This document provides an overview and summaries of chapters from Samayasar, a Jain text written by Acharya Kundakunda. The first chapter discusses the pure soul and how it is free from any attachments or influences from the material world. The second chapter describes how the soul interacts with matter and karma, distinguishing the pure soul from the body and mind. Subsequent chapters discuss key Jain concepts like karma, the inflow and blocking of karma, liberation, and the bondage caused by karma. The text emphasizes that the pure soul is eternal and untouched by worldly influences or the fruits of past karma. It provides guidance on developing right faith, knowledge, and conduct to achieve liberation from rebirth.

1. SAMAYASAR
Jiva
Essence of Jainism
Vamdittu savvasiddhe dhuvamacalamnovamam godim patte,
Voccami samayapahudaminamo suyakevalibhaniyam.

2. Acharya Kunda Kunda
Ponnur Hill - Kund Kund Tapo Bhoomi
Ancient Foot Prints of Elacharya Kunda Kunda
Ponnur Hill, Tamil Nadu

3. Samayasar: Ten Chapters
Samayasar is an exposition of Navtattvas and Sarva Visuddha.
I.
Jiva
(Soul/Consciousness)
II.
Jiva - Ajiva
(Interaction of Soul,matter
and Karmic materials)
III.
Karta and Karma
(Doer and the Deed)
IV.
Punya & Papa
(Virtue & Vice)
V.
Asrava
(Inflow of Karmas)
VI.
Samvara
(Blocking the inflow)
VII.
Nirjara
(Shedding of Karmas)
VIII.
Bandha
(Bondage of karmas)
IX.
Moksha
(Liberation)
X.
Sarva Visudha
(All Pure Knowledge)

4. JIVA
jivo carittadamsanananatthido tam hi sasamyam jana,
poggalakkamuvadesathiyam ca tam jana perasamayam (2)
That Soul which is totally absorbed in pure darsana, jnana and caritra is
for sure, to be known as the Pure Self (Sasamayam) while that one
which is engrossed in material karmapradesa must be known as impure
self (parasamayam)
sudaparicidanubhuda savvassa vi kamabhogabamdhakaha
eyattassuvalambho navari na sulabho vibhattassa (4)
The story of sensuous pleasures, carnal desires and attachments has
been heard, is familiar and has been enjoyed by all of us; only approach
to that which is free from attachment to such pleasures and which extols
the self alone is not easily available.

5. JIVA
jo hi sudenabhigacchai appanaminam tu kevalam suddham,
tam suyakevalimissino bhanamti loyappadivayara (9)
jo suyananam savvam janai suyakevalin tamahu jina,
nanam appa savvam jamha suyakevali tamha. (10)
Only that soul, who through his own faculty of sruta – bhavasruta
(scriptural and verbal knowledge) apprehends by direct experience
singular pure and self, is entitled to be called ultimate or real
srutakevali by seers who are illuminators of the entire cosmos.
That soul, who has learnt scriptural knowledge in its entirety is called
vyavahara srutakevali (empirical scriptural omniscient, by
Thirthankaras because, scriptural knowledge in its entirety (dravya
srutajnana) is sure precursor of SELF; and therefore, he is qualified to
be designated as
Srutakevali.

6. Jiva Ajiva
BODY IS NOT SOUL - ACTIVITIES OF PHYSICAL MIND IS NOT SOUL
jivassa patthi vanno navi gandho navi raso navi ya phaso
navi ruvam na sariram navi samthanam na samhananam (50)
50. In the (pure) soul there is no colour, no smell, no taste, no touch, no visible form,
no body, no bodily shape, and no skeletal structure.
jivassa natthi rago navidoso neva vijjade moho
no paccaya nakammamnokammamcavi se natthi (51)
51. In the (pure) soul there is neither desire nor aversion. No delusion is found therein.
There is no karmic condition, nor karmic matter, nor non-karmic matter in it.
jivassa natthi vaggo na vaggana neva phaddhaya kei
no ajjahappatthana neva ya anubhayathana va (52)
52. In the (pure) soul there is no varga (atomic potency), no vargana (molecules or
group of atoms), no spardhaka (aggregates of molecules). There is no ego-consciousness
of different types and no (karmic) manifestations (resulting in pleasure-pain
experience).

7. JIVA AJIVA
BODY IS NOT SOUL - ACTIVITIES OF PHYSICAL MIND IS NOT SOUL
jivassa nathhi kei jogatthana na bamdhathana va
neva ya udayatthana no magganatthanaya kei (53)
53. In the (pure) soul there is no activity of yoga (through mana, vachana, kaya), no (karmic
bondage) no effective manifestation of karma, and no variations according to method of
inquiry into the nature of the soul (based upon the principle of classification).
no thidi bamdhatthana jivassa na samkilesathana va
neva visohitthana no sanjamaladdhithana va (54)
54. In the (pure) soul there is no stage of the duration of bondage, or of emotional
excitement or of self-purification or of the acquisition of self-control.

