு சாதாரண ஆன்மா பொருள் கர்மாக்கள் மற்றும் அனுபவங்களை (அவற்றின் முடிவுகளை) ஏற்படுத்துகிறது;  ஆனால் (தூய்மையற்ற) உண்மையான கண்ணோட்டத்தில் இருந்து ஆன்மா கர்மங்களின் விளைவால் எழும் சிந்தனை-செயல்பாடுகளை உருவாக்குகிறது (மற்றும்) அனுபவிக்கிறது.

19. பொருள் பார்வையில் (அனைத்து) ஆன்மாக்கள் முன்பு குறிப்பிடப்பட்ட மாற்றங்களிலிருந்து விடுபடுகின்றன;  ஆனால் மாற்றியமைக்கும் புள்ளியில் இருந்து ஆன்மாக்கள் இரண்டையும் (இயற்கை மற்றும் இயற்கை அல்லாத மாற்றங்கள்) கொண்டிருக்கின்றன.
🚥🚥🚥

❄️ விளக்கவுரை:

நியமசரா என்பது திகம்பர ஜெயின் பாரம்பரியத்தில் மதிக்கப்படும் ஆச்சார்யா குண்டகுண்டாவால் எழுதப்பட்ட ஒரு ஆழமான சமண நூல் ஆகும்.  சமணக் கண்ணோட்டத்தில் விடுதலைக்கான பாதையை விளக்கும் ஒரு முக்கிய படைப்பாக இது கருதப்படுகிறது.  உரை அத்தியாயங்களாக பிரிக்கப்பட்டுள்ளது, முதல் அத்தியாயம் ஆன்மா (ஜீவா) மற்றும் அதன் இயல்பை மையமாகக் கொண்டது.

விரா ஜினாவுக்கு வணக்கத்துடன் உரை தொடங்குகிறது, உயர்ந்த உயிரினங்களின் எல்லையற்ற அறிவையும் ஒருங்கிணைப்பையும் ஒப்புக்கொள்கிறது, ஆன்மீக விஷயங்களைப் பற்றிய சொற்பொழிவுக்கான தொனியை அமைக்கிறது.  நியாமசரா, பாதையின் பாதை மற்றும் பலனைப் பற்றி விவாதிக்கிறது, அங்கு விடுதலையை அடைவதற்கான வழிமுறைகள் பாதையை உருவாக்குகின்றன, மேலும் விடுதலையின் நிலையே பழமாகும்.

நம்பிக்கை, அறிவு மற்றும் நடத்தை ஆகியவற்றை உள்ளடக்கிய நியாமாவின் முக்கியத்துவத்தை ஆச்சார்யா குண்டகுண்டா வலியுறுத்துகிறார், இது பின்பற்ற வேண்டிய அவசியமான நடைமுறையாகும்.  'சரா' என்ற சொல் அதன் முக்கியத்துவத்தைக் குறிக்கவும், உண்மையான பாதையிலிருந்து விலகுவதைத் தடுக்கவும் சேர்க்கப்பட்டுள்ளது.

விடுதலைக்கான பாதையின் மூன்று தூண்களை உரை கோடிட்டுக் காட்டுகிறது:

▪️சரியான நம்பிக்கை: பரிபூரண ஆன்மாக்கள், வேதங்கள் மற்றும் கொள்கைகளில் நம்பிக்கை.
▪️சரியான அறிவு: ஆன்மா, பொருள் மற்றும் பிற பொருட்களின் தன்மை, அவற்றின் பண்புகள் மற்றும் மாற்றங்களுடன் புரிந்துகொள்வது.
▪️சரியான நடத்தை: ஜைனக் கொள்கைகளின்படி வாழ்வது, ஆன்மாவின் தூய்மைக்கு வழிவகுக்கும்.

ஆச்சார்யா குண்டகுண்டா ஆன்மாவை உபயோகத்தால் வகைப்படுத்துகிறார், இது உணர்வை உணர்தல் (தரிசனம்) அல்லது அறிவை (ஞானம்) நோக்கிப் பயன்படுத்துவதாகும்.  அவர் ஸ்வபவ ஞானம் (இயற்கை அறிவு) மற்றும் விபவ ஞானம் (இயற்கை அல்லாத அறிவு) ஆகியவற்றை வேறுபடுத்திக் காட்டுகிறார், முந்தையது பரிபூரணமாகவும் புலன்களிலிருந்து சுயாதீனமாகவும் இருக்கிறது.

