Navtattva Prakaran

Author(s): Shriprakash Pandey
Publisher: Parshvanatha Vidyapith
Catalog link: https://jainqq.org/explore/022366/1

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1 Navatattvaprakaraña
(A Manual of Nine Categories of Truth)
Translated by : Dr. Shriprakash Pandey
Pārsvanātha Vidyāpitha
Varanasi -5

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Navatattvaprakaraņa (A Manual of Nine Categories of Truth)
Translated by: Dr. Shriprakash Pandey
Publisher: Pārsvanātha Vidyāpītha
Varanasi-221005

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Book
:
Navatattvaprakaraña
Translated by
:
Dr. Shriprakash Pandey
Publisher
Pārsvanātha Vidyāpītha I.T.I. Road, Karaundi, Varanasi-5
Phone
::
316521-318046
First Edition
:
1998
Price
:
Rs. 40/
Composed at
:
Sun Computer Softech Naria, Varanasi-5 Phone-318698.
Printed at
:
Vardhaman Mudranalaya Bhelupur, Varanasi-10

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Publisher's Note
Navatattvaprakarana is an important work of Jaina philosophical literature. It mainly deals with concept of Navatattvas (nine categories of truth), considered as a core of Jaina Philosophy. Besides, being short in size, it is equally important both, for an inquisitive and an ascetic. A number of translations of this text, particularly in Hindi and Gujarati have been broughtout, but no serious efforts were made for its English translation. Pārsvanatha Vidyapitha feels emense pleasure in bringing out this title, for the first time with Sanskrit cchāyā, Roman transliteration and English translation.
We are very thankful to Dr. Shriprakash Pandey, who has not only rendered this text into English but also managed it through the press.
Our thanks are also due to Sun Computer Softech and Vardhamana Mudranalaya for its beautiful composing and excellent printing respectively.
B.N. Jain Secretary Pārsvanatha Vidyāpītha

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Preface Navatattvaprakarana is an important work of Jaina philosophical literature. Dealing with nine tattavas (categories of truth) this work is based on the premise that the goal of human life is complete eradication of sorrows and sufferings i.e. to attain salvation, possible only by treading on the path of triple jewels (ratna-traya)- right faith (samyagdarśana), right knowledge (samyag-jñāna) and right conduct (samyag caritrā), which collectively constitute the path of liberation. Out of these three jewels right faith is to believe in tattvas (categories of truth). As the great exponent of Jaina philosophy and monk Acārya Umāsvāti has rightly observed in his famous work Tattvārthasütra
tattvārthaśraddhānamsamyagdarśanam. (1.2)
Therefore, the true knowledge of the tattvas (categories of truth) is considered of great importance for attainment of salvation, which the said work deals with. The word "tattva" is derived from the Sanskrit word tat with the suffix tva, which connotes the meaning as 'tasyabhāvaḥ tattvam' i.e. the first principle or category of truth. In Jainism the word tattva, sat, artha, Padārtha and tattvārtha have been used in various context as synonyms of the word Reality or its equivalent term. Generally, Jainas do not make any distinction among substance, reality, existence etc. Acārya Umāsvāti has used the word tattvārtha, sat and dravya in similar way, in the context of substance. Ācārya Nemicandra has mentioned dychotomous division of tattva into jīva (living) and ajīva (non-living) as dravyas. In Jaina canons dravya (substance) is classified as of six types- Jiva, ajīva, dharma, adharma, pudgala and kāla while tattvas are said to be of nine, viz.
I. existence of soul (Jiva) 2. existence of non-santient entity (ajīva--matter, time, sapce, medium
of rest, medium of motion). 3. auspicious karma (punya)
inauspicious karma (pāpa) 5. the inflow of karmic particles towards the soul (āśrava) 6. stoppage of inflow of karmic particles (saṁvara) 7. annihilation of karmic particles (nirjarā)
binding of karmic particles with the soul (bandha)

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9. liberation (mokşa)*
These are the nine tattvas (categories of truth) discussed elaborately in Jaina Canons. We have references of seven tattvas also. Infact, there are three fundamental approaches regarding number of tattvas. From the point of view of cosmic order there are only two fundamental categories of truth- Tīva (living entity) and ajīva (nonliving entity). From ontological point of view, considering especially spiritual phenomenon the tattvas are of seven types. viz--Jiva, ajīva, āśrava (influx of Karmas), bandha (bondage of Karmas), sarvara (stoppage of_Karmas), nirjarā (annihilation of Karmas) and mokşa (libaration). If we consider it from the religious point of tiew, we have nine tattvas (categories of truth) which, besides above seven, includes two more-punya (auspicious Karmas) and pāpa (inauspicious Karmas). From metaphysical and spiritual point of view the second classification is well received by scholors. However, in Jaina āgmas the third tradition is often used. The Bhagavatī, Prajñāpanā, Uttarādhyayana have mentioned nine categories of tattvas. The Sthānanga mentions two fold classification- Jiva and ajīva. Ācārya Nemicando in his Dravyasargraha has also advocated this two fold classification. Ācārya Umāsvāti in his famous tretise Tattvārtha Sütra has included punya and pāpa in asrava and mentioned the seven fold classification.
The brief account of these nine categories of truth is as under: (1) Jiva (Soul)
Jtva is essentially a unit of consciousness which is potentially endowed with infinite vision (anantadarśana), infinite knowledge (ananta jñāna), infinite power (ananta vīrya), infinite bliss (ananta sukha). It has neither beginning nor end. It is eternal and infinite in number. Jivas have been classified broadly into two types-- those are in bondage (baddha or Saṁsāri) and those are liberated (mukta). The samsārī jīvas are classified into six types according to their nature of body they possess-as prthvīkāya (earth bodied) (2) apakāya(water bodied), (3) tejaskāya(fire bodied) (4)
* The order of tattvas differs in many of the editions of Navttava
prakarna. In all the editions, the order of Jiva and ajīva is first and second respectively. But in some of the editions puna and pāpa of included before the āśrava and bandha while in some, they are included after the catogries of āśrava and bandha.

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vāyukāya (air bodied), (5) vanspatikāya (vegetable kingdom) and (6) trasakāya(moveable ones). The state of liberated soul is characterised by its freedom from disease, being without body, without experience of misery, the enjoyment of perfect bliss, possessing perfect knowledge, intution and free from rebirth and highest state of perfection. Itis formless but the karmic matter associated with the soul shapes itself into subtle body and clings the soul and binds it in cycle of birth and death. When karmas arecompletely annihilated, the soulbecomes liberated and establishes itself in anantacatuştaya (four infinites) with all its potential and qualities fully developed. (2) Ajīva (Non- sentient entity)
The class of non-sentiententity is called ajīva. It is constituted by pudgal(matter), Dharma(medium of motion), Adharma(medium ofrest), Akāśa(space) and kāla (time). The matter is non-living stuff possessed of senses qualities with varied fuction of power. The principle of medium of rest and medium of motion fecilitate all movements and static states, in the physical Universe. All these substances are accommodated in Akāsa (space) and it is the principleoftime, which marks the continuity orchange in the substances and their modes becauseitisconstituted of guņa(quality) and paryāya(modes) both. (3-4) Punya and Pāpa (auspicious and inauspicious karmas)
In Jainism punya and pāpa as conceived and interpreted in their scriptural texts and legendary accounts, are mostly centered around the word caritra which has the the word 'conduct' for its english equivalents. Both are notonly relativebut contrary terms as well, each presupposing the other. Punya is moral strength while pāpais moral weakness. It is the preponderance of the senses, and sensibility over reason: it is rebellion of the lower insticts and impulse against the moral good and duty. The only notabale factor which is found commensurate in both punya andpāpaisthe free will of agent who performs the same, just as punya is really a punya when it is performed willingly, so pāpa is pāpaonly when it is committed voluntarily.
Both auspicious and inauspicious tendencies comeunder äsrave (influx of karma). Auspicious and inauspicious karmaonly means that the karmapudgala which are attracted by psychological, physiological and vocal tendencies of ātman. Punyacan be aquired by the auspicious deeds

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as to have sympathy and kindness towards poor, philonthropic deeds etc. described as of 42 types. On the other hand demeritorious karmas or papa are said to be of eighty two types (see verce 18-19). (5) Āśrava (influx of Karmas)
Āśrava is inflow of karmic particles towards the soul. As in pond water comes through a channel so the karmas come to the ātman through theĀśrava. Forty two different channelsconduct the influx of karmasinto the soul which are mysterious determinant of the condition of the soul. Influx of karmasdeviates the soul from its real nature. Therequisitive power which galvanise thesoul draw in matters from without is-mithyātva(wrong belief), avirati (vowlessness), pramāda(nigligence), kaṣāya(passions and yoga (functional activities of mind, speech and body. The soul being attracted by these elements comes transformed into magnet as were and attracts the karma praticles towards it. The physical conditon which magnetise the soulto attract foregin elements is bhāvāśrava(the subjective influx) and the foreign matter that is actually drawn into by the soul to accumulate there in state of sattā(existence) is called drayāśrava(objective influx) which results ultimately in bondage (bandha). (6) Sanvara (prevention of inflow of karmic particles towards the soul).
Sarvara prevents the inflowofkarmic praticles towards the soul. It is of two types-(1)dravya (objective) and bhāva (subjective) samvara. Objective saṁvara means the actually shutting up the channels against further influx of fresh karmic particles. By subjective influx we mean the kind of conscious and voluntary striving, mental and moral, on the part of soul, to arrest the influx partially or wholly. The samvara is of fifty seven types- those are five samitis (vigilences), three guptis (self restraints), ten fold yatidharma, twelve bhāvanās (reflections), twently six parişahas (afflictions) and five cāritras (right conducts). (7) Nirjarā (annihilation of karma)
Nirjarā means the annihilation or dissipation of previous accumulated karma particles in the soul. It also means the separation of karma particles from the ātmapradeśas. Acording to Umāsvāti beingripen by penances, the separation of karmas is called nirjarā (Tattvārtha sütra 1-4). So it is only austerity or severe penance which can burn the karmic

