Dravya Samgraha

Author(s): Nalini Balbir
Publisher: Hindi Granth Karyalay
Catalog link: https://jainqq.org/explore/022329/1

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Ācārya Nemicandra
Dravyasangraha
Introduction and English translation by
Nalini Balbir

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This book is dedicated to the memory of MUNIRAJA JAMBUVIJAYAJI
disciple of
His Holiness Muniraja SHRI BHUVANAVIJAYAJI MAHARAJA Muni Jambuvijayaji (1922-2009) was a vastly learned Jain monk
who diligently served the Jina Vani all his life.

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Pandit Nathuram Premi Research Series Volume 19
Ācārya Nemicandra Dravyasamgraha
Introduction and English translation by
Nalini Balbir
ISBN 978-81-88769-30-8
First Edition: 2010 Copyright: Hindi Granth Karyalay
Price: Rs. 501
HINDI GRANTH KARYALAY
MUMBAI
2010

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Introduction
The Dravyasamgraha is an elegant work giving a lucid exposition of the six substances that characterize the Jain view of the world: sentient (jīva), non sentient (ajīva), principle of motion (dharma), of rest (adharma), space (ākāśa) and time (kāla). A clear knowledge of what they are is one of the clues to salvation, the reaching of which is the ultimate goal. In a skilful progression the work shows the path to be followed, ending with a systematic homage to the Five Entities and vigorous exhortations to the reader to meditate on the self as the real method. Thus the Dravyasamgraha is everything but dry:
The author is Nemicandra Siddhānta Cakravartin, a prolific author who can be said to be a specialist in summarizing and giving lucidly the essence of teachings in various fields: samgrahas and sāras are his specialty, he who also wrote a Trilokasāra, about cosmology, a Labdhisāra, about attainments, a Kșapaņasāra, about the destruction of karmas, and a Gommatasāra. Not much is known about him from his own works, apart from the fact that, at the end of the Trilokasāra and of the Gommațasāra, he introduces himself as a pupil of Abhayanandi, Viranandi, Indranandi and Kanakanandi. He is likely to have lived in the second half of the 10th century in South India. There are indications showing that he was highly respected by the Ganga general Cāmundarāya, the samyaktvaratnākara “ocean of true insight" who commissioned the erection of the famous Bāhubali image at Shravanabelgola.
Nemicandra's works have become classics of Jain doctrine. As J. Jalaj recalls in the introduction to his Hindi translation of the Dravyasamgraha (2009), the Dravyasamgraha plays a role in Jain education and is often memorized. It has been the starting point of numerous commentaries in various languages, from Sanskrit to Kannara or Rajasthani, and manuscript copies are available in several libraries of Western and South India, as well as in Europe (Strasbourg and London). During the Moghul period and even later, Nemicandra's Karmapraksti, made of a selection of verses taken from the Karmakānda and the Jivakānda, was apparently considered an adequate representative of Jainism which could appeal to outside circles as well. There are manuscripts of its Prakrit text rendered into Sanskrit and followed by a lengthy Persian commentaries waiting to be read and estimated by scholars. I know of at least two examples, one in London (written in the 18th century for the French General Claude Martin) and a more recent one (19th cent.) in Oxford.'
Ms. Add. Or. 25022 of the British Library (Catalogue by Nalini Balbir, K.V. Sheth, K.K. Sheth & C.B. Tripathi, London, 2006, Ser. No. 1213) and MS. Wilson 262 in the Bodleian Library (Ser. No. 50 in Catalogue of Prākrit Manuscripts in the Bodleian Library by A.B. Keith. With a Preface by E.W.B. Nicholson, Oxford, 1911).

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There is of course no need to take literally Nemicandra's claim for ignorance of the tradition, stated at the end of the Dravyasamgraha. His work owes a lot to the earlier tradition represented by Umāsvāmin's Tattvārthasūtra and by Kundakunda's works. Among the latter, the Pañcāstikāya holds a special place because it treats the same topics as the Dravyasamgraha and is also written in Jaina Saurasenī Prakrit. The plans of Nemicandra's and Kundakunda's works also go along the same line, as they start with the treatment of dravyas, continue with the treatment of pādārthas and of the ratnatraya, ending with worship and meditation. At this point, Kundakunda introduces the seeds of a discussion on worship as both useful and as a possible cause of attachment, which is only to be read between the lines in the final verses of the Dravyasamgraha.
The mnemonic perspective is fundamental to the Dravyasamgraha. In its 58 verses, the author makes an extremely skilful use of the prevalent āryā metre.? In many cases, the caesura in the second line (after the third gana) corresponds to a syntactic break of the sentence and serves to emphasize contrasts and oppositions. The Dravyasamgraha is largely a work of definitions of concepts. A given concept can be defined differently from different angles. Nemicandra's presentation is often articulated around the opposition between the conventional and the absolute points of view (vyavahāra- and niscaya-naya), or around the contrast between the material and the spiritual angles (dravya and bhāva). The recurring and explicit application of this method gives a special tone to his text. Conciseness of style is another of its prominent characteristics. Like in the sūtra-style of the Tattvārtha, for instance, verbs are rare and without variety; nouns are numerous, and mostly juxtaposed, sometimes without case ending in what looks like loose compounds.
This is not the first English translation of the Dravyasamgraha, which was published as early as 1917 as the first volume of the "Sacred Books of the Jains” series by S.C. Ghosal. This pioneering book contains all that is necessary: Prakrit text, Sanskrit chāyā, English word to word translation, indexes, text of Brahmadeva's Sanskrit commentary. The translator's explanations contain a lot of valuable quotations of parallel passages which have to be consulted. The only drawback is probably the retaining of so many original terms in the translation. In order to keep with Manish Modi's concern for publishing fascicles of a modest size and price, I have kept the notes to a minimum, and refrained from the comments one could be tempted to make, reading such a suggestive masterpiece as this text.
References Editions and translations of Dravyasamgraha Dravya-Samgraha of Nemichandra Siddhânta-Chakravarttî. [English Translation with Prakrit Gâthâs
(Text) and Sanskrit Chhâyâs (renderings) and Padapātha). Ed. by S.C. Ghosal, Arrah, 1917
2 The metre of stanzas 3, 10, 15, 23-26, 33, 35-38, 40-41, 51 and 55 is gīti. The concluding stanza is a svāgata.

