Studies In Umasvati And His Tattvartha Sutra

Author(s): G C Tripathi, Ashokkumar Singh
Publisher: Bhogilal Laherchand Institute of Indology
Catalog link: https://jainqq.org/explore/022529/1

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Studies in Umasvati and his Tattvarthasutra Papers presented at an International Seminar organized by the B. L. Institute of Indology Edited by G. C. Tripathi * Ashok Kumar Singh vidyAyatamalAnAni cAvavAkti ayataH kAvadhimAlyAdhivAsanapadIyAdyApAchAmaratinidhitADinayaruvamAdhavaMdanA nirAsAlavatAvakAliyAgamArAthamavizvapakSApAtAkAlpavinavAsAmAnikacamahAviAnadAsaMghAlageaan pazamazalAkAmadyAsavIyasaMpadaMsultAMsutalavAlihAsamihiAmatitivAcakAlAMtAraniyamAna zatyaSavAmazatAphalamikSa prAiyAvazcata saMghAzAtayArimArittiAcAra agAdyapAlanAsatAsIvAdA dharmakAdhikAmimAMkAranAka raadivaasvpdikaamuhtaattvyaa||20sjhiyshaadaash dAhAkAyalavAyAdA samitAmatAmasavAyevayaM BihajimmyacAsamaMGasamialavAsamayA tAyAtadAkhavAparAdhAmayitAMvAsI malA malAkIsavadhivinimayaprakAzAka saya mihisAdhA midamadAsamaMDayavizvAsakSsavamanAvamA vikidharmAdhikAzimAchApAmArAdhaziyiya hAvAbAsarasamAnAmaniyAramAyAmayiniya chatAvarANyAtahatiH sAmme vAsakaravAyanAmAcatAttiAdhipatizrIvAritimamAmilain-taMtavA kalyANamamalani Hindioneebhauvebio TaranAsa O CHALLEDERCIACH H BHOGILAL LEHERCHAND INSTITUTE OF INDOLOGY ISTITUTE OF INDOLOGY

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"Umasvati alias Umasvami is one of the earliest and the most illustrious authors of the Jain philosophical views. His Tattvartha [-adhigama-]sutra is hailed as the bedrock of the Jain philosophy and enjoys the same prestige among the Jainas as perhaps the Bhagavadgita among the Hindus or the holy Bible among the Christians. It is also one of the very few texts which is highly revered and held in high esteem by both the Shvetambaras and the Digambaras."

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Studies in Umasvati and his Tattvarthasutra Papers presented at an International Seminar organized by the B. L. Institute of Indology

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B. L. Series No. 23 Studies in Umasvati and his Tattvarthasutra Papers presented at an International Seminar organized by the B. L. Institute of Indology Edited by G. C. TRIPATHI ASHOK KUMAR SINGH AHOSILAL OF INOVO CHANO WA WSTE BHOGILAL LEHERCHAND INSTITUTE OF INDOLOGY

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Published by Bhogilal Leherchand Institute of Indology Vijay Vallabh Smarak Jain Mandir G.T. Karnal Road, P.O. Alipur, Delhi 110036 Email: director@blinstitute.org Tel: 011-27202065, 27206630 First Edition: Delhi 2016 (c) B. L. Institute of Indology, Delhi Price: 400.00 Typesetting by Raju Verma and Laxmi Kant, B. L. Institute of Indology Printed by: Shree Maitrey Printech Pvt. Ltd., Noida

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Contents Foreword 1. The Works of Vacaka Umasvati M. A. Dhaky 2. English Translations of the Tattvarthadhigamasutra Colette Caillat 3. The Yoga of Umasvati N. M. Kansara 4. Umasvati on the Quality of Sukha Padmanabh S. Jaini 5. Karmic Bondage and Kasayas: A Re-examination of 'Umasvati's Jainism' Kristi L. Wiley 6. Some Observations on Tattvarthasutra Dayanand Bhargava 7. Reflection on the Implications of Some Ideas of Umasvati in his Tattvarthasutra Nathmal Tatia 8. Sources of Meditation in Tattvarthasutra from Jaina Canons and Hindu Yoga-Sastra Jagat Ram Bhattacharyya 9. Umasvati on Omniscience Fujinaga Sin

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125 135 145 155 171 189 vi Contents 10. Contribution of Acarya Umasvati to the Concept of Existence Samani Mangal Prajna 11. Parallelism between Tattvarthasutra and Yogasutra Kusum Patoria 12. The Jaina Universe in a Profile of Cosmic Man Suzuko Ohira 13. Tattvarthasutra Commentaries of Karnataka Kamala Hampana 14. Apropos Umasvati in Kannada Literature Hampa Nagarajaiah 15. The Epistemological Concepts of Umasvati: As Interpreted by Yasovijaya G. L. Suthar 16. AcArya kundakunda aura gRddhapiccha umAsvAmI : eka vimarza prema sumana jaina 17. tattvArthasUtra kA vyAkhyA sAhitya phUlacanda jaina premI 18. tattvArthasUtra meM AtmA sambandhI tattva latA botharA 19. tattvArthasUtra meM nirjarA kI taratamatA ke sthAna : eka samIkSA samaNI kusumaprajJA 20. umAsvAtikRta prazamaratiprakaraNa : eka adhyayana dharmacanda jaina 21. tattvArthasUtra kI pUjyapAda devanaMdikRta sarvArthasiddhivRtti meM uddharaNa kamalezakumAra jaina Index 197 205 217 221 229 257 271

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Foreword Umasvati alias Umasvami is one of the earliest and the most illustrious authors of the Jain philosophical views. His Tattvartha [-adhigama-]sutra is hailed as the bedrock of the Jain philosophy and enjoys the same prestige among the Jainas as perhaps the Bhagavadgita among the Hindus or the holy Bible among the Christians. It is also one of the very few texts which is highly revered and held in high esteem by both the Shvetambaras and the Digambaras. Literally translated, the word tattva, synonymous with the Buddhist expression 'tatha-ta', means 'that-ness', i.e. 'reality' or 'true nature'. The quest of this 'reality does not stop at the level of the investigation of the physical world but extends far beyond to the domain of the Divine and still higher to the level of the Ontological. The Tattvarthasutra has been composed in the Sutra style, a concisely expressed and methodologically arranged composition, much like the earlier works of other 'Astika'schools of thought like Mimansa, Vedanta and Vaisheshika. There are around 350 Sutras (a little less or more according to the two factions of the Jainas) composed in Sanskrit and the work is usually assigned by the scholars to c. 400 ce. A comprehensive commentary (bhashya) is also available on the work which is believed by many to be the work of Umasvati himself, although many others express their doubts on it. There are also Varttikas on the text and a host of commentarial literature embellishes it. The Tattvarthasutra summarizes the religious views, philosophy, ethics and the cosmology of the Nirgranthas, which

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viii Foreword found their first expression in the foregoing canonic literature, in such a wonderfully precise, yet comprehensive manner that no work on the philosophy and ethics of this faith has ever been able to ignore or bypass it. It served not only as a catalytic agent for the development of a whole body of Jinistic philosophical literature, but also as a model for it. What the Brahmasutra is for the development of Vedanta, the Tattvarthasutra is for the development of the Jinistic thoughts and views. The present collection of papers contains twenty learned articles of the established scholars who were present during an International Conference on Umasvati (also known as: Vacaka Umasvati, Griddhrapiccha Svami &c.), organized by our Institute, way back the final years of the last century. They were lying unattended in our shelf till now due to reasons which are not very relevant to quote here, but we hope that through their publication we shall earn the gratitude of the living, and the blessings of the divine souls of those who are now no more with us. What to do? 'habent libri fata sua'! I express my sincere gratitude to Prof. J. B. Shah and Dr Dhanesh Jain, the two Vice Chairman of the BLII, who not only assigned the job of editing to me but also closely followed its development. Hearty thanks are also due to my learned colleagues Prof. Phool Chand Jain 'Premi' and Prof. Ashok Kumar Singh for their help and support and, last but not least, to Shri Laxmi Kant, the DEO of our Institute, who along with Shri Raju Verma has been very helpful in typesetting, page-making and preparing the press copy of the work. January 2016 G. C. TRIPATHI Director B. L. Institute of Indology, Delhi

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The Works of Vacaka Umasvati M. A. DHAKY The medieval svetambara writers credit Umasvati to have composed some 500 works," figure that doubtless seems highly inflated from the standpoint of practicality.2 This numerical exaggeration palpably stemmed from the lofty esteem in which the author was held. He, in actuality, may have composed a fairly large number of works, understandably though nowhere even remotely close to the phenomenally high figure '500'. Of his works, the Sabhasya-Tattvarthadhigamasutra, the Prasamaratiprakarana, and the Ksetrasamasa--better known as the Jambudvipasamasa-are for long available and published, the first two through several different editions. I am of course aware that the authorship, and (especially in the first case), also the author's sectarial affiliation is in dispute. Controversies were vehemently raised and raked on purposethough at this distance in time they seem needless, puerile, partisan, and biased-in some quarters to assert their own convictions that were based on a few minor and superficial textual discrepancies in the text of the bhasya and that of the Sutra proper of the Tattvarthadhigama and the small divergencies from the Tattvarthadhigama noticeable in the Prasamaratiprakarana.4 The results of my detailed investigations, which have been intermittently underway for the past two decades,

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2 Studies in Umasvati have convinced me that the author of all these three works in question unambiguously is Umasvati, on very firm grounds of the uniformly and unequivocally present peculiarities-style-image, linguistic habits, the tendencies reflected in the choice of words and phrasing, also the predilection for listing as well as using synonyms, and very characteristic, indeed distinctive, manner of the overall composition and modulation, not to say of the discernibly individualistic tonality and cadence.5 He, from the sectarial standpoint, was neither Svetambara, nor Digambara, nor Boika/Ksapanaka of North India, not even a pontiff of the latter's probable off-shoot, the Yapaniya of southern India. As the available evidence points out, he seems to have belonged to the pre-svetambara north Indian main and major stream of the Nirgrantha religion which was organized into several ganas, sakhas, and kulas (recorded in the Sthaviravali of the Paryusana-kalpa, C. AD 100-503/516) and in whose monastic discipline a single bowl and a piece of cloth (besides the rajoharana hand-broom) were permitted as monastic upakaranas to a friar who otherwise maintained nudity as a monastically practised convention within the Church of Arhat Vardhamana. Besides the aforenoted three works, the existence in the past of at least four other compositions of Umasvati is indicated or is inferable through allusions to and/or direct quotations therefrom. Moreover, these quoted verses/ sentences are absent in the Sabhasya-Tattvarthadhigamasutra or the Prasamarati-prakarana, but otherwise they can be, on stylistic premises, unhesitatingly stipulated as Umasvati's. Since considerable amount of writing of our times on the Sabhasya-Tattvarthadhigamasutra and on the Prasamaratiprakarana exist, in this paper I shall solely focus, with one exception, upon the evidence, indeed reasonably dependable, for those other compositions attributable to him but now no longer available.

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The Works of Vacaka Umasvati 3 (1) The Saucaprakarana Gandhahasti Siddhasena Gani, in his commentary (C. AD 760-70) on the Sabhasya-Tattvarthadhigama-sutra (c. AD 350), thus quotes from Umasvati's Saucaprakarana:10 Tatha tasyaiva bhasyakrtah Saucaprakarana granthah: Adattadanam nama paraih parigrhitasya trnader-apyanisrsasya grahanam steyam/ In this context, a notice taken by Muni Silacandravijaya (now Acarya Vijayasilacandra Suri), of a quotation figuring inside the commentary (probably before AD 1025) of Vadivetala Santi Suri (of the abbatial order Tharapadra-gaccha) on the Uttaradhyayana-sutra 12.39 ('Harikesi-adhyayana') in the name of 'Vacaka', may also be considered:11 Tatha ca Vacakah: Saucam-adhyatmikam tyaktva bhava-suddhy-atmakam subham/ jaladi-saucam yatresam mudha-vismapakam hi tat/ This verse advocates preference for the spiritual/internal cleanliness (sauca) to the one externally done (of the body through the use of) water, etc. To all seeming, this verse, too, had belonged to the above-noted lost Saucaprakarana and the 'Vacaka', whose authority is here invoked, predictably is none else but Umasvati, an inference that as well receives support on the basis of the stylistic features of the verse under reference. (2) The Sravakaprajnapti Some Svetambara writers of our time confounded (and still confuse) the Savayapannatti, a prakarana in Prakrit by Yakinisunu Haribhadra Suri (of Vidyadhara Kula) (c. 3rd quarter of the eighth century AD) with Umasvati's Sravakaprajnapti. 12 The last-noted work, to all seeming, had been composed in Sanskrit,

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4 Studies in Umasvati because Umasvati, as his extant works as well as the citations from his lost compositions indicate, had written exclusively in Sanskrit.13 The following two citations, from two different medieval commentaries, very plausibly were taken from the Sravakaprajnapti since the content in both these cases relate to sravaka and, what is more, the authors of the commentaries attribute these to Umasvati. The Navanga-vrttikara Abhayadeva Suri (of Candra kula), in his Tika (c. AD 1080) on the Pancasaka of the aforementioned Haribhadra Suri, ascribes the following sentence to Umasvati:14 Umasvati-Vacakenapy-asya samarthitva na tatha-hi tenoktam: Samyag darsana-sampannah sadvidha-avasyaka-niratasca sravako bhavati. The phrasing here undoubtedly is in Umasvati's style. Also, Municandra Suri (of Brhad-gaccha), in his Tika (c. AD 1100) on the Dharmabindu of the illustrious Haribhadra Suri, explicitly mentions Umasvati's Sravakaprajnapti and quotes therefrom:15 Umasvati-viracita-Sravakaprajnaptau tu atithisabdena sadhv-adyas-ca catvaro grhitah tatas-tesam samvibhagah karya ity uktam/ Tatha ca tat-pahah: Atithi-samvibhago nama atithayah sadhavah sadhvyah sravakan sravikas-etesu grham-upagatesu bhaktyabhyutthana-asana-dana-pada-pramarjana-namaskaradibhir-ar-cayitva yatha vibhava-sakti anna-pana-vastrausadha-alaya-adi-pradanena samvibhagah karya iti/ The work is today unavailable. It apparently was composed in prose. (3) The Danaprakarana The earlier mentioned Abhayadeva Suri, in his commentary (AD 1064) on the Sthananga-sutra (present version finalized in

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The Works of Vacaka Umasvati 5 AD 353 or 366 apparently at the Mathura Synod), cites a group of eight verses relating to dana (charity) which he ascribes to Vacakamukhya Umasvati'.16 The author therein designates the dana types according to the donees involved and the motive (of the donor) behind the charity. I cite here only the first verse from this lot: Uktam ca Vacaka-mukhyair-Umasvati-padain: Krpane-natha-daridre vyasana-prapte ca roga-soka-hate, yad diyate krpa-arthad-anukampa tad bhaved danam// The style of the eight verses in question clearly endorses the authorship as of Umasvati as rightly attributed by the commentator from the source and information he had. 17 Incidentally, the earlier referred to santi Suri, in his Vrtti, cites a verse in arya as of Vacaka's, which is related apparently to the topic of dhyana:18 Aha ca vacakah:\ Yavat para-guna-dosa-parikirtana vyapstam mano bhavati/ tavad varam visuddhe dhyane vyagram manah kartum// I had at first sight thought that it may have belonged to some prakarana related to dhyana: But it turned out to be the karika 184 of the Prasamarati-prakarana. (4) The Dharma-prakarana Seemingly, Umasvati had composed a work on the topic of dharma as the three Arya quotations in the name of Vacaka' (and these indeed are in his style), figuring in santi Suri's Vrtti, reveal: Na bhavati dharmah srotuh sarvasy-aikantata hita-sravanat/ bruvato-'nugraha-buddhya vaktus-tv-ekantato bhavati// (Santi Suri, p. 19)

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6 Studies in Umasvati And, Prag-Lokabindusare sarvaksara sannipata paripahitah/ dhrn-dharanartho dhatus-tad-artha-yagad-bhavati dharmah Durgati-bhaya-prapate patantam-abhayakara-durlabha-trane/ samyak-carito yah syad-dharayati tatah smrto dharmah// (santi Suri, pp. 183-4) A few other verses quoted in the name of Vacaka' are also encountered in Santi Suri's Vstti and in some other sources.19 Some of these, from the point of view of content and style, could be attributed to Umasvati; however, they are not always composed in the arya meter so much favoured by him but in anusubh, a meter he secondarily had employed in his compositions; hence these have not been taken here into major consideration.20 A few other verses that are composed in arya, which may be likened to Umasvati's manner of writing, but could not with confidence be ascribed to any of his aforenoted works, have also been traced.21 The style of what is reflected in all those quoted verses I cited in the main text of this paper, I may repeat, is clearly, indeed genuinely, of Umasvati. What is significant, as this survey demonstrates, more number of works of that illustrious author apparently were available till the medieval period to the Svetambara writers. A diligent search for further verses/ prose passages or phrases within the hundreds of quotations in Sanskrit encountered in several different classes of the Nirgantha commentarial literature (particularly of the Svetambara persuation) may bring to light some more verses attributable to this great writer.22 Verses in the Bhasya of the Tattvarthadhigama Sutra The opening and the closing karikas of the selfsame sutra with its bhasya are too well-known. Siddhasenagani has very briefly commented on most of these verses. After studying the 32 karikas

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The Works of Vacaka Umasvati 7 of the closing part of the work, Bansidhara Bhatt thus observed: Vss. 1-32 (section b) are possibly the only remainder of the complete metrical commentary on the sutras, running parallel to the bhasya, which is in prose throughout.'23 I largely concur with Bhatt except with one qualification that there are, within the main corpus of the printed bhasya, quotations at several places, from a few to several verses, some of which were (with the exception of a single case) never suspected to be of Umasvati, because Siddhasenagani did not comment on these. Moreover, in most of such cases, instead of placing these immediately after the bhasya, the commentator situated them after his own commentary portion on the bhasya, with the result that, in each instance, it looks as though it is the Siddhasenagani who quotes these from some source! Of course, a few of the Sanskrit verses cited in the corpus of the bhasya-ika complex for certain were extracted from some other sources and doubtless are quotations by Siddhasenagani, but, in several cases, the peculiar genre, expression, manner, verse, and the nuance are clearly, indeed very characteristically, of Umasvati. And, what is more, many of these are composed in arya, a meter for which Umasvati, as earlier noted here, evinced special fondness.24 Seemingly, Umasvati himself had created these as a sort of sangrahani verses in support of the bhasya which is in prose. He was possibly following the agamic convention of inserting the sangrahani-gathas, with the difference that the composers of the latter may often be different persons or sometimes these were extracted from the floating verse collections, whereas here it is Umasvati himself who seems to be the author of such verses. Aside from the support of the style--which as a factor is strong enough--one other signifier is that there is as yet no evidence for a Nirgrantha author writing in Sanskrit before Umasvati. And, as in the agamas so in the bhasya, all the chapters do not contain the sangrahani-verses, some chapters do, some do not.25 Umasvati's style of versification (as well as of prose writing) is somewhat archaic, but nonetheless dynamic, forceful,

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8 Studies in Umasvati vibrant, and impressive, possessing as it also does formal terseness and subtle pithiness, just as the resulting productions are clear in meaning. However, for verses it is very largely devoid of the poetic excellences and elegances, ornamental graces and sophistications, and does not reflect the special compositional skills and refinements that more or less scintillatingly pervade through the works of the classical and post-classical Nirgrantha writers like Siddhasena Divakara (c. first half of the fifth century AD), Harigupta Vacaka (c. AD 475-529), Mallavadi (c. AD 550600), Samantabhadra (c. AD 550-625), Manatungacarya (c. AD 575-625), Pujyapada Devanandi (active c. AD 650-85) and the most lyrical of them all, Jaa Simhanandi (c. latter half of the seventh century AD). Umasvati's main objective behind composing these prakaranas appears to be collecting and presenting in the most honoured medium of the time, Sanskrit, the available information on the greater part of the central Nirgrantha doctrines, dogmas, and didactic, ethical, and moral precepts relating to the ideal conduct for friars as well as lay followers, and the procedure for achieving the soteriological goal in lucid, concise, and precise language as well as in well-organized form. He also included a sketchy outline of the cosmology/cosmography as perceived and believed in the Nirgrantha religion. His works set an example, a model in systematics, which stimulated the minds of the Nirgrantha/ Jaina scholars of the age of logic and epistemology which was soon to follow. Umasvati's organized writings thus ushered in a movement which carried the ancient Nirgranthism toward its transformation into classical Jainism. Some of his works, incidentally, provided a mine of powerful, profound, authoritative, and quotable aphorisms for the authors of the Jaina commentaries in the post-Gupta, pre-Medieval, and Medieval times.26 In his writings, we notice the beginnings of the progressive revelations resulting from advanced thinking as well as deeper exploratory endeavours which created the scope for testing the validity as well as potentiality of the core concepts of the Nirgrantha

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The Works of Vacaka Umasvati 9 darsana: The results got therefrom armed the subsequent writers with some basic tools for building up the defence of its principal and vital doctrinal positions. The influence of his sutras and the karikas can be discerned on many subsequent Jaina writers, irrespective of the sects to which they belonged.27 After reaching the saturation point in epistemological scholasticism as spearheaded by Mallavadi and Samantabhadra and culminated in the writings of Akalankadeva, efforts in a different direction between the last two authors transcended the limits of those intellectual undertakings and entered into the field of pure metaphysics and mysticism. This is first, and indeed tangibly, noticeable in the seventh century, in Pujyapada Devanandi's remarkable work, the Samadhitantra, followed within a century by the most notable work produced by the Jainas, the Samaya-prabhrta of the greatest and the most progressive of all Nirgrantha thinkers, Acarya Padmanandi of the monastic order (anvaya) Kondakunda.28 In retrospect, just as in the ultimate analysis, it becomes visibly clear that the post-agamic Jaina religion and its thoughtconstructs are deeply indebted to Umasvati and his works which had served as a starting point in the forward direction.29 It is now time to work out an evaluatory annotated bibliography of all that has been written on Umasvati and his works and dispassionately assess the progress achieved as well as the regress suffered on that front, keeping of course in view the evidence-oriented and critically objective, circumspective, and for that matter nonsectarian attitude as modus operandi as well as the pivotal principle with which no compromise can be permitted or tolerated.30 The historical writings on Jainism, at the hands particularly of the contemporary Jaina writers, has suffered innumerable distorations and is full of falsehoods, fallacies, as well as anachronisms and very faulty chronologies due on the one hand to the ignorance of the methodology of historical investigations and, on the other, to the bias for one, and bias against the other sect, be it overt or concealed and subtle.

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10 Studies in Umasvati References 1. Jinadatta Suri of Kharatara-gaccha, in his Prakrit work, the Ganadhara-sarddhasataka (C. AD 1125), refers to this belief: Pasamarai-pamuha payarana pancasaya sakkaya kaya jehin puvvagaya-vayaganam tesim Umasai-namanam// (Cf. Mohanlal Dalichand Deshai, Jaina Sahitya-no Itihasa, (Gujarati), Bombay 1933, p.101. For the original, see 'Ganadhara-sardha-sataka', in Three Apabhramsa works of Jinadattasuri, ed. L.B. Gandhi, GOS 37, Baroda, 1967, p. 93, vs. 50.) Also, Vadi Deva Suri of Bihad-gaccha, in his Syadavadaratnakara, 1.3 (c. 2nd quarter of the twelfth century), records the same belief: Pancasati-prakarana-pranayanavirair-atra bhavadbhir umasvati-Vacakamukhyaih / (Desai, p. 104, infra 91) (I do not at the moment have Vadi Deva Suri's original work in print before me for quoting the location of the verse therein.) An avacuri on the Prasamarati-prakarana, plausibly written in the late medieval times, also refers to 'Umasvati-vacaka' as "pancasataprakaranapranta': Cf. Prasamarati-prakaranam, ed. Rajkumarji Jain Shastri, Sri Raicanda Granthamala-21, Bombay 1950, 'Parisisa-1', p. 217; and Y.S. Shastri, Prasamarati-prakarana, L.D. Series No. 107, Ahmedabad 1989. And lastly, Jinaprabha Suri of Kharatara-gaccha, in his famous work, the Kalpapradipa (completed c. AD 1333), besides noting him as the author of the Sabhasya-Tattvarthadhigama, also qualifies him as of '500-Samskrta-prakaranas fame': 'Umasvati-Vacakas-ca Kaubhisani-gotrah pancasata-samskrta-prakarana-prasiddhastatraiva Tattvarthadhigamam sabhasyam vyaraca-yat.' See the 'Paaliputranagara kalpa', in the Vividha Tirthakalpa, ed. Jina Vijaya, Singhi Jaina Series No. 10, Santiniketan 1934, p. 69. 2. The Nirgrantha mind in general, and the Svetambara in particular, is prone to superlative exaggerations. For example, it is believed that the great Haribhadra Suri had composed 1400/1444 works; the temple of Ajitanatha built by the Solanki emperor Kumarapala (AD 1165) was 32 storeys high; the caturmukha Dharanavihara at Ranakpur (AD 1449 and later) has 1444 columns, etc. 3. He was reckoned as 'Purvavid' in the tradition, a title implying his

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The Works of Vacaka Umasvati 11 expertise in the highly prestigious "Purva' or anterior i.e. earlier or more ancient texts, believed to be 14, assumably of the Church of Arthat Parsva. 4. I have, in brief, called attention to these unhappy assertions in my paper, 'Umasvati in Epigraphical and Literary Tradition,' Sri Nagabhinandanam, Dr. M.S. Nagaraja Rao Festschrift, ed. L.K. Srinivasan and S. Nagaraju, Bangalore 1995, pp. 506-22. The paper has been reprinted in the Jain Journal, vol. XXXI, no. 2, October 1996, pp. 47-65. 5. I have discussed the stylistic features and peculiarities of Umasvati's writings in my paper, A Propos of 'The Chronology of the TattvarthaSutra and some Early Commentaries', Nirgantha 3, Ahmedabad 1998. His sutra-formulations apparently followed the models of the Sankhya-sutra as well as the Yoga-sutra of Patanjali, and his bhasya somewhat emulated the spirit of, and a few specific details from the Yoga-bhasya by Vyasa and, also perhaps, some other earlier brahmanical darsanic bhasya. All these last-noted works apparently had been composed in the period from the second to early fourth. As for the Prasamarati-prakarana, Srimad Bhagvad Gita may have been its source of inspiration, particularly for its formal mode and dynamism as Jitendra Shah feels. 6. Umasvati was located in north (north-eastern central) India and from his encomium to the Sabhasya-Tattvarthadhigama-sutra, it may be inferred that he had then been travelling in eastern India. He belonged to the Uccairnagara-sakha (senior to the famous Vajri-sakha by a generation) and apparently had before him a version of the agamas which differed in a few details and dogmatic particulars from the agamas of the Vajri-sakha inherited by the Svetambaras. While Umasvati appears to have flourished in the middle of the fourth century AD, the Svetambara sect at that time was still in its infancy. Its prevalence, moreover, was restricted to Laa (southern Gujarat) and eastern Saurasra, which together represent the provenance of its origin and early base in western India. Umasvati could not have belonged to this sect because he refers only to (a single) vastra (not vastrani) and (a single) patra (not patrani) in his bhasya. Also, the Svetambara sect originated from the sedentary caityavasi abbots and monks, and was not created by the itinerant/mendicant friars of the main stream alpacela Nirgrantha order in north India to which Umasvati belonged. Also, there are some divergencies in dogmatic

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12 Studies in Umasvati details and doctrinal deviations in his bhasya when compared to the corresponding ones of the version of the Canon of the Vajri-sakha fixed at the Mathura Synod I (C. AD 363) and collated in Valabhi at the Synod II there (AD 503) with the earlier version fixed there at Synod I in the fourth century AD Predictably, the version used by Umasvati, which reflects a different tradition on some points, may have been followed by his Uccairnagara-sakha which he, in turn, had followed in c. AD 350, a date which plausibly antedated the Mathura Synod. (In any case, there is no clear evidence that the friars of the Uccairnagara-sakha were also present at the Mathura Council presided over by Arya Skandila of the Vajri-sakha.) 7. A few of his sutras in the Tattvarthadhigama go against the Digambara belief, such as 12 instead 16 kalpas, the five types of Nirgrantha friars, nudity as parisaha instead of an obligatory monastic discipline, '11 parisahas for a Jina' (which, moreover, did not include nudity even when Jina is believed to follow acelakya etc., etc. Earlier scholars like Pt. Sukhlal Sanghvi (1929, 1940), H. R. Kapadia (1926, 1930), Sagarananda Suri (1935), and Pt. Nathooram Premi (1956) have already called attention to some of these unconformities in the Sutra-text with the Digambara dogmatic positions and ideology. There are of course several more points to which, on the basis of the observations particularly of Sagarananda Suri, I have referred to in my aforenoted paper being published in the Nirgrantha 3. And, what is more, there are no sutras which hold the Digambara dogmatic positions such as moksa is possible only for male sex, and a friar who remains nude. 8. Unlike the Digambara Sect, the Boika/Ksapanaka (founded by the pontiff Arya Sivabhuti, who brought about a schism in the main stream Nirgrantha church of north India, sometime in the second quarter of the second century AD) as well as apparently the latter sect's off-shoot, the Yapaniya Sangha, located specifically in upper southern India, did recognize and followed the agamas (of the pre-Mathura Synod period, probably of the period of Arya Phalgumitra as I had deduced from the study of the sthaviravali of the Paryusana-kalpa some 15 years ago and casally had mentioned it some years ago to Shri Sagarmal Jain), unlike the Digambara sect. But both of these sects laid a strong stress on total nudity and absolute possession-less state, the conditions not reflected in the Tattvarthadhigama-sutra or its bhasya, or in the Prasamaratiprakarana either.

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The Works of Vacaka Umasvati 13 9. Such friars are portrayed on several of the pedestals of the Jina images of the Kusana period (c. late second and third century AD) from Mathura. They are not Yapaniya as some scholars including late Dr. U.P. Shah thought and recently Dr. Padmanabh Jaini reaffirmed. (I forgo citing references here since I am discussing the whole problem in a separate long [review] paper.) 10. Cf. the Tattvarthadhigama-sutra, pt. 2, chapts. II-X, Ed. Hiralal Rasikdas Kapadia, Sheth Devchand Lalbhai Jain Pustakoddhar Fund Series, No. 76, Surat 1930, commentary on 7.10, p. 78. 11. 'Turk nondh' (Gujarati), Anusandhana, No. 5, Ahmedabad 1995, p. 63 (In the Prasamarati-prakarana, however, Umasvati takes a little more lenient view: Yad-dravyopakarana-bhakta-pana-dehadhikarakam saucam tad-bhavati bhava-saucanuparodhadyatnatah-karyam//171//) 12. Cf. the discussions 'Umasvati-Arya-Samudra-nan navaprapta padyo vise', (Guj.) Madhusudan Dhanki (M.A. Dhaky), Anusandhana 5, Ahmedabad 1995, pp. 54-59; and ibid., 'Turk Nondh', Silacandravijaya gani, Vacaka Umasvati (?)-nun vadhu eka padya', p. 63; also, Muni Dhurandharvijaya, 'Svadhyaya: Anusandhana-na Arko-no', Anusandhana 6, Ahmedabad 1996, p. 116; and rejoinder by Madhusudan Dhanki, Carcapatra (1) Anusandhana 7, Ahmedabad 1996, pp. 120-3. 13. It is clear that he preferred Sanskrit to Prakrit. And although he had fully utilized the Ardhamagadhi canon in composing his major works, nowhere did he cite from the agamas in his bhasya on the Tattvarthadhigama-sutra. This significant point has a bearing on his orientation and reveals his innate and strong inclination toward Sanskrit. (Post Script: Dr. Padmanabha Jaini also made this observation in his paper he read at the Seminar.) 14. Cf. K. P. Mody, Tattvarthadhigama-sutra, pt. 1, Calcutta S.1959/AD 1903, Appendix, p. 45: And Tattvarthadhigama-sutra, pt. 1, SDLJPFS No. 67, ed. H.R. Kapadia, Surat 1926, "Prastavana' (Sanskrit), p. 20. 15. Modi, 'Appendix D', p. 45; and Kapadia, TS, pt. 1, Surat 1926 'Prastavana', p. 19, infra, 3. 16. Modi, ibid., p. 44, and Kapadia, ibid., p. 20.

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14 Studies in Umasvati 17. santi Suri (p. 363) has cited a verse in arya which, too, may be from Umasvati: Uktam hi: Dadhi-madhu-ghrtanya-patre ksiptani yatha sunasam upayanti/ evam apatre dattani kevalam nasam-upayanti// Could this verse be from the Danaprakarana? Some time in the second quarter of the 11th century, Suracarya, an abbatial Svetambara monk (probably of the Nivrtti kula), who resided in Anahillapattana, the capital of the Solankis of Gujarat, had composed a fine work entitled the Danadiprakarana (eds. Pt. Amrutlal M. Bhojak and Nagin J. Shah, L.D. Series No. 90, Ahmedabad 1983.). Was it inspired by Umasvati's Danapra-karana? Incidentally, I noticed that, whenever santi Suri quotes in the name of 'Vacaka', he is, in most cases, quoting either from Umasvati or from Harila (Harigupta) Vacaka (C. AD 475-529) as the style of composition characteristic of each of these two writers clearly demonstrate. There are of course a few, indeed very few, quotations from other vacakas (like Asvasena, Siddhasena (different from Siddhasena Divakara]), and some unspecified authors, but his main sources of extraction are the works of the above referred to two authors. Harila Vacaka's work, which was like the Vairagyasataka of Bharthari (early fifth century AD), is lost and we today know about the quality and depth of his writing only through the quotations, available virtually (and exclusively) from a single work, namely Santi Suri's Vrtti. (Very few quotations stylistically somewhat resembling his, but otherwise not ascribed to any author, not even to a Vacaka, are known to me but here any reference to these would be out of place.). 18. Kapadia, ibid., p. 22; santi, p. 190. 19. Cf. Kapadia, ibid., pp. 20-22. Also cf. Santi Suri's Vstti, p. 190. It seems that Kapadia got inspiration from Mody's Appendix D and added several other verses extracted from different sources where these were quoted as of Vacaka'. (Some of these stylistically, however, do not appear to be from Umasvati's writings.) 20. Since the end-karikas of the Tattvarthadhigama-sutra are in anus ubh meter, it is likely that, at least a few verses in anusubh figuring as quotations in Santi Suri's Vrtti, as of "Vacaka', appear on stylistic grounds to be of Umasvati. I here select the following seven verses: Uktam ca Vacakaih:

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Sita-vatatapair-damsair-masakais-capi kheditah/ ma samyaktv-adisu dhyanam na samyak samvidhasyati// (Kapadia, 'Prastavana', p. 21; Santi Suri, p. 95. Could this verse belong to the Dhyana-prakarana?) Also, Uktam ca Vacakaih: Mangalaih kautukair-yogair-vidya-mantraisca-ausadhaih/ na sakya maranat-tratum sendra devagana api// (Kapadia, p. 22; Santi Suri, p. 191) And The Works of Vacaka Umasvati 15 Vacakenapyuktam: Yad-raga-dosavad vakyam tattvad-anyatra vartate/ savadyam vapi yat satyam tat sarvam anrtam viduh// (Kapadia, ibid.) (Cited also by Siddhasenagani in his commentary on 7.9 of the Tattvarthadhigama-sutra, pt. 2, p. 75.) Also see the following verses; Uktam hi: Na pita bhratarah putrah na bharya na ca bandhavah/ na saktah maranat-tratum saktan samsara-sagare// (Santi Suri, p. 399) And Tatha ca Vacakah: Carma-valkala-cirani kurca-munda-jaa sikha na vyapohanti papani sodhakau tu daya-damau// (Santi Suri, p. 292) The undernoted verse, too, perhaps may be from some work of Umasvati: Tathoktam: Anagaro munir-mauni sadhuh pravrajito vrati sramanah ksapanas caiva yatis caikartha-vacakah// (Santi Suri, p. 18) Now to some Arya quotations: Tatha ca Vacakah: Dhurtanaikrtikah stabdhah lubdhah karpaikah sahah/ vividham te prapadyante tiryag-yonim duruttaram// (Santi Suri, p. 281)

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16 Studies in Umasvati And Tad-uktam: Apata-matra madhura vipaka-kaavo visopama visayah/ Aviveki-jana- 'carita viveki-jana-varjitah papah// (santi Suri, p. 190) Also Tatha ca Vacakah: Sancita-tapodhananam nityam vrata-niyama-samyama-ratanam utsava-bhutam manye maranam-anaparadha-vrttinam/ (santi Suri, pp. 241-2) And Tatha caitad-anuvadi Vacakah: Na tusir-iha sataj jantor na sahasran na koitah/ na rajyan naiva devatvam nendratvad-api vidyate// (santi Suri, p. 318) And lastly a quotation from the Uttaradhyayana curni (c. late seventh century AD): Na vrttim cintayet prajnah dharmam evanucintayet/ janma-prabhrti-bhutanam vrttir-ayusca kalpitam// (srimanti Uttaradhyayanani, Sri Rsabhadevaji Kesarimalji Svetambara Samstha, Indore 1933, p. 150) All these verses possess the glitter of the style of Umasvati. 21. I forego citing these in the present discussion. 22. 'Tattvartha Studies III (Summary)', Zeitschrift der Deutschen Morgenlan- dischen Gesellschaft (ZDMG), Supplement III-2, Wiesbaden 1977, p. 804. 23. Since I am discussing these sangrahani insertions in the bhasya in a separate paper, I shall not enlarge upon this point here. In the bhasya of the last two chapters (9 and 10) of the Tattvarthadhigama, they occur far more abundantly. 24. His Tattvarthadhigama-sutra is the most often used source, and its very first sutra, namely 'Samyag-darsana-jnana-caritrani moksamargah' (1.1) is the most oft-quoted aphorism. (Subsequently, it also gave birth to the conceptual term 'tri-ratna'.) The next one is 'Gunaparyayavat dravyam' (5.37), and the third is 'Murcha-parigrahah' (7.12). (For the numerical order and location of the sutras, I have

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The Works of Vacaka Umasvati 17 followed the text inherited by the svetambara sect.) The Sutra and the bhasya quotations begin to appear in the Svetambara commentaries etc. from circa the last quarter of the sixth century. (In the Digambara as well as the available Yapaniya sources, those from the Sutra alone appear and these, too, at a somewhat later date. However, one of the end-karikas of the Tattvarthadhigama-bhasya, the eighth one, has been oftener quoted, particularly in several Svetambara commentarial works, in fact also in the Tattvartha-vartika of Akalanka-deva.) Likewise, the karikas of the Prasamarati-prakarana also figure in good number in the Svetambara agamic and other commentaries from at least the last quarter of the seventh century. From that source, it may be called out that the following two karikas were oft-quoted; the earliest, for instance in the Uttaradhyayana-curni, the Sutrakstangacurni, and the commentary on the Visesavasyaka-bhasya by Koarya gani (c. AD 700-725): (i) Naivasti rajarajasya tat-sukham naiva devarajasya/ yat-sukham-ihaiva sadhor-loka-vyapara rahitasya//128// (ii) Nirjita-mada-madananam vak-kaya-mano-vikara-rahitanam/ vinivstta-parasanam-ih-aiva moksah suvihitanam//238// And Gandhahasti Siddhasena gani as well as Haribhadra Suri not only cited from the Prasamarati but also explicitly attributed its authorship to Umasvati in their respective commentaries on the Tattvarthadhigama. A few decades earlier to his Tattvarthadhigama commentary, Haribhadra Suri cited a couple of karikas (172, 175) also in his Nandi-vrtti (C. AD 750). Also, Jayasimha Suri of Krsnarsigaccha in his Dharmopadesamala-vivarana (AD 859) cites one karika (119) in the name of Vacaka-mukhya'. Subsequent writers, till the end of the Middle Ages, continue to quote from it. Haribhadra Suri of Brhad-gaccha even commented upon this prakarana in ad 1129 wherein he states to have consulted some earlier commentaries on that work. 25. While I have worked out a separate paper on this subject, I would here notice one significant fact deduced from two consecutive verses figuring there. These lead us to understand that Umasvati believed in the simultaneity (yugpat occurrence) of omnicognition (kevalajnana) and omni perception (kevala-darsana): Tasya hi tasmin samaye kevalam utpadyate gata-tamaskam/ jnanam ca darsanam-cavarana-dvaya-samksaya-cchuddhar// Citram citrapaanibham trikala-sahitam tatah salokam-imam/

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18 Studies in Umasvati pasyati yugpat sarvam salokam sarva-bhavinam//12// (Cf. H. R. Kapadia, Tattvarthadhigamasutra, Pt. 2, Surat 1930, p. 275, Sutrabhasya 9.39.) The above-cited aryas undoubtedly reveal that Umasvati was yugpatvadi, the first on record to so believe. Whether he himself intellected that way, or it was according to the agamic tradition of the Uccarnagara-sakha, is hard at present to decide. Incidentally, a part of the bhasya on the sutra 1.31 has also been interpreted to mean that Umasvati was believer in yugpatvada. (Cf. Suzuko Olira, A Study of Tattvarthasutra with Bhasya, LDS 86, Ahmedabad, 1982, Chap. 3, pp.7, 79. Some years ago, during my discussion with Dr. Nagin Shah, I was given to understand that the passage in question does not yield the meaning Pt. Sukhlal Sanghavi (as well as Suzuko Ohira ha deduced. The next luminary to believe in yugpatvada was Siddhasena Divakara as evidenced by the undernoted two verses from his dvatrimsikas: Jagan-naika-avastham yugpad-akhil-ananta-visayam yad-etat-pratyaksam tava na ca bhavan kasyacid-api Anenaivacintya-prakrti-rasa-diddhes-tu vidusam samiksyaitad-dvaram tava-guna-kathotka vayam-api// -Prathama Dvatrimsika, 32 ." Also from one of his lost Dvatrimsikas: Evam kalpita-bhedam-apratihatam sarvajnata-lanchanam sarvesam tamasam nihants jagatam-alokanam sasvatam nityam pasyati budhyate ca yugapan-nana-vidhani prabhau sthity-utpatti-vinasavanti vimalam dravyani te kevalam// (Quoted in the Koarya gani's Tika (c. AD 700-725) on the Vises-Avasyaka-bhasya (c. 585-595) of Jinabhadra gani: Cf. Visesavasyakabhasya Pt. III, Eds Pt. Dalsukh Malvania and Pt. Becherdas J. Doshi, L.D. Series No. 21, Ahmedabad 1968, p. 741. It also figures in the commentary on the Visesa-Avasyaka-bhasya (AD 1119) by Hemacandra Suri of Harsapuriya-gaccha, SYJG (35), V.N.S. 2439 (AD 1912), p. 1198). There it has been quoted in the name of 'stutikara' (i.e. Siddhasena Divakara). Thus, these two non-Digambara authors believed, and indeed earlier in date than the Digambara authors and their works, in the yugpatvada. And so did the darsanic scholar Mallavadi (c. AD 550-600), a Svetambara epistemologist as reported by Abhayadeva Suri in his Tika (c. AD

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The Works of Vacaka Umasvati 19 975-1000) on the Sanmati-prakarana of Siddhasena Divakara. Siddhasena, in the next step of development, envisaged these two facets of omniscience as unitary and advocated the ekopayogavada. (I forego citing the particulars on sources since not very directly relevant to the present paper.) 26. Beginning from Agastyasimha's curni (late 6th century AD) to the late medieval period, the scores of Svetambara commentaries of various descriptions--curnis, vrttis, and ikas (the last two in Sanskrit) etc. on the agamas as well as those on the darsanika prakaranas, continue quoting from Umasvati's Sabhasya-Tattvarthadhigama-sutra and next from the Prasamarati-prakarana, and to a lesser degree from his other compositions alluded to in this paper. The Digambara Church also quoted from its own version of the Tattvarthadhigama (the Tattvartha-sutra), and which it ascribes to an unknow' Nirgrantha acarya (Devanandi, c. AD 635-680), or author unspecified (Akalankadeva, c. mid 8th cent. AD), or to Grddhapicchacarya (Virasena AD 816, Vidyananda AD 900-950, Pampa AD 941, Vadiraja AD 1025, Koppal Inscription AD 1060, Hunasi Hadagali Ins. AD 1098, and Jayasena twelfth century); or to Aryyadeva (Humbaca Ins. AD 1075), or to Umasvati alias Gtddhapicchacarya (Sravana Belagola inscriptions beginning from ad 1115 or even to Umasvami, early sixteenth century AD). The Prasamarati-prakarana is nowhere mentioned in the Digambara literature but a quotation therefrom (of its karika 25) appears in the Jayadhavala (c. AD 817) according to Pt. Nathooram Premi (but the date there he gives for it is the Dhavalaika): (Vide his 'Umasvati-ka sabhasya Tattvartha', Jaina Itihasa aur Sahitya [Hindi], Bombay 1956, p. 526). The quotation under reference is as following: Krodhat priti-vinasam manad-vinayopaghatam-apnoti/ sahyat pratyaya-hanih sarva-guna-vinasanam lobhat//25// (Virasena, in that context, simply prefixes the phrase 'Atropayogi slokah', mentioning neither the source, nor citing the author's name.) It is not clear whether Virasena used the original work of Umasvati, or is requoting from some Yapaniya commentary before him in which it may have figured. 27. The greatest benefit of Umasvati's Tattvartha-sutra (Dig. version) (along with the Sanmati-prakarana of Siddhasena) was taken by the pre-medieval and medieval learned writers of the Digambara sect who adroitly used the former's advancements and organizational

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20 Studies in Umasvati modes and ideas in the formulation of their darsanic and postdarsanic works. The Svetambara sect, though using these works for extracting quotations, could hardly get out of the archaic and outmoded styles and the laborious and relatively unorganized (since stratified) dogmatic and scholastic content of the agamic category. (Examples illustrating these differing trends are much too numerous to be illustrated here.) 28. Kondakundacarya is a post-classical Jaina philosopher who used every advancement made in the classical and late classical age-- by Umasvati, Siddhasena Divakara, Samantabhadra, and Pujaya-pada Devanandi--using as he did their paradigms and thoughts and went farther with the help of some of the tenets of the Sankhya and the revivalist Vedanta systems of philosophy. (Conversely, the influence of his enormous application of the niscayanaya and of the guna-paryaya aspects of all dravyas (substances), etc. his new definitions of the known terms, his novel view of creating categories and viewing at the intrinsic nature of 'Self' is not discernible in any of the previous Jaina thinkers). No further progress had been done after his profound achievements. Unfortunately, in modern times, the essence of his metaphysics has been in part and in practice misunderstood and has largely led to and ended up in absolutist attitude (ekantavada), strongly tinged with hate and disrespect for other sects, and an air of superiority strongly reflecting the mana kasaya loftier than any manastambha ever erected or built. 29. While this can be clearly discerned, the detailed assessment and adequate verbalization of this fact is yet to be done. 30. Let us hope and see if the sectarian steadfastness and fundamentalist fanatical attitudes are given up, a condition that could allow us to work out the true and accurate history of Nirgranthism/Jainism. That can, then, permit its orderly phasewise unravelling instead of the current confused, and in some instances topsy-tervy situations with regard to the chronology of ths creeds' great pontiffs, their works, and their pervasive influences and consequences arising therefrom. P.S. I am grateful to Shri Madhav N. Katti for reading through the transcription of the quoted Sanskrit verses into Roman script.

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English Translations of the Tattvarthadhigamasutra COLETTE CAILLAT Considering the importance of the value of the Tattvarthadhigamasutra as proved by the impressive number of traditional commentaries, we might expect that many translations of this treatise into western languages might have been published. In fact the number of translations has been rather limited possibly for two main reasons: 1. Because of the difficulties inherited in the Sutra literary genre, all such texts presuppose a perfect knowledge of the whole context, And this is valid especially in the case of Tattvarthadhigamasutra which is an 'exposition' (anuyoga) that synthesizes virtually the entire Jaina doctrinal system into a mere 350 sutras' (P.S. Jaini, The Jaina Path of Purification, 82, 1-3). Because of the many technicalities (including the specialized vocabulary) which one encounters, and which constitute many stumbling blocks for those who are not familiar with Jainism. Even an eminent scholar like H. Jacobi considered the text impossible to understand thoroughly before the publication of a bhasya; even then he relied on other

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22 Studies in Umasvati commentaries and on several other treatises to prepare his German translation of the TS, quite a remarkable feat, published in two issues of the German Oriental Journal (ZDMG 60, 1906, 287-325 and 512-51). This is particularly remarkable because: (a) It is both accurate and understandable (with the addition, it is true, of a limited number of explanatory notes). (b) To a great extent, it succeeds in rendering the idiosyncra sies of the Sutra-style. But, whatever its considerable merits, there is little doubt that Jacobi's translation was not meant for the general public, but for relatively specialized readers, in particular for the Indologists. Let me now turn to the English translations of the TS. In 1920, the Central Jaina Publishing House, Arrah, published the English translation by J. L. Jaini, of what might be termed the 'Jaina Bible', as they wrote in the foreword, as the second volume of the 'Sacred Books of the Jainas Series'. It is very seriously planned, beginning with an historical introduction (pp. VII-XI), followed by (p. XII) by some lines on the 'Plan and Scope', and an 'Analysis of the contents of the TS' (pp. XIII-XIX). The translation of the 10 chapters of the treatise runs from p. 1 to 201. It is followed by an important 'Tabular view of the differences between the Digambara and Svetambara versions of Tattvartha Sutra' (pp. 204-10), an Index (XXI-XXV) and three pages of addenda and corrigenda (XXVI-XXVIII). This was, undoubtedly, a praiseworthy beginning, but at present, the whole book would seem as if it were meant as a primer. For each sutra, the volume first prints the text in Nagari followed by an-often approximate-transliteration in Roman script, an English literal translation, and an explanation of the Sanskrit lexemes used in the text in successive order. Further topics that are deemed to be

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English Translations of the Tattvarthadhigamasutra 23 of fundamental importance in the ancient Jaina sacred literature are detailed and commented upon (for example in chapter 1-20). The recension here followed is the one that obtains among the Digambaras. But, having duly emphasized that the TS 'enjoys the distinction of being regarded as an authoritative work by all sections of the Jainas', the publishers have made no secret of the differences between the Digambara and the Svetambara versions or even have made them easily accessible in the above mentioned tabular form. As a matter of fact, such an ecumenical approach appears to have prevailed among all the editors and translators, who seem to have been keen to stress the fundamental unity of the Jaina doctrine, in spite of what Padmanabh S. Jaini called the 'predictable disagreement on such controversial matters as the nudity of the mendicants and the partaking of food by the Kevalin'. Having said this, P. S. Jaini continues - 'Even tradition has produced its own commentaries on the text; although these developed independently, they nevertheless present almost identical explications of the Jaina doctrine' (p. 82). Among the commentaries, the Digambara Sarvarthasiddhi is generally regarded as elegant and praiseworthy. The English translation of the text, it will be remembered, by S. A. Jain, was published in 1960 under the title 'Reality'. It naturally includes the translation of the Tattvarthasutra; but as this was not the main purpose of the book, it will not be considered here; useful as it may have been at that time. This S. A. Jain's translation was evidently regarded as imperfect by scholars especially by those who were committed to the teaching of 'Jaina philosophy' in the Pathasalas, monasteries and colleges (that were daily growing in number among both the Svetambara and Digambara sects. At the same time 'the demand simultaneously arose for books on Jaina Philosophy written in vernacular languages following a modern style and such 'as are acceptable to both the sects', as

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24 Studies in Umasvati Pt. Sukhlalji puts it in the author's foreword to his book, which is entitled in its English translation as 'Pt. Sukhlalji's Commentary on the Tattvarthasutra of Vacaka Umasvati'. As we learn there, Pt. Sukhlalji in 1930, after various difficulties had been overcome, published his Gujarati commentary of the TS; the Hindi version followed in 1939, and a second edition of the later in 1951. This had been revised in collaboration with Pt. D. D. Malvania. This again, as stated by the author himself, at the initiative of Malvania has been translated into English by late K. K. Dixit and published in the L. D. Series 44 (1974). As it stands, the Book, a volume of more than 550 pages, is an impressive piece of work, with an introduction of more than 100 pages (pp. 15-118), a section with hints for special study (pp. 119-24), an analytical table of contents (pp. 125-39), the Sanskrit text (following the Svetambara recension, but provided with systematic critical notes that quotes especially the Digambara variants and commentaries (pp. 1-26).Then comes the English translation of Pt. Sukhlalji's commentary on the Sutra (pp. 1-373), followed by an index of proper names (pp. 375-88) and an index of technical terms (pp. 381-425). The author's foreword clearly states his aim: (a) Because he wished to supply the Tattvartha text with a good exposition, he was therefore keen, he writes (p. 5 ff.), to make an impartial use of all available material connected with Jaina Philosophy (independently of any sectarian views); (b) To satisfy the curiosity of the students both of the universities and of old style teaching, and so to retain the sectarian technical terminology but to analyse it by making it simple; (c) To normally accept the reading of the aphorisms found in the bhasya; nevertheless, in case of important sectarian differences, to provide and translate the Digambara variant - in some very controversial cases, to try to decide what stands closer to the intention of the aphorist;

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English Translations of the Tattvarthadhigamasutra 25 (d) To take into account the composition of the TS and the meaning, therefore, either to consider the sutras individually or in a group; and (e) To compare the Jaina technical terminology with the non Jaina Philsophy. Sukhlalji's book, therefore, should be taken for what it is meant to be: On the one hand an elaborate commentary, based on the tradition and on the other hand, a commentary aimed at providing to the modern reader an accurate understanding of the TS text and of its, inevitably obscure, Gujarati, Hindi and English translations. The mula text is translated literally but the translation is to be taken as a portion--an important one, no doubt of the overall project, not as an end per se - in fact it might be concluded that, in the author's view no translation into a modern idiom is possible, for the necessary background is generally missing, except for the expert. The technical terms have, therefore, been kept, alongwith the proposed English translations. The volume is not meant for cursory or easy reading, it is a sort of textbook, a tool for students and scholars, and incentive to try and understand the Tattvartha meaning. As such, and especially revised as it has been, thanks to Pt. Malvania and Dixit, it has prompted several new studies and publications, it has proved invaluable for the 'inquisitive readers'. To quote Sukhlalji's words 'let them make use of it--as suits their inclination, as suits their understanding' (Foreword, p. 13). In contradiction with the previously mentioned one, Professor Nathmal Tatia's English translation, that was planned to be published in the Sacred Literature Series of the International Sacred Literature Trust, is necessarily very different, as it is meant for readers most of whom have no knowledge of Jainism or even of Indian religions and philosophical schools. The reason being that the International Sacred Literature Trust

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26 Studies in Umasvati 'was established to promote understanding and open discussion between and within faiths and to give voice in to-day's world to the wisdom that speaks across time and traditions' (p. vii). The main problem therefore was how to render into English the specific meaning of the Jaina technical terms and of the Sanskrit phraseology. Concerning the term sutra style, Professor Tatia appears to have considered it a feature that did not have to be primarily taken into account as far as the International Sacred Literature Series is concerned. As a matter of fact, if by choosing this specific literary genre as well as the Sanskrit language, the Jainas of old wished to signal that they were ready to dispute with proponents of Brahmani-cal darsanas, this is of no importance for the common reader of our times, nor does it matter if the sutra genre had a mnemonic function. The main aim of the translator should be to make the Tattvarthadhigamasutra--this brief synthesis of the entire Jaina doctrinal system-generally understood. Tatia accepts the challenge and succeeds. At the end of his introduction, he explains how he thought best to proceed (p. XXIII). It will be seen that the Sanskrit text of each sutra, immediately followed by its English rendering, and further by a more or less synthetical commentary is printed sutra after sutra. Tatia explains that 'three main versions of The Tattvartha Sutra with commentaries have been used; Svopajna bhasya, Svopajna bhasya-ika and Sarvarthasidhhi. A single sutra reading is given unless there is variation between the SB / SBT tradition and the SS tradition in which case the variant readings are given for the same sutra. As for the commentary this is a faithful representation of all the three commentaries with their differences properly noted. It will be observed that in this book, as well as in J. L. Jaini's and Pt. Sukhlal's the fundamental unity of the Jaina doctrine is underlined, though the differences opposing the two main sects are not concealed, but clearly mentioned and explained.

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English Translations of the Tattvarthadhigamasutra 27 Concerning the Jaina technical terms, Professor Tatia writes, 'The English rendering of these terms was a difficult task, mainly because I had to find easy and simple equivalents for them without compromising their originality and depth. It was necessary to find a terminology that was unconventional but precise, simple but expressive.' 'My purpose in giving a simplified unconventional English rendering has been to promote a pleasant intimacy between the reader and the unfamiliar, sometimes strange, concepts of Jainism, in the hope that readers may draw something of value for themselves from it.' As a matter of fact, Professor Tatia very well managed and succeeded in using plain English to render this highly technical philosophical work, replete with unexpressed teachings, and allusions. Except for Karman, no Indian term features in the translation, where, sometimes, picturesque English equivalents happen to occur, e.g. even when it comes to the proper names of the four classes of gods (TS 4.7. ff). Though they are not quoted in the Sutra itself, they are mentioned in the translator's commentary, to which they add a pleasant touch. At the same time the reader gains a better idea of the Jaina conception of the divine beings, when he meets with the ten 'mantrins' and eight 'forest - gods', viz. fiendish youths, serpentine youths, lighting youths, vulturine, fiery, stormy, thundering, oceanic, island youths, and guardians of the cardinal points (p. 98f). The method of choice of the right English equivalent is undoubtedly a very difficult task. But the translator's work does not end there. He has to provide unobtrusive helps to the reader. In the present case, the latter is greatly helped by the clear and perfect lay-out of the whole work. Each of the ten chapters is presented in a very detailed table of contents with references to the S B / SBT and SS. And some of the more important or tricky technicalities are further

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28 Studies in Umasvati explained in six appendices at the end of the book, e.g. on numbers in Jaina cosmology. I have already mentioned the English glossary (with entries largely form the commentaries to the sutras) and the index of substantial notes on the concepts. May I add some personal after-thoughts. Professor Tatia's book is given as a translation and when I wrote a review, I treated it as such--The title page runs 'Tattvarthasutra of Umaswati/ Umaswami with the combined commentaries of SB/SBT and SS, translated with an introduction by Nathmal Tatia'. But the meaning of the Sutra has to be understood, by the foreign reader, to this effect: The actual translation introduces complements, borrowed from the commentaries themselves, and therefore quite legitimate. Had they not been added, only scholars, what is more, only Jaina Sanskrit scholars, might have understood the text. So, I think we have to admit that there are many stumbling blocks which a translator has to manage. The difficulty is being solved differently by the different would-be translators, according to the audience that they have in mind, whether the general reader or the more or less specialized scholar. Strictly speaking the translation of a technical Indian text into a modern western language is an almost impossible task. We can be thankful that, in the case of Umasvati we have two different approaches. In fact here we rejoin the theory of translator's (one of our modern concerns) that we modestly say that the aims of the translator ought to be: to understand the text thoroughly--in depth (not only the literal meaning of the words), * to be understood by the reader. Perhaps the ultimate goal would be that the reader is inspired to read the translated text in the original language.

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The Yoga of Umasvati N. M. KANSARA In his account of the fundamental vareity inflow (asrava), in the beginning of the eighth chapter of his Tattvarthadhigamasutra, Umasvati enumerates the causes of bondage: 'absence of right faith (mithyatva), absence of discipline (avirati), negligence (pramada), passion (kasaya), activity (yoga)--these five are the causes of bondage'.' In his auto-commentary, Umasvati reminds us that he has already defined and elaborated about this yoga',2 and further adds that as regards these four causes of bondage, viz., absence of right faith, etc., the existence of the previous one in the series ensures the presence of the subsequent ones, but not vice versa.In accordance with his reminder in his auto-commentary referred to above, we find that Umasvati has defined yoga' in the course of his account of the nature of asrava in the beginning of the sixth chapter of his TAS, thus: "The activity of body, speech and mind is yoga'.4 Explaining further this aphorism in his autocommentary, Umasvati adds that this yoga is of three types in accordance with the fact that activity itself is of three types, viz., physical, oral and mental. And, each of these three types are of two sub-types, viz., auspicious and inauspicious. Elaborating further, he adds that violence, theft, non-abstinence, etc., pertain to the physical aspect of activity which are inauspicious; censure, falsehood, rashness, wickedness, etc., pertain to the oral aspect of activity which are inauspicious; and, desire to betray or to

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30 Studies in Umasvati harm someone jealousy, indignation, etc., pertain to the mental activity which are inauspicious. Those that are contrary to these are auspicious. And, in the next aphorism, Umasvati, reveals that this yoga is asrava, i.e. inflow, and consequently the cause of bondage? of the soul in the cycle of birth and death in various bodies in the course of transmigratory state. This yoga of three types is called asrava since it causes the ingress of auspicious as well as inauspicious activity, much like a stream through which water of a lake flows in and out. Pujyapada, in his Sarvarthasiddhi, alias Tattvartha-vrtti, while elucidating the term yoga according to the definition given by Umasvati, explains the term to mean vibration in the region of the self.' Then, he classifies it in three types as physical activity (kaya-yoga), oral activity (vag-yoga) and mental activity (manoyoga), following Umasvati. But he explains these three types in his peculiar style. Thus, physical activity is the vibration in the region of the self with reference to the dependence of any of the physical class of seven types, such as the gross body, etc., when the subsidence-cum-destruction (ksayopasama) of the obstacles of exertion obtains.10 The oral or vocal activity is the vibration in the region of the Self directed towards the modifications of speech in the presence of the acquisition of inner speech brought about by the subsidence-cum-destruction of obstacles to exertion in the form of formation of ideas and syllables when the subsidence-cumdestruction of the obstacles of exertion obtains with dependence on the class of speech brought about by the emergence of the activity known by the name sarira (body).11 Mental activity is the vibration in the region of the Self, directed towards the modifications of the mind, dependent on the class of the mental external stimuli in the presence of the acquisition of the mind in the form of the subsidence-cum-destruction of the obstacles of internal exertion without the sense-organs.12 Even when all the karmas are annihilated, there is yoga in the case of the omniscientwith-activity (sa-yoga-kevali) in the form of the vibration in the

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The Yoga of Umasvati 31 region of the Self depending on the three types of classes, 13 viz., body, speech and mind. This elucidation is rather very abstruse since it goes very deep into the internal formative forces that manifest at the concerned levels of body, speech and mind, and which involve the removal of karmic obstacles to the exertive propensities, known in the Jainistic terminology as subsidencecum-destruction. This a highly accurate scientific description of the processes of the manifestation of activity at the concerned three levels. Akalankadeva, in his Rajavartika, alias Tattvartha-vartika, has discussed this definition the yoga of Umasvati in wordgreat details bringing out the intrinsic importance of each of the components in it. He points out to the many senses of the word karma in the definition, and asserts that it means activity in the present context, since other meanings do not fit in here.14 Then, he rules out a reference to merit and demerit in the case of activity here, since it is referred to in the succeeding aphorisms. 15 Further, he reveals that activity (karma) involves the consideration of the desire in so far as there are possibilities of the presence of many means, such as the doer or agent, etc., to determine the particular type of activity. 16 Thus, activity or karma consists of many aspects such as subsidence-cum-destruction of the obstacles of the exertion and knowledge, modification of the Self, modifications of matter, and dependence on the idea behind its inclination, such as definitive or generic standpoint.17 He justifies the threefold division of the types of activity on the basis of the modes, 18 since the modes and the corresponding Self are invariably concomitant. Then, he rules out the senses of meditation and collection of the term yoga in the present context, on the grounds that the topic of meditation is separately discussed later on by Umasvati in his work, and that the activity is of each individual type.20 By way of further justification of the meaning of the term yoga, Akalankadeva clarifies that since the intention of Umasvati here is to discuss

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32 Studies in Umasvati the topic of ingress (asrava), he has referred to the three types of activity by this term.21 And, he has also propounded that while a sa-yoga-kevalin may have yoga, it is not possible in the case of a a-yoga-kevalin, since in the case of the latter the vibrations in the regions of the activity-modified Self which depend on the three classes of body, speech and mind, in the case of the former, do not depend on them in the case of the latter.22 Vidyanandi-svami has elaborated on the topic of the connection of activity with reference to sayoga-kevalin, ayogakevalin, and siddhas, in his Tattvartha-sloka-vartika on this aphorism defining the term yoga. Thus, since soul is endowed with activity, it is but consequent that physical activity should arise. The physical type of activity is due to the vibrations of the Self dependent on regions connected with bodily aspects. The oral type of activity is due to those dependent on regions connected with oral aspects. The mental type of activity is due to those dependent on regions concerned with mental aspects. None of these type of activity is possible in the case of an ayogakevalin as also a siddha; and one in whose case such an activity is found naturally proves to be a sayoga-kevalin.23 Following Akalankadeva, the author of the Tattvarthasloka-vartika, too, justifies the definition of the term yoga as activity on the three levels of body, speech and mind, on the ground of the context of the discussion being that of ingress (asrava).24 Further this yoga is called ingress (asrava) since it is the cause of the inward flow of activity into the soul.25 Now, let us see how Pt. Sukhlalji has incorporated these gradual clarifications and elaborations of Umasvati's of definition of yoga. The activity of the form of vibration of the constituentunits of a soul which results in a ksayopasama or ksaya of the viryantaraya-karma and which proceeds on the basis of pudgalas is called yoga. That yoga which proceeds on the basis of the pudgalas belonging to the physical groupings that go to constitute a body of the audarika type or the like is the yoga pertaining to the body. The vibrations of the constituent-units

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The Yoga of Umasvati 33 of a soul that is on the point of undergoing a transformation of the form speech, and which occurs when the internal speech has been acquired as result of a ksayopasama of the karmas like matijnanavarana, aksara-srutavarana, etc., and which proceeds on the basis of the physical groupings that go to constitute speech, is the yoga pertaining to speech. The vibrations of the constituent-units of a soul that is on the points of undergoing a transformation of the form of manas and which occurs when there has been an acquisition of internal manas of the form of a ksayopasama of the no-indriya matijnanavarana karma and which proceeds on the basis of the physical groupings that go to constitute a manas, is the yoga pertaining to manas. The reason why yoga is called asrava or inflow is that it is through yoga( activity) that the physical groupings which go to constitute karma flow into a souls, i.e. the activity gets associated with it in the form of karma.26 Umasvati has further clarified that the auspicious(subha) yoga is the ingress in the case of good karmas, while the inauspicious(asubha) yoga is the ingress in the case of evil karmas, 27 Pt. Sukhlalji has explained that the auspicious or inauspicious character of yoga depends on the auspicious or inauspicious character of the accompanying mental feeling; it does not depend on the auspicious or inauspicious character of the effect concerned, i.e. the karmic bondage. The yoga occurring at the time when there is mildness of the mental purturbance or passion is called auspicious, while that occurring at the time when there is acuteness of mental perturbance is called inauspicious. The statement pertaining to the auspiciouness or inauspiciousness are cause of bondage depending on the occasion. And, this karmic bondage is in respect of flavour (anubhaga). Thus, at the time of the intensity of the auspicious yoga it so happens that the proportion of the flavour characterizing good karmas is relatively greater, while the proportion of the flavour characterizing the evil karmas is relatively lesser. On the contrary, at the time of the intensity of the inauspicious yoga the proportion of flavour characterising the evil karmas is relatively greater than that

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34 Studies in Umasvati characterizing the good karmas. Thus, keeping in view what is predominant in the two cases, it has been maintained that the auspicious yoga is the cause of bondage in the case of good karmas, and the inauspicious yoga is the cause of bondage in the case of the evil karmas.28 Umasvati has pointed out that while the auspicious yoga is the cause of bondage (asrava) in the case of good actions (punya), the inauspicious yoga is the cause of bondage in the case of evil actions (papa).29 Further he states that the yoga on the part of a soul possessed of passion (kanaya) is the cause of bondage in the case of actions which bring about the downfall (samparayika) of the soul, while that of a soul devoid of passion (a-kasaya) is the cause of bondage in the case of actions which bring about immediate release (iryapatha) of the soul.30 It seems thus that according to Umasvati both types of yoga is the cause of bondage, and the vital factor in both which differentiates them is the difference of mental attitude of the yogi, i.e. the doer of the actions. It seems this yoga of Umasvati can be traced back to the Vedas and the Agamas of both the Nathayogins and the Jains. Thus, in the Kgveda the yoga is said to be that entity in the absence of which no sacrifice of a wise can ever become successful; 31 it is used in the sense of a particular combination of circumstances, too, when the seer Ajigarti Sunahsepa declares that he invokes Indra for friendship during all calamities.32 Thus, the word yoga here generally conveys a sense connected with the act of combining or joining. With the Nathayogins and Hahayogins, the term yoga denotes various physical, mantric and mental practices, directed towards joining the mind with the rhythm of nature, with the rhythm of respiration, with the inner subtle involuntary physical, and mental activities, with a view to bring them in harmony and one-pointedness; thus combining the mind with the Self. Umasvati has again referred to this three-type of yoga in connection with the four types of sukla-dhyanas, viz., prthaktva

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The Yoga of Umasvati 35 vitarka, ekatvavitarka, suksmakriyapratipatin and vyuparatakriyanivrtti. Thus, he says that these sukla-dhyanas are respectively performed by the one who possesses all the three yogas; by the one who possesses any of the three yogas; by the one who possesses the bodily yoga and by the one who possesses no yoga whatsoever.33 As Pt. Sukhlalji has pointed out, the statement as to the persons authorized to perform the sukla-dhyana in question has been made here from two points of view, viz., from the standpoints of the gunasthana, i.e. graduated stage of spiritual progress, and from that of the yoga. From the point of view of yoga only the one who possesses all the three yogas is authorized to perform the first of the four subtypes of sukla-dhyana; one who possesses any one of the three yogas, i.e. those pertaining to body, speech and mind, is authorized to perform the second subtype of sukla-dhyana; only one who possesses the bodily yoga is authorized to perform the third sub-type of sukla-dhyana while only the one who devoid of all yoga whatsoever is authorized to perform the fourth subtype of sukla-dhyana.34 It should be noted that Umasvati has inherited this concept of yoga from the Jaina canonical works, like the Uttaradhyayanasutra35 and the Samavayangasutra. 36 The delusion, passion, and yoga stand out the most among them because non-control (avirati) and inadvertence (pramada) emerge from passions (kasayas). It may be noted here that the term 'asrava' is synonymous with the state of mind imbued with yoga. Asrava emanates from these yogic activities of body, speech and mind, and their suppression begets samvara, which ultimately leads to salvation.37 A new turn to the traditional concept of Jaina yoga was given by the famous Haribhadrasuri alias Yakiniputra (eighth century AD) in that he brought it to the line of Patanjali's Yoga-sutras, while at the same time retaining a part of its traditional aspect, particularly the auspicious one as an essential complimentary to it. And, he redefined yoga as the religious practice paving one's path to liberation.

