Tattvartha Sutra

Author(s): Umaswati, Umaswami, Vijay K Jain
Publisher: Vikalp
Catalog link: https://jainqq.org/explore/009870/1

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArthasUtra ahiMsA parasparopagraho jIvAnAm Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya umAsvAmI - viracita tattvArthasUtra

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya umAsvAmI-viracita tattvArthasUtra hindI anuvAda uddharaNaH 'mokSazAstra arthAt tattvArthasUtra' (caturtha AvRtti) - zrI rAmajIbhAI mANekacanda dozI kI gujarAtI TIkA kA paNDita parameSThIdAsa dvArA hindI anuvaad| prakAzaka (vi. saM. 2028): zrI digambara jaina svAdhyAya mandira TrasTa, sonagar3ha (saurASTra) English translation excerpted from: 'Reality' by Prof. S.A. Jain which is an English translation of Acharya Pujyapada's 'Sarvarthasiddhi' - a commentary on Acharya Umasvami's 'Tattvarthadhigama Sutra' Published (1960) by: Vira Sasana Sangha, 29 Indra Biswas Road, Calcutta-37. Edited by: Vijay K. Jain vikalpa

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION Edited by: Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission, provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-2-1 Rs. 250/ Published, in the year 2011, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun

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A FOREWORD charya Umasvami's Tattvarthsutra with Hindi and English literature translation is of great value to every human being. Right Faith, Right Knowledge, and Right Conduct shall give us true and everlasting happiness. "Live and let others live" should be our motto. The true character of our soul is to help one another. Imparting knowledge to others leads to the influx of virtuous karmas. Humility and modesty determine high status. One should make efforts to give up anger, greed, pride and fearfulness. Violence leads to calamity in this life and thereafter. Charity is the giving of one's wealth to another for mutual benefit. Giving up external and internal attachments shall liberate our soul. All my blessings to this great work, which is deep in thought and simple in expression. Kundkund Bharti New Delhi 2nd January, 2011 341-41241441144 yividyAnaMda AcAya Acharya 108 Vidyanandji Muniraj (v)

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PREFACE charya Umasvami was the Chief Disciple of Acharya Kundkund- the most revered Acharya in the dussama division of the present descending cycle of time, whose works have been possible to document and preserve. Acharya Umasvami lived in the second century AD.1 A The above cited work states that a special feature of Acharya Umasvami's Tattvarthsutra is that it is the first Jaina scripture written in the Sanskrit language. Most learned and venerable Acharyas including Shri Pujyapadasvami, Shri Akalankasvami, and Shri Vidhyanandisvami have written extensive commentaries on Tattvarthsutra. Sarvarthasiddhi, Rajavartika, Slokavartika, and Arthaprakasika are all commentaries on this scripture. The work is of great value for the beginner as well as for the learned. Its composition has great charm. Each Sutra is composed in least possible words and can easily be memorized. Many Jains recite these Sutras. In his Foreword to Reality Professor A. Chakravarti writes: Sarvarthasiddhi by Shri Pujyapada is the oldest extant commentary on Tattvarthadhigama Sutra by Shri Umasvami. It is noted for its depth of thought and simplicity of expression. This famous work is a compendium of all aspects of Jaina Religion and Philosophy. The author's literary skill is evident in the charm and beauty of his style. His mastery of philosophic thought is clear from his lucid exposition of the complex reality. The greatness of the work can be realized from the fact that the great logician, Shri Akalanka Deva, thought it fit to base his well-known commentary of Rajavartika on Sarvarthasiddhi.2 (vi)

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Professor S.A. Jain's comments on the subject matter are equally illuminating: Shri Pujyapada's Sarvarthasiddhi has exercised a great fascination on my mind ever since I commenced the study of this great work. Very few works of the world's literature have inspired me to the same extent or have provided equally satisfactory answers to the world's riddles, which have perplexed the greatest thinkers of all ages. No philosophical work that I know of treats of the great issues that confront humanity with the same simplicity, charm, ease and freedom. My endeavour to make a study of Tattvarthsutra has helped me immensely in my quest for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and in the next. Virtuous activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Bread-winning and career-building can at best be tasks in life and not the sole purpose of it. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach our goal only through the three-fold path of right faith, right knowledge and right conduct. A small effort in the right direction at this stage of our existence as human beings - which is absolutely invaluable - can lead to innumerable years of life endowed with happiness and glory, and ultimately to infinite faith, knowledge, perception, and perfection. There are several authoritative works on the subject which are available in various Jaina temples and libraries. The present book can be a useful starting point for those who would like to delve into the complex issues dealt in Tattvarthsutra. I make obeisance humble at the worshipful feet of the perfect souls embodied, possessed of infinite knowledge, happiness and power; the perfect souls in nirvana, formless and bodiless, free (vii)

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from all karmic attachment; the masters of adepts in spirituality; the adepts guiding the scholar-ascetics; and the ascetics devoted to the contemplation of self. THE ULTIMATE CONTRIBUTION As the present work was nearing completion, an apprehension started to kindle within me: given my status as a mundane householder, and limited knowledge - like a drop in the ocean - of the issues covered in Tattvarthsutra, many learned individuals may not find themselves sufficiently enthused to go through the work with right earnest. I thought of showing the final proofs to the Most Learned, Teacher of Teachers, Acharya 108 Vidyanandji Muniraj at Kundkund Bharti, New Delhi. On a cold December afternoon, I reached Kundkund Bharti and waited on its sprawling lawns for the Muniraj to come out after his routine Samayika (periodical concentration, equanimity). Just before 3.0 p.m., the Muniraj walked out majestically with a white 'pichchi' in his hand. While the others were beset by shivering cold wind, the Muniraj seemed to have conquered the nature by dwelling in the warm house of inner knowledge. I touched the worshipful feet of the Muniraj, he took seat on a wooden stool, and with great nervousness I handed over to him the folder containing the final proofs of the book. His first observation was that the presentation seemed to be attractive and it immediately allayed partially my anxiety. He then read aloud the Mangalacharan, followed by the first Sutra samyagdarzanajJAnacAritrANi mokSamArgaH / / The Acharya guided that a corollary of this Sutra mithyAdarzanajJAnacAritrANi saMsAramArgaH / / Wrong belief, knowledge, and conduct (together) constitute the path to eternal transmigration. should also be reflected upon by all. The Acharya called for his disciple saint, Upadhyaya 108 Shri (viii)

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Pragyasagarji, and asked him to have a look at the proofs. In the meantime, he very kindly handed over to me several of his recent publications, and two different books on Acharya Kundkund's Samaysar. One was a palm-sized book* from which he asked me to reflect upon the following verse - edamhi rado NiccaM saMtuTTho hohi Niccamedamhi / edeNa hohi titto hohidi tuha uttamaM saoNkkhaM / / (7-14-206) [O bhavya!] (potential aspirant to liberation), you must always adore this knowledge (Right Knowledge), in it only you must remain contented, and in it only you must remain immersed; you will thus attain supreme bliss. How naturally and incessantly the Acharya was engaged in the process of purging the soul of everyone who came in contact with him from the mire of karmic matter, with the pure water of Right Knowledge! He acquiesced to write the Foreword for the book. The book was now going to have a 'soul'. His compassion pulled out the emotional sting that was causing me concern. I again touched the pious feet of the Acharya with my forehead as he went inside. Dehradun December, 2010 Vijay K. Jain References 1 In Preface to 'Mokshashastra arthat Tattvarthsutra', originally written in Gujarati by Ramjibhai Manekchand Doshi and translated into Hindi by Pandit Parmeshthidas, (Shri Digambar Jain Swadhyaya Mandir Trust, Songarh, Saurashtra, Fourth Edition, 1971, p. 13). 2 Jain, S.A., 'Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi', (Vira Sasana Sangha, Calcutta-37, 1960). Ibid. 4. Pt. Balbhadra Jain (Ed.), Acharya Kundkund's Samaysar, (Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067, 2006, p. 172). (ix)

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EDITOR'S BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty, with the teaching of marketing and entrepreneurship. He is an ExPresident of Dehradun Management Association. He has written/ edited several books: 'Marketing Management for Small Units', ET - F ufiae', 'From IIM-Ahmedabad to Happiness', and 'T-511 Tuert, besides publishing many monographs and articles. He is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. (x)

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adhyAya 1 Faith and Knowledge adhyAya 2 The Category of the Living adhyAya adhyAya 3 The Lower World and the Middle World adhyAya The Celestial Beings adhyAya - adhyAya 5 The Category of the Non-Living - 6 Influx of Karma adhyAya adhyAya - 7 The Five Vows adhyAya - 4 - CONTENTS 8 Bondage of Karma - 9 Stoppage and Shedding of Karma - 10 Liberation - PAGE 2 15 36 51 66 80 93 113 126 146 (xi)

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Epilogue Index (Hindi) Index (English) Acknowledgment (xii)

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Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya umAsvAmI-viracita tattvArthasUtra * maMgalAcaraNa * mokSamArgasya netAraM bhettAraM krmbhuubhRtaam| jJAtAraM vizvatattvAnAM vande tdgunnlbdhye|| mokSamArga ke pravartaka, karmarUpI parvatoM ke bhedaka arthAt naSTa karane vAle, tathA vizva ke (samasta) tattvoM ke jAnane vAle (Apta) ko unake guNoM kI prApti ke hetu maiM praNAma karatA hU~ - vandanA karatA huuN| I bow to the Lord, the promulgator of the path to liberation, the destroyer of mountains' of karmas and the knower of the whole of reality, so that I may realize these qualities. ' mountains: large heaps . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 1 atha prathamo'dhyAyaH Faith and Knowledge samyagdarzanajJAnacAritrANi mokSamArgaH // 1 // [ samyagdarzanajJAnacAritrANi ] samyagdarzana, samyagjJAna aura samyakcAritra, tInoM milakara [ mokSamArga: ] mokSa kA mArga hai, arthAt mokSa kI prApti kA upAya hai| Right faith, right knowledge, and right conduct (together) constitute the path to liberation. tattvArthazraddhAnaM samyagdarzanam // 2 // [ tattvArthazraddhAnaM ] tattva (vastu) ke svarUpa sahita artha-jIvAdi padArthoM kI zraddhA karanA [ samyagdarzanam ] samyagdarzana hai| Belief in substances ascertained as they are is right faith. tannisargAdadhigamAdvA // 3 // [ tat ] vaha samyagdarzana [ nisargAt ] svabhAva se [vA ] athavA [ adhigamAt ] dUsare ke upadezAdi se utpanna hotA hai| 2

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adhyAya - 1 That (This right faith) is attained by intuition or by acquisition of knowledge. jIvAjIvAtravabandhasaMvaranirjarAmokSAstattvam // 4 // [jIvAjIvAtravabandhasaMvaranirjarAmokSAH] 1. jIva, 2. ajIva, 3. Asrava, 4. bandha, 5. saMvara, 6. nirjarA aura 7. mokSa - yaha sAta [ tattvam ] tattva haiN| (The) soul, (the) non-soul, influx, bondage, stoppage, gradual dissociation and liberation constitute reality. nAmasthApanAdravyabhAvatastannyAsaH // 5 // [nAmasthApanAdravyabhAvataH ] nAma, sthApanA, dravya aura bhAva se [tatnyAsaH ] una sAta tattvoM tathA samyagdarzanAdi kA loka vyavahAra hotA hai| These are installed (in four ways) by name, representation, substance (potentiality) and actual state. . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya 1 pramANanayairadhigamaH // 6 // samyagdarzanAdi ratnatraya aura jIvAdi tattvoM kA [ adhigama: ] jJAna [pramANanayaiH ] pramANa aura nayoM se hotA hai| Knowledge (of the seven categories) is attained by means of pramana' and naya'. nirdezasvAmitvasAdhanA'dhikaraNasthitividhAnataH // 7 // [ nirdeza svAmitva sAdhana adhikaraNa sthiti vidhAnataH ] nirdeza, svAmitva, sAdhana, adhikaraNa, sthiti aura vidhAna se bhI samyagdarzanAdi tathA jIvAdika tattvoM kA adhigama hotA hai| (Knowledge of the seven categories is attained) by description, ownership, cause, resting place (substratum), duration, and division. satsaMkhyAkSetrasparzanakAlAntarabhAvAlpabahutvaizca // 8 // [ca] aura [ sat saMkhyA kSetra sparzana kAla antara bhAvAlpabahutvaiH] sat, saMkhyA, kSetra, sparzana, kAla, antara, bhAva aura alpabahutva ina ATha anuyogoM ke dvArA bhI padArtha kA jJAna hotA hai| 1pramana: comprehensive knowledge 'naya : standpoint 2 4

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adhyAya - 1 (The seven categories are known) also by existence, number (enumeration), place or abode, extent of space (pervasion), time, interval of time, thoughtactivity, and reciprocal comparison. matizrutAvadhimana:paryayakevalAni jJAnam // 9 // matijJAna, zrutajJAna, avadhijJAna, mana:paryayajJAna aura kevalajJAna ye pA~ca [ jJAnam ] jJAna haiN| Knowledge is of five kinds - sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. tatpramANe // 10 // [ tat ] uparokta pA~coM prakAra ke jJAna hI [ pramANe ] pramANa (sacce jJAna) haiN| These (five kinds of knowledge) are the two types of pramana (valid knowledge). Adye parokSam // 11 // [Adye] prArambha ke do arthAt matijJAna aura zrutajJAna [parokSam ] parokSa pramANa haiN| . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 1 The first two (kinds of knowledge) are indirect (knowledge). pratyakSamanyat // 12 // [anyat ] zeSa tIna arthAt avadhi, manaHparyaya aura kevalajJAna [pratyakSam ] pratyakSa pramANa haiN| The remaining three constitute direct (knowledge). matiH smRtiH saMjJA cintA'bhinibodha ityanarthAntaram // 13 // [ matiH ] mati, [smRtiH ] smRti, [saMjJA ] saMjJA, [cintA] cintA, [abhinibodha ] abhinibodha, [iti ] ityAdi, [anarthAntaram ] anya padArtha nahIM haiM, arthAt ve matijJAna ke nAmAMtara hai| Sensory cognition, remembrance, recognition, induction, and deduction are synonyms. . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 1 tadindriyAnindriyanimittam // 14 // [indriyAnindriya ] indriyA~ aura mana [ tat ] usa matijJAna ke [nimittam ] nimitta haiN| That is caused by the senses and the mind. avagrahehAvAyadhAraNAH // 15 // [avagraha IhA avAya dhAraNAH] avagraha, IhA, avAya, aura dhAraNA yaha cAra bheda haiN| (The four divisions of sensory knowledge are) apprehension (sensation), speculation, perceptual judgment, and retention. bahubahuvidhakSiprAniHsRtAnuktadhruvANAM setarANAm // 16 // [bahu] bahuta [ bahuvidha ] bahuta prakAra [ kSipra] jaldI [aniHsRta ] aniHsRta [anukta ] anukta [ dhruvANAM] dhruva [ setarANAM] unase ulTe bhedoM se yukta arthAt eka, ekavidha, akSipra, niHsRta, ukta, aura adhruva, isa prakAra bAraha prakAra ke padArthoM kA avagraha IhAdirUpa jJAna hotA hai| . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 1 (The subdivisions of each of these are) more, many kinds, quick, hidden, unexpressed, lasting, and their opposites. arthasya // 17 // uparokta bAraha athavA 288 bheda [arthasya] padArtha ke (dravya ke - vastu ke) haiN| (These are the attributes) of substances (objects). vyaJjanasyAvagrahaH // 18 // [vyaJjanasya ] apragaTarUpa zabdAdi padArthoM kA [ avagrahaH] mAtra avagraha jJAna hotA hai, IhAdi tIna jJAna nahIM hote| (There is only) apprehension of indistinct things. na cakSuranindriyAbhyAm // 19 // vyaJjanAvagraha [cakSuH anindriyAbhyAm ] netra aura mana se [na] nahIM hotaa| . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya Indistinct apprehension does not arise by means of the eyes and the mind. - zrutaM matipUrvaM dvyanekadvAdazabhedam // 20 // [ zrutam] zrutajJAna [ matipUrvaM ] matijJAna pUrvaka hotA hai arthAt matijJAna ke bAda hotA hai, vaha zrutajJAna [ dvyanekadvAdazabhedam ] do, aneka aura bAraha bhedavAlA hai| Scriptural knowledge preceded by sensory knowledge is of two kinds, which are of many and twelve subdivisions. bhavapratyayo'vadhirdevanArakANAm // 21 // [ bhavapratyayaH ] bhavapratyaya nAmaka [ avadhiH ] avadhijJAna [ devanArakANAm ] deva aura nArakiyoM ke hotA hai / Clairvoyance (avadhi) based on birth is possessed by celestial and infernal beings. 1 9

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adhyAya - 1 kSayopazamanimittaH SaDvikalpaH zeSANAm // 22 // [kSayopazamanimittaH] kSayopazamanaimittaka avadhijJAna [SaDavikalpaH ] anugAmI, ananugAmI, vardhamAna, hIyamAna, avasthita aura anavasthita - aise chaha bhedavAlA hai, aura vaha [zeSANAm ] manuSya tathA tiryaMcoM ke hotA hai| Clairvoyance from destruction-cum-subsidence (i.e. arising on the lifting of the veil) is of six kinds. It is acquired by the rest (namely human beings and animals). RjuvipulamatI manaHparyayaH // 23 // [ manaHparyayaH ] manaHparyayajJAna [RjumativipulamatiH] Rjumati aura vipulamati do prakAra kA hai| Kjumati and vipulmati are the two kinds of telepathy (manahparyaya). vizuddhyapratipAtAbhyAM tadvizeSaH // 24 // [vizuddhyapratipAtAbhyAM ] pariNAmoM kI vizuddhi aura apratipAta arthAt kevalajJAna hone se pUrva na chUTanA [tadvizeSaH] ina do bAtoM se Rjumati aura vipulamati jJAna meM vizeSatA (antara) hai| 10

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adhyAya - 1 The differences between the two are due to purity and infallibility. vizuddhikSetrasvAmiviSayebhyo'vadhimanaHparyayayoH // 25 // [avadhimana:paryayayoH ] avadhi aura manaHparyayajJAna meM [vizuddhikSetrasvAmiviSayebhyaH ] vizuddhatA, kSetra, svAmI aura viSaya kI apekSA se vizeSatA hotI hai| Telepathy (manahparyaya) and clairvoyance (avadhi) differ with regard to purity, space, knower and objects. matizrutayornibandho dravyeSvasarvaparyAyeSu // 26 // [matizrutayoH ] matijJAna aura zrutajJAna kA [nibaMdhaH] viSaya-sambandha [ asarvaparyAyeSu ] kucha (na ki sarva) paryAyoM se yukta [ dravyeSu ] jIva pudgalAdi sarva dravyoM meM hai| The range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes. . . . . . . . . . . . . . . . . . . . . . . . . 11

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adhyAya - 1 rUpiSvavadheH // 27 // [avadheH ] avadhijJAna kA viSaya-sambandha [rUpiSu ] rUpI dravyoM meM hai arthAt avadhijJAna rUpI padArthoM ko jAnatA hai| The scope of clairvoyance is that which has form. tadanantabhAge mana:paryayasya // 28 // [tat anantabhAge] sarvAvadhijJAna ke viSayabhUta rUpI dravya ke anantaveM bhAga meM [manaHparyayasya] manaHparyayajJAna kA viSaya-sambandha hai| The scope of telepathy is the infinitesimal part of the matter ascertained by clairvoyance. sarvadravyaparyAyeSu kevalasya // 29 // [ kevalasya] kevalajJAna kA viSaya-sambandha [ sarvadravya-paryAyeSu ] sarva dravya aura unakI sarva paryAya haiM, arthAt kevalajJAna eka hI sAtha sabhI padArthoM ko aura unakI sabhI paryAyoM ko jAnatA hai| Omniscience (kevala jnana) extends to all entities (substances) and all their modes simultaneously. . . . . . . . . . . . . . . . . . . . . . . . . 12

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adhyAya - 1 ekAdIni bhAjyAni yugapadekasminnAcaturthyaH // 30 // [ ekasmin ] eka jIva meM [ yugapat ] eka sAtha [ ekadIni ] eka se lekara [ AcaturthyaH ] cAra jJAna taka [bhAjyAni ] vibhakta karane yogya haiM, arthAt ho sakate haiN| From one up to four kinds of knowledge can be possessed simultaneously by a single soul. matizrutAvadhayo viparyayazca // 31 // [ matizrutAvadhayaH] mati, zruta aura avadhi yaha tIna jJAna [viparyayazca] viparyaya bhI hote haiN| Sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge. sadasatoravizeSAdyadRcchopalabdherunmattavat // 32 // [ yadRcchopalabdheH ] apanI icchA se cAhe jaisA grahaNa karane ke kAraNa [ sat asatoH ] vidyamAna aura avidyamAna padArthoM kA [avizeSAt ] bhedarUpa jJAna (yathArtha viveka) na hone se [ unmattavat ] pAgala ke jJAna kI bhA~ti mithyAdRSTi kA jJAna viparIta arthAt mithyAjJAna hI hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 13

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adhyAya - 1 Owing to the lack of discrimination between the real and the unreal, wrong knowledge is whimsical as that of a lunatic. naigamasaMgrahavyavahArarjusUtrazabdasamabhirUdvaivaMbhUtA nayAH // 33 // [ naigama ] naigama, [saMgraha ] saMgraha, [ vyavahAra ] vyavahAra, [RjusUtra ] RjusUtra, [zabda] zabda, [ samabhirUDha ] samabhirUDha, [ evaMbhUtA] evaMbhUta - yaha sAta [ nayAH] naya haiN| The figurative, the synthetic, the analytic, the straight, the verbalistic, the conventional and the specific are the standpoints. // iti tattvAdhigame mokSazAstre prathamo'dhyAyaH // 14

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adhyAya - 2 atha dvitIyo'dhyAyaH The Category of the Living aupazamikakSAyikau bhAvau mizrazca jIvasya svatattvamaudayikapAriNAmikau ca // 1 // [ jIvasya ] jIva ke [aupazamikakSAyikau ] aupazamika aura kSAyika [bhAvau ] bhAva [ca mizraH] aura mizra tathA [audayika-pAriNAmikau ca] audayika aura pAriNAmika yaha pA~ca bhAva [svatattvam ] nijabhAva haiM arthAt yaha jIva ke atirikta dUsare meM nahIM hote| The distinctive characteristics of the soul are the dispositions (thought-activities) arising from subsidence, destruction, destruction-cumsubsidence of karmas, the rise of karmas, and the inherent nature or capacity of the soul. dvinavASTAdazaikaviMzatitribhedAH yathAkramam // 2 // uparokta pA~ca bhAva [ yathAkramam ] kramazaH [ dvi nava aSTAdaza ekaviMzati tribhedAH ] do, nava, aTThAraha, ikkIsa aura tIna bheda vAle haiN| . . . . . . . . . . . . . . . . . . . . . . . . 15

