Dravya Samgraha

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

Page #1
Acarya Nemicandra Dravyasangraha Introduction and English translation by Nalini Balbir

Page #2
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.

Page #3
Pandit Nathuram Premi Research Series Volume 19 Acarya 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

Page #4
Introduction The Dravyasamgraha is an elegant work giving a lucid exposition of the six substances that characterize the Jain view of the world: sentient (jiva), non sentient (ajiva), principle of motion (dharma), of rest (adharma), space (akasa) and time (kala). 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 Siddhanta 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 saras are his specialty, he who also wrote a Trilokasara, about cosmology, a Labdhisara, about attainments, a Ksapanasara, about the destruction of karmas, and a Gommatasara. Not much is known about him from his own works, apart from the fact that, at the end of the Trilokasara and of the Gommatasara, 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 Camundaraya, the samyaktvaratnakara "ocean of true insight" who commissioned the erection of the famous Bahubali 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 Karmakanda and the Jivakanda, 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 Prakrit Manuscripts in the Bodleian Library by A.B. Keith. With a Preface by E.W.B. Nicholson, Oxford, 1911).

Page #5
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 Umasvamin's Tattvarthasutra and by Kundakunda's works. Among the latter, the Pancastikaya holds a special place because it treats the same topics as the Dravyasamgraha and is also written in Jaina Sauraseni 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 padarthas 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 arya 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 (vyavahara- and niscaya-naya), or around the contrast between the material and the spiritual angles (dravya and bhava). 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 sutra-style of the Tattvartha, 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 chaya, 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 Siddhanta-Chakravartti. [English Translation with Prakrit Gathas (Text) and Sanskrit Chhayas (renderings) and Padapatha). 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 giti. The concluding stanza is a svagata.

Page #6
(Sacred Books of the Jains, vol. 1), reprinted Delhi, Motilal Banarsidass, 1989. (Also contains the text of Brahmadeva's Vrtti). Srimannemicandrasiddhantidevaviracitah Brhaddravyasamgraha, sriBrahmadevasya samskstavsttih SriJavaharalala Sastripranita Hindibhasanuvada ceti tikadvayopetah. Sri Paramasruta Prabhavaka Mandala, Srimad Rajacandra Asrama, 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. Acarya Nemicandra krta Dravyasamgraha. Hindi anuvad 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 Tattvartha Sutra of Vacaka Umasvati 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 Siddhanta Kosa, ed. Ksu. Jinendra Varni, Delhi, Bharatiya Jnanapitha, 1971ff. Kundakunda, Pancastikayasara. The Building of the Cosmos (Prakrit Text, Sanskrit Chaya, English Commentary, etc. along with Philosophical and Historical introductions) by the Late Prof. A. Chakravartinayanar and A.N. Upadhye, Delhi, Bharatiya Jnanapitha Publication, 1975 (Jnanapitha Murtidevi Granthamala English Series 4). That Which Is. Tattvartha Sutra. Umasvati/Umasvami with the combined commentaries of Umasvati/Umasvami, Pujyapada 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.

Page #7
AcArya nemicandra siddhAnta cakravartI kRta dravyasaMgraha jIvamajIvaM davvaM jiNavaravasaheNa jeNa nniddiddN| deviMdaviMdavaMdaM vande taM savvadA sirsaa||1|| jivam ajivam davvam jina-vara-vasahena jena siddittham devinda-vinda-vandam vande tam savvada sirasa. 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. jIvo uvaogamao amutti kattA sdehprimaanno| bhottA saMsArattho siddho so visssoddddgii||2|| jivo uvaogamao a-mutti katta sa-deha-parimano bhotta samsara-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.

Page #8
tikkAle cadupANA indiyabalamAu ANapANo y| vavahArA so jIvo NicchayaNayado du cedaNA jss||3|| ti-kkale cadu-pana indiya-bala-m-au ana-pano ya vavahara so jivo ; nicchaya-nayadoo du cedana 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. uvaogo duviyappo desaNa NANaM ca daMsaNaM cdudhaa| cakkhu acakkhU ohI daMsaNamadha kevalaM NeyaM // 4 // uvaogo du-viyappo dansana nanam ca dansanam cauddha. cakkhu a-cakkhu 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. NANaM aTThaviyappaM madisudaohI annaannnnaannaanni| maNapajjaya kevalamavi paccakkhaparokkhabheyaM c||5|| nanam attha-viyappam madi-suda-ohi anana-nanani 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 Paia-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, kusruta and vibhanga which are also included in the forms of knowledge.