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36 Studies in Umasvati References 1. Umasvati's Tattvarthadhigama-sutra with his Auto-commentary ( Sanskrit) ed.Osaval Motilal Ladhaji, Poona, Vir Sam. 2453, (TAS) 8.1: Mithya- darsanaviratipramadakasayayogah bandhahetavah. 2. ibid., Umasvati-bhasya (U.Bh.): Yogas trividhah purvoktah. 3. ibid., Esam mithya-darsanadinam bandha-hetunam purvasmin purvasmin sati niyatam uttaresam bhavah/ Uttarabhave tu purvesam aniyamah. 4. TAS, 6.1: Kaya-van-manahkarma yogah. 5. U.Bh. on TAS, 6.1: Kayikam karma vacikam karma manasam karma ity- esa trividho yogo bhavati sa ekaso dvividhah subhasubhasca. 6. ibid., Tatrasubho himsasteyabrahmadini kayikah/ savadyansta parusapaisunyadini vacikah/ abhidhyavyapadersyasayadini manasah/ ato viparitah subha iti. 7. TAS, 6.2: Sa asravah. 8. U.Bh. on TAS, 6.2: Sa esa trividho'pi yoga asrava-sanjno bhavati, subhasubhayoh karmanorasravanadasravah. 9. Sarvartha-siddhi (Sar. Si.) Tattvarthavrtti of Pujyapadacarya (Sanskrit), Kallappa Bharamappa Nitave, Kolhapur, Sak. Sam. 1839, on TAS, 6.1: Atmapradesa-parispando yogah. 10. ibid., Viryantaraya-ksayopasama-sadbhave sati audarikadi-saptavidha varganyatamalambanapeksaya atmapradesa-parispandah kaya-yogah. 11. ibid., Sarira-namakarmodayapadita-vag-varganalambane sati viryantarayamatyaksaradyavarana-ksayopasamapadita-bhyantaravaglabdhisannidhye vak-parinamabhimukhasyatmanah pradesa parispando vag-yogah. 12. ibid., Abhyantara-viryantarayat mano indriyavarana-ksayopasamatmaka manolabdhi-sannidhane bahyanimitta-mano-varganalambane ca sati manahparinamabhimukhasyatmanah pradesa-parispando mano-yogah. 13. ibid., Ksaye'pi trividha-varganapeksah sayoga-kevalina atma-pradesa parispando yogo veditavyah. 14. Rajavartika alias Tattvartha-vartika of Bhaa Akalankadeva, ed. Pt. Mahendra Kumar Jain, Bharatiya Jnanapitha, Kashi, 1957. Part II, (Raj. Var.) on TAS 6.1: Karma-sabdasyanekarthatve kriyavacino grahanam, ihanyasyasambhavat/3/. 15. ibid., Napi punyapunyalaksanam, uttarasutrasya samarthyat/5/.

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The Yoga of Umasvati 37 16. ibid., Kartradisadhanesvicchato visesadhyavasayah/7/. 17. Rajavartika alias Tattvartha-vartika of Bhaa Akalankadeva, Viryantaraya Jnanavarana-ksayaksayopasamapeksena atmanatma-parinamah pudgalena ca svaparinamah vyatyayena ca niscayavyavaharanayapeksaya kriyata iti karma.6.1.7. 18. ibid., 6.1.9 Atmanah ekatve' pi paryayabhedat yogasya bhedo jneyah. 19. ibid., 6.1.12 Dhyanam yoga iti cet; nah, tasya vaksyamanatvat. 20. ibid., 6.1.13 Samudaye yogavyapadesa-prasanga iti cet; nah, pratyekam vakyaparisamapteu. 21. ibid., 6.1.12 Ihasravapratipadanarthatvat trividhakriya yoga ityucyate. 22. ibid., 1.1.10 Kriyaparinamina atmanastrividha-varganalambanapeksah pradesaparispandah sayogakevalino yogavidhirvidhiyate, tadalambana bhavat uttaresam yogavidhirnasti. 23. Tattvartha-slokavartikam of Vidyanandasvami (T.Slv.), ( Sanskrit) ed. Pt. Manoharlal, Jaina Grantha Uddharaka Karyalaya, Mumbai, 1918, on 6.1: Kayadi-vargana-'lamba-pradesa-spandanam hi yat/ Yuktam kayadi-karmasya sakriyatva-prasiddhitah//2// ... Na ca tasyayogakevalini siddhesu ca prasaktis tesam pradesa-parispanda-bhavat/ ... Yasya tu pradesa-spandah syat sa tatha prasiddho yatha sayoga iti yuktih. 24. ibid., Athasravam vinirdesukamah pragatmano'njasa/ Kaya-varmanasam karma yogo'stityaha karmanam//1/1. 25. ibid., on 6.2: Sa asrava iha proktah karmagamana-karanam/...//6.2.1/1. 26. Dixit, K.K., Pt. Sukhlalji's Commentary on Tattvartha Sutra of Vacaka Umasvati, L.D. Series No.44, L. D. Institute of Indology, Ahmedabad, 1974, pp. 229-30. 27. TAS., 6.3-4: subhah punyasya//3// Asubhah papasya//4/7. 28. Dixit, K.K., op. cit., pp. 31-232. 29. TAS., 6.2-4: Sa asravah//2/7: see supra ft. nt. 27. 30. ibid., 6.5: Sakasayakasayayoh samparayikaryyapathayoh/. 31. R.V., 1.18.7: Yasmad rte na sidhyati yajno vipascitas cana/ Sa dhinam yogam invati/l. 32. TAS., 9.42 (Auto-comm.): Tad etaccaturvidhah sukla-dhyanan tri-yogasya kayayogasyayogasya yathasamkhyam bhavati/ Tatra triyoganam prthaktva-vitarkam, aikanyatama-yoganam ekatva-vitarkam kayayoganam suksma-kriyam, apratimatma-yoganam vyuparatakriyanivettiti.

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38 Studies in Umasvati 33. ibid., 1.30.7: Yoge yoge tavastaram vaje vaje havamahe/ Sakhaya indram utaye//. 34. Dixit, K.K., op. cit., pp. 353-54. 35. Sthanangasutra, 1.3.6: Tivihe joga pannatte jam jaha-manajoge, vai-joge, kaya-joge. 36. Samavayangasutra, Samavaya 5: Pasca asavadara pannatta tam jaha micchattam, avirai, pamaya, kasaya, joga. 37. Shastri, Suvrata Muni, Jaina Yoga, Nirmal Publications, Delhi, 1995, pp. 6-7, Dige, Dr. Arhaddas Bamdoba, Jaina Yoga ka Alocanatmaka Adhyayana, Sohanlal Jain Dharma Pracharaka Samiti, Amritsar, 1981, p. 56.

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Umasvati on the Quality of Sukha PADMANABH S. JAINI Umasvati begins and ends his Tattvarthadhigama-Bhasya (also called Svopajna-Bhasya by Svetambaras?)--henceforth called Bhasya-on the Tattvarthasutra with several verses, which emphasize the goal of moksa as the absence of karmas and klesas, which can be described as the end of suffering (duhkha-ksaya). In his concluding verses, called samksepa-slokas, there are as many as eleven verses that talk about spiritual bliss (sukha) (that is, complete happiness), present in the state of a liberated soul (siddha). There, he asserts that this sukha is called avyabadha by the sages. This seems to be a technical term, not found in Monier-Williams Dictionary. But the word vyabadha does appear and it means 'to hurt' or 'to injure', so avyabadha could be translated as a state free from injury [produced by karmic matter)'. When asked by a questioner as to how a being who has no body whatsoever and who has destroyed all eight karmas can have sukha at all. Umasvati explains, 'In the world, the word sukha is employed in four different meanings. When someone says, "Fire is happiness or wind is happiness", he is talking about the quality of the objects (visaya). When a person in the absence of a particular pain thinks he is happy, then he is using it in the sense of freedom from pain. When a person enjoys pleasures

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40 Studies in Umasvati as a result of meritorious actions of the past, then that is called the fruit (vipaka), to which the name sukha is given. But the best and the foremost of these is in the state of emancipation, where there is a unique sukha associated with the emancipation from all karmas and all passions. This sukha is incomparable as there is no object in this entire world with which it can be compared. Therefore, in the absence of ordinary perception and a viable inference that can be drawn from such perception, the presence of such sukha has to be taken on the authority of the words of the Arhats, who indeed have direct perception of such sukha. It cannot be known merely through examination by those who are less than omniscient."2 Umasvati unfortunately does not cite even a single passage from the canons but concludes his bhasya with the benediction that moksa can be attained by a person who follows the path laid down in his work and will undoubtedly attain that sukha which is avyabadha. However, this word indeed does occur several times in the canons. The most informative discussion related to avyabadha is found in a conversation between Mahavira and the Brahmin Somila in Viyahapannatti (Bhagavati) 18.10.4.3 He approaches Mahavira, having greeted him in the appropriate way by formally inquiring about whether he is 'making spiritual progress' (jatta te bhamte) and whether he is 'unpurturbed by his sense organs' (javanijjam), he makes a further query, whether there is avvabaha for him. Mahavira assents to all of them (jatta vi me, javanijjam pi me, avvabaham pi me). But Somila inquires further about the sense in which there is avvabaham for him, to which Mahavira replies, 'O Somila, in the sense of the suppressing of corporeal deficiencies, viz. of various kinds of diseases caused by a complication in winds, bile, and phlegm'.4 This episode emphasizes the fact that at least here in the Agama the term avyabadha was not used for spiritual bliss of the siddha but for the (temporary) freedom from corporeal afflictions.

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Umasvati on the Quality of Sukha 41 Umasvati's use of the term avyabadha to describe sukha in the state of the siddha leaves many questions unanswered. Avyabadha is a negative term signifying merely the end of afflictions that the soul was subject to during the state of karmic bondage in samsara. The title of another work of his called Prasmarati-prakarana (A Treatise on Delight in Spiritual Calm) might lead one to anticipate a more positive meaning for the word sukha. Even so, in his concluding verses on that treatise, he repeats the adjectives found in the Bhasya, namely anupama and avyabadha, and adds that such a soul is characterized by kevalasamyaktva and infinite jnana and darsana, three qualities that are ksayika bhavas, which were attained while the soul was still in the state of embodiment (i.e. a kevalin). The quality of sukha thus seems to manifest only when corporeal bondage has ended, as he says, 'Physical and mental suffering happens because of the activities of the body. In the absence of the body, etc., there is also the absence of such suffering and thus is established the bliss of the siddha'.5 Here again, sukha is explained in negative terms, as freedom from suffering, a paraphrase for the word avyabadha. It should be noted that the samksepa-slokas attributed to Umasvati seem to have been accepted by the Digambara author Akalanka in his Tattvartha-Varttika (known as Rajavarttika) as he quotes some of the above verses pertaining to sukha with the words 'uktam ca' without referring to his source. This is of great significance since it demonstrates that there was no dispute among Jains on the nature of the siddha and the quality of sukha in that stage. Umasvati's admonition that the presence of such an indescribable quality in the siddha should be accepted on the authority of the scriptures (agama-pramana), cannot be lightly set aside. It might, therefore, be considered somewhat pre- sumptuous for anyone to probe into the nature of this quality called sukha and to determine if it is present in any form in the embodied kevalin (i.e. an Arhat) and if it were to exist in the

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42 Studies in Umasvati kevalin, to ascertain which karma would be the adversary of that particular quality of the soul. Given Umasvati's emphasis on avyabadha-sukha in the bhasya as the goal of spiritual life, it is rather surprising that the word sukha is not used in this sense even once in the Tattvarthasutra itself. There are three places where the word sukha appears in the Tattvartha Sutra. The first is at IV. 21, where certain gods are said to be more endowed with happiness (sukha) and lustre (dyuti), than other gods. The second is at V. 20, where the word sukha is mentioned together with duhkha, jivita, and marana, as functions of matter relative to the jiva. The third appears in VII. 32, where it is one of the aticaras of a person who takes sallekhana. In the bhasya, the word is used in connection with the statement on sutra II. 45 (nirupabhogam antyam) that sukha and duhkha are not experienced in the karmana sarira. As for the word avyabadha, it too does not appear anywhere in the Sutra in this context but is the name of a heaven, as in IV. 26. The other major Digambara commentary on the Tattvarthasutra, namely the Sarvarthasiddhi of Pujyapada, which predates Akalanka's work, does not have any preliminary or concluding verses. But in the commentary on the very first sutra, Pujyapada defines moksa as a state in which a soul is free from all embodiment and in which it has attained perfection of its innate qualities (namely, knowledge, etc.) and the highest form of sukha, which he also describes as avyabadha in almost the same words as found in the bhasya.8 Yet there are several passages in Pujyapada's commentary as well as in Akalanka's varttika that suggest that this particular sukha can be more positively characterized and can also be attributed to the kevalin (i.e., Arhat), who has destroyed the four main ghatiya karmas and has thus become an omniscient being. He is still subject to the effects of the four remaining karmas, namely, nama, gotra, and ayu, which together are responsible for his continued state of embodiment and longevity, as well as the effects of vedaniya

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Umasvati on the Quality of Sukha 43 karma, which would account for pleasant (sata) and painful (asata) feelings (vedana), respectively. Discussing the ksayika-bhavas, or the innate qualities of the soul realized by the kevalin through the destruction of the four ghatiya karmas, Pujyapada in his commentary on sutra II. 4, enumerates the following nine gunas: kevala-jnana and kevaladarsana with the destruction of the jnanavarana and darsanavarana-karmas, ksayika-samyaktva and ksayika-caritra through the destruction of darsana-mohaniya and caritra-mohaniya karmas (the two varieties of mohaniya karma). Then there are the five qualities of the soul that are attained by the destruction of the five varieties of the antaraya karmas.' The latter are of some relevance to our discussion of the sukha of the kevalin and hence may be described in some detail. The first is called ksayika-dana, which gives infinite ability to give protection (abhaya) against the sorrows of samsara to beings through his preaching. Through the destruction of labhantaraya karma (which occurs along with the attainment of kevalajnana) the kevalin gains (labha) the ability of not depending on food by morsel for his sustenance. Instead, his body is nourished by extremely auspicious, subtle, and infinite matter--a variety of nokarma-vargana--that cannot be absorbed by any human being prior to this state. This matter is automatically absorbed by the kevalin's entire body for the duration of that life. He is said to attain infinite satisfaction (bhoga) and comfort (upabhoga) by the destruction of the corresponding antaraya karmas, as witnessed by the heavenly shower of flowers as well as the royal majesty of the assembly hall (samavasarana), and so forth. And finally, with the destruction of viryantaraya karma, he attains infinite energy (virya), which is inseparable form omniscience (sarvajnatva).10 Given the general rule that the ksayika bhavas, when once realized, are never lost, the question arises as to how to interpret the first four bhavas, namely dana, labha, bhoga, and upabhoga

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44 Studies in Umasvati in the state of the siddha, who does not have a body. Pujyapada's response to this problem is illustrative of the Digambara way of interpreting the term avyabadha. To quote, 'In the siddhas, there [dana, labha, bhoga, and upabhoga] abide in the form of avyabadha, literally, freedom from affliction, which is characterized (in this context] by extreme spiritual bliss (parama-nanda)'.11 As if he were anticipating a question as to how this quality of sukha functions there, Pujyapada states that it functions in the same way as the quality of infinite energy (ananta-virya) functions for the soul's omniscience, that is, it energizes the other qualities of the soul such as infinite knowledge.12 The quality of energy that the Jainas talk about is not to be confused with the sort of infinite power (ananta-sakti) attributed to an omnipotent god in theistic schools. Rather, as I have observed elsewhere,13 this functions as a sort of metaquality (i.e. situated behind or above), an abstract force that energizes, as it were, the very operation of the knowledge and perception qualities. In the worldly state, the kevalin had beneficence, gain, satisfaction, and comfort--in their most exalted form--as a result of the destruction of the adversary antaraya karmas. Since these four things are seen as conducive to happiness in an embodied state. Pujyapada seems to suggest that there is a metaquality similar to virya that can be called sukha, that is happiness or spiritual bliss, which should not be confused with worldly happiness. What is understood in the worldly state as happiness and unhappiness (sata and asata) are not actually expressive of the true nature of the soul. Worldly happiness is past deeds realized as the fruition (vipaka) of vedaniya karma in the present. Being an audayika-bhava, it would not be seen as desirable, even when it is pleasurable feelings (sata-vedaniya) that are generated. 14 Beneficence, gain, satisfaction, and comfort, however, are not audayika bhavas, that is, they are not the result of the maturing of any karma, as is sata and asata vedaniya. Rather, they manifest

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Umasvati on the Quality of Sukha 45 as a quality of the soul by virtue of partial destruction and partial suppression (ksyopasama) of the various antaraya karmas in the pre-kevalin state. But at the time of attaining omniscience, these antaraya karmas are totally annihilated (ksaya), yielding thereby the kind of happiness that we would ordinarily associate with beneficence, gain, satisfaction, and comfort. In the absence of a body, that is, in the state of the siddha, these worldly forms of happiness are no longer applicable. Instead they seem to be transformed into a single quality of infinite spiritual bliss (paramananda). Pujyapada's statements on the sukha of the siddha, terse as they are, shed a different light on the quality of sukha in the state of moksa. The infinite energy of the soul is here associated with not only the qualities of infinite knowledge and intuition (as is agreed by all Jaina schools) but also with infinite spiritual bliss (sukha). That this is a Digambara view is evident from the repetition of this very sentence in Akalanka's varttika on this sutra.15 It is even doubtful if such a connection between the destruction of the first four varieties of antaraya karma and the emergence of sukha is a commonly held view among the Digambaras. Kundakunda, who may be considered to have some authoritative opinion on this matter, does not explicitly make such a connection in his discourse on a kevalin's attainment of spiritual bliss. Raising a question as to how there could be knowledge and bliss in the absence of the mediation of senses for a kevalin, he says, by virtue of the fact that he has destroyed the four ghatiya karmas, he has obtained infinite energy as well as infinite purity (tejas). The soul, no longer having use of the sense organs, transforms itself as knowledge and spiritual bliss (nanam sokkham ca parinamadi).16 Commenting on this, Amrtacandra in his Tattvapradipika-vrtti says, 'Such a soul, which has destroyed the ghatiya karmas by the strength of its pure transformation brought about by the total destruction of the antaraya karmas,

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46 Studies in Umasvati jnana and darsanavarana karmas and the host of the mohaniyas, becomes itself pure consciousness, freed from all defilements and thus is transformed by itself into knowledge that reflects both itself and all other knowables as well as bliss (saukhyam), which is characterized by freedom from doubt, perplexity, anguish and so forth (anakulata). Therefore these two, viz., knowledge and spiritual bliss (ananda) are the soul's own nature'.17 It is interesting that the word ananda employed here is related to the purity of the soul primarily resulting from the destruction of all forms of moha, which can be a synonym for akulata. These two characteristics, namely, knowledge and bliss, are so interrelated that Kundakunda is even able to apply the method of pure non-conventional view (suddha niscayanaya), and proclaim further that the infinite knowledge of the kevalin is itself perfect bliss (nanam vimalam suham iti egamtiyam bhaniyam).18 Commenting on this, Amstacandra elaborates further that an ordinary person's knowledge suffers from the limited ability to know each and every object only partially and only in a sequential order, confined as it is to the limited scope of the senses and the mind. This itself produces curiosity which is not free from perplexity and other such forms of suffering (akulata). For this reason, Amrtacandra asserts that kevalajnana itself, having gone beyond all curiosity, may be said to be identical with infinite bliss (atah sarvatha kevalam sukham aikantikam anumodaniyam).19 However, Jayasena, in keeping with his more moderate stance, points out that the bliss (sukha) of the kevalin, characterized as anakula as well as paramananda, is no doubt distinct from jnana since this quality has different name, a different characteristic, and a different purpose. Even so, from the niscaya viewpoint (in which differences are disregarded), perfect sukha may be said to be not distinct (abhinna) from infinite knowledge. 20

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Umasvati on the Quality of Sukha 47 It should be noted here that Kundakunda does not relate this infinite spiritual bliss with the body of the kevalin as Pujyapada does when the latter discusses the relationship between ananta-sukha and the destruction of labha-antaraya, and so forth. Conversely, Pujyapada never mentions the bliss of the soul in the context of the kevalin but only bliss related to a body, for example, the automatic absorption of nourishment and so forth. He reserves the term paramananda for the state of the siddha, albeit from the destruction of the antaraya karmas, and not necessarily only from the attainment of ananta-jnana and ananta-darsana. Kundakunda perhaps does not regard this attribution of worldly happiness--allowing this to be the case in actuality-as of any consequence to the true nature of the sukha experienced by the kevalin even before attaining the siddha state. The perfection of bliss thus attained by the destruction of the ghatiya karmas leads Kundakunda to the well-known Digambara position that the kevalin does not suffer from any bodily pain or pleasure.21 Such a conclusion regarding the nature of the kevalin brings us face-to-face with the celebrated controversy between the Digambaras and the Svetambaras over the nature of the kevalin. The Svetambaras, as is well known, argue that because of the continued embodiment and the inevitable rise of the sata and asata-vedaniya karmas in the kevalin, the sukha described by the Digambaras as infinite bliss cannot become manifest until the kevalin becomes eternally free from embodiment and thus becomes a siddha.22 There is one more sutra that specifies four qualities of the soul that are not destroyed at the final destruction of embodiment, i.e. at the attainment of siddhahood.23 One would expect Umasvati to list all eight gunas, which were respectively brought to perfection by the destruction of their corresponding adversary karmas. But only four are listed, namely kevalasamyaktva, kevala-jnana, kevala-darsana, and siddhatva. The first, kevala-samyaktva--a term which appears only in this sutra--is a

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48 Studies in Umasvati synonym for ksayika samyaktva, the samyaktva that is attained when the soul destroys darsana-mohaniya karma in the fourth gunasthana. However, this ksayika samyaktva is still accompanied by the other variety of moha called caritra-mohaniya, which encompasses the varieties of kasayas and no-kasayas. Therefore, the samyaktva at this stage is defined by the qualities that become manifest with it, such as tranquility (prasama), compassion (anukampa), and so forth. At the kevalin stage, however, the same smayaktva, being accompanied by the purest conduct (ksayika-caritra), becomes kevala-samyaktva. This is evident from Pujyapada's explanation of the term samyagdarsana in sutra I, 2 where it is pointed out that in the vitaragas (i.e., the kevalins), this samyaktva is 'only total purity of the soul? (atmavisuddhi- matram).24 The fact that sutra X. 4 does not mention kevala-caritra should probably be understood in light of this statment of Pujyapada. In the case of the kevalin, the purity attained by samyaktva is indistinguishable from the purity gained by caritra and hence there would be no need to mention them separately. Knowledge (jnana) and intuition (darsana), are the two aspects of consciousness (caitanya) that were never totally absent even in the state of bondage. They are now brought to perfection and will remain so forever. As for the state of being liberated (siddhatva), it is hard to imagine that it is a separate guna. It is a name given to a state achieved by the destruction of all eight karmas whereby the soul accomplishes everything that was to be accomplished, a literal meaning of the word 'siddha'. It is probably mentioned here as a separate guna as a device to eliminate any possibility of the pure soul's return to the state of bondage (samsara). It can thus be compared to the Buddhist (sarvastivadin) concept of the uncompounded (asamskrta) dharma called apratisamkhyanirodha, which forestalls the regrouping of the dharmas of the Arhat, once nirvana is attained.25 What is conspicuously absent in this sutra are virya and sukha, the two qualities that we have

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Umasvati on the Quality of Sukha 49 discussed earlier in connection with the kevalin. Pujyapada's comment on their apparent exclusion from this sutra is rather brief: 'If only these four qualities survive, would that not result in the exclusion of infinite energy and so forth?" "That is not the case. There exists an invariable concommittance between ananta-jnana/darsana and ananta-virya, and so forth. One who is deficient in energy will also have deficiency of knowledge. As for [infinite] sukha, it invariably accompanies [infinite] knowledge (jnanamayatvat ca sukhasya)'. 26 There is no elaboration on this sutra (X. 4) in the Bhasya, nor is there any additional point made by Siddhasena in his Bhasya-ika on it. However, at the end of his long Bhasya on X. 7, which deals with twelve varieties of approaches for discussing the nature of the siddhas in their previous state (for example, the time and place of their liberation and the gender of their body), Umasvati describes the attainment of siddhahood. "Then by the destruction of vedaniya, nama, gotra, and ayu karmas ... the soul becomes pacified or at peace (santah) like fire that has no more fuel left to burn. The word santa (at peace) in the Bhasya is probably a description of the siddhatva quality appearing in sutra X. 4. This expression is not to however, as any novel quality realized by the soul at this stage; it merely signifies the end of the spiritual journey. This is evident from the concluding line of Umasvati: 'Such a soul, having gone beyond the happiness of samsara attains the bliss of nirvana (santah), which is total, incomparable, eternal, and perfect'.27 Siddhasena glosses the word santa (at X. 7) as paramahladam upagatah, that is 'has arrived at supreme joy. The two expressions are probably not quite identical and this becomes clearer as one reads seven additional verses, which Siddhasena seems to be quoting from some unknown text. It is laid out in these verses that the soul that was an Arhat (satkararhah) now, having shed his final body, is at peace, established in himself. He has gone beyond birth, death, old age, and disease (virug,

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50 Studies in Umasvati vigadah). These constitute vyabadha or extreme forms of afflictions. Due to the absence of these as well as because of his omniscience, he becomes now extremely happy (bhavati parama-sukhi).This is indeed the happiness free from afflictions (avyabadham sukham hyetat). Thus, such a soul is endowed with ksayika-smayaktva, jnana, darsana, virya, and siddhatva, and also by the bliss that is beyond all dualities (yuktah... nirdvandvenapi ca sukhena).28 These verses, which emphasize the presence of disease (roga) in the stage of the Arhat and the absence of them in the state of the siddha, are expressive of the Svetambara doctrine that total happiness (ananta-sukha) is not possible in the state of embodiment and hence even the kevalin cannot be equated with the siddha on this particular point. It is rather strange that in the passages quoted above, there is no mention of the destruction of vedaniya karma, the presence of which precludes the possibility of freedom from hunger, thirst, and the resulting diseases and so forth even to an omniscient being. But the expression 'avyabadha-sukha' can be construed as pointing to the destruction of vedaniya karma. The same concept is probably to be seen in the expression 'nirdvandva' applies to the sukha of the siddha. The sukha of samsara is truly happiness mixed with unhappiness (sata and asata on account of vedaniya karma). However, when this karma is also destroyed together with those karmas (i.e., nama, gotra and ayu) that sustain the body, the soul may be said to have gone beyond all dualities and variations forever, a state described by the term avyabadha.29 Yasovijaya in his Adhyatma-mata-pariksa initiates a vigorous refutation of the Digambara position attributed to Kundakunda, specifically the three verses quoted above from the Pravacanasara. There is no dispute, he says, if it is maintained that with the destruction of the jnanavaraniya karma, there is the destruction of the suffering (duhkha) born of ignorance (ajnana). But would it be proper to claim thereby that there is also the total destruction

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Umasvati on the Quality of Sukha 51 of all forms of suffering? The kevalin has surely gained omniscience, but that does not mean the quality of avyabadha has been realized as well. As long as the two varieties of the vedaniya karma are coming into fruition (vipakodaya), it cannot be said that the totality of duhkha has been brought to an end. Yasovijaya presents his arguments in a syllogistic formula: it is not possible for the kevalin to have sukha of the ksayika nature because such sukha is attained only by the destruction of its adversary, vedaniya karma. In the kevalin, vedaniya karma, which is incompatible with ksayika sukha, is continuously coming to rise (udaya). Therefore, the sukha of the kevalin is not identical with that of the siddha.30 As for the Digambara, with the destruction (ksaya) of mohaniya, the vedaniya itself is rendered powerless and hence the kevalin has realized ksayika sukha. Yasovijaya contends that the scriptures enumerate eight (and not seven) karmas, which respectively obstruct eight qualities of the soul. He cites the following authority: 'With the destruction of moha, there is the realization of ksayika samyaktva and caritra, while with the destruction of vedaniya karma and antaraya karma, infinite sukha, are realized, respectively. '31 It is not proper therefore to declare the disappearance of one kind of duhka (of vedaniya) on the ground that the other kind of duhkha (born of mohaniya) has been eliminated!32 Yasovijaya also takes note of those who seem to voice a similar view on the authority of such Svetambara texts as the Avasyaka Niryukti, verses 571 and 572, where it is said that for the Tirthankara, there is the rise of only the most exalted sata-vedaniya karma and extremely slight rise of the painful (asata) ones, similar to a mere drop of lemon juice in a large quantity of milk, and therefore it does not produce suffering.33 He argues that it is not proper on the basis of this scripture to deny altogether an asata to the Jina. In support of his argument he quotes the well-known rule from the Tattvarthasutra that the

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52 Studies in Umasvati Jina is subject to eleven hardships (parisahas), which begin with hunger (ksut), thirst (pipasa), cold (sita), heat (usna), and so forth. He disagrees with Pujyapada's interpretation of this sutra that the presence of the parisahas in the Jina should be taken figuratively (upacaratah) because of the continued presence of the physical karmic matter known as dravya vedaniya karma similar to the expression 'the kevalin meditates (dhyana)' even though the function of stopping all thought, which is the essence of meditation, does not actually exist in an omniscient being. He also rejects Pujyapada's alternative suggestion to amend the sutra by adding the words 'na santi' (they do not exist) because of the absence of feelings of hunger and so forth aided by mohaniya, on the grounds that each karma has its own distinct function and it is not proper to subsume one karma under another.34 He reaffirms his doctrine that vedaniya is the true adversary karma of ksayika-sukha. He even contends that avyabadha, which often has been employed as a synonym for sukha, is actually a distinct quality, one that manifests when all eight karmas are destroyed and not any one particular karma.35 This brings us back to the problem raised earlier concerning the nature of sukha (in moksa) described as avyabadha by Umasvati. Kundakunda is convinced that omniscience and infinite energy are not compatible with any form of suffering and thus he seems almost to be appropriating the function of vedaniya karma for mohaniya. He then claims that with the destruction of mohaniya-invariably followed soon thereafter by the annihilation of the three remaining ghati karmas--the kevalin attains infinite sukha. The problems rising from the continued embodiment of the kevalin seem to be solved by recourse to the device of an extraordinary variety of a most auspicious (paramasubha) and subtle matter (no-karma) that automatically flows unhindered into the kevalin's body and thus sustains it to the end of his life. This operation, however, does not appear to be due to the end of the mohaniya. As was noted above, according to Pujyapada (who seems to be the earliest to articulate such a view)

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Umasvati on the Quality of Sukha 53 this is the result of the destruction of labhantaraya karma. One would expect Kundakunda's commentators (Amstacandra and Jayasena) to raise questions concerning the difference between this sukha of the kevalin and that of the siddha. Presumably they would have denied the difference in the quality of sukha itself but might have maintained that there is avyabadha in addition to sukha in a siddha. For them, vyabadha of a kevalin is that kind of suffering which is inevitable in the presence of any feelings (vedana) whatsoever, such as feelings of cold and heat (sita/ usna)--which incidentally unlike hunger and thirst are not disputed--and other forms of feelings generated by sata/asata, albeit in a conventional or metaphorical way (upacara). They seem to separate sukha from the feelings (vyabadha) produced by vedaniya and see the latter as the opposite of avyabadha. They thus seem to be suggesting that throughout the state of samsara, that is, the state of embodiment, vedaniya produces feelings only. Freedom from feelings (i.e. avyabadha) is attained only at the end of the fourteenth gunasthana, which culminates in siddhahood, when all embodiment must end forever. For Yasovijaya, who goes strictly by the laws of karmic operation, vedaniya karma is the chief adversary of the sukhaguna. Hence, sata and asata, the two modalities through which vedaniya is expressed, do not allow the full manifestation of sukha--total happiness--even in the case of the kevalin. The sight of an omniscient being free from all desires whatsoever, still wishing to obtain food--within the constraints of the mendicant rules--would appear to be an anomaly indeed. But the laws of karma are inscrutable, and Yasovijaya, who speaks for the Svetambaras, rejects of Digambara solution of a supermun-dane body (parama-audarika-sarira) of a kevalin, freed from the needs of food.36 In his quest for retaining the quality of sukha to be opposed solely by vedaniya karma, he is even willing to forego the adjective avyabadha ordinarily applied to that sukha as pointed out earlier. For him avyabadha-guna would simply be a synonym for the state of destruction of all karmas without having any specific content of its own.

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54 Studies in Umasvati These two positions although apparently at variance are not truly incompatible. Vedaniya indeed could be seen as the presence of feelings, such as we ordinarily associate with worldly pain and pleasure, but the term does not necessarily imply opposition to what Kundakunda calls the bliss attained by the destruction of the ghati karmas, if the latter is conceived as not yet being free from all feelings. However, this quality of the soul would appear to be radically different from the other innate qualities such as knowledge (jnana), intuition (darsana), and energy (virya). It is a universally accepted Jaina doctrine that from beginningless times these three qualities have been obstructed in the sense of being covered (avsta) as it were, like a mirror is covered by a cloth or the moon is obscured by clouds. Just as the mirror or the moon has not lost the ability to reflect or shine by such obscuration, it is believed that the quality that we understand as knowledge or awareness (jnana, and by extension its two concomitants, viz. darsana and virya), the chief characteristic of a sentient being, has never been totally obscured by its adversary matter called jnanavaraniya karma. Even the tiniest being such as a nigoda-jiva--which has the least amount of this quality made manifest through only the sense of touch--is still believed to have a certain portion (maybe an nth part) of its infinite potential of knowledge, which must always remain free, unobscured by any karmic matter whatsoever, a portion aptly called 'nitya-udghaita-jnana'. It is argued that if even this minimum portion of knowledge were to be obscured as well, that soul would be indistinguishable from non-soul, that is, matter.37 This ever-open' part may be said to guarantee that the soul has a certain built-in advantage over karmic matter to which it is bound: while the soul is never bound totally, karmic matter can be destroyed in its entirety. It provides a ray of discrimination (viveka/ bheda-vijnana) for an aspiring soul to dispel the darkness of its obscurations (avaranas) in the course of its long travel in

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Umasvati on the Quality of Sukha 55 samsara. But the soul is not able to totally destroy karmic matter as long as it remains under the power of the primary-karma called mohaniya. The term mohaniya (lit., delusion-producing) itself is significant: it is not seen merely as an agent of covering, an avarana, as in the term jnanavaraniya. Obscuration itself does not produce delusion. Delusion takes palce even in the presence of knowledge, as in the case of persons who know from the scriptures, the true nature of the soul and may still remain deluded about it. Hence it is argued that there is a distinct variety of karmic matter by which the soul is deluded. What it probably means is that this karma serves as the efficient cause for the beginningless transformation (anadi parinama) of a certain innate quality of the soul into delusion (moha). This delusion takes two forms: one that produces false notions about the soul (darsana-mohaniya)--e.g., 'soul is body--and the other that produces passions (kasaya), which affect the conduct of such a soul--e.g., attachment towards the body--(caritra-mohaniya). Unlike the jnana guna, which is never totally obscured as seen above, we are told time and again that the soul has since beginningless times been wholly infected by these two delusions, which manifest as mithya-darsana and kasaya and drive the soul into unwholesome behaviour patterns. The beginninglessness of mithya-darsana and its totality point to the presence of some quality of the soul that has suffered not merely a simple and partial obscuration but a transformation so total and profound that it has resulted in a state contrary to its own nature. In the commentaries this is called defiled transformation (vibhavaparinama)--like a piece of gold rusting in ore--that can be set aright so that the state of purity (svabhava-parinama, or the soul's own true nature) can be realized, a case similar to the same piece of gold purified of its rust. Thus unlike jnana and darsana, which are continually present in greater or lesser degrees in all embodied souls, this purity (which we argue to be the same as

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56 Studies in Umasvati sukha) is never experienced prior to the destruction of mohaniya karma. That this is the core part of the Jaina teaching becomes evident when we look at the spiritual progress delineated by the stages of the gunasthanas, the ladder of spiritual progress.38 The first gunasthana, mithyadrsi, is where all bound souls have been at one time subject to darsana-mohaniya karma. The progress begins at the fourth gunasthana, where the soul is able to transform the deluded view about reality (mithya-darsana) into the right or enlightened view of reality (samyag-darsana). From the fourth gunasthana to the twelfth gunasthana, there is only a single-karma, namely, caritra-mohaniya karma, that needs to be dealt with, step by step, by getting rid of passions (kasayas) and gaining thereby total purity of the soul. Throughout the length of this process, it should be noted that there is no prescribed step, or regime, or discipline called for specifically to remove the obscuring (avaraniya) karmas, which have obscured knowledge and intuition. Omniscience (kevalajnana) would seem to result almost without any effort, as soon as mohaniya karma has been destroyed in the twelfth gunasthana. As the sutra itself says, 'mohaksayat ...', there is the invariable destruction of the other three ghatiya karmas and thus the soul becomes a kevalin. The spiritual progress at each gunasthana is measured by the soul's ability to transform its defilements (vibhava), into own-nature (svabhava), described by such exalted terms as pure (visuddha), peace (prasama or ananda) and parama-sukha, for want of a better word. What were once called krodha, mana, maya, lobha and the no-kasayas including the sex desires, should therefore be seen as perverted forms of their opposite, a quality of the soul, the identity of which remains to be established. The Jaina scriptures do not precisely define the particular qualities of the soul that might be affected by the operation of the mohaniya karma. Samyaktva is the name given to that quality which manifests when its opposite, mithyatva (or mithya-darsana) is overcome. This is pure insight and does not depend on any

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Umasvati on the Quality of Sukha 57 particular physical activity. The word normally employed for the opposite of the passions (kasaya) is of course pure conduct (samyak-caritra), i.e. the observance of the mahavratas of a mendicant. But such conduct is inseparable from certain activities (yoga) and may not by itself be termed as a quality (guna). It should be noted in this context that Tattvarthasutra X. 4 mentions only four ksayika qualities, namely, samyaktva, jnana, darsana and siddhatva, that remain in the soul at the time of becoming a siddha. The two qualities that are conspicuously missing here, are caritra and sukha. Could it be possible that at the time of becoming a kevalin and subsequently at the time of becoming a siddha the two qualities were considered two aspects of a single quality that became at the same time indistinguishable from ksayika-samyaktva, and thus needed no specific enume- ration? At the kevalin stage, samyaktva sheds its worldly associations (e.g., sraddha in deva, guru, sastra, and so forth) and remains, in the words of Pujyapada 'nothing other than purity of the soul (atma-visuddhi-matram)'. The perfected caritra of the kevalin is also described as yathakhyata (i.e., as described by the Arhats, i.e. one who remains as the nature of one's self: yathatmasvabhavo'vasthitah tathaivakhyatatvat). Siddhasena's Bhasya-ika on this word agrees with the above: One whose conduct or restraint (samyama) is as laid down by the Lord (yathakhyatah samyamo bhagavata tathaiva sah). Thus it becomes clear that caritra in its perfect form is the same as atma-visuddhi, the definition of samyaktva in the kevalin, as observed above. Caritra need not be mentioned separately, as there is no further need for keeping vows, and so forth, in a formal way, beyond this stage.39 The classical terms used to describe the state of the soul attained by this freedom from passions are prasama, ananda, ahlada, visuddhi, and so forth, which are synonyms of sukha, spiritual bliss, which reaches its perfection with the destruction of mohaniya karma. The purity of the kevalin is now independent of any conduct as such and hence it can be called sukha. This Bliss being total, integrated as it is with samyaktva and the other

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58 Studies in Umasvati three ksayika gunas, namely, jnana, darsana, and virya, would be the same as that experienced when siddhahood is attained. Although the karmas responsible for maintaining the body still remain, they do not affect that bliss (sukha) which is achieved by the destruction of mohaniya karma, for it is impervious to the vagaries of feelings, i.e. the results of vedaniya-karma. When together with the body the latter has also been terminated, the siddha soul may truly be said to have not only perfect bliss (sukha) but freedom forever from all association with feelings (avyabadha). It would not be far fetched to seek canonical support for such as conclusion as is found in Silanka's comment on the term vedanta: 'siddhas tu vidani, nanubhavanti'.40 References 1. For a critical study on the identity of authorship of the Tattvartha Sutra and Bhasya, see Ohira 1982. Ohira dates Umasvati to the end of the 5th century, while Bronkhorst 1985, Zydenbos 1985, and Johnson 1995 favour an earlier date of 4th century. Johnson sums up the debate in the following words: 'The Tattvartha Sutra .... is the earliest extant Jaina work in Sanskrit, written between 150 C.E. and 350 C.E. . . . There is in fact considerable doubt whether the [Tattvarthadhigama Bhasya] 'auto-commentary' was written by Umasvati himself; indeed Bronkhorst 1985 has presented a convincing case for attributing it to a Svetambara of the fourth century C.E. (at the earliest).... Furthermore, the Sarvarthasiddhi, although composed perhaps a century later than the Tattvarthadhigama Bhasya, may be using a version of the Tattvartha Sutra which is at times closer to the original than that used in the Bhasya. There is also some evidence (see Willimas 1963, pp. 2-3) that the Tattvarthasutra itself was composed in a Digambara milieu, while Bhasya marked the Svetambara features.' (Johnson 1995, pp. 45-7). 2. samksepa-slokah-- tadatmyadupayuktaste, kevalajnanandarsanaih/ samyaktvasiddhatavasthahhetvabhavacca niskriyah//21/ samsaravisayatitam, muktanamavyayam sukham/ avyabadhamiti proktam paramam paramarsibhih//23/ syadetadasarirasya jantornasasakarmanah/

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Umasvati on the Quality of Sukha 59 katham bhavati muktasya, sukham ityatra me srnu//24// loke catursviharthesu, sukhasabdah prayujyate/ visaye vedanabhave, vipake moksa eva ca/25/7 sukho vahnih sukho vayur visayesviha kathyate/ duhkhabhave ca purusah, sukhito'smiti manyate//26/1 punyakarmavipakacca, sukhamisendriyarthajam/ karmaklesavimoksacca, mokse sukhamanuttamam/27/1... loke tatsadrsohyarthah kstsne'pyanyo na vidyate/ upagiyeta tadyena, tasmannirupamam sukham//30// lingaprasiddheh pramanyad anumanopamanayoh atyantam caprasiddham tad yat tenanupamam smrtam//31// pratyaksam tad bhagavatamarhatam taisca bhasitam/ gshyate'stityatah prajnairnacchadmasthapariksaya//32// (iti) Bhasyam idam uccairnagaravacakena sattvanukampaya drbdham/ Tattvarthadhigamakhyam spasam Umasvatina sastram//5/ yas tattvadhigamakhyam jnasyati ca karisyate ca tatroktam/ so vyabadhasukhakhyam prapsyate acirena paramartham//6/. 3. Somile namammahane...samanam bhagavam Mahaviram evam vayasi--jatta te bhamte! javaniyam te bhamte! phasuyaviharam te bhamte! Somila! jattavi me, javanijjam pi me, phasuyaviharam pi me/ kim te bhamte jatta? ... se kim te bhamte avvabaham? Somila! jam me vaiyapittiya-simbhiyasannivaiya viviha rogayam-ka sariragaya dosa uvasamta no udiresti settam avvabadam/Viyahapannatti, xviii, uddesa 10. 4. Deleu's translation: He assents avvabaha in the sense of the suppressing of corporeal deficiencies caused by complications in winds, bile and phelgm'. (p. 246). It is obvious that in this passage the term avvabaha refers only to a temporary state of health of Mahavira, as confirmed by Abhayadeva Suri's comment: 'avvabaham' ti sarirabadhanam abhavah. (p. 757) It may also be noted that the term avvabadha appears in this passage in Bhagavai along with jatta and javanijjam, the two words that appear regularly in the vandanaka formula used by a layman in greeting a monk. See Williams 1963, p. 200. 5. prasamitavedakasayasya hasyaratyaratisokanibhrtasya/ bhayaskutsanirabhibhavasya yat Sukham taty kuto 'nyesam//126/1

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60 Studies in Umasvati svargasukhani paroksany atyantaparoksam eva moksaSukham/ pratyaksam prasamaSukham na paravasam na vyayapraptam/237// mastakasucivinasat talasya yatha dhruvo bhavati nasah/ tadvat karmavinaso hi mohaniyaksaye nityam//266/1 sadikam anantam anupamam avyabadhaSukham uttamam prapteh/ kevalasamyaktvajnanadarsanatma bhavati muktah//289// dehamanovrttibhyam bhavatah sariramanase duhkhe/ tadabhavas tadabhave siddham siddhasya siddhiSukham//295/ Prasamaratiprakaranam 6. In Amrtacandra's Tattvarthasara (viii, 45-54) these blokas appear without even the words 'uktam ca'. 7. 1) sthitiprabhavasukhadyuti .../IV, 21; 2) sarasvataditya ... tusitavyabadhamarutah/IV, 26; 3) Sukhaduhkhajivitamaranopagrahas ca/IV, 20; 4) jivitamaranasamsa... sukhanubandhanidanakaranani/VI, 32. 8. Cf. nirvasesa-nirakrtakarmamalakalarkasyasarirasyatmano' acintya svabhavika-jnanadigunamavyabadhasukhamatyantikamavasthanta ram moksa iti/ Sarvartasiddhi, I, 1. 9. jnanadarsanadanalabhabhogopabhogaviryani ca/ ca sabdah samyaktva- caritranukarsanarthah/ Tattvarthasutra(TS),ch. II/4. 10. ..danantarayasyatyantaksayad anantapranigananugrahakaram ksayikam abhayadanam/ labhantarayasyasesasya nirasat parityaktakavalahara- kriyanam kevalinam yatah sarirabaladhanahetavo'nyamanujasadharanah paramasubhah suksmah anantah pratisamayam pudgalah sambandham- upayanti sa ksayiko labhah/ ... viryantarayasya karmano'tyantaksayadavirbhutamanantaviryam ksayikam purvoktanam saptanam prakstinam atyantaksayat ksayikam samyaktavam/ caritramapi tatha/ Sarvarthasiddhi, II.4, para 261. 11. yadi ksayikadanadibhavakstam abhayadanadi, siddhesy'api prasangah/ naisa dosah, sariranamatirthakaranamakarmodayadyapeksatvat/ tesam tadabhave tadaprasangah/ katham tarhi tesam siddhesu vrttih ? paramanandavyabadharupenaiva tesam tatra vrttih/ Ibid. II.4, para 261. This seems to be the only place where avyabadha is called paramananda in the Sarvarthasiddhi, but the Hindi translator does not expound on the last section.

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Umasvati on the Quality of Sukha 61 12. kevalajnanarupenanantaviryavrttivat / Ibid. II. 4, para 261. 13. See Jaini 1979, p. 105. 14. Sukhaduhkhajivitamaranopagrahasca/TS, V, 20. Sadasadvedyodaye'ntarangahetau sati bahyadravadiparipakanimittavasadutpadyamanah pritiparitaparupah parinamah sukhaduhkham ityakhyayate/.. etani sukhadini jivasya pudgalaksta upakarah/ murtimaddhetusamnidhane sati tadutpatteh/ Sarvarthasiddhi, V, 20. para 565. cf. Siddhasena:--bahyadravyasambandhapeksasadvedyodayat sansaryatmanah prasadaparinamh sukham/. . . asadvedyodayad atmaparinamo bahyadravyapeksah samklesaprayo duhkham. Bhasya ika, V, 20. 15. Cf. asesalabhantarayanirasat parmasubhapudgalanam adanam (parityaktakavalaharariyanam)... yad anantadanalabdhyadayah uktah abhayadanadihetavo danantarayadisamksayad bhavanti siddhesv api tatprasangah? naisa dosah, sariranamatirthakaranamakaramodaya- dyapeksatvat tesam tad abhave tad aprasangah, paramanandavyabadha- rupenaiva tesam (abhayadanadinam) tatra vTttih/ kevalajnanarupena anantaviryavittivat/ Tattvarthavarttika, II. 4. (I, p. 106.) 16. pakkhinaghadikammo anamtavaravirio adhikatejo/ jado animdio so nanam sokkham ca parinamadi// Pravacanasara, 1,19. 17. Amotacandra:-ayam khalvatma suddhopayogasamarthyat praksina-ghatikarma ... samastamohaniyabhavadatyantanirvikarasuddhacaitanyasvabhavamatmanam asadayan svayameva svaparaprakasakatvalaksanam jnanamanakulatvalaksanam saukhyam ca bhutva parinamate/ evamatmano jnananadau svabhava eva/ svabhavasya tu paranapeksatvad indriyarvina'pyatmano jnananadau sambhavatah/ Ibid. I, 19. 18. athaitadeva pratyaksam paramarthikasaukhyatvenopaksipati jadam sayam samattam nanamanamtatthavitthadam vimalam rahiyam tu oggahadihim suham ti egamtiyam bhaniyam// - Pravacanasara, I, 59. 19. Amrtacandra:svayam jatatvat, samantatvat, anantarthaviststatvat, , vimalatvat, avagrahadirahitatvacca pratyaksam jnanam sukham

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62 Studies in Umasvati aikantikam iti nisciyate/ anakulatvaikalaksanatvatsaukhyasya, ... kramakrtartha- grahanakhedena paroksam jnanam atyantam akulam bhavati, tato na tat paramarthatah saukhyam/ I, 59.... yato hi kevalavasthayam sukhapratipattivipaksabhutasya duhkhasyasadhanata- mupagatam ajnanam akhilam eva pranasyati, sukhasya sadhanibhutam tu paripurnam jnanam upajayeta/ tatah kevalameva saukhyamityalam prapancena/ Pravacanasara, I, 61. Jayasena:--svabhavo hi kevalajnanadarsanadvayam, tayoh pratighata avaranadvayam tasyabhavah kevalinam. tatah kara-nat ...aksayananta-Sukham bhavati/ ...tato jnayate kevalinam jnanam eva Sukham ity abhiprayah/ Ibid. I, 61. Kundakunda goes even a step further and declares that those who do not trust in the above statement must be abhavyas. no saddahanti sokkham suhesu paramam ti vigadaghadinam/ suniduna te abhavva bhavva va tam padicchamti// However, Jayasena deos not take the term abhavya literally: te hi jiva vartamanakale samyaktvarupabhavyatvavyaktyabhavad abhavya bhanyante, ne punah sarvatha/ Ibid. I, 62. 20. Jayasena:-abhedanayena ...kevalajnanam eva Sukham iti par tipadayati-...yad evam ksayikjnanam tad anakulatvalaksanaparamanandaikarupa-paramarthikasukhat samjna-laksanaprayojanadibhede'pi niscayanayena- bhinnatva. paramarthika-Sukham bhanyate/ Ibid. I, 59. 21. sokkham va puna dukkham kevalananissa natthi dehagadam/ jamha adimdiyattam jadam tamha du tam neyam// Ibid. I, 20. 22. For a compilation of Yapaniya and Svetambara texts on kevali bhukti, see Jambuvijaya Muni 1974. For a critical examination of this controversy over the nature of the kevalin, see Dundas 1985. See also Jaini 1993. 23. aupasamikadibhavyatvabhavac canyatra kevalasamyaktva-jnana darena-siddhatvebhyah/ Tattvarthasutra, X, 4. ete hyasya ksayika nityas tu muktasyapi bhavanti/ Bhasya, X, 4. darsana-sptakaksayat ksayikam kevalasamyaktvam, samastajnanavar-anaksayat ksayikam kevalajnanam asesadarsanavaranaksayat ksayikam kevaladarsanam, samasta-karmaksayat siddhatvam ity ete ksayika bhava yasman nityas tasman muktasyapi bhavantiti/ Bhasya-ika, X, 4. 24. tattvarthasya sraddhanam samyagdarsanam ...tad dvividham, saraga vitaraga-visayabhedat pasamasamveganukampastikyad-yabhivyaktila

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Umasvati on the Quality of Sukha 63 ksanam prathamam/ atmavisuddhimatram itarat/ Srvarthasiddhi, I, 12. 25. utpadatyantavighno 'nyo nirodho' pratisamkhyaya/ ...anagatanam dharmanam utpadasyatyantam vighnabhuto visamyogad yo 'nyo nirodho so' pratisamkhyanirodhah/na hy asau pratisamkhyaya labhyate, kim tarhi, pratyayavaikalyat/ Abhidharmakosabhasya, I, 6. Cf. Akalanka:-siddhatvam api ksayikam agamopadisam asti tasyopasam-khyanam iha kartavyam? na kartavyam? ...siddhatvam hi sarvesam ksayikanam bhavanam sadharanam iti/ Tattvarthavarttika, I, p. 106. 26. anyatrakevalajnanadarsanasiddhatvebhyah/ Tattvarthasutra, X,4. kevalasamyaktvajnana-darsanasiddhatvebhyo 'nyatranyasminn ayam vidhir iti/yadi catvara evavasisyante, anantaviryadinam nivrttih prapnoti/naisa dosah, jnana-darsanavinabhavatvad anantaviryadinam avisesah, anantasamarthyahinasyanantavabodharrttyabhavaj jnanamayatvac ca sukhasyeti/ Sarvarthasiddhi, X. 4. These comments may be contrasted with the following: aupasamikadibhavyatvabhavac canyatrakevalasamyaktvjnanadarsanasiddhatvebhyah/ Tattvarthasutra, X, 4. ete hy asya ksayika nityas tu muktasyapi bhavanti/ Bhasya, X,4 ...samasta-karmaksayat siddhatvam ity ete ksayika bhava yasman nityas tasman muktasyapi bhavantiti. Bhasya-ika, X, 4. While Umasvati and Siddhasena are silent on the missing 'bhavas', namely, Sukha and virya in X, 4, Jinabhadragani in his Visesavasyakabhasya adds sukha to this list in the following verse, an addition which goes unnoticed in Koyaryavadigani's Vivarana:tassodaiyatiya bhavvattam ca vinivattate samayam/ sammattananadamsanasuhasiddhattaim mottuna//3685// tassodaiyatiya ityadi/tasyedanim caramasamayaksaye... muktva svabhavikani samyaktva-jnana-darasanani yavat siddhatvani sesabhavanam sapeksaparinamatvad vigama iti sthitam//3685// III, p. 734. 27. ksetrakalagati...Tattvartha Sutra, X, 7 ...tatah samsarabija bandha- niruktah phalabandhanamoksapekso yathakhyatasamyato jinah kevali sarvajnah sarvadarsi suddho buddhah krtakrtyah

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64 Studies in Umasvati snatako bhavati/ tato vedaniya- namagotrauskaksayat phalabandhananirmukto nirdagdh- purvo-pattendhano nirupadana ivagnih purvopattabhavaviyogad hetvabhavacca uttarasyaprdu-bhavad samtah samsara Sukham atitya atyantikam aikantikam nirupamam niratisayam nityam nirvanasukham / Bhasya, X, 7. 28. samsare punar apradurbhavac chatah paramahladam upagatah/.. vyabadhabhavacca sa sarvajnatvacca bhavati paramasukhi/ vyabadhabhavo nu svasthasya jnasya nanu susukham//3// anupamam ameyam avyayam anagham sivam ajaramarujam abhayatrsam/ekantikam atyantikam avyabadham sukham hyetat//4// evam ksayikasamyaktavam viryasiddhatvadarsanajnanaih/ atyantikaih sa yukto nirdvandvenapi ca sukhena//7// -- Bhasya-ika, X, 7. 29. It is noteworthy that the most eloquent passage in the Acarangasutra which speaks about the liberated soul makes no mention of any of the positive qualities that may be realised in that state: accei jaimaranassa vaamaggam vikkhayarae, savve sara niyaamti, takka tattha na vijjai, mai tattha na gahiya, oe, appaihanassa kheyanne, se na dihe na hasse-na itthi na purise na annaha, parinne sanne uvama na vijjae, aruvi satta, apayassa payam natthi/ Acaranga sutra (sutra 170). Nevertheless Silanka introduces the terms sukha and avyabadha in his comments on the above passage:-asesakarmaksayam vidhatte, tatksayac ca kim gunah syad ityaha-vividhamasesakarmaksayalaksana- visistakasapradesakhyo va tatra ratah, atyantikaikantikanabadha- Sukhaksyikajnanadarsanasampdupeto anantam api kalam samtishate/...sopama tulyata sa muktat-manas tajjnanasukhayor va na vidyate, lokatigatvat tesam/ (p. 154.) 30. 1) annanajam tu dukkham nanavaranakkhayena khamei//91// ...svata eva sakalajneyakaraparinamarupam kevalajnana-laksanam sukham adadhatu, sakaladuhkhaksaye tu kim pramanam? na hi tasya drsijnaptisvabhavapratighate'pya vyabadhasvabhavapratighato nama... siddhavastham eva tatsambhavat/ Adhyatmamtapariksa, p. 246. 2)...caramaduhkhadhvamsajanakasya vedaniyakarmaksayasyaiva ksayikahetutvat/ Ibid. p. 217. 31. Tattvarthasutra, VIII. 5 lists the eight varieties of karma prakrtis but

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Umasvati on the Quality of Sukha 65 does not specify the eight qualities of the soul that are respectively affected by them. Only the first two karmas name of the gunas (i.e. jnana and darsana) that are obscured. The oft repeated eight siddhagunas are conspicously absent in the group of eight of the sthananga. It is remarkable that neither the Bhasya, the Bhasya-ika nor the Sarvarthasiddhi raise a question about the manner in which the other gunas might be affected, let alone list them, as in the following passages quoted in the later texts: atha sa bhagavan saliesyam dhyanamahimna sakalakarma-prakstih ksayam nitva siddho bhavati/...evam casya labdhasva-bhavasya satah svabhavikam idam gunasakam avirbhavatity aha"anantm kevalajnanam jnanavaranaksayat/ annantam darsanam capi darsanavaranaksayat//1// ksayike suddhasamyaktvacaritre mohanigrahat/ anante Sukha-virye ca vedya-vighnaksayat kramat//2// ayusah ksinabhavatvat siddhanam aksaya sthitih/ namagotraksayad eva amurtanantavagahana//3//" Adhyatmamatapariksa, p. 350. Although ksayika caritra is mentioned here Yasovijaya himself does not seem to favour its inclusion (due to the absence of yoga in that state). See Ibid, p. 470. Compare this with a Digambara text where caritra is missing in a similar list: moha khaiyasammas kevalananam ca kevalaloyam/ hanadi hu avaranadugam anamtvaririyam hanei au hanei viggham tu//1// suhumam ca nanakammam hanei au hanei avagahanam/ agurulahugam ca godam avvabaham hanei veyaniyam//2// Quoted in Tattvarthaslokavarttikalamkara, I. p. 6. 32. na khalu kevalinam ksayikam sukham sambhavati, udayapraptena vedaniya-karmana tadvirodhat, ksayikasukham he vedaniyakarmaksayajanyam, na ca tadudaye tatksayah sambhavatiti bhavah/ Adhyatm amatapariksa., p. 216. ... na ca vedani-yodayajanya Sukha-duhkhayor api mohaksayat tirodhanam yuktam. Ibid. p. 219. 33. Avasyakaniryuktau hi tirthankare'nuttarah prasastaprakstyudayabahulya- bhibhutataya mandascaprasastaprakstyudayo vyavarnitah.... tad bhavayatiTattatthasuttabhaniya ekkarasa jam parisaha ya jine/ tenavi chuhatanhai khaiassa suhassa padikulam//78// Ibid. p. 227.

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66 Studies in Umasvati 34. ekadasa jine/ Tattvartha Sutra, IX, 11. nirastaghatikarma-catus aye jine vedaniyasadbhavat tadasraya ekadasaparisahah santi/ nanu ca mohaniyodaya-sahayabhavat ksudadivedana-bhave parisahavyapadeso na yuktah/satyam etat--vedanabhave 'pi dravyakarmasadbhavapeksaya parisahopacarah kriyate, ...dhyanopacaravat athava-ekadasa jine 'na santi' iti vakyase-sah kalpaniyah; sopaskaratvat satranam/ Sarvartha- siddhi, IX, 11. Cf. adhyatmika hi svarasato Digambarasastram eva kincit pramanatvenopanayanti, Svetambarasastram tu samvedakatayeti tan praty ubhayopadeso 'pi yujyata iti, tan praty evam upadesa-vyam nanu 'ekadasa jine' iti ubhayesam Tattvarthasutram .../ atha 'ekadasa' ity anantaram 'na santi' ity adhyahartavam iti cet ? na, svamitvacintavasare etasya viparitavyakhyanatvat/ etena 'santi fekenadhika dasa'ity apavyakhyanam aveditam/ittham ca ekadasa jine santi vedaniyasattvat, na santi va, mohabhavat' ity asamarthaduragraho 'pi nirastah/ Adhyatmamatapriksa, pp. 221-2. 35. etenaiva ca "sukham nohaksayajanya eva gunah" ity api nirastam, evam saptasasamkhyaparigananabhangaprasangat, vedaniyaksayasya nirarthakatva-prasangac ca/avyabadhatvam vedaniyaksayasya phalam iti na dosa iti cet ? na, tadd hi duhkha-nanuviddhaSukham eva na tv anyat, sakalakarmajanyakulata-vilayasya tatve tu tasya krtsnakarmaksaya- janyatvam yuktam, na tv ekajanyatvam/ Ibid. p. 353 36. nokammakammaharo uvayarena tassa agame bharido/ na hu nicchayena so vi hu sa viyarao paro jamha//Bhavasangrah, 113. tadiyaudarikasarirasthiteh paramaudarikasarirasthitirupataya asmadady audarikasarirasthitivilaksanatvat/ tasyas ca kevalyavasthayam kesadivsddhy-abhavavat tadbhuktyabhavo viruddha eva/ Quoted in Nyayakumudacandra, II, p. 857, n. 2. 37. savvajivanam pi ya nam akkharassa anamtabhago niccuggha-tio ci hai/ ...jai puna so vi avarijja, ta nam jivo ajivattanam pavijja// - Namdi Suttam, p. 68. 38. For a parallel between the Jaina gunasthanas and the Buddhist process of the destruction of anusayas (e.g. satkaya-drsi, raga, pratigha, avidya) through darsana-marga and bhavana-marga culminating in Arhatship: see Jaini 1977 and 1992. 39. jam kevalam ti nanam tam sokkham parinamam ca so ceva/

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Umasvati on the Quality of Sukha 67 khedo tassa na bhanido jamha ghadi khayam jada// Pravaccanasara, I, 60. ...anakulatam saukhyalaksanabhutam atmano'vyatiriktam bibhranam kevalam eva saukhyam/ tatah kutah kevala sukhayor vyatirekah/ atah sarvatha kevalam sukham aikantikam anumodaniyam//60// (Amrtacandra) - samjnalaksanaprayojanadibhede'pi niscayenabhedaruena parinamamanam kevalajnanam eva sukham bhanyate/ tatah sthitam etat kevalajnanad bhinnam sukham nasti/ tata eva kevalajnane khedo na sambhavatiti//60//(Jayasena). 40. Sutrakrtanga-2, (sutra 16)-tahappagara pana vinnu veyanam veyamti/ Silanka's Vrtti: pranino vidvamso vedana-jnanam tad 'vedayanti' anubhavanti, yadi va satasatarupam vedanam anubhavantiti, atra catvaro bhangah-tadyatha-(1) samjnino vedanam anubhavanti vidanti ca (2) siddhas tu vidanti nanu-bhavanti (3) asamjnino anubhavanti na punar vidanti (4) ajivas tu na vidanti nanubhavanti (p. 204). Nyayakumudacandra of Prabhacandra, ed. Mahendra Kumar Nyayacarya, (Manikchandra Digambara Jaina Granthamala) Bombay, 1941. 1989. Ohira, Suzuko: A Study of Tattvarthasutra with Bhasya, L.D. Series 86, Ahmedabad. 1982. Prasamaratiprakaranam of Umasvati, ed. Y. S. Shastri, Ahmedabad, Pravacanasara of Kundakunda (with Amrtacandra's Tattvapra-dipikavrtti and Jayasena's Tatparya-vrtti) ed. A. N. Upadhye, Rajachandra Jain Sastramala, Agas, 1964. Sarvarthasiddhi. of Pujyapada, Skt. text with Hindi tr. by PhoolChand Siddhantasastri, Bharatiaya Jnanapiha, Delhi, 1971. Siddhasena Gani: Tattvarthadhigamasutram, Svopajnabhasya sri Siddhasenaganikrtaika samalankrtam. (= Bhasya-ika on Tattvartha Sutra and Bhasya).ed. H. R. Kapadia, 1926. Sutrakrtanga: Acarangasutram and Sutrakrtangasutram with Bhadrabahu's Niryukti and Silanka's Vrtti, 2nd ed. by Muni Jambuvijaya, Motilal Banarsidass, Delhi, 1978. Tatia, N.: That Which Is: Translation of Tattvarthasutra, Harper Collins, 1994.

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68 Studies in Umasvati Tatparya-vrtti of Jayasena: see Pravacanasara. Tattvapradipika-vrtti of Amrtacandra: see Pravacanasara. Tattvartha(Raja) varttika of Akalanka, ed. Mahendra Kumar Nyayacarya, Varanasi. Tattvarthasara of Amrtacandra: with Hindi tr. by Bamshidhara Shastri, Gandhi Haribhai Devakaran Jain Granthamala, 1919. Tattvartha Sutra (=TS) of Umasvati: (1) The sutra text as found in (2) Sabhasya-Tattvarthadhigamasutram (=Bhasya) edited by Khubchandji Siddhantasastri, srimad Raja-chandra Jain Sastramala, Agas, 1932. Tattvarthailokavarttikaankara of Vidyanandi: Skt. text with Hindi tr. Manikchandji Kaundeya Nyayacarya, Vol I, Acarya Kunthusagara Granthamala, Solapur, 1949. Visesavasyakabhasya of Jinabhadragani with Koyaryavadigani's Vivarana, Part III, eds. Malvania and Doshi, L. D. Institute of Indology, Ahmedabad, 1968. Williams, R.: Jaina Yoga: A Survey of the Mediaeval Sravakacaras, Oxford University Press, 1963. Yasovijaya, Upadhyaya: Adhyatamamatapariksa, ed. with Guajarati tr. by Bhuvanabhanusuri, Babu Amichand Panalal Jain Derasar Trust, Bombay. No date. Zydenbos, R.J.: Moksa in Jainism, According ot Umasvati, Wiesbaden, 1983.

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Umasvati on the Quality of Sukha 69 Bibliography Abhidarmakosa-bhasya of Vasubandhu, ed. Dvarikadas Shastri, Varanasi, 1970. Acaranga Sutra: See Sutrakrtangam. Adhyatamamatapariksa, Yasovijaya, Upadhyaya: ed. with Guajarati tr. by Bhuvanabhanusuri, Babu Amichand Panalal Jain Derasar Trust, Bombay. No date. Bhagavai --Vyakhyaprajnaptin: Abhayadeviya Vittih. Bronkhorst, J. "On the Chronology of the Tattvartha and some Early Com mentaries.' Wiener Zeitschrift fur die Kunde Sudasiens, Band XXIX, pp. 155-84, Vienna, 1985. Delue, Jozef: Viyahapannatti Bhagavai, 2nd edition, Motilal Banarsidass, Delhi, 1996. Dundas, Paul: 'Food and Freedom', In: Religion, (1985), 15, pp. 161-98. Jambuvijaya, Muni: (Sanskrit ed.) Strinirvana-Kevalibhukti-Prakarane of Sakaayana, Jaina atmananda Sabha, Bhavanagar, 1974. Jaini, Padmanabh S.: (1) Samskaraduhkhata and the Jaina concept of suffering, In: Revelation in Indian Philosophy (in honour of T.R.V. Murti), eds. H Coward and K. Sivaraman, Dharma Publishing, Emeryville, 1977. (2) The Jaina Path of Purification, University of California Press, 1979. (3) On the Ignorance of Arhat, In: Buddhist Soteriology: The Marga: Approches to Liberation, eds. Buswell and Gimello, pp. 135-46, University of Hawaii press, 1992 (4) Fear of Food? Jaina Attitudes on Eating,In: Jaina Studies in Honour of Jozef Delue, eds. Smet and Watanabe, Hon-no-Tomosha, Tokyo, 1993. Johnson, W.J., Harmless Souls: Karmic Bondage and Religious Change in Early Jainism with Special Reference of Umasvati and Kundakunda, Motilal Banarsidass, Delhi. 1995. Namdi Suttam, ed. Muni Punyavijaya, Prakrit Text Society. Vol. X., Ahmedabad, 1966. Nyayakumudacandra of Prabhacandra, ed. Mahendra Kumar Nyayacarya, (Manikchandra Digambara Jaina Granthamala) Bombay, 1941. Ohira, Suzuko: A Study of Tattvarthasutra with Bhasya, L. D. Series 86, Ahmedabad, 1982.

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70 Studies in Umasvati Prasamaratiprakaranam of Umasvati, ed. Y. S. Shastri, Ahmedabad, 1989. Pravacanasara of Kundakunda (with Amrtacandra's Tattvapradipika-vrtti and Jayasena's Tatparya-vrtti), ed. A.N. Upadhye, Rajachandra Jain Sastramala, Agas, 1964. Sarvarthasiddhi of Pujyapada, Skt. text with Hindi tr. Phool Chand Sid dhantasastri, Bharatiaya Jnanapiha, Delhi, 1971. Sutrakstanga: Acarangasutram and Sutrakstangasutram with Bhadrabahu's Niryukti and Silarka's Vitti, 2nd ed. by Muni Jambuvijaya, Motilal Banarsidass, Delhi, 1978. Tatia, N.: That Which Is: Translation of Tattvarthasutra, Harper Collins, 1994. Tatparya-vrtti of Jayasena: see Pravacanasara. Tattvapradipika-vrtti of Amrtacandra: see Pravacanasara. Tattvartha(Raja)varttika of Akalanka, ed. Mahendra Kumar Nyayacarya, Varanasi. Tattvarthasara of Amrtacandra: with Hindi tr. by Bamshidhara Shastri, Gandhi Haribhai Devakaran Jain Granthamala, 1919. Tattvarthasutra (=TS) of Umasvati: (1) The sutra text as found in (2) Sabhasya-Tattvarthadhigamasutram (=Bhasya) edited by Khubchandji Siddhantasastri, srimad Raja-chandra Jain Sastramala, Agas, 1932. Tattvarthailokavarttikaankara of Vidyanandi: Skt. text with Hindi tr. Manikchandji Kaundeya Nyayacarya, Vol I, Acarya Kunthusagara Granthamala, Solapur, 1949. Tattvarthadhigamasutram, Svopajnabhasya sri Siddhasenagaaikrtaika samalankrtam. (=Bhasya-ika on Tattvarthasutra and Bhasya) Siddhasena Gani, ed. H. R. Kapadia, 1926. Visesavasyakabhasya, Jinabhadragani with Koyaryavadigani's Vivarana, Part III, eds. Malvania and Doshi, L. D. Institute of Indology, Ahmedabad, 1968. Williams, R.: Jaina Yoga: A Survey of the Mediaeval Sravakacaras, Oxford University Press, 1963. Zydenbos, R. J.: Moksa in Jainism, According ot Umasvati, Wiesbaden, 1983.

