Yogshatak Ek Parishilan

The provided text is a commentary in Gujarati on the Yogashatak, a Jain text authored by Acharya Haribhadrasuri. The commentary itself, Yogashatak – Ek Parishilan, is authored by Acharya Chandragupta Suri. The commentary meticulously analyzes the Yogashatak, explaining its verses with reference to the original text and its author's intent.

Here's a comprehensive summary of the commentary's content, based on the provided pages:

Overall Purpose and Structure:

The commentary aims to provide a detailed and accessible understanding of the Yogashatak for students and seekers of Jain philosophy. It follows the structure of the Yogashatak, explaining each verse (gatha) and its underlying concepts. The author emphasizes adhering to the established traditions of previous Acharyas in their interpretation.

Key Themes and Concepts Discussed:

1. Introduction and Greeting (Page 3):

   • The commentary begins by paying homage to Lord Mahavir and Acharya Haribhadrasuri, the author of Yogashatak.
   • It acknowledges that Yogashatak comprises 100 verses (gathas) and that Acharya Haribhadrasuri also wrote a commentary on it.
   • The author of the commentary, Acharya Chandragupta Suri, states his intention to be concise, building upon previous discussions of related Jain texts (Yogavishika and Yogadrushti).

2. The First Verse (Gatha 1) - The Invocation and Introduction of Yoga (Pages 3-5):

   • Invocation (Mangala): The first verse serves as a traditional invocation, offering salutations to Lord Mahavir, the Lord of Yogis, and the revealer of excellent Yoga. This is a standard practice in scholarly works to ward off obstacles and seek divine blessings.
   • Purpose of the Text: The verse explains the purpose of composing the Yogashatak is to expound upon "Yoga" in accordance with the study of Yoga.
   • Definition of Yoga: The commentary elaborates on the term "Yoga." It's not merely physical postures but a profound connection and alignment of the soul with the true principles of Jainism: Right Knowledge (Samyak-Jnana), Right Faith (Samyak-Darshan), and Right Conduct (Samyak-Charitra).
   • The Title "Yogashatak": The title signifies a work containing 100 verses on Yoga.
   • Lord Mahavir as "Yoginath" and "Suyogasandarsak": The commentary explains these epithets by highlighting Lord Mahavir's role in benefiting all souls, from the most advanced to those still bound by karma, by guiding them towards their true nature and protecting their virtues. He is the revealer of auspicious Yoga, not just a practitioner.
   • The Meaning of "Mahavir": The title "Mahavir" is interpreted through the root "vir" meaning valor or might. Lord Mahavir is "Maha-vir" because he conquered internal enemies like passions (kashayas) and wrong beliefs (mithyatva), a feat that even celestial beings and emperors cannot fully achieve.
   • The Essence of "Yoga Lesha": The term "Yoga Lesha" refers to an "aspect" or "portion" of Yoga. Even though the Yogashatak is comprehensive, the author uses "lesha" due to the inherent vastness of the subject and the conciseness of the text, comparing it to a drop of camphor perfuming a large volume of water.
   • Adherence to Tradition: The author emphasizes that the teachings will follow the established traditions of previous Acharyas, not personal speculation, to ensure intellectual validity and reader acceptance.
   • The four "Anubandha Chaturthaya" (Four Connective Elements): The first verse implicitly sets the stage for the four essential elements of any discourse: subject matter (Vishaya), purpose (Prayojan), the qualified person (Adhikari), and the relation (Sambandha). These are crucial for a wise audience to engage with the text.
   • The Goal: The ultimate aim of Yoga, as presented here, is liberation (Moksha).

3. The Second Verse (Gatha 2) - Defining Yoga through Nischaya Naya (Pages 5-8):

   • Two Types of Yoga: Yoga is explained as having two aspects based on Nischaya Naya (the ultimate or essential truth) and Vyavahara Naya (the practical or conventional truth).
   • Nischaya Naya Definition: Yoga, in its ultimate sense, is the inherent connection and inseparable unity of the soul with Right Knowledge, Right Faith, and Right Conduct. This state is characterized by liberation (Moksha) and is recognized by the masters of Yoga.
   • The Role of Samyag-Jnana, Samyag-Darshan, Samyag-Charitra: These three constitute the core of liberation. The "Shat" (right) prefix is crucial; without it, mere knowledge, faith, or conduct would be considered incorrect (mithya) and not lead to Yoga.
   • Overcoming Mithya-Jnana, Mithya-Darshan, and Mithya-Charitra: The commentary highlights the importance of overcoming the opposite of the "Shat" trio, which binds the soul to the cycle of birth and death.
   • The Goal of Karma-Kshaya: The ultimate aim is the cessation of karma, leading to liberation (Moksha).
   • Who is an "Adhikari" (Qualified Person)? Those who sincerely desire liberation (mumukshu) are the qualified audience for this text.

4. The Third Verse (Gatha 3) - Elaborating on the Components of Yoga (Pages 8-11):

   • Defining Samyak-Jnana: Right Knowledge is the comprehension of reality as it is, based on the object of knowledge. It is knowledge that conforms to the truth.
   • Defining Samyak-Darshan: Right Faith is the attraction or conviction towards the objects of knowledge after they have been understood. It's distinct from knowledge, as one can have knowledge without the corresponding faith.
   • Defining Samyak-Charitra: Right Conduct is the active implementation of religious principles, involving both adherence to prescribed actions (Vidhi) and abstention from prohibited ones (Nishedha), in accordance with scriptural injunctions. This is characterized by the five great vows (Mahavratas).
   • The Order of Importance: The order of knowledge, faith, and conduct is significant, as one must know an object before developing faith in it, and have faith before acting upon it.
   • Vyavahara Naya Perspective: The commentary notes that in Vyavahara Naya, the order might be presented differently (Darshan, Jnana, Charitra) due to the influence of karma, but the Nischaya Naya order of Jnana, Darshan, Charitra is considered primary for ultimate liberation.

5. The Fourth Verse (Gatha 4) - Yoga through Vyavahara Naya (Pages 11-13):

   • Vyavahara Naya Definition of Yoga: From a practical or conventional viewpoint, Yoga also encompasses the preparatory actions and disciplines that lead to the ultimate state. These are the causes of the ultimate Yoga.
   • Examples of Causes: These include virtues like devotion to the Guru (Guru-vinaya), serving the virtuous (Vaiyavachcha), and diligent study (Swadhyaya).
   • The Concept of "Upachar" (Metaphorical Application): The commentary explains that Vyavahara Naya often uses metaphorical language, where the cause is spoken of as the effect. For example, calling ghee "Ayushya" (longevity) because it contributes to it. Similarly, Guru-vinaya and other practices are considered Yoga in a conventional sense because they lead to the ultimate Yoga.
   • The Importance of "Appi" (Also): The inclusion of the word "Appi" in the original verse indicates that Yoga encompasses not only the ultimate state but also the various practices that facilitate it.