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adhyAya - 2 (These are of) two, nine, eighteen, twenty-one, and three kinds respectively. samyaktvacAritre // 3 // [samyaktva] aupazamika samyaktva aura [ cAritre ] aupazamika cAritra - isa prakAra aupazamikabhAva ke do bheda (The two kinds are) right belief and conduct. jJAnadarzanadAnalAbhabhogopabhogavIryANi ca // 4 // [jJAna darzana dAna lAbha bhoga upabhoga vIryANi] kevalajJAna, kevaladarzana, kSAyikadAna, kSAyikalAbha, kSAyikabhoga, kSAyikaupabhoga, kSAyikavIrya tathA [ca ] ca kahane para, kSAyikasamyaktva aura kSAyikacAritra - isa prakAra kSAyikabhAva ke nau bheda haiN| (The nine kinds are) knowledge, perception, gift, gain, enjoyment, re-enjoyment, energy, etc. . . . . . . . . . . . . . . . . . . . . . . . . 16

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adhyAya - 2 jJAnAjJAnadarzanalabdhayazcatustritripaJcabhedAH samyaktvacAritrasaMyamAsaMyamAzca // 5 // [ jJAna ajJAna ] mati, zruta, avadhi aura manaHparyaya yaha cAra jJAna tathA kumati, kuzruta aura kuavadhi ye tIna ajJAna, [ darzana ] cakSu, acakSu aura avadhi ye tIna darzana, [labdhayaH] kSAyopazamika dAna, lAbha, bhoga, upabhoga, vIrya ye pA~ca labdhiyA~ [ catuH tri tri paJca bhedAH ] isa prakAra 4+3+3+5=15 bheda tathA [ samyaktva] kSAyopazamika samyaktva [cAritra ] kSAyopazamika cAritra [ ca] aura [ saMyamAsayamAH] saMyamAsaMyama - isa prakAra kSAyopazamikabhAva ke 18 bheda haiN| (The eighteen kinds are) knowledge, wrong knowledge, perception, and attainment, of four, three, three, and five kinds, and right faith, conduct, and mixed disposition of restraint and non-restraint. gatikaSAyaliMgamithyAdarzanAjJAnAsaMyatAsiddha lezyAzcatuzcatustryekaikaikaikaSaDbhedAH // 6 // . . . . . . . . . . . . . . . . . . . . . . . . 17

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adhyAya - 2 [gati ] tiryaMca, naraka, manuSya aura deva - yaha cAra gatiyA~, [kaSAya ] krodha, mAna, mAyA, lobha - yaha cAra kaSAyeM, [liMga] strIveda, puruSaveda aura napusaMkaveda - yaha tIna liMga, [mithyAdarzana] mithyAdarzana [ ajJAna] ajJAna [ asaMyata] asaMyama [ asiddha ] asiddhatva tathA [ lezyAH ] kRSNa, nIla, kApota, pIta, padma aura zukla - yaha chaha lezyAyeM, isa prakAra [catuH catuH tri eka eka eka eka SaD bhedAH] 4+4+3+1+1+1+1+6=21, isa prakAra saba milAkara audayikabhAva ke 21 bheda haiN| (These are) the conditions of existence, the passions, sex, wrong belief, wrong knowledge, nonrestraint, non-attainment of perfection (imperfect disposition), and colouration, which are of four, four, three, one, one, one, one, and six kinds. jIvabhavyAbhavyatvAni ca // 7 // [ jIvabhavyAbhavyatvAni ca ] jIvatva, bhavyatva aura abhavyatva - isa prakAra pAriNAmika bhAva ke tIna bheda haiN| (The three are) the principle of life (consciousness), capacity for salvation, and incapacity for salvation. . . . . . . . . . . . . . . . . . . . . . . . . 18

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adhyAya - 2 upayogo lakSaNam // 8 // [lakSaNam ] jIva kA lakSaNa [upayogaH ] upayoga hai| Consciousness is the differentia (distinctive characteristic) of the soul. sa dvividho'STacaturbhedaH // 9 // [saH ] vaha upayoga [ dvividhaH ] jJAnopayoga aura darzanopayoga ke bheda se do prakAra kA hai, aura ve kramazaH [aSTa catuH bhedaH] ATha aura cAra bheda sahita haiM arthAt jJAnopayoga ke mati, zruta, avadhi, manaHparyaya, kevala (yaha pA~ca samyagjJAna) aura kumati, kuzruta tathA kuavadhi (yaha tIna mithyAjJAna) isa prakAra ATha bheda haiN| tathA darzanopayoga ke cakSu, acakSu, avadhi tathA kevala isa prakAra cAra bheda haiN| isa prakAra jJAna ke ATha aura darzana ke cAra bheda milakara upayoga ke kula bAraha bheda Consciousness is of two kinds. And these in turn are of eight, and four kinds respectively. . . . . . . . . . . . . . . . . . . . . . . . . 19

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adhyAya -2 saMsAriNo muktAzca // 10 // jIva [ saMsAriNaH ] saMsArI [ca] aura [ muktAH ] mukta - aise do prakAra ke haiN| karma sahita jIvoM ko saMsArI aura karma rahita jIvoM ko mukta kahate haiN| The transmigrating and the emancipated souls. samanaskA'manaskAH // 11 // saMsArI jIva [ samanaskAH ] manasahita-sainI [ amanaskAH ] manarahita-asainI, yoM do prakAra ke haiN| (The two kinds of transmigrating souls are those) with and without minds. saMsAriNastrasasthAvarAH // 12 // [ saMsAriNaH ] saMsArI jIva [trasa] trasa aura [ sthAvarAH] sthAvara ke bheda se do prakAra ke haiN| The transmigrating souls are (of two kinds), the mobile and the immobile beings. . . . . . . . . . . . . . . . . . . . . . . . . 20

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adhyAya - 2 pRthivyaptejovAyuvanaspatayaH sthAvarAH // 13 // [pRthivI ap tejaH vAyuH vanaspatayaH] pRthvIkAyika, jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika - yaha pA~ca prakAra ke [ sthAvarAH] sthAvara jIva haiN| (ina jIvoM ke mAtra eka sparzana indriya hotI hai|) Earth, water, fire, air and plants are immobile beings. dvIndriyAdayastrasAH // 14 // [ dviindriya AdayaH ] do indriya se lekara arthAt do indriya, tIna indriya, cAra indriya aura pA~ca indriya jIva [trasAH ] trasa kahalAte haiN| The mobile beings are from the two-sensed beings onwards. pazcendriyANi // 15 // [indriyANi ] indriyA~ [ paJca] pA~ca haiN| The senses are five. . . . . . . . . . . . . . . . . . . . . . . . . 21

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adhyAya -2 dvividhAni // 16 // saba indriyA~ [ dvividhAni ] dravyendriya aura bhAvendriya ke bheda se do prakAra kI haiN| (The senses are of) two kinds. nirvRttyupakaraNe dravyendriyam // 17 // [nirvRtti upakaraNe] nivRtti aura upakaraNa ko [ dravyendriyam ] dravyendriya kahate haiN| The physical sense consists of accomplishment (of the organ itself) and means or instruments - (its protecting environment). labdhyupayogau bhAvendriyam // 18 // [labdhi upayogau ] labdhi aura upayoga ko [ bhAvendriyam ] bhAvendriya kahate haiN| The psychic sense consists of attainment and consciousness. . . . . . . . . . . . . . . . . . . . . . . . .

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adhyAya - 2 sparzanarasanaghrANacakSuHzrotrANi // 19 // [ sparzana ] sparzana, [rasana] rasanA, [ghrANa ] nAka, [cakSuH] cakSu aura [ zrotra ] kAna - yaha pA~ca indriyA~ haiN| Touch, taste, smell, sight, and hearing (are the senses). sparzarasagandhavarNazabdAstadarthAH // 20 // [ sparzarasagandhavarNazabdAH] sparza, rasa, gandha, varNa (raMga], zabda - yaha pA~ca kramazaH [ tat arthAH ] uparokta pA~ca indriyoM ke viSaya haiM arthAt uparokta pA~ca indriyA~ una-una viSayoM ko jAnatI haiN| Touch, taste, smell, colour and sound are the objects of the senses. zrutamanindriyasya // 21 // [anindriyasya ] mana kA viSaya [ zrutam ] zrutajJAnagocara padArtha haiM athavA mana kA prayojana zrutajJAna hai| Scriptural knowledge is the province of the mind. . . . . . . . . . . . . . . . . . . . . . . . . 23

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adhyAya -2 vanaspatyantAnAmekam // 22 // [vanaspati antAnAm ] vanaspatikAya jisake anta meM hai aise jIvoM ke arthAt pRthvIkAyika, jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika jIvoM ke [ ekam ] eka sparzana indriya hI hotI hai| Up to the end of plants (there is only) one sense. kRmipipIlikAbhramaramanuSyAdInAmekaikavRddhAni // 23 // [kRmipipIlikAbhramara manuSyAdInAm ] kRmi ityAdi, cIMTI ityAdi, bhramara ityAdi tathA manuSya ityAdi ke [ ekaika vRddhAni] krama se eka eka indriya bar3hatI (adhika-adhika) hai arthAt kRmi ityAdi ke do, cIMTI ityAdi ke tIna, bhauMrA ityAdi ke cAra aura manuSya ityAdi ke pA~ca indriyA~ hotI haiN| The worm, the ant, the bee, and the man, etc., have each one more sense than the preceding one. saMjJinaH samanaskAH // 24 // [samanaskAH ] manasahita jIvoM ko [ saMjJinaH ] sainI kahate haiN| 24

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adhyAya - 2 The five-sensed beings with minds are called samjni jivas. vigrahagatau karmayogaH // 25 // [vigrahagatauH ] vigrahagati meM arthAt naye zarIra ke liye gamana meM [karmayogaH ] kArmaNa kAyayoga hotA hai| In transit from one body to another, (there is) vibration of the karmic body only. anuzreNi gatiH // 26 // [gatiH ] jIva pudgaloM kA gamana [anuzreNi] zreNI ke anusAra hI hotA hai| Transit (takes place) in rows (straight lines) in space. avigrahA jIvasya // 27 // [jIvasya] mukta jIva kI gati [avigrahA] vakratA rahita sIdhI hotI hai| . . . . . . . . . . . . . . . . . . . . . . . . 25

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adhyAya -2 The movement of a (liberated) soul is without a bend. vigrahavatI ca saMsAriNaH prAkcaturthyaH // 28 // [ saMsAriNaH ] saMsArI jIva kI gati [ caturthyaH prAk ] cAra samaya se pahile [vigrahavatI ca] vakratA-mor3a sahita tathA rahita hotI hai| The movement of the transmigrating souls is with bend also prior to the fourth instant. ekasamayA'vigrahA // 29 // [avigrahA] mor3a rahita gati [ ekasamayA] eka samaya mAtra hI hotI hai arthAt usameM eka samaya hI lagatA hai| Movement without a bend (takes) one instant. ekaM dvau trInvA'nAhArakaH // 30 // vigrahagati meM [ ekaM dvau vA tIn ] eka do athavA tIna samaya taka [anAhArakaH ] jIva anAhAraka rahatA hai| . . . . . . . . . . . . . . . . . . . . . . . . 26

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adhyAya - 2 For one, two, or three instants (the soul remains) non-assimilative. sammUrcchanagarbhopapAdA janma // 31 // [ sammUrchanagarbhaupapAdAH ] sammUrchana, garbha aura upapAda tIna prakAra kA [ janma] janma hotA hai| Birth is by spontaneous generation, from the uterus or in the special bed. sacittazItasaMvRtAH setarA mizrAzcaikazastadyonayaH // 32 // [sacitta zIta saMvRtAH ] sacitta, zIta, saMvRta [ setarA] usase ulaTI tIna - acitta, uSNa, vivRta [ca ekazaH mizrAH] aura krama se eka eka kI milI huI tIna arthAt sacittAcitta, zItoSNa aura saMvRtavivRta [ tat yonayaH ] ye nava janmayoniyA~ haiN| Living matter, cold, covered, their opposites, and their combinations are the nuclei severally. . . . . . . . . . . . . . . . . . . . . . . . . 27

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adhyAya -2 jarAyujANDajapotAnAM garbhaH // 33 // [jarAyuja a Daja potAnAM ] jarAyuja, a Daja aura potaja ina tIna prakAra ke jIvoM ke [garbhaH] garbhajanma hI hotA hai arthAt una jIvoM ke hI garbhajanma hotA hai| Uterine birth is of three kinds, umbilical (with a sac covering), incubatory (from an egg), and unumbilical (without a sac covering'). devanArakANAmupapAdaH // 34 // [devanArakANAm ] deva aura nArakI jIvoM ke [ upapAdaH] upapAdajanma hI hotA hai arthAt upapAdajanma una jIvoM ke hI hotA hai| The birth of celestial and infernal beings is (by instantaneous rise) in special beds'. Some are born with the outer covering of the embryo. Children and calves are born with such outer coverings. The chickens etc. are born from eggs. The young ones of the deer, the cubs, etc. are born without any covering. Their limbs are perfected at the time of birth, and they are immediately active. 2 The celestial beings are born in box-beds, and the infernal beings in bladders hung from the ceilings of the holes in hell. 28

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adhyAya - 2 zeSANAM sammUrchanam // 35 // [zeSANAM] garbha aura upapAda janma vAle jIvoM ke atirikta zeSa jIvoM ke [ sammUchanam ] sammUrcchana janma hI hotA hai arthAt sammUrchana janma zeSa jIvoM ke hI hotA hai| The birth of the rest is by spontaneous generation. audArikavaikriyikAhArakataijasakArmaNAni zarIrANi // 36 // [audArika vaikriyika AhAraka taijasa kArmaNAni] audArika, vaikriyika, AhAraka, taijasa aura kArmaNa [zarIrANi ] yaha pA~ca zarIra haiN| The gross, the transformable, the projectable or assimilative, the luminous (electric), and the karmic are the five types of bodies. paraM paraM sUkSmam // 37 // pahile kahe hue zarIroM kI apekSA [ paraM paraM] Age-Age ke zarIra [ sUkSmam ] sUkSma-sUkSma hote haiM, arthAt audArika kI apekSA vaikriyika sUkSma, vaikriyika kI apekSA AhAraka sUkSma, AhAraka kI apekSA taijasa sUkSma, aura taijasa kI apekSA se kArmaNa zarIra sUkSma hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 29

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adhyAya (The bodies are) more and more subtle successively. - 2 pradezato'saMkhyeyaguNaM prAktaijasAt // 38 // [ pradezataH ] pradezoM kI apekSA se [ taijasAt prAk ] taijasa zarIra se pahile ke zarIra [ asaMkhyeyaguNaM ] asaMkhyAtgune haiN| Prior to the luminous body, each has innumerable times the number of space-points of the previous one. anantaguNe pare // 39 // [ pare ] zeSa do zarIra [ anantaguNe ] anantagune paramANu (pradeza) vAle haiM arthAt AhAraka zarIra kI apekSA anantagune pradeza taijasa zarIra meM hote haiM aura taijasa zarIra kI apekSA anantagune pradeza kArmaNa zarIra meM hote haiN| The last two have infinite fold (space-points). apratIghAte // 40 // taijasa aura kArmaNa ye donoM zarIra [ apratIghAte ] apratIghAta arthAt bAdhA rahita haiN| 30 .....

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adhyAya - 2 (The last two are) without impediment. anAdisambandhe ca // 41 // [ca] aura yaha donoM zarIra [ anAdisambandhe] AtmA ke sAtha anAdikAla se sambandha vAle haiN| (These are of) beginning-less association also. sarvasya // 42 // ye taijasa aura kArmaNa zarIra [ sarvasya ] saba saMsArI jIvoM ke hote haiN| (These two are associated) with all. tadAdIni bhAjyAni yugapadekasminnAcaturthyaH // 43 // [tadAdIni ] una taijasa aura kArmaNa zarIroM se prArambha karake [yugapat ] eka sAtha [ ekasmin ] eka jIva ke [AcaturthyaH] cAra zarIra taka [ bhAjyAni] vibhakta karanA cAhiye arthAt jAnanA caahiye| . . . . . . . . . . . . . . . . . . . . . . . . 31

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adhyAya - 2 Commencing with these, up to four bodies can be had simultaneously by a single soul. nirupabhogamantyam // 44 // [ antyam ] anta kA kArmaNa zarIra [ nirupabhogam ] upabhoga rahita hotA hai| The last is not the means of enjoyment. garbhasammUrcchanajamAdyam // 45 // [ garbha ] garbha [ sammUrcchanajam ] aura sammUrcchana janma se utpanna hone vAlA zarIra [ AdyaM ] pahilA audArika zarIra kahalAtA hai| The first is of uterine birth and spontaneous generation. aupapAdikaM vaikriyikam // 46 // [ aupapAdikaM ] upapAdajanma vAle arthAt deva aura nArakiyoM zarIra [vaikriyikam ] vaikriyika hote haiN| The transformable body originates by birth in special beds. 32

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adhyAya - 2 labdhipratyayaM ca // 47 // vaikriyika zarIra [ labdhipratyayaM ca] labdhi-naimittika bhI hotA Attainment is also the cause (of its origin). taijasamapi // 48 // [ taijasam ] taijasa zarIra [ api] bhI labdhi-naimittika hai| The luminous body also (is caused by attainment). zubhaM vizuddhamavyAghAti cAhArakaM pramattasaMyatasyaiva // 49 // [AhArakaM] AhAraka zarIra [zubham ] zubha hai arthAt vaha zubha kArya karatA hai [ vizuddham ] vizuddha hai arthAta vaha vizuddhakarma (maMda kaSAya se baMdhane vAle karma) kA kArya hai| [ca avyAghAti ] aura vyAghAta-bAdhArahita hai tathA [ pramattasaMyatasyaiva ] pramattasaMyata (chaThaveM guNasthAnavartI) muni ke hI vaha zarIra hotA hai| The projectable body, which is auspicious and pure and without impediment, originates in the saint of the sixth stage only. . . . . . . . . . . . . . . . . . . . . . . . . 33

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adhyAya -2 nArakasammachino napuMsakAni // 50 // [nArakasammUchino] nArakI aura sammUrcchana janma vAle [ napuMsakAni] napuMsaka hote haiN| The infernal beings and the spontaneously generated are of the neuter sex na devAH // 51 // [ devAH ] deva [na] napuMsaka nahIM hote, arthAt devoM ke puruSaliMga aura deviyoM ke strIliMga hotA hai| The celestial beings are not (of neuter sex). zeSAstrivedAH // 52 // [zeSAH] zeSa ke garbhaja manuSya aura tiryaMca [trivedAH] tInoM veda vAle hote haiN| The rest are of three sexes (signs). . . . . . . . . . . . . . . . . . . . . . . . . 34

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adhyAya - 2 aupapAdikacaramottamadehAsaMkhyeyavarSAyuSo'napavAyuSaH // 53 // [aupapAdika ] upapAda janmavAle deva aura nArakI, [ carama uttama dehAH ] carama uttama deha vAle arthAt usI bhava meM mokSa jAne vAle tathA [ asaMkhyeyavarSa AyuSaH] asaMkhyAta varSa Ayu vAle bhogabhUmi ke jIvoM kI [AyuSaH anapavarti ] Ayu apavartana rahita hotI hai| The lifetime of beings born in special beds, those with final, superior bodies and those of innumerable years, cannot be cut short. // iti tattvArthAdhigame mokSazAstre dvitiiyo'dhyaayH|| . . . . . . . . . . . . . . . . . . . . . . . . 35

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adhyAya -3 atha tRtIyo'dhyAyaH The Lower World and the Middle World ratnazarkarAvAlukApaMkadhUmatamomahAtamaHprabhAbhUmayo ghanAmbuvAtAkAzapratiSThAH saptAdho'dhaH // 1 // adholoka meM ratnaprabhA, zarkarAprabhA, vAlukAprabhA, paMkaprabhA, dhUmaprabhA, tamaprabhA aura mahAtamaprabhA - ye sAta bhUmiyA~ haiM aura krama se nIce-nIce ghanodadhivAtavalaya, ghanavAtavalaya, tanuvAtavalaya tathA AkAza kA AdhAra hai| The lower world consists of seven earths* one below the other, surrounded by three kinds of air and space. tAsu triMzatpaJcaviMzatipaJcadazadazatripazconaikanaraka zatasahasrANi pazca caiva yathAkramam // 2 // una pRthviyoM meM krama se pahalI pRthvI meM 30 lAkha, dUsarI meM 25 lAkha, tIsarI meM 15 lAkha, cauthI meM 10 lAkha, pA~cavIM meM 3 lAkha, chaThavIM meM pA~ca kama eka lAkha (99,995) aura sAtavIM meM 5 hI naraka bila haiN| kula 84 lAkha narakavAsa bila haiN| * Ratna, Sarkara, Valuka, Panka, Dhuma, Tamah and Mahatamah - the word prabha is taken with each of these. 36

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adhyAya - 3 In these (earths) there are thirty hundred thousand, twenty-five hundred thousand, fifteen hundred thousand, ten hundred thousand, three hundred thousand, one hundred thousand less five and only five infernal abodes, respectively. nArakA nityAzubhataralezyApariNAmadehavedanA vikriyAH // 3 // nArakI jIva sadaiva hI atyanta azubha lezyA, pariNAma, zarIra, vedanA aura vikriyA ko dhAraNa karate haiN| The thought-colouration, environment, body, suffering, and shape of body (or deeds) are incessantly more inauspicious in succession among the infernal beings. parasparodIritaduHkhAH // 4 // nArakI jIva paraspara eka-dUsare ko du:kha utpanna karate haiM (- ve kutte kI bhAMti paraspara lar3ate haiN)| They cause pain and suffering to one another. . . . . . . . . . . . . . . . . . . . . . . . . 37

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adhyAya -3 saMkliSTAsurodIritaduHkhAzca prAkcaturthyAH // 5 // aura una nArakiyoM ke cauthI pRthvI se pahile-pahile (arthAt tIsarI pRthvI paryanta) atyanta saMkliSTa pariNAma ke dhAraka amba-ambariSa Adi jAti ke asurakumAra devoM ke dvArA du:kha pAte haiM arthAt amba-ambariSa asurakumAra deva tIsare naraka taka jAkara nArakI jIvoM ko du:kha dete haiM tathA unake pUrva ke vaira kA smaraNa karA-karA ke paraspara lar3Ate haiM aura duHkhI dekha rAjI hote haiN| Pain is also caused by the incitement of malevolent asurkumaras prior to the fourth earth. teSvekatrisaptadazasaptadazadvAviMzatitrayastriMzatsAgaropamA sattvAnAM parA sthitiH // 6 // una narakoM ke nArakI jIvoM kI utkRSTa Ayusthiti krama se pahile meM eka sAgara, dUsare meM tIna sAgara, tIsare meM sAta sAgara, cauthe meM dasa sAgara, pA~caveM meM satraha sAgara, chaTe meM bAIsa sAgara aura sAtaveM meM teMtIsa sAgara hai| In these infernal regions the maximum duration of life of the infernal beings is one, three, seven, ten, seventeen, twenty-two, and thirty-three sagaropamas. . . . . . . . . . . . . . . . . . . . . . . . . 38

