Navtattva Prakaran

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

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1 Navatattvaprakarana (A Manual of Nine Categories of Truth) Translated by : Dr. Shriprakash Pandey Parsvanatha Vidyapitha Varanasi -5

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Navatattvaprakarana (A Manual of Nine Categories of Truth) Translated by: Dr. Shriprakash Pandey Publisher: Parsvanatha Vidyapitha Varanasi-221005

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Book : Navatattvaprakarana Translated by : Dr. Shriprakash Pandey Publisher Parsvanatha Vidyapitha 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. Parsvanatha Vidyapitha feels emense pleasure in bringing out this title, for the first time with Sanskrit cchaya, 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 Parsvanatha Vidyapitha

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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 (samyagdarsana), right knowledge (samyag-jnana) and right conduct (samyag caritra), 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 Acarya Umasvati has rightly observed in his famous work Tattvarthasutra tattvarthasraddhanamsamyagdarsanam. (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 'tasyabhavah tattvam' i.e. the first principle or category of truth. In Jainism the word tattva, sat, artha, Padartha and tattvartha 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. Acarya Umasvati has used the word tattvartha, sat and dravya in similar way, in the context of substance. Acarya Nemicandra has mentioned dychotomous division of tattva into jiva (living) and ajiva (non-living) as dravyas. In Jaina canons dravya (substance) is classified as of six types- Jiva, ajiva, dharma, adharma, pudgala and kala while tattvas are said to be of nine, viz. I. existence of soul (Jiva) 2. existence of non-santient entity (ajiva--matter, time, sapce, medium of rest, medium of motion). 3. auspicious karma (punya) inauspicious karma (papa) 5. the inflow of karmic particles towards the soul (asrava) 6. stoppage of inflow of karmic particles (samvara) 7. annihilation of karmic particles (nirjara) binding of karmic particles with the soul (bandha)

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ii : Navatattva Prakarana 9. liberation (moksa)* 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- Tiva (living entity) and ajiva (nonliving entity). From ontological point of view, considering especially spiritual phenomenon the tattvas are of seven types. viz--Jiva, ajiva, asrava (influx of Karmas), bandha (bondage of Karmas), sarvara (stoppage of_Karmas), nirjara (annihilation of Karmas) and moksa (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 papa (inauspicious Karmas). From metaphysical and spiritual point of view the second classification is well received by scholors. However, in Jaina agmas the third tradition is often used. The Bhagavati, Prajnapana, Uttaradhyayana have mentioned nine categories of tattvas. The Sthananga mentions two fold classification- Jiva and ajiva. Acarya Nemicando in his Dravyasargraha has also advocated this two fold classification. Acarya Umasvati in his famous tretise Tattvartha Sutra has included punya and papa 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 (anantadarsana), infinite knowledge (ananta jnana), infinite power (ananta virya), 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 Samsari) and those are liberated (mukta). The samsari jivas are classified into six types according to their nature of body they possess-as prthvikaya (earth bodied) (2) apakaya(water bodied), (3) tejaskaya(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 ajiva is first and second respectively. But in some of the editions puna and papa of included before the asrava and bandha while in some, they are included after the catogries of asrava and bandha.

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. iii vayukaya (air bodied), (5) vanspatikaya (vegetable kingdom) and (6) trasakaya(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 anantacatustaya (four infinites) with all its potential and qualities fully developed. (2) Ajiva (Non- sentient entity) The class of non-sentiententity is called ajiva. It is constituted by pudgal(matter), Dharma(medium of motion), Adharma(medium ofrest), Akasa(space) and kala (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 Akasa (space) and it is the principleoftime, which marks the continuity orchange in the substances and their modes becauseitisconstituted of guna(quality) and paryaya(modes) both. (3-4) Punya and Papa (auspicious and inauspicious karmas) In Jainism punya and papa 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 papais 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 andpapaisthe free will of agent who performs the same, just as punya is really a punya when it is performed willingly, so papa is papaonly when it is committed voluntarily. Both auspicious and inauspicious tendencies comeunder asrave (influx of karma). Auspicious and inauspicious karmaonly means that the karmapudgala which are attracted by psychological, physiological and vocal tendencies of atman. Punyacan be aquired by the auspicious deeds

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iv: Navatattva Prakarana 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) Asrava (influx of Karmas) Asrava is inflow of karmic particles towards the soul. As in pond water comes through a channel so the karmas come to the atman through theAsrava. 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-mithyatva(wrong belief), avirati (vowlessness), pramada(nigligence), kasaya(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 bhavasrava(the subjective influx) and the foreign matter that is actually drawn into by the soul to accumulate there in state of satta(existence) is called drayasrava(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 bhava (subjective) samvara. Objective samvara 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 bhavanas (reflections), twently six parisahas (afflictions) and five caritras (right conducts). (7) Nirjara (annihilation of karma) Nirjara means the annihilation or dissipation of previous accumulated karma particles in the soul. It also means the separation of karma particles from the atmapradesas. Acording to Umasvati beingripen by penances, the separation of karmas is called nirjara (Tattvartha sutra 1-4). So it is only austerity or severe penance which can burn the karmic

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V 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 bhavabandha (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) Prakrti Bandha- the nature of karma particles that has entered into the soul. (2) Sthiti Bandha-duration of karma particles entered into the soul, anubhagabandha- intensity of karma particles associated with soul and (4) pradesa bandha-extensiveness and aggregates of the karmic particles associaed with the soul. Bondage is elminated by the process of samvaraandnirjarawhich referes to prevention and annihilation of karma particles respectively. (9) Moksa (liberation) Moksa 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 moksa. Like other categories it is also of two types- bhavamoksa- when the soul becomes free from four ghafi (destructive) karmas it is called Bhavamoksa. When the four aghafi (nondestructive) karmas disappear from the constitution of the soul, it is said to

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vi : Navatattva Prakarana have attained dravyamoksa. After being freed from the karmicencrustations the soul moves upaward to the end of lokakasa and remains in its pure form (anntacatustaya) at the siddhasila, an abode of liberated souls. Navatattvaprakarana incapsulates all these nine tattvas with their descriptions, divisions, subdivisions etc., Its first seven verses explicitly deal with concept of jiva (soul). From verse 8 ta 4 ajiva, 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 prakirnaka adhikara. 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 (dravanuyoga) dealing with mainly concept of substances and their divisions, (ii) Mathemetical exposition (gaaitanuyoga)- dealing with numerical discriptions, division-subdivisions of time, space and pudgala. (iii) Jural teliological exposition (caranakarananuyoga)- dealing with code of conduct of Householders and monks and defferent Jurals. (iv) Exposition of religious parables (dharmakalhanuyoga)-dealing with religious stories and paradigm of morality. Navtattvaprakarana 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 (parisaha) 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 Navatattvaprakarana has, who is the