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seeds, the root evolent of miseries or bondage. Just as fire consumes the combustible so do the austerity (tapa) burn up the karmic seeds. These austerities are of various kinds, classified by Jainas mainly into two-types (1) Bahya tapa (external austerity) (2) Abhyantara tapa (internal austerity). The external austerity is physical while enternal austerity is psychical. External austerity consists of vow of fasting, avoidence of full meals, dietetic restrictions, renunciation of palatable articles or ghee, curd etc.six types of delicacies, endurence of physical trouble and turning the senses from their respective objects. Six forms of enternal austerities are- atonements, reverence or humility, rendering voluntary services to humanity, means study, meditation and giving up the attachment of body. By practising these austerities one can completely burn up all types of karmic seeds and get liberated.
(8) Bandha (bondage)
The principle of bandha is an important spiritual concept in Jainism. Bondage means union of karma particles with the soul. It is oftwo types-dravyabandha (subjective bondage) and bhāvabandha (objective bondage). The karmic particles, coming in contact with the soul and creating a veil of obstruction is called dravyabandha. Bhavabanda refers to the psychic states that leads us to the involvement in the wheel of life. Both types of bondage are complementary to each other. The bondage has been distinguished of four types (1) Prakṛti Bandha- the nature of karma particles that has entered into the soul. (2) Sthiti Bandha-duration of karma particles entered into the soul, anubhāgabandha- intensity of karma particles associated with soul and (4) pradeśa bandha-extensiveness and aggregates of the karmic particles associaed with the soul. Bondage is elminated by the process of samvaraandnirjarāwhich referes to prevention and annihilation of karma particles respectively.
(9) Mokşa (liberation)
Mokṣa is the highest ideal to be attained in Jainism. It is the emancipation of the soul from the snares of karmas. When the self is totaly freed from the bondage of karmas and has passed beyond the possibility of rebirth, it is said to have attained mokṣa. Like other categories it is also of two types- bhāvamokşa- when the soul becomes free from four ghafi (destructive) karmas it is called Bhāvamokṣa. When the four aghafi (nondestructive) karmas disappear from the constitution of the soul, it is said to

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have attained dravyamokşa. After being freed from the karmicencrustations the soul moves upaward to the end of lokākāśa and remains in its pure form (anntacatuștaya) at the siddhāśilā, an abode of liberated souls.
Navatattvaprakaraṇa incapsulates all these nine tattvas with their descriptions, divisions, subdivisions etc., Its first seven verses explicitly deal with concept of jīva (soul). From verse 8 ta 4 ajīva, 15 to 17 auspicious karmas, 18 to 20 inauspicious karmas, 21 to 24 influx of karmic particles, 25 to 33 stoppage of karmic particles, 34 to 36 annihilation of karmic particles, 37 to 42 binding of karmic particles with the soul, 43 to 50 liberation and from 51 to 59 verses with prakīrņaka adhikāra. Therefore, from the point of view of subjectmatter this text is a manual of nine categories of truth and has an important place in Jaina literature. The entire Jaina literature is divided into four expositions (anuyogas)(i) Substantial exposition (dravānuyoga) dealing with mainly concept
of substances and their divisions, (ii) Mathemetical exposition (gaạitānuyoga)- dealing with numerical
discriptions, division-subdivisions of time, space and pudgala. (iii) Jural teliological exposition (caranakaraṇānuyoga)- dealing with
code of conduct of Householders and monks and defferent Jurals. (iv) Exposition of religious parables (dharmakalhānuyoga)-dealing
with religious stories and paradigm of morality.
Navtattvaprakaraṇa comprehends all these four expositions. As substances like soul, non-soul etc. are delt herein, so it is a part of substantial exposition. As it describes in detail the numerical description of divisions subdivision- of matter and its atoms, space, time along with its largest and minutest part, it comprehends mathemetical exposition. Dealingwith restraints (gupti), carefulness (samitis), afflictions (parişaha) and ten fold yati dharma etc., it becomes the part of exposition of Jural teliological exposition. Similarly, as it consists of the details of the liberated ones, it also has contents of the exposition of religious parables. About the text
How many verses exactly Navatattvaprakaraṇa has, who is the

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original author of the text, when did he flourished? these questions have been a matter of debate among the scholars. This work consists of, generally, 59 to 60 verese but in some of its editions the number differs. A number of editions of this work are also published. The number of verses of the text in those editions mostly differs. Barring few maximum works contain 60 verses.
Some important editions along with their author, date of composition and number of verses are as follows:
No. of Verses.
14
54
30 Āryas*
59* 141
14th Cent. A.D.
Name of the Text Author
Period Navatattvaprakarana Bhaāvasāgara
VS 1809 Navatattvaprakarana Devaguptasüri
VS 1174 Navatattvaprakarana Jinacandra
1732 AD Navatattvaprakarana Muniratnasüri
13th cent. AD Navatattvaprakarana Jayasekharasuri Sri Navatattvaprakaranam .. Brhannavatativa Devendra Suri
1290-1327 A.D. Prakṣepagātnā,
(Tapāgaccha) Commentaries Navatattvavrtti Amback Prasāda
VS 1220 (Svopajñatikā) Navatattvavrtti Devendra süri
15th cent. A.D. (Kharatara Gachchiya) Navatattva vytti
Samaya Sundara Gani VS 1698
(Kharatara Gaccha) Navatattvavrtti Paramānanda Süri
14 cent. A.D. Navatattvavivarana Devacanda Süri
13 cent. A.D. Navatattvavivarana Māņikyasekhara Süri 15th cent. A.D. Navatattva Avacüri Sädhuratna Süri
VS 1644 Navatattva Avacüri Māna VijayaGani
18th Cent. A.D. (Tapāgaccha) Navatattvaprakarana Abhaydevasüri
1135 A.D. Bhāsya
(Navangivettikära) Navatattva Bhāşya Yaśodevasüri
1174 A.D. Vivarana
(Upakeśagaccha) Navatattva Bālāvabodha Somasundara Süri
VS 1502 Navatattva Bālāvabodha Pārsvacandra
VS 1593 Navatattva Vārtika Ratnalābha
VS 1600 Pupil of Sri Viveka Ratnasüri
104*
Apart from these müla, bhāşya, avacürņi, bālāvabodha and tabā, we find also references of a number of rāsa, jodā, stavana and
Published by Bhimsi Manek, Bombay 1903 under Laghu prakarana Sangrah. Published by Sriman Mukti Kamal Jain Mohan Malayam (with Sumangalā Tika Bhavanagar. 1934. Navatattva-Sāhitya-Saṁgraha, Sanyojak Udayavijaya Gaņi, Ahmedabad. Page No. 1.

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caupāī written on Navatattvaprakarana, in Prāksta, Sanskrit, Gujarati and Hindi, which show the importance of the text.
Author
Navatattvaprakaraṇa, in its fabric, contains no information about its original author or the date of composition in the work in the work itself. An old handwritten MS of Navatattvarakaraṇa contains in its opening verse the name of Śrī Dharma Süri as its author. The verse runs thus:
ia navatattaviyāro, appamainānajāņaņāheuTM samkhitto uddhario, lihio Siridhammasürihis.
Although the name of Śrī Dharma Süri appears at the end of the verse but we have no further information regarding his identity or his date. Even the commentators have not suggested any clue about the author and his date. In some of the editions the name of Śrī Cirantanācārya has been given as its author- Cirantanācārya viracitam- but it does not denote the name of its original author. It denotes only that this text is compiled by any encient ācārya. Going through the different editions one can easily notice that out of 59 (60) verses only 27 seem to be original and rest 32 (33) verses are interpolated later on, for 27 verses are common in most of the editions. Had the original Navatattvaprakarana contained 60 verses, it would have been mentioned by the commentators. Since we do not have any commentary dating prior to 12th century A.D. it can be inferred that the original author of 27 verses must have flourished in or before 13th cent. A.D.
An another old MS contains a verse in its puşpikā (conculding verse) mentioning the name of Śrī Vādidevasüri as its author. The verse reads:
Vadidevasüri viracitam navatattvaprakaranam.2
According to the above verse Śrī Vādideva Süri (1143-1226 A.D.) was the author of this text. Vādideva Süri, the famous author of Pramānanayatattvāloka, Syādvādratnākara etc., was basically a logician 1. Śrī Navatattvaprakaraṇam, Cirantanacāryaviracitam, Śriman
muktikamal Jain Mohan Mālāyām, Bhavanagar 1934. Page No. 8. 2. Ibid P. 8. -