Page #9
aTThacadu NANa daMsaNa sAmaNNaM jIvalakkhaNaM bhaNiyaM / vavahArA suddhaNayA suddhaM puNa daMsaNaM NANaM // 6 // attha-cadu nana damsana samannam jiva-lakkhanam bhaniyam vavahara ; suddha-naya suddham puna damsanam nanam. 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). vaNNa rasa paMca gaMdhA do phAsA aTTha NicchayA jIve / No saMti amutti tado vavahArA mutti baMdhAdo // 7 // vanna rasa panca gandha do phasa attha nicchaya jive no santi a-mutti tado; vavahara mutti bandhado. 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. puggalakammAdINaM kattA vavahArado du nnicchydo| cedaNakammANAdA suddhaNayA suddhabhAvANaM // 8 // puggala-kammadinam katta vavaharado du nicchayado cedana-kammanada; suddha-naya suddha-bhavanam. 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, Tattvarthasutra 5.23.. 7

Page #10
vavahArA suhadukkhaM puggalakammaphalaM pa jedi| AdA NicchayaNayado cedaNabhAvaM khu aadss||9|| vavahara suha-dukkham puggala-kamma-pphalam pabhunjedi ada nicchaya-nayado cedana-bhavam khu adassa. 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. aNugurudehapamANo uvasaMhArappasappado cedaa| asamuhado vavahArA NicchayaNayado asaMkhadeso vaa||10|| anu-guru-deha-pamano uvasamhara-ppasappado ceda asamuhado vavahara; nicchaya-nayado asamkha-deso va. 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. puDhavijalateuvAU vaNaphadI vivihthaavreindii| vigatigacadupaMcakkhA tasajIvA hoMti sNkhaadii||11|| pudhavi-jala-teu-vau vanapphadi viviha-thavar'eindi viga-tiga-cadu-panc'akkha tasa-jiva honti samkhadi. 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".

Page #11
samaNA amaNA NeyA paMceMdiya NimmaNA pare savve / bAdara suhameindiya savve pajjatta idarA y||12|| sa-mana a-mana neya pancendiya ni- mmana pare savve badara 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 maggaNaguNaThANehi ya caudasahi havaMti taha asuddhnnyaa| viNNeyA saMsArI savve suddhA hu suddhaNayA // 13 // maggana-gunathanehi ya caudasahi havanti taha asuddha-naya vinneya samsari; savve suddha hu suddha- naya. 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. NikkammA aTThaguNA kiMcUNA caramadehado siddhA / loyaggaThidA NiccA uppAdavaehi~ sNjuttaa||14|| nikkamma attha-guna kimc' una carama-dehado siddha loy'-agga-thida nicca uppada-vaehi samjutta. The total amounts to the fourteen varieties of jivas known as jivasamasa. & These are : 1) gati, condition of existence, 2) indriya, number of senses, 3) kaya, type of body, 4) yoga, type of activity (mind, speech, body), 5) veda, sexual feeling, 6) kasaya, passion, 7) jnana, type of knowledge, 8) samyama, type of restraint, 9 ) darsana, type of vision, 10) lesya, color of the soul, 11 ) bhavyatva, capability of attaining salvation, 12 ) samyaktva, right faith, 13) samjnitva, ability to think, 14 ) ahara, assimilation of karmic particles. 9