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(Sacred Books of the Jains, vol. 1), reprinted Delhi, Motilal Banarsidass, 1989. (Also
contains the text of Brahmadeva's Vrtti). Srimannemicandrasiddhāntidevaviracitaḥ Brhaddravyasamgraha, śrīBrahmadevasya samskstavsttih
ŚrīJavāharalāla Šāstripranita Hindībhāṣānuvāda ceti tīkādvayopetah. Śrī Paramaśruta Prabhāvaka Mandala, Śrīmad Rājacandra Aśrama, Agas, 1979 [also available on
www.jainlibrary.org). Analysis and references to other editions or translations in Encyclopedia of Indian Philosophies, ed.
K. Potter, vol. 10 Jainism, ed. J. Soni and D. Malvania, Delhi, Motilal Banarsidass, 2007,
pp. 634-639. Acārya Nemicandra krta Dravyasamgraha. Hindi anuvād Dr. Jayakumar Jalaj, Hindi Granth
Karyalay, Mumbai, 2009 (Pandit Nathuram Premi Research Series, Vol. 24).
of . Ksu. Ji Building.cal an
Other references K.K. Dixit, Pt. Sukhlalji's Commentary on Tattvārtha Sūtra of Vācaka Umāsvāti translated by.
Ahmedabad, 1974, L.D. Series 44. H. von Glasenapp, Doctrine of Karman in Jain Philosophy (translated from the German by Mr. G.
Barry Gifford and revised by the author. Edited by Prof. Hiralal R. Kapadia), Varanasi, P.V.
Research Institute, 2nd reprint edition, 1991 (P.V.R.I. Series 60). P. S. Jaini, The Jaina Path of Purification, Delhi, Motilal Banarsidass, 1979. Jainendra Siddhānta Kośa, ed. Kșu. Jinendra Varṇī, Delhi, Bhāratīya Jñānapītha, 1971ff. Kundakunda, Pancāstikāyasāra. The Building of the Cosmos (Prakrit Text, Sanskrit Chāyā, English
Commentary, etc. along with Philosophical and Historical introductions) by the Late Prof. A. Chakravartinayanar and A.N. Upadhye, Delhi, Bharatiya Jñānapītha Publication, 1975
(Jñānapītha Mūrtidevī Granthamālā English Series 4). That Which Is. Tattvārtha Sūtra. Umāsvāti/Umāsvāmī with the combined commentaries of
Umāsvāti/Umāsvāmī, Pujyapāda and Siddhasenagani. Translated with an introduction by Nathmal Tatia. With a foreword by L.M. Singhvi and an introduction to the Jaina faith by Padmanabh S. Jaini, The Institute of Jainology, Harper Collins Publishers, 1994.

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आचार्य नेमिचन्द्र सिद्धान्त चक्रवर्ती कृत
द्रव्यसंग्रह
जीवमजीवं दव्वं जिणवरवसहेण जेण णिद्दिडं। देविंदविंदवंदं वन्दे तं सव्वदा सिरसा॥१॥ jīvam ajīvam davvam jiņa-vara-vasahena jeņa şiddittham devinda-vinda-vandam vande tam savvadā sirasā.
With my head I always bow down to the one who should be bowed down to by the multitude of gods, the one, the best among the excellent Jinas by whom the substances - sentient and non sentient - have been taught.
जीवो उवओगमओ अमुत्ति कत्ता सदेहपरिमाणो। भोत्ता संसारत्थो सिद्धो सो विस्ससोड्डगई॥२॥
jīvo uvaogamao a-mutti kattā sa-deha-parimāņo bhottā samsāra-ttho siddho so vissasoddha-gai.
The sentient (substance) is characterized by the function of understanding, is incorporeal, performs actions, is co-extensive with its own body. It is the enjoyer, located in the world of rebirth (or) ermancipated (and) has the intrinsic movement upwards.

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तिक्काले चदुपाणा इन्दियबलमाउ आणपाणो य। ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स॥३॥
ti-kkāle cadu-pāņā indiya-bala-m-āu āņa-pāņo ya vavahārā so jīvo ; ņicchaya-nayadoo du cedaņā jassa.
From the conventional point of view the sentient (substance) is what possesses in the three times (past, present, future) the four principles of life: sense organs, strength, lifeduration and inspiration-expiration. But from the absolute point of view it is that which has consciousness.
उवओगो दुवियप्पो देसण णाणं च दंसणं चदुधा। चक्खु अचक्खू ओही दंसणमध केवलं णेयं ॥४॥
uvaogo du-viyappo daņsaņa ņāņam ca daņsaņam cauddhā. cakkhu a-cakkhū ohi damsanam adha kevalam neyam.
The function of understanding is of two kinds: vision and knowledge. Vision is fourfold. It should be known as: eye-vision, non eye-vision, clairvoyance, and absolute vision.
णाणं अट्ठवियप्पं मदिसुदओही अणाणणाणाणि। मणपज्जय केवलमवि पच्चक्खपरोक्खभेयं च॥५॥
nānam attha-viyappam madi-suda-ohi anāna-nānāni mana-pajjaya kevalam avipaccakkha-parokkha-bheyam ca.
Knowledge is of eight kinds: perception, scriptural and clairvoyance as knowledge and non knowledge, mind-reading and also Perfect knowledge. Knowledge is divided into direct and indirect.
I have deliberately adopted the reading nicchayao throughout, despite Ghosal and Jalaj niccayao, and the Pāia-Sadda-Mahannavo which refers the reader from niccaya to nicchaya, although it is not excluded that a pun with nicca < nitya encouraged the spelling niccaya which could be more than a simple orthographic variant.
The first three types of knowledge have negative counterparts known as kumati, kuśruta and vibhanga which are also included in the forms of knowledge.