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Karmic Bondage and Kasayas: A Re-examination of 'Umasvati's Jainism' KRISTI L. WILEY In surveying the various Jaina texts that have been written over the centuries, it is fitting to describe the Tattvarthasutra-- to quote Dr. L. M. Singhvi's Foreword to Dr. Nathmal Tatia's English translation of this text-as 'an ancient magnum opus .. . a compact cosmic essay on cognition and conduct, a synthesis of science and ethics in the framework of philosophy' which, along with its commentaries, is 'the most precious treasure of Jaina sacred literature'.' This corpus of literature has attracted the attention of numerous scholars and is the basis of many modern-day works on Jainism that explain in the vernaculars of India, and more recently of other countries as well, the ancient truths preserved here. Its continued appeal over the many centuries since its composition, I believe, is based on its masterful organization and elegant style, which render the complexities of the Jaina world-view into a form that is more easily accessible to a diverse audience than many of the other religious texts composed at this time. This becomes apparent when one reads the lucid and concise presentation in the Tattvarthasutra of bondage (bandha) of the soul by karma, a subject that has been proclaimed to be the most complex, and sometimes reverberative, area of its scholarly literature'.?

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72 Studies in Umasvati However, according to William Johnson, in the area of karma theory, Umasvati/Umasvami was not merely a masterful organizer but an innovator as well for in this work he introduced the kasaya doctrine, namely, that activity causes the influx (asrava) of karmic matter to the soul while passion (kasaya) causes its bondage (bandha). The introduction of kasaya to the process of karmic bondage, in the opinion of Johnson, was undertaken in order to 'systematize, as far as possible Jaina doctrine for the whole Jaina community, and perhaps most of all for the growing lay audience'.3 In a book entitled Harmless Souls: Karmic Bondage and Religious Change in Early Jainism with Special Reference to Umasvati and Kundakunda, Johnson has discussed how the question of what is perceived to be the immediate cause of bondage of the soul in samsara has changed over time. After comparing passages in the earliest portions of the Svetambara canonical texts with those found in the Tattvarthasutra, he has concluded that 'in the earliest Jaina texts the influx of karmic particles and their bondage to the soul is seen as being the inevitable result of activity (yoga)... and that for early Jainism volition is not a relevant factor in bondage'. Before examining the question of whether it is realistic to construct a model of karmic bondage that does not include kasayas, I will review briefly the process of karmic bondage as described in the Tattvartha Sutra, or as Johnson has titled one of his chapters, in 'Umasvati's Jainism'. Matter is attracted to the soul by vibrations (parispanda) of its space-points (atmapradesa). These vibrations occur when virya-antaraya karma obstructs the infinite and perfect energy (virya) of the soul and when there is activity expressed through mind (manas), speech (vacas), and body (kaya).5 This subtle matter is transformed into different varieties (prakrtis) of karma, each named in accordance with its function or its effect on soul. It is bound with the soul for a certain period of time (sthiti)

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Karmic Bondage and Kasayas 73 whenever the action is motivated by desires or passions (kasayas), which are characterized by feelings of aversion or hatred (dvesa) in the form of anger (krodha), pride (mana) as well as attachment (raga) in the form of deceitful manipulation (maya) and greed (lobha). Kasayas are generated through the rise (udaya) of caritra-mohaniya karma, which causes confusion (moha) about proper conduct (caritra). Each of these passions (kasayas) may be experienced in four degrees of intensity. The strongest passions, those that 'pursue from the limitless past' (anantanubandhi), completely hinder a proper view of reality (samyagdarsana) and are extremely difficult to eliminate. Of lesser strength are those passions that prevent one from accepting the lay vows (anuvratas), those that prevent partial renunciation (apratyakhyanavarana kasayas) and those that prevent total renunciation (pratyakhyanavarana). The latter do not prevent proper belief and partial restraint (desa-virati) characteristic of those who have taken the lay vows, but they prevent one from assuming the mendicant vows (mahavratas). The lowest grade of passions, those that are 'smoldering' (samjvalana), cause lapses or carelessness (pramada) in mendicant practices and thus prevent perfect conduct (yathakhyata caritra). In addition to producing the various kasayas, caritra-mohaniya karma is the cause of the nine subsidiary passions (no-kasayas), namely, laughter (hasya), pleasure (rati), displeasure (arati), sorrow (soka), fear (bhaya), disgust (jugupsa), and the sexual cravings (striveda, pumveda, and napumsakaveda). In the words of the Tattvarthsutra, 'Because the soul has passions, it attracts and binds matter which is suitable for becoming karma. This is bondage'. Commenting on the words 'matter suitable for becoming karma' the bhasya (also called Svopajnabhasya) states, 'grasping matter of eight types means that it is suitable of being grasped by the karmic body (karmannasarira)'. Sarvarthasiddhi adds, 'just like the fire of the stomach (gastic juices) absorbs food that is suitable for it, in the same manner the soul acquires karmas of a suitable duration (sthiti)

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74 Studies in Umasvati and intensity (anubhava), which are dependent on strong, weak, or medium kasayas'." In addition to kasaya, there are three other factors that are causes of karmic bondage in which kasaya is implicit, namely, false views of reality (mithyatva), lack of self-discipline (avirati), and carelessness (pramada).8 These along with yoga are the five main causes (mula-hetus) of bondage. According to Tattvarthasutra 8.4 (=SS 8.3), there are four aspects of bondage: variety or type (prakrti), duration (sthiti), intensity of fruition (anubhava/anubhaga) and quantity of karmic matter (pradesa). 10 The bhasya is silent as to the causes of each of these, but according to Sarvarthasiddhi, prakrti and pradesa bandha have as their efficient cause (nimitta) activity (yoga) and sthiti and anubhaga bandha have as their efficient cause passions (kasayas). Here, Pujyapada quotes a verse, which may be traced to the Mulacara of Vaakera, which continues, 'When there the suppression or destruction [of mohaniya karma] there is on cause for sthiti bandha'.11 Johnson's belief that kasayas were introduced into the process of karmic bondage is based in part on the researches of K.K. Dixit and Suzuko Ohira. In comparing passages in the Tattvartha-sutra on bondage with those found in the Svetaambara canonical texts that, based on language and metre, scholars generally agree to be the earliest, namely, Acarangasutra I and Sutrakrtangasutra I,12 Dixit has observed that 'these texts are almost absolutely silent about the precise mechanism of rebirth and moksa, a mechanism which in a particular version is so marked a specialty of the latter-day Jain speculation. We are not here told how the karmic physical particles get attached to a soul and how they get loose from it'. 13 He states that in Sutrakrtanga I, 'the moral vices later known as kasaya are referred to several times though not under the common designation kasaya'. 14 "The term kasaya is here never employed, though there often jointly appear the four vices known as kasaya... [however] almost nothing is said by way of describing the vices in question. This

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Karmic Bondage and Kasayas 75 does not amount to developing the doctrine of four kasayas. 15 Likewise, in Acaranga I, krodha, mana, maya, and lobha are mentioned but are never given the common designation kasaya, nor subjected to detailed description. 'No technical significance attaches to the performance'. 16 Here arambha and parigraha are like raga and dvesa of later Indian theoreticians.17 According to Dixit, the situation is much the same in the next oldest portions of the Svetambara canon, the Dasavaikalika Sutra and certain sections of the Uttaradhyayana Sutra. In the Dasavaikalika Sutra, the term kasaya is applied to the four vices. However, Dixit believes that a relatively late date may be ascribed to it (this passage) because of having the term kasaya in it.18 Likewise, in certain sections of the Uttaradhyayana Sutra, technical concepts for karma are found. 'But the very fact that hardly few of these concepts are employed elsewhere in our texts argues for the relative recentness of these concepts. It will not do to say that the early Jaina authors were familiar with these concepts but that they had no occasion to employ them, or to say that the early passages employing these concepts happened not to be transmitted to the later generations'.19 On the basis of evidence such as this, Johnson has concluded that 'before Umasvati there is no technically formulated conception of any kind of asrava which does not bind'.20 In these earliest Jaina texts the influx of karmic particles and their bondage to the soul is seen as being the inevitable result of activity'.21 "The instrumentality of passion (kasaya) is a relatively late addition to Jaina belief'.22 At the point that kasaya was incorporated into the formula for karmic bondage, there needed to be a distinction made between karmic bondage that is result of kasaya and karmic bondage that is the result of yoga alone. This is what Johnson believes Umasvati has done in sutra 6.5 (=SS 6.4). After defining yoga as actions of body, speech, and mind and stating that this (threefold) activity is influx (asrava) in sutras 6.1 and 6.2,23 he states that sakasaya (yoga)

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76 Studies in Umasvati has in influx that is samparayika and akasaya (yoga) has an influx that is iryapatha, which have been translated, respectively, as 'mundane inflow' and 'transient inflow', 'long-term inflow (bondage)' and 'instantaneous inflow (bondage)' and that 'which extends transmigration' and that 'which prevents or shortens it'.24 Or, as explained in the commentaries, iryapatha bandha is that in which there is the binding of karma in the first moment, the experiencing of it in the second moment, and the disassociation of it from the soul in the third moment.25 One of the reasons that Johnson believes these terms were introduced by Umasvati here is the contradiction, as noted also by Ohira and K.K. Dixit, between iryapatha bandha in the absence of kasayas and the inclusion of the term iryapatha kriya in a list of twenty-five activities (kriyas), found in the bhasya that are associated with samparayika, or long term bondage.26 Johnson raises a valid question, 'What then is its meaning (i.e. of irya-patha kriya) in Tattvarthasutra 6.6 where it appears among the list of kriyas which give rise to samparayika karma. If the meaning is the same, the two sutras contradict each other'.27 In other words, 'how can this be included in a list of samparayika karma/asrava, when it is apparently of the other type of asrava/ karma-iryapatha?'28 "This incompatibility of Tattvarthasutra 6.5 with 6.6 indicates that Umasvati is attempting to run together two different categories or list, one developed later than the other (i.e. one containing the term 'iryapatha' at an earlier date and with a different meaning)'.29 Since the term 'irya' is found also in Tattvartha Sutra 9.2 as one of the samitis in the sense of 'care in walking', which is one of the ways to stop the inflow of karmic matter (asrava nirodha), the original meaning of iryapatha was 'care in walking' and only at a later date acquired the general meaning of 'short term karma'. 30 Thus, Johnson bases his theory of Umasvati's introduction of kasaya into the process of karmic bondage on two assumptions: that kasaya is rarely mentioned in the earliest Svetambara texts,

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Karmic Bondage and Kasayas 77 and the incongruity between Tattvarthasutra 6.5 and 6.6. He concludes that 'iryapatha and samparayika are, strictly speaking, two different quantities of karma, one accrued by mendicants and the other by householders. But the distinction is considered to be so fundamental that they become in effect two different types: short-term, and that which leads to a further rebirth .... In this way iryapatha acquires the general meaning of short-term karma'. At a late stage, it is given a specific technical definition by Umasvati, as that influx of karma which is short-term because it is free from passion; it is therefore no longer directly linked to the amount of (physical) himsa caused, but to internal states, motivation, etc.31 I do not intend to examine in any detail here the validity of Johnson's claims regarding Umasvati's motivations for his introduction of the kasaya doctrine nor Johnson's portrayal of the status of Jain householders, both of which have been critiqued by Paul Dundas in his review of Harmless Souls published in the Journal of Indian Philosophy. 32 Instead, I wish to concentrate on the question of whether it is feasible to construct a working model of a pre-Umasvati karma theory and exclude the role of kasayas from karmic bondage. Let us first address the assumption regarding the status of kasaya in early canonical texts by examining several passages from the earlier portions of the Sutrakstangasutra, verse 1.8.3 reads carelessness is called (the cause of) karman, carefulness that of the contrary (viz. absence of karma). According to Sutra1.8.8, 'Sinners, subject to love and hate and doing wrong acquire karman arising from passions and commit many sins'. Sutral.2.12 states 'shaking off greed (savvappaga= sarvatmaka, lobha), pride(viukkassa=vyutkarsa, mana), deceit (numa=maya), and wrath (appattiya=krodha) one becomes free from karman'. 33 Finally, in 1.6.26 it is said, 'having conquered the passions (adyatmadosa) which defile the soul: wrath, pride, deceit and greed, the Arhat, the great sage, does not commit any wrong nor does he cause it to be committed'. In these passages,

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78 Studies in Umasvati it would seem to be the case that pramada and kasayas are envisioned as inherent components of actions that bind one in samsara and therefore something that should be gotten rid of. Scarce though they may be, passages such as these, I believe, indicate that kasaya cannot be summarily disregarded as an integral part of karmic bondage in these early canonical sources. However, it certainly would be correct to say that in the first sections of the Acaranga and Sutrakrtanga, which were composed primarily to instruct the mendicant community in appropriate modes of conduct and to refute the views of other groups of mendicants, there is no 'technically formulated conception' of bondage. Nor is there any extended discussion here of the myriad of other processes that in their totality comprise Jain karma theory. However, is it proper to assume that texts such as these should be encyclopedic in nature, that the material found in them constitute the totality of knowledge about karma at this time, and that a reconstruction of an early version of Jain karma theory can be made on the basis of what is found and what is absent in these sources? How should one evaluate the claims made by both Svetambaras and Digambaras that portions of the early canon were 'lost and that later texts containing detailed discussions on karma such as the Prajnapanasutra and the Sakhandagama are based on the material from the twelfth Anga, the Drsivada, which was in turn based on portions of earlier sources, the Purvas. It would, I believe, be inappropriate to accept such claims of an ancient authority for all material found in later texts at face value and to conclude that karma theory never changed. However, I believe it is also problematic to attempt to construct a 'pre-Umasvati' theory of karmic bondage based on these limited resources and in so doing exclude kasaya from early theories of karmic bondage. Let us now turn to the second part of the problem. One, the incongruity between Tattvarthasutra 6.5 and 6.6. I must admit

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Karmic Bondage and Kasayas 79 at the outset that I do not have any plausible explanation for why this term appears in the listing of samparayika kriyas. In a valid critique of Umasvati, K.K. Dixit mentions in his preface to his English translation of Pandit Sukhlaji's commentary on the Tattvarthasutra, that each of the four causes of samparayika bandha: avrata, kasaya, indriya, and kriya, are found in various canonical sources. 'Umasvati evinces on realization that each of these catalogues had a history of its own, e.g., the Sutrakstanga, II. Two, discussion on kriya must belong to a period when no pentad of his was yet formulated while three of his pentads must be so late that no earlier discussion mentioned them--they being only recorded in that catalogue-collection Sthananga where they must be a recent addition. But in this Umasvati was erring in the company of all our old authors who all lacked a sense of history in almost equal measure.34 Thus, there is no way to know the context in which these lists were used in the texts available to Umasvati. However, Johnson seems to be right in observing that something is amiss with these two terms. 'Sukhlalji is aware of the problem, but is unable to resolve it,' as he mentions in his commentary that of the kriyas... there is only one--viz. iryapathakriya--that is not asrava for a samparayika karma ... And when all these kriyas are here called asrava for a samparayika-karma that is done simply because most of them (really, all of them except the iryapathiki) are in fact so'. 35 My first idea as to how this might have been included in this list was to speculate that the terms iryapatha kriya and samparayika kriya might not have been two mutually exclusive terms that resulted in two different types of bondage. A mendicant who was still under the influence of kasayas to some degree could still exercise care in walking and so forth and thus perform an iryapatha kriya, which would cause samparayika bandha, or karmic bondage that lasted longer than a few moments, while a mendicant who had eliminated all kasayas performing these same sorts of actions would have instantaneous bondage. However, in all available texts, iryapatha kriya is said

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80 Studies in Umasvati to cause only iryapatha bandha, which lasts for three moments, and the only type of karma that is bound in this manner is satavedaniya karma. There is absolutely no mention in any text of any other type of karmic matter being bound as a result of iryapatha kriya. However, there may be a hint in Bhagavati Sutra 1.10 (325) that at one time these two terms may not have been mutually exclusive. Followers of another faith (parautthiya) say at any one time, he performs two activities, which are activities due to movement (iryapatha kriya) and those due to inner passions (samparayika kriya). Now, they add, at the time he performs activity due to movement, he performs activity due to passions, and at the time he performs activity due to passions, he performs activity due to movement, and so forth. Mahavira rejects this with the words, 'a living person at one time performs one activity.' Most sources maintain that iryapatha kriya can be performed only by those mendicants whose passions have been temporarily suppressed or have been permanently destroyed, in other words, by mendicants in advanced stages of spiritual purity equivalent to the eleventh, twelfth, and thirteenth gunasthanas. For example, in Uttaradhyayanasutra, 'Exertion in Righteousness, the various stages of purification of the soul are discussed. Immediately following the discussion of the destruction of krodha, mana, maya, and lobha, the destruction of the remaining ghati karmas is described, following which the soul becomes a sayoga-kevalin. 'And while he still acts he acquires but such Karman as is inseparable from religious acts (airya-pathika); the pleasant feeling (produced by it) last but two moments; in the first moment it is acquired, in a second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul) takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman'.36

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Karmic Bondage and Kasayas 81 Likewise, Abhayadevasuri, in his commentary on the Sthanangasutra states that iryapatha kriya is associated with yoga only, with the three, starting with upasanta-mohaniya (i.e. the eleventh, twelfth, and thirteenth gunasthanas), and with sata-vedaniya karma. According to Bhagavati 3.3 (182b). 'The karman bound by actions [especially movements] performed by a monk while discharging his religious duties (iriyavahiya kiriya) is consumed within two samayas'. 37 Apparently this applies only to those mendicants in advanced states of spiritual purity for Bhagavati 7.1 (291a) states that a monk (anagara) who moves and handles his equipment without attentiveness (anauttam) performs a profane action (samparaiya kiriya) not an action in agreement with his mendicant duties (iriyavahiya kriya) because the four passions are not extinguished in him (avocchinna) and because he acts against the precepts (ussuttam riyai).38 Conversely, according to Bhagavati 7.1 (309b) 'when a monk who is closed [against karmic influx] (samvuda anagara) moves and handles his equipment in an attentive way (auttam) he commits an action in agreement with his religious duties (iriyavahiya kiriya), not a profane action (samparaiya kiriya) because in him the four passions are extinguished (vocchinna) and he acts in agreement with the precepts (ahasuttam eva riyai)'.39 Likewise, it is stated here that the karma resulting from a religious action (iriyavahiya-kamma) may be bound only by human beings (manussa, manussi) who, though formerly women, men or 'neuters' (itthi-purisa and napumsaga-paccakada) have got rid of the sexual feeling (avagaya-veya).40 This, of course, would exclude those mendicants who are still subjects to the three vedas, which in classical karma theory, are suppressed or eliminated in the ninth gunasthana.41 Schubring sees a contradiction here between this and the earlier statement about the four kasayas. However, the status of those in the ninth and tenth gunasthanas is unclear, for elsewhere

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82 Studies in Umasvati in the Bhagavati it says that those who have eliminated sexual feeling may bind karma resulting from a profance action (samparaiya kamma). 42 While we need not discuss at length the karmic status of transitional stages of spiritual purity that last for a very brief time (i.e. the ninth and tenth, versus the eleventh gunasthana), it is worth noting here that not all the texts are in agreement about who performs such actions. There is another statement in the Bhagavati that is indicative of a belief that this type of bondage may have alternated with samparayika bandha. 'If a monk who is closed to karmic influx (samvuda anagara) looks around at things (ruva) while being on his begging-tour (vii-panthe hicca), he commits a profane action (samparaiya kiriya) not an action that is in agreement with his mendicant duties (no-iriyavahiya krirya), etc.43 Alone among the commentators on the Tattvartha Sutra, Siddhasenagani maintains that iryapatha kriya can be performed by those who have eliminated the three stronger grades of kasayas but who still have samjvalana kasayas, that is, by mendicants in the sixth and seventh gunasthanas as well as those in more advanced states of spiritual purity. 44 In contrast, Pujyapada and Akalanka maintain that akasaya means upasanta kasaya, or the eleventh gunasthana, and Virasena agrees with this interpretation.45 It would seem that the issue that these texts are attempting to deal with is how to understand karmic bondage for mendicants and to clarify which mendicants are subject to iryapatha bandha, not to distinguish between bondage in the context of the mendicant and the householder as Johnson has claimed. But why have such a category of instantaneous bondage at all for this one type of karma, sata-vedaniya karma, if it has no effect? Is the instantaneous bondage of sata-vedaniya karma by yoga alone in the absence of kasayas postulated, as Johnson claims, in order to accommodate the later addition of kasayas to this process?46 Indeed, the kevalin does not bind any additional

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Karmic Bondage and Kasayas 83 nama karmas and yet the kevalin's body is still maintained by the rise of the residual store of nama karma that were bound prior to attaining omniscience. Could feelings of the body not be generated through the rise of the residual store of vedaniya karmas as well. Indeed, in his commentary on Gommaasara Karmakanda 257 in which the causes of the four types of bondage (praksti, pradesa, sthiti, and anubhaga) are mentioned, J. L. Jaini understands karmic bondage in the absence of passions as producing an effect. He states that when passions are entirely absent or entirely inactive, 'the duration and fruition bondages which are due to passions do not arise. ... The duration is of the simplest and shortest kind, i.e. of one-instant only. The fruition also lasts only for one instant and is therefore necessarily very intense and concentrated. The nature (prakrti) is also only of the pleasure-feeling class (sata-vedaniya). The normal duration bondage (sthiti-bandha) is for one antarmuhurta. This does not take place. Therefore, it is said that there is no duration bondage here'.47 There is an extensive discussion in the Dhavala regarding sata-vedaniya karma bound in this manner. Virasena states that iryapatha karma is called the highest form of sata because it produces happiness (sukha) that is greater than that of the devas and (ordinary) humans.48 He describes karma bound under these circumstances in terms of opposites: it is grasped and it is ungrasped, it is bound and it is unbound, it is touched and it is untouched, it is experienced and it is inexperienced. In the absence of kasayas, sthiti bandha is not possible. Having been modified in the form of karmic matter, in the next moment it becomes non-karmic matter. There is no sthiti bandha because it remains bound for only one moment (samaya). Because the skandhas of karma come to the soul from only one cause (nimitta), namely yoga, it is said to be small or minute (alpa) ... It is 'badara' (large or gross) because although there

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84 Studies in Umasvati are eight varieties of karmic matter, only sata-vedaniya karma is bound by iryapatha bandha. Therefore, the quantity of vedaniya karma that normally would be bound is multiplied again and again. [In comparison with samparayika bandha) there is a large quantity of it; thus it is said to be sthula or badara. For this same reason it is bahula (abundant). Although it is grasped, it is not grasped because it is without the power to trap a person in the cycle of samsara. 49 Virasena seems to be saying that when there is instantaneous bondage, technical terms associated with karmic bondage like sthiti, udaya, udirana, nirjara and anubhaga cannot be employed in their ordinary meaning and that the effect of the karma bound under these circumstances is indescribable; it can only be understood by an omniscient being who personally has experienced it. Tatia who mentions this passage in his notes on Tattvarthasutra 10.2, states that 'instantaneous bondage, as explained in the Dhavala, is accompanied by massive elimination of karma and by transcendental bliss'.50 According to Virasena, the distinction between these two types of karmic bondage is reflected even in the composition of the aggregates (skandhas) of karmic matter that are bound. A skandha of karmic matter bound by iryapatha bandha lack the qualities of harshness. Only that matter which has the quality of softness or gentleness (mrdu) is bound. A skandha of iryapatha [bandha] karma has matter with only the quality of dryness (ruksa). Among pradesas of matter, there are those that have the opposite quality, snigdha (sticky), which is the cause of its remaining for a long period of time (and these do not bind here). This matter has only a pleasant smell and shining color. Only matter with a white color like that of a hamsa is bound, not matter with one of the other four colors; thus it is sukla. It has a taste (rasa) that is similar to sugar, therefore it has the quality of extreme sweetness. Even though it is gentle (manda), there is great mutability in this matter and it produces happiness or pleasure that is beyond ordinary happiness (atyadhika sata).51

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Karmic Bondage and Kasayas 85 There are several references regarding the effects produced iryapatha bandha karma in svetambara sources as well. Abhayadevasuri states that from the rise of this sata-vedaniya karma there is a subha anubhava that exceeds the sukha of the anuttaraupapatika devas, those heavenly beings dwelling the highest heavenly abodes who are destined to attain moksa soon.52 And this may be the purport of Avasyaka Niryukti, verses 571 and 572, where it is stated that for the Tirthankara, there is the rise (udaya)of only the most exalted vedaniya karma and extremely slight rise of the painful ones, which is like a drop of lemon juice in a large quantity of milk; therefore it does not result in suffering. Yasovijaya has objected to the view expressed here, claiming that on the basis of scripture it is not proper to deny altogether any asata to the Jina, which he supports by quoting Tattvartha-sutra 9.11 that the Jina is subject to eleven hardships (parisahas), beginning with hunger, thirst, and so forth.53 On the basis of these passages, one need not conclude that this type of bondage has been postulated merely to integrate an old and a new theory of karmic bondage. Before accepting a theory of karmic bondage based on activity or yoga alone without the accompanying element of kasayas, one needs to consider certain issues that arise from such a construction. Would such as theory be incompatible with the belief that those who have attained omniscience (kevala-jnana) and perfect conduct (yathakhyata caritra) remain embodied and perform actions (i.e. sayoga-kevalins) but no longer bind karma? If yoga were the sole cause of karmic bondage (albeit 'short term bondage') then Arhats, living exemplars for those less spiritually advanced, and Tirthankaras, expounders of eternal truths expressed in the Jain religion, would continue to bind karma. Their state of permanent omniscience, which arises as a result of the permanent absence of all ghatiya karmas, would exist only when all yoga has ceased, namely at the time of death. Prior to this, whenever they performed an action, they would bind new

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86 Studies in Umasvati karma. Omniscience would be a temporary state lasting only as long as there was no yoga to cause the binding of more karma. And it is clear that what is meant by action is not just gross actions like going, coming, standing, sitting, and so forth but also extremely subtle actions of the body as well. Indeed, the kevalin does not perform any mental actions because there is direct perception of all existents when the soul experiences its own perfect knowledge and, according to Digambaras, does not perform any actions that involve speech since the production of sound becomes automatic. However, gross and subtle actions of the body (kaya yoga) may continue for many years until they are terminated by the kevalin by means of the third and fourth sukla-dhyanas, which are performed just prior to the exhaustion of all remaining ayu karma. The states of the sayoga and ayoga kevalin may not be explicitly discussed in the very earliest portions of the Jain scriptures, but they are referred to in the Bhagavati Sutra 8.8.5, which, in the opinion of Dundas, predates Umasvati.54 And if it were activity alone that was the cause of karmic bondage, how would one prevent the binding of ayu karma for the next life (parabhava ayu) without eliminating all types of activity? Reducing the sthiti of ayu karma that is bound is not what is of concern. It is a question of how to prevent ayu karma for the next life from binding during the intervals of time in one's life when its binding is possible. As is commonly known, according to all available commentaries, unlike the other seven mula prakrtis of karma, ayu karma is bound only once in each life and must come to fruition in the very next life. Once ayu karma has been bound, moksa in that very life is not possible because there is no way that ayu karma which has been bound for the next life can be brought to fruition prematurely or destroyed before producing its effects.55 Thus, for most human beings, this binding will take place sometime during the final third of life. Within this time frame, under what conditions is the binding of ayu karma not

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Karmic Bondage and Kasayas 87 possible? Here, we need to turn our attention to another concept, lesya, or "colorings' of the soul. As I have discussed in greater detail elsewhere, 56 the concept that mental activities produce colors (lesyas) that are associated with the mind (manas) or with the soul itself is found at an early date in several religious traditions of South Asia. Noting a similarity between the six moral classes of humans (abhijatis) ascribed to the Ajivikas in Buddhist sources, the six colours of the soul (jivavarnas) discussed in the Moksadharma section of the Mahabharata, and the six lesyas described in Jain texts, 57 scholars have speculated that this idea may have originated with the Ajivikas or that is was part of a body of knowledge shared by the mendicant communities. But most important for the discussion at hand, it is also listed at Tattvartha- sutra 2.6, as one of the audayika bhavas, or states of the soul due to the rise (udaya) of karmas. Both Svetambara and Digambara sources agree that when the soul has the most intense grade of black (krsna) lesya, which is associated with the most intense degree of passions, and when the soul has the most intense grade of white (sukla) lesya, which is associated with either a minimum of passions or a temporary or permanent absence of passions, ayu karma cannot be bound. In discussing the binding of ayu in the context of the gunasthanas, it is beginning at the eighth gunasthana that the soul has degrees of sukla lesya that are of sufficient intensity to be incompatible with the binding of ayu karma. If the soul returns to one of the lower gunasthanas, a descent which is associated with an increase in kasayas, ayu karma appropriate to that gunasthana can be bound. If, however, a soul has not yet bound ayu karma and destroys all ghati karmas, thereby attaining the thirteenth gunasthana, that of the sayoga-kevalin, ayu karma for the next life (parabhava ayu) will never be bound because the causes for its binding (namely, actions that are informed by passions generated by mohaniya karmas as reflected in all

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88 Studies in Umasvati but the purest grade of sukla-lesya) have been permanently eliminated. In a sense, the duration (sthiti) of the mohaniya karma that is bound with the soul is of little relevance since this karma (and ultimately all other ghati karmas) can be brought to fruition prematurely and thus destroyed without producing their effects through rigorous austerities and meditational processes. Likewise, except for ayu karma, the sthiti of all aghatiya karmas is of little consequence since they are either removed from the soul or their sthiti is adjusted to correspond with that of the remaining ayu by the kevalin just to attaining moksa through the process of kevali-samudghata, or the expansion of the space-points of the soul beyond the spatial limits of the body. Thus, what is most crucial here with respect to'long term bondage' is how to prevent the binding of ayu karma for the next life (parabhava ayu) while activity of the body (kaya yoga) still continues. For Johnson's speculations regarding a pre-Umasvati construction of karmic bondage to become a workable model, one must look at karma theory as a whole and provide an explanation other than kasayas and lesyas for the cause of binding of this unique karma and one must also justify the continued existence of bodily activity (kaya yoga) in the sayoga kevalin without compromising the state of purity and omniscience of such a soul. References 1. Tatia 1994, pp. xi-xii. 2. Dundas 1985, p. 169. 3. Johnson 1995, p. 80. 4. Ibid, 1995, p. 15. 5. Sarvarthasiddhi (SS) 610 on Tattvarthasutra (TS) 6.1-6.2 Tatia (1994, p. 151) explains this process as follows: "The soul's beginningless karmic body channels the infinite power of the soul and in so doing causes itself and the soul to vibrate incessantly. The body-making karma creates further bodies (fiery, gross, conveyance,

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Karmic Bondage and Kasayas 89 and protean), which also vibrate and intensify the soul's vibrations.' 6. TS 8.2 and 8.3 (=SS 8.2). 7. SS 734. 8. TS 8.10. 9. TS 8.1 The Karmagranthas include pramada under avirati; thus here there are four mula-hetus. There are also sub-categories of these, for a total of 57 uttara-hetus (Glasenapp 1942, p. 63). 10. As translated by Tatia 1994. 11. Mulacara 244; joga payadi-paesa hidianubhaga kasayado kunadi/ aparinaducchinnesu y bandhahidikarana natthi// According to Phoolcandra Siddanta Sastri, this verse may also be found at Gommaasara Karma-kanda 257 and the (Svetambara) Pancasamgraha 4.507. Note that in the Hindi translation, anubhaga is added. 12. He also draws to a lesser extent from the Dasavaikalika-, Ut tara-dhyayana- and Bhagavati-sutras. 13. Dixit 1978, p. 9. 14. Ibid, p. 19. 15. Ibid, p. 7. 16. Ibid, p. 15. 17. Ibid, p. 5. 18. Ibid, p. 29. 19. Ibid, p. 33. 20. Johnson 1995, p. 56. 21. Ibid, p. 15. 22. Ibid, p. 18. 23. Here Pujyapada has a lengthy discussion of the karmic processes involved in these three types of activity. He also defines yoga as the vibration of the space-points of the soul. 24. J. L. Jaini 1920, p. 125; Tatia 1994, p. 152; and S.A. Jain 1960, p. 169, respectively. 25. See, for example, silanka's commentary to Sutrakrtanga 2.2.14. 26. 'avrata-kasaya-indriya-kriyah panca-catuh-panca-pancavimsa ti-samkhyah purvasya (samparayika) bhedah'. 27. Johnson 1995, p. 59. 28. Ibid, p. 60. 29. Ibid, p. 61. 30. Ibid, p. 62.

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90 Studies in Umasvati 31. Ibid, pp. 62-4. 32. Dundas 1997. 33. Cf. Sutrakrtanga-sutra 2.2.29: A monk should not indulge in deceit (khanna=maya), greed (pasamsa, lobha), pride (ukkasa= utkarsha, mana), and wrath (pagasa=prakasa, krodha). 34. Dixit 1974, p. 8 Avrata includes violence, untruth, theft, inconti nence, and acquisitiveness, as discussed in the context of vratas in TS, Chapter 7. 35. Johnson 1995, p. 60 and Sanghvi 1974, p. 236. 36. Uttaradhyayana Sutra 19.71 as translated by Jacobi 1895, p. 172. 37. Deleu 1970, p. 100. 38. Ibid,p. 132. 39. Ibid, p. 138. 40. Ibid, p. 152, translating Bhagavati Sutra 8.8 (383b). 41. Glasenapp 1942, pp. 86-87. 42. Bhagavati Sutra 8.8 (387b) as summarized in Deleu 1970, p. 152. 43. Ibid, 10.2 (495b), p. 168. 44. TS 6.5. 45. SS 616, Rajavartika 6.4, lines 23-24, and Dhavala 5.4.31 (vol. 13, p. 92). 46. Johnson 1995, p. 51. 47. J.L. Jaini's commentary on GKK 257. 48. Dhavala 5.4.24 (vol. 13, p. 51). 49. Ibid, 5.3.24 (vol. 13, pp. 47-51). 50. Tatia 1994, p. 254. 51. Dhavala 5.3.24 (vol. 13, pp. 47-51). 52. Abhayadevasuri's ika on Bhagavati Sutra 3.3.15 (pp. 457-58) as quoted in Kriya-kosa, pp. 89-90. 53. Adhyatmamatapariksa, p. 227 as translated in Jaini (this volume). 54. Dundas 1997, p. 505. 55. Glasenapp 1942, p. 74 56. Wiley 2000. 57. The term lesya is found in some of the earliest Svetambara sources such as Sutrakrtanga Sutra 1.6.13 and 1.10.15.

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Karmic Bondage and Kasayas 91 Bibliography Primary Sources Acarangasutram (with the Niryukti of Acarya Bhadrabahu Svami and the Commentary of Silankacarya). In Acarangasutram and Sutrakrtangasutram. Lala Sundarlal Jain Agama-granthamala, vol. 1. (Originally published in the Agamo-daya Samiti Series.) Re-edited by Muni Jambuvijaya. Delhi: Motilal Bandarsidass, 1978. Bhagavati-sutra. See Vyakhyaprajnaptisutra Dhavala. See Sakhandagama of Puspadanta and Bhutabali. Jainendra Siddhanta Kosa. See Jinendra, Varni. Karmagrantha of Devendrasuri (Catvarah Karmagranthah with Svopajnavrtti). Kriya-kosa. See Banthia, Mohanlal, and Sricandra Coradiya, eds. Mulacara of Vaakera (with Vasunandi-ika). Vol. Edited by Kailasachandra Siddhantasastri. Hindi translation by Ariyakaratna Jnanamati. Jnanapitha Murtidevi Jaina Granthamala, Prakrit Granths, no. 19. Delhi: Bharatiya Jnanapitha. Sarvarthasiddhi of Pujyapada (with Tattvartha-sutra of Umasvati) Sanskrit text with Hindi translation by Phoolchandra Siddhantasastri. Jnanapiha Murtidevi Jaina Granthamala, Sanskrit Grantha, no.13. Varanasi: Bharatiya Jnanapitha, 1934. Sakhandagama of Puspadanta and Bhutabali (with the Dhavala-ika of Virasena). 16 vols. Prakrit and Sanskrit texts with Hindi translation by Hiralal Jain. Amaravati: Jaina Sahityoddharaka Fund, 1939-59. Rev. ed., Jaina Samskriti Samraksak Sangha, Solapur, 1985. Sutrakrtangasutram (with the Niryukti of Acarya Bhadrabahu Svami and the Commentary of Slankacarya). In Acarangasutram and Sutrakrtangasutram. Lala Sundarlal Jain Agamagranthamala, vol.1 (Originally published in the Agamodaya Samiti Series.) Re-edited by Muni Jambu-vijaya. Delhi: Motilal Bandarsidass, 1978. Tattvarthadhigamasutra of Umasvati (with Svopajna-bhasya), 1903. Bibliotheca Indica, vol. 159. Calcutta: Asiatic Society of Bengal. Tattvarthadhigamasutra of Umasvati (with Svopajna-bhasya and the ika of Siddhasenagani). 2 vols. Devchand Lalbhai Jain Pustakoddhar Fund (series nos. 67 and 76), 1926, 1930. Tattvarthavartika (Rajavartikam) of Akalankadeva. 2 vols. Jnanapitha

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92 Studies in Umasvati Murtidevi Jaina Granthamala Sanskrit Grantha, nos. 10 and 20 Delhi: Bharatiya Jnanapitha, 1953-57, 2nd ed. 1982. Vyakhyaprajnaptisutra (with the vrtti of Abhayadevasuri), 3 vols. Bombay: Agamodaya-Samiti, 1918-21. Secondary Sources and Translations Deleu, Jozef. 1970. Viyahapannatti (Bhagavai): The Fifth Anga of the Jaina Canon. Brugge: De Tempel, Tempelhof. Dixit, K. K. 1974,Tattvartha Sutra: A Historical Evaluation. In: Pt. Sukhlalji's Commentary on Tattvartha Sutra of Vacaka Umasvati, Translated by K. K. Dixit. L. D. Series, no. 44. Ahmedabad: L. D. Institute of Indology, pp. 1-12. -1978. Early Jainism, L. D. Series, no. 65, Ahmedabad: L. D. Institute of Indology. Dundas, Paul, 1985, Food and Freedom: The Jaina Sectarian Debate on the Nature of the Kevalin In: Religion 15: 161-98. -1997, The Laicisation of the Bondless Doctrine: A new Study of the Development of Early Jainism, In: Journal of Indian Philosophy 25: 495-516. Glasenapp, Helmuth von. 1942, The Doctrine of Karma in Jain Philosoph, Translation of 1915 text by G. Barry Gifford, revised by the author, and edited by Hiralal R. Kapadia, Bombay: Bai Vijibhai Jivanlal Pannalal Charity Fund. Jacobi, Hermann, trans. 1884, Jaina Sutras, pt. 1. (Translation of the Acaranga-sutra and the Kalpa-sutra.) Oxford: Oxford University Press, Reprints Delhi: Motilal Banarsidass 1989. -1895, Jaina Sutras, pt. 2. (Translation of the Uttaradhyayana-sutra and Sutrakrtanga-sutra) Oxford: Oxford University Press, Reprint Delhi: Motilal Banarsidass 1989. Jain, S.A., 1960. Reality: English Translation of Prjyapada's Sarvarthasiddhi. Madras: Jwalamalini Turst, Reprint, 1992. Jaini, J. L., trans. 1920. Tattvarthadhigamana Sutra. The Sacred Books of the Jains, vol. 2. Arrah: The Central Jaina Publishing House. -1927, 1937. Gommatsara Karma-Kanda of Nemicandra. 2 vols., The Sacred Books of the Jainas, vols. 6 and 10, Lucknow: The Central Jaina Publishing House. Reprint: New Delhi: Today & Tomorrow's Printers & Publishers, 1990. Jaini, Padmanabh S, 2001, Umasvati on the Quality of Sukha. (See this volume).

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Karmic Bondage and Kasayas 93 Jinendra, Varni, 1970-3. Jainendra Siddhanta Kosa, 4 vols. Delhi: Bharatiya Jnanapitha. Johnson, W. J. 1995, Harmless Souls: Karmic Bongage and Religious Change in Early Jainism with Special Reference to Umasvati and Kundakunda. Lala Sundarlal Jain Research Series, vol. 9. Delhi: Motilal Banarsidass. Sanghvi, Sukhlal, 1974. Pt. Sukhlalji's Commentary on Tattvarathasutra of Vacaka Umasvati, tr. K.K. Dixit, L. D. Series. no. 44. Ahmedabad: L. D. Institute of Indology. Schubring, Wather, 1962, The Doctrine of the Jainas. Translated from the German by Wolfgang Beurlen, Delhi: Motilal Banarsidass. Tatia, Nathmal, trans. 1994, Tattvarthasutra: That Which Is. San Francisco and London: Harper Collins. Wiley, Kristi L, 2000, Lesyas: By-Products of Activity or Passions. Philosophy East and West, September 2000.

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Some Observations on Tattvarthasutra DAYANAND BHARGAVA Acarya Umasvati (or Umasvami according to Digambara tradition) summarized the Jaina philosophy in sutra style in his famous work Tattvarthasutra. In this paper we propose to make some observations on the seventh sutra of the first chapter of Tattvarthasutra to illustrate how Acarya Umasvati utilized the material available to him. The Importance of the Sutra The sutra under reference reads like this: nirdesa svamitvasadhanadhikaranasthitividhanatah, (Farrah Teraftrauifeefafaela:) 1.7.This sutra is preceded by the sutra pramananayairadhigamah (44147 Referra:) 1.6 and is followed by satsamkhyaksetrasparsanakalantarabhavalpa- bahutvaisca ( CTT Y Yeral) 1.8. This means that just as pramana and naya are the means to acquire the knowledge of any philosophical principle, similarly nirdesa etc. which are known as anuyogadvara also serve the same purpose. It is intriguing to note that while the philosophical works deal with pramana and naya in detail, they overlook these anuyogadvaras completely, even though the Agamic literature has dealt with them in detail. In fact one of the Jaina works has the title of

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96 Studies in Umasvati Anuyogadvara but the writers of logical works in Sanskrit right from Samantabhadra-Siddhasena upto Acarya Yasovijaya do not make any mention of these anuyogadvaras. Acarya Umasvati, of course, mention these anuyogadvaras in two sutras (1.7 and 1.8) and his commentators also deal with these at some length. These anuyogadvaras are, in fact, points regarding which investigation should be made with reference to any philosophical matter. These points of investigation are very significant and helpful in clarifying a concept to a very large extent. Had the Jaina logicians discussed and utilised these in their discussion Jaina Philosophy would have been much more enriched. In fact, the non-Jaina systems could have also utilised these to their benifit. Unfortunately this was not done. The Three Traditions Though these anuyogadvaras have been enumerated in two sutras (1.7 and 1.8) of Tattvarthasutra, we shall, however, deal with 1.7 only because of the reason that the list given in 1.8 is found identically similar in all the Digambara and Svetambara sources. It is only with the list given in 1.7 that we find variations. The chart given below shows these variations: Tattvarthasutra 1.7 Dhavala 1/1.1.1/18/34 Anuyogadvara 13.713 & Visesavasyakabhasya 973-974 also 1484-5 1. nirdesa 1. kim 2. svami 3. sadhana 4. adhikarana 5. sthiti 6. vidhana 2. kassa 3. kena 4. kattha 5. kevaciram 6. kadividhau 1. uddese 2. niddese 3. niggame 4. khetta 5. kala 6. purise 7. karana

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Tattvarthasutra 1.7 Some Observations on Tattvarthasutra 97 Dhavala Anuyogadvara 1/1.1.1/18/34 13.713 & Visesavasyakabhasya 973-974 also 1484-5 8. paccaya 9. lakkhana 10. nae 11. samoyarana 12. numae 13. kini 14. kaiviham 15. kassa 16. kahin 17. kesu 18. kaham 19. kecciram kalam 20. kai 21. sasta 22. avirhiyam 23. bhava 24. garisa 25. phasana 26. nirutti A Comparison of the Three lists It is clear from this chart that the list of the Tattvarthasutra and Dhavala are identical with the only difference that what Dhavala states in a common language, the Tattvarthasutra states those very questions in a language which befits the sutra style. Obviously a sutra would have been very bizzarre, if it were to

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98 Studies in Umasvati be framed like kimkassakenakatthakevacirekadvividhau (fot of the atout proces safer anfefquit), etc. Therefore Tattvarthasutra followed a more sophisticated way. As regards the third list we have twenty six questions in it which include all the questions of the first list but add twenty more questions. If we attempt a comparison of the Tattvarthasutra with this list the result would be something like the following: Anuyogadvara & Visesavasyakakbasya Inclusion of the contents of the longer list in the smaller list of the Tattvarthasutra nirdesa 1. uddese 2. niddese 3. niggame 4. khetta 5. kala 6. purise 7. karana 8. rassaua 9. lakkhana 10. nae 11. samoyarana 12. numae 13. kini 14. kaivihan 15. kassa 16. kahim 17. kesu 18. kaham vidhana swami adhikarana adhikarana sadhana

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Some Observations on Tattvarthasutra 99 sthiti 19. kecciram kalam 20. kai 21. sasta 22. avirhiyam 23. bhava 24. garisa 25. phasana 26. nirutti We have thus, for all practical purposes, two lists - one smaller, represented by the Tattvarthasutra, Dhavala and the other longer list given by the Anuyogadvara and Visesava-syakabhasya; the longer one being inclusive of the smaller one. Of these lists we may note the following characteristics: (i) The list of Anuyogadvara is concerned purely with the methodology. (ii) The same list is repeated in the Visesavasyakabhasya but with its application to samayika. (iii) The Dhavala cuts short the list in a day-to-day language. (iv) The list of the Tattvarthasutra is a technical version of the list of Dhavala. The Question of Repitition The Tattvarthasutra tries to avoid all repitition of the longer list such as kahim-kesu and kaiviham, kai. Pujyapada has, however, pointed out that Tattvarthasutra 1.8 contains many repititions of Tattvarthasutra 1.7 in the following manner: Tattvarthasutra, 1.7 Tattvarthasutra, 1.8 nirdesa sat vidhana samkhya adhikarana ksetra-sparsana sthiti kala

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100 Studies in Umasvati The justification of this repitition is that a preceptor caters to the necessity of all those who like brevity or elaboration.' This answer is repeated by Vidyananda also in his Tattvarthaslokalankara.2 The Characteristics of the Tattvarthasutra List There is one question, however, which remains to be answered. Is the list of the Tattvarthasutra (and Dhavala) comprehensive enough to include all the queries of the longer list of Anuyogadvara (and Visesavasyakabhasya). If would be observed that if we go by the six cases of Sanskrit grammar, the list of Tattvarthasutra includes all the cases, but the dative and ablative cases are not included as is shown below: nirdesa sthiti sadhana swami Agent Accusative Instrumental Genetive adhikarana Locative The dative and ablative cases are represented in the longer list of Anuyogadvara under niggame, karana and paccaya. It appears that the list of the Tattvarthasutra has metaphysical entities like jiva and ajiva in view, the origin of which can not be traced and no purpose could be attributed to them either whereas the longer list of Anuyogadvara has samayika in view the origin and purpose of which can safely be described. What is important in this respect is the attempt of Visesavasyakabhasya to show that since modes have a cause and since modes and substance are partly identical, even substance can be said to have a cause.3 The Anuyogadvaras and Realist systems of Philosophy Acarya Vidyananda in his commentary, Tattvartha-slokavartika has used these sutras for refuting the Buddhist and the Vedantic

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Some Observations on Tattvarthasutra 101 positions. One thing, becomes clear form this that Acarya Vidyananda has impliedly suggested that these Anuyogadvaras are applicable to other realist systems also but are obviously not applicable to idealist systems like Buddhism and Vedanta which do not accept continuity or duality. Conclusion In fine, we can conclude: 1. Anuyogadvara evolved an extensive list of enquiries for investigating into any philosophical matter. 2. Acarya Umasvati made contribution in two ways: (i) by putting the day-to-day language into sastriya language and (ii) by reducing the number of enquiries from 26 to 6 as this number was sufficient, in his view, for explaining metaphysical entities like jiva and ajiva. 3. Commentators on Tattvarthasutra applied the methodology first to samyagdarsana (by Pujyapada) and then to all the seven predicaments jiva, ajiva etc. (by Akalanka). 4. Visesavsyakabhasya, however, applied the methodology to samayika and reverted back to the original list of Anuyogadvara. 5. Dhavala followed the list of the Tattvarthasutra but in the language of Anuyogadvara. 6. These anuyogadvaras are also applicable to non-Jaina realistic systems of philosophy like Nyaya or Samkhya. 7. There is no hard and fast rule regarding the number of anuyogadvaras. It may differ from subject to subject and from individual to individual. 8. Acarya Umasvati has the credit of retaining the spirit of the Agamas whereas the later Jaina logicians leave many subjects which are extensively dealt with in the Agamas. Anuyogadvara is one of them.

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102 Studies in Umasvati References 1. kecitsaMkSiparucayaH kecit vistrrucyH| aparenAtisaMkSepeNa nAtivistareNa prtipaadyaaH| sarvasatvAnagrahArtho hi satAM prayAsa iti| 2. yehi ziSyAH saMkSeparUcayastAn prati pramANanayairadhigamaH iti sUtramAhI yecamadhyama rUcayastAn prati nirdeshaadisuutrm| ye puna vistararucayastAn prati sadAdimistattvArthAdhi gamaM darzayitumidaM suutrm| 3. paryAyA hi sarveSAmapi vastUnAmanityA ityatasteSAM karaNamapi sNbhvti| yadi nAma paryAyANAM karaNaM saMbhavati, tarhi dravyasya kimAyAtam? ityAha-paryAyo yena dravyAdana. nyo'bhinnastena paryAyasya karaNaM dravyasyApi karaNaM bhvtyeveti| -vizeSAvazyakabhASya, bhAga 2, pR. 6381

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Reflection on the Implications of Some Ideas of Umasvati in his Tattvarthasutra NATHMAL Tatia Introduction In this paper I intend to discuss the implications of some of the aphorisms of the Tattvarthasutra of Umasvati in the light of modern thought. These aphorisms are pregnant with ideas that modern philosophy and science have endorsed. Umasvati has very carefully explained the essential doctrines of the Jaina scriptures. While going through the works of Professor A. N. Whitehead, I found many discussions that are very similar to the ideas contained in the aphorisms of Umasvati. The book entitled Religion and Science by IAN g. Barbourl was also critically studied by me in order to understand the close relationship between religion and science which helped me to understand the deep implications of the ideas of Umasvati. I have selected only four topics for brief discussion. --- Interservice of souls In the Tattvarthasutra', Parasparopagraho Jivanam, 'souls render service to one another, it has been said that the souls create common environments. In the following passage of his Adventures of Ideas3 Professor Whitehead explains how coordination is

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104 Studies in Umasvati necessary for the proper functioning of societies of smaller physical entities such as protons, and so on. The universe achieves its values by reason of its coordination into societies of societies, and into societies of societies of societies. Thus an army is a society of regiments, and regiments are societies of men, and men are societies of cells, of blood, and of bones, together with the dominant society of personal human experience and cells are societies of smaller physical entities such as protons, and so on, and so on. Also all of these societies presuppose the circumambient space of social and physical activity. According to Jainism every living organism has a soul, and as such the cells are societies of souls that render service to each other. The nigodas in Jainism are thus smallest living entities that form a society. At another place in the Adventures of Ideas, we find a vivid description of how societus of insects are astoundingly successful so far as it concerns survival power. These societies have a past extending over tens of thousands of years, perhaps of millions of years. It is the greatest of mistakes to believe that it has required the high-grade intelligence of mankind to construct an elaborate social organization. This reminds us of the doctrine of Jainism that every soul, however, undeveloped, is possessed of both matijnana and srutajnana. The instinct functioning in the insects is a kind of potential srutajnana. The Nayas In the Tattvartha Sutra', the nayas, philosophical standpoints, have been explained. Each entity has a background, which is infinite. The naya stands for a finite aspect which is meaningful only if the background is infinite. This is very lucidly explained by Whitehead in his Essays in Science and Philosophy, 'There is finitude - unless this were true, infinity would have no meaning. The contrast of finitude and infinity arises from the fundamental metaphysical truth that every entity involves an indefinite array of perspectives, each perspective expressing a finite characteristic

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Reflection on the Implications... 105 of that entity. But any one finite perspective does not enable an entity to shake off its essential connection with totality. The infinite background always remains as the unanalysed reason why that finite perspective of that entity has the special character that it does have. Any analysis of the limited perspective always includes some additional factor of the background'. The entity is then experienced in a wider finite perspective, still presupposing the inevitable background, which is the universe in its relation to that entity'. Again it is said that 'the notion of the complete self-sufficiency of any item of finite knowledge is the fundamental error of dogmatism there is no entity which enjoys an isolated self-sufficiency of existence'.? Again it is said "There is not a sentence which adequately states its own meaning. There is always a background of presupposition which defies analysis by reason of infinitude'.8 Anekanta The doctrine of Anekanta, the union of opposites, is explained in the Tattvarthasutra', Origination, cessation and persistence constitute existence. Whitehead in his Adventures of Ideas10, explains dualism of cessation and persistence as follows - "The universe is dual because in the fullest sense, it is both transient and eternal. The universe is dual because each final actuality is both physical and mental. The universe is dual because each actuality requires abstract character. The universe is dual because each occasion unites its formal immediacy with objective otherness. The universe is many because it is wholly and completely to be analysed into many final actualities. The universe is one, because of the universal immanence. There is thus a dualism in this contrast between unity and multiplicity. Throughout the universe there reigns the union of opposites which is the ground of dualism'. ... According to Buddhism, reality is constituted by events and relationships rather than by separate substances or separate particles. To Whitehead, transition and activity are more

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106 Studies in Umasvati fundamental than permanence and substance. He pictures the basic components of reality as interrelated as dynamic events. He rejects the atomist view of reality as unchanging particles that are merely externally rearranged.11 Plato says that it is the definition of being that it exerts power and being subject to exertion of power, can we imagine being to be devoid of life and mind, and to remain in awful unmean-ingness an everlasting fixture ?12 Plato wrote in the Sophist, that not being is itself a form of being.13 Perishing is assumption of a new function in the creative advance of the universe. 14 The Mind: In the Tattvarthasutra15, it is said that the worldly souls fall into two groups, souls that possess a mind and souls that do not. In the sutrals, it is said that those that have a mind are intelligent beings. In the Jaina view, the psychic mind creates a physical mind which is made of very subtle matter. The scientists are confident that genetics and biology will account for all aspects of human life. The mind will be precisely explained as an epiphenomenon of the normal machinery of the brain. According to Whitehead mind and consciousness are found only at higher level. Consciousness occurs only when there is a central nervous system. Consciousness and mind are radically new emergents in Cosmic history. Whitehead does not attribute mind and mentality to lower-level entities, but he does attribute at least rudimentary forms of experience to unified entity at all levels.1? This is exactly the view of Jaina philosophers. References 1. IAN g. Barbour, Religion and Science, Harper, San Francisco 1997. 2. Tattvarthasutra, 5.21. 3. Professor Whitehead, Adventures of Ideas, p. 207. 4. Ibid, p. 97.

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Reflection on the Implications... 107 5. Tattvarthasutra, 1.34-5. 6. Whitehead, Essays in Science and Philosophy, London, 1948, p. 60. 7. Ibid, p. 78. 8. Ibid, p. 73. 9. Tattvarthasutra, 5.29. 10. Whitehead, Adventures of Ideas, pp. 192-3. 11. Whitehead, Religion and Science, pp. 284-5. 12. Whitehead, Adventures of Ideas, p. 124. 13. Ibid, p. 238. 14. Ibid, p. 205. 15. That which Is, 2.1. 16. Ibid, 2.5, p. 41. 17. IAN g. Barbour, Religion and Science, pp. 288-9.

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Sources of Meditation in Tattvarthasutra from Jaina Canons and Hindu Yoga-Sastra JAGAT RAM BHATTACHARYYA Indian Philosophy is mainly based on spirituality and, therefore, leads to the path of emancipation. Jain scriptures also have its own identity and view in prescribing the philosophy of the path of emancipation. Acarya Umasvati has delineated the principal objects of Jaina philosophy concisely and in the form of sutra in the Tattvarthasutra. So it is popularly known as the entrance of the study of Jain philosophy. According to Umasvati meditation is one of the components of austerity-anasanavamaudaryavsttiparisamkhyanarasa parityagaviviktasayyasanakayaklesa bahyam tapah (9.19) (The six external austerities are--fasting, semi-fasting or reduced diet, voluntarily limiting the variety and the manner of seeking food, giving up delicacies or a stimulating diet, lonely habitation and mortification of the body); prayascittavinayavaiyavsttyasvadhyayavyutsargadhyananyuttaram (9.20) [The six internal austerities are-penance, reverence (humility), service, scriptural study, renunciation and meditation). Internal austerities have again been classified in different ways, such as, penance has nine divisions, those are, confessing transgression (alocana), repenting past deeds (pratikramana), combined confession and repentance (tadubhaya), careful

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110 Studies in Umasvati inspection of articles received (viveka), abandoning unfit articles (vyutsarga), austerity (tapas), lowering of ascetic seniority (cheda), segregation from the order (parihara) and reordination (upasthapana). Reverence of four kinds are implemented for, learning (jnana), the enlightened world-view (darsana), good conduct (caritra) and senior ascetics (upacara). Services are of ten kinds which are to be rendered to the preceptor (acarya), teacher (upadhyaya), practitioner of austerities (tapasvi), learner (saiksa), sick (glana), group (gana), union (kula), order (sangha), ascetics (sadhu) and fellow monastics (samanojna). Scriptural study has five stages, such as, teaching (vacana), questioning (prcchana), reflection (anupreksa), correct recitation (amnaya) and preaching of the doctrine (dharmopadesa). Renunciation means abandoning the external articles and the internal passions including the body. While discussing the characteristic features of meditation, Umasvati has mentioned the qualities of the person engaged in meditation. One of the qualities of the person is that he should be with good bone-joints. The sutra-uttamasamhananasyaikagracintanirodho dhyanam (9-27). antarmuhurtat (9-28)[The concentration of thought on a single object by a person with good bone-joints is meditation and it lasts an intra-hour]. The bone-joints determine the potentiality of the body. These are of six kinds, such as, (1) interlocking of bones on both sides, strengthened with pin and plate, (2) interlocking of bones on one side with half pin and half plate or interlocking of bones with pin, (3) interlocking of bones on both sides, (4) interlocking bones on one side and pin on the other, (5) pin between two bones and (6) two bones bound by skin, sinews and flesh. Out of these the first one is most auspicious and next two are also fit for meditation. Tattvarthasutra admits meditation as four fold: mournful (arta), wrathful (raudra), analytic (dharmya) and white pure (sukla) (arta-raudra-dharmya-suklani 9.29). Among these the

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Sources of Meditation in Tattvarthasutra from Jaina ... 111 last two, analytic and white lead to the path of emancipation. Meditation meaning the concentration of thought or psyche does not always lead to emancipation because of their goal and motive. So mournful and wrathful meditations according to their nature come under negative category in respect of emancipation. Umasvati has classified the mournful meditation into four categories, (1) artamamanojnanam samprayoge tadviprayogayasmrti- samanvaharah (9.30) [Dwelling on ridding oneself of contact with disagreeable objects or getting out of any unhappy situation is mournful meditation), (2) viparitam manojnanam (9.33) [Dwelling on recovering contact with an agreeable object or repeating pleasant feelings is also mournful meditation), 3. vedanayasca (9.32) [Dwelling on ridding oneself of unpleasant feelings is also mournful meditation), and 4. nidanam ca (9.34) [Intensive anxiety to fulfill unfulfilled desire in future lives is also mournful meditation]. Umasvati prescribes one sutra for wrathful meditation, himsa'nstasteyavisayasamraksanebhyo raudramaviratadesaviratayoh (9.36) [Dwelling on the perpetration of violence, falsehood, theft and the preservation of one's possessions is wrathful meditation. People who are at lower spiritual stages of non-abstinence and partial abstinence are subject to it). The remaining two kinds of meditation- analytic and white, lead to the path of emancipation. For analytic meditation Umasvati has formulated the sutra -ajna payavipakasamsthana vicayaya dharmyam (9.37) [Dwelling on investigating the essence of the scriptural commandments, the nature of physical and mental suffering, the effects of karma and the shape of the Universe and its contents is analytic meditation. The variant reading adds apramattasya which means that people who are at the spiritual stage of complete self-restraint, free of laxity are capable of it. In case of white meditation, the sutra is sukle cadye purvavidah (9.39) [The first two varieties of white meditation are

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112 Studies in Umasvati also possible in a person at the stage of complete self-restraint with suppressed passion and at the stage of complete selfrestraint with eliminated passions. The first two varieties of white meditation belong to the one conversant with the early scriptures]. But the last two varieties of the white meditation belong to the one who is omniscient. The white meditation is again categorized into four, such as, multiple contemplation (prthaktva vitarka), unitary contemplation (ekatva vitarka), subtle infallible physical activity (suksmakriyapratipati) and irreversible stillness of the soul (vyuparatakriyanivrtti). Reference to the meditation has been found in the Sthanamgasutra, specially and partly in the Samavayamgasutra. In the fourth hanam of the Sthanamgasutra, meditation is defined in the following way: Meditation is of four kinds: attejhane, roddejhane, dhammejhane and sukkejhane. Attajhana has again four categories, such as, employed with the contact of one which is not charming (amamunna sampaoga sampautte), employed with the contact of one which is charming (manunna sampaoga sampautte), employed with the contact of meditation upon disease (atamka sampaoga sampautte) and employed with the contact of desire and enjoyment which are served (parijusitakamabhoga sampaoga sampautte). The characteristic features of attajjhana are lamenting (kamdanata), feeling sorrow (soyanata), weeping with tears (tippanata) and to cry before every one (paridevanata). Roddajjhana is known of four types, such as, injurious thought activity (himsanubandhi), liar (mosanubandhi), thinking of stealing (tenanubandhi) and eager for protecting worldly objects (sarakkhanubandhi). The characteristic features of roddajjhana are of four types, those are-faint heart (osanna dose), sin due to false scripture (annana dose), (bahu dose) and sin without repentance till death (amaramta dose).

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Sources of Meditation in Tattvarthasutra from Jaina ... 113 Dhammajjhana is also of four types, such as, contemplation on scripture (anavijae), meditation upon faults arising upon passions (avayavijae), meditation upon the intensity of karmas (vivagavijae) and meditation upon the form of universe, continent, ocean, etc. (samhanavijae). The characteristic features of dhammajjhana are--liking produced by the order, teaching of the Omniscient (anarui), natural faith or inclination (aisaggarui), faith in scriptures (suttarui) and love for religion excited by a sermon or a study of scriptures (ogadharui). The four types of support or basis are-reading of holy scripture (vayana), doing work by the permission of Guru (padipucchana), to discuss or examine the meaning of the sutra (pariyaana) and contemplation (anuppeha). Four types of anuppeha discussed in the canons are--contemplation upon the solitariness of the soul (eganuppeha), contemplation upon impermanence of wealth etc. (aniccanuppeha), contemplation upon soul's helplessness in the world (asarananuppeha) and contemplation that the world is endless, full of troubles, etc. (samsaranuppeha). The features of sukkajjhana are--free from affliction (avvahe), free from bewilderment (asammohe), abandoning a thing fit to be abandoned (vivege) and checking all the activities of the body (viussagge). The basis or support of sukkajjhana is patience (khamti), emancipation from karmic bondage (mutti), straight forwardness (ajjave) and politeness (maddave). Four types of contemplations are--deep meditation on emancipation (anamtavattiyanuppeha), meditation that every object changes at different times (vipparinamanuppeha), meditation upon the evils of worldly existence and meditation upon the influx of karman, etc. (avayanuppeha).. The source of meditation can be traced even in the PreVedic stage. The idols found in the excavation of Mohenjodoro has various meditative postures. In the Veda also meditation has been admitted by means of both yoga and austerity. Even then the rituals are believed to be the gate-way of emancipation

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114 Studies in Umasvati (yasmat rte na sidhyati yajno vipascitascana sa dhiro yogamanvatiR.V. 1/18/7). In the period of Upanisad, the theories and ideas of meditation were being flourished. In the Svetasvatara Upanisad, meditation is depicted elaborately. There is a mention that the meditator being unattached to the worldly interests and completely self-restrained can achieve the state of the supreme soul. The same preaching can also be had to the context of the fourth contemplation of white meditation of Jainism, that is, avayanuppeha. Meditation being related to spirituality has been regarded as the cause of salvation. The Upanisad admits that austerity leads to the absolute knowledge or brahmajnana. The Upanisad admits that austerity leads to the absolute knowledge or brahmajnana which again leads to salvation. Likewise Jainism admits the omniscient to be liberated. The Hindu Yoga sastra prescribes mainly two systems of yoga, those are samkhya and yoga. The propounder of samkhya is Maharsi Kapila and yoga is propounded by Hiranyagarbha as the earliest. Samkhya and Yoga are again identified in the Bhagavad Gita as karmayoga for yoga and jnanayoga for samkhya. The basis of samkhya is wisdom where as action and worship are the primary means of yoga. The causes behind the cycle of rebirth mentioned in the samkhya and yoga are spiritual ignorance, egotism, attachment, aversion, ignorance causing fear of death, suffering and desire where as the way of introversion is explained to be based on the eight systems of yoga, those are self-restraint (yama), subduing (niyama), yogic posture (asana), restraining of breath (pranayama), restraining of organs (pratyahara), the act of holding (dharana), meditation (dhyana) and perfect absorption in meditation (samadhi). Meditation has very important place in this eight systems of yoga. Out of these, the first five are mentioned as external agents where as the other three-dharana, dhyana and samadhi are mentioned as internal agents for spiritual upliftment. The five external accomplishments are equally important in samkhya and yoga.

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Sources of Meditation in Tattvarthasutra from Jaina ... 115 Only difference here is that yoga is dependent on dharana, dhyana and samadhi for its being introvert but samkhya attains the same without the help of those means. Different Philosophical schools have prescribed various ways and means for salvation. The theoretical aspect of meditation regarding its steps and methods are different in nature. But basically in certain stages some aspects are to be regarded as common. Yogascittavrtti nirodhah is applicable everywhere in all systems of meditation in all the schools of Indian Philosophy. Following the same the meditator dwelling in the white meditation ultimately stops the physical, vocal and mental activites and attains complete liberation. Jainism marked it through spritual stages called gunasthana. References 1. That Which Is (Tattvarthasutra), translated by Nathmal Tatia. 2. Tattvarthasutra, ed. Siddhantacharya Pt. Phool Chand Sashtri. 3. Sthanamgasutra, Yuvacharya Mahaprajna. 4. Samavayamgasutra, Yuvacharya Mahaprajna. 5. Jaina Meditation, Nathmal Tatia. 6. Jain Parampara men Dhyana ka Svarupa, Seema Rani Sharma.

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Umasvati on Omniscience FUJINAGA SIN All the students of Jainism must know that the Tattvarthasutra is admitted as an authentic work by both the schools of Jainism, Svetambara and Digambara. The importance of this work can be pointed out from two aspects: its having been influenced by the agamic works, and its influence on the later Jaina works and philosophers. In his work, having collected materials from agamas and having deeply thought over them, the author Umasvati arranged the Jaina views on many topics. Very few topics in the work are originally from Umasvati. Later Jaina philosophers of both sects such as Pujyapada, Akalanka, Vidyanandin and Siddhasenagani developed the ideas of the author in the form of commentaries on it. Among the concepts dealt with in the Tattvarthasutra, the topic of omni- science seems to be one of the most important. In this paper it r it shall be argued how Umasvati discusses this matter. It is a well-known fact that there is a so called auto-commentary upon the Tattvarthasutra. Its authorship is rather difficult to determine. The Svetambaras admit that it was written by the author of the Tattvarthasutra, i.e. Umasvati, while the opposite sect of Digambaras denies it. Tentatively it shall be taken just as one of the commentaries.