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but at the same time also a prolific writer. Since commentaries found on the text do not date prior to the period of Vādideva Süri, taking into consideration the above citation and discussion of earlier scholars it can be inferred that he himself was the original author (mülkāra) of the text, but in absence of any literary evidence it can't be said with a degree of certainty.
However, putting aside all the discrepancies about its author, date and number of verses etc. it remains an important work expounding the concept of nine categories of truth. The work is highly useful to those, beginner in Jaina Philosophy.
Besides its multiple editions, along with commentaries, avacüris etc. in Prāksta, Samskrit, Gujarati and Hindi available, no serious efforts were made for its English rendering. I undertook this task to make more familiar to the readers by this important work. While translating, I have used mostly common and familiar equivalents of the terms given in original so that the general reader could comprehend it easily.
Before, I conclud it is my pleasant duty to acknowledge my debt to those, instrumental in this endevour.
The desirability of the English rendering of this Navatattvaprakaraṇa was first suggested to me by Dr. Jitendra B. Shah, Director, Sharadaben Chimanbhai Educational Research Centre, Ahmedabad in 1993, when I was associated with that Institute. I express my thanks to Dr. Shah. My appointment in Parśvanātha Vidyāpītha in 1994 left the work incompleted. I putforth this proposal to Prof. Sagarmal Jain, Director, Parsvanatha Vidyāpītha, who kindly agreed. I am grateful to Prof. Jain whose kind blessing sustained me allthrough this noble undertaking and without whose interest this work would not have seen the light of the day.
My special thanks are also due to the authorities of VidyapithaShri. B.N. Jain, Secretary and Shri I. Barar, Jt. Secretary who so kindly consented its publication.
I record my sincere thanks to my senior colleague Dr. A.K. Singh who throughout gave his valuable suggestions.
January 1998
Dr. Shriprakash Pandey

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नवतत्त्वप्रकरण Navatattvaprakaraṇa
जीवाजीवा पुण्णं, पावाऽऽसंवसवरो य निज्जरणा ।
बन्धो मुक्खो यतहा, नवतत्ता हुंति नायव्वा ॥ १ ॥
jīvā, jīvā punnnam, pāvā" savasamvaro ya nijjarnā. bardho mukkho ya tahā navatattā humti nāyavvā.[1]
जीवाऽजीवौ पुण्यं, पापस्रवौ संवरश्च निर्ज्जरणा ।।
बन्धो मोक्षश्च तथा नव तत्त्वानि भवन्ति ज्ञातव्यानि ।। १ ।।
Jiva (soul), Ajīva (non-soul), puāya (auspicious karma), pāpa ( inauspicious karma), sāśrava ( influx of karma), samvara (prevention of influx of karma), nirjarā (partial annihilation or dissipation of karma), bandha (bondage of karma) and moksa (emancipation or complete dissipation of karma) these nine tattvas (categories) are worth knowing. (1)
चउदस चउदस, बाया-लीसा बासी अ हुंति बायाला । सत्तावन्नं बारस, चड़ नव भेया कमेणेसिं ॥२॥
caudasa caudasa bāyālīsā bāsī a huṁti bāyāla. sattāvannaṁ bārasa cau nava bheyā kameṇesim. [2]
चतुर्दश चतुर्दश द्विचत्वारिंशद्, द्व्यशीतिश्च भवन्ति द्विचत्वारिंशत् । सप्तपश्चाशद् द्वादश, चत्वारो नव भेदाः क्रमेणैषाम् ।।२ ।।
These nine tattvas comprise fourteen types of jīva (soul) and ajīva (non-soul), fourty-two types of punya (auspicious karma), eighty-two types of pāpa ( inauspicious karma), fourty-two types of āśrava (influx of karma), fiftyseven-types of sarvara (prevention of influx of karma), twelve types of nirjarā (dissipation of karma), four types of bandha (bondage) and nine types of moksa (emancipation). (2)

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एगविह दुविह तिविहा, चउव्विहा पंच छव्विहा जीवा । चेयण-तसइयरेसिंह, वेय - गई - करण - काहिं । । ३ ॥
egaviha duvila tiviha cauviha pamca chavvihā Jivā ceyana tasaiyarehin, veya gaī karana kāyehim. [3] एकविध-द्विविध-त्रिविधा- चतुर्विधाः पञ्च षड्विधा जीवाः; चेतन -सेतरैर्वेद-गति-करण - कायैः ।।३।।
With regard to its cetanā (consciousness), trasa and sthāvara (mobile and immobile), veda ( sex - passions ), gati (condition of existence), indriya (senses) and kaya (physical body) the soul is devided into one, two, theree, four, five and six types respectively. ( 3 ).
एगिदिय सुहुमियरा, सन्नियर पणिदिया य सबितिचउ । अपजत्ता पज्जत्ता, कमेण चउदस जियट्ठाणा । । ४ ।।
egimdiya suhumiyarā sanniyara paṇimdiya ya sabiticau appajantā pajjattā kameņa caudasa jiyathānā. [4]
एकेन्द्रियाः सूक्ष्मेतराः, संज्ञीतरपञ्चेन्द्रियाश्च सद्वित्रिचतुः । अपर्याप्ताः पर्याप्ताः क्रमेण चतुर्दश जीवस्थानानि ।।४।।
Śükṣma and bādara ekendriya (subtle and gross one sensed), sanjni and asanjni pancendriya (rational and irrational five sensed), dvindriya (two sensed), trindriya (three sensed) and caturendriya (four sensed) these seven types of jiva, by the point of view of paryāptaka and aparyāptaka (developed and undeveloped) are devided into fourteen jiva sthānakas. (4)
नाणं च दंसणं चेव, चरित्तं च तवो तहा ।
वीरियं उवओगो य, एयं जीअस्स लक्खणं ॥ ५॥
nanam ca damsanam ceva carittam ca tavo taha virīyam uvaogo ya yeyam jīassa lakkhanam. [5]
ज्ञानं च दर्शनं चैव, चारित्रं च तपस्तथा, वीर्यमुपयोग चैतज्जीवस्य लक्षणम् ।। ५ ।।

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Jñana (knowledge), darśana (intution), cāritra (conduct), tapa (austerity) and upayoga (cognitive operations) these are the defining characteristics of jīva (soul). (5) आहारसरीरिंदिय, पज्जत्ती आणपाणभासमणे। चउ पंच पंच छप्पिय, इगविगलाऽसनिसन्त्रीणं ।।६।। ahārasarīrimdiya pujjatti ānapānabhāsamune cau pariica panca chappiya igavigalā' sannisuinninan. [6] आहारशरीरेन्द्रिय-पर्याप्तय आनप्राणभाषामनांसि। चतस्रः पञ्च पञ्च षडपि, चैकविकलाऽसंज्ञिसंज्ञिनाम् ।।६।। Ahāra (food), sarira (body), indriya (senses), svasochvasa (inhalation and exhalation), bhāsā (language) and mana (mind) these are six paryaptis (bodily capacities of jīva). Ekendriya (one sensed), vikalendriya (having two three or four sences), cuscinjri and scunjm pancendriya jīva (irrational and rational five sensed soul) possesses four, five, five and six bodily capacities respectively. (6) पणिंदिअ त्ति बलूसा-साऊ-दस पाण चउ छ सग अट्ठ। इग-दु-ति-चरिंदीणं, असत्रि-सत्रीण नव दसय।।७।। panindia tti balüsā-sāü-dasa pāņa cau chha saga attha ig-du-ti-caurindinam asanni-sanmina nava dasaya. [7] पंचेन्द्रिय त्रिबलोच्छ्वासायूंषि दश प्राणाश्चत्वारः षट् सप्ताष्टौ। एकद्वित्रिचतुरिन्द्रियाणा-मसंज्ञिसंज्ञिनां नव दश च ।।७।। Pancendriya (five senseed), tina bala (power of mind, body and speech) svāśochvāsa (inhalation an exhalation and āyusya (age) these are daśa prāņa (ten vital organs). Ekendriya (one sensed); dvindriya (two sensed), trindriya (three sensed), and caturendriya (four sensed) Jiva (soul) possesses four, six, seven and eight prāņa (vital organs) respectively. Only sanjni and (isanjni pancendriya (rational and irrational five sensed) possesses nine and ten prana (vital organs).