இந்த உரை மேலும் அறிவை சரியான மற்றும் தவறான வகைகளாக வகைப்படுத்துகிறது, உணர்திறன், வேதம், காட்சி மற்றும் மன அறிவு உள்ளிட்ட சரியான அறிவு மற்றும் தவறான புலன் உணர்விலிருந்து உருவாகும் தவறான அறிவு.

கவனம் இரண்டு வகையானது: இயற்கை மற்றும் இயற்கையற்றது.  இயற்கையான இணைப்பு சரியானது மற்றும் சுயாதீனமானது, அதே சமயம் இயற்கை அல்லாத இணைப்பில் கண், கண் அல்லாத மற்றும் காட்சி கவனிப்பு ஆகியவை அடங்கும்.

ஆன்மாக்கள் பல்வேறு மாற்றங்களுக்கு உள்ளாகின்றன, சில இயற்கையானவை மற்றும் சில கர்ம பந்தத்தால் விளைகின்றன என்று ஆச்சார்யா குந்தகுண்டா விளக்குகிறார்.  மனிதர்கள், நரகவாசிகள், துணை மனிதர்கள் மற்றும் வானங்கள் போன்ற பல்வேறு இருப்பு நிலைகளையும், அவர்களின் பிறந்த பகுதிகள் மற்றும் அவற்றின் இருப்பின் தன்மையின் அடிப்படையில் ஆத்மாக்கள் எவ்வாறு வகைப்படுத்தப்படுகின்றன என்பதையும் அவர் விவரிக்கிறார்.

இறுதியில், நியமசாரம் ஒரு நடைமுறை நிலைப்பாட்டில் இருந்து, ஆன்மாக்கள் ஜட கர்மாக்களுடன் தங்களைப் பிணைத்துக் கொள்கின்றன மற்றும் அவற்றின் முடிவுகளை அனுபவிக்கின்றன என்று கற்பிக்கிறது.  இருப்பினும், ஒரு தூய, உண்மையான நிலைப்பாட்டில் இருந்து, ஆன்மாக்கள் இந்த மாற்றங்களிலிருந்து விடுபட்டு இயற்கை மற்றும் இயற்கையற்ற நிலைகளைக் கொண்டுள்ளன.

நடைமுறை (வியாவஹாரம்) மற்றும் இறுதி (நிச்சய) நிலைப்பாடுகள் இரண்டிலிருந்தும் சிக்கன (தப) பயிற்சியின் மூலம் உள் அசுத்தங்களிலிருந்து (விபாவங்கள்) ஆன்மாவை சுய ஒழுக்கம் மற்றும் சுத்திகரிப்பு செய்வதில் நியமசாரத்தின் சாராம்சம் உள்ளது.  இந்த இரட்டை அணுகுமுறை குண்டகுண்டாவின் பணிக்கு தனித்துவமானது மற்றும் உள் மற்றும் வெளிப்புற தூய்மை இரண்டையும் அடைவதை நோக்கமாகக் கொண்டுள்ளது, இது உணர்ச்சிகளை அழித்து, உயர்ந்த நிர்வாணத்தை அடைவதற்கு வழிவகுக்கிறது.

SAT VIDYA 40 ❄️ ULLADU NARPADU

Sri Ramana Maharshi 

SAT VIDYA 40

ULLADU NARPADU

Once Bhagavan composed twenty Tamiḷ stanzas containing his important teachings. They were not written in any particular order to form a poem. Sri Muruganar therefore suggested that Bhagavan should write twenty stanzas more to make the conventional forty. Accordingly Bhagavan composed twenty more stanzas. Out of these forty stanzas Kavya Kantha Ganapati Muni selected two as the invocatory stanzas. Then Bhagavan wrote two more to complete the forty. 

Some of the stanzas were translations from Sanskrit, but as devotees wanted all the forty verses to be original they were eliminated and new stanzas composed in their place. The verses were all arranged in a continuous order to form a poem. Later a supplement consisting of a second forty verses was added. So indifferent to authorship was Bhagavan that he did not write all those supplementary verses himself. When he came upon a suitable one he used it — mostly translations from Sanskrit and when not, he made one. The verses elimintated from the original forty verses were included in the Supplement. In this volume those verses which he took from older sources are printed in italics.