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118 Studies in Umasvati Umasvati discusses the subject of ominscience in two portions of the Tattvarthasutra: in the first chapter and in the chapters ninth and tenth. His way of dealing with the topic in these chapters is quite different. In the first chapter omniscience makes a part of epistemology; while in the remaining portion it can be categorized into the problem of karma. Thus to consider omniscience in the Tattvarthasutra, these two aspects must be distinguished: an epistemological and a karmic. First, let us begin with the epistemological treatment of the omniscience in the first chapter of the Tattvarthasutra. In the ninth sutra of the first chapter omniscience is classified as one of the five kinds of knowledge along with perception, scripture, clairvoyance and telepathy.1 These five kinds of knowledge are again divided into two groups: indirect and direct. The omniscience is said to be direct knowledge.2 Here it must be noted that the author uses two words to denote the knowledge; jnana and pramana. The former usually means knowledge in general or the contents of knowledge while the latter is generally used in the sense of the method of knowing. However, the author employs these words without giving any definitions. This means that Umasvati does not have much interest in epistemology. This classification of pramana into the two subdivisions is very common in the Jaina epistemology. In agama, for example, the reader comes across this classification in the Sthanangasutra.3 Later philosophers such as Akalanka also follow this method of classification. But so far as the classification of five kinds of jnana is concerned, the situation is not the same. In agamas this type of classification is very popular while in later periods the way of classification does not concern the five kinds of knowledge.5 The object of knowledge is explained by Umasvati to some extent. So far as omniscience is concerned, the objects of omniscience are all substances and modes." This statement about omniscience goes with the original and basic meaning of the word: the knowledge which has all things in the past,

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Umasvati on Omniscience 119 present and future as its object. To denote this sense generally the word sarvajna is used in Jainism and other schools of Indian philosophy. However, in the Tattvarthasutra the word sarvajna is never employed while the author uses the term kevalajnana." The reason of this particular usage shall be discussed later. Besides these explicit arguments, Umasvati also describes the unique nature of omniscience in an implicit manner. He says that among the five kinds of knowledge, the first three types, i.e. perception, scripture and clairvoyance, may contain wrong or false ones. This means that the remaining two types of knowledge, in which omniscience is included, are always right. The author mentions that the four types of knowledge can occur simultaneously in one and the same person. This again means that only the omniscience cannot take place with other kinds of knowledge in one and the same person because the omniscience recognizes, as we have seen above, all the substances and modes. From these facts it can be said that Umasvati realizes the epistemological speciality of omniscience. Almost all Jaina philosophers admit that a soul (jiva) has a defining character called upayoga or consciousness. Though Umasvati refers to the fact that there are two sub-divisions of upayoga, i.e. the fundamental character of jiva, 10 he does not explain the details of them. Traditionally the Jaina philosophers maintain that in kevalin as well as in an ordinary person the upayoga has two aspects; jnana and darsana. On the order of occurrence of these two in an omniscient person, the two sects, the Svetambara and the Digambara, have different opinions. The former maintains that the two take place one after another while the latter is of the opinion that the two occur simultaneously.11 Umasvati never exhibits his idea on this topic. He must have noticed the divergence between the two sects. Because of being a Digambara author, he and his predecessor Kundakunda clearly mentioned the simultaneous occurrence of the two while in the agamas the opposite theory is mentioned.12 We cannot

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120 Studies in Umasvati understand the exact reason of his silence. However it seems to be likely that he does so to avoid unnecessary quarrels on the doctrine. This may be one of the reasons why the Tattvarthasutra is admitted as authentic by both sects of Jainism. As mentioned above, Umasvati argues the topic of the omniscience from another point of view, that is to say, from the viewpoint concerning the karma. Actually the second half of the Tattvarthasutra mainly deals with karma. Here what is meant by the word karma is relation between jiva and ajiva, especially matter (pudgala). A soul allows the inflow of matter through its three kinds of actions. The matter covers the inherit character of the soul. The complete separation of the soul from the pudgala is called liberation (moksa). In the tenth chapter of the Tattvartha sutra, Umasvati discusses the moksa. The first sutra of this chapter declares that the omniscience occurs through annihilation of delusion and that of obstruction of knowledge, intuition and that of the antaraya.13 Here, by explaining the occurrence of the omniscience, the author clearly combines the omniscience with the karma or annihilation of the karma. This explanation is quite common in the Jaina traditon. In agama literature as well as in later philosophers' works, the omniscience is explained as a result of annihilation of the main varieties of karmas.14 According to the Jaina tradition, the annihilation and stoppage of the karma are done through penances or austerity (tapas). So the omniscience is again related to tapas . The last part of the ninth chapter of the Tattvarthasutra deals with meditation as a kind of austerity. The author points out and explains the various kinds of meditation. The two of the highest meditations called sukla dhyanas are said to be performed by the omniscient.15 So it can be ascertained that these meditations are the practical cause of the final beatitude or liberation. Moreover in his other work called Prasamarati, Umasvati refers to a notion of kevali-samudghata which is peculiar to the Jaina tradition. An omniscient person extends his soul to fill the whole universe and shrinks to the original size. The whole process

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Umasvati on Omniscience 121 of the samudghata takes eight moments and this is performed for the purpose of shortening the duration of the remaining karma.16 In this case also the omniscience or the omniscient person is related to the idea of karma. It should be noted that the topic of kevalisamudghata was never mentioned in earlier agamas while it became popular in the later agama literature. Now let us examine the Umasvati's attitude and usage of words concerning the idea of omniscience or an omniscient person. In agama literature, especially in the early texts, we come across the praise of Tirithamkaras as omniscient. Mahavira, for example, is praised in Acarangasutra when he acquired the perfect knowledge.17 Actually attainment of omniscience in the life of a Tirthamkara is celebrated as one of the five auspicious events. However, Umasvati doesn't write any sutra to describe any particular person as an omniscient. In a sense he deals with the topic of omniscience theoretically. But he never tries to prove that the Jaina Tirthamkaras are the only omniscient persons. All he does in the Tattvarthasutra is to explain what the omniscience or omniscient person is. The first philosopher in Jainism that tried to establish the omniscience of the Tirthamkaras by means of inference is Samantabhadra who belongs to a period later than that of Umasvati.18 Furthermore, in his Tattvarthasutra as well as in Prasamarati, Umasvati does not use the word sarvajna to denote the concept of omniscience. Instead, he exclusively employs the words kevalajnana for omniscience and kevalin for an omniscient person. In Indian philosophy in general, to denote omniscience the word sarvajna is popular, while in Jaina philosophy both sarvajna and kevala are used. So we can say that the word kevalin or kevala in the sense of an omniscient person or omniscience is peculiar to Jainism. But the usage of these words has changed along with the history. In agams the word kevala seems to be commonly used beside the word sarvajna. On the contrary, later philosophers like Samantabhadra and Akalanka prefer the word

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122 Studies in Umasvati sarvajna to kevala. By these philosophers the word sarvajna is used in epistemological context because it originally means knowledge which has every substance and mode as its object. Samantabhadra and the other Jaina logicians had to use this word in debate on the omniscience with other schools. Judging from the usage of the words, it can be said that Umasvati has much more interest in the epistemological side of omniscience than in its karmic aspect. Conclusions From these discussions it can be safely said that: 1. Umasvati, the author of the Tattvarthasutra and Prasama-rati, places emphasis upon the karmic aspect of omniscience rather than the epistemological. Though he does explain the epistemology of the omniscience, he puts greater emphasis on the karmic aspect. 2. In his works as a whole he remains in the Jaina tradition itself and never tries to debate with other schools of Indian philosophies. The same is true when he refers to the omniscience. He must have had some knowledge on inference. However Umasvati does not use it to prove the existence of the omniscience. The exclusive usage of the word kevala or kevalin also shows this fact. 3. Thus he must belong to the early part of Jaina philosophical tradition, that is to say, the period after the agamic age and before the age of logic to which Samantabhadra and Akalanka belong. In other words, Umasvati stands at a turning point in the history of Jaina philosophy. References 1. Matisrutavadhimanahparyaya-kevalani jnanam. -Tattvarthasutra (along with the Sarvarthasiddhi ed. Phulcandra Siddhantat Sastri, Delhi: Bharatiya Jnanpih Murtidevi Jaina Granthamala Skt.8, n.d.) 1-9.

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Umasvati on Omniscience 123 2. pratyaksamanyat-Tattvarthasutra, I 12: 3. Sthanangasutra, ed. Sagarananda Suri and re-ed. Jambuvijaya, Delhi, Motilal Benarasidass, 1985, II-I-71. 4. Laghiyastraya, In: Akalankagranthatraya, ed. Mahendra Kumar Jain, Ahmedabad and Calcutta, Simghi Jain Granthamala 1939. 5. For the development of the classification of jnana in agama litera ture, vide. Agama-yuga ka Jain Darsana, D. Malvania, Jaipur 1990. A good reference book for the epistemology in late ages is Jaina Ontol ogy by K.K.Dixit, Ahmedabad, L. D. Series 1971. 6. sarvadravyaparyayesu kevalasya. -Tattvarthasutra, I-29. 7. It may be argued that there is the word sarvajna in the auto-commentary. However, as mentioned above, in this paper the discussion is limited to the original sutra which both sects regard as authentic and written by Umasvati.In the sutras the word sarvajna never occurs. 8. matisrutavadhayo viparyayas ca. -Tattvarthasutra, 1-31. 9. ekadini bhajyani yugapad ekasminn acaturbhyah. -Tattvarthasutra, I-30. 10. upayogo laksanam sa dvividho sacaturbhedah. -Tattvarthasutra, II 8-9. 11. It should be noted that there are exceptions on the topics. Mallava din, for example, belongs to the Svetambara sect and maintains the simultaneous occurence of the jnana and darsana. This fact was pointed out by Samani Mangala Prajna at the seminar. 12. Kundakunda shows his opinion on this topic in his Niyamasara. For the view shown in the agama literature see Jain Epistemology by Indra C. Shastri, Vanarasi, P.V. Research Series, 1990. 13. mohaksayat jnanadarsanavaranantaraya-ksayac ca kevalam.--Tat tvartha sutra X-1. 14. Jaina agama literature are, in a sense, full of the discription of the moksa acqired through annihilation of karma. Needless to say that commentators on the Tattvarthasutra have the same opinion with Umasvati on the attainment of moksa. 15. arttaraudradharmyasuklani. Again sutra 37 and 28 read: sukle cadye purvavidah, pare kevalinah. -Tattvarthasutra, IX. 29. 16. See chapter 20 of Prasamaratiprakarana by Y. S. Shastri, Ahmed abad: L.D. Series 1989. 17. Acarangasutra, ed. Sagarananda Suri and re-ed Jambuvijaya, Delhi: Motilal Banarsidass 1978, II-15-25, p. 281.

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10 Contribution of Acarya Umasvati to the Concept of Existence SAMANI MANGAL PRAJNA The contribution of Acarya Umasvati regarding the concept of existence is twofold: (i) he is the first to give the definition of existence as possessed of origination, cessation and persistence. Though this concept is already available in the canonical literature of the Jain as, yet this specific definition of existence was given by Acarya Umasvati for the first time. This definition has been accepted later by all the Jain thinkers unanimously. (ii) In his auto-commentary on Tattvarthasutra, 5/31 Acarya Umasvati has classified existence into four categories. This classification is his contribution which has later been explained in his commentary on that by Acarya Siddhsenagani. Two Aspects of Existence While describing the nature of existence we find its two dimensions: (1) Being, and (2) Becoming. The idealistic systems accept the reality of either of the two, condemning the other as only a fiction of mind. For example the Vedantins would accept the reality of Being, condemning the phenomenon of Becoming only as an illusion. The Buddhists, on the other hand, accept the reality of Becoming, condemning Being only as an imagination. The Vaisesikas found out a third way. According to them both

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126 Studies in Umasvati the permanent and the transitory are real but whatever is permanent is totally different from whatever is transitory. Thus according to the Vaisesikas one and the same thing is not both permanent and transitory or being and becoming. The Jainas, on the other hand, accept identity-cum-difference between both of them. According to the Jain philosophy a substance is the co-existence of both Being and Becoming, the unwavering and wavering, the stable and unstable. It is immutable and mutable both. The soul is immutable and as such it never changes into non-soul. It is also mutable and as such it passes through various modes. This is true not only of the soul but of all other substances which are neither absolutely permanent nor absolutely impermanent, but both permanent and impermanent simultaneously. All that originates, vanishes and persists is real. This triple criterion of truth is as validly applicable to the material atom as to the spiritual self. Each and every existent comes under this criterion. According to Jain philosophy existence is a combination of both, absolute and relative, stable and unstable. We find this truth in Bhagavati sutra in these words: 'It is true, O lord!' asked Gautama, 'that the unstable changes while the stable does not change, the unstable breaks whereas the stable does not break?' yes, Gautama! "This is exactly so'.1 This statement of Bhagavati indicates the nature of existence. The stable is permanent and unstable is origination and cessation. It means that existence has dual nature, which, though opposite to each other, coexist as complimentary to each. Resolving the Contradiction The question before the Jains was as to how they can attribute two contradictory characteristics to existence simultaneously. The Jains resolve the problem by pointing out that we attribute certain characteristics to any object because we give prominence to those characteristics; it does not mean that the

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Contribution of Acarya Umasvati to the Concept of Existence 127 opposite characteristics are being denied. The fact is that when we predicate some attributes to some objects, we also imply the possibility of the opposite characteristic as well. Four aspects of existence Having stated this in the aphorism of Tattvarthsutra, 5/31 Umasvati proceeds to apply this to the nature of existence in his auto-commentary. He finds that both being and becoming can be bifurcated into two. Being has two dimensions: one unspecified existence and the other the existence of different substances. Similarly becoming has two aspects - production and destruction. As a propounder of thoroughly realistic system Umasavati accepts the reality of all four afore-said categories. Being as one undifferentiated existence is called as dravyastika; whereas when being is categorized as medium of motion, medium of rest, time, space, matter and soul it is known as matnkapadastika. Because these categories give birth to the universe. Becoming when implying production is called utpannastika and when implying destruction is called paryayastika. This description makes it clear that Jainism is thoroughly a realistic system which accepts the reality of all the four: (1) undifferentiated being, (2) different category of being, (3) production and (4) destruction. Agamic Concept of Existence Lord Mahavira is said to have pronounced three attributes of existence, viz. production, destruction and continuity. On being asked by Indrabhuti, his foremost disciple what is the nature of reality? (kim tattam) Mahavira is reported to have first answered: 'origination' (uppannei va) and then when same question was successively, repeated, 'destruction' (vigamei va) and 'peristence' (dhuvei va). Acarya Umasvati has faithfully represented this in his aphorism [Utpadavyayadhrauvyayuktam sat, 5/29]. In his auto-commentary however he has given four types of existence as we have already stated.

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128 Studies in Umasvati Objection to the Jaina view of existence If we look at four types of existence we would find that by implication Acarya Umasvati has tried to incorporate different views regarding existence. This has also covered the question of relative and absolute existence to some extent. The term absolute has two implications: (i) That which is true for all times and all places, (ii) That which is pure or independent. Thinkers like Dr. Radhakrishnan have criticized Jainism in the following words'Yet in our opinion the Jaina logic leads us to a monistic idealism and so far as the Jainas shrink from it they are untrue to their own logic ... The theory of relativity cannot be logically sustained without the hypothesis of an absolute. ... If Jainism stops short with plurality, which is at best a relative and partial truth, and does not ask whether there is any higher truth pointing to a One which particularises itself in the objects of the world, connected with one another vitally, essentially and immanently, it throws overboard its own logic and exalts a relative truth into an absolute one'.3 Objections Answered This is a criticism of Jainism from an absolutistic point of view. This criticism means that relative existence necessarily presupposes an absolute existence. Acarya Umasvati accepts this absolute existence under the category of dravyastika existence, which is one all pervading and without beginning and end. Acarya Umasvati has described dravyastika existence under the synthetic point of view. In perfect knowledge (kevalajnana), omniscient (kevali) knows all objects simultaneously. This state of knowledge cannot be comprehended through logic because it surpasses all discursive knowledges which are always successive. The Jain scriptures clearly state that this type of existence is beyond words, logic and mind:

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Contribution of Acarya Umasvati to the Concept of Existence 129 'All voices get reflected (i.e. fail to reach there). It is impossible to express the nature of the immaculate soul in words'.5 There is no reason there i.e. it is beyond the grasp of logic'.6 'The intellect fails to grasp it. Acarya Amotcandrasuri in his commentary on Samayasara transcreates this very idea in the following words -- When one experiences the all embracing lustre of the self, lustre of the partial view-point does not arise and the organs of knowledge cease to work; one does not know where the circle of symbolic representation withers away; what more can be said even the duality ceases to be felt.8 Thus the Jaina scriptures right from the Acarangasutra were conscious of absolute aspect of existence. Both the Svetambara and Digambara scriptures describe this aspect of existence in negative terms also. He is neither long, nor short, nor a circle nor a triangle, nor a quadrilateral nor a sphere. He is neither black nor blue nor red nor yellow nor white. There exists no simile (to comprehend him).10 This may be compared to the following gatha of the Samayasara: In the (pure) soul there is no colour, no smell, no taste, no touch, no visible form, no body, no bodily shape and no skeletal structure. 11 This is comparable to the following description of the Upanisads: The self is without sound, without touch and without form, undecaying is likewise, without taste, eternal, without smell, without beginning, without end, beyond this great universe. Discerning that one becomes free from the mouth (jaws) of death.12 Thus we see that the Jainas do not stop at a relative truth but go beyond it and conceive of an absolute truth also. True to

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130 Studies in Umasvati its own logic it maintains that just as relativity cannot be logically sustained without the hypothesis of an absolute, similarly an absolute cannot be logically sustained without the hypothesis of a relative truth. The non-absolutism, therefore, does not lead to a monistic idealism but to a dualistic pluralism. That the objects of the world are connected with one another is accepted by the Acaranga when it declares that one who knows one, knows all and one who knows all knows one.13 This inter-connectedness does not mean obliteration of difference between on object and the other. It only establishes identity-cum-difference between two objects. Pluralistic Concept of Existence Inspite of this Umasvati is quite conscious that he is dealing with a pluralistic system, therefore he mentions matnkapadastika existence as the second type of existence. Under this type of existence we describe all the five types of eternal substances, viz., Medium of motion, medium of rest, space, matter and soul. Five homogeneous aggregates (astikayas) have been accepted as basic existence in Jain Philosophy. There is no existence except these five homogeneous aggregates (astikayas). A concept of astikaya gives the specific understanding of existence. Astikaya is a technical word. It is a combination of two words asti and kaya. Generally asti means point= pradesa and kaya means aggregate. An aggregate of homogeneous points is called astikaya. There is also a very significant expression of astikaya given by Acarya Siddhasenagani in his commentary on Tattvarthasutra. All existent are possessed of three characteristics viz. origination, extinction and persistence. The particle asti indicates persistent characteristic of existence whereas kaya typifies the first two characteristics viz. origination and destruction.14 So we may say that astikaya and existence are synoymous in this sense. These astikayas are also absolute in the sense that they exist independent of each other from time immemorial. Acarya Mahaprajna says:

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Contribution of Acarya Umasvati to the Concept of Existence 131 'five astikayas are absolute truth because their existence is neither created by our consciousness nor do they depend on each other for their existence, but they exist independently.15 ... The soul in its bounded form represents relative truth whereas in its liberated form its existence is absolute ... (Similarly). An insentient being is a relative truth in its dependent form whereas in its independent form it represents absolute truth'.16 Comprehensive View of the Jainas As we have already said, Acarya Umasvati deals with the transitory aspect of existence under two heads: (i) origination (ii) destruction, respectively, calling them utpannastika and paryayastika. There is a famous philosophical doctrine called 'ajativada' which holds that all origination is just as illusion; nothing originates in reality. Acarya Umasvati refutes this by accepting the existence of origination. Destruction and origination being two sides of the same coin, destruction is as real as origination. This is accepted by Acarya Umasvati under the fourth category of existence that is paryayastika.17 It may be noted that here change is bifurcated into two; origination and destruction. In the 'Brahmasutra' also change is bifurcated into the same two categories under the name of birth (janma) and destruction (pralaya). Sankaracarya points out that these two along with continuity include the six modifications enumerated in the 'Nirukta': jayate, asti, vardhate, viparinamate, apaksiyate and vinasyati.18 Conclusion To conclude, treatment of existence by Acarya Umasvati in his works is quite illuminating in the following sense: 1. Acarya Umasvati is the first to give the definition of existence according to Jain view. 2. Existence in its undifferentiated form is one.

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132 Studies in Umasvati 3. The categories of existence are real and are not the manifestations of one reality. This lays the foundation of a pluralistic system. 4. Relativity and absolutism are supplementary to each other. The Jain works right from the Acaranga up to Acarya Amrtacandrasuri are conscious of absolute aspect of reality. Acarya Umasvati in his classification of existence takes full note of this fact. The classification of existence into four by Acarya Umasvati is his own and is elaborated by the Svetambara commentators of the Tattvarthasutra like Siddhasenagani and Haribhadra. Other Jain Acaryas appear to have overlooked this classification. 6. The treatment of existence by Umasvati is so comprehensive that it includes all the aspects of the Jain view of existence. References 1. Se nunam bhante! athire paloai, no thire paloai ? Athire bhajjai, no thire bhajjai? hanta Goyama! athire paloai no thire paloai, athire bhajjai no thire bhajjai. -Bhagavati, 1/440. 2. The word matrka occurs in Thanam, 10/46 also, but in a different context. There it means origination, destruction and continuity. The tradition has that Lord Mahavira started his sermon with the three terms; uppannei va, vigamei va and dhuvei va. These three terms being the source of all the teaching of Lord Mahavira, are called matrka. Similarly, the five astikayas being the source of all existence are also called matrka. 3. Indian Philosophy, Dr. Radhakrishnan, pp. 305-6. 4. Samgrahabhiprayanusari dravyastikam. -Tattvartha Bhasyanusarini, p. 400. 5. Savve sara niyaanti. --Ayaro, 5/123. 6. Takka jattha na vijjai. - Ibid, 5/124. 7. Mai tattha no gahiya--Ibid, 5/125; Se na dihe, na hasse, na vae, na tanse, na cauranse, na parimandale. -Ibid, 5/127.

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Contribution of Acarya Umasvati to the Concept of Existence 133 8. Na kinhe, na nile, na lohie, na halidde, na sukkille. -Ibid, 5/128. 9. Uvama na vijjae. -Ibid, 5/137. 10. Udayati na nayasrir astameti pramanam, kvacidapi nahi vidmo yati niksepa cakram/Kimaparam abhidadhmo dhamni sarvankasesminn anubhavam upayate bhati na dvaitam eva.Samayasara, Atmakhyati, gatha 9, p. 75. 11. Jivassa natthi vanno navi gandho navi raso navi ya phaso navi ruvam na sariram navi samhanam na samhananam. -Samayasara, gatha 50. 12. Asabdam asparsam arupam avyayam tatha arasam nityam agand havac ca yat/ anadi anantam mahatah param dhruvam nicayya tan metyu-mukhat pramucyatel/-Kahopanisad, 1/3/15. 13. Je egam janai se savvam janai, je savvam janai, se egam janai. -Acaranga, 3/74. 14. dhrauvyartha-pratipattaye'stisabdapraksepah/--Tattvarthabhasya nusarini ika (VI), pp. 317-8. 15. Nirapeksa satya panca astikaya haim. inaka, astitva na to hamari cetana mem hai aur na eka dusare ki tulana mem udbhuta hai kintu svatantra hai. Jain Darsan aur Anekanta, p. 29. 16. Baddhajiva ka astitva sapeksa satya hai aur mukta jiva ka astitva nirapeksa hai: ... paratantra acetana padartha sapeksa satya hai aur svatantra acetana padartha nirpeksa satya hai. -Ibid, p. 3. 17. Even though origination and destruction, both are paryaya yet Acarya Umasvati includes only destruction under paryayastika, perhaps he has the concept that all changes involve destruction of the earlier mode and therefore he has included only destruction under paryayastika. 18. Brahmasutra, 1/2.

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11 Parallelism between Tattvarthasutra and Yogasutra KUSUM PATORIA From available sources it can be assumed that yoga was in practice in India from Pre-historic-ages. It was a well-established philosophical system, and also a practical discipline accepted by other philosophical systems. Jaina tradition extols the first Tirthankara Rsabha as a Mahayogi. The Mahabharata and Srimad Bhagavata refer to Rsabha as a practitioner of different yogas.1 According to Mahabharata Hirnyagarbha is an ancient and the first knower of yoga. Hirnyagarbha is one of the several names of Lord Rsabha. Patanjala Yogasutra and Tattvarthasutra both have many similarities. Many conceptions are similar. A number of technical terms are the same, e.g. savitarka, avitarka, savicara, nirvicara, mahavrata, krta-karita-anumodita, vajra-samhanana, kevala, kevali, kaivalya, ksinaklesa, mohavarana, jnanavarana, etc. This paper points out and explains some of these similarities. A. Acceptance of Variable Constancy (Parinami-Nityata) (a) TS: The unique theory of Anekanta means the negation of the absolutism of extistence, non-existence, permanence and momentariness. The substance is such as absorbs both

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136 Studies in Umasvati permanence and impermanence in its identity. TS defines a substance to be that, which has attributes and modes. Modes and attributes are not numerically distinct members in the constitution of a substance. A substance cannot stand independently of its modes and attributes. Devanandi says that substance (dravya) flows towards its modes. The substance, its attributes and modes are not totally different elements in a substance, nor is substance totally different from its attributes and modes. An attribute is that, which never leaves the substance. Devanandi states, "those which found inhering permanently in substance, are the attributes'. 5 An attribute changes, but can never disappear from its substance. According to Umasvati, the attributes inhere in a substance, but in themselves, cannot be supposed to have attributes. He emphasises two facts. First, the attributes presuppose a substance for their inherence, and secondly, attributes do not form a substratum for other attributes. A substance is a collection of attributes. Umasvati means that the attributes are not mental constructions but have Ontological Validity. The attributes are mutually distinct, but each of these inheres the whole of the substance. The modes are the forms of existence of a substance with regard to its various attributes. The variations of an attribute are the modes, says Devasena in Alapapaddhati.? Modes depend upon attributes, being the forms of existence of a substance. TS mentions sat or existence as the differentia of a substance. This sat does not mean absolute permanence. A substance by its nature undergoes changes, still it maintains its identity. So, sat has been defined as the co-presence of origination, decay and permanence. The substance undergoes variations by negating old forms of existence and assuming new ones and thereby safeguarding its persistence. So, according to the Jaina philosophy, continuity and change are coexistent in the substance. There is no temporal distinction among the states of

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Parallelism between Tattvarthasutra and Yogasutra 137 origination, decay and permanence. It is one existence which implies origination, decay and permanence simultaneously. Hence a substance would mean origination, decay and permanence in one. (b) YS: YS also describes threefold changes in mind, atoms and senses. These are change of quality (dharma-parinama), laksana parinama and avastha-parinama.10 Changes like clay particles undergoing change in form and becoming a pitcher, is called dharma-parinama. As Bhoja remarks in his commentary 'metlaksanasya dharminah pindarupa-dharma-parityagena ghaarupa-dharmantara svikaro dharmaparinamah'.11 It means change of quality in a substance, or in other words the substance undergoes a change. The change in dharma itself due to time is laksana-parinama. Future, present and past are only the three different moments of the same thing. The appearance of a thing is constantly changing owing to the continuous change of atoms that compose it. Yet the changes are so fine and infinitesimal that they cannot be noticed by anyone except the Yogis. One substance undergoes endless changes of qualities in order of succession. The qualities only are manifested in time by virtue of which the substance also is spoken of as varying and changing temporally. The substance is that, which remains common to the latent (santa) the rising (udita) and the unpredictable (avyapdesya) characteristic qualities. 12 (c) Comparision: So, this theory of threefold change brings it near the Anekanta theory. The difference between them is that TS accepts every substance including soul as variable constant (parinami-nitya) Umasvati states that, nitya means persistence of its identity.13 Soul also has origination, decay and permanence in it. According to TS, a substance must mean co-presence of position and negation, permanence and impermanence, and diversity and unity without involving any contradiction therein, but YS accepts the absolute

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138 Studies in Umasvati permanency of the purusa and the parinami-nityata, of the qualities.14 B. Dualism: TS and YS The soul has been variously conceived by philosophers. The yoga and the Jain systems of philosophy believe in the distinct existence of soul and matter, so they are dualists. (a) TS: TS accepts the soul (jiva) and matter (ajiva or pudgala) are only partially different.15 The non-dualist and other systems don't assign a common origin of soul and the matter, so the only alternative is to accept two distinct substrata to account for the soul and the matter. But absolute distinction and opposition can find meaning, only when one entity is existent and other is nonexistent. Jaina view of the relation of the soul and the matter is partial difference and partial agreement between them. This view is as distinction-cum-non-distinction or 'kathancit bhedabheda'. Jaina dualism admits the contribution of both soul and matter in the world process. If the dualism of the soul and the matter is admitted, a relationship between them must also be accepted. According to the Jaina system, a substance cannot transform its attributes to those of another substance. All substances manifest by themselves. 16 TS formulates the theory of auxiliary causation (nimitta) to explain the relation between the soul and the matter. Different substances work in coordination with each other (thereby maintaining their individuality) and also helping each other's functions. According to this theory, there is no mutual transformation of two substances or their attributes. The one by accepting the virtual action (upakara) of the other undergoes transformation in its own constitution. This theory presupposes a capacity in both the soul and the matter by virtue of which the mutual upakara becomes possible.17 Interaction and parallelism are two main theories of soul and the matter relation. Above mentioned causation (nimitta)

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Parallelism between Tattvarthasutra and Yogasutra 139 theory of soul-non-soul relation is neither interaction, as there is no mutual transformation of the two substances, nor parallelism, as the two series cannot be held to be absolutely independent of each other. 18 (b) YS: YS also starts with dualism of the soul (purusa) and the non-soul (prakrti). It admits numberless souls and one primeval matter called prakrti constituted of qualities. Prakrti is that ultimate substance which is the source of all physical and psychical phenomena. Its primordial state is conceived as an equilibrium of qualities where there is no visible change. All action and interaction of the qualities at this state are only in a potential state. So, praksti is a real, eternal, non-intelligent and independent principle. Qualities are also real and substantive. Souls are isolated, neutral, intelligent and inactive. 19 Patanjali says that the purusa is a seer (drasa) or observer whereas the prakrti is an illusory reality which exists only for the the purusa.20 Their nature of unity is avibhagapraptau iv a, as if there is no difference. Bhasya remarks this realtion as 'bhoktr-bhogyata' relation. According to YS, something like unity takes place between the buddhi and the purusa. There is a seeming reflection of purusa in the buddhi, and as a result of this reflection, it appears as if the self becomes united with the conceptual determination of the buddhi. The nature of this reflection is a transcendent one. Thus phenomenal intelligent self is partially a material reality arising out of the seeming interaction of the soul and the mind. So, the YS accepts interaction of soul and non-soul. It states that interaction is the only way by which matter releases the soul from its seeming bondage. Patanjali states that, the pure nature of sattva has great resemblance with pure nature of purusa. (c) Comparison: The reflection of purusa in the buddhi creates many problems. Absolutely passive purusa cannot be assumed

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140 Studies in Umasvati as related in any way to the world process. Tattvarthasutra has solved these difficulties by conceiving nimitta theory of causation. C. Relation of Mind and Matter (a) TS: Ts describes mind and matter as distinct entities and one cannot be reduced to or derived from the other. Mind or soul is characterized by consciousness, while matter is unconscious. Umasvati gives consciousness (upayoga) as the defining characteristic of the jiva.21 It is a function (vrtti) of soul. Knowledge is grouped as direct(pratyaksa) and indirect (apratyaksa). Direct means that which is determined by soul itself, hence it is independent of non-soul.22 (b) YS: Patanjali states the praksti as a primeval cause of matter on the one hand, and mind, the senses and ego on the other. So matter and mind are nothing more than two different kinds of modifications of praksti . He distinguishes from them a self intelligent principle, which he calls purusa or drasa. Matter considered only of three primeval qualities or substantive entities, which are called sattva, rajas and tamas. These are the only three elements, regarded as forming the composition of all phenomena, mental and physical. The purusa is neither quite similar to the mind not altogether different from it. The mind is constantly undergoing modifications accordingly as it grasps its objects one by one. The act of having a perception is nothing, but its own undergoing of different modifications and thus an object sometimes comes within the grasp of buddhi and again disappears as a patency (samskara), yet again comes into the field of the understanding as memory (smrti). Therefore, it is changing (parinamin). But the purusa is constant seer of buddhi. The buddhi is unconscious, while the purusa is pure light of intelligence. Buddhi is nothing but a modification of the three guras, which are non intelligent. So mind is a modification of matter, but in its active aspect, buddhi

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Parallelism between Tattvarthasutra and Yogasutra 141 feels itself one with the spirit. (c) Comparison: Therefore, the main difference between the two is that the YS conceives mind as born of prakrti, whereas TS accepts minds as conscious mainifestation. D. Concept of Isvara (a) Isvara in YS is that special purusa, distinct from all others by the fact of his being untouched by the afflictions or vehicles of the fruitions of action. He is omniscient to the highest degree. The pranava or Omkara is His name. This Isvara, defined in two sutras (1/24/5) is just like the liberated soul of TS. He is also untouched by afflictions and obtains omniscience. He is vitaraga and sarvajna. Umasvati describes moksa as the total expulsion of the karmas from the soul. Yoga's Isvara is neither the superintending element (adhishata) of prakrti, nor the creator of the world. He is not active and cannot cause any motion in praksti.23 So this Isvara is similar to kevalin of Jain.24 But Vyasa explains it differently. He remarks that though Isvara is a purusa he does not suffer any sort of bondage in any way: He is always free and the over-lord. He never had, nor will have any relations with these bounds. This explaination differs from that of TS. E. Yoga' of YS and Samvara, Samyama and Gupti of TS and other terms: The term yoga in YS is used for restraining the mental states. These mental states are similar to the term yoga and asrava (influx) of TS. Yoga and asrava are defined in TS as 'Kayavanmanahkarma yogah/sa asravah', that is the activity of the body, speech and mind is yoga and that is asrava.25 Therefore yoga and asrava of TS come to mean the activities of the body, speech and mind and samvara comes to mean the restraint of asrava.26 Thus both the terms yoga of YS and samvara of TS signify restraint.

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142 Studies in Umasvati The activity of the body and speech necessarily presuppose mental activity. In Vyasa bhasya, vrttis are called manasa-karma. Tattvartha bhasya also describes manoyoga as a manasakarma. So this is an additional point of similarity in YS and TS. The use of samvara is exclusive to the Jaina philosophical texts and it has been in vogue from Pre-Mahavira-times.27 The term samvara and yoga have similar meaning and connotation. Yoga can also be compared to samyama because TB defines samyama as restraint of yoga.28 Not only samvara and samyama but the gupti and meditation may also be compared with yoga. Gupti is rightly restraint of yoga.29 Manogupti is explained as 'savadya-samkalpa-nirodhah, kusalah-samkalpa-nirodha, kusalakusala- samkalpanirodaha eva va manoguptiriti'.30 Yoga that is asrava in TS is two fold: sakasaya yoga and akasaya yoga. YS mentioned two types of cittavrttis namely klisa and aklisa. The two terms kasaya and klesa have precisely the same connotation. Avidya, asmita, raga, dvesa and abhinivesa are the five afflictions in YS. Avidya or false knowledge is the root of all the five afflictions. These five afflictions are only the different aspects of avidya and cannot be conceived separately from the avidya. These always lead us into the meshes of the world, far away from our final goal, the realisation of our own self.31 TS says that mithya-darsana, avirati, pramada, kasaya and yoga are the causes of bondage.32 Avidya and asmita are mithyadarsana,false knowledge. Raga-devesas are the kasayas, abhinivesa which is the fear of death, is called 'no-kasaya' in TS. F. Yama & Mahavratas Ahimsa, satya, asteya, brahmacarya and aparigraha are called yamas in YS.Ahimisa is regarded as the root of the other yamas. Niyamas also make the ahimsa perfect. Maitri, karuna, mudita and upeksa serve to strengthen ahimsa. The restricted ahimsa

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Parallelism between Tattvarthasutra and Yogasutra 143 is only for ordinary men and universal law of ahimsa for a yogi is called mahavrata.33 This discription and the accompaying view point are totally similar to TS. It is notable that in Jaina tradition also. The mahavratas were called yama or yama. The historicity of caturyama principle of Parsvanath, the twenty third Tirtharkara has been proved. Hence, scholars like Jacobi are inclined to believe that Patanjali might have borrowed these from Jainism.34 Three types of karmas: sukla, krsna and asukla-krsna of YS can be compared to the three types of conscious manifestation as subha bhava, asubha bhava and suddha bhava of TS. sarvabhutarutjanana, jati jnana and pracitta jnana resemble avadhi jnana and manahparyaya jnana of TS. This uniformity of description and thoughts suggests uniformity of experience as well as mutual influence. It is also notable that any statement about yajna or Veda is totally absent in the YS. References 1. (A) Rsabhah pavitranam yoginam niskalah--Mahabharata, 14/18 - shivah. (B) Yogacaryacarano Bhagavan Kaivalyapatih Rsabhah. Srimad-bhagavata, 5/6/64. 2. Hirnyagarbho yogasya vetta nanyah Puratanah.-Mahabharata, 349/65. 3. Tattvarthasutra, 5/37. 4. Sarvarthasiddhi, p. 153. 5. Ibid, p. 95. 6. Dravyasryanirgunah gunah --TS 5/40. 7. Gunavikarah paryayah--Alupapaddhati, p. 37. 8. Utpadavyayadhrauvyayuktam sat. --Tattvarthasutra, 5/29. 9. YS, 3/13. 10. Vyasa-bhasya on Yogasutra, 3/13.

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144 Studies in Umasvati 11. Rajamartandavrtti of Bhojadeva, 3/13. 12. Yogasutra, 3/14. 13. Tattvarthasutra, 5/30. 14. dvayI ceyaM nityatA, kUTasthanityatA pariNAminityatA cA tatra kUTasthanityatA puruSasya pariNAminityatA guNAnAm / - Vyasa bhasya on Yogasutra, 4/33. 15. Tattvarthasutra, 5/44 and its bhasya. 16. Ibid, 5/41. 17. Ibid, 5/17-22. 18. Jain, Dr. S. C., Structure and functions of soul in Jainism, p. 75. 19. Yogasutra, 4/31, 18; 2/6, 17-23. 20. Ibid, 2/21. 21. Ibid. 2/8. 22. Ibid, 1/9-12. 23. Ibid, 1/24-7 and its bhashya. 24. Tattvarthasutra, 10/1-3. 25. Ibid, 6/1-2. 26. Ibid, 9/1-Asravanirodhah Samvarah. 27. Jhaveri, Dr. Indukala, Yogasataka-Introduction, p. 11. 28. Sabhasya-Tattvarthadhigamasutra, p. 390. 29. Ibid, 9/6. 30. Ibid, 9/4. 31. Yogasutra, 1/5 and 2/3-9. 32. TS 8/1. 33. YS 2/30-31. 34. H. Jacobi, On the Original System of Yoga, Eng. tr. Prof. R. D.Vadekar.

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12 The Jaina Universe in a Profile of Cosmic Man SUZUKO OHIRA I have already written enough about Umasvati, his Tattvarthadhigamasutra (T.S.), its auto-commentary, and some T.S. problems relevant to Jaina canonical texts in my two works, i.e. 'A Study of the Tattvarthasutra with Bhasya, (L. D. Institute of Indology, Ahmedabad, 1982)' and 'A Study of the Bhagavatisutra--A Chronological Analysis' (Prakrit Text Society, Ahmedabad, 1994). There is not much I want to add here, particularly under the present situation when I am somewhat away from the Jaina studies proper. Such being the case, I would like to be allowed to contribute a brief paper to this Umasvati Seminar, by posing upon the Cosmic Man-shaped Jaina loka, and try to speculate when and why such a strange idea of the universe arose to the Jaina theoreticians, and if Umasvati himself knew about its significance. Umasvati's T.S. was composed sometime in the late middle of the fifth century AD, is a compendium of the theoretical contents of massive Jaina canonical works. He organized it in terms of seven tattvas in some 350 sutras, and wrote its commentary or bhasya himself. Since then, it has become a common practice for the students of Jainology, to be introduced to the outline of Jainism through his Sabhasya T.S. However, this prakarana,

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146 Studies in Umasvati written in terse Sanskrit is extremely difficult to comprehend, even with the help of his own bhasya and naturally numerous commentaries have been continuously written on it up to this day. Students of Jainism today have to thus take up the Sabhasya T.S., as a rule, along with some modern commentaries on it at the very beginning of their Jainological studies. PINTUITII Figure 1 Loka portion alone from The Jainendra Siddhanta Kosa, vol. 3, p. 455 It is in these modern commentaries on the T.S. that we find an exposition of the Jaina loka built in the form of World-Man or Cosmic Man, standing with his legs apart and resting his hand on his waist. The same exposition is, however, not found in the earlier ones. Umasvati describes the shape of loka in his bhasya on sutra III. 6 in the following way. The lower world stands in akasa like an upturned earthen bowl, the middle world is in the

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The Jaina Universe in a Profile of Cosmic Man 147 shape of a cymbal (hanjh or manjira), and the upper world is also like a drum (mrdanga). The whole universe is, then, said to resemble a vajra, which means, according to Monier-William's Sanskrit Dictionary (p. 913), the form of two transverse bolts crossing each other like the letter 'X'. His description of the loka above as well as that of its structure and dimension made in the T.S. and its bhasya, chs. III-IV, do not contradict those made in the modern works, except the unit of 'rajju' in measuring the loka, which is the post-Umasvati usage An illustration of this Jaina loka, for instance, shown in figure 1, may naturally arouse our imagination that it resembles a human being, having his head on top and his hands at the part of waist that falls in the position of the middle world. But Umasvati does not compare it to Cosmic Man as modern commentators on the T.S. do. Neither do so the early commentators of the T.S., both Svetambara and Digambara, including Haribhadra, Pujyapada and Akalanka, whose works I hold. I shall be most happy if any scholar would be kind enough to inform me, of the earlier works on the T.S. or otherwise that refer to the Jaina loka expressed in human appearance. Schubring mentions in The Doctrine of the Jainas (p. 206), 'A third non-canonical conception refers to a world of human appearance (as loka purusa)'.1 He, then, makes a note that an expressly female figure appearing in Grunwedel's Alt-Kutscha, 1.47, etc. is quite doubtful. True, an idea of the loka in the profile of Cosmic Woman can never be accepted in the context of Jainism. However, an illustration of a female-figured Jaina loka, dated the 18th century, Rajasthan, has been widely circulated in Japan also, as shown below.2

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148 Studies in Umasvati 11! 12 Figure 2 Schubring also mentions that the name of the regions called neck (Graiveyaka) in the loka and the expression of head of the universe (loka-mastaka) made in the Dasavaikalikasutra, IV. 25 make it clear that the Jaina loka is shaped in human appearance. The Dasavaikalikasutra is one of the earliest canonical works, however, this part is obviously a later interpolation. Be that as it may, the loka was one of the earliest topics that the canonical authors had to work on, because without firmly establishing its shape, size and structure, etc., they could not advance and develop their theories of jivas and ajivas that abide therein. The Jainas are the natural philosophers, and they postulate that a non-universe (aloka) exists by which the loka is supported. Arguments on this matter appear in quite early canonical stages.4 The Bhagavatisutra (Bh.) VI. 5, 240-241, refers to the black body (tamaskaya) which envelops the four lower kalpas rising

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The Jaina Universe in a Profile of Cosmic Man 149 from the arunopapata ocean, and from its end begins the black body (krsnaraji) at Brahmaloka. Since these regions are always bright due to the natural brightness of vimanas, and since the Jyotiskas brighten the middle worlds, it is difficult to fathom why the canonical authors had to postulate these dark regions in the Jaina cosmography. But a solution to this problem can be arrived at, only if we take the Jaina loka in a profile of Cosmic Man. For, then, we can suppose that tamaskaya is situated in the position of the womb with krsnaraji on top, which assumes a symbolic form of the svastika. These dark regions, then, will signify the cosmic garbha, the innermost shrine of the Jainas, in which located is Mt. Meru in the form of lingam. A plausible explanation of all this is that the then canonical authors adopted the popular lingam worship of Saiva school in order to represent Mt. Meru as a symbol of the eternal potency of Jainism. These regions are thus placed above the profane lower world.5 These texts in the Bh. above belong to the final canonical stage,when the Jaina central world view was thoroughly established. Their description of tamaskaya and krsnaraji presupposes that the Jaina loka was assumed in a profile of Cosmic Man. Then, the tunnel running (trasanadi) vertically through the center of the loka, must be suggesting itself to be the cosmic axis of the Jainas. The structures of the three worlds and the four types of beings residing therein are described in the T.S., III-IV. Umasvati must have used the so called Pannatti texts for his source materials in composing these chapters. From the date offered so far above, it is very clear that the shape, size and structure of the Jaina loka had been already established by Umasvati's time. Therefore, the Jaina theoreticians in the later canonical stages including Umasvati were fully aware that the shape of their universe was made to resemble Cosmic Man. But curiously enough, they didn't dare to refer to this fact. It is likewise strange that the post-Umasvati authors like Haribhadra, Pujyapada and Akalanka

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150 Studies in Umasvati maintained the same attitude of keeping silence about this matter. It just went on, as if handing down a secret inside to the succeeding Jaina theoreticians, until the modern authors broke with its taboo. But, why? The Bh. (xiii.4. 478-9) refers to the directions starting from the central point in the middle world, situated in the middle of two thin layers at the top of Ratnaprabha. This theory of directions must have evolved in the final canonical stage, in connection with locating the central point of the loka, against which a kevali must fix the central point of his physical body, in order to perform kevali samudghata at his final moment of life.6 The T.S. ch.10 which is relevant to moksa, is silent about this method of kevali samudghata. Now, the T.S. V.15 and its bhasya states that a jiva can occupy space that is one asankhyat a part of lokakasa up to the whole of it. The entire lokakasa has to be occupied by a kevali by spreading his soul in order to cut off his total karmas at the time of liberation. This process is known as kevali samudghata. This is the only time when a jiva can occupy the entire lokakasa. Umasvati, who keeps silence about kevali samudghata, is thus definitely well acquainted with its concept. You can attain liberation by way of ahimsa,' said Mahavira. But as time went on Jainas developed their own doctrinal system, and their method of salvation had to be, then, theorized in view of their advanced dogmatical scheme. Jainism advocates dualism of the jiva (atman) and the matter (ajiva), and karma belongs to the category of matter. Since Jainas do not postulate Creators or God, they assume that jivas and matter have existed since times eternal, and that world phenomena have also been occurring by the mutual bondage of jivas and karmas since the beginning of eternal time. The Jaina theoreticians in the canonical age, had to solve the problem as to how to enable a kevali to eradicate his total karmas at the time of liberation, in the purview of their karma doctrine. Jivas and karmas, say the Jainas, have been inseparably bound since the beginningless time. Then, how can

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The Jaina Universe in a Profile of Cosmic Man 151 they ever be separated? It must have been a grave and pressing issue to be solved by the then canonical authors. Here, Jaina canonical authors got help from the traditional Brahmanical concept of'aham brahmasmi' in the Brhadaranyaka upanisad and 'tattvam asi' in the Chandogya upanisad. In other words, the unification of Atman with Brahman is the wellknown established method of freedom from samsara in the Brahmanical tradition. The Jaina authors resorted to the same method, and established 'kevali samudghata', the Jaina method of annihilating a kevali's entire karmas and attaining liberation, by allowing him to be unified or to become one with Cosmic Man, the Jaina loka. In order to deny one's total self and become free from it, there is no other way for him, but to transcend the level of his own self and become one with the absolute one, Brahman or God, or with whatever name you may wish to call him. Likewise, if a kevali wants to be absolutely free from his entire karmas that have been inseparably bound with his transmigrating self since the beginningless time, there is just no other way for him, but to transcend the level of such self and become one with the absolute one, who stands outside the phenomena of samsara. The Jaina theoreticians had to thus build their loka in the profile of Cosmic Man. Buddha who was a historical person in Hinayana Buddhism, came also to be considered as pervading throughout the universe in Mahayana Buddhism. This idea was soon followed by the corollary that Buddha is no other than the cosmic world itself. This cosmic world is called Buddha's 'dharma kaya', that is often expressed by cosmic vairocana. This idea, of course, goes back to that of purusa in the 'Purusa-sukta hymn' in the Kgveda X.90. Purusa or original man is here depicted as God of sacrifice as well as the object of sacrifice, by whose immolation the present world including all things, human beings, deities and all others

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152 Studies in Umasvati including social systems are derived. The Jainas thus followed in the wake of Mahayanists. The adoption of the idea of Brahman to the Jaina system must have occurred at some canonical stage, much earlier than the time of Umasvati. However, the Jaina loka which resembles cosmic man, is ajiva or matter, thereby kevali samudghata is difficult to allow a kevali to attain his final perfection. Then, if the Jaina loka were assumed to be Cosmic jina or God who enables a kevali's unification with Him, in as much as the case of Brahman and Mahayanists' Cosmic Buddha, it would be contradicted by their dual system of jiva-ajiva that excludes the existence of the absolute one. A kevali thus falls into a dilemma in performing kevali samudghata, this being a method and a mechanical process of eradicating his entire karmic matter particles, that have been bound inseparably with his soul since times eternal, by way of spreading his entire soul space throughout the lokakasa in a profile of Cosmic Man, and exploding them, just as a fully blown baloon brusts at its maximum expansion to exclude its air inside. Due to some dissatisfactory factors hidden in this method of karmic destruction, Jaina theoreticians in the canonical age including Umasvati, could not openly say that the Jaina loka resembles cosmic man. Post canonical theoreticians, then, followed the same practice of their predecessors. However, as time went on, its grave significance came to be gradually forgotten, and the modern commentators of the T.S. must have started to elucidate that their loka is built in the appearance of cosmic man. Then, there also appeared an idea of the Jaina loka in a profile of Cosmic Woman, as mentioned already. This Jaina loka expressed in a figure of cosmic woman belongs, most probably, to a tantric line.

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153 The Jaina Universe in a Profile of Cosmic Man References 1. Schubring, W: The Doctrine of the Jainas. Motilal Banarsidass, Delhi, 1962, p. 206, note 1. He also makes a reference to Kirfel's Bilderatlas. 2. Figure 2, from Akira Sadakata's Indo Uchushi (Indian Cosmography), p. 233. The same illustration is also found in Heibonsha's Sekai Daihyakka Jiten (World Encyclopaedia), v. 3 (1988), illus. p. 63, under 'uchu (universe)'. 3. Schubring, op. cit., p. 206. 4. Refer to my Study of the Bhagavatisutra, $ 1450-146. 5. Ibid, SS 157-60. 6. Ibid, SS 163 & 165.

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13 Tattvarthasutra Commentaries of Karnataka KAMALA HAMPANA It is often said, and rightly so, that all the Tirthankaras are born in the north and most of the acaryas are born in the south of India. This meaningful statement has more relevance in the context of Umasvati and his Tattvarthasutra. This primordial canonical text gathered more momentum, wide currency and greater commentaries in Karnataka; some of the major and early commentaries are from Karnataka; the significant and exhaustive commentaries of Karnataka belong to Digambara sect. Paradoxically, the problems involved in the issue of the author-ship also come from the documents of Karnataka. Most of the inscriptional references on Tattvarthasutra are also from Karnataka. Thus it is obvious that Karnataka has added more fuel to the ongoing debate on Umasvati and his magnum opus Tattvarthasutra. It is with this in background that the present paper attempts to introduce some of the commentaries from Karnataka with special reference to the commentaries in Kannada language. The early commentaries of Samantabhadra (not extant), Pujyapada, Akalankadeva and Srutamuni are in Sanskrit. Much has been said and discussed on the overall significance of the

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156 Studies in Umasvati Sanskrit commentaries. Therefore, this paper has focussed more on the Kannada works in their chronological order. Two or three of the earliest commentaries of Karnataka are not traceable even to this day. An inscription of Hombuja, while recording the chronology of succession of Jaina monks mentions the name of Aryadeva who succeeded Sivakoi acarya and Varadattacarya, the two disciples of Samantabhadrasvami [E.C.VIII-i (BLR). Nr. 35. 1077. line: 713. The charter states that Aryadeva authored a work Tattvarthasutra and the adept Simhanandi acarya who promoted the Ganga kingdom succeeded Aryadeva. It is well known that the nestor preceptor Simhanandi lived in the mid fourth century and blessed the Ksatriya brothers Dadiga and Madhava, who founded Gangavadi - kingdom [EC. VII-i (old) sh-4.1121-22]. Therefore the date of Aryadeva who preceeded Simhanandi may be fixed at the beginning of fourth century C.E. But fixing the date is not that simple, because Sivakoi-acarya and Varadatta Acarya who preceded Aryadeva, were disciples of Samantabhadra svami (c. 550). Therefore Aryadeva will be a later author of seventh century in which case it corroborates the probable date of Cudamaai the earliest of Karnataka commentaries. 1. Aryadeva may be the contemporary of Pujyapada. 2. Aryadeva may be the author of Cudamani. 3. Aryadeva has an access to Samantabhadradeva's commentary and Pujyapada's commentary. But again the identity of Aryadeva poses some problems, whether Aryadeva is one of the aliases of Umasvami or altogether a different name, is to be decided. If he turns out to be not identical with Umasvami, then according to the statement of Hombuja charter, Aryadeva has authored a work also called Tattvarthasutra, totally a seperate text though the title is one and the same. Whether Aryadeva was the first name of the great apostle Umasvami is to be examined.

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Tattvarthasutra Commentaries of Karnataka 157 It is an established fact that there is one and only one Tattvarthasutra. If there were to be another Tattvarthasutra, it would not have escaped the notice of Nirgranthologists for a thousand years. The fact is that Aryadeva's Tattvarthasutra is not an original work; instead, it is a commentary on Tattvarthasutra. Cudamani, a Kannada commentary on Tattvarthasutra, mention-ed by Bhaakalankadeva (1604) in his Sabdanusasana [ed. Narasimhacar, R.:1923:10] is the same commentary of Aryadeva. Bhaakalankadeva has mentioned the name of the commentary and not the name of the author. At this juncture a suggestion of Pt. Jugal Kishor Mukhtar deserves special consideration. He is of the opinion that the Sanskrit verse, quoted in an inscription of Sravanabelagola [EC. II(R) 360 (254) AD 1398 p 216 lines: 33-5] praising Sivakoi who ornamented Tattvarthasutra by his penance, is a quotation taken from Cudamani, the Kannada commentary on Tattvarthasutra.In this case this is the only verse that has survived till now [Mukhtar J. K., Jain Sahitya Aura Itihas par Visada Prakasa: Calcutta: 1956: 78]. If it is proved that Aryadeva is the author of Cudamani, a Kannada commentary, then he will be the earliest Kannada commentator who pioneered writing in Kannada. In the absence of any corroborative evidences, either inscriptional or literary, everything is nebulous; but, it is curious enough to note the name of Aryadeva as an author of Tattvartha-sutra for the first time, from an inscription of eleventh century, which records the name of the author and the work in unmistakable terms. M. A. Dhaky has very appropriately summed up the issue involved with reference to Aryadeva: "Incidentally, the Mallisena-prasasti of 1129 AD on Chandragiri at Sravanabelagola refers to Aryadeva and qualifies him as Raddha-ntakarta, an implied allusion to his authorship of the Tattvarthasutra [EC. II (R) 77(67); p. 51]. The inscription at the same time does not anywhere mention Umasvati or Grddhra-picchacarya either in it's otherwise long list of the southern Nirgrantha holymen.

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158 Studies in Umasvati Aryadeva, however is apparently a totally unknown entity in the entire corpus of knowledge on the patriarchs and pontiffs, friars and monks, of all known sects of the Nirgrantha religion in Karnataka as well as in the northern India. Though he may perhaps have flourished in southern India, we virtually know nothing about him: (A Nirgrantha ascetic Ariyadeva figures in the inscriptions of Tamilnadu; but he is a medieval person). No modern writer predictably therefore has taken these last two inscriptional notices seriously. Their value is limited to the fact that the first is the earliest epigraphical reference to the Tattvarthasutra, and the second possibly refers to it implicitly [Dhaky: Umasvati in Epigraphical and literary tradition: Jain Journal: xxx 1-2: Octo 1996: 52]. There are three works in Kannada language bearing the same name of Cudamani: 1. Cudamani, the head - jewel, alias Tattvartha-mahasastra Vyakhyana, was the earliest Kannada commentary on Tattvarthasutra. Bha Akalanka (1604), an erudite scholar and grammarian, has authored Sabdanusasana, a Kannada grammar written in Sanskrit langauge; speaking of the potentiality of the Kannada language, Bha-Akalanka says: Nor is Karnataka a language unused for scientific purposes. For, in it was written the great work called Cudamani, 96000 verse-measures in extent, a commentary on the Tattvartha-mahasutra. Bhaakalanka has mentioned the name of the commentary as Cudamani. But he has not mentioned the name of the author. Indra-nandi (c. 930) has mentioned a Cudamani of Tumbulur-acarya, but that is a work of different nature; it will be discussed in the coming paras. 2. There is another work with the name of Cudamani. An inscription of AD 1129 states that Srivardhadeva, a crestjewel of authors, had composed Culamani, a poem of eminence. Dandi [c. 660), the famous author of Dasa

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Tattvarthasutra Commentaries of Karnataka 159 kumaracarite and Kavyadarsa, has praised Srivardhadeva in a couplet: 'Siva bore the Ganga on the tip of his matted hair. O Srivardhadeva ! you bear Sarasvati on the tip of your tongue!' [EC. II (R) 67.1129] Appreciation of Dandi establishes that Srivardhadeva was a great poet of reputation and that he lived in the beginning of the seventh century. An inscription of AD 1163 [EC. V (R) TN. 38(III TN 105), AD 1189 Jodi-Basavanapura, pp. 432-36] has referred to Cudamani as a wise author of a poem called Cudamani, an exhibitor of all the ornaments of composition; and the names of Akalankadeva and Indranandi follow the name of Cudamani, which suggests that Cudamani is an earlier work. Cudamani-sevya kavya, mentioned in Sravanabelagola inscription and Cudamani-kavya mentioned in Jodi-Basavanapura inscription are one and the same; evidently this Cudamani is a kavya, a poem and not a commentary. Jayakirthi (c.1000) a Jaina author of Chando'nusasana, a Sanskrit work on prosody, dealing mainly with meters used in Kannada poems, has suggested that the work Cudamani consisted of some caupadis, quartets; 'Catuspadika Viditasau Cudamanau' (7.15); Therefore, Cudamani mentioned by Jayakirti is the same Cudamani-kavya of Srivardhadeva alias Cudamani. It is the usual practice that the author getting the nomen of the work he has authored or viceversa. It has been suggested that the Cudamani poem may be the same Cudamani, a classical Jaina poem in Tamil attributed to Tolamolideva alias Srivardhadevar who lived during the period of Vijaya, a Pallava (Kadvei) king (c. seventh century). Some have on the similarity of the name of the work Cudamani, tried to identify Tumbuluracarya with Srivardhadeva, by mistake.

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160 Studies in Umasvati 3. Indranandi-acarya while referring to the commentaries on Sakhandagama and Kasayaprabhrta, after mentioning the names of Kunda (Konda) acarya and Shyamu-kunda, says "Tumbuluracarya, cf the village Tumbulur, wrote Cudamni, a commentary on Ubhaya-siddhanta, except the sixth part of it (the Mahabandha), of 84,000 granthagras, in Kannada language and later he wrote a pancika of another 7000 granthagras on the sixth khanda (Maha-bandha) also'. The earliest and first to mention the name of Cudamani and it's author Tumbuluracarya is Indranandi (c. 930). Though the name Cudamani is the same and both are commentaries in Kannada the work referred by Indranandi and Bhaakalanka (1604) are different, the former is a commentary on Ubhaya-siddhanta and the latter is a commentary on Tattvarthasutra. Thus there are three works bearing the name of Cudamani, all of the extent of 96,000 granthagras, all of almost the same period of mid seventh century and written in Karnataka. It is a rare coincidence. The obvious similarities have led the scholars to think of works and authors being one and the same; B. L. Rice (1890) concluded that Srivardhadeva also called Tumbuluracarya was the author of Cudamani which Bhaakalanka in his Sabdanusasana praises as if he considered it the greatest work in Kannada language. But a careful scrutiny will make it clear that all the three works are different; Camundaraya (978) has mentioned the names of Srivardhadeva and Tumbuluracarya separately. It is probable that the number 96,000 synchronised with the numerically designated Gangavadi-96,000, because the above works were composed (perhaps patronised) during the reign of the Gangas, particularly, during the period of Srivikrama, Bhuvikrama and sisapriya Sivamara.

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Tattvarthasutra Commentaries of Karnataka 161 Camundaraya says that none can equal Samantabhadradeva (c. 550. AD) who wrote famous Tattvartha-bhasya and a treatise on logic(verse no. 5). Camundaraya has clearly attributed a bhasya on Tattvarthasutra to Samantabhadradeva. Some other Sanskrit and Kannada authors also attribute a bhasya to Samantabhadradeva by specifically mentioning it as Gandha-hasti-mahabhasya and it's extent is said to be of 96,000 granthagras or verses. Hastimalla (1290), a Kannada author has expressed in his play Vikranta-Kaurava that Samantabhadra was the promoter of Gandhahasti commentary; Dharmabhusana's (1385) Nyayadipika also echoes the same opinion. LaghuSamantabhadra (fifteenth century) says that Svami Samantabhadra Acarya, the chief of the doctrine of qualified assertion, wrote Gandha-hasti-mahabhasya on the Moksasastra olim Tattvarthadhigama of Bhagavad Umasvami. A commentary of Siddhasena (eighth century), a svetambara author is also called Gandhahastin. Pt. Sukhlal and others are of the opinion that a commentary like Gandhahasti-mahabhasya of Samantabhadradeva did not exist at all. But the available facts and internal evidences confirm the existence of Gandhahasti-mahabhasya. Apart from the statements quoted above of different later authors, which can be considered as external evidences let me quote three examples in defence of Gandha-hasti-mahabhasya as internal evidences: 1. Pujyapada (Sarvarthasiddhi) and Akalankadeva (Raja vartika) mention an earlier commentary: 'tatha coktam, sakaladesah pramanadhino, vikaladeso nayalhinah' (-Rajavartika); the reference here is to Samanta-bhadradeva's Gandha-hasti-mahabhasya. Bhaskaranandi acarya (c. 13-14th century) in his gloss Tattvarthasukha-vrtti, while commenting on the 42nd sutra in the fourth chapter quotes-aparah prapancah sarvasya bhasye drasavyah; and again in the fifth chapter

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162 Studies in Umasvati at the second sutra, he quotes--anyastu viseso bhasye drasavyah. Thus both the references are to Gandha-hasti mahabhasya. 3. Dharmabhusana also in his Nyayadipika quotes from Gandha-hasti-mahabhasya; a. tadbhasyam-tatratmabhutam agnerausnyam anatma bhutam devadattasya dandah. b. bhasyam ca-samsayo hi nirnaya virodhi na tvavagrahah. c. taduktam svamibhirmahabhasye mimamsa prastave suksmantarita durarthah pratyaksah kasyacid'ayatha anumeyatvatojgnyadiriti sarvajna samsthitih. The works so far discussed, Cudamani and Gandha-hastimahabhasya are irretrievably lost. Of the extant commentaries the earliest is that of the adept Pujyapada alias Devanandi's Sarvarthasiddhih. Pujyapada is a prolific author so well known to Nirgranthologists with his works on logic, grammar, prosody and philosophy. He had the cognomen of Jinendrabuddhi. Later inscriptions and authors have praised Pujyapada (c. 580-635). He is said to have visited videha ksetra blessed by SimandharaTirtharkara; while on his retreat from Videha he lost the eyesight but got back the eyesight by composing santyasaka at the santi Tirthankara temple at Bankapura, now in Haveri district of Karnataka. Sarvarthasiddhi is an exhaustive commentary on Tattvarthasutra and a trend setter of southern tradition of Digambara affiliation. It is really astonishing that Pujyapada does not mention the name of the author and ascribing the work to oneNirgranthacaryavaryam, 'some nirgrantha pontiff, has caused doubts in the minds of serious readers. No doubt it is a glaring omission, but the question is whether Pujyapada has purposely done it; M. A. Dhaky is of the opinion that Pujyapada professed complete ignorance of Umasvati [1996:53]. Though I very much like to differ from this opinion, I do not have another convincing alternative to agree. However, without probing deep into this

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Tattvarthasutra Commentaries of Karnataka 163 and other problems, I must make it clear that all the commentaries of Karnataka are very much the blue-prints or abridged versions of Sarvarthasiddhi, except the works of Akalanka and Vidyanandi. Sarvarthasiddhi has been edited and translated into Kannada by D. Padmanabha Sharma (1988). The methodology of Kannada text is as follows: Original sutras of Tattvarthasutra, a bhavartha a paraphrase for each sutra of Umasvati, Sanskrit commentary of Pujyapada (transliteration), a bhavartha free rendering into Kannada language of Pujyapada's commentary along with an extra explanation given to supplement the opinion of Pujyapada. The Hindi edition of Phoolchand Shastry's translation of Sarvarthasiddhi (1971) has helped the Kannada editor. The Akalanka acarya's [c. 730-50] Tattvartha-rajavartika is a master-piece which abounds in quotations from Buddhist works, especially from the texts of Dinnaga (c. fifth century). It is this that has created some legends woven around the life of the brilliant Akalankadeva. Though he has been influenced by Pujyapada, Akalankadeva's originality and genius is crystalised in the commentary. Albeit, Akalanka also does not mention the name of Umasvati. The same may be said of acarya Vidyanandi (A.D. 900-50) who in his Tattvartha-slokavartika has comprised the basic textual material used by the advanced students in Digambara monasteries. Sukhabodha commentary in Sanskrit of Bhaskaranandin (c.13-14th century), abounds in quotations from Akalanka's Rajavartika. Bhaskaranandi's clarity and simplicity of style is appreciable. Not much is known about the life and time of the learned commentator except that he is believed to be a pupil of Jina-candra-bhaaraka who is referred to in the Sravanabelagola charter (EC. II (R) 79 (69)] of the twelfth century. At the very beginning, Bhaskaranandi, the commentator makes his

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164 Studies in Umasvati methodology and aim of his approach - 'Tattvartha-sutrapadavivaranam kriyate' and this he has achieved. Coming to the Kannada commentaries, there are about thirty in number out of which only two are earlier and the rest are twentieth century works. Of the Kannada glosses the earliest was authored by Divakaranandi-Bhaaraka-Munindra alias Divakarandi-Siddhanthadeva [c. 1020-85]. He completed the work Tattvartha-sutranugata-karnaa-laghu-vrtti, a Kannada concise gloss on the Tattvarthasutra in the year C.E. 1060 at Hombuja, a holy piligrimage centre in Shimoga district. The Kannada commentator, Divakarananandi-vrathinatha was one of the greatest of preceptors of Karnataka in the eleventh century. Eight inscriptions from different places and two poems of different authors have extensively praised the adept Divakaranandi with which a hagiography of the acarya can be reconstructed [EC. II (R) 135 (117) AD 1123. ibid, 485 (351) EC.V (R) KR Nagara 22 (iv ye 23). c. 11th century; ibid. 23 (iv ye 24) AD 1100; ibid. 26 (iv ye 27). c. 11-12th century; EC. VI (R) KR pete. 3 (iv kp 3) AD1118; EC. VII (R) SK.136. AD 1062; EC.VIII (OLD) Nagara 58. AD 1062; ibid, Nagara] an abode of sastras, a crest-jewel of philosophy, bearer of splendid virtues; he had proficiency in grammar, logic and philosophy. He was possessed of the five mahakalyanas, the eight maha-pratiharyas, the thirty four atisayas and was well versed in both siddhantas. His vrtti in Kannada in ten chapters to the Tattvarthasutra, (AD 1060) opens with the following sloka: natva jinesvaram viram vaksye karnaa-bhasaya tattvartha-sutra sutrartham mandabudhyanurodh/ and explains that the Grddhapicchacarya has at the outset saluted the Arhatparamesvara-paramabhaaraka, as a benediction to his Moksasastra and commences the gloss with the usual well-known sloka of moksa-margasya netaram bhettaram karma-bhubhrtam. Divakaranandin has quoted

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Tattvarthasutra Commentaries of Karnataka 165 hundreds of gathas and only eleven Sanskrit slokas, which suggests that early commentators had also used more Prakrit verses. Divakaranandi is not the first commentator in temporal terms, because Cudamani of mid-seventh century of an unknown commentator was the first work. Since that work is not extant, ivakaranandi is credited as the first known commentator in Kannada. His Karnaalaghu-vitti, composed in a prose style of later old Kannada of eleventh century has popularised Tattvarthasutra in Karnataka. His prose is simple but effective; only occasionally there are flashes of poetic excellence. For centuries this has served as a standard text, an authentic primer for the students of Jainalogy. Divakaranandi has followed the model of Pujyapada; but I am not in a position to say how far he has been influenced by Bha and refers to it's author as Grdhrapiccha-acarya and not as Umasvati. Divakaranandi quotes from Gommaasara-Jivakanda [gatha No. 614; this gatha is from Sakhandagama, Trilokasara (gatha No. 332), Jambudvipa Prajnapti (13.21), Mulacara and other works]. He authored this work to facilitate the sluggish, young scholars to learn Tattvarthasutra and to acquire correct view of reality. Tattvaratna-pradipike of Balcandradeva (AD 1170) is the second Kannada gloss in temporal terms but in quality the best. Balacandradeva alias Adhyatmi-Balacandra, also a monk, and a pupil of samasta-saiddhantika-cakravarti Nayakirti siddhanta deva, composed Tattvartha-tatparya-vrtti olim Tattva-ratnapradipike, a Kannada gloss to enlighten his disciple Kumudacandra-bhaaraka. Adhyatmi-Balacandra belonged to the line of monks of the original congregation (mula-sangha), Desi-gana Pustaka-gaccha Kondakunda-anvaya. He is a prolific author with the following works to his credit: 1. Jinastuti: containing only twenty verses in praise of the virtues of jina.