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adhyAya - 3 jambUdvIpalavaNodAdayaH zubhanAmAno dvIpasamudrAH // 7 // isa madhyaloka meM acche-acche nAma vAle jambUdvIpa ityAdi dvIpa, aura lavaNasamudra ityAdi samudra haiN| Jambudvipa, Lavanoda, and the rest are the continents and the oceans with auspicious names. dviDhiviSkambhAH pUrvapUrvaparikSepiNo valayAkRtayaH // 8 // pratyeka dvIpa-samudra dUne-dUne vistAra vAle aura pahile-pahile ke dvIpa-samudroM ko ghere hue cUr3I ke AkAra vAle haiN| (These) are of double the diameter of the preceding ones and circular in shape, each encircling the immediately preceding one. tanmadhye merunAbhitto yojanazatasahasraviSkambho jambUdvIpaH // 9 // una saba dvIpa-samudroM ke bIca meM jambUdvIpa hai, usakI nAbhi ke samAna sudarzana meru hai, tathA jambUdvIpa thAlI ke samAna gola hai aura eka lAkha yojana usakA vistAra hai| . . . . . . . . . . . . . . . . . . . . . . . . 39

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adhyAya -3 In the middle of these oceans and continents is Jambudvipa, which is round and which is one hundred thousands yojanas in diameter. Mount Meru is at the centre of this continent like the navel in the body. bharatahaimavataharivideharamyakaharaNyavatairAvatavarSAH kSetrANi // 10 // isa jambUdvIpa meM bharata, haimavata, hari, videha, ramyaka, hairaNyavata aura airAvata - ye sAta kSetra haiN| Bharata, Haimavata, Hari, Videha, Ramyaka, Hairanyavata, and Airavata are the seven regions. tadvibhAjinaH pUrvAparAyatA himavanmahAhimavanniSadhanIla rukmizikhariNo varSadharaparvatAH // 11 // una sAta kSetroM kA vibhAga karane vAle pUrva se pazcima taka lambe 1- himavat, 2- mahAmahimavat, 3- niSadha, 4- nIla, 5- rukmi aura 6- zikharin - ye chaha varSadhara-kulAcala parvata haiN| (varSa kSetra) The mountain chains Himavan, Mahahimavan, Nisadha, Nila, Rukmi, and Sikhari, running east to west, divide these regions. . . . . . . . . . . . . . . . . . . . . . . . . 40

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adhyAya -3 hemArjunatapanIyavaiDUryarajatahemamayAH // 12 // Upara kahe gaye parvata krama se 1- svarNa, 2- cA~dI, 3- tapAyA sonA, 4- vaiDUrya (nIla) maNi, 5- cA~dI aura 6- svarNa jaise raMga ke haiN| They are of golden, white, like purified gold, blue, silvery, and golden in colour. maNivicitrapAdma upari mUle ca tulyavistArAH // 13 // ina parvatoM kA taTa citra-vicitra maNiyoM kA hai aura Upara-nIce tathA madhya meM eka samAna vistAra vAlA hai| The sides (of these mountains) are studded with various jewels, and the mountains are of equal width at the foot, in the middle and at the top. padmamahApadmatigiJchakezarimahApuNDarIkapuNDarIkA hradAsteSAmupari // 14 // ina parvatoM ke Upara krama se 1- padma, 2- mahApadma, 3- tigiJcha, 4- kezari, 5- mahApuNDarIka aura 6- puNDarIka nAma ke hrada-sarovara haiN| . . . . . . . . . . . . . . . . . . . . . . . . 411

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adhyAya -3 Padma, Mahapadma, Tigincha, Kesari, Mahapundarika, and Pundarika are the lakes on the tops of these (mountains). prathamo yojanasahasrAyAmastadarddhaviSkambho hradaH // 15 // pahilA padma sarovara eka hajAra yojana lambA aura lambAI se AdhA arthAt pA~ca sau yojana caur3A hai| The first lake is 1,000 yojanas in length and half of it in breadth. dazayojanAvagAhaH // 16 // pahilA sarovara daza yojana avagAha (gaharAI) vAlA hai| The depth is ten yojanas. tanmadhye yojanaM puSkaram // 17 // usake bIca meM eka yojana vistAra vAlA kamala hai| In the middle of this first lake, there is a lotus of the size of one yojana. . . . . . . . . . . . . . . . . . . . . . . . . 42

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adhyAya - 3 tadviguNadviguNA hRdAH puSkarANi ca // 18 // Age ke sarovara tathA kamala pahile ke sarovaroM tathA kamaloM se krama se dUne-dUne vistAra vAle haiN| The lakes as well as the lotuses are of double the magnitude. tannivAsinyo devyaH zrIhrIdhRtikIrtibuddhilakSmyaH palyopamasthitayaH sasAmAnikapAriSatkAH // 19 // eka palyopama Ayu vAlI aura sAmAnika tathA pAriSad jAti ke devoM sahita zrI, hrI, dhRti, kIrti, buddhi aura lakSmI nAma kI deviyA~ krama se una sarovaroM ke kamaloM para nivAsa karatI In these lotuses live the nymphs called Sri, Hri, Dhrti, Kirti, Buddhi and Laksmi, whose lifetime is one palya and who live with Samanikas and Parisatkas. gaMgAsindhurohidrohitAsyAhariddharikAntAsItAsItodAnArInarakAntAsuvarNarUpyakUlAraktAraktodAH saritastanmadhyagAH // 20 // 43

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adhyAya - 3 (bharata meM) gaMgA, siMdhu, ( haimavata meM ) rohita, rohitAsyA, (harikSetra meM ) harit, harikAntA, (videha meM ) sItA, sItodA, (ramyak meM) nArI, narakAntA, (hairaNyavat meM) svarNakUlA, rUpyakUlA aura (airAvata meM) raktA, raktodA, isa prakAra Upara kahe hue sAta kSetroM meM caudaha nadiyA~ bIca meM bahatI haiN| The Ganga, the Sindhu, the Rohit, the Rohitasya, the Harit, the Harikanta, the Sita, the Sitoda, the Nari, the Narakanta, the Suvarnakula, the Rupyakula, the Rakta, and the Raktoda are the rivers flowing across these regions. dvayordvayoH pUrvAH pUrvagAH // 21 // (ye caudaha nadiyA~ do ke samUha meM lenA cAhiye) hara eka do ke samUha meM se pahalI nadI pUrva kI ora bahatI hai ( aura usa dizA ke samudra meM milatI hai ) / The first of each pair flows eastwards. zeSAstvaparagAH // 22 // bAkI rahI sAta nadiyA~ pazcima kI ora jAtI haiM (aura usa tarapha ke samudra meM milatI haiM ) / 44 00000

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adhyAya -3 The rest are the western rivers. caturdazanadIsahasraparivRtA gaMgAsindhvAdayo nadyaH // 23 // gaMgA-sindhu Adi nadiyoM ke yugala caudaha hajAra sahAyaka nadiyoM se ghire hue haiN| The Ganga, the Sindhu, etc. are rivers having 14,000 tributaries. bharataH SaDviMzatipazcayojanazatavistAraH SaTcaikonaviMzatibhAgA yojanasya // 24 // bharata kSetra kA vistAra, pA~ca sau chabbIsa yojana aura eka yojana ke unnIsa bhAgoM meM se 6 bhAga adhika hai| Bharata is 526, yojanas in width. tadviguNadviguNavistArA varSadharavarSA videhAntAH // 25 // videhakSetra taka ke parvata aura kSetra bharatakSetra se dUne-dUne vistAra vAle haiN| The mountains and the regions are double in width up to Videha. 45

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adhyAya -3 uttarA dakSiNatulyAH // 26 // videha kSetra se uttara ke tIna parvata aura tIna kSetra, dakSiNa ke parvata aura kSetroM ke samAna vistAra vAle haiN| Those in the north are equal to those in the south. bharatairAvatayorvRddhihrAsau SaTsamayAbhyAmutsarpiNyavasarpiNIbhyAm // 27 // chaha kAloM se yukta utsarpiNI aura avasarpiNI ke dvArA bharata aura airAvata kSetra meM jIvoM ke anubhavAdi kI vRddhi-hAni hotI rahatI hai| In Bharata and Airavata there is rise and fall (regeneration and degeneration) during the six periods of the two aeons of regeneration and degeneration. tAbhyAmaparA bhUmayo'vasthitAH // 28 // bharata aura airAvata kSetra ko chor3akara dUsare kSetroM meM eka hI avasthA rahatI hai - unameM kAla kA parivartana nahIM hotaa| The regions other than these are stable. . . . . . . . . . . . . . . . . . . . . . . . . 46

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adhyAya -3 ekadvitripalyopamasthitayo haimavatakahArivarSakadaivakuravakAH // 29 // haimavataka, hArivarSaka aura devakuru (videhakSetra ke antargata eka vizeSa sthAna) ke manuSya, tiryaMca krama se eka palya, do palya aura tIna palya kI Ayu vAle hote haiN| The human beings in Haimvata, Hari and Devakuru are of one, two and three palyas respectively. tathottarAH // 30 // uttara ke kSetroM meM rahane vAle manuSya bhI haimavatakAdika ke manuSyoM ke samAna Ayu vAle hote haiN| The condition is the same in the north. videheSu saGkhayeyakAlAH // 31 // videha kSetroM meM manuSya aura tiryaMcoM kI Ayu saMkhyAta varSa kI hotI hai| In Videhas the lifetime is numerable years. . . . . . . . . . . . . . . . . . . . . . . . . 47

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adhyAya - 3 bharatasya viSkambho jambUdvIpasya navatizatabhAgaH // 32 // bharata kSetra kA vistAra jambUdvIpa ke eka sau navvevA~ (190) bhAga ke barAbara hai| The width of Bharata is one hundred and ninetieth (1) part of that of Jambudvipa. dvirdhAtakIkhaNDe // 33 // dhAtakIkhaNDa nAma ke dUsare dvIpa meM kSetra, kulAcala, meru, nadI ityAdi saba padArthoM kI racanA jambUdvIpa se dUnI-dUnI hai| In Dhatakikhanda it is double. puSkarA. ca // 34 // puSkarArddha dvIpa meM bhI saba racanA jambUdvIpa kI racanA se dUnI-dUnI hai| In the (nearest) half of Puskaradvipa also. . . . . . . . . . . . . . . . . . . . . . . . . 48

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adhyAya -3 prAGmAnuSottarAnmanuSyAH // 35 // mAnuSottara parvata taka arthAt ar3hAI dvIpa meM hI manuSya hote haiM - mAnuSottara parvata se pare RdvidhArI muni yA vidyAdhara bhI nahIM jA skte| (There are) human beings up to Manusottara. AryA mlecchAzca // 36 // Arya aura mleccha ke bheda se manuSya do prakAra ke haiN| The civilized people and the barbarians. bharatairAvatavidehAH karmabhUmayo'nyatradevakurUttarakurubhyaH // 37 // pA~ca meru sambandhI pA~ca bharata, pA~ca airAvata, devakuru tathA uttarakuru ye donoM chor3akara pA~ca videha, isa prakAra aDhAI dvIpa meM kula pandraha karmabhUmiyA~ haiN| Bharata, Airavata, and Videha excluding Devakuru and Uttarakuru, are the regions of labour. . . . . . . . . . . . . . . . . . . . . . . . . 49

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adhyAya - 3 nRsthitI parApare tripalyopamAntarmuhUrte // 38 // manuSyoM kI utkRSTa sthiti tIna palya aura jaghanya sthiti antarmuhUrta kI hai| The maximum and the minimum periods of lifetime of human beings are three palyas and antarmuhurta. tiryagyonijAnAM ca // 39 // tiryaMcoM kI Ayu kI utkRSTa tathA jaghanya sthiti utanI hI (manuSyoM jitanI) hai| These are the same for the animals. // iti tattvArthAdhigame mokSazAstre tRtIyo'dhyAyaH // . . . . . . . . . . . . . . . . . . . . . . . . 50

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adhyAya - 4 atha caturtho'dhyAyaH The Celestial Beings devAzcaturNikAyAH // 1 // deva cAra samUha vAle haiM, arthAt devoM ke cAra bheda haiM - 1. bhavanavAsI, 2. vyantara, 3. jyotiSI, 4 vaimaanik| The celestial beings are of four orders (classes). AditastriSu pItAntalezyAH // 2 // pahile ke tIna nikAyoM meM pIta taka, arthAt kRSNa, nIla, kApota aura pIta - ye cAra lezyAe~ hotI haiN| The colouration of thought of the first three classes is up to yellow. dazASTapaJcadvAdazavikalpAH kalpopapannaparyantAH // 3 // kalpopapanna (solahaveM svarga taka ke deva) paryanta ina cAra prakAra ke devoM ke krama se daza, ATha, pA~ca aura bAraha bheda haiN| They are of ten, eight, five and twelve classes up to the Heavenly beings (kalpavasis). . . . . . . . . . . . . . . . . . . . . . . . . 51

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adhyAya - 4 indrasAmAnikatrAyastriMzapAriSadAtmarakSalokapAlAnIkaprakIrNakAbhiyogyakilviSikAzcaikazaH // 4 // Upara kahe hue cAra prakAra ke devoM meM hara eka ke daza bheda haiM:- 1. indra, 2. sAmAnika, 3. trAyastriMza, 4. pAriSad, 5. AtmarakSa, 6. lokapAla, 7. anIka, 8. prakIrNaka, 9. Abhiyogya aura 10. kilviSika / There are ten grades in each of these classes of celestial beings, the Lord (Indra), his Equal, the Minister, the courtiers, the bodyguards, the police, the army, the citizens, the servants, and the menials. trAyastriMzalokapAlavarjyA vyantarajyotiSkAH // 5 // Upara jo daza bheda kahe haiM unameM se trAyastriMza aura lokapAla ye bheda vyantara aura jyotiSI devoM meM nahIM hote arthAt unameM do bhedoM ko chor3akara bAkI ke ATha bheda hote haiN| - The Peripatetic and the Stellar devas are without the ministers and the police. 52 ......

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adhyAya - 4 pUrvayordIndrAH // 6 // bhavanavAsI aura vyantaroM meM pratyeka bheda meM do-do indra hote haiN| In the first two orders there are two lords. kAyapravIcArA A aizAnAt // 7 // IzAna svarga taka ke deva (arthAt bhavanavAsI, vyantara, jyotiSI aura pahile tathA dUsare svarga ke deva) manuSyoM kI bhA~ti zarIra se kAma-sevana karate haiN| Up to Aisana Kalpa they enjoy copulation. zeSAH sparzarUpazabdamana:pravIcArAH // 8 // zeSa svarga ke deva, deviyoM ke sparza se, rUpa dekhane se, zabda sunane se aura mana ke vicAroM se kAma-sevana karate haiN| The others derive pleasure by touch, sight, sound and thought. . . . . . . . . . . . . . . . . . . . . . . . . 53

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adhyAya - 4 pare'pravIcArAH // 9 // solahaveM svarga se Age ke deva kAma sevana rahita haiN| (unake kAmecchA utpanna hI nahIM hotI to phira usake pratikAra se kyA prayojana?) The rest are without sexual desire. bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhidvIpadikkumArAH // 10 // bhavanavAsI devoM ke daza bheda haiM:- 1. asurakumAra, 2. nAgakumAra, 3. vidyutkumAra, 4. suparNakumAra, 5. agnikumAra, 6. vAtakumAra, 7. stanitakumAra, 8. udadhikumAra, 9. dvIpakumAra aura 10. dikkumaar| The Residential devas comprise Asura, Naga, Vidyut, Suparna, Agni, Vata, Stanita, Udadhi, Dvipa and Dikkumaras. 54 vyantarAH kinnarakimpuruSamahoragagandharvayakSarAkSasabhUtapizAcAH // 11 //

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adhyAya - 4 vyantara devoM ke ATha bheda haiM- 1. kinnara, 2. kimpuruSa, 3. mahoraga, 4. gandharva, 5. yakSa, 6. rAkSasa, 7. bhUta aura 8. pishaac| The Peripatetic devas comprise Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Raksasa, Bhuta, and Pisaca classes. jyotiSkAH sUryAcandramasau grahanakSatraprakIrNakatArakAzca // 12 // jyotiSI devoM ke pA~ca bheda haiM- 1. sUrya, 2. candramA, 3. graha, 4. nakSatra aura 5. prakIrNaka taare| The Stellar (luminary) devas comprise the sun, the moon, the planets, the constellations, and the scattered stars. merupradakSiNA nityagatayo nRloke // 13 // Upara kahe hue jyotiSI deva meru parvata kI pradakSiNA dete hue manuSyaloka meM hamezA gamana karate haiN| In the human region they are characterized by incessant motion around Meru. . . . . . . . . . . . . . . . . . . . . . . . . 55

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adhyAya - 4 tatkRtaH kAlavibhAgaH // 14 // ghar3I, ghaMTA, divasa, rAta ityAdi vyavahArakAla kA jo vibhAga hai, vaha gatizIla jyotiSI devoM ke dvArA kiyA jAtA hai| The divisions of time are caused by these. bahiravasthitAH // 15 // manuSyaloka (aDhAI dvIpa) ke bAhara ke jyotiSI deva sthira haiN| They are stationary outside. vaimAnikAH // 16 // aba vaimAnika devoM kA varNana prArambha karate haiN| The Heavenly beings (Vaimanikah). kalpopapannAH kalpAtItAzca // 17 // vaimAnika devoM ke do bheda haiM - 1. kalpopapanna aura 2. klpaatiit| . . . . . . . . . . . . . . . . . . . . . . . . 56

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adhyAya - 4 Those born in the kalpas' and beyond the kalpas. uparyupari // 18 // solaha svarga ke ATha yugala, nava graiveyaka, nava anudiza aura pA~ca anuttara, ye saba vimAna krama se Upara-Upara haiN| One above the other. saudharmezAnasAnatkumAramAhendrabrahmabrahmottaralAntavakApiSThazukramahAzukrazatArasahasrAreSvAnata __prANatayorAraNAcyutayornavasu graiveyakeSu vijayavaijayantajayantAparAjiteSu sarvArthasiddhau ca // 19 // saudharma-IzAna, sAnatkumAra-mAhendra, brahma-bahmottara, lAntava-kApiSTha, zukra-mahAzukra, zatAra-sahasrAra ina chaha yugaloM ke bAraha svargoM meM, Anata-prANata ina do svargoM meM, AraNa-acyuta ina do svargoM meM, nava graiveyaka vimAnoM meM, nava anudiza vimAnoM meM aura vijaya, vaijayanta, jayanta, aparAjita tathA sarvArthasiddhi ina pA~ca anuttara vimAnoM meM vaimAnika deva rahate haiN| The kalpas are the habitations of devas from Saudharma prior to Graiveyakas. Refer to sutra 19 and 23. 57

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adhyAya - 4 In Saudharma, Aisana, Sanatkumara, Mahendra, Brahma, Brahmottara, Lantava, Kapistha, Sukra, Mahasukra, Satara, Sahasrara, in Anata, Pranata, Arana, Acyuta, in Navagraiveyakas, in Vijaya, Vaijayanta, Jayanta, Aparajita and in Sarvarthasiddhi also. sthitiprabhAvasukhadyutilezyAvizuddhIndriyAvadhi viSayato'dhikAH // 20 // Ayu, prabhAva, sukha, dyuti, lezyA kI vizuddhi, indriyoM kA viSaya aura avadhijJAna kA viSaya - ye saba Upara-Upara ke vimAnoM meM (vaimAnika devoM ke) adhika haiN| There is increase with regard to the lifetime, power, happiness, brilliance, purity in thoughtcolouration, capacity of the senses, and range of clairvoyance. gatizarIraparigrahAbhimAnato hInAH // 21 // gati, zarIra, parigraha aura abhimAna kI apekSA se Upara-Upara ke vaimAnika deva hIna-hIna hote haiN| . . . . . . . . . . . . . . . . . . . . . . . . 58

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adhyAya - 4 (But) there is decrease with regard to motion, stature, attachment, and pride. pItapadmazuklalezyA dvitrizeSeSu // 22 // do yugaloM meM pIta, tIna yugaloM meM padma aura bAkI ke saba vimAnoM meM zukla-lezyA hotI hai| In two, three and the rest (they are of) yellow, rose (pink) and white thought-complexions. prAgveyakebhyaH kalpAH // 23 // graiveyakoM se pahile ke solaha svargoM ko kalpa kahate haiN| unase Age ke vimAna kalpAtIta haiN| Prior to Graiveyakas are the kalpas. brahmalokAlayA laukAntikAH // 24 // jinakA nivAsa sthAna pA~cavAM svarga (brahmaloka) hai, unheM laukAntika deva kahate haiN| Brahmaloka is the abode of Laukantikas. . . . . . . . . . . . . . . . . . . . . . . . . 59

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adhyAya - 4 sArasvatAdityavayaruNagardatoyatuSitAvyAbAdhAriSTAzca // 25 // laukAntika devoM ke ATha bheda haiM:- 1. sArasvata, 2. Aditya, 3. vahni, 4. aruNa, 5. gardatoya, 6. tuSita, 7. avyAbAdha aura 8. ariSTa - ye deva brahmaloka kI IzAna ityAdi ATha dizAoM meM rahate haiN| They are Sarasvata, Aditya, Vahni, Aruna, Gardatoya, Tusita, Avyabadha and Arista (groups). vijayAdiSu dvicaramAH // 26 // vijaya, vaijayanta, jayanta, aparAjita aura anudiza vimAnoM ke ahamindra dvicaramA hote haiM arthAt manuSya ke do janma (bhava) dhAraNa karake avazya hI mokSa jAte haiM (ye sabhI jIva samyagdRSTi hI hote haiN)| In Vijaya and the others the devas are of two final births. aupapAdikamanuSyebhyaH zeSAstiryagyonayaH // 27 // upapAda janma vAle (deva tathA nArakI) aura manuSyoM ke atirikta bAkI bace hue tiryaJca yoni vAle hI haiN| 60

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adhyAya - 4 The beings other than celestial, infernal and human beings are animals. sthitirasuranAgasuparNadvIpazeSANAM sAgaropamatripalyopamArddhahInamitAH // 28 // bhavanavAsI devoM meM asurakumAra, nAgakumAra, suparNakumAra, dvIpakumAra aura bAkI ke kumAroM kI Ayu krama se eka sAgara, tIna palya, ar3hAI palya, do palya aura Der3ha palya hai| The lifetime of Asura, Naga, Suparna, and Duipa kumaras and the rest of the Residential devas is one sagaropama, three palyas, two and a half palyas, two palyas, and one and a half palyas. saudharmezAnayoH sAgaropame adhike // 29 // saudharma aura IzAna svarga ke devoM kI Ayu do sAgara se kucha adhika hai| In Saudharma and Aisana Kalpas the maximum lifetime is a little over two sagaropamas. . . . . . . . . . . . . . . . . . . . . . . . . 61

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adhyAya - 4 sAnatkumAramAhendrayoH sapta // 30 // sAnatkumAra aura mAhendra svarga ke devoM kI Ayu sAta sAgara se kucha adhika hai| In Sanatkumara and Mahendra seven. trisaptanavaikAdazatrayodazapazcadazabhiradhikAni tu // 31 // pUrva sUtra meM kahe hue yugaloM kI Ayu (sAta sAgara) se kramapUrvaka, tIna, sAta, nava, gyAraha, teraha aura pandraha sAgara adhika Ayu (usake bAda ke svargoM meM) hai| But more by three, seven, nine, eleven, thirteen and fifteen. AraNAcyutAdUrdhvamekaikena navasu graiveyakeSu vijayAdiSu sarvArthasiddhau ca // 32 // AraNa aura acyuta svarga se Upara ke nava graiveyakoM meM, nava anudizoM meM, vijaya ityAdi vimAnoM meM aura sarvArthasiddhi vimAnoM meM devoM kI Ayu eka eka sAgara adhika hai| Above Arana and Acyuta, in Navagraiveyakas, Vijaya, etc. and Sarvarthasiddhi, it is more and more by one sagara. . . . . . . . . . . . . . . . . . . . . . . . . 62