These eighty verses are the most comprehensive exposition of the Maharshi's teaching. A number of translations have been made and commentaries written on them. They have been published as separate bookets by the Asramam under the titles Ulladu Narpadu, Sad Vidya and Truth Revealed. Bhagavan translated these verses into Telugu prose under the name of Unnadi Nalubadi and into Malayalam verse under the name of Saddarsanam. 

Invocation

1. Unless Reality exists, can thought of it arise? Since, devoid of thought, Reality exists within as Heart, how to know the Reality we term the Heart? To know That is merely to be That in the Heart. 

2. When those who are in dread of death seek refuge at the feet of the deathless, birthless Lord Supreme, their ego and attachments die; and they, now deathless, think no more of death.

1. Since we know the world, we must concede for both a common Source, single but with the power of seeming many. The picture of names and forms, the onlooker, the screen, the light that illumines — all these are verily He.

2. On three entities — the individual, God and the world — every creed is based. That ‘the One becomes the three’ and that ‘always the three are three’, are said only while the ego lasts. To lose the ‘I’ and in the Self to stay is the State Supreme.

3. ‘The World is true’; ‘No, it is a false appearance’; ‘The World is Mind’; ‘No, it is not’; ‘The World is pleasant’; ‘No, it is not’ — What avails such talk? To leave the world alone and know the Self, to go beyond all thought of ‘One’ and ‘Two’, this egoless condition is the common goal of all.

4. If Self has form, the world and God likewise have form. If Self is without form, by whom and how can form (of world and God) be seen? Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite.

5. The body is made up of the five sheaths; in the term body all the five are included. Without the body the world is not. Has one without the body ever seen the world?

6. The world is made up of the five kinds of sense perceptions and nothing else. And those perceptions are felt as objects by the five senses. Since through the senses the mind alone perceives the world, is the world other than the mind?

7. Though the world and mind rise and fade together, the world shines by the light of the mind. The ground whence the world and mind arise, and wherein they set, that Perfection rises not nor sets but ever shines. That is Reality.

8. Under whatever name or form we worship It, It leads us on to knowledge of the nameless, formless Absolute. Yet, to see one’s true Self in the Absolute, to subside into It and be one with It, this is the true Knowledge of the Truth.

9. ‘Twos’ and ‘threes’ depend upon one thing, the ego. If one asks in one’s Heart, ‘What is this ego?’ and finds it, they slip away. Only those who have found this know the Truth, and they will never be perplexed. 

10. There is no knowledge without ignorance; and without knowledge ignorance cannot be. To ask, ‘Whose is this knowledge? Whose this ignorance?’ and thus to know the primal Self, this alone is Knowledge.

11. Without knowing the Self that knows, to know all objects is not knowledge; it is only ignorance. Self, the ground of knowledge and the non-Self, being known, both knowledge and ignorance fall away.

12. True Knowledge is being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.

13. The Self that is Awareness, that alone is true. The knowledge which is various is ignorance. And even ignorance, which is false, cannot exist apart from the Self. False are the many jewels, for apart from gold, which alone is true, they cannot exist.

14. ‘You’ and ‘he’ — these appear only when ‘I’ does. But when the nature of the ‘I’ is sought and the ego is destroyed, ‘you’ and ‘he’ are at an end. What shines then as the One alone is the true Self.

15. Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time today, is to try to count without the number ‘One’.

16. Without us there is no time nor space. If we are only bodies, we are caught up in time and space. But are we bodies? Now, then and always — here, now and everywhere — we are the same. We exist, timeless and spaceless we.

17. To those who do not know the Self and to those who do, the body is the ‘I’. But to those who do not know the Self the ‘I’ is bounded by the body; while to those who within the body know the Self the ‘I’ shines boundless. Such is the difference between them.

18. To those who do not know and to those who do, the world is real. But to those who do not know, Reality is bounded by the world; while to those who know, Reality shines formless as the ground of the world. Such is the difference between them.

19. The debate, ‘Does free will prevail or fate?’ is only for those who do not know the root of both. Those who have known the Self, the common source of freewill and of fate, have passed beyond them both and will not return to them.

20. To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen by him alone who sees the Self; but one who has lost the ego and seen the Self is none other than God.

21. When scriptures speak of ‘seeing the Self’ and ‘seeing God’, what is the truth they mean? How to see the Self? As the Self is one without a second, it is impossible to see it. How to see God? To see Him is to be consumed by Him.

22. Without turning inwards and merging in the Lord — it is His light that shines within the mind and lends it all its light — how can we know the Light of lights with the borrowed light of the mind?