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166 Studies in Umasvati 2. Prabhrataka-traya: Kannada commentary on Samayasara Pancastikaya and Pravacanasara-prabhrta-tatparya-vrtti; based on the model of Jayasena's Sanskrit commentary: 3. Paramatma-prakasike: a Kannada commentary on the Sanskrit work; but the authorship of this work is doubtful; Maladhari Balacandra, different from Adhyatmi Balacandra, seems to be the real author. 4. Tattva-ratna-pradipike. It should be said to the credit of Balacandradeva that the wellknown Gommaa-jina-stuti of Boppana-pandita was composed at the instance of him. Damanandi was the senior confriar of Adhyatmi Balacandradeva [EC. (R) No. 73 (66). AD 1176, p. 76; ibid, No. 571 (v cp 150) AD 1181. p. 356; EC. VII (R) Nagamangala No. 118 (IV Ng 70) AD 1178. pp. 120-21]. Balacandradeva in Tattvaratna-pradipike has followed Pujyapada's Sarvarthasiddhi more closely than Divakaranandi, but in the Kannada narrative style and in epitomization he has imitated the pattern of Divakaranandi. Balacandradeva is more elaborate than Divakaranandi. Both Balacandradeva and Divakaranandi quote more Prakrit gathas than Sanskrit verses; there are some common gathas and slokas between these two Kannada glosses but such common verses are very few. e.g.; 1. The following Sanskrit sloka is found in both the works - pramana-naya-niksepairyorthan nabhisamiksate/ yuktam cayuktavad bhati tasyayuktam ca yuktavat// 2. The following Prakrit gatha is common lantava-kappe terasa accudakappe ya honti bavisa/ uvarima ekkattisam evam savvani chavahi// Balacandradeva does not blindly follow his predecessors. He profusely quotes from Gommaasara, Trilokasara of Nemicandra Siddhantacandra (AD 983) and from Dravya-sangraha. -

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Tattvarthasutra Commentaries of Karnataka 167 There are more Sanskrit verses in Balacandradeva than in Divakaranandi. Balacandradeva's Tattvartha-pradipike opens with a Sanskrit sloka which is the same as in Divakaranandi's work. A comparative study of the Kannada commentaries of Karnataka, particularly with Pujyapada's Sarvarthasiddhi is a desideratum. While preparing this paper I made a humble attempt to take up the work myself, but in the course I found that my knowledge of philosophy pertaining to the subject is not sufficient to do proper justice to the thesis. Hence after knowing my limitations I did not proceed further; but, some competent person should take up this work. After twelfth century, it is suprising that not even a single commentary has been written on Tattvarthasutra; the sole exception is that of an unknown author's Tattvarthasutravyakhya the date of which is not known. A microfilm copy (No. N. 1150] is well preserved in the Institute of Kannada Studies of Mysore University; I have not seen this microfilm. But from the beginning of this century, nearly thirty different editions have appeared, but the heartening numerical figure is deceptive! Except four or five of the above Kannada works, the rest are popular bazar editions of no consequence; either they are reprints or just ordinary reproductions. It is Padmaraja Sastry, son of Brahmasuripandita of Chamarajanagara, a district headquarters in Karnataka, who edited the original text with a commentary in modern Kannada language, for the first time in this century, in 1914. He made a sincere attempt to give the gist of each sutra in simple spoken Kannada; it contains adhikarana, avataranika, pratipadartha and tatparya. Padmaraja Sastry, in his introduction of two pages to Moksasastra as he names Tattvarthasutra, has this traditional appeal to the reader-- 'this is a sacred text to which should be bestowed the same respect extended to deva, god, guru, ascetic and sastra; should be recited everyday only after taking bath;

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168 Studies in Umasvati the book should not be kept at an impure and unholy place; should not be touched in an impurity of child-birth or death or menses; he who recites the ten chapters with devotion will be blessed with the effect of Upavasaphala, successfully completing the fast. Though the later editions are mostly true copies of this commentary there are exceptions. Sri 108 Sambhavanandi, a Digambara acarya has authored an exhaustive paraphrased Kannada commentary (1992), perhaps the only voluminous and valuable work after Balacandradeva: The title - Digambara Jainacarya Grddhapinccha SrimadUmasvami Viracita Moksasastra olim Tattvarthasutra, - suggests that the approach of this commentary is sectarian and Digambara oriented; a careful and comparative study will reveal the predictable disagreements on the matters of the nudity of the medicant and the partaking of food by the kevalin. Bibliography Dhaky, M.A. 1996 Umasvati in Epigraphical and literary tradition, In: Jain Journal, vol, xxxi. no. 2, october 1996, pp. 47-65. 1991 The date of Kundakunda Acarya, (eds) M. A. Dhaky and Sagarmal Jain,In: Aspects of Jainology, vol. II, Pt. Dalsukh Malvania Felicitation Volume I, Varanasi, pp. 187-206. Kamala Hampana: 1982 2. Anekantavada 1982 3. Jaina Sahitya Parisara. 1983 1. (ed) Camundaraya Puranam Mukhtar, Jugal Kishore: 1956 Jaina Sahitya aur itihasa par visada prakasa (Hindi), Calcutta, pp. 106-8. Nagarajaiah, Hampa: 1994 1. (ed) Tattvartha-sutranugata-karnaa-laghuvrtti, Hombuja Jaina Matha.

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1997 2. Santararu-ondu Adhyayana, Hombuja. Padmanabha Sharma, D: 1988 (ed) Devanandi Pujyapadacarya krta Sarvartha-siddhi (ed). Ratnamma, Dharmasthala, pp. 646, crown 1/4 size. Premi, Nathuram: 1956 Jaina Sahitya aur itihasa (Hindi) Bombay. Shantharaja Sastry, A: Tattvarthasutra Commentaries of Karnataka 169 1955 2. (ed) Tattvarathna pradipike of Balacandradeva, Mysore. 1. (ed) Tattvarthasutra of Sri Umasvami with the Sukhabodha (A gloss) of Sri Bhaskaranandi, Mysore. 1994 Subayya (Suvrta) Sastry: 1967 Sakhandagamah (tasya prathama khanda-Jivasthane), a Kannada translation, Bangalore. Sri 108 Sambhavanandi acarya: Taranath, T.S.: 1978 1992 (ed) Moksasastra, Digambara Jaina Sravaka-Sravikas, Belluru (Mandya District), pp. 548. Sodhanaloka: pp. 89-99. Upadhye papers: 1983 Mysore University, Mysore.

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14 Apropos Umasvati in Kannada Literature HAMPA NAGARAJAIAH Preamble 1.1. Nirgrantha authors of Karnataka have, over centuries, great regard for Umasvati and his magnum opus Tat tvartha- sutra 1.2. Without touching the vexed issue of religious nuances of the white-clad and sky-clad differences involved in the debate of the authorship, I would carefully confine to record the available material apropos Umasvati in Kannada language, both from literary and epigraphical sources. 1.3 The methodology followed is purely an historical docu mentation of facts. 1.4. Occasionaly I have ventured to analyse and assess the facts without sacrificing objectivity or scope of the paper. Confusion of authorship 2.1 Umasvati is known with the name of Grddhrapicchacarya (GP) in Karnataka; northern tradition is not familiar with this cognomenic appellation. 2.1.1. The credit of mentioning the name of GP for the first time in Karnataka goes to Virasena-airiya who says in his Dhavala - Tika: taha Giddha Picchariyappayasidata-ccatha sutthevi (C.E. 816].

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172 Studies in Umasvati 2.2 Among the extant Kannada works, allusion to the name of GP (Grddhra Pinchacarya) as the author of TS, Adipura-nam (canto1/verse12) of the Pampa (AD 941) is the earliest. 2.2.1. After Pampa many Kannada authors like Camundaraya (AD 968), santinatha (1060), Divakaranandi (1060), Karna-paryaya (1145), Nemicandra (1170), Brahmasiva (1170), Acanna (1195), Janna (1230) and others have repeated the name of GP as the author of TS. 2.3.1. Only Parsva Pandita (AD1205), Kumudendu (1275), Sal va (1485) and Payanavarni (1669) have mentioned the nomen US. 2.3.2. Out of the inscriptions, K. 60 (AD 1009), K. 52 (1050) and Hombuja (1077) have mentiond only TS and not the author; but inscriptions of SB. 156 (AD 1115), 135 (1123), 173 ( 1145), 71 (1163), 73 (1176), 360 ( 1398) and 364 ( 1432) mention the names of both Umasvati and GP. Even though SB epigraph No. 360 (AD 1398) makes it very clear that US is the author of TS, somehow it tries to suggest that US who had GP as his second name is an alias of KK. 2.3.3. The only inscription to mention that US is the author of TS, without any ambiguity is that of Hombuja (EC. VIII(old) nagara. 46. A.P. 1526]. SB 360 (AD 1398) also clearly mentions that US is the author but it tries to equate US with KKA. 2.3.4. As already stated in para no. 2.1.1., It is the Svami Virasenacarya, in his Dhavala-Tika (C.E. 816), comm. on Sakhandagama, C. AD 500), who first initiated the nomen of GP. Set to motion by the adept Virasena it soon gathered momentum to roll over the green lawns of the Karnataka Nirgrantha monastery. Thereafter Jaina authors considered it a sacred duty of gratefully remembering the name of GP in the beginning of the work. As

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Apropos Umasvati in Kannada Literature 173 a result, Jain writers of Kannada language have over a thousand years revolved round the pivot of GP and have complimented him with various encomiums. 2.3.5. But in course of time Kannada authors lost track of both US and TS and landed in a mess which was their own creation. In the process US, TS, KKA, GP - all got mixed up creating a wrong impression that KKA and US are one and the same with the nomen GP being another alias, who authored TS. It is also believed that GP was the disciple of US and in turn Balaka pi(n)cchcarya, a disciple of GP, authored a work called Suktiratna, considered as lovely ornament of the lady of final liberation (muktyangana), but nothing is known about this work. Inscriptional Evidence 3.1. An exact date and lineage (anvaya) of KKA continues to be a dilemma even to this day. Entering into the controversy of the proper place, date, etc., is like opening the pandora box. I am not eager either to delve deep into the unfathomable depth and get lost or discuss it in a parochial spirit. I confine to deal briefly only the relevant points. Among the aliases of KKA, caturangula carana has fascinated some Kannada authors like Vsttavilasa (Dharmaparikse, i-ii) and Doddaiah (Candraprabhacarite, 1-17). A monk who can fly up in the air by means of supernatural (legendary) powers is called jangha-carana. But the Jaina ascetics were forbidden to make use of supernatural powers or to indulge in such practices, even when they had mastered it [Sutrakrtanga, 2, 2, 27; Uttaradhyayana, 8.13 and 15, 7-8]. KKA and PP Devanandi are attributed with this occult power; it has been said that they went from Karnataka to Purva-Videha-ksetra by employing this supernatural occult power and had the darsana of Simandhara Svami. Some Kannada authors

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174 Studies in Umasvati 3.2. have gone to an extent of projecting KKA as a misogynist and that he would not touch the earth by his foot because this earth is personified as a woman. 3.3. The following vrtta, composed in sardula-vikridita metre, employing more Sanskrit and less Kannada words, figure in some Kannada charters [K.16. undated (c. eleventh Century.), p. 54; K. 62. AD 1031, pp.150-1; K. 52, AD 1050, p. 133; Citapur No. 38. AD 1099. Hunasihadagali (Gogi, H:1996: p. 230]; Sri-caritra-samrddhi mikka vijayasri karmma-vicchitti pur vacaryoktame raja-niti yenisuttirdi tapo-rajyadim/ bhucakram besakayye sanda muni-brinda-dhisvarar Kondakun dacaryar dhrta dhiryar aryateyin en acaryarol varyaro// 'KKA is equated to an emperor; his virtue is bounteous treasure, he is victorious vanquishing the enemies of karma, his royal conduct in following the path traversed by the early ascetics; thus the chief of the friars and nuns, the KKA is ruling the kingdom of penance (tapo-rajya) and the fourfold congregation is obeying his commandements. With this undaunted courage and venerable character, KKA has been supreme in the group of monks'. 3.2.1. Immediately after these lines, the name of GP is mentioned as the follower in the line (anvaya) of KKA. Though the above verse is not found in the SB inscriptions, the name of US follows after the name of KKA is SB inscriptions of No.156 (127) and 135 (117) etc. M.A. Dhaky has discussed in detail the material from inscriptions [Dhaky: 1996:50-3] There is no uniformity in equating the nomen US and GP with KKA. 3.3.1. Some consider GP was a follower of KKA.

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Apropos Umasvati in Kannada Literature 175 3.3.2. Those who have identified KKA with GP also are not uniform in proposing a proper date. One of the inscriptions has placed GP after SB Svami and Akalankadeva [EC. VII (R) NG. 64 (IV Ng 76). 1145. p. 47 lines 41-4]. 4.1. The importance of an epigraphical reference from Hombuja needs no exaggeration, in the context of this discussion. Though a later charter of post medieval period (ED. VIII (old) Nagara 46. AD 1526. Hombuja) the epigraphist seems to possess a fair knowledge of the chronology of the Nirgrantha monks. What is more important, is that the inscription is free from the usual confusion. The fairly long charter is a prasasti of the illustrious Vadi-Vidyananda Svami [1480-1536], a towering intellect, celebrated author, who was honured in the court of Krsnadevaraya of Vijayanagara, and many more kings of minor prinicipalities [Aaletore: 1938: 3778]. After introducing him, the charter starts recording the usual list of the continuum of the Jaina ascetics with the invocatory verse of Akalanka-acarya; 'srimat-puramagambhira-syadvada' from his Pramana-sangraha and obeisance to Vardhamana - Jina. Immediately after the names of Yasobhadra and Bhadrabahu, the caturdasapurvadharis and Visakhacarya, the prominent dasa purvadhara, the name of Umasvati and his work TS is mentioned. I quote only the two relevant lines: Tattvarthasutra-kartaram Umasvati-munisvaram Srutakevali-desiyam vande aham guna-mandiram// 'I salute the chief of monks, Umasvati, who authored the TS, who is a srutakevali, the adept, who belongs to the desiya cohort of friars and who is an abode of virtues'. After this salutation to US the name of KKA follows.

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176 Studies in Umasvati 4.2. Among the several references to TS and its author, the statement of Hombuja inscription stands unique for the following salient features: i. The fact that US was the author of TS was known to the southern Nigrantha church. ii. Other aliases of GP and Umasvami are not mentioned. iii. US was chief of the monks-munisvaram. iv. He was considered as Srutakevalin; this term seems to be analogous with the adjective asesa-padarthavedi used elswhere in SB inscription, both suggesting the authorship of TS. v. He belonged o the desiya cohort of friars, a filiate branch of the original congregation (Mula-sangha) vi. He was an abode of virtues. 4.3. The significance of this inscription is enhanced by the fact that it was authored by the friar Vardhamana muni, a disciple of Devendra Kirti, head of the monks of Digambara sect. The statement made here is similar to that of SB inscription [EC. II (R) 360 (354). Ad 1398] but differs in placing KK as a successor of US. 4.4. Some of the Sanskrit and Kannada inscriptions of Karnataka trace the genealogy of Jain acaryas either from Ganadharas, the first mendicant disciples of Mahavira, or from Srutakevalin Bhadrabahu, the apostle who possessed the traditional knowledge of Jaina scriptures. One of such inscriptions states that in the line of the illustrious pontiffs, after Bhadrabahu, arose Kondakunda acarva who had the other names of Padmanandi, Umasvati and Gpdh-rapinchacarya, who had the disciple Balakapincha followed by SB and PP [E C>11(r) 71 (64) AD 1163, p. 27]; it can also be iterpreted that US belonged to the spiritual lineage (anvaya) of KKA [Dhaky : 51] and this seems to be more appropriate.

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Apropos Umasvati in Kannada Literature 177 4.5. An inscription of a later period contains an additional information that the adept Kondakunda wrote the TS and Sivakoisuri, disciple of S B deva, ornamented TS, which is a boat for crossing the ocean of worldly existence [EC. 11(R)No. 360 (254) AD 1398, p. 216]. While interpreting the meaning of this portion of the charter, some have expressed that Sivakoisuri also wrote a comm. on TS. [Saletore; 1938:225, & n-4]; but, a careful examination of the concerned text makes it clear that Sivakoi had mastered the TS and thus the complete knowledge of TS was his ornament. 4.6. An inscription from Hombuja has an additional infor mation. It states that Aryadeva had authored TS. [EC. V111 (BLR) Nagara. 35. AD 1077]; Sivakoi-acarya was a disciple of SB Syami's sisya-santanam. After Sivakoi-acarya came Varadatta-acarya and then appeared Aryadeva who was known as the composer of TS. (ibid, lines 70-1]; and the text of the epigraph continues to state that Simhanandi-acarya, promoter of the Ganga kingdom followed Aryadeva. 4.7.1. It is interesting to note that the information of Hombuja inscription is identical with the SB. epigraph No. 360 (254) of 1398 in one point; i.e., so far as the statement that Sivakoisuri, the disciple of SBD, was an ornament to TS (proficient in TS.). SB epigraph of No. 360 is later than Hombuja inscription No. 35 by three hundred years. 4.7.2. The name of Aryadeva appears again in an inscription of SB. [EC.11(R)77 (67) 1129, p. 45, lines 78-81]; though the names are one and the same, Aryadeva of Hombuja charter is far ealier to the Aryadeva of SB, epigraph. Aryadeva, mentioned in SB inscription, belongs to the period of mid tenth century AD, and corresponds to the reign of Krsna-III (935-65), the Rastrakuta king.

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178 Studies in Umasvati 4.7.3. The Aryadeva, who figures in Hombuja inscriprtion (No. 35 of AD 1077), seems to be one of the earliest authors of Karnataka. There are some problems in his identification. The inscription states that Aryadeva is later than SBD, Sivakoi and Varadatta (?) and earlier to Simhanandi acarya. It is established that Simhanandi lived in the early decades of fourth century AD, in which case Aryadeva is to be assigned to the beginning of fourth cent. AD. 4.7.4. The statement that Aryadeva authored TS cannot be accepted, unless it is supported by further convincing evidences. It may be suggested that Aryadeva may be the author of Cudamani, one of the earliest of commentaries on TS in Kannada; though the work Cudamani is not extant, it has been referred by other Kannada authors. Bhaa-Akalanka (AD1604), a grammarian, has stated that the Kannada language is capable of being a medium to science subjects also, becasue Cudamani, a great work and a comm.on TS, 96,000 verse-measures in extent, has been written in Kannada [Sabdanusasana] and the work is assigned to early seventh cent. AD. Therefore Aryadeva stands as a challenge for further investigation [Dhaky:52] Piccha-Pinccha 5.1. Kannada (Jain) authors have generally followed a regular tradition and pattern of respectfully mentioning the names of early acaryas and authors. Accordingly the name of US also figures; but mostly he is referred to with his nomen of GP; this has been noted in para number 2.1 to 2.3.1. 5.1.1. Pampa (941) has just mentioned the name of GP without referring to his work; it is Camundaraya who has made the unanimous statement that GP wrote the TS which became famous and achieved all round renown and established the greatness of the doctrine of Jina.

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Apropos Umasvati in Kannada Literature 179 5.1.2. Grdhrapinchacarya and Grddhapicchacarya-are the two variants used by Kannada writers. The word piccha has taken the form of pinccha; a phonetic tendency of nasalising the non-nasalised is a peculiarity of Kannada, and the result is a variant form. Similarly in the word medial position, Sanskrit letter -l- changing to -l- is very common to the phonetic structure of Kannada language; Balaka has the variant of Balaka in Kannada. 5.2. An explanation is also given to the usage of the nomen GP instead of US. For keeping a piccha (pinccha) consisting of a bunch of vulture feathers, US is called GP. Digambara monks barely possess anything except a piccha, a bunch of plumes, considered as the only requisite of a Digambara, along with a kamandala, the waterpot. Generally the piccha, the feather broom is made of peacock feathers, hence the nomen mayurapiccha. Inscriptional evidences support the view that the Jain ascetics are mentioned after their brooms, seem to be peculiar to the Digambaras: a. A monk using peacock feather broom is called a Mayura-picchacarya' Mayurapincchacarya [EC. 11(R). No. 364 (258). AD1432, p. 230] b. A friar carrying crane feather broom is called Balakapi-(n)cchacarya [ibid, No. 156(127) C.E. 1115. p.93; K.68. C. tenth to eleventh cent., p. 161] An ascetic using vulture feather bunch is called Grddhrapi(n) cchacarya [EC.11(R) 73 (66) AD 1176, P. 34] d. A monach using the owl feather broom is called Uluka-bhaacarya [vrttavilasa:Dharmaparikse: AD C. 1360] The epithetic appellation of GP is to confirm that the author is a Digambara monk.

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180 Studies in Umasvati Digambara Author 6.1 Following is the quintessence of the argument advanced by the advocates of GP as a Digambara seer: i. KKA, the illustrious Digambara monk was the teacher; the kernel of his works echo in TS. ii. Eminent Digambara acaryas like SB svami, PP Devanandi, Bhaa Akalankadeva, Vidyananda have written the commentaries of TS. iii. Celebrated Kannada authors of Digambara sect like Pampa, Camundaraya, Parsvapandita, Bhaa Akalanka have remembered GP with reference. iv. Vidyananda, a Digambara pontiff in his auto-comm. of Aptapariksa refers to GP with great respect and goes to an extent of using the adjcetive of bhagavad. v. In the TS, chapter-IX, sutra 9, nudity(nagnya) is also included in the list of twenty-two parisahas, visiting afflictions, variety of Samvaratatta which is the requisite of only a Digambara friar. vi. Pujyapada (c. sixth to seventh century) and Srutasagaravarni in Sanskrit commentaries, and Balachandradeva (AD1150) in his Kannada comm., have referred to US as a 'Nirgrantha-acaryavaram', the superior adept of Digambara monks, and an agamakusalam. 6.2 Without a single exception all the Jain authors of Kannada literature, who have mentioned GP or US, have held the same belief. Kannada Author's Tribute 7.1 TS is considered as embodying the essence of Jaina philosophy and symbolising the whole gamut of traditional knowledge. Vardhamanasvami, a friar who had mastered TS, is described in an inscription, as the moon causing to swell the ocean to Tattavartha [EC.11(R)380 (274) AD 1372, p. 244]; therefore the suffix - svami is also added to the monk.

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Apropos Umasvati in Kannada Literature 181 7.2. Jinasenadesa-vrati (1600), author of Vardhamana purana, is of the opinion that KKA wrote TS, had the gift of moving about wihout touching the earth (personified as woman) (chapt. 1. verse. No. 42]; this point has been discussed in para No. 3.1. Kannada poems like Sukumaracarite (1-15) of santinatha (1060), Kallinatha-puranam (1-15) and Ramacandracarita-puranam (1-12) of Nagacandra (1046-11-) and Candraprabhapuranam (1-14) of Aggala are the early poets to prominently mention this aspect; further it is said that KKA brought the agama texts from Purva -Videhaksetra (Brahmasiva, AD 1170: Samayaparikse, 1-10]. It is this highest regard to KKA that has made some authors to equate him with US, GP and TS. 7.3.1. Except Payanavarni's statement of sectarian approach, all the other literary and epigraphical references, are free from making any derogatory statements; there is not even a single instance of any slightest suggestion of wounding the sentiments of others, even when emphatically confirming US alias GP as a Digambara monk. 7.4. Kannada authors, whether a preceptor or a householder, have unilaterally considered that it is GP alias US who initiated a set pattern of ecclesiastical style, of crystallizing the knowledge of the holy scripture in Sanskrit language which served as an illustrious model for the later sastra or sutra authors. 7.4.1. Even the inscriptions subscribe to the same regard; K. 62, of 1031 says that GP, a connoisseur in philosophy, grammar, the six tarkas, was renowned in Desiga-gara, a cohort of friars and nuns, in the lineage of KKA. 7.4.2. Mangarasa(1505) states, in his poem Nemijinesa - Sangati, that "Gtdhrapincchacarya had the glory of writing an auto-commentary on Tattvartha and I fold my hands and bow down to his feet' [Sandhi-1, verse-12],

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182 Studies in Umasvati Mangarasa is the second author who has clearly mentioned the auto-comm. of US. 7.5. GP was aryanuta, was praised by the acaryas [-Pampa (941), Adipuranam 1-12]; venerable, and courageous, indulged in austerity for the purification of the self and knew the core of Jainism, [Santinatha 91060], Sukumara carite, 1-13); he had crushed the pseudo-philosophies and capable of showing the easy path to cross the wood of the profane life [Karnaparyaya(1145) Neminathapuranam, 1-10); he can dispel the darkness of ignorance [Aggala(1189) Candraprabha-puranam, 1-18]; there are a number of excellent philosophies in the world and the differences between them are more; but it is GP who narrated it in such a way that one can understand it in a facile manner [Brahmasiva (1170) Samaya Parikse, 1-3]. 7.6 Medieval Kannada poets also excell the early writers in gratefully remembering the greatness of GP; 'how can I describes the superiority of GP; whatever he says is Tattvartha, whatever he touches is good for the living being, whatever he does is the ideal life for others to emulate [Gunavarma-11 (1235), Puspadanta-purana, 1-18], his restraint was only worthy of a acarya (Janna (1230), Anantanathapuranam, 1-13]; our duty is to praise his lotus-feet [kamalabhava (AD.1235), santisvarapuranam, 1-19]; and Kumudendu(1270), Ramayana, 1-14); the lotus feet of GP, whose lustre has enveloped the sky of Jainism' is surrounded by the lay votaries (Bahubali Pandita(1352), Dharmanathapuranam, 1-16): 7.7. Of the other references worth considering only three are to be discussed here: i.e. Nemicandra (AD1170) is the only author in Kannada literature who has mentioned about the glosses of TS. Nemicandra says GP, the earliest (acarya) of Jina dharma authored TS, a marvel for

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Apropos Umasvati in Kannada Literature 183 the learned [Nemicandra (c. 1170) Neminathapuranam, 1-13]. ii. Parsvapandita (1205) has mentioned TS and its author as Umasvati (and not as GP) [Parsvanatha puranam, 1-13] and Parsvapandita is the first writer to mention that US has written an auto-commentary to his TS - 'Umasvati, a milky ocean of clemency has removed the dirt of the fake (religions) by Tattvarthavrtti [ibid, 1-18]. iii. Salva (1485) has mentioned boththe aliases of US and GP, a traividya, an acarya praised by the monks, as one who is as bold as the mount Meru (Salva-bharata olim Neminatha-carite, 1-13 and 15]. The rest of the prasastis of US are the usual benedictory verses. Conclusion: 8.1. Thus the influence of US can unmistakably be seen on the Jina authors of Karnataka who had considered US as the author of TS (and an auto-commentary) and as a celebrated acarya; TS was a widely read agama work, they were aware of the commentaries also. Jain authors of Kannada literature have held US with his alias GP in highest regard at par with KKA, SB Svami, PP, Kaviparameshi, Jaasimhanandi and other eminent acaryas; though some authors have confused KKA & US (GP) as one and the same, the mix up in identification and properly fixing the date, does not alter the unilateral respect that US enjoys. In brief, for the Kannada authors US is nothing short of a srutakevalin (EC.VIII (BLR) Nr. 46. 1526]; tattvarthasutra Karttaram-Umasvati munisvaram srutakevali-desiyam vande'ham guna- mandiram/ The authors, their works and the insciptions which allude the name of Umasvati, his aliases and his work are tabulated below according to their chronological order:

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Date TS Author/ Place Work/ Source Uma- Uma- Grdhra- svati svami piccha Moksa- Arya Language/ Sastra deva Metre AD X x x x X x 184 Studies in Umasvati x Pujayapada Bhaa-Aklanka Svami-Virasena Vidyananda x x y y y Sanskrit Comm. Sanskrit Comm. Agama work Kannada Campu X x x x X x x x X x x x X x x x X x Kannada Campu Kannada Prose Sanskrit work Not traceable y y y Pampa Camundaraya Indranandi SvamiSamantabhadra K.60 x x X 2 x 635-80 Sarvarthasiddhi 730-50 Tattvarthvartika 816 Dhavalaika 900-50 Tattvartha slokavartika 941 Adi-Puranam 1-12 978 Trisasi-Laksana 900-40 Nitisara 550-600 Gandhahasti Mahabhasya 1009 Koppala Inscription 1025 Parsva carite 1031 Koppala Inscription 1050 Koppala Inscription mid 11th cent. Koppala Inscription 1062 Sukumara-carite X 1020-85 Tattvartha sutranu- x x X y x x Kannada prose x y Vadiraja K.62 K.52 K.68 santinatha Bhaaraka Sanskrit poem Kannada prose Kannada prose Kannada prose Kannada Campu Kannada prose y y *

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Divakaranandi Kannada prose X x Hombuja Hombuja Hunasi Hadagali SB * * y 1077 1077 1099 1115 1123 1145 1145 y y Kannada prose Kannada prose Kannada prose Sanskrit and Kannada Sanskrit and Kannada Sanskrit and Kannada Kannada campu SB > x x SB Karnaparyaya y y X x x X Yelladahalli 1145 x x y x gata karnaalaghuvrtti EC.viii (old)Nr.35 X ibid, Nr.57 x KJS: Citapur 38 EC. 11(R) 156(12) V ibid 135(117) v ibid 173(14) Neminatha Puranam EC. Vii (R) Ng. 64 (IV Ng 76) Tattvaratna Pradipike EC. Vii.(R) Ng. x 64 (IV Ng 76) (Ardha) Neminatha x Puranam Samaya parikse No.73 (66) Candra Prabha X Puranam x Kannada prose Balcandra 1150 y Kanada prose SB 1163 V y x x Kannada prose Apropos Umasvati in Kannada Literature 185 Nemicandra 1170 y x Brahmasiva se x x 1170 1176 1189 y y SB Kannada campu Kavya Kannada Kavya Sanskrit and Kannada a Kannada campu kavya x x Aggala X y x x

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Date Work/ TS Author/ Place Uma- Uma- Grdhra- svati svami piccha Moksa- Arya Sastra deva Language/ Metre 186 AD Source Acanna 1195 x x > x x x x Parsvapandita 1205 Studies in Umasvati x > x x Janna 1230 x > x x Gunavarma-II 1235 > x x x x Kamalabhava 1235 x x > Kannada campu kavya Kannada campu kavya Kannada campu kavya Kannada campu kavya Kannada campu kavya Kannada campu kavya Kannada Satpadi Kannada campu Kannada campu Sanskrit Sanskrit Kannada Satpadi kavya Vardhamana puranam Parsvanatha puranam Aananthanatha x puranam Puspadanta puranam Santisvara puranam Neminatha puranam 1-14 Ramayana Punyasrava Dharmaparikse1-12 x EC.11(R) 360(254) V EC.11(R) 364(258) V Neminatha carite v olim salva-bharata 1-13, 15 x x Mahabala 1254 x x > x * x x x x x Kumudendu Nagaraja Vrttavilasa SB SB Salvakavi x 1275 1131 1360 1398 1432 1485 x x x x > y y y y y x x

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Mangarasa-III 1509 * V * x Kannada Sangatya Hombuja 1526 x x Sanskrit and Kannada Payanavarni 1669 x x Nemi-Jinesa Sangati x okim Harivamsa1-12 EC.VIII (old) Nagara. 46 Jnanacandra carite v 1-18 Anantanatha carite x 1-18 Vardhamana purana 1-42 Kannada Sangatya x x Kannada Sangatya Cikka-Padmanna- 1581 Setty Jinasena Desa 1600 Vrati x * * * Kannada Sangatya Apropos Umasvati in Kannada Literature 187

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188 Studies in Umasvati References 1. Bhujabali Sastry, Pt. K. Acarya : Umasvami athava Umasvati-In: The anthology- 'Samskrta Vangmaya ke Jaina Kavigala Kanike' -1971. 2. Dhaky, M.A.: Umasvati in Epigraphical and Literary Tradition, In: Jain Journal, Vol. XXXI-2, October 1996, pp. 47-65. 3. Gogi, Hanumakshi, (ed): Kalburgi Jilleya Sasanagalu, 1996. 4. Hampana, Kamala, Kannada Kavyagalalli Tattvarthasutra Ullekhegalu, in her anthology--Jaina Sahitya Paisara' 1982, pp. 155-69. 5. Jain, Jyoti Prasad , Date and Place of Birth of Sri Kundakunda-Acarya, In: Jain Journal, Vol. XXII-4, April 1988. 6. Mukhtar, Pt. Jugal Kishore, Svami Samantabhadra, Bombay, 1925. 7. Mukhtar, Jaina Sahitya aura Itihasa para Visada Prakasa 1956 (Hindi). 8. Nagarajaiah, Hampa: (i) Bhattaraka Divakaranandi(Kannada)-in Kannada Sahitya Parishat Patrike, Vol.70-1, 1985. (ii) Candrakode(Kannada), 1997-BPP. 181-94. (iii) Tattvartha-sutranugata-karnata-laghu-vrtti (Kannada)(ed.), 1994. (iv) Santaraus-ondu Adhyana(Kannada), 1997-A. (v) Koppala-Sasanagalu (Kannada)(ed.), 1998. 9. Narasimha Murti, A.V.: Epigraphical References to Umasvati, In: Svasti Sri, 1984. 10. Premi, Nathuram; Jaina Sahitya aur Itihasa(Hindi), 1956. 11. Sastry, A. Shantiraja; (ed) 1. Sukhobodha-vytti of Bhaskaranandi, Mysore, 1944. (ed) 2. Tattvaratna-pradipika of Balacandradeva, Mysore, 1995. 12. Upadhye, A. N., Upadhye Papers, Mysore, 1983. and Epigraphia Carnatika, Vol. II (Revised), 1973. Epigraphia Carnatika, Vol. VIII (BLR), 1902. Epigrahpia Carnatika, Vol. VII (Revised), 1979. South Indian Inscriptions, Vol. IX, XI, XV and XVIII.

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15 The Epistemological Concepts of Umasvati: As interpreted by Yasovijaya G. L. SUTHAR Acarya Umasvati is renowned as the exponent of Jaina philosophy who has pioneered in authoring the aphoristic treatise in Sanskrit language. The prominent logicians of both the sects have tested their philosophical acumen and scholarship by writing learned commentaries and glosses on the Tattvarthasutra. All the later Jaina philosophers have held it in high esteem as is evident from the statement of the aphorist Acarya Hemacandrasuri in his Pramana-mimamsa1-- 'yadi va preksasva vacakamukhya-viracitani sakalasastracudamanibhutani Tattvarthasutrani (yadi vA prekSasva vAcakamukhyaviracitAni sakalazAstra - cUDAmaNibhUtAni tattvArthasUtrANi) / ' It is this treatise which established the aphoristic style of Sanskrit in Jaina tradition and inspired the later Jaina philosophers for writing their works in Sanskrit. It is worth mentioning that the Tattvarthasutra has the trinity of jnana, jneya and caritra for its subject-matter. Apart from Umasvati himself, the other commentators, Vrttikaras and Vartikakaras of this treatise are-Pujyapada, Haribhadra, Akalankadeva, Vidyananda, Malayagiri, Abhayadevasuri, Gandhahasti, Srutasagara, Vibudhasena, Yogindradeva, Laksmideva, Yogadeva, Cirantanamuni, Yasovijaya etc. Thus evidently there

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190 Studies in Umasvati is an abundance of commentaries on the Tattvarthasutra serving as the ample proof for its profound popularity. With reference to commentaries, the late Pt. Sukhlal Sanghavi, the great savant of Jaina philosophy, has attempted a very interesting comparison and contrast of the Tattvarthasutra with the Brahmasutra which I would like to quote verbatim here? -- "sAmpradAyika vyAkhyAoM ke viSaya meM 'tattvArthAdhigama' sUtra kI tulanA 'brahmasUtra' ke sAtha kI jA sakatI hai| jisa prakAra bahuta se viSayoM meM paraspara nitAnta bhinna mata rakhane vAle aneka AcAryoM ne 'brahmasUtra' para vyAkhyAe~ likhI haiM aura usI se apane vaktavya ko upaniSadoM ke AdhAra para siddha karane kA prayatna kiyA hai, usI prakAra digambara aura zvetAmbara donoM sampradAyoM ke vidvAnoM ne tattvArtha para vyAkhyAe~ likhI haiM aura usI se paraspara virodhI mantavyoM ko bhI Agama ke AdhAra para siddha karane kA prayatna kiyA hai| isase sAmAnya bAta itanI hI siddha hotI hai ki jaise vedAnta sAhitya meM pratiSThA hone ke kAraNa bhinna-bhinna mata rakhane vAle pratibhAzAlI AcAryoM ne 'brahmasUtra' kA Azraya lekara usI ke dvArA apane viziSTa vaktavya ko darzAne kI AvazyakatA anubhava kI, vaise hI jaina vAGmaya meM sthApita tattvArthAdhigama kI pratiSThA ke kAraNa usakA Azraya lekara donoM sampradAyoM ke vidvAnoM ko apane-apane mantavyoM ko prakaTa karane kI AvazyakatA huii| ___ itanA sthUla sAmya hote hue bhI 'brahmasUtra' aura 'tattvArthasUtra' kI sAmpradAyika vyAkhyAoM meM eka vizeSa mahattva kA bheda hai ki tattvajJAna ke jagat, jIva, Izvara Adi maulika viSayoM meM 'brahmasUtra' ke prasiddha vyAkhyAkAra eka-dUsare se bahuta hI bhinna par3ate haiM aura bahuta bAra to unake vicAroM meM pUrva-pazcima jitanA antara dikhAI detA hai; jabaki tattvArtha ke digambara yA zvetAmbara kisI bhI sampradAya ke vyAkhyAkAroM meM vaisI bAta nahIM haiM unameM tattvajJAna ke maulika viSayoM meM koI antara nahIM hai aura jo thor3A-bahuta antara hai vaha bhI bilkula sAdhAraNa bAtoM meM hai aura aisA nahIM ki jisameM samanvaya ko avakAza hI na ho athavA vaha pUrva-pazcima jitanA ho| vastutaH jaina tattvajJAna ke mUla siddhAntoM ke sambandha meM digambara va zvetAmbara sampradAyoM meM khAsa matabheda par3A hI nahIM, isase unakI tattvArtha-vyAkhyAoM meM dikhAI dene vAlA matabheda bahuta gambhIra nahIM mAnA jaataa|" Having made this relevant introductory observation, now I come to the main theme of the paper. The Tattvarthasutra, consisting of ten chapters, deals with the theory of knowledge in its first chapter alone. Unlike the Nyayasutra of Gautama,

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The Epistemological Concepts of Umasvati: 191 Umasvati does not adopt the threefold procedure of a sastra in his Tattvarthasutra. Trayi hi sastrasya pravrttih--uddeso laksanam pariksa ca 3 (trayI hi zAstrasya pravRttiH- uddezo lakSaNaM parIkSA 1) It represents the canons adopting twofold procedure-i.e., enumeration and definition. Pt. Sukhlal Sanghavi has rightly remarked about the theory of knowledge of the Tattvarthasutra in comparative observation 'jJAnamImAMsA kI jJAnacarcA 'pravacanasAra' ke jJAnAdhikAra jaisI tarka- purassara aura dArzanika zailI kI nahIM, balki nandIsUtra kI jJAnacarcA jaisI Agamika zailI kI hokara jJAna ke sampUrNa bheda-prabhedoM tathA unake viSayoM kA mAtra varNana karane vAlI aura jJAna - ajJAna ke bIca kA matabheda batAne vAlI hai| '4 The celebrated Jaina neo-logician Mahopadhyaya Yaso-vijaya of seventeenth century, too, has composed an authoritative commentary entitled 'Tattvartha-vivarana's on the Tattvarthasutra along with its auto-scholium. From the points of view of availability and unavailability, Pt. Sukhlal Sanghavi has put the works of Yasovijaya under three categories: 1. Available in complete 2. Incompletely available 3. Unavailable The Tattvarthavivarana comes under the second category. It deals with the first chapter alone. The theory of knowledge propounded by Acarya Umasvati has been subjected to detailed investigation in it. Acarya Umasvati in the sutra- 1:6 (1/6) has indicated the instrumentality of pramanas and nayas to knowledge. Mahopadhyaya' in his vivarana on the sutra has reaffirmed the same as follow -- ' atra karaNe tRtIyA, na kartari / 'kartRkarmaNoH kRtItyanena SaSThIsaGgAt / '. While discussing the ascertainment of the twofold classification-perceptual and non-perceptual cognitions, his statement' -- 'tatra prasiddhe nandyAdau siddhAnte dvividhaM 'establishes the Nandisutra etc. as the basis for the twofold classification of organ of valid cognition (pramana)

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192 Studies in Umasvati found in the Tattvarthasutra. He further stated in no equivocal words that the twofold classification of pramana is not like the one accepted by the Buddhists and Vaisesikas. It is interesting to note that he uses the word 'Mayasunaviya') for the Buddhist philosophers. Acarya Umasvati in his bhasya on the sutra has also referred to the fourfold classification of some Acaryas, but without mentioning the names of those pramanas and their upholders. It becomes clear from the vivarana that the fourfold classification of pramana owing to the distinction of perception, inference, analogy and verbal testimony is found in the canon entitled 'Anuyogadvarasutra'. Having raised a question about the distinction between pramana and naya, he has cited two views upheld by some philosophers and critically assessed them with the precision tools of a neo-logician. Quoting the duo of slokas - ayaM na saMzayaH koTeraikyAnna ca smuccyH| na vibhramo yathArthatvAdapUrNatvAcca na prmaa|| na samudro'samudro vA samudrAMzo ythocyte| nApramANaM pramANaM vA pramANAMzastathA nyH|| He has supported the view upholding the standpoint (naya) as a part of pramana. Owing to the state of naya-jnana being excluded from erroneous cognition, valid cognition (prama) and as doubt also from their aggregation, and there arises an objection as to how its presence and absence will correspond to those of the verbal testimony. Refuting this objection with the acumen of a neo-logician, Yasovijaya resolves as follows: 'na, tathAtve'pi tattvamasyAdivAkyajanyajJAne vedAntinAmiva vyaJjanAvRttijanyajJAne cAlaGkArikANAmiva tAtparyavaicitryeNa vaicitryasyApratyUhatvAt, zAbdatvajAtyanatikrame'pi ca zrutacintAbhAvanAjJAnAnAM zabdasya dIrghadIrghataravyApAreNAvAntarajAtivaicitryaM zAstrasiddhameva, zabdajapratyakSa iva vA zabdajanyajJAne vaicitryaM bhaavniiym|' Pointing out the defect in the definition- 'anantadharmAtkatvapratipattiviziSTe vastujyekadharmavidhAraNaM nayaH', he puts forth a precise

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The Epistemological Concepts of Umasvati: 193 definition of naya as follows -- 3748 EsfeRUTH'-Finally, resorting to the verdict of experience in the form 'praminomi' and 'nayami', he directs that the characteristic objectness distinguishing 'pramana' and 'naya' must be accepted. (ufwulf nayAmItyanubhavasAkSiko viSayatAvizeSaH pramANanayabhedako'vazyamabhyupagantavya iti dik|' While explaining the sutra pertaining to the classification of jnanati (matizrutAvadhimanaHparyAyakevalAni jJAnam), Yasovijaya brings about the compatibility of the usage of 'kevalani' and 'jnanam' in plural number and singular number respectively as follows-- '7 paJcabhiH sambhUyaikaM jJAnamavagrahAdicaturbhiriva bhavatIti sUcanAya kevalAnIti bahuvacanaM, jJAnamityatraikavacanaM tu pratijJAnurUpatvAt prtivcnsy|'11 The learned author of the sub-commentary entitled 'Gudharthadipika'on the 'vivarana' of Yasovijaya has presented an elaborate explanation of this portion taking recourse to the terse technical terms of navya-nyaya. Removing the lacuna in the bhasya on the sutra in question, he has put forth specific definitions of the five cognitions precisely as follows: 1. gfselfis42114RURI FIR Hfag11741 2. POSTURI FIR SC516741 3. hafa haftan41 4. bhAvamanaHparyAyamAtrasAkSAtkAri mnHpryaayjnyaanm| 5. THIRheafa hafaqej at analar | Explaining the sutra --*764410*12 he has rightly observed in support of the scholiast Umasvati that the state of organ of valid cognition (pramanatva) and the number two both are enjoined in the sutra. According to him, all other pramanas accepted by the opponents are included under these two provided they are really organs of valid cognition. He further opines that of both the direct and indirect cognitions, the 'sakara' cognition (i.e., devoid of doubt, error etc.) alone deserves to be designated as pramana. It is worthmentioning here that in the exposition of the sutra (1/10) he has also discussed the view of the Jaina

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194 Studies in Umasvati philosophers who uphold all the cognitions as direct knowledge (pratyaksa) because the word 'aksa' (akSa) is commonly used for the mind, sense-organs and soul. Herein the views regarding the conception of directness (pratyksata) and indirectness (paroksata), too, have been discussed in detail. Now comes the turn of discussing Yasovijaya's interpretation of the duo of sutras13_ 'Adye parokSam' evaM 'pratyakSamanyat' which pose a great challenge to the commentators accepting the modified classification of pramanas introduced by the systematiser of Jaina epistemology-Acarya Akalankadeva meeting the challenge of and refuting the charges leveled against Jaina epistemology by Naiyayikas and other non-Jaina logicians. There is no explicit indication of the twofold perceptual cognitions-empirical and transcendental. Yasovijaya opines that the statement regarding the indirectness of mati and sruta is from the point of view of niscaya. From the practical point of view, their directness is certainly desirable. To substantiate his view he quotes from the Nandisutra_ 'yato'bhihitaM nandyAM- taM samAsao duvihaM paNNattaM-iMdiyapaccakkhaM ca noiMdiyapaccakkhaM ca'14 He further clarifies that empirical perceptuality is stated by indriyapratyakSam' (iMdiyapaccakkha). Witha view to reconciling his opinion with the bhasyakara, he resorts to the method of yogavibhaga' i.e. separation of the words of a sutra or splitting of one rule into two or more. It has been frequently used by Patanjali in his Mahabhasya. Mahopadhyaya Yasovijaya at the end of his vivarana on the sutra (1/11) says: ___ 'bhASyakArasyApi yogavibhAgAdindriyajanyajJAnasya siddhA pratyakSatA, sa caivaM yogo vibhajanIyaH, Adye parokSaM nizcayataH, pratyakSaM cAdye vyavahArata iti|'15 Vijayadarsanasuri in his gudharthadipika on the vivarana has clarified the yogavibhaga as follows-'. . . pratyakSamanyadityatra pratyakSaM prathamasUtropAttena Adye ityanenApi sambadhyate, anyadityanenApi, uktaprakAreNa yogavibhAge Adye parokSaM nizcayataH, Adye pratyakSaM vyavahArataH, anyadityanena saha pratyakSameva sambadhyate, na parokSa tathA ca tato'nyat avadhyAditrayamekAntena pratyakSameveti yogavibhAgato labhyata iti tadarthaH'16

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The Epistemological Concepts of Umasvati: 195 References 1. Pramana-mimamsa, Hemacandra, Eng. tr. Nagin J Shah, Gujarat Vidyapith, Ahmedabad 2002, karika 1. 2. Tattvarthasutra, HindiComm., Pt. Sukhlal Sanghavi, Parshvanath Vidyapeeth, Varanasi, 4th Ed. 1993, Introduction, p. 59. 3. Pramana-mimamsa, Hemacandra, Eng. tr. Nagin J Shah, Gujarat Vidyapith, Ahmedabad 2002, karika 5. 4. Tattvarthasutra, op.chit, intro. p. 48. 5. Tattvartha-vivarana. 6. Tattvarthasutra. 7. Tattvarthavivarana, 1/60. 8. Ibid. 1/6. 9. Ibid. 10. Tattvarthasutra, 1/9. 11. Tattvarthavivarana, 1/9. 12. Tattvarthavivarana, 1/10. 13. Ibid. 1/11-2. 14. Nandisutra, p. 198. 15. Tattvarthavivarana, 1/11. 16. Gudharthadipika, Vijayadarsanasuri, pp. 200-1.

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16 AcArya kundakunda aura gRddhapiccha umAsvAmI : eka vimarza prema sumana jaina zramaNaparamparA aura siddhAnta ke jo saMrakSaka aura prabhAvaka AcArya hue haiM, unameM AcArya kundakunda aura AcArya gRddhapiccha umAsvAmI pramukha haiN| kundakunda ke jIvana, vyaktitva, yogadAna Adi para vidvAnoM ne jo adhyayana prastuta kiye haiM, unase spaSTa huA hai ki IsA kI prathama zatAbdI ke Asa-pAsa ke dArzanika aura sAdhanAyukta jagat ko kundakunda ne apane sAhitya evaM saMyamapUrNa jIvana se paryApta prabhAvita kiyA thaa| unakA yaha prabhAva tAtkAlika hI nahIM rahA, apitu jainadarzana aura sAhitya kI paramparA meM hone vAle paravartI AcAryoM ke jIvana aura lekhana ko bhI unhoMne prabhAvita kiyA hai| paravartI dArzanikoM ke cintana ko bhI unhoMne gati pradAna kI hai| AcArya kundakunda ko paravartI sAhitya aura AcAryoM ne kitanA aura kisa rUpa meM smaraNa kiyA hai, usako rekhAMkita karane ke vibhinna AyAma ho sakate haiN| kundakunda ke tattva - cintana evaM dArzanika matoM kA bhAratIya darzana ke vikAsa meM kyA sthAna hai?, jaina dArzanikoM ne kundakunda ke darzana va cintana ko kyA mahattva diyA hai? evaM kundakunda ke sAhitya kI gAthAeM, paMktiyA~, sUktiyA~ evaM vicAra zailI AcArya umAsvAmI ke sAhitya meM kahAM aura kisa rUpa meM aMkita haiM, ityAdi binduoM meM se yahA~ isI antima AyAma para hI kucha digdarzana upasthita karane kA prayatna hai| AcArya vIrasena ne SaTkhaNDAgama kI dhavalATIkA meM tattvArthasUtra aura usake lekhaka gRddhapicchAcArya ke nAma ullekha ke sAtha tattvArthasUtra kA bhI

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198 Studies in Umasvati uddharaNa diyA hai - "taha giddhapiMchAiriyappayAsida taccatthasutte vi vartanApariNAmakriyAH paratvAparatve ca kAlasya" idi davvakAlo pruuvido|" AcArya vidyAnanda ne apane tattvArthazlokavArtika aura vAdirAja ne pArzvanAthacarita' meM gRddhapiccha munIzvara kA smaraNa kiyA hai| tattvArthasUtra ke eka TIkAkAra ne gRddhapicchAcArya nAma ke sAtha umAsvAmI munIzvara nAma kA ullekha bhI tattvArthasUtra ke lekhaka ke rUpa meM kiyA hai - tattvArthasUtrakartAraM gRddhpicchoplkssitm| vande gnniindrsNjaatmumaasvaamimuniishvrm|| zravaNabelagolA ke abhilekhoM meM gRddhapiccha nAma ke sAtha umAsvAti nAma bhI diyA gayA hai aura unheM AcArya kundakunda ke vaMza meM utpanna batAyA gayA hai abhUdumAsvAtimuniH pavitre vaMze tadIye sklaarthvedii| sUtrIkRtaM yena jinapraNItaM zAstrArthajAtaM munipuNgven|| sa prANisaMrakSaNasAvadhAno babhAra yogI kila gRddhpkssaan| tadA prabhRtyeva budhA yamAhurAcAryazabdottara gRddhpicchm|| nandisaMgha kI paTTAvalI meM bhI jo AcArya paramparA dI gayI hai, usameM kundakundAcArya ke paTTadhara ziSya ke rUpa meM gRddhapiccha (umAsvAmi) kA nAma hai| DaoN. e. ena. upAdhye ne paryApta vicAravimarza ke anantara AcArya kundakunda kA samaya IsA kI prathama zatAbdI ke lagabhaga mAnA hai|' ataH kundakunda ke bAda unake anvaya meM pratiSThita AcArya gRddhapiccha kA samaya I. san kI dvitIya zatAbdI vidvAnoM ne nizcita kiyA hai| paNDita sukhalAla jI saMghavI ne tattvArthasUtra kA kartA vAcaka umAsvAti ko mAnA hai aura yaha bhI kahA hai ki unhoMne svayaM isa grantha para bhASya bhI likhA thA, jo 'tattvArthAdhigama' ke nAma se jAnA jAtA hai| paM. saMghavI jI gRddhapiccha umAsvAti ko vAcaka umAsvAti se bhinna mAnate haiN| paNDita phUlacandra siddhAntazAstrI ne bhI cAra sUtroM ke vizleSaNa ke AdhAra para tattvArthasUtra ke kartA aura tattvArthAdhigama-bhASya ke racayitA ko bhinna-bhinna vyakti siddha kiyA hai| tattvArthasUtra para upalabdha TIkAoM meM sarvArthasiddhi nAmaka TIkA ko prAcIna mAnA gayA hai| vidvAnoM ne sarvArthasiddhi TIkA ke bAda tattvArthAdhigamabhASya kI racanA kiyA jAnA siddha kiyA hai| sabhI TIkAkAroM ne mUla gRddhapicchakRta tattvArthasUtra se hI grahaNa kiye haiM aura una para apanI TIkAeM likhI hai| jaise AcArya devanandi pUjyapAda ne mUlasUtrakAra kA nAma apanI TIkA meM nahIM liyA, usI prakAra vAcaka

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AcArya kundakunda aura gRddhapiccha umAsvAmI : eka vimarza 199 umAsvAti ne bhI mUlasUtrakAra gRddhapiccha kA nAma aMkita kiye binA hI bhASyakAra ke rUpa meM mAtra apanA nAma diyA hai| bAda meM mUlasUtra aura bhASya donoM ke lekhaka vAcaka umAsvAti ko mAna liyA gayA hogaa| ___ digambara paramparA meM AcArya vIrasena ne dhavalATIkA meM tattvArthasUtra ke kartA ke rUpa meM gRddhapiccha kA nAmollekha kiyA hai| kintu bAda kI digambara paramparA meM gRddhapiccha ke sAtha umAsvAti kA nAma bhI abhilekhoM Adi meM aMkita hai| isase pratIta hotA hai ki jaba sarvArthasiddhi TIkA ke bAda aura AcArya vIrasena ke anantara vAcaka umAsvAti ne apanA bhASya likha diyA hogA, taba digambara paramparA meM bhI gRddhapiccha ke sAtha umAsvAti nAma pracalita ho gayA hogA, jo zravaNabelagolA ke abhilekhoM meM aMkita hai| tattvArthasUtra jainadarzana kA sArabhUta grantha hai| digambara aura zvetAmbara paramparA donoM meM yaha mAnya hai| ataH grantha kI garimA aura mahattA tathA jaina saMskRti kI anekAntamayI chavi kI surakSA kI dRSTi se tatvArthasUtra ke karttA ora bhASyakAra kA do alaga-alaga lekhaka svIkAra kiyA jAnA caahie| isase donoM paramparA ke prAcIna AcAryoM ke krama, kAla-samaya Adi yathAsthAna bane rheNge| isase tattvArthasUtra ke viSaya ke vikAsa-krama ko sahI DhaMga se samajhane meM madada milegii| AcArya kundakunda evaM umAsvAmI ke bIca ghaniSTha sambandha mAnA jAtA hai| prAcIna paramparA ke atirikta kundakunda sAhitya ko dRSTi meM rakhakara umAsvAmI ne tattvArthasUtra kA praNayana kiyA hai| pariNAmasvarUpa kucha sUtra zabdazaH aura kucha arthazaH kundakundAcArya ke granthoM se apanA sambandha rakhate haiN| vidvAnoM ne isa viSaya meM tulanAtmaka adhyayana ke lie kucha saMketa diye haiN|12 __kundakunda sAhitya ke vAkyoM ke sAtha tatvArthasUtra ke sUtroM ko sAmane rakhakara kucha samAnatA isa prakAra dekhI jA sakatI haikundakundAcArya tattvArthasUtra 1. daMsaNa NANacarittANimokkhamaggo, samyagdarzanajJAnacAritrANi mokSamArgaH -1.1 paJcAstikAya. 164 2. davvaM sallakkhaNiyaM, vahI. 10 - sadravyalakSaNam -5, 29 3. phAso raso ya gandho vaNNo sparzarasagaMdhavarNavantaH pudgalAH -2.21 . saddo ya puggalA, -pravacana. 156 4. AgAsassAvagAho, -pravacana. 2/41 AkAzasyAvagAhaH -5, 12 5. AsavaNiroho saMvaro, -samayasAra, 166 AzravanirodhaH saMvaraH -9.1 6. devA cauNNikAyA, paMcA0 2/118 devAzcaturnikAyA, 4.1

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200 Studies in Umasvati AcArya kundakunda ne apane paMcAstikAya meM dravya ke lakSaNa meM yaha gAthA likhI hai - davvaM sallakkhaNiyaM uppaadvvydhuvttsNjutt| guNapajjayAsayaM vA jaM taM bhaNNaMti svvnnhuu|| - gAthA 10 gRddhapiccha ne tattvArthasUtra meM isa gAthA ke Azaya ko ina tIna sUtroM meM prastuta kiyA hai 1. sadravyalakSaNam-(5/29) 2. utpAdavyayadhauvyayuktaM sat-(5/30) 3. guNaparyAyavad dravyam-(5/38) kundakunda AcArya ne darzana, jJAna aura cAritra ko niyama kahA hai aura unheM mokSa kA upAya/mArga kahA hai| niyamasAra kI isa viSayaka gAthAoM ke AdhAra para gRddhapiccha ne tattvArthasUtra kA prathama sUtra banAyA hai- 'samyagdarzanajJAnacAritrANi mokssmaargH'| kundakundAcArya ke 'sAra' pada aura tattvArthasUtra ke isa sUtra meM 'samyak' pada kA pratipAdya eka hI hai - mithyAdarzana Adi kA parihAra krnaa| AcArya kundakunda ne samyagdarzana kI paribhASA dI hai attAgamataccANaM saddahaNAdo havei smmttN| -niyamasAra, 5 tattvArthasUtra meM prApta 'tattvArthazraddhAnaM samyagdarzanam' sUtra ukta prAkRta gAthAMza kA saMskRta anuvAda pratIta hotA hai| AcArya kundakunda ne pravacanasAra meM parokSa aura pratyakSa jJAna kI paribhASA dI hai jaM parado viNNANaM taM tu parokkha tti bhnnidmtthesu| jadi kevaleNa NAdaM havadi hi jIveNa pcckkh|| -jJAnAdhikAra, 58 tattvArthasUtra meM pAMca jJAnoM ko pramANa mAnakara unake pratyakSa aura parokSa bheda batAne ke lie ye sUtra prApta hote haiM 1. mati zrutAvadhimana:paryayakevalAni jnyaanm| 1/9 2. tatpramANe 1/10 3. Adye parokSam 1/11 4. pratyakSamanyata 1/12 AcArya kundakunda ne paMcAstikAya (gA. 56) meM jIva ke pAMca bhAvoM kA nirUpaNa kiyA hai udayeNa uvasameNa ya khayeNa duhiM missadehiM prinnaame| juttA te jIvaguNA bahusu atthesu vicchinnnnaa||

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AcArya kundakunda aura gRddhapiccha umAsvAmI : eka vimarza 201 tattvArthasUtra meM isa gAthA ke bhAva ko eka sUtra meM vyakta kiyA gayA hai aupazamikakSAyikau-bhAvau-mizrazca jIvasya svatattvamaudayikapAriNAmikau c| - 2/1 isI prakAra pravacanasAra meM jJeyAdhikAra kI gAthA saMkhyA 73, 74 evaM 75 kI viSayavastu tattvArthasUtra ke paMcama adhyAya ke sUtra saMkhyA 33, 34, 35, 36 ke nirmANa kA AdhAra banI hai| ina sUtroM meM snigdha aura rUkSa guNa vAle paramANuoM ke bandha kI vyavasthA batAyI gayI hai| umAsvAmI ne isa prakAra apane kaI sUtroM kA nirmANa AcArya kundakunda praNIta granthoM kI zabdAvalI ke AdhAra para kiyA hai| kintu kucha sUtroM meM unhoMne apanI ora se kaI zabda jor3e bhI haiM aura viSaya ko adhika spaSTa kiyA hai| kucha sthAnoM para naye sUtra bhI banAye haiN| paM. dalasukha bhAI mAlavaNiyA kA yaha kathana satya hai ki kundakunda kI jJAna ke bheda, svarUpa evaM unake viSaya Adi sambandhI aneka sUtroM kI racanA kI hai| jainadarzana ke vaijJAnika manISI DaoN. nandalAla jaina ne apane eka Alekha meM kahA hai ki kundakunda ke dvArA pratipAdita jIva kI paribhASA umAsvAmI ke yuga meM parivardhita aura adhika pUrNa huI hai| kundakunda ne gAthAoM meM 'upayoga' kI kevalajJAna-darzanAtmakatA hI batAI hai (paMcAstikAya, gA. 40), cetanA kA vizeSa vivecana nahIM hai| ataH spaSTa hai ki AcArya kundakunda AcArya umAsvAmI se pUrvavartI haiN| DaoN. suSamA gAMga ne apane zodhaprabandha meM kahA hai ki kundakundAcArya ke uttaravartI AcAryoM meM umAsvAti (IsA kI tRtIya zatI) kundakundAcArya se prabhAvita hue pratIta hote haiN| ve sattA kI paraNAminityatA kA samarthana karate haiM (sUtra 5/29, 30, 31) / AcArya kundakunda ne bandha ke cAra hetu ginAye haiM (samayasAra gAthA 109), jabaki umAsvAmI ne isameM 'pramAda' ko jor3akara pA~ca hetu mAne haiM - mithyAtva, avirati, pramAda, kaSAya aura yoga - mithyAdarzanAvirati-pramAdakaSAya-yogA bndhhetvH| -8/1 tattvArthasUtra meM jo bAraha anuprekSAoM ke nAma prApta hote hai, ve bhI AcArya kundakunda kI bArasa aNuvekkhA ke anusAra haiN| prathama anuprekSA ke nAma meM mAtra antara hai| kundakunda ne jise 'aNicca' kahA hai - use tattvArthasUtrakAra ne adhruva anuprekSA kahA hai|

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202 Studies in Umasvati AcArya kundakunda ke prAkRta granthoM aura tattvArthasUtra ke saMskRta sUtroM meM ukta prakAra se anya samAnatAeM evaM viSaya kI ekarUpatA ko khojA jA sakatA hai| kundakunda ke atirikta bhI gRddhapiccha ne SaTkhaNDAgama evaM Agama granthoM ke viSaya ko bhI apane grantha meM sUtra rUpa meM saMjoyA hai|" kintu isase grantha yA granthakAra kI mahattA kama nahIM hotI / jaina sAhitya ke itihAsa kI dRSTi se yaha spaSTa hai ki jaina sAhitya meM saMskRta bhASA kA sarvaprathama jaina sUtragrantha tattvArthasUtra hai aura saMskRta ke prathama jaina racanAkAra gRddhapiccha haiM, jo kAlAntara meM umAsvAmi yA umAsvAti nAma se bhI prasiddha hue / tattvArthasUtra meM dasa adhyAyoM meM 357 sUtroM meM samasta jinAgama ke sAra ko bhara diyA gayA hai| yaha grantha karaNAnuyoga, dravyAnuyoga aura caraNAnuyoga kA pratinidhi grantha bana gayA hai| isake dasa adhyAyoM meM sAta tattva vivecita hue haiN| naya-vivecana isa grantha kI anupama zailI hai| Adhunika viSayoM kI dRSTi se tattvArthasUtra meM bhUgola, khagola, AcAra, adhyAtma, dravya evaM tattvavyavasthA, sRSTividyA, jJAnamImAMsA, karmavijJAna Adi kA prAmANika vivecana upalabdha hai| jaina tattvadarzana ko tattvArthasUtra ke adhyayana ke binA nahIM samajhA jA sakatA hai| deza - videza meM isa grantha kI paryApta khyAti hai| saMkSepa meM kahA jAya to AcArya kundakunda ke granthoM kA mukhya viSaya adhyAtma hai, apara viSaya prAsaMgika haiM, jabaki tattvArthasUtra kA mukhya viSaya mokSamArga kA nirUpaNa hai, anya viSaya usake AdhArarUpa meM kahe gaye haiN| ina donoM AcAryoM ke granthoM ke adhyayana/svAdhyAya se jainadharma kA marma samajha meM AtA hai / tattvArthasUtra meM varNita viSayoM ke mUla AdhAra ko khojane kA prayatna granthakAra kI bahuzrutatA, anekAntamayI dRSTi ko rekhAMkita karanA honA cAhie, sampradAyabheda ko prakhara karanA nhiiN| sandarbha 1. SaTkhaNDAgama, dhavalATIkA, jIvasthAna, kAla anuyogadvAra, pR. 316 / 2. tattvArthazlokavArtika, pR. 61 3. pArzvanAthacaritam, 1/16 / 4. tattvArthasUtra kI pANDulipiyoM ke anta meM upalabdha pdy| 5. jainazilAlekha saMgraha, prathama bhAga, abhilekha saMkhyA 108, pR. 210-11 / 6. jainasiddhAnta bhAskara, bhAga 1, kiraNa 4, pR. 78 /

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AcArya kundakunda aura gRddhapiccha umAsvAmI : eka vimarza 203 7. pravacanasAra kI bhUmikA, pR. 10-251 8. tIrthaMkara mahAvIra aura unakI AcArya paramparA, khaNDa 2, pR. 153 / 9. tattvArthasUtra (vivecanasahita), vivecaka - paNDita sukhalAla saMghavI, pR. 15 10. sarvArthasiddhi, prastAvanA, pR. 65-8 / 11. tIrthaMkara mahAvIra aura unakI AcArya paramparA, khaNDa 2, pR. 149-50 / 12. jaina, zItalacandra, 'AcArya kundakunda kA tattvArthasUtra para prabhAva', mahAvIra jayantI smArikA, 1988, pR. 1/105 / 13. maggo maggaphalaM ti ya duvihaM jiNasAsaNe smkkhaadN| maggo mokkha uvAyo tassa phalaM hoi nnivvaannN|| NiyameNa ya jaM kajja taNNiyamaM nnaanndsnncrittN| vivarIyapariharatthaM bhaNidaM khalu sAramidi vynnN|| - niyamasAra, gAthA 2-3 / 14. nyAyAvatAra vArtika kI prstaavnaa| 15. paMcAstikAya : eka samIkSAtmaka adhyayana, nAmaka lekha, AcArya kundakunda rASTrIya saMgoSThI (saradhanA, 1990) ke prakAzita aalekh| 16. gAMga, suSamA, AcArya kundakunda kI dArzanika dRSTi, dillI, pR. 45 / / 17. AtmArAma, tattvArthasUtra-jainAgama smnvy|

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17 tattvArthasUtra kA vyAkhyA sAhitya phUlacanda jaina premI jaina AgamoM kI mUla bhASA prAkRta hai kyoMki sabhI tIrthaMkaroM ne isI janabhASA prAkRta meM upadeza diyaa| Arambha meM AcArya paramparA ne bhI prAkRta bhASA ko hI zAstra-lekhana kA mAdhyama bnaayaa| kintu dravya, kSetra, kAla aura bhAva ke AdhAra para samayAnusAra AcArya anya prAcIna bhAratIya bhASAoM meM bhI zAstra-racanA karane meM agraNI rhe| jaba dekhA ki saMskRta bhASA meM zAstra-lekhana samAja meM pratiSThA kA muddA banane lagA hai, taba jainAcArya bhI isa bhASA meM lekhana kI ora unmukha hue| sarvaprathama jaina sUtra paramparA meM saMskRta bhASA meM 'tattvArthasUtra aparanAma mokSazAstra' jaisA ati utkRSTa grantha likhane kA gaurava AcArya umAsvAmI ko prApta huaa| AcArya umAsvAmI ke aparanAma umAsvAti yA gRddhapicchAcArya bhI pracalita haiN| IsA kI prathama zatI ke Asa-pAsa inhoMne prAcIna jainAgamoM ke AdhAra para isa tattvArthasUtra jaise mahanIya grantharatna kI racanA kii| tattvArthasUtra ke adhyayana se spaSTa hotA hai ki AcArya umAsvAmI ne ardhamAgadhI AgamoM ke sAtha-sAtha AcArya puSpadanta-bhUtabali praNIta SaTkhaNDAgama tathA AcArya kundakunda jaise prAcIna pUrvAcAryoM dvArA racita zAstroM evaM mUla Agamika paramparA ke viziSTa AgamoM ke bIja lekara jainadharma kI sabhI paramparAoM dvArA sarvamAnya tattvArthasUtra jaise mahanIya grantha kI racanA kI aura zAzvata jaina-dharmadarzana ke vizAla vRkSa ko pallavita aura puSpita karane meM mahAn yogadAna kiyaa| ___ yaha eka AdhArabhUta aisA sUtragrantha siddha huA ki dasa adhyAyoM evaM 357 sUtroM se yukta isa grantha ke AdhAra para aneka prAcIna aura arvAcIna AcAryoM aura vidvAnoM ne vyAkhyA grantha likhakara apane ko gauravazAlI anubhava kiyaa| vastutaH isa grantha meM cAroM anuyogoM kA sAra samAhita hai|

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206 Studies in Umasvati tattvArthasUtra kA vyAkhyA sAhitya jaisA ki pahale hI kahA jA cukA hai ki tattvArthasUtra para vipula mAtrA meM vyAkhyA graMtha upalabdha haiN| inameM se kucha pramukha TIkA graMtha isa prakAra haiM - 1. AcArya samantabhadra (tRtIya sadI) praNIta 84000 zloka pramANa gandha hstimhaabhaassy| isake ullekha to milate haiM, kintu samprati yaha anupalabdha 2. zvetAmbara jaina paramparA mAnya vAcaka umAsvAtikRta tattvArthAdhigamabhASya nAmaka 2200 zloka pramANa svopajJa ttiikaa| 3. AcArya devanandi pUjyapAda(paMcama zatI) praNIta sarvArthasiddhi nAmaka 5500 zloka pramANa TIkA grNth| 4. AcArya bhaTTa akalaMkadeva (saptama zatI) praNIta 16000 zloka pramANa __tattvArthavArtika, aparanAma tttvaarthraajvaartik| 5. siddhasenagaNi kRta tattvArthAdhigamabhASya-anusArI 18282 zloka pramANa bRhdvRtti| 6. AcArya vidyAnanda (navIM zatI) viracita 18000 zloka pramANa bRhad TIkA tattvArthazlokavArtikA 7. haribhadrasUri praNIta bhASyAnusArI 11000 zloka pramANa ttiikaa| 8. tattvArthabhASyalaghuvRtti (DupaDupikA vRtti)| 9. abhayanandisUri (dasavIM zatI) kRta taatpry-tttvaarthvRtti| 10. AcArya bhAskaranandi (12vIM zatI) kRta sukhabodhATIkA athavA tttvaarthvRtti| 11. AcArya yogIndradeva viracita tttvprkaashikaa| 12. bAlacandra (13vIM zatI) kRta kannar3a ttiikaa| 13. vibudhasenAcAryakRta 3250 zloka pramANa tattvArtha ttiikaa| 14. zrI yogadeva gRhasthAcArya (16vIM zatI) viracita tttvaarthvRtti| 15. lakSmIdeva gRhasthAcArya viracita tattvArtha ttiikaa| 16. AcArya prabhAcandrakRta tattvArthavRtti pada vivrnn| 17. prabhAcaMdra (I. 1432) kRta, tttvaarth-rtnprbhaakr|

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tattvArthasUtra kA vyAkhyA sAhitya 207 18. AcArya zrutasAgarakRta (16vIM zatI) 8000 zloka pramANa zrutasAgarIya tattvArthavRtti / 19. AcArya zrutasAgarakRta dvitIya tattvArthasubodhinI 20. upAdhyAya yazovijaya viracita bhASyatarkAnusAriNI ttiikaa| 21. cirantanamunivarya praNIta tttvaarth-ttippnnk| 22. paM. sadAsukhadAsa (I. 1783-1863) kRta arthaprakAzikA evaM laghubhASA vacanikA ttiikaa| inake sAtha hI aura bhI TIkAyeM hoMgI, jo merI jAnakArI meM nahIM A skiiN| kintu vizeSa dhyAtavya hai ki zvetAmbara paramparA meM bhI isa grantha kA bahumAna hone se isa paramparA ke AcAryoM ne bhI aneka bRhad TIkAyeM likhiiN| inameM se AcArya siddhasenagaNikRta tattvArthabhASyavRtti evaM AcArya haribhadrasUri praNIta tattvArthabhASyavRtti nAmaka saMskRta TIkAyeM kAphI lokapriya haiN| isI paramparA meM bIsavIM sadI ke mahAn cintaka evaM vidvAn prajJAcakSu vidvAn sva. paM. sukhalAla saMghavI kI hindI-gujarAtI TIkA evaM vivecanA bahuta prasiddha hai| yahA~ prastuta hai pramukha TIkA sAhitya granthoM kA paricayasarvArthasiddhiH pA~cavIM sadI ke utkRSTa dArzanika, vaiyAkaraNa, vaidya, mantradraSTA evaM tattvavettA suvikhyAta AcArya pUjyapAda devanandi aise mahAn sArasvatAcArya haiM, jinakA bhAratIya saMskRti ko vividha rUpoM meM mahanIya yogadAna hai| karnATaka meM maisUra ke samIpa sthita kanakagiri zrIkSetra inakI sAdhanA sthalI rahA hai| pUjyapAda ke devanandi, jinendrabuddhi, yaza:kIrti, guNanandi jaise nAmoM kA ullekha zilAlekhoM meM milatA hai, yathA - yazaH kIrti yazonandI devanandi mhaamtiH| zrI pUjyapAdAparAkhyo yaH guNanandi gunnaakrH|| pUjyapAda ne sarvArthasiddhi ke atirikta anekavidha sAhitya kA sRjana kiyA hai| inameM se jainendravyAkaraNa, iSTopadeza, samAdhitaMtra, dazabhakti, zAntyaSTaka, sArasaMgraha, cikitsAzAstra, jinAbhiSeka, siddhipriyastotra, jainendranyAsa evaM zabdAvatAra nyaas| inameM se sArasaMgraha, jainendranyAsa evaM cikitsAzAstra - ina granthoM kA ullekha to inakI racanAoM ke rUpa meM milatA hai, kintu ye grantha vartamAna meM