6. The Fifth Verse (Gatha 5) - The Practices Constituting Vyavahara Yoga (Pages 13-16):

   • Guru-vinaya: The commentary stresses the paramount importance of devotion and respect towards the Guru. It states that without it, no true knowledge can be attained. The author laments the modern neglect of this virtue.
   • Shushrusha (Attentive Listening and Comprehension): This includes eight qualities of the intellect: Shushrusha (desire to listen), Shravan (listening), Grahan (grasping), Vijnana (understanding), Dharana (retention), Ooha (reasoning), Apoha (discrimination), and Tattwabhinivesha (firm conviction in principles). True spiritual curiosity leads to these qualities.
   • The Importance of "Yathashakti" (According to Capacity): The author emphasizes that all these practices should be performed to the best of one's ability, without hiding one's strength or capability. This is crucial for spiritual progress and avoiding the accumulation of negative karma (Virya-antaraya).

7. The Sixth Verse (Gatha 6) - The Outcome of These Practices (Pages 16-18):

   • Causality of Yoga: The verse explains that these practices (like Guru-vinaya and Shushrusha), over time, certainly lead to the attainment of the excellent and pure form of Right Knowledge, Right Faith, and Right Conduct (Samyag-Jnana, Darshan, Charitra).
   • Unfailing Cause: These practices are described as "Avandhya Karana" (unfailing causes), meaning they are guaranteed to produce the intended result.
   • The Nature of Progress: Spiritual progress is likened to the healing process of a medicine, where consistent and proper application yields gradual but significant benefits. Similarly, virtuous practices lead to the manifestation and growth of inner qualities.
   • The Importance of Persistence: The commentary underscores the need for continuous and diligent effort until the ultimate goal is achieved, emphasizing that any lapse can be detrimental.
   • The Role of Ajna (Command/Teachings): Following the teachings of the Tirthankaras (Ajna) is paramount for purifying one's actions and leading to spiritual growth.

8. The Seventh Verse (Gatha 7) - Identifying a Yogi (Pages 18-19):

   • Analogy of a Traveler: The verse uses an analogy of a traveler who, by following the right path, utilizing their strength, and paying attention to signs, reaches their desired destination.
   • The Yogi's Journey: Similarly, those who engage in practices like Guru-vinaya, guided by the proper principles, are considered "Yogis" because they are on the path to attaining Yoga.
   • The Importance of Correct Path and Capacity: The commentary stresses that the path must be correct, and one must act according to their capacity, as elucidated in the previous verses.

9. The Eighth Verse (Gatha 8) - The Qualified Person (Adhikari) for Yoga (Pages 19-20):

   • Success through Cause and Qualification: The commentary explains that success in any endeavor, whether worldly (like service or job) or spiritual (like Yoga), is achieved through the right means (Upaya) by the qualified person (Adhikari).
   • The Yoga Path is Exclusive: The path of Yoga is particularly exclusive; only the qualified can attain success. Unqualified individuals will only face mockery and disappointment.
   • The Importance of Qualification: Therefore, aspiring individuals must strive to attain the necessary qualifications for the path of Yoga.

10. The Ninth Verse (Gatha 9) - Identifying the Qualified (Pages 20-22):

    • Defining the Qualified: The qualified for Yoga are those who are "Apunarbhandhak" (those who will not bind further karma) and those whose tendencies (Prakriti) leading to karma have been subdued.
    • Categories of the Qualified: These primarily include those with Right Faith (Samyag-drashti) and those who observe Right Conduct (Charitra).
    • Exclusion of Others: Those who will bind karma once or twice in the future (Samudghatbandhak, Dwibandhak) or those who are still bound by strong tendencies towards karma are not considered qualified.
    • Nivritta-Prakrutyadhikara: This term refers to souls whose natural tendencies towards binding karma have ceased or been significantly subdued.

11. The Tenth Verse (Gatha 10) - The Unqualified and Ignorance (Pages 22-23):

    • The Role of Prakriti: If the influence of Prakriti (nature or tendencies) is not completely subdued, the soul cannot even develop the desire to know the path of Yoga.
    • Ignorance and Mental Delusion: Similar to a person afflicted by severe illness, one whose Prakriti is not subdued suffers from extreme mental delusion and cannot grasp the true path.
    • The Need for Karma-Kshaya: Until past negative karma is eradicated, the soul cannot develop the right understanding and intellect (Kushala Dhi) needed for the spiritual path.

12. The Eleventh Verse (Gatha 11) - The Cessation of Karma-Binding (Pages 23-26):

    • Interplay of Soul and Karma: The verse explains that the bond between the soul and karma arises from their respective natures – the soul's ability to grasp and the karmic particles' tendency to be grasped.
    • The Importance of Nature and Cessation: When the nature of both the soul to grasp and the karmic particles to be grasped ceases, the path to Yoga and eventual liberation becomes clear.
    • The Impermanence of Karma: It's essential to understand that karma, though it binds, is not eternal in its impact. The cessation of the binding nature of karma leads to liberation.
    • The Principle of Causality: The text emphasizes the importance of understanding the cause-and-effect relationship in karma and liberation.

13. The Twelfth Verse (Gatha 12) - Knowing the Signs of Qualification (Pages 26-27):

    • Innate Knowledge vs. Signs: The ultimate qualification for Yoga is known by those with profound spiritual insight (Atishaya Gyani – like omniscient beings).
    • Interpreting Signs: However, others can understand this qualification by observing the signs or characteristics pointed out by these enlightened beings.
    • The Value of Discourse: The commentary asserts that the description of these signs is not futile, as even those without innate profound knowledge can benefit from observing and understanding them through attentive contemplation.

14. The Thirteenth Verse (Gatha 13) - Signs of the "Apunarbhandhak" (Pages 27-30):

    • Key Signs: The verse outlines three primary signs of an "Apunarbhandhak" soul:
      • Not Committing Intense Sins: They do not engage in severe sinful activities. While past karmic tendencies might lead to minor transgressions, the intensity of the passion is significantly reduced.
      • Not Clinging to Worldly Existence (Bhav): They don't excessively value or become attached to the cycle of birth and death, understanding its painful nature.
      • Maintaining Propriety in All Matters: They uphold a balanced and appropriate conduct in all aspects of life, including worldly duties and spiritual practices.
    • Understanding "Apunarbhandhak": This refers to souls who have reached a stage where they will not bind the most intense and prolonged karmas (like the seventy crore crore sagara-upama duration for Mohaniya karma).

15. The Fourteenth Verse (Gatha 14) - Signs of a "Samyag-drashti" (Right Faith) Soul (Pages 30-32):

    • Three Key Signs: The signs of a soul with Right Faith are:
      • Shushrusha (Eagerness to Listen): A strong desire to hear and understand the teachings of the Dharma.
      • Raga towards Dharma (Attraction to Dharma): A deep affection and inclination towards righteous principles and practices.
      • Regulated Service to Guru-Deva (Guru-Vaiyavachchya): Consistent and respectful service to Gurus and revered beings, performed according to one's capacity and scriptural rules.
    • The Nature of Dharma Raga: This is contrasted with attachment to worldly pleasures. It's a pure affection for the spiritual path, not dependent on external circumstances.