23. The body says not it is ‘I’. And no one says, “In sleep there is no ‘I’.” When ‘I’ arises all (other) things arise. Whence this ‘I’ arises, search with a keen mind.

24. The body which is matter says not ‘I’. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of ‘I’. This is the knot of matter and Awareness. This is bondage, jiva, subtle body, ego. This is samsara, this is the mind.

25. Holding a form it rises; holding a form it stays; holding and feeding on a form it thrives. Leaving one form, it takes hold of another. When sought, it takes to flight. Such is the ego-ghost with no form of its own.

26. When the ego rises all things rise with it. When the ego is not, there is nothing else. Since the ego thus is everything, to question ‘What is this thing?’ is the extinction of all things.

27. ‘That’ we are, when ‘I’ has not arisen. Without searching whence the ‘I’ arises, how to attain the self-extinction where no ‘I’ arises? Without attaining self-extinction, how to stay in one’s true state where the Self is ‘That’?

28. Controlling speech and breath, and diving deep within oneself — like one who, to find a thing that has fallen into water, dives deep down — one must seek out the source whence the aspiring ego springs.

29. Cease all talk of ‘I’ and search with inward diving mind whence the thought of ‘I’ springs up. This is the way of wisdom. To think, instead, ‘I am not this, but That I am,’ is helpful in the search, but it is not the search itself.

30. When the mind turns inward seeking ‘Who am I?’ and merges in the Heart, then the ‘I’ hangs down his head in shame and the One ‘I’ appears as Itself. Though it appears as ‘I-I’, it is not the ego. It is Reality, Perfection, the Substance of the Self.

31. For him who is the Bliss of Self arising from extinction of the ego, what is there to do? He knows nothing other than this Self. How to conceive the nature of his state?

32. When the Vedas have declared, ‘Thou art That’ — not to seek and find the nature of the Self and abide in It, but to think ‘I am That, not This’ is want of strength. Because, That abides for ever as the Self.

33. To say ‘I do not know myself’ or ‘I have known myself’ is cause for laughter. What? Are there two selves, one to be known by the other? There is but One, the Truth of the experience of all.

34. The natural and true Reality forever resides in the Heart of all. Not to realize It there and stay in It but to quarrel ‘It is’, ‘It is not’, ‘It has form’, ‘It has not form’, ‘It is one’, ‘It is two’, ‘It is neither’, this is the mischief of maya.

35. To discern and abide in the ever-present Reality is true attainment. All other attainments are like powers enjoyed in a dream. When the sleeper wakes, are they real? Those who stay in the state of Truth, having cast off the unreal — will they ever be deluded?

36. If we think we are the body, then to tell ourselves, ‘No, I am That’, is helpful to abide as That. Yet — since ever we abide as That — why should we always think, ‘I am That?’ Does one ever think, ‘I am a man’?

37. ‘During the search, duality; on attainment, unity’ — This doctrine too is false. When eagerly he sought himself and later when he found himself, the tenth man in the story was the tenth man and none else (ten men crossed a stream and wanted to make sure they were all safe. In counting, each one left himself out and found only nine. A passer-by gave each a blow and made them count the ten blows).

38. If we are the doers of deeds, we should reap the fruits they yield. But when we question, ‘Who am I, the doer of this deed?’ and realize the Self, the sense of agency is lost and the three karmas slip away. Eternal is this Liberation.

39. Thoughts of bondage and of freedom last only as long as one feels, ‘I am bound’. When one inquires of oneself, ‘Who am I, the bound one?’ the Self, Eternal, ever free, remains. The thought of bondage goes; and with it goes the thought of freedom too.

40. If asked, ‘Which of these three is final liberation: With form, without form, or with-and-without-form?’ I say, Liberation is the extinction of the ego which enquires ‘With form, without form, or with-and-without-form?’

SAT VIDYA 40 // ULLADU NARPADU

 Sri Ramana Maharshi 

SAT VIDYA 40

ULLADU NARPADU

Once Bhagavan composed twenty Tamiḷ stanzas containing his important teachings. They were not written in any particular order to form a poem. Sri Muruganar therefore suggested that Bhagavan should write twenty stanzas more to make the conventional forty. Accordingly Bhagavan composed twenty more stanzas. Out of these forty stanzas Kavya Kantha Ganapati Muni selected two as the invocatory stanzas. Then Bhagavan wrote two more to complete the forty. 