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Ajiva (Non-soul)
Ajiva is not mearly the form of negative of jiva (soul) but it is positive verity standing opposed to Jiva (soul).
धम्माऽधम्मागासा, तिय-तिय- भेया तहेव अद्धा य ।
खंधा देस पसा, परमाणु अजीव चउदसहा । । ८ ।
dhamma'ahammāgāsā tiya-tiya bheya taheva addha ya khamdha desa paesā paramāņu ajīva caudasahā. [8]
धर्माधर्माकाशास्त्रिकत्रिकभेदास्तथैवाद्धा च ।
स्कन्धा देश-प्रदेशाः परमाणवो ऽजीवश्चतुर्दशधा । । ८ ।
Dharmāstikāya (medium of motion), adharamāstikāya (medium of rest) and ākāśāstikāya (space) has three divisions where kāla (time) has only one. Similary, pudgalāstikāya (matter) is devided into skandha (molecules), deśa (a part of molecules), pradeśa (a subtle constituent partless part of molecules) as paramāņu (a subtle part of matter separated from molecules). In this way ajīva (non-soul) has total fourteen divisions. (8)
धम्माऽधम्मा पुग्गल, नह कालो पंच हुंति अज्जीवा ।
चलणसहावो धम्मो, थिरसंठाणो अहम्मो य ॥ ६ ॥
dhamma'dhammā puggala naha kālo paṁca huṁti ajjīvā cālana sahāvo dhammo thirasamthāno ahammo ya. [9].
धर्माधम पुद्गलाः नभः कालः पंच भवन्त्यजीवाः
चलनस्वभावो धर्मः, स्थिरसंस्थानो ऽधर्मश्च ।। ६ ।।
Dharamāstikāya (medium of motion), adharmāstikāya (medium of rest), pudgala (matter), akāśā (space) and kāla (time) are five fundamental varities of ajīva (non-soul). Dharmastikāya and adharmastikāya are the auxilary cause of motion and rest of soul and non-soul respectively. (9)
अवगाहो आगासं, पुग्गलजीवाण पुग्गला चऊहा । खंधा देस पएसा, परमाणु चैव नायव्वा ।। १० ।।

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avagāho āgāsaṁ puggaljīvana puggalā caühā khaṁdhā desa paeisā paramāņu ceva nāyavvā. [10] अवकाश आकाशं, पुद्गलजीवानां पुद्गलाश्चतु । स्कन्धा देशप्रदेशाः, परमाणवश्चैव ज्ञातव्याः ।।१०।। Akāsa (space) provides room to the soul and non-soul. Pudgala (matter) is devided into four parts-pradeśa, skandha, deśa and paramānu. (10) (see, verse-8). सइंधयार उज्जोअ, पभा छायातवेहि आ (इय)। वन-गंध-रसा-फासा, पुग्गलाणं तु लक्खणं ।।११।। saddasdhayāra ujjoa pabhā chāyātavehi ā (iya) vanna-gamdha-rasa-phāsā puggalanam tu lakkhanam. [11]. शब्दान्धकाराबुद्योतः प्रभाछायात पैश्च।। वर्णो गन्थो रसः स्पर्शः पुद्गलानां तु लक्षणम् ।।११।। Sabda (words), andhakāra (darkness), udyota (moonlight or coldlustor), prabhā (light), chāyā (shed), ātapa (heat), varņa (colour), rasa (taste), sparsa (touch) and gandha (smell) are the main characteristics of matter. (11) एगा कोडिसतसट्ठि, लक्खा सत्तहत्तरी सहस्सा य। दो य सया सोलहिया, आवलिया इगमुहुत्तम्मि ।।१२।। egā kodisatasatthi lakkhā sattahattarī sahassā ya do ya sayā solahiyā āvaliyā igamuhuttammi. [12] एका कोटिः सप्तषष्टिर्लक्षाः सप्तसप्ततिः सहस्राश्च। द्वे च शते षोडशाधिके, आवलिका एकस्मिन्मुहूर्ते ।।१२।। One muhürta (a unit of time) consists of 16777216 āvalikās. (12). समयावली महत्ता, दीहा पक्खा य मास वरिसा य। मणिओ पलिया सागर, उस्सप्पिणि-सप्पिणी कालो।।१३।। samayāvali muluttā dīhā pakkhā ya māsa varisā ya bhaņio paliā sāgara ussappiņi-sappiņī kālo. (13).

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समयावलिमुहूर्त्ता दिवसाः पक्षाश्च मासा वर्षाश्च। भणितः पल्यः सागरः उत्सर्पिण्यवसर्पिणी कालः ।।१३।।
The time is devided into samaya (the lowest unit of time), avalikā (innumerable samayas make an avalikā), muhürta (16777216 āvalikās make an muhürta which is an unit of time equal to 48 minutes of European time), divasa (day, aunit of time equal to 30 muhürtas) and pakșa (a fortnight), māsa (month), varșa number of years), Sagaropama (10 crore into crore (1000,000,000,000,000 palyopamas), utsarpiņī (ascending aeon which comprises 10 crore into crore sāgaropamas), and avasarpiņā (descending aeon which comprises the same number of sāgaropamas).(13) परिणामि जीव मुत्तं, सपएसा एग खित्त किरिया य। णिच्चं कारण कत्ता, सव्वगय इयर अप्पवेसे।।१४।। pariņāmi jīva muttaṁ sapaesā ega khitta kiriyā ya uiccam karana kattā savvagaya eyara appavese. [14] परिणामी जीवो मूर्तः, सप्रदेश एकः क्षेत्रं क्रिया च। नित्यं कारणं कर्ता, सर्वगतमितर अप्रवेशः ।।१४।। parināmī (transformative), jīva (soul), mürta (tangible), sapradesī (possessing a subtle constituent part of space), eka (one), kriyā (activity) nirya (permanent), karana (cause), karta (doer), survavyāpi (omnipresent) and itara-apraveśī (non pierceble) are the six substances worth knowing. (14)
Punya tattva (auspicious Karma) सा उच्चगोअ मणुदुग, सुरदुग पंचिंदिजाइ पणदेहा। आइतितणुणुवंगा, आइम-संघयण-संठाणा।।१५।। sā uccagoa manuduga suraduga paṁciṁdijāi paņadehā äititanunu'argā aim-saṁghayana-saṁthānā. [15] सातोच्चैगंत्रिमनुष्यधिक-सुरद्विकपञ्चेन्द्रियजातिपञ्चदेहाः।। आदित्रितनूनामुपाङ्गान्यादिमसंहननसंस्थाने ।।१५।।

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वनचउक्कागुरुलहु, परघाउस्सास आयवुज्जाअं । सुभखगइनिमिणतसदस, सुरनरतिरिआउ तित्थयरं ।। १६ ।।
vannacaukkāgurulahu paraghāussāsa āyaujjāaṁ subhakhagainiminatasadasa suranaratiriau tithayaraṁ. [16]
वर्णचतुष्काऽगुरुलघु-पराघातोच्छ्वसातपोद्योतम्
शुभखगतिनिर्माणत्रसदशक - सुरनरतिर्यगायुस्तीर्थकरं । ।१६ ।।
Punyatattva (auspicious karma) is considered of 42 types viz. sātāvednīya (which causes a feeling of pleasure), uccagotra (high family sorroundings), mānuṣyadvika (human age), devadvika (age of celestial beings), pañcendriya jāti (five sense organs), pancaśarīra (five types of body), tine sarira upanga (three secondry parts of body), prathama sanghayana (which procures the flocking together of the physical body), prathama sansthāna vajra, ṛṣabha sansthāna (which gives firmness of joints), varnacatuşka (four colour), agurulaghu (neither heavy nor light), paraghata (capability of vanquishing other), svāśochvās (inhalation and exhalation), atapa (heat or wann splendour), udyota (moon light or cold lustre), subhavihāyogati (acquiring good condition), nirmāņa (construction), trasadasaka (ten nature of mobiles), deva manusya tiryancayuşa (age of human, celestial and animal beings) and Tirthankaranamakarma (which procures the position of prophet of the Jaina religion). (15-16)
तस बायर पज्जत्तं, पत्तेअ थिरं सुभं च सुभगं च ।
सुस्सर आइज्ज जसं, तसाइदसगं इमं होइ । । १७ ।।
tasa bāyara pajjattam, pattea thiram subham ca subhagam ca sussara āijja jasaṁ, tasāidasagaṁ imaṁ hoi. [17]
त्रसबादरपर्याप्तं, प्रत्येकं स्थिरं शुभं च सुभगं च ।। सुस्वरादेययशस्त्रसादिदशकमिदं भवति ।। १७ ।।
Trasa (mobile), bādara (gross body), paryāpta (developed), pratyeka (individual body), sthira (constant), Subha (handsome personality), Subhaga (amiable personality even though not beau

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tiful), suswara (bestowing melodius voice), adeya (suggestive) andyasa (granting honour and glory)aretrasadasakaprakrtis.(17)
Pāpa tattva (inauspicious karma) The karmas which produce sorrow and sufferings at the time of their realisation, are called pāpa or inauspicious karma. नाणंतरायदसगं नव बीए नीअ साय मिच्छत्तं। थावरदस-निरयतिगं, कसाय पणवीस तिरियदुर्ग।।१८।। nāņaṁtarāyadasagań nava bīye nia sāya michhattam thāvaradasa-nirayatigam kasāya panavisa tiriyadugam. [18] ज्ञानान्तरायदशकं, नव द्वितीये नीचैरसातं मिथ्यात्वम् । स्वावरदशकं निरयत्रिकं; कषायपञ्चविंशतिःतिर्यद्विकम् ।।१८ ।। इगबितिचउजाईओ, कुखगइ उवघाय हुंति पावस्स। अपसत्यं वनचऊ, अपढम-संघयण-संठाणा ।।१६।। igabiticaujāio kukhagai uvaghāya huộti pāvassa apasattham vannacai apadhama-samghayana-samthānā. [19] एकद्वित्रिचतुर्जातयः कुखगतिरूपघातो भवन्ति पापस्य। अप्रशस्तं वर्णचतुष्क-मप्रथमसंहननसंस्थानानि ।।१६।। Jñānāvaraṇa (five knowledge obscuring and five power hindering karma), darśānāvaraņa (nine intution deluding karma), nicagotra (low status), asātā-vedaniya (pain producing karma), mithyātva (wrong belef), sthāvaradaśka (ten immobility causing karma), nārakatyka (three types of hell), paccīsa kaşāya (twenty five passions), tiryancadvika (two types of animal beings), ekendriya (one sensed), dvīndriya (two sensed), trīndriya (three sensed), cahurendriya jāti (four sensed), aśubha vihāyogati (inauspicious capacity of moving in space), upaghāta (self annihilation), aśubhāvarņādicara (four cause of having ugly body), prathama sivāya pañca sanghayaņa (five sanghayaņa except first one) and pañca sansthāna (five karmas which