16. The Fifteenth Verse (Gatha 15) - Signs of a "Charitra" (Right Conduct) Soul (Pages 32-35):

    • Five Key Signs: Souls practicing Right Conduct exhibit:
      • Marganusari (Following the Path): Adherence to the path prescribed by the Tirthankaras.
      • Shraddhavant (Full of Faith): Deep and unwavering faith in the teachings.
      • Pragnapaniya (Open to Instruction): Receptive to guidance and teachings.
      • Kriyapara (Dedicated to Action): Diligent in performing righteous actions.
      • Gunaragi (Fond of Virtues): A deep love and appreciation for virtuous qualities.
      • Shakya Arambha Sangata (Engaged in Appropriate Endeavors): Involvement in actions that are spiritually beneficial and aligned with their stage of progress.
    • The Goal of Charitra: Right Conduct is the means to attain liberation by purifying the soul.

17. The Sixteenth Verse (Gatha 16) - Types of Charitra (Pages 35-36):

    • Variety in Charitra: The commentary explains that there are different types of souls practicing Charitra, based on the extent and duration of their vows (e.g., Samayika, Paushadh). These range from householders practicing partial vows to monks and nuns observing complete abstinence.
    • Progression Towards Vitraagta: Through the gradual adherence to these vows and the resulting purification, souls progress towards detachment (Vitraagta) and ultimately, liberation.

18. The Seventeenth Verse (Gatha 17) - The Purity of Samayika (Pages 36-39):

    • Samayika: This refers to a state of equanimity and equanimity in practice, a key aspect of Jain discipline.
    • Impure Samayika: Samayika is considered impure if there is aversion to prohibited actions or attachment (Raga) to prescribed actions.
    • Pure Samayika: True purity in Samayika is achieved when there is equanimity and detachment towards both prescribed and prohibited actions, stemming from pure adherence to the Tirthankaras' teachings.
    • The Importance of Ajna (Teachings): Following the divine commandments is essential for achieving pure Samayika and subsequent spiritual benefits.

19. The Eighteenth Verse (Gatha 18) - The Purity of Samayika Through Special Knowledge (Pages 39-41):

    • Special Knowledge (Visheshtva Jnana): Pure Samayika is achieved through special knowledge, which involves understanding the true nature of what should be accepted and rejected.
    • Cessation of Karma-Varanas: This pure Samayika is also linked to the removal of karmic obstructions (like Charitra Mohaniya Karma) that cloud the soul's true nature.
    • The Analogy of Poison Treatment: The commentary compares this to treating a snakebite: just as specific knowledge and remedies are needed to counter the poison, special spiritual knowledge is required to overcome karmic obstacles and achieve pure Samayika.

20. The Nineteenth Verse (Gatha 19) - The Nature of Samayika and Ajna (Pages 41-43):

    • The Role of Ajna: The commentary emphasizes that the practices of Samayika, and indeed all spiritual disciplines, must be aligned with the divine commandments (Ajna) of the Tirthankaras.
    • Consequences of Disregard: Actions performed without Ajna, or contrary to it, can lead to undesired consequences, similar to a potter's wheel being moved incorrectly, leading to misshapen pots.
    • The Power of Ajna: Conversely, following Ajna purifies actions and leads to the intended spiritual fruits.

21. The Twentieth Verse (Gatha 20) - The Equanimity of a Yogi (Pages 43-47):

    • The Analogy of the Sandalwood Tree: The verse compares the yogi to a sandalwood tree, which, even when cut, continues to emit fragrance. Similarly, a yogi remains composed and detached amidst suffering or praise.
    • Equanimity in All Situations: Yogis are characterized by their equal temperament towards happiness and sorrow, attachment and detachment. They are not affected by worldly dualities.
    • The Goal of Detachment: Their ultimate aim is liberation (Moksha), and their detachment from worldly entanglements is a key aspect of their spiritual state.
    • Inner vs. Outer Equanimity: The commentary distinguishes between external equanimity (reacting equally to external stimuli) and internal equanimity (detachment from desires and passions), highlighting that the latter is the true sign of a yogi.

22. The Twenty-First Verse (Gatha 21) - The Source of Correct Practices (Pages 47-49):

    • The Role of Ajna in Correct Practice: The verse explains that all correct practices (Anushthana) are derived from the divine commandments (Ajna) of the Tirthankaras.
    • The Power of Ajna: Following Ajna leads to the purification of the soul and the gradual overcoming of karmic obstacles.
    • The Importance of Understanding Ajna: It is crucial to understand the true essence and intent behind the Tirthankaras' teachings.

23. The Twenty-Second Verse (Gatha 22) - The Core Principles of Yoga (Pages 49-51):

    • Three Pillars of Yoga: The verse identifies three core principles that define Yoga:
      • Adherence to the principles of Yoga (Yoga Lakshana): Following the specific doctrines and practices of Yoga.
      • Cessation of Mental Activities (Chittavritti Nirodha): Controlling and stilling the fluctuations of the mind, as famously defined by Patanjali.
      • Conformity to Ajna (Commandments): All actions must be in accordance with the divine teachings, leading to auspicious activities (Kushala Pravrutti) that ultimately result in liberation.
    • The Connection to Moksha: These principles collectively lead to the soul's union with liberation.

24. The Twenty-Third Verse (Gatha 23) - The Path to Pure Practice (Pages 51-53):

    • The Role of Upadesha (Instruction): Even for advanced souls (Apunarbhandhak), the guidance of external teachings (Ajna Yoga) is often necessary to attain the correct and pure practice.
    • The Gradual Purification: This initial guidance leads to a gradual purification of understanding and practice, culminating in a profound conviction and commitment.

25. The Twenty-Fourth Verse (Gatha 24) - The Guru's Role in Instruction (Pages 53-54):

    • Guru's Duty: The Guru has the responsibility to impart instruction according to the disciple's level of understanding and qualification.
    • The Analogy of Medicine: This instruction is likened to a physician prescribing the right medicine for a specific ailment, considering the patient's condition, the illness, and the season. Incorrect prescription can be harmful.
    • The Importance of Appropriateness: Therefore, the Guru's teachings must be tailored to the recipient's capacity and readiness, ensuring they are beneficial rather than detrimental.

26. The Twenty-Fifth Verse (Gatha 25) - Instruction for the "Apunarbhandhak" (Pages 54-55):

    • Focus on Worldly Dharma: For those in the "Apunarbhandhak" stage, the initial instruction should focus on worldly or common ethical principles (Lokadharma).
    • Examples of Lokadharma: This includes non-violence, truthfulness, avoiding theft, respecting guests and elders, and practicing charity.
    • Avoiding Overwhelm: The instruction should be presented simply, avoiding overly complex details that might distract the listener.