8. Karma – The Doer and The Deed
java na vedi visesamtaram tu adasavana dohunampi
annani tava du so kohadisu vattade jivo (69)
kohadisu vattamtassatassa kammassa samcao hodi
jivassevam bamdho bhanido khalu savvadarasihim (70)
69. As long as the soul does not distinguish
between the self and the causes of influx of
karmic matter, such unenlightened one
remains engrossed in anger and the like.
70. That jiva which thus indulges in anger, etc.,
will only have increased inflow of karmas and
finally end with karmic bondage. Thus was it
truly declared by the All-knowing.

9. PUNYA PAPA
kammamasuham kusilam suhakammam cavi janaha susilam
kaha tam hodi susilam jam samsaram pavesedi (145)
jivadisaddahanam sammattam tesimadhigamo nanam
ragadi pariharnam caranam eso du mohkkhapaho (155)
145. It is commonly believed that the
fruition of auspicious karma is virtuous,
desireable while that of inauspicious ones
in vicious, undesireable; but how can that
which continues the cycles of births and
deaths be considered virtuous and
desireable.
155. Belief in the padarthas such as soul;
etc., is right faith and knowing their true
nature is right knowledge; then rooting out
attachment, etc., is right conduct. These
together constitute the path to moksha.

10. Asrava or Inflow of Karma
164. Perverted world view, non
abstinence, passions and three fold
activities are of two categories: bhava
(psychic) and dravya (physical); of these
what are psychic are determined by the
soul.
165. Those perverted world view etc. of
physical category become primary cause
of jnanavarniya and other species of
karma while attachment, aversion and the
like which are psychic states become
auxiliary causes of these and are
determined by the soul.
micchattam aviramanam kasayajoga ya sannasanna du
bahuvihabheya jive tasseva anannaparinama (164)
nanavaranadiyass te du kammassa karanam homti
tesim pi hodi jivo ragadosadibhavakaro (165)

11. pudhavipimdasamana puvvanibaddha du paccaya tassa
kammasairena du te baddha savvevi nanissa (169)
jaha purisenaharo gahido parinamadi so aneyaviham
mamsavasaruhiradi bhave udaraggisamjutto (179)
taha nanissa du puvvam je baddha paccaya bahuviyappam
vajjahamte kammam te nayaparihina du te jive (180)
169. In the case of enlightened soul, the
old bondage and its causes are nothing
more than a clod of earth and they are
associated with subtle body (karmana
sarira), ie, they are of no significance.
179 and 180. Just as food materials
consumed by a person and acted upon by
digestive juices from the digestive organs
are metabolised and converted into flesh,
blood, marrow and various bodily factors,
in the same way, dravya karma bounded
earlier (pre elightment) become the
conditions of bondage of various species
of karma and such a soul is degraded and
has fallen from the ultimate values.

12. Samvara – Blocking the Inflow
tesim hedu bhanida ajjhavasanani savvadarasihim
micchattam annanam aviradibhavo ya jogo ya (190)
hedu abhave niyama jayadi nanissa asavaniroho
asava bhavena vina jayadi kammassa vi niroho (191)
kammassabhavena ya nokammanam pi jayadi nioho
nokammanirohena ya samsaranirohanam hoi (192)

13. Samvara – Blocking the Inflow
190,191 and 192. The
omniscients have identified
and shown the four primordial
conditions of influx, viz. 1.
perverted world-view 2. wrong
cognition, 3. non abstinence,
and 4. activities, concomittant
with relevant psychic
conditions.
An elightened person is able to block the influx in the absence of the conditions of influx ie.
absence of bhava asrava and in the absence of influx there is no bondage; and in the
absence of bondage (of karmic body) there is no physical body; and in the absence of
physical body there cannot be worldly existence ie. there is final emancipation.

14. Nirjara – Shedding of Karma
uvabhogamimdiyehi ya davvanamacedananamidaranam
jam kunadi sammaditthi tam savvam nijjaranimittam (193)
jaha visamuvabhujjamta vijjapurisa na maranamuvayamti
poggalakammasudayam taha bhumjadi neva vajjahade nani (195)
adamhi davvabhave athire mottuna ginha tava niyadam
thiramekamimam bhavam uvalabbhamtam sahavena (203)
193. For the enlightened soul with right faith, the enjoyment of sensuous
pleasures by using animate or inanimate objects, in reality become the
cause of karma nirjara.
195. Just as a toxicologist does not die inspite of handling and delaing with
poisons, in the same way the enlightened soul, inspite of enjoying the fruits
of karma, does not suffer bondage.
203. The transitory attributes of the soul cannot be truly identified with the
eternal soul; hence abandon them, instead grasp what is eternal,
indestructible, steady and unique truly identifiable with the soul, viz. Pure
consciousness.