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determine the shape of the body) are eighty two types of inauspicious karma. (18-19). थावर सुहुम अपज्ज, साहारण-मथिरम-सुभ-दुभगाणि। दुस्सर-णाइज्ज-जसं, थावरदसगं विवज्जत्थं ।।२०।। thāvara suhuma apajjaṁ sāhāraṇa-mathirama-subha-dubhagāṇī dussara-naijja-jasam thāvaradasagm vivajjatham. [20] स्थावरसूक्ष्मापर्याप्तं, साधारणमस्थिरमशुभदुर्भाग्ये दुःस्वरानादेयायशः स्थावरदशकं विपर्ययार्थम् ।।२०।। Sthāvara (static), sükşma (subtle), apparyāpta (developed), Sādhārana (common), a-asthira (non-constant), asubha (cause of ugly body), durbhaga (unsympathetic), duswara (ill sounding voice making), anādeya (unsuggestive) and apayaśa (which causes dishonour and defame) are the sthāvarapraksti (ten nature of immobile) which are counterpart of the trasapraksti (ten nature of mobile soul). (20) Asrava (Influx of Karma particles towards the Soul)
Influx of karma particles towards soul, is called āśrava. इंदिअ-कसाय-अव्वय, जोगा पंच चउ पंच तिनि कमा। किरियाओ पणवीसं, इमा उ ताओ अणुक्कमसो।।२१।। iṁdiyakasāya-avvaya jogā paṁca cau pasca tinni kamā kiriyao panavisam imā u tāo anukkamaso. [21] इन्द्रियकषायाव्रतयोगाः पंच चत्वारि पंच त्रीणि क्रमात्। क्रियाः पञ्चविंशतिः, इमास्तु ता अनुक्रमशः ।।२१।। Pañca-indriyān (five senses), cāra kasāya (four passions), avrata (non-vows) and yoga (action performed by mind, body and speech) are the twenty-five rootcauses of āśrava (influx of karma).(21)

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काइय अहिगरणिआ, पाउसिया पारितावणी किरिया। पाणाइवायरंभिय, परिग्गहिआ मायवत्ती अ।।२२।। kāia ahigaraņiā pāusiyā pāritāvaņī kiriyā pāņāivāyarambhiya pariggahiā mayavattī a. [22] कायिक्यधिकरणिकी, प्राद्वेषिकी परितापनिकी क्रिया प्राणातिपातिक्यारम्भिकी; पारिग्रहिकी मायाप्रत्ययिकी च ।।२२।। मिच्छादसणवत्ती, अपच्चक्खाणी य दिट्ठि पुट्ठि य। पाडुच्चिय सामंतो-वणीअ नेसत्थी साहत्थी।।२३।। michhādaṁsaņavattī apaccakhāṇī ya ditthi putthi ya pāducciya sāmamto-vania nesatthi sāhatthi. [23] मिथ्यादर्शनप्रत्ययिकी, अप्रत्याख्यानिकी च दृष्टिकी पृष्टिकी (स्पृष्टिकी) च प्रातित्यकी सामान्तोपनिपातिकी नैशस्त्रिकी स्वाहस्तिकी ।।२३।। आणवणि विआरणिया, अणभोगा अणवकंखपच्चइया। अन्ना पओग समुदाणपिज्ज दोसेरियावहिया।।२४।। āņavaņi viāraņiā aṇabhogā aṇavakaṁkhapaccaiyā annā paoga samudāņapijja doseriyāvahiā. [24] आज्ञापनिकी वैदारणिकी, अनाभोगिकयनवकाङ्क्षप्रत्ययिकी। अन्या प्रायोगिकी सामुदानिकी प्रेमिकी द्वैषिकीर्यापथिकी।।२४।। Twenty-five types of activities which cause inflow of karmic matter towards soul are as under: (1) Kāyiki kriyā (a wicked man's readiness to hurt others). (2) Adhikāraniki kriya (having weapons of hurtfulness). (3) Pradvesiki kriya (tendency of having averson for soul and
non-soul (jiva-ajiva) in anger. (4) Paritāpānikī kriyā (any things which may cause mental pain
to oneself or others. (5) Prāņātipātikī kriyā (depriving other of vitalities of age, sense

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organ, powers and respiration. (6) Ārambhikī kriyā (engaging in harmful activities). (7) Parigrāhikī kriyā (possesion of worldy belongings). (8) Māyāpratyayikī kriyā (deceitful disturbance of some one's
right knowledge and faith). (9) Mithyādarśanapratyāyikīkriyā (praising one's actions due
to wrong belief). 10. Apratyākhyānīki kriyā (not renouncing what ought to be
renounced). 11. Draștikī kriyā (infatuated desire to see a pleasing form) 12. Sprștikī kriyā (frivolous indulgence in touching). 13. Prātityakī kriyā (inventing new sense of enjoyment). 14. Sāmantopanipātikī kriyā (evacuating, urinating etc. at a place,
frequented by men, women and animals). 15. Naiśrştikī kriyā (admiration of unrighteous things). 16. Swahastikī kriyā (undertaking to do by one's own hand,
what should be done by others). 17. Ajñapānikī kriyā (miss-interpreting the scriptural injuctions,
which we do not want to follow). 18. Vidāraņikī kriyā (proclaiming others sin). 19. Anābhogikī kriyā (to seat one's own body cloth, etc. at a
place without properly inspected and cleansed). 20. Anavakānșapratyayikī kriyā (disrespect to scriptural
injunctions out of roguishness or lethorgy). 21. Prāyogikī kriyā (bodily movement). 22. Sāmudānikī kriyā (tendency to neglect vows after having
taken them). 23. Premikī kriyā (to love oneself or produce love and affection
in others). 24. Dveśikī kriyā (tendency to speak proudly in anger).

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25. Īryāpathikī kriyā (action which causes either the bondage or the experience of iryāpatha karma). (22-23-24)
Samvara (prevention of influx of Karma) Samvara is an antagonistic principle of āśrava. Impeding the flow of karmic matter towards soul is called saṁvara. समिई गुत्ती परिसह, जइधम्मो भावणा चरित्ताणि। पण ति दुवीस दस बार, पंचभेएहिं सगवन्ना ।।२५।। samiī gutt parisaha jaidhammo bhāvaņā carittāņi pana ti duvisa dasa bara pamcabheyehim sagavanna. [25] समितिर्गुप्तिः परिषहो, यतिधर्मो भावनाश्चरित्राणि। पंचत्रिकद्वाविंशतिशद्वादशपञ्चभेदैः सप्तापञ्चाशत् ।।२५ ।। Samiti (carefulness), gupti (restraints), parisaha (troubles), yatidharma (observance for monks), bhāvanā (reflections) and Cāritra (conduct) are devided into five, three, twenty two, twelve and five types respectively, are the fifty-seven types of saṁvara. (25). इरिया भासेसणादाणे, उच्चारे समिईसु अ। मणगुत्ती वयगुत्ती, कायगुत्ती तहेव य॥२६ ।। iriyā bhāsesanādāne ucсāre samaīsu a maņaguttī vayagutti kāyaguttī taheva ya. [26] ईर्याभाषेषणादानान्युच्चारः समितिषु च। मनोगुप्तिर्वचोगुप्तिः कायगुप्तिस्तथैव च।।२६ ।। Five Samitis (carefulness) are as under(1) Iryasamiti (carefulness of walking), (2) Bhasāsamiti (carefulness of language, (3) Esaņā samiti (carefulness in taking food), (4) Adananikespanā samiti (carefulness in taking clothes, pots, etc.) and (5) Uccāra-paristhāpanikā samiti (carefulness in placing urine, excreta, cough, etc.). Three guptis (restraints) are

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known as-(1) Manogupti (restraint of mind), (2) Vācanāgupti (restraint of speech) and Kāyagupti (restraint of body). (26) खुहा पिवासा सीउण्हं, दंसाचेलारइथिओ। चरिया निसीहिया सिज्जा, अक्कोस वह जायणा।।२७।। khuhā pivāsā sīuņhaṁ damsācelāraitthio cariyā nisīhiyā sijjā akkosa vaha jāyaņā. [27] क्षुधा पिपासा शीतमुष्णं, दंशोऽचेलकोऽरतिस्त्रीकः। चर्या नैषेधिकी शय्या, आक्रोशो वधो याचना।।२७।। अलाभरोग तणफासा, मल-सक्कार-परीसहा। पन्ना अनाण सम्मत्तं, इअ बावीस परीसहा।।२८।। alābharoga tanaphāsā mala-sakkāra-parisahā pannā annāņa samattaṁ ia bāvīsa parīsahā. [28] अलाभरोगतृणस्पर्शा, मलसत्कारपरिषहौं। प्रज्ञा अज्ञानं सम्यक्त्वमिति द्वाविंशतिः परिषहाः।।२८ ।। Ksudha (hunger), trsa (thirst), sita (could), usna (heat), dansamasaka (insects bites), nagnatva or acla (nackedness), arati (distaste), strī (women), caryā (moving), naişedhikī (place prohibited), sayya (bedding), akrosa (harsh words), badha (killing), yācanā (begging), alābha (non-benificial), roga (disease), trina sparsa (touch of thorn, straw, grass, etc.), mala (excreta), satkāra (honour), prajñā (miraculous intellect), ajñāna (ignorence) and samyaktva (rightousness) are the twenty-two types of parisaha (troubles) to be conquered. (27-28). खंती मद्दव अज्जव, मत्ती तव संजमे अ बोधव्वे। सच्चं सोअं आकिंचणं च बंभं च जइधम्मो।।२६।। khartī maddava ajjava matti tava samjame a bodhavve saccaṁ soaṁ ākimcaņam ca barbham ca jaidhammo. [29] क्षान्तिार्दव आर्जवो, मुक्तिः तपः संयमश्च बोद्धव्यः । सत्यं शौचमाकिंचन्यं च ब्रह्म च यतिधर्मः ।।२६ ।।