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... vii 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 Aryas* 59* 141 ----- 14th Cent. A.D. Name of the Text Author Period Navatattvaprakarana Bhaavasagara VS 1809 Navatattvaprakarana Devaguptasuri VS 1174 Navatattvaprakarana Jinacandra 1732 AD Navatattvaprakarana Muniratnasuri 13th cent. AD Navatattvaprakarana Jayasekharasuri Sri Navatattvaprakaranam .. Brhannavatativa Devendra Suri 1290-1327 A.D. Praksepagatna, (Tapagaccha) Commentaries Navatattvavrtti Amback Prasada VS 1220 (Svopajnatika) Navatattvavrtti Devendra suri 15th cent. A.D. (Kharatara Gachchiya) Navatattva vytti Samaya Sundara Gani VS 1698 (Kharatara Gaccha) Navatattvavrtti Paramananda Suri 14 cent. A.D. Navatattvavivarana Devacanda Suri 13 cent. A.D. Navatattvavivarana Manikyasekhara Suri 15th cent. A.D. Navatattva Avacuri Sadhuratna Suri VS 1644 Navatattva Avacuri Mana VijayaGani 18th Cent. A.D. (Tapagaccha) Navatattvaprakarana Abhaydevasuri 1135 A.D. Bhasya (Navangivettikara) Navatattva Bhasya Yasodevasuri 1174 A.D. Vivarana (Upakesagaccha) Navatattva Balavabodha Somasundara Suri VS 1502 Navatattva Balavabodha Parsvacandra VS 1593 Navatattva Vartika Ratnalabha VS 1600 Pupil of Sri Viveka Ratnasuri 104* Apart from these mula, bhasya, avacurni, balavabodha and taba, we find also references of a number of rasa, joda, stavana and Published by Bhimsi Manek, Bombay 1903 under Laghu prakarana Sangrah. Published by Sriman Mukti Kamal Jain Mohan Malayam (with Sumangala Tika Bhavanagar. 1934. Navatattva-Sahitya-Samgraha, Sanyojak Udayavijaya Gani, Ahmedabad. Page No. 1.

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viii : Navatattva Prakarana caupai written on Navatattvaprakarana, in Praksta, Sanskrit, Gujarati and Hindi, which show the importance of the text. Author Navatattvaprakarana, 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 Navatattvarakarana contains in its opening verse the name of Sri Dharma Suri as its author. The verse runs thus: ia navatattaviyaro, appamainanajananaheuTM samkhitto uddhario, lihio Siridhammasurihis. Although the name of Sri Dharma Suri 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 Sri Cirantanacarya has been given as its author- Cirantanacarya viracitam- but it does not denote the name of its original author. It denotes only that this text is compiled by any encient acarya. 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 puspika (conculding verse) mentioning the name of Sri Vadidevasuri as its author. The verse reads: Vadidevasuri viracitam navatattvaprakaranam.2 According to the above verse Sri Vadideva Suri (1143-1226 A.D.) was the author of this text. Vadideva Suri, the famous author of Pramananayatattvaloka, Syadvadratnakara etc., was basically a logician 1. Sri Navatattvaprakaranam, Cirantanacaryaviracitam, Sriman muktikamal Jain Mohan Malayam, 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 Vadideva Suri, taking into consideration the above citation and discussion of earlier scholars it can be inferred that he himself was the original author (mulkara) 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, avacuris etc. in Praksta, 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 Navatattvaprakarana 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 Parsvanatha Vidyapitha in 1994 left the work incompleted. I putforth this proposal to Prof. Sagarmal Jain, Director, Parsvanatha Vidyapitha, 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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navatattvaprakaraNa Navatattvaprakarana jIvAjIvA puNNaM, pAvA''saMvasavaro ya nijjaraNA / bandho mukkho yatahA, navatattA huMti nAyavvA // 1 // jiva, jiva punnnam, pava" savasamvaro ya nijjarna. bardho mukkho ya taha navatatta humti nayavva.[1] jIvA'jIvau puNyaM, pApasravau saMvarazca nirjjaraNA / / bandho mokSazca tathA nava tattvAni bhavanti jJAtavyAni / / 1 / / Jiva (soul), Ajiva (non-soul), puaya (auspicious karma), papa ( inauspicious karma), sasrava ( influx of karma), samvara (prevention of influx of karma), nirjara (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) caudasa caudasa, bAyA-lIsA bAsI a huMti bAyAlA / sattAvannaM bArasa, car3a nava bheyA kameNesiM // 2 // caudasa caudasa bayalisa basi a humti bayala. sattavannam barasa cau nava bheya kamenesim. [2] caturdaza caturdaza dvicatvAriMzad, dvyazItizca bhavanti dvicatvAriMzat / saptapazcAzad dvAdaza, catvAro nava bhedAH krameNaiSAm / / 2 / / These nine tattvas comprise fourteen types of jiva (soul) and ajiva (non-soul), fourty-two types of punya (auspicious karma), eighty-two types of papa ( inauspicious karma), fourty-two types of asrava (influx of karma), fiftyseven-types of sarvara (prevention of influx of karma), twelve types of nirjara (dissipation of karma), four types of bandha (bondage) and nine types of moksa (emancipation). (2)

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2 : Navatattva Prakarana egaviha duviha tivihA, cauvvihA paMca chavvihA jIvA / ceyaNa-tasaiyaresiMha, veya - gaI - karaNa - kAhiM / / 3 // egaviha duvila tiviha cauviha pamca chavviha Jiva ceyana tasaiyarehin, veya gai karana kayehim. [3] ekavidha-dvividha-trividhA- caturvidhAH paJca SaDvidhA jIvAH; cetana -setarairveda-gati-karaNa - kAyaiH / / 3 / / With regard to its cetana (consciousness), trasa and sthavara (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 ). egidiya suhumiyarA, sanniyara paNidiyA ya sabiticau / apajattA pajjattA, kameNa caudasa jiyaTThANA / / 4 / / egimdiya suhumiyara sanniyara panimdiya ya sabiticau appajanta pajjatta kamena caudasa jiyathana. [4] ekendriyAH sUkSmetarAH, saMjJItarapaJcendriyAzca sadvitricatuH / aparyAptAH paryAptAH krameNa caturdaza jIvasthAnAni / / 4 / / Suksma and badara 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 paryaptaka and aparyaptaka (developed and undeveloped) are devided into fourteen jiva sthanakas. (4) nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / vIriyaM uvaogo ya, eyaM jIassa lakkhaNaM // 5 // nanam ca damsanam ceva carittam ca tavo taha viriyam uvaogo ya yeyam jiassa lakkhanam. [5] jJAnaM ca darzanaM caiva, cAritraM ca tapastathA, vIryamupayoga caitajjIvasya lakSaNam / / 5 / /

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Navatattva Prakarana : 3 Jnana (knowledge), darsana (intution), caritra (conduct), tapa (austerity) and upayoga (cognitive operations) these are the defining characteristics of jiva (soul). (5) AhArasarIriMdiya, pajjattI aannpaannbhaasmnne| cau paMca paMca chappiya, igavigalA'sanisantrINaM / / 6 / / aharasaririmdiya pujjatti anapanabhasamune cau pariica panca chappiya igavigala' sannisuinninan. [6] AhArazarIrendriya-paryAptaya aanpraannbhaassaamnaaNsi| catasraH paJca paJca SaDapi, caikavikalA'saMjJisaMjJinAm / / 6 / / Ahara (food), sarira (body), indriya (senses), svasochvasa (inhalation and exhalation), bhasa (language) and mana (mind) these are six paryaptis (bodily capacities of jiva). Ekendriya (one sensed), vikalendriya (having two three or four sences), cuscinjri and scunjm pancendriya jiva (irrational and rational five sensed soul) possesses four, five, five and six bodily capacities respectively. (6) paNiMdia tti balUsA-sAU-dasa pANa cau cha saga atttth| iga-du-ti-cariMdINaM, asatri-satrINa nava dsy||7|| panindia tti balusa-sau-dasa pana cau chha saga attha ig-du-ti-caurindinam asanni-sanmina nava dasaya. [7] paMcendriya tribalocchvAsAyUMSi daza prANAzcatvAraH SaT sptaassttau| ekadvitricaturindriyANA-masaMjJisaMjJinAM nava daza ca / / 7 / / Pancendriya (five senseed), tina bala (power of mind, body and speech) svasochvasa (inhalation an exhalation and ayusya (age) these are dasa prana (ten vital organs). Ekendriya (one sensed); dvindriya (two sensed), trindriya (three sensed), and caturendriya (four sensed) Jiva (soul) possesses four, six, seven and eight prana (vital organs) respectively. Only sanjni and (isanjni pancendriya (rational and irrational five sensed) possesses nine and ten prana (vital organs).