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अट्ठचदु णाण दंसण सामण्णं जीवलक्खणं भणियं ।
ववहारा सुद्धणया सुद्धं पुण दंसणं णाणं ॥ ६ ॥
attha-cadu nāṇa damsana sāmannam jiva-lakkhanam bhaniyam vavahārā ; suddha-nayā suddham puna damsanam nānam.
The general characteristic of the sentient (substance) has been told to be the eight (types of) knowledge and the four (types of) vision from the conventional point of view. From the pure point of view, however, pure vision (and) knowledge (are its characteristics).
वण्ण रस पंच गंधा दो फासा अट्ठ णिच्छया जीवे ।
णो संति अमुत्ति तदो ववहारा मुत्ति बंधादो ॥७॥
vanna rasa panca gandhā do phāsā attha nicchayā jīve no santi a-mutti tado; vavahārā mutti bandhādo.
From the absolute point of view the five colours and tastes, the two smells and the eight touches do not exist in the sentient (substance). Therefore it is incorporeal. From the conventional point of view it is corporeal because of bondage.
पुग्गलकम्मादीणं कत्ता ववहारदो दु णिच्छयदो।
चेदणकम्माणादा सुद्धणया सुद्धभावाणं ॥ ८ ॥
puggala-kammādīṇam kattā vavaharado du nicchayado cedana-kammānādā; suddha-nayā suddha-bhāvānam.
From the conventional point of view the soul (is) the agent of karmic matter and other things, but from the absolute point of view (it is the agent) of spiritual karmas. From the pure point of view ( the agent) of pure states of mind.
5 These are the qualities characterizing clusters of matter and atom, i.e. pudgala (see, for instance,
Tattvārthasūtra 5.23..
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ववहारा सुहदुक्खं पुग्गलकम्मफलं प जेदि। आदा णिच्छयणयदो चेदणभावं खु आदस्स॥९॥
vavahārā suha-dukkham puggala-kamma-pphalam pabhunjedi ādā nicchaya-nayado cedana-bhāvam khu ādassa.
From the conventional point of view the soul enjoys happiness and suffering as the result of material karmas. From the absolute point of view (it enjoys) its own state of consciousness.
अणुगुरुदेहपमाणो उवसंहारप्पसप्पदो चेदा। असमुहदो ववहारा णिच्छयणयदो असंखदेसो वा॥१०॥
anu-guru-deha-pamāno uvasamhāra-ppasappado ceda asamuhado vavahārā; nicchaya-nayado asamkha-deso vā.
From the conventional point of view, given the absence of bursting forth, the soul has the size of a body which is minute (or) heavy, depending on whether it shrinks or expands; but from the absolute point of view, it occupies innumerable space points.
पुढविजलतेउवाऊ वणफदी विविहथावरेइन्दी। विगतिगचदुपंचक्खा तसजीवा होंति संखादी॥११॥
pudhavi-jala-teu-vāū vanapphadī viviha-thāvar'eindi viga-tiga-cadu-panc'akkhā tasa-jīvā honti samkhādī.
Earth, water, fire, wind, plants, the various immovable beings have one sense organ. Movable sentient beings, such as the conch and others, have two, three, four or five sense organs.
Compare TS 5.16 "Like the light of a lamp, the soul assumes the size of the body it happens to occupy on account of the contraction and expansion of its space units".