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kşamā (forgivness), mridutā (humbleness), ārjava (simplicity) mukti (mukti-nirlobhatā) greedlessness, tapa (austerity), samyama (restraintment), satya (truthfulness), sauc (holiness), akincanatā (non-possession), and brahmacarya (celebacy), are ten observence for yatidharma (monks). (29) पढममणिच्चमसरणं, संसारो एगया य अण्णत्तं। असुइत्तं आसव, संवरो य तह णिज्जरा नवमी।।३०।। padhāmamaņiccamasaraṇaḥ saṁsāro egayā ya aņņnattań asuittam āsava, samvaro ya taha nijjara navami. [30] प्रथममनित्यमशरणं, संसार एकता चान्यत्वं। अशुचित्वमाश्रवः संवरश्च तथा निर्जरा नवमी।।।३०।। लोगसहावो बोही-दुल्लहा धम्मस्स साहगा अरिहा। एआओ भावणाओ, भावेअव्वा पयत्तेणं ।।३१।। logasahão bohī-dullahā dhammassa sāhagā arihā eāo bhāvaņāo bhāveavvā payatteņań. [31] लोकस्वाभावो बोधिर्दुर्लभा धर्मस्य साधका अर्हन्तः। एता भावना, भावितव्याः प्रयत्नेन।।३१।। Anitya (transitoriness), aśaraņa (non-shelter), saṁsāra (world) ekatva (oneness), anyatva (difference), ashucitva (impurity), asrava (influx of karma), Samvara (impeding of karmic flow), nirjarā (dissipation of karma), loka swabhāva (to think about nature of the universe and its constituent parts), bodhi durlabha bhāvanā (rareness of attaining imancipation) and dharma bhāvanā (to think about propagator of Jina dharma- Arihanta) twelve bhāvanās are worth knowing. (30-31) सामाइअत्थ पढम, छेओवट्टवणं भवे बीअं। परिहारविसुखिअं सुहुमं तह संपरायं च ।।३२।। sāmāiattha padhamaṁ cheovatthavaņaṁ bhave bīań parihara visuddhiam, suhumam taha samparayam ca. [32]

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सामायिकमथ प्रथमं छेदोपस्थापनं भवेद् द्वितीयम् । परिहारविशुद्धिकं सूक्ष्मं तथा सांपरायिकं च ।।३२ ।। तत्तो अ अहक्खायं, खायं सव्वंमि जीवलोगम्मि। जं चरिऊण सुविहिया, वच्चंति अयरामरं ठाणं ।।३३।। tatto a ahakkhāyaḥ khāyaṁ savvaṁmī jīvalogammī jaṁ cariüņa suvihiyā vaccaṁti ayarāmaraṁ thāņa”. [33] ततश्च यथाख्यातं, ख्यातं सर्वस्मिन् जीवलोके। यच्चरित्वा सुविहिता गच्छन्त्यजरामरं स्थानम् ।।३३।। Sāmāyika (conduct to be followed in the primary stage of self control), chedopasthāpanīya (conduct of monk in the beginning of his spiritual carrier), parihāravisuddhi (pure and absolute non-injury), sükşma samparāya (slightest delusion) and yathā khyātacāritra (ideal passion and affectionless conduct) are five types of cāritra (conduct which should be practiced to attain liberation. (32-33)
Nirjarā (annihilation of Karma) अणसणमूणोअरिया, वित्तीसंखेवणं रसच्चाओ। कायकिलेसो संलीणया य बज्झो तवो होई।।३४।। aņasaņamüņoariā vittīsaṁkhevaņaṁ rasaccão kāykileso samlinayā ya bajjho tao hoi. [34] अनशनमूनौदरिका-वृत्तिसंक्षेपणं रसत्यागः। कायक्लेशः संलीनता च बाह्यं तपो भवति ।।३४ ।। Anasana (to give up the food under proper norms), unodari (to take food less than the demand of appetite), vșttisankşepa (to receive limited food with respect to substance, space, time and form), rasatyāga (renunciation of ghee, milk, curd, etc, six types of delicacies), kayaklesa (body abandonment), sanlinata (checking the volition of sense organs in wrong deeds and developing passion to check the activities of mind, body and

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speech) are known as bāhyatapa (external austerities). (34)
पायच्छित्तं विणओ, वेयावच्चं तहेव सज्झाओ ।
झाणं उस्सग्गोऽवि अ, अब्भिंतरओ तवो होइ । । ३५ ।।
pāyacchittam vinao veyāvaccam taheva sajjhão jhānam ussaggo 'vi a abbhimitarao tavo hoi. [35]
प्रायश्चित्तं विनयो, वैयावृत्यं तथैव स्वाध्यायः ।
ध्यानं कायोत्सर्गेऽपि चाभ्यन्तरं तपो भवति । । ३५ ।।
Prāyścitta (atonement ), vinaya (reverence), vaiyavrtti ( rendering voluntarily services), swādhyāya (self-study), dhyāna (Meditation) and vyutsarga (giving up the attachment of body) are the six ābhyāntara tapa (internal austerities ). ( 35 )
Bandha (bondage)
बारसविहं तवो णिज्जरा य, बंधो चउविगप्पो य । पय इि - अणुभागपएसमेएहिं नायव्वो ।। ३६ ।। *
vārasavihan tho nijjara ya banidho cauvigappo ya payai tthi anubhāgapaesabheyehim nāyavvo. [36] द्वादशविध तपो निर्ज्जरा च बन्धश्चतुर्विकल्पश्च प्रकृतिस्थित्यनुभागप्रदेशभेदैर्ज्ञातव्यः । । ३६ ।।
पयई सहावो वृत्तो, ठिई कालावहारणं । अणुभागो रसो ओ, पएओ दलसंचओ ।। ३७ ।।
payai sahão vutto tthii kālāvahāraṇam anubhāgo raso neo paeo dalasamcao. [37]
प्रकृतिः स्वभावः उक्तः, स्थिति कालवधारणम्। अनुभागो रसो ज्ञेयः, प्रदेशो दलसंचयः ।। ३७ ।।
* In müla Navatattvaprakarana this gāthā is given at place of 34th gāthā under the category of Nirjară (annihilation of karmas) but as it falls under the category of bandha (bondage of soul), its number has been changed here.

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Above mentioned twelve kind of austerity is the cause of nirjarā. Bandha (bondage) is an unification of karma particles with the soul. It is of four types- (i) prakrtibandha (nature of the karma bondage) (ii) sthitibandha (duration of karma bondage) (iii) rasabandha (intensity of karma bondage) and (iv) pradeśa bandha karmic space pointal bondage. (36-37) पडपडिहारऽसिमज्ज हडचित्त्कुलालभंडगारीणं। जह एएसिं भावा, कम्माणऽवि जाण तह भावा।।३८ ।। padapaļihāra'simajja hadacittakulālabhaṁdagārīņam jaha eesiṁ bhāvā kammāņ'avi jāņa taha bhāvā. [38] पटप्रतिहारासिमद्य-हडिचित्रकुलालभाण्डागारिणाम् यथैतेषां भावाः कर्मणामपि जानीहि तथा भावाः ।।३८ ।। The nature of eight species of karma is the same as the nature of pața (obstacle), pratiharī (watchman), talawāra (sword), madirā (wine), chitrakāra (painter), kumbhakāra (potter) and bhandārī (treasurer). (38) इह नाणदसणावरण वेयमोहाउनामगोआणि। विग्धं च पण नव दु अट्ठवीस चउ तिसय दु पणविहं ।।३६।। . iha nāņadaṁsaņāvaraṇa veya mohāunāunāmagoāņi viggham ca pana nava du atthavisa cau tisaya du panaviham. [39] अत्र ज्ञानदर्शनावरणवेद्य मोहायुर्नामगोत्राणि। विघ्नं च पञ्चनवद्व्यष्टाविंशतिचतुस्त्रिशतद्विपञ्चविधम् ।।३६ ।।
Karma has eight fundamental species(1) Jnānāvarana (knowledge obscuring karma) (2) Darsanavarana (intution obscuring karma)
Vedanīya (feeling producing karma) (4) Mohanīya (belief and conduct obstructing karma) (5) Ayusya karma (age determining karma) (6) Nāmakarma (personality determining karma)
(3)