Page #12
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. ajjIvo puNa Neo puggala dhammo adhamma AyAsaM kAlo puggala mutto rUvAdiguNo amutti sesA du||15|| a-jjivo puna neo puggala dhammo adhamma ayasam kalo puggala mutto ruvadi-guno a-mutti sesa 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. saddo baMdho suhumo thUlo saMThANa bheda tama chaayaa| ujjodAdavasahiyA puggaladavvassa pjjaayaa||16|| saddo bandho suhumo thulo santhana bheda tama chaya ujjodadava-sahiya puggala-davvassa pajjaya. Sound, bondage, subtle(ness), gross(ness)", physical structure, division, darkness, shadow, together with brightness and heat (are) the modes of the matter substance. gaipariNayANa dhammo puggalajIvANa gmnnshyaarii| toyaM jaha macchANaM acchaMtA Neva so nneii||17|| gai-parinayana dhammo puggala-jivana gamana-sahayari toyam jaha macchanam; acchanta neva so nei. These are, in infinite degree: 1) jnana, knowledge, 2) darsana, vision, 3) sukha, bliss, 4) virya, energy, 5) suksma, fineness, 6) avagaha, interpenetrability, 7) agurulaghu, neither heavy nor light, 8) avyabadha, total absence of disturbance. 10 "The words rupa, murta and murti 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. 10

Page #13
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. ThANajudANa adhammo puggalajIvANa tthaannshyaarii| chAyA jaha pahiyANaM gacchaMtA Neva so dhrii||18|| thana-judana a-dhammo puggala- jivana thana-sahayari chaya jaha pahiyanam. gacchanta 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. avagAsadANajoggaM jIvAdINaM viyANa AyAsaM / jeNaM logAgAsaM allogAgAsamidi duvihaM // 19 // avagasa-dana-joggam jivadinam viyana ayasam jenam2 logagasam a-llogagasam 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. dhammAdhammA kAlo puggalajIvA ya saMti jaavdiye| AyAse so logo tatto parado alogutto // 20 // dhammadhamma kalo puggala-jiva ya santi javadiye ayase 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 va jainam, and not jenham as some editions do. 11

Page #14
davvaparivaTTarUvo jo so kAlo have vvhaaro| pariNAmAdIlakkho vaTTaNalakkho ya prmttttho||21|| davva-parivatta-ruvo jo so kalo havei vavaharo parinamadi-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. loyAyAsapadese ikkekke je ThiyA hu ikkekkaa| rayaNANaM rAsI iva te kAlANu asNkhdvvaanni||22|| loyayasa-padese ikk'-ekke je thiya hu ikk'-ekka rayananam rasi iva te kalanu asamkha-davvani. 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. evaM chabbheyamidaM jIvAjIvappabhedado dvvN| uttaM kAlavijuttaM NAdavvA paMca atthikAyA du||23|| evam cha-bbheyam idam jivajiva-ppabhedado davvam uttam kala-vijuttam nadavva panca atthikaya 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 Pancastikaya 24. 14 Like each and every jewel that makes the heap remain distinct from each other and keep their individuality, so are the atoms. 12

Page #15
saMti jado teNede atthi tti bhaNaMti jiNavarA jmhaa| kAyA iva bahudesA tamhA kAyA ya asthikAyA y||24|| santi jado ten' ede atthi tti bhananti jina-vara jamha kaya iva bahu-desa tamha kaya ya atthi-kaya 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". hoMti asaMkhA jIve dhammAdhamme aNaMta aayaase| mutte tiviha padesA kAlassego Na teNa so kaao||25|| honti asamkha jive dhammadhamme ananta ayase mutte ti-viha padesa; kalass' ego na tena so kao. 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. eyapadeso vi aNU NANAkhaMdhappadesado hodi| bahudeso uvayArA teNa ya kAo bhaNaMti svvnnhu||26|| eya-padeso vi anu nana-khandha-ppadesado hodi bahu-deso uvayara tena ya kao bhananti savvanhu. 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
jAvadiyaM AyAsaM avibhaagiipugglaannuvttttddh| taM khupadesaM jANe savvANuTThANadANarihaM // 27 // javadiyam ayasam avibhagi-puggalanu-'vattaddham tam khu padesam jane savvanu-tthana-dan'-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. AsavabaMdhaNasaMvaraNijjaramokkhA sapuNNapAvA je| jIvAjIvavisesA te vi samAseNa pbhnnaamo||28|| asava-bandhana-samvara-nijjara-mokkha sa-punna-pava je jivajiva-visesa te vi samasena pabhanamo. 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. Asavadi jeNa kammaM pariNAmeNappaNo sa vinnnneo| bhAvAsavo jiNutto kammAsavaNaM paro hodi||29|| asavadi jena kammam parinamen'appano sa vinneo bhavasavo jin'-utto; kammasavanam 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). 14