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4 : Navatattva Prakarana Ajiva (Non-soul) Ajiva is not mearly the form of negative of jiva (soul) but it is positive verity standing opposed to Jiva (soul). dhammA'dhammAgAsA, tiya-tiya- bheyA taheva addhA ya / khaMdhA desa pasA, paramANu ajIva caudasahA / / 8 / dhamma'ahammagasa tiya-tiya bheya taheva addha ya khamdha desa paesa paramanu ajiva caudasaha. [8] dharmAdharmAkAzAstrikatrikabhedAstathaivAddhA ca / skandhA deza-pradezAH paramANavo 'jIvazcaturdazadhA / / 8 / Dharmastikaya (medium of motion), adharamastikaya (medium of rest) and akasastikaya (space) has three divisions where kala (time) has only one. Similary, pudgalastikaya (matter) is devided into skandha (molecules), desa (a part of molecules), pradesa (a subtle constituent partless part of molecules) as paramanu (a subtle part of matter separated from molecules). In this way ajiva (non-soul) has total fourteen divisions. (8) dhammA'dhammA puggala, naha kAlo paMca huMti ajjIvA / calaNasahAvo dhammo, thirasaMThANo ahammo ya // 6 // dhamma'dhamma puggala naha kalo pamca humti ajjiva calana sahavo dhammo thirasamthano ahammo ya. [9]. dharmAdhama pudgalAH nabhaH kAlaH paMca bhavantyajIvAH calanasvabhAvo dharmaH, sthirasaMsthAno 'dharmazca / / 6 / / Dharamastikaya (medium of motion), adharmastikaya (medium of rest), pudgala (matter), akasa (space) and kala (time) are five fundamental varities of ajiva (non-soul). Dharmastikaya and adharmastikaya are the auxilary cause of motion and rest of soul and non-soul respectively. (9) avagAho AgAsaM, puggalajIvANa puggalA caUhA / khaMdhA desa paesA, paramANu caiva nAyavvA / / 10 / /

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Navatattva Prakarana : 5 avagaho agasam puggaljivana puggala cauha khamdha desa paeisa paramanu ceva nayavva. [10] avakAza AkAzaM, pudgalajIvAnAM pudgalAzcatu / skandhA dezapradezAH, paramANavazcaiva jJAtavyAH / / 10 / / Akasa (space) provides room to the soul and non-soul. Pudgala (matter) is devided into four parts-pradesa, skandha, desa and paramanu. (10) (see, verse-8). saiMdhayAra ujjoa, pabhA chAyAtavehi A (iy)| vana-gaMdha-rasA-phAsA, puggalANaM tu lakkhaNaM / / 11 / / saddasdhayara ujjoa pabha chayatavehi a (iya) vanna-gamdha-rasa-phasa puggalanam tu lakkhanam. [11]. zabdAndhakArAbudyotaH prabhAchAyAta paishc|| varNo gantho rasaH sparzaH pudgalAnAM tu lakSaNam / / 11 / / Sabda (words), andhakara (darkness), udyota (moonlight or coldlustor), prabha (light), chaya (shed), atapa (heat), varna (colour), rasa (taste), sparsa (touch) and gandha (smell) are the main characteristics of matter. (11) egA koDisatasaTThi, lakkhA sattahattarI sahassA y| do ya sayA solahiyA, AvaliyA igamuhuttammi / / 12 / / ega kodisatasatthi lakkha sattahattari sahassa ya do ya saya solahiya avaliya igamuhuttammi. [12] ekA koTiH saptaSaSTirlakSAH saptasaptatiH shsraashc| dve ca zate SoDazAdhike, AvalikA ekasminmuhUrte / / 12 / / One muhurta (a unit of time) consists of 16777216 avalikas. (12). samayAvalI mahattA, dIhA pakkhA ya mAsa varisA y| maNio paliyA sAgara, ussappiNi-sappiNI kaalo||13|| samayavali mulutta diha pakkha ya masa varisa ya bhanio palia sagara ussappini-sappini kalo. (13).

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6 : Navatattva Prakarana samayAvalimuhUrttA divasAH pakSAzca mAsA vrssaashc| bhaNitaH palyaH sAgaraH utsarpiNyavasarpiNI kAlaH / / 13 / / The time is devided into samaya (the lowest unit of time), avalika (innumerable samayas make an avalika), muhurta (16777216 avalikas make an muhurta which is an unit of time equal to 48 minutes of European time), divasa (day, aunit of time equal to 30 muhurtas) and paksa (a fortnight), masa (month), varsa number of years), Sagaropama (10 crore into crore (1000,000,000,000,000 palyopamas), utsarpini (ascending aeon which comprises 10 crore into crore sagaropamas), and avasarpina (descending aeon which comprises the same number of sagaropamas).(13) pariNAmi jIva muttaM, sapaesA ega khitta kiriyA y| NiccaM kAraNa kattA, savvagaya iyara appvese||14|| parinami jiva muttam sapaesa ega khitta kiriya ya uiccam karana katta savvagaya eyara appavese. [14] pariNAmI jIvo mUrtaH, sapradeza ekaH kSetraM kriyA c| nityaM kAraNaM kartA, sarvagatamitara apravezaH / / 14 / / parinami (transformative), jiva (soul), murta (tangible), sapradesi (possessing a subtle constituent part of space), eka (one), kriya (activity) nirya (permanent), karana (cause), karta (doer), survavyapi (omnipresent) and itara-apravesi (non pierceble) are the six substances worth knowing. (14) Punya tattva (auspicious Karma) sA uccagoa maNuduga, suraduga paMciMdijAi pnndehaa| AititaNuNuvaMgA, aaim-sNghynn-sNtthaannaa||15|| sa uccagoa manuduga suraduga pamcimdijai panadeha aititanunu'arga aim-samghayana-samthana. [15] saatoccaigNtrimnussydhik-surdvikpnycendriyjaatipnycdehaaH|| AditritanUnAmupAGgAnyAdimasaMhananasaMsthAne / / 15 / /