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(7) Gotra karma (status determining karma) (8) Antarāya karma (power hindering karma) These eight types of karma are devided into five, nine, twentyeight, four, one hundred and three, and five sub types respectively. (39) नाणे अ दंसणावरणे, वेयणिए चेव अंतराए अ। तीसं कोडाकोडी, अयराणं ठिइ अ उक्कोसा।।४०।। naạe a damisaņāvarañe veyaṇyaņai ceva amfarāye tīsaṁ kodākodi ayarāņaṁ thii a ukkosās. [40] ज्ञाने च दर्शनावरणे, वेदनीये चैवान्तराये च त्रिंशत्कोटीकोट्योऽतराणां स्थितिश्चोत्कृष्टा।।४०।। The maximan duration of Jnānāvarana (knowledge obscuring), darsanāvarana (intution obscuring), vedaniya (feeling producing) and antarāya (power hindering karma) is thirty crore into crore sāgaropamas. (40) सित्तरि कोडाकोडी, मोहणीए वीस नाम-गोएसु। तित्तीसं अयराइं आउट्ठिइबंध उक्कोसा।।४।। sittari kodākodi mohanie vīsa nāma-goesu tittīsaṁ ayarāiṁ āutshibaṁdha ukkosā. [41] सप्ततिः कोटीकोट्यो मोहनीये विंशतिर्नामगोत्रयोः। त्रयस्त्रिंशदतराण्यायुः-स्थितिबन्ध उत्कर्षात् ।।४१।। Similarly, the maximam duration of mohanīya (belief and conduct obscuring karma), nāmakarma (personality determining karma), gotra karma (status determining karma) and ayușya karma (age determing karmas) is seventy, twenty, twenty and thirty three crore into crore sāgaropama respectively. (41) बारस मुहुत्त जहन्ना, वेयणिए अट्ठ नाम गोएसु। सेसाणंतमुहुत्तं, एयं बंघट्टिईमाणं ।।४२।।

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bārasa muhutta jahannā veyaņiye attha goesu sesāņaṁtamuhuttaṁ eyaṁ baṁdhatthiīmāņań. [42] द्वादश मुहूर्तानि जघन्या, वेदनीयेऽष्टौ नामागोत्रयोः शेषाणामन्तर्मुहूर्तमे तद्बन्धस्थितिमानम् ।।४२।। The minimum duration of vedanīya (feeling producing), nāma (personality determining) and gotra (status dtermining) karma) is tweleve, eight and eight muhürta respectively, whereas rest karma have their minimum duration of less than one muhürta. (42)
Moksa (Liberation) After complete annihilation of all types of karma the soul gets emancipated and joins siddhasilā, an abode of the emancipated soul, situated at the end of the loka. Other emancipated souls (Jivas) residing at siddhasilā do not return to the mundane world and from their they watch regularly all kinds of substance (dravya) alongwith their modifications paryāya occured in peresent, past and future. Emancipated soul, being free from birth, old age, death, hunger, thirst, disease, anxity, poverty, sorrow and sufferings enjoys infinite bliss. Since the Karma is the root cause of birth or worldly existence, and that being distructed, ends all the possibilities of transmigration of soul. संतपयपरूवणया, दव्वपमाणं च खित्त फुसणा य। कालो अंतरभागो भावे अप्पाबहुं चेव ।।४३।। samtapayaparüvaņayā davvapamāņaṁ khitta phusaņā ya kālo astarbhāgobhāve appābahuṁ ceva. [43] सत्पदप्ररूपणा, द्रव्यप्रमाणं च क्षेत्रं स्पर्शना च कालोऽन्तरश्च भागो, भावोऽल्पबहुत्वं चैव।।४३ ।। Emancipation can be described by its nine anuyogadvāra (i) stapadprarüpaņā (existence), (ii) dravya (substance), (iii) pramāņa (quantity), (iv) kśetra (space), (v) sparșa (pervading area), (vi) kāla (time), (vii) antara (interval), (viii) bhāga

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(division), and (ix) (bhāva) reflection and alpabahutva (relative numerical strength). (43) सत सुद्धपयत्ता, विज्जंतं खकुसुमव्व न असंतं। मुक्खत्ति पयं तस्स उ, परुवणा मग्गणाईहिं।।४४।। saṁtaṁ suddhapayattā vijjastaṁ khakusuaṁvva na asamtam
mukkhatti payam tassa u parivanā magganaihim. [44] सत्, शुद्धपदत्वाद्विद्यमानं, खकुसुमवत् न असत् "मोक्ष" इति पदं तस्य तु, प्ररूपणा मार्गणादिभिः ।।४४ ।।
Moksa (emancipation) is the reality because it is of one pada (single word without being compound). The things possessing one pada are always Sat (real) for example- cow, horse, elephant etc. The things having two padas are some times real and sometimes unreal like Rājapurușa and Ākāśakusuma (sky flower). (44) गइइंदिए काए, जोए वेए कसायनाणे अ। संजमदंसणलेसा, भव सम्मे सन्नि आहारे।।४५।।
gaiimdiye kāye joe veye kasāyanāņo a samjamdamsanalesa bhava samme sanni āhāre. [45] गतिरिन्द्रियं च कायः, योगो वेदः कषायो ज्ञानं च संयमो दर्शनं लेश्या, भव्यः सम्यक्त्वं संज्ञाहारः।।४५।। Gati (state of existence), indriya (sense organs), kāya (body), veda (sexual inclinations), kaśāya (passions), jñāna (knowledge), samyama (restraintment), darśana (intution), leśyā (colour of thoughts), bhavya (liberatableones, samyaktva (righteousness), sanjni (rational) and āhāra (nourishment) are the fourteen mārganās (categories of disquisition doors)of soul. (45) नरगइपणिंदितस भव, सन्नि अहक्खाय खइयसम्मत्ते। मुक्खोऽणाहार केवल-दसणनाणे न सेसेसु।।४६ ।।

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naragaipaņiņditasa bhava sanni ahakkhāya khaiasammatte
mukkho, nāhāra kevala-damsananane na sesesu. [46] नरगतिपंचेन्द्रियत्रसभव्यसं शियथाख्यातक्षायिकसम्यक्त्वे मोक्षोऽनाहारकेवलदर्शनज्ञाने, न शेषेषु ।।४६ ।। Mokşa (emancipations) is not possible through all mārgaņās. It is possible only through the mārgaņās named-manusya gati (human state of existence), pancendriya jiva (five sensed soul), trasakāya (mobile bodied), bhavya (liberatableones), yathākhyātacāritra (possessing ideal and passionless conduct), kśāyika samyaktva (righteousness attained by the distruction of seven karma prakrtis), anāhāra (non-nourishment) and kevalajñāna (omniscience). (46) दव्वपमाणे सिखाणं, जीवदव्वाणि हुंतिऽवाणि हुंतिऽणंताणि। लोगस्स असंखिज्जे, भागे इन्नो य सव्वेवि।।४७।। davvapamāṇe siddhāņam jīvadavvāņi huộti'ņaṁtāņi logassa asamkhijje bhāge ekko ya savvevi. [47] द्रव्यप्रमाणे सिद्धानां जीवद्रव्याणि भवन्त्यनन्तानि लोकस्यासंख्येयभागे, एकश्च सर्वेऽपि ।।७।। In quantity there are infinite number of emancipated souls (Siddhas). There reside, the Siddha and other emancipated soul in innumerable part of loka. (47) फुसणा अहिया कालो, इग-सिद्ध-पडुच्च साइओणंतो। पडिवायाऽभावाओ, सिद्धाणं अंतरं नत्थि।।४८।। phusaņā ahiyā kālo iga-siddha-paducca sāionaṁto padivāyā' bhāvāo siddhāņaṁ aṁtaraṁ natthi. [48] स्पर्शनाधिका कालः एकसिद्धं प्रतीत्य साधनन्तः प्रतिपाताऽभावतः सिद्धानामान्तरं नास्ति।।४।। The emancipated soul pervades a larger area. With respect to an

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emancipated soul time is both finite and infinite. The time when soul gets emancipated, is finite, since it does not banish from the state of emancipation and due to not being any interval its time is infinite. (48) सव्वजियाणमणंते, भागे ते तेसिं दंसण नाणं। खइए भावे परिणा-मिए अ पुण होइ जीवत्तं ।।४६ ।। savvajiyāṇamaņamte bhāge te tesim daṁsaņa nāņań khaie bhāve pariņā-miye a puņa hoi jīvattaṁ. [49] सर्वजीवानामनन्ते भागे ते, तेषां दर्शनं ज्ञानम्। क्षयिके भावे, पारिणामिके च पुनर्भवति जीवत्वम् ।।४६ ।। Emancipated souls (Siddha) are infinite part of all the souls (jivas). Their jñāna (knowledge) and darśana (intution) are subsidential (kṣāyika) and life is pariņāmika (transformative).(49) थोवा नपुंससिद्धा, थीनरसिद्धा कमेण संखगुणा। इअ मुक्खतत्तमेअं, नवतत्ता लेसओ भणिया।॥५०॥ thoā napussasiddhã thīnarasiddhā kamena saṁkhaguņā ia mukkhatattameaṁ navatattā lesao bhaņiya. [50] स्तोका नपुंसकसिद्धाः स्त्रीनरसिद्धाः क्रमेण संख्यगुणाः इति मोक्षतत्त्वमेत-न्नवतत्त्वानि लेशतो भणितानि ।।५०।।
The quantity of emancipated soul as a napunsaka (neuter gender is less; while strī (feminine) and purușa (masculine) emancipated souls are numerable in number than that of neuter emancipated soul. These are the nine tattvas related very briefly. (50) जीवाइनवपयत्ये, जो जाणइ तस्स होइ सम्मत्तं। भावेण सद्दहतो अयाणमाणेऽवि सम्मत्तं ।।१।। jīvāinavapayarthe jo jāņai tassa hoi sammatta bhavena saddahamto ayanamanévi sammattam. [51]