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adhyAya - 4 aparA palyopamamadhikam // 33 // saudharma aura IzAna svarga meM jaghanya Ayu eka palya se kucha adhika hai| The minimum is a little over one palyopama. parataH parataH pUrvApUrvA'nantarAH // 34 // jo pahile-pahile ke yugaloM kI utkRSTa Ayu hai vaha pIche-pIche ke yugaloM kI jaghanya Ayu hotI hai| The maximum of the immediately preceding is the minimum of the next one (kalpa). nArakANAM ca dvitIyAdiSu // 35 // dUsare ityAdi naraka ke nArakiyoM kI jaghanya Ayu bhI devoM kI jaghanya Ayu ke samAna hai - arthAt jo pahile naraka kI utkRSTa Ayu hai vahI dUsare naraka kI jaghanya Ayu hai| isa prakAra Age ke narakoM meM bhI jaghanya Ayu jAnanA caahiye| The same with regard to infernal beings from the second infernal region onwards. . . . . . . . . . . . . . . . . . . . . . . . . 63

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adhyAya - 4 dazavarSasahasrANi prathamAyAm // 36 // pahile naraka ke nArakiyoM kI jaghanya Ayu dasa hajAra varSa kI hai| (nArakiyoM kI utkRSTa Ayu kA varNana tIsare adhyAya ke chaThaveM sUtra meM kiyA hai|) Ten thousand years in the first. bhavaneSu ca // 37 // bhavanavAsI devoM kI jaghanya Ayu dasa hajAra varSa kI hai| In the Residential regions also. vyantarANAM ca // 38 // vyantara devoM kI bhI jaghanya Ayu dasa hajAra varSa kI hai| Of the Peripatetic also. parA palyopamamadhikam // 39 // vyantara devoM kI utkRSTa Ayu eka palyopama se kucha adhika The maximum is a little over one palyopama. . . . . . . . . . . . . . . . . . . . . . . . . 64

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adhyAya - 4 jyotiSkANAM ca // 40 // jyotiSI devoM kI bhI utkRSTa Ayu eka palyopama se kucha adhika hai| Of the Stellar devas also. tadaSTabhAgo'parA // 41 // jyotiSI devoM kI jaghanya Ayu eka palyopama ke AThaveM bhAga The minimum is one-eighth of it. laukAntikAnAmaSTau sAgaropamANi sarveSAm // 42 // samasta laukAntika devoM kI utkRSTa tathA jaghanya Ayu ATha sAgara kI hai| Eight sagaropamas for all Laukantikas. // iti tattvArthAdhigame mokSazAstre caturtho'dhyAyaH // 2 The Stellar celestials include the planets also. Refer to sutra 12. 65

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adhyAya - 5 atha paJcamo'dhyAyaH The Category of the Non-Living ajIvakAyA dharmAdharmAkAzapudgalAH // 1 // [dharmAdharmAkAzapudgalAH] dharma dravya, adharma dravya, AkAza aura pudgala ye cAra [ ajIvakAyAH] ajIva tathA bahu pradezI The non-soul substances (bodies) are the medium of motion, the medium of rest, space and matter. dravyANi // 2 // ye cAra padArtha [ dravyANi ] dravya haiN| These (four) are substances (dravyas). jIvAzca // 3 // [jIvAH ] jIva [ca ] bhI dravya hai| The souls also (are substances). . . . . . . . . . . . . . . . . . . . . . . . . 66

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adhyAya - 5 nityAvasthitAnyarUpANi // 4 // Upara kahe gaye dravyoM meM se cAra dravya [arUpANi ] rUpa rahita [nityAvasthitAni] nitya aura avasthita haiN| (The substances are) eternal, fixed in number and colourless (non-material). rUpiNaH pudgalAH // 5 // [pudgalAH ] pudgala dravya [rUpiNaH ] rUpI arthAt mUrtika Things which have form constitute matter (pudgalas). A AkAzAdekadravyANi // 6 // [A AkAzAt ] AkAza paryanta [ ekadravyANi] eka eka dravya haiM arthAt dharma dravya, adharma dravya aura AkAza dravya eka eka haiN| The substances (mentioned in the first sutra) up to space are indivisible wholes (i.e. each is one single continuum). . . . . . . . . . . . . . . . . . . . . . . . . 67

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adhyAya - 5 niSkriyANi ca // 7 // [ca] aura phira yaha dharma dravya, adharma dravya aura AkAza dravya [ niSkriyANi ] kriyA rahita haiM arthAt ye eka sthAna se dUsare sthAna ko prApta nahIM hote| These three (the medium of motion, the medium of rest, and space) are also without activity (movement). asaMkhyeyAH pradezAH dharmAdharmaikajIvAnAm // 8 // [dharmAdharmaikajIvAnAm ] dharma dravya, adharma dravya aura eka jIva dravya ke [ asaMkhyeyAH ] asaMkhyAta [ pradezAH ] pradeza haiN| There are innumerable points of space in the medium of motion, the medium of rest, and in each individual soul. AkAzasyAnantAH // 9 // [AkAzasya] AkAza ke [anantAH] ananta pradeza haiN| The units of space are infinite. . . . . . . . . . . . . . . . . . . . . . . . . 68

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adhyAya - 5 saMkhyeyAsaMkhyeyAzca pudgalAnAm // 10 // [ pudgalAnAm ] pudgaloM ke [ saMkhyeyAsaMkhyeyAH ca ] saMkhyAta, asaMkhyAta aura ananta pradeza haiN| (The space-points) of forms of matter are numerable and innumerable also. nANoH // 11 // [aNoH ] pudgala paramANu ke [na] do ityAdi pradeza nahIM haiM arthAt eka pradezI hai| (There are) no space-points for the atom (indivisible unit of matter). lokAkAze'vagAhaH // 12 // [avagAhaH ] uparokta samasta dravyoM kA avagAha (sthAna) [ lokAkAze ] lokAkAza meM hai| (These substances - the media of motion and rest, the souls and the forms of matter) are located in the space of the universe. . . . . . . . . . . . . . . . . . . . . . . . . 69

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adhyAya - 5 dharmAdharmayoH kRtsne // 13 // [dharmAdharmayoH] dharma aura adharma dravya kA avagAha [ kRtsne] tila meM tela kI taraha samasta lokAkAza meM hai| The media of motion and rest pervade the entire universe-space. ekapradezAdiSu bhAjyaH pudgalAnAm // 14 // [pudgalAnAm ] pudgala dravya kA avagAha [ eka pradezAdiSu ] lokAkAza ke eka pradeza se lekara saMkhyAta aura asaMkhyAta pradeza paryanta [ bhAjyaH ] vibhAga karane yogya hai - jAnane yogya The forms of matter occupy (inhabit) from one unit of space onwards. asaMkhyeyabhAgAdiSu jIvAnAm // 15 // [jIvAnAm ] jIvoM kA avagAha [asaMkhyeyabhAgAdiSu] lokAkAza ke asaMkhyAta bhAga se lekara saMpUrNa loka kSetra meM The souls inhabit from one of innumerable parts of the universe-space. . . . . . . . . . . . . . . . . . . . . . . . . 70

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adhyAya - 5 pradezasaMhAravisarpAbhyAM pradIpavat // 16 // [pradIpavat ] dIpa ke prakAza kI bhAMti [pradezasaMhAravisarpAbhyAM ] pradezoM ke saMkoca aura vistAra ke dvArA jIva lokAkAza ke asaMkhyAtAdika bhAgoM meM rahatA hai| (It is possible) by the contraction and expansion of the space-points (of a soul) as in the case of the light of a lamp. gatisthityupagrahau dharmAdharmayorupakAraH // 17 // [gatisthityupagrahau ] svayameva gamana tathA sthiti ko prApta hue jIva aura pudgaloM ke gamana tathA Thaharane meM jo sahAyaka hai so [dharmAdharmayoH upakAraH] krama se dharma aura adharma dravya kA upakAra hai| The functions of the media of motion and rest are to assist motion and rest respectively. AkAzasyAvagAhaH // 18 // [avagAhaH ] samasta dravyoM ko avakAza-sthAna denA yaha [AkAzasya] AkAza kA upakAra hai| (The function) of space (is to) provide accommodation. . . . . . . . . . . . . . . . . . . . . . . . . 71

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adhyAya 5 zarIravAGmanaHprANApAnAH pudgalAnAm // 19 // [ zarIvAGmanaH prANApAnA: ] zarIra, vacana, mana tathA zvAsocchvAsa ye [ pudgalAnAm ] pudgala dravya ke upakAra haiM arthAt zarIrAdi kI racanA pudgala se hI hotI hai| (The function) of matter (is to form the basis) of the body and the organs of speech and mind and respiration. sukhaduHkhajIvitamaraNopagrahAzca // 20 // [ sukhaduHkhajIvitamaraNopagrahAzca ] indriyajanya sukha-du:kha, jIvana-maraNa ye bhI pudgala ke upakAra haiN| (The function of matter is) also to contribute to pleasure, suffering, life and death of living beings. parasparopagraho jIvAnAm // 21 // [ jIvAnAm ] jIvoM ke [ parasparopagrahaH ] paraspara meM upakAra haiN| (The function) of souls is to help one another. 72

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adhyAya vartanApariNAmakriyAH paratvAparatve ca kAlasya // 22 // - 5 [ vartanApariNAmakriyAH paratvAparatve ca ] vartanA, pariNAma, kriyA, paratva aura aparatva [ kAlasya ] kAla dravya ke upakAra haiN| Assisting substances in their continuity of being (through gradual changes), in their modifications, in their movements and in their priority and nonpriority in time, are the functions of time. sparzarasagandhavarNavantaH pudgalAH // 23 // [ sparza rasa gandha varNavantaH ] sparza, rasa, gandha aura varNa vAle [ pudgalAH ] pudgala dravya haiN| The forms of matter are characterized by touch, taste, smell and colour. zabdabandhasaukSmyasthaulyasaMsthAnabhedatamazchAyA''tapodyota vantazca // 24 // ukta lakSaNavAle pudgala [ zabda bandha saukSmya sthaulya saMsthAna bheda tamazchAyA''tapodyotavantaH ca ] zabda, bandha, sUkSmatA, sthUlatA, saMsthAna (AkAra), bheda, andhakAra, chAyA, Atapa aura udyotAdi vAle hote haiM, arthAt ye bhI pudgala kI paryAyeM haiN| 73

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adhyAya - 5 Sound, union, fineness, grossness, shape, division, darkness, image, warm light (sunshine), and cool light (moonlight) also (are forms of matter). aNavaH skandhAzca // 25 // pudgala dravya [aNavaH skandhAH ca ] aNu aura skandha ke bheda se do prakAra ke haiN| Atoms and molecules (are the two main divisions of matter). bhedasaGghAtebhya utpadyante // 26 // paramANuoM ke [ bhedasAtebhya] bheda (alaga hone se) saGghAta (milane se) athavA bheda saGghAta donoM se [ utpadyante ] pudgala skandhoM kI utpatti hotI hai| (Moleules) are formed by division (fission), union (fusion), and division-cum-union. bhedAdaNuH // 27 // [aNuH] aNu kI utpatti [ bhedAt ] bheda se hotI hai| The atom (is produced only) by division (fission). 74

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adhyAya bhedasaGghAtAbhyAM cAkSuSaH // 28 // [ cAkSuSaH ] cakSu indriya se dekhane yogya skandha [ bhedasaGghAtAbhyAm ] bheda aura saGghAta donoM ke ekatra rUpa hone se utpanna hotA hai, akele bheda se nahIM / (Molecules produced) by the combined action of division (fission) and union (fusion) can be perceived by the eyes. sat dravyalakSaNam // 29 // [ dravyalakSaNam ] dravya kA lakSaNa [ sat ] sat (astitva) hai| Existence (being or sat) is the differentia of a substance. utpAdavyayadhrauvyayuktaM sat // 30 // [ utpAdavyayadhrauvyayuktaM ] jo utpAda - vyaya - dhrauvya sahita ho [ sat ] so sat hai| - 5 Existence is characterized by origination, disappearance (destruction) and permanence. 0000 75

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adhyAya - 5 tadbhAvAvyayaM nityam // 31 // [tadbhAvAvyayaM ] tadbhAva se jo avyaya hai - nAza nahIM hotA so [ nityam ] nitya hai| Permanence is indestructibility of the essential nature (quality) of the substance'. arpitAnarpitasiddheH // 32 // [arpitAnarpitasiddheH ] pradhAnatA aura gauNatA se padArthoM kI siddhi hotI hai| (The contradictory characteristics are established) from different points of view. snigdharUkSatvAdvandhaH // 33 // [snigdharUkSatvAt ] cikane aura rUkhe ke kAraNa [bandhaH] do, tIna ityAdi paramANuoM kA bandha hotA hai| Combination of atoms takes place by virtue of greasy (sticky) and dry (rough) properties associated with them. Permanence is the existence of the past nature in the present. 76

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adhyAya - 5 na jaghanyaguNAnAm // 34 // [jaghanyaguNAnAm ] jaghanya guNa sahita paramANuoM kA [ na ] bandha nahIM hotaa| (There is) no combination between the lowest degrees of the two properties. guNasAmye sadRzAnAm // 35 // [guNasAmye ] guNoM kI samAnatA ho taba [ sadRzanAm ] samAna jAti vAle paramANu ke sAtha bandha nahIM hotaa| jaise ki - do guNa vAle snigdha paramANu kA dUsare do guNa vAle snigdha paramANu ke sAtha bandha nahIM hotA athavA jaise snigdha paramANu kA utane hI guNa vAle rUkSa paramANu ke sAtha bandha nahIM hotaa| na - (bandha nahIM hotA) yaha zabda isa sUtra meM nahIM kahA parantu Upara ke sUtra meM kahA gayA 'na' zabda isa sUtra meM bhI lAgU hotA hai| (There is no combination) between equal degrees of the same property. dvayadhikAdiguNAnAM tu // 36 // [dvayadhikAdiguNAnAM tu] do adhika guNa hoM isa taraha ke guNa vAle ke sAtha hI bandha hotA hai| 77

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adhyAya - 5 But (there is combination) between degrees different by two units. bandhe'dhiko pAriNAmikau ca // 37 // [ca] aura [ bandhe] bandharUpa avasthA meM [ adhikau] adhika guNa vAle ke paramANuoM jitane guNa rUpa meM [ pAriNAmikau] ( kama guNa vAle paramANuoM kA) pariNamana hotA hai| (yaha kathana nimitta kA hai|) In the process of combination the higher degrees transform the lower ones. guNaparyayavat dravyam // 38 // [guNaparyayavat ] guNa-paryAya vAlA [ dravyam ] dravya hai| That which has qualities and modes is a substance. kAlazca // 39 // [ kAlaH ] kAla [ca ] bhI dravya hai| Time also (is a substance). . . . . . . . . . . . . . . . . . . . . . . . . 78

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adhyAya so'nantasamayaH // 40 // [saH ] vaha kAla dravya [ ananta samaya: ] ananta samaya vAlA hai| kAla kI paryAya yaha samaya hai| yadyapi vartamAnakAla eka samayamAtra hI hai tathApi bhUta-bhaviSya kI apekSA se usake ananta samaya haiN| It (conventional time) consists of infinite instants. dravyAzrayA nirguNA guNAH // 41 // [ dravyAzrayA] jo dravya ke Azraya se hoM aura [ nirguNA ] svayaM dUsare guNoM se rahita hoM [ guNA: ] ve guNa haiN| Those, which have substance as their substratum and which are not themselves the substratum of other attributes, are qualities. - 5 tadbhAvaH pariNAmaH // 42 // [ tadbhAvaH ] jo dravya kA svabhAva (nijabhAva, nijatattva) hai [ pariNAma: ] so pariNAma hai| The condition (change) of a substance is a mode. // iti tattvArthAdhigame mokSazAstre paJcamo'dhyAyaH // *** 79

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adhyAya - 6 atha SaSTho'dhyAyaH Influx of Karma kAyavAGmanaH karma yogaH // 1 // [ kAyavAGmanaH karma ] zarIra, vacana aura mana ke avalambana se AtmA ke pradezoM kA saMkalpa honA so [ yoga: ] yoga hai| The action of the body, the organ of speech and the mind is called yoga (activity). sa AstravaH // 2 // [saH ] vaha yoga [ AsravaH] Asrava hai| It (this threefold activity) is influx (asrava). zubhaH puNyasyAzubhaH pApasya // 3 // [ zubhaH] zubha yoga [ puNyasya ] puNya karma ke Asrava meM kAraNa hai aura [ azubhaH ] azubha yoga [ pApasya ] pApa karma ke Asrava meM kAraNa hai| Virtuous activity is the cause of merit (punya) and wicked activity is the cause of demerit (papa). 80 .....

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adhyAya - 6 sakaSAyAkaSAyayoH sAmparAyikaryApathayoH // 4 // [ sakaSAyasya sAmparAyikasya ] kaSAyasahita jIva ke saMsAra ke kAraNarUpa karma kA Asrava hotA hai aura [akaSAyasya IryApathasya] kaSAyarahita jIva ke sthitirahita karma kA Asrava hotA hai| (There are two kinds of influx, namely) that of persons with passions, which extends transmigration, and that of persons free from passions, which prevents or shortens it. indriyakaSAyAvratakriyAH paJcacatuHpaJcapaJcaviMzatisaMkhyAH pUrvasya bhedAH // 5 // [indriyANi pazca] sparzana Adi pA~ca indriyA~, [kaSAyAH catuH] krodhAdi cAra kaSAya, [avratAni paJca] hiMsA ityAdi pA~ca avrata aura [ kriyAH paJcaviMzati ] samyaktva Adi paccIsa prakAra kI kriyAyeM [ saMkhyAH bhedAH] isa prakAra kula 39 bheda [ pUrvasya ] pahale (sAmparAyika) Asrava ke haiM, arthAt ina sarva bhedoM ke dvArA sAmparAyika Asrava hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 81

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adhyAya - 6 The subdivisions of the former are the five senses, the four passions, non-observance of the five vows and twenty-five activities. tIvramandajJAtAjJAtabhAvAdhikaraNavIryavizeSebhyastadvizeSaH // 6 // [ tIvramandajJAtAjJAtabhAvAdhikaraNa-vIrya-vizeSebhyaH] tIvrabhAva, mandabhAva, jJAtabhAva, ajJAtabhAva, adhikaraNavizeSa aura vIryavizeSa se [ tadvizeSaH] Asrava meM vizeSatAhInAdhikatA hotI hai| Influx is differentiated on the basis of intensity or feebleness of thought-activity, intentional or unintentional nature of action, the substratum and its peculiar potency. adhikaraNaM jIvAjIvAH // 7 // [adhikaraNaM] adhikaraNa [ jIvAjIvAH ] jIvadravya aura ajIvadravya aise do bhedarUpa hai; isakA spaSTa artha yaha hai ki AtmA meM jo karmAsrava hotA hai usameM do prakAra kA nimitta hotA hai; eka jIva nimitta aura dUsarA ajIva nimitt| A literal meaning of the text would read as follows: "The subdivisions of the former are senses, the passions, the nonobservance of the vows and the activities, which are of five, four, five and twenty-five kinds respectively.' 82

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adhyAya - 6 The living and the non-living constitute the substrata. AdyaM saMrambhasamArambhArambhayogakRtakAritAnumatakaSAya vizeSaistristristrizcatuzcaikazaH // 8 // [AdyaM] pahalA arthAt jIva adhikaraNa-Asrava [saMrambhasamArambhArambhayoga, kRtakAritAnumatakaSAyavizeSaiH ca] saMrambha-samArambha-Arambha, mana-vacana-kAyarUpa tIna yoga, kRta-kArita-anumodanA tathA krodhAdi cAra kaSAyoM kI vizeSatA se [triH triH triH catuH] 3 x 3 x3 x4 [ ekazaH] 108 bhedarUpa hai| The substratum of the living is of 108 kinds.? nirvartanAnikSepasaMyoganisargA dvicaturdvitribhedAH param // 9 // [ param ] dUsarA ajIvAdhikaraNa Asrava [nirvartanA dvi] do prakAra kI nirvartanA, [nikSepa catuH] cAra prakAra ke nikSepa [saMyoga dvi] do prakAra ke saMyoga aura [ nisargA tribhedAH] tIna prakAra ke nisarga aise kula 11 bhedarUpa hai| ? Literal version. The substratum of the living is planning to commit violence, preparation for it, and commencement of it, by activity, doing, causing it done, and approval of it, and issuing from the passions, which are three, three, three, and four respectively. 83

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adhyAya - 6 Production, placing, combining and urging are the substratum of the non-living. 84 tatpradoSanihnavamAtsaryAntarAyAsAdanopaghAtA jJAnadarzanAvaraNayoH // 10 // [ tatpradoSa nihnava mAtsaryAntarAyAsAdanopaghAtA: ] jJAna aura darzana ke sambandha meM karane meM Aye huye pradoSa, nihnava, mAtsarya, antarAya, AsAdana aura upaghAta ye [ jJAnadarzanAvaraNayoH ] jJAnAvaraNa tathA darzanAvaraNa karmAsrava ke kAraNa haiN| Spite against knowledge, concealment of knowledge, non-imparting of knowledge out of envy, causing impediment to acquisition of knowledge, disregard of knowledge, and disparagement of true knowledge, lead to the influx of karmas which obscure knowledge and perception. duHkhazokatApAkrandanavadhaparidevanAnyAtmaparobhayasthAnAnyasadvedyasya // 11 //

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adhyAya - 6 [AtmaparobhayasthAnAni ] apane meM, para meM aura donoM ke viSaya meM sthita [ duHkhazokatApAkrandanavadhaparidevanAni] du:kha, zoka, tApa, Akrandana, vadha aura paridevana ye [asadvedyasya] asAtAvedanIya karma ke Asrava ke kAraNa haiN| Suffering, sorrow, agony, moaning, injury, and lamentation, in oneself, in others, or in both, lead to the influx of karmas which cause unpleasant feeling. bhUtavratyanukampAdAnasarAgasaMyamAdiyogaH zAntiH zaucamiti sadvedyasya // 12 // [bhUtavratyanukampA] prANiyoM ke prati aura vratadhAriyoM ke prati anukampA-dayA, [dAnasarAgasaMyamAdiyogaH] dAna, sarAga saMyamAdi ke yoga, [kSAntiH zaucamiti ] kSamA aura zauca, arhanta bhakti ityAdi [ sadvedyasya ] sAtAvedanIya karma ke Asrava ke kAraNa haiN| Compassion towards living beings in general and the devout in particular, charity, asceticism with attachment etc. (i.e. restraint-cum-non-restraint, involuntary dissociation of karmas without effort, austerities not based on right knowledge), contemplation, equanimity, freedom from greed - these lead to the influx of karmas that cause pleasant feeling. 85