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Navatattva Prakarana : 7 vanacaukkAgurulahu, paraghAussAsa AyavujjAaM / subhakhagainimiNatasadasa, suranaratiriAu titthayaraM / / 16 / / vannacaukkagurulahu paraghaussasa ayaujjaam subhakhagainiminatasadasa suranaratiriau tithayaram. [16] varNacatuSkA'gurulaghu-parAghAtocchvasAtapodyotam zubhakhagatinirmANatrasadazaka - suranaratiryagAyustIrthakaraM / / 16 / / Punyatattva (auspicious karma) is considered of 42 types viz. satavedniya (which causes a feeling of pleasure), uccagotra (high family sorroundings), manusyadvika (human age), devadvika (age of celestial beings), pancendriya jati (five sense organs), pancasarira (five types of body), tine sarira upanga (three secondry parts of body), prathama sanghayana (which procures the flocking together of the physical body), prathama sansthana vajra, rsabha sansthana (which gives firmness of joints), varnacatuska (four colour), agurulaghu (neither heavy nor light), paraghata (capability of vanquishing other), svasochvas (inhalation and exhalation), atapa (heat or wann splendour), udyota (moon light or cold lustre), subhavihayogati (acquiring good condition), nirmana (construction), trasadasaka (ten nature of mobiles), deva manusya tiryancayusa (age of human, celestial and animal beings) and Tirthankaranamakarma (which procures the position of prophet of the Jaina religion). (15-16) tasa bAyara pajjattaM, pattea thiraM subhaM ca subhagaM ca / sussara Aijja jasaM, tasAidasagaM imaM hoi / / 17 / / tasa bayara pajjattam, pattea thiram subham ca subhagam ca sussara aijja jasam, tasaidasagam imam hoi. [17] trasabAdaraparyAptaM, pratyekaM sthiraM zubhaM ca subhagaM ca / / susvarAdeyayazastrasAdidazakamidaM bhavati / / 17 / / Trasa (mobile), badara (gross body), paryapta (developed), pratyeka (individual body), sthira (constant), Subha (handsome personality), Subhaga (amiable personality even though not beau

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8: Navatattva Prakarana tiful), suswara (bestowing melodius voice), adeya (suggestive) andyasa (granting honour and glory)aretrasadasakaprakrtis.(17) Papa tattva (inauspicious karma) The karmas which produce sorrow and sufferings at the time of their realisation, are called papa or inauspicious karma. nANaMtarAyadasagaM nava bIe nIa sAya micchttN| thAvaradasa-nirayatigaM, kasAya paNavIsa tiriydurg||18|| nanamtarayadasagan nava biye nia saya michhattam thavaradasa-nirayatigam kasaya panavisa tiriyadugam. [18] jJAnAntarAyadazakaM, nava dvitIye nIcairasAtaM mithyAtvam / svAvaradazakaM nirayatrikaM; kaSAyapaJcaviMzatiHtiryadvikam / / 18 / / igabiticaujAIo, kukhagai uvaghAya huMti paavss| apasatyaM vanacaU, apaDhama-saMghayaNa-saMThANA / / 16 / / igabiticaujaio kukhagai uvaghaya huoti pavassa apasattham vannacai apadhama-samghayana-samthana. [19] ekadvitricaturjAtayaH kukhagatirUpaghAto bhavanti paapsy| aprazastaM varNacatuSka-maprathamasaMhananasaMsthAnAni / / 16 / / Jnanavarana (five knowledge obscuring and five power hindering karma), darsanavarana (nine intution deluding karma), nicagotra (low status), asata-vedaniya (pain producing karma), mithyatva (wrong belef), sthavaradaska (ten immobility causing karma), narakatyka (three types of hell), paccisa kasaya (twenty five passions), tiryancadvika (two types of animal beings), ekendriya (one sensed), dvindriya (two sensed), trindriya (three sensed), cahurendriya jati (four sensed), asubha vihayogati (inauspicious capacity of moving in space), upaghata (self annihilation), asubhavarnadicara (four cause of having ugly body), prathama sivaya panca sanghayana (five sanghayana except first one) and panca sansthana (five karmas which

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Navatattva Prakarana : 9 determine the shape of the body) are eighty two types of inauspicious karma. (18-19). thAvara suhuma apajja, saahaarnn-mthirm-subh-dubhgaanni| dussara-NAijja-jasaM, thAvaradasagaM vivajjatthaM / / 20 / / thavara suhuma apajjam saharana-mathirama-subha-dubhagani dussara-naijja-jasam thavaradasagm vivajjatham. [20] sthAvarasUkSmAparyAptaM, sAdhAraNamasthiramazubhadurbhAgye duHsvarAnAdeyAyazaH sthAvaradazakaM viparyayArtham / / 20 / / Sthavara (static), suksma (subtle), apparyapta (developed), Sadharana (common), a-asthira (non-constant), asubha (cause of ugly body), durbhaga (unsympathetic), duswara (ill sounding voice making), anadeya (unsuggestive) and apayasa (which causes dishonour and defame) are the sthavarapraksti (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 asrava. iMdia-kasAya-avvaya, jogA paMca cau paMca tini kmaa| kiriyAo paNavIsaM, imA u tAo annukkmso||21|| imdiyakasaya-avvaya joga pamca cau pasca tinni kama kiriyao panavisam ima u tao anukkamaso. [21] indriyakaSAyAvratayogAH paMca catvAri paMca trINi krmaat| kriyAH paJcaviMzatiH, imAstu tA anukramazaH / / 21 / / Panca-indriyan (five senses), cara kasaya (four passions), avrata (non-vows) and yoga (action performed by mind, body and speech) are the twenty-five rootcauses of asrava (influx of karma).(21)

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10 : Navatattva Prakarana kAiya ahigaraNiA, pAusiyA pAritAvaNI kiriyaa| pANAivAyaraMbhiya, pariggahiA mAyavattI a||22|| kaia ahigarania pausiya paritavani kiriya panaivayarambhiya pariggahia mayavatti a. [22] kAyikyadhikaraNikI, prAdveSikI paritApanikI kriyA prANAtipAtikyArambhikI; pArigrahikI mAyApratyayikI ca / / 22 / / micchAdasaNavattI, apaccakkhANI ya diTThi puTThi y| pADucciya sAmaMto-vaNIa nesatthI saahtthii||23|| michhadamsanavatti apaccakhani ya ditthi putthi ya paducciya samamto-vania nesatthi sahatthi. [23] mithyAdarzanapratyayikI, apratyAkhyAnikI ca dRSTikI pRSTikI (spRSTikI) ca prAtityakI sAmAntopanipAtikI naizastrikI svAhastikI / / 23 / / ANavaNi viAraNiyA, aNabhogA annvkNkhpcciyaa| annA paoga samudANapijja doseriyaavhiyaa||24|| anavani viarania anabhoga anavakamkhapaccaiya anna paoga samudanapijja doseriyavahia. [24] AjJApanikI vaidAraNikI, anaabhogikynvkaangkssprtyyikii| anyA prAyogikI sAmudAnikI premikI dvaissikiiryaapthikii||24|| Twenty-five types of activities which cause inflow of karmic matter towards soul are as under: (1) Kayiki kriya (a wicked man's readiness to hurt others). (2) Adhikaraniki kriya (having weapons of hurtfulness). (3) Pradvesiki kriya (tendency of having averson for soul and non-soul (jiva-ajiva) in anger. (4) Paritapaniki kriya (any things which may cause mental pain to oneself or others. (5) Pranatipatiki kriya (depriving other of vitalities of age, sense