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208 Studies in Umasvati abhI taka upalabdha nahIM haiN| anya upalabdha grantha bar3e hI lokapriya aura bahuvidha upayogI haiN| sarvArthasiddhi A0 pUjyapAda kI sarvAdhika lokapriya evaM apane nAma ko sArthaka karane vAlI utkRSTa TIkA hai| tattvArthasUtra para upalabdha TIkA sAhitya meM sarvArthasiddhi (saMskRta) gadya meM madhyama parimANa meM likhita sarvAdhika prAcIna prathama TIkA hai, jo ki cAra hajAra zloka pramANa hai| yaha TIkA sampUrNa jaina paramparA meM itanI lokapriya huI ki ise mUla graMtha kI taraha prasiddhi prApta hai| pUjyapAda ne antyaprazasti meM isakI prazaMsA karate hue likhA hai - svargApavargasukhamAptumanobhirAyaH jainendrshaasnvraamRtsaarbhuutaa| sarvArthasiddhiriti sadbhirupAttanAmA, tattvArthavRttiranizaM manasA prdhaaryaa|| arthAt jo Arya svarga aura mokSa ke icchuka haiM, ve jainendrazAsana rUpI utkRSTa amRta meM sArabhUta aura sajjana puruSoM dvArA rakhe gaye sarvArthasiddhi - isa nAma se prakhyAta isa tattvArthavRtti ko nirantara manaHpUrvaka dhAraNa kreN| sarvArthasiddhi isa nAma se hI isa graMtha kI sArthakatA spaSTa hai, kyoMki isake gahana svAdhyAya-manana se sabhI prakAra ke arthoM (mukhya prayojanoM athavA sarvazreSTha prayojana mokSasukha kI prApti hotI hai| isakA nirantara svAdhyAya karane vAle vidvAnoM kI yaha mAnyatA hai ki isakA jitanI bAra gahanatA ke sAtha svAdhyAya kareM utane hI naye-naye tattva, unakA gahana cintana dRSTigocara hotA hai| vastutaH umAsvAmI dvArA mUlagraMtha tattvArthasUtra meM jisa prameya kA vyAkhyAna kiyA gayA hai, vaha saba puruSArthoM meM pradhAnabhUta mokSa puruSArtha kA sAdhaka hai| jisakA vistRta aura saTIka vivecana sarvArthasiddhi meM dekhane ko milatA hai| isIlie pUjyapAda kahate haiM - tattvArthavRttimuditAM viditArthatattvAH zRNvanti ye paripaThanti ca dhrmbhktyaa| haste kRtaM varamasiddhi sukhAmRtaM taiH mAmarezvarasukheSu kimasti vaacym|| arthAt jo manuSya dharmabhakti se isa tattvArthavRtti ko par3hate aura sunate haiM, mAno unhoMne parama siddhi sukha rUpI amRta apane hAtha meM hI kara liyA hai| phira unheM cakravartI aura indra ke sukhoM ke viSaya kA kahanA hI kyA hai? sarvArthasiddhi eka dIpastambha jaisA graMtha siddha huA, jisakA anukaraNa paravartI prAyaH sabhI bhASyakAroM, vArtikakAroM, anyAnya graMthakAroM, TIkAkAroM, yahA~ taka ki

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tattvArthasUtra kA vyAkhyA sAhitya 209 zvetAmbara TIkAkAroM taka ne ni:saMkoca yathAyogya upayoga karake apane-apane TIkA graMthoM ko gauravapUrNa evaM prAmANika bnaayaa| sarvArthasiddhi kI prasannazailI aura viSayasparzI hai| hama isa TIkA kI bhAva-bhASA aura viSaya-pratipAdana kI sUkSma paddhati kI zailI ko samatala nadI ke gatizIla pravAha kI upamA de sakate haiM, jo sthira evaM prazAnta bhAva se eka rUpa meM sadA Age bar3hatI hI rahatI hai, rukane kA nAma hI nahIM letii| A0 pUjyapAda svayaM meM eka sahaja aura utkRSTa vaiyAkaraNa haiM, unakI isa vizeSajJatA kA jJAna pAThaka ko sahaja hI isakA svAdhyAya karate samaya hotA rahatA hai| yahI kAraNa hai ki unhoMne tattvArthasUtra ke sUtrapadoM kA Azraya lekara padaghaTanA ke sAtha hI pratyeka pada kA isa prakAra vivecana kiyA hai ki vyAkaraNa jaise kaThina aura jaTila viSayoM kA jJAna sarala, sahaja aura saralatA se samajhane meM Ane lagatA hai| isa taraha pUjyapAda ne na kevala bhASA-sauSThava kA hI dhyAna rakhA, apitu jainadharma-darzana ke saiddhAntika viSaya-vivecana meM Agamika evaM pUrvAcAryoM dvArA praNIta graMthoM ke pramANoM ko prastuta karane kI paramparA kA pUrA dhyAna rakhA hai| yathAvasara unhoMne Agama zAstroM ke uddharaNa bhI diye haiN| pratyeka sUtra kI vivecanA karate samaya unhoMne pUrvApara sambandha, tatsambandhI pUrvapakSa-uttarapakSa ke rUpa meM praznoM kA nirdeza aura unakA saTIka samAdhAna isa taraha prastuta kiyA hai ki usake bAda kucha kahane ko raha nahIM jaataa| prathama adhyAya ke prathama sUtra kI vyAkhyA prastuta karane ke pUrva utthAnikA meM kisI nikaTa-bhavya dvArA vana ke madhya Azrama meM muni pariSad ke madhya vizAla saMgha ke sAtha sthita nirgranthAcArya se Atmahita sambandhI prazna pUchane Adi kA jo sajIva citraNa kiyA hai, vaha apane Apa meM adbhut manovaijJAnika aura asAdhAraNa hai| isa prazna ke samAdhAna se hI AtmA kA hita mokSa, isakA svarUpa aura isakI prApti kA upAya batAne se hI 'samyagdarzanajJAnacAritrANi mokSamArgaH' yaha prathama sUtra prasphuTita huaa| pUjyapAda ne apane vyAkaraNa viSayaka vizeSajJatA kA paricaya sampUrNa graMtha meM bar3I hI sahajatA aura saralatA se diyA hai| isIlie ve zabdoM kI saTIka vyutpattiyA~ evaM paribhASAyeM prastuta karane ke avasara kahIM cUke nhiiN| ve to ina sabake zreSTha zilpI haiN| isameM inhoMne viSayoM aura tatsambaddha zabdoM kI jo paribhASAyeM sthira kI,

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210 Studies in Umasvati ve paravartI AcAryoM ke lie dIpaka ke samAna siddha huIM aura ina AcAryoM ne inake AdhAra para apane-apane TIkA graMthoM meM inakA paryApta vikAsa kiyaa| isa prakAra pUjyapAda ne tattvArthasUtra meM Aye sabhI zabdoM aura viSayoM kA sayuktika spaSTIkaraNa tattvArthasUtra ke sUtroM kA hArda isa prakAra prastuta kiyA mAno ve umAsvAmI ke hRdaya meM praviSTa ho ina sUtroM kA vistAra likha rahe hoN| . - __vastutaH zabdoM ke aneka artha hote haiN| AcArya umAsvAmI zabdoM kA jo bhI artha batalAnA cAhate the aisA lagatA hai ki pUjyapAda vicArapUrvaka vahI kaha rahe haiN| isa prakAra yaha TIkA eka dIpastambha kI taraha hai| yahI kAraNa hai ki aneka paravartI dArzanika, saiddhAntika, paurANika Adi cAroM anuyogoM ke graMtha prAyaH kisI na kisI rUpa meM sarvArthasiddhi se upakRta dikhalAI dete haiN| tattvArthavArtika sarvArthasiddhi ke bAda yadi tattvArthasUtra para praur3ha racanA zailI meM koI vistRta TIkA likhI gayI hai to vaha hai sAtavIM sadI ke AcArya akalaMkadeva kRta tttvaarthvaartik| jainetara dArzanika paramparAoM meM jaba pramANavArtika jaise vArtika graMtha sAmane Aye, taba jainAcArya kaise pIche rahate phalataH AcArya akalaMkadeva ne tattvArthavArtika jaisA utkRSTa graMtha vArtika vidhA meM likhakara jainetara graMthakAroM ko cunautI dii| vizeSatA yaha hai ki bauddha dArzanika dharmakIrti kA pramANavArtika padya meM likhA gayA, jabaki AcArya akalaMkadeva ne isa vArtika graMtha ko praur3ha gadyavidhA meM likhakara jaina dArzanika sAhitya ke vikAsa meM mahanIya yogadAna diyA hai| pUjyapAda kI sarvArthasiddhi isa tattvArthavArtika kA mUla AdhAra mAtra hI nahIM apitu akalaMkadeva ne isameM sarvArthasiddhi ko isa taraha samAhita kara liyA hai, jisa taraha vRkSa meM bIja samAviSTa ho jAtA hai| vizeSatA yaha ki tattvArthavArtika kA svAdhyAya karane vAle ko yaha pratIta hI nahIM hotA ki prakArAntara se vaha sarvArthasiddhi kA bhI svAdhyAya kara le rahA hai| vastutaH sarvArthasiddhi meM apanI sImA ke kAraNa jina dArzanika viSayoM ke vivecana ko sthAna nahIM mila sakA thA, AcArya akalaMkadeva ne tattvArtharAjavArtika meM una viSayoM kI khulakara vivecanA prastuta kI hai| sarvArthasiddhi kI vAkyaracanA sUtrazailI sadRza hai| isIlie A0 akalaMkadeva ne tattvArthavArtika meM unake pramukha-pramukha vAkyoM ko bhI vArtika banAkara prastuta kiyaa| sAtha hI AvazyakatAnusAra naye-naye vArtikoM kI bhI racanA karate gye|

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tattvArthasUtra kA vyAkhyA sAhitya 211 tattvArthavArtika kA tattvArthasUtra kI vizeSa vyAkhyA hone ke kAraNa adhyAyoM meM to vibhakta honA svAbhAvika hai sAtha hI yaha Ahnika aura vArtika meM bhI vibhakta hai| isakA adhyayana karate samaya dArzanika mantavyoM kI vivecanA ke prasaMga meM akalaMkadeva 'anekAntAt' isa pada kA aneka sthaloM para ullekha karate haiN| isa mAdhyama se ve vahA~ yaha spaSTa karate haiM ki isa mantavya kA samAdhAna hama anekAnta paddhati se kreNge| isa prakAra ve isa paddhati se Agamika AdhAra para spaSTa samAdhAna ke sAtha anekAntavAda kI pratiSThA bhI karate calate haiN| __ vastutaH AcArya akalaMkadeva SaDdarzanoM ke marmajJa the| unakI kRtiyoM meM prasaMgAnusAra viziSTa darzanoM ke matoM ko unake mUla graMthoM ke AdhAra se prastuta kiyA gayA hai, na ki pracalita avadhAraNAoM ke AdhAra pr| akalaMkadeva ne bhI tattvArthavArtika meM zabdoM kI siddhi pUjyapAda kRta 'jainendra vyAkaraNa' ke sUtrollekha pUrvaka kI hai| bhAratIya jJAnapITha se prakAzita pro. mahendrakumAra jaina nyAyAcArya dvArA sampAdita evaM sArabhUta anUdita tattvArthavArtika ke pradhAna sampAdakIya vaktavya meM siddhAntAcArya paM. kailAzacaMdra jI zAstrI kA yaha vaktavya bilakula saTIka hai ki tattvArthasUtra aura tattvArthavArtika - ina donoM kA viSaya samAna hai, kintu akalaMkadeva to prakhara dArzanika the, ataH prathama aura paMcama adhyAya unakI dArzanika samIkSA aura mantavyoM se ota-prota haiN| prathama sUtra kI vyAkhyA meM hI naiyAyika, vaizeSika, sAMkhya aura bauddhadarzana ke mokSa aura saMsAra ke kAraNoM kI samIkSA kI hai| jahA~ bhI dArzanika carcA kA prasaMga AyA hai, vahA~ akalaMkadeva kI tArkika saraNi ke darzana hote haiN| isa taraha yaha saiddhAntika graMtha darzanazAstra kA eka apUrva graMtha bana gayA hai| jaina siddhAnta ke jijJAsu bhI isa eka hI graMtha ke svAdhyAya se aneka zAstroM kA rahasya-hRdayaMgama kara sakate haiN| unheM isameM aisI bhI carcAyeM mileMgI, jo anyatra nahIM haiN| jaisA ki pahale bhI kahA gayA hai ki akalaMkadeva anekAntavAda ke mahApaNDita hI the| isI se prAyaH sUtrastha vivAdoM kA nirAkaraNa anekAnta ke AdhAra para kiyA gayA hai| itanA hI nahIM prathama adhyAya ke pramANanayairadhigamaH sUtra kI vyAkhyA meM saptabhaMgI aura caturtha adhyAya ke antargata anekAntavAda kA bahuta vistAra se vivecana hai|

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212 Studies in Umasvati tattvArthavArtika para paM0 sadAsukhadAsa, jayapura ke ziSya paM0 pannAlAla jI saMghI, (dUnIvAloM kI) vi. saM. 1820 meM likhI bhASA vacanikA milatI hai| san 1915 meM paM0 gajAdharalAla ke sampAdakatva meM sanAtana jaina graMthamAlA, banArasa se tattvArthavArtika (mUla saMskRta) prakAzita huA thaa| paM0 gajAdharalAla ne isakA vistRta hindI anuvAda bhI kiyA thaa| bAda meM inhIM ke anuvAda ko paM. makkhanalAla jI nyAyAlaMkAra, murainA ne saMzodhana evaM parivardhana ke sAtha bhAratIya jaina siddhAnta prakAzinI saMsthA, kalakattA se harIbhAI devakaraNa graMthamAlA ke kramAMka 8veM puSpa ke rUpa meM san 1928 I. meM prakAzita kiyaa| isa TIkA ke vizAlakAya hone tathA vArtika ke sAtha TIkA nahIM hone se svAdhyAyiyoM ko kaThinAI kA sAmanA karanA par3atA thaa| ataH paM0 mahendrakumAra jI ne aneka zAstra bhaMDAroM se prApta mUla pratiyoM ke AdhAra para mUla graMtha kA prAmANika sampAdana kara mUla ke sAtha alaga se hindI sAra likhakara bhAratIya jJAnapITha se prakAzita kara ise lokapriya bnaayaa| tattvArthazlokavArtika navIM zatI ke yuga prabhAvaka AcArya vidyAnanda dvArA likhita AptaparIkSA, satyazAsana. parIkSA, aSTasahasrI, pramANaparIkSA, patraparIkSA Adi graMthoM meM tattvArtha- zlokavArtika kA viSaya prameya siddhAnta hone para bhI unakI yaha vRtti jaina nyAya zAstra meM eka mahattvapUrNa sthAna rakhatI hai| tattvArtha- zlokavArtika ke tattvArthavArtikAlaMkAra, tattvArthazloka-vArtikabhASya, zlokavArtikabhASya evaM tattvArthazlokavArtika- vyAkhyAna - ye nAma bhI prasiddha haiN| yaha grantha prasiddha mImAMsaka kumArila bhaTTa ke mImAMsAzlokavArtika evaM dharmakIrti ke pramANavArtika kI taraha padyazailI meM likhA gayA hai| sAtha hI padyavArtikoM para gadyAtmakabhASya bhI AcArya vidyAnaMda ne svayaM likhA hai| isa taraha anupama gadya-padyAtmaka ubhaya campU zailI meM likhA gayA yaha viziSTa mahanIya graMtha hai| udAharaNArtha prathamAdhyAya ke samyagdarzanajJAnacAritrANi mokSamArga: isa prathama sUtra ke Arambha meM ve samyagdarzana kI paribhASA karate hue yaha padyamaya vArtika prastuta karate haiM- praNidhAnavizeSotthadvaividhyaM rUpamAtmanaH / yathAsthitArtha zraddhAnaM smygdrshnmuddishet||1|| arthAt praNidhAna (svaccha citta kI ekAgratA ke ) vizeSa se utpanna dvaividhya rUpa AtmA ke svarUpa kA yathArtha zraddhAna karanA samyagdarzana hai| isa padyamaya vArtika kA gadyamaya bhASya karate hue ve likhate haiM

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tattvArthasUtra kA vyAkhyA sAhitya 213 praNidhAnaM vizuddhamadhyavasAnaM, tasya vizeSaH paropadezAnapekSatvaM tadapekSatvaM ca, tasmAdutthA yasya ttprnnidhaanvishessotth| ...... praNidhAnavizeSotthaM dvaividhyamasyeti praNidhAna- vizeSotthadvaividhyaM, taccAtmanorUpaM -arthAt praNidhAna, upayoga, vizuddha adhyavasAna-ye ekArthavAcI haiN| praNidhAna vizeSa yAnI paropadeza apekSA vA paropadeza kI apekSA binA utpatti hai jisakI, usako praNidhAna vizeSa se utpanna kahate haiN| ... praNidhAna vizeSa se utpanna nisargaja aura adhigamaja bhAva AtmA kA svarUpa hai| vArtika evaM bhASya ina udAharaNoM se hI hama isa graMtha kI pratipAdana zailI samajha sakate haiN| vastutaH AcArya vidyAnaMda ne isa graMtha ke mAdhyama se prazasta tarkavitarka va vicAraNA ke dvArA siddhAnta samanvita tattvoM kI pratiSThApanA kI hai| tattvArthavArtika aura tattvArthazlokavArtika ina donoM graMthoM kI mahattA pratipAdita karate hue paM0 sukhalAla jI saMghavI ne likhA hai - rAjavArtika aura zlokavArtika ke itihAsajJa abhyAsI ko mAlUma par3egA ki dakSiNa hindustAna meM jo dArzanika vidhA aura spardhA kA samaya AyA aura anekamukha pANDitya vikasita huA, usI kA pratibimba ina donoM graMthoM meM hai| prastuta donoM vArtika jainadarzana kA prAmANika abhyAsa karane meM paryApta sAdhana haiN| inameM rAjavArtika kA gadya sarala aura vistRta hone se tattvArtha ke sampUrNa TIkAgraMthoM kI garaja akelA hI pUrNa karatA hai| ye do vArtika nahIM hote to dasavIM zatAbdI taka ke digambara sAhitya meM jo viziSTatA AyI aura usakI jo pratiSThA baMdhI, vaha nizcaya se adhUrI hI rhtii| paM0 saMghavI jI jaise marmajJa manISI kA ukta kathana donoM vArtikoM ke tulanAtmaka adhyayana kI dRSTi se kAphI mahattvapUrNa hai| ve apane dvArA sampAdita aura vivecita tattvArthasUtra kI prastAvanA (pR. 66-7) meM isI saMbaMdha meM Age likhate haiM - _ 'yadi AcArya akalaMkadeva ko sarvArthasiddhi na milI hotI to unake rAjavArtika kA vartamAna svarUpa itanA viziSTa nahIM hotA aura yadi rAjavArtika kA Azraya na milA hotA to AcArya vidyAnanda ke zlokavArtika kI viziSTatA bhI dikhAI na detii| isa taraha rAjavArtika aura zlokavArtika-ye donoM sAkSAt yA paramparA se sarvArthasiddhi ke RNI hone para bhI donoM meM sarvArthasiddhi kI apekSA vizeSa vikAsa huA hai| sarvArthasiddhi meM jo dArzanika abhyAsa dikhAI detA hai, usakI apekSA rAjavArtika kA dArzanika abhyAsa bahuta hI U~cA car3ha jAtA hai| paM0 saMghavI jI Age likhate haiM, 'rAjavArtika kA eka dhruva mantra yaha hai ki unheM jisa bAta para jo kucha kahanA hotA hai, use ve anekAnta kA Azraya

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214 Studies in Umasvati lekara hI kahate haiN| anekAnta rAjavArtika kI pratyeka carcA kI cAbI hai| apane samaya taka bhinna-bhinna sampradAyoM ke vidvAnoM ne anekAnta para jo AkSepa kie aura anekAntavAda kI jo truTiyA~ batalAI, una sabakA nirasana (khaNDana) karane aura anekAnta kA vAstavika svarUpa batalAne ke lie hI akalaMka ne pratiSThita tattvArthasUtra ke AdhAra para siddha lakSaNa vAlI sarvArthasiddhi kA Azraya lekara apane rAjavArtika kI bhavya imArata khar3I kI hai| sarvArthasiddhi meM jo Agamika viSayoM kA ati vistAra hai, use rAjavArtikakAra ne kama kara diyA hai aura dArzanika viSayoM ko hI prAdhAnya diyA hai|' paM0 saMghavI jI tattvArthazlokavArtika ke viSaya meM svavivecita tattvArthasUtra kI isI prastAvanA meM Age likhate haiM, 'dakSiNa bhArata meM nivAsa karate hue AcArya vidyAnanda ne dekhA ki pUrvakAlIna aura samakAlIna aneka jainetara vidvAnoM ne jainadarzana para jo AkramaNa kie haiM, unakA uttara denA bahuta kucha zeSa hai aura vizeSakara mImAMsaka kumArila bhaTTa Adi dvArA kiye gae jainadarzana ke khaNDana kA uttara diye binA unase rahA nahIM gayA, tabhI unhoMne zlokavArtika kI racanA kI aura unhoMne apanA yaha uddezya siddha kiyA hai| tattvArthazlokavArtika meM mImAMsA darzana kA jitanA aura jaisA sabala khaNDana hai, vaisA tattvArthasUtra kI kisI anya TIkA meM nahIM hai| sarvArthasiddhi tathA rAjavArtika meM carcita koI bhI mukhya viSaya tattvArthazlokavArtikakAra ne chor3A nahIM hai| balki bahuta se sthAnoM para to sarvArthasiddhi aura rAjavArtika kI apekSA zlokavArtika kI carcA bar3ha jAtI hai| kitanI hI bAtoM kI carcA to zlokavArtika meM apUrva hI hai| rAjavArtika meM dArzanika abhyAsa kI vizAlatA hai to zlokavArtika meM isa vizAlatA ke sAtha sUkSmatA kA tattva bharA huA dRSTigocara hotA hai| samagra jaina vAGmaya meM jo kRtiyA~ bahuta mahattva rakhatI haiM unameM rAjavArtika aura zlokavArtika bhI haiN| Age to paM. saMghavI jI eka cunautI dete hue likhate haiM ki tattvArthasUtra para upalabdha zvetAmbara sAhitya meM eka bhI graMtha aisA nahIM hai, jo rAjavArtika yA zlokavArtika kI tulanA meM baiTha ske| ye donoM vArtika graMtha aneka dRSTiyoM se bhAratIya dArzanika sAhitya meM viziSTa sthAna prApta karane kI yogyatA rakhate haiN| inakA avalokana bauddha evaM vaidika paramparA ke aneka viSayoM para tathA aneka graMthoM para aitihAsika prakAza DAlatA hai|

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tattvArthasUtra kA vyAkhyA sAhitya 215 isa taraha ina donoM kI dArzanika aura tAttvika carcA meM sampUrNa bhAratIya darzanoM ke tatkAlIna ciMtana evaM isake prabhAvoM ko samajhane kI dRSTi se inakA adhyayana sabhI ke lie upayogI aura Avazyaka hai| tattvArthAdhigamabhASya vAcaka umAsvAti praNIta isa bhASya ko tattvArthasUtra kI svopajJa TIkA zvetAmbara jaina paramparA mAnatI hai| isIlie isa paramparA meM jitane bhI TIkAgraMtha tattvArthasUtra para likhe gaye ve saba prAyaH isI bhASya ke AdhAra para likhe gaye haiN| yaha paramparA inhIM vAcaka umAsvAti kI eka anya racanA ' prazamarati prakaraNa' bhI mAnatI hai| mukhyataH isI ke AdhAra para digambara aura zvetAmbara ina donoM dvArA mAnya tattvArthasUtra ke sUtroM meM bhI kucha antara hai| ye bhI prAyaH apanI-apanI saiddhAntika mAnyatAoM ke AdhAra pr| digambara paramparA ke dasoM adhyAyoM meM jahA~ kramaza: 33+53+39+42+42+27+ 39+26+47+9=357 sUtra haiN| vahIM zvetAmbara paramparA mAnya tattvArthasUtra meM kramazaH 35+52+18+53+44+26+34+26+49+7=344 1 tattvArtha sUtrabhASyavRtti siddhasena gaNi viracita (sAtavIM se AThavIM zatI ke madhya ) zvetAmbara paramparA mAnya aThAraha hajAra zlokapramANa yaha bhASyavRtti atyanta vistRta hai / ye siddhasena dinnagaNi ke ziSya siMhasUri ke praziSya bhAsvAmI ke ziSya the| paM. sukhalAla saMghavI inheM 'gandhahastI' nAma se bhI prasiddha mAnate haiM / inake anusAra ye siddhasena saiddhAntika the aura AgamazAstroM kA vizAla jJAna dhAraNa karane vAle tathA Agama viruddha pratIta hone vAlI bAtoM kA AvezapUrvaka khaMDana karane vAle the| isameM inhoMne vasubandhu, dharmakIrti Adi aneka bauddha vidvAnoM ke matoM kA bhI khaMDana kiyA hai| isa bhASyavRtti meM akalaMkadeva ke siddhivinizcaya graMtha kA ullekha hai| ataH inhoMne akalaMka ke hI tattvArthavArtika ko apanI isa bhASyavRtti kA AdhAra banAyA ho to koI atizayokti nhiiN| hA~, sampradAyagata mantavya inhoMne apane hI mAne haiN| siddhasena nAma ke aneka AcAryoM kA ullekha milatA hai| kintu ye sanmatitarkaprakaraNa ke karttA se bhinna siddhasena haiN| isa vRtti ke pratyeka adhyAya ke anta meM Apane isa prakAra ullekha kiyA hai - iti zrI tattvArthAdhigame'rhatpravacanasaGgrahe bhASyAnusAriNyAM tattvArthaTIkAyAM prathamo'dhyAyaH /

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216 Studies in Umasvati Apane isa TIkA meM apanI guru paramparA kA ullekha karate hue likhA hai AsId dinnagaNiH kSamAzramaNatAM prApat krameNaiva yo vidvatsu pratibhAguNena jayinA prkhyaatkiirtibhRshm| voDhA zIlabharasya sacchuta nidhirmokssaarthinaamgrnnii| jjvaalaamlmucckairnijtpstejobhikhyaahtm||1|| ....tattvArthazAstraTIkAmimAM vyadhAt siddhsengnniH||7|| tattvArthabhASya laghuvRtti-(DupaDupikA vRtti) yaha vRtti tIna AcAryoM dvArA likhI gayI TIkA hai| kintu yaha mukhyatayA AcArya haribhadra praNIta mAnI jAtI hai| kyoMki Arambha ke sAr3he pA~ca adhyAyoM kI vRtti haribhadra ne likhii| zeSa bhAga kI vRtti yazobhadra nAma ke AcArya ne likhii| inhIM yazobhadra ke ajJAtanAmA ziSya ne dasama adhyAya ke antima sUtra ke bhASya para vRtti likhii| isa taraha Tukar3e-Tukar3e meM eka ke bAda eka, isa taraha tIna AcAryoM dvArA pUrI hone ke kAraNa isa vRtti ko isameM ullekhoM ke AdhAra para kucha vidvAn 'DupaDupikA' (dupadupikA) bhI kahate haiN| eka to yaha choTI vRtti hai, vaha bhI thor3I-thor3I kramazaH tIna AcAryoM ne likhii| ataH eka kathA sI banane se yaha 'DupaDupikA' hI khlaayii| ukta tInoM TIkAoM ke atirikta AcArya malayagiri (anupalabdha), ciraMtanamuni, vAcaka yazovijaya, gaNi yazovijaya praNIta vRttiyA~ bhI tattvArthabhASya para upalabdha haiN| isa taraha tattvArthasUtra itanA sArabhUta graMtha hai ki isakA prabhAva mAtra TIkAoM taka hI sImita nahIM rahA, apitu digambara aura zvetAmbara paramparA ke paravartI sAhitya para bhI vizeSa rUpa se spaSTa dikhalAI par3atA hai| yahI kAraNa hai ki prAcIna AcAryoM ne isa graMtha para vividha prakAra kI praur3ha evaM sarala donoM taraha kI TIkAyeM likhakara apane ko gauravAnvita kiyaa| itanA hI nahIM bIsavIM sadI ke aneka vidvAnoM ne bhI hindI, aMgrejI, marAThI, gujarAtI, rAjasthAnI, kannar3a, tamila Adi aneka bhASAoM meM zatAdhika TIkAyeM likhakara tattvArthasUtra ke vyAkhyA sAhitya ko samRddha karane meM mahanIya yogadAna kiyaa|

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18 tattvArthasUtra meM AtmA sambandhI tattva latA botharA, kalakattA ati prAcIna kAla se hamAre RSiyoM, muniyoM, vidvAnoM aura vicArakoM kI gaveSaNA va cintana kA mUla viSaya AtmA rahA hai| AtmA rUpI tattva ko jAnane kI jijJAsA se hI darzana kI utpatti huI hai| jaina darzana kA mUlatattva AtmA hI hai| isa darzana meM binA vaijJAnika sAdhanoM ke prakRti ke rahasyoM kA jisa prajJA dvArA pratipAdana kiyA gayA vaha AtmajJAna hI thaa| jainadarzana meM tattvArthasUtra kA viziSTa sthAna hai| yaha sUtra zailI meM jainadharma aura darzana se sambandhita sabhI pahaluoM ko pratipAdita karane vAlA advitIya grantha hai, jo saMskRta meM likhA gyaa| tattvArthasUtra ke racanAkAra AcArya umAsvAti ne sAta tattvoM kA pratipAdana kiyA hai, jisameM jIva prathama tattva batAyA gayA hai| yahA~ jIva kA astitva jIva zabda se hI siddha hai| jainadarzana meM jIva kA artha cetana dravya yA AtmA mAnA gayA hai| bhagavatIsUtra meM gautama svAmI ne bhagavAn mahAvIra se AtmA sambandhI do prazna kiye the| AtmA kyA hai? aura usakA sAdhya kyA hai? bhagavAn ne ina praznoM kA uttara dete hue kahA AtmA samatva rUpa hai aura samatva kI upalabdhi kara lenA yahI AtmA kA sAdhya hai| AcArAMgasUtra meM bhI samatA ko dharma kahA gayA haiN| kyoMki vastu svabhAva hI dharma hai| jainadharma meM sAdhaka, sAdhya aura sAdhanA mArga tInoM hI AtmA se abhinna mAne jAte haiN| AtmA sva ko hI pUrNa banAtI hai, isa prakAra AtmA kA sAdhya AtmA hI hai| hamArI cetanA ke jJAna bhAva aura saMkalpa ke pakSa samyak dizA meM niyojita hokara sAdhanA mArga bana jAte haiM yA yaha bhI kaha sakate haiM ki cetanA ke jJAnAtmaka, bhAvAtmaka aura saMkalpAtmaka pakSa hI kramazaH samyak jJAna, samyak darzana, samyak cAritra bana jAte hai| jainadarzana ke isI tattva ko vAcaka

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218 Studies in Umasvati umAsvAti ne tattvArtha sUtra ke prathama sUtra meM pratipAdita kiyA hai - 'samyagdarzanajJAnacAritrANimokSamArgaH arthAt samyak darzana, samyak jJAna, samyak cAritra - ye tInoM mila kara mokSa ke mArga hote haiN| upayogo lakSaNam tattvArthasUtra meM jIva kA lakSaNa upayoga arthAt cetanA yukta bodha zakti hai|' jIva jisako AtmA kahate haiM vaha anAdisiddha va svatantra dravya hai| tAttvika dRSTi se arUpI hone ke kAraNa usakA jJAna indriyoM dvArA nahIM ho sakatA, para svasaMvedana pratyakSa yA anumAna Adi se kiyA jA sakatA hai| saMsAra aneka jar3a cetana padArthoM kA mizraNa hai tathA ina padArthoM kA vivekapUrNa nizcaya upayoga dvArA hI ho sakatA hai| upayoga do prakAra kA hotA hai- jJAnopayoga aura drshnopyog| bAhya vastu kI cetanA ko jJAna va Atma cetanA ko darzana kahA jAtA ataH jIva meM bAhya aura Antarika donoM cetanA vidyamAna rahatI hai| cetanA jIva dravya kA sArabhUta guNa hai, jo pratyeka avasthA meM jIva meM vidyamAna rahatA hai| ekendriya, dvIndriya, trIndriya, caturindriya tathA paMcendriya jIvoM kA varNana hameM tattvArthasUtra meM milatA hai| pRthvIkAya se vanaspatikAya taka ke jIvoM meM eka indriya cetanA hai| kRmi, pipIlikA, bhramara aura manuSya meM kramazaH eka-eka indriya kI cetanA kI vRddhi ho jAtI hai| tIrthaMkaroM meM indriya cetanA ke alAvA mati, zruta, avadhi, manaHparyAya tathA kevalajJAna rahatA hai| ataH ve sarvajJa kahalAte haiN| AtmA meM kevalajJAna prakaTa hotA hai moha ke kSaya se jJAnAvaraNa, darzanAvaraNa aura antarAya karmoM ke kSaya se| isa prakAra cetanA kI mAtrA ke anusAra jIva zRMkhalAbaddha hai| ___tattvArthasUtra ke dvitIya adhyAya ke dasaveM sUtra meM AtmA ke do bheda batAe~ gaye haiM - 1 saMsArI aura 2 mukt| jo AtmA sampUrNa karma kSaya kara mukti lAbha karatI hai, vahI mukta AtmA kahalAtI hai| jaina darzana meM AtmA kI mukti ke liye manuSya janma Avazyaka batAyA gayA hai| sAMsArika jIva manavAle tathA mana rahita do prakAra ke haiN| inake bhI do bheda haiM- trasa aura sthaavr|2 tattvArthasUtra meM pRthvIkAya, jalakAya, vanaspatikAya Adi ye ekendriya jIva sthAvara mAne gaye haiN| anya dvIndriya, trIndriya, caturindriya tathA paMcendriya jIva trasa jIvoM kI zreNI meM Ate haiN| sAMsArika AtmA cAra prakAra kI yoniyoM meM janma letI hai- deva, manuSya,

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tattvArthasUtra meM AtmA sambandhI tattva 219 tiryaMca aura nAraka / '' AtmA apane zubha azubha karmoM ke anusAra ina yoniyoM meM janma letI hai| zubha kArya karatA hai to deva yA manuSya yoniyoM meM aura azubha karma karatA hai to tiryaMca yA nArakIya yoni meM janma letA hai| prANI kA bhaviSya vartamAna ke AcaraNa para nirbhara karatA hai| Adhunika jIvavaijJAnika samAnatAoM ke siddhAnta ko umAsvAti ne tattvArtha sUtra ke parasparopagraho jIvAnAm" meM spaSTa kiyA hai? pratyeka sAMsArika jIvadravya kA kArya eka dUsare kI sahAyatA karanA hai| koI bhI jIva akelA svatantratA pUrvaka sattA meM nahIM raha sakatA / pratyeka jIva eka dUsare para Azrita haiN| eka dUsare kA sahayoga atyAvazka hai| AtmA svadehaparimANa vAlA hai aura usake pradeza asaMkhyAta haiN| 17 eka paramANu jitane AkAza ko gheratA hai use eka pradeza kahate haiN| inhIM asaMkhyAta pradezoM se yukta AtmA akhaNDa dravya hai| AtmA aNu bhI hai aura vibhu bhii| sUkSma itanA hai ki eka AkAza pradeza ke anantaveM bhAga meM samA sakatA hai aura vibhu itanI ki samagra loka meM vyApta hai| saMkoca va vistAra guNa ke kAraNa eka hAthI meM rahane vAlA AtmA, jaba cITI ke zarIra meM praveza karatA hai taba saMkucita ho jAtA hai jaise dIpaka kA prakAza choTe kamare meM bhI vyApta rahatA hai aura bar3e kamare meM bhii| ThIka usI prakAra AtmA zarIra ke parimANa ke sAtha ghaTatA-bar3hatA hai| jyoM-jyoM zarIra kI vRddhi hotI hai, AtmA kA parimANa bhI bar3hatA hai| zarIra rahita AtmA AkAzameM kisa bhAga meM rahatA hai ? tattvArthasUtra ke antima dasaveM adhyAya meM umAsvAti kahate haiM ' tadanantaramUrdhvaM gacchatyA lokAntAt " sampUrNa karmoM ke kSaya hone ke bAda AtmA sIdhI Urdhvagati karatA hai aura loka ke agra bhAga meM jAkara Thahara jAtA hai| jaise ki tumbI agara apanI vastuoM se bhArI nahIM kara dI gayI ho to sIdhI pAnI kI UparI sataha para A jAtI hai| isI prakAra karma-bandhana ke dUra hote hI jIva bhI UrdhvagAmI bana loka ke agra bhAga meM sthira ho jAtA hai| yahI AtmA kI zreSThatama avasthA hai / umAsvAti tattvArthasUtra meM jisako prApta karane kA mArga prazasta karate haiN| sandarbha 1. tattvArthasUtra, vivecaka paM. sukhalAla saMghavI, pArzvanAthavidyApITha, vArANasI, tR. saM. 1993, adhyAya 1 / sUtra 5 | 2. bhagavatIsUtra, 1/9 /

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220 Studies in Umasvati 3. AcArAMgasUtra, 8/31 / 4. NANasAra, pR. 46 / 5. tattvArthasUtra, 1/1 / 6. vahI, 2/8 / 7. praznottara jaina dharma (baMgalA), DaoN. ema. Ara. bnrjii| 8. tattvArthasUtra, 1/23, 24, 25 / 9. vahI, 1/23, 24, 25 / 10. vhii| 11. vhii| 12. vhii| 13. vahI, 1/13, 14, 15 / 14. vahI, 1/13, 14, 15 / 15. jaina, lAlacanda, jaina darzana meM AtmavicAra, pArzvanAthavidyApITha, vaaraannsii| 16. tattvArthasUtra, 5/21 / 17. vahI, 5/6, 8 / 18. vahI, 10/51

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19 tattvArthasUtra meM nirjarA kI taratamatA ke sthAna : eka samIkSA samaNI kusumaprajJA jaina AcArya paramparA meM umAsvAti kA mahattvapUrNa sthAna hai| umAsvAti kI lokapriyatA ko isa bAta se jAnA jA sakatA hai ki digambara aura zvetAmbara - donoM paramparAoM ne unake kartRtva ko svIkAra kiyA hai| jaina tattva, darzana aura siddhAnta ke jo tathya AgamoM meM vikIrNa rUpa se milate the, unako umAsvAti ne vyavasthita rUpa se sUtrabaddha zailI meM prastuta kiyaa| tattvArthasUtra meM unhoMne saMkalana kA kArya hI nahIM kiyA, apitu aneka nae rahasyoM kA udghATana bhI kiyA hai| Agama - sAhitya ke alAvA apane pUrvavartI AcAryoM kI racanA se bhI ve prabhAvita rahe haiN| niHsandeha kahA jA sakatA hai ki prAcIna jaina granthoM meM itanA suvyavasthita, susambaddha aura sUtrAtmaka zailI meM likhA gayA koI anya grantha dekhane ko nahIM miltaa| AcArya umAsvAti ne nirjarA ke prasaMga meM naveM adhyAya ke saiMtAlIsaveM sUtra meM samyagdRSTi Adi guNazreNI vikAsa kI dasa avasthAoM kA varNana kiyA hai| ina avasthAoM meM pUrvavartI avasthA kI apekSA uttaravartI avasthA meM asaMkhyAta gunI adhika nirjarA hotI hai| guNazreNI vikAsa kI dasa avasthAoM ke nAma isa prakAra haiN| 1. samyagdRSTi - upazama yA kSayopazama samyaktva kI prApti / 2. zrAvaka - apratyAkhyAnAvaraNa kaSAya ke kSayopazama se AMzika virati kA udaya /

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222 Studies in Umasvati 3. virata-pratyAkhyAnAvaraNa kaSAya ke kSayopazama se sarvavirati kA udy| 4. anantaviyojaka-anantAnubandhI kaSAya-catuSka kA kssy| 5. darzanamohakSapaka-darzanamoha kI samyaktva mohanIya Adi tIna prakRtiyoM kA kssy| 6. upazamaka-cAritra moha kI prakRtiyoM ke upazama kA praarmbh| 7. upazAnta moha-moha kA pUrNataH upshm| 8. kSapaka-cAritra moha kI prakRtiyoM ke kSaya kA praarmbh| 9. kSINamoha-cAritramoha kA sampUrNa kssy| 10. jin-kaivly-praapti| bhagavatIsUtra tathA paNNavaNAsUtra jaise saiddhAntika Agama granthoM meM ina avasthAoM kA ullekha na milane se yaha spaSTa hai ki ina dasa avasthAoM kI avadhAraNA bAda meM vikasita huii| dasa avasthAoM kA sabase prAcIna ullekha AcArAMga niyukti meM milatA hai| ataH umAsvAti ne AcArAMga niyukti se ina avasthAoM ko liyA, yaha spaSTa rUpa se kahA jA sakatA hai, kyoMki ve bhadrabAhu prathama ke paravartI haiN| kucha vidvAn bhadrabAhu dvitIya ko niyuktiyoM kA kartA svIkAra karate haiM, ataH tattvArthasUtra ko niyuktiyoM se pUrva kI racanA mAnate haiM, kintu caturdazapUrvI AcArya bhadrabAhu niyuktiyoM ke kartA the, isa bAta ko hamane aneka tarkoM se anyatra siddha karane kA prayatna kiyA hai| guNazreNI vikAsa kI dasa avasthAoM kA sarvaprathama ullekha AcArya bhadrabAhu ne kiyaa| isa kathana kI puSTi isa bAta se kI jA sakatI hai ki AtmA kI nirmalatA yA nirjarA kI taratamatA kA jJAna yA to tIrthaMkara apane atizAyI jJAna se jAna sakate haiM athavA caturdazapUrvI apane zrutajJAna ke vaiziSTya se| nirjarA kI taratamatA sAmAnyajJAnI ke lie jAnanA asambhava hai| ataH kahA jA sakatA hai ki guNazreNI vikAsa kI ye dasa avasthAeM AcArya bhadrabAhu kI maulika dena haiN| samyaktva kI upalabdhi ananta nirjarA kA kAraNa hai| ataH AcArAMga ke samyaktva adhyayana kI niyukti meM ina avasthAoM kA varNana prAsaMgika lagatA hai kintu tattvArthasUtra meM viSaya ko mahattvapUrNa samajhakara sUtrakAra ne saMvara ke antargata tapa ke prasaMga meM nirjarA kA tAratamya batAne vAlI ina avasthAoM kA samAhAra kara diyA hai| vahAM yaha varNana prAsaMgika jaisA nahIM lgtaa|

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tattvArthasUtra meM nirjarA kI taratamatA ke sthAna : eka samIkSA 223 niyuktikAra ne prathama samyagdRSTi ke sthAna para samyaktva-utpatti tathA cauthI anantaviyojaka ke sthAna para ananta-karmAMza nAma kA ullekha kiyA hai| umAsvAti ne ina donoM nAmoM ko adhika spaSTatA ke sAtha prastuta kiyA hai| zvetAmbara aura digambara paramparA ke sAhitya meM kucha antara ke sAtha ye avasthAeM milatI haiN| una nAmoM ke sUkSma antara ko isa sAriNI ke mAdhyama se jAnA jA sakatA hai zvetAmbara paramparA zivazarmakRta karmagrantha' candrarSi kRta paMcasaMgraha' devendrasUri kRta taka karmagranthaM I. san pAMcavIM zatI I. san AThavIM zatI vikrama kI pAMcavIM zatI 1. samyaktva utpatti samyaktva samyak 2. zrAvaka dezavirati dezavirati 3. virata sampUrNa virati sarvavirati 4. saMyojanA vinAza anantAnubandhI visaMyoga ananta visaMyoga 5. darzanamohakSapaka darzanamohakSapaka darzanakSapaka 6. upazamaka upazamaka zama 7. upazAnta upazAnta zAnta 8. kSapaka kSapaka kSapaka 9. kSINamoha kSINamoha kSINa 10. dvividha jina sayogI kevalI sayogI (kevalI) (sayogI evaM ayogI) ayogI kevalI ayogI (kevalI) digambara paramparA kArtikeyAnuprekSA SaTkhaNDAgama, gommaTasAra (jIvakANDa) 1. mithyAdRSTi ___- 1. samyaktva utpatti 2. sadRSTi 2. zrAvaka 3. aNuvratadhArI 3. virata 4. jJAnI mahAvratI 4. anantakarmAMza 5. prathamakaSAya catuSka viyojaka 5. darzanamohakSapaka

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224 Studies in Umasvati 6. darzanamohatrika kSapaka 6. kaSAya upazamaka 7. upazamaka 7. upazAnta 8. kSapaka 8. kSapaka 9. kSINamoha 9. kSINamoha 10. sayogI (nAtha) 10. jina 11. ayogI (nAtha) umAsvAti ke bAda lagabhaga sabhI AcAryoM ne jina ke sayogI aura ayogIye do bheda karake gyAraha avasthAoM kA ullekha kiyA hai| svAmIkumAra kRta kArtikeyAnuprekSA meM upazAnta avasthA kA ullekha nahIM hai| unhoMne samyagdRSTi se pUrva kI avasthA mithyAdRSTi ko mAnA hai tathA jina ke sthAna para nAtha kA prayoga karake usake sayogI aura ayogI ye do bheda kie haiN| kArtikeyAnuprekSA ke TIkAkAra zubhacandra ne upazAnta avasthA kI vyAkhyA kI hai| guNazreNI vikAsa kI dasa avasthAoM meM nau kI, to pUrvavartI aura uttaravartI avasthAeM haiM, jinameM pUrvavartI avasthA kI apekSA uttaravartI meM asaMkhyAta guNA adhika nirjarA hotI hai lekina samyagdRSTi kI pUrvavartI avasthA kA ullekha nahIM huA hai| svAmIkumAra ne kArtikeyAnuprekSA meM mithyAtvI kI apekSA samyagdRSTi kI asaMkhyAta guNA adhika nirjarA svIkAra kI hai| unake anusAra yaha sambhAvanA kI jA sakatI hai ki samyagdRSTi kI pUrvavartI avasthA mithyAdRSTi hai kyoMki unhoMne mithyAdRSTi kI apekSA samyagdRSTi kI asaMkhyAta guNA adhika nirjarA svIkAra kI hai| yahAM eka prazna upasthita kiyA jA sakatA hai ki kyA mithyAdRSTi ke bhI nirjarA sambhava hai? isa prazna ke samAdhAna meM yaha kahA jA sakatA hai ki saiddhAntika dRSTi se mithyAtvI kA mithyAdRSTi kSayopazama bhAva hai, ataH vaha jo kucha sahI jAnatA yA dekhatA hai, vaha nirjarA kA kAraNa hai| AcArya bhikSu aura jayAcArya ne isa mata kI puSTi meM aneka hetu die haiN| lekina kucha paramparAeM mithyAdRSTi ko nirjarA kA hetu nahIM maantiiN| yadi yaha Atmika ujjvalatA yA nirjarA kA hetu nahIM hotI to guNasthAna siddhAnta meM prathama tIna bhedoM ko sthAna nahIM miltaa| ___ AcArAMgasUtra ke TIkAkAra AcArya zIlAMka ne samyaktva utpatti se pUrva kI bhI kucha avasthAoM kA varNana kiyA hai| unake anusAra mithyAdRSTi jIva jinake dezona koTAkoTi karma zeSa rahe haiM tathA jo granthibheda ke samIpa pahuMca gae haiM, ve nirjarA kI dRSTi se tulya hote haiN| mithyAdRSTi ke bAda kI ye pAMca avasthAeM

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tattvArthasUtra meM nirjarA kI taratamatA ke sthAna : eka samIkSA 225 TIkAkAra ne batAI haiM, jinameM kramazaH pUrvavartI kI apekSA uttaravartI avasthA meM asaMkhyAta guNA adhika nirjarA hotI hai - 1. dharmapRcchA ke icchuka 2. dharmapRcchA meM saMlagna 3. dharma ko svIkAra karane ke icchuka 4. dharmakriyA meM saMlagna 5. pUrvapratipanna dhArmika niyuktikAra ne kAla kI dRSTi se bhI nirjarA kI taratamatA kA saMketa diyA hai| kintu kAla kI dRSTi se isameM krama viparIta ho jAtA hai| zIlAMka ise spaSTa karate hue kahate haiM ki eka ayogI kevalI jitane kAla meM jitane karma kSaya karatA hai, utane karma eka sayogI kevalI usase saMkhyeya guNA adhika kAla meM kSaya karatA hai| isI prakAra sayogI kevalI jitane kAla meM jitanA karma kSaya karatA hai, utanA karma kSINamoha usase saMkhyeya guNa adhika kAla meM kSaya karatA hai| kAla kI saMkhyeya guNA vRddhi pratiloma krama se calatI hai| ina dasa avasthAoM ko dekhane se spaSTa pratIta hotA hai ki granthakAra kA mukhya uddezya nirjarA kI taratamatA batAne vAlI tathA mokSa ke sammukha le jAne vAlI avasthAoM kA varNana karanA thA, na ki vikAsa kI bhUmikA para kramika ArohaNa karane vAlI bhUmikAoM kA varNana krnaa| yaha satya hai ki hara pUrNa avasthA kI apekSA uttara avasthA meM asaMkhyAta guNA adhika nirjarA hai, para ye avasthAeM kramika hI AeM, yaha Avazyaka nahIM hai| phira bhI yaha kahA jA sakatA hai ki samyaktva kI prApti mokSa kA prathama sopAna hai aura jina-sarvajJa hone ke bAda vyakti kRtArtha ho jAtA hai phira usake lie kucha bhI karaNIya zeSa nahIM rhtaa| vidvAnoM ne ina dasa avasthAoM ko guNasthAna vikAsa kI pUrvabhUmikA ke rUpa meM svIkAra kiyA hai| DA. sAgaramala jaina ne vistAra se isa sandarbha meM cintana kiyA hai| lekina saiddhAntika dRSTi se yadi guNasthAnoM ke sAtha ina avasthAoM kI tulanA kareM to saMgati nahIM baiThatI hai| prathama tIna guNasthAnoM kA ina dasa avasthAoM meM kahIM bhI samAhAra nahIM hai| guNasthAna vikAsa kI dRSTi se virata ke bAda anantaviyojaka kI sthiti Ae, yaha Avazyaka nahIM hai| guNasthAna siddhAnta kI dRSTi se yaha sthiti aviratasamyagdRSTi arthAt cauthe guNasthAna meM bhI prApta ho sakatI hai| cauthe guNasthAna meM guNazreNI vikAsa kI prathama, caturtha aura paMcama ina tIna avasthAoM kA samAveza ho sakatA hai kyoMki cauthe guNasthAna meM bhI vyakti

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226 Studies in Umasvati anantAnubandhI catuSka aura darzanamoha kI tIna prakRtiyoM kA kSaya kara kSAyika samyaktva prApta kara sakatA hai| jabaki guNazreNI vikAsa kI avasthAoM meM virata ke bAda anantaviyojaka aura darzanamohakSapaka kI sthiti hai| dUsarI bAta ina dasa avasthAoM ke AdhAra para yaha mAnanA par3egA ki vyakti upazamazreNI lene ke bAda kSapaka zreNI letA hai arthAt chaThI, sAtavIM avasthA meM pahale cAritramoha kA upazamana karatA hai, phira AThavIM, navI avasthA meM cAritra moha kI prakRtiyoM kA kSaya karatA hai, para guNasthAna siddhAnta ke anusAra yaha bAta saMgata nahIM baitthtii| guNasthAna kramAroha ke anusAra yaha Avazyaka nahIM ki vyakti upazama zreNI lene ke bAda kSAyikazreNI le| vahAM donoM vikalpa sambhava haiN| vyakti pahale kaSAyoM kA upazamana karatA huA upazama zreNI bhI le sakatA hai aura kSaya karatA huA kSapaka zreNI bhI prApta kara sakatA hai| guNazreNI vikAsa kI ye avasthAeM guNasthAna siddhAnta kI pUrva bhUmikAeM nahIM haiM isa mata kI puSTi isa bAta se kI jA sakatI hai ki ina avasthAoM ke nAmoM ke sAtha guNasthAna ke nAmoM kA vizeSa sAmya nahIM hai| tattvArthasUtra kA adhyayana karane ke bAda yaha spaSTa avadhAraNA bana jAtI hai ki guNasthAna evaM guNazreNI vikAsa kI avasthAoM-ina donoM kA svataMtra astitva thaa| umAsvAti ne guNasthAnoM ke aneka nAmoM kA ullekha tattvArthasUtra meM kiyA hai| udAharaNa ke lie kucha nAmoM ko prastuta kiyA jA sakatA hai nAma tattvArthasUtra 1. avirata (cauthA guNasthAna)-tadaviratadezaviratapramattasaMyatAnAm (9/35) 2. dezavirata (pAMcavAM guNasthAna)-(9/35) 3. pramattasaMyata (chaThA guNasthAna)-(9/35) 4. apramattasaMyata (sAtavAM guNasthAna)-AjJApAyavipAkasaMsthAnavicayAya dharmama pramattasaMyatasya (9/37) 5. bAdarasamparAya (AThavAM, navAM guNasthAna)-bAdarasamparAye sarve 6. sUkSmasamparAya (dasavAM guNasthAna)-sUkSmasamparAyachadmasthavItarAgayozcaturdaza (9/10) 7. upazAntakaSAya (gyArahavAM guNasthAna)-upazAntakSINakaSAyayozca (9/38) 8. kSINakaSAya (bArahavAM guNasthAna)-(9/38) 9. kevalI (terahavAM, caudahavAM guNasthAna)-pare kevalinaH (9/40)

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tattvArthasUtra meM nirjarA kI taratamatA ke sthAna : eka samIkSA 227 umAsvAti ne ina nAmoM kA ullekha saMyata ke vizeSaNa ke rUpa meM kiyA hai| ataH ina nAmoM ko dekhakara yaha kahA jA sakatA hai ki umAsvAti ke samaya taka guNasthAna siddhAnta pUrNa rUpa se vikasita nahIM thA, para usakI mAnyatA bIja rUpa meM pracalita ho rahI thii| niSkarSa kI bhASA meM kahA jA sakatA hai ki saiddhAntika dRSTi se guNazreNI vikAsa kI avasthAeM evaM guNasthAna-ina donoM kA apanA svataMtra astitva hai| guNazreNI vikAsa kI avasthAeM nirjarA kI taratamatA batAne vAle sthAnoM kI ora hamArA dhyAna AkRSTa karatI haiM para ve avasthAeM kramika hI hoM, yaha Avazyaka nahIM hai, para guNasthAnoM meM AtmA kI kramika ujjvalatA kA digdarzana hai| ataH vahA~ uttarottara kramika avasthAoM kA varNana hai| sandarbha 1. samyagdRSTi zrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamoha -kSapakakSINa- mohajinAH kramazo'saMkhyeyaguNanirjarAH - tattvArthasUtra, 9/47 / 2. bhadrabAhu prathama ko niyuktikAra na mAnane kA eka prabala tarka yaha uThAyA jAtA hai ki yadi caturdazapUrvI bhadrabAhu niyuktikAra hote to dazAzrutaskandha niyukti kI prathama maMgalAcaraNa kI gAthA meM svayaM ko vandanA kaise karate isa tarka kA samAdhAna yaha hai ki dazAzrutaskandhaniyukti meM maMgalAcaraNa kI gAthA paMcakalpabhASya se bAda meM prakSipta huI hai, kyoMki vahAM isa gAthA kI vistRta vyAkhyA milatI hai| prAcIna kAla meM maMgalAcaraNa kI paramparA nahIM thii| jisa prakAra umAsvAti ne 'samyagdarzana-jJAnacAritrANi-mokSamArgaH' se tattvArthasUtra kA prArambha kiyA, vaise hI niyuktikAra bhadrabAhu ne paMcajJAna ke varNana ko hI maMgala ke rUpa meM prastuta kiyA hai| dazavaikAlika aura AcArAMga niyukti meM jo maMgalAcaraNa kI gAthAeM haiM, ve cUrNi meM vyAkhyAta evaM ullikhita nahIM hai| isase spaSTa hai cUrNikAra ke samaya taka ina niyuktiyoM meM maMgalAcaraNa kI gAthAeM nahIM thIM, bAda meM ye kisI AcArya yA vyAkhyAkAroM dvArA prakSipta huI haiN| bhadrabAhu dvitIya yA dUsare AcAryoM dvArA niyuktiyoM meM parivardhana kiyA gayA-isa tathya ko bhI asvIkAra nahIM kiyA jA sakatA kyoMki aitihAsika dRSTi se aneka prasaMga bhadrabAhu prathama ke bAda ke haiN| 3. sammattuppattI sAvae ya virae annNtkmmse| dasaNamohakkhavage, uvasAmaMte ya uvsNte|| khavage ya khINamohe, jiNe ya seDhI bhave asNkhejjaa| tavvivarIto kAle, saMkhejjaguNAe seddhiie|| -AcArAMga niyukti, gA. 223-41

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228 Studies in Umasvati 4. sammattuppA sAvaya, virae saMyojaNAviNAse y| daMsaNamohakkhavage, kasAya uvsaamguvsNte|| khavage ya khINamohe, jiNe ya duvihe have asNkhgunnaa| udayo tavvivarIo, kAlo sNkhejjgunnseddhii|| - karmaprakRti (udayakaraNa), gA. 394-51 5. sammattadesasaMpunaviraiuppatti annvisNjoge| dasaNakhava mohassa, samaNe uvasaMta khavage y|| khINAitige assaMkhaguNiyaseDhidaliya jahakamaso sammattAINekkArasaNha kAlo u sNkhNse|| -paMcasaMgraha, bandhadvAra, gA. 114-15 / 6. sammadarasavvaviraI aNavisaMjoyadaMsakhavage yA mohasamasaMtakhavage, khINa sajo gunnseddhii|| - karmagrantha, zataka paMcama, gA. 82 / 7. micchAdo saddiTThI, asaMkhagaNakammaNijjarA hodi| tatto aNuvayadhArI tatto ya mahavvaI nnaannii| paDhamakasAyacauNha, vijojao taha ya khavaNasIlo y| daMsaNamohatiyassa ya tatto uvasamaga cttaari|| khavago ya khINamoho, sajoi NAho tahA ajoiiyaa| ede uvariM, asNkhgunnkmmnnijjryaa|| - kArtikeyAnuprekSA, 9/106-8 / 8. (ka) sammattuppattI vi ya sAvaya virade annNtkmmse| dasaNamohakkhavae, kasAya uvasAmae ya uvsNte|| khavae ya khINamohe, jiNe ya NiyamA bhave asNkhejjaa| tavvivarIdo kAlo, asaMkhejjaguNA ya seddhiio|| - SaTkhaNDAgama, vedanAkhaNDa, gA. 7-8, pR. 627 / (kha) gommaTasAra, jIvakANDa, gA. 66-7 / 9. kArtikeyAnuprekSA, pR. 521 10. vahI, 9/1061 11. AcArAMga TIkA, pR. 118 / 12. tavvivarIto kAle, saMkhejjaguNAe seddhiie|| - Avazyaka niyukti, 223 / 13. AcArAMga TIkA, pR. 118 / 14. jaina, sAgaramala, guNasthAna siddhAnta kA udbhava aura vikAsa, vaaraannsii| 15. yahAM moha ke sthAna para kaSAya zabda kA prayoga huA hai|

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20 umAsvAtikRta prazamaratiprakaraNa : eka adhyayana dharmacanda jaina saMskRta kI 313 kArikAoM meM nibaddha prazamaratiprakaraNa jaina adhyAtmavidyA kA utkRSTa grantha hai| isameM kaSAya-kaluSita jIva ke nirmala evaM mukta hone kA mArga samyak rIti se nirUpita hai| prazamaratiprakaraNa nirvivAda rUpa se tattvArthasUtra ke racayitA vAcaka umAsvAti kI racanA mAnI jAtI hai| paM. sukhalAla saMghavI tattvArthasUtra kI prastAvanA meM prazamarati ko umAsvAti kI kRti mAnane meM sandeha kA avakAza nahIM maante|' paM. kailAzacandra zAstrI ne bhI jaina sAhitya kA itihAsa likhate hue prazamarati ko umAsvAti kI hI kRti mAnA hai| DaoN. mohanalAla mehatA evaM pro. hIrAlAla kApar3iyA ne bhI vAcaka umAsvAti ko hI prazamarati kA racayitA svIkAra kiyA hai| isa prakAra zvetAmbara evaM digambara donoM jaina paramparAe~ ekamata se tattvArthasUtra ke racayitA vAcaka umAsvAti ko hI prazamaratiprakaraNa kA kartA aGgIkAra karatI haiM, kintu isa mantavya kI puSTi meM paM. sukhalAla saMghavI ke atirikta kisI ne koI pramANa upasthApita nahIM kiyA hai| paM. sukhalAla saMghavI ne ullekha kiyA hai ki haribhadrasUri ne tattvArthabhASya TIkA meM "yathoktamanenaiva sUriNA prakaraNAntare" vAkya likhakara prazamaratiprakaraNa kI 210vIM evaM 211vIM kArikAeM uddhRta kI haiN| isase tattvArthabhASyakAra evaM prazamaratikAra ke eka hI hone kI puSTi hotI hai| prazamaratiprakaraNa vAcaka umAsvAti kI hI racanA hai, isa sambandha meM eka anya pramANa ajJAtakartRka avacUri meM prApta hotA hai, jisameM pA~ca sau prakaraNoM ke

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230 Studies in Umasvati praNetA vAcaka umAsvAti ko hI prazamarati-prakaraNa kA kartA svIkAra kiyA gayA hai, yathA- 'zrI umAsvAtivAcakaH paJcazataprakaraNapraNetA prazamaratiprakaraNaM prarUpayannAdau mNglmaah|'- isa kathana se bhI prazamaratiprakaraNa vAcaka umAsvAti kI hI kRti siddha hotI hai| TIkAkAra haribhadra ne prazamaratiprakaraNa ke kartA ke lie 'vAcaka. mukhya' zabda kA prayoga kiyA hai- 'tasmai vAcakamukhyAya namo bhUtArthabhASiNe' jo umAsvAti kA hI saMsUcana karatA hai| abhI taka aisA koI lekha dekhane meM nahIM AyA jisameM prazamaratiprakaraNa ke umAsvAtikRta hone kA khaNDana kiyA gayA ho| ataH isakA umAsvAtikRta honA nirvivAda hai| isa sandarbha meM yaha kahanA upayukta hogA ki prazamarati evaM tattvArthasUtra kI Antarika viSayavastu evaM prayukta zabdAvalI meM jo sAmya evaM ekarUpatva prApta hotA hai usase tattvArthasUtra evaM prazamarati ke eka kartRtva kI siddhi ko bala milatA hai| ina donoM granthoM meM kitanA sAmya hai, isakI carcA Age kI jaayegii| prazamaratiprakaraNa kI abhI do TIkAe~ upalabdha haiM, jinameM eka TIkA AcArya haribhadra dvArA racita hai| ye haribhadra 'SaDdarzanasamuccaya' Adi ke racayitA AThavIM zatI ke prasiddha haribhadrasari (700-770 I.) se pRthak haiN| TIkA ke anta meM prApta prazasti ke anusAra yaha TIkA aNahilapATaka nagara meM haribhadrAcArya ke dvArA jayasiMhadeva ke rAjya meM vikrama saMvat 1185 (I. 1128) meM racI gaI thI (zrI haribhadrAcAryaiH racitaM prazamaratiprakaraNaM kinycit| aNahilapATakanagare zrImajjaya- siNhdevnRpraajye| bANavasurudrasaMkhye vikramato vatsare vrjti|)| TIkA apane Apa meM suspaSTa, saMkSipta, sarala tathA AgamAnusAriNI hai| prazasti meM ina haribhadra ke pUrva aneka TIkAe~ huIM, aisA saMketa milatA hai| (paribhAvya vRddhaTIkAH sukhabodhArthaM smaasen)| dUsarI TIkA avacUri ke rUpa meM hai, jisakA kartA ajJAta hai| kintu avacUri ke anta meM pradatta 'dhanamiva jayamanubhavati' vAkyAMza se aisA pratIta hotA hai ki isa avacUri ke kartA dhanaJjaya (dhanam jaya) haiN| ye dhanaJjaya kauna se haiM, isa sambandha meM kucha nahIM kahA jA sktaa| avacUri meM yathAvazyaka zabdoM kA vyAkhyAna kiyA gayA hai| aba vicAra yaha karanA hai ki prazamarati prakaraNa kI racanA vAcaka umAsvAti ne kisa uddezya se kii| granthakAra ne isakA uddezya prazamarati meM sthairya sthApita karanA batAyA hai-'prazamaratisthairyArthaM vakSye jinazAsanAt kinycit|" vAcaka umAsvAti ke isa kathana se grantha ke anubandha kA to bodha hotA hI hai, kintu isake sAtha hI do anya tathya bhI spaSTa hote haiM -

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 231 1. isa grantha kA AdhAra jinazAsana arthAt jinopadiSTa Agama vacana haiN| yaha koI kAlpanika kRti nahIM hai| 2. prazama arthAt vairAgya ke prati ruci meM umAsvAti ko usa samaya zithilatA dRSTigocara huI hogii| ataH usake prati sAdhu-sAdhviyoM evaM janamAnasa ko dRr3ha banAne ke lie umAsvAti ne yaha grantha racA hogaa| ina donoM tathyoM meM se prathama ke dvArA isa grantha kI prAmANikatA siddha hotI hai tathA dUsare tathya ke dvArA grantha kI upayogitA vidita hotI hai| grantha kA nAma 'prazamarati' hai| 'prazama' kA artha TIkAkAra haribhadra ne rAga-dveSa se rahita honA athavA vairAgya kiyA hai| rati kA artha unhoMne zakti athavA prIti kiyA hai (tatra vairAgyalakSaNe prazame ratiH zaktiH prItiH tasyAM sthairya nishcltaa)| isa grantha meM umAsvAti ne vairAgya yA kaSAya-vijaya rUpa prazama ke prati ruci utpanna karane evaM usa ruci ko nizcala banAne kA prayAsa kiyA hai| vairAgya ke paryAyavacanoM meM umAsvAti ne mAdhyasthya, virAgatA, zAnti, upazama, prazama, doSakSaya aura kaSAyavijaya kI gaNanA kI hai (mAdhyasthyaM vairAgyaM virAgatA zAntirupazamaH prshmH| doSakSayaH kaSAyavijayazca vairaagypryaayaaH|' - jo vairAgya yA prazama ke vibhinna rUpoM ko prakaTa karate haiN| TIkAkAra haribhadra ne to maMgalAcaraNa meM prazamarati ko vairAgya paddhati kA hI grantha batAyA hai| prazama yA vairAgya rUpa eka viSaya para hI kendrita hone ke kAraNa yaha prakaraNa grantha kI koTi meM AtA hai (zAstraikadezasambaddhaM zAstrakAryAntare sthitm| AhuH prakaraNaM nAma granthabhedaM vipshcitH||)| grantha meM bAIsa adhikAra evaM 313 kArikAe~ haiN| bAIsa adhikAra isa prakAra 1. pIThabandha, 2. kaSAya, 3. rAgAdi, 4. aSTakarma, 5. paMcendriya viSaya, 6. aSTamada, 7. AcAra, 8. bhAvanA, 9. dharma, 10. dharmakathA, 11. jIvAdi nava tattva, 12. upayoga, 13. bhAva, 14. SaDdravya, 15. cAritra, 16. zIlAGga, 17. dhyAna, 18. kSapaka zreNI, 19. samudghAta, 20. yoganirodha, 21. mokSagamana-vidhAna, 22. ananta phl| grantha kI vistRta viSayavastu kA ApAtataH bodha ina adhikAroM ke nAmoM se hI ho jAtA hai| kintu prasaGgataH inameM nirgrantha-svarUpa, lokasvarUpa, AtmA ke ATha prakAra, mohanIya karma ke unmUlana kI prakriyA, gRhasthacaryA Adi viSayoM kA bhI nirUpaNa huA hai|