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adhyAya -6 kevalizrutasaMghadharmadevAvarNavAdo darzanamohasya // 13 // [ kevalizrutasaMghadharmadevAvarNavAdaH ] kevalI, zruta, saMgha, dharma aura deva kA avarNavAda karanA so [ darzanamohasya] darzanamohanIya karma ke Asrava kA kAraNa hai| Attributing faults to the omniscient, the scriptures, the congregation of ascetics, the true religion, and the celestial beings, leads to the influx of faithdeluding karmas. kaSAyodayAttIvrapariNAmazcAritramohasya // 14 // [kaSAyodayAt ] kaSAya ke udaya se [ tIvrapariNAmaH ] tIvra pariNAma honA so [cAritramohasya] cAritra mohanIya ke Asrava kA kAraNa hai| Intense feelings induced by the rise of the passions cause the influx of the conduct-deluding karmas. bahvArambhaparigrahatvaM nArakasyAyuSaH // 15 // [ bahvArambhaparigrahatvaM ] bahuta Arambha aura bahuta parigraha honA so [ nArakasyAyuSaH ] narakAyu ke Asrava kA kAraNa hai| . . . . . . . . . . . . . . . . . . . . . . . . 86

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adhyAya Excessive infliction of pain, and attachment cause the influx of karma which leads to life in the infernal regions. Deceitfulness causes the influx of life-karma leading to the animal and vegetable world. mAyA tairyagyonasya // 16 // [ mAyA ] mAyA-chalakapaTa [ tairyagyonasya ] tiryaMcAyu ke Asrava kA kAraNa hai| - alpArambhaparigrahatvaM mAnuSasya // 17 // [ alpArambhaparigrahatvaM ] thor3A Arambha aura thor3A parigrahapana [ mAnuSasya ] manuSya - Ayu ke Asrava kA kAraNa haiN| Slight injury and slight attachment cause the influx of life-karma that leads to human life. svabhAvamArdavaM ca // 18 // [ svabhAvamArdavaM ] svabhAva se hI sarala pariNAma honA [ca] bhI manuSyAyu ke Asrava kA kAraNa hai| Natural mildness also (leads to the same influx). .... 6 87

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adhyAya - 6 nizzIlavratatvaM ca sarveSAm // 19 // [niHzIlavratatvaM ca ] zIla aura vrata kA jo abhAva hai vaha bhI [ sarveSAm] sabhI prakAra kI Ayu ke Asrava kA kAraNa Non-observance of the supplementary vows, vows, etc. causes the influx of life-karmas leading to birth among all the four kinds of beings (conditions of existence). sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi daivasya // 20 // [ sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi ] sarAgasaMyama, saMyamAsaMyama, akAmanirjarA aura bAlatapa [ daivasya] ye devAyu ke Asrava ke kAraNa haiN| Restraint with attachment, restraint-cum-nonrestraint, involuntary dissociation of karmas, and austerities accompanied by perverted faith, cause the influx of life-karma leading to celestial birth. samyaktvaM ca // 21 // . . . . . . . . . . . . . . . . . . . . . . . . xx

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adhyAya - 6 [samyaktvaM ca] samyagdarzana bhI devAyu ke Asrava kA kAraNa hai arthAt samyagdarzana ke sAtha rahA huA jo rAga hai vaha bhI devAyu ke Asrava kA kAraNa hai| Right belief also (is the cause of influx of life-karma leading to celestial birth). yogavakratA visaMvAdanaM cAzubhasya nAmnaH // 22 // [yogavakratA] yoga meM kuTilatA [ visaMvAdanaM ca ] aura visaMvAdana arthAt anyathA pravartana [azubhasya nAmnaH ] azubha nAmakarma ke Asrava kA kAraNa haiN| Crooked activities and deception cause the influx of inauspicious physique-making karmas. tadviparItaM zubhasya // 23 // [tadviparItaM ] usase arthAt azubha nAmakarma ke Asrava ke jo kAraNa kahe unase viparIta bhAva [zubhasya ] zubha nAmakarma ke Asrava kA kAraNa haiN| The opposites of these (namely straightforward activity, and honesty or candour) cause the influx of auspicious physique-making karmas. . . . . . . . . . . . . . . . . . . . . . . . . 89

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adhyAya - 6 darzanavizuddhivinayasampannatA zIlavrateSvanatIcAro 'bhIkSNajJAnopayogasaMvegau zaktitastyAgatapasI sAdhusamAdhirvaiyAvRttyakaraNamarhadAcAryabahuzrutapravacana bhaktirAvazyakAparihANirmArgaprabhAvanA pravacanavatsalatvamiti tIrthakaratvasya // 24 // [ darzanavizuddhiH] 1- darzanavizuddhi, [vinayasampannatA] 2- vinayasampannatA, [zIlavrateSvanatIcAraH] 3- zIla aura vratoM meM anaticAra arthAt aticAra kA na honA, [abhIkSNajJAnopayogaH ] 4- nirantara jJAnopayoga, [saMvegaH] 5- saMvega arthAt saMsAra se bhayabhIta honA, [zaktitastyAgatapasI ] 6-7- zakti ke anusAra tyAga tathA tapa karanA, [ sAdhusamAdhiH] 8- sAdhusamAdhi, [vaiyAvRttyakaraNam ] 9- vaiyAvRttya karanA, [ahaMdAcAryabahuzrutapravacanabhaktiH ] 10-13- arhatAcArya-bahuzruta (upAdhyAya) aura pravacana (zAstra) ke prati bhakti karanA, [AvazyakAparihANiH] 14- Avazyaka meM hAni na karanA, [mArgaprabhAvanA] 15- mArga prabhAvanA aura [pravacanavatsalatvam ] 16- pravacana-vAtsalya [iti tIrthakaratvasya] ye solaha bhAvanA tIrthaMkara-nAmakarma ke Asrava kA kAraNa haiN| . . . . . . . . . . . . . . . . . . . . . . . . 90

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adhyAya - 6 The influx of Tirthamkara name-karma is caused by these sixteen observances, namely, purity of right faith, reverence, observance of vows and supplementary vows without transgressions, ceaseless pursuit of knowledge, perpetual fear of the cycle of existence, giving gifts (charity), practising austerities according to one's capacity, removal of obstacles that threaten the equanimity of ascetics, serving the meritorious by warding off evil or suffering, devotion to omniscient lords, chief preceptors, preceptors, and the scriptures, practice of the six essential daily duties, propagation of the teachings of the omniscient, and fervent affection for one's brethren following the same path. parAtmanindAprazaMse sadasadguNocchAdanodbhAvane ca nIcairgotrasya // 25 // [parAtmaniMdAprazaMse ] dUsare kI niMdA aura apanI prazaMsA karanA [sadasadguNocchAdanodbhAvane ca ] tathA pragaTa guNoM ko chipAnA aura apragaTa guNoM ko prasiddha karanA so [ nIcairgotrasya ] nIca gotrakarma ke Asrava kA kAraNa haiN| Censuring others and praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx of karmas which lead to low status.

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adhyAya -6 tadviparyayau nIcairvRttyanutseko cottarasya // 26 // [tadviparyayaH ] usa nIca gotrakarma ke Asrava ke kAraNoM se viparIta arthAt paraprazaMsA, AtmaniMdA ityAdi [ca ] tathA [nocairvRttyanutseko ] namra vRtti honA tathA mada kA abhAva - so [ uttarasya ] dUsare gotrakarma arthAt ucca gotrakarma ke Asrava kA kAraNa haiN| The opposites of those mentioned in the previous sutra, and humility and modesty, cause the influx of karmas which determine high status. vighnakaraNamantarAyasya // 27 // [vighnakaraNam ] dAna, lAbha, bhoga, upabhoga tathA vIrya meM vighna karanA so [antarAyasya ] antarAya karma ke Asrava kA kAraNa haiN| Laying an obstacle is the cause of the influx of obstructive karmas. // iti tattvArthAdhigame mokSazAstre SaSTho'dhyAyaH // . . . . . . . . . . . . . . . . . . . . . . . . 92

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atha saptamo'dhyAyaH The Five Vows adhyAya hiMsA'nRtasteyAbrahmaparigrahebhyo viratirvratam // 1 // [ hiMsA'nRtasteyAbrahmaparigrahebhyo viratiH ] hiMsA, jhUTha, corI, maithuna aura parigraha arthAt padArthoM ke prati mamatvarUpa pariNamana - ina pA~ca pApoM se (buddhipUrvaka) nivRtta honA so [ vratam ] vrata hai| Desisting from injury, falsehood, stealing, unchastity, and attachment, is the (fivefold) vow. - 7 dezasarvato'NumahatI // 2 // vrata ke do bheda haiM - [ dezataH aNuH ] uparokta hiMsAdi pApoM kA ekadeza tyAga karanA so aNuvrata aura [ sarvataH mahatI ] sarvadeza tyAga karanA so mahAvrata hai| (The vow is of two kinds), small and great, from its being partial and complete. 0000 tatsthairyArthaM bhAvanAH pazca pazca // 3 // [ tatsthairyArthaM ] una vratoM kI sthiratA ke liye [ bhAvanAH pazca pazca] pratyeka vrata kI pA~ca-pA~ca bhAvanAyeM haiN| kisI vastu kA bAra bAra vicAra karanA so bhAvanA hai| 93

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adhyAya - 7 For the sake of strengthening the vows, there are five observances' for each of these. vAGmanoguptIryAdAnanikSepaNasamityAlokitapAna bhojanAni paJca // 4 // [vAGmanoguptIryAdAnanikSepaNasamityAlokitapAnabhojanAni ] vacanagupti- vacana ko rokanA, managupti- mana kI pravRtti ko rokanA, IryA samiti- cAra hAtha jamIna dekhakara calanA, AdAnanikSepaNa samiti- jIvarahita bhUmi dekhakara sAvadhAnI se kisI vastu ko uThAnA dharanA aura AlokitapAnabhojanadekhakara-zodhakara, bhojana-pAnI grahaNa karanA [ paJca] ye pA~ca ahiMsA vrata kI bhAvanAyeM haiN| Control of speech, control of thought, regulation of movement, care in taking and placing things or objects, and examining food or drink, are five. krodhalobhabhIrutvahAsyapratyAkhyAnAnyanuvIcibhASaNaM ca pazca // 5 // Bhavana is generally rendered as contemplation or meditation. But from what follows 'observance may be taken as a better rendering. . . . . . . . . . . . . . . . . . . . . . . . . 94

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adhyAya - 7 [ krodhalobhabhIrutvahAsyapratyAkhyAnAni ] krodhapratyAkhyAna, lobhapratyAkhyAna, bhIrutvapratyAkhyAna, hAsyapratyAkhyAna arthAt krodha kA tyAga karanA, lobha kA tyAga karanA, bhaya kA tyAga karanA, hAsya kA tyAga karanA [ anuvIcibhASaNaM ca ] aura zAstra kI AjJAnusAra nirdoSa vacana bolanA [ paJca] ye pA~ca satyavrata kI bhAvanAyeM haiN| Giving up anger, greed, cowardice or fearfulness, and jest, and speaking harmless words are five. zUnyAgAravimocitAvAsaparoparodhAkaraNabhaikSyazuddhi sadharmAvisaMvAdAH pazca // 6 // [zUnyAgAravimocitAvAsaparoparodhAkaraNabhaikSyazuddhisadharmAvisaMvAdAH ] zUnyAgAravAsa- parvatoM kI guphA, vRkSa kI pola ityAdi nirjana sthAnoM meM rahanA, vimocitAvAsa- dUsaroM ke dvArA chor3e gaye sthAna meM nivAsa karanA, kisI sthAna para rahate huye dUsaroM ko na haTAnA tathA yadi koI apane sthAna meM Ave to use na rokanA, zAstrAnusAra bhikSA kI zuddhi rakhanA aura sAdharmiyoM ke sAtha yaha merA hai-yaha terA hai aisA kleza na karanA [ paJca] ye pA~ca acauryavrata kI bhAvanAyeM haiN| . . . . . . . . . . . . . . . . . . . . . . . . 95

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adhyAya - 7 Residence in a solitary place, residence in a deserted habitation, causing no hindrance to others, acceptance of clean food, and not quarrelling with brother monks, are five. strIrAgakathAzravaNatanmanoharAMganirIkSaNapUrvaratAnusmaraNavRSyeSTarasasvazarIrasaMskAratyAgAH pazca // 7 // [ strIrAgakathAzravaNatyAgaH ] striyoM meM rAga bar3hAne vAlI kathA sunane kA tyAga, [ tanmanoharAMganirIkSaNatyAgaH ] unake manohara aMgoM ko nirakhakara dekhane kA tyAga, [ pUrvaratAnusmaraNatyAgaH ] avrata avasthA meM bhoge hue viSayoM ke smaraNa kA tyAga, [ vRSyeSTarasatyAgaH ] kAmavardhaka gariSTha rasoM kA tyAga aura [ svazarIrasaMskAratyAgaH ] apane zarIra ke saMskAroM kA tyAga [pazca] ye pA~ca bahmacarya vrata kI bhAvanAyeM haiN| Giving up listening to stories that excite attachment for women, looking at the beautiful bodies of women, recalling former sexual pleasure, delicacies stimulating amorous desire, and adornment of the body, constitutes five. 96

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adhyAya - 7 manojJAmanojJendriyaviSayarAgadveSavarjanAni paJca // 8 // [ manojJAmanojJendriyaviSayarAgadveSavarjanAni] sparzana Adi pA~coM indriyoM ke iSTa-aniSTa viSayoM ke prati rAga-dveSa kA tyAga karanA [ pazca] so pA~ca parigrahatyAgavata kI bhAvanAyeM haiN| Giving up attachment and aversion for agreeable and disagreeable objects of the five senses constitutes five. hiMsAdiSvihAmutrApAyAvadyadarzanam // 9 // [hiMsAdiSu ] hiMsA Adi pA~ca pApoM se [iha amutra ] isa loka meM tathA paraloka meM [ apAyAvadyadarzanam ] nAza kI (du:kha, Apatti, bhaya tathA niMdyagati kI) prApti hotI hai - aisA bArambAra cintavana karanA caahiye| The consequences of violence etc. are calamity and reproach in this world and in the next. duHkhameva vA // 10 // [vA] athavA ye hiMsAdika pA~ca pApa [duHkhameva] duHkharUpa hI haiM - aisA vicaarnaa| Or sufferings only (result from injury etc.). 97

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adhyAya - 7 maitrIpramodakAruNyamAdhyasthAni ca sattvaguNAdhika klizyamAnAvineyeSu // 11 // [ sattveSu maitrI ] prANImAtra ke prati nirvaira buddhi [guNAdhikeSu pramodaM] adhika guNavAnoM ke prati pramoda (harSa) [klizyamAneSu kAruNyaM] du:khI-rogI jIvoM ke prati karuNA aura [ avineyeSu mAdhyasthaM ] haThAgrahI mithyAdRSTi jIvoM ke prati mAdhyastha bhAvanA - ye cAra bhAvanA ahiMsAdi pA~ca vratoM kI sthiratA ke liye bArambAra cintavana karane yogya haiN| Benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the insolent and ill-behaved. jagatkAyasvabhAvau vA saMvegavairAgyArtham // 12 // [saMvegavairAgyArtham ] saMvega arthAt saMsAra kA bhaya aura vairAgya arthAt rAga-dveSa kA abhAva karane ke liye [ jagatkAyasvabhAvau vA ] krama se saMsAra aura zarIra ke svabhAva kA cintavana karanA caahiye| Or the nature of mundane existence (the universe) and the body (may also be contemplated) in order to cultivate awe at the misery of worldly existence and detachment to worldly things. . . . . . . . . . . . . . . . . . . . . . . . . 98

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adhyAya - 7 pramattayogAtprANavyaparopaNaM hiMsA // 13 // [pramattayogAt ] kaSAya-rAga-dveSa arthAt ayatnAcAra (asAvadhAnI-pramAda) ke sambandha se athavA pramAdI jIva ke mana-vacana-kAya yoga se [ prANavyaparopaNaM] jIva ke bhAva-prANa kA, dravya-prANa kA athavA ina donoM kA viyoga karanA so [ hiMsA ] hiMsA hai| The severance of vitalities out of passion is injury. asadabhidhAnamanRtam // 14 // pramAda ke yoga se [ asadabhidhAnaM ] jIvoM ko du:khadAyaka athavA mithyArUpa vacana bolanA so [anRtam] asatya hai| Speaking what is not commendable is falsehood. adattAdAnaM steyam // 15 // pramAda ke yoga se [adattAdAnaM ] binA dI huI kisI bhI vastu ko grahaNa karanA so [steyam ] corI hai| Taking anything that is not given is stealing. . . . . . . . . . . . . . . . . . . . . . . . . 99

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adhyAya - 7 maithunamabrahma // 16 // [ maithunamabrahma ] jo maithuna hai so abrahma arthAt kuzIla hai| Copulation is unchastity. mUrchA parigrahaH // 17 // [ mUrchA parigrahaH ] jo mUrchA hai so parigraha hai| Infatuation is attachment to possessions. nizzalyo vratI // 18 // [vratI] vratI jIva [ niHzalyaH] zalya rahita hI hotA hai| The votary is free from stings. agAryanagArazca // 19 // [agArI] agArI arthAt sAgAra (gRhastha) [anagAraH ca] aura anagAra (gRhatyAgI bhAvamuni) isa prakAra vratI ke do bheda noTa- nizcaya samyagdarzana-jJAnapUrvaka mahAvratoM ko pAlane vAle muni anagArI kahalAte haiM aura dezavrata ko pAlane vAle zrAvaka sAgArI kahalAte haiN| 100

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adhyAya - 19 The householder and the homeless ascetic are the two kinds of votaries. aNuvrato'gArI // 20 // [ aNuvrataH ] aNuvrata arthAt ekadeza vrata pAlanevAle samyagdRSTi jIva [ agArI ] sAgAra kahe jAte haiN| One who observes the small vows is a householder. digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavratasaMpannazca // 21 // [ca] aura phira ve vrata [ digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAga vratasaMpannaH ] digvrata, dezavrata tathA anarthadaNDavrata ye tIna guNavrata aura sAmAyika, proSadhopavAsa, upabhoga- paribhoga parimANa (maryAdA) tathA atithisaMvibhAgavrata ye cAra zikSAvrata sahita hote haiM arthAt vratadhArI zrAvaka pA~ca aNuvrata, tIna guNavrata aura cAra zikSAvrata, ina bAraha vratoM sahita hotA hai| 101

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adhyAya - 7 Abstaining from activity with regard to directions, country, and purposeless sin, periodical concentration, fasting at regular intervals, limiting consumable and non-consumable things, and partaking of one's food after feeding an ascetic, are the minor or supplementary vows. mAraNAntikI sallekhanAM joSitA // 22 // vratadhArI zrAvaka [ mAraNAntikI ] maraNa ke samaya hone vAlI [ sallekhanAM] sallekhanA ko [ joSitA] prItipUrvaka sevana kreN| The householder courts voluntary death at the end of his life. zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH samyagdRSTeratIcArAH // 23 // [zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH ] zaMkA, kAMkSA, vicikitsA, anyadRSTi kI prazaMsA aura anyadRSTi kA saMstava - ye pA~ca [ samyagdRSTeH aticArAH] samyagdarzana ke aticAra haiN| . . . . . . . . . . . . . . . . . . . . . . . . 102

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adhyAya - 7 Doubt in the teachings of the Jina, desire for worldly enjoyment, repugnance or disgust at the afflicted, admiration for the knowledge and conduct of the wrong believer, and praise of wrong believers, are the five transgressions of the right believer. vratazIleSu paJca pazca yathAkramam // 24 // [vratazIleSu ] vrata aura zIloM meM bhI [ yathAkramaM] anukrama se pratyeka meM [ paJca pazca] pA~ca-pA~ca aticAra haiN| There are five, five transgressions respectively for the vows and the supplementary vows. bandhavadhacchedAtibhArAropaNAnapAnanirodhAH // 25 // [bandhavadhacchedAtibhArAropaNAnnapAnanirodhAH] bandha, vadha, cheda, adhika bhAra lAdanA aura anna-pAna kA nirodha karanA - ye pA~ca ahiMsANuvrata ke aticAra haiN| Binding, beating, mutilating limbs, overloading, and withholding food and drink. 103

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adhyAya - 7 mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahAra sAkAramantrabhedAH // 26 // [mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH ] mithyA upadeza, rahobhyAkhyAna, kUTalekhAkriyA, nyAsApahAra aura sAkAramantrabheda - ye pA~ca satyANuvrata ke aticAra haiN| Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts. stenaprayogatadAhRtAdAnaviruddharAjyAtikramahInAdhika mAnonmAnapratirUpakavyavahArAH // 27 // corI ke liye cora ko preraNA karanA yA usakA upAya batAnA, cora se curAI huI vastu kharIdanA, rAjya kI AjJA ke viruddha calanA, dene-lene ke bA~Ta tarAjU Adi kama-jyAdA rakhanA aura kImatI vastu meM kama kImata kI vastu milAkara asalI bhAva se becanA - ye acauryANuvrata ke aticAra haiN| Prompting others to steal, receiving stolen goods, under-buying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods. . . . . . . . . . . . . . . . . . . . . . . . . 104

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adhyAya - 7 paravivAhakaraNetvarikAparigRhItA'parigRhItAgamanAnaMgakrIr3AkAmatIvrAbhinivezAH // 28 // dUsare ke putra-putriyoM kA vivAha karanA - karAnA, pati-sahita vyabhicAriNI striyoM ke pAsa AnA-jAnA, lena-dena rakhanA, rAgabhAva pUrvaka bAta-cIta karanA, pati - rahita vyabhicAriNI strI ( vezyAdi) ke yahA~ AnA-jAnA, lena-dena Adi kA vyavahAra rakhanA, anaMgakrIr3A arthAt kAmasevana ke liye nizcita aMgoM ko chor3akara anya aMgoM se kAmasevana karanA aura kAmasevana kI tIvra abhilASA - ye pA~ca brahmacaryA vrata ke aticAra haiN| Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices, and excessive sexual passion. kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyapramANAtikramAH // 29 // [ kSetravAstupramANAtikramAH ] kSetra aura rahane ke sthAna ke parimANa kA ullaMghana karanA, [ hiraNyasuvarNapramANAtikramAH ] cA~dI aura sone ke parimANa kA ullaMghana karanA, [ dhanadhAnyapramANAtikramA: ] dhana ( pazu Adi) tathA dhAnya ke .... 105

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adhyAya - 7 parimANa kA ullaMghana karanA, [ dAsIdAsapramANAtikramAH] dAsI aura dAsa ke parimANa kA ullaMghana karanA tathA [ kupyapramANAtikramAH ] vastra, bartana Adi ke parimANa kA ullaMghana karanA - ye pA~ca aparigraha aNuvrata ke aticAra haiN| Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants, and clothes. UrdhvAdhastiryagvyatikramakSetravRddhismRtyantarAdhAnAni // 30 // [UrdhvavyatikramaH ] mApa se adhika UMcAI vAle sthaloM meM jAnA, [adha:vyatikramaH ] mApa se nIce (ku~A, khAna Adi) sthAnoM meM utaranA, [ tiryakvyatikramaH ] samAna sthAna ke mApa se bahuta dUra jAnA, [ kSetravRddhiH ] kI huI maryAdA meM kSetra ko bar3hA lenA aura [smRtyantarAdhAnaM ] kSetra kI kI huI maryAdA ko bhUla jAnA - ye pA~ca digvrata ke aticAra haiN| Exceeding the limits set in the directions, namely upwards, downwards and horizontally, enlarging the boundaries in the accepted directions, and forgetting the boundaries set, are the five transgressions of the minor vow of direction. . . . . . . . . . . . . . . . . . . . . . . . . 106

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adhyAya - 7 AnayanapreSyaprayogazabdarUpAnupAtapudgalakSepAH // 31 // [AnayanaM ] maryAdA se bAhara kI cIja ko maMgAnA, [preSyaprayogaH ] maryAdA se bAhara naukara Adi ko bhejanA, [zabdAnupAtaH ] khAMsI, zabda Adi se maryAdA ke bAhara jIvoM ko apanA abhiprAya samajhA denA, [rUpAnupAtaH ] apanA rUpa Adi dikhAkara maryAdA ke bAhara ke jIvoM ko izArA karanA aura [ pudgalakSepAH ] maryAdA ke bAhara kaMkara, patthara Adi pheMkakara apane kArya kA nirvAha kara lenA - ye pA~ca dezavrata ke aticAra haiN| Sending for something outside the country of one's resolve, commanding someone there to do thus, indicating one's intentions by sounds, by showing oneself, and by throwing clod etc. kandarpakautkucyamaukharyAsamIkSyAdhikaraNopabhoga paribhogAnarthakyAni // 32 // [kandarpa ] rAga se hAsyasahita aziSTa vacana bolA, [ kautkucyaM ] zarIra kI kuceSTA karake aziSTa vacana bolanA, [ maukharyaM ] dhRSTatApUrvaka jarUrata se jyAdA bolanA, [asamIkSyAdhikaraNaM] binA prayojana mana, vacana, kAya kI 107

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adhyAya - 7 pravRtti karanA aura [ upabhoga- paribhogAnarthakyaM ] bhoga-upabhoga ke padArthoM kA jarUrata se jyAdA saMgraha karanA ye pA~ca anarthadaMDavrata ke aticAra haiN| Vulgar jokes, vulgar jokes accompanied by gesticulation, garrulity, unthinkingly indulging in too much action, keeping too many consumable and non-consumable objects, are the five transgressions of the vow of desisting from unnecessary sin. yogaduSpraNidhAnAnAdarasmRtyanupasthAnAni // 33 // [ yogaduSpraNidhAnaM] mana sambandhI pariNAmoM kI anyathA pravRtti karanA, vacana sambandhI pariNAmoM kI anyathA pravRtti karanA, kAya sambandhI pariNAmoM kI anyathA pravRtti karanA, -- [ anAdara ] sAmAyika ke prati utsAha rahita honA, [ smRtyanupasthAnaM ] ekAgratA ke abhAva ko lekara sAmAyika ke pATha Adi bhUla jAnA ye pA~ca sAmAyika zikSAvrata ke aticAra haiN| - 108 Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five transgressions of concentration. .....