27. The Twenty-Sixth Verse (Gatha 26) - The Purpose of Lokadharma Instruction (Pages 55-57):

    • The Analogy of the Lost Traveler: The verse uses an analogy of a traveler lost in a forest. To find the main path, they first follow a less-trodden track or a faint trail. Similarly, individuals in the "Apunarbhandhak" stage, who are not yet fully established in the ultimate spiritual path, are first guided by worldly ethical principles to gradually enter the higher spiritual path.
    • Laying the Foundation: Lokadharma serves as the initial step, providing a stable foundation for progressing towards the ultimate goal of Moksha.
    • The Role of Ajna: The key is that these worldly principles are still framed within the context of divine commandments (Ajna), making them spiritually relevant.

28. The Twenty-Seventh Verse (Gatha 27) - Instruction for the "Samyag-drashti" (Pages 57-59):

    • Focus on Transcendent Dharma: For those who have already attained Right Faith (Samyag-drashti), the instruction should focus on the principles of transcendent Dharma (Lokottara Dharma).
    • The Five Anuvratas and Other Vows: This includes the five minor vows (Anuvratas), three supplementary vows (Gunavratas), and four disciplinary vows (Shikshavratas).
    • Purity of Ajna: The teachings must be pure, in accordance with the Tirthankaras' commandments, and tailored to the disciple's individual inclinations and understanding.

29. The Twenty-Eighth Verse (Gatha 28) - The Reason for Prioritizing Shravaka Dharma (Pages 59-60):

    • Proximity and Affection for Shravaka Dharma: The commentary explains that Shravaka Dharma (the path of a householder) is closer to the Samyag-drashti soul than the monastic path. This proximity fosters a strong attachment and natural inclination towards it.
    • Resulting Purity of Practice: This strong inclination leads to immediate and pure adherence to the principles of Shravaka Dharma.
    • Not Contradictory to Monasticism: This doesn't contradict the importance of monastic vows, as the initial instruction is often tailored to the disciple's current spiritual capacity. However, when giving direct instruction, the monastic path should be presented first.

30. The Thirtieth Verse (Gatha 30) - Instructions for Householders (Pages 60-63):

    • Key Areas of Instruction: The commentary outlines specific topics for householders:
      • Right Livelihood: Earning a living without engaging in prohibited professions (Karma-dana).
      • Righteous Charity: Giving generously, driven by faith and detachment, not obligation or desire for reward.
      • Jina Puja: Worship of the Tirthankaras, performed with purity of body and mind, at appropriate times, with proper rituals.
      • Bhajana Vidhi: Proper conduct during meals, including eating at appropriate times, in designated places, and with mindful consumption.
      • Sandhya Niyama: Daily devotional practices, such as visiting the temple and performing repentance rituals (Pratikraman).
      • Yoga (Contemplation): Ending the day with contemplation on impermanence and other spiritual reflections.

31. The Thirty-First Verse (Gatha 31) - Yoga for Householders (Pages 63-66):

    • Chaitra Vandana (Worship of Sacred Sites/Images): This is considered a form of Yoga for householders, involving devotion and reverence.
    • Yati Vishramana (Service to Monks/Nuns): Providing care and sustenance to mendicant monks and nuns is also a Yoga practice for householders. This should be done with respect, knowledge of the scriptures, and a pure intention.
    • Shravana of Dharma (Listening to Teachings): Actively listening to and understanding the spiritual teachings is a vital Yoga practice.
    • The Importance of Bhavana (Contemplation): The commentary emphasizes that while these external practices are Yoga, the internal contemplation (Bhavana-marga) is even more profound and directly leads to the desired spiritual outcomes.

32. The Thirty-Second Verse (Gatha 32) - Concluding on Householder's Instruction (Pages 66-67):

    • Summary of Householder's Path: This verse summarizes that householders should focus their instruction on principles related to livelihood, charity, worship, dietary discipline, daily rituals, and contemplation.
    • The Monastic Path: For monks and nuns, the instruction is more comprehensive, covering all aspects of monastic conduct (Samachar) in accordance with their stage of spiritual development and karmic conditions.

33. The Thirty-Third Verse (Gatha 33) - The Essential Discipline for Monks (Pages 67-68):

    • Gurukula Vas (Living in the Guru's Household): This is a fundamental discipline for monks, emphasizing living under the guidance and authority of the Guru.
    • Purity of Intention: All actions, including learning and practicing, should be done with a pure intention, motivated by the Guru's commands rather than personal desires.
    • Importance of Vinaya: Respect and humility towards the Guru and the teachings are crucial.

34. The Thirty-Fourth Verse (Gatha 34) - The Yogi's Conduct (Pages 68-70):

    • Utilizing Strength: Yogis should use their physical strength and capabilities constructively, in accordance with the Guru's guidance.
    • Maintaining Inner Calm: They should perform all their duties with equanimity and inner peace, even when facing challenges.
    • Gratitude and Self-Reflection: They should remain grateful for the Guru's grace and constantly reflect on their own spiritual progress and the ultimate goal.

35. The Thirty-Fifth Verse (Gatha 35) - The Yogi's Inner State (Pages 70-72):

    • Samvara (Cessation of Karma): The primary goal for monks is the complete cessation of new karmic influx (Samvara).
    • The Danger of Holes in Samvara: Any lapse in discipline (like Ashrava) can create "holes" in their Samvara, leading to a significant spiritual downfall.
    • Shuddhoccchajivan (Pure Sustenance): This includes the practice of taking pure and purified alms, free from various defects, as prescribed by scripture.
    • The Importance of Swadhyaya (Self-Study): Diligent study of scriptures, performed with proper respect and understanding, is also essential.
    • Maranadivekshan (Contemplation of Death): Reflecting on the inevitability of death and the impermanence of life helps maintain spiritual vigilance.

36. The Thirty-Sixth Verse (Gatha 36) - The Essence of Upadesha (Instruction) and Anupadesha (Non-instruction) (Pages 72-74):

    • Appropriate Instruction: Instruction should be given only when it is relevant and beneficial to the recipient.
    • The Futility of Inappropriate Instruction: Giving instruction to those not receptive or qualified is considered "Anupadesha" (non-instruction) and can be detrimental, leading to negative karma for both the speaker and the listener.
    • The Power of Correct Instruction: Conversely, appropriate instruction, given with the right intention and according to the listener's capacity, is considered Yoga itself, as it leads to liberation.

37. The Thirty-Seventh Verse (Gatha 37) - The Harm of Improper Instruction (Pages 74-75):

    • Severe Consequences: Improper or inappropriate instruction, even if seemingly well-intentioned, can have severe repercussions.
    • Degradation of Spiritual Status: It can lead to the devaluation of spiritual practices, a misunderstanding of virtues, and ultimately, harm to both the teacher and the taught.
    • The Guru's Responsibility: Gurus have a profound responsibility to ensure their teachings are beneficial and aligned with the scriptures.