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232 Studies in Umasvati prazamaratiprakaraNa meM varNita bahuta se viSaya aise haiM jo tattvArthasUtra ke pUraka haiM, yathA-dazavidha dharmoM, dvAdaza bhAvanAoM, SaDlezyAoM evaM mukti kI prakriyA kA jo vistRta varNana prazamaratiprakaraNa meM upalabdha hai vaha tattvArtha meM uThI jijJAsAoM kA zamana karatA hai| AtmA ke dravya, kaSAya, yoga, upayoga Adi ATha bheda, vinaya kA mahattva, prazama-sukha kI prApti kA upAya, kula-rUpa-bala Adi aSTa mada, caturvidha dharmakathA, aThAraha hajAra zIlAGga Adi kucha viSaya aise haiM jo prazamaratiprakaraNa kI pRthak racanA ke vaiziSTya ko pradarzita karate haiN| prazamarati ke kucha pramukha viSayoM para yahA~ vicAra kiyA jA rahA hai| prazamaratiprakaraNa meM carcita katipaya pramukha viSaya kalpya aura akalpya kA vicAraH prazamaratiprakaraNa ke aSTama 'bhAvanA' adhikAra meM sAdhu-sAdhvI ke lie kalpya-. akalpya kA vidhAna karate samaya piNDa, zayyA, vastra, pAtra Adiko eka apekSA se kalpya pratipAdita karate hue umAsvAti dvArA prazna uThAyA gayA ki bhojana, Azraya, vastra, pAtra Adi grahaNa karane vAle sAdhu ko aparigrahI kaise kahA jA sakatA hai? isakA samAdhAna karate hue unhoMne kahA ki AhAra, zayyA, vastraiSaNA, pAtraiSaNA tathA jo kalpya (grahaNa karane yogya) evaM akalpya (grahaNa na karane yogya) kA vidhAna hai vaha saddharma aura deharakSA ke nimitta se hai piNDaH zayyA vastraiSaNAdi pAtraiSaNAdi yccaanyt| kalpyAkalpyaM sddhrmdehrkssaanimittoktm|| kArikA, 138 umAsvAti kA mantavya hai ki dharma ke upakaraNoM ko dhAraNa karane vAlA sAdhu bhI paGka meM utpanna kamala kI bhA~ti nirlepa raha sakatA hai / sAdhu ke lie kyA kalpya hai aura kyA akalpya, isakA nirUpaNa karate hue unhoMne spaSTa zabdoM meM kahA hai ki jo jJAna, zIla aura tapa kA upagrAhaka aura doSoM kA nigrAhaka hai vaha nizcaya se kalpya hai tathA zeSa saba akalpya hai|' isI tathya ko unhoMne prakArAntara se kahA ki jo vastu kalpya hone para bhI samyaktva, jJAna aura zIla kI upaghAtaka hotI hai tathA jisase jina pravacana kI nindA hotI hai vaha kalpya vastu bhI akalpya hI hai| umAsvAti pratipAdita karate haiM ki deza, kAla, kSetra, puruSa avasthA, upaghAta aura zuddhapariNAmoM kA vicAra karake hI koI vastu kalpya hotI hai, ekAntataH koI vastu kalpya nahIM hotii|"

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 233 isa prasaGga meM ve nirgrantha kA svarUpa pratipAdita karate hue kahate haiM ki jJAnAvaraNa Adi aSTavidha karma, mithyAtva, avirati evaM azubha yoga ye saba grantha haiM tathA inheM jItane ke lie jo niSkapaTarUpeNa yatnazIla rahatA hai vaha nirgrantha hai granthaH karmASTavidhaM mithyaatvaavirtidussttyogaashc| tajjayahetorazaThaM saMyatate yaH sa nirgrnthH|| kArikA, 142 isa prakAra umAsvAti vastra, pAtra Adi ko sAdhanA meM bAdhaka nahIM mAnakara unheM apekSA se kalpya svIkAra karate haiN| umAsvAti kI yaha mAnyatA unheM zvetAmbara siddha karatI hai| tattvArthasUtra meM umAsvAti ne isa prakAra ke kisI mantavya ko sthAna nahIM diyA hai| mukti kI prakriyAH mokSa-prApti meM bAdhaka ATha karma haiM-jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, AyuSya, nAma, gotra aura antraay| inameM se jJAnAvaraNa, darzanAvaraNa, mohanIya evaM antarAya ye cAra ghAtI karma haiM jo kevalajJAna meM bAdhaka haiN| ina ATha karmoM meM se sarvaprathama mohanIya karma kA kSaya kiyA jAtA hai| prazamaratiprakaraNa meM moha kSaya karane kI prakriyA kA sundara nirUpaNa huA hai| isake lie jIva sarvaprathama anantAnubandhI krodha, mAna, mAyA evaM lobha kA kSaya karatA hai| tadanantara mithyAtva mohanIya evaM samyaktva-mithyAtva-moha kA kSaya kara samyaktva mohanIya ko naSTa karatA hai| isa prakAra mohakarma kI sAta pratiyoM kA kSaya karane ke pazcAt yadi mohonmUlana kI prakriyA anavarata calatI rahI to jIva ATha kaSAyoM (pratyAkhyAna catuSka aura apratyakhyAnAvaraNa catuSka) kA kSaya karatA hai| phira kramazaH napuMsakaveda, strIveda, hAsyAdi SaTka (hAsya, rati, arati, bhaya, zoka aura jugupsA) kA kSaya karake puruSaveda kA kSaya karatA hai| phira saMjvalana krodha, mAna, mAyA evaM lobha kA bhI kSaya kara jIva vItarAgatA ko prApta kara letA hai|12 isa prakAra mohanIya karma kI 28 prakRtiyoM kA kSaya hone para pUrNa vItarAgatA prApta hotI hai| pUrNa vItarAgatA ke sAtha hI jJAnAvaraNa, darzanAvaraNa evaM antarAya nAmaka ghAtI karma ko kSaya kara sAdhaka kevalajJAna prApta kara letA hai|13 ___ isa prakAra mohanIya, jJAnAvaraNa, darzanAvaraNa aura antarAya nAmaka cAra ghAtI karmoM ko kSaya kara lene vAlA kevalajJAnI zeSa cAra aghAtI karmoM (vedanIya, Ayu, nAma aura gotra) ko anubhava karatA huA eka muhUrta taka athavA kucha kama eka

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234 Studies in Umasvati pUrvakoTi kAla taka vicaraNa karatA hai| 14 antima bhava kI Ayu anapavartita hone ke kAraNa abhedya hotI hai| vedanIya, nAma aura gotra karma bhI usake samAna abhedya hote haiN| kintu jisa kevalI ke Ayukarma kI apekSA vedanIya, nAma aura gotra karma kI sthiti adhika hotI hai to vaha use samudghAta karake Ayukarma ke samAna kara letA hai| 15 samudghAta karane kI eka nizcita vidhi hotI hai jisameM Atma- pradezoM ko lokAkAza meM phailAkara karma sthiti ko samAna kara diyA jAtA hai, jisake antargata AtmapradezoM ko kramaza: daNDAkAra, kapATAkAra, mathanyAkAra aura lokavyApI kiyA jAtA hai| yaha pratyeka karma eka-eka samaya meM hotA hai / 1" isI prakAra viparIta krama se Atma-pradezoM kA eka-eka samaya meM saMkoca kiyA jAtA hai|" samudghAta ke pazcAt yoga nirodha kI prakriyA prArambha hotI hai / sabase pahale manoyoga kA nirodha kiyA jAtA hai, phira kramazaH vacanayoga aura kAyayoga kA nirodha kiyA jAtA hai / " kAyayoga kA nirodha karate samaya zukladhyAna ke antima do prakAra sUkSmakriya apratipAti aura vyuparatakriya nAmaka dhyAna ko dhyAtA hai| yaha dhyAna kI antima avasthA hai| 19 isake bAda ayoga avasthA A jAtI hai|2deg ise karmasiddhAnta meM caudahavA~ guNasthAna kahA gayA hai| ise zailezI avasthA bhI kahA gayA hai| yaha avasthA pA~ca ISad hrasvAkSaroM ko uccarita karane jitane samaya taka ke lie hotI hai| 21 isa avasthA meM hI vaha kevalI avaziSTa karmoM kA eka sAtha kSaya kara detA hai| isake sAtha hI audArika, taijasa aura kArmaNa zarIroM se mukta hokara vaha Rju zreNi se aspRzad gati dvArA eka samaya meM hI Urdhva loka meM avasthita ho jAtA hai| yahA~ vaha sAdi, ananta, anupama aura avyAbAdha uttama sukha ko prApta hote hue kevala samyaktva, kevalajJAna, kevaladarzana svarUpa hokara rahatA hai| 22 lokasvarUpaH prazamaratiprakaraNa meM loka kA bAhya svarUpa bhI nirUpita huA hai| isameM loka ko aise khar3e hue puruSa ke AkAra kA pratipAdita kiyA gayA hai, jisake donoM paira phaile hue hoM tathA kaTibhAga para donoM ora hAtha rakhe hue hoN| loka ko jaina darzana SaDdravyAtmaka svIkAra karatA hai| dharma, adharma, AkAza, pudgala, kAla aura jIva ye SaD dravya haiN| yaha loka adholoka, madhyaloka aura Urdhvaloka ke rUpa meM tInoM bhAgoM meM vibhakta hai| adholoka ulaTe sakore ke samAna AkAra kA hotA hai / tiryakloka ko aneka prakAra kA tathA Urdhvaloka ko pandraha prakAra kA batAyA vaha

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 235 gayA hai| ratnaprabhA Adi sAta naraka hI saptavidha adholoka haiM / tiryagloka jambUdva pa Adi ke bheda se aneka prakAra kA tathA Urdhvaloka meM saudharmAdi ke dazakalpa, graiveyaka ke tIna, mahAvimAna kA eka tathA ISatprAgbhAra kA eka, isa prakAra 15 prakAra kA loka hai| AtmA ke ATha prakAra AtmA ke dravya, kaSAya, yoga, upayoga, jJAna, darzana, cAritra aura vIrya kI mArgaNA ke AdhAra para ATha prakAra kA kahA gayA hai| jIva kI bhAMti ajIva kI bhI dravyAtmA svIkAra kI gaI hai| sakaSAya jIvoM ke kaSAyAtmA, sayogiyoM ke yogAtmA, samasta jIvoM ke upayoga AtmA, samyagdRSTi ke jJAnAtmA, saba jIvoM ke darzanAtmA, virata jIvoM ke cAritrAtmA tathA samasta saMsArI jIvoM ke vIryAtmA kahI gaI hai| AtmA zabda kA prayoga cetana ke lie hotA hai tathApi ajIva pudgala Adi ke lie 'AtmA' zabda kA prayoga naya vizeSa se kiyA jA sakatA hai, aisA prazamaratikAra ne nirUpita kiyA hai| 23 aSTa mada jAti, kula, rUpa, bala, lAbha, buddhi, vAllabhya aura zruta madoM kA ullekha karate hue kahA gayA hai ki ina madoM ke kAraNa vivekahIna hue manuSya ihaloka aura paraloka meM hitakArI artha ko bhI nahIM dekhate haiN| prazamaratiprakaraNa meM ina sabhI madoM ko tyAgane kI preraNA kI gaI hai| udAharaNa ke lie kulamada ko tyAgane kI preraNA karate hue kahA gayA hai ki jisakA zIla dUSita hai, usako kulamada karane se kyA prayojana hai? aura jo apane guNoM se alaGkRta evaM zIlavAn hai usako bhI kula kA mada karane se kyA prayojana hai? ina ATha prakAra ke madasthAnoM meM nizcaya se koI guNa nahIM hai, kevala apane hRdaya kA unmAda aura saMsAra kI vRddhi hai| yaha bhI kahA gayA hai ki jAti ke mada se unmatta manuSya pizAca kI bhA~ti yahA~ para bhI duHkhI hotA hai aura paraloka meM bhI jAti Adi kI hInatA ko prApta karatA hai| Agama evaM karmasiddhAnta meM aSTavidha mada ko nIca gotrakarma ke bandhana kA kAraNa nirUpita kiyA gayA hai| umAsvAti ne kahA hai ki samasta madoM ke mUla kA nAza karane ke lie apane guNoM kA garva aura para - nindA ko chor3a denA cAhie / jo dUsaroM kA tiraskAra evaM unakI nindA karatA hai tathA apanI prazaMsA karatA hai vaha aneka bhavoM meM bhogane yogya nIca gotra kA bandha karatA hai|

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236 Studies in Umasvati dharmakathA vairAgya mArga meM sthiratA ke lie pravacana-bhakti, zAstra-sampad meM utsAha aura saMsAra se virakta janoM ke sAtha samparka ke atirikta dharmakathA bhI vairAgya kI sthiratA ke lie Avazyaka hai| dharmakathA ke cAra prakAra prAtipAdita haiM1. AkSepaNI, 2. vikSepaNI, 3. saMvedanI aura 4. nivednii| jo kathA jIvoM ko dhamArga kI ora AkarSita karatI hai vaha akSepaNI kathA tathA jo kAmabhogoM se vimukha karatI hai vaha vikSepaNI dharmakathA hai| jisa kathA se saMsAra kA samyagbodha ho evaM usameM duHkha kA anubhava ho use saMvedanI tathA kAmabhoga se vairAgya utpanna karane vAlI kathA nirvedanI kahalAtI hai| ye cAroM kathAe~ to apanAne yogya haiM, kintu strI, bhakta, cora aura janapada kathA parityAjya haiN| zAstra kA lakSaNa prazamaratiprakaraNa meM zAstra kA lakSaNa dharma meM anuzAsita kara duHkha se trANa karanA svIkAra kiyA gayA hai| umAsvAti kahate haiM ki 'zAs' dhAtu anuzAsana artha meM par3hI jAtI hai 'traiG' dhAtu pAlana artha meM nizcita hai|24 umAsvAti ne zAstra ko rAgAdi ke zAsana kA sAdhana batAte hue kahA hai ki jo rAgadveSa se uddhata citta vAle manuSyoM ko dharma meM anuzAsita kare tathA du:kha se rakSA kare vahI zAstra hai yasmAdrAgadveSoddhatacittAn samanuzAsti sddhrme|| saMtrAyate ca du:khAcchAstramiti nirucyate sdbhiH||18715 prazamaratiprakaraNa aura tattvArthasUtra : pArasparika sAmya prazamaratiprakaraNa evaM tattvArthasUtra meM aneka sthaloM para paryApta sAmya hai| yaha sAmya kahIM zabdazaH bhI prakaTa huA hai, jo yaha siddha karatA hai ki tattvArthasUtra evaM prazamarati ke racayitA eka hI haiN| sAmya itanA sphuTa hai ki usase inakI ekakartRkatA meM sandeha nahIM raha jAtA hai| tattvArthasUtra ke tRtIya evaM caturtha adhyAya ke atirikta zeSa sabhI adhyAyoM kI kucha viSayavastu evaM sUtroM kI tulanA prazamaratiprakaraNa se kI jA sakatI hai| yahA~ para adhyAya krama se tulanA prastuta haiadhyAya-1 (i) samyagdarzanajJAnacAritrANi mokssmaargH| - tattvArthasUtra, 1.1 samyaktvajJAnacAritrasampadaH sAdhanAni moksssy| tAsvekatarA'bhAve'pi mokssmaargo'pysiddhikrH|| -prazamaratiprakaraNa, 230

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 237 prazamaratiprakaraNa kI dUsarI paMkti kA sAmya tattvArthabhASya kI nimna paMkti meM draSTavya hai etAni ca samastAni mokSasAdhanAni, ekatarA'bhAve'pyasAdhanAnItya tastrayANAM grhnnm| - tattvArthabhASya, 1.1 (ii) tattvArthazraddhAnaM smygdrshnm| tnnisrgaaddhigmaadvaa| - tattvArthasUtra, 1.2-3 eteSvadhyavasAyo yo'rtheSu vinizcayena tttvmiti| samyagdarzanametacca, tnnisrgaaddhigmaadvaa|| -prazamaratiprakaraNa, 222 inameM 'tattvArthazraddhAnaM samyagdarzanam' kA bhAva sAmya hai to 'tannisargAdadhigamAdvA' aMza to pUrNataH zabdazaH jyoM kA tyoM ubhayatra prApta hai| (iii) sarvadravyaparyAyeSu kevlsy| - tattvArthasUtra, 1.30 kAtAllokAloke vyatItasAmpratabhaviSyataH kaalaan| dravyaguNaparyAyANAM jJAtA draSTA ca srvaathaiH|| - prazamaratiprakaraNa, 270 prazamaratiprakaraNa meM jahA~ kevalajJAnI ko loka evaM aloka ke atIta, vartamAna evaM bhaviSya kAla ke samasta dravya, guNa evaM paryAyoM kA jJAtA-draSTA kahA gayA hai vahA~ tattvArthasUtra meM use sUtra zailI meM samasta dravya evaM paryAyoM kA jJAtA kahA gayA hai| (iv) eka jIva meM eka sAtha kitane jJAna ho sakate haiM isa sambandha meM tattvArthasUtra evaM prazamaratiprakaraNa meM umAsvAti milatI-julatI zabdAvalI meM kahate haiM ki eka jIva meM eka se lekara cAra jJAna taka pAye jA sakate haiM ekAdIni bhAjyAni yugpdeksminnaacturthyH| - tattvArthasUtra, 1.31 ekAdInyekasmin bhAjyAni tvAcaturthya iti|| -prazamaratiprakaraNa, 226 (v) matizrutA'vadhayo vipryyshc| - tattvArthasUtra, 1.32 AdyatrayamajJAnamapi bhavati mithyaatvsNyuktm| - prazamaratiprakaraNa, 227 ina donoM paMktiyoM meM bhAvasAmya hai| 'AdyatrayajJAna' mati, zruta evaM avadhijJAna kA hI dyotaka hai tathA ye tInoM jJAna mithyAtva se yukta hone para viparyaya ko prApta hote haiN|

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238 Studies in Umasvati adhyAya-2 (i) aupazamikakSAyikau bhAvau mizrazca jIvasya svatattvamaudayika- pAriNAmikau c| - tattvArthasUtra, 2.1 dvinavASTAdazaikaviMzatitribhedA ythaakrmm|| - tattvArthasUtra, 2.2 bhAvAH bhavanti jIvasyaudayikaH paarinnaamikshcaiv| aupazamikaH kSayotthaH kSayopazamajazca pnycaite|| te caikaviMzatitridvinavASTAdazavidhAzca vijnyeyaaH| -prazamaratiprakaraNa, 196-197 tattvArthasUtra ke uparyukta do sUtroM meM aupazamika, kSAyika, kSAyopazamika (mizra), audayika aura pAriNAmika bhAvoM ke nAmoM evaM unake bhedoM kA ullekha hai| prazamaratiprakaraNa kI uparyukta kArikAoM meM bhI inhIM pA~ca bhAvoM ke nAmoM evaM bhedoM kA samAnarUpeNa ullekha hai, mAtra krama bhinna ho gayA hai| pA~ca bhAvoM evaM unake bhedoM kI samAnatA ke atirikta prazamarati meM sAnnipAtika nAmaka SaSTha bhAva kA bhI ullekha huA hai| usake pandraha bheda kahe gae haiM ___ SaSThazca sAnnipAtika ityanyaH pnycdshbhedH| -prazamaratiprakaraNa, 197 (ii) upayogo lkssnnm| - tattvArthasUtra, 2.8 sAmAnyaM khalu lakSaNamupayogo bhavati srvjiivaanaam| -prazamaratiprakaraNa, 194 jIva kA lakSaNa upayoga hai, yaha tathya ubhayatra samAna zabdAvalI meM abhihita (iii) sa dvividho'ssttcturbhedH| - tattvArthasUtra, 2.9 sAkAro'nAkArazca so'STabhedazcaturdhA tu| - prazamaratiprakaraNa, 194 vaha upayoga do prakAra kA hai- sAkAra(jJAna) evaM anaakaar(drshn)| inameM prathama sAkAra upayoga ATha prakAra kA evaM anAkAra upayoga cAra prakAra kA hai| (iv) saMsAriNo muktaashc| -tattvArthasUtra, 2.10 jIvA muktAH saMsAriNazca sNsaarinnstvnekvidhaaH| - prazamaratiprakaraNa, 190 jIva saMsArI evaM mukta ke bheda se do prakAra ke haiN| inake upabhedoM meM bhI donoM granthoM meM paryApta sAmya hai|

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 239 tattvArthasUtra, 2.30 samayenaikenA'vigraheNa gatvordhvamapratighaH / - prazamaratiprakaraNa, 288 (v) eksmyo'vigrhH| adhyAya-5 (i) -- saMkhyeyA'saMkhyeyAzca pudgalAnAm / - tattvArthasUtra, 5.10 nANoH / - tattvArthasUtra, 5.11 dvayAdipradezavanto yAvadanantapradezikAH skandhAH / paramANurapradezo varNAdiguNeSu bhajanIyaH / / - prazamaratiprakaraNa, 208 prazamarati ke anusAra pudgala skandhoM meM do se lekara ananta pradeza hote haiM, paramANu meM koI pradeza nahIM hotaa| isa tathya ko tattvArthasUtra meM isa prakAra prakaTa kiyA gayA hai ki pudgala meM saMkhyeya, asaMkhyeya evaM ananta pradeza hote haiM, jabaki aNu meM koI pradeza nahIM hotA / (ii) lokaakaashe'vgaahH| - tattvArthasUtra, 5.12 dharmAdharmayoH kRtsne / - tattvArthasUtra, 5.13 asaMkhyeyabhAgAdiSu jIvAnAm / - tattvArthasUtra, 5.15 lokAlokavyApakamAkAzaM martyalaukikaH kaalH| lokavyApi catuSTayamavazeSaM tvekajIvo vA / / -prazamaratiprakaraNa, 213 AkAza loka evaM aloka meM rahatA hai, kAla manuSya loka meM rahatA hai, zeSa cAra dravya lokavyApI haiM, eka jIva ke pradeza bhI lokavyApI kahe gae haiN| tattvArthasUtra dharma evaM adharma dravya ko sampUrNa loka meM vyApta kahA gayA hai, tathA lokAkAza ke asaMkhyAtaveM bhAga se lekara sampUrNa loka taka jIvoM kA avagAhana kahA hai| (iii) A''kAzAdekadravyANi / tattvArthasUtra, 5.5 niSkriyANi c| tattvArthasUtra, 5.6 dharmAdharmAkAzAnyekaikamataH paraM trikamanantam / kAlaM vinA'stikAyA jIvamRte caa'pykrtRnni|| - prazamaratiprakaraNa, 214 dharma, adharma evaM AkAza saMkhyA meM eka-eka haiM tathA niSkriya haiN| yaha kathana donoM granthoM meM samAnarUpa se huA hai| kintu prazamaratiprakaraNa meM zeSa tIna dravyoM pudgala, jIva aura kAla ko ananta pratipAdita karate hue kAla ko chor3akara -- -

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240 Studies in Umasvati zeSa pAMca dravyoM ko astikAya kahA gayA hai tathA chaha dravyoM meM se 'jIva' ko chor3akara zeSa pA~ca ko akartA mAnA gayA hai| (iv) gatisthityupagraho dhrmaadhrmyorupkaarH| -tattvArthasUtra, 5.17 aakaashsyaavgaahH| - tattvArthasUtra, 5.18 dharmo gatisthitimatAM dravyANAM gtyupgrhvidhaataa| sthityupakRccAdharmo'vakAzadAnopakRd ggnm|| - prazamaratiprakaraNa, 215 uparyukta donoM kathanoM meM pUrNa samAnatA hai, jisake anusAra dharma ko gati, adharma ko sthiti evaM AkAza ko avagAhana meM upakAraka pratipAdita kiyA gayA hai| (v) sparzarasagandhavarNavantaH pudglaaH| -tattvArthasUtra, 5.23 shbdbndhsaukssmysthaulysNsthaanbhedtmshchaayaatpodyotvntshc| - tattvArthasUtra, 5.24 sparzarasagandhavarNAH zabdo bandhazca sUkSmatA sthaulym| saMsthAnaM bhedtmshchaayodyotaatpshceti| -prazamaratiprakaraNa, 216 pudgala ke lakSaNa se sambaddha uparyukta do sUtroM evaM kArikA meM pUrNa sAmya hai| mAtra udyota evaM Atapa ke krama meM bhinnatA hai| (vi) zarIravAGmanaH prANApAnAH pudglaanaam| -tattvArthasUtra, 5.19 sukhduHkhjiivitmrnnopgrhaashc| -tattvArthasUtra, 5.20 krmshriirmnovaagvicessttitocchvaasduHkhsukhdaa:syuH| jIvitamaraNopagrahakarAzca saMsAriNaH skndhaaH|| - prazamaratiprakaraNa, 217 zarIra, vAk, mana, ucchvAsa (prANApAna), sukha, duHkha, jIvana, maraNa- ye saba saMsArI jIva para pudgala ke upakAra haiN| yahA~ donoM granthoM kA samAna pratipAdana hai| (vii) vartanA pariNAmaH kriyA paratvAparatve ca kaalsy| -tattvArthasUtra, 5.22 pariNAmavartanAvidhiH parAparatvaguNalakSaNaH kaalH| - prazamaratiprakaraNa, 218 kAla ke kArya evaM lakSaNa para vaizeSika sUtra kA prabhAva parilakSita hotA hai| (viii) utpAdavyayadhrauvyayuktaM st| -tattvArthasUtra, 5.29 arpitaanrpitsiddhH| -tattvArthasUtra, 5.31

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 241 utpAdavigamanityatvalakSaNaM yattadasti srvmpi| sadasadvA bhvtiitynythaarpitaanrpitvishessaat|| -prazamaratiprakaraNa, 204 vyaya ke lie prazamarati meM vigama evaM dhrauvya ke lie nityatva kA prayoga huA hai, zeSa yathAvat hai| adhyAya-6 zubhaH puNyasya, azubhaH paapsy| -tattvArthasUtra, 6.3-4 pudgalakarma zubhaM yattatpuNyamiti jinazAsane dRssttm| yadazubhamatha tatpApamiti bhavati srvjnynirdissttm|| - prazamaratiprakaraNa, 219 adhyAya-7 (i) mUrchA prigrhH| -tattvArthasUtra, 7.12 adhyAtmavido mUrchA parigrahaM varNayanti nishcytH| -prazamaratiprakaraNa, 178 hiMsA'nRtasteyA'brahmaparigrahebhyo virtitm| -tattvArthasUtra, 7.1 (ii) annuvrto'gaarii| -tattvArthasUtra, 7.15 digdeshaanrthdnnddvirtisaamaayikpaussdhopvaasopbhogpribhogprimaannaa'tithisNvibhaagvrtsmpnnshc| -tattvArthasUtra, 7.16 sthUlavadhAnRtacauryaparastrIratyarativarjitaH sttm| digvratamiha dezAvakAzikamanarthaviratiM c| sAmAyikaM ca kRtvA pauSadhamupabhogapArimANyaM c| nyAyAgataM ca kalpyaM vidhinA pAtreSu viniyojym|| -prazamaratiprakaraNa, 304-305 zrAvaka ke bAraha vratoM kA tattvArthasUtra evaM prazamaratiprakaraNa meM samAna krama hai| upAsakadazAGgasUtra meM dezAvakAzika ko sAmAyika ke pazcAt evaM upabhogaparibhoga parimANa vrata ko digvrata ke pazcAt rakhA gayA hai| isa dRSTi se umAsvAti ne Agama nirUpita krama meM apanI sUjha se parivartana kiyA hai|

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242 Studies in Umasvati adhyAya-8 (i) Adyo jnyaandrshnaavrnnvedniiymohniiyaayussknaamgotraantraayaaH| -tattvArthasUtra, 8.5 sajjJAnadarzanAvaraNavedyamohAyuSAM tathA naamnH| gotrAntarAyayozceti karmabandho'STadhA maulH| - prazamaratiprakaraNa, 34 (ii) paJcanavadyaSTAviMzaticaturdvicatvAriMzadvipaJcabhedAH ythaakrmm| -tattvArthasUtra, 8.6 pnycnvdyssttaaviNshtikshctuHssttksptgunnbhedH| dvipaJcabheda iti sptnvtibhedaastthottrtH|| -prazamaratiprakaraNa, 35 (iii) prkRtisthitynubhaavprdeshaastdvidhyH| - tattvArthasUtra, 8.4 prakRtiriyamanekavidhA sthitynubhaagprdeshtstsyaaH| -prazamaratiprakaraNa, 36 uparyukta tInoM sthaloM para donoM granthoM meM lagabhaga pUrNa sAmya hai| antima sthala meM prakRti bandha ke hI prazamaratiprakaraNa meM sthiti, anubhAga evaM pradeza-ye tIna prakAra gae haiN| adhyAya-9 (i) uttamaH kSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanya brahmacaryANi dhrmH| -tattvArthasUtra, 9.6 sevyaH kSAntirdivamArjavazauce ca sNymtyaagau| satyatapobrahmAkiJcanyAnItyeSa dhrmvidhiH|| - prazamaratiprakaraNa, 167 satya, tapa aura brahmacarya ke krama meM bheda ke atirikta dazavidha dharmoM kA ubhayatra samAna kathana huA hai| (ii) anityAzaraNasaMsAraikatvAnyatvAzucitvAsravasaMvaranirjarAlokabodhi durlbhdhrmsvaakhyaatttvaanucintnmnuprekssaaH| -tattvArthasUtra, 9.7 bhAvayitavyamanityatvamazaraNatvaM tthaiktaanytve| azucitvaM saMsAraH krmaasrvsNvrvidhishc|| nirjrnnlokvistrdhrmsvaakhyaatttvcintaashc| bodheH sudurlabhatvaM ca bhAvanA dvAdaza vizuddhAH -prazamaratiprakaraNa, 149-150 saMsAra evaM bodhidurlabha bhAvanAoM ke kramabheda ke atirikta pUrI samAnatA hai|

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 243 (iii) sAmAyikacchedopasthApyaparihAravizuddhisUkSmasamparAyayathAkhyAtAni caaritrm| - tattvArthasUtra, 9.18 sAmAyikamityAdyaM chedopasthApanaM dvitIyaM tu / parihAravizuddhikaM sUkSmasamparAyaM ythaakhyaatm| ityetatpaJcavidhaM cAritraM mokSasAdhanaM pravaram // - prazamaratiprakaraNa, 228-229 (iv) anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA bAhyaM tapaH / - tattvArthasUtra, 9.19 anazanamUnodaratA vRtteH saMkSepaNaM rasatyAgaH / kAyaklezaH saMlInateti bAhyaM tapaH proktam / / prazamaratiprakaraNa, 175 vivikta zayyAsana ke sthAna para prazamaratiprakaraNa meM saMlInatA zabda prayukta huA hai| (v) prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAnyuttaram / - tattvArthasUtra 9.20 prAyazcittadhyAne vaiyaavRttyvinyaavthotsrgH| svAdhyAya iti tapaH SaTprakAramabhyantaraM bhavati / / - prazamaratiprakaraNa, 176 krama bheda ke atirikta nAma sAmya hai / tattvArthasUtra meM vyutsarga zabda prayukta hai| usake sthAna para prazamarati meM 'utsarga' zabda AyA hai| (vi) AjJA'pAyavipAkasaMsthAnavicayAya dharmamapramattasaMyatasya / - tattvArthasUtra, 9.37 AjJAvicayamapAyavicayaM ca sa dhyaanyogmupsRty| tasmAdvipAkavicayamupayAti saMsthAnavicayaM ca / / - prazamaratiprakaraNa, 247 uparyukta sUtra evaM kArikA meM dharmadhyAna ke cAra bhedoM kA ullekha huA hai| adhyAya- 10 (i) mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam / - tattvArthasUtra, 10.1 mastakasUcivinAzAttAlasya yathA dhruvo bhavati nAzaH / tadvat karmavinAzo hi mohanIyakSaye nityam / / chadmasthavItarAgaH kAlaM so'ntarmuhUrtamatha bhUtvA / yugapad vividhAvaraNAntarAyakarmakSayamavApya / / zAzvatamanantamanatizayamanupamamanuttaraM niravazeSam / sampUrNamapratihataM samprAptaH kevalaM jJAnam / / prazamaratiprakaraNa, 267-269

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244 Studies in Umasvati pahale mohakarma kA kSaya hotA hai, phira yugapad rUpa se jJAnAvaraNa, darzanAvaraNa evaM antarAyakarma kA nAza hokara kevalajJAna prakaTa hotA hai| yaha tathya donoM granthoM meM samAna hai kintu prazamaratiprakaraNa meM yaha bhI pratipAdita kiyA gayA hai ki vaha kevalajJAna zAzvata, ananta, anatizaya, anupama, anuttara, niravazeSa, sampUrNa evaM apratihata hotA hai| (ii) tadanantaramUrdhvaM gcchtyaalokaantaat| -tattvArthasUtra, 10.5 siddhasyordhvaM muktasyAlokAntAd gtirbhvti||- 294 lokAgrataH sidhyati saakaarennopyogen|| - prazamaratiprakaraNa, 289 (iii) pUrvaprayogAdasaGgatvAdbandhacchedAttathAgatipariNAmAcca tdgtiH| -tattvArthasUtra, 10.6 puurvpryogsiddherbndhcchedaadsNgbhaavaacc| gatipariNAmAcca tathA siddhasyordhva gatiH siddhaa|| - prazamaratiprakaraNa, 295 uparyukta donoM sthaloM meM donoM granthoM kA kathya lagabhaga samAna hai| prazamaratiprakaraNa aura tattvArthasUtra : pArasparika bheda vaiSamya prazamaratiprakaraNa evaM tattvArthasUtra meM jina binduoM para pArasparika bheda dRSTigocara hotA hai unameM se kucha pramukha viSayoM para yahA~ vicAra kiyA jA rahA hai(1) nava tattva tattvArthasUtra meM sAta tattva nirUpita haiM, jabaki prazamaratiprakaraNa meM nau padArthoM kA ullekha hai, yathA - jiivaajiivaatrvbndhsNvrnirjraamokssaastttvm| -tattvArthasUtra, 1.4 jIvAjIvAH puNyaM pApAsravasaMvarAH snirjrnnaaH| bandhA mokSAzcaite samyak cintyAH nvpdaarthaaH|| - prazamaratiprakaraNa,189 isa sambandha meM cAra bindu vicAraNIya haiM - (ka) padArtha evaM tattva meM koI bheda hai yA nahIM? (kha) umAsvAti ne nau padArthoM ke sthAna para sAta tattvoM kA nirUpaNa kisa apekSA se kiyA?

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 245 (ga) unhoMne ina tattvoM kA krama kyoM badalA? (gha) kyA unake dvArA puNya-pApa kA samAveza Asrava yA bandha meM karanA ucita hai? cAroM praznoM ke sambandha meM kramazaH vicAra prastuta haiM (ka) padArtha evaM tattva zabda jainadarzana meM ekArthaka haiN| svayaM umAsvAti ne tattvArthabhASya meM 'saptavidho'rthastattvam' 'ete vA saptapadArthAstattvAni '25 vAkyoM dvArA artha, padArtha evaM tattva ko ekArthaka batalAyA hai| (kha) umAsvAti ne puNya evaM pApa padArtha kA samAveza Asrava tattva meM kiyA hai, jaisA ki unake 'zubhaH puNyasya' 'azubhaH pApasya26 sUtroM se prakaTa hotA hai| Asrava ke sAtha bandha tattva meM inakA samAveza svataH siddha hai, kyoMki, baMdhI huI karmaprakRtiyA~ yA to puNya rUpa hotI haiM yA pApa ruup| prazamaratiprakaraNa ke TIkAkAra haribhadra ne puNya evaM pApa kA samAveza bandha tattva meM hI kiyA hai-zAstre puNyapApayorbandhagrahaNenaiva grahaNAt sapta sNkhyaa|" (ga) prazamaratiprakaraNa evaM vibhinna AgamoM meM tattvoM kA krama jIva, ajIva, puNya, pApa, Asrava, saMvara, nirjarA, bandha evaM mokSa ke rUpa meM hai| puNya-pApa kI pRthak gaNanA na karane para inakA krama rahatA hai- jIva, ajIva, Asrava, saMvara, nirjarA, bandha evaM mokss| kintu tattvArthasUtra meM umAsvAti ne Asrava ke pazcAt bandha ko rakhakara krama badala diyA hai| unake dvArA aisA kiyA jAnA ucita pratIta hotA hai, kyoMki karma pudgaloM ke Asrava ke anantara bandha hI ghaTita hotA hai tathA saMvara evaM nirjarA ke dvArA mokSa ghaTita hotA hai| (gha) tattvArthasUtra meM puNya-pApa kA samAveza Asrava evaM bandha meM karake unheM svatantra tattva ke rUpa meM nirUpita nahIM karanA aneka kAraNoM se ucita pratIta nahIM hotA, yathA (i) puNya evaM pApa eka-dUsare ke virodhI haiN| puNyakarma jahA~ samyagdarzana evaM kevalajJAna meM sahAyaka kAraNa hai vahA~ pApakarma usameM bAdhaka hai| karmasiddhAnta ke anusAra jaba taka pApakarma kI prakRtiyoM kA catuHsthAnika anubhAga ghaTakara dvisthAnika nahIM hotA aura puNyaprakRtiyoM kA anubhAga dvisthAnika se bar3hakara catuH sthAnika nahIM hotA taba taka samyagdarzana nahIM hotA hai| isI prakAra puNyaprakRtiyoM kA anubhAga jaba taka utkRSTa nahIM hotA taba taka kevalajJAna prakaTa nahIM hotA hai| isa dRSTi se pApa ke anubhAga kA ghaTanA evaM puNya ke anubhAga kA bar3hanA samyagdarzana evaM kevalajJAna meM sahAyaka hone se ye eka-dUsare ke virodhI siddha

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246 Studies in Umasvati hote haiN| ataH ina donoM kA pRthak kathana Agama evaM karmasiddhAnta kI dRSTi se apekSita pratIta hotA hai| (ii) ATha karmoM meM se cAra ghAtI karma jJAnAvaraNa, darzanAvaraNa, mohanIya evaM antarAya-pApakarma haiN| kevalajJAna kI prApti hetu inakA kSaya anivArya hotA hai| puNya karmoM ke kSaya kI AvazyakatA nahIM hotii| isalie pApakarma jahA~ mukti meM bAdhaka haiM, vahAM puNya karma nahIM, puNya karma to aghAtI haiM' jo AtmA kI koI ghAta nahIM krte| ve dezaghAtI bhI nahIM hai| manuSyagati, paMcendriya jAti, vajraRSabhanArAca saMhanana, samacaturasrasaMsthAna Adi puNya karma to mukti meM sahAyaka mAne gaye haiN| isalie puNya evaM pApa donoM kA pRthak bodha Avazyaka hone se inheM tattvagaNanA meM pRthak rUpeNa sthAna denA ucita pratIta hotA hai|28 (iii) AgamoM meM sarvatra pApa ke tyAga kA hI vidhAna hai tathA pApa-prakRtiyoM ke kSaya kA hI nirUpaNa hai| puNya tyAga yA usakA kSaya karane kI preraNA kahIM nahIM kI gaI hai| kucha udAharaNa draSTavya haiM tavasA dhuNai purANapAvagaM, jutto sayA tvsmaahie|" - dazavaikAlikasUtra, 9.4.4 tapa-samAdhise yukta sAdhaka sadaiva tapa ke dvArA prAcIna (pUrvabaddha) pApakarmoM ko naSTa karatA hai| saMvareNaM kAyagutte puNNe pAvAsavanirohaM krei|0 __-uttarAdhyayanasUtra, 29.55 (iv) AtmA ke zubha pariNAmoM ke kAraNa yoga zubha evaM azubha pariNAmoM ke kAraNa yoga azubha hotA hai|1 karmoM ke zubhAzubha kA kAraNa hone se yoga zubhAzubha nahIM hote| yadi aisA kahA jAe to zubha yoga hogA hI nahIM, kyoMki zubha yoga ko bhI jJAnAvaraNa Adi karmoM ke bandha kA kAraNa mAnA gayA hai| jo AtmA ko pavitra kare vaha puNya hai tathA jo puNya kA virodhI hai vaha pApa hai| ise dUsare zabdoM meM yaha bhI kahA jA sakatA hai ki saMkleza pApa hai evaM vizuddhi puNya hai| saMkleza meM kaSAyavRddhi hotI hai tathA vizuddhi meM kssaay-kmii| isa prakAra puNya-pApa ko samAna samajhanA upayukta nhiiN| (v) kasAyapAhuDa kI jayadhavalA TIkA meM anukampA evaM zuddha upayoga ko puNyAsrava kA hetu tathA isake viparIta nirdayatA evaM azuddha upayoga ko pApAsrava kA hetu batAyA gayA hai

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 247 puNNAsavabhUdA aNukaMpA suddhao a upjoo| vivarIo pAvassa hu AsavaheuM viyaannaahi||' - kasAyapAhuDa yahA~ jJAta hotA hai ki puNyAsrava evaM pApAsrava eka dUsare ke viparIta haiM, ataH donoM kA pRthak kathana Avazyaka hai| (vi) puNya-pApa kA samAveza Asrava evaM bandha tattva meM karane kA pariNAma yaha huA ki puNya ko bhI pApa kI hI bhA~ti mukti meM bAdhaka mAnakara AcArya kundakunda ke dvArA pApa ko lohe kI ber3I tathA puNya ko sone kI ber3I kahA gayA, jo upayukta pratIta nahIM hotaa| kyoMki jo puNya kevalajJAna kI prApti meM bAdhaka na hokara sAdhaka hai, use sone kI ber3I kahanA pApa kI zreNi meM DAla denA hai| hA~, yaha avazya hai ki yaha aghAtI puNya karma zarIra rahane taka rahatA hai, zarIra chUTane ke sAtha vaha vaise hI svataH samApta ho jAtA hai, jisa prakAra ki yathAkhyAta cAritra svataH chUTa jAtA hai| isalie puNya ko pApakarma ke samakakSa nahIM rakhA jA sktaa| (vii) yadi pApa evaM puNya ko eka hI zreNI meM rakhakara samAna rUpa se tyAjya pratipAdita kiyA jAyegA to sAdhanA kA mArga hI nahIM raha sakegA; kyoMki pUrNataH ayogI avasthA to caudahaveM guNasthAna meM hotI hai| usake pUrva jo mana, vacana evaM kAya yoga rahatA hai vaha yA to kaSAya ke Adhikya ke kAraNa azubha hotA hai yA kaSAya ke ghaTane ke kAraNa zubha hotA hai| azubha se zubha kI ora bar3hane para hI sAdhanA sambhava hai| ata: puNya ko pApa karma kI bhA~ti ekAntataH tyAjya kahanA kadApi ucita pratIta nahIM hotaa| ye katipaya bindu hameM cintana karane ke lie vivaza karate haiM ki umAsvAti ne puNya evaM pApa ko tattva-saMkhyA meM sthAna na dekara jainadarzana ke sAtha kitanA nyAya kiyA hai? sapta tattva ke pratipAdana kI unakI maulika sUjha kahIM jaina darzana ke tattvajJAna meM bhrAnti utpanna karane meM nimitta to nahIM bana gaI? vidvAnoM ko isa para gambhIratA se vicAra karane kI AvazyakatA hai| zvetAmbara evaM digambara Agama-paramparA evaM karmasiddhAnta ke anusAra to navatattva yA nava-padArtha ko svIkAra karanA hI ucita pratIta hotA hai| --- puSTyartha uddharaNa(a) navasabbhAvapayatthA paNNattA taMjahA-jIvA ajIvA puNNaM pAvo, Asavo saMvaro NijjarA baMdho mokkho| -sthAnAMgasUtra, navamasthAna (A) jIvAjIvA ya baMdho ya, puNNaM pAvAsavo thaa| saMvaro nijjarA mokkho, saMte e tahiyA nv|| - uttarAdhyayanasUtra, 28.14

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248 Studies in Umasvati (i) jIvAjIvA bhAvA puNNaM pAvaM ca AsavaM tesiN| saMvaraNijjarabaMdho mokkho ya haMvati atttthaa||" - paMcAstikAya, 108 (u) Nava ya padatthA jIvAjIvA tANaM ca punnnnpaavdugN| AsavasaMvaraNijjarabaMdhA mokkho ya hoMti ti||38 -gommaTasAra, jIvakANDa, gAthA, 621 ina saba Agamika uddharaNoM meM bhI nava tattvoM yA padArthoM kA kathana kiyA gayA hai, ataH umAsvAti dvArA puNya-pApa tattva kA tattvArthasUtra meM pRthak kathana na karanA jaina paramparA meM vivAda ko janma detA hai| (2) kAla dravya umAsvAti ne prazamaratiprakaraNa meM dharma, adharma AkAza evaM pudgala ke atirikta kAla ko bhI ajIva dravyoM meM sthAna diyA hai, jabaki tattvArthasUtra meM unhoMne kAla ko katipaya AcAryoM ke mata meM dravya nirUpita kiyA hai| isase yaha vivAda kA viSaya banatA hai ki umAsvAti ke mata meM kAla eka pRthak dravya hai yA nahIM? isa sambandha meM nimnAGkita bindu vicAraNIya haiM___(ka) tattvArthasUtra meM dharma, adharma, AkAza evaM pudgala ko umAsvAti ne ajIvakAya kahA hai| yahAM ajIva ke sAtha kAya zabda unake astikAya hone kA sUcaka hai| 'kAla' ajIva hai, kintu vaha astikAya nahIM hai, kyoMki usake koI pradeza-samUha nahIM haiM, isalie ise cAra ajIvakAyoM ke sAtha umAsvAti ne nahIM ginAyA hai| jIva astikAya hai, kintu ajIva nahIM hai, isalie use bhI yahA~ nahIM ginAkara usake lie pRthak sUtra diyA gayA hai| phira umAsvAti ne ina pA~coM dravyoM kI samAnatA-asamAnatA ke AdhAra para unakA varNana kiyA hai| (kha) 'kAla' kA pRthak dravya ke rUpa meM ullekha tattvArthasUtra ke pA~caveM adhyAya ke 38veM sUtra 'kAlazcetyeke' ke dvArA kiyA gayA hai| kintu isake pUrva isI adhyAya ke 22veM sUtra meM unhoMne 'vartanA pariNAmaH kriyA paratvAparatve ca kAlasya' sUtra ke dvArA kAla kA lakSaNa aura usake kArya batAe haiM, jisase siddha hotA hai ki kAla unheM pahale hI eka dravya ke rUpa meM abhISTa thaa| aisI sthiti meM sUtra kI upayogitA nahIM raha jAtI hai| sambhavataH yahI kAraNa hai ki sarvArthasiddhi Adi TIkAoM meM yaha sUtra 'kAlazca' rUpa meM hI par3hA gayA hai| pUjyapAda devanandI ne 'kAla' ke pRthak kathana kA aucitya pratipAdita kiyA hai| unhoMne prazna uThAyA ki kAla kA kathana

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 249 dharma, adharma Adi cAra astikAyoM ke sAtha kyoM nahIM kiyA gayA? isa prazna kA samAdhAna karate hue unhoMne kahA ki usa sUtra meM kAla kA kathana karane para kAla meM kAyatva svIkAranA par3atA hai, jo ki kAla meM hai nhiiN| isI prakAra sUtroM meM parigaNita dharma, adharma evaM AkAza ke atirikta zeSa dravya pudgala evaM jIva sakriya haiM, ataH unake sAtha 'kAla' bhI sakriya ho jAtA, jo abhISTa nahIM hai / 42 uparyukta donoM binduoM se yaha siddha hotA hai ki umAsvAti ko kAla pRthak dravya ke rUpa meM abhISTa thaa| (ga) paM. dalasukha mAlavaNiyA kA isa sambandha meM bhinna mata hai| ve likhate haiM ki zvetAmbara evaM digambara donoM ke mata meM loka paMcAstikAyamaya hai| uttarA - dhyayanasUtra ke atirikta loka ko SaDdravyAtmaka nahIM batAyA gayA hai| 44 mAlavaNiyA jI kA yaha kathana isa bAta kI ora saMketa karatA hai ki usa samaya pA~ca dravya mAnane kI bhI paramparA rahI hai tathA umAsvAti kAla ko pRthak dravya mAnane ke pakSapAtI nahIM the| paM. mAlavaNiyA jI ke isa kathana para prazna taba uThatA hai jaba vyAkhyAprajJapti evaM anuyogadvArasUtra meM spaSTataH SaDdravyoM kA ullekha prApta hotA hai 45 tathA umAsvAti ne svayaM prazamaratiprakaraNa meM 'kAla' ko ajIva padArthoM meM parigaNita kiyA hai| isase umAsvAti kA apanA mata sandigdha ho jAtA hai| prazamaratiprakaraNa meM unhoMne pudgala ko rUpI tathA dharma, adharma, AkAza evaM kAla ko arUpI dravya kahA hai, yathA dharmAdharmAkAzAni pudgalA kAla eva cAjIvAH / pudgalavarjamarUpaM tu rUpiNaH pudgalAH proktAH / / 46 prazamaratiprakaraNa, 207 isakA tAtparya hai ki umAsvAti ko kAla pRthak dravya ke rUpa meM abhISTa thA, kintu ve isake sambandha meM rahe matabheda ko prakaTa karanA cAhate the / ( 3 ) bandhahetu tattvArthasUtra meM karma - -bandhana ke pA~ca hetu ginAe gae haiM mithyAtva, avirati, pramAda, kaSAya aura yoga / prazamaratiprakaraNa meM rAga-dveSa, moha, mithyAtva, avirati, pramAda evaM yoga ko karmabandha kA hetu batAyA gayA hai| Agama meM mithyAtva Adi ko Asrava kA hetu tathA rAga-dveSa ko bandha kA kAraNa batAyA gayA hai| ( 4 ) naya, pramANa aura anuyoga jaina jJAna-mImAMsA meM adhigama ke lie naya, pramANa evaM anuyoga ko sahAyaka

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250 Studies in Umasvati mAnA gayA hai| prazamaratiprakaraNa meM 'anekAnuyoganayapramANamArgaiH samanugamyam kArikAMza ke dvArA aneka anuyoga, naya evaM pramANa mArga se adhigama karane ke kathana se isakI puSTi hotI hai / tattvArthasUtra meM ' pramANanayairadhigama : '48 sUtra ke dvArA pramANa evaM naya se adhigama sampanna hone kA kathana karake vibhinna anuyogoM kA nirdeza ina tInoM sUtroM meM pRthakrUpeNa kiyA gayA hai| nAmasthApanAdravyabhAvatastannyAsa : 19 - tattvArthasUtra, 1.5 nirdezasvAmitvasAdhanAdhikaraNasthitividhAnataH / satsaMkhyAkSetrasparzanakAlAntarabhAvAlpabahutvaizca / - tattvArthasUtra, 1.7-8 tattvArthabhASya meM nAma, sthApanA, dravya evaM bhAva ko spaSTarUpeNa anuyogadvAra kahA gayA hai-- ' ebhirnAmAdibhizcaturbhiranuyogadvArai: '151 isI prakAra nirdeza, svAmitva, sAdhana, adhikaraNa, sthiti aura vidhAna bhI bhASya ke anusAra anuyogadvAra hai, 52 aura sat, saMkhyA, kSetra, sparzana, kAla, antara, bhAva, alpabahutva bhI anuyogadvAra hai 1 53 isa prakAra adhigama meM naya evaM pramANa ke sAtha anuyogadvAroM kA bhI tattvArthasUtra meM mahattva svIkAra kiyA gayA hai| niyukti evaM SaTkhaNDAgama meM bhI ina anuyogadva roM kI carcA upalabdha hotI hai| anuyogoM ke mAdhyama se kisI eka viSaya kA jJAna samyak rIti se ho sakatA hai| prazamaratiprakaraNa kI apekSA tattvArthasUtra meM anuyogadvAroM kA kathana vyavasthita rUpa meM huA hai| isase pratIta hotA he ki tattvArthasUtra prazamaratiprakaraNa ke pazcAt viracita hai| yahA~ isa tathya para bhI vizeSa dhyAna AkarSita karanA hogA ki naya evaM anuyoga kA pratyaya jaina darzana kI apanI maulika vizeSatA hai evaM cintana ke kSetra meM bhAratIya darzana ko usakA yaha amUlya yogadAna hai| jJAnamImAMsA ke sambandha meM pramANa ke atirikta naya evaM anuyoga kA bhI apanA mahattva hai| (5) paMcavidha jJAna mati, zruta, avadhi, manaHparyAya evaM kevala nAmaka paMcavidha jJAnoM kA jitanA suvyava sthita nirUpaNa tattvArthasUtra meM upalabdha hotA hai utanA prazamaratiprakaraNa meM nahIM / prazamaratiprakaraNa meM pA~ca jJAnoM ke nAma upalabdha hote haiM, tathA unheM pratyakSa evaM parokSa meM vibhakta kiyA gayA hai, 56 kintu ina jJAnoM ke bhedopabhedoM kA kathana - vivecana prazamarati meM upalabdha nahIM hai, jabaki tattvArthasUtra ke prathama adhyAya kA adhikAMza jJAna ke pA~ca bhedoM ke bhedAntara evaM unake vivecana para hI kendrita hai| tattvArthasUtra kA prathama adhyAya jaina jJAnamImAMsA kA saMkSepa meM vyavasthita nirUpaNa karatA hai|

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 251 (6) pramANa nirUpaNa pramANamImAMsA ke sambandha meM umAsvAti kA eka anya mahattvapUrNa yogadAna yaha hai ki unhoMne hI sarvaprathama paMcavidha jJAnoM ko pramANa ke rUpa meM pratiSThita . kiyA" AgamoM meM jJAna ke pratyakSa evaM parokSa bheda to prApta hote haiM, kintu vahA~ unake lie 'pramANa' zabda kA prayoga nahIM hai| prazamaratiprakaraNa meM umAsvAti ne paMcavidha jJAnoM ko pratyakSa evaM parokSa meM vibhakta kiyA hai, kintu jJAnoM ke lie 'pramANa' zabda kA prayoga tattvArthasUtra meM hI kiyA gayA hai| isa prakAra tattvArthasUtra pramANamImAMsA kI dRSTi se bhI prathama mahattvapUrNa grantha hai, jisameM Agama-paramparA meM prApta jJAna ke vivecana ko pramANa ke rUpa meM sthApita kiyA gayA hai| unhoMne indriya evaM mana ke sApekSa mati evaM zrutajJAna ko paro:00 tathA AtmamAtrApekSa avadhi, manaHparyAya evaM kevalajJAna ko pratyakSa pramANa' kahakara jaina pramANa-mImAMsA ko eka vyavasthita svarUpa pradAna kiyA hai, jo Age siddhasena, akalaGka, vidyAnanda, vAdirAja, abhayadeva, prabhAcandra, hemacandra, vAdideva, yazovijaya Adi dArzanikoM ke dvArA pallavita evaM puSpita huA hai| umAsvati ne 'matiH smRtiH saMjJA cintA'bhinibodha ityanarthAntaram'62 sUtra ke anusAra mati, smRti, saMjJA, cintA aura abhinibodha ko ekArthaka pratipAdita kara bhaTTa akalaGka ke lie smRti, pratyabhijJAna, tarka evaM anumAna ko parokSa pramANa ke pRthak bheda nirUpita karane kA mArga khola diyaa| bhaTTa akalaGka ne mati ke paryAyArthaka 'smRti' zabda se smRti pramANa kA, 'saMjJA' zabda se pratyabhijJAna pramANa kA, 'cintA' zabda se tarka pramANa kA evaM abhinibodha zabda se anumAnapramANa kA vikAsa kiyaa| (7) SaD lezyA tattvArthasUtra meM SaDlezyAoM (kRSNa, nIla, kApota, tejo, padma aura zukla) kA kathana audayika bhAva ke ikkIsa bhedoM ke antargata AyA hai| isake atirikta tRtIya adhyAya meM sAta narakoM meM azubhatara lezyAoM ke prasaMga meM aura caturtha adhyAya meM devoM ke prasaMga meM vibhinna lezyAoM kA kathana huA hai|64 nirgranthoM ke vivecana meM navama adhyAya meM (9.49) bhI lezyA zabda kA prayoga huA hai| kintu tattvArthasUtra meM yaha kahIM bhI ullekha nahIM hai ki ye lezyAe~ karmabandha meM bhI sahAyaka haiN| prazamaratiprakaraNa meM lezyA ke sambandha meM spaSTa kathana hai ki karma ke sthitibandha aura vipAka (karma phala) meM lezyA vizeSa se vizeSatA AtI hai| ye chaha lezyAe~ kaunasI haiM tathA ve karmabandhana meM kisa prakAra sahAyaka haiM, isakA varNana karate hue

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252 Studies in Umasvati umAsvAti kahate haiM tAH kRssnnniilkaapottaijsiipdmshuklnaamaanH| zleSa iva varNabandhasya krmbndhsthitividhaatryH|| -kArikA, 38 kRSNa, nIla, kApota, taijasa, padma aura zukla nAmaka lezyAe~ karmabandha kI sthiti meM usI prakAra sahAyaka haiM, jisa prakAra raMga ko dRr3ha karane meM zleSa sahAyaka hai| ___ isa adhyayana se vidita hotA hai ki prazamarati eka mahattvapUrNa grantha hai, tathApi ise vaha mahattva prApta nahIM huA, jo tattvArthasUtra ko prApta hai| isake aneka sambhava kAraNoM meM se kucha isa prakAra haiM- (1) 'prazamarati' Agamika prakaraNa grantha hai, isameM dArzanika tattva nagaNya haiM, jabaki tattvArthasUtra jainadarzana kA pratinidhi grantha rahA, ata: dArzanikayuga meM TIkA ke lie vahI AdhArabhUta grantha mAnA gyaa| (2) prazamaratiprakaraNa meM zramaNa ke lie vastra kI eSaNA kA bhI ullekha huA hai, jo digambaroM ko svIkArya nahIM thA, ataH digambarAcAryoM ne isa para TIkA karanA ucita nahIM samajhA aura zvetAmbarAcAryoM ke lie Agamagrantha upalabdha the, ataH isa prakaraNa para apekSAkRta kama hI TIkAe~ likhI giiN| jo likhI gaIM unameM se adhikAMza upalabdha nahIM haiN| (3) sUtra zailI ke granthoM para dArzanika yuga meM jitanI TIkAe~ likhI gaIM, utanI kArikA granthoM para nhiiN| aise hI kucha aura bhI kAraNa rahe hoMge, jo yaha spaSTa karate haiM ki umAsvAti kA prazamaratiprakaraNa utanA prakAza meM kyoM nahIM AyA, jitanA ki tttvaarthsuutr| Adhunika yuga meM upayogI granthaH Adhunika yuga meM prazamaratiprakaraNa kI upayogitA asaMdigdha hai| prazamarati-prakaraNa meM prazama evaM usake sukha kA pratipAdana umAsvAti kI nitAnta maulika sUjha hai| unhoMne vairAgya, mAdhyasthya yA kaSAyavijaya rUpa prazama kA phala paraloka meM hI nahIM, isa loka meM bhI nirUpita kiyA hai| prazamaratiprakaraNa kI racanA kA yahI pramukha uddezya bhI pratIta hotA hai| umAsvAti ne kahA hai ki viSayasukha kI abhilASA se rahita prazamaguNoM se alaGkRtasAdhu usa sUrya kI bhA~ti hai jo anya samasta tejoM ko abhibhUta karake prakAzita hotA hai| prazama evaM avyAbAdha sukha ko cAhane vAlA sAdhaka saddharma meM dRr3ha hai to devoM aura manuSyoM se yukta isa loka meM usakI tulanA nahIM ho sktii| umAsvAti kA mantavya hai ki jinhoMne mada aura kAma ko jIta liyA hai, mana, vacana aura kAyA ke vikAroM se rahita haiM tathA para kI AzA se virahita

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 253 haiM, aise zAstravidhi ke pAlaka sAdhuoM ko yahIM mokSa mila jAtA hai| yahA~ para umAsvAti sambhavataH prazama sukha ko hI mokSa sukha ke rUpa meM prakaTa kara rahe haiM, kyoMki usase mokSasukha kA aMzataH anubhava kiyA jA sakatA hai| prazamasukha kI mahimA kA varNana karate hue unhoMne kahA hai ki samyagdRSTi aura samyagjJAnI vrata evaM tapobala se yukta hokara bhI yadi upazAnta nahIM hai to vaha usa guNa ko prApta nahIM karatA jise prazama sukha meM vidyamAna sAdhu prApta kara letA hai| umAsvAti kahate haiM ki svarga ke sukha parokSa haiM tathA mokSa ke sukha atyanta parokSa haiM, prazama kA sukha pratyakSa hai vaha parAdhIna nahIM hai aura na hI vaha vinAzI hai svargasukhAni parokSANyatyantaparokSameva moksssukhm| pratyakSaM prazamasukhaM na paravazaM na vyypraaptm|| -prazamaratiprakaraNa, 237 sandarbha 1. tattvArthasUtra, paM. sukhalAla saMghavI, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1993, prastAvanA pR. 18 / 2. jaina sAhitya kA itihAsa, bhAga 2, zrI gaNezaprasAdavarNI jaina granthamAlA, vArANasI, prathama saMskaraNa, pR. 375 / 3. jaina sAhitya kA bRhad itihAsa, bhAga 4, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, pR. 267 / 4. tattvArthasUtra, prastAvanA, pR. 29, pAdaTippaNa 1 / 5. prazamaratiprakaraNa, hAribhadrIya TIkA evaM avacUri sahita, zrI paramazruta ___ prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa, dvitIyAvRtti vikrama saMvat 2044, pariziSTa 1 / 6. vahI, kArikA 2 / 7. vahI, kArikA 171 8. vahI, kArikA 1401 9. vahI, 141 / 10. vahI, 144 / 11. vahI, 1461 12. vahI, kArikA 260-2 /

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254 Studies in Umasvati 13. vahI, kArikA 268-9 / 14. vahI, kArikA 2711 15. vahI, kArikA 272-3 / 16. vahI, kArikA 274 / 17. vahI, kArikA, 275 / 18. vahI, kArikA 277-9 / 19. vahI, kArikA 2801 20. vahI, kArikA 2821 21. vahI, kArikA 283 / 22. vahI, kArikA 289 / 23. AtmAdezAdAtmA bhavatyanAtmA praadeshaat| - vhii| 24. vahI, kArikA 1861 25. tattvArthabhASya, sUtra 9.41 26. tattvArthasUtra, sUtra 6.3-4 / 27. prazamaratiprakaraNa, kArikA 189 kI ttiikaa| 28. kanhaiyAlAla loDhA, Agama evaM karmasiddhAnta ke Aloka meM puNya-pApa tattva, saMpA. dharmacandra jaina, prAkRta bhAratI akAdamI, jayapura, 1999 / 29. dazavaikAlikasUtra, samyagjJAna pracAraka maNDala, jayapura, 1983, gA. 9.4.4 / 30. uttarAdhyayanasUtra, bhAga-3, samyagjJAna pracAraka maNDala, jayapura, 1989, gA. 29/551 31. zubhapariNAmanirvRtto yogaH shubhH| azubhapariNAmanivRttazcA- shubhH| __ - sarvArthasiddhi, pUjyapAda devanandI, bhAratIya jJAnapITha, dillI 1971, gAthA 6/3 / 32. na punaH shubhaashubhkrmkaarnntven| yadyevamucyate zubhayoga eva na syaat| zubhayogasyApi jJAnAvaraNAdi- bndhhetutvaabhyupgmaat| - vhii| 33. punAtyAtmAnaM pUyate'neneti vA puNyam - vhii| 34. kasAyapAhuDa, jayadhavalATIkA, pustaka 1, pR. 96 / 35. sthAnAMgasUtra, navamasthAna, Agama prakAzana samiti, byAvara, 1992 / 36. uttarAdhyayanasUtra, gA. 28.14 /

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umAsvAtikRta prazamaratiprakaraNa : eka adhyayana 255 37. paMcAstikAya, kundakunda mahAna digambara jaina tIrtha surakSA TrasTa, ToDaramala smAraka TrasTa, jayapura, 1984, gAthA 108 / 38. gommaTasAra (jIvakANDa), zrImad rAjacandra Azrama, agAsa, 1985, gAthA 621 / 39. ajIvakAyA dharmAdharmAkAzapudgalAH - tattvArthasUtra, sUtra 5.1 / 40. 'jIvAzca' - vahI, sUtra 5.3 / 41. 'kAlazcetyeke', vahI, sUtra 5.38 / 42. 'A''kAzAdekadravyANi', vahI, sUtra 5.5; niSkriyANi ca - vahI, sUtra 5.6 / 43. uttarAdhyayanasUtra, gA. 28.7 / 44. paM. dalasukha mAlavaNiyA, Agamayuga kA jaina darzana, prAkRta bhAratI akAdamI, jayapura, dvitIya saMskaraNa 1990, pR. 214 / 45. vyAkhyAprajJaptisUtra, bhAga-4, Agama prakAzana samiti, byAvara, 1986% __zataka 25 uddezaka 4, sUtra 8 evaM anuyogadvArasUtra, Agama prakAzana samiti, byAvara, 1987, sUtra 269 / 46. prazamaratiprakaraNa, gA. 207a 47. anekAnuyoganayapramANamArgaH samanugamyam - vahI, gA. 229 / 48. pramANanayairadhigamaH - tattvArthasUtra, sUtra .... / 49. vahI, sUtra 1.5 / 50. vahI, sUtra 1.7-81 51. vahI, sUtra 1.5 / 52. ebhizca nirdezAdibhiH SaDbhiranuyogadvAraiH - tattvArthabhASya, sUtra 1.7 / 53 sadbhUtapadaprarUpaNAdibhiraSTAbhiranuyogadvAraiH sarvabhAvAnAm - vahI, sUtra 1.8 / 54. Avazyakaniyukti, niyuktisaMgraha, zrI harSa puSpAmRta jaina granthamAlA, khArI bAvala, jAmanagara (gujarAta), 1989, gA. 13, 8.95 / 55. ssttkhnnddaagm| 56. prazamaratiprakaraNa, kArikA 224-225 / 57. tat pramANe - tattvArthasUtra, sUtra 1.10 / 58. nandIsUtra, Agama prakAzana samiti, byAvara, 1991, gA. 2 / 59. jJAnamatha paJcabhedaM tat pratyakSaM parokSaM c| - prazamaratiprakaraNa, kArikA 224 /

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256 Studies in Umasvati 60. Adye parokSam - tattvArthasUtra, sUtra 1.11 / 61. pratyakSamanyat, -vahI, sUtra 1.12 / 62. vahI, sUtra 1.13 / 63. jaina, DaoN. dharmacanda, bauddha pramANamImAMsA kI jaina dRSTi se samIkSA, pArzvanAtha vidyApITha, vArANasI, 1995, pR. 293-4 / 64. tattvArthasUtra, sUtra 3.3, 4.2, 4.7, 4.21, 4.23 / 65. prazamaratiprakaraNa, kArikA 38 / 66. vahI, kArikA 242 / 67. vahI, kArikA 2361 68. vahI, kArikA 238 / / 69. vahI, kArikA 2371

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21 tattvArthasUtra kI pUjyapAda devanaMdikRta sarvArthasiddhivRtti meM uddharaNa kamalezakumAra jaina prAyaH koI bhI purAtana granthakAra yA TIkAkAra apanI bAta ko spaSTa karane ke lie, use pramANita yA puSTa karane ke lie, dUsarI mAnyatA ko prastuta karane ke lie yA usakA khaNDana karane ke lie, grantha-granthAntaroM se avataraNa uddhRta karatA hai| ina uddharaNoM meM bahuta se aise hote haiM, jo mudrita granthoM meM usI rUpa meM nahIM milte| unameM pAThAntara prApta hote haiN| kucha aise bhI uddharaNa pAye jAte haiM jinakA srota abhI taka ajJAta hai| kucha avataraNa aise bhI haiM jo kisI grantha yA granthakAra vizeSa ke nAmollekha ke sAtha to Ate haiM, para tattat granthakArakRta granthoM meM ve upalabdha nahIM hote| kaI aise bhI vAkya yA vAkyAMza milate haiM jo granthAntaroM se to liye gaye haiM, parantu unake sAtha koI upakrama vAkya yA saMketa (yathA, tathA, uktaM, yathoktaM, yA tathoktaM Adi) nahIM hotA, isalie ve prakRta grantha ke hI aMga bana gaye pratIta hote haiN| kucha aise bhI uddharaNa, vAkya yA vAkyAMza milate haiM, jo prAkRta se saMskRta meM rUpAntarita karake grahaNa kiye gaye haiM, parantu isa taraha ke uddharaNoM kI saMkhyA bahuta kama hai| tattvArthasUtra para pUjyapAda devanandi (prAyaH IsavIya 635-680) viracita sarvArthasiddhivRtti nAmaka eka mahattvapUrNa vyAkhyA hai| digambara paramparA ke anusAra, sarvArthasiddhi (prAyaH IsavIya 340 ke AsapAsa) tattvArthasUtra para upalabdha vyAkhyAoM meM prathama mAnI jAtI hai| svayaM vyAkhyAkAra ne isa vyAkhyA kA nAma sarvArthasiddhi diyA hai, aura ise vRtti rUpa kahA hai| isa vRtti meM bhI ukta prakAra ke bahuta se vAkya-vAkyAMza, padya-padyAMza yA gAthAe~ uddhRta haiN|

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258 Studies in Umasvati ye uddharaNa vRttikAra devanandi dvArA apanI bAta ko spaSTa karane ke lie, pramANita yA puSTa karane ke lie yA anya-anya bhAratIya darzana paramparAoM meM svIkRta mAnyatAoM evaM siddhAntoM ko prastuta karane ke lie athavA unakA khaNDana karane ke lie granthAntaroM se grahaNa kiye gaye haiN| sarvArthasiddhigata ina uddharaNoM meM vaidika sAhitya se, donoM darzana-paramparAoM (vaidika aura avaidika) ke sAhitya, jaina Agama evaM Agamika sAhitya tathA vyAkaraNa sAhitya se uddharaNa milate haiN| inameM bahuta se uddharaNa to racanAkAla kI dRSTi se sarvArthasiddhivRtti se pahale race gaye granthoM meM se haiM, parantu kucha aise bhI haiM jo sarvArthasiddhi ke bAda likhe gaye granthoM meM bhI milate haiM, jabaki pUrvakAlIna granthoM meM ve abhI taka prApta nahIM hue| ___ ardhamAgadhI paramparA (zvetAmbara sampradAya) meM tattvArthabhASya ko svopajJa (umAsvAtikRta) mAnA jAtA hai| paM. nAthUrAma premI Adi vidvAnoM ne tulanAtmaka adhyayana ke AdhAra para yaha siddha kiyA hai ki sarvArthasiddhivRtti likhate samaya pUjyapAda devanandi ke samakSa umAsvAtikRta svopajJa bhASya avazya rahA honA caahie| yadyapi devanandi ne akalaMkadeva yA siddhasenagaNi kI taraha tattvArthAdhigamabhASya ke pATha athavA usakI mAnyatAoM kA virodha yA khaNDana nahIM kiyA hai, tathApi donoM meM aneka vAkya evaM pada eka se mila jAte haiN| paM. phUlacanda zAstrI ne sarvArthasiddhi aura vizeSAvazyakabhASya ke kucha pAThoM kI tulanA karake yaha niSkarSa diyA hai ki vizeSAvazyakabhASya likhate samaya sarvArthasiddhi upasthita rahI hogii| parantu, yahA~ para yaha bhI anumAna kiyA jA sakatA hai ki kahIM savArthasiddhikAra ke sAmane vizeSAvazyakabhASya to upasthita nahIM rhaa| sAtha hI paMDita phUlacandajI ne jina vAkyoM kI tulanA karake ukta niSkarSa diyA hai, una vAkyoM ko dhyAna se dekhane para yaha nahIM lagatA ki unameM koI vizeSa samAnatA hai| ataH isa mAnyatA para punarvicAra karane kI AvazyakatA hai| anyAnya bhAratIya lekhakoM kI taraha devanandi kA sthitikAla bhI kama vivAdAspada nahIM hai| vidvadgaNa apanI-apanI mAnyatA ke anusAra, unheM IsavIya 5vIM se 7vIM zatAbdI ke madhya rakhate haiN| bhinna-bhinna vidvAnoM dvArA svIkRta niSkarSoM para UhApoha karake tathA kucha anya tathyoM ke AdhAra para pro. madhusUdana DhAMkI ne devanandi kA samaya IsavIya 635-680 nirdhArita kiyA hai| isa Alekha meM ukta samaya sImA ko hI AdhAra mAnakara carcA kI gaI hai|