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adhyAya - 7 apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni // 34 // [apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni ] binA dekhI, binA zodhI jamIna meM mala-mUtrAdi kSepaNa karanA, binA dekhe, binA zodhe pUjana ke upakaraNa grahaNa karanA, binA dekhe, binA zodhe jamIna para caTAI, vastra Adi bichAnA, bhUkha Adi se vyAkula ho Avazyaka dharma-kArya utsAha-rahita hokara karanA aura Avazyaka dharma-kAryoM ko bhUla jAnA - ye pA~ca proSadhopavAsa zikSAvrata ke aticAra haiN| Excreting, handling sandalwood paste, flowers etc., and spreading mats and garments without inspecting and cleaning the place and the materials, lack of earnestness, and lack of concentration. sacittasambandhasammizrAbhiSavaduHpakvAhArAH // 35 // 1- sacitta-jIvavAle (kacce phala Adi) padArtha, 2- sacitta padArtha ke sAtha sambandha vAle padArtha, 3- sacitta padArtha se mile huye padArtha, 4- abhiSava - gariSTha padArtha, aura 5- du:pakva arthAt Adhe pake yA adhika pake hue yA burI 109

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adhyAya - 7 taraha se pake padArtha - inakA AhAra karanA - ye pA~ca upabhoga-paribhoga parimANa zikSAvrata ke aticAra haiN| Victuals containing (one-sensed) organisms, placed near organisms, mixed with organisms, stimulants, and ill-cooked food. sacittanikSepApidhAnaparavyapadezamAtsaryakAlAtikramAH // 36 // [ sacittanikSepaH ] sacitta patra Adi meM rakhakara bhojana denA, [ sacittApidhAnaM ] sacitta patra Adi se Dhake huye bhojana Adi ko denA [ paravyapadezaH] dUsare dAtAra kI vastu ko denA [ mAtsarya] anAdarapUrvaka denA athavA dUsare dAtAra kI vastu ko IrSApUrvaka denA aura [ kAlAtikramaH ] yogya kAla kA ullaMghana karake denA - ye pA~ca atithisaMvibhAga zikSAvrata ke aticAra haiN| Placing the food on things with organisms such as green leaves, covering it with such things, food of another host, envy, and untimely food. . . . . . . . . . . . . . . . . . . . . . . . . 110

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adhyAya - 7 jIvitamaraNAzaMsAmitrAnurAgasukhAnubandhanidAnAni // 37 // [ jIvitAzaMsA ] sallekhanA dhAraNa karane ke bAda jIne kI icchA karanA, [ maraNAzaMsA ] vedanA se vyAkula hokara zIghra marane kI icchA karanA, [ mitrAnurAgaH ] anurAga ke dvArA mitroM kA smaraNa karanA, [sukhAnubandha ] pahale bhoge huye sukhoM kA smaraNa karanA aura [ nidAnaM ] nidAna karanA arthAt AgAmI viSaya-bhogoM kI vAMchA karanA - ye pA~ca sallekhanAvrata ke aticAra haiN| Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and constant longing for enjoyment. anugrahArthaM svasyAtisargo dAnam // 38 // [anugrahArthaM ] anugraha-upakAra ke hetu se [svasyAtisargaH] dhana Adi apanI vastu kA tyAga karanA so [ dAnaM] dAna hai| Charity is the giving of one's wealth to another for mutual benefit. vidhidravyadAtRpAtravizeSAttadvizeSaH // 39 // [vidhidravyadAtRpAtravizeSAt ] vidhi, dravya, dAtR aura pAtra kI vizeSatA se [ tadvizeSaH ] dAna meM vizeSatA hotI hai| 111

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adhyAya - 7 The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of the recipient. // iti tattvArthAdhigame mokSazAstre saptamo'dhyAyaH // . . . . . . . . . . . . . . . . . . . . . . . . 112

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adhyAya - 8 atha aSTamo'dhyAyaH Bondage of Karma mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH // 1 // [mithyAdarzanAviratipramAdakaSAyayogAH ] mithyAdarzana, avirati, pramAda, kaSAya aura yoga - ye pA~ca [baMdhahetavaH] bandha ke kAraNa haiN| Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage. sakaSAyatvAjjIvaH karmaNo yogyAnpudgalAnAdatte sa bandhaH // 2 // [ jIvaH sakaSAyatvAt ] jIva kaSAyasahita hone se [karmaNaH yogyAnpudgalAn ] karma ke yogya pudgala paramANuoM ko [Adatte ] grahaNa karatA hai [ sa bandhaH] vaha bandha hai| The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage. prakRtisthityanubhavapradezAstadvidhayaH // 3 // [tat ] usa bandha ke [ prakRtisthityanubhavapradezAH] prakRtibandha, sthitibandha, anubhAgabandha aura pradezabandha [vidhayaH] ye cAra bheda haiN| . . . . . . . . . . . . . . . . . . . . . . . . 113

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adhyAya - 8 Bondage is of four kinds according to the nature or species of karma, duration of karma, fruition of karma, and the quantity of space-points of karma. Adyo jJAnadarzanAvaraNavedanIyamohanIyAyurnAma gotrAntarAyAH // 4 // [Adyo] pahalA arthAt prakRtibandha [ jJAnadarzanAvaraNavedanIyamohanIyAyurnAmagotrAntarAyAH] jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, Ayu, nAma, gotra aura antarAya - ina ATha prakAra kA hai| The type-bondage is of eight kinds, knowledgeobscuring, perception-obscuring, feeling-producing, deluding, life-determining, name-determining (physique-making), status-determining, and obstructive karmas. paJcanavadvayaSTAviMzaticaturdvicatvAriMzadvipaJcabhedA yathAkramam // 5 // [ yathAkramam ] uparokta jJAnAvaraNAdi ATha karmoM ke anukrama se [ paJcanavadvayaSTAviMzaticaturdvicatvAriMzadvipaJcabhedAH] pA~ca, nava, do, aTThAIsa, cAra, byAlIsa, do aura pA~ca bheda haiN| 114

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adhyAya - 8 The subdivisions are five, nine, two, twenty-eight, four, forty-two, two, and five kinds respectively. matizrutAvadhimanaHparyayakevalAnAm // 6 // [matizrutAvadhimanaHparyayakevalAnAm ] matijJAnAvaraNa, zrutajJAnAvaraNa, avadhijJAnAvaraNa, mana:paryayajJAnAvaraNa aura kevalajJAnAvaraNa, ye jJAnAvaraNa karma ke pA~ca bheda haiN| Karmas which obscure sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, are the five kinds of knowledgeobscuring karmas. cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApracalA pracalApracalAstyAnagRddhayazca // 7 // [cakSuracakSuravadhikevalAnAM] cakSudarzanAvaraNa, acakSudarzanAvaraNa, avadhidarzanAvaraNa, kevaladarzanAvaraNa [nidrAnidrAnidrApracalApracalApracalAstyAnagRddhayazca] nidrA, nidrAnidrA, pracalA, pracalApracalA aura styAnagRddhi - ye nava bheda darzanAvaraNa karma ke haiN| . . . . . . . . . . . . . . . . . . . . . . . . 115

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adhyAya - 8 The four karmas that cover ocular perception, nonocular intuition, clairvoyant perception, and perfect perception, sleep, deep sleep, drowsiness (sleep in sitting posture), heavy drowsiness (intense sleep in sitting posture), and somnambulism (committing cruel deeds in sleep), are the nine subtypes of perception-covering karmas. sadasadvedye // 8 // [sadasadvedye ] sAtAvedanIya aura asAtAvedanIya ye do vedanIya karma ke bheda haiN| The two karmas which cause pleasant feeling and unpleasant feeling respectively are the two subtypes of feeling-producing karmas. darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAstridvinavaSoDazabhedAH samyaktvamithyAtvatadubhayAnyakaSAyakaSAyau hAsyaratyaratizokabhayajugupsAstrIpunnapuMsakavedA anantAnubandhyapratyAkhyAnapratyAkhyAnasaMjvalana vikalpAzcaikazaH krodhamAnamAyAlobhAH // 9 // [darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAH] darzanamohanIya, cAritramohanIya, akaSAyavedanIya aura 116

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adhyAya - 8 kaSAyavedanIya - ye cAra bhedarUpa mohanIya karma ke haiM aura isake anukrama se [ tridvinavaSoDazabhedAH] tIna, do, nava aura solaha bheda haiN| ve isa prakAra se haiM - [samyaktvamithyAtvatadubhayAni ] samyaktva mohanIya, mithyAtva mohanIya aura samyamithyAtvamohanIya - ye darzana mohanIya ke tIna bheda haiM; [akaSAyakaSAyau ] akaSAyavedanIya aura kaSAyavedanIya ye do bheda cAritra mohanIya ke haiM; [ hAsyaratyaratizokabhayajugupsAstrIpunnapuMsakavedAH ] hAsya, rati, arati, zoka, bhaya, jugupsA, strIveda, puruSaveda aura napuMsakaveda - ye akaSAyavedanIya ke nava haiM; aura [anantAnubandhyapratyAkhyAnapratyAkhyAnasaMjvalanavikalpAH ca] anantAnubandhI, apratyAkhyAna, pratyAkhyAna tathA saMjvalana ke bheda se tathA [ ekazaH krodhamAnamAyAlobhAH] ina pratyeka ke krodha, mAna, mAyA aura lobha ye cAra prakAra - ye solaha bheda kaSAyavedanIya ke haiN| isa taraha mohanIya karma ke kula aTThAIsa bheda haiN| The deluding karmas are of twenty-eight kinds. These are the three subtypes of faith-deluding karmas', the two types of conduct-deluding karmas The three subtypes of faith-deluding karmas are wrong belief, mixed right and wrong belief, and right belief slightly clouded by wrong belief. . . . . . . . . . . . . . . . . . . . . . . . . 117

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adhyAya -8 which cause (and which are caused by) the passions and quasi-passions, the subtypes of the passions and the quasi-passions being sixteen and nine respectively. nArakatairyagyonamAnuSadaivAni // 10 // [nArakatairyagyonamAnuSadaivAni ] narakAyu, tiryaMcAyu, manuSyAyu aura devAyu - ye cAra bheda Ayukarma ke haiN| (The life-karmas determine the quantum of life in the states of existence as) infernal beings, plants and animals, human beings, and celestial beings. gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAnasaMhananasparzarasagaMdhavarNAnupUrvyagurulaghUpaghAta paraghAtAtapodyotocchvAsavihAyogatayaH pratyekazarIratrasasubhagasusvarazubhasUkSmaparyAptisthirAdeyayaza:kIrtisetarANi tIrthakaratvaM ca // 11 // 2 The passions are four - anger, pride, deceitfulness, and greed. Each of these four is further divided into four classes, namely that which leads to infinite births, that which hinders partial abstinence, that which disturbs complete self-restraint, and that which interferes with perfect conduct. Thus the passions make up sixteen. * The quasi-passions are nine, namely laughter, liking, disliking, sorrow, fear, disgust, the male sex-passion, the female sex-passion, and the neuter sex-passion. 118

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adhyAya - 8 [gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAnasaMhananasparzarasagaMdhavarNAnupUrvyagurulaghUpaghAtaparaghAtAtapodyotocchvAsavihAyogatayaH] gati, jAti, zarIra, aMgopAMga, nirmANa, bandhana, saMghAta, saMsthAna, saMhanana, sparza, rasa, gaMdha, varNa, anupUrvI, agurulaghu, upaghAta, paraghAta, Atapa, udyota, ucchvAsa aura vihAyogati - ye ikkIsa, tathA [pratyekazarIratrasasubhagasusvarazubhasUkSmaparyAptisthirAdeyayazaHkIrtisetarANi] pratyeka zarIra, trasa, subhaga, susvara, zubha, sUkSma, paryApti, sthira, Adeya aura yaza:kIrti - ye dasa tathA inase ulaTe dasa arthAt sAdhAraNa zarIra, sthAvara, durbhaga, dusvara, azubha, bAdara (-sthUla), aparyApti, asthira, anAdeya aura apayaza:kIrti - ye dasa, [ tIrthakaratvaM ca] aura tIrthakaratva, isa taraha nAmakarma ke kula byAlIsa bheda haiN| The name (physique-making) karmas comprise the state of existence, the class, the body, the chief and secondary parts, formation, binding (union), molecular interfusion, structure, joint, touch, taste, odour, colour, movement after death, neither heavy nor light, self-annihilation, annihilation by others, emitting warm splendour, emitting cool lustre, respiration, gait, individual body, mobile being, amiability, a melodious voice, beauty of form, minute body, complete development (of the organs), firmness, lustrous body, glory and renown, and the 119

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adhyAya - 8 opposites of these (commencing from individual body), and Tirthakaratva. uccairnIcaizca // 12 // [uccairnIcaizca ] uccagotra aura nIcagotra - ye do bheda gotra karma ke haiN| The high and the low. dAnalAbhabhogopabhogavIryANAm // 13 // [dAnalAbhabhogopabhogavIryANAm ] dAnAntarAya, lAbhAntarAya, bhogAntarAya, upabhogAntarAya aura vIryAntarAya - ye pA~ca bheda antarAya karma ke haiN| prakRtibandha ke upabhedoM kA varNana yahA~ pUrNa huaa| The obstructive karmas are of five kinds, obstructing the making of gifts, gain, enjoyment of consumable things, enjoyment of non-consumable things, and effort (energy). AditastisRNAmantarAyasya ca triMzatsAgaropamakoTIkoTyaH parA sthitiH // 14 // . . . . . . . . . . . . . . . . . . . . . . . . 120

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adhyAya - 8 [AditastisRNAm ] Adi se tIna arthAt jJAnAvaraNa, darzanAvaraNa, tathA vedanIya [antarAyasya ca] aura antarAya - ina cAra karmoM kI [ parA sthitiH] utkRSTa sthiti [triMzatsAgaropamakoTIkoTyaH ] tIsa kor3Akor3I sAgara kI hai| The maximum duration of the three main types (primary species) from the first and obstructive karmas is thirty sagaropama kotikoti. saptatirmohanIyasya // 15 // [ mohanIyasya] mohanIya karma kI utkRSTa sthiti [ saptatiH] sattara kor3Akor3I sAgara kI hai| Seventy sagaropama kotikoti is the maximum duration of the deluding karmas. viMzatirnAmagotrayoH // 16 // [nAmagotrayoH ] nAma aura gotra karma kI utkRSTa sthiti [viMzatiH ] bIsa koDAkor3I sAgara kI hai| Twenty sagaropama kotikoti is the maximum duration of the name-karma and the statusdetermining karma. . . . . . . . . . . . . . . . . . . . . . . . . 121

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adhyAya - 8 trayastriMzatsAgaropamANyAyuSaH // 17 // [ AyuSaH ] Ayu karma kA utkRSTa sthiti [trayastriMzatsAgaropamANi ] teMtIsa sAgara kI hai| Thirty-three sagaropamas is the maximum duration of life. aparA dvAdazamuhUrtA vedanIyasya // 18 // [ vedanIyasya aparA] vedanIya karma kI jaghanya sthiti [ dvAdazamuhUrtA ] bAraha muhUrta kI hai| The minimum duration of the feeling-producing karma is twelve muhurtas. nAmagotrayoraSTau // 19 // [nAmagotrayoH ] nAma aura gotra karma kI jaghanya sthiti [aSTau ] ATha muhUrta kI hai| The minimum duration of the name-karma and the status-determining karma is eight muhurtas. zeSANAmantarmuhUrtA // 20 // . . . . . . . . . . . . . . . . . . . . . . . . 122

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adhyAya - 8 [zeSANAM] bAkI ke arthAt jJAnAvaraNa, darzanAvaraNa, mohanIya, antarAya aura Ayu - ina pA~ca karmoM kI jaghanya sthiti [antarmuhUrtA] antarmuhUrta kI hai| The minimum duration of the rest is up to one muhurta. vipAko'nubhavaH // 21 // [vipAkaH ] vividha prakAra kA jo pAka hai [ anubhavaH ] so anubhava hai| Fruition is the ripening or maturing of karmas. sa yathAnAma // 22 // [saH] yaha anubhAga bandha [ yathAnAma ] karmoM ke nAma ke anusAra hI hotA hai| (The nature of) fruition is according to the names of the karmas. tatazca nirjarA // 23 // . . . . . . . . . . . . . . . . . . . . . . . . 123

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adhyAya -8 [tataH ca] tIvra, madhyama yA manda phala dene ke bAda [nirjarA] una karmoM kI nirjarA ho jAtI hai arthAt udaya meM Ane ke bAda karma AtmA se pRthak ho jAte haiN| After fruition (enjoyment), the karmas fall off or disappear. nAmapratyayAH sarvato yogavizeSAtsUkSmaikakSetrAvagAhasthitAH sarvAtmapradezeSvanantAnantapradezAH // 24 // [nAmapratyayAH] jJAnAvaraNAdi karma prakRtiyoM kA kAraNa, [ sarvataH ] sarva tarapha se arthAt samasta bhAvoM meM [ yogavizeSAt ] yoga vizeSa se [ sUkSmaikakSetravagAhasthitAH] sUkSma, ekakSetrAvagAharUpa sthita [ sarvAtmapradezeSu ] aura sarva AtmapradezoM meM [anantAnantapradezAH] jo karma pudgala ke anantAnanta pradeza haiM so pradezabandha hai| The karmic molecules of infinite times infinite space-points always pervade in a subtle form the entire space-points of every soul in every birth. And these are absorbed by the soul because of its activity. 124

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adhyAya sadvedyazubhAyurnAmagotrANi puNyam // 25 // [ sadvedyazubhAyurnAmagotrANi ] sAtA vedanIya, zubha Ayu, zubha nAma aura zubha gotra [ puNyam ] ye puNya-prakRtiyA~ haiN| - 8 The good variety of feeling-producing karmas, and the auspicious life, name, and status-determining karmas constitute merit (punya). The remaining varieties of karma constitute demerit. ato'nyatpApam // 26 // [ ataH anyat ] ina puNya - prakRtiyoM se anya arthAt asAtA vedanIya, azubha Ayu, azubha nAma aura azubha gotra [ pApam ] ye pApa-prakRtiyA~ haiN| // iti tattvArthAdhigame mokSazAstre aSTamo'dhyAyaH // *** 125

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adhyAya - 9 atha navamo'dhyAyaH Stoppage and Shedding of Karma AstravanirodhaH saMvaraH // 1 // [ AsravanirodhaH ] Asrava kA rokanA so [ saMvaraH] saMvara hai arthAt AtmA meM jina kAraNoM se karmoM kA Asrava hotA hai una kAraNoM ko dUra karane se karmoM kA AnA ruka jAtA hai use saMvara kahate haiN| The obstruction of influx is stoppage (samvara). sa guptisamitidharmAnuprekSAparISahajayacAritraiH // 2 // [guptisamitidharmAnuprekSAparISahajayacAritraiH] tIna gupti, pA~ca samiti, daza dharma, bAraha anuprekSA, bAvIsa parISahajaya aura pA~ca cAritra - ina cha: kAraNoM se [ saH] saMvara hotA hai| Stoppage (is effected) by control, carefulness, virtue, contemplation, conquest by endurance, and conduct. tapasA nirjarA ca // 3 // [tapasA] tapa se [nirjarA ca] nirjarA hotI hai aura saMvara bhI hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 126

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adhyAya - 9 By penance (austerity) dissociation also. samyagyoganigraho guptiH // 4 // [samyakyoganigraho] bhale prakAra yoga kA nigraha karanA so [guptiH ] gupti hai| Curbing activity well is control (gupti). IryAbhASeSaNAdAnanikSepotsargAH samitayaH // 5 // [IryAbhASaiSaNAdAnanikSepotsargAH ] samyak IryA, samyak bhASA, samyak eSaNA, samyak AdAnanikSepa aura samyak utsarga - ye pA~ca [ samitayaH ] samiti haiN| (cauthe sUtra kA 'samyak' zabda isa sUtra meM bhI lAgU hotA hai|) Walking, speech, eating, lifting and laying down, and depositing waste products constitute the fivefold regulation of activities. uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkizcanya brahmacaryANi dharmaH // 6 // 127