Some of the stanzas were translations from Sanskrit, but as devotees wanted all the forty verses to be original they were eliminated and new stanzas composed in their place. The verses were all arranged in a continuous order to form a poem. Later a supplement consisting of a second forty verses was added. So indifferent to authorship was Bhagavan that he did not write all those supplementary verses himself. When he came upon a suitable one he used it — mostly translations from Sanskrit and when not, he made one. The verses elimintated from the original forty verses were included in the Supplement. In this volume those verses which he took from older sources are printed in italics.

These eighty verses are the most comprehensive exposition of the Maharshi's teaching. A number of translations have been made and commentaries written on them. They have been published as separate bookets by the Asramam under the titles Ulladu Narpadu, Sad Vidya and Truth Revealed. Bhagavan translated these verses into Telugu prose under the name of Unnadi Nalubadi and into Malayalam verse under the name of Saddarsanam. 

Invocation

1. Unless Reality exists, can thought of it arise? Since, devoid of thought, Reality exists within as Heart, how to know the Reality we term the Heart? To know That is merely to be That in the Heart. 

2. When those who are in dread of death seek refuge at the feet of the deathless, birthless Lord Supreme, their ego and attachments die; and they, now deathless, think no more of death.

1. Since we know the world, we must concede for both a common Source, single but with the power of seeming many. The picture of names and forms, the onlooker, the screen, the light that illumines — all these are verily He.

2. On three entities — the individual, God and the world — every creed is based. That ‘the One becomes the three’ and that ‘always the three are three’, are said only while the ego lasts. To lose the ‘I’ and in the Self to stay is the State Supreme.

3. ‘The World is true’; ‘No, it is a false appearance’; ‘The World is Mind’; ‘No, it is not’; ‘The World is pleasant’; ‘No, it is not’ — What avails such talk? To leave the world alone and know the Self, to go beyond all thought of ‘One’ and ‘Two’, this egoless condition is the common goal of all.

4. If Self has form, the world and God likewise have form. If Self is without form, by whom and how can form (of world and God) be seen? Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite.

5. The body is made up of the five sheaths; in the term body all the five are included. Without the body the world is not. Has one without the body ever seen the world?

6. The world is made up of the five kinds of sense perceptions and nothing else. And those perceptions are felt as objects by the five senses. Since through the senses the mind alone perceives the world, is the world other than the mind?

7. Though the world and mind rise and fade together, the world shines by the light of the mind. The ground whence the world and mind arise, and wherein they set, that Perfection rises not nor sets but ever shines. That is Reality.

8. Under whatever name or form we worship It, It leads us on to knowledge of the nameless, formless Absolute. Yet, to see one’s true Self in the Absolute, to subside into It and be one with It, this is the true Knowledge of the Truth.

9. ‘Twos’ and ‘threes’ depend upon one thing, the ego. If one asks in one’s Heart, ‘What is this ego?’ and finds it, they slip away. Only those who have found this know the Truth, and they will never be perplexed. 

10. There is no knowledge without ignorance; and without knowledge ignorance cannot be. To ask, ‘Whose is this knowledge? Whose this ignorance?’ and thus to know the primal Self, this alone is Knowledge.

11. Without knowing the Self that knows, to know all objects is not knowledge; it is only ignorance. Self, the ground of knowledge and the non-Self, being known, both knowledge and ignorance fall away.

12. True Knowledge is being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.

13. The Self that is Awareness, that alone is true. The knowledge which is various is ignorance. And even ignorance, which is false, cannot exist apart from the Self. False are the many jewels, for apart from gold, which alone is true, they cannot exist.

14. ‘You’ and ‘he’ — these appear only when ‘I’ does. But when the nature of the ‘I’ is sought and the ego is destroyed, ‘you’ and ‘he’ are at an end. What shines then as the One alone is the true Self.

15. Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time today, is to try to count without the number ‘One’.

16. Without us there is no time nor space. If we are only bodies, we are caught up in time and space. But are we bodies? Now, then and always — here, now and everywhere — we are the same. We exist, timeless and spaceless we.

17. To those who do not know the Self and to those who do, the body is the ‘I’. But to those who do not know the Self the ‘I’ is bounded by the body; while to those who within the body know the Self the ‘I’ shines boundless. Such is the difference between them.

18. To those who do not know and to those who do, the world is real. But to those who do not know, Reality is bounded by the world; while to those who know, Reality shines formless as the ground of the world. Such is the difference between them.