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tattvArthasUtra kI pUjyapAda devadikRta sarvArthasiddhivRtti meM uddharaNa 259 sarvArthasiddhi kozakAra ne 'vRttiH' (vRt+ktin) kA artha bhASya, TIkA, vivRti Adi kiyA hai aura dRSTAnta rUpa meM kAzikAvRtti ko grahaNa kiyA gayA hai| vRtti grantha meM sUtroM ke artha kI pradhAnatA hotI hai| isI kAraNa sarvArthasiddhivRtti meM tattvArthasUtra ke artha ko pradhAnatA se spaSTa kiyA gayA hai| siddhAntataH vRtti, bhASya, cUrNi, TIkA Adi ke svarUpa yA lakSaNa svataMtra nirdhArita haiN| para vyavahAra meM jaina paramparA meM hI nahIM apitu bhAratIya sandarbha meM bhI, isakI sthiti kucha pRthak hI pratIta hotI hai| akalaMkadeva ne tattvArthAdhigamabhASya kA vRtti zabda se ullekha kiyA hai aura Age 'ayamabhiprAyo vRttikArasya' karake 'kAlazca' sUtra kA ullekha kiyA hai| unhoMne yahA~ para 'vRttikArasya' zabda se sarvArthasiddhi kA grahaNa kiyA hai| jaina paramparA meM bhI vRtti, bhASya Adi kA prayoga ekameva ho gayA pratIta hotA hai| yahI kAraNa hai ki nyAyakumudacandra ke kartA prabhAcandra ne tattvArthavArtika ko bhASya zabda se saMketita kiyA hai| eka anya udAharaNa yaha bhI hai ki akalaMkadeva ne laghIyastraya para svayaM vivRti likhI hai| yaha vivRti kArikAoM kI vyAkhyA rUpa na hokara usameM sUcita viSayoM kI pUraka hai| isI prakAra kI pUraka vRtti dharmakIrtikRta pramANavArtika ke svArthAnumAna pariccheda para bhI milatI hai| akalaMkakRta eka anya grantha kI aisI vivRti kA nyAyavinizcayavivaraNa ke kartA vAdirAjasUri ne eka sthAna para vRtti zabda se aura dUsare sthAna para cUrNi zabda se ullekha kiyA hai| isase pratIta hotA hai ki purAtana AcArya yA granthakAra vRtti, vivRti, cUrNi, bhASya, vArtika Adi ko sAmAnyataH eka rUpa mAnate rahe haiN| sarvArthasiddhi meM lagabhaga 85 uddharaNa milate haiM, jo vAkya-vAkyAMza, padyapadyAMza, yA gAthA-gAthAMza ke rUpa meM granthAntaroM se liye gaye haiN| inameM veda se mAtra eka, SaDdarzana, bauddha evaM cArvAka mata se teraha, prAkRta jaina Agama, Agamika evaM anya sAhitya se 21, jaina dArzanika saMskRta sAhitya se sAta, jaina AcAraviSayaka cAra, laukika/sAhityika nau evaM vyAkaraNa ke 32 uddharaNa haiN| inameM eka uddharaNa veda se hai, jo bhinna-bhinna do prasaMgoM meM uddhRta hai-1. 'puruSa evedaM sarvam' ityAdi kaizcit kalpyata' iti| 2. 'puruSa evedaM sarvam' iti vA nitya eva anitya eveti'| ye donoM uddharaNa Rgveda (10.90.1) se grahaNa kiye gaye haiN|

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260 Studies in Umasvati SaDdarzana sarvArthasiddhi meM sAta uddharaNa aise haiM jo SaDdarzanoM se sambaddha pratIta hote haiN| inameM kucha uddharaNoM kA ardhAMza hI usa paramparA kI kRtiyoM meM milatA hai evaM kucha aise haiM, jinake srota kI jAnakArI nahIM mila sakI hai1. 'caitanyaM puruSasya svarUpam, tacca jJeyAkArapariccheda-parAGmukham' iti|-1.0.2 (yogabhASya 1.9 para 'caitanyaM puruSasya svarUpamiti' pATha milatA hai, lekina zeSAMza vahA~ para nahIM miltaa|) 2. 'buddhyAdivaizeSikaguNocchedaH puruSasya mokSaH' iti|-1.0.2 (vaizeSika) 3. 'sannikarSaH pramANam indriyapramANamiti kecit klpynti|'-1.10.166 (naiyAyika) 4. 'akSamakSaM prati yad vartate tatpratyakSamityabhyupagamAta'-1.12.178 (nyAyabindu TIkA pR. 19: 'akSamakSaM prati vartate ttprtykssm'| 5. 'na tarhi idAnImidaM bhavati, rUpaM mayA dRSTaM gandho vA ghrAtaM' iti|- 1.17.198 (bArhaspatya bhASya, 1.1.4 meM ,na tarhi idAnImidaM bhavati' pATha milatA hai, para zeSa nhiiN| 6. 'rUpAdInAmekaM kAraNamamUrtanityamiti kecitklpynti|'-1.32.237 (sAMkhya) 7. 'apare pRthivyAdijAtibhinnAH paramANavazcatustrivyekaguNAstulya- jAtIyAnAM kAryANAmArambhakA' iti|-1.32.237 (naiyAyika) isa sambandha meM merA vicAra hai ki sambhavataH sa.si. vRttikAra ne yA to darzanAntaroM yA granthAntaroM se bhAva mAtra lekara apane zabdoM meM ina matoM kA ullekha kiyA hai athavA ve mUla grantha Aja prApta nahIM haiM, jinase ye vAkya grahaNa kiye gaye haiN| bauddha isameM tIna (3) uddharaNa aise haiM jo bauddhadarzana se sambaddha haiM : 1. 'pradIpanirvANakalpamAtmanirvANam' iti c| 1.0.2 2. athavA 'kSaNikAH sarvasaMskArAH' iti pratijJA hiiyte|-1.12.180 yaha kArikA kaI granthoM meM uddhRta pAyI jAtI hai| tattvArthavArtika, 1.1.57 para 'yeSAM mataM' karake isakA yahI prathama caraNa 'kSaNikAH sarvasaMskArAH' uddhRta

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tattvArthasUtra kI pUjyapAda devanaMdikRta sarvArthasiddhivRtti meM uddharaNa 261 kiyA gayA hai| bodhicaryAvatAra, 9.7 kI prajJAkaramatikRta paMjikA vyAkhyA pRSTha 187 meM 'tathA' karake pUrNa kArikA uddhRta hai, jo isa prakAra haikSaNikAH sarvasaMskArAH sthirANAM ca kutaH kriyaa| bhUtiyaiSAM kriyA saiva kArakaM saiva cocyte| isa kArikA kI pahalI paMkti kumArila ke tantravArtika meM uddhRta kI gaI hai| bhAmatI meM dUsarI paMkti ke 'yaiSAM' kI jagaha para 'yeSAM' pATha milatA hai| 3. anye varNayanti 'pRthivyAdIni catvAri bhUtAni, bhautikadharmA varNagandharasasparzAH, eteSAM samudAyo rUpaparamANuraSTakaM ityaadi|' 1.35.237 (bauddha) lokAyata itare varNayanti'pRthivyaptejovAyavaH kaThinyAdidravatvAdhuSNatvAdIraNatvAdiguNA jAtibhinnAH paramANavaH kAryasyArambhakAH'-1.32.237 (laukAyatika) isI prakAra se do uddharaNa aura milate haiM, jo dArzanika granthoM se liye gaye haiM, inake srota kA patA nahIM cala sakA hai| 1. 'sAmAnyacodanAzca vizeSeSvatiSThante' ityukte vizeSe vyavasthitaH prigRhyte| 7.17.695 2. 'sattAdravyatvaguNatvakarmatvAdi tattvam' iti kaizcitkalpyata iti| 1.2.12 jaina Agama evaM Agamika sAhitya sarvArthasiddhi meM 21 uddharaNa jaina Agama, Agamika tathA Agama sthAnIya granthoM se grahaNa kiye milate haiN| 1. AgamastAvat 'puDhaM suNedi sadaM apuDheM ceva passade ruu| gaMdha rasaM ca phAsaM puTThamapuTuM viyaannaadi|' 1.19.203 isI prakAra kI eka gAthA Avazyakaniyukti meM milatI hai| paMcasaMgraha meM

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262 Studies in Umasvati bhI isI taraha kI eka gAthA pAyI jAtI hai| nandIsUtra 60, gA. 72-77 meM yaha kucha zabda-vyatyaya ke sAtha milatI hai| tattvArthavArttika (ta. vA.) meM 1.19.2 para bhI uddhRta pAyI jAtI haiuktaM cabaMdhaM paDieyattaM lakkhaNado havai tassa nnaanntvN| tamhA amuktibhAvo NeyaMto hoi jiivss| iti| 2.7.269 isa gAthA kA srota sthala bhI abhI taka ajJAta hai| yaha gAthA prabhAcandra viracita tattvArthavRttipadam meM sUtra saMkhyA 1/27 para bhI 'uktaJca' karake uddhRta kI gaI hai| antara mAtra yahI hai, vahAM 'hoi jIvassa' ke sthAna para 'havadi jIvANaM' pATha milatA hai| sUtra saMkhyA 2.10 kI vyAkhyA meM pA~ca gAthAe~ 'uktaM ca' karake uddhRta hai| ye pA~ca gAthAe~ isa prakAra haiM1. uktaM ca- 'savve vi puggalA khalu kamaso muvbujjhiyA yA jiivenn| asaI aNaMtakhutto pugglpriyttttnnsNsaare||' 2.10.275 2. uktaM ca- 'savvammi loyakhette kamaso taM Natthi jaM Na utpnnnnN| ogAhaNAe bahuso paribhamido khettsNsaare||' 2.10.2763. uktaM ca- 'ussappipaNi avasappiNi samayA valiyAsu nnikhsesaasu| jAdo mudo ya bahuso bhamaNeNa du kaalsNsaare||' 2.10.277 4. uktaM ca-'NirayAdijahaNNAdisu jAva du uvarillayA du gvejjaa| micchattasaMsideNa du bahuso vi bhavaTThidI bhmidaa'|| 2.10.278 5. uktaM ca- 'savvA payaDiTThidIo aNubhAga pdesbNdhtthaannaanni| micchattasaMsideNa ya bhamidA puNa bhaavsNsaare||' 2.10.279 ye pA~coM gAthAe~ kiMcita pAThAntara aura kramabheda sahita kuMdakuMdAcArya kRta racanA ke rUpa meM prasiddha bArasa aNuvekkhA meM kramazaH gAthA saMkhyA 25 se 29 para milatI hai| tathA SaDkhaNDAgama kI dhavalATIkA meM bhI kramazaH 1.5.4/18, 1.5.4/23, 1.5.4/24, 1.5.4/25 evaM 1.5.4/26 para uddhRta milatI hai| parantu inameM se koI bhI gAthA ta.vA. meM uddhRta nahIM kI gaI hai| isameM do gAthAe~ aisI haiM jo 'AgamaprAmANyAcca tthaa'dhyvseym| taduktam'

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tattvArthasUtra kI pUjyapAda devanaMdikRta sarvArthasiddhivRtti meM uddharaNa 263 haiN| evaM 'uktaM ca' karake uddhRta 1. ogADhagADhaNicio puggalakAehi savvado logo / suhumehiM bAdarehiM aNaMtANaM tehiM vivahehiM / / 5.14.553 2. aNNoNNaM pavisaMtA diMtA ogAsamaNNamaNNassa / melaMtA viya NiccaM sagasabbhAvaM Na jahaMti / / 5.17.557 aisI hI gAthAe~ kuMdakuMdaviracita evaM paMcatthiyasaMgahasuttaM meM kramaza: saMkhyA 64 evaM 7 para milatI haiN| inameM pahalI 'ogADhagADha' ityAdi gAthA ta. vA. meM bhI uddhRta hai| uddharaNa ke upakrama vAkya meM sUcita kiyA gayA hai- sarvajJAnadyotitatArthasAraM gaNadharAnumatavacanaracanaM ziSyapraziSyaprabandhA'vyuparamAdavyucchinnasantAnam ArSavitathamasti / uktaM ca NiccidaradhAdu satta ya tarU dasa viyaliMdiesu chacceva / suraNirayatiriya cauro coddasasamaNue sdshssaa|| 2.32.234 yaha gAthA bArasANuvekkhA meM gAthA 35 para milatI hai| mUlAcAra kI do gAthAe~ 226 evaM 1106 tathA gommaTasAra, jIvakANDa kI gAthA saMkhyA 89 bhI isI prakAra kI haiN| yahI gAthA: ta.vA. meM bhI uddhRta hai| eka gAthA 'tasyAzca saMbaMdhe gAthAM paThanti' karake uddhRta hai 'puvvassa du parimANaM sadariM khalu koDisadasahassAiM / chappaNNaM ca sahassA boddhavvA bAsakoDINaM / ' 3.31.426 yaha gAthA jambUdvIpaprajJapti meM 13.12 para bhI milatI hai| eka gAthA kalpoM ke lakSaNoM ke viSaya meM 'uktA ca saMgrahagAthA' karake uddhRta kI gaI hai| isako unhoMne svayaM hI saMgrahagAthA kahA hai, jo isa prakAra hai 'vavahAruddhAradvA pallA tiNNeva hoMti boddhavvA / saMkhA dIva-samuddA kammaTThidi vaNNidA tadie / / ' 3.38.439 yaha gAthA tiloyapaNNatti (prAya: I. 550) kI gAthA 94 se milatI hai| tiloyapaNNatti kI gAthA isa prakAra hai vavahAruddhAradvA tiyapallA paDhayammi saMkhAo / vidie dIva samuddhA tadie mijjedi kmmtthidii| yadyapi ina donoM gAthAoM ke zabdoM evaM zabdakrama meM bahuta antara hai,

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264 Studies in Umasvati tathApi donoM kA artha prAya: eka sA hai / jambUdvIpaprajJapti, 13, 36 para bhI yaha gAthA milatI hai| jyotiSpiNDoM se vyApta AkAza pradeza kA parimANa batAte hue 'uktaM ca ' karake eka gAthA dI gaI hai NauduttarasattasayA dasasIdI cadugaM tiyacaukkaM / tArAravisasirikkhA bahubhaggabagurU aMgirArasaNI / / 4.12.465 aise hI artha vAlI eka gAthA tiloyasAro ( trilokasAra) meM upalabdha hai, parantu donoM ke pAThoM meM bahuta antara hai / sUtra saMkhyA 5.25 kI vRtti meM 'uktaM ca' karake eka gAthA uddhRta hai 'aMtAdi aMtamajjhaM aMtaMtaM Neva iMdiyegejjha / jaM davvaM avibhAgI taM paramANuM viANAhi / / ' ta.vA. 5.25 / para meM bhI yaha gAthA 'uktaM ca' karake kiMcit pAThabheda pUrvaka uddhRta pAyI jAtI hai| isa taraha kI gAthA kundakundakRta NiyamasAro ( niyamasAra) meM krama saMkhyA 26 para kiMcit pAThabheda ke sAtha milatI hai| tiloyapaNNatti 1.987 para bhI isI arthavAlI gAthA kiMcit pAThAntarAdi ke sAtha prApta hotI hai| inameM niyamasAra kI gAthA isa prakAra hai attAdi attamajjhaM attaMtaM Neva iMdiyaggejjha / avibhAgI jaM davvaM paramANU taM viyANAhi / / sUtra saMkhyA 5.36.596 kI vRtti meM nimnalikhita gAthA uddhRta milatI haiddhissa NiddheNa durAdhieNa lukkhassa lukkheNa durAdhie / Niddhassa lukkheNa havei baMdho jahaNNavajjo visame same vA / / yahI gAthA ta. vA. 5.36.2 para 'uktaM ca' karake uddhRta kI gaI hai| yaha gAthA kiMcit pAThAntara ke sAtha chakkhaMDAgama, 5.6.36 para to milatI hI hai, gommaTasAra, jIvakANDa meM bhI gAthA saMkhyA 614 ke rUpa meM pAyI jAtI hai| sUtrasaMkhyA 5.38.600 para dravya ke lakSaNa ke prasaMga meM 'uktaM ca' karake eka gAthA dI gayI hai 'guNa idi davvavihANaM davvavikAro hi pajjavo bhaNido / hi aNUNaM davvaM ajudapasiddhaM have NiccaM / / ' yaha gAthA kahA~ se grahaNa kI gaI hai, yaha jJAta nahIM ho sakA hai|

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tattvArthasUtra kI pUjyapAda devanadikRta sarvArthasiddhivRtti meM uddharaNa 265 sa.si. 5.39.602 para kAladravya ke anekatva ke pramANasvarUpa 'uktaM ca' karake eka gAthA uddhRta kI gaI hai 'logAgAsapadese ekkekke je TThiyA hu ekkekkaa| rayaNANaM rAsIva se kAlANU munneyvvaa||' yaha gAthA gommaTasAra, jIvakANDa meM gAthA saMkhyA 589 evaM davvasaMgaho meM gAthA saMkhyA 22 para prApta hotI hai aura ye donoM hI grantha sarvArthasiddhi kI racanA ke bAda ke haiM, ataH yaha to saMbhava nahIM hai ki sa.si. ne ise ina granthoM se grahaNa kiyA ho, yaha gAthA to kisI prasiddha evaM sarvArthasiddhi ke pUrva racita grantha se lI gaI hai| sUtra saMkhyA 7.1 kI vRtti meM 'uktaM ca' karake eka gAthA uddhRta kI gaI haiasidisadaM kiriyANaM akkiriyANaM taha ya hoi culsiidii| sattaTThamaNNANINaM veNaiyANaM tu bttiis|| 7.1.73 yaha gAthA kiMcit pAThAntara ke sAtha bhAvapAhuDa 135 para milatI hai evaM gommaTasAra, karmakANDa para yaha gAthA 876 ke rUpa meM bhI upalabdha hotI hai| sUtrasaMkhyA 7.3 kI vRtti meM 'tathA coktam' karake eka gAthA uddhata haijogA payaDi-paesA Thidi aNubhAgA kasAyado kunndi| apariNaducchiNNesu ya baMdhaTThidikAraNaM nntthi|| 7.3.736 ukta gAthA eka tarapha mUlAcAra meM gAthA saMkhyA 244 para milatI hai aura mUlAcAra niHsandeha sarvArthasiddhi se pUrva kI racanA mAnI jAtI hai| dUsarI ora paMcasaMgraha 4 evaM 507 tathA gommaTasAra, karmakANDa meM gAthA 257 para prApta hotI hai| ve donoM hI grantha sarvArthasiddhi ke bAda ke mAne jAte haiN| jainadarzana sarvArthasiddhi meM pA~ca uddharaNa aise Aye haiM jo jaina granthoM se lie gaye pratIta hote haiM parantu unake srota kA abhI taka nizcaya nahIM ho sakA hai1. 'jJAnAdeva cAritranirapekSAttatprAptiH zraddhAnamAtrAdeva vA, jJAnanirapekSAccAritramAtrAdeva' iti c|-1.0.3 2. yathA 'upayoga evAtmA' iti|-1.4.20

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266 Studies in Umasvati 3. evaM hyuktaM 'pragRhya pramANataH pariNativizeSAdarthAvadhAraNaM nayaH' iti|- 1.6.24 4. tathA coktaM-'sakalAdezaH pramANAdhIno vikalAdezo nayAdhInaH' iti|- 1.6. 24 yahI vAkya akalaMkadevakRta tattvArthavArtika (1.6.3) para 'tathA coktam' karake isI rUpa meM- 'sakalAdezaH pramANAdhIno vikalAdezo nayAdhInaH' uddhRta huA hai| yahI vAkya Age calakara tatvArthavArtika 4.42.13 para bhI do khaNDoM meM uddhRta hai| jaise, sakalAdezaH pramANAdhInaH' iti vcnaat| 'vikalAdezo nayAdhInaH iti vcnaat|' 5. 'nAnyathAvAdino jinAH' iti| 9.36.890 sa. si. meM do uddharaNa aise haiM jo spaSTataH jaina sAhitya se liye gaye haiN| inameM prathama kA to srota nizcaya nahIM ho pAtA parantu dUsare kA srota mila jAtA hai| 1. sa.si., 1.12.179 para 'athAnekArthagrAhi, yaha pratijJA karake eka kArikA uddhRta kI gaI hai'vijAnAti na vijJAnamekamarthadvayaM ythaa| ekamarthaM vijAnAti na vijJAnadvayaM tthaa|' sA hiiyte| haribhadrasUrikRta (I. 745-785 meM sakriya) zAstravArtAsamuccaya meM yaha kArikA binA kisI upakrama vAkya ke kramasaMkhyA 332 para grantha ke aMga rUpa milatI hai| donoM meM antara yahI hai ki zAstravArtAsamuccaya meM isa kArikA kA uttarArdha pUrvArddha ke rUpa meM milatA hai aura pUrvArdha uttarArdha ke rUpa meN| nemicandra siddhAntacakravartikRta tiloyasAro (trilokasAra) meM bhI ukta kArikA prAkRta gAthA ke rUpa meM pAyI jAtI hai| vahA~ para bhI uddharaNa sUcaka koI saMketa nahIM hai| jainAcAra sa. si. meM cAra uddharaNa aise haiM, jinheM jainAcAra viSayaka mAnA jA sakatA hai| inake srota kA bhI spaSTa patA nahIM cltaa| 2. uktaM ca-'viyojayati cAsubhirna ca vadhena sNyujyte|' 7.13.687 yaha uddharaNa siddhasena-divAkara kRta ke rUpa meM prasiddha 'dvAtriMzikA' 3, 16

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tattvArthasUtra kI pUjyapAda devanadikRta sarvArthasiddhivRtti meM uddharaNa 267 kA eka caraNa pratIta hotA hai| sUtrasaMkhyA 7.13 kI vRtti meM hI 'uktaM ca' karake do gAthAe~ uddhRta kI gaI haiM 'uccAlidamhi pAde iriyAsamidassa nniggmtttthaanne| AvAde (dhe) jja kuliMgo marejja tjjogmaasejj| Na hi tassa taNNimitto baMdho suhumo vi desido sme| mucchApariggaho ti ya ajjhappapamANado bhnnido||' 7.13.687 isI taraha kI do gAthAe~ pravacanasAra, kSetra 3, 16-17 para milatI haiN| pravacanasAra (3-18) kI jayasena kRta vRtti meM bhI, ye donoM gAthAe~ yugala rUpa se uddhRta kI gaI haiN| ukta donoM gAthAe~ kiMcit pAThabheda ke sAtha sAvayapannattI (zrAvakaprajJapti) meM pAyI jAtI haiN| yahA~ para inakI kramasaMkhyA 232 evaM 224 hai uccAliyaMmi pAe iriyAsamiyassa sNkmtttthaae| vAvajjijja kuliMgI marijja taM jogmaasjj| na ya tassa tannimitto baMdho suhumo vi desio sme| jamhA so apamatto sa u pamAu ti nichtttthaa|| sAvayapannattI saTIka upalabdha hotI hai| sAvayapannattI kisa kI racanA hai, isa viSaya meM matabheda pAyA jAtA hai aura donoM hI prakAra ke sAdhaka pramANa upalabdha hote haiN| kucha loga ise umAsvAtikRta racanA mAnate haiM, aura haribhadrasUri ko mAtra ttiikaakaar| lekina kucha logoM kI mAnyatA hai ki TIkA to haribhadra kRta hai hI, mUla ke kartA bhI haribhadra sUri hI haiN| uccAliyamhi pAe iriyA samidassa nniggmtthaae| AvAdhejja kuliMga marijja taM jogmaasejj|| Na hi tassa taNNimitto baMdho sahamo ya desido smye| mucchApariggaho cciya ajjhappapamANado dittttho|| jumm|| sa. si. vR. 7.13.687 para "uktaM ca" karake eka gAthA dI gaI haimaradu va jiyadu va jIvo ayadAcArassa NicchidA hiNsaa| payadassa Natthi baMdho hiMsAmitteNa smidss||

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268 Studies in Umasvati ___ yaha gAthA pravacanasAra 3.17 meM bhI milatI hai jo ki kundakundakRta prasiddha gAthAoM meM se eka hai| yahI gAthA tattvArthavArtika meM 7.13.12 para "uktaM ca" karake uddhRta milatI hai| ___ kucha vidvAnoM kA anumAna hai ki yaha gAthA dvAdazAranayacakra ke TIkAkAra siMhasUri kRta hai, parantu usameM abhI taka mila nahIM sakI hai| vidvadgaNa apanI-apanI zodha-khoja yA mAnyatA ke anusAra kundakunda kA sthitikAla IsApUrva prathama zatI se IsavIya AThavIM zatI taka svIkRta karate haiN| aura yadi devanandi (635-680) apanI racanA sarvArthasiddhivRtti meM kundakunda kRta sAhitya se uddharaNa dete hue pAye jAte haiM, taba kama se kama kundakunda sarvArthasiddhi ke bAda kaise ThahareMge? pro. baMzIdhara bhaTTa, pro. candrabhAla tripAThI Adi manISiyoM kI yaha bhI mAnyatA hai ki sarvArthasiddhi meM uddhRta aura vizeSataH kundakunda viracita granthoM meM milane vAlI gAthAe~ svayaM sarvArthasiddhikAra ke dvArA uddharita nahIM haiM, apitu unheM bAda meM jor3A gayA hai| isa mAnyatA ke samarthana meM ukta vidvAnoM kI kauna-kauna sI yuktiyA~ haiM, yaha mujhe mUla rUpa se dekhane ko nahIM mila skaa| isa mAnyatA kA ullekha maiMne pro. ema. e. DhAMkI se huI carcA ke AdhAra para kiyA hai| ukta mAnyatA ko dRSTi meM rakhakara jaba maiMne sarvArthasiddhigata aise sabhI uddharaNoM ko dhyAnapUrvaka dekhA to pAyA - 1. sarvArthasiddhi meM jo gAthAe~ yA anya uddharaNa diye gaye haiM, ve prasaMga yA sandarbha kI mA~ga rahe haiN| 2. vizeSa rUpa se kundakundakRta sAhitya ke rUpa meM prasiddha granthoM kI jo gAthAe~ sarvArthasiddhi meM uddhRta milatI haiM, unameM kI adhikAMza gAthAe~ unake uttaravartI vyAkhyAkAra akalaMkadeva kRta tattvArthavArtika meM yathAsthAna uddhRta mila jAtI haiN| 3. aba yaha to mAnA nahIM jA sakatA ki tattvArthavArtika ke AdhAra para sarvArthasiddhi ke lipikAroM yA sampAdakoM ne unheM uddhRta kara diyA hai, kyoMki aisA kahane ke lie koI pramANa nahIM hai| 4. jahA~ taka sarvArthasiddhi kI hastalikhita pratiyoM kA prazna hai, to bhAratIya jJAnapITha se prakAzita sarvArthasiddhi ke pariziSTa- 4 meM uddhRta vAkyasUcI dete samaya sampAdaka paM. phUlacaMda zAstrI ne spaSTa likhA hai- "sarvArthasiddhi meM

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tattvArthasUtra kI pUjyapAda devanadikRta sarvArthasiddhivRtti meM uddharaNa 269 hastalikhita pratiyoM ke AdhAra se gAthA, zloka yA vAkya uddhRta milate haiM, ve kina granthoM ke haiM yA kina granthoM ke aMga bana gaye haiM yahA~ una granthoM ke nAma nirdeza ke sAtha yaha sUcI dI jA rahI hai| unake isa kathana se yaha siddha hai ki ye uddharaNa hastalikhita pratiyoM meM yathAvat vidyamAna haiN| ataH yaha kahanA kaThina hai ki ye uddharaNa sarvArthasiddhikAra kRta nahIM haiN| 'tathA coktam'svayamevAtmanAtmAnaM hinastyAtmA prmaadvaan| pUrva prANyantarANAM tu pazcAtsyAdvA na vA vdhH||' 7.13.687 yaha kArikA tattvArthavArtika 7.13.12 para bhI 'tathA coktam' karake uddhRta kI gaI hai| 'uktaM ca'rAgAdINamaNuppA ahiMsagattaM ti desidaM smye| tesiM ce uppattI hiMseti jiNehi nnidditttthaa|' 7.22.705 yaha gAthA tattvArthavArtika 7.22.7 para bhI 'uktaM ca' karake uddhRta milatI hai| isa gAthA kA bhAvAtmaka saMskRta rUpAntaraNa (anuvAda) amRtacandrasUri dvArA racita puruSArthasiddhyupAya meM milatA hai, jo isa prakAra hai aprAdurbhAvaH khalu rAgAdInAM bhvtyhiNseti| teSAmevotpattiH hiMseti jinAgamasya sNkssepH||44 isa anuvAdita padya evaM kaI anya gAthAoM ke anuvAdita padyoM ko dekhakara aisA lagatA hai ki ukta prAkRta padya kisI prAcIna grantha ke haiM aura unakI hI chAyA puruSArthasiddhyupAya meM hai, kyoMki sarvArthasiddhi meM uddhRta pUrvokta padya ko amRtacandrasUri kRta mAnane se ve pUjyapAda devanandi se pahale ke siddha hoMge aura unako itanA prAcIna mAnane ke lie koI pramANa nahIM hai| laukika ATha (8) uddharaNa aise haiM jo sAhityika aura laukika granthoM se liye gaye haiN| . inake nirdeza sthaloM kI abhI taka jAnakArI nahIM ho sakI hai| 1. 'kSatriyA AyAtAH, sUravarmA'pi' iti| (1.4.19) 2. yathA 'abhre candramasaM pshyeti'| (1.9.164)

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270 Studies in Umasvati 3. 'kAraNasadRzaM hi loke kAryaM dRSTam' iti| (1.20.206) 4. yathA-'sAdhoH kAryaM tapaHzrute' iti| (5.17.559) 5. uktaM ca 'na du:khaM na sukhaM ydvddhturdRssttshcikitsite| cikitsAyAM tu yuktasya syAd duHkhamathavA sukhm|' na duHkhaM na sukhaM tadvaddhaturmokSasya sAdhane, mokSopAye tu yuktasya syAd duHkhamathavA sukhm'|| - (6.11.630) 6. yathA 'annaM vai prANAH' iti| (7.10.68) 7. yathA 'dhanaM prANAH' iti| (7.10.68) 8. yathA 'kAkebhyo rakSyatAM srpiH'| (9.9.819) vyAkaraNa sarvArthasiddhi meM 32 uddharaNa vyAkaraNa ke haiM, jo pANinikRta aSTAdhyAyI, kAtyAyanakRta vArtika, pAtaMjala mahAbhASya, jainendra vyAkaraNa Adi se grahaNa kiye gaye haiN| ina uddharaNoM meM cAra sUtravAkya aise haiM, jinake srota kI jAnakArI nahIM miltii| ye cAra sUtravAkya isa prakAra haiM 1. 'pratyAsatteH pradhAnaM bliiyH|' 1.3.16 2. 'AviSTaliMgAH zabdA na kadAcilliMga vybhicrnti|' 5.2.529 3. tathA coktam 'kva bhvaanaaste| Atmani' iti| 5.12.549 4. sarveSu bhaveSu sarvataH 'dRzyante anyato'pi'iti tasi kRte srvtH| ___8.24.780 isa prakAra AcArya pUjyapAdadevanandikRta sarvArthasiddhi nAmaka tattvArthavRtti eka mahattvapUrNa prAcIna TIkA grantha hai| isameM jo uddharaNa milate haiM ve vividha vidhAoM se sambandhita to haiM hI, aitihAsika evaM sAMskRtika dRSTi se bhI atyanta mahattvapUrNa haiN| ina uddharaNoM ke AdhAra para Age bhI tulanAtmaka evaM aitihAsika dRSTi se adhyayana kiyA jA sakatA hai aura itihAsa kI lupta evaM TUTI kar3iyoM ko jor3A jA sakatA hai|

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Index Akalankadeva, Bha 9, 31, 32, 42, 45, 82, 101, 117, 118, 121, 147, 149, 155, 157, 158, 159, 160, 161, 163, 178, 180, 184, 189, 194, 206, 209, 211, 251, 259, 268 Abandoning a thing fit to be abandoned (vivege) 113 Abandoning unfit articles (vyutsarga) 110 Abhavya 43, 115 Abhayadevasuri 4, 80, 85, 189, 251 Abhayanandisuri 80, 85, 206 Abhinibodha 251 Abhinivesa 142 Absence of discipline (avirati) 29 Absence of right faith (mithyatva) 29 Absolute knowledge (Brahmjnana) 114 Absolutism of existence 135 Acanna 172, 186 Act of holding (dharana) 114 Activity (karma) 31 Activity (yoga) 29,72 Adharma dravya 249 Adhigamaja 213 Adhikarana 96 Adholoka 234 Akalpya 234 Akasaya (devoid of passion) 34 Akanaya yoga 76, 142 Aksara-srutavarana 33 Aloka 239 Amrtacandrasuri 45, 46, 53, 129, 132, 269 Analytic (dharmya) 110 Ananta 239, 239, 244 Anantadarsana 49 Anantajnana 47, 49 Anantakarmansa 223 Anantanatha carite 187 Anantanathapuranam 182, 186 Anantasukha 47 Anantasakti 44 Adhyatma-mata-pariksa 50 Adhyatmi-Balacandra 166 Adventures of Ideas 103, 104, 105 Aggala 181, 182, 185 Aggregate (skandha) 84 Aghati karma 88, 233 Ahimsa 142, 150 Airyapathika 80 Ajativada 131 Ajivakaya 245, 248 Anantavisamyoga 223 Anantaviyojaka 222, 223, 225 Anantavirya 44, 49 Anantanubandhi visamyoga 73, 222, - 226, 233 Anapavartita 234 Anatisaya 244 Anakara upayoga 238 Anakula 46 Anekanta, union of opposites 105, 135

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272 Studies in Umasvati Anger (krodha) 73 Antarmuhurta 83 Antarayakarma 43, 45, 46, 47, 51, 218, 233, 244 Anubhaga 83, 84, 242 Anumanapramana 251 Anupama 41, 244 Anuttara 244 Anuttaraupapatika deva 85 Anuyoga 205 Anuyogadvara (text) 96, 97, 99, 100, 101, 192, 249 Anuyogadvara (disquisition door) 42, 95, 96, 100, 101, 250 AN Whitehead 103 Anicca (anitya) 202 Anu 239 Anuvekkha (Anupreksa) 202 Anuvratadhari 223 Aparigraha 101, 142 Apramattasamyata 226 Apratihata 244 Apratyakhyanavarana 221, 224, 233 Arhat 40 Arhat Vardhamana 2 Arthaprakasika 207 Arunopapata Ocean 149 Asamkhyat 150 Asamkhyeya 239 Asata- vedaniya 43, 47 Asmita 142 Assembly Hall (Samavasarana) 43 Asteya 142 Astikaya 130, 240, 248 Asubha bhava 143 Asubha karma 219 Asukla Krsna 143 Asamada 231 Asasahasri 212 Asadhyayi 270 Aticara 42 Atisaya 244 Atomist view 106 Attachment (raga) 73 Attributes 136 Audayika bhava 44, 87, 238 Audarika sarira 234 Aupasamika bhava 238 Auspicious 29, 33 Auspicious yoga 33, 34 Austerity (tapas) 110 Authority of the scriptures (agama- pramana) 41 Auxiliary (nimitta) causation Avadhijnana 143, 218 Avagahana 239, 240 Avastha-parinama 137 138 Avidya 142 Avirata 226 Aviratasamyagdrsi 225 Avirati 142, 202, 250 Avitarka 135 Avyabadha (avvabaham) 39, 40, 41, 44, 51, 52, 53, 58 Avyabadha-guna 53 Avyabadha-sukha 42, 50, 52

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Index 273 Barasanuvekkha 262, 263 Becoming 125 Beginningless transformation (anadi parinama) 55 Being 125 Bhadrabahul, Caturdasapurvi 176, 222 Bhadrabahu II 222 Bhagavad Gita 114 175, Bhagavatisutra 40, 81, 86, 126, 145, 148, 217, 222 Bhaskaranandi 161, 206 Ayogi 224 Ayogikevali (n) 32, 86, 223 Acaranganiryukti 41, 222 Acarangasutra I 74, 75, 78, 121, 129 130, 217, 222 Adipuranam 172, 182, 184 Agamapramana 41 Ajivikas 87 Akasa 146, 239 Aksepani 236 Alapapaddhati 136 Aptapariksa 180, 212 Arambha 75 Ar(ri)yadeva 156, 158, 177, 178, 179 Aryanuta 182 Asrava (inflow) 30, 35, 76, 141, 245 Asrava nirodha 76 Atapa 240 Atma-pradesa 234 Atma-visuddhi 48, 58 Ayu(sya) karma 42, 51, 85, 86, 233, 234, 261, Ayukarma for next life (parabhava ayu) 86 Avaraniya karma Avasyakaniryukti 51, 261 Balakapincchacarya 173, 179 Bandha 245 Badara (gross) 83 Badarasampradaya 226 Bahubali Pandita 182 Balcandradeva, Adhyatmi 165, 166, 167, 168, 180,185 Balacandra, Maladhari 166, 206 Bhasya-Tarkanusarini 207 Bhavana 231 Bhoga 48 Bhuvikarma 160 Bhutabali 203, 205 Black body (krsnaraji) 149 Black body (tamaskaya) 142, 148 Bliss (saukhyam) 46 BL Rice 160 Bodhicaryavatara 261 Bodhidurlabha 243 Bodily activity (kaya yoga) 88 Bondage (bandha) 48, 71, 72 Boppana-pandita 166 Boika 2 Brahmacarya 142 Brahmajnana 114 Brahmaloka 149 Brahman 152 Brahmanical darsana 26 Brahmin Somila 40

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274 Studies in Umasvati Brahmasutra 190 Brahmasiva 172, 181, 182, 185 Brhadaranyaka Upanisad 151 Buddha 151 Buddhi 135, 139, 140 Buddhism 101, 151 Buddhist 48, 100, 125, 192 Candrakula 4 Candraprabha carite 173 Candraprabha-puranam 181, 182, 185 Candrarsi 223 Carananuyoga 202 Careful inspection of articles received (viveka) 110 Carefulness (samiti) 73, 77 Care in walking (irya samiti) Carelessness (pramada) 74, 77 Causation (nimitta) 138 Camundaraya 161, 172, 178, 180, 184 Caritra 51 Caritra-moha 222 Caritra-mohaniya 43, 48, 55, 56, 73, 161 Caritratma 143, 235 Carvaka 259 Caturyama 143 Cessation (nirjara) 105, 125 Change of Quality (dharma parinama) 137 Changing (parinamin) 140 Chando^nusasana 159 Chandogya Upanisad 151 Checking all the activities of the body (viussagge) 113 Cikitsasastra 207 Cikka-Padmanna Setty 187 Cirantanamuni 189, 207, 216 Cognition (pramana) 191 Combined confession and repentance -(tadubhaya) 109 Comfort (upabhoga) 43 Compassion (anukampa) 48 Consciousness (caitanya) 48 Conduct (caritra) 191 Confessing transgression (alocana) 109 Consciousness (caitanya) 48, 106, 140 Contemplation on scripture (anavicae) 113 Conventional or metaphorical way (upacara) 53 Correct recitation (amnaya) 110 Cosmic garbha 149 Cosmic man 145, 146, 149, 152 Cosmic woman 147 Cosmology 8 Cosmography 8 Covered (avrta) 54 Cudamani, Kannada c.omm. 157, 158, 178 Cudamani, head-jewel 158 Cudamani, poem, 158, 159 Cycle of birth (janmacakra) 30 Cycle of death (mrtyucakra) 30 Dandakara 234 Dandi 158, 159 Darsanaksapaka 223 Srivardhadeva 157,

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Index 275 Darsanamoha 222, 226 Darsanamohaksapaka 222, 223, 226 Darsana-mohaniya 43, 48, 55, 56 Darsanatma 235 Darsanavarana 43, 44, 46, 218, 233, 244 Darsanopayoga 218 Dasabhakti 207 Dasakalpa 235 Dasakumaracarite 159 Dasavaikalikasutra 75, 148, 246 Danaprakarana 4 Decay (vyaya) 136 Deceitful manipulation (maya) 73 Deep meditation on emancipation (anamtavattiyanuppeha) 113 Defiled transformation (vibhava-parinama) 55 Defilement (vibhava) 46, 56 Delusion (moha) 55 Delusion-producing (mohaniya) 55 Destruction (pralaya) 131 Desavirata 226 Desavirati 223 Desavakasika vrata 241 Desigagana 165, 181 Devanandi, Pujyapada 136, 162, 173, 258 Devasena 136 Devendrakirti 176 Devendrasuri 223 Dhananjaya 230 Dharmabhusana 161, 162 Dharmakaya 151, 249 Dharmadhyana 243 Dharmakirti 212, 259 Dharmanathapuranam 182 Dharma-parinamav137 Dharmaparikse 173, 179, 186 Dharma-prakarana 5 Dharma-prccha 225 Dhavala 83, 99, 100, 101, 171, 172, 184, 197, 262 Dharana 114, 115 Dhrauvya 240, 241 Dhyana 5, 114, 115, 231 Dinnaga 163 Digvrata 241 Direct knowledge (pratyaksa jnana) 140, 194 Directness 194 Discursive knowledge 128 Disgust (jugupsa) 73 Distinction-cum-non-distinction (kathancit bhedabheda) 138 Divakaranandi-Bhaaraka 164, 165, 166, 172 Doctrine of Anekanta, union of opposites 105 Doctrine of the Jainas 147 Dogmatism 105 Doing work by the permission of guru (padipucchana) Dravya-sangraha 166 Dravya vedaniya 52 Dravyanuyoga 202 Dravyastika 127, 128 Dravyatma 235 Dryness (ruksa) 84

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276 Studies in Umasvati 157, 171, 178, Drsivada 78 Dual 105 Glddhapr(in)icchacarya 179 Dualism 105, 150 Dualist 138 10 Dualistic Pluralism 130 Dukhaksaya 39 Dupadupikavrtti Tattvartha-bhasya-laghuvrtti 206, 216 Duration (sthiti) 73, 74 Dvadasaranayacakra 267 Eager for protecting worldly objects (sarakkhanubandhi) 112 Efficient cause (nimitta) 74 Ekatvavitarka 35 Emancipation (mukti) 40,113 Energy (virya) 54, 72 Enlightened world-view (darsana) 110 Essays in Science and Philosophy 104 Evil actions (papa) 34 Exposition (anuyoga) 21 Faint heart (osanna dose) 112 Falsehood (mithyatva) 29 Feeling (vedana) 43, 53 Feeling sorrow (soyanata) 112 Fellow monastics (samanojna) 114 Figuratively (upacaratah) 52 Flavour (anubhaga) 33 Free from affliction (avvahe) Free from bewilderment (asammohe) 113 Fruit (vipaka) 40 Fruition (vipaka) 44, 51, 87 Function 140 Gandhahasti / Siddhasena 161, 189 Gandhahasti-mahabhasya 161, 162, 184, 206 Gandhahasti, Siddhasenagani 3 Gana 2 Gautama(svami) 126 Generic stand-point 31 Ghati karma 42, 45, 47, 54, 56, 80, 85, 87, 233, 246 Gommaa-jina-stuti 166 GommaasaraJivakanda 165, 166, 248, 263, 264, 265 Gommaasara- Karmakanda 83, 265 Good actions (punya) 34 Good bone-joints 110 Gotra karma 42, 233 Graiveyaka (neck) 148, 235 Greed (lobha) 73 Grunwedel's Alt-Kutscha 147 Grddha-dipika 193 Grddhapr(in)ccha 171, 179, 181, 197, 203 Gunanandi/Pujyapada 207 Gunasthana 35, 48, 53, 56, 81, 87, 115, 225, 247 Gunasreni 221, 222, 224, 225 Gunavarma II 182, 186 Gupti 141, 142 Gularthadipika 193 Hagiological list (sthaviravali) Hand-broom (rajoharana) Hardship (parisaha) 52, 85 Haribhadrasuri, Yakiniputra 4, 35,

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Index 277 132, 147, 149, 188, 206, 207, 229, 230, 245, 266, 267 Harigupta Vacaka 8 Harikesi-adhyayana 3 Harmaless souls, Paul Dundas 77 Hastimalla 161 Hahayogin 34 Hatred (dvesa) 73, 78 Hemacandrasuri 188, 251 Influx (asrava) 72 Ingress (asrava) 31 Injurious thought activity (himsanu-bandhi) 112 Innate qualities 42 Inscription of Hombuja 156 Inscription of Sravanabelagola 157 Intensity (anubhava/anubhaga) 74 Intensity of fruition (anubhava/anu-bhaga) 74 Interlocking bones on one side and pin on the other 110 Interlocking of bones on both sides 110 Interlocking of bones on both sides, strengthened with pin and plate 110 114 Highest heavenly abodes (anuttarau- papatikadevas) Hindu Yogasastra 114 Hiranyagarbha 114, 135 Hinayana 151 Interlocking of bones on one side with half pin and half plate or interlocking of bones with pin 110 Intuition (darsana) 48, 54 Hombuja 156, 177, 187 Homogeneous aggregates (astikayas) 130 Householder(sravaka) 77 Idealistic system 125 Ignorance (ajnana) 50 Impermanence 136 Inadvertence (pramada) 35 Inauspicious yoga 32, 33 Indirect (paroksa) 140 Indirectness (paroksata) 194 Indrabhuti 127 Indranandi 159, 160, 184 Infinite energy/ virility (ananta-virya) 44 Infinite happiness (ananta-sukha) 51 Infinite knowledge (ananta-jnana) 46 Infinite power (ananta-sakti) 44 Infinite spiritual bliss (paramananda) 45 Irreversible stillness of the soul (vyu-parata kriya nivrtti) 112 Isopadesa 207 iryapatha [bandha) karma 34,76, 79, 80, 82, 84, 85 Iryapatha kriya 76, 79, 80, 81 isvara 141 Isatpragbhara 235 Jaina Bible 22 Jaina cosmography 28 Jaina cosmology 28 Jaina loka 46, 47, 147, 149, 152 Jaina Path of Purification 21 Jainendra Siddhanta Kosa 146

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278 Studies in Umasvati Jainendranyasa 207 Jainendravyakarana 207, 211, 270 Jalakaya 218 Jambudvipa 235 Jambudvipaprajnapti 165, 263 Jambudvipasamasa 1 Jangha-carana 173 Janna 172, 182, 186 Jaasimhanandi 183 Javanijjam 40 Jayadhavala 247 Jayakirthi 159 Jayasena 46, 53, 165, 267 Jati 143 Jina-candra-Bhaaraka 163 Jinasenadesavrati 181, 187 Jinabhiseka 207 Kalpya 234 Kamalabhava 186 Kapaakara 234 Karananuyoga 202 Karmayoga 114 Karmic body (karmana sarira) 73 Karmic bondage 79, 85 Karnaparyaya 172, 182, 185 Karnaalaghuvrtti 165 Karuna 142 Kasaya 48, 78, 142, 202, 250 Kasayaprabhita/Kasayapahuda 247 Kasayavijaya 231, 253 Kasayatma 235 Karmana sarira 42, 234 Karttikeyanupreksa 224 Kasikavrtti 259 Katyayana 270 Kavyadarsa 159 Kaya-yoga 32, 86, 234 Kevala-caritra 48 Kevala-darsana 43, 47, 234 Kevalajnana 43, 47, 119, 121, 218, 233, 234, 245, 247 Kevala-samyaktva 41, 47, 48, 234 Kevali(n) 41, 42, 123, 135 Kevali samudghata 88, 120, 121, 150 Knowledge (nana) 54 Kondakundanvaya 9, 165 Krisna-III (935-65), the Rastrakuta king 178 Krta-karita-anumodita 135 Ksapaka 223 Jinendrabuddhi/Pujyapada 162, 207 Jiva varna (colour of the soul) 87 jnana 43, 119, 143 Jnanacandra carite 187 Jnana guna 55 Jnanayoga 114 Jnanatma 235 Jnanavarana 43, 135, 218, 244, 246 Jnanavaraniya 50, 54, 55, 233 Jnanopayoga 218 Jodi- Basavanpura 159 Jugupsa 233 Jyotiska 143, 149 Kaivalya 135 Kallinatha-puranam 181

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Index 279 Laghu-Samantabhadra 181 Laksana parinama 137 Laksmideva 206 Ksapanaka 2 Ksapakasreni 231 Ksaya 33 Ksayopasama 32, 33, 44, 221, 222, 224 Ksayika bhava 43, 238 Ksayika caritra 41, 43, 48, 50 Ksayika darsana 50 Ksayika dana 43 Ksayika- jnana 50, 58 Ksayika qualities 58 Ksayika samyaktva 43, 48, 50, 51 Ksayika sukha 51 Ksayika virya 50, 58 Ksayopasamika 238 Ksetrasamasa 1,9 Ksina 223 Ksinakasaya 226 Ksinaklesa 135 Ksinamoha 223 Lamenting (kamdanata) 112 Latent (santa) 137 Laxmidhar 189 Lay vow (anuvrata) 73 Labha 43 Labhantaraya karma 43, 47,53 Lesya (colouring) 87, 252 Liar (mosanubandhi) 112 Liberated (siddha) 39, 48 Limitless past (anantanubandhi) 73 Loka 146, 239 Loka -mastaka 148 Lokapurusa 147 Lokavyapi 234 Lokakasa 152, 154, 234, 239 Lowering of ascetic seniority (cheda) 110 Madhyaloka 234 Mahabala 186 Mahabharata 135 Mahabhasya 194 Mahavira 121, 127 Mahavrata 57, 135, 142 Mahayogi, Rsabha 135 Mahayana 151, 152 Maitrim 142 Mallavadi 8,9 Mallisena-prasasti 157 Manahparyaya 143, 218 Mangarasa III 181, 187 Kula 2 Kulamada 235 Kumarila Bha 212, 261 Kumudacandra-bhaaraka 45, 165 Kumudendu 172, 182, 186 Kunda (Konda) kunda 9, 45, 46, 47, 50, 52, 53, 54,119, 165, 176, 177, 197, 198, 199, 200, 201, 205, 247, 262, 267, 268, Lack of self-discipline (avirati) 74 Ladder of spiritual progress (gunasthana) 56 Laghiyastraya 259 Laghubhasavacanika 207

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280 Studies in Umasvati Manogupti 142 Mano-yoga 141, 234 Mathanyakara 234 Mathura Synod 5 Mati-jnana 104, 218 Mati-jnanavarana 33 Matter (pudgala) 120, 138 Maturing of karma (karmavipaka) Mayurapicchacarya 179 Madhyasthya 231, 253 Manasakarma 141 Manatungacarya 8 Matrkapadastika 127 Meditation (dhyana) 109, 114 Memory (smrti) 140 Mendicant duties (iriyavahiya kriya) Mendicant vow (mahavrata) 73 Mental activity (manoyoga) 30 Metaquality 44 Middle World (madhyaloka) 146, 150 Mithyadrsi 55, 56, 223 Mithya-darsana 55, 56, 142 Mithyatva 56, 202, 250 Mimansa-slokavarttika 212 Modes (paryaya) 136 Mohaniya 46, 51, 52, 55, 56, 58, 74, 87,233 Mohavarana 52, 135 Moksa (liberation) 39, 141, 150, 245 Moksadharma, a section of the Maha-bharata 87 Moksasukha 208 Moksasastra 161, 164, 167, 168 Momentariness (ksanikata) 135 Mournful (arta) 110 Mudita 142 Mukta 238 Multiple contemplation (prthaktva vitarka) 112 Municandrasuri 4 Mulaprakrti 86 Mulacara 74, 165, 265 Naiyayika 194, 211 Nandisutra 191, 261 Nandisangha Paavali 198 Napumsakaveda 233 Navatattva 193 Navya- Nyaya 193 Naya 104, 191 Nayajnana 192 Nayakirti siddhantadeva 165 Nagacandra 181 Nagaraja 186 Nama karma 42, 43, 233 Nathayogins 34 Negligence (pramada) 29, 129 Nemicandra Siddhantacakravarti 166, 172, 182, 183, 185, 266 Nemijinesa -Sangati/Harivamsa 181, 186 Neminathacarite/Salva Bharata 183, 186 Neminathapuranam 182, 183, 185, 186 Next life-span (parabhava ayu) 86, 87 Nigoda-jiva 54 Nigrahaka 232 Niravasesa 244

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Nirdesa 95, 96 Nirdvandva 50 Nirjara 84, 225, 245 Nirukta 132 Nirvana 48 Nirvedani katha 236 Nirvicara 135 Nisaragaja 213 Nityatva 240, 241 Nitya- udghaita Jnana 54 Niyamasara 200, 201, 264 Nitisara 184 No-indriya matijnanavarana 33 No-karma-vargana 43 No-kasaya 48, 56 Non- Absolutism 130, 180 Non- abstinence 29 Non-control (avirati) 35 Non distinct (abhinna) 46 Non-dualist 138 Non-existence 135 Non-karmic matter 43 Non-possession (aparigraha) Non- logicians 194 Non-universe 148 Nyaya 101 Nyayadipika 161, 162 Nyayakumudacandra 259 Nyayasutra, Gautama 190 Nyayaviniscaya-vivarana 259 Object 39 Obscurations (avaranas) 54, 55 Omniscience (kevalajnana) 50 Index 281 Omniscience (sarvajnatva/ keval Jnana) 43, 50, 51, 56, 85, 121 Omniscient (kevali) 120,128 Omniscient-with-activity (sa-yoga-kevali) 30 Ontological validity 136 Oral 30 Oral activity (vag yoga) 30 Origination (Utpada) 105, 136 Own-nature (svabhava) 56 Paccaya 97, 98 Padartha 245 Padmanandi, Acarya 9, 176 Painful (asata) 43, 51 Pampa, Adipuranam 172, 178, 180, 182, 184 Pancasangraha 261, 265 Pancatthiyasangahasutta 263 Pancasaka 4 Pancastikaya 165, 249 Pancastikayasara 200, 201, 248 Pannatti 149 Parabhava ayu 86 Parallelism 139 Paraloka 235 Parama audarika sarira 53 Paramasubha 52 Paramananda 46 Paramatma- prakasike 166 Parigraha 75 Parinami- nityata 138, 201 Partial destruction and partial suppression (ksayopasama) 45 Partial renunciation

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282 Studies in Umasvati (apratyakhyana varana) 73 Paryayastika 131 Paryusana kalpa 2 Passion (kasaya) 34, 72, 73 Patanjali 139, 140, 143 Patency (samskara) 140 Patrapariksa 212 Payanavarni 172, 181, 187 Panini 270 Papasrava 247 Parinamika bhava 238 Parsva carite 184 Parsvanatha 143 Prabhacandra 206, 251, 259 Pracitta jnana 143 Pradesa bandha 83, 84, 242 Prajnakaramati 261 Prajnapanasutra (Pannavana) 78, 222 Prakrti bandha 83 Pramattasamyata 226 Prama 192 Pramada 78, 142, 202, 250 Pramana 95, 118, 151, 191, 192 Pramana-mimamsa 189, 251 Parsvanathacarita 198 Pramana-pariksa 212 Pramana sangraha 173 Pramanavartika 209, 212, 259 Pranava or Omkara 141 Pranidhana 213 Prasama 231, 253 Parsvanathapuranam 183, 186 Parsvapandita 183, 186 Patanjala Mahabhasya 270 Patanjala Yogasutra 35 Patraisana 232 Penance 109 Perfect absorption in meditation (samadhi) 114 Perfect conduct (yathakhyata caritra) 73, 85 Perfect knowledge (keval jnana) 128 Persistence 136 Physical activity (kaya yoga) 30 Pihabandha 231 Plato 106 Pleasant (sata) 43 Pleasurable feeling (sata-vedaniya) 44 Politeness (maddave) 113 Possession (parigraha) Prasamaguna 253 Prasamaratiprakarana 1, 2, 5, 41, 120,215, 229, 230, 232, 235, 252, 253, Prasamasukha 253 Pratyabhijnana 251 Pratyakhyanavarana 222 Pravacanasara (Pavayana) 165, 200, 201, 266, 267 Pride (mana) 73 Primeval cause 140 Primordial state 139 Proper view of reality (samyag darsana) 73 Prthaktva vitarka 35 Pithvikaya 218 Pudgala 32, 248

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Pudgala karma 241 Punyasrava 186, 247 Pure conduct (samyak-caritra) 57 Index 283 Reordination (upasthapana) 110 Repenting past deeds (pratikramana) 109 Restraining of breath (pranayama) 114 Restraining of organs (pratyahara) 114 Reverence (humility) 109, 110 Rise (udaya) 51, 87 Rising (udita) Rgveda 34, 151, 259 Rsabha 135 Sabhasya-Tattvarthadhigama-sutra 1, 2, 3 Sadasukhadasa, Pt. 207 Pure consciousness 46 Pure non-conventional view (suddha niscaya-naya) 46 Purest conduct (ksayika-caritra) Purusa or Original man 138 Purusa-sukta hymn, Rg-veda 151 Purusaveda 233 Purusarthasiddhupaya 269 Puspadanta 203, 205 Puspadantapuranam 182, 186 Pujyapada, Devanandi 8, 30, 42, 44, 47, 48, 49, 52, 74, 82, 99, 101, 118, 149, 155, 161, 162, 180, 184, 198, 206, 208, 209, 269, 270 Purva 78 Purvapratipanna 225 Purva-videhaksetra 181 Quantity of karmic matter (pradesa) 74 Questioning (prcchana) 110 Rajas 140 Rajoharana 2 Ratnaprabha 150 Ray of discrimination (viveka/ bheda-vijnana) 54 Rajavartika or Tattvartha-vartika 31, 61, 161 Sakasaya yoga 75, 142 Salva 172, 183, 186 SalvaBharata/Neminatha carite 183, 186 Samacaturasra 246 Samantabhadra 8, 9, 96, 121, 122, 155, 156, 161, 184, 206 Samavasarana (Holy assembly) 43 Samavayangasutra 35 Samaya Parikse 181, 182, 185 Samayasara 129, 165, 199, 200 Samadhi 114 Samadhitantra 207 Sambhavanandi 168 Samudghata 120, 231, 234 Samyagdarsana 48, 56, 101, 112, 245 Samyagdrsi 221, 224, 253 Samyak 223 Samyaktva 48, 223, 233 Ramacandra-carita-puranam 181 Ramayana 182, 186 Reality / Sarvarthasiddhi 23 110 Reflection (anupreksa) Renunciation 109

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284 Studies in Umasvati Samyaktva Adhyayana (Chapter of Acaranga- Niryukti) 222 Samyaktva- Mohaniya 222, 233 Samyaktva utpatti 223 Samjvalana 82, 233 Samkhyeya 239 Samklesa 247 Samksepa sloka 39, 41 Samlinata 243 Samvara 35, 142, 245 Samyama 142 Samvedani katha 236 Samvuda anagara 81 Sangrahani verses 7 Sanmatitarkaprakarana 215 Sangrahani-gatha (samksepa-slokas Akalanka) Sarvajna 119, 122 Sarvavirati 223 Sarvarthasiddhi 30, 42, 73, 161, 162, 167, 184, 198, 199, 206, 207, 208, 209, 213, 214, 257, 258, 260, 261, 265, 268, 269, 270 Sarvarthasiddhi-vrtti 257,258,259 Sarvastivadin, Buddhist 48 Sattva 140 Saudharma 235 Savicara 135 Savitarka 135 Sayogi 224 Sa-yoga(i)-kevali (in) 32, 85, 86, 87 Sakara upayoga 238 Samayika 100, 114, 241 Samkhya 211 Samparayika bandha 79, 82, 84 Samparayika karma (kriya) 76, 77, 79, 82 Sannipatika 238 Sarasangraha 207 Sata vedaniya 47, 81, 82, 83 Savayapannatti 2 Schubring, W 81 Scriptural study 109 Segregation from the order (parihara) 110 Self-restraint (yama) 114 Sexual cravings (striveda, pumveda and napumsakaveda) 73 Siddhapriyastotra 207 Siddhahood 47, 49 Siddhatva 47, 49 Siddhasena Divakara 8, 96 Siddhasenagani 6, 7, 49, 57, 82, 117, 132, 206, 207, 215, 258 Siddhipriyastotra 207 Siddhiviniscaya 215 Simhanandi acarya 177, 178 Sin due to false scripture (annana dose) 112 Sin without repentance till death (amaramta dose) 112 Simandhara svami 173 Simandhara Tirthankara 162 Skandha 84 Smrti pramana 251 Smoldering (samjvalana) 73 Snigdha (sticky) 84 Softness or gentleness (mrdu) Somil, Brahmin 40

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Index 285 Svarthanumana 259 Soul (jiva) 119 Space-points (atmapradesa) 72 Speech (vacas) 72 Srsividya 202 Standpoint (naya) 192 State of purity (svabhava parinama) 55 Sthaviravali, Paryusanakalpa 2 Sthanangasutra 4, 79, 81, 112, 118, 248 Sthiti bandha 74, 83, 84, 242 Straight forwardness (arjava) 113 Striveda 233 Subsidence cum destruction 30, 31 Subduing (niyama) 114 Subsidiary passion (no-kanaya) 73 Subtle infallible physical activity (suksmakriyapratipatti) 112 Subtle matter (no-karma) 52 Svopajna-Bhasya 39 Saddarsanasamuccaya 230 Saddravya 231, 234, 249 Sakhandagama (Chakkhandagama) 78, 165, 172, 197, 202, 203, 250, 264 Sabdanusasana 157, 158, 178 Sabdavataranyasa 207 Sailesi avastha 234 Sama 223 Sakaracarya 131 Saucaprakarana 2,3 Sakha 2 santa 223 santinatha 182, 184 santisuri 5 santisvarapuranam 182, 186 Sastravartasamuccaya 266 sisapriya Sivamara 160 Sivasarma 223 Sivakoi acarya/ suri 156, 177, 178 silacandravijaya 3 silanka 58, 224 Sravakaprajnapti (Savayapannatti) Haribhadra 3,267 Sravakaprajnapti- Umasvati 3, 4 srimadbhagvata 135 Srivardhadeva 158, 159 Srutakevali 175 Srutakevalin Bhadrabahu I 177 Srutamuni 155 Srutasagara 189, 207 Sukhabodha commentary 163 Sukumara carite 182, 184 Super mundane body (parama-audarika-sarira) 53 Superintending element (adhishata) 141 Suksmakriya apratipatti 234 Suksmasamparaya 226 Suktiratna 173 Sutrakstangasutra I 74, 77, 78, 79, 173 Svastika 149 Svasamvedana anumana 218 Svasamvedana pratyaksa 218 Svamikumara 224

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286 Studies in Umasvati Tattvarthavrtti-pada-vivarana 206, 261, 262 Tattvarthavrtti /Sukhabodhaika 206 Tattvarthavrtti Yogadeva 30, 183, 206 Tattvarthadhigama-bhasya 39, 198, 206, 214, 258 Tattvarthadhigamasutra 1,6, 21, 23, 26, 145, 198 Tatparya-Tattvarthavrtti 165, 206 Teaching (vacana) 110 Tharapadra-gaccha 3 Thinking of stealing (tenanubandhi) 112 Srutasagaravarni 180 Srutasagariya-tattvarthavrtti 207 Subha anubhava 85 Subha bhava 143 subhacandra 224 subha karma 219 Suddha bhava 143 sukladhyana 34, 86, 120, 234 Svetasvatara Upanisad 114 Taijasa sarira 234 Tamas 140 Tantravarttika 261 Tarka pramana 251 Tattva 245 Tattvapradipika-vrtti 45 Tattvaprakasika 206 Tattvaratnapradipike 166, 185 Tattvartha-bhasya-laghuvrtti 206, 216 Tattvartha-Mahasastra Vyakhyana 158 Tattvartha Ratnaprabhakara 206 Tattvartha-Raja-Varttika/Varttika 41, 163, 184, 206, 209, 213, 214, 259, 261, 266, 267, 268, 269 Tattvartha subodhini 207 Tattvarthasutra 22, 24, 39, 42, 51, 57, 73, 74, 76, 77, 84, 85, 95, 99, 101, 103, 117, 118, 126, 145, 155, 158, 167, 191, 218 Tattvarthasutra/Moksasastra 167, 203, 205 Tiloyapannatti 263, 264 Time 72 Tiryagloka 234, 235 Tiryanca 219 Tolamolideva 159 Total happiness (ananta-sukha) 50 TotalRenunciation (pratyakhya-varana) 73 Tranquility (prasama) 48 Trilokasara (Tiloyasara) 166, 264, 266 Trisasi -Laksana 184 Tumbuluracarya 158, 159, 160 Tunnel running 145 Two bones bound by skin, sinews and flesh 110 Ucchvasa 240 Udaya 84 Uddesa 96 Udirana 84 Udyota 240 Umasvati /Umasvami 1, 3, 4, 31, 39, 47, 52 71, 75, 79, 88, 95, 117, Tattvartha-sloka-vartika 32, 100, 163, 184, 198, 206, 212, 213, 214 Tattvarthaslokalankara 100 Tattvartha-ippanaka 207

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118, 122, 145, 149, 176, 201, 229 Umasvati Vacaka/ Vacakamukhya 5, 24 Uncompounded (asamsksta) 48 Unitary contemplation (ekatva vitarka) 112 Universe (loka) Unpredictable (avyapdesya) 137 Upabhoga 43 Upabhoga-paribhoga parimanavrata 241 Upaghataka 232 Upagrahaka 232 Upakarana 2 Upanisad 114 Upasama 222, 224, 231 Upasamaka 223 Upasanta 223 Upasanta kasaya 226 Upasantamoha 222 Upasanta-mohaniya 81 Upayogatma 235 Upayoga 119, 213, 231, 238 Upasakadasangasutra 241 Upeksa 142 Upper world 147 Utpannastika 127, 131 Utsarga 243 Uttaradhyayanasutra 3, 35, 75, 80, 89, 173, 246, 248, 249 Ulukabhaacarya 179 Urdhvaloka 234 Vacanayoga 234 Vairagya 253 Index 287 Vaisesika 125, 126, 192 , 211, 240 Vajrarsabhanaracasamhanana 246 Vajra-samhanana 135 Valid cognition (prama) 193 Vanaspatikaya 218 Varadattacarya 156, 178 Vardhamana Muni 176 Vardhamana-puranam 181, 186, 187 Vardhamana Svami 180 Variable constant (parinami-nitya) 137 Variety or type (prakrti) 72, 74 Vastraisana 232 Vasubandhu Vaakera 74 Vacakamukhya Umasvati 5 Vadideva 251 Vadirajasuri 184, 198, 259 Vadivetala santi Suri 3 Vartika, Katyayana 270 Vedana 58, 101 Vedaniya 42, 44, 50, 51, 52, 53, 58, 83, 84, 85, 223 Vedant 58, 101 Vedantic 106 Vedantin 125 Vibhavaparinama 55 Vibration (parispanda) 72 Vibudhasena 189, 206 Videhaksetra 162 Vidhana 96 Vidyadhara kula 3 Vidyananda, Vadi, Svami 32, 100,

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288 Studies in Umasvati Vyasa-Bhasya 141 101, 117, 180, 184, 189, 206, 212, 213, 251 Vyuparata-kriyanivrtti 35, 85, 234 Vyutsarga 243 Vidyanandi(n)-svami 163 Vijayasilacandrasuri 3 Vikranta - kaurava 161 Viksepani katha 236 Vimana 149 Violence 25 Viratapratyakhyanavarana Virati 224 Viragata 231 Virtual action (upakara) 138 Visakhacarya 175 Weeping with tears (tippanata) 112 White - pure (sukla) 110 Whitehead 103, 105, 106 William Johnson 71, 74, 76 Without attentiveness (anauttam) 81 World-Man or Cosmic Man 146 Wrathful (raudra) 110, 111 Yama 142 Yasahkirti/Puyapada 207 Visesavasyakabhasya 58, 99, 100, 258 Visuddha adhyavasana 213 Visuddhi 247 Viviktasayyasana 243 Viyahapannatti (Bhagavati) 40, 249 Virasena-airiya, svami 82, 83, 84, 171, 172, 184, 197 Virya 43, 48 Viryantaraya-karma 43,72 Viryatma 235 Vitaraga (kevalin) 48 Vocchinna Vettavilasa 173, 179, 186 Vyabadha 39, 50, 53 Vyakhyaprajnapti 249 Vyasa 141 Yasovijaya, Gani/ Upadhyaya/ Vacaka 50, 53, 96, 191, 192, 193, 194, 207, 216, 251 Yathakhyata 57,247 Yakinisunu/putra 2,35 Yama 142 Yapaniya 2 Yoga 29, 143, 202 Yogadeva Grhasthacarya 189, 206 Yoganirodha 231, 234 Yogasutra 35 Yogavibhaga 194 Yogatma 235 Yogic posture (asana) 114 Yogindradeva 189, 206

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G. C. TRIPATHI is Director, Bhogilal Leherchand Institute of Indology. ASHOK KUMAR SINGH is Professor, Bhogilal Leherchand Institute of Indology.

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Studies in Umasvati and his Tattvarthasutra Papers presented at an International Seminar organized by the B. L. Institute of Indology vidhAyamAnisamAti- EAdhamAlayabhivAmadhya tinidhAjavitAvisAvarasAvedAnI milatAamARIMARRIUMBAlAsavAsAmAsikadharavAhAmAnavAouamanel nAmamaimitsuKOMBHABIAsavAcakAnAtAmayAdevazamazatAhindi abhiyAnusAvadhAnAnapAnamAvittiyAra dayAbAsanAmanivAdhikAmikAka sAdikArakAdikAparatAsandidehdsAyAlAmA sAmanAsamaangamaya PadmyAsAmamikAmamayAvanimayayAtihA padhArAmayizavasIma sandhiviniya987DRIBanemisAdhanAkAmAsamAlayatiimalayaparal retatukamakAmamA pAsavarAmaviyA vAsaramamAvaniyAmaraziyAlayakatAvimyA: jamI bAvakaravAyajAmAzAtAtiminsResunpisisamARDIABINE sAkSAtkAramA svrgvii dhur ruup kAlayAnArAmaagali nayAsapadamatapatalA hAlAta gaMvAtArAratiyAtara matatAmayAdA mNjmaamdaasmyaa| aaraasyapakAnAkara sarvaya HIG H OGHLAL. LEHERCHAND INSTITUTE OF INDOLOGY29 BHOGILAL LEHERCHAND INSTITUTE OF INDOLOGY