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adhyAya -9 [uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanyabrahmacaryANi ] uttama kSamA, uttama mArdava, uttama Arjava, uttama zauca, uttama satya, uttama saMyama, uttama tapa, uttama tyAga, uttama AkiMcanya aura uttama brahmacarya - ye dasa [dharmaH] dharma haiN| Supreme forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attachment, and celibacy constitute virtue or duty. anityAzaraNasaMsAraikatvAnyatvAzucyAstravasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtattvAnucintanamanuprekSAH // 7 // [anityAzaraNasaMsAraikatvAnyatvAzucyAstravasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtattvAnucintanam ] anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Asrava, saMvara, nirjarA, loka, bodhidurlabha aura dharma - ina bAraha ke svarUpa kA bArambAra cintavana karanA so [anuprekSAH] anuprekSA hai| Reflection is meditating on transitoriness, helplessness, transmigration, loneliness, distinctness, impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment, and the truth proclaimed by religion. . . . . . . . . . . . . . . . . . . . . . . . . 128

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adhyAya - 9 mArgAcyavananirjarArthaM pariSoDhavyAH parISahAH // 8 // [mArgAcyavananirjarArthaM ] saMvara ke mArga se cyuta na hone aura karmoM kI nirjarA ke liye [ parISahAH pariSoDhavyAH ] bAIsa parISaha sahana karane yogya haiN| (yaha saMvara kA prakaraNa cala rahA hai, ataH isa sUtra meM kahe gaye 'mArga' zabda kA artha 'saMvara kA mArga' smjhnaa|) The afflictions are to be endured so as not to swerve from the path of stoppage of karmas and for the sake of dissociation of karmas. kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatRNasparzamala satkArapuraskAraprajJA'jJAnAdarzanAni // 9 // [ kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatRNasparzamalasatkArapuraskAraprajJA'jJAnAdarzanAni ] kSudhA, tRSA, zIta, uSNa, daMzamazaka, nAgnya, arati, strI, caryA, niSadyA, zayyA, Akroza, vadha, yAcanA, alAbha, roga, tRNasparza, mala, satkArapuraskAra, prajJA, ajJAna aura adarzana, ye bAIsa parISaha haiN| 129

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adhyAya - 9 Hunger, thirst, cold, heat, insect-bites, nakedness, absence of pleasures, women, pain arising from roaming, discomfort of postures, uncomfortable couch, scolding, injury, begging, lack of gain, illness, pain inflicted by blades of grass, dirt, reverence and honour (good as well as bad reception), (conceit of) learning, despair or uneasiness arising from ignorance, and lack of faith (are the twenty-two hardships). sUkSmasAmparAyacchadmasthavItarAgayozcaturdaza // 10 // [ sUkSmasAmparAyacchadmasthavItarAgayoH ] sUkSmasAmparAya vAle jIvoM ke aura chadmastha vItarAgoM ke [catudarza ] 14 parISaha hotI haiN| Fourteen afflictions occur in the case of the saints in the tenth and twelfth stages. ekAdaza jine // 11 // [jine] terahaveM guNasthAna meM jinendradeva ke [ ekAdaza] Upara batalAI gaI caudaha meM se alAbha, prajJA aura ajJAna ina tIna ko chor3akara bAkI kI gyAraha parISaha hotI haiN| Eleven afflictions occur to the Omniscient Jina. . . . . . . . . . . . . . . . . . . . . . . . . 130

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adhyAya 9 bAdarasAmparAye sarve // 12 // [ bAdarasAmparAye ] bAdarasAmparAya arthAt sthUlakaSAya vAle va ke [ sarve ] sarva parISaha hotI haiN| All the afflictions arise in the case of the ascetic with gross passions. jJAnAvaraNe prajJA'jJAne // 13 // [ jJAnAvaraNe ] jJAnAvaraNIya ke udaya se [ prajJA'jJAne] prajJA aura ajJAna ye do parISaha hotI haiN| Extraordinary learning and ignorance are caused by knowledge-covering karmas. darzanamohAntarAyayoradarzanAlA bhau // 14 // [ darzanamohAntarAyayoH ] darzanamoha aura antarAya karma ke udaya se [ adarzanAlAbhau ] krama se adarzana aura alAbha parISaha hotI haiN| Misbelief and lack of gain are caused by faithdeluding and obstructive karmas. 131

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adhyAya - 9 cAritramohe nAgnyAratistrIniSadyAkrozayAcanA satkArapuraskArAH // 15 // [ cAritramohe ] cAritramohanIya ke udaya se [ nAgnyAratistrIniSadyAkrozayAcanAsatkArapuraskArAH] nagnatA, arati, strI, niSadyA, Akroza, yAcanA aura satkArapuraskAra - ye sAta parISaha hotI haiN| (The afflictions of) nakedness, absence of pleasures, woman, sitting posture, reproach, begging, and reverence and honour, are caused by conductdeluding karmas. vedanIye zeSAH // 16 // [ vedanIye] vedanIya karma ke udaya se [zeSAH ] bAkI kI gyAraha parISaha arthAt kSudhA, tRSA, zIta, uSNa, daMzamazaka, caryA, zayyA, vadha, roga, tRNasparza, aura mala - ye parISaha hotI haiN| The other afflictions are caused by feeling karmas. ekAdayo bhAjyA yugapadekasminnaikonaviMzatiH // 17 // [ekasmin yugapat ] eka jIva ke eka sAtha [ ekAdayo] eka se lekara [A ekonaviMzatiH ] unnIsa parISaha taka [bhAjyAH ] jAnanA caahiye| 132

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adhyAya - 9 The afflictions can occur simultaneously from one to nineteen. sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAya __ yathAkhyAtamiti cAritram // 18 // [sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAyayathAkhyAtam ] sAmAyika, chedopasthApanA, parihAravizuddhi, sUkSmasAmparAya aura yathAkhyAta [iti cAritram ] isa prakAra cAritra ke 5 bheda haiN| Equanimity, reinitiation, purity of non-injury, slight passion, and perfect conduct are the five kinds of conduct. anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA bAhyaM tapaH // 19 // [anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA] samyak prakAra se anazana, samyak avamaudarya, samyak vRttiparisaMkhyAna, samyak rasaparityAga, samyak viviktazayyAsana aura samyak kAyakleza - ye [ bAhyaM tapaH ] chaH prakAra ke bAhya tapa haiN| . . . . . . . . . . . . . . . . . . . . . . . . 133

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adhyAya 9 (The external austerities are) fasting, reduced diet, special restrictions for begging food, giving up stimulating and delicious dishes, lonely habitation, and mortification of the body. prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAnyuttaram // 20 // [ prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAni ] samyak rUpa se prAyazcitta, samyak vinaya, samyak vaiyAvRttya, samyak svAdhyAya, samyak vyutsarga aura samyak dhyAna [ uttaram ] ye chaH prakAra ke abhyantara tapa haiN| Expiation, reverence, service, study, renunciation, and meditation are the internal austerities. navacaturdazapaJcadvibhedA yathAkramaM prAgdhyAnAt // 21 // [ prAk dhyAnAt ] dhyAna se pahale ke pA~ca tapa ke [ yathAkramaM ] anukrama se [ navacaturdazapazcadvibhedAH ] nava, cAra, dasa, pA~ca aura do bheda haiM arthAt samyak prAyazcita ke nava, samyak vinaya ke cAra, samyak vaiyAvRttya ke dasa, samyak svAdhyAya ke pA~ca aura samyak vyutsarga ke do bheda haiN| 134 ....

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adhyAya - 9 Prior to meditation, these are of nine, four, ten, five, and two kinds respectively. AlocanapratikramaNatadubhayavivekavyutsargatapazcheda parihAropasthApanAH // 22 // [AlocanapratikramaNatadubhayavivekavyutsargatapazchedaparihAropasthApanAH ] AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, parihAra, upasthApanA, ye prAyazcitta tapa ke nava bheda haiN| Confession, repentance, both, discrimination, giving up attachment to the body, penance, suspension, expulsion, and reinitiation. jJAnadarzanacAritropacArAH // 23 // [ jJAnadarzanacAritropacArAH] jJAnavinaya, darzanavinaya, cAritravinaya aura upacAravinaya - ye vinaya tapa ke cAra bheda haiN| Reverence to knowledge, faith, conduct, and the custom of homage. 135

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adhyAya - 9 AcAryopAdhyAyatapasvizaikSyaglAnagaNakulasaMghasAdhu manojJAnAm // 24 // [AcAryopAdhyAyatapasvizaikSyaglAnagaNakulasaMghasAdhumanojJAnAm ] AcArya, upAdhyAya, tapasvI, zaikSya, glAna, gaNa, kula, saMgha, sAdhu aura manojJa - ina dasa prakAra ke muniyoM kI sevA karanA so vaiyAvRttya tapa ke dasa bheda haiN| Respectful service to the Head (acarya), the preceptor, the ascetic, the disciple, the ailing ascetic, the congregation of aged saints, the congregation of disciples of a common teacher, the congregation of the four orders (of monks, nuns, laymen, and laywomen), the long-standing ascetic, and the saint of high reputation. vAcanApRcchanAnuprekSAmnAyadharmopadezAH // 25 // [ vAcanApRcchanAnuprekSAmnAyadharmopadezAH ] vAcanA, pRcchanA, anuprekSA, AmnAya aura dharmopadeza - ye svAdhyAya ke pA~ca bheda haiN| Teaching, questioning, reflection, recitation, and preaching. . . . . . . . . . . . . . . . . . . . . . . . . 136

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adhyAya - 9 bAhyAbhyantaropadhyoH // 26 // [ bAhyAbhyantaropadhyoH ] bAhya upadhivyutsarga aura abhyaMtara upadhivyutsarga - ye do vyutsarga tapa ke bheda haiN| Giving up external and internal attachments. uttamasaMhananasyaikAgracintAnirodho dhyAnamAntarmuhUrtAt // 27 // [ uttamasaMhananasya ] uttama saMhanana vAle ke [A antarmuhUrtAt ] antarmuhUrta taka [ ekAgracintAnirodho dhyAnam ] ekAgratApUrvaka cintA kA nirodha so dhyAna hai| Concentration of thought on one particular object is meditation. In the case of a person with the best physical structure or constitution it extends up to one muhurta. ArtaraudradharmyazuklAni // 28 // [AtaraudradharmyazuklAni] Arta, raudra, dharma aura zukla - ye dhyAna ke cAra bheda haiN| 137

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adhyAya - 9 The painful (sorrowful), the cruel, the virtuous (righteous), and the pure. pare mokSahetU // 29 // [ pare ] jo cAra prakAra ke dhyAna kahe unameM se anta ke do arthAt dharmadhyAna aura zukladhyAna [ mokSahetU ] mokSa ke kAraNa The last two are the causes of liberation. ArtamamanojJasya samprayoge tadviprayogAya smRtisamanvAhAraH // 30 // [amanojJasya samprayoge] aniSTa padArtha kA saMyoga hone para [tadviprayogAya] usake dUra karane ke liye [ smRtisamanvAhAraH] bArambAra vicAra karanA so [ Artam ] 'aniSTa saMyogaja' nAma kA ArtadhyAna hai| On the contact of disagreeable objects, thinking again and again for their removal is the first kind of sorrowful concentration. . . . . . . . . . . . . . . . . . . . . . . . . 138

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adhyAya - 9 viparItaM manojJasya // 31 // [ manojJasya ] manojJa padArtha sambandhI [viparItaM] uparokta sUtra meM kahe hue se viparIta arthAt iSTa-padArtha kA viyoga hone para usake saMyoga ke liye bArambAra vicAra karanA so 'iSTa-viyogaja' nAma kA ArtadhyAna hai| The contrary in the case of agreeable objects. vedanAyAzca // 32 // [vedanAyAH ca ] rogajanita pIr3A hone para use dUra karane ke liye bArambAra cintavana karanA so vedanAjanya ArtadhyAna hai| In the case of suffering from pain also. nidAnaM ca // 33 // [nidAnaM ca ] bhaviSyakAla sambandhI viSayoM kI prApti meM citta ko tallIna kara denA so nidAnaja ArtadhyAna hai| The wish for enjoyment also. . . . . . . . . . . . . . . . . . . . . . . . . 139

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adhyAya - 9 tadaviratadezaviratapramattasaMyatAnAm // 34 // [tat ] vaha ArtadhyAna [aviratadezaviratapramattasaMyatAnAm ] avirata - pahale cAra guNasthAna, dezavirata - pA~cavAM guNasthAna aura pramatta saMyata - chaThe guNasthAna meM hotA hai| These occur in the case of laymen with and without small vows and non-vigilant ascetics. hiMsA'nRtasteyaviSayasaMrakSaNebhyo raudramaviratadezaviratayoH // 35 // [hiMsA'nRtasteyaviSayasaMrakSaNebhyaH ] hiMsA, asatya, corI aura viSaya-saMrakSaNa ke bhAva se utpanna huA dhyAna [ raudram ] raudradhyAna hai; yaha dhyAna [aviratadezaviratayoH ] avirata aura dezavirata (pahale se pA~ca) guNasthAnoM meM hotA hai| Cruel concentration relating to injury, untruth, stealing, and safeguarding of possessions occurs in the case of laymen with and without partial vows. AjJApAyavipAkasaMsthAnavicayAya dharmyam // 36 // [ AjJApAyavipAkasaMsthAnavicayAya ] AjJAvicaya, apAyavicaya, vipAkavicaya aura saMsthAnavicaya ke liye cintavana karanA so [dharmyam ] dharmadhyAna hai| . . . . . . . . . . . . . . . . . . . . . . . . 140

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adhyAya - 9 The contemplation of objects of revelation, misfortune or calamity, fruition of karmas, and the structure of the universe, is virtuous concentration. zukle cAdye pUrvavidaH // 37 // [zukle cAdye ] pahale do prakAra ke zukladhyAna arthAt pRthaktvavitarka aura ekatvavitarka - ye do dhyAna bhI [ pUrvavidaH] pUrvajJAnadhArI zrutakevalI ke hote haiN| The first two types of pure concentration are attained by the saints well-versed in the purvas. pare kevalinaH // 38 // [ pare ] zukladhyAna ke antima do bheda arthAt sUkSmakriyApratipAti aura vyuparatakriyAnivarti ye do dhyAna [kevalinaH ] kevali bhagavAna ke hote haiN| The last two arise in the omniscients. pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparata kriyAnivartIni // 39 // . . . . . . . . . . . . . . . . . . . . . . . . 141

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adhyAya -9 [pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparatakriyAnivartIni] pRthaktvavitarka, ekatvavitarka, sUkSmakriyApratipAti aura vyuparatakriyAnivarti - ye zukladhyAna ke cAra bheda haiN| (The four types of pure concentration are) that of different, scriptural, shifting, that of the single scriptural, that of subtle activity, and that of complete destruction of activity. tryekayogakAyayogAyogAnAm // 40 // [tryekayogakAyayogAyogAnAm ] Upara kahe gaye cAra prakAra ke zukladhyAna anukrama se tIna yoga vAle, eka yoga vAle, mAtra kAyayoga vAle aura ayogI jIvoM ke hote haiN| Of three activities, one activity, bodily activity, and no activity. ekAzraye savitarkavIcAre pUrve // 41 // [ ekAzraye ] eka (-paripUrNa) zrutajJAnI ke Azraya se rahane vAle [ pUrve ] zukladhyAna ke pahale do bheda [ savitarkavIcAre ] vitarka aura vIcAra sahita haiN| Prathaktvavitarka, ekatvavitarka, suksmakriyapratipati and vyuparatakriyanivarti are the Sanskrit names of the four types of pure concentration. 142

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adhyAya - 9 The first two types are based on one substratum and are associated with scriptural knowledge and shifting. avIcAraM dvitIyam // 42 // [dvitIyam ] Upara kahe gaye zukladhyAnoM meM se dUsarA zukladhyAna [avIcAraM] vIcAra se rahita hai, kintu savitarka hotA hai| The second type is free from shifting. vitarkaH zrutam // 43 // [ zrutam ] zrutajJAna ko [ vitarkaH ] vitarka kahate haiN| Vitarka is scriptural knowledge. vIcAro'rthavyaJjanayogasaGkrAntiH // 44 // [arthavyaJjanayogasaGkrAntiH] artha, vyaJjana aura yoga kA badalanA so [vIcAraH] vIcAra hai| Vicara is shifting with regard to objects, words and activities. . . . . . . . . . . . . . . . . . . . . . . . . 143

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adhyAya - 9 samyagdRSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamohakSapakakSINamohajinAH kramazo'saMkhyeyaguNanirjarAH // 45 // [samyagdRSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamohakSapakakSINamohajinAH ] samyagdRSTi, paJcama guNasthAnavartI zrAvaka, virata-muni, anantAnubandhI kA visaMyojana karane vAlA, darzanamoha kA kSaya karane vAlA, upazamazreNI mAMDanevAlA, upazAntamoha, kSapakazreNI mAMDanevAlA, kSINamoha aura jina - ina saba ke (antarmuhUrta paryanta pariNAmoM kI vizuddhatA kI adhikatA se Ayukarma ko chor3akara) prati samaya [kramazaH asaMkhyeyaguNanirjarAH ] krama se asaMkhyAtaguNI nirjarA hotI hai| The dissociation of karmas increases innumerablefold from stage to stage in the ten stages of the right believer, the householder with partial vows, the ascetic with great vows, the separator of the passions leading to infinite births, the destroyer of faith-deluding karmas, the suppressor of conductdeluding karmas, the saint with quiescent passions, the destroyer of delusion, the saint with destroyed delusion, and the spiritual victor (Jina). ........................ 144

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adhyAya - 9 pulAkabakuzakuzIlanirgranthasnAtakA nirgranthAH // 46 // [pulAkabakuzakuzIlanirgranthasnAtakA ] pulAka, bakuza, kuzIla, nirgrantha aura snAtaka - ye pA~ca prakAra ke [ nirgranthAH] nirgrantha haiN| Pulaka, Bakusa, Kusila, Nirgrantha, and Snataka are the passionless saints. saMyamazrutapratisevanAtIrthaliMgalezyopapAdasthAnavikalpataH sAdhyAH // 47 // uparokta muni [ saMyamazrutapratisevanAtIrthaliMgalezyopapAdasthAnavikalpataH ] saMyama, zruta, pratisevanA, tIrtha, liMga, lezyA, upapAda aura sthAna - ina ATha anuyogoM dvArA [ sAdhyAH] bhedarUpa se sAdhya haiM, arthAt ina ATha prakAra se ina pulAkAdi muniyoM meM vizeSa bheda hote haiN| They are fit to be described (differentiated) on the basis of differences in self-restraint, scriptural knowledge, transgression, the period of Tirthamkara, the sign, the colouration, birth, and the state or condition. // iti tattvArthAdhigame mokSazAstre navamodhyAyaH // 145

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adhyAya - 10 atha dazamo'dhyAyaH Liberation mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam // 1 // [ mohakSayAt ] moha kA kSaya hone se (antarmuhUrta paryanta kSINakaSAya nAmaka guNasthAna prApta karane ke bAda) [ jJAnadarzanAvaraNAntarAyakSayAt ca] aura jJAnAvaraNa, darzanAvaraNa tathA antarAya ina tIna karmoM kA eka sAtha kSaya hone se [ kevalam ] kevalajJAna utpanna hotA hai| Omniscience (perfect knowledge) is attained on the destruction of deluding karmas, and on the destruction of knowledge- and perception-covering karmas and obstructive karmas. bandhahetvabhAvanirjarAbhyAM kRtsnakarmavipramokSo mokSaH // 2 // [bandhahetvabhAvanirjarAbhyAM] bandha ke kAraNoM (mithyAtva, avirati, pramAda, kaSAya aura yoga) kA abhAva tathA nirjarA ke dvArA [ kRtsnakarmavipramokSo mokSaH] samasta karmoM kA atyanta nAza ho jAnA so mokSa hai| Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas, . . . . . . . . . . . . . . . . . . . . . . . . 146

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adhyAya the annihilation of all karmas is liberation1. - 10 1 The reader's attention is drawn to the distinction between the two stages represented by the 'Arhat' and the 'Siddha'. The attainment of omniscience is described in the first sutra of this chapter, and the attainment of complete liberation in the second. Omniscience is attained on the destruction of the deluding, the knowledge-obscuring, the perception-obscuring and the obstructive karmas, in the order mentioned in the first sutra. As long as the deluding karmas are very powerful, spiritual progress is very slow if not impossible. In that condition the self is almost a slave to the karmic forces at work and is tossed to and fro in the ocean of transmigration. The secret of spiritual progress lies in the ascendancy acquired with great difficulty and effort by the self over the deluding karmas. Only then does the self become the master of evil and begin to succeed in overcoming evil. It is no doubt a tough fight between the self and evil, and there may be ups and downs in this long and arduous struggle. But the undaunted and unconquerable soul carries on the battle incessantly, gradually establishes ascendancy over the forces of evil, ultimately roots out evil with the help of pure concentration and becomes the Victor. This epic story of the struggles of the soul with the forces of evil may be read with absorbing interest in the several masterpieces of Jaina literature in Sanskrit, Tamil, Kannada and other Indian languages. These four - the deluding, knowledge-obscuring, perception-obscuring and obstructive karmas - are called destructive (ghati) karmas, as these four main types of karmas interfere with the four infinitudes described in the fourth sutra, which are the essential characteristics of the soul. The other four main types are called non-destructive (aghati) karmas, as these do not harm these four infinitudes. The self attaining omniscience becomes an Arhat, and the self attaining complete release a Siddha. There may be a longer or a shorter interval between the attainment of these two stages. That depends upon the lifetime still remaining on the manifestation of omniscience. And this may vary from soul to soul. Till the time of complete release, the Arhat is associated with the body. When the other four types of karmas are entirely destroyed, the released pure soul (Siddha) goes up to the summit of the universe and dwells there in eternal bliss. 147

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adhyAya - 10 aupazamikAdibhavyatvAnAM ca // 3 // [ca] aura [ aupazamikAdi bhavyatvAnAM] aupazamikAdi bhAvoM kA tathA pAriNAmika bhAvoM meM se bhavyatva bhAva kA mukta jIva ke abhAva hotA hai - ho jAtA hai| (Emancipation is attained) on the destruction of psychic factors also like quietism and potentiality. anyatrakevalasamyaktvajJAnadarzanasiddhatvebhyaH // 4 // [ kevalasamyaktvajJAnadarzanasiddhatvebhyaH anyatra] kevalasamyaktva, kevalajJAna, kevaladarzana aura siddhatva, ina bhAvoM ke atirikta anya bhAvoM ke abhAva se mokSa hotA hai| Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection. tadanantaramUrdhvaM gacchatyAlokAntAt // 5 // [ tadanantaram ] turanta hI [ UrdhvaM AlokAntAt gacchati] Urdhvagamana karake loka ke agrabhAga taka jAtA hai| Immediately after that the soul darts up to the end of the universe. . . . . . . . . . . . . . . . . . . . . . . . . 148

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adhyAya - pUrvaprayogAdasaMgatvAdbandhacchedAttathAgatipariNAmAcca // 6 // 10 [ pUrvaprayogAt ] 1- pUrva prayoga se, [ asaMgatvAt ] 2 - saMga rahita hone se, [ bandhacchedAt ] 3- bandha kA nAza hone se, [ tathAgatipariNAmAt ca ] aura 4- tathAgati pariNAma arthAt Urdhvagamana svabhAva hone se mukta jIva ke Urdhvagamana hotA hai| As the soul is previously impelled, as it is free from ties or attachment, as the bondage has been snapped, and as it is of the nature of darting upwards. AviddhakulAlacakravadvyapagatalepAlAbuvaderaNDabIjavadagnizikhAvacca // 7 // mukta jIva [ AviddhakulAlacakravat ] 1- kumhAra dvArA ghumAye hue cAka kI taraha pUrva prayoga se, [ vyapagatalepAlAbuvat ] 2- lepa dUra ho cukA hai jisakA aisI tUmbe kI taraha saMga rahita hone se, [ eraNDabIjavat ] 3 - eraNDa ke bIja kI taraha bandhana rahita hone se [ca] aura [ agnizikhAvat ] 4- agni kI zikhA (lau ) kI taraha Urdhvagamana svabhAva se - Urdhvagamana (Upara ko gamana) karatA hai| Like the potter's wheel, the gourd devoid of mud, the shell of the castor-seed, and the flame of the candle. 149