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समणा अमणा णेया पंचेंदिय णिम्मणा परे सव्वे ।
बादर सुहमेइन्दिय सव्वे पज्जत्त इदरा य॥१२॥
sa-manā a-manā neyā pancendiya ni- mmanā pare savve bādara suham'eindiya savve pajjatta idara ya.
Five-sensed (beings) should be known as (either) with a mind (or) without a mind. All others are without a mind. One-sensed beings are gross (or) subtle. All (are either) mature or its opposite (i.e. immature).7
मग्गणगुणठाणेहि य चउदसहि हवंति तह असुद्धणया।
विण्णेया संसारी सव्वे सुद्धा हु सुद्धणया ॥ १३ ॥
maggaṇa-gunaṭhānehi ya caudasahi havanti taha asuddha-ṇayā vinneyā samsārī; savve suddhā hu suddha- nayā.
From the imperfect point of view beings in the world of rebirth have to be classified on the basis of the fourteen principles of classification and (the fourteen) stages of spiritual purification. From the perfect point of view all (beings) should be known as
pure.
णिक्कम्मा अट्ठगुणा किंचूणा चरमदेहदो सिद्धा । लोयग्गठिदा णिच्चा उप्पादवएहिँ संजुत्ता॥१४॥
nikkammā attha-gunā kimc' ūnā carama-dehado siddhā loy'-agga-thidā niccā uppāda-vaehi samjutta.
The total amounts to the fourteen varieties of jīvas known as jīvasamāsa.
& These are : 1) gati, condition of existence, 2) indriya, number of senses, 3) kāya, type of body, 4) yoga, type of activity (mind, speech, body), 5) veda, sexual feeling, 6) kasāya, passion, 7) jñāna, type of knowledge, 8) samyama, type of restraint, 9 ) darśana, type of vision, 10) lesyā, color of the soul, 11 ) bhavyatva, capability of attaining salvation, 12 ) samyaktva, right faith, 13) samjnitva, ability to think, 14 ) āhāra, assimilation of karmic particles.
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Devoid of karmas, possessed of the eight qualities,' slightly less than the final body, the Perfect souls are located at the top of the world, they are eternal, possessed of rise and fall.
अज्जीवो पुण णेओ पुग्गल धम्मो अधम्म आयासं कालो पुग्गल मुत्तो रूवादिगुणो अमुत्ति सेसा दु॥१५॥ a-jjīvo puņa ņeo puggala dhammo adhamma āyāsam kālo puggala mutto rūvādi-guņo a-mutti sesā du.
Now, as non sentient should be known: matter, media of rest and motion, space (and) time. Matter, having qualities such as form, is corporeal, but the remaining ones are formless.
सद्दो बंधो सुहुमो थूलो संठाण भेद तम छाया। उज्जोदादवसहिया पुग्गलदव्वस्स पज्जाया॥१६॥ saddo bandho suhumo thūlo santhāņa bheda tama chāyā
ujjodādava-sahiyā puggala-davvassa pajjāyā.
Sound, bondage, subtle(ness), gross(ness)", physical structure, division, darkness, shadow, together with brightness and heat (are) the modes of the matter substance.
गइपरिणयाण धम्मो पुग्गलजीवाण गमणसहयारी। तोयं जह मच्छाणं अच्छंता णेव सो णेई॥१७॥ gai-pariņayāņa dhammo puggala-jīvāņa gamaņa-sahayārī toyam jaha macchāņam; acchantā ņeva so ņei.
These are, in infinite degree: 1) jñāna, knowledge, 2) darśana, vision, 3) sukha, bliss, 4) vīrya, energy, 5) sūksma, fineness, 6) avagāha, interpenetrability, 7) agurulaghu, neither heavy nor light, 8) avyābādha, total absence of disturbance. 10 "The words rūpa, murta and mūrti are all mutually synonymous", p. 181 in Dixit 1974. "Adjectives are used in the text in these two cases instead of abstract nouns, as is usual.
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The medium of motion helps matter and the sentient which are prone to motion to move, like water (helps) fish. It does not set in motion those which do not move.
ठाणजुदाण अधम्मो पुग्गलजीवाण ठाणसहयारी।
छाया जह पहियाणं गच्छंता णेव सो धरई॥१८॥
thāna-judāna a-dhammo puggala- jīvāna thāna-sahayārī chāyā jaha pahiyāṇam. gacchantā neva so dharai.
The principle of rest helps matter and the sentient which are liable to stay to stay without moving, like the shade (helps) travellers. It does not stabilize those which
move.
अवगासदाणजोग्गं जीवादीणं वियाण आयासं ।
जेणं लोगागासं अल्लोगागासमिदि दुविहं ॥ १९ ॥
avagāsa-dāṇa-joggam jīvādīņam viyāṇa āyāsam jenam2 logāgāsam a-llogāgāsam idi duviham.
Know that space is (that which is) capable of giving room for the sentient and others. It has been described in Jainism as twofold: space of the world, and space of the non world.
धम्माधम्मा कालो पुग्गलजीवा य संति जावदिये।
आयासे सो लोगो तत्तो परदो अलोगुत्तो ॥ २० ॥
dhammādhammā kālo puggala-jīvā ya santi jāvadiye āyāse so logo; tatto parado alog' utto.
The extent of space in which rest and motion, time, matter and sentient beings exist is the world. What is other than this is called non world.
12 We read jenam ( = jainam), following Ghosal and Brahmadeva's commentary: jinasyedam, jinena proktam vā jainam, and not jenham as some editions do.
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दव्वपरिवट्टरूवो जो सो कालो हवे ववहारो। परिणामादीलक्खो वट्टणलक्खो य परमट्ठो॥२१॥
davva-parivatta-rūvo jo so kālo havei vavahāro parināmādi-lakkho; vattana-lakkho 'ya paramattho.
The time which has the ability to change the substances is conventional (i.e. relative time), which is perceivable through modifications. But absolute (time) is perceivable through perduration.
लोयायासपदेसे इक्केक्के जे ठिया हु इक्केक्का। रयणाणं रासी इव ते कालाणु असंखदव्वाणि॥२२॥
loyāyāsa-padese ikk'-ekke je thiyā hu ikk'-ekkā rayaņāņam rāsī iva te kālāņu asamkha-davvāņi.
All those which in each and every space point of the world space remain one by one (i.e. distinct) like a heap of jewels," (are) atoms of time. They are innumerable substances.
एवं छब्भेयमिदं जीवाजीवप्पभेददो दव्वं। उत्तं कालविजुत्तं णादव्वा पंच अत्थिकाया दु॥२३॥
evam cha-bbheyam idam jīvājīva-ppabhedado davvam uttam kāla-vijuttam ņādavvā panca atthikāyā du.
Thus substance has been described as of six kinds, divided into sentient, non sentient, etc. But existing conglomerates should be recognized as being five, leaving out time.
"Same compound applied to time in Pancāstikāya 24. 14 Like each and every jewel that makes the heap remain distinct from each other and keep their individuality, so are the atoms.
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संति जदो तेणेदे अत्थि त्ति भणंति जिणवरा जम्हा। काया इव बहुदेसा तम्हा काया य अस्थिकाया य॥२४॥
santi jado ten' ede atthi tti bhananti jina-varā jamhā kāyā iva bahu-desā tamhā kāyā ya atthi-kāyā ya.
Because they exist the excellent Jinas call them "existing”. Because, like conglomerates, they have numerous space points, therefore they are "conglomerates." and "existing conglomerates".
होंति असंखा जीवे धम्माधम्मे अणंत आयासे। मुत्ते तिविह पदेसा कालस्सेगो ण तेण सो काओ॥२५॥ honti asamkhā jīve dhammādhamme aṇanta āyāse mutte ti-viha padesā; kālass' ego na tena so kāo.
There are innumerable space points in the sentient (substance and) in the media of
motion and rest, (and) infinite ones in space; in matter they are threefold (i.e. numerable, innumerable and infinite). Time has only one; therefore it is not a conglomerate.
एयपदेसो वि अणू णाणाखंधप्पदेसदो होदि। बहुदेसो उवयारा तेण य काओ भणंति सव्वण्हु॥२६॥ eya-padeso vi anū nāņā-khandha-ppadesado hodi bahu-deso uvayārā tena ya kāo bhananti savvaņhu.
Although having only one space point, an atom results into having many space points because of the space points contained in various aggregates. This is why the Allknowing call it "conglomerate" figuratively