38. The Thirty-Eighth Verse (Gatha 38) - The Method After Receiving Instruction (Pages 75-76):

    • Implementing the Instruction: After receiving proper instruction, one must diligently implement it according to their stage of spiritual development.
    • The Importance of Proper Means: This implementation should be precise and aligned with the teachings, ensuring that the actions taken are truly conducive to spiritual progress.

39. The Thirty-Ninth Verse (Gatha 39) - The Means to Progress (Pages 76-77):

    • Self-Reflection and Understanding: Individuals should reflect on their own nature, understand the opinions of others, and strive for purity in their thoughts, words, and actions.
    • The Role of Right Means: This self-awareness and adherence to righteous principles, when combined with opportune circumstances and proper guidance, leads to progress in the spiritual journey.

40. The Fortieth Verse (Gatha 40) - Purity of Body, Speech, and Mind (Pages 77-78):

    • Three Pillars of Purity: The verse highlights the importance of purity in body (through proper posture and conduct), speech (through truthful and kind words), and mind (through positive and virtuous thoughts).
    • Holistic Approach: This holistic purification is essential for spiritual advancement.

41. The Forty-First Verse (Gatha 41) - Alternative Views on Purity (Pages 78-79):

    • Different Perspectives: The commentary presents alternative views from other philosophical schools regarding purity, which include aspects like bodily form, pleasant vocal tones, and auspicious dreams as indicators of spiritual readiness.
    • Jain Emphasis: While acknowledging these, the Jain perspective prioritizes internal purity and adherence to scripture.

42. The Forty-Second Verse (Gatha 42) - The Process of Adopting Spiritual Stages (Pages 79-80):

    • The Role of the Guru and Right Means: The commentary explains that to progress to higher spiritual stages, one must seek the guidance of a true Guru and follow the prescribed methods.
    • Favorable Circumstances: This process is facilitated by favorable external conditions (Dravya, Kshetra, Kala, Bhava) and guided by the Guru's wisdom.

43. The Forty-Third Verse (Gatha 43) - The Rituals of Acceptance (Pages 80-83):

    • The Ritual of Acceptance: The verse outlines the proper rituals for accepting spiritual vows and stages, emphasizing purity in the external environment (like the place of practice), the worship of deities and Gurus, and the correct recitation of mantras.
    • The Importance of Shastra (Scripture): It stresses the indispensability of following scriptural injunctions in all spiritual practices.

44. The Forty-Fourth Verse (Gatha 44) - Living the Spiritual Life (Pages 83-84):

    • Association with the Virtuous: Those who have adopted higher spiritual stages should associate with individuals of similar or higher spiritual caliber.
    • Living According to One's Stage: They must diligently practice and remember the specific duties and disciplines associated with their chosen spiritual path.

45. The Forty-Fifth Verse (Gatha 45) - Cultivating Virtue and Overcoming Obstacles (Pages 84-86):

    • Cultivating Virtues: The verse encourages developing reverence for higher virtues, contemplating the nature of existence, and reflecting on the impermanence of life.
    • Overcoming Obstacles: If challenges arise in adhering to one's chosen path, one should seek refuge in enlightened beings (like Tirthankaras) and strive to overcome obstacles with diligence and the right attitude.

46. The Forty-Sixth Verse (Gatha 46) - The Cause of Obstacles and Remedies (Pages 86-90):

    • Cause of Obstacles: Obstacles in the spiritual path are primarily caused by the rise of unfavorable karma (Akushala Karma).
    • Remedies: Just as illnesses, fears, and poisons can be remedied, these karmic obstacles can also be overcome through appropriate spiritual practices and guidance.

47. The Forty-Seventh Verse (Gatha 47) - The Remedies Defined (Pages 86-90):

    • Remedies for Different Obstacles:
      • Fear: Refuge in the Tirthankaras (Sharan).
      • Illness: Practices like fasting and austerity (Kriya, Tapas).
      • Poison (Ignorance/Delusion): Spiritual study and contemplation (Swadhyaya, Mantra).
    • The Nature of Remedies: These remedies are ultimately forms of overcoming negative karma.

48. The Forty-Eighth Verse (Gatha 48) - The Outcome of Applying Remedies (Pages 86-90):

    • Overcoming Obstacles and Gaining Virtue: By applying these remedies, one can prevent negative consequences from unfavorable karma and instead cultivate positive qualities.
    • The Principle of Karma: The text discusses the nature of karma, particularly the concept of "Krutanaash" (destruction of what was done) and "Akritagama" (arrival of what was not done), and how applying remedies aligns with the true nature of karma, preventing these paradoxes.

49. The Forty-Ninth Verse (Gatha 49) - The Significance of Remedies (Pages 90-93):

    • The Purpose of Remedies: The commentary explains that the remedies (like refuge, austerity, and study) are applied to overcome the unfavorable karma that causes obstacles.
    • The Concept of "Upakrama": This process of applying remedies is termed "Upakrama," which is essentially a spiritual effort to counteract negative karmic influences.
    • The True Nature of Karma and Effort: The text delves into the nuances of karma, distinguishing between karma that is susceptible to external influence and that which is not. It highlights that the soul's effort (Purushartha) is crucial in influencing the outcome of karma.

50. The Fiftieth Verse (Gatha 50) - The Path to Auspiciousness (Pages 93-96):

    • Fourfold Practice: The commentary emphasizes a fourfold practice for cultivating auspiciousness:
      • Chatus-Sharana Gaman: Taking refuge in the four supreme beings of Jainism (Arhat, Siddha, Sadhu, and Dharma).
      • Dushkrita Garha: Self-condemnation for past wrongdoings.
      • Sukrita Anumodana: Joyful appreciation and endorsement of the good deeds of others.
    • Constant Practice: These practices should be performed continuously to foster a pure state of mind and achieve the ultimate goal of liberation.

51. The Fifty-First Verse (Gatha 51) - The Different Categories of Yogis (Pages 96-97):

    • Types of Yogis: The verse categorizes yogis into "Ghataman Yogi" (those progressing towards Yoga) and "Pravritta Yogi" (those actively engaged in Yoga practices).
    • The Path for Each: The commentary outlines the specific paths and practices suitable for each category, emphasizing that the ultimate goal is the same, but the methods may differ based on their spiritual stage.
    • The Supreme Yogi: For those who have achieved a high level of realization (Nishpanna Yogi), the path is naturally aligned with their state of being, leading to liberation.

52. The Fifty-Second Verse (Gatha 52) - The Method of Spiritual Practice (Pages 97-99):

    • Study of Shastra: The foundation of spiritual practice lies in studying scriptures that reveal the path to overcoming desires and passions.
    • Seeking Guidance: This study should be followed by listening to the teachings of realized Gurus who embody the spiritual path.
    • Self-Reflection: After gaining knowledge, introspection is crucial to identify and address one's inner flaws and limitations.