15. bamdhuvabhoganimittam ajjhavasanodaesu nanissa
samsaradehavisaesu neva uppajjade rago (217)
jo du na karedi kamkham kammaphalesu tahayi savvadhammesu
so nikkamkho ceda sammaditthi muneyavvo (230)
vijjarahamarudo manorahapahesu bhamai jo ceda
so jinananapahavi sammaditti muneyavvo (236)

16. 217. An enlightened sage never
has any desire for impulses of
affection and attachment for
worldly pleasures produced by
the fruition of karma.
230. He who evinces no desire
for pleasure resulting from
karmas or for all qualities of
things must be understood to be
a desire-free right believer.
236. The Self, which mounted on
the Chariot of knowledge and
which is cruising around the path
of manoratha (self knowledge) is
undoubtedly entitled to be
recognised as an enlightened
soul freely distributing the
knowledge of the Jinendra Deva.

17. Bandha or Bondage
jaha nama kovi puriso nehabhatto du renubahulammi
thanammi thaiduna ya karei satthehim vayamam (237)
chimdadi bhimdadi ya taha talitalakayalivamsapimdio
sacittacittanam karei davvanamuvaghayam (238)
uvaghayam kuvvamtassa tassa nanavihehim karanehim
nicchayado cimtijjadu kim paccayago du rayabamdho (239)
jo so du nehabhavo tamihi nare tena tassa rayabamdho
nicchayado vinneyam na kayacetthahim sesahim (240)
evam micchaditthi vattamto bahuvihasu cetthasu
rayai uvaoge kuvvamto lippai rayena (241)
jaha puna so ceva naro nehe savvamhi avaniye samte
renubahulammi thane karei satthehi vayamam (242)
chimdadibhimdadi ya taha talittalakayalivamsapimdio
saccittocittanam karei davvanamuvaghayam (243)
uvaghayam kuvamtassa nanavihehim karanehim
nicchayado cimtijjadu kim paccayago na rayabamdho (244)
ja sodu nehabhavo tamhi nare tena tassa rayabamdho
nicchayado vinneyam na karacetthahim sesahim (245)
evam sammaditthi vattamto bahavihesu jogesu
akaramto uvaoge ragai na lippai rayena (246)

18. Bandha – Bondage of Karmas
237-246. Two men practicing sword in a dusty field.
One smeared with oil all over body and the other not
so. During practice, all types of plants are destroyed,
cut to pieces. Dust particles sticking to one man
covered with oil, not so on the other, though both of
them were involved in similar activity. Oil is the reason
for dirt accumulation. Similarly a deluded soul collects
karmic material because of attitude of attachment.
However,an elightened sage carrying out actions
without attachment does not get covered with karmic
dust.

19. jo mannadi himsami ya himsijjami ya parehim sattehim
so mudho annani nani etto du vivarido (247)
247. He who thinks "I kill other beings or I am
killed by other beings", is a deluded one, devoid
of knowledge. But one who thinks otherwise is
the Knower.
aukkhayena maranam jivanam jinavarehim pannattam
aum na haresi tumam kaha te maranam kayam tesim (248)
aukkhayena maranam jivanam jinavarehim pannattam
aum na haramti tuha kaha te maranam kayam tehim (249)
248-249. It is declared by the Jinas that the
death of living beings is caused by the
disappearance of their age-determining karma.
(Since) you do not destroy their age-determining
karma, how is their death caused by you?
jo mannadi jivemi ya jivijjami ya ya parehim sattehim
so mudho annani noni etto du vivarido (250)
250. He who thinks, "I live (as caused by other
beings) and I cause other beings to live" is
deluded one, devoid of knowledge. But one who
thinks otherwise is Knower.
He who thinks of him as slayer, he
who deems him slain -- these both
are void of judgment; he doth not
slay nor is he slain - Gita (Prof.A.
Chakravarthy Nainar's commentary -
Samayasara)

20. MIND, THOUGHTS & BONDAGE
vattum paducca jam puna ajjhavasanam tu hodi jivanam
na ya vatihudo du bamdho ajjahavasanena bamdhotti (265)
buddhi vavasaovi ya ajjhavasanam madiya vinnanam
eyatthameva svvam cittam bhavo ya parinamo (271)
ragamhiya dosamhiya kasayakammesu ceva je bhava
tehim du parinamamto ragadi bamdhadi ceda (282)

21. SENSORY
INPUT
Sensory
Memory
Visual
Auditory
Etc.
Attention
Short Term
Memory
Temporary
Working
Memory
Rehearsal
Chunking
Thought
Encoding
Retrieval
Long Term
Memory
Responses
Cognitive Information Processing Model
265. Thought in an empirical Self is always conditioned by an object in the external world.
Nevertheless it is not that external object that is the cause of bondage. It is by thought that
bondage is caused.
271. Buddhi (understanding), vyavasaya (resolving), adhyavasana (conative activity), mati
(thinking), vijnana (knowing), chitta (consciousness), bhava (conscious mode), and parinama
(conscious manifestation)-all these words have the same meaning.
282. The rise and fruition of attachment, aversion, passions and karma produce attitudes of
attachment, etc., and these dispositions produce the bondage creating a vicious circle.