Page #17
micchattAviradipamAdajogakodhAdao tha vinnnneyaa| paNa paNa paNadasa tiya cadu kamaso bhedA du puvvassa // 30 // micchattaviradi-pamada-joga-kodhadao tha vinneya 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 NANAvaraNAdINaM joggaM jaM puggalaM smaasvdi| davvAsavo sa Neyo aNeyabheo jiNakkhAdo // 31 // nanavaranadinam joggam jam puggalam samasavadi davvasavo sa neyo; aneya-bheo jin-akkhado. 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. bajjhadi kammaM jeNa du cedaNabhAveNa bhAvabaMdho so| kammAdapadesANaM aNNoNNapavesaNaM idro||32|| bajjhadi kammam jena du cedana-bhavena bhava-bandho so kammada-padesanam 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) ekanta, one-sided non critical view, 2) viparita, confusion, 3) vinaya, seeing everything alike, 4) samsaya, doubt, 5) ajnana, ignorance leading to all absence of belief - Five types of non restraint : 1) himsa, 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. 15

Page #18
payaDiTThidiaNubhAgappadesabhedA du caduvidho bNdho| jogA payaDipadesA ThidiaNubhAgA kasAyado hoMti // 33 // payadi-tthidi-anubhaga-ppadesa-bheda du caduvidho bandho joga payadi-padesa; thidi-anubhaga kasayado 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. cedaNapariNAmo jo kammassAsavaNirohaNe heuu| so bhAvasaMvaro khalu davvAsavarohaNe annnno||34|| cedana-parinamo jo kammassasava-nirohane heu so bhava-samvaro khalu; davvasava-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. vadasamidIguttIo dhammANupehA parIsahajao y| cArittaM bahubheyA NAdavvA bhaavsNvrvisesaa||35|| vada-samidi-guttio dhammanupaha [Ghosal: degpiha] parisaha-jao ya carittam bahu-bheya nadavva bhava-samvara-visesa. 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 anubhaya. This was understood in two different ways, either representing Skt. anubhaga or Skt. anubhava. Texts in Jaina Sauraseni Prakrit have the Prakrit hybrid form anubhaga (e.g., here and see also Pancastikaya 73 payadi-tthidi-anubhaga-ppadesa-bandhehim), but the transmission of the Tattvarthasutra shows hesitations. In the satras 8.4prakrti-sthitideg "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 vipako ..., we have either anubhaga, anubhava or anubhava. " Tatrvarthasutra 9.2 is the direct ancestor of this list. 16

Page #19
jahakAleNa taveNa ya bhuttarasaM kammapuggalaM jenn| bhAveNa saDadi NeyA tassaDaNaM cedi NijjarA duvihaa||36|| jaha-kalena tavena ya bhutta-rasam kamma-puggalam jena bhavena sadadi neya ta-ssadanam cedi nijjara duviha. 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)." savvassa kammaNo jo khayahedU appaNo hu prinnaamo| Neosa bhAvamokkho davvavimokkho ya kmmpudhbhaavo||37|| savvassa kammano jo khaya-hedu appano hu parinamo neo sa bhava-mokkho, davva-vimokkho ya kamma-pudhabhavo. 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. suha-asuhabhAvajuttA puNNaM pAvaM havaMti khalu jiivaa| sAdaM suhAu NAmaM godaM puNNaM parANi pAvaM c||38|| suha-asuha-bhava-jutta punnam pavam havanti khalu jiva. sadam suhau namam godam punnam, parani pavam 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., nirjara 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. sammaiMsaNa NANaM caraNaM mokkhassa kAraNaM jaanne| vavahArA Nicchayado tattiyamaio Nio appaa||39|| samma-ddamsana nanam caranam mokkhassa karanam jane vavahara, nicchayado tattiya-maionio appa. 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). rayaNattayaM Na vaTTai appANaM muyatu annnndviymhi| tamhA tattiyamaio hodi hu mokkhassa kAraNaM aadaa||40|| rayana-ttayam na vattai appanam muyatu anna-daviyamhi. tamha tattiya-maio hodi hu mokkhassa karanam ada. 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. jIvAdIsaddahaNaM sammattaM rUvamappaNo taM tu| durabhiNivesavimukkaM NANaM samma khu hodi sadi jmhi||41|| jivadi-saddahanam sammattam ruvam appano tam tu. durabhinivesa-vimukkam nanam 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. 18