53. The Fifty-Third Verse (Gatha 53) - The Nature of Vices (Pages 99-100):

    • Identifying the Vices: The commentary identifies Raga (attachment), Dwesha (aversion), and Moha (delusion) as the primary vices that impede spiritual progress.
    • Origin in Karma: These vices are understood as the result of karmic influx and its influence on the soul's consciousness.
    • The Goal of Self-Reflection: The purpose of introspection is to identify which of these vices is most potent and to focus on overcoming it.

54. The Fifty-Fourth Verse (Gatha 54) - The Nature of Karma (Pages 100-101):

    • Karma as Subtle Matter: Karma is described as subtle matter (Pudgala) that binds the soul.
    • The Role of Causes: This binding is influenced by factors like wrong beliefs (Mithyatva), non-restraint (Avirati), passions (Kashaya), negligence (Pramada), and the activities of mind, speech, and body.
    • Eternity of Karma-Bondage: The soul has been associated with karma from time immemorial, not in a way that implies karma existed before the soul, but rather that the soul has always been in a state of being affected by karma.

55. The Fifty-Fifth Verse (Gatha 55) - The Eternity of Karma (Pages 101-102):

    • Analogy of Time: The commentary uses the analogy of time, which is eternal in its flow, to explain the eternal nature of the soul's association with karma.
    • The Impact of Causes: While the specific karmic causes may vary, the fundamental connection between the soul and karma is unbroken since time immemorial.

56. The Fifty-Sixth Verse (Gatha 56) - Karma's Influence on the Amurta Soul (Pages 102-103):

    • Interaction of Murta and Amurta: The verse addresses how Murta (gross, physical) karma can affect the Amurta (subtle, non-physical) soul.
    • Analogy of Alcohol and Medicine: This is explained through analogies like the intoxicating effect of alcohol on consciousness (Amurta) or the healing effect of medicine on the body.

57. The Fifty-Seventh Verse (Gatha 57) - The Inseparability and Separability of Soul and Karma (Pages 103-104):

    • Innate Connection: The bond between the soul and karma, though having specific causes, is inherently eternal.
    • The Possibility of Separation: However, this eternal bond can be severed through spiritual practices like Right Faith, Right Knowledge, and Right Conduct, just as gold is separated from impurities through purification processes.

58. The Fifty-Eighth Verse (Gatha 58) - The Logic of Bondage and Liberation (Pages 104-105):

    • Bondage and Liberation are Real: The commentary affirms that both bondage and liberation are real and not mere illusions, as they are directly related to the nature of karma and the soul's efforts.
    • The Role of Causes: The existence of happiness and sorrow is also attributed to the causal influence of karma.

59. The Fifty-Ninth Verse (Gatha 59) - The Nature of Vices (Pages 105-106):

    • Defining Raga, Dwesha, Moha: This verse defines Raga as attachment/affection, Dwesha as aversion/dislike, and Moha as ignorance/delusion. These are the primary vices that stain the soul.
    • Origin in Karma: These vices are considered states of the soul's consciousness that arise from the fruition of karmas.

60. The Sixtieth Verse (Gatha 60) - Contemplating the Vices and Their Effects (Pages 106-108):

    • Identifying the Affliction: The verse advises introspecting to understand which of these vices (Raga, Dwesha, Moha) causes the most suffering.
    • Contemplation of Vices: Once identified, one should contemplate the nature of these vices, their consequences in this life and future lives, and the remedies as taught by the Tirthankaras.
    • The Importance of Ajna: This contemplation must be guided by the Tirthankaras' teachings (Ajna) and performed with unwavering resolve.

61. The Sixty-First Verse (Gatha 61) - The Practice of Contemplation (Pages 108-109):

    • The Method of Contemplation: The verse details how to conduct this contemplation:
      • Posture and Guru's Grace: Adopt a suitable posture (like Padmasana) and receive the Guru's blessings.
      • Ignoring Physical Discomfort: Disregard minor physical discomforts like insect bites.
      • Focusing the Mind: Maintain intense focus on the subject of contemplation (the nature of Raga, Dwesha, Moha).

62. The Sixty-Second Verse (Gatha 62) - The Outcome of Contemplation (Pages 109-110):

    • The Role of Guru's Grace: The commentary highlights that the Guru's grace, invoked through reverence, is instrumental in achieving the desired outcome of contemplation.
    • Perfection Through Grace and Practice: This grace, combined with the practice itself, leads to the perfection of the contemplated subject.

63. The Sixty-Third Verse (Gatha 63) - The Analogy of Mantras and Gold (Pages 110-111):

    • The Power of Ritual and Grace: The verse uses analogies of mantras and precious gems. Even though mantras are inanimate, their proper ritualistic application leads to the intended effect. Similarly, the Guru's grace, even if seemingly detached, can lead to spiritual benefits when invoked with reverence.

64. The Sixty-Fourth Verse (Gatha 64) - The Benefits of Proper Posture and Effort (Pages 111-112):

    • Physical Control: Proper posture (like Padmasana) helps control the body, which is essential for mental concentration.
    • Respect for Virtuous: Maintaining a posture that reflects respect for the virtuous (like Gurus) fosters a positive spiritual environment.
    • Overcoming Discomfort: Ignoring physical discomforts allows for deeper engagement with the contemplation.
    • Realizing Inner Strength: This effort leads to the realization and utilization of one's inner spiritual strength (Virya), ultimately leading to the desired goal.

65. The Sixty-Fifth Verse (Gatha 65) - The Significance of Focused Contemplation (Pages 112-114):

    • Clarity Through Focus: Intense and unwavering focus on the object of contemplation leads to a clear understanding of its true nature.
    • The Primary Cause of Progress: This clear understanding is the primary driver for spiritual progress and the attainment of desired outcomes.
    • The Role of Inner Transformation: This focused contemplation leads to an inner transformation that is beneficial both in this life and the next.

66. The Sixty-Sixth Verse (Gatha 66) - The Fruits of True Knowledge (Pages 114-116):

    • Overcoming Vices: True knowledge, derived from focused contemplation, helps in overcoming the vices of attachment, aversion, and delusion.
    • Attaining Inner Peace: It leads to mental stability and peace, crucial for spiritual advancement.
    • Beneficial in Both Realms: This knowledge is beneficial in both the worldly and spiritual realms, contributing to overall well-being.

67. The Sixty-Seventh Verse (Gatha 67) - Contemplating the Imperfect Nature of the Body (Pages 116-118):

    • The Reality of the Body: The commentary emphasizes contemplating the physical body not as attractive but as a collection of impure elements (flesh, blood, bones, etc.), which helps in detaching from worldly desires.
    • The Analogy of Decay: This contemplation serves to counteract attachment by focusing on the body's transient and ultimately unpleasant nature.

68. The Sixty-Eighth Verse (Gatha 68) - The Consequences of Attachment to Wealth and Women (Pages 118-119):

    • The Nature of Wealth: Wealth is described as fleeting and ultimately leading to suffering, both in this life and the next, often resulting in unfavorable rebirths.
    • The Nature of Attachment to Women: Attachment to women is similarly described as transient, often leading to attachment to superficial qualities, and eventually to negative consequences if not managed properly.