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Navatattva Prakarana : 11 organ, powers and respiration. (6) Arambhiki kriya (engaging in harmful activities). (7) Parigrahiki kriya (possesion of worldy belongings). (8) Mayapratyayiki kriya (deceitful disturbance of some one's right knowledge and faith). (9) Mithyadarsanapratyayikikriya (praising one's actions due to wrong belief). 10. Apratyakhyaniki kriya (not renouncing what ought to be renounced). 11. Drastiki kriya (infatuated desire to see a pleasing form) 12. Sprstiki kriya (frivolous indulgence in touching). 13. Pratityaki kriya (inventing new sense of enjoyment). 14. Samantopanipatiki kriya (evacuating, urinating etc. at a place, frequented by men, women and animals). 15. Naisrstiki kriya (admiration of unrighteous things). 16. Swahastiki kriya (undertaking to do by one's own hand, what should be done by others). 17. Ajnapaniki kriya (miss-interpreting the scriptural injuctions, which we do not want to follow). 18. Vidaraniki kriya (proclaiming others sin). 19. Anabhogiki kriya (to seat one's own body cloth, etc. at a place without properly inspected and cleansed). 20. Anavakansapratyayiki kriya (disrespect to scriptural injunctions out of roguishness or lethorgy). 21. Prayogiki kriya (bodily movement). 22. Samudaniki kriya (tendency to neglect vows after having taken them). 23. Premiki kriya (to love oneself or produce love and affection in others). 24. Dvesiki kriya (tendency to speak proudly in anger).

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12 : Navatattva Prakarana 25. Iryapathiki kriya (action which causes either the bondage or the experience of iryapatha karma). (22-23-24) Samvara (prevention of influx of Karma) Samvara is an antagonistic principle of asrava. Impeding the flow of karmic matter towards soul is called samvara. samiI guttI parisaha, jaidhammo bhAvaNA crittaanni| paNa ti duvIsa dasa bAra, paMcabheehiM sagavannA / / 25 / / samii gutt parisaha jaidhammo bhavana carittani pana ti duvisa dasa bara pamcabheyehim sagavanna. [25] samitirguptiH pariSaho, yatidharmo bhaavnaashcritraanni| paMcatrikadvAviMzatizadvAdazapaJcabhedaiH saptApaJcAzat / / 25 / / Samiti (carefulness), gupti (restraints), parisaha (troubles), yatidharma (observance for monks), bhavana (reflections) and Caritra (conduct) are devided into five, three, twenty two, twelve and five types respectively, are the fifty-seven types of samvara. (25). iriyA bhAsesaNAdANe, uccAre samiIsu a| maNaguttI vayaguttI, kAyaguttI taheva y||26 / / iriya bhasesanadane ucsare samaisu a managutti vayagutti kayagutti taheva ya. [26] IryAbhASeSaNAdAnAnyuccAraH samitiSu c| manoguptirvacoguptiH kAyaguptistathaiva c||26 / / Five Samitis (carefulness) are as under(1) Iryasamiti (carefulness of walking), (2) Bhasasamiti (carefulness of language, (3) Esana samiti (carefulness in taking food), (4) Adananikespana samiti (carefulness in taking clothes, pots, etc.) and (5) Uccara-paristhapanika samiti (carefulness in placing urine, excreta, cough, etc.). Three guptis (restraints) are

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Navatattva Prakarana : 13 known as-(1) Manogupti (restraint of mind), (2) Vacanagupti (restraint of speech) and Kayagupti (restraint of body). (26) khuhA pivAsA sIuNhaM, dNsaacelaarithio| cariyA nisIhiyA sijjA, akkosa vaha jaaynnaa||27|| khuha pivasa siunham damsacelaraitthio cariya nisihiya sijja akkosa vaha jayana. [27] kSudhA pipAsA zItamuSNaM, dNsho'celko'rtistriikH| caryA naiSedhikI zayyA, Akrozo vadho yaacnaa||27|| alAbharoga taNaphAsA, ml-skkaar-priishaa| pannA anANa sammattaM, ia bAvIsa priishaa||28|| alabharoga tanaphasa mala-sakkara-parisaha panna annana samattam ia bavisa parisaha. [28] alAbharogatRNasparzA, mlstkaarprisshauN| prajJA ajJAnaM samyaktvamiti dvAviMzatiH prisshaaH||28 / / Ksudha (hunger), trsa (thirst), sita (could), usna (heat), dansamasaka (insects bites), nagnatva or acla (nackedness), arati (distaste), stri (women), carya (moving), naisedhiki (place prohibited), sayya (bedding), akrosa (harsh words), badha (killing), yacana (begging), alabha (non-benificial), roga (disease), trina sparsa (touch of thorn, straw, grass, etc.), mala (excreta), satkara (honour), prajna (miraculous intellect), ajnana (ignorence) and samyaktva (rightousness) are the twenty-two types of parisaha (troubles) to be conquered. (27-28). khaMtI maddava ajjava, mattI tava saMjame a bodhvve| saccaM soaM AkiMcaNaM ca baMbhaM ca jidhmmo||26|| kharti maddava ajjava matti tava samjame a bodhavve saccam soam akimcanam ca barbham ca jaidhammo. [29] kSAntiArdava Arjavo, muktiH tapaH saMyamazca boddhavyaH / satyaM zaucamAkiMcanyaM ca brahma ca yatidharmaH / / 26 / /

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14 : Navatattva Prakarana ksama (forgivness), mriduta (humbleness), arjava (simplicity) mukti (mukti-nirlobhata) greedlessness, tapa (austerity), samyama (restraintment), satya (truthfulness), sauc (holiness), akincanata (non-possession), and brahmacarya (celebacy), are ten observence for yatidharma (monks). (29) paDhamamaNiccamasaraNaM, saMsAro egayA ya annnnttN| asuittaM Asava, saMvaro ya taha NijjarA nvmii||30|| padhamamaniccamasaranah samsaro egaya ya annnattan asuittam asava, samvaro ya taha nijjara navami. [30] prathamamanityamazaraNaM, saMsAra ekatA caanytvN| azucitvamAzravaH saMvarazca tathA nirjarA nvmii|||30|| logasahAvo bohI-dullahA dhammassa sAhagA arihaa| eAo bhAvaNAo, bhAveavvA payatteNaM / / 31 / / logasahao bohi-dullaha dhammassa sahaga ariha eao bhavanao bhaveavva payattenan. [31] lokasvAbhAvo bodhirdurlabhA dharmasya sAdhakA arhntH| etA bhAvanA, bhAvitavyAH prytnen||31|| Anitya (transitoriness), asarana (non-shelter), samsara (world) ekatva (oneness), anyatva (difference), ashucitva (impurity), asrava (influx of karma), Samvara (impeding of karmic flow), nirjara (dissipation of karma), loka swabhava (to think about nature of the universe and its constituent parts), bodhi durlabha bhavana (rareness of attaining imancipation) and dharma bhavana (to think about propagator of Jina dharma- Arihanta) twelve bhavanas are worth knowing. (30-31) sAmAiattha paDhama, cheovaTTavaNaM bhave biiaN| parihAravisukhiaM suhumaM taha saMparAyaM ca / / 32 / / samaiattha padhamam cheovatthavanam bhave bian parihara visuddhiam, suhumam taha samparayam ca. [32]