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जीवादिनवपदार्थान् यो जानाति तस्य भवति सम्यक्त्वम्। भावेन श्रद्धतोऽज्ञानवतोऽपि सम्यक्त्वम् ।।५१।। One who has the knowledge of these all the nine categories possesses right belief. No matter if one does not know the details of these categories but if he has veneration for these tattvas must possess samyaktva (right belief). (51) सव्वाइ जिणेसर-भासियाइं वयणाइं ननहा हुंति। इइ बुद्धी जस्स मणे, सम्मत्तं निच्चलं तस्स।।२।। savvāi jiņesara-bhāsiyāīṁ vayaņāim nannahā husti ii buddhi jassa mane sammattam niccalam tassa. [52] सर्वाणि जिनेश्वरभाषितानि वचनानि नान्यथा भवन्ति। इतिबुद्धिर्यस्य मनसि, सम्यक्त्वम् निश्चलं तस्य ।।२।। The teachings of the Loard Mahāvīra are indeed worth while. It never goes otherwise. One who thinks so, possess firm right belief. (52) अंतोमुहुत्तमित्तंपि, फासियं हुन्ज जेहि सम्मत्तं । तेसिं अवऽढपुग्गल-परियट्टो चेव संसारो।।५३ ।। aṁtomuhuttamittampi phāsiyam hujja jehi sammatta tesis ava'dhapuggala pariyatto cevasaṁsāro. [53] अन्तर्मुहूर्तमात्रमपि, स्पृष्टं भवेद यैः सम्यक्त्वम् । तेषामपार्द्धपुद्गलपरावर्तश्चैव संसारः ।५३ ।। The souls, established in right belief even for a antarmuhürta, their maximan life is no longer than ardhapudgala parāvarta (an unit of time equal to infinite ascending and descending aeon). (53) उस्सप्पिणी अणंता, पुग्गल-परिअट्टओ मुणेयव्वो। तेऽणताऽतीअखा, अणागयता अणंतगुणा।।१४।।

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ussappiņā aṇastā puggala-pariattao muñeyavvo te'namtatiaddhā anāgayaddha anantaguna. [54] उत्सर्पिप्पण्योऽनन्ताः पुद्गलपरावर्तको ज्ञातव्यः। तेऽनन्ता अतीताद्धा, अनागताद्धानन्तगुणाः ।।५४ ।। Pudgalaparāvarta comprises a period of infinite, ascending aeon (utsarpiņā). It was exisistent in infinite past and will remain in future too, infinite time larger than that of past. (54) जिणअजिणतित्थऽतित्था, गिहि अन्नसलिंग थी नर नपुंसा। पत्तेय सयंबुद्धा, बुद्धबोहिय इक्कणिका य ।।५।। jiņaajiņatitthatitthā gihi annasaliņga thī nara napuṁsā patteya sayaṁbuddhā buddhabohiya ikkaņikkā ya. [55] जिनाजिनतीर्थातीर्था, गृह्यन्यस्वलिङ्गस्त्रीनरनपुंसकाः। प्रत्येकस्वयंबुद्धौ, बुद्धबोधितैकानेकाश्च ।।५५ ।। जिणसिखा अरिहंता, अजिणसिद्धा य पुंडरियपमुहा। गणहारि तित्थसिद्धा अतित्थसिद्धा य मरुदेवी।।१६।। jiņasiddhā arihamtā ajiņasiddhā ya purdariyapamuhā ganahari titthasiddhā atitthasiddhā ya Marudevi. [56] जिनसिद्धा अर्हन्तो, अजिनसिद्धाश्च पुण्डरिकप्रमुखाः गणधारिणस्तीर्थसिद्धा, अतीर्थसिद्धा च मरुदेवी।।५६ ।। गिहिलिंगसिद्ध भरहो, वक्कलचीरी य अन्नलिंगम्मि। साहू सलिंगसिद्धा, थीसिद्धा चंदणापमुहा ।।७।। gihilimigasiddha bharaho Vakkalcīri ya annalinigammi sāhü saliņgasiddhā thīsddhā caṁdañāpamuhā. [57] गृहिलिंगसिद्धो भरतो, बल्कलचीरी चान्यलिङ्गे। साधवः स्वलिङ्गसिद्धाः स्त्रीसिद्धाश्चन्दनाप्रमुखाः ।।५७।। पुंसिखा गोयमाइ, गांगेयाइ नपुंसया सिखा। पत्तेय-सयंबुखा, भणिया करकंडु-कविलाइ ।।७।।

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pusisiddhā Goamāi gāṁgeyāi napusisayā siddhā patteya sayaṁibuddhā bhaņiā karakaṁdu kavilāi. [58] पुरुषसिद्धा गौतमादयो, गाङ्गेयादयो नपुंसकाः सिद्धाः। प्रत्येकस्वयंबुद्धाः भणिताः करकण्डुकपिकादयः ।।५८ ।। तह बुद्धबोहि गुरूबोहिया इगसमये इगसिद्धा य। इगसमयेऽवि अणेगा, सिखा तेऽणेगसिद्धा य।।५६ ।। taha buddhabohi gurübohiyā igasamaye igasiddhā ya igasamay'vi aņegā siddhā te'ņegasiddhā ya. [59] तथा बुद्धबोधिता गुरुबोधिता एकसमये एकसिद्धाश्च। एकसमयेऽप्यनेकाः, सिद्धास्तेऽनेकसिद्धाश्च ।।५६ ।। The Siddhas (emancipated souls) are supposed to be of fifteen types(1) Jina siddha- those who get emancipated after being a
Tirthařkara (after establishing the ford), like Rşabhdeva
and Mahāvīra. (2) Ajijna siddha-those who get emancipated without being
a Tirthařkara only as a Samānyakevalī, like Pundarika Swāmi.. Tirtha siddha-those who get emancipated after establishing four fold (Caturvidha saṁgha) like Jambüswāmī. Atīrtha siddha-those who get emancipated either before establishment of tirtha (ford) or after curtailment of tīrtha, like mother Marudevi. Grihalisga siddha- those who get emancipated as a lay devotee (śrāvaka) after attaining kavalajñana (omniscience), as Bharata Cakravartī. Anyalimga siddha- those who get emancipated as an ascetic even belonging to other religions, after attaining omnisciences like- Valkalacīri.

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(8)
(7) Swalimga siddha- those who get emancipated as an ascetic
after attaining omniscience. Strīlimga siddha- those who get emancipated as a women, like Candanabālā. Puruş linga siddha- those who get emancipated as a
man, like Gautama swāmī. (10) Napusșakalimga siddha- those who get emancipated as
a eanuch (napunșaka) as Gāngeya. (11) Svayambuddha siddha- those who get emancipated
without any proper effecient cause with their own effort,
as Kapila. (12) Pratyeka buddha siddha- those who get emancipated on
account of their own efficiency and effort, as Karakandu. (13) Buddhabodhita- those who get emancipated hearing
sermon of their teachers. (14) Ekasiddha- when only one soul gets emancipated at a
time is called Ekasiddha, as Mahāvīra swāmī. (15) Anekasiddha-when more than one soul get emancipated
at a time, they are called anekasiddha. (55-59) जइ आइ होइ पुच्छा, जिणाण मग्गंमि उत्तरं तइआ। इक्कस्स निगोयस्स, अणंतभागो य सिद्धिगओ।।६०।। jai āi hoi pucchā jiņāņa maggammi uttaraṁ taiā ikkassa nigoyassa, anaṁtabhāgo ya siddhigao. [60]
यदा इति पृच्छा जिनानां मार्गे उत्तरं तदा। एकस्य निगोदस्य, अनंतभागश्च सिद्धिगतः।।
When a question was asked to Loard Mahāvīra that till now how many souls (sīvas) have got emancipated, his simple answer to this question was that less than infinite part of nigoda( body of microorganisms/infinite microsouls) have got emancipated. (60)

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Navatattva Prakarana : 27
Notes:
(1) It is noteworthy that the soul assimilates only that karmic
matter which is within its own pradeśas and which is devided into eight species of karma. Eight species of karma may be compared as under: Knowledge obscuring karma may be compared with bondage since it covers the knowledge, intution obscuring (darśanāvaraņiya) karma with a watchman as it stops the intution, feeling producing (vedanīya) karma with a honey adged sword since it produces pain and pleasure both; belief and conduct obscuring (mohaniya) karma with a wine as it produces attachment and affection to the worldly things; age determining karma with a shackles as it binds the individuals in the shackles of age; personality determining (āyuşya) karma with an artist as artist makes good and bad paintings in the same way personality determining (nāma) karma makes the body ugly and beautiful; status determining (gotra) karma with a potter as he makes pots big and small according to his own desire and power hindering (antarāya) karma may be compared with a store keeper since it obstructs charity, receiving, enjoyment and will power.

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