19. The debate, ‘Does free will prevail or fate?’ is only for those who do not know the root of both. Those who have known the Self, the common source of freewill and of fate, have passed beyond them both and will not return to them.

20. To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen by him alone who sees the Self; but one who has lost the ego and seen the Self is none other than God.

21. When scriptures speak of ‘seeing the Self’ and ‘seeing God’, what is the truth they mean? How to see the Self? As the Self is one without a second, it is impossible to see it. How to see God? To see Him is to be consumed by Him.

22. Without turning inwards and merging in the Lord — it is His light that shines within the mind and lends it all its light — how can we know the Light of lights with the borrowed light of the mind?

23. The body says not it is ‘I’. And no one says, “In sleep there is no ‘I’.” When ‘I’ arises all (other) things arise. Whence this ‘I’ arises, search with a keen mind.

24. The body which is matter says not ‘I’. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of ‘I’. This is the knot of matter and Awareness. This is bondage, jiva, subtle body, ego. This is samsara, this is the mind.

25. Holding a form it rises; holding a form it stays; holding and feeding on a form it thrives. Leaving one form, it takes hold of another. When sought, it takes to flight. Such is the ego-ghost with no form of its own.

26. When the ego rises all things rise with it. When the ego is not, there is nothing else. Since the ego thus is everything, to question ‘What is this thing?’ is the extinction of all things.

27. ‘That’ we are, when ‘I’ has not arisen. Without searching whence the ‘I’ arises, how to attain the self-extinction where no ‘I’ arises? Without attaining self-extinction, how to stay in one’s true state where the Self is ‘That’?

28. Controlling speech and breath, and diving deep within oneself — like one who, to find a thing that has fallen into water, dives deep down — one must seek out the source whence the aspiring ego springs.

29. Cease all talk of ‘I’ and search with inward diving mind whence the thought of ‘I’ springs up. This is the way of wisdom. To think, instead, ‘I am not this, but That I am,’ is helpful in the search, but it is not the search itself.

30. When the mind turns inward seeking ‘Who am I?’ and merges in the Heart, then the ‘I’ hangs down his head in shame and the One ‘I’ appears as Itself. Though it appears as ‘I-I’, it is not the ego. It is Reality, Perfection, the Substance of the Self.

31. For him who is the Bliss of Self arising from extinction of the ego, what is there to do? He knows nothing other than this Self. How to conceive the nature of his state?

32. When the Vedas have declared, ‘Thou art That’ — not to seek and find the nature of the Self and abide in It, but to think ‘I am That, not This’ is want of strength. Because, That abides for ever as the Self.

33. To say ‘I do not know myself’ or ‘I have known myself’ is cause for laughter. What? Are there two selves, one to be known by the other? There is but One, the Truth of the experience of all.

34. The natural and true Reality forever resides in the Heart of all. Not to realize It there and stay in It but to quarrel ‘It is’, ‘It is not’, ‘It has form’, ‘It has not form’, ‘It is one’, ‘It is two’, ‘It is neither’, this is the mischief of maya.

35. To discern and abide in the ever-present Reality is true attainment. All other attainments are like powers enjoyed in a dream. When the sleeper wakes, are they real? Those who stay in the state of Truth, having cast off the unreal — will they ever be deluded?

36. If we think we are the body, then to tell ourselves, ‘No, I am That’, is helpful to abide as That. Yet — since ever we abide as That — why should we always think, ‘I am That?’ Does one ever think, ‘I am a man’?

37. ‘During the search, duality; on attainment, unity’ — This doctrine too is false. When eagerly he sought himself and later when he found himself, the tenth man in the story was the tenth man and none else (ten men crossed a stream and wanted to make sure they were all safe. In counting, each one left himself out and found only nine. A passer-by gave each a blow and made them count the ten blows).

38. If we are the doers of deeds, we should reap the fruits they yield. But when we question, ‘Who am I, the doer of this deed?’ and realize the Self, the sense of agency is lost and the three karmas slip away. Eternal is this Liberation.

39. Thoughts of bondage and of freedom last only as long as one feels, ‘I am bound’. When one inquires of oneself, ‘Who am I, the bound one?’ the Self, Eternal, ever free, remains. The thought of bondage goes; and with it goes the thought of freedom too.

40. If asked, ‘Which of these three is final liberation: With form, without form, or with-and-without-form?’ I say, Liberation is the extinction of the ego which enquires ‘With form, without form, or with-and-without-form?’