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Navatattva Prakarana : 15 sAmAyikamatha prathamaM chedopasthApanaM bhaved dvitIyam / parihAravizuddhikaM sUkSmaM tathA sAMparAyikaM ca / / 32 / / tatto a ahakkhAyaM, khAyaM savvaMmi jiivlogmmi| jaM cariUNa suvihiyA, vaccaMti ayarAmaraM ThANaM / / 33 / / tatto a ahakkhayah khayam savvammi jivalogammi jam cariuna suvihiya vaccamti ayaramaram thana". [33] tatazca yathAkhyAtaM, khyAtaM sarvasmin jiivloke| yaccaritvA suvihitA gacchantyajarAmaraM sthAnam / / 33 / / Samayika (conduct to be followed in the primary stage of self control), chedopasthapaniya (conduct of monk in the beginning of his spiritual carrier), pariharavisuddhi (pure and absolute non-injury), suksma samparaya (slightest delusion) and yatha khyatacaritra (ideal passion and affectionless conduct) are five types of caritra (conduct which should be practiced to attain liberation. (32-33) Nirjara (annihilation of Karma) aNasaNamUNoariyA, vittIsaMkhevaNaM rsccaao| kAyakileso saMlINayA ya bajjho tavo hoii||34|| anasanamunoaria vittisamkhevanam rasaccao kaykileso samlinaya ya bajjho tao hoi. [34] anazanamUnaudarikA-vRttisaMkSepaNaM rstyaagH| kAyaklezaH saMlInatA ca bAhyaM tapo bhavati / / 34 / / Anasana (to give up the food under proper norms), unodari (to take food less than the demand of appetite), vsttisanksepa (to receive limited food with respect to substance, space, time and form), rasatyaga (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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16 : Navatattva Prakarana speech) are known as bahyatapa (external austerities). (34) pAyacchittaM viNao, veyAvaccaM taheva sajjhAo / jhANaM ussaggo'vi a, abbhiMtarao tavo hoi / / 35 / / payacchittam vinao veyavaccam taheva sajjhao jhanam ussaggo 'vi a abbhimitarao tavo hoi. [35] prAyazcittaM vinayo, vaiyAvRtyaM tathaiva svAdhyAyaH / dhyAnaM kAyotsarge'pi cAbhyantaraM tapo bhavati / / 35 / / Prayscitta (atonement ), vinaya (reverence), vaiyavrtti ( rendering voluntarily services), swadhyaya (self-study), dhyana (Meditation) and vyutsarga (giving up the attachment of body) are the six abhyantara tapa (internal austerities ). ( 35 ) Bandha (bondage) bArasavihaM tavo NijjarA ya, baMdho cauvigappo ya / paya ii - aNubhAgapaesameehiM nAyavvo / / 36 / / * varasavihan tho nijjara ya banidho cauvigappo ya payai tthi anubhagapaesabheyehim nayavvo. [36] dvAdazavidha tapo nirjjarA ca bandhazcaturvikalpazca prakRtisthityanubhAgapradezabhedairjJAtavyaH / / 36 / / payaI sahAvo vRtto, ThiI kAlAvahAraNaM / aNubhAgo raso o, paeo dalasaMcao / / 37 / / payai sahao vutto tthii kalavaharanam anubhago raso neo paeo dalasamcao. [37] prakRtiH svabhAvaH uktaH, sthiti kaalvdhaarnnm| anubhAgo raso jJeyaH, pradezo dalasaMcayaH / / 37 / / * In mula Navatattvaprakarana this gatha is given at place of 34th gatha under the category of Nirjara (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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Navatattva Prakarana : 17 Above mentioned twelve kind of austerity is the cause of nirjara. 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) pradesa bandha karmic space pointal bondage. (36-37) paDapaDihAra'simajja hddcittkulaalbhNddgaariinnN| jaha eesiM bhAvA, kammANa'vi jANa taha bhaavaa||38 / / padapalihara'simajja hadacittakulalabhamdagarinam jaha eesim bhava kamman'avi jana taha bhava. [38] paTapratihArAsimadya-haDicitrakulAlabhANDAgAriNAm yathaiteSAM bhAvAH karmaNAmapi jAnIhi tathA bhAvAH / / 38 / / The nature of eight species of karma is the same as the nature of pata (obstacle), pratihari (watchman), talawara (sword), madira (wine), chitrakara (painter), kumbhakara (potter) and bhandari (treasurer). (38) iha nANadasaNAvaraNa veymohaaunaamgoaanni| vigdhaM ca paNa nava du aTThavIsa cau tisaya du paNavihaM / / 36 / / . iha nanadamsanavarana veya mohaunaunamagoani viggham ca pana nava du atthavisa cau tisaya du panaviham. [39] atra jJAnadarzanAvaraNavedya mohaayurnaamgotraanni| vighnaM ca paJcanavadvyaSTAviMzaticatustrizatadvipaJcavidham / / 36 / / Karma has eight fundamental species(1) Jnanavarana (knowledge obscuring karma) (2) Darsanavarana (intution obscuring karma) Vedaniya (feeling producing karma) (4) Mohaniya (belief and conduct obstructing karma) (5) Ayusya karma (age determining karma) (6) Namakarma (personality determining karma) (3)

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18 : Navatattva Prakarana (7) Gotra karma (status determining karma) (8) Antaraya 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) nANe a daMsaNAvaraNe, veyaNie ceva aMtarAe a| tIsaM koDAkoDI, ayarANaM Thii a ukkosaa||40|| naae a damisanavarane veyanyanai ceva amfaraye tisam kodakodi ayaranam thii a ukkosas. [40] jJAne ca darzanAvaraNe, vedanIye caivAntarAye ca triMzatkoTIkoTyo'tarANAM sthitishcotkRssttaa||40|| The maximan duration of Jnanavarana (knowledge obscuring), darsanavarana (intution obscuring), vedaniya (feeling producing) and antaraya (power hindering karma) is thirty crore into crore sagaropamas. (40) sittari koDAkoDI, mohaNIe vIsa naam-goesu| tittIsaM ayarAiM AuTThiibaMdha ukkosaa||4|| sittari kodakodi mohanie visa nama-goesu tittisam ayaraim autshibamdha ukkosa. [41] saptatiH koTIkoTyo mohanIye viNshtirnaamgotryoH| trayastriMzadatarANyAyuH-sthitibandha utkarSAt / / 41 / / Similarly, the maximam duration of mohaniya (belief and conduct obscuring karma), namakarma (personality determining karma), gotra karma (status determining karma) and ayusya karma (age determing karmas) is seventy, twenty, twenty and thirty three crore into crore sagaropama respectively. (41) bArasa muhutta jahannA, veyaNie aTTha nAma goesu| sesANaMtamuhuttaM, eyaM baMghaTTiImANaM / / 42 / /

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Navatattva Prakarana : 19 barasa muhutta jahanna veyaniye attha goesu sesanamtamuhuttam eyam bamdhatthiimanan. [42] dvAdaza muhUrtAni jaghanyA, vedanIye'STau nAmAgotrayoH zeSANAmantarmuhUrtame tadbandhasthitimAnam / / 42 / / The minimum duration of vedaniya (feeling producing), nama (personality determining) and gotra (status dtermining) karma) is tweleve, eight and eight muhurta respectively, whereas rest karma have their minimum duration of less than one muhurta. (42) Moksa (Liberation) After complete annihilation of all types of karma the soul gets emancipated and joins siddhasila, an abode of the emancipated soul, situated at the end of the loka. Other emancipated souls (Jivas) residing at siddhasila do not return to the mundane world and from their they watch regularly all kinds of substance (dravya) alongwith their modifications paryaya 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. saMtapayaparUvaNayA, davvapamANaM ca khitta phusaNA y| kAlo aMtarabhAgo bhAve appAbahuM ceva / / 43 / / samtapayaparuvanaya davvapamanam khitta phusana ya kalo astarbhagobhave appabahum ceva. [43] satpadaprarUpaNA, dravyapramANaM ca kSetraM sparzanA ca kAlo'ntarazca bhAgo, bhAvo'lpabahutvaM caiv||43 / / Emancipation can be described by its nine anuyogadvara (i) stapadprarupana (existence), (ii) dravya (substance), (iii) pramana (quantity), (iv) ksetra (space), (v) sparsa (pervading area), (vi) kala (time), (vii) antara (interval), (viii) bhaga