Page #21
saMsayavimohavibbhamavivajjiyaM appprsruuvss| gahaNaM sammaM NANaM sAyAramaNeyabheyaM c||42|| samsaya-vimoha-vibbhama-vivajjiyam appa-para-saruvassa gahanam sammam nanam; sayaram 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. jaM sAmaNNaM gahaNaM bhAvANaM Neva kttumaayaarN| avisesidUNa aDhe dasaNamidi bhaNNae sme||43|| jam samannam gahanam bhavanam neva kattum ayaram a-visesiduna 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". daMsaNapuvvaM NANaM chadamatthANaM Na doNNi uvogaa| jugavaM jamhA kevaliNAhe jugavaM tu te do vi||44|| damsana-puvvam nanam chadamatthanam na donni uvaoga jugavam jamha kevali-nahe 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. asuhAdo viNivattI suhe pavittI ya jANa caarittN| vadasamidiguttirUvaM vavahAraNayA du jinnbhnniyN||45|| 19

Page #22
a-suhado vinivatti suhe pavitti ya jana carittam vada-samidi-gutti-ruvam vavahara-naya 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. bahirabbhantarakiriyAroho bhvkaarnnppnnaashuuN| NANissa jaM jiNuttaM taM paramaM sammacArittaM // 46 // bahir'-abbhantara-kiriya-roho bhava-karana-ppanas'-attham nanissa jam jin'-uttam tam paramam samma-carittam. 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. duvihaM pi mokkhaheuM jhANe pAuNadi jaM muNI nniymaa| tamhA payattacittA jUyaM jjhANaM smbbhsh||47|| duviham pi mokkha-heum ihane paunadi jam muni niyama tamha payatta-citta juyam jjhanam samabbhasaha. Because as a rule a sage reaches the twofold cause of liberation in meditation, therefore you too, practice meditation with a determined mind. mA mujjhaha mA rajaha mA dUsaha itttthnnitttthaddhesu| thiramicchaha jai cittaM vicittjjhaannppsiddhiie||48|| ma mujjhaha ma rajjaha ma dusaha itth'-anittha-atthesu thiram icchahajai cittam vicitta-jjhana-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. 20

Page #23
Homage to the Five Entities paNatIsa sola chappaNa caudugamegaM ca javaha jhaaeh| parameTThivAcayANaM aNNaM ca guruuvesenn||49|| panatisa sola cha-ppana cau-dugam-egam ca javahajhaeha 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. NaTThacadughAikammo dNsnnsuhnnaannviiriymiio| suhadehattho appA suddho ariho vicintijo||50|| nattha-cadu-ghaikammo damsana-suha-nana-viriya-maio suha-deha-ttho appa 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). NaTThaTTakammadeho loyAloyassa jANao dtttthaa| purisAyAro appA siddho jhAeha loysihrttho||51|| natth'-attha-kamma-deho loyaloyassa janao dattha purisayaro appa siddho jhaeha loya-sihara-ttho. " According to Brahmadeva's commentary: "Thirty five" : namo arihantanam, namo siddhanam, namo ayariyanam, namo uvajjhayanam, namo loe savva-sahunam; "sixteen" : arihanta siddha ayariya uvajjhaya sahu ; "six": arihanta siddha; "five": a si a u sa; "four": arihanta; "two": siddha; "one" : a or om (from a+a (for asarira = siddha)+7+u+ma (for muni = sadhu). 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). daMsaNaNANapahANe vIriyacArittavaratavAyAre / appaM paraM ca juMjai so Ayario muNi jjheo // 52 // damsana-nana-pahane viriya-caritta-vara-tavayare appam param ca junjai so ayario 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 ). jo rayaNattayajutto NiccaM dhammovadesaNe nnirdo| so uvajjhAo appA jadivaravasaho Namo tassa // 53 // jo rayana-ttaya-jutto niccam dhammovadesane nirado so uvajjhao appa 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! daMsaNaNANasamaggaM maggaM mokkhassa jo hu cArittaM / sAdhyadi NiccasuddhaM sAhU sa muNI Namo tassa // 54 // damsana-nana-samaggam maggam mokkhassa jo hu carittam sadhayadi nicca-suddham sahu sa muni namo 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 ! 22