Page #16

जावदियं आयासं अविभागीपुग्गलाणुवट्टद्ध। तं खुपदेसं जाणे सव्वाणुट्ठाणदाणरिहं ॥२७॥
jāvadiyam āyāsam avibhāgi-puggalānu-'vattaddham tam khu padesam jāne savvānu-tthāna-dān'-ariham.
As much space as is covered by a matter of indivisible atom, know that this indeed is a space point, which is liable to give room to all atoms.
आसवबंधणसंवरणिज्जरमोक्खा सपुण्णपावा जे। जीवाजीवविसेसा ते वि समासेण पभणामो॥२८॥
āsava-bandhaņa-samvara-nijjara-mokkhā sa-punna-pāvā je jīvājīva-visesā te vi samāsena pabhanāmo.
Inflow, bondage, stopping, wearing off and salvation, together with merit and demerit are particulars of sentient and non sentient (substances). We will describe them globally.
आसवदि जेण कम्मं परिणामेणप्पणो स विण्णेओ। भावासवो जिणुत्तो कम्मासवणं परो होदि॥२९॥ āsavadi jeņa kammam pariņāmen'appaņo sa vinneo bhāvāsavo jin'-utto; kammāsavanam paro hodi.
The modification of the soul by which karma flows should be known as having been said by the Jinas to be spiritual inflow; the inflow of karmic matter is the other one (i.e.' material inflow).
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Page #17

मिच्छत्ताविरदिपमादजोगकोधादओ थ विण्णेया।
पण पण पणदस तिय चदु कमसो भेदा दु पुव्वस्स ॥३०॥
micchattāviradi-pamāda-joga-kodhādao tha vinneyā pana pana panadasa tiya cadu kamaso bheda du puvvassa.
Now, the divisions of the former (i.e. spiritual inflow) should be known as wrong belief, non restraint, carelessness, activity, anger and others. They number respectively five, five, fifteen, three and four. 15
णाणावरणादीणं जोग्गं जं पुग्गलं समासवदि।
दव्वासवो स णेयो अणेयभेओ जिणक्खादो ॥ ३१ ॥
ṇāṇāvaraṇādīṇam joggam jam puggalam samāsavadi davvāsavo sa neyo; aneya-bheo jin-akkhādo.
The matter fit for (forming) knowledge-obscuring and other (karmas) that flows (into the soul) should be known as material inflow. It has been described by the Jinas as being of several types.
बज्झदि कम्मं जेण दु चेदणभावेण भावबंधो सो।
कम्मादपदेसाणं अण्णोण्णपवेसणं इदरो॥३२॥
bajjhadi kammam jena du cedana-bhāveṇa bhāva-bandho so kammāda-padesānam annonna-pavesanam idaro.
Spiritual bondage is the state of consciousness by which karma is bound. The other one (i.e. material bondage is) the interpenetration of the space points of karma and soul.
15
'Five types of wrong belief : 1) ekānta, one-sided non critical view, 2) viparita, confusion, 3) vinaya, seeing everything alike, 4) samsaya, doubt, 5) ajñāna, ignorance leading to all absence of belief – Five types of non restraint : 1) himsā, violence, 2) asatya, untruthfulness, 3) caurya, theft or wrong appropriation, 4) abrahmacarya, wrong sexual behaviour - Fifteen types of carelessness : four varieties of reprehensible talk, four passions, five senses, sleep and attachment - Three types of activity : relating to mind, speech and body - Four passions: anger, conceit, deceit and greed.
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Page #18

पयडिट्ठिदिअणुभागप्पदेसभेदा दु चदुविधो बंधो। जोगा पयडिपदेसा ठिदिअणुभागा कसायदो होंति ॥३३॥
payadi-tthidi-anubhāga-ppadesa-bhedā du caduvidho bandho jogā payadi-padesā; thidi-anubhāgā kasāyado honti. Bondage has four aspects: category, duration, intensity and space points. Category and space points come from activity (mind, speech, body); duration and intensity from passions.
चेदणपरिणामो जो कम्मस्सासवणिरोहणे हेऊ। सो भावसंवरो खलु दव्वासवरोहणे अण्णो॥३४॥
cedana-parināmo jo kammassāsava-nirohane heu so bhāva-samvaro khalu; davvāsava-rohane anno.
The modification of consciousness which is the cause for blocking the inflow of karma is spiritual stopping indeed; the other one (i.e. material stopping) consists of blocking the material inflow.
वदसमिदीगुत्तीओ धम्माणुपेहा परीसहजओ य। चारित्तं बहुभेया णादव्वा भावसंवरविसेसा॥३५॥
vada-samidi-guttio dhammānupāhā [Ghosal: °pihā] parisaha-jao ya cārittam bahu-bheyā ņādavvā bhāva-samvara-visesā.
Vows, self-regulations, restraints, morality, reflections, victory over hardships and conduct should be recognized as the multiple varieties specifying spiritual stopping.
16 What is meant is the intensity of the effects of karma. The original Prakrit form of the corresponding term seems to have been anubhāya. This was understood in two different ways, either representing Skt. anubhāga or Skt. anubhāva. Texts in Jaina Saurasenī Prakrit have the Prakrit hybrid form anubhāga (e.g., here and see also Pancāstikāya 73 payadi-tthidi-anubhāga-ppadesa-bandhehim), but the transmission of the Tattvārthasutra shows hesitations. In the sātras 8.4prakrti-sthiti° "There are four aspects of bondage: type, duration, intensity (quality) of fruition, and mass of material particles assimilated" (Tatia, That Which Is) and 8.21 vipäko ..., we have either anubhāga, anubhāva or anubhava. " Tatrvārthasutra 9.2 is the direct ancestor of this list.
16