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20 : Navatattva Prakarana (division), and (ix) (bhava) reflection and alpabahutva (relative numerical strength). (43) sata suddhapayattA, vijjaMtaM khakusumavva na asNtN| mukkhatti payaM tassa u, paruvaNA mggnnaaiihiN||44|| samtam suddhapayatta vijjastam khakusuamvva na asamtam mukkhatti payam tassa u parivana magganaihim. [44] sat, zuddhapadatvAdvidyamAnaM, khakusumavat na asat "mokSa" iti padaM tasya tu, prarUpaNA mArgaNAdibhiH / / 44 / / 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 Rajapurusa and Akasakusuma (sky flower). (44) gaiiMdie kAe, joe vee kasAyanANe a| saMjamadaMsaNalesA, bhava samme sanni aahaare||45|| gaiimdiye kaye joe veye kasayanano a samjamdamsanalesa bhava samme sanni ahare. [45] gatirindriyaM ca kAyaH, yogo vedaH kaSAyo jJAnaM ca saMyamo darzanaM lezyA, bhavyaH samyaktvaM sNjnyaahaarH||45|| Gati (state of existence), indriya (sense organs), kaya (body), veda (sexual inclinations), kasaya (passions), jnana (knowledge), samyama (restraintment), darsana (intution), lesya (colour of thoughts), bhavya (liberatableones, samyaktva (righteousness), sanjni (rational) and ahara (nourishment) are the fourteen marganas (categories of disquisition doors)of soul. (45) naragaipaNiMditasa bhava, sanni ahakkhAya khiysmmtte| mukkho'NAhAra kevala-dasaNanANe na sesesu||46 / /

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Navatattva Prakarana : 21 naragaipaninditasa bhava sanni ahakkhaya khaiasammatte mukkho, nahara kevala-damsananane na sesesu. [46] naragatipaMcendriyatrasabhavyasaM ziyathAkhyAtakSAyikasamyaktve mokSo'nAhArakevaladarzanajJAne, na zeSeSu / / 46 / / Moksa (emancipations) is not possible through all marganas. It is possible only through the marganas named-manusya gati (human state of existence), pancendriya jiva (five sensed soul), trasakaya (mobile bodied), bhavya (liberatableones), yathakhyatacaritra (possessing ideal and passionless conduct), ksayika samyaktva (righteousness attained by the distruction of seven karma prakrtis), anahara (non-nourishment) and kevalajnana (omniscience). (46) davvapamANe sikhANaM, jIvadavvANi huMti'vANi huNti'nnNtaanni| logassa asaMkhijje, bhAge inno ya svvevi||47|| davvapamane siddhanam jivadavvani huoti'namtani logassa asamkhijje bhage ekko ya savvevi. [47] dravyapramANe siddhAnAM jIvadravyANi bhavantyanantAni lokasyAsaMkhyeyabhAge, ekazca sarve'pi / / 7 / / In quantity there are infinite number of emancipated souls (Siddhas). There reside, the Siddha and other emancipated soul in innumerable part of loka. (47) phusaNA ahiyA kAlo, iga-siddha-paDucca saaionnNto| paDivAyA'bhAvAo, siddhANaM aMtaraM ntthi||48|| phusana ahiya kalo iga-siddha-paducca saionamto padivaya' bhavao siddhanam amtaram natthi. [48] sparzanAdhikA kAlaH ekasiddhaM pratItya sAdhanantaH pratipAtA'bhAvataH siddhAnAmAntaraM naasti||4|| The emancipated soul pervades a larger area. With respect to an

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22 : Navatattva Prakarana 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) savvajiyANamaNaMte, bhAge te tesiM daMsaNa naannN| khaie bhAve pariNA-mie a puNa hoi jIvattaM / / 46 / / savvajiyanamanamte bhage te tesim damsana nanan khaie bhave parina-miye a puna hoi jivattam. [49] sarvajIvAnAmanante bhAge te, teSAM darzanaM jnyaanm| kSayike bhAve, pAriNAmike ca punarbhavati jIvatvam / / 46 / / Emancipated souls (Siddha) are infinite part of all the souls (jivas). Their jnana (knowledge) and darsana (intution) are subsidential (ksayika) and life is parinamika (transformative).(49) thovA napuMsasiddhA, thInarasiddhA kameNa sNkhgunnaa| ia mukkhatattameaM, navatattA lesao bhnniyaa|||50|| thoa napussasiddha thinarasiddha kamena samkhaguna ia mukkhatattameam navatatta lesao bhaniya. [50] stokA napuMsakasiddhAH strInarasiddhAH krameNa saMkhyaguNAH iti mokSatattvameta-nnavatattvAni lezato bhaNitAni / / 50 / / The quantity of emancipated soul as a napunsaka (neuter gender is less; while stri (feminine) and purusa (masculine) emancipated souls are numerable in number than that of neuter emancipated soul. These are the nine tattvas related very briefly. (50) jIvAinavapayatye, jo jANai tassa hoi smmttN| bhAveNa saddahato ayANamANe'vi sammattaM / / 1 / / jivainavapayarthe jo janai tassa hoi sammatta bhavena saddahamto ayanamanevi sammattam. [51]

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Navatattva Prakarana : 23 jIvAdinavapadArthAn yo jAnAti tasya bhavati smyktvm| bhAvena zraddhato'jJAnavato'pi samyaktvam / / 51 / / 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) savvAi jiNesara-bhAsiyAiM vayaNAiM nanahA huNti| ii buddhI jassa maNe, sammattaM niccalaM tss||2|| savvai jinesara-bhasiyaim vayanaim nannaha husti ii buddhi jassa mane sammattam niccalam tassa. [52] sarvANi jinezvarabhASitAni vacanAni nAnyathA bhvnti| itibuddhiryasya manasi, samyaktvam nizcalaM tasya / / 2 / / The teachings of the Loard Mahavira are indeed worth while. It never goes otherwise. One who thinks so, possess firm right belief. (52) aMtomuhuttamittaMpi, phAsiyaM hunja jehi sammattaM / tesiM ava'Dhapuggala-pariyaTTo ceva sNsaaro||53 / / amtomuhuttamittampi phasiyam hujja jehi sammatta tesis ava'dhapuggala pariyatto cevasamsaro. [53] antarmuhUrtamAtramapi, spRSTaM bhaveda yaiH samyaktvam / teSAmapArddhapudgalaparAvartazcaiva saMsAraH / 53 / / The souls, established in right belief even for a antarmuhurta, their maximan life is no longer than ardhapudgala paravarta (an unit of time equal to infinite ascending and descending aeon). (53) ussappiNI aNaMtA, puggala-pariaTTao munneyvvo| te'NatA'tIakhA, aNAgayatA annNtgunnaa||14||