Page #25
jaM kiMci vi ciMtaMto NirIhavittI have jadA saahuu| labhrUNa ya eyattaM tadAhu taM tassa NicchayaM jjhaannN||55|| jam kimci vi cintanto niriha-vitti have jada sahu laddhuna ya eyattam tad ahu tam tassa nicchayam jjhanam. 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. mA ciTThaha mA jaMpaha mA ciMtaha kiM vi jeNa hoi thiro| appA appammi rao iNameva paraM have jjhaannN||56|| ma citthaha ma jampaha ma cintaha kim vi jena hoi thiro appa appammi rao ; inam eva param have jjhanam. 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. tavasudavadavaM cedA jjhANarahadhuraMdharo have jamhA tamhA tattiyaNiradA talladdhI sadA hoh||57|| tava-suda-vadavam ceda jjhanaraha-dhuramdharo have jamha tamha tattiya-nirada tal-laddhie sada 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. 23

Page #26
davvasaMgahamiNaM muNiNAhA dosasaMcayacudA sudpunnnnaa| sodhayaMtu taNusuttadhareNa NemicaMdamuNiNA bhaNiyaM jN||58|| davva-samgaham inam muni-naha dosa-samcaya-cuda suda-punna sodhayantu tanu-sutta-dharena Nemicanda-munina 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
dravyasaMgraha-gAthAsUcI 15 52 00m ajjIvo puNa Neo aTThacaduNANa daMsaNa aNugurudehapamANo avagAsadANajogaM asuhAdo viNivattI AsavadijeNa kamma AsavabaMdhaNasaMvaraNijjaramokkhA uvaogo duviyappo eyapadeso vi aNU evaM chabbheyamidaM gaipariNayANa dhammo cedaNapariNAmo jo jahakAleNa taveNa ya jaM kiMci vi ciMtaMto jaM sAmaNNaM gahaNaM jAvadiyaM AyAsaM jIvamajIvaM davvaM jIvAdIsaddahaNaM sammattaM jIvo uvaogamao jo rayaNattayajutto ThANajudANa adhammo NaThThacadughAikammo NaTThaTThakammadeho NANaM aTThaviyappaM NANAvaraNAdINaM joggaM NikkammA aTThaguNA tavasudavadavaM cedA tikkAle cadupANA davvaparivaTTarUvo davvasaMgahamiNaM muNiNAhA daMsaNaNANapahANe daMsaNaNANasamaggaM 54 dasaNapuvvaM NANaM 44 duvihaM pi mokkhaheuM dhammAdhammA kAlo paNatIsa sola chappaNa payaDididiaNabhAgappadesabhedA puggalakammAdINaM kattA puDhavijalateuvAU bajjhadi kammaMjeNa bahirabbhantarakiriyAroho maggaNaguNaThANehiya mA ciTThaha mA jaMpaha mA mujjhaha mA rajjaha micchattAviradipamAdajogakodhAdao 30 rayaNattayaM Na vaTTai loyAyAsapadese ikkekke vaNNa rasa paMcagaMdhA vadasamidIguttIo vavahArA suhadukkhaM saddo baMdho suhumo samaNA amaNA NeyA sammadaMsaNa NANaM caraNaM savvassa kammaNo saMti jado teNede saMsayavimohavibbhamavivajjiyaM suha-asuhabhAvajuttA hoti asaMkhA jIve h h h h h h h h h h h h h

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