Page #19

जहकालेण तवेण य भुत्तरसं कम्मपुग्गलं जेण। भावेण सडदि णेया तस्सडणं चेदि णिज्जरा दुविहा॥३६॥
jaha-kālena tavena ya bhutta-rasam kamma-puggalam jena bhāveņa sadadi neyā ta-ssadanam cedi nijjarā duvihā.
Wearing off (of karma) is known as twofold: as the mental state with which karmic matter, the taste of which has been enjoyed, rottens according to time or through the practice of penance, and as the rottening of it (i.e. karmic matter)."
सव्वस्स कम्मणो जो खयहेदू अप्पणो हु परिणामो। णेओस भावमोक्खो दव्वविमोक्खो य कम्मपुधभावो॥३७॥
savvassa kammano jo khaya-hedū appaņo hu pariņāmo neo sa bhāva-mokkho, davva-vimokkho ya kamma-pudhabhāvo.
The modification of the soul which causes the destruction of all karma is to be known as mental salvation; and material salvation is the state of separation from karmic matter.
सुह-असुहभावजुत्ता पुण्णं पावं हवंति खलु जीवा। सादं सुहाउ णामं गोदं पुण्णं पराणि पावं च॥३८॥
suha-asuha-bhāva-juttā punnam pāvam havanti khalu jīvā. sādam suhāu nāmam godam punnam, parāņi pāvam ca.
18 See That Which Is p. 203: "There are two varieties of karmic "ripening" or falling off. The first is due to the usual process of maturity in which the karma bound in the past produces its result at the destined time and then ceases to exist. Sometimes, however, by special effort, the soul enjoys the result of the karma before the destined time. This second variety of maturity is like the artificial ripening of mangoes and jackfruits. (...) There is another factor besides maturation which causes karma to drop off. This other factor is austerities". Thus there are two factors which can cause the wearing off of karma seen from the spiritual angle; disappearance of the karmic matter itself is wearing off seen from the material angle. Thus, like bandha, samvara, etc., nirjarā is twofold.
or besides
of maturity is like the soul er
17

Page #20

Provided with good (or) bad mental dispositions the sentient are (respectively) merit (or) demerit. Pleasant sensation, good life, (good) denomination (karma), (good) family are merit; and the opposite are demerit.
सम्मइंसण णाणं चरणं मोक्खस्स कारणं जाणे। ववहारा णिच्छयदो तत्तियमइओ णिओ अप्पा॥३९॥ samma-ddamsaņa ņānam caranam mokkhassa kāraṇam jāne vavahārā, nicchayado tattiya-maionio appā.
Right faith, (right) knowledge (and right) conduct, know it, are the cause of salvation from the conventional point of view; from the absolute point of view one's own soul made of all these (three is the cause of salvation).
रयणत्तयं ण वट्टइ अप्पाणं मुयतु अण्णदवियम्हि। तम्हा तत्तियमइओ होदि हु मोक्खस्स कारणं आदा॥४०॥
rayana-ttayam ņa vattai appāņam muyatu anna-daviyamhi. tamhā tattiya-maio hodi hu mokkhassa kāraṇam ādā.
The three jewels do not exist in any other substance than the soul. This is why the soul made of these three is indeed the cause of salvation.
जीवादीसद्दहणं सम्मत्तं रूवमप्पणो तं तु। दुरभिणिवेसविमुक्कं णाणं सम्म खु होदि सदि जम्हि॥४१॥ jīvādī-saddahaņam sammattam rūvam appaņo tam tu. durabhiņivesa-vimukkam ņāņam sammam khu hodi sadi jamhi.
Belief in sentient (substances) and other (principles) is right faith; and it is the definition of the soul. Once it exists, knowledge, deprived of wrong obsessions, becomes indeed right.
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Page #21

संसयविमोहविब्भमविवज्जियं अप्पपरसरूवस्स। गहणं सम्मं णाणं सायारमणेयभेयं च॥४२॥
samsaya-vimoha-vibbhama-vivajjiyam appa-para-sarūvassa gahanam sammam ņāņam; sāyāram aneya-bheyam ca.
Apprehension of the nature of oneself and of others devoid of doubt, delusion and confusion is right knowledge. It is with individual characteristics and of various types.
जं सामण्णं गहणं भावाणं णेव कटुमायारं। अविसेसिदूण अढे दसणमिदि भण्णए समए॥४३॥
jam sāmannam gahanam bhāvānam neva kattum āyāram a-visesidūna atthe damsanam idi bhannae samae.
Global apprehension of the phenomena without their individual features, without going into particular objects is called in the doctrine "vision”.
दंसणपुव्वं णाणं छदमत्थाणं ण दोण्णि उवओगा। जुगवं जम्हा केवलिणाहे जुगवं तु ते दो वि॥४४॥
damsaņa-puvvam nāņam chadamatthānam na donni uvaogā jugavam jamhā kevali-ņāhe jugavam tu te do vi.
Knowledge is preceded by vision for those who are not omniscient, because the two functions of understanding are not simultaneous. In the Omniscient beings, however, both are simultaneous.
असुहादो विणिवत्ती सुहे पवित्ती य जाण चारित्तं। वदसमिदिगुत्तिरूवं ववहारणया दु जिणभणियं॥४५॥
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Page #22

a-suhādo viņivatti suhe pavitti ya jāņa cärittam vada-samidi-gutti-rūvam vavahāra-nayā du jina-bhaniyam.
Averting from bad (action) and engaging in good (one), know it, are conduct. From the conventional point of view it has been said by the Jinas to consist of vows, selfregulations and restraints. बहिरब्भन्तरकिरियारोहो भवकारणप्पणासहूं। णाणिस्स जं जिणुत्तं तं परमं सम्मचारित्तं ॥४६॥ bahir'-abbhantara-kiriya-roho bhava-kārana-ppanas'-attham nānissa jam jin'-uttam tam paramam samma-cārittam.
Stopping external and internal action in order to destroy the factors of rebirth, this is what has been said by the Jinas to be correct behaviour in the absolute sense- of the one who knows.
दुविहं पि मोक्खहेउं झाणे पाउणदि जं मुणी णियमा। तम्हा पयत्तचित्ता जूयं ज्झाणं समब्भसह॥४७॥
duviham pi mokkha-heum ihāne pāunadi jam munī niyamā tamhā payatta-cittā jūyam jjhāņam samabbhasaha.
Because as a rule a sage reaches the twofold cause of liberation in meditation, therefore you too, practice meditation with a determined mind.
मा मुज्झह मा रजह मा दूसह इट्ठणिट्ठअढेसु। थिरमिच्छह जइ चित्तं विचित्तज्झाणप्पसिद्धीए॥४८॥
mā mujjhaha mā rajjaha mā dūsaha itth'-anittha-atthesu thiram icchahajai cittam vicitta-jjhāna-ppasiddhie.
Do not be deluded, do not be attached, do not feel aversion for things which are (respectively) dear or not dear (to you), if you desire a steady mind for the attainment of extraordinary meditation.
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Page #23