69. The Sixty-Ninth Verse (Gatha 69) - Contemplating Aversion (Pages 119-121):

    • Understanding Differences: When aversion arises towards beings or objects, one should contemplate their fundamental difference from the soul.
    • The Impermanence of Things: It's also important to realize the impermanence of all beings and objects, and that aversion to unpleasant situations should be tempered by the understanding that these are temporary.
    • The Karmic Consequences of Aversion: The commentary touches upon the karmic consequences of harboring aversion.

70. The Seventieth Verse (Gatha 70) - The Nature of Ignorance/Delusion (Pages 121-122):

    • The Source of Ignorance: Ignorance (Moha) is described as the root cause of many of the soul's afflictions.
    • Contemplating the Truth: To overcome ignorance, one must contemplate the true nature of reality, as revealed by the Tirthankaras, and seek to understand the logical inconsistencies in other philosophical viewpoints.

71. The Seventy-First Verse (Gatha 71) - The Method of Contemplating Truth (Pages 122-125):

    • Contemplating Truth with Ajna: The verse emphasizes contemplating the truth of phenomena (like Raga, Dwesha, Moha) according to the Tirthankaras' teachings (Ajna).
    • The Role of Logic and Experience: This contemplation should be logical and ideally backed by personal experience, ensuring clarity and conviction.
    • Avoiding Extremes: The commentary cautions against extreme views, such as "that which is non-existent becomes existent" or "that which is existent becomes non-existent," as these lead to logical fallacies and hinder true understanding.

72. The Seventy-Second Verse (Gatha 72) - The Principle of Non-Contradiction (Pages 125-128):

    • The Middle Path: The verse advocates for a middle path, avoiding extreme viewpoints. It asserts that things are neither wholly existent nor wholly non-existent, but possess a nature that allows for both continuity and change.
    • The Importance of Causality: This understanding is crucial for comprehending the principles of causation and transformation in the spiritual context.

73. The Seventy-Third Verse (Gatha 73) - The Interplay of Cause and Effect (Pages 128-130):

    • Cause and Effect in Transformation: The commentary explains how the interplay of cause and effect (cause and remedy, effect and its impact) leads to transformation and spiritual progress.
    • The Cycle of Birth and Death: This understanding helps in comprehending the cycle of birth, death, and rebirth, and the means to break free from it.

74. The Seventy-Fourth Verse (Gatha 74) - The Fruit of Following Ajna (Pages 130-131):

    • The Power of Divine Teachings: By contemplating the nature of vices according to the Tirthankaras' divine commandments (Ajna), one gains true knowledge and reduces the influence of negative tendencies.
    • The Grace of the Virtuous: This adherence to Ajna also fosters reverence for the Tirthankaras and leads to the eradication of karma.

75. The Seventy-Fifth Verse (Gatha 75) - The Benefits of Solitude and Yoga (Pages 131-132):

    • Solitude for Focus: Practicing contemplation in solitude helps minimize distractions and deepen one's focus on the spiritual path.
    • Mastery of Yoga: This focused practice leads to greater control over one's mind and body, essential for achieving mastery in Yoga.

76. The Seventy-Sixth Verse (Gatha 76) - The Meaning of "Close to Liberation" (Samiip Yoga) (Pages 132-134):

    • The Essence of "Upayoga": The commentary defines "Upayoga" (attention/application) in the context of Yoga as being "close to liberation."
    • The Importance of Right Action: This means performing actions that are truly beneficial and aligned with the ultimate goal of Moksha, not just superficial practices.

77. The Seventy-Seventh Verse (Gatha 77) - The Outcome of Contemplation (Pages 134-136):

    • Deepening Understanding: Consistent contemplation, guided by scripture and Tirthankaras' teachings, leads to a profound understanding of reality.
    • Mental Stability: This understanding fosters mental stability, which is the foundation for inner peace and ultimately, liberation.
    • The Cycle of Progress: The commentary explains how this progression leads to a state where desires are managed, and the path to liberation becomes clear.

78. The Seventy-Eighth Verse (Gatha 78) - The Path of Virtues (Pages 136-138):

    • Cultivating Virtues: The verse emphasizes cultivating virtues like friendliness (Maitri), joy in others' progress (Pramoda), compassion (Karuna), and equanimity (Madhyastha), in accordance with one's spiritual stage.
    • Detachment from Worldly Desires: This practice should be performed with a genuine desire for liberation, free from attachment to worldly gains or recognition.

79. The Seventy-Ninth Verse (Gatha 79) - The Correct Order of Cultivating Virtues (Pages 138-139):

    • Virtues in Order: The commentary clarifies the proper order of cultivating these virtues: friendliness towards all beings, joy in the progress of the virtuous, compassion towards the suffering, and equanimity towards the ill-behaved.
    • The Importance of Correct Application: The commentary stresses that applying these virtues in the wrong context can be counterproductive.

80. The Eighty-First Verse (Gatha 81) - Pure Sustenance for Yogis (Shuklahara) (Pages 140-144):

    • The Nature of Yogi's Food: The commentary elaborates on "Shuklahara" (pure sustenance) for yogis. This refers to food obtained through ethical means, free from flaws, and consumed with mindfulness, supporting their spiritual practices.
    • Distinguishing Purity: It differentiates between food obtained through ethical means (Shuklanushthana Sadhyo) and food that is itself pure in form and substance.
    • The Goal of Alms: The ultimate aim of alms-taking for yogis is to sustain the body for the purpose of spiritual practice, not for indulgence.

81. The Eighty-Second Verse (Gatha 82) - The Analogy of Wound Dressing (Pages 144-146):

    • Applying Remedies Appropriately: Just as different wounds require different remedies (like poultices or oils), yogis need to consume food that is suitable for their specific constitution and spiritual needs.
    • The Danger of Wrong Food: Consuming inappropriate food can be harmful, leading to spiritual and physical ailments.

82. The Eighty-Third Verse (Gatha 83) - The Power of Yoga and Divine Grace (Pages 146-148):

    • Yoga's Potential: The commentary suggests that through the power of Yoga, yogis can achieve remarkable feats, including obtaining pure sustenance and even supernatural powers (Siddhis).
    • The Role of Divine Grace: This progress is facilitated by the grace of Tirthankaras and other enlightened beings.

83. The Eighty-Fourth Verse (Gatha 84) - The Eight Siddhis and Other Powers (Pages 148-150):

    • Patanjali's Siddhis: The commentary references Patanjali's Yoga Sutras, outlining the eight major Siddhis (powers) attained through yogic practice: Anima, Mahima, Laghima, Prapti, Prakamya, Ishita, Vashita, and Kamavasayita.
    • Jain Siddhis: It also mentions Siddhis specific to Jain tradition, such as those related to medicine and purification.