22. ayaradinanam jivadidamsanam ca vinneyam
chajjivanikayam ca taha bhanai carittam tu vavaharo (276)
276. Knowledge of the scriptures such as Acharanga is right knowledge. Faith
in the tattvas such jiva etc., is right faith and non-violence towards the six
kinds of organisms is right conduct. These, it is said, constitute vyavahara
(mokshamarga) - the path of salvation form the practical point of view).
ada khu majjha nanam ada me damsanam carittam ca
ada paccakkhanam ada me samvaro jogo (277)
277. Transcendetally, self alone is right knowledge, right faith and right
conduct; self is vow and self is samvaro and self is yoga.
na ya rayadosamoham kuvvadi nani kasayabhavam va
sayamappano na so tena karago lesim bhavanam (280).
280. An enlightened sage does not assimilate in itself attachment,aversion,
delusion or passions; that is why it doesnot become the (karta) producer of
these dispositions

24. Moksha or Liberation
jaha bamdhe cimtamto bamdhanabadho na pavai vimokkham
taha bamdhe cimtamto jivo vi na pavai vimokkham (291)
291. As by (merely) thinking of bondage one bound in shackles does not get
release, so also the Self by merely thinking of (karmic) bondage does not attain
moksha.
jaha bamdhe chittuna ya bamdhanabaddho u pavai vimokkham
taha bamdhe cittunna ya jivo sampavai vimokkham (292)
292. As one bound in shackles gets release only on breaking the shackles, so also
the Self attains emancipation only by the breaking (karmic) bondage.
bamdhanam ca sahavam viyanio appano sahavam ca
bamdhesu jo virajjadi so kammavimokkhanam kunai (293)
293. Whoever with a clear knowledge of the nature of karmic bondage as well as
the nature of the Self, does not get attracted by bondage-that person obtains
liberation from karmas.

25. Sarvavisuddha
All Pure Knowledge
annani kammaphalam payadisahavatthio du vedei
nani puna kammaphalam janai udidam na vedei (316)
316. The unenlightened Self conditioned by and
identifying himself with the nature of the karmic
prakriti, enjoys the fruits of karmas. But the
enlightened one, when the fruits of karma begin to
appear, does not enjoy them but remains merely a
spectator.
na munai payadimabhavvo sutthuvi ajjhaiuna satthani
gudadudhampi pivamtona pannaya nivvisa homti (317)
317. The abhavya or the unfit Self, even though
well-versed in the Scriptures, does not give up his
attachment to karmic prakariti just as a snake by
drinking sweetened milk does not become non-poisonous.

26. Kammehi du annani kijjadi nani taheva kammehim
Kammehi suvavijjadi jaggavijjadi taheva kammehim (332)
kammehim suhavijjai dukkhavijjai taheva kammehim
kammehim ya micchattam nijjai nijjai asamjamam ceva (333)
kammehim bhamadijjai uddhmaho cavi tiriyaloyam ca
kammehim ceva kijjai suhasuham jettiyam kimci (334)
jamha kammam kuvvai kammam dei haraitti jam kimei
tamha u savvjiva akaraya humli avanna (335)
332 to 335: It is by karma that the soul is
agynani; it is by karma that he is made the
Knower; it is by karma that he is asleep and it is
by karma that he is awake; it is by karma that he
is happy and it is by karma miserable; it is by
karma led to wrong belief and by the same he is
led to non-discipline; it is by karma that he is
made to wander in the upper, middle and nether
worlds; and whatever good and evil is done, is
also by karma; because it is karma that does,
karma that gives and it is karma that destroys,
therefore all jivas should become akaraka or non-doer.

27. jo samayapahudaminam pathiuna atthataccao naum
atthe thahidi ceya so hohi uttamam sokkham (415)
415. That person who, having read the Samya
Pahuda, and having known its real meaning, firmly
holds to the truth thereof will attain Supreme Bliss.

28. Presented as Assignment by Mrs. Guna, S.
for MA (Jainology) Course, University of Madras
Reference & Credits
1. Samayasara - Prof. A. Chakravarthy Nainar
2. Samayasara – Prof.J.L. Jaini
3. Samayasara – Tamil Version – Vangaram Mr. J. Appandairajan
4. Jain World.com
Graphics Credit
Tathvartha Sutra Presentation by Mr. Pravin K. Shah, JAINA, USA
Mr. M.D. Rajendran