Homage to the Five Entities पणतीस सोल छप्पण चउदुगमेगं च जवह झाएह। परमेट्ठिवाचयाणं अण्णं च गुरूवएसेण॥४९॥ panatisa sola cha-ppana cau-dugam-egam ca javahajhāeha parametthi-vacayanam annam ca guruvaesena.
Thirty five, sixteen, six, five, four, two and one of the syllables) expressing (homage) to the Five entities: recite and meditate, and also any other (formula) according to your teacher's advice.
णट्ठचदुघाइकम्मो दंसणसुहणाणवीरियमईओ। सुहदेहत्थो अप्पा सुद्धो अरिहो विचिन्तिजो॥५०॥
nattha-cadu-ghāikammo damsaņa-suha-nāna-vīriya-maio suha-deha-ttho appā suddho ariho vicintijjo.
He has destroyed the four harmful karmas, he is made of vision, bliss, knowledge and energy, he abides in a pure body, his soul is pure. He is the Arhat.20 You should meditate (upon him).
णट्ठट्टकम्मदेहो लोयालोयस्स जाणओ दट्ठा। पुरिसायारो अप्पा सिद्धो झाएह लोयसिहरत्थो॥५१॥
natth'-attha-kamma-deho loyāloyassa jānao datthā purisāyāro appā siddho jhāeha loya-sihara-ttho.
" According to Brahmadeva's commentary: "Thirty five" : namo arihantānam, namo siddhānam, namo ayariyanam, namo uvajjhāyānam, namo loe savva-sāhunam; "sixteen" : arihanta siddha āyariya uvajjhāyā sāhū ; "six": arihanta siddhā; "five": a si ā u sā; "four": arihanta; "two": siddha; "one" : a or om (from a+a (for aśarīra = siddha)+7+u+ma (for muni = sādhu). For other alternatives see also Ghosal ad locum. 20 In this group of stanzas (50-54), the traditional "etymology" of the designation of each of the Five Entities is provided.
21

Page #24

He has destroyed the eight karmas and the body, he is the knower (and) perceiver of the world and the non world. He has a human form, his soul is Perfect. He abides at the top of the world. Meditate (upon him).
दंसणणाणपहाणे वीरियचारित्तवरतवायारे ।
अप्पं परं च जुंजइ सो आयरिओ मुणि ज्झेओ ॥ ५२ ॥
damsana-nāna-pahāne vīriya-cāritta-vara-tavāyāre appam param ca junjai so āyario muni jjheo.
He keeps himself and the others within the best of faith and knowledge, within energy, excellent conduct and the practice of penance. He is the monk teacher. He deserves to be meditated (upon ).
जो रयणत्तयजुत्तो णिच्चं धम्मोवदेसणे णिरदो।
सो उवज्झाओ अप्पा जदिवरवसहो णमो तस्स ॥५३॥
jo rayana-ttaya-jutto niccam dhammovadesane nirado so uvajjhão appā jadi-vara-vasaho namo tassa.
The one who is provided with the three jewels and who always finds contentment in the teaching of the law, he is the preceptor, the best among the excellent ascetics. Homage to him!
दंसणणाणसमग्गं मग्गं मोक्खस्स जो हु चारित्तं ।
साध्यदि णिच्चसुद्धं साहू स मुणी णमो तस्स ॥५४॥
damsaṇa-ṇāṇa-samaggam maggam mokkhassa jo hu cãrittam sādhayadi nicca-suddham sāhū sa muṇī ņamo tassa.
The one who realizes the way to salvation combining faith and knowledge (and) conduct, with permanent purity, he is the monk who realizes. Homage to him !
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Page #25

जं किंचि वि चिंतंतो णिरीहवित्ती हवे जदा साहू। लभ्रूण य एयत्तं तदाहु तं तस्स णिच्छयं ज्झाणं॥५५॥
jam kimci vi cintanto nirīha-vitti have jadā sāhū laddhūņa ya eyattam tad āhu tam tassa nicchayam jjhānam.
When a monk, meditating on anything, has a deportment devoid of aspiration, once he has obtained such a state, it is said that he has reached absolute meditation.
मा चिट्ठह मा जंपह मा चिंतह किं वि जेण होइ थिरो। अप्पा अप्पम्मि रओ इणमेव परं हवे ज्झाणं॥५६॥ mā citthaha mā jampaha mā cintaha kim vi jeņa hoi thiro appā appammi rao ; inam eva param have jjhānam.
Do not act, do not talk, do not think at all, so that the soul is steady and is content in the self. This indeed is supreme meditation.
तवसुदवदवं चेदा ज्झाणरहधुरंधरो हवे जम्हा तम्हा तत्तियणिरदा तल्लद्धी सदा होह॥५७॥
tava-suda-vadavam cedā jjhānaraha-dhuramdharo have jamhā tamhā tattiya-niradā tal-laddhie sadā hoha.
Because the mind provided with penance, scriptural knowledge and vows can hold the · yoke of the chariot that is meditation, therefore be always content in them in order to reach it.
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Page #26

दव्वसंगहमिणं मुणिणाहा दोससंचयचुदा सुदपुण्णा। सोधयंतु तणुसुत्तधरेण णेमिचंदमुणिणा भणियं जं॥५८॥
davva-samgaham inam muni-ņāhā dosa-samcaya-cudā suda-punnā sodhayantu tanu-sutta-dharena Ņemicanda-muniņā bhaniyam jam.
May the lords among the monks who have got rid of all defects, who are full of knowledge, correct this Compendium of Substances which has been told by the monk Nemicandra who possesses little knowledge of the scriptures.