84. The Eighty-Fifth Verse (Gatha 85) - The Outcome of Yogic Progression (Pages 150-152):

    • Eradication of Negative Karma: Through the progression of Yoga, yogis effectively shed negative karma and strengthen their capacity to accumulate positive karma.
    • The Path to Liberation: This dual process of eliminating negative karma and accumulating positive karma leads them towards a comfortable path to liberation.

85. The Eighty-Sixth Verse (Gatha 86) - The Efficacy of Action vs. Devotion (Pages 152-154):

    • Action Without Devotion: Actions performed solely through physical effort without inner devotion or understanding are considered superficial, like the dust of a frog (which disappears with rain).
    • Action With Devotion: Conversely, actions performed with deep devotion and understanding are likened to the ashes of a frog, which have lasting spiritual value. This emphasizes the importance of inner intent and devotion in all spiritual practices.

86. The Eighty-Seventh Verse (Gatha 87) - The Merit of Action vs. Devotion (Pages 152-154):

    • Two Types of Merit: Merit (Puṇya) is also categorized into two types: that which is superficial (like a clay pot) and that which is profound (like a golden pot).
    • The Analogy of Pots: A clay pot is useful but breaks easily, while a gold pot, though also useful, retains its value even if damaged. This highlights the lasting impact of actions performed with deep spiritual understanding and devotion.

87. The Eighty-Eighth Verse (Gatha 88) - The Bodhisattva and the Body (Pages 154-155):

    • Bodhisattvas and the Physical Body: The commentary discusses that Bodhisattvas (enlightened beings on the path to Buddhahood) are grounded in the physical body through their actions, not solely through their mental state.
    • Karma and Rebirth: This implies that their physical existence and actions are still subject to karmic influences, though their ultimate goal is liberation.

88. The Eighty-Ninth Verse (Gatha 89) - The Importance of Detachment and Right Understanding (Pages 155-157):

    • The Need for Detachment: The verse stresses the importance of detachment from worldly concerns and desires to achieve true spiritual progress.
    • Right Understanding of Reality: This involves understanding the true nature of existence and the impermanence of worldly phenomena.
    • Avoiding Strong Attachments: The commentary advises against forming strong opinions or attachments, as these can hinder spiritual growth.

89. The Ninetieth Verse (Gatha 90) - The Culmination: Samayika, Shukla Dhyana, and Kevala Jnana (Pages 157-158):

    • The Stages of Progress: The verse outlines the progression from Samayika (equanimity), through Shukla Dhyana (pure contemplation), to Kevala Jnana (omniscience/liberation).
    • The Goal of Samayika: Samayika, in its purest form, is the state of equanimity that is directly conducive to Moksha.

90. The Ninety-First Verse (Gatha 91) - The Significance of Equanimity (Pages 158-160):

    • Sandalwood Analogy: The verse reiterates the analogy of the sandalwood tree, which remains fragrant even when cut. This symbolizes the yogi's equanimity amidst all circumstances.
    • The Jewel of the Soul: This state of equanimity is considered the "Jewel of the Soul" (Aashay Ratna) by the wise because it is the primary cause of liberation.
    • The Danger of Deviation: Deviating from this path leads to spiritual downfall.

91. The Ninety-Second Verse (Gatha 92) - The Ultimate Goal: Liberation (Pages 160-161):

    • Attaining Liberation in One Life: If the practice of Yoga is perfected within the current lifetime, it leads to the state of "Ayogya Avastha" (a state beyond all karmic activity), resulting in eternal liberation, free from the cycle of birth, death, and decay.

92. The Ninety-Third Verse (Gatha 93) - Continuity of Practice Across Lifetimes (Pages 161-162):

    • The Influence of Past Practices: If liberation is not achieved in the current life, the yogic practices and inclinations carry over to future lives, influencing one's spiritual journey.
    • The Role of Samskaras: Past actions and contemplations create subconscious impressions (Samskaras) that shape future experiences and inclinations.

93. The Ninety-Fourth Verse (Gatha 94) - The Continuity of Practices Across Lifetimes (Pages 162-163):

    • The Nature of Samskaras: The commentary explains how ingrained practices and inclinations from past lives continue to influence present lives, even without conscious effort.
    • The Importance of Righteous Practices: This highlights the significance of performing righteous actions and maintaining virtuous thoughts to ensure a positive spiritual trajectory across lifetimes.

94. The Ninety-Fifth Verse (Gatha 95) - The Importance of Righteous Conduct and Faith (Pages 163-164):

    • Living According to Dharma: Individuals should strive to live according to the principles of Dharma throughout their lives, including during times of difficulty or in the face of death.
    • Maintaining Faith: Sustaining unwavering faith in the teachings and the path is crucial for consistent spiritual progress.

95. The Ninety-Sixth Verse (Gatha 96) - The Proper Way to Leave the Body (Pages 164-165):

    • Mindful Departure: When the time of death approaches, one should leave the body with a pure mind, having practiced detachment and following the scriptural guidelines for a peaceful and conscious transition.
    • The Analogy of Armor: This process is likened to a warrior donning armor before battle, preparing for the spiritual "battle" of death.

96. The Ninety-Seventh Verse (Gatha 97) - Signs of Approaching Death (Pages 165-167):

    • Foretelling Death: The commentary lists various signs that can indicate approaching death, including insights from scriptures, divine visions, intuitive feelings, dreams, and changes in sensory perception.
    • The Importance of Awareness: Being aware of these signs encourages intensified spiritual practice.

97. The Ninety-Eighth Verse (Gatha 98) - The Significance of Fasting at the End of Life (Pages 165-167):

    • The Practice of Fasting: The verse highlights the importance of fasting (Anashana) as a means to purify the body and mind during the final moments.
    • The Importance of Intent: The commentary stresses that this fasting should be performed with a pure intention and according to scriptural guidelines, not out of aversion or despair.
    • The Role of Equanimity: A yogi's equanimity even in death is emphasized, distinguishing it from self-harm.

98. The Ninety-Ninth Verse (Gatha 99) - The Influence of Vows and Practices (Pages 167-168):

    • The Impact of Vows: The commentary touches upon the idea that vows and practices, even if seemingly simple, can have profound effects, particularly when accompanied by pure intention and divine guidance.
    • The Danger of Misguided Vows: However, vows made without proper understanding or intention can lead to spiritual downfall.

99. The Hundredth Verse (Gatha 100) - The Conclusion: The Importance of Ajna (Pages 168-169):

    • Ajna as the Ultimate Guide: The commentary concludes by reiterating the supreme importance of following the divine commandments (Ajna) of the Tirthankaras.
    • Ajna as the Path to Liberation: It states that Ajna is the direct path to liberation, offering freedom from the cycle of birth and death.
    • The Essence of True Practice: True spiritual practice is not merely external action but the internal alignment with Ajna, leading to detachment and ultimate liberation.

This summary provides a detailed overview of the commentary's content, covering the core philosophical and practical aspects of Yoga as presented in the Yogashatak and elaborated upon by Acharya Chandragupta Suri.