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adhyAya - 10 dharmAstikAyAbhAvAt // 8 // [dharmAstikAyAbhAvAt ] Age (aloka meM) dharmAstikAya kA abhAva hai ataH mukta jIva loka ke anta taka hI jAtA hai| As there is no medium of motion. kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvataH sAdhyAH // 9 // [ kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvataH ] kSetra, kAla, gati, liMga, tIrtha, cAritra, pratyekabuddhabodhita, jJAna, avagAhanA, antara, saMkhyA aura alpabahutva - ina bAraha anuyogoM se [ sAdhyAH ] mukta jIvoM (siddhoM) meM bhI bheda siddha kiye jA sakate haiN| The emancipated souls can be differentiated with reference to the region, time, state, sign, type of Arhat, conduct, self-enlightenment, enlightened by others, knowledge, stature, interval, number, and numerical comparison. // iti tattvArthAdhigame mokSazAstre dazamo'dhyAyaH // . . . . . . . . . . . . . . . . . . . . . . . . 150

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koTizataM dvAdaza caiva koTyo lakSANyazItistryadhikAni caiv| paMcAzadaSTau ca sahasrasaMkhyAmetazrutaM paJcapadaM namAmi // arahaMtabhAsiyatthaM gaNaharadevehiM gaMthiyaM svvN| paNamAmi bhattijutto, sudaNANamahovayaM sirsaa|| akSaramAtrapadasvarahInaM, vynyjnsndhivivrjitrephm| sAdhubhiratramamakSamitavyaM, ko na vimuhyati shaastrsmudre| dazA'dhyAye paricchinne, tattvArthe paThite sti| phalaM syAdupavAsasya, bhASitaM munipunggvaiH|| tattvArthasUtrakartAraM, gRddhpicchoplkssitm| vande gnniindrsNjaatmumaasvaamimuniishvrm|| jaM sakkaI taM kIrai, jaM ca Na sakkaI taheva sddhnnN| sadahamANo jIvo, pAvai ajarAmaraM tthaannN|| tavayaraNaM vayadharaNaM saMjamasaraNaM ca jiivdyaakrnnm| aMte samAhimaraNaM cauviha dukkhaM nnivaareii|| // iti tattvArthasUtrAparanAmatattvArthAdhigame mokSazAstraM samAptam // . . . . . . . . . . . . . . . . . . . . . . . . 151

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EPILOGUE It would be most appropriate to give here an excerpt from Reality, the English translation of Acharya Pujyapada's Sarvarthasiddhi' - a commentary on Acharya Umasvami's 'Tattvarthadhigama Sutra'(p. 290): This exposition of ultimate reality, the essence of the supreme and immortal teachings of Lord Jina, called Sarvarthasiddhi by the learned, deserves to be contemplated incessantly by the venerable, seeking celestial happiness and eternal bliss. Those who listen to and study with devotion this great commentary, describing the true nature of reality, have in their palms the final beatitude of supreme attainment. What, then, is there to be said about the happiness of the lords of men and of devas! I bow with great devotion to Lord Mahavira, who has expounded the entire reality with his infinite knowledge in an indisputable manner, who is endowed with supreme attributes, and who is worshipped by human beings and devas." The idea is that it is considerably easy to secure these ephemeral goals rather than the ultimate goal of the ambrosial happiness of supreme bliss. 152

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INDEX (HINDI) akAmanirjarA 88 acaurya 95 ajIva 3, 66, 82 aNuvrata 83, 101, 106 atithisaMvibhAga 101, 110 artha 2, 143 adarzana 129, 131 adharma 66, 67, 68, 70, 71 adhikaraNa 4, 82, 83 adhigama 4 adholoka 36 anarthadaNDavrata 101 anantAnubandhI 117, 144 anitya 128 anuttara 57 anudiza 57, 60, 62 anuprekSA 126, 128, 136 antarAya 84, 92, 114, 120, 121, ___123, 131, 146 anyatva 128 apratyAkhyAna 117 abhyantara tapa 134 alAbha 129, 130, 131 alpabahutva 4, 150 avagAha 42, 69, 70, 71 avagraha 7,8 avadhijJAna 5, 9, 10, 12, 19, 58, 115 avasarpiNI 46 avAya 7 avirati 113, 146 azaraNa 128 azuci 128 ahiMsA 94, 98, 103 ajJAna 17, 18, 129, 130, 131 AkAza 36,66, 67, 68, 71 AkiMcanya 128 Arjava 128 ArtadhyAna 137 AtmA 31, 80, 82, 124, 126 AdAnanikSepa 94, 127 Ayu 35, 43, 47, 50, 58, 61, 62, 63, 64, 65,87, 88, 114, 122, 123, 125 Asrava 3, 80, 81, 82, 83, 85, 86, 87,88,89,90,91,92, 126, 128 AhAraka 29, 30, 33 indra 52, 53 indriya 7, 21, 22, 23, 24, 58, 72, 75, 81, 97 IhA 7, 8 utsarga 127 utsarpiNI 46 upapAda 27, 28, 29, 32, 35, 60 . . . . . . . . . . . . . . . . . . . . . . . . 153

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Index (Hindi) upabhoga-paribhoga parimANa 101, 110 upayoga 19, 22 Urdhvagamana 148, 149 garbha 27, 28, 29, 32, 34 guNavrata 101 guNasthAna 33, 130, 140, 144, 146 gupti 126, 127 graiveyaka 57, 59, 62 gotra 114, 120, 121, 122, 125 Rjumati 10 RjusUtra 14 ghanavAtavalaya 36 ghanodadhivAtavalaya 36 ekatva 128 ekatvavitarka 141, 142 evaMbhUta 14 eSaNA 127 airAvata 40, 44, 46, 49 cakSu 8, 17, 19, 23, 75 cAritra 16, 17, 86, 117, 126, 133, 150 corI 93, 99, 104, 140 chedopasthApanA 133 audayika 15, 18 audArika 29, 32 aupazamika 15, 16, 148 jambUdvIpa 39, 40, 48 jIva 2, 3, 4, 11, 13, 15, 19, 20, 21, 25, 26, 31, 37, 60, 66, 68, 71, 81, 82, 83,99, 100, 101, 113, 132, 148, 149, 150 jIvatva 18 jyotiSI deva 51, 52, 53, 55, 56, 65 karma 1, 20, 33, 80, 81, 85, 86, 89, 90, 91, 92, 113, 115, 116, 117, 118, 119, 120, 121, 122, 124, 131, 132, 144, 146 karmabhUmi 49 kalpAtIta 56, 59 kalpopapanna 51, 56 kaSAya 18, 33, 81, 83, 86, 99, 113, 116, 117, 131, 146 kArmaNa 25, 29, 30, 31, 32 kAla 4, 46, 73, 78, 79, 110, 150 kevaladarzana 16, 148 kevalajJAna 5, 6, 10, 12, 16, 19, 115, 146, 148 krodha 18, 81, 95, 117 tattva 1, 2, 3, 4 tanuvAtavalaya 36 tapa 90, 126, 128, 133, 134, 135, 136, 137 tiryaMca 10, 18, 34, 47, 50, 87, 118 tIrthaMkara 90 taijasa 29, 30, 31, 33 . . . . . . . . . . . . . . . . 154

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tyAga 90, 93, 95, 96, 97, 111, 128 darzanAvaraNa 84, 114, 115, 121, 123, 146 dAna 16, 17, 85, 92, 111, 120 digvrata 101, 106 deva 9, 18, 28, 32, 34, 35, 38, 43, 51, 53, 54, 55, 56, 57, 58, 59, 60, 86 100, 101, 107 dezavrata dezavirata 140 dravya 3, 8, 12, 66, 67, 68, 70, 71, 72, 73, 74, 75, 78, 79, 99 dharma 66, 67, 68, 70, 71, 86, 109, 126, 128, 137, 138, 140 dharmadhyAna 137, 138, 140 dhAraNA 7 dhrauvya 75 dhyAna 134, 137, 138, 140, 141 nadiyA~ 44, 45 naya4, 14 naraka 18, 36, 38, 63, 64, 86, 118 nAma 3, 39, 41, 43, 48, 114, 121, 122, 123, 125, 138 nAraka, nArakI 9, 28, 34, 35, 37, 38, 60, 63, 86, 118 nirgrantha 145 nirjarA 3, 123, 124, 126, 128, 129, 144, 146 nirdeza 4 niSadyA 129, 132 naigama 14 paramANu 30, 69, 74, 76, 77, 78, 113 Index (Hindi) parigraha 58, 86, 87, 93, 97, 100 parihAravizuddhi 133 parISaha 129, 130, 131, 132 parokSa 5 pApa 80, 93, 97, 125 pAriNAmika 15, 18, 148 puNya 80, 125 pudgala 11, 25, 66, 67, 69, 70, 71, 72, 73, 74, 113, 124 pRthaktvavitarka 141, 142 pratyakSa 6 pratyAkhyAna 95, 117 pradeza 30, 66, 68, 69, 70, 71, 80, 113, 124 pramANa 4, 5, 6 pramAda 99, 113, 146 129, 130, 131 prAyazcitta 134, 135 proSadhopavAsa 101, 109 bandha 3, 73, 76, 77, 103, 113, 123, 146, 149 bAhya tapa 133 bodhidurlabha 128 brahmacarya 96, 128 bharata 40, 44, 45, 46, 48, 49 ... 155

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Index (Hindi) bhavanavAsI deva 51, 53, 54, 61, 64 bhavyatva 18, 148 bhAva 3, 4, 15, 18, 89, 99, 140, 148 labdhi 17, 22, 33 liMga 18, 145, 150 lezyA 18, 37, 51, 58, 59, 145 loka 3, 70, 97, 128, 148, 150 lobha 18, 95, 117 matijJAna 5, 6, 7, 9, 11, 19, 115 madhyaloka 39 mana 7, 8, 23, 53, 80, 83, 94, 99, ___107, 108 mana:paryayajJAna 5, 10, 11, 12, 19, 115 manuSya 10, 18, 24, 34, 47, 49, 50,, ____53, 55, 56, 60, 87, 118 mArdava 128 mAna 18, 117 mAnuSottara 49 mAyA 18, 87, 117 mithyAdarzana 18, 113 mithyAjJAna 13, 19 meru 39, 48, 49, 55 maithuna 93, 100 mohanIya 86, 114, 116, 117, 121, _123, 132 mokSa 2, 3, 35, 60, 138, 146, 148 mokSamArga 1, 2 vacana 72,80, 83,94, 95,99, 107, 108 vanaspati 24 vikriyA 37 vigrahagati 25, 26 vitarka 141, 142, 143 videha 40, 44, 45, 46, 47, 49 vidhAna 4 vinaya 90, 134, 135 vipulamati 10 vIcAra 142, 143 vIrya 16, 17, 82, 92 vedanA 37, 111, 139 vedanIya 114, 116, 117, 121, 122, 125, 132 vaikriyika 29, 32, 33 vaimAnika deva 51, 56, 57, 58 vaiyAvRttya 90, 134, 136 vyaJjana 143 vyantara deva 51, 52, 53, 55, 64 vyutsarga 134, 135, 137 / vyuparatakriyAnivarti 141, 142 yathAkhyAta 133 yoga 80, 83, 85, 89, 99, 113, ____124, 127, 142, 143, 146 yoni 27, 60 ratnatraya 4 ramyaka 40, 44 raudradhyAna 137 zarIra 25, 29, 30, 31, 32, 33, 37, 53, 58, 72,80, 96, 98, 107, 118, 119 . . . . . . . . . . . . . . . . . . . . . . . . 156

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Index (Hindi) zalya 100 zikSAvrata 101, 108, 109, 110 zukladhyAna 137, 138, 141, 142, 143 zauca 85, 128 zrAvaka 100, 101, 102, 144 zrutajJAna 5, 9, 11, 19, 23, 115, 143 sarvArthasiddhi 57, 62 sallekhanA 102, 111 sAgara 38, 61, 62, 65, 121, 122 sAmAyika 101, 108 siddhatva 148 sUkSmakriyApratipAti 141, 142 sUkSmasAmparAya 130, 133 sainI 20, 24 skandha 74, 75 sthApanA 3 sthAvara 20, 21, 119 sparzana 4, 21, 23, 24, 81, 97 svAdhyAya 134, 136 hari 40, 44 hiMsA 81, 93, 97, 99, 140 haimavata 40, 44, 47 hairaNyavata 40, 44 saMkhyA 4, 81, 150 saMjvalana 117 saMyama 17, 18, 85, 88, 128, 145 saMyamAsaMyama 17, 88 saMvara 3, 126, 128, 129 saMvega 90, 98 saMsAra 81, 90, 98, 128 saMhanana 119, 137 sat 4, 13, 75 satya 95, 104, 128 samabhirUDha 14 samiti 94, 126, 127 samudra 39, 44 sammUrchana 27, 29, 32, 34 samyakcAritra 2 samyaktva 16, 17, 81, 89, 117, 148 samyagdarzana 2, 3, 4, 89, 100, 102 samyagdRSTi 60, 101, 144 samyagjJAna 2, 19 sarAgasaMyama 85, 88 sarovara 41, 42, 43 kSamA 85, 128 kSAyika 15, 16 kSAyopazamika 17 kSetra 4, 11, 40, 45, 46, 48, 70, ___105, 106, 150 trasa 20, 21, 119 jJAna 4, 5, 7, 8, 9, 10, 11, 12, 13, 16, 17, 19,58,84, 150 jJAnAvaraNa 84, 114, 115, 121, 123, 146 157

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INDEX (ENGLISH) Activities 82, 113, 127, 142, 143 Afflictions 129, 130, 131, 132, 133 Air 21, 36 Aghati karmas 147 Airavata 40, 46, 49 Anger 95, 118 Animal(s) 10, 50, 61, 87, 118 Apprehension 7, 8, 9 Arhat 147, 150 Ascetic(s) 86, 91, 101, 102, 131, 136, 140, 144 Asurkumara 38 Atom(s) 69, 74, 76 Attachment 59, 85, 87, 88, 93, 96, 97, 100, 128, 135, 137, 149 Attainment 17, 18, 22, 33 Austerities 85, 88, 91, 134 Aversion 97 Charity 85, 91, 111 Clairvoyance 5, 9, 10, 11, 12, 13, 58, 115 Cognition 6 Colour 23, 41, 73, 119 Colouration (lesya) 18, 37, 51, 58, 145 Compassion 85, 98 Concentration 102, 108, 109, 137, 138, 140, 141, 142 Conduct 2, 16, 17, 86, 103, 117, 118, 126, 132, 133, 135, 144, 150 Conduct-deluding 86, 117 Consciousness 18, 19, 22 Contemplation 85, 94, 126, 141 Cruel concentration 138, 140 Belief 2, 16, 18, 89, 113, 117, 131, Bharata 40, 45, 46, 48, 49 Birth 9, 27, 28, 29, 32, 60, 88, 89, 118, 124, 144, 145 Bondage (bandha) 3, 113, 114, 146, 149 Brahmaloka 59 Death 72, 102, 111, 119 Deceitfulness 87, 118 Degeneration 46 Deluding karmas 117, 121, 146, 147 Desire 54, 96, 103, 111 Destruction 10, 15, 75, 142, 146, 148 Destruction-cum-subsidence (of karmas) 10, 15 Detachment 98 Devakuru 47, 49 Dhatakikhanda 48 Celestial (beings) 9, 28, 34, 51, 52, 61, 65, 86, 88, 89, 118 . . . . . . . . . . . . . . . . . . . . . . . . 158

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Index (English) Dissociation (of karmas; nirjara) 3, 85, 88, 127, 128, 129, 144, 146 Earth(s) 21, 36, 37, 38 Energy 16, 120 Enjoyment 16, 32, 103, 111, 120, 124, 139 Equanimity 85, 91, 133 Existence 5, 18, 75, 76, 88, 91, 98, 118, 119 Infernal (beings) 9, 28, 34, 37, 38, 61, 63, 87, 118 Influx (asrava) 3, 80, 81, 82, 84, 85, 86, 87, 88, 89, 91, 92, 126, 128 Injury 85, 87, 93, 97, 99, 130, 133, 140 Intuition 3, 116 Jambudvipa 39, 40, 48 Faith 2, 3, 17, 86, 88, 91, 117, 130, 131, 135, 144, 148 Faith-deluding 86, 117, 144 Falsehood 93, 99 Fire 21 Fission 74, 75 Five-sensed 25 Fusion 74, 75 Kalpas 57, 59, 61 Kalpavasi 51 Karma(s) 1, 15, 80, 84, 85, 86, 87, 88, 89, 91, 92, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 129, 131, 132, 141, 144, 146, 147 Karmic (body) 25, 29 Knowledge 2, 3, 4, 5, 6, 7, 9, 11, 13, 14, 16, 17, 18, 23, 84, 85, 91, 103, 114, 115, 131, 135, 143, 145, 146, 147, 148, 150 Gift 16, 91, 112, 120 Ghati karmas 147 Graiveyakas 57, 58, 59, 62 Greed 85, 95, 118 Gross (body) 29 gupti 127 Haimavata 40 Hairanyavata 40 Hari 40 Heavenly (beings) 51, 56 Householder 101, 102, 144 Human (beings) 10, 47, 49, 50, 55, 61, 87, 118 Human life 87 Laukantikas 59, 65 Liberated soul 26 Liberation 1, 2, 3, 138, 147 Life-karma 87, 88, 89, 118 Lifetime 35, 43, 47, 50, 58, 61 Lord (Indra) 52 Luminous (body) 29, 30, 33 Manusottara 49 Matter 12, 27, 66, 67, 69, 70, 72, 73, 74, 113 Immobile (beings) 20, 21 159

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Index (English) Meditation 94, 134, 135, 137 Medium of motion 66, 68, 150 Medium of rest 66, 68 Meru 40, 55 Mind 7, 9, 20, 23, 25, 72, 80 Minor (or supplementary vows) 102, 106 Mobile (beings) 20, 21, 119 Molecule(s) 74, 75, 124 Mountains 40, 41, 42, 45 muhurta 50, 122, 123, 137 Permanence 75, 76 Physique-making karma 89 Plants 21, 24, 118 Pleasant feeling 85, 116 Pleasure 53, 72, 96, 111, 130, 132 pramana 4,5 Pride 59, 118 Projectable (body) 29, 33 pudgala 67 punya 80, 125 Pure concentration 138, 141, 142, 147 Puskaradvipa 48 naya (standpoint) 4, 14 Non-attainment 18 Non-restraint 17, 85 Non-soul 3, 66 Nymphs 43 Obstructive karma(s) 92, 114, 120, 121, 131, 146, 147 Omniscience 5, 12, 115, 146, 147 Omniscient 86, 91, 130, 141 Origination 75 Ramyaka 40 Reality 1,3 Regeneration 46 Renunciation 128, 134 Residential (devas) 54, 61, 64 Restraint 17, 85, 88 Retention 7 Rise (of karmas) 15 Rivers 44, 45 Rjumati 10 palya 43, 47, 50, 61 palyopama 63, 64 papa 80 Passion(s) 18, 81, 82, 83, 86, 99, 105, 113, 118, 131, 133, 144, 145 Perception 16, 17, 84, 114, 116, 146, 147, 148 Perceptual judgment 7 Perfection 18, 148 Peripatetic (devas) 52, 55, 64 sagaropama 38, 61, 65, 121, 122 Saints 130, 136, 141, 145 Salvation 18 samvara 126 Sarvarthasiddhi 58, 62, Saudharma 57, 58, 61 Scriptural knowledge 5, 9, 11, 13, 23, 115, 143, 145 Self-restraint 118, 128, 145 . . . . . . . . . . . . . . . . . . . . . . . . 160

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Index (English) Substratum 4, 79, 82, 83, 84, 143 Taste 23, 73, 119 Telepathy 5, 10, 11, 12, 115 Thought-activity 82 Time 5, 56, 73, 78, 79, 150 Tirthamkara 91, 145 Touch 23, 53, 73, 119 Transformable (body) 29, 32 Transmigrating soul 20, 26 Sense(s) 7, 21, 22, 23, 58, 82, 97 Sensory knowledge 5, 7, 9, 11, 13, 115 Sex 18, 34, 118, Sexual 54, 96, 105 Siddha 147 Smell 23, 73 Sorrowful concentration 138 Soul(s) 3, 13, 15, 19, 20, 26, 27, 32, 66, 68, 69, 70, 71, 72, 124, 147, 148, 149, 150 Sound 23, 53, 74 Space 5, 11, 25, 30, 36, 66, 67, 68, 69, 70, 71, 114, 124 Space-points 30, 69, 71, 114, 124 Speculation 7 Speech 72, 80, 94, 127 Spontaneous (generation) 27, 29, 32, 34 Standpoint (naya) 4, 14 Stealing 93, 99, 140 Stellar (devas) 52, 55, 65 Stoppage (samvara) 3, 126, 128, 129 Subsidence (of karmas) 10, 15 Substance(s) 2, 3, 8, 11, 12, 66, 67, 69, 73, 75, 76, 78, 79 Unchastity 93, 100 Universe 69, 70, 98, 128, 141, 148 Unpleasant feeling 85, 116 Uttarakuru 49 Videha 40, 45, 47, 49 Vipulmati 10 Virtue 126, 128 Virtuous concentration 138, 141 Vow(s) 82, 88, 91, 93, 94, 101, 102, 103, 106, 108, 140, 144 Water 21 Wrong belief 18, 113, 117 Wrong knowledge 14, 17, 18 Yojana 40, 42, 45 161

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ACKNOWLEDGMENT The following individuals have graciously ordered, at the preprint stage, the copies of the book as mentioned against their names: 1. Mrs. Manju Jain B-13, MDDA Colony, Dehradun-248001 (In fond memory of her parents Late Shri Sumer Chand Jain and Late Smt. Sumran Mala Jain) 2. Mrs. Sonal & Mr. Raghav, Tanisha and Kushagra 64-A, Subhash Road, Dehradun-248001 50 copies 3. Mrs. Malika & Mr. Kishore 29 Rajpur Road, Dehradun-248001 30 copies 30 copies (In memory of Malika's Buaji, Late Ms. Mira Jain, whose life was an embodiment of celibacy and austerity. ........ 163

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"...All my blessings to this great work, which is deep in thought and simple in expression." - Acharya 108 Vidyanandji Muniraj "The Tattvarthsutra is regarded as the most authoritative book on Jainism, and the only text authoritative in both Svetambara and Digambara sects of Jainism..." - From Wikipedia, the free encyclopedia ISBN 81-903639-2-1 Rs.: 250/ vikalpa Vikalp Printers Publishing Section E-mail: vikalp_printers@rediffmail.com