Page #27

द्रव्यसंग्रह-गाथासूची
१५
५२
००m
अज्जीवो पुण णेओ अट्ठचदुणाण दंसण अणुगुरुदेहपमाणो अवगासदाणजोगं असुहादो विणिवत्ती आसवदिजेण कम्म आसवबंधणसंवरणिज्जरमोक्खा उवओगो दुवियप्पो एयपदेसो वि अणू एवं छब्भेयमिदं गइपरिणयाण धम्मो चेदणपरिणामो जो जहकालेण तवेण य जं किंचि वि चिंतंतो जं सामण्णं गहणं जावदियं आयासं जीवमजीवं दव्वं जीवादीसद्दहणं सम्मत्तं जीवो उवओगमओ जो रयणत्तयजुत्तो ठाणजुदाण अधम्मो णठ्ठचदुघाइकम्मो णट्ठट्ठकम्मदेहो णाणं अट्ठवियप्पं णाणावरणादीणं जोग्गं णिक्कम्मा अट्ठगुणा तवसुदवदवं चेदा तिक्काले चदुपाणा दव्वपरिवट्टरूवो
दव्वसंगहमिणं मुणिणाहा दंसणणाणपहाणे दंसणणाणसमग्गं
५४ दसणपुव्वं णाणं
४४ दुविहं पि मोक्खहेउं धम्माधम्मा कालो पणतीस सोल छप्पण पयडिदिदिअणभागप्पदेसभेदा पुग्गलकम्मादीणं कत्ता पुढविजलतेउवाऊ बज्झदि कम्मंजेण बहिरब्भन्तरकिरियारोहो मग्गणगुणठाणेहिय मा चिट्ठह मा जंपह मा मुज्झह मा रज्जह मिच्छत्ताविरदिपमादजोगकोधादओ ३० रयणत्तयं ण वट्टइ लोयायासपदेसे इक्केक्के वण्ण रस पंचगंधा वदसमिदीगुत्तीओ ववहारा सुहदुक्खं सद्दो बंधो सुहुमो समणा अमणा णेया सम्मदंसण णाणं चरणं सव्वस्स कम्मणो संति जदो तेणेदे संसयविमोहविब्भमविवज्जियं सुह-असुहभावजुत्ता होति असंखा जीवे
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Page #28
PANDIT NATHURAM PREMI RESEARCH SERIES 1. Jaina Studies: Their Present State and Future Tasks By Prof Dr Ludwig Alsdorf 2. The Story of Paesi By Prof Dr Willem Bollee 3. Ratnakaranda Sravakacara By Acarya Samantabhadra 4. Vyavahara Bhasya Pithika By Prof Dr Willem Bollee 5. Samadhitantra By Acarya Pujyapada 6. Atthapahuda By Acarya Kundakunda 7. Tattvarthasutra By Acarya Prabhacandra 8. Yogamrit: Yog Sahaj Jivan Vigyan By Mahavir Sainik 9. Paramatmaprakasa By Acarya Joindu 10. Yogasara By Acarya Joindu 11. Dhyanastava By Acarya Bhaskaranandi 12. Dhyanasataka By Jinabhadragani Kshamashramana 13. Barasa Anuvekkha By Acarya Kundakunda 14. Istopadesa By Acarya Pujyapada 15. Life and Stories of the Jaina Saviour Parsvanatha By Prof Dr Maurice Bloomfield 16. Samadhitantra By Acarya Pujyapada 17. Apabhramsa of Svayambhudeva's Paumacariu By Dr Eva de Clercq 18. Jainism and the Definition of Religion By Dr Piotr Balcerowicz 19. Dravyasamgraha By Acarya Nemicandra 20. Tattvarthasutra By Acarya Prabhacandra 21. Rayanasara By Acarya Kundakunda 22. The Jain Religion By Dr Jeffrey Long 23. Jainism: An Eternal Pilgrimage By Bal Patil 24. Dravyasamgraha By Acarya Nemicandra 25. Parsvanathacaritram By Acarya Vadiraja 26. Parsvacaritram: The Life of Parsva By Prof Dr Willem Bollee 27. Jain Sahitya aur Itihas By Pandit Nathuram Premi 28. Tales of Atonement By Prof Dr Willem Bollee 29. Yogasastra: A Handbook on the Three Jewels of Jainism By Prof Dr Olle Qvarnstroem Rs. 395 Rs. 795 Rs. 40 In Reprint In Reprint Rs. 120 In Reprint Rs. 240 Rs. 60 Rs. 30 Gift Gift In Press Gift Rs.700 In Press In Press Rs. 50 Rs. 50 In Press In Press In Press Rs. 300 Rs. 30 In Press Rs. 60 In Press Rs. 300 In Press OTHER BOOKS ON JAINISM THAT WE HAVE PUBLISHED 30. Christianity and Jainism: An Interfaith Dialogue 31. The Basic Thought of Bhagavan Mahavir 32. International Journal of Jaina Studies, Vol. 1-3 33. Rebirth of the Karma Doctrine By Prof Dr Padmanabh S. Jaini By Dr Jaykumar Jalaj Ed. by Dr Peter Fluegel By Dr Subhash Jain Rs. 30 Rs. 20 Rs. 600 Rs. 80 HINDI GRANTH KARYALAY Publishers Since 1912 9 Hirabaug CP Tank Mumbai - 400 004 INDIA Phones : +91 22 2382-6739 Email : manishymodi@gmail.com ISBN 978-81-88769-30-8