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24 : Navatattva Prakarana ussappina anasta puggala-pariattao muneyavvo te'namtatiaddha anagayaddha anantaguna. [54] utsarpippaNyo'nantAH pudgalaparAvartako jnyaatvyH| te'nantA atItAddhA, anAgatAddhAnantaguNAH / / 54 / / Pudgalaparavarta comprises a period of infinite, ascending aeon (utsarpina). It was exisistent in infinite past and will remain in future too, infinite time larger than that of past. (54) jiNaajiNatittha'titthA, gihi annasaliMga thI nara npuNsaa| patteya sayaMbuddhA, buddhabohiya ikkaNikA ya / / 5 / / jinaajinatitthatittha gihi annasalinga thi nara napumsa patteya sayambuddha buddhabohiya ikkanikka ya. [55] jinAjinatIrthAtIrthA, gRhynysvlinggstriinrnpuNskaaH| pratyekasvayaMbuddhau, buddhabodhitaikAnekAzca / / 55 / / jiNasikhA arihaMtA, ajiNasiddhA ya puNddriypmuhaa| gaNahAri titthasiddhA atitthasiddhA ya mrudevii||16|| jinasiddha arihamta ajinasiddha ya purdariyapamuha ganahari titthasiddha atitthasiddha ya Marudevi. [56] jinasiddhA arhanto, ajinasiddhAzca puNDarikapramukhAH gaNadhAriNastIrthasiddhA, atIrthasiddhA ca mrudevii||56 / / gihiliMgasiddha bharaho, vakkalacIrI ya annliNgmmi| sAhU saliMgasiddhA, thIsiddhA caMdaNApamuhA / / 7 / / gihilimigasiddha bharaho Vakkalciri ya annalinigammi sahu salingasiddha thisddha camdanapamuha. [57] gRhiliMgasiddho bharato, balkalacIrI caanylingge| sAdhavaH svaliGgasiddhAH strIsiddhAzcandanApramukhAH / / 57 / / puMsikhA goyamAi, gAMgeyAi napuMsayA sikhaa| patteya-sayaMbukhA, bhaNiyA karakaMDu-kavilAi / / 7 / /

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Navatattva Prakarana : 25 pusisiddha Goamai gamgeyai napusisaya siddha patteya sayamibuddha bhania karakamdu kavilai. [58] puruSasiddhA gautamAdayo, gAGgeyAdayo napuMsakAH siddhaaH| pratyekasvayaMbuddhAH bhaNitAH karakaNDukapikAdayaH / / 58 / / taha buddhabohi gurUbohiyA igasamaye igasiddhA y| igasamaye'vi aNegA, sikhA te'NegasiddhA y||56 / / taha buddhabohi gurubohiya igasamaye igasiddha ya igasamay'vi anega siddha te'negasiddha ya. [59] tathA buddhabodhitA gurubodhitA ekasamaye eksiddhaashc| ekasamaye'pyanekAH, siddhAste'nekasiddhAzca / / 56 / / The Siddhas (emancipated souls) are supposed to be of fifteen types(1) Jina siddha- those who get emancipated after being a Tirtharkara (after establishing the ford), like Rsabhdeva and Mahavira. (2) Ajijna siddha-those who get emancipated without being a Tirtharkara only as a Samanyakevali, like Pundarika Swami.. Tirtha siddha-those who get emancipated after establishing four fold (Caturvidha samgha) like Jambuswami. Atirtha siddha-those who get emancipated either before establishment of tirtha (ford) or after curtailment of tirtha, like mother Marudevi. Grihalisga siddha- those who get emancipated as a lay devotee (sravaka) after attaining kavalajnana (omniscience), as Bharata Cakravarti. Anyalimga siddha- those who get emancipated as an ascetic even belonging to other religions, after attaining omnisciences like- Valkalaciri.

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26 : Navatattva Prakarana (8) (7) Swalimga siddha- those who get emancipated as an ascetic after attaining omniscience. Strilimga siddha- those who get emancipated as a women, like Candanabala. Purus linga siddha- those who get emancipated as a man, like Gautama swami. (10) Napussakalimga siddha- those who get emancipated as a eanuch (napunsaka) as Gangeya. (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 Mahavira swami. (15) Anekasiddha-when more than one soul get emancipated at a time, they are called anekasiddha. (55-59) jai Ai hoi pucchA, jiNANa maggaMmi uttaraM tiaa| ikkassa nigoyassa, aNaMtabhAgo ya siddhigo||60|| jai ai hoi puccha jinana maggammi uttaram taia ikkassa nigoyassa, anamtabhago ya siddhigao. [60] yadA iti pRcchA jinAnAM mArge uttaraM tdaa| ekasya nigodasya, anaMtabhAgazca siddhigtH|| When a question was asked to Loard Mahavira that till now how many souls (sivas) 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 pradesas 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 (darsanavaraniya) karma with a watchman as it stops the intution, feeling producing (vedaniya) 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 (ayusya) karma with an artist as artist makes good and bad paintings in the same way personality determining (nama) 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 (antaraya) karma may be compared with a store keeper since it obstructs charity, receiving, enjoyment and will power.

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BIBLIOGRAPHY 1. A Source Book of Jain Philosophy, Devendra Muni Shastri, Shri Tarak Guru Jain Granthamala, Udaipur 1983, Glossary of Jain Terms. Edited and compiled by Dr. N.L. Jain, Published by Jain International, Ahmedabad 1995. Jaina Sahityano Samksipta Itihas, Mohanlal Dalichand Desai, Svetambara Jaina Conference, Bombay 1933. Jaina Sanskrta Sahityano Itihas- Vol. I-II H.R. Kapadia. Shri. Muktikamal Jain Mohanmala N.64 Badodara, 1968. Jainism : Precepts and Practice (Vol. 1-2) by Puran Chand Nahar, Krishnachandra Ghosh, Caxton Publication- Delhi 1988. 6. Jinaratnakosa, Hari Domodar Velankar, Bhandarkar Oriental Research Institute- Poona- 1944. Labdhisara, Prof. L.C. Jain Vol. I. The S.S. Muralidhar Kanhaialal Trust Katni- 1994. 8. Navatattva-Sahitya-Sangraha Part 1,2,3,4 Sanyojaka Udayavijaya Gani, Ahmedabad. 1922. 9. Prakaranamala- Shri Sudarsan Vijayaji Maharaj, Shri Vijaydan Surishwarji Jain Granthamala Gopipura-Surat. V.S. 2003. 10. Sri Navatattvaprakaranam, Shri Manmukti Kamala Jain Mohan Malayam Puspa 32, Bhavanagar, 1934. 11. Sri Navatattvaprakaranam, (Sartha) Publisher- Srimad Yasovijaya Jain Sanskrit Pathasala & Shri Jain Sreyaskar Mandal Mehasana- 6th edition, Veer Samvat- 2514. 12. Sri Prasamratiprkaranam- Umasvati, Shri Jain Dharma Prasarak Sabha, Bhavnagar, Veer Samvat 2454. 13. Tattvarth Sutra, Editor Pt. Sukhlal Sanghavi, Parshvanath Vidyashram Shodh Sansthan. Varanasi, 1974.

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